Post on 07-Aug-2018
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STUDENT S P Ll SERIES
PALl UDDHISM
BY
TILBE,
M
Profes
Pal•
IN
RA)IGOON DAPTIST COLLEGE
uthor
o
a PaiL
Grammar
•••••
RANGOON
AI\IRRICA Il B ..P1IST MISSION PRESS
1
I ,
D PHINNE\
1
SUPT
1
lQOO
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PREFACE
The selections hitherto set for the Pah exammat1ons of
the
Calcutta Umvemty have been taken from
the
fascmatmg
fa1ry-tales and folk-lore of
the
]d.takas, from
the
h1stoncal
legends of
the
Dipavamsa, and from
the
beautiful poetry of
the Dhammapada and
the
Sutta-N1p:ita These select10ns
ha e contamed many of
the
techmcal terms and much of
the
best teachmg of Buddhism
In e\ery exammat1on, there are questions on
the
hfe and
teachmg of Gotama Buddha, not all of
wh1ch
are denved
directly from
the
portwns of ttxt studied They take for
granted,
as
S
nght,
a general aLquamtance
w1th the
more
promment features of
the
Buddhism of
the
Plh P1takas
Among the many books on Buddh1sm, there has been
nothmg
either
cxaLtly ~ u t e d to
the
needs of our students or
w1thm the1r means
This
httle
work has been prepared especially to meet this
practical
need,
and
a1ms
to furmsh a bnef, reliable, clear,
well arranged, and mcxpens1ve outlme of Gotama's real hfe
and teachmg
It Is
hoped, howe\er, that 1t may find a somewhat
w1der
usefulness 1t S especially demed
that the
statement and
arrangement, herem giVen, of
the
doctnnes of ongmal
Buddhism may pro"e helpful to misMonanes who have to
meet modern Buddhist beliefs and practices wh1Lh are
the
legitimate, and Illegitimate, progeny of those ongmal doctnnes.
The
Piih forms of proper names and of techmcal terms
have been used throughout, even to the
extent of
g1vmg
Gotama mstead of Gautama, Kamma mstead of Karma, and
N1bb:i na mstead of N1rviina
Many techmcal terms necessanly occur before they have
been defined , but the meanmg of any unfamd1ar term can
be quite readily found
by the
use of the Index
The text may appear to some marred by a too hberal use
of capital letters and quotation marks that md1cate a
techn1cal use of words , but the more ready and clear corn-
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iv
PREPACE
prehensiOn of
the
meanmg, whtch thts assures, ts beheved
to
be ample compensatton
References
to
ongmal
sources have
not
been
gtven , be-
cause those for whom the book ts
mtended
wlil seldom have
etther
opportumty
or
mchnatton-few of them the
abthty,
even-to consult ongmal texts. Dtrect quotattons
of
proof
passages, etther m
the
ongmal Pii lt
or
m translattons, were
precluded by
the
predetermmed bnefness and mexpenstve-
ness of the book.
Actual quotattons
of the
language
of
European and
Amencan
scholars have been credtted m foot notes ,
but
many thoughts
have been borrowed m modtfied form, that
could
not
be
thus
credtted
Everythmg
avatlable m
Enghsh
has been exammed Espectal help has been recetved
from
Rhys
Davtds- Buddhtsm,
Htbbert
Lectures,
11
Amencan Lectures, Momer Wlihams- Buddhtsm ;''
Oldenberg (Hoey's
translatton)- Buddha
c , Chtlders-
11
Pah
Dtcttonary
' '
I am espectalJy grateful to my fnend, Mrs E B Roach, for
her
kmdncss m readmg
the
final proofs Her sktll detected
many errors
that,
otherwtse, would have been overlooked
RANGOON,
BuRMA,
ept•mber IS
If OO
H H.
TILBE.
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CONTENTS.
INTRODUCTION
Buddh1sm not a relig10n
Rehg10n always a
growth
DIVISIOns
CHAPTER
I
Jambudipa
L fe of old Aryans
Changes
Two
burnmg
q uest1ons
AscetiCism
Metempsyckons .. ,
A new philosopher ...
CH PTER
Gotama born
marned
, becomes an ascetiC
, becomes
Buddha
, wms first
d sc ples
,.
rev s ts
old
home
, attams panmbbina
Legends
of
CH PTER
Ill.
Dhamma
Pili
Canon
..l l hree Councils
Fundamental Doctnnes
(1)
God and
Soul
2)-Amcca
(3) -Khandas
4).-Kamma
v(S)
-Ar1ya-Saccim
a Dukkha
h Tanha
c N1bbina
d
Magga
PAGE
I
z
2
3
5
5
6
7
7
s
9
IO
IO
IO
1I
IJ
3
3
IS
5
9
9
9
20
21
:Z
24
24
25
26
27
27
28
39
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VI
CONTENTS.
Four Stages
Eth1cal System .
I)
-Five Precepts .. .
:z).-Eight Precepts .. .
~ Ten Precepts
(4) -Evil Pnnciples .
5).-
Ten
Depravmes
(6) -Ten Fetters
7) -Seven Jewels • . • •
8)
-Ten Transcendent Virtues ..•
Buddha not the peer of Chnst
Ideal not attamable ..
CHAPTER
IV
The Sangha
Lay-diSCiples .
Doctrme of Ment
The 3angha not a pnesthood
Siimana and Samanera
Admission
Four Forbidden Acts
Four Resources
Eight art1cles possessed
L1fe m V1haras
Food
Clothmg
Duttes and dally routme
MeditatiOn
...
(I) Jhiina
~ . Samiidhi
Bhikkh uni-Sangha
T1mes
and Seasons
(1). Uposatha Days ...
(2). Vassa •••
(3). Pavirana
4}. Civaratnasa
5). Pat1hii.rakapakkha .
Changes m Buddhtsm not strange
PAGE.
30
31
~ 2
32
32
32
33
33
33
34
34
35
36
b
36
37
38
39
39
40
40
41
41
41
42
43
44
44
44
45
46
46
47
47
47
47
48
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CORRIGENDA.
Page
5
for Sakavala re d Cakkavila
10,
14
PriiJii.pati PraJii.pati
11, 13
Uravela
Uravelii.
14
Belugamako
Belugii.mako.
21
as a
11
as a
30
Sakkii.yadtttht , Sakkii.yad1tth1
3
Das-SaiiiloJii.m ,
Dasa-Sal1iioJiinl .
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INTRODUCTION.
Three
hundred y e a r ~ bt:fore Alexandna was founded,
about the
t1me
that
f h a l e ~ ,
the most auc1ent ph1losopher of
Europe
was tea
of Dura , and Dame
was
labonng 1
Babylon
to
L'tab Jsh tht. worsh1p of
the true
God m
Judea,
a rt.verend sage who had left a throne for philosophy, was
travehng from Gaya to Benares, and from Benares to Kanouj,
exhortmg thL people agamst theft f a l ~ e h o o d , adultery, kllhng,
and
mt
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2 PALl BUDDHISM.
Buddh1sm, however, accordmg
to
a true defimt1on of the
word rel1pon or any purely techmcal use of the term, IS
not
a rehg1on.
It
does truly adm1t, m a mod1fied way, nearly
the
whole pantheon of early Hmdu1sm and all
the
demons,
ghosts, spntes and fames
that
belong to
the
wild superstitiOns
of half savage peoples , but
yet
Jt nowhere adm1ts any re l
god or any superhuman bemg worthy of worship , 1t has no
temples, Jt admits nellher altars nor :.acnfices; 1t has no
true pnests
1t
knows no prayers, no ntual no rehg10us ntes
of any
kmd
Buddh1sm s s1mply an atheistic system of Philosophy
and
Eth1cs-a Philosophy of
humamty
m 1ts environment, so
clear, so profound, so positive,
that 1t IS
destmed
not
only
to
astomsh,
but
to largely
mod1fy
at no d1stant day, the thought
of the West
Eth1cs
wh1ch
have already begun
to
awaken
surpnse
and admJrauon m many who had not beheved
that
any
good thmg could come out of heathemsm
In a broader, more popular use of
the
word, however,
Buddh1sm
s
a rehg10n
and
IS nghtly stud1ed as such
m connection w1th other great rehgwns that have mfluenced
large masses of men
A rehg10n
s
always a growth No
rehgwn
ever started as
an
absolutely new and completely perfected system ,
but
each,
w1th constant changes, developed
out
of somethmg, or m con
nection
w1th
somethmg, that went before Cunously enough,
th1s word
powth
m
th1s
connection partakes of both senses
m wh1ch 1t IS used, respectively, of orgamc developement
and
of morgamc mcrease for m rehg10n,
there
IS always some
thmg
that
hke
the
pnnc1ple of hfe, IS self-developmg from
Wlthm, accordmg to regular org.m1c law, whde, at the same
t1me, there are whole masses of outer accretiOns hke the
ghttermg
stalactites
and
stalagmites
of
a calcareous cavern,
or
the
slimy alluvial flats of a great
nver
delta
To understand any rehg10n, then, one must study 1ts
growth, from
the
three stand pomts -
I) The ends proposed,
2) The
means proposed,
3) The
modus operandr
proposed
The first of these, m any purely human system, will
depend almost ent1rely on
the
environments am1dst wh1ch
the system takes 1ts
nse
The second will depend very
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INTRODUCTION.
