shads and other important works were replete with
the doctrine that everything was for the worst in
i The doctrine of transmigration is found in the first of the series of the
Upanishads, and sometimes there is a curious consistency in the various
changes for instance, the man who has stolen perfumery becomes a musk-
rat; one who has stolen grain becomes a rat; one who has stolen water
becomes a water-fowl; one who has stolen meat becomes a vulture; one
who has stolen oil becomes a cockroach, etc.
Although the Upanishads, as such, were not formulated until about the
time of Buddha, their doctrines originated much earlier.
J
CONCLUSION. 201
this, the worst of all possible worlds. 1 Therefore,
Buddha started out with the idea that the highest ob-
ject to be attained is the escape from pain. Life, in
his eyes, was only suffering, and birth was the cause
of all evil, from which even death could not deliver
him, because of transmigration. There was no deliv-
erance from evil except by breaking through the
prison walls of continued life and by extirpating the
last cause of existence.
In relation to metaphysics the old Vedanta philoso-
phers thought they were free when they arrived at the
knowledge that nothing existed but Brahman that all
phenomena are merely the result of ignorance. But
Buddha pushed the doctrine of negation still farther,
and claimed that there is no reality anywhere, neither
in the past nor in the future. "True wisdom consists
in perceiving the nothingness of all things, and in a
desire to become nothing, 'to be blown out/ to enter
into Nirvana. Emancipation is obtained by total ex-
tinction. . . . If to be, is misery, then not to be,
must be felicity, and this is the highest reward that
Buddha offered to his disciples." 2
Buddha had no conception of sin as an offense
against God. He taught his followers to get rid of
the demerit of evil action and accumulate a stock of
merit by good actions. This, too, was a genuine
Hindu idea. It is even now the vital portion of
Brahmanism and Hinduism, as well as Zoroastrianism
and Confucianism.
iSee the Maitrayani Upanishad. Also Bhartri-hari, Vairagya-sataka, III,
32,50.
a P. Max Miiller, Chips, Vol. I, p. 227.
202 PRIMITIVE BUDDHISM.
It is even more vital to Buddhism, as there is no
forgiveness in this system, and good actions are rep-
resented as the only counterpoise of evil conduct.
Hence we find that great sacrifice is required in order
to produce great merit, and people made a practice of
buying birds (which had been caught by professional
bird-catchers for that purpose) and giving them their
liberty. Those who were to become Buddhas gave
away their wives and their children "to serve others,"
and the Buddha who received more radiance than any
of the others was he who gave his children to be
eaten by a demon, while the father looked contentedly
on as they were "devoured like a bunch of roots." 1
It was a system of balancing up accounts, and coun-
teracting by such "good actions" the great accumu-
lation of demerit which had obtained in consequence
of the evil actions, not only of the present life but of
all the previous forms of existence.
We have seen, too, that Nirvana was not original
with Buddha. It occurred also in the literature of the
Brahmans, as a synonym of "deliverance," "cessa-
tion" and "release." 2 Brahmanism had a confused idea
that the human soul might be absorbed into the Uni-
versal Spirit, 3 but Buddhism could not unite the soul,
1 See Rhys Davids (B. B. S., p. 33).
2 Different views of Nirvana, as conceived by the Brahmans, maybe found
in an extract from the Lankavatara, translated by Burnouf, p. 514.
3 The Vedanta philosophers supposed that after the destruction of ignor-
ance and all its effects, all was again merged into Brahman, the true source
of being, thought and happiness.
But while some of the Upanishads, like the Katha, taught the immortality
of the soul and the absorption of everything into Brahman, others show that
this apparent monotheism is simply pantheism, and that the universe itself
is supposed to be Brahma. Not only this, but Brahma is himself represented
as dying, as well as the souls which have been absorbed into his substance,
CONCLUSION. 203
which it repudiated, with a God whom it ignored,
therefore the Nirvana of this system could never be
interpreted as " absorption into the divine essence."
