The Online Library of Liberty

A project of Liberty Fund, Inc.

• Preface.
• Pronunciation.
• Introduction.
• I.: Rejoice!
• II.: SamsĀra and NirvĀna.
• III.: Truth the Saviour.
• Prince Siddhattha Becomes Buddha.
• IV.: The Bodhisatta’s Birth.
• V.: The Ties of Life.
• VI.: The Three Woes.
• VII.: The Bodhisatta’s Renunciation.
• VIII.: King BimbisĀra.
• IX.: The Bodhisatta’s Search.
• X.: UruvelĀ, the Place of Mortification.
• XI.: MĀra the Evil One.
• XII.: Enlightenment.
• XIII.: The First Converts.
• XIV.: BrahmĀs Request.
• The Foundation of the Kingdom of Righteousness.
• XV.: Upaka.
• XVI.: The Sermon At Benares.
• XVII.: The Sangha.
• XVIII.: Yasa, the Youth of Benares.
• XIX.: Kassapa.
• XX.: The Sermon At RĀjagaha.
• XXI.: The King’s Gift.
• XXII.: SĀriputta and MoggallĀna.
• XXIII.: AnĀthapindika.
• XXIV.: The Sermon On Charity.
• XXV.: Jetavana.
• XXVI.: The Three Characteristics and the Uncreate.
• XXVII.: The Buddha’s Father.
• XXVIII.: YasodharĀ.
• XXIX.: RĀhula.
• Consolidation of the Buddha’s Religion.
• XXX.: JĪvaka, the Physician.
• XXXI.: The Buddha’s Parents Attain NirvĀna.
• XXXII.: Women Admitted to the Sangha.
• XXXIII.: The Bhikkhus’ Conduct Toward Women.
• XXXIV.: VisĀkhĀ.
• XXXV.: The Uposatha and PĀtimokkha.
• XXXVI.: The Schism.
• XXXVII.: The Re-establishment of Concord.
• XXXVIII.: The Bhikkhus Rebuked.
• XXXIX.: Devadatta.
• Xl.: Name and Form.
• Xli.: the Goal.
• Xlii.: Miracles Forbidden.
• Xliii.: the Vanity of Worldliness.
• Xliv.: Secrecy and Publicity.
• Xlv.: the Annihilation of Suffering.
• Xlvi.: Avoiding the Ten Evils.
• Xlvii.: the Preacher’s Mission.
• The Teacher.
• Xlviii.: the Dhammapada.
• Xlix.: the Two Brahmans.
• L.: Guard the Six Quarters.
• Li.: Simha’s Question Concerning Annihilation.
• Lii.: All Existence Is Spiritual.
• Liii.: Identity and Non-identity.
• Liv.: the Buddha Omnipresent.
• Lv.: One Essence, One Law, One Aim.
• Lvi.: the Lesson Given to RĀhula.: Lvii.: the Sermon On Abuse.
• Lviii.: the Buddha Replies to the Deva.
• Lix.: Words of Instruction.
• Lx.: AmitĀbha.
• Lxi.: the Teacher Unknown.
• Parables and Stories.
• Lxii.: Parables.
• Lxiii.: the Widow’s Two Mites and the Parable of the Three Merchants.
• Lxiv.: the Man Born Blind.
• Lxv.: the Lost Son.
• Lxvi.: the Giddy Fish.
• Lxvii.: the Cruel Crane Outwitted.
• Lxviii.: Four Kinds of Merit.
• Lxix.: the Light of the World.
• Lxx.: Luxurious Living.
• Lxxi.: the Communication of Bliss.
• Lxxii.: the Listless Fool.
• Lxxiii.: Rescue In the Desert.
• Lxxiv.: the Sower.
• Lxxv.: the Outcast.
• Lxxvi.: the Woman At the Well.
• Lxxvii.: the Peacemaker.
• Lxxviii.: the Hungry Dog.
• Lxxix.: the Despot.
• Lxxx.: VĀsavadattĀ.
• Lxxxi.: the Marriage-feast In JambŪnada.
• Lxxxii.: a Party In Search of a Thief.
• Lxxxiii.: In the Realm of YamarĀja.
• Lxxxiv.: the Mustard Seed.
• Lxxxv.: Following the Master Over the Stream.
• Lxxxvi.: the Sick Bhikkhu.
• Lxxxvii.: the Patient Elephant.
• Lxxxviii.: the Conditions of Welfare.
• Lxxxix.: SĀriputta’s Faith.
• XC.: PĀtaliputta.
• XCI.: The Mirror of Truth.
• XCII.: AmbapĀlĪ.
• XCIII.: The Buddha’s Farewell Address.
• XCIV.: The Buddha Announces His Death.
• XCV.: Chunda, the Smith.
• XCVI.: Metteyya.
• XCVII.: The Buddha’s Final Entering Into NirvĀna.
• Conclusion.
• XCVIII.: The Three Personalities of the Buddha.
• XCIX.: The Purpose of Being.
• C.: The Praise of All the Buddhas.
• Table of Reference.
• Abbreviations In the Table of Reference.
• Glossary of Names and Terms.
• Remarks On the Illustrations of the Gospel of Buddha.

C.

THE PRAISE OF ALL THE BUDDHAS.

• • All the Buddhas are wonderful and glorious.
  • There is not their equal upon earth.
  • They reveal to us the path of life.
  • And we hail their appearance with pious reverence. 1
• • All the Buddhas teach the same truth.
  • They point out the path to those who go astray.
  • The Truth is our hope and comfort.
  • We gratefully accept its illimitable light. 2
• • All the Buddhas are one in essence,
  • Which is omnipresent in all modes of being,
  • Sanctifying the bonds that tie all souls together,
  • And we rest in its bliss as our final refuge. 3

TABLE OF REFERENCE.

ABBREVIATIONS IN THE TABLE OF REFERENCE.

