GLOSSARY OF NAMES AND TERMS.

Names which have been Anglicised, such as "Brahmā, Brahman, Benares, Jain, and karma," have been preserved in their accepted form. If we adopt the rule of transferring Sanskrit and Pali words in their stem-form, as we do in most cases (e.g. Nirvāna, ātman), we ought to call Brahmā "Brahman," and karma "karman." But us us est tyrannus. In a popular book it is not wise to swim against the stream.

Following the common English usage of saying "Christ," not "the Christ," we say in the title "Buddha," not "the Buddha."]

Abni'ññā, p., Abhi'jññā, skt., supernatural talent. There are six abhijññās which Buddha acquired when attaining perfect enlightenment:—(i) the celestial eye, or an intuitive insight of the nature of any object in any universe; (2) the celestial ear, or the ability to understand any sound produced in any universe; (3) the power of assuming any shape or form; (4) knowledge of all forms of pre-existence of one's self and others; (5) intuitive knowledge of the minds of all beings; and (6) knowledge of the finality of the stream of life.—175, 176.

Acira'vatī, p. and skt., a river.—96.

Agni, p. and skt., a god of the Brahmans, the god of fire.—49.

Ajatasa'ttu, p., Ajatasa'tru, skt., the son of king Bimbisāra and his successor to the throne of Magadha.—110-112, 219.

Alā'ra, p., Ārā'da, skt., a prominent Brahman philosopher. His full name is Ālāra Kālāma.—29, 239.

Ambapā'lī, the courtesan, called "Lady Amra" in Fo-Sho-Hing-Tsan-King. It is difficult for us to form a proper conception of the social position of courtesans at Buddha's time in India. This much is sure, that they were not common prostitutes, but ladies of wealth, possessing great influence. Their education was similar to the hetairs in Greece, where Aspasia played so prominent a part. Their rank must sometimes have been like that of Madame Pompadour in France at the court of Louis XIV. They rose to prominence, not by birth, but by beauty, education, refinement, and other purely personal accomplishments, and many of them were installed by royal favor. The first paragraphs of Khandhaka VIII of the Mahāvagga [S. B., Vol. XVII, pp. 171-172] gives a fair idea of the important role of courtesans in those days. They were not necessarily venal daughters of lust, but, often women of distinction and repute, worldly, but not disrespectable.—227, 228, 231, 232.

Amitā'bha, p. and skt., endowed with boundless light, from amita, infinite, immeasurable, and ābbā, ray of light, splendor, the bliss of enlightenment. It is a term of later Buddhism and has been personified as Amitābha Buddha, or Amita. The invocation of the all-saving name of Amitābha Buddha is a favorite tenet of the Lotus or Pure Land sect, so popular in China and Japan. Their poetical conception of a paradise in the West is referred to in Chapter LX. Southern Buddhism knows nothing of a personified Amitābha, and the Chinese travellers Fa-hien and Hiuen-tsang do not mention it. The oldest allusion to Amita is found in the Amitāyus Sūtra, translated A.D. 148-170. [See Eitel, Handbook, pp. 7-9.]—172, 173, 174, 175.

Āna'nda, p. and skt., Buddha's cousin and his favorite disciple. The Buddhistic St. John (Johannes).—86, 87, 90, 92, 93, 120, 177, 190, 191, 196, 197, 219, 220, 225, 226, 233, 234, 235, 236, 238, 239, 240, 241, 245, 246, 247, 248, 249.

Anāthapi'ndika, p. and skt., (also called Anāthapi'ndada in skt.) literally "One who gives alms (pinda) to the unprotected or needy (anātha)." Eitel's etymology "one who gives without keeping (anātha) a mouthful (pinda) for himself" is not tenable. A wealthy lay devotee famous for his liberality and donor of the Jetavana vihāra.—72, 75, 76, 77, 81, 168.

Annabhā'ra, p. and skt., literally "he who brings food"; name of Sumana's slave.—189, 190.

Aññā'ta, p., Âjñā'ta, skt., literally "knowing", a cognomen of Kondañña, the first disciple of Buddha.—56.

