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Buddhism / Re: A question of miracles : parallels in the lives of Buddha and Jesus 1910
« on: March 04, 2018, 02:24:40 PM »Buddha taught that a man does not become low
caste by birth; nor by birth does one become high caste.
“High caste,” he said, “is the result of high actions.
By actions man may degrade himself to a caste that is
low.” The first move that Buddha made against slav-
ery was to take the degraded Sudra into his Samgha
(church). And here I must observe that Buddha’s
religion, like that of Jesus, found its first adherents
among the poor and the lowly. The rich Pharisees in
Jerusalem scorned the teachings of Jesus; so also the
lordly Brahman of India confronted Buddha at every
turn.
Section 4. Let us now pass on to a little later
period. About 224 years B. C., Asoka, a zealous
Buddhist, the grandson of Chandra-Gupta, came to
the throne of Gupta’s kingdom. (11)
Asoka was as intensely zealous for Buddhism as was
St. Paul afterwards for Christianity. But Asoka had
one great advantage over Paul—he was a king, and he
wielded his kingly scepter in behalf of his religion with
such amazing effect that to this day some of his edicts
are found deeply and plainly graven upon rocks and
pillars, stretching over a territory from Afghanistan on
the west to the great Brahmaputra on the east, a dis-
tance of more than two thousand miles.
Whatever Asoka did, he did systematically. First
he called a grand council, and settled the cardinal
doctrines of the Buddhist faith. Next, he published 11
(11) I shall not stop now to mention the different conncils of
Buddhists, bat take that np in a subsequent chapter.
A QUESTION OF MIRACLES 123
his edicts, warmly commending the faith to his sub-
jects and commanding their obedience thereto. He
sent priests and missionaries in every direction to
spread it. He founded great numbers of monasteries;
and it is said he supported from his royal revenues
more than sixty thousand priests. He set up memorial
columns in every province, and in short made it an
active, flourishing state religion. That the purity of
its doctrines might not become corrupted, he estab-
lished a department, and appointed a minister of jus-
tice and religion, to look after the morals of his people.
Asoka’s religion consisted in works, as well as faith;
he caused wells to be dug for the poor; he beautified
their grounds and the highways, by planting trees and
shrubbery. He furnished medical aid to the sick,
and won converts by kindness, and not by war. He
sent Mahinda, his son, and a band of missionaries, and,
later, his daughter and a company of nuns, to Ceylon
to convert that people. And considering the slow and
toilsome means of travel then, it was a longer and more
tedious journey than to circle the globe today. Mahin-
da’s labors, and those of his missionaries and nuns,
were not in vain, for the history of Ceylon tells us
that the pure doctrines of Buddha yet live in hearts
and minds of the people. In truth, Asoka did more
to push and extend Buddhism, than did Constantine
(A. D. 325) in behalf of Christianity. The chasm
between those two is noteworthy. Asoka’s reign was
permeated with charity and kindness. On the other
hand, Constantine’s hands were stained with blood.
124 A QUESTION OF MIRACLES
He murdered Licinius, and put to death Cripus, his
own son. He also murdered Licinius, his nephew.
While it is true that he helped, rather than hindered
Christianity, yet all that he did for it was done from
motives of statecraft. (12)
The religion which Mahinda taught the people of
Ceylon, was to eschew falsehood, intemperance, dis-
honesty, anger, pride and covetousness, and to forgive
injuries, practice chastity, contentment, patience and
cheerfulness.
Asoka’s activity in behalf of Buddhism was so great
that he sent his missionaries to all barbarian countries,
and ordered them to intermingle with Brahmans and
beggars and unbelievers of every class in India, and in
all foreign lands. He not only sought to spread the
faith, but he published its doctrines in book form, in
the Magadhi dialect, and that canon, for more than,
twenty-two centuries, has been held sacred by the
southern Buddhists.
This Hindu King, who styles himself the beloved of
the Gods in one of his edicts, says he wishe^Jror all
creatures forbearance, justice and clemency. He wants
no conquest, only by the good Danamma (the law, or
religion of Buddha). And he mentions the King of
the Yavanas (the Greeks) and Antiyoga (Antiochus),
his neighbor; everywhere he wants Buddha’s good law
followed. “To make that peaceful conquest,” he says,
(12) Eusebius, who was more of the courtier than a Christian,
wrote a flaming biography of Constantine, but it is partial and
untruthful.
