111112 =J.f^/^ tj L^ ,^z;;NON-CHRISTIANRELIGIOUSSYSTEMS.BUDDHISM:BEINGA SKETCH OFTHE LIFE ANDTEACHINGSOFGAUTAMA,THEBUDDHA,BYT. W.RHYSDAVIDS,OF THEMIDDLETEMPLE, BARRISTER-AT-LAW,AND LATE OF THECEYLON CIVIL SERVICE.PUBLISHED UNDERTHEDIRECTION OFTHECOMMITTEEOFGENERAL LITERATURE ANDEDUCATIONAPPOINTED BYTHESOCIETY FORPROMOTINGCHRISTIAN KNOWLEDGE.LONDON:SOCIETY FOR PROMOTING CHRISTIANKNOWLEDGE.SOLD ATTHEDEPOSITORIES,77,GREATQUEEN STREET,LINCOLNs-INN FIELDS;ROYALEXCHANGE;48,PICCADILLY;AND BY ALL BOOKSELLERS.NewYork:Pott,Young,&Co.WTJTAN ANDSON?, PRINTERS,GREATQUEEN STREET,LINCOLN S INNFIELDS,LONDON,W.C.E81 1974^TABLE OF CONTENTS,CHAPTER I. INTRODUCTION.Statistics ofBuddhism, 3;of otherreligions,6;extent ofthesubjectand limits of thiswork,8;sources ofinformation,9;authoritiesrelatingto thelife ofGautama,11;estimateoftheirvalue,15.APPENDIX : ListofthePitakas,18;size of thePitakas, 19.CHAPTER II. THELIFE OFGAUTAMA(PART I.).TheAryansin the sixthcenturyB.C.,22;theSakyas, 25;Gautamasbirth, 26;hisnames, 27;hismarriage,28;thefourvisions, 29;birth of his sonRahula, 30;he abandonshishome,31 ;studies under theBrahmans, 33;his self-mortification, 34;hegives up penance,and hisdisciplesdeserthim, 35 ;thetemptation, 36;thevictory,the attainmentofBuddha-hood, 39;theafter-doubt, 41 ;hismeetingwithUpaka, 42;reception byhis formerdisciples, 43 ;thefoundation of theKingdomofRighteousness, 45;the firstsermon, 47;thefirstconverts, 49.APPENDIX: Gautamaswifeandrelations, 50.CHAPTER III. THELIFE OFGAUTAMA(PART II.).The firstlay disciples, 53;sendingout thesixty, 55;theseason ofwas,57;conversion ofKasyapa, 58,sermon onfire,59;return toRajagriha,61;Bimbisarasgiftof Velu-vana,62;theSavakaSannipata,63;discontentofthepeople,63;returnhome, 64;interview with hisfather,65;interviewwith hiswife,66;Rahula admitted to theOrder, 67 ;other accessions to theOrder,68;thegiftofJetavana, 69;chronicle oftheministry,70; Dewadatta,75;Gautamaslastdays, 77;BuddhismandBrahmanism, 83.CHAPTERIV. THEESSENTIALDOCTRINES OFBUDDHISM.ThePitakas,our oldestauthority,86;ultimatefacts, 87;theSkandhas, 90;Buddhism denies theexistence_of_the_joiil,93; transmigration,99; Karma,101;theFourTruths, 1.06;theFourPaths,108;theTenFetters, 109; Nirvana,no.APPENDIX:PassagesinwhichNirvanaismentioned,120.IVTABLE OF CONTENTS.CHAPTERV. BUDDHISTMORALITY.TheFruit of the NoblePath, 124;BuddhistBeatitudes, 125 ;the truetreasure, 127; Scriptureverses, 128; parableof themustard-seed, 133; parableof thesower, 134;otherparables,135 ; summaryoflaydutyfrom theDhammikaSutta,137;the TenSins, 142;theSigalovadaSutta, 143;concludingremarks, 148.CHAPTERVI. THEORDEROF MENDICANTS.Cause of the foundation of theOrder,and itsresults, 150;Scriptureverses, 153;form of admissionto theOrder, 158;rulesof theOrderas tofood, 163;residence, 1.64 ; clothing,165; poverty,166;obedience,168; dailylife of the mendicants, 169; summary, 170; mystictrance, 174.CHAPTERVII. THELEGEND OF THEBUDDHA.TheBuddhas, 179;miraculous birth ofGautama, 182;prophecies regardingthechild, 183 ;theholychild, 184;theChakravartiparallel,188;wondersatGautamasdeath, 189;thelegendassun-myth,190 ;locallegends,194 ;BuddhaasCatholicsaint, 196;the Buddha as the Manin theMoon,197-CHAPTERVIIL NORTHERNBUDDHISM.TheoryoftheBuddhas, 199; Manjusri,201;Avalokitesvara,203j Vajrapam,203;theDhyani-Buddhas,204 ;Adi-Buddha, 206;the Tantrasystem,208;prayingwheels