Chinese Buddhism (Annotated) E-Book

Joseph Edkins

• Herausgeber: ePembaBooks
• Kategorie: Geisteswissenschaft
• Sprache: Englisch
• Veröffentlichungsjahr: 2023

Beschreibung

• This edition includes the following editor's analysis: Buddhism, religion and/or philosophy?

First published in 1879, “Chinese Buddhism” is a comprehensive survey of Chinese Buddhism by British Protestant missionary Joseph Edkins. “Chinese Buddhism” is a valuable reference work for anyone studying Chinese Buddhism, as well as a snapshot of China in the late 19th century.

Edkins gives the historical background of the introduction of Buddhism into China, and its subsequent evolution, including biographies of the Buddhist Patriarchs. There are extensive descriptions of Chinese Buddhist geography and cosmology, the calendar of festivals, temple architecture, and the vast array of entities which are represented in sacred spaces.
Edkins also enumerates dozens of Chinese Buddhist and provides translations of some excerpts. Edkins was a skilled linguist and explains how Sanskrit terms were transferred into Chinese. He also discusses Confucian, Taoist and other Chinese belief systems.

Joseph Edkins was a Protestant missionary, and his primary concern at times appears to be how to convert Chinese Buddhists.

Leseprobe

Joseph Edkins

Chinese Buddhism

Table of contents

Buddhism, religion and/or philosophy?

CHINESE BUDDHISM

Preface

Introduction

1. Life Of Shakyamuni Till His Appearance At Benares As A Teacher

2. Life Of Buddha From His Appearance As A Teacher At Benares To The Conversion Of Rahula

3. From The Commencement Of Rahula's Religious Life Till The Near Approach Of The Nirvana

4. Last Discourses And Death Of Buddha

5. The Patriarchs Of The Northern Buddhists

6. Sketch Of The History Of Buddhism In China

7. The Schools Of Chinese Buddhism

8. On Chi-K‘Ai And The T‘Ien-T‘Ai School Of Buddhism

9. The Buddhist Moral System

10. The Buddhist Calendar

11. Relation Of Buddhism To The Older Hindoo Mythology

12. The Buddhist Universe

13. The Extended Universe Of The Northern Buddhists

14. Buddhist Images And Image Worship

15. Monasteries At P‘U-To

16. Buddhist Processions, Associations, Pilgrimages, And Ceremonies For The Dead

17. Buddhist Literature

18. The Leng-Yen-King - First Chapter

19. The Ekashloka Shastra

20. Effect Of Buddhism On The Philosophy Of The Sung Dynasty

21. Feng-Shui; Or, The Wind And Water Superstition Of The Chinese

22. Buddhist Phraseology In Relation To Christian Teaching

23. Notice Of The Wu-Wei-Kiau, A Reformed Buddhist Sect

24. Buddhism And Tauism In Their Popular Aspects

25. On The Use Of Sanscrit By The Chinese Buddhists

26. Books And Papers That May Be Consulted For The Study Of Chinese Buddhism

Notes

Buddhism, religion and/or philosophy?

Buddhism is generally recognized as one of the great religions of the planet and affirms a path of liberation by which it attempts to provide a spiritual solution to human suffering. However, Buddhism is not a theistic religion. In the West, "religion" is often associated with the need for belief in a divinity, and because of cultural patterns of this kind, heavily influenced by Abrahamic religions, many people tend to see Buddhism as a philosophy.

But even though Buddhism does not postulate a god as the ultimate explanation of reality to believe in, and even though it makes very elaborate inquiries into the characteristics and fundamental nature of human beings and reality, Buddhism cannot be considered only a philosophy since it is not merely an intellectual but first and foremost a spiritual cultivation. Thus, although the Buddha rejected dogmatism and blind faith, he also distanced his teachings from the work of philosophers by stressing the value of one's own direct personal experience of them.

However, this debate about the nature of Buddhism is arguably a largely Western phenomenon, and for some Eastern Buddhist scholars, such as Walpola Rahula, any kind of " labelling" we put on Buddhism is of no real importance. From the late 19th century onwards, Buddhism has become better known in the West, where it has since gradually influenced humanistic and existential thought, art and psychology.

The Editor, P.C. 2022

CHINESE BUDDHISM

Joseph Edkins

Preface

WHEN the first Hindoo missionaries arrived at the capital of China and were admitted to see the emperor, it was, the Buddhists tell us, in the last month of the year A.D. 68, and the 30th day of that month. By imperial command they were entertained in a building called Pe-ma sï, "Office of the white horses;" so named because they had ridden on white horses on their way from Cabul. The two Brahmans enjoyed the imperial favour, and one of the books they translated has remained popular to the present time.

Thirteen years before these men reached China, the first missionaries of Christianity crossed the Ægean Sea and entered Europe. Instead of being received, however, with the smiles of those in power and enjoying imperial hospitality, they were publicly whipped and imprisoned by the magistrates of a Roman colony, and ignominiously dismissed.

Buddhism covered China with monasteries and images; Christianity covered Europe with churches and charitable institutions. A hundred authors have written on the history of the spread of Christianity in the various countries of Europe. Very few have ever studied the history of Buddhism as it has spread through China, and taught its doctrines in every part of that empire. There is room for new information on the entrance, progress, and characteristics of Chinese belief in the religion founded by Shakyamuni.

Especially is there a need for facts on the history of Buddhism, because it is that one among the world's religions which has acquired the greatest multitude of adherents, and has also above any other carried out most systematically the monastic institute.

Isaac Taylor drew attention in his Ancient Christianity to the knowledge of Hindoo monasticism possessed by Clement of Alexandria, and traced the origin of the monasticism of Christianity to that of India.

Buddhism never became the State religion of China. It has grown side by side with the State religion, and obtained only the partial faith of the people. In this it differed from Christianity, which in Europe took the place of the old State religions of the various countries, after first vanquishing them all.

One of the titles of Buddha is "the Lion;" another is "the Great hero;" another is "Honoured one of the world;" another is "King of the Law." His followers love to represent him as completely victorious over metaphysical opponents by argument, and as gaining a thorough and final conquest over temptation impersonated by demons. He is also spoken of as victorious in saving from their unbelief all sorts of heretics, of men sunk in pleasure, and every class of adversaries. He has infinite pity, as well as infinite wisdom.

