"For a long time, Ānanda, thou hast been very near to me by thoughts and acts of such love as never varies and is beyond all measure. Thou hast done well, Ānanda! Be earnest in effort and thou too shalt soon be free from the great evils, from sensuality, from selfishness, from delusion, and from ignorance!"11

And Ānanda, suppressing his tears, said to the Blessed One: "Who shall teach us when thou art gone?"12

And the Blessed One replied: "I am not the first Buddha who came upon earth, nor shall I be the last. In due time another Buddha will arise in the world, a Holy One, a supremely enlightened One, endowed with wisdom in conduct, auspicious, knowing the universe, an incomparable leader of men, a master of angels and mortals. He will reveal to you the same eternal truths which I have taught you. He will preach his religion, glorious in its origin, glorious at the climax, and glorious at the goal, in the spirit and in the letter. He will proclaim a religious life, wholly perfect and pure; such as I now proclaim."13

Ānanda said: "How shall we know him?"14

The Blessed One said: "He will be known as Metteyya, which means 'he whose name is kindness.'"15

XCVII.

"Seeking the way, ye must exert yourselves and strive with diligence. It is not enough to have seen me! Walk as I have commanded you; free yourselves from the tangled net of sorrow. Walk in the path with steadfast aim.3

"A sick man may be cured by the healing power of medicine and will be rid of all his ailments without beholding the physician.4

"He who does not do what I command sees me in vain. This brings no profit. Whilst he who lives far off from where I am and yet walks righteously is ever near me.5

"A man may dwell beside me, and yet, being disobedient, be far away from me. Yet he who obeys the Dharma will always enjoy the bliss of the Tathāgata's presence."6

Then the mendicant Subhadda went to the sāla grove of the Mallas and said to the venerable Ānanda: "I have heard from fellow mendicants of mine, who were deep stricken in years and teachers of great experience: 'Sometimes and full seldom to Tathāgatas appear in the world, the holy Buddhas.' Now it is said that to-day in the last watch of the night, the final passing away of the samana Gotama will take place. My mind is full of uncertainty, yet have I faith in the samana Gotama and trust he will be able so to present the truth that I may become rid of my doubts. O that I might be allowed to see the samana Gotama!"7

When he had thus spoken the venerable Ānanda said to the mendicant Subhadda: "Enough! friend Subhadda. Trouble not the Tathāgata. The Blessed One is weary."8

Now the Blessed One overheard this conversation of the venerable Ānanda with the mendicant Subhadda. And the Blessed One called the venerable Ānanda, and said: "Ānanda! Do not keep out Subhadda. Subhadda may be allowed to see the Tathāgata. Whatever Subhadda will ask of me, he will ask from a desire for knowledge, and not to annoy me, and whatever I may say in answer to his questions, that he will quickly understand." 10

Then the venerable Ānanda said to Subhadda the mendicant: "Step in, friend Subhadda; for the Blessed One gives thee leave."11

When the Blessed One had instructed Subhadda, and aroused and gladdened him with words of wisdom and comfort, Subhadda said to the Blessed One:12

"Glorious Lord, glorious Lord! Most excellent are the words of thy mouth, most excellent! They set up that which has been overturned, they reveal that which has been hidden. They point out the right road to the wanderer who has gone astray. They bring a lamp into the darkness so that those who have eyes to see can see. Thus, Lord, the truth has been made known to me by the Blessed One and I take my refuge in the Blessed One, in the Truth, and in the Order. May the Blessed One accept me as a disciple and true believer, from this day forth as long as life endures."13

And Subhadda, the mendicant, said to the venerable Ānanda: "Great is thy gain, friend Ānanda, great is thy good fortune, that for so many years thou hast been sprinkled with the sprinkling of discipleship in this brotherhood at the hands of the Master himself!"14

Now the Blessed One addressed the venerable Ānanda, and said: "It may be, Ānanda, that in some of you the thought may arise, 'The word of the Master is ended, we have no teacher more!' But it is not thus, Ānanda, that you should regard it. It is true that no more shall I receive a body, for all future sorrow has now forever passed away. But though this body will be dissolved, the Tathāgata remains. The truth and the rules of the order which I have set forth and laid down for you all, let them, after I am gone, be a teacher unto you. When I am gone, Ānanda, let the order, if it should so wish, abolish all the lesser and minor precepts."15

Then the Blessed One addressed the brethren, and said: "There may be some doubt or misgiving in the mind of a brother as to the Buddha, or the truth, or the path. Do not have to reproach yourselves afterwards with the thought, 'We did not inquire of the Blessed One when we were face to face with him.' Therefore inquire now, O brethren, inquire freely."16

And the brethren remained silent.17

Then the venerable Ānanda said to the Blessed One: "Verily, I believe that in this whole assembly of the brethren there is not one brother who has any doubt or misgiving as to the Buddha, or the truth, or the path!"18

Said the Blessed One: "It is out of the fullness of faith that thou hast spoken, Ānanda! But, Ānanda, the Tathāgata knows for certain that in this whole assembly of the brethren there is not one brother who has any doubt or misgiving as to the Buddha, or the truth, or the path! For even the most backward, Ānanda, of all these brethren has become converted, and is assured of final salvation."19

Then the Blessed One addressed the brethren and said: "If ye now know the Dharma, the cause of all suffering, and the path of salvation, O disciples, will ye then say: 'We respect the Master, and out of reverence for the Master do we thus speak?'"20

