Reading section 49

[Footnote 619: Mahâparinibbâna-sutta, II. 26. Another expressive compound is Dhûmakâ-likam (Cullav. XI. 1. 9) literally smoke-timed. The disciples were afraid that the discipline of the Buddha might last only as long as the smoke of his funeral pyre.]

[Footnote 620: Winternitz has acutely remarked that the Pali Pitaka resembles the Upanishads in style. See also Keith, _Ait. Ar_. p. 55. For repetitions in the Upanishads, see Chând. v. 3. 4 ff., v. 12 ff. and much in VII. and VIII., Brihad. Âr. III. ix. 9 ff., VI. iii. 2, etc. This Upanishad relates the incident of Yâjñavalkya and Maîtreyî twice. So far as style goes, I see no reason why the earliest parts of the Vinaya and Sutta Pitaka should not have been composed immediately after the Buddha's death.]

[Footnote 621: E.g. Mahâv. 1. 49, Dig. Nik. I. 14, Sut. Vib. Bhikkhunî, LXIX., Sut. Vib. Pârâj. III. 4. 4.]

[Footnote 622: Cullav. IV. 15. 4.]

[Footnote 623: Ang. Nik. IV. 100. 5, ib. v. lxxiv. 5.]

[Footnote 624: See Bühler in _Epigraphia Indica_, vol. II. p. 93.]

[Footnote 625: Even at the time of Fa Hsien's visit to India (c. 400 A.D.) the Vinaya of the Sarvâstivâdin school was preserved orally and not written. See Legge's trans, p. 99.]

[Footnote 626: Ang. Nik. IV. 160. 5, Bhikkhû bahussutâ ... mâtikâdhârâ monks who carry in memory the indices.]

[Footnote 627: Cullavag. XI., XII. ]

[Footnote 628: Dig. Nik. 1.]

[Footnote 629: It is remarkable that this account contemplates five Nikâyas (of which the fifth is believed to be late) but only two Pitakas, the Abhidhamma not being mentioned.]

[Footnote 630: It refers to a king Pingalaka, said to have reigned two hundred years after the Buddha's time.]

[Footnote 631: Mahâv XI. 3.]

[Footnote 632: Mahâv. II. 17.]

[Footnote 633: Cullav. IX. 5.]

[Footnote 634: The passages are:

1. The Vinaya-Samukasa. Perhaps the sermon at Benares with introductory matter found at the beginning of the Mahâvagga. See Edmunds, in _J.R.A.S._ 1913, p. 385. 2. The Alia-Vâsâni (Pali Ariya-Vâsâni) = the Samgîti-sutta of the Dîgha Nikâya. 3. The Anâgata-bhayâni = Anguttara-Nikâya, V. 77-80, or part of it. 4. The Munigâtha=Sutta-Nipâta, 206-220. 5. The Moneyasute=Moneyya-sutta in the Itivuttakam, 67: see also Ang. Nik. III. 120. 6. The Upatisapasine. The question of Upatissa: not identified. 7. The Lâghulovâde musâvâdam adhigicya. The addresses to Râhula beginning with subject of lying=Maj. Nik. 61.]

[Footnote 635: See _J.A._ 1916, II. pp. 20,38.]

[Footnote 636: For the date see the chapter on Ceylon.]

[Footnote 637: S. Lévi gives reasons for thinking that the prohibitions against singing sacred texts (ayataka gîtassara, Cullavag. V. 3) go back to the period when the Vedic accent was a living reality. See _J.A._ 1915, I. pp. 401 ff.]

[Footnote 638: _Muséon_, 1905, p. 23. Anesaki thinks the text used by Guṇabhadra was in Pali but the Abhayagiri, which had Mahayanist proclivities, may have used Sanskrit texts.]

[Footnote 639: Nikâya-Sangrahawa, Fernando, _Govt. Record Office_, Colombo, 1918.]

[Footnote 640: See Mahâyâna-sûtrâlatikâra, xvi. 22 and 75, with Lévi's notes.]

[Footnote 641: Cullav. VII. 3.]

[Footnote 642: In the first book of the Mahâvagga. ]

[Footnote 643: Ang. Nik. V. 201 and VI. 40.]

[Footnote 644: It may be objected that some Suttas are put into the mouths of the Buddha's disciples and that their words are very like those of the Master. But as a rule they spoke on behalf of him and the object was to make their language as much like his as possible.]

[Footnote 645: The Pali anthology known by this name was only one of several called Dhammapada or Udâna which are preserved in the Chinese and Tibetan Canons.]

[Footnote 646: The work might also be analyzed as consisting of three old documents (the tract on morality, an account of ancient heresies, and a discourse on spiritual progress) put together with a little connecting matter, and provided with a prologue and epilogue.]

[Footnote 647: But in Ceylon there was a decided tendency to rewrite Sinhalese treatises in Pali.]

[Footnote 648: Cf. Divyâv. ed. Cowell, p. 37 and Sam. Nik. _P.T.S._ edition, vol. IV. p. 60.]

[Footnote 649: See Takakusu on the Abhidharma literature of the Sarvâstivâdins in the _Journ. of the Pali Text Society_, 1905, pp. 67-147.]