andflags,210.CHAPTERIX. SPREADOF BUDDHISM.Date of Gautamasdeath,212;the FirstCouncil, 213;theSecondCouncil, 215; Chandragupta,220; Asoka, 222;theThirdCouncil, 224;Asokasmissionaries,226;Mahinda,228; Sanghamitta,230;theBotree, 231 ;the Pitakas reducedtowriting,233 ; Buddhaghosha,235 ;JavaandSumatra, 236;Kanishka, 237;KanishkasCouncil, 238;ChineseBuddhism, 240;the Korea andJapan,241 ;Chinesepilgrims,242;BuddhismexpelledfromIndia, 245;theLamaismofTibet, 246.TRANSLITERATIONOF PALI WORDS,THEearliest formof the Palilanguageforwhich analphabetwasmade,waswritteninthesquarelettersof whichthe earliestformspreservedtousare found in Asokasinscriptions.ButPaliwriterslearntveryearly todistinguishbetweenthelanguageand itsalphabet,andthesquareletters fell outofuse,the language beingwritten in thealphabetsin use in the differentcountriesCeylon,Burma,andSiam wherethelanguagewastill studied.EuropeanwritersonPalihavealsofollowed theexcellentpracticeofprintingPali texts inEuropeancharacters;,disregarding,ofcourse,thepeculiaritiesof thepresentunscientific,andunpractical English system.1Inthiswork Paliwords areaccordinglyprintedinEnglishletters, subjecttothefollowingremarksonpronunciation:VOWELS.A,when the accent fallsuponit,representsthesound of shorta in the Frenchor German: when the accentdoes not falluponit,the sound of the u in our word hut,Arepresentstheformersounddoubled ourainfather.Irepresentsouri inhit;I,thesamesounddoubled.Urepresentsourooinfoot ; u,thesamesounddoubled.Eand Oarealwayslongwhentheyclose asyllable, alwaysshortwhentheydonot. Hencethelongmarkisneedless,andis notused. Shorte ispronouncedasoureinmet;longe,asourainmate;shorto,asouroinlot;longo,asouroainboat.Aiandau,asinourwordseyeand how.CONSONANTS. /The hisalways fullyaudible;for instance*kh,asin seekhim;th,as in athome.mis ourng.It is apitythere is notamoredistinctsignforthissound,whichcontainsneitheran mnoran;/,norag.cis ourch(tsh).nis theSpanishn,ourny.1See thestrongly-expressed opinionofMr. Fausboll at theendoftheprefacetohis editionoftheJatakasanopinionwithwhichIheartilyconcur.2TRANSLITERATIONOFPALI WORDS.trepresentsthe firstpartof thecompoundsoundrepresentedbye.Theth,d,dh,nandsfollowit;i.e., theyareallpronouncedbyplacingthetongueagainstthepointwherethepalatepassesintothegum,aquarterofaninchor morebehindtheteeth.t, th, d, dh, n,and1 arepuredentals;thatis, theyarepronouncedbyplacingthetongueat theroot of theteeth,oragainsttheteeth,sothat tanddareveryslightlyaspirate.WedonotinEnglish makethisdistinctionbetweent andt,butourt ismuchmoreoftent thant,andcareis thereforenecessaryinpronouncingall thedentals.v(orratherthecorrespondingnativecharacter)isalwayspronounced wbynativescholars.Formerlyitmayhavebeenvoreithervorw, exceptafteraconsonant,when it was certainlyw,asindve(pronounceddwe).Theotherconsonantscallforno remark;but it shouldbenoticedthatdoubleconsonantsarepronounceddouble,one ofthechiefbeautiesofPali,asofItalian.Patta ispat-ta notpata.If thedoubleconsonantalreadyrepresentsacompoundsound,onlythe formerof thetwocanbedoubled,sanna=san-nya;kukucca, pronounced,koo-koot-tsher.Thereisgreatdifficultyinchoosingbetweentheuse of theSanskritand the Paliformsof namesand technicalterms;adifficultyalready pointedoutbyProfessorMax Miiller(inhisprefacetoCaptainRogerssBuddhaghoshasParables, pp.1.liii.).I havemuchdoubt,forinstance,whetherI have donerighttouse the