CONTENTS

CONTENTS.

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PAGE
Preface v
Postscript on the common error in regard to the comparative prevalence of Buddhism in the world xiv
List of Illustrations xxix
Rules for Pronunciation xxxi
Pronunciation of Buddha, etc. Addenda and Corrigenda xxxii
LECTURE I.
Introductory Observations.
Buddhism in its relation to Brāhmanism. Various sects in Brāhmanism. Creed of the ordinary Hindū. Rise of scepticism and infidelity. Materialistic school of thought. Origin of Buddhism and Jainism. Manysidedness of Buddhism. Its complexity. Labours of various scholars. Divisions of the subject. The Buddha, his Law, his Order of Monks. Northern Buddhism
1-17
LECTURE II.
The Buddha as a Personal Teacher.
The Buddha’s biography. Date of his birth and death. His names, epithets, and titles. Story of the four visions. Birth of the Buddha’s son. The Buddha leaves his home. His life at Rāja-gṛiha. His study of Brāhmanical philosophy. His sexennial fast. His temptation by Māra. He attains perfect enlightenment. The Bodhi-tree. Buddha and Muhammad compared. The Buddha’s proceedings after his enlightenment. His first teaching at Benares. First sermon. Effect of first teaching. His first sixty missionaries. His fire-sermon. His eighty great disciples. His two chief and sixteen leading disciples. His forty-five years of preaching and itineration. His death and last words. Character of the Buddha’s teaching. His method illustrated by an epitome of one of his parables
18-52