Such is the ideal of Buddha. Let it be compared with that of the Christian Saviour. Let the result of the teaching of Shakyamuni on the Chinese be compared with that of the teaching of Christ on Europe. Is China as much better for Buddhism as Europe is for Christianity? If the beginnings of the world's religions are very interesting and important subjects of inquiry, their progress and development are not less so. The various causes which operated to aid the spread of Buddhism, if carefully investigated, will be a valuable contribution to the history of humanity. Koeppen has said that, at the time of Alexander's conquests, while there was a tendency imparted by him to the races he conquered, which led to the breaking up of a restrictive nationalism, and to the welding of various peoples, formerly separated by blood, customs, religions, and culture, into a higher unity in the consciousness of a common humanity, so also India was, by the propagators of Buddhism, putting forth vigorous efforts in the same cause. Alexander sought to make all mankind one. So did Buddhism. The Greek spirit and the spirit of Buddhism sympathised with each other and helped each other. In this way he finds an explanation of the rapid spread of the Buddhist religion in the Punjab, Afghanistan, Bactria, and the countries near. He then proceeds to compare Buddhism with Christianity, which he speaks of as cosmopolitan Judaism to which had been added Alexandrian and Essene elements. Just as Christianity conquered the Western world, so Buddhism the Eastern; and this it was able to do because it rejected caste and taught the brotherhood of humanity.

It must ever be regarded as a noble instinct of the Hindoo race, which prompted them to throw off the yoke of caste. But it should not be supposed that the yoke of caste was so strong then as it now is. It was easier then than now for a Hindoo to visit foreign countries. The social tyranny of caste was then less powerful.

What gave the first Buddhists their popularity? In part, doubtless, the doctrine of the common brotherhood of men; but there were several other principles in their teaching which rapidly won adherents, and must also be taken into account.

They taught the universal misery of man, and offered a remedy. They met the yearning of humanity for a redemption by giving instruction, which they said came from the Buddhas and Bodhisattwas, each of whom was a powerful saviour to the devotee.

These saviours, instead of being members of the Hindoo hierarchy of popular gods, like those of Olympus, were either human beings or incarnations of ideas, and combining wisdom with mercy in their acts and teaching.

The early Buddhists surrounded death with a halo of lofty spiritual glory, and called it the Nirvâna. Death became synonymous with absolute peace, and so was looked on with less dread and dislike.

When the Buddhists began to teach races to whom the subtle Hindoo metaphysics were a riddle beyond their comprehension, they taught, for the Nirvâna, a Western Heaven ruled by a newly-invented Buddha, and additional to the paradises of the Devas. This is a new doctrine of a future life which is commonly accepted by the Northern Buddhists, from the Himalayas to the Altai mountains, and from Thibet to Japan.

Another popular element was communism joined with the monastic institute. The monastery is a refuge for the unhappy, for those who have not succeeded in trade, for sickly children, for all who feel a call to enter on a monastic life. In the monastery they subsist on the common fund supplied by the gifts of the charitable. A home, a quiet life, and very little to do, was the prospect held out to those whom society can very well spare, and is not unwilling to part with.

Another popular element was the charm of nobleness attached to the monastic life. Self-denial becomes attractive, and not at all difficult to those who are sensible of this charm. The renunciation of the world, and the absorbing occupation of a religious life, seem to many who enter the gates of the monastery a pleasant dream, and very desirable.

Another attractive element in Buddhism has been the social character of the worship. The monks meet for morning and evening prayers in the presence of the images. To this should be added the agreeableness to the eye of dressed altars, lofty gilt images, and the encouraged belief that they are representative of powerful beings, who will afford substantial protection to the devotee who faithfully discharges his duty as a disciple.

Then there is the doctrine of the Karma. Every act of worship, every Buddhist ceremony, every book of devotion read, every gift to a monastery or a begging priest, every mass for the dead, every invocation of a Buddha or Bodhisattwa, every wish for the good of others, infallibly causes great good, through the necessary operation of the law of cause and effect in the moral sphere.

How far these and other causes have helped to spread Buddhism through the many countries where it now prevails deserves the careful thought of the European student of the history of religions. Next to India itself, China has done more for the development of Buddhist thought than any other Buddhist country. This is a remarkable fact and very useful; showing, as it does, that, judging from the past, the Chinese are susceptible to a very considerable degree of a foreign religion. They will also use intellectual energy in teaching and expanding it. Let any one who doubts this look over Kæmpfer's account of Japanese Buddhism. He will there find nearly all the Chinese sects described in this volume occurring again. They have been transplanted entire with their books and discipline into that island empire,—a striking proof of the vigour of Chinese Buddhism.

Why should they not accept Christianity with the same zeal, and apply to the task of teaching it as much mental force?

Dr. Draper says, 1 "From this we may also infer how unphilosophical and vain is the expectation of those who would attempt to restore the aged populations of Asia to our state. Their intellectual condition has passed onward never more to return."

My own conviction is, that so far as this theory of despair affects China, it is not warranted. The eras of intellectual expansion in that country may be briefly enumerated in the following way:—After the Chow period, the most famous of all, came that of Han, when classical studies, history, and Tauist philosophy flourished together. Then followed a Buddhist age. Then came an age of poetry and elegant literature, that of the T‘ang dynasty. After this came the time of the Sung philosophers, who were most prolific in moral and critical writings tinctured with a peculiarly bad philosophy of nature. The present is an age of classical criticism, a reaction from that of the Sung writers.

We have six distinct periods of intellectual vigour, covering nearly three thousand years, and what do we now see? The intellectual vigour connected with Buddhism and Tauism dead, past any hope of a resurrection. Confucianism is still living, but it is not very strong. The people have an excellent physique, adapting them for various climates. They emigrate extensively. They have at home an autonomous empire of immense dimensions, administered by printed codes of laws, and such a mode of governing as to enable them to keep that empire from falling to pieces in a time of foreign wars and rebellions.

They are not then to be despaired of intellectually. What they need is to be educated in the mass, to be elevated by the diffusion of a living Christianity, to have improvements in the physical condition of the poor, with a system of scientific instruction in every province, and a development of the mineral and manufacturing resources of the country.

No one need despair of the intellectual progress of the people, or of their susceptibility of spiritual development. Christianity fosters mental growth, and the science of the West is eminently stimulating to thought. The descendants of the men whose mariners sailed with the compass seven hundred years ago, and whose schoolmasters were at the same time making use of printed books in education, will not fail to respond to these powerful influences.

That Buddhism has affected Chinese literature and thought to a considerable extent, is shown in the following pages. It taught them charity, but it did not impart a healthy stimulus to the national mind. It made them indeed more sceptical and materialistic than they were before, and weakened their morality.

But since Buddhism has had among the Chinese its age of faith, prompting them to metaphysical authorship, and the formation of schools of religious thought, and also impelling them to undertake distant and perilous journeys, to visit the spots where Shakyamuni passed his life, it must be admitted that there is a very promising prospect for Christianity, and that the beneficial effect on the people must be in proportion to the excellence of the Christian religion.