3
largely on the founder of the system-that one who first
defimtely states the germtnal truths of the system and begins
thetr active propagatton The thtrd w11l depend partly on
the founder of the system and partly on the fundamental
pnnctples of the system.
So the study of a
rehg10n
falls
naturally m to four dtvtstons,
- the
Land of tts Rtse Its Founder Its Doctrmes . Its
Institutions.
The
fact of growth, both by developement and by accretton,
s very patent m Buddhtsm whtch lays no clatm to dtvme ongm
or superhuman mterventton of any kmd but ts confessedly
the product of pure human mtuttlon Our study of
that
growth wtll
fall
mto four chapters -
. Jambudipa Indta, 6oo-soo B C
II. Gotama the probable hfe of Gotama Buddha, wtth
some of the legendary tales
Ill.
Dhamma the fundamental prmctples of the system
as denved from the Pttakas.
IV. Sangha the Order of Mendtcants
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CHAPTER 1.-JAMBUDiPA.
In the cosmogony of Buddhism every world or Sakavala
consists of a Mount Meru surrounded by sea m wh1ch he four
huge
Islands -one
to the North one to the East one to the
South and one to the West of Lhe Mountam In
the
world
m
wh1ch we
h\e
1
the Island lymg South of Mt Meru
IS called Jambudipa Among Buddhists the name gener
ally meant m
1ts
widest sense all the known world m
a narrower sense tt
was
largely used m reference to Ind1a
1
or
so much of lndta as
was
known m distmct1on from other lands
In
this Jambud1pa m the valley of
1ts
great nver Ganges
Buddhism arose datmg from the hfe-ttme of
1ts
founder
Gotama Buddha somewhere 6oo-soo B C
The whole Ganget1c plam had already at that time been
long m the possessiOn of the Aryans and the darker races
who had come mto the land before them had been destroyed
or dnven away or absorbed mto the conquenng people.
These conquermg Aryans who had come mto India from
the North-West many years before and after fully occupymg
the country of the Pan] ab had pushed on down
the
valley of
the Ganges were one of the seven great races mto wh1ch an
older people had separated m different waves of mlgrauon
Persians Ind1an Aryans Greeks Romans Kelts Germans
and Slavs
We learn from common elements m the languages of these
seven races that already before they separated there was
somethmg of Civilization m the old parent stock ; and 1t
certam that these Aryans brought considerable of Civ1hzat1on
With
them mto Ind1a
Their oldest literature dates back more than a thousand
years before the nse of Buddhism and g1ves p1ctures of
their
hfe m that
far
away penod
At that earher
t1me
they were engaged m wars of conquest
gradually advancmg from a cold North-land mto ncher and
warmer countnes towards the South and South-East taking
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6
PALl BUDDHISM
these lands from the1r conquered
foes
Sometimes they
turned
as1de
from fightmg
With
the1r foes
to
quarrels among
themselves
They were a s1mple patnarchal people, each father bemg
ruler and pnest m h1s own fam1ly.
The1r women were accorded equahty and were treated w1th
respect and tenderness
As a wandermg people, theu wealth consisted ch1efty m
cows , though they knew and possessed
other
domestic
ammals
They
oebeved that each mdlVIdual had a soul
that
am mated
h1s body m hfe and contmued to hvt: even after
the
body s
d1ssoluhon , and they accorded souls not only
to
men but also
to
other
ammals and even to mammate objt:Cts
They
worsh1ped a number of powerful gods
wh1ch
were
doubtless de1ficauons of heavenly bod1es and of the forces
of
nature.
Though very rehg1ous, they had qu1te loose not1ons of
morahty
The hfe they hved
was
s1mple, free, and happy
1
there was
generally an abundance of hfe s few s1mple necess1t1es , and
there
were
few
cares
But
by
the
t1me of
the nse
of Buddh1sm,
there
had come
about
great
changes I he old wandermg predatory and
pastoral hfe had been abandoned
The1r wealth no longer cons1sted m cows alone , but m
fields of grams and gardens of fru1ts,
bes1des
palaces and gems
and chanots and
other
luxunes of
c1v1hzed
hfe
The h o u ~ e h o l e r was no longer patnarchal ruler and
pr1est , for they had become
d1v1ded
mto classes ruled by
petty ch1efs, and there had ansen a spec1al class who assumed
the
dut1es and cla1med
the
nghts
of pnesthood
Such
of
the1r dark predecessors
as
had not been destroyed
or
dnven from the land, had been absorbed as memals,
formmg a great class that was scorned and mistreated.
Among themselves, too,
there
had grown up d1stmct10ns
of
rank and class the learned
pnest
easily took precedence,
c:la1mmg
d1vme descent w1th d1vme powers and requmng
dlvme honors , the warnors came next m power and honor ,
below them, was the great body of farmers, merchants, and
artizens These d1stmct1ons among themselves and between
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JAIIIBUDIPA
7
themselves and the darker slaves, had alreadv settled toto the
hard and cruel system of caste whtch for
thirty
centuries has
been a
bhght
on
the
mass of Indta s people
The stmple worsh1p of
the
old-tlme dettles had become
an
elaborate system of sacrtfices and
ntual
HenotheJSm
had
been swallowed up m polytheism ; and th1s, m turn,
had
gtven way to pantheism of most ngtd momst1c type There
had been developed
the
doctrme of one God who was
not
only supreme over all else m
the
umverse
but
was
the
only
real existence all else
that
appeared-gods, men, animals,
mammate
thmgs,-were
but
emanatwns from htm
Under
such circumstances life for the masses could
not but
be full of
e\tls
and hardshtps
and
mequahues.
y
the grt:at maJonty, no doubt,
the
suffenng and wrong of
thts
VI IOUS
artdictal hfe were borne wtth
the
dull apathy of
dense Ignorance and dark superstitiOn ,
but there
were some
m all classes who were askmg two burnmg
ql esnons,-
(1) Whence comes all this unequal suffenng m
the
hves
of n ~
(2)
How may It be averted or escaped?
The
rehgtous use of the Vedas and all pnestly funcuona,
such as the performance of sacnfice and
other
rehgtous ceremo
mes, were
the
exclusive
nghts
of
the
htgh-caste Brahm1ns;
and
no
one from another caste could by any means ever
attam
to them But a knowledge of some parts of
the
Vedas
and
all
secular learmng were open to any one m either of
the
other
two castes of the real Aryans, and there arose from
thetr
ranks many philosophers and reformers N.evoltmg from the
orthodox crf ed and
the
settled customs of society,
they
dthgently sought and zealously taught new schemes for the
amehoratJon of the evtls of hfe and for the explanatton of tts
mystenes
There was an almost umversal behef m
the
sanctity of
ascettctsm, and m the efficacy of penance, m gatnmg super
human power and mstght , and
the
whole land was full of
ascetics These. dad m yellow rags, etther hved apart from
men, dwelhng as hermtts m the great forests, eatmg only
leaves and roots and frultS found about them, and spending
thetr whole time m deep and myst1c meditation ;
or
elae
wandered from place to place surrounded by bands of
admtrmg
dtsctples,
eatmg
alms begged from house to house,
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8 PALl
BUDDHISM
spendmg the1r t1me m teachmg
the
new
doctnnes they
had
formulated or m mod1fymg those doctrmes m d1scuss1ons
With
the
Brahmms or
w1th
other
mendicant philosophers
like themselves
The
ch1ef obJect of theu mqu1ry and
the
mam
burden
of
the1r teachmg was the answer sought and belteved to have
been found, to those two
burnmg
questions as to the ongm
and escape of life s
ev1ls
There
s
an mnate sense of JUStice m man, wh1ch expects
nght-domg to be rewarded .md wrong-domg to be
pumshed
;
and 1s ever ready to explam present cond1twns by former
deeds Unfortunately, however
the
f o ~ t s
of hfe do
not
always
support the theory of J
ust1ce-good
men suffer m hfe and
d1e
unrequited , bad men prosper m evil and pass away un
punished How are tht se mcons1stenc1es to be c::xplamed ?