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xx
LECTURE III.
The Dharma or Law and Scriptures of Buddhism.
Origin of the Buddhist Law (Dharma). Buddhist scriptures not like the Veda. First council at Rāja-gṛiha. Kāṡyapa chosen as leader. Recitation of the Buddha’s precepts. Second council at Vaiṡālī. Ćandra-gupta. Third council at Patnā. Composition of southern canon. Tri-piṭaka or three collections. Rules of discipline, moral precepts, philosophical precepts. Commentaries. Buddha-ghosha. Aṡoka’s inscriptions. His edicts and proclamations. Fourth council at Jālandhara. Kanishka. The northern canon. The nine Nepālese canonical scriptures. The Tibetan canonical scriptures (Kanjur)
53-70
LECTURE IV.
The Saṅgha or Buddhist Order of Monks.
Nature of the Buddhist brotherhood. Not a priesthood, not a hierarchy. Names given to the monks. Method of admission to the monkhood. Admission of novices. Three-refuge formula. Admission of full monks. Four resources. Four prohibitions. Offences and penances. Eight practices. The monk’s daily life. His three garments. Confession. Definition of the Saṅgha or community of monks. Order of Nuns. Lay-brothers and lay-sisters. Relation of the laity to the monkhood. Duties of the laity. Later hierarchical Buddhism. Character of monks of the present day in various countries
71-92
xxi
LECTURE V.
The Philosophical Doctrines of Buddhism.
The philosophy of Buddhism founded on that of Brāhmanism. Three ways of salvation in Brāhmanism. The Buddha’s one way of salvation. All life is misery. Indian pessimistic philosophy. Twelve-linked chain of causation. Celebrated Buddhist formula. The Buddha’s attitude towards the Sāṅkhya and Vedānta philosophy of the Brāhmans. The Buddha’s negation of spirit and of a Supreme Being. Brāhmanical theory of metempsychosis. The Buddhist Skandhas. The Buddhist theory of transmigration. Only six forms of existence. The Buddha’s previous births. Examples given of stories of two of his previous births. Destiny of man dependent on his own acts. Re-creative force of acts. Act-force creating worlds. No knowledge of the first act. Cycles of the Universe. Interminable succession of existences like rotation of a wheel. Buddhist Kalpas or ages. Thirty-one abodes of six classes of beings rising one above the other in successive tiers of lower worlds and three sets of heavens
93-122
LECTURE VI.
The Morality of Buddhism and its chief aim—Arhatship or Nirvāṇa.
Inconsistency of a life of morality in Buddhism. Division of the moral code. First five and then ten chief rules of moral conduct. Positive injunctions. The ten fetters binding a man to existence. Seven jewels of the Law. Six (or ten) transcendent virtues. Examples of moral precepts from the Dharma-pada and other works. Moral merit easily acquired. Aim of Buddhist morality. External and internal morality. Inner condition of heart. Four paths or stages leading to Arhatship or moral perfection. Three grades of Arhats. Series of Buddhas. Gautama the fourth Buddha of the present age, and last of twenty-five Buddhas. The future Buddha. Explanation of Nirvāṇa and Pari-nirvāṇa as the true aim of Buddhist morality. Buddhist and Christian morality contrasted
123-146
xxii
LECTURE VII.
Changes in Buddhism and its disappearance from India.
Tendency of all religious movements to deterioration and disintegration. The corruptions of Buddhism are the result of its own fundamental doctrines. Re-statement of Buddha’s early teaching. Recoil to the opposite extreme. Sects and divisions in Buddhism. The first four principal sects, followed by eighteen, thirty-two, and ninety-six. Mahā-yāna or Great Method (vehicle). Hīna-yāna or Little Method. The Chinese Buddhist travellers, Fā-hien and Hiouen Thsang. Reasons for the disappearance of Buddhism from India. Gradual amalgamation with surrounding systems. Interaction between Buddhism, Vaishṇavism, and Ṡaivism. Ultimate merging of Buddhism in Brāhmanism and Hindūism
147-171
LECTURE VIII.
Rise of Theistic and Polytheistic Buddhism.
Development of the Mahā-yāna or Great Method. Gradual deification of saints, sages, and great men. Tendency to group in triads. First triad of the Buddha, the Law, and the Order. Buddhist triad no trinity. The Buddha to be succeeded by Maitreya. Maitreya’s heaven longed for. Constitution and gradations of the Buddhist brotherhood. Headship and government of the Buddhist monasteries. The first Arhats. Progress of the Mahā-yāna doctrine. The first Bodhi-sattva Maitreya associated with numerous other Bodhi-sattvas. Deification of Maitreya and elevation of Gautama’s great pupils to Bodhi-sattvaship. Partial deification of great teachers. Nāgārjuna, Gorakh-nāth. Barlaam and Josaphat
172-194
LECTURE IX.
Theistic and Polytheistic Buddhism.
Second Buddhist triad, Mañju-ṡrī, Avalokiteṡvara or Padma-pāṇi and Vajra-pāṇi. Description of each. Theory of five human Buddhas, five Dhyāni-Buddhas ‘of meditation,’ and five Dhyāni-Bodhi-sattvas. Five triads formed by grouping together one from each. Theory of Ādi-Buddha. Worship of the Dhyāni-Buddha Amitābha. Tiers of heavens connected with the four Dhyānas or stages of meditation. Account of the later Buddhist theory of lower worlds and three groups of heavens. Synopsis of the twenty-six heavens and their inhabitants. Hindū gods and demons adopted by Buddhism. Hindū and Buddhist mythology