SanskritformGautama1insteadofthe PaliGotama.Wheneitherof the formswouldbeparticularlyuncouth,ordifficultforEnglishmentopronounce,I havechosentheother:writing,therefore, Moggallana,notMaudgalyayana;andKarma,notKamma;whichEnglishmenwouldinevitablypronounceKama.I havekeptthe Pali formsof afewwordsdistinctivelyPali,and have usedformsneitherSanskritnorPalifor oneor two words(NirvanaandPitakaforinstance)whichmaybe consideredtohavebecomeEnglish.InotherrespectsI havefollowedtherulessuggestedbyProfessorMaxMiiller.1Pronouncethefirstsyllableas inhow,thesecond andthirdexactlyasin handsomer.Theaccentfallsonthefirstsyllabic.BUDDHISM,CHAPTER I.INTRODUCTION.SEVERAL writers have commenced their remarks onBuddhismby remindingtheir readers of the enormous number of its adherents;and itis, indeed,amoststrikingfact,that thelivingBuddhists far outnumber the followers of the RomanChurch,theGreekChurch,and all otherChristianChurchesputtogether.From suchsummarystatements,however,greatmisconceptions maypossiblyarise, quite apartfrom the fact that numbers are notest oftruth,butrather thecontrary.BeforecomparingthenumbersofChristiansandBuddhists,it isnecessarytodecide,notonly whatChristianityis,andwhat is Buddhism;butalso,asregardstheBuddhists,whether a firmbelief inonereligionshouldor shouldnot,as farasstatistics areconcerned,benullifiedby anequally firmbelief in another. Thenumbers areonlyinterestingin so far astheyafford averyroughtest of the influencewhichBuddhismhas hadin thedevelopmentofthe humanrace;andforthispurposetheyerr bothbyexcess andbydefect. Inthefollowingtablesnoallowancehas beenmade forIndia,which hasbeenandisprofoundlyinfluencedbytheresults ofthe riseand fall within it of the Buddhistchurch,and too4INTRODUCTION.muchallowancehas been madeforChina,wheretherereligionshold to one another ananomalous relationquiteunexampledinhistoryforalmostevery Chinamanwouldprobablyprofesshimselfabelieverin thephilosophyofKonfucius,whilehewouldalsoworshipat bothBuddhistandTaotemples.Itwould,however,beasimpossibletoexpressnumericallythe influence of Buddhism inIndia,as it would be tosubtract from theChinesenumbers so as to showhow much of theaverageChinamanwasBuddhist,andhowmuchTaosseanorKonfucian.Perhapsthedeficiencyis balancedbythe excess;inanycase,wemust leavethe numbers astheyare.Thefollowingarethe tablesreferredto,givingthenearestapproximationpossibleto the actualnumber oflivingBuddhists ascomparedwith thenumberoftheadherentsofotherreligions:SouthernBuddhists.InCeylon11,520,575,,BritishBurmah22,447,831,,Burma33,000,000,,Siam310,000,000,,Anam312,000,000,,(Jains)4485,020Totalabout30,000,0001Accordingto theCeylon census, 1872,the totalnumberofinhabitantswas2,405,287.About500,000 were Muhammadans.2From thecensus of1871.The total was2,747,148,theremainderbeingmostlyHindus.3Accordingto nativemilitary returns,whichgive onlythenumberof maks. Thetotalsarethereforeconjectural.4This is thenumberof*Buddhistsgivenin theIndiancensusof1871(Bombay, 191,137;Bengal,84,974; Panjab,36,190;CentralProvinces,36,569 ; Maisur,13,263 ;andafewinKurgManaddras).IpresumeBuddhists meansJains;ifso,IdoubtSTATISTICS.NorthernBuddhists.DutchpossessionsandBalil50,oooBritishpossessions2500,000Russianpossessions3600,oooLieuKhenIslands41,000,000Korea48,000,000BhutanandSikhim51,000,000Kashmir6200,oooTibet46,000,000Mongolia42,000,000Mantchuria43,000,000Japan732,794,897Nepal8500,oooChinaproper^(18prov.) 