THE LIFE OF THE BUDDHA
Project Gutenberg EPUB edition
Olcott, Henry Steel
100. Q. What were his last words to his disciples?
A. "Bhikkhus," he said, "I now impress it upon you, the parts and powers of man must be dissolved. Work out your salvation with diligence."
101. Q. What convincing proof have we that the Buddha, formerly Prince Siddhārtha, was a historical personage?
A. His existence is apparently as clearly proved as that of any other character of ancient history.
102. Q. Name some of the proofs?
A. (1) The testimony of those who personally knew him.
(2) The discovery of places and the remains of buildings mentioned in the narrative of his time.
(3) The rock-inscriptions, pillars and dagobas made in memory of him by sovereigns who were near enough to his time to be able to verify the story of his life.
(4) The unbroken existence of the Sangha which he founded, and their possession of the facts of his life transmitted from generation to generation from the beginning.
(5) The fact that in the very year of his death and at various times subsequently, conventions and councils of the Sangha were held, for the verification of the actual teachings of the Founder, and the handing down of those verified teachings from teacher to pupil, to the present day.
(6) After his cremation his relics were divided among eight kings and a stūpa was erected over each portion. The portion given to King Ajātashatru, and by him covered with a stūpa at Rājagrha, was taken, less than two centuries later, by the Emperor Asoka and distributed throughout his Empire. He, of course, had ample means of knowing whether the relics were those of the Buddha or not, since they had been in charge of the royal house of Patna from the beginning.
(7) Many of the Buddha's disciples, being Arhats and thus having control over their vital powers, must have lived to great ages, and there was nothing to have prevented two or three of them, in succession to each other, to have covered the whole period between the death of the Buddha and the reign of Asoka, and thus to have enabled the latter to get from his contemporary every desired attestation of the fact of the Buddha's life.[8]
(8) The "Mahāvansa," the best authenticated ancient history known to us, records the events of Sinhalese history to the reign of King Vijaya, 543 B.C.—almost the time of the Buddha—and gives most particulars of his life, as well as those of the Emperor Asoka and all other sovereigns related to Buddhistic history.
103. Q. By what names of respect is the Buddha called?
A. Sākyamuni (the Sākya Sage); Sākya-Simha (the Sākyan Lion); Sugata (the Happy One); Satthta (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 (the Great Being), etc.
Source notes
[1] The word "religion" is most inappropriate to apply to Buddhism which is not a religion, but a moral philosophy, as I have shown later on. But, by common usage the word has been applied to all groups of people who profess a special moral doctrine, and is so employed by statisticians. The Sinhalese Buddhists have never yet had any conception of what Europeans imply in the etymological construction of the Latin root of this term. In their creed there is no such thing as a "binding" in the Christian sense—a submission to or merging of self in a Divine Being. Āgama is their vernacular word to express their relation to Buddhism and the BUDDHA. It is pure Samskrt, and means "approach, or coming"; and as "Buddha" is enlightenment, the compound word by which they indicate Buddhism—Buddhāgama—would be properly rendered as "an approach or coming to enlightenment," or possibly as a following of the Doctrine of SĀKYAMUNI. The missionaries, finding Āgama ready to their hand, adopted it as the equivalent for "religion"; and Christianity is written by them Christianāgama, whereas it should be Christianibandhana, for bandhana is the etymological equivalent for "religion". The name Vibhajja vāda—one who analyses—is another name given to a Buddhist, and Advayavādī is a third. With this explanation, I continue to employ under protest the familiar word when speaking of Buddhistic philosophy, for the convenience of the ordinary reader.
[2] See the definition of deva given later.
[3] For an admirable account of this interview consult Dr. Paul Carus' Gospel of Buddha, page 20, et seq.
[4] The term Hindū, once a contemptuous term, used by the Musalmāns to designate the people of Sindh, whom they conquered, is now used in an ecclesiastical sense.
[5] No reason is given in the canonical books for the choice of this side of the tree, though an explanation is to be found in the popular legends upon which the books of Bishop Bigandet and other European commentators are based. There are always certain influences coming upon us from the different quarters of the sky. Sometimes the influence from one quarter will be best, sometimes that from another quarter. But the Buddha thought that the perfected man is superior to all extraneous influences.
[6] The ancient story is that the God Brahmā himself implored him not to withhold the glorious truth.
[7] Brāhmanism not being offered to non-Hindūs, Buddhism is consequently, the oldest missionary religion in the world. The early missionaries endured every hardship, cruelty, and persecution, with unfaltering courage.
[8] At the Second Council there were two pupils of Ānanda, consequently centenarians, while in Asoka's Council there were pupils of those pupils.