BUDDHISM , the See also:

• RELIGION
• RELIGION, FOLKLORE, CUSTOM

In brief, the five aggregates of clinging (that is, the conditions of individuality) are painful. " Now this is the Noble Truth as to the origin of suffering. Verily! it is the craving thirst that causes the renewal of becomings, that is accompanied by sensual delights, and seeks See also:

• SATISFACTION (Lat. salisfacerc, to satisfy)

But the simple words are pregnant with meaning. Their implications were clear enough to the hearers to whom they were addressed. They were not intended, however, to See also:

• ANSWER (derived from and, against, and the same root as swear)

Individuality involves See also:

• LIMITATION, STATUTES OF

204).the See also:

• EVERLASTING, or IMMORTELLE

It is the union of these that makes the individual. Every See also:

• PERSON, OFFENCES AGAINST THE

It is precisely this question of the " soul " that the unknown author takes up first, describing how Nagasena convinces the king that there is no such thing as the 3 See Iti-vuttaka, p. 44; Samyutta, iii. 57. ' See Digha, ii. 28 ; Jat. v. 48, ii. 80. See also:

• BURNETT, FRANCES ELIZA HODGSON (1849– )

The Anatta-lakkhana See also:

• SUITE (Suite de pieces; Ordre; Partita)

A See also:

• CONSTANT, BENJAMIN (1845-1902)

See also:

• TENDER

8. 3 Digha, ii. 290-315. Majjhima, i. 55 et seq. Cf. Rhys Davids' Dialogues of the Buddha, i. 81. 4 No. 8 in the Sutta Nipata (p. 26 of Fausboll's edition). It is translated by Fausboll in vol. x. of the S.B.E.. and by Rhvs Davids, Buddhism, p.

109. Digha, ii. 186-187. 4 Majjhima, i. 129.of space, and shines forth in radiance and glory—just as in the See also:

• NIGHT

Perhaps the most frequent in the Buddhist text is Arahatship, " the state of him who is worthy "; and the one exclusively used in Europe is Nirvana, the " dying out "; that is, the dying out in the heart of the See also:

• FELL
• FELL, JOHN (1625-1686)

10 Samyutta, iv. 251, 261. the See also:

• ORIGINAL

The explanation could always be exact, for it was scarcely more than a repetition of the point to be explained. It fits the facts because it is derived from them. And it cannot be disproved, for it lies in a See also:

• SPHERE (Gr. vclsa?pa, a ball or globe)

The new body happened to be there, ready, with no soul in it. The soul did not make the body. In the Buddhist See also:

• ADAPTATION (from Lat. adaptare. to fit to)

For as the Arahat had conquered the cravings that were supposed to produce the new body, his actions were no longer Karma, but only Kiriyd, that led to no rebirth.' Another point of Buddhist teaching adopted from previous belief was the practice of ecstatic meditation. In the very earliest times of the most remote See also:

• ANIMISM (from animus, or anima, mind or soul)

In the Introduction to this last work the various phases of the question are discussed at length. Buddhist Texts. The Canonical Books.—It is necessary to re-member that the Buddha, like other Indian teachers of hisperiod, taught by conversation only. A highly-educated man (according to the See also:

• EDUCATION

We know ' The history of the Indian doctrine of Karma has yet to be written. On the Buddhist side see Rhys Davids' Hibbert Lectures, pp. 73-120, and Dahlke, Aufsatze zum Verstandnis See also:

• DES

For a generation or two the books so put together were handed down by memory, though probably written memoranda were also used. And they were doubtless accompanied from the first, as they were being taught, by a See also:

• RUNNING

They are memorial sentences or verses intended to be learnt by heart. And the whole See also:

• STYLE
• STYLE (from Gr. a-6'1ms, a column; a different word from that used in literature, see below)

But not in style. They have indeed a style of their own; always dignified, and occasionally rising into eloquence. But for the reasons already given, it is entirely different from the style of Western writings which are always intended to be read. Historical scholars will, however, See also:

• REVERE
• REVERE, PAUL (1735–1818)

These numbered lists (it is true) are going out of See also:

• FASHION (adapted from Fr. facon, agon, Lat. factio, making, facere, to do or make)

And there are numerous instances of the See also:

• INTRODUCTORY

These were handed on, from mouth to mouth, in the small companies of the brethren or sisters. The oldest verses are all lyrics, expressions either of emotion, or of some deep saying, some pregnant thought. Very few of them have been preserved alone. And even then they are so difficult to understand, so much like puzzles, that they were probably accompanied from the first by a sort of comment in prose, stating when, and why, and by whom they were supposed to have been uttered. As a general See also:

• RULE

It will throw very useful light upon the intellectual level in the Buddhist community just after the earliest period, and upon literary life in the valley of the See also:

• GANGES (GANGA)