195-222
xxiii
LECTURE X.
Mystical Buddhism in its connexion with the Yoga Philosophy.
Growth of esoteric and mystical Buddhism. Dhyāni-Buddhas. Yoga philosophy. Svāmī Dayānanda-Sarasvatī. Twofold Yoga system. Bodily tortures of Yogīs. Fasting. Complete absorption in thought. Progressive stages of meditation. Samādhi. Six transcendent faculties. The Buddha no spiritualist. Nature of Buddha’s enlightenment. Attainment of miraculous powers. Development of Buddha’s early doctrine. Eight requisites of Yoga. Six-syllabled sentence. Mystical syllables. Cramping of limbs. Suppression and imprisonment of breath. Suspended animation. Self-concentration. Eight supernatural powers. Three bodies of every Buddha. Ethereal souls and gross bodies. Buddhist Mahātmas. Astral bodies. Modern spiritualism. Modern esoteric Buddhism and Asiatic occultism
223-252
xxiv
LECTURE XI.
Hierarchical Buddhism, especially as developed in Tibet and Mongolia.
The Saṅgha. Development of Hierarchical gradations in Ceylon and in Burma. Tibetan Buddhism. Northern Buddhism connected with Shamanism. Lāmism and the Lāmistic Hierarchy. Gradations of monkhood. Avatāra Lāmas. Vagabond Lāmas. Female Hierarchy. Two Lāmistic sects. Explanation of Avatāra theory. History of Tibet. Early history of Tibetan Buddhism. Thumi Sambhoṭa’s invention of the Tibetan alphabet. Indian Buddhists sent for to Tibet. Tibetan canon. Tibetan kings. Founding of monasteries. Buddhism adopted in Mongolia. Hierarchical Buddhism in Mongolia. Invention of Mongolian alphabet. Birth of the Buddhist reformer Tsong Khapa. The Red and Yellow Cap schools. Monasteries of Galdan, Brepung, and Sera. Character of Tsong Khapa’s reformation. Resemblance of the Roman Catholic and Lāmistic systems. Death and canonization of Tsong Khapa. Development of the Avatāra theory. The two Grand Lāmas, Dalai Lāma and Panchen Lāma. Election of Dalai Lāma. Election of the Grand Lāmas of Mongolia. List of Dalai Lāmas. Discovery of present Dalai Lāma. The Lāma or Khanpo of Galdan, of Kurun or Kuren, of Kuku khotun. Lāmism in Ladāk, Tangut, Nepāl, Bhutān, Sikkim. In China and Japan. Divisions in Japanese Buddhism. Buddhism in Russian territory
253-302
LECTURE XII.
Ceremonial and Ritualistic Buddhism.
Opposition of early Buddhism to sacerdotalism and ceremonialism. Reaction. Religious superstition in Tibet and Mongolia. Accounts by Koeppen, Schlagintweit, Markham, Huc, Sarat Chandra Dās. Admission-ceremony of a novice in Burma and Ceylon. Boy-pupils. Daily life in Burmese monasteries, according to Shway Yoe. Observances during Vassa. Pirit ceremony. Mahā-baṇa Pirit. Admission-ceremonies in Tibet and Mongolia. Dress and equipment of a Lāmistic monk. Dorje. Prayer-bell. Use of Tibetan language in the Ritual. A. Csoma de Körös’ life and labours. Form and character of the Lāmistic Ritual. Huc’s description of a particular Ritual. Holy water, consecrated grain, tea-drinking. Ceremonies in Sikkim and Ladāk. Ceremony at Sarat Chandra Dās’ presentation to the Dalai Lāma. Ceremony at translation of a chief Lāma’s soul. Other ceremonies. Uposatha and fast-days. Circumambulation. Comparison with Roman Catholic Ritual
303-339
xxv
LECTURE XIII.
Festivals, Domestic Rites, and Formularies of Prayers.
New Year’s Festivals in Burma and Tibet. Festivals of Buddha’s birth and death. Festival of lamps. Local Festivals. Chase of the spirit-kings. Religious masquerades and dances. Religious dramas in Burma and Tibet. Weapons used against evil spirits. Dorje. Phurbu. Tattooing in Burma. Domestic rites and usages. Birth-ceremonies in Ceylon and Burma. Name-giving ceremonies. Horoscopes. Baptism in Tibet and Mongolia. Amulets. Marriage-ceremonies. Freedom of women in Buddhist countries. Usages in sickness. Merit gained by saving animal-life. Usages at death. Cremation. Funeral-ceremonies in Sikkim, Japan, Ceylon, Burma, Tibet, and Mongolia. Exposure of corpses in Tibet and Mongolia. Prayer-formularies. Monlam. Maṇi-padme or ‘jewel-lotus’ formulary. Prayer-wheels, praying-cylinders and method of using them. Formularies on rocks, etc. Man Dangs. Prayer-flags. Mystic formularies. Rosaries. ḍamaru. Manual of daily prayers
340-386
LECTURE XIV.
Sacred Places.
The sacred land of Buddhism. Kapila-vastu, the Buddha’s birth-place. The arrow-fountain. Buddha-Gayā. Ancient Temple. Sacred tree. Restoration of Temple. Votive Stūpas. Mixture of Buddhism and Hindūism. Hiouen Thsang’s description of Buddha-Gayā. Sārnāth near Benares. Ruined Stūpa. Sculpture illustrating four events in the Buddha’s career. Rāja-gṛiha. Scene of incidents in the Buddha’s life. Deva-datta’s plots. Satta-paṇṇi cave. Ṡrāvastī. Residence in Jeta-vana monastery. Sandal-wood image. Miracles. Vaiṡālī, place of second council. Description by Hiouen Thsang and Fā-hien. Kauṡāmbī. Great monolith. Nālanda monastery. Hiouen Thsang’s description. Saṅkāṡya, place of Buddha’s descent from heaven. Account of the triple ladder. Sāketa or Ayodhyā. Miraculous tree. Kanyā-kubja. Ṡilāditya. Pāṭali-putra. Aṡoka’s palace. Founding of hospitals. First Stūpa. Kesarīya. Ruined mound. Stūpa. Kuṡi-nagara, the place of the Buddha’s death and Pari-nirvāṇa