It was
to
meet
th1s
difficulty,
that the doctnne
of
Metempsy-
clzons
was formulated
It IS the spmtual self, the undymg oul,
that
nctuates the
bodv m all 1t does and
s
therefore the real author of all
deeds, good or bad Mamfestly, therefore, 1t
s
the soul
that
must be pumshed or rewarded-If not m th1s ltfe, then m
some
other
So
the
soul
at the
death
of the
body must pass
1nto
another
body-good or b o ~ d h 1 g h or low, d1vme
or human
or
bestial,
ammate
or mammate, as
1ts
circumstances may
requ1re-m wh1ch
1t
shall rece1ve the JUSt recompense of
what 1t has done before That new hfe w11lm
the
same way
requ1re another
and that another and so on, d m/inztum
ThiS
Metempsychons
was the pracucally umversal answer
wh1ch both the
Brahmms
and
the
ph1losophers
of
Ind1a
accepted to
that
first questwn as to
the ongm
of the suffermg
and seemmg wrong m the hves of men
But
in trop1cal, caste-curst Ind1a, ltfe Itself
IS
suffermg,
and
the unendmg senes of existences m Metempsyclzosrs seemed
the greatest, the most unendurable ev1l of all so the second
quest1on, as to how ev1l m1ght be averted or escaped, gamed
a thousand-fold 111 Importance
Here, too, one answer had been umversally act epted-the
answer of Brahmm1sm
Slowly, step by step,
through
many
centunes had
the
rehg1ous and phdosophtcal teachers of that great people
been workmg out
that
answer
At
last they had rested m
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J MliUDIP
Brahma. the
supreme God, the All-soul,
the One
He
was
the
only real existence , all else
was
mere emanat1on from
h1m Mamfestly man's only possible release from the evd of
contmued hfe, lay m reabsorpt1on mto Brahma. from whach
he had emanated
The Brahmms taught that
th1s
reabsorption could be
attamed only
by
means of sacnfites and
Ved1c
rttes, through
the
pnests
the
ph losophers declared
1t
could be more cer
tamly and more read ly attamed by md1vidual effort m
penance and m
myst1c
med1tat10n
Such were
the
environments am1dst
wh1ch
there arose a
philosopher who gave new and starthng answers
to
those
questions
as
to
the
ongm of evil and how It m1ght be ebeaped ,
who wrought out m connectiOn
w1th
those answers a system
of absolutely
atheiSt ,
the pure::.l
and best ever promulgated
outs1de of Chnsuamty and Jud:usm
Th1s new philosopher was Gotama, the Buddha
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CHAPTER
11. GOT
A MA
At the foot of the H t m a l a y a ~ . about one
hundred
miles
N
N-W
of
the
modern c1ty of B e n . u e ~ , there was, m the
srxth century B C an msrgmficant clan, or trrbe, called
Sakkas
In
Kap1lavatthu, the prmctpal town ofth1s
tnbe, there
hved a
petty Ch1ef
or
Raj
put, n o ~ m e d Suddhodana, who had
two wrves, both daughtt.rs of another petty Chref whose lands
la} on thP oppo tte b o ~ n k ofthe Rohm1 Both of t h e ~ e queens
were chtldless, untrl, m her forty fifth year, the elder, M ~ y i
brought forth a son
He
was born under a Sal tree, whtle I n ~ > mother w a ~ on the
way to the home of her parents to be confined there, accord
mg to the custom of h o ~ e
t1mes The
child and h1s mother
were taken bac.k to S u d d h o d o ~ n a s house, where May.i. dred on
the
seventh day The child was adopted and reotred by hrs
aunt, the younger queen, PraJapatr and w a ~ named Gotama
Accordmg to the custom of Ind1a, unl\ersal
then
as now,
he
WdS
m o ~ r r r e d young, takmg as bnde, m
h t ~
mneteenth
year, hts own
c o u ~ m
V a ~ o d h o i T d .
the
daughter
of
hts mother's
brother, the Chref
of
tht. Koh > In h1s twenty-nmth year, hts
wrfe
bore hrm therr fir t and only c.lulu-a bon, Rahula
Gotama seems to have been, from vouth, of a contemplative
mmd and, although belongmg to the Khattrya caste, does
not appeo1r to have been tramed to
the
p r o f e ~ s 1 0 n o f • a r m ~ ,
but
was allowed to 11tudy the permrtted portwns of the Vedas
and to spend the m o ~ > t of h1s ttme m the open atr m
qmet
contemplatron
Though,
as
prmce, he hrmself
was
c o ~ r e f u l l y
shrelded from
the hardshrps and unpleasant features of hfe, he could not be
msensrble
to
the d1re suffermg of the m o ~ s s e s of the t.ommon
people about h1m, o1nd h1s natural tenderness of heart, as
well as hrs mclmatron toward phtlosophtcal contemplation,
led htm trreslstlbly
mto
the deep study of the c a u s e ~ and cure
of hfe's woes
He
was probabl) not
the first-he was
certamly
not
the
alst-who m the m t d ~ t of prospenty and comfort, has felt a
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GOTAXA
11
yearnmg
and a want wh1ch noth1ng could satisfy,
and
whtch
ha\e robbed of the1r
charm
all earthly gams and hopes. Tbt&
vague d1ssat1sfactJon deepens w1th every fresh proof
of
the
apparent
vamty of hfe, and does
not
lose
but
gams m power
when, as
IS
reported m
the
case of Gotama. t ar1ses
more
from
sympathy
w1th the sorrows of others
than
from any
personal sorrow of one's own
At last,
the
details of hfe become msupportable , and the
calm hfe of the herm1t troubled w1th none of these thmgs
seems a haven of peace, where a hfe of self den1al and earnest
meditation may lead to some solutiOn
of
the strange emgmas
ofhfe •••
It
was
at the moment
when
Gotama
had reached thts
pomt that they announced to h1m the b1rth of
h1s
son.
Reahzmg how strong thl > new tie would become,
he
deter
mmed to bredk at once and to abandon
the
hfe he
had
h1therto led, for the undisturbed med1tat1on of the forest
herm1t and
the
severest penances of ascettcJsm, m
order
that
he m1ght 1f poss1ble, d1sco"er
the
causes and the cure of
human suftenng
Abandomng
h1s
home that very
mght
Without ever hav1ng
taken
h1s
ch1ld m
h1s
arms, he hastened awa) to
Rijagaha
and attached h1mself first to Aldra and afterwards to Uddaka,
Brahmm a ~ c e t c s who were dwelhng m htlls1de caves near
that
c1ty From these teachers he learned all that Hmdu
ph1losophy had to teach concernmg hfe here and hereafter.
D1ssaLJsfied w1th whdt he got from these Brahmms, he went
away to
the
Jungles of Uravela where he >ought for h1mself•
by means
of
hts own med1tat1on and severest penance, other
answers
to
those questions now
burmng
so fiercely m hiS
heart
There,
attended
by five faithful adherents, for
s1x
years
be
sta1 ved and harrassed and macerated
h1s
body, until the fame
of h1s self-morttfi1.at1on spread "abroad hke the sound of a
great bell
hung
m the canopy of the sk1es "
But
1t was all
to no purpose He
a
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PALl BUDDHISM
Thereupon
hts diSgusted compantons forsook h1m and went
away to Benares
As
he
gradually regamed
strength,
he gave h1mself up
to
deep thought without austere penance Seatmg h1mself
under a large Peepul tree, to be known afterwards as
the
Sacred-Bo-Tree, he descended
mto deeper
and deeper
depths of profound med1tat10n F1rst of all, he rev1ewed h1s
hfe and the efforts m wh11 h, o far, he had so s1gnally failed
All he had learned, all he had beheved, all he had trusted m,
hitherto, had onl} proved false All
h1s
labors and self
mfhcted suffermg h.id been of
no ava1l
That wh1ch he
sought seemed no uedrer
than
on th tt far-away mght when
be
had broken
aw.1y
from
the twmmg
love
of
w1fe
and c.hlld
Then came the temptallon to abandon the futile .1ttempt
to
solve the mystenes of hfe, returmng to
the
ease and
luxury of
hi&
old
home
and to the tender
care&ses
of h1s
beautiful w1fe and mfant son
But m h1s heart of hearts, he knew that these would not
sat1sfy , the old unrest of h1s soul would never be lulled
until
he should gam satisfactory answers to those momentous
quest10ns concernmg the
ongm
and cure
of
woe He c.ould
not
go
back , he
must
not
even pause Deeper, deeper,
deeper he plungLd mto myst1c med•tat10n, untd one mormng,
after a mght of awful struggles, m wh•ch
h1s
deb1htated body
almost
fa1led the
too m tense act1v1ty of h1s
mmd,
he emerged
tnumphant h1s quest10ns were answered , he had dttamed to
absolutely pertect knowledge , all mystenes had \J.mshed ,
bfe and suffermg and release were clearly under:.tood , hence
forth he was
Buddha-
Enlightened
At
first he was
tempted
to keep the knowledge of
h1s
d1scovery to hun :>f:lf, behevmg that the
truths
he had
fathomed were beyond
the
mtellectual reach of
other
men ,
and
h1s
Way' ' too d1fficult for them to follow to the goal
of
release But h1s plt} for men m theu Ignorance and suf
fenng soon led
h1m
to determme to
attempt
the1r salvation
He thought
of h•s first teachers, AIA.ra and
Uddaka
,
but
findtng that they were dead, he determmed to
make
the five
compamons of h1s s1x years of self mort1ficauon the first
sharers m h1s l e ~ e d discovery and went to Benares m search
of them and preac.hed to them h1s first dtscourse m wh1ch
were set forth the fundamental prmctples of
h1s
new system
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GOT
AliA
3
Naturally
thts
first exposatlon
of
hiS cardmal pnocaples,
preserved m the
"Dammacakkappavattanasutta,"• IS
consid
ered of
the
vastest Importance m
the
study ot
has
system ;
and
at
s wath a dectded shock of surpnse that the httle seed
from wh1ch has come so splend1d a growth IS lt·elf found to
be so ms1gmficant
However, the five were shortly convmced and became
bur
d1sc1ples ; and five months afterwards
he wab
able to send forth
s1xty ~ t r o n dtsc1ples to d1ssemmate h1s new doctnnes , for
he made lm system a m1ss10nary system from the very first.