• AN.—Añguttara Nikāya in Warren’s Buddhism in Translations.
• Bf.—Burnouf, Introduction à l’histoire du Bouddhisme Indien, Paris 1844.
• Bgt.—The Life or Legend of Gautama, by the R. Rev. P. Bigandet.
• BL.—Buddhist Literature in China by Samuel Beal.
• BP.—Buddhaghosha’s Parables. Translated by T. Rogers, London, 1870.
• BSt.—Buddhist Birth Stories or Jâtaka Tales. Translated by Rhys Davids.
• C.—The Jātaka edited by Prof. E. B. Cowell, Cambridge.
• CBS.—A Catena of Buddhist Scriptures from the Chinese by Samuel Beal. London, 1871.
• ChD.—[Chinese Dhammapada.] Texts from the Buddhist Canon, commonly known as Dhammapada. Translated by S. Beal, London and Boston, 1878.
• Dh.—The Dharma, or The Religion of Enlightenment by Paul Carus. 5th ed. Chicago, 1907.
• DP.—The Dhammapada. Translated from Pāli by F. Max Müller, Vol. X, Part I, of the Sacred Books of the East. Oxford, 1881.
• EA.—Explanatory Addition.
• EH.—Handbook of Chinese Buddhism, by Ernest J. Eitel. London, 1888.
• Fo.—The Fo-Sho-Hing-Tsan-King. A Life of Buddha by Asvaghosha, translated from Sanskrit into Chinese by Dharmarakhsha, ad 420, and from Chinese into English by Samuel Beal. Vol. XIX of the Sacred Books of the East. Oxford, 1883.
• G.—Reden Gotamo’s by Karl Eugen Neumann.
• HF.—Hymns of the Faith (Dhammapada) transl. by Albert J. Edmunds.
• HM.—A Manual of Buddhism, by R. Spence Hardy.
• LKG.—Die Legende von Kisāgotamī, by Jakob H. Thiessen. Breslau, 1880.
• LV.—Lalita Vistara, translated into German by Dr. S. Lefmann. Berlin, 1874.
• MPN.—The Mahāparinibbāna Suttanta. The Book of the Great Decease. Vol. XI of the Sacred Books of the East. Oxford 1881.
• MV.—The Mahāvagga. I—IV in Vol. XIII; V—X in Vol. XVII of the Sacred Books of the East. Oxford, 1881—1882.
• MY.—Outlines of the Mahāyāna as Taught by Buddha, by S. Kuroda. Tokyo, Japan, 1893.
• OC.—The Open Court, a monthly magazine, published by the Open Court Publishing Company, Chicago.
• Old G.—German Edition, Buddha, sein Leben, seine Lehre und seine Gemeinde, by H. Oldenberg. Second Edition. Berlin, 1890.
• OldE.—English translation, Buddha, His Life, His Doctrine, and His Order by H. Oldenberg. London, 1882.
• PT.—Pantschatantra, translated into German by Theodor Benfey. Two vols. Leipsic, 1859.
• QKM.—The Questions of King Milinda, translated from Pâli by T. W. Rhys Davids, Vol. XXXV of the Sacred Books of the East. Oxford, 1890.
• RB.—The Life of the Buddha from Thibetan Works, transl. by W. W. Rockhill. London, 1884.
• rGya.—rGya Tchee Roll Pa, Histoire du Bouddha Sakya Mouni, by Foucaux. Paris, 1868.
• RHB.—The Romantic History of Buddha from the Chinese Sanskrit, by S. Beal. London, 1875.
• RhDB.—Buddhism, by T. W. Rhys Davids, in the Series of Non-Christian Religious Systems. London, 1890.
• S42S.—Sutra of Forty-two Sections. Kyoto, Japan.
• SB.—Sacred Books of the East.
• SN.—Sutta Nipāta, translated from the Pāli by V. Fausböll. Part II, Vol. X of the Sacred Books of the East. Oxford, 1881.
• SS.—A Brief Account of Shin-Shiu by R. Akamatsu. Kyoto, Japan, 1893.
• SSP.—Sept Suttas Pālis by M. P. Grimblot. Paris, 1876.
• TPN.—Buddhistische Anthologie. Texte aus dem Pâli-Kanon. By Dr. Karl Eugen Neumann. Leyden, 1892.
• Ug.—Uttarādhyayana, translated by H. Jacobi. Vol. XLV of the Sacred Books of the East.
• US.—The Udāna by Major General D. M. Strong.
• V.—Visuddhi-Magga in Warren’s Buddhism in Translations.
• W.—Buddhism in Translations by Henry Clarke Warren.

The original Pāli texts are published in the Journal of the Pāli Text Society, London, Henry Frowde.

GLOSSARY OF NAMES AND TERMS.

[In the text of the present booklet all unnecessary terms have been avoided. Whenever a good English equivalent could be found, the foreign expression has been dropped. Nevertheless, the introduction not only of many foreign-sounding names, but also of some of the original terms, was unavoidable.

Now we have to state that the Eastern people, at least those of Hindu culture during the golden age of Buddhism in India, adopted the habit of translating not only terms but also names. A German whose name is Schmied is not called Smith in English, but Buddhists, when translating from Pāli into Sanskrit, change Siddhattha into Siddhārtha. The reason of this strange custom lies in the fact that Buddhists originally employed the popular speech and did not adopt the use of Sanskrit until about five hundred years after Buddha. Since the most important names and terms, such as Nirvāna, Karma and Dharma, have become familiar to us in their Sanskrit form, while their Pāli equivalents, Nibbāna, Kamma and Dhamma, are little used, it appeared advisable to prefer for some terms the Sanskrit forms, but there are instances in which the Pāli, for some reason or other, has been preferred by English authors [e. g. Krishā Gautamī is always called Kisāgotamī], we present here in the Glossary both the Sanskrit and the Pāli forms.

Names which have been Anglicised, such as “Brahmā, Brahman, Benares, Jain, and karma,” have been preserved in their accepted form. If we adopt the rule of transferring Sanskrit and Pāli words in their stemform, as we do in most cases (e. g. Nirvāna, ātman), we ought to call Brahma “Brahman,” and karma “karman.” But usus est tyrannus. In a popular book it is not wise to swim against the stream.

Following the common English usage of saying “Christ,” not “the Christ,” we say in the title “Buddha,” not “the Buddha.”]

