Hinduism and Buddhism, An Historical Sketch, Vol. 1

549

The same idea occurs in the Upanishads, e.g. Brih.-Âr. Up. IV. 4. 23, "he becomes a true Brahman."

550

Especially in R.O. Franke's article in the J.P.T.S. 1908. To demonstrate the "literary dependence" of chapters XI., XII. of the Cullavagga does not seem to me equivalent to demonstrating that the narratives contained in those chapters are "air-bubbles."

551

The mantras of the Brahmans were hardly a sacred book analogous to the Bible or Koran and, besides, the early Buddhists would not have wished to imitate them.

552

E.g. Dig. Nik. XVI.

553

Cullav. XI. i. 11.

554

Especially in Chinese works.

555

Upâli, Dasaka, Sonaka, Siggava (with whom the name of Candravajji is sometimes coupled) and Tissa Moggaliputta. This is the list given in the Dîpavaṃsa.

556

Sam. Nik. XVI. 11. The whole section is called Kassapa Saṃyutta.

557

They are to be found chiefly in Cullavagga, XII., Dîpavaṃsa, IV. and V. and Mahâvaṃsa, IV.

558

The Dîpavaṃsa adds that all the principal monks present had seen the Buddha. They must therefore all have been considerably over a hundred years old so that the chronology is open to grave doubt. It would be easier if we could suppose the meeting was held a hundred years after the enlightenment.

559

They are said to have rejected the Parivâra, the Paṭisambhidâ, the Niddesa and parts of the Jâtaka. These are all later parts of the Canon and if the word rejection were taken literally it would imply that the Mahâsangîti was late too. But perhaps all that is meant is that the books were not found in their Canon. Chinese sources (e.g. Fa Hsien, tr. Legge, p. 99) state that they had an Abhidhamma of their own.

560

Buddhist Records of the Western World, vol. II. pp. 164-5; Watters, Yüan Chwang, pp. 159-161.

561

Cap. XXXVI. Legge, p. 98.

562

See I-tsing's Records of the Buddhist Religion, trans. by Takakusu, p. XX. and Nanjio's Catalogue of the Buddhist Tripitaka, nos. 1199, 1105 and 1159.

563

An exception ought perhaps to be made for the Japanese sects.

564

The names are not quite the same in the various lists and it seems useless to discuss them in detail. See Dîpavaṃsa, V. 39-48, Mahâvaṃsa, V. ad in., Rhys Davids, J.R.A.S. 1891, p. 411, Rockhill, Life of the Buddha, chap, VI., Geiger, Trans. of Mahâvaṃsa, App. B.

565

The Hemavatikas, Râjagirikas, Siddhattas, Pubbaselikas, Aparaselikas and Apararâjagirikas.

566

Published in the J.P.T.S. 1889. Trans, by S.Z. Aung and Mrs Rhys Davids, 1915. The text mentions doctrines only. The names of the sects supposed to hold them are supplied by the commentary.

567

They must not be confused with the four philosophic schools Vaibhâshika, Sautrântika, Yogâcâra and Mâdhyamika. These came into existence later.

568

But the Vetulyakas were important in Ceylon.

569

See Paramârtha's Life of Vasabandhu, Toung Pao, 1904, p. 290.

570

See Rhys Davids in J.R.A.S. 1892, pp. 8-9. The name is variously spelt. The P.T.S. print Sammitiya, but the Sanskrit text of the Madhyamakavritti (in Bibl. Buddh.) has Sâmmitîya. Sanskrit dictionaries give Sammatîya. The Abhidharma section of the Chinese Tripitaka (Nanjio, 1272) contains a śâstra belonging to this school. Nanjio, 1139 is apparently their Vinaya.

571

Kern (Versl. en Med. der K. Akad. van Wetenschappen Letterk. 4. R.D. VIII. 1907, pp. 312-319, cf. J.R.A.S. 1907, p. 432) suggested on the authority of Kashgarian MSS. that the expression Vailpulya sûtra is a misreading for Vaitulya sûtra, a sûtra of the Vetulyakas. Ânanda was sometimes identified with the phantom who represented the Buddha.

572

It is remarkable that this view, though condemned by the Kathâ-vatthu, is countenanced by the Khuddaka-pâṭha.

573

The Kathâ-vatthu constantly cites the Nikâyas.