[Footnote 650: But not always. See S. Lévi, _J.A._ 1910, p. 436.]

[Footnote 651: See Lüders, _Bruchstücke Buddhistischer Dramen_, 1911 and ib. _Das Sâri putra-prakaraṇa_, 1911.]

[Footnote 652: Inscriptions from Swat written in an alphabet supposed to date from 50 B.C. to 50 A.D. contain Sanskrit verses from the Dharmapada and Mahâparinirvânasûtra. See _Epig. Indica_, vol. IV. p. 133.]

[Footnote 653: E.g. The Sanskrit version of the Sutta-Nipâta. See _J.R.A.S._ 1916, pp. 719-732.]

[Footnote 654: See the remarks on the Saṃyuktâgama in _J.A._ 1916, II. p. 272.]

[Footnote 655: In the same spirit, the Chinese version of the Ekottara (sec. 42) makes the dying Buddha order his bed to be made with the head to the north, because northern India will be the home of the Law. See _J.A._ Nov., Dec. 1918, p. 435.]

[Footnote 656: See for the whole question, Péri, Les Femmes de Çâkya Muni, _B.E.F.E.O._ 1918, No. 2.]

[Footnote 657: Those of the Dharmaguptas, Mahâsânghikas and Mahîśâsakas.]

[Footnote 658: See _J.A.O.S._ Dec. 1910, p. 24.]

[Footnote 659: Jacobi considers the Yoga Sûtras later than 450 A.D. but if we adopt Péri's view that Vasubandhu, Asanga's brother, lived from about 280-360, the fact that they imply a knowledge of the Vijnânavâda need not make them much later than 300 A.D. It is noticeable that both Asanga and the Yoga Sûtras employ the word _dharma-megha_.]

[Footnote 660: Called Citta in the Yoga philosophy.]

[Footnote 661: See Tylor, _Primitive Culture_, vol. II. pp. 410 ff. Savages often supplement fasting by the use of drugs and the Yoga Sûtras (IV. 1) mention that supernatural powers can be obtained by the use of herbs.]

[Footnote 662: Kleśa: Kilesa in Pạli.]

[Footnote 663: The practices systematized in the Yoga Sûtras are mentioned even in the older Upanishads such as the Maitrâyaṇa, Śvetâśvatara and Chândogya.]

[Footnote 664: An extreme development of the idea that physical processes can produce spiritual results is found in Raseśvara Darśana or the Mercurial System described in the Sarva-Darśana-Sangraha chap. IX. _Marco Polo_ (Yule's Edition, vol. II. pp. 365, 369) had also heard of it.]

[Footnote 665: It seems to me analogous to the _introversion_ of European mystics. See Underhill, _Mysticism_, chaps, VI. and VII.]

[Footnote 666: Jhâna in Pali.]

[Footnote 667: Samprajñâta and Asamprajñâta, called also sa- and nirbīja, with and without seed.]

[Footnote 668: Savitarka and Savicâra, in which there is investigation concerned with gross and subtle objects respectively: Sânanda, in which there is a feeling of joy: Sasmitâ, in which there is only self-consciousness. The corresponding stages in Buddhism are described as phases of Jhâna not of Samâdhi.]

[Footnote 669: It is not easy to translate. _Megha_ is cloud and _dharma_ may be rendered by righteousness but has many other meanings. For the metaphor of the cloud compare the title of the English mystical treatise _The Cloud of Unknowing_.]

[Footnote 670: Siddhi, vibhûti, aiśvarya. A belief in these powers is found even in the Rig Veda where it is said (X. 136) that munis can fly through the air and associate with gods.]

[Footnote 671: So too European mystics "are all but unanimous in their refusal to attribute importance to any kind of visionary experience" (Underhill, _Mysticism_, p. 335). St John of the Cross, Madame Guyon and Walter Hilton are cited as severe critics of such experience.]

[Footnote 672: Cf. Underbill's remarks about contemplation (_Mysticism_, p. 394). "Its results feed every aspect of the personality: minister to its instinct for the Good, the Beautiful and the True. Psychologically it is an induced state in which the field of consciousness is greatly contracted: the whole of the self, its conative power, being sharply focussed, concentrated upon one thing. We pour ourselvea out or, as it sometimes seems to us, _in_ towards this overpowering interest: seem to ourselves to reach it and be merged with it. Whatever the thing may be, in this act we _know_ it, as we cannot know it by any ordinary devices of thought."]

[Footnote 673: See instances quoted in W. James, _Varieties of Religious Experience_, pp. 251-3.]

[Footnote 674: This curious idea is also countenanced, though not much emphasized, by the Brahma Sûtras, IV. 4. 15. The object of producing such bodies is to work off Karma. The Yogi acquires no new Karma but he may have to get rid of accumulated Karma inherited from previous births, which must bear fruit. By "making himself many" he can work it off in one lifetime.]

[Footnote 675: _World as Will and Idea_, Book III. p. 254 (Haldane and Kemp's translation).]

[Footnote 676: E.g. Dig. Nik. II. 95, etc.]

[Footnote 677: St Theresa, St Catharine of Siena and Rudman Merawin. Cf. 1 John ii. 20, 27. "Ye know all things."]