• Abhi′ññā, p., Abhi′jñā, skt., supernatural talent. There are six abhiññās which Buddha acquired when attaining perfect enlightenment:—(1) the celestial eye, or an intuitive insight of the nature of any object in any universe; (2) the celestial ear, or the ability to understand any sound produced in any universe; (3) the power of assuming any shape or form; (4) knowledge of all forms of pre-existence of one’s self and others; (5) intuitive knowledge of the minds of all beings; and (6) knowledge of the finality of the stream of life.—175, 176.
• Acira′vatī, p. and skt., a river.—96.
• Agni, p. and skt., a god of the Brahmans, the god of fire.—49.
• Ajātasa′ttu, p., Ajātaśa′tru, skt., the son of king Bimbisāra and his successor to the throne of Magadha.—110—112, 219.
• Alā′ra, p., Ārā′da, skt., a prominent Brahman philosopher. His full name is Ālāra Kālāma.—29, 239.
• Ambapā′lī, the courtesan, called “Lady Amra” in Fo-Sho-Hing-Tsan-King. It is difficult for us to form a proper conception of the social position of courtesans at Buddha’s time in India. This much is sure, that they were not common prostitutes, but ladies of wealth, possessing great influence. Their education was similar to the hetairæ in Greece, where Aspasia played so prominent a part. Their rank must sometimes have been like that of Madame Pompadour in France at the court of Louis XIV. They rose to prominence, not by birth, but by beauty, education, refinement, and other purely personal accomplishments, and many of them were installed by royal favor. The first paragraphs of Khandhaka VIII of the Mahāvagga [S. B., Vol. XVII, pp. 171—172] gives a fair idea of the important rôle of courtesans in those days. They were not necessarily venal daughters of lust, but, often women of distinction and repute, worldly, but not disrespectable.—227, 228, 231, 232.
• Amitā′bha, p. and skt., endowed with boundless light, from amita, infinite, immeasurable, and ābbā, ray of light, splendor, the bliss of enlightenment. It is a term of later Buddhism and has been personified as Amitābha Buddha, or Amita. The invocation of the all-saving name of Amitābha Buddha is a favorite tenet of the Lotus or Pure Land sect, so popular in China and Japan. Their poetical conception of a paradise in the West is referred to in Chapter LX. Southern Buddhism knows nothing of a personified Amitābha, and the Chinese travellers Fa-hien and Hiuen-tsang do not mention it. The oldest allusion to Amita is found in the Amitāyus Sūtra, translated ad 148—170. [See Eitel, Handbook, pp. 7—9.]—172, 173, 174, 175.
• Āna′nda, p. and skt., Buddha’s cousin and his favorite disciple. The Buddhistic St. John (Johannes).—86, 87, 90; 92, 93, 120, 177, 190, 191, 196, 197, 219, 220, 225, 226, 233, 234, 235, 236, 238, 239, 240, 241, 245, 246, 247, 248, 249.
• Anāthapi′ndika, p. and skt., (also called Anāthapi′ndada in skt.) literally “One who gives alms (pinda) to the unprotected or needy (anātha).” Eitel’s etymology “one who gives without keeping (anātha) a mouthful (pinda) for himself” is not tenable. A wealthy lay devotee famous for his liberality and donor of the Jetavana vihāra.—72, 75, 76, 77, 81, 168.
• Annabhā′ra, p. and skt., literally “he who brings food”; name of Sumana’s slave.—189, 190.
• Aññā′ta, p., Âjñā′ta, skt., literally “knowing”, a cognomen of Kondañña, the first disciple of Buddha.—56.
• Anuru′ddha, a prominent disciple of Buddha, known as the great master of Buddhist metaphysics. He was a cousin of Buddha, being the second son of Amritodana, a brother of Suddhodana.—86, 249, 253, 254.
• A′rahat, p., Ar′hant, skt., a saint. (See also Saint in Index.)—97.
• Arati, dislike, hatred. The opposite of rati. The name of one of Māra’s daughters, q. v.—36.
• A′sita, p. and skt., a prophet.—9, 10.
• A′ssaji, p., Aśvajit, skt., one of Buddha’s disciples by whose dignified demeanor Sāriputta is converted.—70.
• Ā′tman, skt., Atta, p., breath as the principle of life, the soul, self, the ego. To some of the old Brahman schools the âtman constitutes a metaphysical being in man, which is the thinker of his thoughts, the perceiver of his sensations, and the doer of his doings. Buddha denies the existence of an ātman in this sense.—29, 30, 32, 33, 154, 158.
• Balā′ni, or pañca-balāni, p. and skt., (the singular is bala, power), the five moral powers (also called pañca-indriyāni), which are: Faith, energy, memory or recollection, meditation or contemplation, and wisdom or intuition.
• Beluva, a village near Vesālī.—232.
• Benares, the well-known city in India; Anglicised form of Vārānasī, skt., and Bārānasī, p. (See Kāsī.)—47, 48, 49, 58, 61, 104—106, 215.
• Bha′gavat, p., Bha′gavant, skt., the man of merit, worshipful, the Blessed One. A title of honor given to Buddha.—21, 170, 195.
• Bha′llika, p. and skt., a merchant.—42.
• Bhāradvā′ja, p. and skt., name of a Brahman.—139, 141, 194.
• Bhā′vanā, p. and skt., meditation. There are five principal meditations: metta-bhāvanā, on love; karunā-bhāvanā, on pity; muditā-bhāvanā, on joy; asubha-bhāvanā, on impurity; and upekhā-bhāvanā, on serenity. [See Rhys Davids’s Buddhism, pp. 170—171.]—174, 175.
• Bhi′kkhu, p., bhi′kshu, skt., mendicant, monk, friar; the five bhikkhus, 34, 35, 47, 49, 55, 56, 88, 90, 91, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 108, 120, 170, 171, 172, 177, 183, 209, 234; bhikkhus doffed their robes, 95; bhikkhus rebuked, 109; bhikkhus prospered, 221; the sick bhikkhu, 213.
• Bhi′kkhunī, p., bhi′kshunī, skt., nun.—93, 95, 96.
• Bimbisā′ra, p. and skt., the king of Magadha; often honored with the cognomen “Sai′nya,” skt., or “Se′niya,” p., i. e. “the warlike or military.”—25, 26, 65, 69, 90, 98, 110, 111, 219.
• Bo′dhi, p. and skt., knowledge, wisdom, enlightenment.—151.
• Bodhi-a′nga or Bojjha′nga, or Sa′tta Bojjha′nga, p., meditation on the seven kinds of wisdom, which are:—energy, recollection, contemplation, investigation of scripture, joy, repose, and serenity.—97.
• Bodhisa′tta, p., Bodhisa′ttva, skt., he whose essence (sattva) is becoming enlightenment (bodhi). The term denotes (1) one who is about to become a Buddha, but has not as yet attained Nirvāna; (2) a class of saints who have only once more to be born again to enter into Nirvāna; (3) in later Buddhism any preacher or religious teacher.—9, 21, 25, 86, 118, 192, 194, 214—216; appearance of, 25; Bodhisattas, 130.
• Bodhi-tree, the tree at Buddha-Gaya, species ficus religiosa.—36.
• Bra′hmā, Anglicised form of skt. stem-form Brahman (nom. s. Brahmā). The chief God of Brahmanism, the world-soul. See also Sahampati.—43, 44, 45, 87, 141; Brahmā, a union with, 139; Brahmā, face to face, 140; Brahmā’s mind, 141.
• Brahmada′tta, p. and skt., (etym. given by Brahma) name of a mythical king of Kâshî, skt., or Kāsī, p.—104—108, 192, 199, 200, 215.
• Bra′hman, the priestly caste of the Indians. Anglicised form of Brahmana (p. and skt.). Priests were selected from the Brahman caste, but Brahmans were not necessarily priests; they were farmers, merchants, and often high officials in the service of kings. Brahmans, the two—139.
• Buddha, p. and skt., the Awakened One, the Enlightened One—. Buddha is also called Sakyamuni (the Sakya sage), Sakyasimha (the Sakya Lion), Sugata (the Happy One), Satthar, nom. Satthâ, p.; Shāstar, skt., (the Teacher), Jina (the Conqueror), Bhagavat (the Blessed One), Lokanātha (the Lord of the World), Sarvajña (the Omniscient One), Dharmarāja (the King of Truth), Tathāgata, etc. [See Rh. Davids’s B. p. 28.] B., faith in the, 226; B., I am not the first, 245; B. not Gotama, 160; B., refuge in the, 42, 60, 61, 68, 71, 150, 160, 168, 202, 206, 211, 247, 257; B. remains, Gotama is gone, 247; B. replies to the deva, 168; B., the sower, 194; B., the teacher, 177; B., the three personalities of, 252; B., the truth, 2, 161, 254; B., truly thou art, 45, 150; B. will arise, another, 245; B.’s birth, 8; B.’s death, 249; B.’s farewall address, 249; consolidation of B.’s religion, 89; Buddhas, the praise of all the, 258; Buddhas, the religion of all the, 68; Buddhas, the words of immutable, 20, 22.
• Cha′nna, p. and skt., prince Siddhattha’s driver.—15, 25.
• Chu′nda, p. and skt., the smith of Pāvā.—237, 240, 241.
• Dāgo′ba, modernised form of skt. Dhātu-ga′rbha, “relic shrine,” (also called Stūpa in Northern Buddhism) a mausoleum, tower containing relics, a kenotaph.—250, 253.
• Dā′namatī, p. and skt., name of a village. The word means “having a mind to give.”—152.
• De′va, p. and skt., any celestial spirit, a god especially of intermediate rank, angel.—Deva, questions of the, 168; Buddha replies to the deva, 168; Devas, 29, 55, 69, 92.
• Devada′tta (etym. god-given) brother of Yasodharā and Buddha’s brother-in-law. He tried to found a sect of his own with severer rules than those prescribed by Buddha. He is described undoubtedly with great injustice in the Buddhist canon and treated as a traitor. [About his sect see Rh. Davids’s B. p. 181—182.]—86, 88, 110—112, 214.
• Devapu′tta, p., Devapu′tra, skt., (etym. Son of a God) one of Buddha’s disciples.—250.
• Dhammapa′da, p., Dharmapa′da, skt.—131.
• Dha′rma, skt., Dha′mma, p., originally the natural condition of things or beings, the law of their existence, truth, then religious truth, the law, the ethical code of righteousness, the whole body of religious doctrines as a system, religion.—40, 41, 42, 44, 57, 61, 64, 68, 71,, 74, 84, 98—101, 138, 145, 146, 147, 150, 160, 168, 170, 171, 178, 179, 214, 246, 248, 250, 252, 253; let a man take pleasure in the dharma, 171; the goodness of the dharma, 134.
• Dharmakā′ya, skt., the body of the law.—254.
• Dharmarā′ja, skt., Dhammarā′ja, p., the king of truth.—21, 78, 130.