Perhaps Dr. Draper, in view of the facts contained in this book, would not be unwilling to modify his theory of the necessary decline of nations so far as it appertains to China, or at least allow the people of that country a further tenure of national life, till Christianity and education have had a trial.

The present volume is the fruit of many years’ studies. Some parts of it were written nearly twenty-five years ago; nearly all is the fruit of Chinese reading.

Dr. Eitel of Hongkong and Mr. Thomas Watters have since written ably and extensively on the same subject. But my mode of treatment differs from theirs, and in my revision it has been an advantage to have the results of their researches before me. My own collection of native books on Buddhism has increased, while my acquaintance with the actual form of this religion in its popular development at the present time has been considerably enlarged.

The facts here collected on the esoteric sects are adapted to throw light on the history of Buddhism in India, and will help, it may be, to define the position of the Jains.

In the section on Feng-shui, I ask attention to the view there given on the influence of Buddhism in producing the modern Chinese doctrine of the physical influences of nature, and the part that, through the Buddhists, India and Greece have both had in producing the superstitious materialism of the Chinese in its modern shape.

PEKING, October 1879.

Introduction

AT the present time, when foreign intercourse with China is increasing every year, and our knowledge of that country is extending in proportion, an account of the history and literature of Buddhism in that land will perhaps find more readers than at any former period. The traveller will not fail to inquire why this Indian religion has sunk into such helplessness and decay as he observes. The philosophical historian naturally will wish to know the causes of the vast extension of Buddhism, and of its present decline. The Christian missionary would willingly learn the amount and nature of the religious feeling possessed by the monks, and the strength of the opposition which the religion of Christ has to expect during its propagation, from them and from the Buddhist laity. Especially the statesman needs to be informed how far the Chinese people are likely to be offended by the introduction of Christianity, and whether the opposition to idolatry which it excites will strike at any of their most dearly-cherished prejudices and beliefs.

A religion that has extended its sway over so many Eastern nations, and whose converts far outnumber those of any other sect in the world, deserves minute investigation. The present sketch will be necessarily too brief to do justice to the subject, but it is hoped some results will be brought forward that may assist the foreign observer to explain the great and long-continued success of the Buddhistic system, the causes of its growing weakness, and the many indications of its hopeless decay.

Among European scholars Remusat and his successors in the study of Chinese literature have bestowed considerable attention on Buddhism, and their labours have been rewarded with many interesting and valuable results. Especially is the world indebted to Burnouf and St. Hilaire for their work in this field of Buddhist inquiry, and lucid exposition of their results. The aid to be derived from their investigations has not been neglected in the account now given to the reader. Further, the most direct means of gaining information is to study some parts of the voluminous works extant in Chinese on this subject. The numerous Indian priests who came to China early in the Christian era were indefatigable translators, as is shown by what they have bequeathed to their disciples. These monuments of the highly civilised race that spoke the Sanscrit language, give to the inquiry a special literary interest. They were till lately inaccessible in their original form. The European students of Sanscrit for a long period sought in vain for an account of Buddhist doctrines and traditions, except in the writings of their adversaries. The orthodox Indians destroyed the sacred books of their heretical brethren with assiduous care. The representations they give of the views of their opponents are necessarily partial, and it may be expected that what Colebrooke and others have done in elucidating Buddhism from the polemical writings of the Brahmans, would receive useful corrections and additions as well from Chinese sources as from the Sanscrit manuscripts of Buddhist books obtained by Hodgson. 2

An extended critique of the Buddhist literature of China and the other countries professing Buddhism, such as Burnouf planned and partly accomplished for India, would be a valuable contribution to the history of the Hindoo race. The power of this religion to chain the human mind, the peculiar principles of its philosophy, its mythological characteristics, its mode of viewing human life, its monastic and ascetic usages, all result from the early intellectual development of the nation whose home is south of the Himalayas. In the Buddhist classics it is not the life of China that is depicted, but that of Hindostan, and that not as it is now, but as it was two thousand years ago. The words and grammatical forms that occur in their perusal, when deciphered from the hieroglyphic Chinese form that they have been made to assume, remind the reader that they spring from the same stem of which the classical languages of Europe are branches. Much of their native literature the Buddhist missionaries left untouched—for example, the highly-wrought epic poems and dramas that have recently attracted the admiring notice of Europeans; but a large number of fables and tales with a moral are found in Chinese Buddhist books. Many specimens of this peculiar mode of composition, which, originating in Greece, was adopted by the Hindoos, and spread into the various literatures of modern Europe and Asia, have long since been made to wear a Chinese garb. 3 Further, the elements of grammar and the knowledge of the alphabet, with some important contributions from mathematical science, have reached China through the same medium. Several openings are thus presented into the old Hindoo world. The country where speculative philosophy, with grammatical and arithmetical science, attained greater perfection than anywhere else in ancient times, is seen spreading its civilisation into the neighbouring countries, and producing remarkable and permanent changes in the national life of China. To witness this, as may be done in the Buddhist books, cannot be regarded as devoid of attraction. The very existence of Buddhism is sufficient evidence of the energy of the Indian race as it was long ago. The Mongols, Thibetans, and Singhalese, with the inhabitants of the Indo-Chinese peninsula, combine with the Chinese and Japanese to prove by the faith they still maintain in Buddhism the enthusiasm of its first missionaries, and their power to influence mankind. Buddhism was not always that decrepit and worn-out superstition that it now appears.

Having said thus much by way of preface, it is time to introduce to the reader's attention the founder of the religion. No way of doing this suggests itself as more suitable than to translate from the opening scene of a popular Buddhist work called the "Diamond Classic" a few passages, where he appears in the midst of his disciples, instructing them in some of the principles of his system. The time, according to the Singhalese chronology, was in the sixth century before Christ. The place is Sha-wei, 4 a city in Central India. The hero is Shakyamuni himself, i.e., Buddha or Julai. The subordinate characters are the Bikshu 5 or religious mendicants, who are so denominated because they beg instruction for the mind and food for the body. They consist of two classes, says the editor of the Diamond Classic. Those who have abandoned vice and are aiming at virtue are the small Bikshu. Those who are released from both alike are great Bikshu. Among the latter, who have gone deeper than the others into the profundities of Buddhist doctrine, are included those called Bosat and Lahan, or, as these characters are now pronounced by the Chinese, Pusa and Lohan.