The brethren replied: "That we shall not, O Lord."21

And the Holy One continued:22

"Of those beings who live in ignorance, shut up and confined, as it were, in an egg, I have first broken the eggshell of ignorance and alone in the universe obtained the most exalted, universal Buddhahood. Thus, O disciples, I am the eldest, the noblest of beings.23

"But what ye speak, O disciples, is it not even that which ye have yourselves known, yourselves seen, yourselves realised?"24

Ānanda and the brethren said: "It is, O Lord."25

Once more the Blessed One began to speak: "Behold now, brethren," said he, "I exhort you, saying, 'Decay is inherent in all component things, but the truth will remain forever!' Work out your salvation with diligence!" This was the last word of the Tathāgata. Then the Tathāgata fell into a deep meditation, and having passed through the four jhānas, entered Nirvāna.26

When the Blessed One entered Nirvāna there arose, at his passing out of existence, a mighty earthquake, terrible and awe-inspiring: and the thunders of heaven burst forth, and of those of the brethren who were not yet free from passions some stretched out their arms and wept, and some fell headlong on the ground, in anguish at the thought: "Too soon has the Blessed One died! Too soon has the Happy One passed away from existence! Too soon has the Light of the world gone out!"27

Then the venerable Anuruddha exhorted the brethren and said: "Enough, my brethren! Weep not, neither lament! Has not the Blessed One formerly declared this to us, that it is in the very nature of all things near and dear unto us, that we must separate from them and leave them, since everything that is born, brought into being, and organized, contains within itself the inherent necessity of dissolution? How then can it be possible that the body of the Tathāgata should not be dissolved? No such condition can exist! Those who are free from passion will bear the loss, calm and self-possessed, mindful of the truth he has taught us."28

And the venerable Anuruddha and the venerable Ānanda spent the rest of the night in religious discourse.29

Then the venerable Anuruddha said to the venerable Ānanda: "Go now, brother Ānanda, and inform the Mallas of Kusinārā saying, 'The Blessed One has passed away: do, then, whatsoever seemeth to you fit!'"30

And when the Mallas had heard this saying they were grieved, and sad, and afflicted at heart. 31

Then the Mallas of Kusinārā gave orders to their attendants, saying, "Gather together perfumes and garlands, and all the music in Kusinārā!" And the Mallas of Kusinārā took the perfumes and garlands, and all the musical instruments, and five hundred garments, and went to the sāla grove where the body of the Blessed One lay. There they passed the day in paying honor and reverence to the remains of the Blessed One, with hymns, and music, and with garlands and perfumes, and in making canopies of their garments, and preparing decorative wreaths to hang thereon. And they burned the remains of the Blessed One as they would do to the body of a king of kings.32

When the funeral pyre was lit, the sun and moon withdrew their shining, the peaceful streams on every side were torrent-swollen, the earth quaked, and the sturdy forests shook like aspen leaves, whilst flowers and leaves fell untimely to the ground, like scattered rain, so that all Kusinārā became strewn knee-deep with mandāra flowers raining down from heaven.33

When the burning ceremonies were over, Devaputta said to the multitudes that were assembled round the pyre:34

"Behold, O brethren, the earthly remains of the Blessed One have been dissolved, but the truth which he has taught us lives in our minds and cleanses us from all error.35

"Let us, then, go out into the world, as compassionate and merciful as our great master, and preach to all living beings the four noble truths and the eightfold path of righteousness, so that all mankind may attain to a final salvation, taking refuge in the Buddha, the Dharma, and the Sangha."36

And when the Blessed One had entered into Nirvāna, and the Mallas had burned the body with such ceremonies as would indicate that he was the great king of kings, ambassadors came from all the empires that at the time had embraced his doctrine, to claim a share of the relics; and the relics were divided into eight parts and eight dāgobas were erected for their preservation. One dāgoba was erected by the Mallas and seven others by the seven kings of those countries, whose people had taken refuge in the Buddha.37

CONCLUSION.

XCVIII.

"Our great Master used to say to the brethren: 'O bhikkhus! after my final entrance into Nirvāna you must reverence and obey the law. Regard the law as your master. The law is like unto a light that shines in the darkness, pointing out the way; it is also like unto a precious jewel to gain which you must shun no trouble, and be ready to bring any sacrifice, even, should it be needed, your own fives. Obey the Dharma which I have revealed to you; follow it carefully and regard it in no way different from myself.'3

"Such were the words of the Blessed One.4

"The law, accordingly, which the Buddha has left us as a precious inheritance has now become the visible body of the Tathāgata. Let us, therefore, revere it and keep it sacred. For what is the use of erecting dāgobas for relics, if we neglect the spirit of the Master's teachings?"5

And Anuruddha arose and said:6

"Let us bear in mind, O brethren, that Gotama Siddhattha has revealed the truth to us. He was the Holy One and the Perfect One and the Blessed One, because the eternal truth had taken abode in him.7

"The Tathāgata taught us that the truth existed before he was born into this world, and will exist after he has entered into the bliss of Nirvāna.8

"The Tathāgata said:9

"'The truth is omnipresent and eternal, endowed with excellencies innumerable, above all human nature, and ineffable in its holiness.'10

"Now, let us bear in mind that not this or that law which is revealed to us in the Dharma is the Buddha, but the entire truth, the truth which is eternal, omnipresent, immutable, and most excellent.11

"Many regulations of the Sangha are temporary; they were prescribed because they suited the occasion and were needed for some transient emergency. The truth, however, is not temporary.12