387-425
xxvi
LECTURE XV.
Monasteries and Temples.
Five kinds of dwellings permissible for monks. Institution of monasteries. Cave-monasteries. Monasteries in Ceylon, Burma, and British Sikkim. Monastery at Kīlang in Lahūl; at Kunbum; at Kuku khotun; at Kuren; at Lhāssa. Palace-monastery of Potala. Residence of Dalai Lāma, and Mr. Manning’s interview with him. Monasteries of Lā brang, Ramoćhe, Moru, Gar Ma Khian. Three mother-monasteries of the Yellow Sect, Galdan, Sera, and Dapung. Tashi Lunpo and the Tashi Lāma. Mr. Bogle’s interview with the Tashi Lāma. Turner’s interview with the Grand Lāma of the Terpaling monastery. Sarat Chandra Dās’ description of the Tashi Lunpo monastery. Monasteries of the Red Sect, Sam ye and Sakya. Monastery libraries. Temples. Cave-temples or Ćaityas. The Elorā Ćaitya. The Kārle Ćaitya. Village temples. Temples in Ceylon. Temple at Kelani. Tooth-temple at Kandy. Burmese temples. Rangoon pagoda. Temples in Sikkim, Mongolia, and Tibet. Great temple at Lhāssa; at Ramoćhe; at Tashi Lunpo
426-464
LECTURE XVI.
Images and Idols.
Introduction of idolatry into India. Ancient image of Buddha. Gradual growth of objective Buddhism. Development of image-worship. Self-produced images. Hiouen Thsang’s account of the sandal-wood image. Form, character, and general characteristics of images. Outgrowth of Buddha’s skull. Nimbus. Size, height, and different attitudes of Buddha’s images. ‘Meditative,’ ‘Witness,’ ‘Serpent-canopied,’ ‘Argumentative’ or ‘Teaching,’ ‘Preaching,’ ‘Benedictive,’ ‘Mendicant,’ and ‘Recumbent’ Attitudes. Representations of Buddha’s birth. Images of other Buddhas and Bodhi-sattvas. Images of Amitābha, of Maitreya, of Mañju-ṡrī, of Avalokiteṡvara, of Kwan-yin and Vajra-pāṇi. Images of other Bodhi-sattvas, gods and goddesses
465-492
xxvii
LECTURE XVII.
Sacred Objects.
Sung-Yun’s description of objects of worship. Three classes of Buddhist sacred objects
493-495
Relics. Hindū ideas of impurity connected with death. Hindū and Buddhist methods of honouring ancestors compared. Worship of the Buddha’s relics. The Buddha’s hair and nails. Eight portions of his relics. Adventures of one of the Buddha’s teeth. Tooth-temple at Kandy. Celestial light emitted by relics. Exhibition of relics. Form and character of Buddhist relic-receptacles. Ćaityas, Stūpas, Dāgabas, and their development into elaborate structures. Votive Stūpas
495-506
Worship of foot-prints. Probable origin of the worship of foot-prints. Alleged foot-prints of Christ. Vishṇu-pad at Gayā. Jaina pilgrims at Mount Pārasnāth. Adam’s Peak. Foot-prints in various countries. Mr. Alabaster’s description of the foot-print in Siam. Marks on the soles of the Buddha’s feet
506-514
Sacred trees. General prevalence of tree-worship. Belief that spirits inhabit trees. Offerings hung on trees. Trees of the seven principal Buddhas. The Aṡvattha or Pippala is of all trees the most revered. Other sacred trees. The Kalpa-tree. Wishing-tree. Kabīr Var tree
514-520
Sacred symbols. The Tri-ratna symbol. The Ćakra or Wheel symbol. The Lotus-flower. The Svastika symbol. The Throne symbol. The Umbrella. The Ṡaṅkha or Conch-shell
520-523
Sacred animals. Worship of animals due to doctrine of metempsychosis. Elephants. Deer. Pigs. Fish
524-526
Miscellaneous objects. Bells. Seven precious substances. Seven treasures belonging to every universal monarch
526-528
Supplementary Remarks on the Connexion of Buddhism with Jainism.
Difference between the Buddhist and Jaina methods of obtaining liberation. Nigaṇṭhas. Two Jaina sects. Dig-ambaras and Ṡvetāmbaras. The three chief points of difference between them. Their sacred books. Characteristics of both sects as distinguished from Buddhism. Belief in existence of souls. Moral code. Three-jewels. Five moral prohibitions. Prayer-formula. Temples erected for acquisition of merit
529-536
xxviii
LECTURE XVIII.
Buddhism contrasted with Christianity.
True Buddhism is no religion. Definition of the word ‘religion.’ Four characteristics constitute a religion. Gautama’s claim to be called ‘the Light of Asia’ examined. The Buddha’s and Christ’s first call to their disciples. The Christian’s reverence for the body contrasted with the Buddhist’s contempt for the body. Doctrine of storing up merit illustrated, and shown to be common to Buddhism, Brāhmanism, Hindūism, Confucianism, Zoroastrianism, and Muhammadanism. Doctrine of Karma or Act-force. Buddhist and Christian doctrine of deliverance compared. Buddhist and Christian moral precepts compared. The many benefits conferred upon Asia by Buddhism admitted. Religious feelings among Buddhists. Buddhist toleration of other religions.
Historic life of the Christ contrasted with legendary biography of the Buddha. Christ God-sent. The Buddha self-sent. Miracles recorded in the Bible and in the Tri-piṭaka contrasted. Buddhist and Christian self-sacrifice compared. Character and style of the Buddhist Tri-piṭaka contrasted with those of the Christian Bible. Various Buddhist and Christian doctrines contrasted. Which doctrines are to be preferred by rational and thoughtful men in the nineteenth century?
537-563
OBSERVE.