Anuru'ddha, a prominent disciple of Buddha, known as the great master of Buddhist metaphysics. He was a cousin of Buddha, being the second son of Amritodana, a brother of Suddhodana.—86, 249, 253, 254.

A'rahat, p., Ar'hant, skt., a saint. (See also Saint in Index.)—97.

Arati, dislike, hatred. The opposite of rati. The name of one of Māra's daughters, q. v.—36.

A'sita, p. and skt., a prophet.—9, 10.

A'ssaji, p., Aśvajit, skt., one of Buddha's disciples by whose dignified demeanor Sāriputta is converted.—70.

Ā'tman, skt., Atta, p., breath as the principle of life, the soul, self, the ego. To some of the old Brahman schools the ātman constitutes a metaphysical being in man, which is the thinker of his thoughts, the perceiver of his sensations, and the doer of his doings. Buddha denies the existence of an ātman in this sense.—29, 30, 32, 33, 154, 158.

Balā'ni, or pañca-balāni, p. and skt., (the singular is bala, power), the five moral powers (also called panca-indriyani), which are: Faith, energy, memory or recollection, meditation or contemplation, and wisdom or intuition.

Beluva, a village near Vesālī.—232.

Benares, the well-known city in India; Anglicised form of Vārānasī, skt., and Bārānasī, p. (See Kāsī.)—47, 48, 49, 58, 61, 104-106, 215.

Bha'gavat, p., Bha'gavant, skt., the man of merit, worshipful, the Blessed One. A title of honor given to Buddha.—21, 170, 195.

Bha'llika, p. and skt., a merchant.—42.

Bhāradvā'ja, p. and skt., name of a Brahman.—139, 141, 194.

Bhā'vanā, p. and skt., meditation. There are five principal meditations: metta-bhavana, on love; karunā-bhāvanā, on pity; mudita-bhavana, on joy; asubha-bhāvanā, on impurity; and upekhā-bhāvanā, on serenity. [See Rhys Davids's Buddhism, pp. 170-171.]—174, 175.

Bhi'kkhu, p., bhi'kshu, skt., mendicant, monk, friar; the five bhikkhus, 34, 35, 47, 49, 55, 56, 88, 90, 91, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 108, 120, 170, 171, 172, 177, 183, 209, 234; bhikkhus doffed their robes, 95; bhikkhus rebuked, 109; bhikkhus prospered, 221; the sick bhikkhu, 213.

Bhi'kkhunī, p., bhi'kshunī, skt., nun.—93, 95, 96.

Bimbisā'ra, p. and skt., the king of Magadha; often honored with the cognomen "Sai'nya," skt., or "Se'niya," i.e. "the warlike or military."—25, 26, 65, 69, 90, 98, 110, 111, 219.

Bo'dhi, p. and skt., knowledge, wisdom, enlightenment.—151.

Bodhi-a'nga or Bojjha'nga, or Sa'tta Bojjha'nga, meditation on the seven kinds of wisdom, which are:—energy, recollection, contemplation, investigation of scripture, joy, repose, and serenity.—97.

Bodhisa'tta, p., Bodhisa'ttva, skt., he whose essence (sattva) is becoming enlightenment (bodhi). The term denotes (1) one who is about to become a Buddha, but has not as yet attained Nirvāna; (2) a class of saints who have only once more to be born again to enter into Nirvāna; (3) in later Buddhism any preacher or religious teacher.—9, 21, 25, 86, 118, 192, 194, 214-216; appearance of, 25; Bodhisattas, 130.

Bodhi-tree, the tree at Buddha-Gaya, species ficus religiosa.—36.

Bra'hmā, Anglicised form of skt. stem-form Brahman (nom. s. Brahmā). The chief God of Brahmanism, the world-soul. See also Sahampati.—43, 44, 45, 87, 141; Brahmā, a union with, 139; Brahmā, face to face, 140; Brahmā's mind, 141.

Brahmada'tta, p. and skt., (etym. given by Brahmā) name of a mythical king of Kâshî, skt., or Kāsī, p.—104-108, 192, 199, 200, 215.

