logists. There is only one idea, the idea of a personal Creator, in regard to which Buddha seems merciless. It is not only denied, but even its origin, like that of an ancient myth, is carefully explained by him with the minutest detail. The Rev. D. J. Gogerly, in his numerous articles published in the local journals of Ceylon, has collected and translated the most important passages from the Buddhist canon bearing on this subject. The Rev. Spence Hardy, too, another distinguished missionary in Ceylon, has several times touched on this point-a point, no doubt, of great practical importance to Christian missionaries. They dwell on such passages as when Buddha said to Upâsaka, an ascetic, who inquired who was his teacher and whose doctrine he embraced, "I have no teacher; there is no one who resembles me. In the world of the gods I have no equal. I am the most noble in the world, being the irrefutable teacher, the sole, allperfect Buddha." In the Pârâgika section of the Vinaya Pitaka, a conversation is recorded between Buddha and a Brahman, who accused him of not honouring aged Brahmans, of not rising in their presence, and of not inviting them to be seated. Buddha replied, "Brahman, I do not see any one in the heavenly worlds nor in that of Mâra, nor among the inhabitants of the Brahma-worlds, nor among gods or men, whom it would be proper for me to honour, or in whose presence I ought to rise up, or whom I ought to request to be seated. Should the Tathagata (Buddha) thus act towards any one, that person's head would fall off." Such doctrines, as Gogerly points out, are irrecon1 Legends and Theories of the Buddhists,' 1866, p. 171. cilable with the doctrine of a universal Creator, who must necessarily be superior to all the beings formed and supported by him. But the most decisive passage on the subject is one taken from the Brahma-gâlasûtra,1 the first in the Dîrgha nikâya, which is itself the first work of the Sûtra Pitaka. It was translated by Gogerly, whose translation I follow, as the text has not yet been published. In the Brahma-gâla-sûtra, Buddha discourses respecting the sixty-two different sects; among whom four held the doctrine both of the preexistence of the soul, and of its eternal duration through countless transmigrations. Others believed that some souls have always existed, whilst others have had a commencement of existence. Among these one sect is described as believing in the existence of a Creator, and it is here that Buddha brings together his argments against the correctness of this opinion. "There is a time," he says, "O Bhikshus, when, after a very long period, this world is destroyed. On the destruction of the world very many beings obtained existence in the Abhâsvara 2 Brahmaloka, which is ' 1 See J. D'Alwis's Pâli Grammar,' p. 88, note; Turnour, 'Mahâvansa,' Appendix iii. p. lxxv. 2 The Abhâsvara gods, âbhâssarâ in Pâli, are mentioned already in the Dhammapada, v. 200, but none of the minute details, describing the six worlds of the gods, and the sixteen worlds of Brahman, and the four of Arûpa, are to be found there. The universe is represented (v. 126) as consisting of hell (niraya), earth, heaven (svarga), and Nirvâna. In v. 44 we find the world of Yama, the earth, and the world of the gods; in v. 104 we read of gods, Gandharvas, Mâra, and Brahman. The ordinary expression, too, which occurs in almost all languages, viz. in this world and in the next, is not avoided by the author of the Dhammapada. Thus we read in v. 168, 'amim loke paramhi ka,' in this world and the sixth in the series, and in which the term of life never exceeds eight kalpas. They are there spiritual beings (having purified bodies, uncontaminated with evil passions, or with any corporeal defilement); they in the next (cf. vv. 242, 410); we find in v. 20' idhâ vâ huram vâ,' here or there; in v. 15-18 we find 'idha' and 'pekka,' here and yonder; pekka, i. e. pretya, meaning literally, 'after having died,' cf. vv. 131, 306. We also find 'idh'eva,' here, v. 402, and 'idha lokasmin,' here in the world (v. 247), or simply 'loke,' in this world (v. 89); and 'parattha' for 'paratra,' yonder, or in the other world. A very characteristic expression, too, is that of v. 176, where as one of the greatest crimes is mentioned, the scoffing at another world. The following is a sketch of the universe and its numerous worlds, according to the later systems of the Buddhists. There are differences, however, in different schools. 