• Dīghā′vu, p., Dīrghā′yu, skt., the etymology of the word is “livelong.” Name of a mythical prince, son of king Dīghīti.—104—108.
• Dīghī′ti, p., Dīrghe′ti, skt., literally “suffer-long,” Name of a mythical king, father of prince Dīghā′vu.—104—108.
• Ganges, the well known river of India.—14, 21, 224.
• Gava′mpati, p., Gavā′mpati, skt., literally “lord of cows,” a friend of Yasa.—61.
• Ga′yā Kassapa, brother of the great Kassapa of Uruvelā.—64.
• Go′tama, p., Gau′tama, skt., Buddha’s family name.—7, 48, 49, 62, 65, 71, 140, 141, 142, 144, 145, 151, 160, 195; Gotama denies the existence of the soul, 151; Gotama is gone, Buddha remains, 247; Buddha not Gotama, 160; Gotama the samana, 246; Gotama Siddhattha, 110, 165, 253.
• Gotamī, name of any woman belonging to the Gotama family. Kisā Gotamī, 16, 209, 210, 211.
• Hīnayā′na, skt., the small vehicle, viz., of salvation. A name invented by Northern Buddhists, in contradistinction of Mahāyāna, to designate the spirit of Southern Buddhism. The term is not used among Southern Buddhists.—Pp. ix-x.
• Hira′ññavatī, p., Hiran′yavatī, skt., a river.—241.
• I′ddhi, p., Ri′ddhi, skt., defined by Eitel as “the dominion of spirit over matter.” It is the adjusting power to one’s purpose and the adaptation to conditions. In popular belief it implies exemption from the law of gravitation and the power of assuming any shape at will. (See Iddhipāda.)
• Iddhipā′da, p., Riddhipā′da, skt., the mode of attaining the power of mind over matter, four steps being needed: (1) the will to acquire it, (2) the necessary exertion, (3) the indispensable preparation of the heart, and (4) a diligent investigation of the truth.—177.
• Indra, one of the principal Brahman gods.—141, 198.
• Indriyā′ni or panc’-indriyāni, the five organs of the spiritual sense. (See Balāni.)
• I′si, p., Ri′shi, skt., a prophet or seer, an inspired poet, a hermit having acquired wisdom in saintly retirement, a recluse or anchorite.
• Iś′vara, skt., Ī′ssara, p., (lit. independent existence) Lord, Creator, personal God, a title given to Shiva and other great deities. In Buddhistic scriptures as well as in Brahman the skt. Is′vara (not the p. Issara) means always a transcendent or extramundane God, a personal God, a deity distinct from, and independent of nature, who is supposed to have created the world out of nothing.—72, 73.
• Jain, modernised form of skt. Jaina; an adherent of the Jain-sect which reveres Vardhamāna (Nātaputta) as Buddha. (See Jainism.)—48.
• Jainism, a sect, founded by Vardhamāna, older than Buddhism and still extant in India. It is in many respects similar to Buddhism. Buddha’s main objection to the Jains was the habit of their ascetics of going naked. The Jains lay great stress upon ascetic exercises and self-mortification which the Buddhists declare to be injurious.
• Ja′mbu, p. and skt., a tree.—19, 35.
• Jambū′nada, p., Jāmbū′nada, skt., a town of unknown site. (Also the name of a mountain and of a lake.)—202.
• Ja′tila, p., “wearing matted hair.” The Jatilas were Brahman ascetics. Buddha converted a tribe of them, and Kassapa, their chief, became one of his most prominent disciples.—62, 63, 64, 65.
• Je′ta, the heir apparent to the kingdom of Sāvatthī.—76.
• Je′tavana, a vihāra.—76, 77, 81, 168, 191, 195, 208, 215.
• Jhā′na, p., Dhyā′na, skt., intuition, beatic vision, ecstasy, rapture, the result of samādhi. Buddha did not recommend trances as means of religious devotion, urging that deliverance can be obtained only by the recognition of the four noble truths and walking on the noble eightfold path, but he did not disturb those who took delight in ecstasies and beatific visions. Buddha’s interpretation of the Dhyāna is not losing consciousness but a self-possessed and purposive eradication of egotism. There are four Dhyānas, the first being a state of joy and gladness born of seclusion full of investigation and reflexion; the second one, born of deep tranquillity without reflexion or investigation, the third one brings the destruction of passion, while the fourth one consists in pure equanimity, making an end of sorrow. [See Rhys Davids’s B. pp. 175—176.] In the Fo-Sho-hing-tsang-king, the Dhyāna is mentioned twice only: first, III, 12, vv. 960—978, where Ārāda sets forth the doctrine of the four Dhyānas which is not approved of by Buddha, and secondly, at Buddha’s death; when his mind is said to have passed through all the Dhyānas.—176, 249.
• Ji′na, p. and skt., the Conqueror, an honorary title of Buddha. The Jains use the term with preference as an appellative of Vardhamāna whom they revere as their Buddha.—48.
• Jī′vaka, p. and skt., physician to king Bimbisāra. According to tradition he was the son of king Bimbisāra and the courtesan Salavatī. We read in Mahāvagga VIII that after his birth he was exposed but saved; then he became a most famous physician and cured Buddha of a troublesome disease contracted by wearing cast off rags. He was an ardent disciple of Buddha and prevailed upon him to allow the Bhikkhus to wear lay robes.—89, 90, 91.
• Jo′tikkha, p., name of a householder, son of Subhadda.—119.
• Kālā′ma, p. and skt., (see Alāra).
• Ka′nthaka, prince Siddhattha’s horse.—25.
• Kapilava′tthu, p., Kapilava′stu, skt., the capital of the Sakyas, the birthplace of Buddha.—7, 13, 77, 82, 86, 87.
• Ka′rma, anglicised form of skt. stem-form ka′rman (nom. s. karma), the p. of which is ka′mmam. Action, work, the law of action, retribution, results of deeds previously done and the destiny resulting therefrom. Eitel defines karma as “that moral kernel [of any being] which alone survives death and continues in transmigration.” Karma is a well-defined and scientifically exact term. Professor Huxley says, “In the theory of evolution, the tendency of a germ to develop according to a certain specific type, e. g., of the kidney bean seed to grow into a plant having all the characters of Phaseolus vulgaris is its ‘karma.’ It is ‘the last inheritor and the last result’ of all the conditions that have affected a line of ancestry which goes back for many millions of years to the time when life first appeared on earth.” We read in the Anguttara Nikāya, Pancaka Nipāta: “My action (karma) is my possession, my action is my inheritance, my action is the womb which bears me, my action is the race to which I am akin [as the kidney-bean to its species], my action is my refuge.” [See the article “Karma and Nirvāna” in Buddhism and Its Christian Critics, p. 131 ff.]—29, 31, 32, 33, 86, 110, 115, 117, 118, 157, 172, 223, 225, 240.
• Kā′sī, p., Kā′śī, skt., the old and holy name of Benares.—104 et seq., 192.
• Ka′ssapa, p., Kā′śyapa, skt. (the etymology “He who swallowed fire,” is now rejected), a name of three brothers, chiefs of the Jatilas, called after their residences, Uruvelā, Nadī, and Gayā. The name Kassapa applies mainly to Kāssapa of Uruvelā, one of the great pillars of the Buddhistic brotherhood, who took at once, after his conversion, a most prominent rank among Buddha’s disciples. [Kassapa of Uruvelā is frequently identified with Mahā-Kassapa, the same who was president of the council at Rājagaha, but H. Dharmapala states, on the authority of the Anguttara Nikāya, that the two were altogether different persons.]—62—65, 119, 120, 163, 164, 254.
• Kha′ndha, p., Ska′ndha, skt., elements; attributes of being, which are form, sensation, perception, discrimination, and consciousness.—30.
• Kile′sa, p., Kle′śa, skt., error.
• Ki′sā Go′tamĩ, p., Kri′shā Gau′tamĩ, skt., the slim or thin Gotamĩ. Name (1) of a cousin of Buddha, mentioned in Chap. VI, p. 16, (2) of the heroine in the parable of the mustard seed.—209, 210, 211.
• Ko′lī, a little kingdom in the neighborhood of Kapilavatthu, the home of Yasodharā.—13.
• Kond′añña, p., Kaundi′nya, skt., name of Buddha’s first disciple, afterwards called Ājñā′ta Kaundi′nya in skt. and Aññā′ta Konda′ñña in p.—55, 56.
• Ko′sala, p. and skt., name of a country.—75, 76, 77, 94, 104, 105, 139.
• Kosa′mbī, p., Kauśā′mbĩ, skt., a city.—100, 103, 187.
• Kusinā′rā, p., Kuśina′gara, skt., a town.—238, 239, 241, 249, 250.
• Kūtada′nta, p. and skt., a Brahman chief in the village Dānamatī, also called Khānumat; is mentioned in Sp. Hardy’s M. B., p. 289 and in S. B. E., Vol. XIX., p. 242 [Fo, v. 1682].—152—160. Cf. Rhys Davids’s dialogues, pp. 173—179.
• Li′cchavi, p. and skt., the name of a princely family.—228, 231.
• Lu′mbinī, skt., a grove named after a princess, its owner.—8.
• Ma′gadha, p. and skt., name of a country.—65, 68, 70, 71, 90, 98, 111, 219, 223, 224.
• Ma′gga, p., Mā′rga, skt., path; especially used in the Pāli phrase “Ariyo atthangiko maggo,” the noble eightfold path, which consists of: right views, high aims, right speech, upright conduct, a harmless livelihood, perseverance in well-doing, intellectual activity, and earnest thought. [See S. B. E., Vol. XI, pp. 63 and 147.]
• Mahārā′ja, the great king.—78.
• Mahāse′tu, the great bridge. A name invented by the author of the present book to designate the importance of Christianity compared to the Hīnayāna and Mahāyāna of Buddhism.—ix, x.
• Mahāyā′na, the great vehicle, viz., of salvation. Name of the Northern conception of Buddhism, comparing religion to a great ship in which men can cross the stream of Samsāra to reach the shore of Nirvāna.—ix, x.
• Ma′lla, p. and skt., name of a tribe.—239, 241, 245, 246, 249, 250, 251.
• Manasā′kata, p., Manasā′krita, skt., a village in Kosala.—139, 140, 142.
• Mandā′ra, p. and skt., a flower of great beauty.—9.
• Mā′ra, p. and skt., the Evil One, the tempter, the destroyer, the god of lust, sin, and death.—5, 9, 25, 34, 36, 39, 42, 43, 44, 79, 116, 117, 130, 131, 133, 172, 173, 205, 235.