With Buddha, Nirvana must have meant either non-
existence or the path that leads to that condition. 1
"The wise hold that there is really nothing exist-
ing, and those whose minds are disgusted with a
future existence go out like the lamp. As a flame
blown out by the wind goes out, and cannot be con-
sidered as existing, even so a Muni, delivered from
name and body, cannot be reckoned as existing. Exert
thyself, then, being wise ; let one having listened to my
utterance learn his own extinction." 2
LITERATURE.
The literature, of course, was largely founded upon
these doctrines which existed in some form among the
earlier philosophies of India, and the florid description
which is often found is also a natural growth of the
Indian school of letters.
We have, too, the secret Tantric doctrines and the
elucidation of the ceremonies of Siva worship, which
was the most revolting feature of Brahmanism.
But we have also portions of books, and in one
instance almost a whole Sutta (the Dhamma-pada),
treating of morality, virtue, self-control and wisdom.
Here is an element which, although a part of the
and in strict accordance with the pantheistic idea the whole universe
expires with him, to be reorganized again when he comes from the death
state. (See Chandogya Upanishad, 3-14.)
i See pp . 126, 132.
a Extract from the discourse of Buddha, found in the Sutta-nipata, v. 1069.
See also verses 234, 353, 354, 1073, 1061 and many others.
204 PRIMITIVE BUDDHISM.
system, is so entirely different from the great mass of
Buddhist literature that it cannot be considered as
coming from the same source, and it appears to have
been derived from a different race. It is a noteworthy
fact that we find here many striking similarities to the
sentiments of Biblical writers which were given to the
world long before the time of Buddha.
ORIGINALITY OF BUDDHA.
It is evident that the principal theories of Bud-
dhism lived in India long before Gautama's time.
Atheism and transmigration, the doctrine of karma,
the principles of pessimism, the theories of meta-
physics, the effort to accumulate merit, and even the
idea of Nirvana, were already in existence and ready
for his work.
That which was new and original with Buddha was
the changing of a philosophical system into a practical
doctrine. He took the thoughts of the few and pro-
mulgated them among the many. Although he did not
wish to abolish caste as a social institution, and though
there is no trace of social leveling, or of democratic
communism in his discourses, still he opposed the
exclusive privileges which were claimed by the Brah-
mans and protested against their cruel treatment of the
lower castes.
He disregarded the exclusiveness of the priests and
addressed himself to all classes, and hence Buddhism
was a reaction against Brahmanism even while retain-
ing much of its faith.
CONCLUSION. 205
CAUSES OF EXTENSIVE INFLUENCE.
"How a religion," says Max Miiller, "which taught
the annihilation of all existence, of all thought, of all
individuality and personality, as the highest object of
all endeavor, could have laid hold of the minds of
millions of human beings, and how at the same time,
by enforcing the duties of morality, justice, kindness
and self-sacrifice, it could have exercised a beneficial in-
fluence ... is a riddle which no one has been
able to solve." 1
Virtue is enjoined, not because it necessarily leads
to happiness. On the contrary, happiness is to be
shunned, and the only reward of virtue is that it sub-
dues the passions and thus prepares the mind for that
knowledge which is to end in complete annihilation
or utter extinction. Buddhism says: "Act rightly
through your own efforts, and for the final getting rid
of all suffering, of all individuality, of all life in your-
selves."
Buddha affirmed of himself that he came into the
world by the force derived from his own acts. By
that force alone he had passed through innumerable
bodies of gods, demi-gods, demons, men and animals,
until he entered the side of his mother in the form
of a white elephant. He declared that all enlighten-
ment and wisdom were to be obtained by his followers
through themselves and their own intuitions, and that
only after a long and painful discipline in countless
successive bodily existences.
i F. Max Muller, Chips, Vol. I, p. 248.
206 , PRIMITIVE BUDDHISM.