Bra'hman, the priestly caste of the Indians. Anglicised form of Brahmana (p. and skt.). Priests were selected from the Brahman caste, but Brahmans were not necessarily priests; they were farmers, merchants, and often high officials in the service of kings. Brahmans, the two—139.

Buddha, p. and skt., the Awakened One, the Enlightened One—. Buddha is also called Sakyamuni (the Sakya sage), Sakyasimha (the Sakya Lion), Sugata (the Happy One), Satthar, nom. Satthâ, p.; Shāstar, skt., (the Teacher), Jina (the Conqueror), Bhagavat (the Blessed One), Lokanātha (the Lord of the World), Sarvajña (the Omniscient One), Dharmarāja (the King of Truth), Tathāgata, etc. [See Rh. Davids's B. p. 28.] B., faith in the, 226; B., I am not the first, 245; B. not Gotama, 160; B., refuge in the, 42, 60, 61, 68, 71, 150, 160, 168, 202, 206, 211, 247, 257; B. remains, Gotama is gone, 247; B. replies to the deva, 168; B., the sower, 194; B., the teacher, 177; B., the three personalities of, 252; B., the truth, 2, 161, 254; B., truly thou art, 45, 150; B. will arise, another, 245; B.'s birth, 8; B.'s death, 249; B.'s farewell address, 249; consolidation of B.'s religion, 89; Buddhas, the praise of all the, 258; Buddhas, the religion of all the, 68; Buddhas, the words of immutable, 20, 22.

Cha'nna, p. and skt., prince Siddhattha's driver.—15, 25. Chu'nda, p. and skt., the smith of Pāvā.—237, 240, 241.

Dāgo'ba, modernised form of skt. Dhātu-ga'rbha, "relic shrine," (also called Stūpa in Northern Buddhism) a mausoleum, tower containing relics, a kenotaph.—250, 253.

Dā'namatī, and skt., name of a village. The word means "having a mind to give."—152.

De'va, p. and skt., any celestial spirit, a god especially of intermediate rank, angel.—Deva, questions of the, 168; Buddha replies to the deva, 168; Devas, 29, 55, 69, 92.

Devada'tta (etym. god-given) brother of Yasodharā and Buddha's brother-in-law. He tried to found a sect of his own with severer rules than those prescribed by Buddha. He is described undoubtedly with great injustice in the Buddhist canon and treated as a traitor. [About his sect see Rh. Davids's B. p. 181-182.]—86, 88, 110-112, 214.

Devapu'tta, p., Devapu'tra, skt., (etym. Son of a God) one of Buddha's disciples.—250.

Dhammapa'da, p., Dharmapa'da, skt.—131.

Dha'rma, skt., Dha'mma, p., originally the natural condition of things or beings, the law of their existence, truth, then religious truth, the law, the ethical code of righteousness, the whole body of religious doctrines as a system, religion.—40, 41, 42, 44, 57, 61, 64, 68, 71, 74, 84, 98-101, 138, 145, 146, 147, 150, 160, 168, 170, 171, 178, 179, 214, 246, 248, 250, 252, 253; let a man take pleasure in the dharma, 171; the goodness of the dharma, 134.

Dharmakā'ya, skt., the body of the law.—254.

Dharmarā'ja, skt., Dhammarā'ja, p., the king of truth.—21, 78, 130.

Dīghā'vu, Dīrghā'yu, skt., the etymology of the word is "livelong." Name of a mythical prince, son of king Dīghīti.—104-108.

Dīghī'ti, p., Dīrghe'ti, skt., literally "suffer-long," Name of a mythical king, father of prince Dīghā'vu.—104-108.

Ganges, the well known river of India.—14, 21, 224.

Gava'mpati, p., Gavā'mpati, skt., literally "lord of cows," a friend of Yasa.—61.

Ga'yā Kassapa, brother of the great Kassapa of Uruvelā.—64.