414,686,994Totalabout470,000,000whetherit includesthemall,and it is not knownhowfartheyareBuddhists. Thereareabout4,000BuddhistsinBakarganj.1TheJavanesearenow Muhammadans. TheBuddhistsintheisland are fromChina or Siam. ForBali,see Dr. Friedrichspaperin theJournalof theR. A.Soc., 1876,viii.p.196.2ChieflyinSpiti, Assam,FurtherIndia,andHongKong.3There are rather morethan200,000KirghisandKalmukTartars on the lower banks of theVolgainEurope,and anincreasingnumberofBuriatsandothersin SouthSiberia,whereBuddhismis stillextending(Schlagintweit,BuddhisminTibet,p.12;Keith-Johnston, PhysicalAtlas,pi. 34).4Keith-Johnston, PhysicalAtlas,ed.1856,estimates thesestatestributaryto Chinatocontain35,000,000inhabitants. Sofar as Icangather,this seems to be too much. The total oftheaboveestimate is20,000,000.5TheAllgemeineZeitung, Jan.1862,aptid Schlagintweitloc.cit., givesoneandahalfmillion.6The inhabitants of Kashmirproperare almostentirelyMuhammadans. TheBuddhistsarenearlyconfined to Ladak.7Fromacensus,yearnotstated,quotedinMartins StatesmansYear-book,51876.8The totalpopulationis about two and a halfmillions,ofwhomthemajorityarenowHindus.9Schopenhauer says(TarergaetParalipomena, p.128),6 BUDDHISM.Thefollowingtablewill showat aglancethe relative numbers of the differentreligions,and thepercentageeachbearsto thewhole :Parsees1150,000Sikhs21,200,000GreekCatholics475,000,000about6pr.cent.RomanCatholics4152,000,00012OtherChristians4100,000,000Hindus5160,000,000Muhammadans4155,000,000Buddhists500,ooo,oooNotincludedintheabove4100,000,00040Total1,250,350,000thataccordingto the Moniteurde laFlotte, May, 1857,theallied armiesfound,ontakingNankingin1842,returnswhichgavethepopulationat396,000,000,andthatthe PostZeitungof1858contains areportfrom theRussian mission inPekinggivingthenumbers,onauthorityofstatepapers,at414, 687,000.ThenumbersabovearethoseoftheChinesecensusof1842,andtheirlargetotalhas causedsomedoubts.Theygive,however,a smaller number to thesquaremile than theEnglishcensusgivestoBengal;while all accountsagreeinrepresentingthepopulationas inmanyparts extremelydense,and the Chinesearequite capableoftakinga census. I shouldfancytherehasbeenverylittleincrease,takingtheeighteenprovincestogether,duringthequarterof acenturysince1842.1DosabhoiFramjee,TheParsees,1858, pp. 52, 56,andtheIndiancensus.2Indiancensus. Itwouldbeincorrect toincludethemunderHindus.3TheRev.HughMillereen;and takesupthestruggletowardsenlighten-oentpreciselythere,wheretheyhaveleftit Butits never conscious(exceptin a few rareinstances,when it has risen above thepossibilityofpleasureand ofpain)of what itspredecessors were,or ofwhat its successors shall be. And so the trueBuddhist saint does not mar thepurityof his self-denialbylustingafterapositive happiness,whichhe,himself,shallenjoyhereafter. His consciousnesswill cease tofeel,but his virtue will live andworkout its full effect in the decreaseof thesum of themiseryofsentientbeings.Most forms ofPaganism,pastandpresent,teachmen to seek for some sort ofhappinesshere.Most other forms of beliefsaythat this isfolly,"but the faithful and theholyshall findhappinesshereafter,in a better worldbeyond.Buddhismmaintains that the onehopeis as hollow as theKARMA.105other;that the consciousness of self is a delusion;that theorganized being,sentientexistence,since it is notinfinite,is boundup inextricablywithignorance,and