He did not admonish his followers to lead a life of
usefulness and activity, but to shun the world, to
withdraw from it, to become indolent and live as pau-
pers upon the earnings of others.
He did not teach them to expect a world renewed
and perfected, but a never-ending succession of evil
worlds forever coming into existence, developing, de-
caying, perishing and reviving, all of them always full
of disappointment, illusion, transmutation and ever-
lasting misery.
He did not teach that bodily existence is subject to
only one transformation, but he taught the passage
through countless bodies of men, animals, demons,
ghosts and dwellers in various heavens and hells with-
out any progressive development, but in a constant
jumble of metamorphoses. The man who had spent
years in one of the heavens was liable to be born
the next time as a reptile, or in hell.
He taught that the body, whether of man or of any
higher being, can never be the abode of anything but
evil ; that a man, or even a god, may become an ani-
mal of any kind or the most loathsome vermin.
Instead of teaching that all affection should be puri-
fied and exalted, he claimed that all affections should
be utterly destroyed.
Instead of teaching men to go to work and honor-
ably earn their own bread instead of admonishing
them to provide for their own households, he com-
manded them to abandon wife and children, and leave
them to starvation if need be, while the husband and
father begged his own bread from door to door.
CONCLUSION. 207
Instead of teaching his followers to ask what they
should do to inherit eternal life, he taught them to
seek for the path to eternal extinction, and proclaimed
as the only true creed, the doctrine of the ultimate
resolution of everything into nothing, of every entity
into pure nonentity.
We may well ask, then, by what means he made his
views popular even with the people of India ?
It is evident that the system of the Brahmans had
run its course. Their ascendancy had assumed a polit-
ical character. By means of the laws of caste their
influence had pervaded the whole social fabric, not as
a healthful influence, but as a deadly poison.
It was impossible for one to assert any freedom of
thought or action without being impeded on all sides
by the Brahmanic law, and the oppressed and discon-
tented people were ripe for a change. The ceremo-
nials had become so constant, so expensive and so
unendurable, that when Buddha proclaimed them use-
less the multitudes gladly flocked to his standard.
His success was also greatly accelerated by political
events. Chandra-gupta had assumed his supremacy in
India in defiance of the laws of caste, which forbade
the kingship to any but the military class. Neither he
nor his successors could hope for the support of the
Brahmans, therefore his grandson Asoka gladly availed
himself of the influence of the new sect. The low-
born king saw his natural allies in the multitude of
mendicants who opposed the Brahmanic law, and
would, if possible, set aside the power which denied
his right to the throne. He therefore gave all of his
208 PRIMITIVE BUDDHISM.
influence to the Buddhists, and they soon attained an
importance which their founder little anticipated.
It mattered not to the people of India that the
expensive gifts with which they had been accustomed
to fee the Brahmans were merely diverted into another
channel, and they welcomed the army of beggars who
seemed to deliver them from the exactions of the
priesthood.
"Those who see in Buddhism not a social but a
religious reform have been deceived by the later Bud-
dhist literature, and particularly by the controversies
between the Buddhists and Brahmans, which, in later
times, led to the expulsion of the former from India
and to the political re-establishment of Brahmanism." 1
Buddha began with a very simple creed only the
promulgation of "the four verities." He proclaimed
that all existence involved only sorrow and suffering ;
that sorrow was produced by our affections and desire
of any kind, especially the desire for life. He also
claimed that our affections must be destroyed in order
to destroy the root of sorrow, and that he could teach
mankind to eradicate all affection.
This creed was easily understood, and he received
people of every caste, who were thus relieved from the
expensive and burdensome ceremonies of Brahmanism.
Not only this, but his most enthusiastic devotees were
also sure of being supported without work on the
charitable contributions of the lay members, and we
cannot wonder that the number of his followers rap-
idly increased, for the doctrine of indolence and inac-
i P. Max Miiller, Chips, Vol. I, p. 221.
CONCLUSION. 209
tion is especially "attractive to the people of warm
climates.