Go'tama, p., Gau'tama, skt., Buddha's family name.—7, 48, 49, 62, 65, 71, 140, 141, 142, 144, 145, 151, 160, 195; Gotama denies the existence of the soul, 151; Gotama is gone, Buddha remains, 247; Buddha not Gotama, 160; Gotama the samana, 146; Gotama Siddhattha, 110, 165, 253.

Gotamī, name of any woman belonging to the Gotama family. Kisā Gotamī, 16, 209, 210, 211.

Hinayā'na, skt., the small vehicle, viz., of salvation. A name invented by Northern Buddhists, in contradistinction to Mahāyāna, to designate the spirit of Southern Buddhism. The term is not used among Southern Buddhists.—Pp. ix-x.

Hira'ññavatī, p., Hiran'yavatī, skt., a river.—241.

I'ddhi, p., Ri'ddhi, skt., defined by Eitel as "the dominion of spirit over matter." It is the adjusting power to one's purpose and the adaptation to conditions. In popular belief it implies exemption from the law of gravitation and the power of assuming any shape at will. (See Iddhipāda.)

Iddhipā'da, p., Riddhipā'da, skt., the mode of attaining the power of mind over matter, four steps being needed: (1) the will to acquire it, (2) the necessary exertion, (3) the indispensable preparation of the heart, and (4) a diligent investigation of the truth.—177.

Indra, one of the principal Brahman gods.—141, 198.

Indriyā'ni or panc'-indriyāni, the five organs of the spiritual sense. (See Balāni.)

I'si, p., Ri'shi, skt., a prophet or seer, an inspired poet, a hermit having acquired wisdom in saintly retirement, a recluse or anchorite.

Iś'vara, skt., I'ssara, (lit. independent existence) Lord, Creator, personal God, a title given to Shiva and other great deities. In Buddhistic scriptures as well as in Brahman the skt. Is'vara (not the p. Issara) means always a transcendent or extramundane God, a personal God, a deity distinct from, and independent of nature, who is supposed to have created the world out of nothing.—72, 73.

Jain, modernised form of skt. Jaina; an adherent of the Jain-sect which reveres Vardhamāna (Nātaputta) as Buddha. (See Jainism.)—48.

Jainism, a sect, founded by Vardhamāna, older than Buddhism and still extant in India. It is in many respects similar to Buddhism. Buddha's main objection to the Jains was the habit of their ascetics of going naked. The Jains lay great stress upon ascetic exercises and self-mortification which the Buddhists declare to be injurious.

Ja'mbu, p. and skt., a tree.—19, 35.

Jambū'nada, p., Jāmbū'nada, skt., a town of unknown site. (Also the name of a mountain and of a lake.)—202.

Ja'tila, p., "wearing matted hair." The Jatilas were Brahman ascetics. Buddha converted a tribe of them, and Kassapa, their chief, became one of his most prominent disciples.—62, 63, 64, 65.

Je'ta, the heir apparent to the kingdom of Sāvatthī.—76.

Je'tavana, a vihāra.—76, 77, 81, 168, 191, 195, 208, 215.

Jhā'na, p., Dhyā'na, skt., intuition, beatic vision, ecstasy, rapture, the result of samādhi. Buddha did not recommend trances as means of religious devotion, urging that deliverance can be obtained only by the recognition of the four noble truths and walking on the noble eightfold path, but he did not disturb those who took delight in ecstasies and beatific visions. Buddha's interpretation of the Dhyāna is not losing consciousness but a self-possessed and purposive eradication of egotism. There are four Dhyānas, the first being a state of joy and gladness born of seclusion full of investigation and reflexion; the second one, born of deep tranquillity without reflexion or investigation, the third one brings the destruction of passion, while the fourth one consists in pure equanimity, making an end of sorrow. [See Rhys Davids's B. pp. 175-176.] In the Fo-Sho-hing-tsang-king, the Dhyāna is mentioned twice only: first, III, 12, vv. 960-978, where Ārāda sets forth the doctrine of the four Dhyānas which is not approved of by Buddha, and secondly, at Buddha's death; when his mind is said to have passed through all the Dhyānas.—176, 249.