A QUESTION OF MIRACLES 125
“fills him with joy.” The only thing of worth, he says,
is that which has reference to the Beyond. He wants
his sons, and his grandsons, to the end of time, to avoid
contests; but if a contest comes, they must exercise
mercy and clemency; and they shall only regard
conquest by the law (Law of Buddha). “Such a con-
quest,” he says, “brings Salvation here to you. The
joy is in the effort. This brings Salvation here and
beyond
In my next chapter, I shall offer proof that
Buddhism was known, not only in Syria and Palestine,
but also in Rome.
CHAPTER XI.
Buddhism Known in Syria, Greece, Rome, Before
the Birth of Jesus.
Section i. In the preceding chapter I mentioned
the sending of Mahinda and others to convert Ceylon.
But just before, or about that time, Asoka sent
Maharakita at the head of a missionary delegation to
Egypt and Greece. There were most certainly amica-
ble relations between India and Greece, for Antiochus
Theos, the grandson of Seleucus Nicator, and Asoka,
the grandson of Chandra-Gupta, about 250 years B.
C., made a friendly treaty with each other. (1)
In short, those two people were then, and later, upon
such a firm footing of peace that Asoka’s inscriptions
of Buddhist texts upon the rocks at Guzerat, were not
only allowed to remain unobliterated, but on the same
rocks the name of Antiochus the Great likewise ap-
pears.
Here is one inscription: “Moreover, within the
dominions of Antiochus, the Greek King, of which his
generals are the rulers, Asoka’s double system of
medical aid is established; both medical aid for men
and for animals, together with medicants of all sorts
which are suitable for men and animals.” 1
(1) Br. Ency., Vol. 12, p. 788, 9th edition.
126
A QUESTION OF MIRACLES 127
This is a Greek inscription. The storms and beat-
ings for more than twenty-one hundred years have
not yet obliterated it. This ancient landmark yet tells
its historic story. Another piece of history, deeply
engraven upon these rocks, was, and yet is, as fol-
lows : “The Greek King has been, moreover, induced
to permit the people, both here and in foreign coun-
tries, everywhere, to follow the doctrines of the re-
ligion of Asoka wheresoever it reacheth” (2). This
last incision on those rocks is especially noteworthy
in that it permits the Greeks and all others under that
flag to give up their gods and their religions and adopt
Buddhism. The Greek king here “permits” his people
to adopt or accept the Buddhist faith, and a permit
from the king to do a certain thing in those days was
the equivalent of a request, if not a command. It
should also be remembered in this connection that this
rock carving was made when the old Mosaic religion
was the only one professed by the Jews. And that
faith never did commend itself to the Greeks. Jesus
did not appear until more than two hundred years
later.
With the Greeks, therefore, it was simply a choice
between their old gods and the mild and more sensi-
ble faith of the Buddhists. We are told that somewhat
later than those rock engravings, on the erection of a
(2) King Asoka was called Deva-Nampiya, the loved of the
good Devas (angels). He sent his proselyting missionaries to
every nation, including Palestine, where the Jews were following
the old Mosaic code, and buying their brothers for bond-men.
Leviticus 25, v. 39 to 44.
128 A QUESTION OF MIRACLES
great tope, or monument, over some Buddhist relics
in Ceylon, a large number of Bhikkhus, or Monks,
journeyed from the vicinity of Alassada (Alexandria)
to witness those ceremonies (3). In fact, Buddhism
had so impressed itself upon India that it was ready
to attempt distant fields. For that purpose Nagasena,
one of its devotees, about 190 years B. C., challenged
Greeks and Jews alike to a public discussion of their
and his religion in Antioch, the capital of Syria.
Palestine then formed a part of the Syrian empire, and
Jews, Greeks and Egyptians had so flocked to this new
capital that even before this discussion the city had
been compelled to enlaige its borders. Jews, no doubt,
heard that debate and probably engaged in it, but from
all that appears, they clung doggedly to their old
Mosaic superstitions.
Section 2. In further proof that Palestine before
Jesus came was in touch with Buddhism and was not
ignorant of its religion, I will cite the fact that twen-
ty-two years before Jesus was bom an elaborate Indian
embassy came as far West as Rome and presented its
credentials to Augustus. Those credentials were
written on the skins of animals, and that embassy, with
Its Buddhistic faith, was graciously received there. (4)
Pliny (5), the elder, likewise tells us that Buddhist
missionaries, generations before his day, were settled
in Palestine not far from the Western shores of the
(3) Alassada was the Buddhist name of Alexandria.