The chief minister of the king having at Rajagriha heard Buddha's instructions, and been deeply impressed by them, wished to invite him to some suitable dwelling. Jeta, the king's son, had a garden. The minister offered to buy it. The prince said by way of jest that he was willing if he would cover it with gold. The minister, who was childless, obtained gold-leaf and spread it over the garden. The prince then gave it him free of cost. According to another account the minister ordered eighty elephants loaded with gold to come immediately. The prince, admiring the doctrine which had so affected the minister as to make him willing to give all this gold for a hall to teach it, gave it for nothing. In a house "in this garden, which lay outside the city Sha-wei, Buddha with his disciples, 1250 in number, assembled. It was the time of taking food. Buddha put on the robe" called seng-gha-li, and with his pat 6 or "mendicant's rice bowl" in his hand, entered the city to beg for food. When having gone from door to door he had finished his task, he returned to his lodging-place. "His meal being ended, he put his robe and rice vessel aside, and washed his feet," for it was the practice of this religious reformer to walk with naked feet. "He then sat cross-legged on a raised platform," remaining some time in meditation before he began to teach.

“At that time the aged Subhûti, who was sitting among the crowd of disciples, arose. With his right shoulder uncovered, and kneeling on his right knee, he raised his joined hands respectfully, and addressed Buddha in the following words:—"Rare is it to meet with the world's honoured one, 7 Julai, 8 who in the best manner protects his disciples (Bosat), keeps them in his thoughts, and gives them his instructions. World-honoured sage! ( Shï-tsun) if good men and good women exhibit the unsurpassed just and enlightened heart, how should they place it firmly, and how should the evil risings of the heart be suppressed and subdued?" The words in italics, corresponding to the Sanscrit anutara samyaksambuddhi, 9 are written with Chinese characters in the text, and are explained by the commentator as consisting of an, "not," utara, "superior," samya, "right and equal," sambodi, "rightly knowing." Buddha replied, "The question is a good one, and you have truly described my disposition. It is thus that a resting-place can be found and the heart controlled." The words ju-shï, "thus," says the commentator, refer not to what precedes, as in Chinese syntax, but to what follows, according to the usage of Sanscrit grammar. Subhûti then expresses his anxious desire to hear the instructions of the sage, who consequently addresses his disciples called Bosat and Great Bosat ( Ma-ha-sat). "All men, whether they resemble in their nature oviparous animals," that are light and fly, or imitate the moral dispositions and reflecting habits of "the mammalia, or are like the fish," sprung from spawn, instinctively following the multitude in the path of evil, "or are of the same class with animals born by transformation," and pass through remarkable changes, should enter that state which is final and unchangeable 10—the Nirvâna, 11 "Whether they still think" on the phenomena of the sensuous world "or have ceased to think," i.e., become so far enlightened as to pay no attention to passing scenes, "or are neither with thought nor without thought," that is, have become entirely indifferent to life or death, appetite or aversion, love or hatred, "they should thus seek salvation in destruction." Why do not all living men obtain this immeasurably great release? "If the Bodhisattwa (Bosat, he who knows and feels) has for his aim self, or man, or the world of living things, or old age, he is not a true Bodhisattwa." Buddha now bade Subhûti resume his seat, and went on to inform him concerning the fixed place of rest for which he had inquired. "The Bodhisattwa in action should have no fixed resting-place for his thoughts. In what he does he should not rest on colour, sound, smell, taste, collision, or any particular action. He should not rest in forms of things, that is, allow himself to attend to any special sensational phenomena. If he thus acts, his happiness and virtue will be boundless." Buddha is asked by his disciple for a further explanation of this doctrine. He replies by inquiring if the four quarters of space can be measured by thought. Receiving a negative answer, he says that the same is true of the doctrine that the Bodhisattwa in acting without regard to particular objects obtains great happiness and virtue. He then asks if with the material body and its senses Julai or Buddha can be truly perceived. No, says the disciple, for body and form are not truly body and form. Buddha himself replies by denying the existence of all matter in the words "whatever has form is an empty delusion. If any one sees that all things having forms are not forms, i.e., nothing, he then truly perceives Julai" in his formless and matterless reality; that is, has attained to a profound understanding of Buddhist doctrines.

In these few passages from the Kin-kang-king or "Diamond Sutra," some of the most prominent doctrines of Buddhism are brought to view, viz.:—(I.) The happiness of the Nirvâna or state of unconsciousness which frees him who attains it from the miseries of existence. (2.) The mischievous influence of human life, with its struggles after particular forms of happiness, and of the sensuous world with its deceptive phenomena. (3.) The non-existence of matter, to be convinced of which is to take the first grand step on the road to enlightenment.

This introduction into the Buddhist sphere of thought makes the system appear to be based rather on philosophy than on any religious principle. More will subsequently occur to confirm the correctness of this opinion. With regard to the real character of Buddhism, piety towards the Ruler of the world does not form either its foundation or the result to which it aims to elevate its votaries. It will be seen that, while striving to escape from the evils incident to life, and from every selfish aim, it is nothing but selfishness in an abstract philosophical form, stripped of the grosser qualities which are manifested in the common course of human history.

In enumerating the various kinds of sensations conveyed to our minds by the senses, a verb "to strike or pierce," ch‘u, is employed in place of "touch," the familiar term of our own popular philosophy. All these sensations are said by the Buddhists to be produced by the respective organs with which they are connected. They are called the six kinds of "dust" or "worldly things"—the unwelcome accretions that attach themselves to our garments as we walk through the world. "Action," fa, said to emanate from the "will," yi, is classed with them as the sixth mode assumed by worldly phenomena.

The preceding specimen of Buddha's teaching, surrounded by his disciples in a city of ancient India, is sufficient to introduce the subject. The principal facts in the life of that sage will now be detailed. Buddha will be here represented as he appears in the Chinese biographies. They describe him as a sort of divine man, possessed unbounded magical power, and visiting the most distant spots, as, for example, the paradises of the gods, in an instant of time.

In giving an account of Chinese Buddhism, I feel the importance of exhibiting Shakyamuni in the form which is familiar to the Chinese devotee. It is well, in our picture, to retain the details of a marvellous nature which have been so abundantly added by the Northern Buddhists to the simplicity of the first narrative. Man cannot live without God. This was an effort to recover the divine. When God, through the absurdities of polytheism, was pushed out of view, the substitute was Buddha, the perfect sage, the model ascetic, the patient and loving teacher, the wonder-working magician, the acknowledged superior of gods and men. Such was the conception worked out by the Hindoo mind to take the place of the old polytheism of India, and accepted by all the Buddhist nations north of Shakyamuni's birthplace. In the history of religions it is of extreme importance that this fact should be recognised and appreciated.