• Māra′s daughters are always three in number but their names are variously given as Tanhā, Arati, Rati (Dh. 164), and Tanhā, Arati, Ragā (Ab. 44 etc.).—36, 258.
• Mā′tali, p. and skt., name of a demon in the retinue of Yama.—198.
• Māta′nga, p. and skt., literally, of low birth; the Mātanga caste comprises mongrels of the lowest with higher castes.—196, 197.
• Mā′thurā, p. and skt., name of a place.—200.
• Mā′yā, p. and skt., Buddha’s mother. (See Māyā-devī.) The term “veil of Māyā,” viz., the illusion of self, popularly known through Schopenhauer, does not refer to Buddha’s mother, but to the Vedāntic conception of māyā. The word means “charm, magic enhancement.”—7, 91. The similarity of sound in the names Māyā and Maria is curious.
• Māyā-de′vī, also called Mahā-Māyā, or simply Māyā, p. and skt., the wife of Suddhodana and mother of Buddha. She died in childbed, and Buddha ascends to heaven to preach to her the good law and the gospel of salvation.—7, 91.
• Mette′yya, p., Maitre′ya, skt., etymology, “full of kindness”; the name of the Buddha to come.—241, 245.
• Moggallā′na, p., Maudgalyā′yana, skt., one of the most prominent disciples of Buddha, a friend of Sāriputta.—70, 71, 85.
• Mu′ni, skt. and p., a thinker, a sage; especially a religious thinker. Sakyamu′ni, the sage of the Sakyas, is Buddha.—26, 62, 103, 170, 171, 172.
• Nadī′-Ka′ssapa, p., Nadī′-Kā′śyapa, skt., brother of the great Kassapa of Uruvelā.—64.
• Nā′dika, p. and skt., name of a village.—225.
• Nā′ga, p. and skt., literally serpent. The serpent being regarded as a superior being, the word denotes a special kind of spiritual beings; a sage, a man of spiritual insight; any superior personality. Nāga kings, 9.
• Nalagiri, name of an elephant.—111.
• Nāla′ndā, p. and skt., a village near Rājagaha.—221, 223.
• Nanda, p., Siddhattha’s halfbrother, son of Pajāpatī.—86, 88.
• Na′ndā, daughter of a chief of shepherds, also called Sujātā.—35.
• Nātapu′tta, Jain Prakrit, Jñātapu′tra, skt., the son of Jñāta. Patronym of Vardhamāna, the founder of Jainism.—145, 146.
• Nera′ñjarā, p., Naira′ñjanā, skt., name of a river identified by some with the Nilajan, by others with the Phalgu.—35, 43, 235.
• Nidā′na, p. and skt., cause. The twelve nidānas, forming the chain of causation which brings about the misery in the world. [See Oldenberg, Buddha, Engl. tr., pp. 224—252].—40.
• Nigga′ntha, p., Nirgra′ntha, skt., literally “liberated from bonds”; a name adopted by the adherents of the Jaina sect.—145, 146; Nigganthas, give also to the, 150.
• Nigro′dha, p., Nyagro′dha, skt., a tree, ficus indica well known for its air roots.—43, 235.
• Nirmā′na Kā′ya, skt., the body of transformation.—254.
• Nirvā′na, skt., Nibbā′na, p., extinction, viz., the extinction of self; according to the Hīnayāna it is defined as “extinction of illusion,” according to the Mayāyāna as “attainment of truth.” Nirvāna means, according to the latter, enlightenment, the state of mind in which upādāna, kilesa, and tanhā are extinct, the happy condition of enlightenment, peace of mind, bliss, the glory of righteousness in this life and beyond, the eternal rest of Buddha after death. Buddha himself has refused to decide the problem whether or not Nirvāna is a final extinction of personality. When questioned, he indicated by his silence that the solution is not one of those subjects a knowledge of which is indispensable for salvation.—2, 4, 6, 16, 20, 41, 43, 44, 48, 50, 51, 55, 64, 65, 67, 70, 71, 74, 76, 81, 83, 91, 97, 118, 122, 123, 130, 143, 153, 154, 160, 164, 170, 171, 188, 195, 235, 236, 237, 245, 249, 250, 252, 253; where is Nirvāna? 154; Nirvāna not a locality, 154; the city of Nirvāna, 130; the harvest, Nirvāna, 195; he one aim, Nirvāna, 164; Samsāra and Nirvāna, 2, 6, 225.
• Okkā′ka, p., Ikshvā′ku, skt., the name of a mythological family from which the chiefs of the Sakyas claim descent.—7.
• Pabba′jjā, p., pravra′jyā, skt., the act of leaving the world for receiving admittance to the Order. The first step of the Buddhist ordination. (See Upasa′mpadā.)
• Pajā′patī, p., Prajā′patī or Mahā-Prajā′patī, skt., the sister of Māyā-devī, second wife of Suddhodana, aunt and fostermother of Buddha. She is also called by her husband’s family name Gotamī (feminine form of Gotama).—10, 13, 86, 92, 93, 103.
• Pajjo′ta, p., Pradyo′ta, skt., name of a king of Ujjenī.—90, 91.
• (Pakati, p.) Pra′kriti, skt., name of a girl of low caste.—196, 197.
• Pāramitā′, p. and skt., perfection, or virtue. The six pāramitās are: almsgiving, morality, patience, zeal or energy, meditation, and wisdom.
• Paribbā′jaka, p., Parivrā′jaka, skt., a sect belonging to the Tîrthika school.—98.
• Pase′nadi, p., (Prase′najit, skt., also called Pasenit) king of Kosala, residing at Sāvatthī.—75, 77.
• Pātalipu′tra, skt., Pātalipu′tta, p., also called Pātaligāma, a city on the Ganges north of Rājagaha and belonging to the kingdom of Magadha, the frontier station against the Vriji (Vajji), the present Patna. Buddha is reported to have predicted the future greatness of the place, which is an important passage for determining the time in which the account of Buddha’s sojourn in Pātaliputra was written. It is still uncertain, however, when Patna became the important centre which it is now. It was the capital of the country when Megasthenes, the ambassador of Seleucus Nicator, at the end of the third century bc, visited India. He gave in his book a detailed description of the city.—223, 224; Pātaliputra, three dangers hang over, 224.
• Pātimo′kkha, p., Pratimo′ksha, skt., (usually spelt Prātimoksha in Buddhistic Sanskrit,) literally “disburdenment.” It is the Buddhist confession. Rhys Davids says “that it almost certainly dates from the fifth century bc Since that time—during a period that is of nearly two thousand and three hundred years—it has been regularly repeated, twice in each month, in formal meetings of the stricter members of the Order. It occupies, therefore, a unique position in the literary history of the world; and no rules for moral conduct have been for so long a time as these in constant practical use, except only those laid down in the Old Testament and in the works of Confucius” (p. 163).—98, 99.
• Pā′vā, p. and skt., a village where Buddha took his last meal.—237, 239.
• Pokkharasā′ti, p., Paushkarasā′ti, skt., a Brahman philosopher.—139.
• Pubbārā′ma, p., Pūrvārā′ma, skt., the Eastern garden.—94.
• Pu′kkusa, p., Pu′kkasha or Pu′kkasa, skt., name of a low caste.—239.
• Puññ′aji, p., Pu′nyajit, skt., a friend of Yasa.—61.
• Ragā, pleasure, desire or lust; a synonym of rati. The name of one of Māra’s daughters, q. v.—36.
• Rā′hula, p. and skt., the son of Buddha, was admitted to the fraternity while still a boy. Buddha gave him a lesson in truthfulness [see Chapter LVI]. He is always named among the prominent disciples of Buddha and is revered as the patron saint of novices.—14, 85, 86, 87, 88, 165, 166, 167.
• Rainy season (see Vassa).—58, 232.
• Rā′jā, p. and skt., nominative form of the stem rājan, a king (in composition rāja).
• Rājaga′ha, p., Rājagri′ha, skt., the capital of Magadha and residence of king Bimbisāra.—26, 65, 69, 71, 72, 80, 91, 98, 110, 119, 144, 219, 220, 255.
• Ra′tana, p., ra′tna, skt., “jewel.”
• Rati, love, liking; a synonym of ragā. The name of one of Māra’s daughters, q. v.—36.
• Saha′mpati, occurs only in the phrase “Brahmā Sahampati,” a name frequently used in Buddhist scriptures the meaning of which is obscure. Burnouf renders it Seigneur des êtres patients; Eitel, Lord of the inhabitable parts of all universes; H. Kern [in S. B., XXI, p. 5] maintains that it is synonymous with Sikhin, which is a common term for Agni.
• Sa′kka, p., Śa′kra, skt., Lord; a cognomen of Indra.—69.
• Sa′kya, p., Śā′kya, skt., the name of a royal race in the northern frontiers of Magadha.—7, 14, 26.
• Sakyamu′ni, p., Śākyamu′ni, skt., the Sākya sage; a cognomen of Buddha.—27, 28, 33, 34, 36, 62, 63, 64, 65, 71, 83, 120, 121, 142, 144, 178, 196, 198, 210, 254.
• Sā′la, p., Śā′la, skt., a tree, vatica robusta; sāla-grove, 241, 245; sāla-trees, 241.
• Samā′dhi, p. and skt., trance, abstraction, self-control. Rhys Davids says (B. p. 177): “Buddhism has not been able to escape from the natural results of the wonder with which abnormal nervous states have always been regarded during the infancy of science. . . . But it must be added, to its credit, that the most ancient Buddhism despises dreams and visions; and that the doctrine of Samādhi is of small practical importance compared with the doctrine of the noble eightfold Path.” Eitel says (Handbook, p. 140): “The term Samādhi is sometimes used ethically, when it designates moral self-deliverance from passion and vice.”
• Sa′mana, p., Śrā′mana, skt., an ascetic; one who lives under the vow, 26, 36, 42, 59, 70, 87, 93, 119, 152, 165, 188, 189, 194, 195, 207, 223; the Samana Gotama, 151, the vision of a samana, 20.
• Sambho′ga-Kā′ya, skt., the body of Bliss.—254.
• Sammappadhā′na, p., Samyakpradhā′na, skt., right effort, exertion, struggle. There are four great efforts to overcome sin, which are: (1) Mastery over the passions so as to prevent bad qualities from rising; (2) suppression of sinful thoughts to put away bad qualities which have arisen; (3) meditation on the seven kinds of wisdom (Bojjhañga) in order to produce goodness not previously existing, and (4) fixed attention or the exertion of preventing the mind from wandering, so as to increase the goodness which exists. [See the Mahāpadhāna-Sutta in the Dīgha-Nikāya. Compare B. B. St., p. 89, and Rh. Davids’s Buddhism, pp. 172—173.]
