Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1pter VI, § 14. 6 Mah&vamsa, p. 17. 7 'Their (the Jews') monotheism was perhaps independently evolved; but the Buddhists at least showed a contemporary monotheism.' Mr. Huth, in * life &c. of Buckle/ p. 238. INTRODUCTION. 165 of the noble life and noble thoughts of the Great King of Glory. But this was not the supreme goal of the Buddhist faith ; and the angel, though the same person as the king, from the Buddhist point of view (as resulting from, and carrying on, the same Karma), would be a dif- ferent person from the king, according to the Christian point of view ; for there is no mention of the passage of a soul from the earth to heaven, no conscious identity, no continuing memory. We may draw, from the above, two conclusions. Firstly, that the use of a word in Sanskrit authors is but very little guide to the meaning of the corresponding word in the P£li Buddhist scriptures whenever the word has reference to an idea of a religious character. And, secondly, that very little reliance can be placed, without careful investigation, on a resemblance — however close at first sight — between a passage in the Pdli Pi/akas and a passage in the New Testament. It is true that many passages in these two litera- tures can be easily shown to have a similar tendency. But when some writers on the basis of such similarities proceed to argue that there must have been some historical connection between the two, and that the New Testament, as the later, must be the borrower, I venture to think that they are wrong. There does not seem to me to be the slightest evidence of any historical connection between them ; and whenever the resemblance is a real one — and it often turns out to be really least when it first seems to be greatest, and really greatest when it first seems least — it is due, not to any borrowing on the one side or on the other, but solely to the similarity of the conditions under which the two movements grew. This does not of course apply to the later literature of the two religions ; and it ought not to detract from the very great value and interest of the parallels which may be adduced from the earlier books. If we wish to understand what it was that gave such life and force to the stupendous movement which is called Buddhism, we TEVIGGA SUTTA, cannot refrain from comparing it — not only in the points in which it agrees with it, but also in the points in which it differs from it — with our own faith. I trust I have not been wrong in making use occasionally of this method, though the absence of any historical connection between the New Testament and the Pili Pi/akas has always seemed to me so clear, that it would be unnecessary to mention it.
2ints in which it differs from it — with our own faith. I trust I have not been wrong in making use occasionally of this method, though the absence of any historical connection between the New Testament and the Pili Pi/akas has always seemed to me so clear, that it would be unnecessary to mention it. But when a reviewer who has been kind enough to appreciate, I am afraid too highly, what he calls my ' service in giving, for the first time, a thoroughly human, acceptable, and coherent' account of the 'life of Buddha/ and of the ' simple groundwork of his religion ' has gone on to conclude that the parallels I had thus adduced are ' an unanswerable indication of the obligations of the New Testament to Buddhism,' I must ask to be allowed to enter a protest against an inference which seems to me to be against the rules of sound historical criticism. ON KNOWLEDGE OF THE VEDAS. TEVIGGA-STJTTA. Chapter I. 1. This have I heard. At one time when the Blessed One was journeying through Kosala with a great company of the brethren, with about five hundred brethren, he came to the Brihman vil- lage in Kosala which is called Mana$cLka/a. And there at Manasaka/a the Blessed One stayed in the mango grove, on the bank of the river A^iravati, to the south of Manas&ka/a \ 2. Now at that time many very distinguished and wealthy Br&hmans were staying at Manasika/a — to wit, A^ankl the Brahman, Tirukkha the Brihman, Pokkharasati the Br&hman, 6&/msso#i the Brah- man, Todeyya the Brihman, and other very distin- guished and wealthy Br&hmans 2 . 1 Burnouf, in a long note at 'Lotus/ &c, p. 491, already attempted to show that the river Akir avati is the same as the modern Rapti, which he supposed to be a corruption of the latter part of the longer name. Hiouen Thsang mentions a river A-chi- lo-fa-ti, which is doubtless the same. It is evidently the river on which stood the town of S&vatthi, and near to which lay the Geta- vana monastery (see ' Buddhist Birth Stories,' p. 331); and it must therefore, in accordance with Burnouf s conjecture, be the Rapti, which is the Sanskrit Iravati. The Phayre Burmese MS. has almost always A^iravati. 2 Buddhaghosa says that ^Tahki lived at Opasdda, Tarukkha lived at Ii^agala, i68 ON KNOWLEDGE OF THE VEDAS. CH. 3. Now a conversation sprung up between se//yfca and Bh&radv&^a, when they were taking exercise (after their bath) and walking up and down in thoughtful mood, as to which was the true path, and which the false \ 4. The young Br&hman V&se/Ma spake thus : ' This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahmi 2 — I mean that which has been announced by the Br&hman Pokkarasdti.' 5. The young Brihman Bh&radvS^a spake thus : Pokkharasadi (sic MS.) lived at Ukka//£a, G&nussoni lived at Sdvatthi, and Todeyya lived at Tudigdma. There is some difference in the MSS. as to the spelling of these names : T. reads ATanki ; P. T. and D.