But human nature could not be changed, and the
system which began by refusing any form of prayer to
the helpless children of earth, soon counted its " pray-
ing machines " by thousands. And he who had denied
the existence not only of a Creator, but of any abso-
lute being, was himself deified by the hungry hearts of
millions who felt the need of a Father to whom they
could go with their burdens and their sorrows.
To'
INDEX.
Abhi-dhamma Pitaka, 170.
Achievement, Highest, 31, 39.
Activity, Literary, in the East,
150, n. 153.
Agnosticism, 105, 197.
Ahasuerus, 152, 194.
Alexander, 17.
Alphabet, Indian, 195; Semitic,
194.
Amitabha Buddha, 175; Paradise
of, 174.
Amitayur-dhyana, 163, 174, 175.
Amravatti, Relic Mounds in, 48 ;
Buddhist Carvings at, 86.
Ananda, 51, 79, 96, 145, 147,
164.
Ancient Empires, n. 192, n. 193.
Aiiuttara Nikaya, 86, 163.
Animals, Sacred., 81, 103; vener-
ation for, 102.
Anomadassin, 36.
Antelope, the Wily, 82, 93.
Arahats, 59, 130, 131.
Artaxerxes Longimanus, n. 195.
Asankheyyas, 32.
Asankheyya Sutta, n. 85.
Arabian Nights, n. 99.
Asceticism, 63, 68, 69.
Asia, Eastern, 14, 18.
Asiatic Society of Bengal, 24;
Journal of, n. 56; of London,
24.
Asoka, 17, 172, 207.
Asuras, 111.
Assyrians, 194.
Assyrian Tablets, n. 153.
Atheism, 19, 104, 107, 108, 109,
198, n. 204.
211
Attavada, 75.
Austerities, 20, 69.
Avalokitesvara, eleven heads of,
113.
B.
Babylonia, 192.
Babylonians, 194.
Baskets, Three, 155, 195.
Bas-reliefs Illustrating Birth
Stories, 86.
Bats, Five Hundred, 160.
Belief, Orthodox, 87.
Benares, 65, 97 ; Discourse at, 71
73.
Bhagavad-gita, n. 70.
Bharhut, Buddhist carvings at,
86, n. 92, 103; Great Tope at,
n 101.
Bigandet, 25.
Births, Series of, 32, 87, 88, 103.
Birth Stories, 33, 82, 101.
Bodhisat, 35, 46, 50, 52, 53, 56:
Shrewdness of, 90, 94, 96, 98,
101.
Bo-tree, 55, 57, 70, 113.
Book of the Great Decease, 43,
77, 163, 164.
Bowls, care of, 150, 156.
Borrower, Universal, 196.
Brahma, Archangel, 47, 56, n.
70, 71, 77, 79, 109; gods, 89,
109, 110.
Brahmans, 16, 18, 69, 83, 89, 108,
151,199,204,207.
Brahmanism, 14, 18, 28, 69, 83,
118, 120, 126, 191, 201, 202,
208; Austerities of, 69; In-
debtedness to, 151, 183.
212
INDEX.
Brahma-jala Sutta, n. 85, 154.
British Museum, 118.
Brothers, Lay, 134.
Buddha Gautama, Asceticism of,
63, 68; Atheism of, 19, 108;
Birth of, 42, 46, 47, 63, 64, 66;
Numerous dates assigned to
birth of, 64, n. 80; Biography
of, 43, 63, 81 ; Benevolence of,
35, 40, 47, 57, 202; Buddhistic
Account of, 42 ; Former Births
of, 46, n. 61, 81, 82, 84, 89,
101; Five Human, 110; Death
of, 43, 63, 80; Historic Sketch
of, 63; Originality of , 198, 204;
Images of, 112; Indebtedness
to Brahmanism, 151, 183.
Buddha-karita, 46, n. 49, n. 53,
121, 163, 172.
Buddha Names, Allegorical, 65.