H.1vmg
sent
forth these first dtsc1ples as propagandists, he
htmself returned to
the
vtcmtty of Uravela, where he won as
followers the famous Kassapa and hts two brothers, who
were fire-worshtpmg herm1t phtlosophers In company wtth
these he proceded to Rijagaha, where the Cluef, Btmb1stra.
became a Lay-dtsctple and htb most conspacuous followers,
Sanputta and Moggallana, JOmed hts Sangha of Mendicant
Coenobttes Some tll-feehng arose concernmg the htgh post·
tton whtch Gotama asstgned these two 11lustnous dtsctples
and he \Vas led to state more plamly
the
prmctples of h1s
system and to lay down a few stmple rules for the gutdance
of
the
Sat\gha whtch
thus
became formally mcorporated
Mt:anwhtle hts spreadmg fame
had
reached hts old home
m Kaptlavatthu and
he
recetved a pressmg mvttatton to
rev1s1t hts native place
that
hts old father, Suddhodana,
ere
he d1ed, m1ght see htm once agam
He
comphed and has
aged father became a Lay-dtsctple and 1s satd to have after
wards
attamed
Ntbbana
at
the
moment
of death There was
a most
touchmg
mterv1ew w1th hts wtfe, Yasodara, the
accounts of wh1ch are too Simply true to hfe to be wholely
fict1t1ous legends. He receiVed mto the Sangha hts half
brother Nanda and
h1s
own son
Rahula
; whereupon
he
was
led by the earnest entreaty
of h1s
father to estabhsh a rule
that,
thereafter,
no youth under twenty
years of age was
to be
admitted to the Sangha, w1thout h1s parents consent.
Later
on he rece1ved several other
of
h1s kmsmen m to the
Sangha-among whom were h1s cousm, A.nanda, afterwards
h1s
most loved and mt1mate assocaate , and hiS cous1D
1
•
Ltt
- R t g b t c o u & n c ~ ~ & - w h e e l - f o r t h - t u r n J D g - d t s c o u i ' I I C - the
d lcoune
wbtcb set the wbee\
o
nghteoumess
to
rolhng onwarcll.
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PALl BUDDHISM
Devadatta, who afterwards became bJS act1ve opponent and
leader m a sch1sm that estranged from
h1m
many thousands
After
h1s
second Vassa
or
Rains
at
R4jagaha he
v1s1ted
S vatlhi,
the
cap1tal ofthe Kosalas, and dwelt m
the
beautiful
pleasure-park of
the
wealthy merchant, AnathapmcJaka
Here, later on, that famous Lay-d1sc1ele
budt
for h1s use
the celebrated V1hira or monastery, Jetavana, where the
Buddha so often dwelt and where most of h1s discourses are
sa1d to
have been dehvered
In the
fifth year of his Buddhahood, he agam v1s1ted
Kap1lavatthu and was present at
the
death of h1s father,
Suddhodana, after wh1ch, on
the
persistent sohcJtation ot
his fostermother-aunt anrl o.f his own
w1fe
1
earnestly seconded
by
h1s
most loved d1sc1ple Ananda, he reluctantly established
a Sailgha of female mendicants
to
which PriJipati and
Yasadori were admitted
as the
first Bh1kkhuni
And so he spent forty-five years I teachiDg his Dhamma
or system and m tramiDg h1s
a n g h o ~ for that
propagandism
which was
to
make his system an Umversal
Hope-a
purpose, however, that was m no sense realized, until, more
than
two centunes later, the
great
T
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GOTAliA.
IS
azaog that
he could
not
hve long,
he spent
such
strength
as
he
could command m exhortmg h1s Sangha
to
a firm
adherence to, and zealous propagauon of
that
Dhamma
thought
out and revealed
by
(me )
h1mself And thu
exhortatiOn he contmued after Vassa, travehng slowly from
place to place m order to VISit bands of
has
Bh1kkhus
scattered throughout the land, from Savatthi to Rijagaha
The words of these final exhortataons and d1scourses are
preser
..
ed m
the
M c ~ h a p a n m b b a n a s u t t a or Discourse on
the
Great
Decease "
H1s death occured at Kusmagara, m
the
e1ght1eth 3 ear of
h1s age, probably somewhere about 420 B C The Irn·
mediate cause of h1s death was the eatmg of
nee
and pork
furmshed by a Lay-d•sc•ple, the goldsm1th Chanda,
as
he was
passmg
through
h1s v1llage Pava
H1s obsequte r were after
the
style of
the
g r e a t e ~ t kmgs,
and after h1s body
was
burned hrs calcmed bones were saved
as rehcs to be revered
Such
1s
the outhne of the probably real hfe of h1stoncal
Gotama, entitled Buddha
But 1t
was 1mposs1ble
that the
ferv1d poetrcal
temperament
of
h1s
Onental
followers should have been long
content
With
the
matter of fact deta1ls of Gotama's real
biography, and
at
IS
not surpn rmg t h c ~ t t h e ~ mterwove mto their accounts of
h1s hfe many 1mposorble legends and muaculous fables until
the
whole s so hkt. a
myth
of
Eastern f c ~ n c y
that It s well
mgh
1mposs1ble to separate
the true
from
the
false, or
to
assert
w1th certamty that there ever was
an
h1stoncal Gotama at all.
The petty cluef ~ u d d h o d c ~ n c ~ a n d 1t
IS
utterly 1mposs1ble
that the facts could have been other
than
as represented
above
-1s by wtldest legend represented
as
Unl\ersal
Monarch,
ruhng
over many subjeCt prmces
of
w1de
domams
H1s ms1gmficant
hut
become&" palace of most magmficent
proportion, filled with every
luxury
that
Onental
volup
tuousness could enJOY or Onental tmagmat10n conce1ve
HIS
nches and royal state are made so grand
as
to out-nval the
gorgeous magmficence of those h1stoncal Maha R.iJi'l who,
centunes
later, did found m India empJres of mtghty power
and fabulous wealth
Mayi's conception becomes a miraculous
event
The Queen
slept beside
her
lord, when, amidst s1gns of most ecstatic Joy,
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16
PALl BUDDHISM.
10 wh1ch
the
elements of nature and all C'reatures of the earth
together
w1th bemgs that mhab1ted the unous Hea\-ens
and
Hells
took
part,
the
Bodh1satta • descended from
the
sk1es
10
the form of a male wh1te
elephant
and
entered her nght
s1de
She awoke filled wtth "bh >b beyond a mortal Mother's''
and
told her dream to rhe gray Maet who foretold a son,
to
become Umversal Monarch wtth power extendmg over
the
whole known wo1ld , or else to become a Buddha who should
enhghten the world With the knowledge of salvatiOn
No less muaculous her confinement
Lymg
m the
shade of the Sal tree, she
b
surrounded by mnumerable
Devas who mii'Jster to her comfurt
The
god Brahma
descended from hts H e o ~ v e n and
took
from M a : ~ - a s nght stde
the noble bemg who tmmedt.ttely strode seven paceb towards
the East and declared m a
vo1ce
thdt filled all the world- I
am the chtef of the world
Kmsmen o ~ n d subJects are represented as a p p r o o ~ c h m g kmg
Suddhodana, a
few
years later, with wmplamts that the
young
Prmce who Wdb
bOle heir
to his
\ast
sway w.ts
not
bemg
tramed l those arts and sciences whtch would make h1m d
safe ruler to be trusted w1th the
kmgdom
after
Suddhodana
himself should pass
a w a : ~
Tht
PI
mt.e
hearmg
th1s, de
termmed
to exhibit his real prowess
and
appomted a day for
that purpose
Surrounded
by an Immemt: retmue, m the prebenLe
of
6o,ooo of his relati vcs, he performed most miraculous feats
that
proved h1m mcomparable m archery, m horsemanshtp,
and m each of
the
other Mxteen t-hief artb and scient.es,
dS
well as m many lesser ones
There s no reh.tble data for behevmg that
Gotama
ever
had other conJugal compamon
than
hts one wife, Yasodhara;
but the
legends give
htm
40,000
concubmes,
eac..h
a
pnncess
wtth the
r o ~ v s h m g
charms
of
a Hourz
The ambttJous Suddhodana Is represented as determmed
that hts son shall fulfill the first predJctJOn of the agt and
become Umversal Monarch, so
he
guards
e\ery
pnmt agamst
the Prmce's evident tendency towards the hfe of a recluse;
but the legends represent most marvelous precautions
thwart
ed
by superhuman mterventJons The Impressionable
young
Prmce was on four different occasiOns ternbly
o ~ g 1 t a t e d
by
• A be1og destmed to become a Buddha
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GOTAMA
I7
vtsions m which a Deva successtvely tmpersonated a beggar,
pttlable m
the
palsted decay of old age ; a leper, htdeous in
the
deformtty of
h1s
foul and mcurable
d1sease
a
cor\'se,
loathsome m 1ts swollen putndtty a mendtcdnt ascetic whose
calm demeanor betokened an mner hfe of undtsturbed peace.
Hts
chanoteer was
msp1red by the Devas
to mterpret
these
vtstons
so
w1sely that
the Prmce
was trres Sttbly and
trrevocably led
to
the Great Renunctatton."
The Great Renunc1at1on" 1tself 1s sel forth m
terms
of
wildest 1magery All the wealth of troptcal colormg, all the
resources of
Onentalimagmauon,
and all the tricks of As1at1c
rhetoric are exhausted m the effort to magmfy the v1rtue of
that
act
The
fabled magmficence and luxury of
h1s
father's
court
has already been noticed , 1t was all mvented chiefly
to
bear
on th1s pomt
The
entlcmg lovelmess of
that
royal harem of 4o,ooo o t ~ T I
pnncesses
1s
dwelt upon and re1terated m forms of
Onental
sensuousness
of
exprc&swn utterly dtsgustmg to
the Western
mmd m the1r overwhelmmg suggestiOns of basest sensuality.