1. The infernal regions: (1) Nyaya, hell. (2) The abode of animals. (3) The abode of Pretas, ghosts. (4) The abode of Asuras, demons. 2. The earth: (1) Abode of men. 3. The worlds of the gods: (1) Katur-mahârâga (duration, 9,000,000 years). (2) Trayastrimsa (duration, 36,000,000 years). (3) Yâma (duration, 144,000,000 years). (4) Tushita (duration, 576,000,000 years). (5) Nirmâna rati (duration, 2,304,000,000 years). (6) Paranirmita-vasavartin (duration, 9,216,000,000 years). 4. The worlds of Brahman : (a) First Dhyâna : (1) Brahma-parishadya (duration, kalpa). (2) Brahma-purohita (duration, kalpa). (3) Mahâbrahman (duration, one kalpa). (b) Second Dhyâna: (4) Parittâbha (duration, two kalpas). (5) Apramânâbha (duration, four kalpas). с have intellectual pleasures, are self-resplendent, traverse the atmosphere without impediment, and remain for a long time established in happiness. After a very long period this mundane system is reproduced, and the world named Brahma-vimâna (the third of the Brahmalokas) comes into existence, but uninhabited." (( 'At that time a being, in consequence either of the period of residence in Âbhâsvara being expired, or in consequence of some deficiency of merit preventing him from living there the full period, ceased to exist in Âbhâsvara, and was reproduced in the uninhabited (6) Abhâsvara (duration, eight kalpas). (c) Third Dhyâna: (7) Parîttasubha (duration, sixteen kalpas). (8) Apramânasubha (duration, thirty-two kalpas). (9) Subhakritsna (duration, sixty-four kalpas). (d) Fourth Dhyâna: (Anabhraka, of Northern Buddhism.) (Punya-prasava, of Northern Buddhism.) (10) Vrihat-phala (500 kalpas). (11) Arangisattvas or Asangisattvas, of Nepal; Asanyasatya, of Ceylon (500 kalpas). (e) Fifth Dhyâna: (12) Avriha (1000 kalpas). (13) Atapa (2000 kalpas). (14) Sudrisa (4000 kalpas). (16) Akanishtha (16,000 kalpas). 5. The world of Arûpa: (1) Âkâsânantyâyatanam (20,000 kalpas). (2) Vigñânânantyâyatanam (40,000 kalpas). (3) Akiñkanyâyatanam (60,000 kalpas). (4) Naivasañgnânâsañgnâyatanam (30,000 kalpas). Cf. Burnouf, Introduction,' p. 599 seq.; Lotus, p. 811 seq.; Hardy, ‘Manual,' p. 25 seq.; Bigandet, p. 449. Brahma-vimâna. He was there a spiritual being; his pleasures were intellectual; he was self-resplendent, traversed the atmosphere, and, for a long time, enjoyed uninterrupted felicity. After living there a very long period in solitude, a desire of having an associate is felt by him, and he says, 'Would that another being were dwelling in this place.' At that precise juncture another being ceasing to exist in Abhâsvara, comes into existence in the Brahma-vimâna, in the vicinity of the first one. They are both of them spiritual beings, have intellectual pleasures, are selfresplendent, traverse the atmosphere, and are, for a long time, in the enjoyment of happiness. Then the following thoughts arose in him who was the first existent in that Brahma-loka: 'I am Brahma, the Great Brahma, the Supreme, the Invincible, the Omniscient, the Governor of all things, the Lord of all. I am the Maker, the Creator of all things; I am the Chief, the disposer and controller of all, the Universal Father. This being was made by me. How does this appear? Formerly I thought, Would that another being were in this place, and upon my volition this being came here. Those beings also, who afterwards obtained an existence there, thought, this illustrious Brahma is the Great Brahma, the Supreme, the Invincible, the Omniscient, the Ruler, the Lord, the Creator of all. He is the Chief, the Disposer of all things, the Controller of all, the Universal Father. We were created by him, for we see that he was first here, and that we have since then obtained existence. Furthermore, he who first obtained existence there lives during a very long period, exceeds in beauty, and is of immense power, but those who followed |