thereforewithsin,and thereforewithsorrow.Dropthen thispettyfoolishlongingforpersonal happiness/Buddhismwouldsay! Hereitcomesofignorance,andleads tosin,which leadstosorrowjandtheretheconditionsofexistencearethesame,andeachnewbirthwill leaveyouignorantandfinite still. Thereisnothing eternal;thevery kosmositselfispassing away; nothingis,everything becomes;and all thatyouseeandfeel,bodilyormentally,ofyourselfwillpassawaylikeeverythingelse;therewillonly remaintheaccumulatedresultofallyouractions,words,andthoughts.Bepure then,andkind,notlazyinthought.Beawake,shakeoffyourdelusions,and enterresolutelyon the Path which will leadyou awayfrom theserestless,tossingwaves of theoceanoflife;andtakeyoutothe calmCityofPeace,to theJoyandRestofNirvana!Strangeis it and instructive that all this shouldhave seemed not unattractive these2,300 yearsandmoretomanydespairing andearnesthearts thattheyshould have trusted themselves to the soseemingstately bridgewhich Buddhism has tried to buildover the river of themysteriesand sorrowsof life.Theyhave beencharmed andawedperhaps bythedelicateornoblebeautyof someofthe severalstonesofwhichthe arch isbuilt;theyhave seen thatthewholerestsona moreorlesssolidfoundationoffact;that on one side of thekeystoneis thenecessityofjustice,ontheotherthe law ofcausality.Butthey106ESSENTIAL DOCTRINES.have failed to see that thevery keystoneitself,thelinkbetweenone life andanother,is a merewordthiswonderfulhypothesis,thisairy nothing,thisimaginarycausebeyondthereachofreason theindividualizedandindividualizingforce ofKarma.1ThePathsofHoliness.Wehaveseen that in the firstexplanationwhichGautamagaveof hissystemhe laid downthe fourNobleTruthsconcerningSorrow,itsCause,itsSuppression,andthePathleadingto its extinction.Brieflyexplained,thesefourTruthscometo this ;21.That(thoseeventswhichare distinctiveofindividualexistence,suchas) birth,the fivej>kandhas,decay, disease, death,and(thosewhichbringforciblyinto mind the sense ofseparate existence,suchas)contact withdisagreeable objects, separationfrompleasant ones,unfulfilled desire ofpossession,arepreciselythose states which are full ofsufferingorsorrow.2.The kind ofcravingexcitement, whichfollowsonsensation,andcausesthedelusion ofself andthelustof lifecreatingeitherdelightin theobjectsthatpresentthemselves,oraneagerdesire tosupplyafeltwant thiseageryearningthirst(Trishna,Palitanha)1Individualized,in sofar asthe resultofa mans actionsisconcentrated intheformationofasecond sentientbeing;individualizing,insofaras it istheforcebywhich differentbeingsbecomeoneindividual. Inotherrespectstheforceof karmaisrealenough.2Theauthoritiesarequotedabove, p.48.THE FOUR TRUTHS.107growingintosensuality,desireof futurelife,or loveofthepresentworld,is theoriginof allsuffering.13.Sorrow andsufferingwill beovercome,extinguished,if this thirst bequenched,this lustof lifedestroyed."He who overcomes thiscontemptiblethirst(difficultto beconqueredinthisworld),sufferingsfall off fromhim,likewaterdropsfromalotus leaf."24.Toaccomplishthis endthereisonlyoneway,the Noble Path of avirtuousandthoughtfullife :"Enter on this Pathand make anend of sorrow :verilythe Pathhas beenpreached byme,whohavefound out howtoquenchthe darts ofgrief.Youyourselvesmust make the effort : the Buddhasareonlyjpreachers: thethoughtfulwho enter thePatharefreed fromthebondageof thedeceiver,Mara.3Andthismeansof salvation