Yet, notwtthst::mdmg the allurmg Witchery
of
h1s harem,
the
love of
the
Prmce
for
hts beautiful
w1fe
Yasodhara,
IS
represented as of a punty and mtenstty that would nval our
most exalted tmagmatwn of the devotion of a
Chnstlan
husb:md
to
the one only \Voman m all the world whose
lovelmess had ever fascmated or whose charms had ever
been enJoyed
H1s almost unconquerable longmg for h1s mfant son
IS
ptctured m terms
that
tame
that
outburst of parental an
gutsh wh1ch escaped from the heart of the
stncken Davtd-
0
my son Absalom, my son, my son Absalom I would
God
had
dted
for
thee, 0 Absalom, my son,
y
son
r"
And yet, from all
that
was
so
difficult
to
yield, from all those
ties
so
hard to sever, he IS represented as resolutely tearmg
htmself away, that he
mtght
go forth
to
a lonely ascettc hfe
and, " by a long senes of mcredible self-demals and hard
shtps, become Buddha, and so save
the
world."
The natural doubts and mental struggles of
the
hermit
philosopher become, 10
the
legendary accounts, fierce
conft1cts with
the
Demon-Tempter, Mara,
1n
whtch,
wtth
rn1raculous powers,
he
barely gams the victory over forces
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J
PALJ BUDDHISM.
~ r c e l y less miraculous and powerful than h1s
own
Especially
r,ewsome were
h1s
conf11cts
w1th
Mira on the mght of
hiS
Great Renunc1at1on, and on that other mght of struggle,
which preceded h1s attamment of Buddhahood
The legendary accounts are full of most astound1ng
miracles
wh1ch
are not, however, worthy of
cons1derat1on
;
for they are generally so useless and almost always so
puerde and extravagant that they only mar what they were
mtended to adorn.
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CHAPTER
111. DHAMMA.
Except Chnstlamty, no other system of behef among men
ever developed
so
many var1ous and mcons1stent, even
antagomst1c, schools or sects, as Buddhism
W1th Its more modern developments, 1t
IS
no part of the
purpose of
th1s
work to deal , but rather wtth
the
ongmal
system as promulgated by Gotama himself and hlS earhest
followers.
We naturally seek our knowledge of that ongmal system
ID the
earhest Buddhist wntmgs or scnptures
The
Pii.h
Canon, known
as T1-p1taka
or
Three
Baskets,
IS estimated to contam about tw1ce as many words as
the
Christian
B1ble
, translated mlo Enghsh, about four ttmes as
many • It IS d1v1ded
1
as the name md1t.ates, m
to
three parts
t he
first
s
devoted largely to rules
for
the gutdance of
the
Sang ha , the second IS devoted particularly to doctrmal and
ethical teachmg , the th1rd,
wh1ch
appears
to
be
later than
the other two, contams additiOnal doclrmal and ethical teach-
mg, together wtth some metaphysical dtscusstons
These Buddhtst scnptures arc essentially different
from tke
scnptures of all other systems, m that they do not clatm
dtvme
msp1rat1on
or superhuman mterventlon of any kmd ;
but are confessedly the product of pure human mtu1t1on
Their present form dates back to Buddhaghosa who hved
in
the
end of
the
fourth and begmnmg
of
the fifth centunes,
A. D., so between e1ght and nme centunes after the death of
Gotama Buddha.
It
IS
claimed that Buddhaghosa retranslated 1nto Pih the
Smhalese translation made
by
Mabmda from an ongmal
Pii.h
text
wh1ch
had unfortunately been lost before Buddha-
ghosa's time. It IS further cla1med
that
this ongmal Pili
text had been earned from India to Ceylon by Mahmda
himself, Immediately after the last of the three councils
Rhya Dhvids-
,
··dd sm,"
p.
n.
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JO
PALl
BUDDH[Sl\1
which were held for the purpose of collectmg the sayings of
the Master and fixmg, m accordance therewtth, the dtsctphne
of the Sang ha, and the Dhamma to be taught
The iirst of these counctls
1s
satd
to
have assembled m
the
Rams 1mmed1ately sucteedmg Gotama's death ,
and
consiSted of
five
hundred members of
the
Saugha who, with
Ka sapa ab their chosen leader, recited the precepts of their
Great Teacher and took the first steps towards a methodical
arrangement
m two collections, Vmaya and Dhamma, con-
s1stmg, respectively, of rules of diSCipline for
the
Sangha and
of ethical and dottrmal teachmg There
Is
no mtlmation
that
at
that
time any
thmg
was
fixed m
wntmg
Some time later grave departures from the rules of diSCI-
phne began to
be
common among the members of the
Sa11gha
which was becommg spht mto two parties, an
orthodox party, favonng adherence to the rules established,
and a laxer party, favonng certam mdulgences or relaxations
of those rules second council was held somewhere about
350 B C, conststmg of seven hundred members In this
council, the prmctples
of
the orthodox party prevalled , the
ten mdulgences were prohibited , the Rules of Dtsctphne
and
the
Uoctnnes of Fa1th were agam rehearsed
and
vmdl-
cated The decisions of this council, however, were not
accepted • by all , large numbers of the laxer party became
estranged , the first open schism after Gotama's death
oecurred , and
the
history of dlffenng and antagomst1c
schctols
and sects was begun
A third council was held
at
P:itahputta somewhere about
240 B C , under the patronage of Asoka, called Dhamm:isoka,
the grandson of Chandagutta
It
consisted of a thousand
members and, hke the second counctl, was convened to settle
controversies m
the
Sangha
In
this council,
the
Rules of
Discipline and the Doctnnes of faJth were once more rehears-
ed and, for the
Southern
or Orthodox School of Buddhtsm,
finally settled •
It 1s probable that about th1s time the
iih
Canon was
reduced to WI Itmg. t
s
certam, at least, that the art of
• A fourth council was held about the beg•nnmg of the ChnstiOD era but
t
was
wholely
1n
the power of the leas
o r t h o d o ~
Northem School
a11d
had no
bearmg whatever O the P£b Canoo
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DHAMMA,
wntmg was well known to Asoka who used 1t very w1dely 1n
pubhshmg BuddhJst1c ed1cts m the Pii h language throughout
h1s
extended emp1re Asoka seems
to
have been
the ruhng
spint
not only m thiS th1rd counc l but m all the Immediately
subsequent history of
B u d d h ~ m
It
IS
not probable
that
so
w1se a kmg would have let •hp the advantages gamed
10
the
council, w1th the means m
h1s
hand
for
fixmg them
And
it
1s qu1te clear that the Pii h Canon
w s
fixed from th1s t1me;
as 1t would nol probabl} have been, unless fixed m wntmg.
Both
the
first and
the
second counc ls are mentiOned m
port1ons of the T1-p1taka Itself, but the th1rd council 1s not.
ThiS g1ves safe ground for the mferences that port1ons of the
Pih
Canon cannot be older
than the
second counc1l, and
that
all1ts present contents were rece1ved
at
the t1me of the third.
Not
all, then of the present
Pii h
Canon can be sat1sfactonly
traced back beyond 250 B C , most of
1t IS
known to be much
older , and port10ns of 1t undoubtedly g1ve us the real
thoughts,
1f not the
very words, of Gotama h1mself
The
Pih P1takas, therefore, may safely be accepted asa
reliable-of
all
so
far known, certamly the most rehable
source of mformat1on as to what was the ongmal system wh1ch
Gotama h1mself promulgated
It
must be remembered m th1s connectiOn,
that
Gotama
d1d not leave an Immature, embryomc system but that
h1s
doctrmes had become fully developed and clearly stated long
before
h1s
death A long and strong hfe had gone mto the
development and statement of those doctnnes
The SIX
years
of man's most act1ve and mdependent mental power-from
29 to 35-he spent m determmmg the fundamentals of
h1s system and in shapmg the forms of the1r expressiOn , then
m w1de promulgation among peoples who were at first
unmterested, m
pnvate
and pubhc
d1scuss1ons
w1th
the
bitterest and keenest antagomsts, m c.onstant teachmg of
enthusiastic adherents-the three most exacting methods
known to man-he spent forty-five years m developmg
hiS
system and perfectmg
h1s
forms
of
statement , and they were
the
years
that
cover the whole of the
pnme
of man's mental
power and the npeness of age, wh1ch does not yet partake
of decay.