Buddhas, Future, 32 ; Numerous,
31, 38, 40.
Buddha, Physical Signs of, 42,
48, 59, 173, 176; Predecessors
of, 31, 38, 174; Prophecy of,
147; Teachings of, 60, 71, 73,
75, 77, 101, 107, 122, 124, 125,
127, 135, 136, 139, 142, 146,
156, 158, 162, 164, 167, 169.
Buddhas, Three, 37,38; Wonders
of, 150, 159.
Buddha-ghosha, 155, 171.
Buddha-vansa, 168.
Buddhism, A Blessing to India,
13, 18, 20, 30; A Benefit to
Women, 13, 21 ; Critical Study
of, 13, 23; In China, 17, 30;
Disappearance from India, 28 ;
Highest Achievement of, 39,
40, 41; Nihilism of, 129, 205;
Number of Adherents, 7, 13,
27; Origin and Teachings, 13,
31, 42, 82, 104, 133, 156, 163 ;
Primitive, 13, 15, 20, 168, 198;
Summum bonum of, 20, 130,
132.
Buddhists, Canon of, 8, 38, 45;
Canon Perpetuated Orally, 42,
88, 161.
Buddhist Literature, 25, 27, 43,
44, 77, 87, 104, 137, 150, 168,
183.
Buddhist Scriptures, Extent of,
Buddhists, Northern, 44, 115,
132; Southern, 50.
Bull who won the Bet, 82, 94.
Burmah, 15, 29.
Burmese, 27.
Burnouf, 9, 26, n. 26, 50, 130,
132, 182.
c.
Calcutta, 24.
Canon, Date of, 150, 154; Per-
petuated Orally, 17, 42, 43, 88,
152, 161.
Caste, 16, 17, 18, 85, 304, 207.
Catholicism, 15.
Causes of Extensive Influence,
198, 205.
Ceylon, 15, 18, 25, 28, 64, 110.
Chandra-gupta, 17.
Channa, 53, 54, 207.
Chicago Public Library, 8.
China, 14, 24, 28, 150, 174; Bud-
dhism a disturbing influence
in, 30.
Childers, 25, 128, 131.
Christ, 190.
Christianity, 28, 29, n. 67, 197.
Chiliocosm, 39.
Commandments, Ten, 125, 189.
Confession, 137, 138, 146.
Confucius, 30, 150, 190.
Confucianism, 29, 201.
Congress of Religions, 105.
Converts, First, 154.
Contrasts, Striking, 181.
Councils, 17, 45, 86, 87, 154.
Cowell, Prof. E. B., 25, n. 100.
Clothing, Unsanitary, 141. 142.
D.
Daniel, 150, 194.
Darius, 150, 194.
Dates, Numerous, 64, n. 80.
Davids, T. W. Rhys, 25, 33, 44,
INDEX.
213
46, 46, 87, 101, 130, 152, 153,
191, 193.
Delusion, 106, 107.
Demon, Sharp-f anged, 35 ; Wor-
ship, 15, 110, 112, 197.
Demerit, 125, 201, 202.
Deva-datta, 92, 93; Punishment
of, 121.
Deva-loka, 38.
Dhamma-pada, n. 71, 110, 120,
154, 163, 167, 181, 182, 185,
188, 190, 196, 203.
Dhammas, Nine, 44.
Diacritical Points, 11.
Diamond-cutter, 104, 180.
Dipavamsa, n. 48, 85.
Dipankara, 31, 32, 34, 59.
Discourse at Benares, 63, 71.
Dukkata, 156 158.
E.
Earthquakes, Cause of, 163, 164.
East India Company, 24.
Ecclesiastes, n. 190.
Egypt, 82, n. 153, 185.
Egyptians, 82, 83, 200.
Eitel's Lectures, n. 102.
Elephant, White, 47, 86, 172, 205.
Enlightenment, 16, 63, 70, n. 122,
166, 205.
Escape, the, 42, 53.