is not amerevagueadmonitiontolbegood;it is worked out intodetail,expressedintheEightDivisionsandFourStages.1As tanhamaybeproduced bysensationsreceivedthrougheitherofthefivesenses,orthroughthememory,it is saidtobesix-fold;andaseachofthesemaygrowinthethreewaysmentioned inthetext,it iseighteen-fold;andbyfurtherdividingeachoftheseintotwo(outwardandinward),itisthirty-six-fold;and,again, bydividingeachof theseintothree(past, present,andfuture),wehave,finally,108 different kinds of thirst.Andthusthelittletanhabecomes ahydra-headedmonsterpossessedofonehundredandeightmodesofinflictingsufferingonhumanity, (Vijesinha Mudaliar,in Childerss PaliDictionary,under the wordtanha.)Themanwhom thiscontemptiblethirst thatpoisonintheworldovercomes,that manssorrowsgrow,like theblrana-weedwhen it isspreading,Dhamma-pada,verse335).Dhammapada,verse336,andcomparevv.342, 354.Comparev.285, below,p.128.3Ibid.,verses275, 276.108 ESSENTIAL DOCTRINES.TheEightDivisions asalreadymentioned(p. 48)are asfollows :1.Rightviews.5. Rightmodeoflivelihood.2.Rightfeelings.6.Rightexertion.3. Rightwords.7.Rightmemory.4. Rightbehaviour. 8.Rightmeditationandtranquillity.ThefourPathsorStagesof thePatharel:1. Theentering uponthestream,Conversion;whichfollowson,(i) companionshipwiththegood,(2) hearingof thelaw,(3) enlightenedreflection,or(4)thepracticeof virtue. The unconvertedmanisunwise,under the influence ofsin,enmity,and impurity;but ifbyone or more of the meansjustmentionedhehasarrived at aperceptionofthe fourNobleTruths,he has becomeconverted,and hasenteredthe firstPath. Whileinthispathhe becomesfreesuccessively,(i)fromthedelusionofself,(2)fromdoubt as to the Buddha andhisdoctrines,and(3)fromthebeliefin theefficacyofritesandceremonies.1Better thanuniversalempireinthisworld,betterthangoingtoheaven,betterthanlordshipover all worldsis(this three-fold)fruit of the first Path.22. Thepathof those whowillonlyreturnonceto thisworld. Theconvertedmanfreefromdoubt andthedelusionsof self andritualism,succeeds in thispathinreducingtoaminimum,lust,hatredanddelusion.3.Thepathofthose whowill never return to thisworld : inwhichthelast remnantsof(4)sensualityand1See Parinibbana Sutta intheJ.R. A.S.,vol. vii.parti.,p.67,andHardys EasternMonachism,288.2Dhammapada,verse178.THE FOUR PATHS.109(5)malevolence,being destroyed,not the least lowdesireforoneself,orwrongfeelingtowardsotherscanarise in theheart.4.ThepathoftheHolyOnes,moreexactly,worthyones,Arahats: inwhichthe saintbecomesfree from(6,7)desireformaterial, orimmaterial,existence;from(8,9, 10) prideandself-righteousness,andignorance.Heis now free from all sin;he seesand valuesallthingsin this life at their truevalue;evil desiresof all kindsbeingrootedupfrom hismind,heonlyexperiencesrightdesires forhimself,andtenderpityandregardandexaltedspiritualloveforothers."Asamother,even at therisk of herownlife,protectsherson,heronlyson: so let therebegoodwillwithout measureamongallbeings.Letgoodwillwithout measureprevailin thewholeworld,above,below, around, unstinted,unmixed withany feelingofdifferingoropposinginterests. If a manremainsteadfastlyin this state ofmind all the while he isawake,whether he bestanding, walking, sitting,orlyingdown,then is come topassthesaying"Evenin thisworldholinesshasbeenfound."xTheten sins orevil states ofmindthusconqueredin the course of the fourpathsare the tenSang-yojanasorFetters,3whichwiththeirPali namesare:i. Delusionofself(Sakkaya-ditthi).1MettaSutta,from Childersstext,J.R.A.S., 1869,doscribingthe state oftheArahats.2WithnumbersI, 2,5, 8, 9,comparenumbers28,30,26,51, 52,of theSanskaras :above,p. 92.OnNo. I see alsop. 