In arproachmg the careful exammatJon of its more funda
menta doctnnes, one must constantly hold 1n mmd
the
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PAU BUDDHISM.
environments am1dst whtch
the
system was concei.Ved
and
developed. Of the prmc1ples
that
had come to be generally
or
umversally accepted by hts predecessors
and
contempo-
raries,
Gotama
flatly den1ed certam
that
appeared
to him
clearly false, and accepted others
that
seemed
to
htm as
clearly true ,
he then
modified certam others
to
a form that
would agree
with
what he had accepted and
yet not
necessi-
tate what he had rejected ,
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DHAMMA.
perfectly enhghtened man
He
peopled the world with 1ix
forms of sentient
bemgs-I, gods, 2
1
men;
3, animals; 4
1
Asuras or devils (mcludmg spntes and fames);
s
Pretas
or
ghosts , 6, bemgs undergoiDg torment I the vanous heiiL
The gods were I no sense supenor to
the
other forms of life,
except that they were temporanly occupymg a more bhssful
abode They were subject to the umversallaw ofd1ssolution,
and after death were succeeded by others, so
that
there was not
one Brahmii. or Sakka,
but
many s u c c e S ~ > I v e de1t1es so named,
and many classes of de1t1es under them. They had no power
of affectiDg any person's salvatiOn On
the
contrary,
they
had to see to the1r own, and were mfenor to the per
fected man When any one of
the
s1x classes of bemgs
d1es, he must be born agam ID some one of
the
same six
classes, for there are no other possible ways of hfe.
f
he be
born agaiD ID one of the bells he
Is
not thereby debarred from
seekmg salvation, and even
If
he be born
ID
heaven as a god,
he must at some t1me or other leave It and seek after a
higher state
still•-that
of the perfect man who has
gamed
Nirvina
t
In Gotama's system, all sentient ex1stence was thus really
the
same and any particular temporary
form-whether
as god,
or man, or demon, c -was contmually chang1Dg
1
subject to
the particular bemg's own control,
as
any particular form
depended entuely on the voluntary act1ons of that particular
bemg m a former existence It must not be supposed, how
ever, that Gotama received the doctnne of metempS) cllasrs m
the sense of a contiDually ex1stmg soul passmg on from one
hfe mto another, from one form of ex1stence to another. He
d1d not predicate, but demed, soul m th1s ever changmg
sentient existence
Just
as
he had reJected the 1dea of
Brahmii. or any real God,
so,
too, he
r e ~ e c t e d
utterly
the
1dea
of soul, of any self or Ego apart from orgamzed beiDg Belief
I
a soul or self was another of those three pnmary deluSions
which had to be got
nd
of ID the first stage of h1s Path.
There 1s nothmg m the doctrmal part of h1s system that
Gotama more strenuously ma1ntamed or made more essential
to
the acceptance of h1s system than the reJeCtion of these
•
For
one exception, see under Th1rd Stage, p
31,
tlus work
t
Mon11r
W•lb.Lm&- BuddhJsm, pp 121-IU
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PALl BUDDHISM.
two heresies or delusions as to the eXIstence of any soul or
spintual self-human and d1vme
(2) -Amcca
or
Impermanence''
Gotama
1
ID denymg a Personal Creator and m rejecting the
idea of soul
or
spirit m any sense const1tutmg
separate and
eternal entity, d1d
not
therefore assume
the
eternal existence
of
matter
He held that
the mammate
umverse, hke senb
ent bemg, was contmually changmg m 1ts passage through
an unendmg cycle of existences Indeed, he d1d not rec
ognize any essential difference between ammate and mam
mate, as to
either
cause or contmuance He recogniZed
no
real ezng
but
an ever-changmg, never-endmg becomzng
Through countless Mahikappas, each cons1stmg of aeons of
ages,
the
destruction and renovation of a Cakkavila or
11
Umverse goes on Slowly out of nothmgness s It
evolved by the Kamma of 1ts predecessor and as :;lowly
IS
It
swallowed up agam mto absolute nonentity, out of wh1ch its
Kamma wtll Immediately evolve another universe to suc
ceed It.
Kamma and the uccesston
of
cau e and effect are constant,
eternal, but as1de
from these two abstract Ideas, of every
thmg
else-1nammate, animate, or
mental-Impermanence
and
unreahty are reiterated and ms1sted on, m all h1s teachmgs
11
All
the
constituents of bemg are Impermanent
11
I s the
first of the three great postulates of Gotama's system The
other two simply change
the
predicate to pamful and
without-Ego, respectively. These three predicates were
prescnbed as subjects of constant meditation , and were
doubtless from the first often repeated m melancholy mono
tone
hke
the
intermmable refram of hopelessness now heard
at the
pagodas where h1s Idolatrous devotees of today tell
the
beads of their rosanes and prostrate themselves before
h1s
placid Idols with constantly
reiterated- Amcca
I
Dukkha
I
Anatta I Amcca I Dukkha I Anatta I •
(3).-Khandas
or Aggregates
Having demed to sentient bemg the possession of a soul or
separate
spmtual
and ab1dmg entity, Gotama made such be1ng
consist of an ::ssemblage of five Khandas or Aggregates, as
follows.-
lmpcrmaaeat I Pamful
1
W1thout-Ego I
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DHAllllA..
(a), Riipa or Form - the collection or aggregate
o
material attnbutes of whtch twenty-e1ght are mentioned.
(b), Vedanii or Sensat1on
- the
aggregate of
the
six
classes of sensatiOns recetved by the stx senses (mmd IS the
siXth), which are further dtvtded mto e1ghteen classes accord
tag
as
any one pleasant, pamful, or mddferent
(c), Saiifii\ or Perceptton - the aggregate of the six
classes of abstract
1deas
whtch correspond with the
six.
classes
of sensations
(a'), Sankhira or SubJeCtive Attnbutes - the aggregate
of fifty-two attnbutes of subJeCttve dtscnmmauon
e),
Vtiiiiina or
Reason
- the
aggregate of
the
powers
of thought or consctousness.
These
five
Khandas compnse absolutely all that belongs to,
or goes
to
make up, sent1ent bemg , Because these sum up
and
class1fy,
accordmg to the1r affinttles, all the constituents
of bemg, and mclude all other classifications For m classi
fymg, accordmg to the1r affimues, the many d1fferent
constituents of bemg, form constitutes one group and compri
ses everythmg that has any affimty to form , sensation
constitutes another group and compnses everythmg that has
affimty
to
sensat1on Stm1larly
w1th
perceptiOn and
the
rest.
Accordmgly he (Buddha) la1d down only
five
groups, because
these
s.um
up and
class1fy
1
accordmg to the1r affimt1es, all the
constituents of being •
4)
-Kamma
or Essential Character
Astde from d1vme revelation, the doctrme of metempsy-
cno ts probably can not be dtsproved , and tf 1t m1ght be
beheved,
1t
certamly would afford a most satisfactory expla
nation of otherwise mexphLable mysteries m the hves of men.
It
IS
not surpriSing, therefore,
that
Gotama adopted
the
mam features of the doctrme But hts demal of soul and his
pecuhar doctnne of the Khandas made
1t
tmposstble for htm
to accept the soul-transm1grat10n theones of the Brahmans
Without
radtcal modtficatton So
we
have hts own pecuhar
doctnne of Kamma Ltteraliy, the word means- domg,
deed act m thts techmcal sense 1t means- the
results of domg, the accumulated balance of merit or
•
Warren- Buddh1sm
m Translat1oas,
156-157•
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PAL[ BUDDHlSM.
demerit,
sspeaally
11
the condttton
of that
balance at the end
of any particular extstence
Accordmg
to
th1s
theory,
at the
death of any senttent bemg,
a new bemg-that
s
a new assemblage of Khandas-1s Im
mediately produced by Upiidii.na ' or
Attachment,
and
the
cond1t1ons of
the
extstence of the new bemg are deter
mmed
by the Kamma of Its predecessor that has JUSt
d1ed.
The
productton of
the
new assemblage of Khandas 1s stmul
taneous
w1th
the dissolution
of
the old , and the new bemg
becomes a contmuat10n of the old-not by the transmigratiOn
of
a soul or any personal Identity , but by the transferent.e of
.personal Kamma
To
Western
mmds th1s doctrme
IS
an utter absurdity.
That
to
an absolutely new bemg who never extsted before,
should be transferred the results
of
deeds of other bemgs who
have entirely ceased to
ex1st
and w1th whom 1t never had any
-other connection whatever, seems as absolutely
1mposs1ble
ID
itself as 1t utterly fatls
to
account for those mystenes m hfe
whtch the Buddha clatmed
to
have solved. There IS no
other
doctnne, however, m
the
whole Buddhist system,
except perhaps
the
doctrme of Ntbbii.na, so charactenst1c of
the
system-so
dtstmcuvely
ongmal
w1th
Gotama, and
aotbmg else, not even exceptmg the doctrme of Ntbbii.na,
that
has
so
persisted unchanged through all schools and sects
of Buddh1sm
It s
unquestionably the mamsprmg of Bud
dhist ethics-the actuatmg pnnctple m most, 1f not all, of the
conscious, mtenuonal nghteousness
and
benevolence ID
the
bves of
the
mllhons of those who have cla1med
to
be Bud
dhists durmg more than twenty-three centunes
., 5) -Anya-Sacciim
or
11
Noble
Trutbi
The four
11
Noble Truths m1ght be reckoned as the
11
Apostles' Creed of BuddhiSm
They
const1tute a sort of
epitome of the fundamental pnnc1ples of the system, on
.assentmg to
wh1ch
one s
sa1d to
have
''entered
the Path
-correspondmg
to
what m
Chnstlamty
would
be
called
converted
The
non-diSCiple
1s
1gnorant and actuated by
sm, hatred, and 1mpunty. If, however, he be led (through
• Up dina
1s
Jtself the result of a ~ ~ h a or Des1re '
wh1ch 1s
sometlmes
spoken of as the producmg cause of the new existence 1t 11 only a questlon
·of mcd1ate steps 1n
the
process
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DHAMMA
assoc1at1on
w1th the
w1se, through hearmg
the
Dhamma,
through the practice of vutue)
to
accept the
Noble
Truths,
he will have entered
the
Path
; and
1t
IS
impossible
but
that he
shall eventually attam
the
goal-N1bbiina.