Ji'na, p. and skt., the Conqueror, an honorary title of Buddha. The Jains use the term with preference as an appellative of Vardhamāna whom they revere as their Buddha.—48.

Jī'vaka, p. and skt., physician to king Bimbisāra. According to tradition he was the son of king Bimbisāra and the courtesan Salavatī. We read in Mahāvagga VIII that after his birth he was exposed but saved; then he became a most famous physician and cured Buddha of a troublesome disease contracted by wearing cast off rags. He was an ardent disciple of Buddha and prevailed upon him to allow the Bhikkhus to wear lay robes.—89, 90, 91.

Jo'tikkha, p., name of a householder, son of Subhadda.—119.

Kālā'ma, p. and skt., (see Alāra).

Ka'nthaka, prince Siddhattha's horse.—25.

Kapilava'tthu, p., Kapilava'stu, skt., the capital of the Sakyas, the birthplace of Buddha.—7, 13, 77, 82, 86, 87.

Ka'rma, anglicised form of skt. stem-form ka'rman (nom. s. karma), the p. of which is ka'mmam. Action, work, the law of action, retribution, results of deeds previously done and the destiny resulting therefrom. Eitel defines karma as "that moral kernel [of any being] which alone survives death and continues in transmigration." Karma is a well-defined and scientifically exact term. Professor Huxley says, "In the theory of evolution, the tendency of a germ to develop according to a certain specific type, e.g., of the kidney bean seed to grow into a plant having all the characters of Phaseolus vulgaris is its 'karma.' It is 'the last inheritor and the last result' of all the conditions that have affected a line of ancestry which goes back for many millions of years to the time when life first appeared on earth." We read in the Anguttara Nikāya, Pancaka Nipāta: "My action (karma) is my possession, my action is my inheritance, my action is the womb which bears me, my action is the race to which I am akin [as the kidney-bean to its species], my action is my refuge." [See the article "Karma and Nirvāna" in Buddhism and Its Christian Critics, p. 131 ff.]— 29, 31, 32, 33, 86, 110, 115, 117, 118, 157, 172, 223, 225, 240.

Kā'sī, p., Ka's'i, skt., the old and holy name of Benares.—104 et seq., 192.

Ka'ssapa, p., Kā's'yapa, skt. (the etymology "He who swallowed fire," is now rejected), a name of three brothers, chiefs of the Jatilas, called after their residences, Uruvelā, Nadī, and Gayā. The name Kassapa applies mainly to Kāssapa of Uruvelā, one of the great pillars of the Buddhistic brotherhood, who took at once, after his conversion, a most prominent rank among Buddha's disciples. [Kassapa of Uruvelā is frequently identified with Mahā-Kassapa, the same who was president of the council at Rājagaha, but H. Dharmapala states, on the authority of the Anguttara Nikāya, that the two were altogether different persons.]—62-65, 119, 120, 163, 164, 254.

Kha'ndha, p., Ska'ndha, skt., elements; attributes of being, which are form, sensation, perception, discrimination, and consciousness.—30.

Kile'sa, p., Kle'śa, skt., error.

Ki'sā Go'tamī, p., Kri'sha Gau'tamī, skt., the slim or thin Gotamī. Name (i) of a cousin of Buddha, mentioned in Chap. VI, p. 16, (2) of the heroine in the parable of the mustard seed.—209, 210, 211.

Ko'lī, a little kingdom in the neighborhood of Kapilavatthu, the home of Yasodharā.—13.

Kond'añña, p., Kaundi'nya, skt., name of Buddha's first disciple, afterwards called Ājñā'ta Kaundi'nya in skt. and Aññā'ta Konda'ñña in p.—55, 56.

Ko'sala, p. and skt., name of a country.—75, 76, 77, 94, 104, 105, 139.

Kosa'mbī, p., Kausā'mbī, skt., a city.—100, 103, 187.

Kusinā'rā, p., Kusina'gara, skt., a town.—238, 239, 241, 249, 250.