Ethics, Code of. 125, 151.
Ethiopia, 152, 194.
Evidences, Chronological, 155,
Eye of Truth, 136.
Exodus, n. 189.
F.
Fa Hian, n. 64, 152.
Fatal Meal, 77.
Fausboll, 25.
Fairy, or devata, 165.
Fire Sermon, 62, 75.
First Path, fruit of, 60.
First Writings, date of 43.
Fish, Lament of, 97; and his
Wife, 82, 96.
Flesh, of dogs, 140; human, 141;
of lions, 140; of serpents, 140.
Foucaux, 45
Four Truths, 76.
Freer, n. 45.
Frog born into one of the heav-
ens, 161.
Fundamental Prohibitions, 125.
G.
Gautama, 8, 31, 32, 33, 36, 37,
38, 42, 51, 55, 66, 67, 68, 70,
86, 89, 93, 184, 191, 199, 200,
Gautami, 145, 146.
Gemera, n. 195.
Godoshiu Sect, 174.
Gogerly, 25.
Gopa, 50.
Gordon, Surgeon-General, 191,
192.
Gospels, Similarities to, 67.
Greece, 150, 192.
Greeks, 28.
H.
Heaven, 104, 118, 119.
Hebrews, 150, 189.
Hell, 114, 120.
Hells, thirty-six, 121; of Brah-
manism, 121; Buddha's de-
scription of, 122.
Herodotus, 82.
Hinduism, 14, 29, 118, 201.
Hindustan, 16.
Hindu gods recognized by Bud-
dha, 108, 118.
Hodgson, 154.
Historic Sense, 42.
I.
Idolatry, 104, 112.
Idols, 113, 115, 199.
Incantations, 23.
Indian Antiquary, n. 100.
India, 3, 13, 14, 17, 18, 23, 30,
42, 88, 90, 102, 110, 112, 129,
142, 150, 152, 192, 194, 195,
207.
Indra, 54, 185.
214
INDEX.
Infants, Sacrifice of, 23.
Influence of Christian and Mo-
hammedan Thought, 109.
Institute, Victoria, 9.
Integrity of the Texts, 161.
International Congress of Ori-
entalists, n. 29, n. 30. n. 39, n.
40.
Introduction a 1'Histoire du Bud-
dhism, 25.
Isaiah, 186.
J.
Jainism, 29.
Japan, 14, 15, 24, 29.
Jatakas, 33, 42, 45, 46, 82, 85,
163, 164, 168, 191; early col-
lections of, 86.
Jetavana, 93, 96, 100.
Jews, the, 15, 191, 193, 194.
Josephus, 193.
Judge, the Wise, 99.
Julien, Stanislaus, 27.
K.
Kalpa, n. 31, 32.
Kapila, doctrines of, 65.
Kanishka, King, 45, 171, 172.
Kanjur, 154.
Kanthaka, 53, 54.
Karma, 84, 107, 120, 175, 200,
204.
Kassapa, 59, 159, 160.
Kashmir, King of, 171.
Kern, 25, 64.
Khandhaka, 156.
Khuddaka-patha, 163.
Kings, Book of, 98, 191.
Koeppen, n. 114.
Konagamana, 62.
Koudanna, 31, 34, 72.
Kasola, 66.
Kulla-vagga, 156, n. 157, n. 158.
Kunda, 78.
L.
Lalita Vistara, 42, 44, 46, n. 48,
n. 49,n..51, 55, n. 85, 174.
Lamas, 115.
Lama, Grand, 15.
Lassen, 25, 193.
Language, Mongolian, 25.
Lawgiver, Jewish, 125.
Laws, Unsanitary, 138.
Legge, Dr. James, 9, 28, 30, n.
38, n. 39, n. 40, n. 67, n. 111.
Leviticus, n. 189. n. 190.
Liberty, Social, 20.
Literature, Buddhist, 150, 168,
196, 198, 203; Tantra, 149, 163,
181, 182, 196; Semitic, 98.