These four
Noble Truths
are
as
follows.-
(a) D ~ a or Suffermg ' ' s necessanly involved 10 all
existence
The
word, Dukkha, s techmcally used to express every
vanety or
poss1ble 1dea
of pam, sorrow, suffenng, woe, un
reahzed anttc1pat1on of pleasure, acuve d1sappomtment, and
d1stress, Gotama's theory of hfe was utterly pessimistic.
He
seems never to have cons1dered
the
counterbalancmg
Oys
and sat1sfactzon m
lzfe-mdeed
he would have declared these
but
lilustons
that
qu1ckly pass away, leavmg
the
real woe of
hfe all the darker and heav1er
for
thetr momentary promiSes
of bnghtness and support
h)
-Tauha
or
11
Des1re s
the
cause of suffermg.
The
word, Tai1ha, s used techmcally to express every
ort
of desire or cravmg
poss1ble to
a sentient bemg. It s pro
duced by Sensation artsmg from
the
SIX senses and hke that
may be e1ghteen-fold and, as 1t may
be
considered e1ther
subjectively or obJeCtively,
1t
becomes thirty-s•x-fold , and
then
vzewed as past, present, or future,
zt
becomes one-hundred
a n d e ~ g h t f o l d
Now th1s hydra-headed Tanha
s
the cause not only of
suftenng but even more d1rectly of hfe 1tself , for
Tanha
produces
Upii.dii.na
wh1ch,
as we
have already seen, produces,
at
the
death of any sentient bemg, that new assemblage of
Khandas-that
new hfe-to
wh1ch the
Kamma of the old
passes on.
It IS m reahty
but
one of
the
twelve hnks m a cham of
causahon m Gotama's celebrated theory of
11
Dependent
Ongmat1on, by whtch he accounted for umversal sulfenng.
Th1s theory, m
1ts
twelve hnks, IS
as
follows-
From Ignorance, SubJective Attnbutes ,•
11
Subjective Attnbutes, Reason ,
, Reason, Sent1ent Bemg ,
• Childen, Warren, and othersgtve
Ka . a
The
Pih
term, however, not
Kammam
but Sankira , and I
can noL
accept e1ther the translation or the
phdo10phy wh1ch Ka . a
g1Ves
here
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J8
PALl BUDDH19N
From Sent1ent Bemg, Stx Organs of Sense ;
11
S1x Organs of Sense, Contact ,
11
Contact, Sensat1on ;
,. Sensation, Des1re ,
11
Des1re,
Attachment
,
11
Attachment,
Contmued Ex1stmce ,
, Contmued Extstence, B1rth ,
., B1rth, Old-Age and death and sorrow and mourning
and sutfermg and gnef and despatr
In
other
words,
the
ult1mate cause of all that
1s
undestrable
m life, and even of hfe 1tself,
1s
" Ignorance , but the more
1mmed1ate cause and, m all pract1cal cons1derat1ons,
the
more
important cause, IS
Des1re
or Tauha
If, then, Tauha m1ght be destroyed, release from all suffer
ing mtght
be
attamed
Th1s leads to
the thtrd
Truth
c) -Ntbbiina or
Extmctwn
1s the only release from
suffermg
"Extmct1on"
ts the
goal of Buddh1sm , thts extmctton, how
ever, ts not
pnmanly the
extmcl on of lzfe
but
of
Tanha
or
Desue
No oth..:r feature of Buddh1sm has been more d1scussed or
more generally misunderstood Accordmg to d1fferent schol
ars 1t embraces every state lymg between conscwus and
perfect bhss equal
to
the Chnst1an's most exalted 1dea of
Heaven, and absolute extmctton of sentient extstence
Dr. Max Mueller was
the
first to senously study
the
word m
connection w1th all
the
available passages m wh1ch 1t occurs
m the
Pih
Canon , and he reached
the
conclusion that 1t
meant absolute extmctton
Prof. Chtldcrs followed m the same sort of research, and
reached
the
conclusiOn
that the
word
had
a double slgmfica
tlon-really
meanmg absolute extmct1on ,
but
bemg apphed,
by
antic1pat1on, to
the
Arahii. even before
death
Dr
Rhys Dav1ds was
the
first
to
make clear
the
real use of
the
word m
the
Pih Canon,
as
s1gmfymg
not
a
state
after
the
Arahii.'s last death ,
but
a
condztzon
m h1s last hfe-an extmc
tlon, pnmanly, of the causes of reb1rth
Accordmg to Brahmm 1deas, there could be no release from
sulfermg. except through escape from hfe Itself-when the
ema11ated soul should e reabsorbed mto Brahmii.
In reJectmg the Brahmm 1dea of a Supreme and Eternal
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DHAMMA
Bemg bke Brahmii. and 1n denymg
the
ex1stence of a soul,
Gotama was under the necessity of developmg a radically
different doctnnE' as to the escape from suffenng , and of
makmg 1t harmomze
w1th h1s
own pecuhar nouons of
the
Khandas, and of Kamma. Accordmg to h1s doctnne, Suffer
mg s caused 1mmed•ately by Tanha or DeSire ; there
fore to get nd of Suffermg, one has only to extinguish
Des1re There are very many stanzas of poetry and pages of
prose, throughout
the Pii.h
Canon,
that
extol and magmfy
the
perfect peace,
the
untroubled calm,
the
ambrostal sweetness,
the
dJvme b h s ~ of
the
conditiOn, throughout
the
remamder of
h1s
hfe on
ec1rth
of
the
Arahd. who has attamed to thts
'N1bbii.na-th1s
E rtmctzon
of
Deszre
BuL
TaJJha (Desue) produces
Upii.dii.na
(Artachment) and IS
1tself produced by
Av•JJii
(Ignorance),
1ts
extmct1on
1
therefore,
will necessanly depend on
the
extmct1on of
the
latter and
carry wtth 1t that of the former Now,
Upii.diina
1s the cause
of the formation of that new bemg
wh1ch
Kamma makes
Identical w1th the old , 1f however,
Upii.dii.na
IS utterly des
troyed m tht. extmct10n of Tauha, mamfestly,
there
can
be no more ~ u < h formatiOn of a new bemg-the cause havmg
been destroyed,
the
effect forever ceases
t
death,
the
bemg that h ~ ~ contmued to
be
reborn through r.ountless
cycles of e x 1 ~ t e n c e s s reborn no more, and ex1stence
1tself utterly and forever ceases. However,
th1s
final state
of
the
Arahii. IS never clearly referred to by
the
unmodified
word, N1bbana,
but
always by some compound of the
term
Itself or by some contextual modificatiOn wh1ch clearly dla
tmguishes
that
final state from the cond1t10n of untroubled
calm m bfe,
wh1ch
1mmed1ately precedes
1t.
ThiS final state
s
termed Panmbbii.na or
Utter
Extmct1on.
N1bbii.na
then, means
Extmchon
of Des1re and ex
presses that cond1t1on of hfe wherem the Arahi has utterly
extmgu1shed all
d e ~ 1 r e
or cravmg of every sort, all•gnorance
1
and all attachment
to
existence m any form whatever Th1s
condition, however,
IS
that m wh1ch
the
causes of existence
1tself are destroyed and leads, necessarily, at death,
to
Pan
mbbina
or
11
Absolute Ann•h•lat1on of Bemg
(a')-Ars;a-Atthanglka-Magga or The-Noble-Eight-Fold
Path
1st e only way to N1bbana.
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PALl BUDDHISM.
The e1ght
d vlstons
of th1s
summary of Buddh1st Ethics
are .-
(r)
Rtght
Vtews-(2)
Rtght A1ms-(3) Right
Words-(4)
Right
Deeds-(s)
Right LIVehhood-(6) Rtght
Exerhon-(7)
Rtght
Mmdfulness-(8) Rtght Med1tat10n
He who perseveres m this Noble-E1ght-Fold-Path will pass
successively through the
' 'Four
Stages
wherem he wdl be
freed from the
Das-Sai\fioJii.m
or " Ten Fetters " wh1ch bind
men to exLStence and sutfermg.
I . -The
F1rst
Stage IS
that wherem one becomes entirely
free from the first three of these " Fetters
. -
(a) Sakkiiyaditthi or " DelusiOn of Ego-1ty "
Th1s 1s
the false behef-already dwelt on at
length-that
there
1s
apart from the five Khandas, a soul or entity that
may be recogmzed
as
the real Self or Ego.
(h) V Clklcchii.
or " Doubt "
Th1s
IS unbehef
as
to Buddha and 'hts Dhamma
(c)
Silabbata-Parii.mii.sa or "Dependence on
R1tes.
11
This mcludes all
fa1th
m God
or
any Superhuman Bemg
as able to help one m escapmg suffenng, together With all
charms, ntes, ceremomes, worshtp
1
or other forms of depend
ence on such superhuman agency
The
one who has attamed to the
Fru1t
" of
thiS
" Fust
Stage of the
•· Path
1s called Sotii.panna and can never be
reborn except
as
god or man-he
Is
forever freed
from
b1rth
in the other four forms of sentient bemg
-The .. Second Stage IS
that
wherem one IS almost,
bu\: not qu1te
1
freed from
the
power of the next two " Fetters "
Such an one
1s
called
Sakadii.gii.mi
and must return once
to
the
ex1stence of man-presumably after an existence
as
a god
m one of the Devalokas
III.-The Third Stage 1s that
wherein one becomes
absolutely freed from the fourth and fifth
Fetters :-
(d) Kimarii.ga or " Sensuousness "
Thts mcludes every concetvable form ofpleasure or desue
for ~ l e a s u r e b a s e carnal lust, natural atfect10n
1
legttlmate
gratification of the physical senses, even many mental and so
Cial delights which Chnst1amty encourages as most virtuous
and salutary
(e). Pat1gha or "Anger."