• Samsā′ra, p. and skt., the ocean of birth and death, transiency, worldliness, the restlessness of a worldly life, the agitation of selfishness, the vanity fair of life.—2, 5, 172, 225.
• Sa′ngha, p. and skt., the brotherhood of Buddha’s disciples, the Buddhist church. An assembly of at least four has the power to hear confession, to grant absolution, to admit persons to the priesthood, etc. The sangha forms the third constituent of the Tiratana or three jewels in which refuge is taken (the S. B. of the E. spell Samgha).—56, 61, 64, 68, 69, 71, 86, 92, 95, 96, 98, 99, 100, 102, 103, 104, 108, 145, 150, 168, 178, 250, 253, 254; sangha may be expected to prosper, 221.
• Sa′ñjaya, p. and skt., a wandering ascetic and chief of that sect to which Sāriputta and Moggallāna belonged before their conversion.—70.
• Sankhā′ra, p., Samskā′ra, skt., confection, conformation, disposition. It is the formative element in the karma as it has taken shape in bodily existence.—155, 157, 158.
• Sāripu′tta, p., Śāripu′tra, skt., one of the principal disciples of Buddha; the Buddhistic St. Peter.—70, 71, 76, 77, 85, 87, 103, 112, 120, 212, 213, 222; Sāriputta’s faith, 213, 221.
• Sā′vaka, p., Śrā′vaka, skt., he who has heard the voice (viz. of Buddha), a pupil, a beginner. The name is used to designate (1) all personal disciples of Buddha, the foremost among whom are called Mahā-sāvakas, and (2) an elementary degree of saintship. A sāvaka is he who is superficial yet in practice and comprehension, being compared to a hare crossing the stream of Samsāra by swimming on the surface. [See Eitel Handbook, p. 157.]—172, 173, 174.
• Sati-patthā′na, p., Smrityupasthā′na, skt., meditation; explained as “fixing the attention.” The four objects of earnest meditation are: (1) the impurity of the body, (2) the evils arising from sensation, (3) ideas or the impermanence of existence, and (4) reason and character, or the permanency of the dharma. (Rh. D. B., p. 172.) The term is different from “bhāvanā,” although translated by the same English word. (S. B. of the E. XI, p. 62.—211).
• Sāva′tthi, p., Śrāva′stī, skt., capital of Northern Kosala. It has been identified by General Cunningham with the ruins of Sāhet-Māhet in Oudh and was situated on the river Rapti, northwest of Magadha.—75, 77, 81, 94, 96, 97, 103, 188, 195, 212, 215.
• Se′niya, p., Sai′nya, skt., military, warlike, an honorary title given to Bimbisāra the king of Magadha.—65, 69, 90, 98.
• Siddha′ttha, p., Siddhā′rtha, skt., Buddha’s proper name. Etymology, “He who has reached his goal.”—10—26, 48, 82—86, 88, 110, 165.
• Sigā′la, p., Srigā′la, skt., literally, “jackal”; name of a Brahman converted by Buddha.—144, 145.
• Si′mha, skt., Sī′ha, p., literally, “lion.” Name of a general, an adherent of the Niggantha sect, converted by Buddha, 145—151; Simha, a soldier, 147; Simha’s question concerning annihilation, 146.
• So′ma, p. and skt., derived from the root su, to press in a winepress; not as, according to Eitel, Chinese scholars propose from “exhilarate (su) and mind (mana).” Name of a plant and of its juice, which is intoxicating and is used at Brahmanical festivals; the Soma drink is identified with the moon and personified as a deity.—141.
• Subā′hu, p. and skt., a friend of Yasa.—61.
• Subha′dda, p., Subha′dra, skt., name of a samana. Subha′dda, Buddha’s last convert, must not be confounded with another man of the same name who caused dissension soon after Buddha’s death.—119, 246, 247.
• Suddho′dana, p., Śuddho′dana, skt., Buddha’s father. The word means “possessing pure rice.” Buddhists always represent him as a king, but Oldenberg declares that this does not appear in the oldest records, and speaks of him as “a great and wealthy land-owner.” (See his Buddha, English version, pp. 99 and 416—417).—7, 8, 13, 14, 25, 82, 83, 85, 91.
• Su′mana, p. and skt., name of a householder.—189, 190.
• Suprabuddha, father of Devadatta.—110.
• Su′tta, p., Sū′tra, skt., literally “thread,” any essay, or guide of a religious character.
• Tanhā, p., Tr′ishnā, skt., thirst; the word denotes generally all intense desire, cleaving and clinging with passion. The name of one of Māra’s daughters, q. v.—36, 138.
• Tapu′ssa, p. and skt., a merchant.—42.
• Tāru′kkha, p., Tāru′kshya, skt., name of a Brahman philosopher.—139.
• Tathā′gata, p. and skt., generally explained as “the Perfect One.” The highest attribute of Buddha, 21, 32, 34, 44, 49, 50, 55, 58, 59, 63, 65, 68, 69, 71, 73, 74, 80, 82, 85, 86, 87, 90, 92, 93, 95, 96, 111, 121, 124, 127, 128, 129, 130, 138, 142, 143, 144, 147, 148, 150, 151, 152, 154, 156, 157, 158, 163, 164, 165, 171, 172, 174, 175, 176, 177, 181, 188, 195, 197, 198, 199, 201, 202, 213, 214, 217, 225, 233, 234, 235, 236, 237, 239, 240, 242, 246, 247, 248, 249, 253; robe of the Tathāgata, 127; soldiers of the Tathāgata, 130; the law the body of the Tathāgata, 253; Tathāgatas are only preachers, 131.
• Tiratana, p., Trira′tna, skt., the three jewels or the holy trinity of the Buddha, the Dharma, and the Sangha, a doctrine peculiar to Northern Buddhism. (See Trikāya.)
• Ti′tthiya, p., Tī′rthika, skt., a religious school of India in Buddha’s time.—98.
• Trikā′ya, the three bodies or personalities of Buddha, the Dharmakāya, the Sambhoga-kāya, and the Nirmāna-kāya.—254.
• Uddaka, p., U′draka, skt., a Brahman philosopher.—29, 31.
• Ujje′nī, p., Ujja′yinī, skt., name of a city.—90.
• Upādā′na, p. and skt., desire, a grasping state of mind. One of the nidānas.
• (Upagutta, p.), Upagu′pta, skt., name of a Buddhist monk.—200, 201.
• U′paka, p. and skt., name of a man, a Jain, who met Buddha, but was not converted by him.—47, 48.
• Upā′li, p. and skt., a prominent disciple of Buddha. Before his conversion he was, according to the Buddhistic tradition, court-barber to the king of the Sakyas.—86, 104, 252.
• Upasa′mpadā, p. and skt., admittance to the Buddhist brotherhood, ordination. (See Pabbajjā.)
• Upava′ttana, p., Upava′rtana, skt., a grove in Kusinagara. The word means a rambling-place, a gymnasium.—241, 245.
• Upo′satha, p., Upava′satha, skt., the Buddhist sabbath. Rhys Davids says (pp. 140—141): “The Uposatha days are the four days in the lunar month when the moon is full, or new, or half way between the two. It is the fourteenth day from the new moon (in short months) and the fifteenth day from the full moon (in the long months), and the eighth day from each of these. The corresponding Sanskrit word is Upavasatha, the fast-day previous to the offering of the intoxicating sôma, connected with the worship of the moon. Instead of worshipping the moon, the Buddhists were to keep the fast-day by special observance of the moral precepts; one of many instances in which Gotama spiritualised existing words and customs.”—98, 99, 101, 102; observe the Uposatha or Sabbath, 99.
• Uruve′lā, p., Urubi′lvā, skt., a place south of Patna on the banks of the Neranjarā river, now Buddha Gayā. The residence of Kassapa, the chief of the Jatilas.—34, 62, 64, 65, 206.
• Va′jji, p., Vri′ji, skt., name of a people living in the neighborhood of Magadha, 120, 219, 220; assemblies of the Vajji, 220.
• Va′rana, p. and skt., a tree; Crataeva Roxburghii.—184, 185.
• Vardhamā′na, skt., Vaddhamā′na, Jaina Prākrit, proper name of the founder of Jainism. Also called Jñātapu′tra in skt. and Nātapu′tta in Jaina Prākrit.
• Va′runa, p. and skt., a Brahman deity, the god of heaven and regent of the sea; one of the guardians of the world.—141.
• Vāsavada′ttā, p. and skt., a courtesan of Mathurā.—200, 201, 202.
• Vāse′ttha, p., Vāsi′shtha, skt., name of a Brahman.—139, 142.
• Va′ssa, p., Va′rsha, skt., rain, rainy season. During the rainy season of Northern India, which falls in the months from June to October, the samanas could not wander about, but had to stay in one place. It was the time in which the disciples gathered round their master, listening to his instructions. Thus it became the festive time of the year. In Ceylon, where these same months are the fairest season of the year, Buddhists come together and live in temporary huts, holding religious meetings in the open air, reading the Pitakas and enjoying the Jātakas, legends, and parables of Buddhism. [See Rhys Davids’s B., p. 57.]
• Vassakāra, p., Varshakā′ra, skt., lit. “rain-maker.” Name of a Brahman, the prime minister of the king of Magadha.—219, 220.
• Ve′das, 50, 140, 141, 187; I know all the Vedas, 159.
• Veluva′na, p., Veṇuva′na, skt., a bamboo-grove at Rājagaha, 70, 80; Veluvana vihāra, 110.
• Vesā′lī, p., Vaiśā′līî, skt., a great city of India, north of Patna.—150, 220, 227, 228, 232, 236.
• Vihā′ra, p. and skt., residence of Buddhist monks or priests; a Buddhist convent or monastery; a Buddhist temple.—67, 75, 76, 95, 99, 110, 111, 165, 213, 214, 242.
• Vi′mala, p. and skt. (etym., the spotless), name of a friend of Yasa.—61.
• Vi′naya, 57.
• Visā′khā, p., Viśā′khā, skt., a wealthy matron of Sāvatthi, one of Buddha’s most distinguished woman lay-disciples. Says Oldenberg, Buddha, English translation, p. 167: “Every one invites Visākhā to sacrificial ceremonies and banquets, and has the dishes offered to her first; a guest like her brings luck to the house.”—94, 95, 96, 97; eight boons of Visākhā, 95; gladness of Visākhā, 97.
• Ya′ma, p. and skt., also called Yama-rā′ja, death, the god of death.—206, 207.
• Ya′sa, p., Ya′śas, skt., the noble youth of Benares, son of a wealthy man and one of Buddha’s earliest converts.—58—61.
• Yaso′dharā, p., Ya′śodharā, skt., wife of Prince Gotama Siddhattha before he became Buddha. She became one of the first of Buddhist nuns. [See Jātaka, 87—90; Commentary on Dhammapada, vv. 168, 169: Bigandet, 156—168; Spence Hardy’s Manual, 198—204; Beal, pp. 360—364: B. Birth Stories, 127.]—13, 84—87, 92, 110, 165.