"The truth is not arbitrary nor a matter of opinion, but can be investigated, and he who earnestly searches for the truth will find it.13

"The truth is hidden to the blind, but he who has the mental eye sees the truth. The truth is Buddha's essence, and the truth will remain the ultimate standard by which we can discern false and true doctrines. 14

"Let us, then, revere the truth; let us inquire into the truth and state it, and let us obey the truth. For the truth is Buddha our Master, our Teacher, our Lord."15

And Kassapa rose and said:16

"Truly thou hast spoken well, O brother Anuruddha. Neither is there any conflict of opinion on the meaning of our religion. For the Blessed One possesses three personalities, and every one of them is of equal importance to us.17

"There is the Dharma Kāya. There is the Nirmāna Kāya. There is the Sambhoga Kāya.18

"Buddha is the all-excellent truth, eternal, omnipresent, and immutable. This is the Sambhoga Kāya which is in a state of perfect bliss.19

"Buddha is the all-loving teacher assuming the shape of the beings whom he teaches. This is the Nirmāna Kāya, his apparitional body.20

"Buddha is the all-blessed dispensation of religion. He is the spirit of the Sangha and the meaning of the commands which he has left us in his sacred word, the Dharma. This is the Dharma Kāya, the body of the most excellent law.21

"If Buddha had not appeared to us as Gotama Sakyamuni, how could we have the sacred traditions of his doctrine? And if the generations to come did not have the sacred traditions preserved in the Sangha, how could they know anything of the great Sakyamuni? And neither we nor others would know anything about the most excellent truth which is eternal, omnipresent, and immutable.22

"Let us then keep sacred and revere the traditions; let us keep sacred the memory of Gotama Sakyamuni, so that people may find the truth; for he whose spiritual eye is open will discover it, and it is the same to every one who possesses the comprehension of a Buddha to recognize it and to expound it." 23

Then the brethren decided to convene a synod in Rājagaha in order to lay down the pure doctrines of the Blessed One, to collect and collate the sacred writings, and to establish a canon which should serve as a source of instruction for future generations.24

XCIX.

And reason came forth in the struggle for life. Reason began to guide the instinct of self, and reason took the sceptre of the creation and overcame the strength of the brutes and the power of the elements. Yet reason seemed to add new fuel to the flame of hatred, increasing the turmoil of conflicting passions; and brothers slew their brothers for the sake of satisfying the lust of a fleeting moment. And the truth repaired to the domains of reason, but in all its recesses no place was found where the truth could abide in all its glory.3

Now reason, as the helpmate of self, implicated all living beings more and more in the meshes of lust, hatred, and envy, and from lust, hatred, and envy the evils of wrongdoing originated. Men broke down under the burdens of life, until the saviour appeared, the great Buddha, the Holy Teacher of men and gods.4

And the Buddha taught men the right use of sentiency, and the right application of reason; and he taught men to see things as they are, without illusions, and they learned to act according to truth. He taught righteousness and thus changed rational creatures into humane beings, just, kind-hearted, and faithful. And now at last a place was found where the truth might abide in all its glory, and this place is the heart of mankind.5

Buddha, O Blessed One, O Holy One, O Perfect One, thou hast revealed the truth, and the truth has appeared upon earth and the kingdom of truth has been founded.6

There is not room for truth in space, infinite though it be.7

There is not room for truth in sentiency, neither in its pleasures nor in its pains; sentiency is the first footstep of truth, but there is not room in it for the truth, though sentiency may beam with the blazing glow of beauty and life.8

Neither is there any room for truth in rationality. Rationality is a two-edged sword and serves the purpose of love equally as well as the purpose of hatred. Rationality is the platform on which the truth standeth. No truth is attainable without reason. Nevertheless, in mere rationality there is no room for truth, though it be the instrument that masters the things of the world. 9

The throne of truth is righteousness; and love and justice and good-will are its ornaments.10

Righteousness is the place in which truth dwells, and here in the hearts of mankind aspiring after the realization of righteousness, there is ample space for a rich and ever richer revelation of the truth.12

This is the Gospel of the Blessed One. This is the revelation of the Enlightened One. This is the bequest of the Holy One.13

Those who accept the truth and have faith in the truth, take refuge in the Buddha, the Dharma, and the Sangha.14

Receive us, O Buddha, as thy disciples from this day hence, so long as our life lasts.15

Comfort, O holy Teacher, compassionate and all-loving, the afflicted and the sorrow-laden, illumine those who go astray, and let us all gain more and more in comprehension and in holiness.16

The truth is the end and aim of all existence, and the worlds originate so that the truth may come and dwell therein.17

Those who fail to aspire for the truth have missed the purpose of life.18

Blessed is he who rests in the truth, for all things will pass away, but the truth abideth forever.19

The world is built for the truth, but false combinations of thought misrepresent the true state of things and bring forth errors.20

Errors can be fashioned as it pleases those who cherish them; therefore they are pleasant to look upon, but they are unstable and contain the seeds of dissolution.21

Truth cannot be fashioned. Truth is one and the same; it is immutable.22

Truth is above the power of death; it is omnipresent, eternal, and most glorious. 23

Illusions, errors, and lies are the daughters of Māra, and great power is given unto them to seduce the minds of men and lead them astray upon the path of evil.24

The nature of delusions, errors, and lies is death; and wrong-doing is the way to perdition.25

Delusions, errors, and lies are like huge, gaudy vessels, the rafters of which are rotten and wormeaten, and those who embark in them are fated to be shipwrecked.26

There are many who say: "Come error, be thou my guide," and when they are caught in the meshes of selfishness, lust, and evil desires, misery is begot.27

Yet does all life yearn for the truth and the truth only can cure our diseases and give peace to our unrest.28

Truth is the essence of life, for truth endureth beyond the death of the body. Truth is eternal and will still remain even though heaven and earth shall pass away.29

There are not different truths in the world, for truth is one and the same at all times and in every place.30

Truth teaches us the noble eightfold path of righteousness, and it is a straight path easily found by the truth-loving. Happy are those who walk in it.31

C.