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DHAMMA.
Th1s mcludes all tll-wlll or hatred
that
would lead to a
des1re to see another mjured
He
\vho has attamed to
the
Fruit
of thiS
''
Th1rd
Stage
15
called
Anii.gii.mi
and can never be reborn on earth
but
passes t
the
Brahmaloka, whence he
attams
Nibbina
IV -The
Fourth Stage s
that
wherem one becomes
perfectly free, after havmg cast off
the
remammg five
Fet te r s -
( f ) Riipariiga or Lust for Corporeal L1fe
1'h1s s des1re for extstence in bodlly, rr.atenal form, whether
as man on
the
earth or as a god m one of the lower Heavens.
g)
Ariipariiga or Lust for Incorporeal Life.
Th1s IS desire
for
ex1stence without bodily, matenal form,
as a god m one
of
the higher Heavens
{h Mii.na or '' Pnde
{t)
Uddhacca or Self-ExaltatiOn
( ; } AVIJJii or Ignorance
He who has attamed to the Fruit of this ' ' Fourth
Stage, s termed
Arahii.
or Holy One and IS free from any
rebirth-he has attamed N1bbiina
The
above pomts constitute a fatr and complete outhne
of
the
charactenst1c and Important features of Gotama's
philosophy
That
philosophy was emmently practical. Gotama ever
absolutely refused to enter upon metaphysics or the dtscus·
s1on of aught outside the purpose of h1s Dhamma, wh1ch was
to answer, prac.tically, those two burnmg questions
as
to the
origm of suffermg, and
the
way
to
escape It. That there
wal
knowledge outside this narrow domam, he readilY. admitted,
and he claimed, as Buddha, to be absolutely fam1har With
1t
all, but he claimed that
1t was
utterly unprofitable-every
thing
whtch was not essential
to the
escape from suffermg
was a hmdrance , and as such an ev1l to be absolutely avoid
ed. Therefore he determmed not to know anything among
them save the Catii.n .t\.nya-Saccii.m · Suffermg , Cause of Suf
fenng,
Escape from Suffenng, Way ofEscape from Sutfenng.
The
most practical
part
of
th1s
emmently practical philoso
phy was the System
o
tmcs
mcluded m
the
fourth
' 'Truth
;
for BuddhiSt ethtcal precepts, however understood, do
Cf'T·
tamly Inculcate much
that 1s
m 1tself most praJSe-worthy
rec ~ . I z t n g
as they
do, not only man's objective
duty
of
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32
PALl BUDDHISM.
external moral
conduct,
but also
h1s
subject1ve need of mner
punty
of heart
The
objection
that
Buddh1st morahty
S
merely negat1ve,
cannot be mamtamed , for
the
eth1cal system abounds m
pos1t1ve
as
well
as
negative precepts, and ms1sts no less on
subjeCtive
punty
of character than on objeCtive blamelessness
ofhfe.
The
objective and the subjective, the negative and the
pos1t1ve are not generally kept distmct the origmal pre
cepts, however , and no attempt
Will
be made to make sharp
d1Stmct10n here.
Paiica-Silim or
The
.FIVe Precepts are
(I)
Not
to
destroy hfe
(z) Not to take what S not given.
(3). Not to be guJity of unlawful sexualmtercourse
(4) Not to ::.peak falsely
(5) Not to
dnnk
mtox1catmg liquors
These five prohibitiOns, the first and most Important of
Buddhist ethical prmciplcs, were absolutely, always, and
everywhere bmdmg on
.tll
ahke
Atthanga-Silam or
E1ght
Precepts'' mcluded the above
w1th
the
followmg three added -
6). Not to
eJ.t
unseasonable
food
(7)
Not to
attend
worldly amusements
(8)
Not to use ungents or ornaments
These three were not obligatory on Lay-diSCiples
yet
all
earnest followers
of
the Buddha were expected to observe
them at certam times under vow and espec1ally on Uposatha
Days
Dasa-Silii.m or
Ten Precepts
add two others to the
above etght -
(9)
Not to
use
b1g
or broad beds
(Io) Not to own or accept gold or silver.
Only very
p1ous
laymen ever undertook to observe these
last two , and tben only for the bnef t1me covered by specl81
vow.
All ten were obhgatory on all members of the Sangha, and
1 thetr observance the thtrd precept requtred absolute
chastity.
Akusalamiilim or Evil Prmc1ples are three roots of sm
that
must be ent1rely extirpated:-
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DHAIIMA.
33
Dasa-Kdesi. or
11
Ten
Depravities'' must be avo1ded -
(1) Lobha
or
Lust
- (z) Dosa or Hate
-(3) Moha
or
Folly
-(4)
Mina
or
Pnde -(S)
D1tth1
or
Heresy
(6) Vtcik•cchii. or
' 'Doubt
' ' - (7)
Thina or
Sloth -(8) Ud·
dhaccha or Arrogance --(9) Ah1nlti
or Shamelessness
(10) Anottappa or Recklessness.
Dasa SatitiOJii.Dl or Ten
Fetters
to be got rid of m the
' 'Four Stages
of
the
Path,
have already been g1ven 1n
the d1scuss•on under Anya-Saccim •
Apart,
however, from th1s merely negative morality wh1ch
cons1sts m avo1dmg gross sms
and corruptmg
pass1ons,
there
are positiVe precepts wh1ch prescnbe the cultlvatlon of
mentor10us deeds
together
w1th states
of
heart
both
benevo
lent
and
pure
Satta-Ratanii.m
or
Seven
Jewels constitute
a necklace of
act1ve VIrtues
that
are
to
be most
strenuously sought
and
guarded-
a S a t 1 p a ~ t h i n a
or
Earnest
Meditation,
(1)
On the
body-(2) On sensat1on-(3) On thought
(4) On the cond1t1ons of existence
h-Sammappadhii.na or
R1ght Exertion,
(t)
To
prevent
dement
from ammg-(2)
To get
nd of
dement that
has
ar1sen-(3) To
produce
mer1t-(4) To
mc:rease
ment.
c-Iddh1pii.da
or
Bas1s
of
Mag1c
Power,
as res1ding m
1) Wdl-(2) Eff'ort-(3)
Thought-(4)
Investigation
d-Bala or
11
Power, as found m
(1)
Fa1th-(2) Energy-(3)
Recollechon-(4)
Self-con
centrahon-(S)
W1sdom
e-Indnyim or
11
Organs of Sense, as
bemg under
thorough
control,
1) Eye-(2) Ear-(3)
Nose-(4)
Tongue-(5) Body.
f-BoJJhaughi. or
Knowledge
Requ1s1tes,
(1) Recollection- (2) Invest1gat10n-(3) Energy-(4)
Joy-(s)Calm-(6)Contemplatlon-(7)Equammtty
g-Anya-Atthaugtka-Magga
or Noble-Etght-Fold-Path,
the
etght
d1vts1ons of whtch have already been g1ven m the
diScusston
under
Anya-Saccim t
• See p 30 of th11 work
t See
p
30 of
th11
work
3
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34
PALl
BUDDHISM,
Agam of the same sort, to be cultivated by Arahis,
are
the
Dasa-Panmlti
or
Ten
Transcendent V1rtues .
(I) Chanty-(2)
Morahty-(3) Self-abnegauon- (4) Wls
dom-(S) Energy-(6)
Pat1ence-(7)
Truth-(8)
Re
solutlon-(9) Kmdness-(Io) Equamm1ty
It will be not1ced
that there s
a great deal of repetitiOn m
these bsts,
the
same
VICe
or vtrtue bemg frequently repeated
m slightly different vtew or connection
We
may find such
repettt1ons ttresome ; but they
at
least show where emphas1s
IS
la1d
Bestdes these formal dtvlsions of v1ces to be shunned and
VIrtues to be cultivated, wh1ch are probably
not the
work of
Gotama h1mself but of h1s d1Sc1ples after h1s decease, very
many passages, undoubtedly giVIng Gotama s own teachmg
1f not h1s
very words, are found scattered all through
the
ev1dently older port10ns of
the Pii.h
Canon, m wh1ch all
the
precepts, both pos1hve and negat1ve, of these formal hsts, oc
cur agam and agam Self-restramt , the repressiOn of lust,
mahce and folly , the avotdance of moral defilement and
sloth ,
the
breakmg of all ties that bmd to carnahty ,
the
cult1vat1on
of
punty,
chanty, loviDg-kmdness, fortitude,
patience, w1sdom truth and equamm1ty-these are duties
that
w1th tuesome reiteration are
taught
by precept and ex
ample, m story, d1alogue, parable and simile, throughout
the
entire Canon
Moreover
1t
IS clearly taught, and ID frequent repetitions,
that an outward, exemplary manner of hfe m these respects
does
not
suffice ,
the
mner essent1al character must be
brought mto perfect harmony
w1th
these pnnc1ples
UnquestiOnably 1t 1s the beauty and real worth ID these
ethtcal pnnctples
that
h