REMARKS ON THE ILLUSTRATIONS OF THE GOSPEL OF BUDDHA.

UPON the task of illustrating The Gospel of Buddha, I have spent three years, the first of which was entirely devoted to preparation. By the kind assistance of Dr. Hans Schnorr von Carolsfeld, Director of the Royal Court and State Library at Munich, I was enabled to make very extensive use of the treasures of this institution, and I am under great obligations to him for the courtesies extended to me. Above all I endeavored to obtain a solid foundation for my work by acquiring a clear conception of the personality of the Buddha from religious, historical and artistic standpoints and by familiarizing myself with all the Buddhist dogmas, symbols and religious observances.

Detailed studies of Indian costume, armor, decoration, architecture and the arrangement of dwellings and gardens, as well as the fauna and flora of the country, were likewise indispensable. Not only modern documents, explorers’ reports and photographs of ancient ruins provided me with available material, but also some old Dutch works of the seventeenth century.

The two main sources of our knowledge of ancient Buddhist art will always remain the monuments of Gandhāra, and the cave dwellings of Buddhist monks in Ajantā and other places. The formernd other places. The former bear witness to the extraordinary influence of Greek art on Buddhism; and the latter are rich in wonderful fresco paintings of the classical period of Buddhist art. A description of all the caves as well as a selection of the best mural paintings in colored pictures are to be found in Griffith’s elegant work The Paintings in the Buddhist Cave Temples of Ajanta1 and some reproductions from it have been made further accessible in Dr. Carus’s Portfolio of Buddhist Art.2 The two great expositions in Munich, “Japan and Eastern Asia in Art” and “Expositions of the Masterpieces of Mohammedan Art,” 1910, were very instructive to me from the point of view of art history, containing invaluable material conveniently arranged from the great museums, royal treasures and private collections from London, Paris, Berlin, Vienna, St Petersburg, Moscow, and Cairo. In the former the great wave of the marvelous Buddhist faith which had been flowing towards China for two millenniums and which had brought new life from China to Japan was evidenced in many rare pieces. Yet almost more fruitful for my purpose was the exposition of Mohammedan art. It displayed wonderful Persian and Indian book-making and lacquer work, tapestries, ceramics, fabrics, armor and metal work. To be sure these were exclusively of Mohammedan manufacture, but many large museums and institutions (native and foreign), collectors and explorers had sent also chests of Buddhist works, which, not falling within its compass, had been excluded from the exhibition, but were placed at my disposal in the so-called Library Department reserved for students.