1. Life Of Shakyamuni Till His Appearance At Benares As A Teacher

IN examining the Buddhist writings, the reader is at once reminded that he has entered a field where he is deprived of the trustworthy guidance and careful adherence to facts and dates of native Chinese authors. Not only is this true of works that contain the wilder extravagances of Indian mythology, and introduce the wondering disciple to the scenery and inhabitants of numberless other worlds, even those that wear an historical look, and yield the most information, do not fail thus to betray their foreign origin. The doctrine of transmigrations, and an eternal succession of kalpas past and future, is tempting to the biographer who wishes for variety of incident. He can place his hero wherever he pleases, in the universe boundless in space and time of the Indian imagination. The founder of Buddhism, Shakyamuni, or the "Sage of the house of Shakya," is a case in point. It is said of him that before his birth more than two thousand years since in the present kalpa, he had during many previous ones taken religious vows, and honoured the Buddhas who then instructed the world. His name is associated particularly with Dipankara, in Chinese, Janteng, a fictitious Buddha, who received him as his disciple, and foretold that he would in a subsequent kalpa become Buddha, and bear the name by which he is now known. The time when this happened was too long ago to be expressed by common Chinese numerals. It was at a distance of numberless kalpas. 12 In modern Chinese temples, an image behind that of Julai sometimes represents Janteng. In the kalpa immediately preceding the present, Shakya is said to have risen to the rank of Bodhisattwa. He was then born in the heaven called Tushita, 13 and when the time was come his soul descended to our world. He came on a white elephant having six tusks. The date of Shakya's birth is very variously given. The Siamese, Peguans, and Singhalese, all using the Pali versions of the Buddhist classics, differ among themselves. The numbers as stated by them are B.C. 744, 638, and 624. 14 The Chinese historian, Ma Twan-lin, mentions two dates as assigned by various authorities to this event, viz., 1027 and 668. The former is what is commonly given in Chinese books. Burnouf rightly prefers the chronology of the Southern Buddhists. Their discrepancies between themselves form an objection, but not at all a fatal one, to such a conclusion. The uncertainty that involves this question is an instance of the difficulty attending researches in Indian chronology and history, as contrasted with the fulness and accuracy of Chinese writers. What was the original language of Buddhism is another point not yet fully determined. The settlement of it would throw light on the chronology. Only one of the dates can be right, for there is no doubt as to Buddha's identity. If Sanscrit was the language in which he taught his disciples, it must have been just dying out at the time, for the old Buddhist inscriptions, in the countries watered by the Ganges, are in a dialect derived from the Sanscrit and differing little from Pali. The mother-tongue of the Hindoos must then have been already supplanted by a derived dialect in the time of Ashôka, king of Central India, who reigned near Patna, as both the Northern and Southern Buddhists inform us, about 150 or 200 years after Buddha's death. It is to his age that those monuments are ascribed. Perhaps a discussion as to whether the Sanscrit or Pali versions of the sacred books were the earlier, may have led to a designed altering of dates by the Northern or Southern school of Buddhism. The deception was an elaborate one, by whichever party it was practised, for the interval from the death of Buddha until modern times is in the writings of both schools filled up by a series of events and dates. 15 The lives of some of the patriarchs, as given in Chinese books, appear too long. Ananda, a favourite disciple of Buddha, is made to die eighty-three years after him. Of his successors in the office of patriarch, the first two held it for sixty-two and sixty-six years respectively. The average of the first fourteen patriarchs is more than fifty-two years to each. Without forgetting the simple and abstemious habits of these ancient ascetics, their lives must be regarded as prolonged beyond probability. Perhaps the most convincing argument for the claim of the Pali to be that which was spoken by Buddha himself, is that the ascertained interval between him and Ashôka is too short for the formation of a new language.

The work called San-kiau-yi-su 16 places the Buddha called Shakyamuni in the seventh place among those whom it commemorates as having, on account of their perfect enlightenment, received that title. The list begins with the ninety-eighth Buddha of a preceding kalpa. He is called the Biba Buddha. The two next, who are supposed to live toward the close of the same vast period of time, are called Shï-chï and Baishevu. The three first Buddhas of the present kalpa are said to have been named Kulusan, Kunashemuni, and Kashiapa. In Ward's Mythology of the Hindoos, it is said, "The Buddhists assign to their hero ten incarnations, and designate the histories of these incarnations by the names of ten Hindoo sages." But the true history of the religion begins with Shakyamuni.

Where all is fictitious, it matters not very much whether the preceding six Buddhas were incarnations of Shakyamuni Buddha, or were separate in their personality. There appears to be no ground for believing in any Buddhism before Buddha. Given a hero, it is easy to invent for him six preliminary lives, or six predecessors in the same dignity. One would like to know whether the Mohammedan series of seven sages, selected out of the Jewish and Christian Scriptures, from Adam to Christ, is imitated from this Hindoo series of seven sages.

The effects of the teaching of each of the past Buddhas are recorded. The most ancient of the seven is said to have saved 34,800 men. The figures diminish, step by step, to 20,000, the number attributed to the immediate predecessor of the historical Buddha.

The names of the most faithful, and also the two proficient disciples, are given in the case of each Buddha. The city in which they lived is also mentioned, and the tree under which they were fond of delivering instruction. The favourite city of Shakyamuni was Shravasti, and his tree, the Bodhi tree. His disciples were too many to number. His faithful disciple was Rahula, his son, and his two most proficient pupils were Shariputra and Maudgalyayana.

The true history of the Buddhist religion begins with Shakyamuni. He was the son of Suddhodana, king of the city Kapilavastu, near the boundary of Nepaul. The king of Kapilavastu was subject to the king of Magadha, a country in Southern Bahar, to which the Ganges provinces were then tributary. Suddhodana is called in Chinese Tsing- fan—"He who eats food freed from impurities."

Buddha was born B.C. 623, and attained the rank of Buddha at thirty-five years of age, in B.C. 588, the sixteenth year of the reign of Bimbisara. He died at seventy-nine, in the eighth year of the reign of Ajatashatru, B.C. 543. These are Ceylonese dates, and are, says Turnour, too late by sixty-five years. According to the Siamese and Birmese chronology, the birth and death of Buddha are assigned to the years B.C. 653 and B.C. 628. Koeppen prefers the former dates, on the ground that they are usually accepted by the Southern Buddhists, and the date of the Nirvâna is sanctioned by a very extended official use. He suggests that the Buddhists of China and other northern countries were influenced by the prophecy uttered by Shakyamuni, which stated that his doctrines would spread in China a thousand years after his death. It was in A.D. 64 that Buddhism entered China. The Nirvâna, therefore, should have its date a thousand years earlier. From this we may understand why the Chinese Buddhists place the life of Buddha so much earlier than do their brother believers in the south. Koeppen also remarks that Ceylon was converted to Buddhism much earlier than countries north of India, and that historical events are, therefore, more likely to be correctly recorded in Ceylon. The events in Buddha's life were fresher in remembrance when the early Buddhist literature of Ceylon was compiled, than when Buddhism spread in China and other northern countries.