Kūtada'nta, p. and skt., a Brahman chief in the village Dānamatī, also called Khānumat; is mentioned in Sp. Hardy's M.B., p. 289 and in S.B.E., Vol. XIX., p. 242 [Fo, v. 1682].—152-160. Cf. Rhys Davids's Dialogues, pp. 173-179.

Li'cchavi, p. and skt., the name of a princely family.—228, 231.

Lu'mbinī, skt., a grove named after a princess, its owner.—8.

Ma'gadha, p. and skt., name of a country.—65, 68, 70, 71, 90, 98, 111, 219, 223, 224.

Ma'gga, Mā'rga, skt., path; especially used in the Pāli phrase "Ariyo atthangiko maggo," the noble eightfold path, which consists of: right views, high aims, right speech, upright conduct, a harmless livelihood, perseverance in well-doing, intellectual activity, and earnest thought. [See S.B.E, Vol. XI, pp. 63 and 147.]

Mahārā'ja, the great king.—78.

Mahāse'tu, the great bridge. A name invented by the author of the present book to designate the importance of Christianity compared to the Hīnayāna and Mahāyāna of Buddhism.—ix, x.

Mahāyā'na, the great vehicle, viz., of salvation. Name of the Northern conception of Buddhism, comparing religion to a great ship in which men can cross the stream of Samsāra to reach the shore of Nirvāna.—ix, x.

Ma'lla, p. and skt., name of a tribe.—239, 241, 245, 246, 249, 250, 251.

Manasā'kata, p., Manasā'krita, skt., a village in Kosala.—139, 140, 142.

Mandā'ra, p. and skt., a flower of great beauty.—9.

Mā'ra, p. and skt., the Evil One, the tempter, the destroyer, the god of lust, sin, and death.—5, 9, 25, 34, 36, 39, 42, 43, 44, 79, 116, 117, 130, 131, 133, 171, 173, 205, 235.

Māra's daughters are always three in number but their names are variously given as Tanhā, Arati, Rati (Dh. 164), and Tanhā, Arati, Ragā (Ab. 44 etc.).—36, 258.

Mā'tali, p. and skt., name of a demon in the retinue of Yama.—198.

Māta'nga, p. and skt., literally, of low birth; the Matanga caste comprises mongrels of the lowest with higher castes.—196, 197.

Mā'thura, and skt., name of a place.—200.

Mā'yā, p. and skt., Buddha's mother. (See Māyā-devī.) The term "veil of Māyā," viz., the illusion of self, popularly known through Schopenhauer, does not refer to Buddha's mother, but to the Vedantic conception of māyā. The word means "charm, magic enhancement."—7, 91. The similarity of sound in the names Māyā and Maria is curious.

Māyā-de'vī, also called Mahā-Māyā, or simply Māyā, p. and skt., the wife of Suddhodana and mother of Buddha. She died in childbed, and Buddha ascends to heaven to preach to her the good law and the gospel of salvation.—7, 91.

Mette'yya, Maitre'ya, skt., etymology, "full of kindness"; the name of the Buddha to come.—241, 245.

Moggallā'na, p., Maudgalyā'yana, skt., one of the most prominent disciples of Buddha, a friend of Sāriputta.—70, 71, 85.

Mu'ni, skt. and p., a thinker, a sage; especially a religious thinker. Sakyamu'ni, the sage of the Sakyas, is Buddha.—26, 62, 103, 170, 171, 172.

Nadī'-Ka'ssapa, p., Nadī-Kā's'yapa, skt., brother of the great Kassapa of Uruvelā.—64.

Nā'dika, p. and skt., name of a village.—225.

Nā'ga, p. and skt., literally serpent. The serpent being regarded as a superior being, the word denotes a special kind of spiritual beings; a sage, a man of spiritual insight; any superior personality. Nāga kings, 9.

Nalagiri, name of an elephant.—111.

Nāla'ndā, p. and skt., a village near Rājagaha.—221, 223.

Nanda, p., Siddhattha's halfbrother, son of Pajāpatī.—86, 88.

Na'ndā, daughter of a chief of shepherds, also called Sujātā.—35.