Indian art has been greatly neglected by archeologists and connoisseurs at the expense of the so-called classic style, and explorers seem to be more interested in the geographical and political conditions of the country, or even look down with contempt and lack of understanding on the early artistic monuments of India, although they have enriched our European middle ages. Thus there are great gaps in the history of Indian art which I was obliged to fill up for myself, and certainly a very different kind of study was needed to illustrate a Gospel of Buddha than for a pictorial construction of the life of a Plato or a Jesus.

Fräulein Emily von Kerckhoff, an artistic and highly cultured lady of Laren in Northern Holland, sailed on November 9, 1909, to join her family in Java where she remained for some time. Her journey occurring just at this time was of great help to me, for she complied with all my wishes in the most accommodating manner and filled up many gaps in my knowledge of India.

In Colombo she became acquainted with the Dias Bandaranaike and other refined Singhalese families, who were very friendly in answering my questions. Further she met Sister Sudham Machari of Upasikarama, Peradeniya Road, Kandy, a prominent Singhalese nun, who with the assistance of Lady Blake, the wife of a former governor, had founded the first modern Buddhist nunnery in Ceylon where she now lives as lady superior. She is well posted on Buddhism, for she has studied Pāli, Sanskrit, and Burmese for nine years in Burma, and has received ordination. Through her, Fräulein von Kerckhoff had an opportunity to visit the temple in Kandy where the strange relic of the “Sacred Tooth of Buddha” is perserved, and on this occasion was able to obtain some leaves from the sacred Bodhi tree which I wished to possess. She also became acquainted in Kandy with Dr. Kobekaduwe Tikiri Banda, a Singhalese physician who belonged to a Buddhist family and is the son of a Kandian chief. He had studied in England for a long time and possesses a remarkable knowledge of the country and people of India and Ceylon, by which I thus had an opportunity to profit.

Fräulein von Kerckhoff gathered further material for my purposes in Gampola, a place in the mountains about an hour’s ride from Kandy, on the occasion of a visit to the family of the district judge, Mr. De Livera, and by the acquaintance with Mr. J. B. Yatawara Rata-Mahatmaya, Governor of the District and a zealous Buddhist, who has translated into English part of the Jātakas (stories of the various rebirths of Buddha) in collaboration with the late Prof. Max Müller, of Oxford.

Later, in December, 1910, she sent me leaves from the Bodhi tree at Anuradhapura, the sacred city of the Buddhists, where there are ruins of ancient palaces and temples, and where stands that Bodhi tree which Mahinda, the first Buddhist apostle in Ceylon, is said to have planted from a branch of the sacred Bodhi tree in Buddhagaya under which Buddha attained enlightenment.

With regard to customs, habits and usages at princely courts I received information, though to be sure referring mainly to Java, through Prince Paku Alam, his uncle Prince Noto, his sisters and other relatives, all of whom talked Dutch fluently with Fräulein von Kerckhoff. She was also kind enough to send me all the interesting photographs she could find of famous Indian temples and ruins, views of native life, types and landscapes, pictures of the newly excavated temple ruins of Sarnath, where Buddha first preached after attaining enlightenment, and particularly also of the splendid temple of Boro-Budur. (She also went to Japan in search of traces of Buddhism for me).

By means of the Hagenbeck Indian ethnological exposition (Oct. 1911, in Munich) I was able to study types of the different Indian races and castes from nature, and this in addition to a personal observation of the features of Indians in the harbors of Genoa and Venice enabled me to draw my figures according to nature from genuine Indian models.

However, all these studies slightly influenced the externalities only of the whole series of pictures, for the knowledge obtained by detailed study had been covered to a remarkable extent at the beginning when I made my first sketches on the first inspiration. Still they have proved of great value to me since they gave me the assurance that historical fidelity has been preserved in my work.

Munich, Bavaria.

Olga Kopetzky.

[1 ] Two volumes, 1896, Published by order of the Secretary of State for India in Council.

[2 ] Chicago, Open Court Publishing Company.

During the time of printing “The Gospel of Buddha” the following valuable works on Indian art have come under my notice:

Ananda K. Coomaraswamy: The Arts and Crafts of India and Ceylon. E. B. Havell: The Ideals of Indian Art; Indian Sculpture and Painting. Dr. Curt Glaser: Die Kunst Ost-Asiens (Leipzig, Insel-Verlag).