Hinduism and Buddhism, An Historical Sketch, Vol. 1

Âsava. The word appears to mean literally an intoxicating essence. See e.g. Vinaya, vol. IV. p. 110 (Rhys Davids and Oldenburg's ed.). Cf. the use of the word in Sanskrit.

322

Nâparam itthattâyâti. Itthattam is a substantive formed from ittham thus. It was at this time too that he thought out the chain of causation.

323

Tradition states that it was on this occasion that he uttered the well-known stanzas now found in the Dhammapada 154-5 (cf. Theragâthâ 183) in which he exults in having, after long search in repeated births, found the maker of the house. "Now, O maker of the house thou art seen: no more shalt thou make a house." The lines which follow are hard to translate. The ridge-pole of the house has been destroyed (visankhitaṃ more literally de-com-posed) and so the mind passes beyond the sankhâras (visankhâragataṃ). The play of words in visankhitaṃ and visankhâra can hardly be rendered in English.

324

As Rhys Davids observes, this expression means "to found the Kingdom of Righteousness" but the metaphor is to make the wheels of the chariot of righteousness move unopposed over all the Earth.

325

At the modern Sarnath.

326

It is from this point that he begins to use this title in speaking of himself.

327

Similar heavenly messages were often received by Christian mystics and were probably true as subjective experiences. Thus Suso was visited one Whitsunday by a heavenly messenger who bade him cease his mortifications.

328

It is the Pipal tree or Ficus religiosa, as is mentioned in the Dîgha Nikâya, XIV. 30, not the Banyan. Its leaves have long points and tremble continually. Popular fancy says this is in memory of the tremendous struggle which they witnessed.

329

Such are the Padhâna-sutta of the Sutta-Nipâta which has an air of antiquity and the tales in the Mahâvagga of the Saṃyutta-Nikâya. The Mahâvagga of the Vinaya (I. 11 and 13) mentions such an encounter but places it considerably later after the conversion of the five monks and of Yasa.

330

The text is also found in the Saṃyutta-Nikâya.

331

Concisely stated as suffering, the cause of suffering, the suppression of suffering and the method of effecting that suppression.

332

Writers on Buddhism use this word in various forms, arhat, arahat and arahant. Perhaps it is best to use the Sanskrit form arhat just as karma and nirvana are commonly used instead of the Pali equivalents.

333

I.15-20.

334

Brahmayoni. I make this suggestion about grass fires because I have myself watched them from this point.

335

This meal, the only solid one in the day, was taken a little before midday.

Ye dhammâ hetuppabhavâ tesam hetum Tathâgato Âha tesañca yo nirodho evamvâdi Mahâsamano ti.

The passage is remarkable because it insists that this is the principal and essential doctrine of Gotama. Compare too the definition of the Dhamma put in the Buddha's own mouth in Majjhima, 7Dhammam te desessâmi: imasmim sati, idam hoti: imass' uppâdâ idaṃ upajjhati, etc.

Pârâjikam } together constituting the Sutta-vibhanga.

Pacittiyam}

Mahâvagga } together constituting the Khandakas.

Cullavagga}

Parivâra-pâṭha: a supplement and index. This book was rejected by some schools.

Something is known of the Vinaya of the Sarvâstivâdins existing in a Chinese translation and in fragments of the Sanskrit original found in Central Asia. It also consists of the Pâtimokkha embedded in a commentary called Vibhâga and of two treatises describing the foundation of the order and its statutes. They are called Kshudrakavastu and Vinayavastu. In these works the narrative and anecdotal element is larger than in the Pali Vinaya. See also my remarks on the Mahâvastu under the Mahayanist Canon. For some details about the Dharmagupta Vinaya, see J.A. 1916, ii. p. 2for a longish extract from the Mülasarv. Vinaya, J.A. 1914, ii. pp. 493-522.

I. Dîgha-Nikâya }

II. Majjhima-Nikâya } Collections of discourses mostly attributed to the

III. Samyutta-Nikâya } Buddha.

IV. Anguttara-Nikâya }

V. Khuddaka-Nikâya: a collection of comparatively short treatises, mostly in poetry, namely:

1. Dhammapada.

2. Udâna } Utterances of the Buddha with explanations of the

3. Itivuttakam } attendant circumstances.

4. Khuddaka-pâtha: a short anthology.

5. Sutta-nipâta: a collection of suttas mostly in verse.

*6. Thera-gâthâ: poems by monks.

*7. Therî-gâthâ: poems by nuns.

8. Niddesa: an old commentary on the latter half of the Sutta-nipâta, ascribed to Sâriputta.