3been announced by the Br&hman Pokkarasdti.' 5. The young Brihman Bh&radvS^a spake thus : Pokkharasadi (sic MS.) lived at Ukka//£a, G&nussoni lived at Sdvatthi, and Todeyya lived at Tudigdma. There is some difference in the MSS. as to the spelling of these names : T. reads ATanki ; P. T. and D. Pokkharasdti (Sanskrit Paushkarasadi) ; P. Ganuyoni, T. G&nusoni, D. G&nusoni ; P. To- reyya, and Burnouf Nodeyya (which is possibly merely a misread- ing). Ganusoni was converted by the Bhaya-bherava Sutta ; and I think it very probable that the other names are also those of subsequent converts. Buddhaghosa adds that because Manasdka/a was a pleasant place the Brahmans had built huts there on the bank of the river and fenced them in, and used to go and stay there from time to time to repeat their mantras. 1 £rahgh£vihara#; anu^ahkamantanaw anuvi^arantanaw. On the first word see Gataka II, 272 (and comp. II, 240). ^Tan- kamati is to walk up and down thinking. I have added ' after their bath ' from Buddhaghosa, who says that this must be understood to have taken place when, after learning by heart and repeating all day, they went down in the evening to the river-side to bathe, and then walked up and down on the sand. 2 Brahma-sahavyatdya. The first part of the compound is masculine (see below, § 12), but the Buddhists probably included under the name, when put into the mouth of Brsmmans, all that the Brahmans included under both Brahmd and Brahman. The Buddhist archangel or god Brahmi is different from both, being part of an entirely different system of thought. I. TEVIGGA SUTTA. 'This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahmi — I mean that which has been announced by the Br&hman T&rukkha/ 6. But neither was the young Brihman V£se#/fca able to convince the young Br&hman Bhllradv&^a, nor was the young Br&hman Bh&radv&^a able to convince the young Br&hman V&se#/£a. 7. Then the young Br4hman V&se#^a said to the young Brihman BhAradvS^a : * That Samara Gotama, Bhiradv^a, of the Sakya clan, who left the Sakya tribe to adopt the religious life, is now staying at Manas&ka/a, in the mango grove, on the bank of the river A/§iravati, to the south of Manas&ka/a. Now regarding that vener- able Gotama, such is the high reputation that has been noised abroad, that he is said to be " a fully enlightened one, blessed and worthy, abounding in wisdom and goodness, happy, with knowledge of the world, unsurpassed as a guide to erring mortals, a teacher of gods and men, a blessed Buddha 1 ." Come, then, Bhdradvfi^a, let us go to the place where the Samara Gotama is ; and when we have come there, let us ask the Samara Gotama touch- ing this matter. What the Samara Gotama shall declare unto us, that let us bear in mind/ * Very well, my friend ! ' said the young Br&hman Bh&radv&^a, in assent, to the young Br&hman Vdse#/*a. 8.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1pter VI, § 14. 6 Mah&vamsa, p. 17. 7 'Their (the Jews') monotheism was perhaps independently evolved; but the Buddhists at least showed a contemporary monotheism.' Mr. Huth, in * life &c. of Buckle/ p. 238. INTRODUCTION. 165 of the noble life and noble thoughts of the Great King of Glory. But this was not the supreme goal of the Buddhist faith ; and the angel, though the same person as the king, from the Buddhist point of view (as resulting from, and carrying on, the same Karma), would be a dif- ferent person from the king, according to the Christian point of view ; for there is no mention of the passage of a soul from the earth to heaven, no conscious identity, no continuing memory. We may draw, from the above, two conclusions. Firstly, that the use of a word in Sanskrit authors is but very little guide to the meaning of the corresponding word in the P£li Buddhist scriptures whenever the word has reference to an idea of a religious character. And, secondly, that very little reliance can be placed, without careful investigation, on a resemblance — however close at first sight — between a passage in the Pdli Pi/akas and a passage in the New Testament. It is true that many passages in these two litera- tures can be easily shown to have a similar tendency. But when some writers on the basis of such similarities proceed