Hinduism and Buddhism, An Historical Sketch Volume I Part 34

[Footnote 442: Pali Paticca-samuppada. Sanskrit Prat.i.tya-samutpada.]

[Footnote 443: Sam. Nik. xii. 10.]

[Footnote 444: Dig. Nik. XV.]

[Footnote 445: "Contact comes from consciousness: sensation from contact: craving from sensation: the sankharas from craving: consciousness from the sankharas: contact from consciousness" and so on _ad infinitum_. See Mil. Pan. 51.]

[Footnote 446: Dig. Nik. XV.]

[Footnote 447: Sam. Nik. XII. 53. Cf. too the previous sutta 51. In the Abhidhamma Pitaka and later scholastic works we find as a development of the law of causation the theory of relations (paccaya) or system of correlation (pa??hana-nayo). According to this theory phenomena are not thought of merely in the simple relation of cause and effect. One phenomenon can be the a.s.sistant agency (upakaraka) of another phenomenon in 24 modes. See Mrs Rhys Davids' article Relations in _E.R.E._]

[Footnote 448: Mrs Rhys Davids, Dhamma-sanga?i, pref. p. lii. "The sensory process is a.n.a.lysed in each case into (_a_) an apparatus capable of reaching to an impact not itself: (_b_) an impinging form (rupam): (_c_) contact between (_a_) and (_b_): (_d_) resultant modification of the mental continuum, viz. first, contact of a specific sort, then hedonistic result or intellectual result or presumably both."]

[Footnote 449: See _e.g._ Maj. Nik. 38.]

[Footnote 450: This does not mean that the same name-and-form plus consciousness which dies in one existence reappears in another.]

[Footnote 451: Maj. Nik. 120 Sankharuppatti sutta.]

[Footnote 452: He should make it a continual mental exercise to think of the rebirth which he desires.]

[Footnote 453: So too in the Sankhya philosophy the samskaras are said to pa.s.s from one human existence to another. They may also remain dormant for several existences and then become active.]

[Footnote 454: Maj. Nik. 9 Sammadi??hi sutta.]

[Footnote 455: Sam. Nik. xxii. 126.]

[Footnote 456: Mahavag. i. 23. 4 and 5:]

Ye dhamma hetuppabhava tesam hetum Tathagato aha tesanca yo nirodho evamvadi Mahasamano ti.

The pa.s.sage is remarkable because it insists that this is the princ.i.p.al and essential doctrine of Gotama. Compare too the definition of the Dhamma put in the Buddha's own mouth in Majjhima, 79: Dhammam te desessami: imasmim sati, idam hoti: ima.s.s' uppada ida? upajjhati, etc.]

[Footnote 457: The Sankhya might be described as teaching a law of evolution, but that is not the way it is described in its own manuals.]

[Footnote 458: Take among hundreds of instances the account of the Buddha's funeral.]

[Footnote 459: The Anguttara Nikaya, book iv. chap. 77, forbids speculation on four subjects as likely to bring madness and trouble. Two of the four are kamma-vipako and loka-cinta. An attempt to make the chain of causation into a cosmic law would involve just this sort of speculation.]

[Footnote 460: The Pitakas insist that causation applies to mental as well as physical phenomena.]

[Footnote 461: Sam. Nik. xii. 35.]

[Footnote 462: Vis. Mag. xvii. Warren, p. 175.]

[Footnote 463: See Waddell, _J.R.A.S._ 1894, pp. 367-384: Rhys Davids, _Amer. Lectures,_ pp. 155-160.]

[Footnote 464: Sam. Nik. XII. 61. See too Theragatha, verses 125 and 1111, and for other ill.u.s.trative quotations Mrs Rhys Davids, _Buddhist Psychology_, pp. 34, 35.]

[Footnote 465: But see Maj. Nik. 79, for the idea that there is something beyond happiness.]

[Footnote 466: Dig. Nik. 22.]

[Footnote 467: Sutta-Nipata, 787.]

[Footnote 468: Padhanam. But in later Buddhism we also find the idea that nirvana is something which comes only when we do not struggle for it.]

[Footnote 469: Metta, corresponding exactly to the Greek [Greek: agapei]

of the New Testament.]

[Footnote 470: III. 7. The translation is abbreviated.]

[Footnote 471: More literally, "All the occasions which can be used for doing good works."]

[Footnote 472: Sutta-Nipata, 1-8, _S.B.E._ vol. X. p. 25 and see also Ang. Nik. IV. 190 which says that love leads to rebirth in the higher heavens and Sam. Nik. XX. 4 to the effect that a little love is better than great gifts. Also _Questions of Milinda_, 4. 4. 16.]

[Footnote 473: Ang. Nik. 1. 2. 4.]

[Footnote 474: Cf. too Mahavag. VIII. 22 where a monk is not blamed for giving the property of the order to his parents.]

[Footnote 475: Sati is the Sanskrit Smriti.]

[Footnote 476: Dhammap. 160.]

[Footnote 477: Bhag-gita, 3. 27.]

[Footnote 478: Vishnu Pur. II. 13. The ancient Egyptians also, though for quite different reasons, did not accept our ideas of personality.

For them man was not an individual unity but a compound consisting of the body and of several immaterial parts called for want of a better word souls, the _ka_, the _ba_, the _sekhem_, etc., which after death continue to exist independently.]

[Footnote 479: _Ueber den Stand der indischen Philosophie zur Zeit Mahaviras und Buddhas_, 1902. And On the problem of Nirvana in _Journal of Pali Text Society_, 1905. See too Sam. Nik. XXII. 15-17.]

[Footnote 480: Maj. Nik. 22.]

[Footnote 481: Compare also the sermon on the burden and the bearer and Sam Nik. XXII. 15-17. It is admitted that Nirvana is not dukkha and not aniccam and it seems to be implied it is not anattam.]

[Footnote 482: See the argument with Yamaka in Sam. Nik. XXII. 85.]

[Footnote 483: See Sam. Nik. III., XXII. 97.]

[Footnote 484: Also pannakkhandha or vijja.]

[Footnote 485: Dig. Nik. II.]

[Footnote 486: These exercises are hardly possible for the laity.]

[Footnote 487: See chap. XIV. for details.]

[Footnote 488: Sanskrit Nirva?a: Pali Nibbana.]