The prevalent error in regard to the number of Buddhists at present existing in the world is pointed out in the Postscript at the end of the Preface (p. xiv).

xxix
LIST OF ILLUSTRATIONS
WITH DESCRIPTIONS.

PAGE
1. Brass Image of Gautama Buddha obtained by the Author from Ceylon
Frontispiece
He is seated on the Mućalinda Serpent (see p. 480), in an attitude of profound meditation, with eyes half closed, and five rays of light emerging from the crown of his head.
2. Vignette, representing the Ćakra or ‘Wheel’ Symbol with Tri-ratna symbols in the outer circle and Lotus symbol in the centre (see pp. 521-522)
On Title-page
Copied from the engraving of a Wheel supported on a column at Amarāvatī (date about 250 A.D.) in Mr. Fergusson’s ‘Tree and Serpent Worship.’
3. Map illustrative of the Sacred Land of Buddhism
To face 21
4. Portrait of Mr. Gaurī-Ṡaṅkar Uday-Ṡaṅkar, C.S.I., now Svāmī Ṡrī Saććidānanda-Sarasvatī
To face 74
See the explanation at p. xiii. of the Preface.
5. Magical Dorje or thunderbolt used by Northern Buddhists
323
6. Prayer-bell used in worship
324
7. Magical weapon called Phur-pa, for defence against evil spirits
352
Used by Northern Buddhists. Brought from Dārjīling in 1884.
8. Amulet worn by a Tibetan woman at Dārjīling in 1884
358
Purchased at Dārjīling and given to the Author by Mr. Sarat Chandra Dās.
9. Hand Prayer-wheel brought by the Author from Dārjīling
375
10. ḍamaru, or sacred drum, used by vagabond Buddhist monks
385
11. Ancient Buddhist temple at Buddha-Gayā, as it appeared in 1880
To face 391
Erected about the middle of the 2nd century on the ruins of Aṡoka’s temple, at the spot where Gautama attained Buddhahood.
From a photograph by Mr. Beglar enlarged by Mr. G. W. Austen.
12. The same temple at Buddha-Gayā, as restored in 1884
To face 393
From a photograph by Mr. Beglar enlarged by Mr. G. W. Austen.
xxx
13. Bronze model dug up at Moulmein, representing triple ladder by which Buddha is supposed to have descended from heaven (from original in South Kensington Museum)
418
14. Remains of a colossal statue of Buddha
To face 467
Probably in ‘argumentative’ or ‘teaching’ attitude (see p. 481). It was found by General Sir A. Cunningham close to the south side of the Buddha-Gayā temple. The date (Samvat 64 = A.D. 142) is inscribed on the pedestal.
15. Terra-cotta image of Buddha dug up at Buddha-Gayā
477
Half the size of the original sculpture. Buddha is in the attitude of meditation under the tree, with a halo or aureola round his head. Probable date, not earlier than 9th century.
16. Sculpture found by General Sir A. Cunningham at Sārnāth, near Benares
To face 477
Illustrative of the four principal events in Gautama Buddha’s life—namely, his birth, his attainment of Buddhahood under the tree, his teaching at Benares, and his passing away in complete Nirvāṇa (see p. 387). Date about 400 A.D.
17. Sculpture of Buddha in ‘Witness-attitude’ on attaining Buddhahood, under the tree (an umbrella is above)
478
Found at Buddha-Gayā. Date about the 9th century. The original is remarkable for its smiling features and for the circular mark on the forehead. The drawing is from a photograph belonging to Sir A. Cunningham.
18. Sculpture of Buddha in ‘Witness-attitude’ on attaining Buddhahood under the tree
480
From a niche high up on the western side of the Buddha-Gayā temple. It has the ‘Ye dharmā’ formula (p. 104) inscribed on each side. It is half the size of the original sculpture. Probable date about the 11th century.
19. Sculpture found at Buddha-Gayā representing the earliest Triad, viz. Buddha, Dharma, and Saṅgha
485
The drawing is from a photograph belonging to Sir A. Cunningham, described at p. 484.
20. Votive Stūpa found at Buddha-Gayā
To face 505
Probable date about 9th or 10th century of our era.
21. Clay model of a small votive Stūpa
506
Selected from several which the author saw in the act of being made by a monk outside a monastery in British Sikkim in 1884. This model probably contains the ‘Ye dharmā’ or some other formula on a seal inside. The engraving is exactly the size of the original.
xxxi
RULES FOR PRONUNCIATION.