95 ;and on all the FettersDhp.v. 221. Bandzhana atDhp. 345, 346,isquitedifferent.I110ESSENTIAL DOCTRINES.2.Doubt(Vicikiccha).3. Dependenceonrites(Sllabbata-paramasa).14.Sensuality, bodilypassions(Kama).5. Hatred,ill-feeling (Patigha).6. Loveof life onearth(Ruparaga).7.Desirefor life inheaven(Aruparaga).8. Pride(Mano).9. Self-righteousness (Uddhacca).10.Ignorance(Avijja).Whenthe first five fetters arecompletelybroken,theconvertedBuddhist has becomeanArahat,andhas enteredthefourthpath ;whentheotherfive arebroken,hehasbecomeAsekha,and thusputanendto all delusionandto all sorrow.Onemightfillpageswith the awe-struck andecstaticpraisewhich is lavished inBuddhistwritingson this condition ofmind,the Fruit of the fourthPath,thestateof anArahat,ofa manmadeperfectaccordingtotheBuddhistfaith. But all thatcouldbesaidcan beincludedinonepregnantphraseTHISisNIRVANA."Tohimwhohas finished thePath,andpassedbeyondsorrow,whohas freed himself onallsides,andthrownawayeveryfetter,there is nomorefeverofgrief.""Hewhosesenseshave becometranquil,likeahorsewellbroken-inbythedriver;whois freefromprideand thelust of theflesh,and thelustofexistence,andthedefilementofignorancehimeventhegods envy.Suchaone whose conductisright,remainslike thebroadearth,unvexed;like thepillar1Comparethe first few lines ofp.24.Modern BuddhistsclassChristianityunderthis Fetter.Alabaster,Wheel oftheLaw,p. 237.NIRVANA.Illofthecity gate,unmoved;like apellucidlake,unruffled.Forsuchthere areno more births.Tranquilis themind,tranquilthewordsanddeedsof himwhois thustranquillized,and madefreebywisdom."l"They who, bysteadfast mindhavebecomeexemptfromevildesire,and well trainedin theteachingsofGautama;they,having obtainedthefruitofthefourthPath,and immersed themselvesin thatambrosia,havereceivedwithoutprice,andareintheenjoymentofNirvana. Theirold karma isexhausted,no newkarmaisbeing produced;their hearts are freefromthelongingafter future life;thecauseoftheir existencebeingdestroyed,andno newyearningsspringingupwithinthem,theythewise,areextinguishedlikethislamp."2"That mendicantconductshimselfwell,whohasconquered(sin)bymeansofholiness,fromwhoseeyestheveil of error has beenremoved,whois well-trainedinreligion; and,who,freefromyearning,andskilled in theknowledge,hasattained untoNirvana."3Whatthen isNirvana,which meanssimplygoingout,extinction;itbeingquite clear,from what hasgonebefore,that this cannot be theextinctionofasoul? //is theextinctionofthatsinful,graspingcondition^7*mind andheart,which wouldotherwise,accordingto thegreatmysteryof Karma,bethecauseof1Dhammapada,verses90, 94-96.2RatanaSutta, 7, 14.OfAmata,itshould benoted thatwhen it was first used ofNirvana,it hadacquiredthe senseofambrosia,andalwaysalludesto it. ThuswehavetheLakeofAmbrosia,FausbollsJataka,v.25,and Sweetfoodandheavenlydrink atRatSutta,v.4.Seealso belowpp.60, 184.3Sammaparibbajaniya Sutta,14.I 2112 ESSENTIAL DOCTRINES.