All the Buddhas are wonderful and glorious.
There is not their equal upon earth.
They reveal to us the path of life.
And we hail their appearance with pious reverence.1

All the Buddhas teach the same truth.
They point out the path to those who go astray.
The Truth is our hope and comfort.
We gratefully accept its illimitable light.2

Ah the Buddhas are one in essence,
Which is omnipresent in all modes of being,
Sanctifying the bonds that tie all souls together,
And we rest in its bliss as our final refuge.3

TABLE OF REFERENCE.

[list of abbr. in this table follows here]

THE GOSPEL OF BUDDHA CHAPTER AND VERSE (Gospel): I-III
Sources: EA
Parallelisms: —

Gospel: Descent from heaven omitted
Sources: LV; rGya, iii-iv
Parallelisms: Klopstock's Messias Gesang I

Gospel: IV
Sources: Fo, vv. 1-147
Parallelisms: —

Gospel: IV, 6
Sources: BSt, p. 64
Parallelisms: Mark vii, 32, 37; Matth. xi, 5

Gospel: IV, 9
Sources: Fo, vv. 22-24
Parallelisms: Matth. ii, 1

Gospel: IV, 12
Sources: Fo, vv. 39-40
Parallelisms: Luke ii, 36

Gospel: IV, 17
Sources: RB 150; RHB 52
Parallelisms: Pseudo Matth. 23

Gospel: IV, 27
Sources: Fo, v. 147
Parallelisms: Luke ii, 52

Gospel: Omitted
Sources: RHB, pp. 103-108
Parallelisms: Matth. ii, 16

Gospel: V
Sources: HM, p. 156; RB, p. 83; rGya, xii
Parallelisms: —

Sources: Fo, vv. 152-156
Parallelisms: Luke ii, 46-47

Gospel: V, 9
Sources: Fo, v. 164
Parallelisms: Matth. iii, 16

Gospel: VI
Sources: Fo, vv. 191-322
Parallelisms: —

Gospel: VI, 19-20
Sources: BSt, pp. 79-80; RB, p. 23
Parallelisms: Luke xi, 27-28

Gospel: VII
Sources: Fo, vv. 335-417
Parallelisms: —

Gospel: VII, 7
Sources: BSt, p. 5-6
Parallelisms: —

Gospel: VII, 18-19
Sources: BSt, p. 18
Parallelisms: Matt. xxiv, 35; Luke xxi, 33; Luke xvi, 17

Gospel: VII, 23-24
Sources: BSt, p. 84
Parallelisms: Luke iv, 5-8 [see also Matth. iv, 1-7 and Mark i, 13]

Gospel: VIII
Sources: Fo, vv. 778-918
Parallelisms: —

Gospel: VIII, 15
Sources: DP, v. 178
Parallelisms: —

Gospel: IX
Sources: Fo, vv. 919-1035; Cf. "Arāda and Udraka" in Rhys Davids's Dialogue
Parallelisms: Compare the results of modern psychology

Gospel: IX, 6
Sources: MV. 1, 6, Secs. 36-38 [SB, xiii, p. 100]
Parallelisms: —

Gospel: IX, 14
Sources: QKM, pp. 83-86
Parallelisms: Evolution theory

Gospel: IX, 15
Sources: QKM,p. 133
Parallelisms: —

Gospel: IX, 16
Sources: QKM, p. 111
Parallelisms: —

Gospel: X
Sources: Fo, vv. 1000-1023
Parallelisms: —

Gospel: X, 4, 5
Sources: SN, vv. 425, 439; SN, v. 445
Parallelisms: Luke iv, 2-4; John iii, 46

Gospel: X, 11
Sources: Fo, vv. 1024; Fo, vv. 1222-1224
Parallelisms: Luke vii, 19; Matth ii, 3

Gospel: XI [See LXXXIX, 1-6]
Sources: Fo, vv. 1026-1110
Parallelisms: Luke iv, 2; Matth. iv, 1-7; Mark i, 13

Gospel: XII
Sources: Fo, vv. 1111-1199
Parallelisms: —

Gospel: XII, 8
Sources: QKM, p. 79; SDP, vii [SB, xxi, p. 172]
Parallelisms: —

Gospel: XII, 11-15
Sources: SDP, iii [SB, xxi, p. 90]; MV, i, 6 Secs. 19-28; Cf. OldG, pp. 227-228, OldE, p. 211; RhDB, pp. 106-107
Parallelisms: —

Gospel: XII, 16
Sources: BSt, pp. 103-104; Cf. DP, pp. 153-154; Db, p. 12
Parallelisms: —