The accepted date in China for Buddha's birth is B.C. 1027. His name was Siddharta, and that of his mother was Maya. She died ten days after his birth. The question in regard to this date is thus treated by the author of Fo-tsu-t‘ung-ki. He first gives six grounds for accepting the older chronology. 1. A portent in the year B.C. 1027. According to a work called Cheu-shu-yi-ki, a bright light of five colours was seen to pierce the constellation Tai-wei, and pass over the whole west. On seeing it, the historian Su Yeu remarked that a great sage was born in the west. Seventy-nine years later, a white rainbow was seen, having twelve stripes stretching from south to north. The historian Hu To, seeing it, said, "It is the sign of the death of a great sage in the west." 2. Kashiapmadanga said to the Han emperor, Ming-ti, who introduced Buddhism into China, that it was in the year B.C. 1027, on the eighth day of the fourth month, that Buddha was born. 3. The statement of the third Chinese patriarch in the sixth century, that it was in the fifty-first year of the cycle, on the fourth month and eighth day. 4. Another early work of a Chinese Buddhist gives the year B.C. 1027, the month and day agreeing. 5. The same is true of a statement by a Buddhist in the History of the Wei, an imperial work. 6. Early in the seventh century, the emperor T‘ai-tsung ordered an investigation into the date of Buddha's birth. Lieu Te-wei, a minister of State, inquired of a famous Buddhist named Fa-lin the reason of the discrepancy in the current accounts. The consequence was that Fa-lin settled it to be B.C. 1027.

The same author proceeds to give several other epochs, believed in by as many authorities. 1. Inscription on a stone pillar. This gives B.C. 718. 2. The statement of the pilgrim Fa-hien, B.C. 1197. 3. The statement of the work Siang-cheng-ki, B.C. 753. 4. Another statement places it in the time of Hia-kie, B.C. 1800. The fifth authority, Chung-sheng-tien-ki, gives the date B.C. 457. The sixth states that B.C. 687 was the year in question, and that then, according to the Tso-chwen, there was a shower of falling stars. This phenomenon is supposed to indicate Buddha's birth. A learned Buddhist, Ku-shan, argues that the birth must have taken place in the second month of the modern Chinese calendar, because in the Cheu dynasty the year began two months later. To this the defenders of the orthodox Chinese view say in reply, that in three Sutras the birth of Buddha is said to have taken place in the fourth month, and as they were all translated since the modern calendar was adopted, a century before the Christian era, it is not open to us to say that it took place in the second month.

At fifteen years of age he was, in an assembly of nobles and Brahmans, formally invested with the rank of heir-apparent. The nobles presented to his royal father basins filled with water from the four seas, and ornamented with the seven precious things. They also sprinkled water on the prince's head, and gave him the seal of the seven precious things.

At seventeen he was married to a Brahman maiden of the Shakya family called Yashodara. He was taught in his youth every possible accomplishment, and was supplied with all the delights that high position and riches could afford, but he soon learned to despise them.

At eighteen years of age he left the palace to visit certain pleasure gardens and groves. Passing the east gate of the city he saw there a Deva who had assumed the form of an old man, with white hairs and crooked back. He thought sadly on the rapidity with which men grow old. They become aged like lightning, and yet are not afraid. Going out again, the same divinity presented himself at the south gate in the disguise of a sick man, with languid features and swelled paunch. At the west gate he saw a dead man, and the members of his family laughing as they followed him to the grave. He went out once more, and saw at the north gate a begging priest, a Bikshu in fact. He wore the garb of an ascetic, and carried a bowl. A staff was in his hand. The prince asked him who he was. He replied, "I am a Bikshu, practising sacred duties, and always obtaining the reward of freedom from action." As he finished these words he rose into the air, and was soon out of sight. The prince thought, "I fear lest I may be pressed down by old age, sickness, death, the miseries I have witnessed. This Bikshu has arrived at the perception of my feelings. He shows me the path of deliverance." From this time the prince began to desire the ascetic life.

At twenty-five years old he sought an interview with his father, and said, "Kindness and affection, multiplied as they may be, lead but to partings. Allow me to enter on the ascetic life, that I may learn what wisdom is." His father tried in vain to detain him. On the seventh day of the second month the prince, while reflecting on the life of the recluse, emitted from his body a light which shone to all the palaces of the Devas. These beings then knew that Siddharta had become a recluse, and came to congratulate him. He asked their aid, and left his father's palace in the night-time under their escort, resolved to be a hermit, and saying, "If the eight miseries"—viz., birth, death, sickness, love, hatred, &c.—"be not abandoned, wisdom cannot be attained." He refused to return to his father's palace, and lived on the Himalaya Mountains in solitary spots, trying various methods to attain mental satisfaction, but in vain. He lived on hemp and barley, and assuaged his thirst with snow, till at thirty years of age he came to the perception of the true condition and wants of mankind. "He sighed, and said, 'It is strange that all men while they have within them Julai (the capacity of perceiving the true nature of life and worldly phenomena), and possess knowledge and virtue as the original property of their nature, should be entangled by deceptive thoughts and remain in ignorance of these things.' After this he lived forty-nine years, and delivered thirty-five discourses of special importance."

There were, during Buddha's life, five principal periods of instruction.

I. The time of delivering the Hwa-yen-king.—The scene was mostly in the paradises of the Devas, and the audience was composed of mythological personages. This was the first grand outburst of Buddhist thought, and it belongs to the "Greater development."

II. The deer garden period.—Buddha now becomes historical. His teaching and his audience are human. This is the period of instruction in the four miseries, examples of which we have in the Sutra of Forty-two Sections, and other works.

III. The teaching of squareness and equality;—where all the principles of Shakyamuni's philosophy appear in symmetry, as in the Leng-yen-king.

IV. The period of the Prajna.—Here Shakyamuni becomes most coldly metaphysical, and expounds the doctrine of salvation for man and all living beings in the triumphant tone of an icy logic. The miseries of society are to be terminated by minute hair-splitting and belief in certain profound abstractions, which, after all that may be said for them, are simply impossibilities.

V. The closing period of Buddha's public life included the announcement of the Lotus of the Good Law, and the doctrine of Nirvâna. Here, in prospect of death, the warmth of human feeling returns. Shakyamuni becomes sympathetic and touching, as in the days of youth when he founded the Hindoo monastic societies, and when, as an enthusiastic preacher, he visited one after another the great cities of Oude and Bahar.

At first Buddha appeared like the sun in the east illuminating the tops of the western hills. Bodhisattwas from immense distances were attracted, and came to recognise him as the teacher whose instructions would guide mankind to the highest truth. This was the Hwa-yen period. Next the sun shone on the valleys, and then upon the wide plains. After the Bodhisattwas had been taught, the first disciples of the human race, the Shramanas, or "listeners," were instructed in the valleys, and then all mankind in the plains. The changes of milk are referred to in illustration. The first teaching was like milk fresh from the cow. There are four subsequent stages, cream, ordinary butter, rich butter, and the oil which appears on the surface in the last boiling process. In Mongolia and North China milk is boiled to make butter.

