..續本文上一頁um total of a man”s actions. The law of Cause and Effect is called the Paticca Samuppada Dhamma. In the Anguttara Nikaya the Buddha teaches that "my action is my possession, my action is my inheritance, my action is the womb which bears me, my action is my relative, my action is my refuge."

　　48:* After the appearance of the first edition, I received from one of the ablest Pâlî scholars of Ceylon, the late L. Corneille Wijesinha,. Esq., Mudaliar of Matale, what seems a better rendering of Dhammacakka-ppavattana than the one previously given; he makes it "The Establishment of the Reign of Law." Professor Rhys-Davids. prefers, "The Foundation of the Kingdom of Righteousness." Mr. Wijesinha writes me: "You may use ”Kingdom of Righteousness,” too, but it savors more of dogmatic theology than of philosophic ethics. Dhammacakka-ppavattana suttam is "The discourse entitled ”The Establishment of the Reign of Law.”" Having shown this to the High Priest, I am happy to be able to say that he assents to Mr. Wijesinha”s rendering.

　　51:* The mixing of th, ese arts and practices with Buddhism is a sign of deterioration. Their facts and phenomena are real and capable of scientific explanation. They are embraced in the term ”magic,” but when resorted to for selfish purposes, attract bad influences about one, and impede spiritual advancement. When employed for harmless and beneficent purposes, such as healing the sick, saving life, etc., the Buddha permitted their use.

　　55:* A Buddhist ascetic who, by a prescribed course of practice, has attained to a superior state of spiritual and intellectual development. Arhats may be pided into the two general groups of the Samathayânika and Sukkha Vipassaka. The former have destroyed their passions, and fully developed their intellectual capacity or mystical insight; the latter have equally conquered passion, but not acquired the superior mental powers. The former p. 56 can work phenomena, the latter cannot. The Arhat of the former class, when fully developed, is no longer a prey to the delusions of the senses, nor the slave of passion or mortal frailty. He penetrates to the root of whatsoever subject his mind is applied to without following the slow processes of reasoning. His self-conquest is complete; and in place of the emotion and desire which vex and enthral the ordinary man, he is lifted up into a condition which is best expressed in the term ”Nirvâṇic.” There is in Ceylon a popular misconception that the attainment of Arhatship is now impossible; that the Buddha had himself prophesied that the power would die out in one millennium after his death, This rumor—and the similar one that is everywhere heard in India, viz., that this being the dark cycle of the Kali Yuga, the practice of Yôga Vidyâ, or sublime spiritual science, is impossible—I ascribe to the ingenuity of those who should be as pure and (to use a non-Buddhistic but very convenient term) psychically wise as were their predecessors, but are not, and who therefore seek an excuse! The Buddha taught quite the contrary idea. In the Dīgha Nikâya he said: "Hear, Subbhadra! The world will never be without Arhats if the ascetics (Bhikkhus) in my congregations well and truly keep my precepts." (Imecha Subhaddhabhikkhu samma vihareiyum asunno loko Arahantehiassa.)

　　57:* Kolb, in his ”History of Culture,” says: "It is Buddhism we ”have to thank for the sparing of prisoners of war, who heretofore had been slain also for the discontinuance of the carrying away into captivity of the inhabitants of conquered lands."

　　57:† The 5th Sila has reference to the mere taking of intoxicants and stupefying drugs, which leads ultimately to drunkenness.

　　63:* The ”soul” here criticised is the equivalent of the Greek …

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