Gospel: XII, 20
Sources: rGya, 355
Parallelisms: Matth. v, 3-11

Gospel: XIII
Sources: MV, i, 4
Parallelisms: —

Gospel: XIV
Sources: MV, i, 5
Parallelisms: —

Gospel: XIV, 2
Sources: MV, i, 3, Sec. 4
Parallelisms: —

Gospel: XIV, 14
Sources: MPN, iii, 44, 45; Cf. W, p. 87
Parallelisms: —

Gospel: XV
Sources: Fo, vv. 1200-1217; MV, i, 6, Secs. 1-9
Parallelisms: —

Gospel: XVI
Sources: Fo, vv. 1217-1279; MV, i, 6, Secs. 10-47
Parallelisms: —

Gospel: XVI, 5
Sources: SN, v. 248
Parallelisms: —

Gospel: XVI, 6
Sources: RhDB p. 131
Parallelisms: —

Gospel: XVI, 7
Sources: SN, v. 241
Parallelisms: Matth. xv, 10

Gospel: XVII
Sources: MV, i, 6, Sec. 10-47
Parallelisms: —

Gospel: XVII, 10-12
Sources: Saniyuttaka Nikāya, vol. iii, fol. sā, quoted by OldG, p. 364; OldE, p. 339
Parallelisms: —

Gospel: XVII, 13-18
Sources: MV, i, 11
Parallelisms: —

Sources: Fo, vv. 1297-1300
Parallelisms: Luke ix, 1-6; Luke x, 1-24

Gospel: XVII, 15
Sources: QKM, p. 264
Parallelisms: Matth. v, 16

Sources: QKM, p. 266
Parallelisms: Matth. vii, 6

Gospel: XVIII
Sources: MV, 1, 7; 8, 9; Fo, vv. 1280-1296
Parallelisms: John iii, 2

Gospel: XVIII, 8
Sources: Fo, vv. 1289-1290
Parallelisms: —

Gospel: XVIII, 10
Sources: Fo, v. 1292
Parallelisms: —

Gospel: XIX
Sources: Fo, vv. 1300-1334; MV, 1, 20-21
Parallelisms: —

Gospel: XX
Sources: Fo, vv. 1335-1379; MV, 1, 22
Parallelisms: —

Gospel: XX, 19-20
Sources: SN, v. 148; Metta Sutta. [An often quoted sentence. RhDB, p. 109, Hardy, "Legends and Theories of the Buddhas," p. 212]
Parallelisms: —

Gospel: XX, 23
Sources: RhDB, p. 62
Parallelisms: —

Gospel: XX, 28
Sources: Fo, v. 1733
Parallelisms: —

Gospel: XXI
Sources: Fo, vv. 1380-1381; MV, 1, 22, Secs. 15-18
Parallelisms: Matth. xxi, 1-11; Mark. xi, 1-10; Luke xix, 28-38; John xii, 12-15

Gospel: XXII
Sources: Fo, vv. 1382-1433; MV 1, 23-24; W, p. 89
Parallelisms: —

Gospel: XXII, 3-5
Sources: MV, 1, 23, Secs. 13-14
Parallelisms: — Matth. xxi, 9; Mark xi, 9; John xii, 13

Gospel: XXIII, 10-20
Sources: EA
Parallelisms: —

Gospel: XXIV
Sources: Fo, vv. 1496-1521
Parallelisms: —

Gospel: XXV, 4
Sources: Fo, vv. 1516-1517
Parallelisms: Acts xx, 35

Gospel: XXV
Sources: Fo, vv. 1522-1533, 1611-1671
Parallelisms: —

Gospel: XXVI, 1-7
Sources: AN, iii, 134.
Parallelisms: Compare the results of modern psychology

Gospel: XXVI, 8-13
Sources: US, p. 112; W, p. xiv
Parallelisms: —

Gospel: XXVII
Sources: Fo, vv. 1534-1610; HM, p. 204
Parallelisms: —

Gospel: XXVIII
Sources: HM, p. 203 et seqq.; BSt, pp. 125-126
Parallelisms: —

Gospel: XXIX
Sources: MV, i, 54; HM, 208-209
Parallelisms: —

Gospel: XXX
Sources: MV, viii, 23-36 [SB, xvii, pp. 193-194]
Parallelisms: —

Gospel: XXXI
Sources: Fo vv. 1672-1673
Parallelisms: —

Gospel: XXXII
Sources: HM, pp. 353-354
Parallelisms: —

Gospel: XXXII, 4-6
Sources: W, pp. 443-444
Parallelisms: —

Gospel: XXXIII
Sources: S42S; Fo, vv. 1757-1766; Bf, p. 153
Parallelisms: Matth. v, 28

Gospel: XXXIII, 9-11
Sources: Fo vv. 1762-1763
Parallelisms: Eph. vi, 13-17

Sources: Fo, vv. 1763
Parallelisms: Mark ix, 47; Matth. v, 29; Matth. xviii, 9

Gospel: XXXIV
Sources: MV, viii, 15. [SB, xvii, pp. 219-225.]
Parallelisms: —

Gospel: XXXIV, 24 [Last part of the verse.]
Sources: Bgt, p. 211
Parallelisms: Luke viii, 2; Matth. xiii, 24-27

Gospel: XXXV
Sources: MV, ii
Parallelisms: —

Gospel: XXXVI
Sources: MV, x, 1, 2, Sec. 1-2; Sec. 20; C, vol iii, p. 139
Parallelisms: —

Gospel: XXXVII
Sources: MV, x, 5-6, 2 Sec. 3-20
Parallelisms: —

Gospel: XXXVIII
Sources: MV, v, 4
Parallelisms: —

Gospel: XXXVIII, 3
Sources: BSt, p. 311
Parallelisms: —

Gospel: XXXVIII, 5
Sources: MV, v, 4, 2 [SB, xvii, p. 18]
Parallelisms: Matth. v, 46-47