Literary Record, Triibner's, n.
129.
M.
Magic, 110.
Maha-yana, 106, 110, 163, 171.
Mahendra, 171.
Maha-vagga, 43, n. 53, n. 58, 71,
75, 122, 139, 156, 175.
Maha-parinibbana-Suttana, 77,
n. 79, 163, 164, n. 166.
Mahavamsa, n. 43.
Mahoragas, 111.
Maitreya, 112.
Majjhima, 169.
Mara, 55, 57, 79, 108, 110, 127.
Mango grove, 78.
Mangala, 31, 34, 35.
Manuscript, Indian, 167.
Manifestations, Sphere of, 31, 38.
Matthew, 190.
Marriages, Child, 22.
Maya, 66, 67.
Meal, the Fatal, 63, 65, 77.
Medians, 194.
Medical Knowledge of Ancient
India, 191.
Medicines, Loathsome, 141.
Megillah, n. 195.
Mendicants, Order of, 61, 79.
Memories of Pre-existent Condi-
tions, 85.
Metaphysics, 102, 104, 108, 122,
177, 184, 198, 200.
Metaphysician, Buddhist, 129.
Merit, Accumulation of, 22, 198,
201, 202.
Meru Mountain, 119.
INDEX.
215
Mesopotamia, n. 153, 198.
Mishna, n. 195.
Mitford, 150.
Mohammedanism, 28.
Monastery, First, 42 61.
Mongolia, 30
Monks, Directions for, 183, 137;
Frauds Perpetrated by, 112;
Ordination of, 133, 134; Order
of, 114, 148; Protection of,
from Serpents, 133; Unsani-
tary Clothing of, 133; Unsani-
tary Laws for, 133.
Monkhood, 21, 133; Formula for
Admission, 77, 134; Results of,
133, 148.
Monkeys and the Demon, 82, 90.
Morality, 104, 125, 182.
Morris, 25.
Moses, 191, 189.
Mucalinda the Snake King, 58,
111; Tree, 58.
Mugheir, 192.
Muller, Prof. F. Max, 9, 11, 25,
27, 63, 104, 129, 132, 151, 155,
175, 177, 183, 193.
Myth, Theory of, 63.
N.
Naga, 85, 159; Worship, 15, 111.
Naga-kanyas, or female Naga*,
111.
Nanda, King, 16.
Nandi Visala, 95, 96.
Nanjio, Bunyiu, n. 38, n. 175.
Narada, 36.
Nepal, 24, 44, 110, 154.
Nepalese Sanskrit Works, 171.
Nikanyas, 154.
Nirvana, 39, 40, 41, 42, 103, 104,
124, 126, 131, 181, 185, 198,
201, 202, 204; Contradictory
Teaching of Buddhistic Au-
thorities, 127, 128; Not Origi-
nal with Buddha, 126; Various
Theories Concerning, 127,128;
Signification of, 126.
Non-existence of the Soul, 63, 74,
106..
Nuns, 21, 133; Indebted to An
anda 145; Rules pertaining
Northern School, 163.
o.
Occult Meaning, n. 114.
Offense, Dukkata, 136.
Oldenberg, Dr., 9, 25,43, 55,65,
68, 70, 90, 124, 125, 128, 152.
Om! mani padme Hum! 114,
Ophir, 193.
Order, growth of, 134.
Origin and Growth of Religion,
n. 44, n. 84.
Orthodox Belief, 82.
Oxford University, 28.
p.
Padmuttara, 31, 36.
Paduma, 36.
Pali, 25, 27; Canon, 25, 150, 154,
155; Characters, 25; Early
Texts, 42, 43, 55, 67, 70, 155,
159, 160, 161, 163, 168, 167,
169; Pitakas, 68, 84, 86, 88;
Suttas, 101.
Palestine, n. 153, 192, 194.
Path, Eight-fold, 71, 125, 182.