The Hwa-yen doctrine is described also as tun, "an abrupt outburst." The teaching of the Bikshus is "gradual and elementary" ( tsien), proceeding step by step from the Book of the Forty-two Sections to the Leng-yen, or "Square and equal," and from thence to the Prajna paramita. Beyond that, in the later years of his life, Buddha unfolded the "secret" ( pi-mi) and "unfixed" ( pu-ting) aspects of his doctrine.

The scene of the delivery of the Hwa-yen Sutra was laid in nine places. The first was under the Bodhi tree of Aranya in the kingdom of Magadha. This is different from the Bodhi tree of the Agama Sutras of the Small Development school. Aranya is "wild," "a quiet place," "belonging to the woods;" and Aranyakah "a forester," "a hermit," "living in seclusion" (see Eitel). The addition of ka marks an agent. Before Buddha's time, and during his youth, the hermit life had already become a fashion in India. He would, when a young and enthusiastic hermit, find himself more at home with men of this class than any other. In some green glade of the forests that skirt the mighty Himalayas, Shakyamuni is pictured by his northern followers with numberless mythological personages assembled before him. P‘u-hien, or, as he is called in Sanscrit, Samantabhadra, is the principal speaker. He is one of the fabulous Bodhisattwas. Manjusiri, another, follows hit.

The scene is then suddenly changed to the paradises of the Devas. Indra receives Buddha in one of his palaces 17 on the Sumeru Mountain, and utters an encomium upon him in a speech in which he states that Kashiapa Buddha had discoursed on the same spot. He is followed by ten Bodhisattwas, who all speak in praise of Buddha's wisdom.

Buddha is next found in the heaven of Yama, the Indian Pluto, and after this in that called Tushita, literally "the happy," where his mother Maya resides. After this, the scene of the instructions and encomiums of the Bodhisattwas in the presence of Buddha is transferred to other Deva paradises, where Indra and other gods of the Brahmanical mythology hold conference with them.

Last of all, at the close of this long Sutra, the scene is laid in the garden of Jeta as in the "Sutra of the Diamond," Kin-kang-king. Shariputra and other disciples are there by anticipation, but do not see Buddha, nor the magnificent assemblage of Bodhisattwas. Before the assembly breaks up, Manjusiri takes his farewell of Buddha, and sets forth on a southward journey among mankind. Shariputra and 6000 Bikshus went to him for instruction. He exhorted them to practise the duties of the Bodhisattwas, that they might obtain the samadhi of faultless vision, and see the Buddha regions and all the Buddhas. Manjusiri then proceeded to the "city of happiness," on the east of which he met the youth familiarly known among the Northern Buddhists as Shan-ts‘ai-t‘ung-tsi, who became his disciple and learned from him the knowledge of Bodhi. He also traversed Southern India, where he taught in 110 cities.

Shakyamuni himself says very little in the course of this Sutra. It is intended rather for developing the mythology of the great Bodhisattwas. As such, it is highly valued in China, where the images of Wen-shu (Manjusiri) and P‘u-hien are common in the temples. P‘u-hien in one speech mentions China under the name Chen-tan, 18 as a region where many Bodhisattwas have been engaged in past times in instructing the people.

But the time had arrived when Shakyamuni must become a teacher of mankind, and we now find him suddenly making his appearance at Benares.

Legend having resolved to exalt Shakyamuni to the utmost extent of her resources, busied herself particularly with the year when he attained that perfect vision of truth which is called the state of Buddha.

He had passed six years in the exercises of severe abstinence and meditation. One day he thought, "I had better eat, lest the heretics should say that Nirvâna is attained in famishing the body. Let me eat, and then attain to perfect knowledge." He went to the Nairanjana river to bathe. Here a shepherdess gave him food which suddenly grew on a lotus-flower at her feet. He took it, and felt his strength return. He went to sit under a banyan tree (Pippala), or tree of Bodhi. The god Indra brought him a straw seat. He sat here, resolved not to move till the transformation he was about to undergo should be completed.

The king of the Maras, perceiving that the walls and foundations of his palace were shaking, thought in himself, "Gautama is now attaining perfect knowledge. Before he has reached the height of wisdom, I will go and trouble him." He went with bow and arrows, and attendant demons, to the tree where the object of his attack was sitting. He then addressed him—"Bodhisattwa! give up the monastic principle ( c‘hu-kia fa), and become a 'wheel king.' 19 If you rise not, I will shoot my darts at you." The Bodhisattwa was unmoved. The darts, as they fell, became lotus flowers. The king of the Maras then offered him his three daughters to attend on him. Shakyamuni said, "You attained, by a small act of virtue, the body of a Deva. You think not on the perishing, but seek to tempt me. You may leave me; I need you not." The king of the Maras again said, "I will resign to you my throne as a Deva, with the instruments of all the five pleasures." "No," replied the Bodhisattwa, "you attained the rank of Ishwara by some charitable deed. But this happiness has an end. I wish it not."

An army of spirits now issued from the ground and rebuked the tempter, who, as his last device, summoned a host of demons to assault the unconquerable youth. The air was filled with grim faces, gnashing teeth, and bristling spears. The Bodhisattwa looked on this scene as if it were child's play. A spirit in the air was now suddenly heard to say, "The Bodhisattwa attains this day, under the Bodhi tree, the perfection of knowledge. Here stands the diamond throne of many past Buddhas. It is not for you to disturb him. Cease your hostility, and wait upon him with respect." The king of the Maras then returned to his palace.

It was on the seventh day of the second month that Shakyamuni, after this victory, attained the rank of Buddha. This is described as entering into a state of reverie, emitting a bright light, and reflecting on the four modes of truth. 20 It is added, that he comes to the complete knowledge of the unreality of all he once knew as good and evil acting, long and short life, and the five paths of the metempsychosis, leading all living beings into a perpetual interchange of sorrow and joy. As the morning star of the eighth day of the month appeared, he suddenly awoke to this consciousness, and attained the perfect view of the highest truth.

As soon as Shakyamuni had risen from the state of P‘usa to that of Fo, the assembly of the forty-one great teachers embodying the law, and of innumerable Devas, Nagas, and other supernatural beings, gathered round him, as the clouds gather round the moon.

To them he discoursed, as already described, in the Hwa-yen-king.