Gospel: XXXIX
Sources: Fo, vv. 1713-1734; HM, pp. 337-340
Parallelisms: —

Gospel: XXXIX, 4
Sources: BSt, p. 200
Parallelisms: —

Gospel: XXXIX, 7
Sources: DP, v. 227; SB, x, p. 58 (cf. ChD, p. 122)
Parallelisms: Matth. xi, 16, 19

Gospel: XL
Sources: V, xviii, xx; W, pp. 184-186
Parallelisms: —

Gospel: XLI
Sources: MV, vi, 29 [SB, xvii, pp. 104-105.]
Parallelisms: —

Gospel: XLI, 12-13
Sources: Metta Sutta; SN v. 148. [Cf. RhDB, p. 109]
Parallelisms: —

Gospel: XLII
Sources: RB, pp. 68-69. [Cf. RhDB, p. 71 and OldG, 376-378.]
Parallelisms: Mark iii, 14; Luke ix, 2

Sources: Bgt, 212
Parallelisms: Matth. xiii, 3 et seq.; Mark iv, 3-20

Gospel: XLIV
Sources: TPN, p. 129
Parallelisms: —

Gospel: XLV
Sources: TPN, pp. 22-23 and p. 25
Parallelisms: —

Gospel: XLVI
Sources: S42S, 4
Parallelisms: —

Gospel: XLVII
Sources: SDP, x, xiii, xxvii
Parallelisms: —

Gospel: XLVII, 23
Sources: SDP, xxiv, 22. [SB, xxi, p. 416.]
Parallelisms: —

Gospel: XLVIII
Sources: DP in SB, x
Parallelisms: —

Gospel: XLVIII, 36-37
Sources: DP, v. 5
Parallelisms: Matth. v, 44

Gospel: XLVIII, 46
Sources: SN, vv. 784-785, 885-888, 834 [SB, x, 149, 159, 169.]
Parallelisms: Matth. xi, 29-30

Gospel: XLVIII, 47
Sources: DP, v. 275
Parallelisms: II Cor. vii, 7

Gospel: XLVIII, 55
Sources: DP, v. 387
Parallelisms: —

Gospel: XLIX
Sources: SB, xi, pp. 157-203
Parallelisms: —

Gospel: XLIX, 17
Sources: SB, xi, pp. 173-174
Parallelisms: Matth. xv, 14

Gospel: L
Sources: SSP, pp. 297-320 [Cf. RhDB, 143.]
Parallelisms: —

Gospel: LI, 1-14; LI, 31-75
Sources: MV, vi, 31. [SB, xvii, pp. 108-113.]
Parallelisms: —

Gospel: LI, 15-30
Sources: EA [cf. QKM, pp. 254-257]
Parallelisms: —

Gospel: LII
Sources: EA [cf. CBS, p. 15 and also MV, v]
Parallelisms: —

Gospel: LIII
Sources: Compiled from HM, pp. 280 et seq.; Fo, v. 1682, 1683; W, p. 219; and QKM, pass.
Parallelisms: —

Gospel: LIII, 18-23a
Sources: QKM, p. 120
Parallelisms: —

Gospel: LIII, 23b
Sources: QKM, p. 148
Parallelisms: John iii, 8

Gospel: LIII, 26-27
Sources: QKM, p. 67
Parallelisms: —

Gospel: LIII, 29-32
Sources: QKM, pp. 73-74
Parallelisms: —

Gospel: LIII, 47-59
Sources: QKM, pp. 63, 83-86
Parallelisms: —

Gospel: LIII, 53
Sources: US and W, motto
Parallelisms: —

Gospel: LIV, 1-2
Sources: Fo, vv. 1208, 1228
Parallelisms: Matth. v, 3-11

Gospel: LIV, 3
Sources: Brahmajāla Sutta, quoted by RhDB, p. 99
Parallelisms: John xvi, 16; Matth. xxiv, 23

Gospel: LIV, 4
Sources: Gospel: QKM, p. 114
Parallelisms: —

Gospel: LIV, 5
Sources: Fo, v. 1231
Parallelisms: —

Gospel: LIV, 6-8
Sources: rGya, p. 372
Parallelisms: Matth. xi, 28

Gospel: LIV, 9
Sources: S42S, 16
Parallelisms: —

Gospel: LIV, 10
Sources: QKM, p. 110
Parallelisms: John xiv, 6; John xviii, 37

Gospel: LV
Sources: SDP, v
Parallelisms: —

Gospel: LVI
Sources: Mahā Rāhula Sutta
Parallelisms: —

Gospel: LVII
Sources: S42S
Parallelisms: —

Gospel: LVIII
Sources: Buddhist Catena
Parallelisms: —

Gospel: LIX
Sources: SN, pp. 58-62; p, 25; p. 147; p. 54; MV, i, 3, Sec. 4 [cf. OldE, p. 118]; Nidhikanda Sutta, quoted by RhDB, p. 127
Parallelisms: Matth. vi, 20

Gospel: LX, 7-8
Sources: RhDB, p. 156
Parallelisms: —

Gospel: LX, 12
Sources: Beal, Buddhism of China, chap, xii
Parallelisms: —

Gospel: LX, 18-23
Sources: RhDB, p. 170
Parallelisms: —

Gospel: LX, 27-28
Sources: EH
Parallelisms: —

Gospel: LX, 29
Sources: QKM, p. 127
Parallelisms: —

Gospel: LX, 31
Sources: RhDB, pp. 175-176
Parallelisms: —

Gospel: LX, 33
Sources: RhDB,p. 173
Parallelisms: —

Gospel: LXI
Sources: MPN, 111, 22. [SB, xx, p. 48-49.]
Parallelisms: —

Gospel: LXI, 3-5
Sources: Chullavaggaxx, 1-4. [SB, xx, 301-305]
Parallelisms: Matth. v, 13