Had some one made a collection of about twenty isolated stanzas, chosen from these hymns, on each of about twenty subjects—such as Faith, Hope, Love, the Converted Man, Times of Trouble, Quiet Days, the Saviour, the See also:

• TREE (0. Eng. treo, treow, cf. Dan. tree, Swed. Odd, tree, trd, timber; allied forms are found in Russ. drevo, Gr. opus, oak, and 36pv, spear, Welsh derw, Irish darog, oak, and Skr. dare, wood)
• TREE, SIR HERBERT BEERBOHM (1853- )

It is quite possible that the memory of the early disciples, highly trained as it was, enabled them to preserve a substantially true See also:

• RECORD (Lat. recordari, to recall to mind, from cor, heart or mind)

Many of these stories and fables have wandered to Europe, and are found in See also:

• MEDIEVAL

The introduction to this translation, published under the title of Buddhist Psychology, contains the fullest account that has yet appeared of the psychological conceptions on which Buddhist ethics are throughout based. The translator, Mrs See also:

• CAROLINE
• CAROLINE (1683-1737)

And as the Mahavastu was a See also:

• STANDARD
• STANDARD, BATTLE OF THE

The latter has been translated into English. We have now also the text of the Prajn¢ Paramita, a later See also:

• TREATISE

Although more than two centuries later than the event to which it refers, this inscription is good evidence of the site of the garden. There had been no interruption of the tradition; and it is probable that the place was then still occupied by the descendants of the possessors in the Buddha's time. North-west of this another Asoka pillar has been discovered, recording his visit to the cairn erected by the Sakyas over the remains of Konagamana, one of the previous Puddhas or teachers, whose follower Gotama the Buddha had claimed to be. These discoveries definitely determine the See also:

• DISTRICT

They all claim, and rightly claim, to belong, so far as their place of origin is concerned, to the Majjhima Desa, the middle country. It is undesirable to See also:

• BASE

The people were divided into clans, many of them governed as republics, more or less aristocratic. In a few cases several of such republics had formed confederations, and in four cases such confederations had already become hereditary monarchies. The right historical See also:

• ANALOGY (Gr. avaXo-yLa, proportion)

There was no caste—no See also:

• CASTE (through the Fr. from Span. and Port. casta, lineage, Lat. cast us, pure)

But it is always tending to vary as to the degree of importance attached to some particular one of the details, as to the See also:

• SIZE

At the other end the nobles claimed the superiority. But Brahmins by birth (not necessarily sacrificial priests, for they followed all sorts of occupations) were trying to oust the nobles from the highest grade. They only succeeded, long afterwards, when the power of Buddhism had declined. 4. It had been supposed on the authority of late priestly texts, where boasts of persecution are put forth, that the cause of the decline of Buddhism in India had been Brahmin persecution. The now accessible older authorities, with one doubtful exception,' make no mention of persecution. On the other hand, the comparison we are now able to make between the canonical books of the older Buddhism and the later texts of the following centuries, shows a continual decline from the old standpoint, a continual approximation of the Buddhist views to those of the other philosophies and religions of India. We can see now that the very event which seemed, in the eyes of the world, to be the most striking See also:

• PROOF (in M. Eng. preove, proeve, preve, &°c., from O. Fr . prueve, proeve, &c., mod. preuve, Late. Lat. proba, probate, to prove, to test the goodness of anything, probus, good)

The soul theory, step by step, gained again the upper hand. The popular gods and the popular superstitions are once more favoured by Buddhists themselves. The philosophical basis of the old ethics is overshadowed by new ' See See also:

• JOURNAL
• JOURNAL (through Fr. from late Lat. diurnalis, daily)

; Jataka, 7 vols., ed. Fausboll, 1877–1897; Vinaya, 5 vols., ed. Oldenberg, 1879–1883; Dhammapada, ed. Fausboll, 2nd ed., 1900; Divyavadana, ed. Cowell and Neil, 1882; Mahavastu, ed. Senart, 3 vols., 1882–1897; Buddha Carita, ed. Cowell, 1892 ; Milinda-panho, ed. Trenckner, 1880. Translations.—Vinaya Texts, by Rhys Davids and Oldenberg, 3 vols., 1881-1885; Dhammapada, by Max Muller, and Sutta Nipata, by Fausboll, 1881; Questions of King Milinda, by Rhys Davids, 2 vols., 1890- 1894; Buddhist Suttas, by Rhys Davids, 1881; Saddharma Pundarika, by See also:

• KERN, JAN HENDRIK (1833– )

(T. W. R. D.) BUD{ [BUDAEUS], See also:

• GUILLAUME
• GUILLAUME, JEAN BAPTISTE CLAUDE EUGENE (1822-1905)

Bude corresponded with the most learned men of his time, amongst them See also:

• ERASMUS, DESIDERIUS (1466–1536)