While he was meditating on the hopelessness of attempting the instruction of mankind, none but a Buddha being able to comprehend what Buddha knew, it first appeared better that he should enter at once into the Nirvâna. But from this wish he was dissuaded by Brahma and Indra, who came to intercede for mortals, and induce Buddha to become a public teacher. During seven days he received in silence Brahma's entreaties. In the second week he reflected on the sufferings and sorrows of man. In the third week, he said, "I ought to open the gate of the sweet law. Who should first hear it? The hermit Arara, who desired the perfect knowledge of truth? Let me first save him." A voice in the air said, "He died yesterday." Again he thought, "Then let the hermit Nalana be the first." The voice again said, "He died last night." He thought once more, "The five messengers sent by the minister of state had a like wish. Let them first hear the law." Buddha accordingly set out for Benares.

On the way, he sat by a pool in a state of samadhi for seven days. A blind Naga (snake or dragon) that lay in the pool felt the light that shone from Buddha restore his vision. He came out of the water, was transformed into a youth, and received the vows as a disciple.

On the seventh day of the third month, the spirit of the tree under which Buddha had for seven days been in a state of samadhi, took notice of Buddha's long abstinence from food. Five hundred travelling merchants passed at the moment, and the oxen that drew their waggons proved unable to pull the vehicles over the obstacles that lay in the road. Two of the merchants came to the tree to ask the spirit's aid. The spirit advised them of the presence of Buddha near the pool, and said they should offer him food. They gave him barley mixed with honey. The four kings of the Devas (who are seen in the front hall of Buddhist temples) took from the mountain stones four sweet-smelling bowls, which they found there by a happy chance. In these they offered the food. Buddha took all the bowls, for fear of giving offence to any of the kings. He then piled them up on his left hand, and, with his right (by magical manipulation), formed them into one, holding it so that all present might see it. Then, after uttering a charm, he ate the food, and proceeded at once to administer the vows to the two merchants, who, with their companions, all attained high grades in Buddhist knowledge.

Buddha, in this instance, imposed on the neophytes the ordinary five prohibitions suited for men and Devas. This must be regarded, therefore, as exoteric teaching. But as the grade attained was high in proportion to the amount of training, it belongs so far to the unfixed or arbitrary division of the exoteric doctrine Hien-lu-chï-pu-ting-kiau, "manifested, and not fixed teaching."

It is at this point in Shakya's biography that a new section begins.

Mankind were not at this time in a state to receive the doctrine of the Greater development, and Buddha must be content to leave the brilliantly-illuminated regions of the great Bodhisattwas and shine upon the retired valleys, where he will, by a gradual process of teaching, reform and make happy such groups as he may meet of ordinary mortals in their wretchedness and desolation. He will, for the time, postpone his more elevated discourses, and proceed to Benares to teach the rudiments of his system. The shining robes of the recognised Buddha must be exchanged for the tattered garb of the ascetic. This is to him a temporary disguise.

The Northern school, with all the looseness of its chronology, professes great exactness in dates.

Month.

Day.

Event.

2

8

Shakyamuni becomes Buddha.

„

29

Teaches the Hwa-yen doctrine.

3

6

In reverie by the pool.

„

7

Receives food from the merchants.

„

8

In the garden at Benares.

In these dates, says the biographer, intervals of three, four, and five weeks may be observed.

2. Life Of Buddha From His Appearance As A Teacher At Benares To The Conversion Of Rahula

IT was exactly thirty-five days after his arriving at perfect wisdom that Buddha opened his public life at Benares, by discoursing to Godinia and others on the four truths. "You should know," he said to his auditors, "the fact of misery (DUK‘A), and the need of becoming separated from the accumulation of entanglements caused by the passions (SAMUDAYA). These two truths belong to the world from which you are now exhorted to take your departure. You should also experience the extinction of these miseries and entanglements (NIRODA), and the path of reformation (MARGA). These two truths belong to the monastic life on which you should now enter."

Having these subjects to discourse on, Buddha went forth to appeal to the youth of India, the hermits, the followers of the Zoroastrian fire-worship, the Brahman who studied the Vedas, and to men of every class.

The wheel of doctrine revolved thrice. There was first didactic statement, then exhortation, and lastly appeal to evidence and personal experience. The image is that of grinding. The chaff and refuse are forced from the good flour by repeated revolutions of the wheel. The statement of facts, the urgent appeal, and the proof are repeated in the inculcation of each of the "four truths." The wheel of Buddhist preaching was thus made to perform twelve revolutions. 21

Having once launched the subject under these four heads, it was natural that the Hindoo minds of the time, fond as they were of dialectical hair-splitting, should ramify them into numberless subdivisions. They talked of the eighty-one states of misery, the eighty-eight varieties of deception, the thirty-seven methods of reformation, &c.

One of Buddha's earliest converts was Godinia, who was attracted by his teaching upon the four truths, and attained the first grade of clear vision. It was at Benares, the ancient Varanasi, in the Mrigadava garden ( Lu-ye-yuen), that this conversion and that of four others took place. Thus began the revolving of the wheel of the Buddhist law, which was destined to spread the new doctrine over so wide a portion of Asia, and to continue for so many centuries. These new disciples asked to be permitted to commence the monkish life. This Shakya allowed, saying, "Bikshus! it is for you to take off your hair, wear the kasha, and become Shramanas." He discoursed of the non-permanence of human actions, of the emptiness of the external world, the non-existence of the Ego, the deliverance of the mind from thraldom by the cessation of faults, and the consequent attainment of the moral and intellectual rank of Arhan.

"Thus," adds the delighted Buddhist historian, "the world for the first time had six Arhans, and (including the new doctrine) the Three Precious Ones ( San Pau). The first was Buddha, the second was the revolving of the wheel of the doctrine of the four truths ( Dharma), and the third was the company of the five Arhans ( Sanga). Well might that garden be regarded as the happy land of men and Devas ( T‘ien)."

This was the foundation of the spiritual communities of Buddhism. The Sanga, or assembly of believers, distinguished by common vows of abstinence from marriage, from animal food, and the occupations of social life, now commenced. The Sangarama and Vihara, 22 or monastery, was soon rendered necessary for the residence of the voluntary cœnobites, who daily grew in numbers, and the greatest social revolution that ever took place in India was fairly begun.

Soon afterwards, a youth of great intelligence saw in the night-time a light. He opened the door of the house, and went out in search of the light. He soon reached Buddha's garden, was taught, became an Arhan, and requested permission to take the vows, to which Buddha at once consented. The father of this youth came in search of him, and was also taught by Buddha. He became a convert; with purged vision took the vows of adherence to the Three Precious Ones, and returned home to become the first Upâsaka, or lay brother, keeping the rules, but living at his own house. It was permitted to the neophyte, if he preferred it, to continue in the position which he held in social life, and not to join the monastic community.