Gospel: LXI, 6-9
Sources: Sutra Dsauglun [cf. R. Seydel "Das Ev. v. Jesu in s. Verb. z. Buddha-Sage" pp. 184-185]
Parallelisms: Matth. v, 1-2

Gospel: LXII
Sources: EA
Parallelisms: —

Gospel: LXIII
Sources: See OC, xvii, pp. 353-354
Parallelisms: —

Gospel: LXIII, 7-9
Sources: Ug, vii, 14 seq.
Parallelisms: Matth. xxv, 14 et seq.

Gospel: LXIV
Sources: DP, v
Parallelisms: —

Gospel: LXV
Sources: SDP, iv
Parallelisms: Luke xv, 11 et seq.

Gospel: LXVI
Sources: BSt, pp. 211, 299. [See PT, 11, 58.]
Parallelisms: —

Gospel: LXVII
Sources: BSt, pp. 315 et seq.
Parallelisms: —

Gospel: LXVIII
Sources: ChD, pp. 88-89
Parallelisms: —

Gospel: LXVIII, 6
Sources: ChD
Parallelisms: Mark xii, 42-44

Gospel: LXIX
Sources: ChD, p. 46
Parallelisms: The Story of Diogenes and his Lantern

Gospel: LXX
Sources: ChD, p. 134
Parallelisms: —

Gospel: LXXI
Sources: Bgp, pp. 107 et seq.
Parallelisms: —

Gospel: LXXII
Sources: ChD, p. 77
Parallelisms: Luke xii, 20

Gospel: LXXIII
Sources: BSt, p. 147
Parallelisms: —

Gospel: LXXIII, 15
Sources: BSt
Parallelisms: Exodus xvii, 6

Gospel: LXXIV
Sources: SN, pp. 11-15
Parallelisms: Matth. xiii, 3 et seq.; Mark iv, 14

Gospel: LXXV
Sources: SN, pp. 20 et seq.
Parallelisms: —

Gospel: LXXVI
Sources: Bf, p. 205.
Parallelisms: John v, 5 et seq.

Gospel: LXXVII
Sources: HM, pp. 317-319
Parallelisms: —

Gospel: LXXVIII, LXXIX
Sources: Jātaka Tales
Parallelisms: —

Gospel: LXXX
Sources: Bf, pp. 146 et seq.
Parallelisms: —

Gospel: LXXXI
Sources: Fu-Pen-Hing-tsi-King, tr. by S. Beal
Parallelisms: —

Gospel: LXXXI, 7-10
Sources: EA
Parallelisms: John ii, 1 et seq.

Gospel: LXXXII
Sources: MV, i, 14
Parallelisms: —

Gospel: LXXXIII
Sources: ChD, p. 130 et seq.
Parallelisms: —

Gospel: LXXXIII, 5
Sources: BP, p. 16
Parallelisms: —

Gospel: LXXXIII, 5, 6, 9
Sources: ChD and SS
Parallelisms: Matth. xxii, 30

Gospel: LXXXIV, 1-14
Sources: BP, pp. 98 et seqq.
Parallelisms: Greek versions quoted by Jacob H. Thiessen, LKG.

Gospel: LXXXIV, 15-28
Sources: SB, x, p. 106
Parallelisms: —

Gospel: LXXXV
Sources: ChD, pp. 50-51
Parallelisms: Matth. v. 25, 29

Gospel: LXXXV, 6
Sources: ChD, cf OC No. 470
Parallelisms: Rom. iii, 28

Gospel: LXXXVI
Sources: ChD, pp. 94-98
Parallelisms: —

Gospel: LXXXVII
Sources: C, ii p. 262
Parallelisms: —

Gospel: LXXXVIII
Sources: MPN, i [SB, xi, p. 1 et seqq.]
Parallelisms: —

Gospel: LXXXIX
Sources: MPN, i, 19, 22; MV, vi, 28
Parallelisms: —

Gospel: XC
Sources: MPN, i, 16
Parallelisms: —

Gospel: XCI
Sources: MPN, ii, 9
Parallelisms: —

Gospel: XCI, 6
Sources: MPN
Parallelisms: 1 Cor. 15, 55

Gospel: XCII
Sources: MPN, 11, 12-24; Fo, vv. 1749-1753, 1768-1782
Parallelisms: —

Gospel: XCIII
Sources: MPN, ii, 27-35
Parallelisms: —

Gospel: XCIV, 1
Sources: BSt,p. 84
Parallelisms: See Matth. iv, 1 and Mark i, 13

Gospel: XCIV, 2-13
Sources: MPN, iii, 46-63
Parallelisms: —

Gospel: XCV
Sources: MPN, iv, 14-57
Parallelisms: —

Gospel: XCV, 6
Sources: MPN, iv, 25
Parallelisms: John xix, 28

Gospel: XCV, 14-22
Sources: MPN, iv, 47-52
Parallelisms: Matth. xxvii, 2; Mark ix, 2

Gospel: XCVI
Sources: MPN, v, 1-14, concerning Metteyya see EH s.v. RhDB, pp. 180, 200; OldG, p. 153, etc.
Parallelisms: John xiv, 26