to argue that there must have been some historical connection between the two, and that the New Testament, as the later, must be the borrower, I venture to think that they are wrong. There does not seem to me to be the slightest evidence of any historical connection between them ; and whenever the resemblance is a real one — and it often turns out to be really least when it first seems to be greatest, and really greatest when it first seems least — it is due, not to any borrowing on the one side or on the other, but solely to the similarity of the conditions under which the two movements grew. This does not of course apply to the later literature of the two religions ; and it ought not to detract from the very great value and interest of the parallels which may be adduced from the earlier books. If we wish to understand what it was that gave such life and force to the stupendous movement which is called Buddhism, we TEVIGGA SUTTA, cannot refrain from comparing it — not only in the points in which it agrees with it, but also in the points in which it differs from it — with our own faith. I trust I have not been wrong in making use occasionally of this method, though the absence of any historical connection between the New Testament and the Pili Pi/akas has always seemed to me so clear, that it would be unnecessary to mention it.
2ints in which it differs from it — with our own faith. I trust I have not been wrong in making use occasionally of this method, though the absence of any historical connection between the New Testament and the Pili Pi/akas has always seemed to me so clear, that it would be unnecessary to mention it. But when a reviewer who has been kind enough to appreciate, I am afraid too highly, what he calls my ' service in giving, for the first time, a thoroughly human, acceptable, and coherent' account of the 'life of Buddha/ and of the ' simple groundwork of his religion ' has gone on to conclude that the parallels I had thus adduced are ' an unanswerable indication of the obligations of the New Testament to Buddhism,' I must ask to be allowed to enter a protest against an inference which seems to me to be against the rules of sound historical criticism. ON KNOWLEDGE OF THE VEDAS. TEVIGGA-STJTTA. Chapter I. 1. This have I heard. At one time when the Blessed One was journeying through Kosala with a great company of the brethren, with about five hundred brethren, he came to the Brihman vil- lage in Kosala which is called Mana$cLka/a. And there at Manasaka/a the Blessed One stayed in the mango grove, on the bank of the river A^iravati, to the south of Manas&ka/a \ 2. Now at that time many very distinguished and wealthy Br&hmans were staying at Manasika/a — to wit, A^ankl the Brahman, Tirukkha the Brihman, Pokkharasati the Br&hman, 6&/msso#i the Brah- man, Todeyya the Brihman, and other very distin- guished and wealthy Br&hmans 2 . 1 Burnouf, in a long note at 'Lotus/ &c, p. 491, already attempted to show that the river Akir avati is the same as the modern Rapti, which he supposed to be a corruption of the latter part of the longer name. Hiouen Thsang mentions a river A-chi- lo-fa-ti, which is doubtless the same. It is evidently the river on which stood the town of S&vatthi, and near to which lay the Geta- vana monastery (see ' Buddhist Birth Stories,' p. 331); and it must therefore, in accordance with Burnouf s conjecture, be the Rapti, which is the Sanskrit Iravati. The Phayre Burmese MS. has almost always A^iravati. 2 Buddhaghosa says that ^Tahki lived at Opasdda, Tarukkha lived at Ii^agala, i68 ON KNOWLEDGE OF THE VEDAS. CH. 3. Now a conversation sprung up between se//yfca and Bh&radv&^a, when they were taking exercise (after their bath) and walking up and down in thoughtful mood, as to which was the true path, and which the false \ 4. The young Br&hman V&se/Ma spake thus : ' This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahmi 2 — I mean that which has been announced by the Br&hman Pokkarasdti.' 5. The young Brihman Bh&radvS^a spake thus : Pokkharasadi (sic MS.) lived at Ukka//£a, G&nussoni lived at Sdvatthi, and Todeyya lived at Tudigdma. There is some difference in the MSS. as to the spelling of these names : T. reads ATanki ; P. T. and D.