VOWELS.

A, a, pronounced as in rural, or the last a in America; Ā, ā, as in tar, father; I, i, as in fill; Ī, ī, as in police; U, u, as in bull; Ū, ū, as in rude; Ṛi, ṛi, as in merrily; Ṛī, ṛī, as in marine; E, e, as in prey; Ai, ai, as in aisle; O, o, as in go; Au, au, as in Haus (pronounced as in German).

CONSONANTS.

K, k, pronounced as in kill, seek; Kh, kh, as in inkhorn; G, g, as in gun, dog; Gh, gh, as in loghut; Ṅ, ṅ, as ng in sing (siṅ).

Ć, ć, as in dolce (in music), = English ch in church, lurch (lurć); Ćh, ćh, as in churchhill (ćurćhill); J, j, as in jet; Jh, jh, as in hedgehog (hejhog); Ñ, ñ, as in singe (siñj).

Ṭ, ṭ, as in true (ṭru); Ṭh, ṭh, as in anthill (anṭhill); ḍ, ḍ, as in drum (ḍrum); ḍh, ḍh, as in redhaired (reḍhaired); Ṇ, ṇ, as in none (ṇuṇ).

T, t, as in water (as pronounced in Ireland); Th, th, as nut-hook (but more dental); D, d, as in dice (more like th in this); Dh, dh, as in adhere (more dental); N, n, as in not, in.

P, p, as in put, sip; Ph, ph, as in uphill; B, b, as in bear, rub; Bh, bh, as in abhor; M, m, as in map, jam.

Y, y, as in yet; R, r, as in red, year; L, l, as in lie; V, v, as in vie (but like w after consonants, as in twice).

Ṡ, ṡ, as in sure, session; Sh, sh, as in shun, hush; S, s, as in sir, hiss. H, h, as in hit.

In Tibetan the vowels, including even e and o, have generally the short sound, but accentuated vowels are comparatively long. I have marked such words as Lāma with a long mark to denote this, but Koeppen and Jäschke write Lama. Jäschke says that the Tibetan alphabet was adapted from the Lañćha form of the Indian letters by Thumi (Thonmi) Sambhoṭa (see p. 270) about the year 632.

xxxii
OBSERVE.

It is common to hear English-speakers mispronounce the words Buddha and Buddhism. But any one who studies the rules on the preceding page will see that the u in Buddha, must not be pronounced like the u in the English word ‘bud,’ but like the u in bull.

Indeed, for the sake of the general reader, it might be better to write Booddha and Booddhism, provided the oo be pronounced as in the words ‘wood,’ ‘good.’

ADDENDA and CORRIGENDA.

It is feared that the long-mark over the letter A may have been omitted in one or two cases or may have broken off in printing.

[In this electronic edition, corrections were incorporated in the text; additions were inserted as new footnotes and tagged—Corr.]