Gospel: XCVII
Sources: MPN, v, 52-69, and vi; Fo, vv. 2303-2310
Parallelisms: —

Gospel: XCVII, 19-20; XCVII, 23-24
Sources: Mahātanhāsamkhaya-Sutta, Majjhima Nikāya, vol. 1, p. 263, quoted by OldG, p. 349, E, p. 325.
Parallelisms: —

Gospel: XCVII, 22
Sources: Suttavibbanga, Parājika 1, pp. 1, 4 quoted by OldG, p. 349, E, p. 325
Parallelisms: 1 Cor. xv, 20

Gospel: XCVIII
Sources: EA, embodying later traditions, see EH and almost any other work on Buddhism.
Parallelisms: The Christian Trinity dogma

Gospel: XCIX
Sources: EA
Parallelisms: —

Gospel: C
Sources: EA, in imitation of a formula at present in use among Northern Buddhists
Parallelisms: —

ABBREVIATIONS IN THE TABLE OF REFERENCE.

Bgt.—The Life or Legend of Gautama, by the R. Rev. P. Bigandet.

BL.—Buddhist Literature in China by Samuel Beal.

Bf.—Buddhaghosha's Parables. Translated by T. Rogers, London, 1870.

BSt.—Buddhist Birth Stories or Jātaka Tales. Translated by Rhys Davids.

C.—The Jātaka edited by Prof. E.B. Cowell, Cambridge.

CBS.—A Catena of Buddhist Scriptures from the Chinese by Samuel Beal. London, 1871.

ChD.—[Chinese Dhammapada.] Texts from the Buddhist Canon, commonly known as Dhammapada. Translated by S. Beal, London and Boston, 1878.

Dh.—The Dharma, or The Religion of Enlightenment by Paul Carus. 5th ed. Chicago, 1907.

DP.—The Dhammapada. Translated from Pāli by F. Max Müller, Vol. X, Part I, of the Sacred Books of the East. Oxford, 1881.

EA.—Explanatory Addition.

EH.—Handbook of Chinese Buddhism, by Ernest J. Eitel. London, 1888.

Fo.—The Fo-Sho-Hing-Tsan-King. A Life of Buddha by Asvaghosha, translated from Sanskrit into Chinese by Dharmarakhsha, A.D. 420, and from Chinese into English by Samuel Beal. Vol. XIX of the Sacred Books of the East. Oxford, 1883.

G.—Reden Gotamo's by Karl Eugen Neumann.

HF.—Hymns of the Faith (Dhammapada) transl. by Albert J. Edmunds.

HM.—A Manual of Buddhism, by R. Spence Hardy.

LKG.—Die Legende von Kisāgotamī, by Jakob H. Thiessen. Breslau, 1880.

LV.—Lalita Vistara, translated into German by Dr. S. Lefmann. Berlin, 1874.

MPN.—The Mahāparinibbāna Suttanta. The Book of the Great Decease. Vol. XI of the Sacred Books of the East. Oxford 1881.

MP.—The Mahāvagga. I-IV in Vol. XIII; V-X in Vol. XVII of the Sacred Books of the East. Oxford, 1881-1882.

MY.—Outlines of the Mahāyāna as Taught by Buddha, by S. Kuroda. Tokyo, Japan, 1893.

OC.—The Open Court, a monthly magazine, published by the Open Court Publishing Company, Chicago.

OldG.—German Edition, Buddha, sein Leben, seine Lehre und seine Gemeinde, by H. Oldenberg. Second Edition. Berlin, 1890.

OldE.—English translation, Buddha, His Life, His Doctrine, and His Order by H. Oldenberg. London, 1882.

PT.—Pantschatantra, translated into German by Theodor Benfey. Two vols. Leipsic, 1859.

QKM.—The Questions of King Milinda, translated from Pāli by T.W. Rhys Davids, Vol. XXXV of the Sacred Books of the East. Oxford, 1890.

RB.-The Life of the Buddha from Thibetan Works, transl. by W.W. Rockhill. London, 1884.

rGya.—rGya Tchee Roll Pa, Histoire du Bouddha Sakya Mouni, by Foucaux. Paris, 1868.

RHB.—The Romantic History of Buddha from the Chinese Sanskrit, by S. Beal. London, 1875.

RhDB.—Buddhism, by T.W. Rhys Davids, in the Series of Non-Christian Religious Systems. London, 1890.

S42S.—Sutra of Forty-two Sections. Kyoto, Japan.

SB.-Sacred Books of the East.

SN.—Sutta Nipāta, translated from the Pāli by V. Fausböll. Part II, Vol. X of the Sacred Books of the East. Oxford, 1881.

SS.—A Brief Account of Shin-Shiu by R. Akamatsu. Kyoto, Japan, 1893.

SSP.—Sept Suttas Pālis by M.P. Grimblot. Paris, 1876.

TPN.—Buddhistische Anthologie. Texte aus dem Pāli-Kanon. By Dr. Karl Eugen Neumann. Leyden, 1892.

Ug.—Uttarādhyayana, translated by H. Jacobi. Vol. XLV of the Sacred Books of the East.

US.—The Udāna by Major General D.M. Strong.

V.—Visuddhi-Magga in Warren's Buddhism in Translations.

W.—Buddhism in Translations by Henry Clarke Warren.

The original Pāli texts are published in the Journal of the Pāli Text Society, London, Henry Frowde.