^renewedindividualexistence. Thatextinctionis tobebroughtaboutby,andrunsparallelwith,thegrowthoftheoppositeconditionofmind and heart;and it iscomplete whenthatoppositeconditionisreached.Nir;^anais thereforethesameand iftranslatedatall,may best,perhaps,e renderedholinessholiness,thatis,intheBud-dhistsense,perfectpeace,goodness^andwisdom.Toattempttranslationsof suchpregnanttermsishoweveralwaysdangerous,asthenewwordpartofanewlanguagewhichis the outcome of a differenttoneofthoughtwhile itmaydenote the same ornearlythesameidea, usuallycallsuptogetherwith itverydifferentones. Thisis thecasehej^jourjwordholiness.,would .oftensuggestJiLeddeas-oiJaye^to,,_andaweinthe feltpresence of,apersonalcreator ideasinconsistentwithBuddhist holiness. Onthe~otherhand,Nirvanaimpliesjhejdeas^fintellectualenergy,andofthecessationofindividualexistence;of whichtheformeris not essentialto,andthe latter isquiteunconnectedwith,our idea of holiness. HolinessandNirvana,inotherwords,mayrepresentstatesofmindnotgreatlydifferent;buttheseareduetodifferentcauses,andendin different results;andinusingthewords,it isimpossibleto confine onesthoughtothething expressed,soas not also tothinkofitsoriginandits effect.It isbetter,therefore,toretain the word Nirvanaus thenameoftheBuddhistsiimmunLJgnjtgt,whichis ablissfulholystate,amoralcondition^a^modifica-tionofpersnnal_haracterj_andweshould allowtheword to remindus,as it did theearlyBuddhists,NIRVANA.113bothof the Path which leads to theextinction ofsin,andalso ofthe_breakin thetransfer ofKarma,!ywhichtheextinction ofsin willbringabout. Thatthismustbethe effect ofNirvana isplain ;for that stateof mindwhich in Nirvanais extinct(upadana,klesa,trisha)ispreciselythat whichwill,accordingto thegreatmysteryofBuddhism,lead at deathto the formationof a newindividual,to whom the Karmaofthedissolvedordeadonewillbetransferred.1Thatnew individual would consist of certainbodilyandmentalqualitiesortendencies,enumerated,asalreadyexplained,inthefive Skandhasoraggregates.A comprehensive nameof allthefiveisupddi,aword derived(inallusion to the name of theircause,upadana),fromupcida,tograsp,either with the hand or themind.Now,whenaBuddhisthasbecome an Arahat,whenhe hasreachedNirvana,the fruit ofthe fourthPath,hehasextinguishedupadana,andklesa(i.e. sin),but he is still alive;theupadi,theSkandhas,hisbodywith all itspowers,that is tosay,thefruit ofhisformersin,remain.These, however,areimpermanent,theywill soonpassaway;therewill thenbenothingleft tobringabout therise of a newset ofskandhas,of a newindividual;and the Arahatwillbenolongeralive orexistentinanysense at all;hewill have reachedParinibbana,completeextinction,orNir-upadi-sesa-nibbana-dhatu,2extinction socom-1Seeabove,p.101.2ParinibbanaSutta,J.R. A.S.,vol. viii.p. 238.In contradistinction,Nirvanaiscalledsa-upadi-sesa-nibbana( VangisaSutta,verse14). Comp.Juliens HiouenThsangII.58.H4ESSENTIALDOCTRINES.pletethat theupadi,the fiveskandhas,survive nolongerthatis,inone word,Death.Thelife ofman,to use aconstantlyrecurringBuddhistsimile orparable,is like the flameof an\Indianlamp?ametalor earthenwaresaucerinwhjc.hacntton_wickis laid inoil.Onelife isderivedjjom/another,as oneflameis lit atanoJhej^JUsjiotthesameflame,butwithoutthe other it wouldnothavebeeiLAsflamecannot exist withoutoil,solife,individualexistence, dependson thecleavingtolowandearthlythings^the sin of the heart.Ifthereisnooil inthelamp,*it willgoout, thoughnotuntiltheoilwhichthewickhasdrawnup,is exhausted: andthennonewflamecanbelightedthere.Andsothepartsandpowersofthe sinlessman willbedissolved,andnoriewbeingwill beborn to sorrow.Thewise.willpassaway,willgoout like thefl