3been announced by the Br&hman Pokkarasdti.' 5. The young Brihman Bh&radvS^a spake thus : Pokkharasadi (sic MS.) lived at Ukka//£a, G&nussoni lived at Sdvatthi, and Todeyya lived at Tudigdma. There is some difference in the MSS. as to the spelling of these names : T. reads ATanki ; P. T. and D. Pokkharasdti (Sanskrit Paushkarasadi) ; P. Ganuyoni, T. G&nusoni, D. G&nusoni ; P. To- reyya, and Burnouf Nodeyya (which is possibly merely a misread- ing). Ganusoni was converted by the Bhaya-bherava Sutta ; and I think it very probable that the other names are also those of subsequent converts. Buddhaghosa adds that because Manasdka/a was a pleasant place the Brahmans had built huts there on the bank of the river and fenced them in, and used to go and stay there from time to time to repeat their mantras. 1 £rahgh£vihara#; anu^ahkamantanaw anuvi^arantanaw. On the first word see Gataka II, 272 (and comp. II, 240). ^Tan- kamati is to walk up and down thinking. I have added ' after their bath ' from Buddhaghosa, who says that this must be understood to have taken place when, after learning by heart and repeating all day, they went down in the evening to the river-side to bathe, and then walked up and down on the sand. 2 Brahma-sahavyatdya. The first part of the compound is masculine (see below, § 12), but the Buddhists probably included under the name, when put into the mouth of Brsmmans, all that the Brahmans included under both Brahmd and Brahman. The Buddhist archangel or god Brahmi is different from both, being part of an entirely different system of thought. I. TEVIGGA SUTTA. 'This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahmi — I mean that which has been announced by the Br&hman T&rukkha/ 6. But neither was the young Brihman V£se#/fca able to convince the young Br&hman Bhllradv&^a, nor was the young Br&hman Bh&radv&^a able to convince the young Br&hman V&se#/£a. 7. Then the young Br4hman V&se#^a said to the young Brihman BhAradvS^a : * That Samara Gotama, Bhiradv^a, of the Sakya clan, who left the Sakya tribe to adopt the religious life, is now staying at Manas&ka/a, in the mango grove, on the bank of the river A/§iravati, to the south of Manas&ka/a. Now regarding that vener- able Gotama, such is the high reputation that has been noised abroad, that he is said to be " a fully enlightened one, blessed and worthy, abounding in wisdom and goodness, happy, with knowledge of the world, unsurpassed as a guide to erring mortals, a teacher of gods and men, a blessed Buddha 1 ." Come, then, Bhdradvfi^a, let us go to the place where the Samara Gotama is ; and when we have come there, let us ask the Samara Gotama touch- ing this matter. What the Samara Gotama shall declare unto us, that let us bear in mind/ * Very well, my friend ! ' said the young Br&hman Bh&radv&^a, in assent, to the young Br&hman Vdse#/*a. 8.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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