(4) Br. Ency., 9th edition: Title, India: yoI. 12, p. 788.
(5) Pliny, born 23 A. D., died A. D. 72.
129
A QUESTION OF MIRACLES
Dead Sea. The doctrines of Buddhism were there-
fore taught in Palestine before Christianity was heard
of, or even dreamed of. The Essenes of Palestine
were Jews by birth, and they and the Therapeutae of
Alexandria seem to have copied, at least in part, their
doctrines from Persia and from India, for they be-
lieved in the immortality of the soul, and the Old
Testament makes no certain statement or promise of
such a thing.
It is true that in the last chapter of Daniel there
is a sort of prediction that at a time of great trouble
many of them that sleep in the dust of the earth shall
awake, some to everlasting life, and some to shame
and everlasting contempt (6). Moreover, the Essenes
and Therapeutae did not copy entirely any prevailing
religion.
They punished with death anyone who blasphemed
Moses, and at the same time they went beyond Moses
and taught that the wicked will suffer eternal punish-
ment. Perhaps here and in Tobit is where Jesus ob-
tained His idea of eternal punishment for the wicked
(7). But the Essenes followed Buddhism in teaching
the impermanence of the body and the immortality of
the soul. After the apocryphal book of Tobit ap-
(6) Daniel, eh. 12, v. 1 and 2; the hook of Daniel was written
about 164 or 166 jean B. C.—that is, centuries after the exile:
and many think it has a Persian origin, but the Essenes learned
also from India, as we Bhall see.
(7) The reader should notice that when the book of Daniel
was written, the department of Hell had not been fully organ*
ized; as the sinner was not then consigned to a furnace of fire,
but only to everlasting contempt.
130 A QUESTION OF MIRACLES
peared, thenceforward we have devils and Hell and
angels without number. Jesus, it would seem, was
familiar with those doctrines in Tobit.
The Persians and Jesus taught the resurrection of
the body, but backsliders from Buddhism were simply
excommunicated. The Essenes did the same. The
Essenes taught that bodies are corruptible and imper-
manent, but that souls are immortal and live forever;
that the souls of the righteous when released from
their bodies, as from a vile prison house, mount up-
ward rejoicing, and reach a beautiful land beyond the
great ocean, where there is neither excessive heat, nor
freezing cold; that there they are fanned and refreshed
continually by gentle'breezes blowing from off the
ocean, and there they live in immortal vigor. But the
souls of the wicked, at the death of the body, are
rushed off to a dark, tempestuous den, where they
suffer a never-ceasing torment (
But here again the Essenes did not follow Buddha,
for he taught transmigration; that the wrong-doer,
devoid of rectitude, is full of anxiety when he dies,
and after his death is reborn into some states of dis-
tress and punishment—a state of woe; that the well-
doer, strong in rectitude, dies without anxiety, and
after his death is reborn into some happy state in
heaven. (9)
( Josephus, Wars of the Jews; Book 2, ch. 8, sections 9 to 12.
(9) VoL 17, Sacred Books of the East, p. 100. There are
those who falsely state that Buddha did not teach of heaven for
the just, or punishment for the wicked.
They might just as truly say, that Jesus did not teach of a
A QUESTION OF MIRACLES 131
The Buddhists did not offer bloody sacrifices; and
the Essenes in that matter utterly rejected the old
Mosaic ceremony and followed the Indian method.
The Bhikkhus (monks) of India wore yellow gar-
ments and had everything in common; and here the
Essenes followed them completely, except that their
garments were white.
Section 3. That doctrine or method of having
everything in common, which the Essenes and
Therapeutae learned from India, the Apostles and their
followers adopted for a short time, but when Ananias
held back a part of his possessions, the whole Jewish
superstructure collapsed at once, and has never been
heard of in Palestine since. (10)
The Bhikkhus practiced a very severe asceticism; so
also did the Essenes and Therapeutae. We have al-
ready seen that Buddha’s teachings abolished slavery
in India. The Essenes condemned it in Palestine.
The Bhikkhus practiced the strictest rules of celibacy;
the Essenes and Therapeutae did not marry, but
adopted children and reared them to their own modes
of life and thought The Bhikkhus rejected pleasure
as an evil; so also did the Essenes. The Therapeutae
heaven for the just. Buddha taught a re-birth for the wicked,
where after a long period of discipline, they could have a new
opportunity to gain heaven by good deeds. In other words, ha
gave the wicked another chance. What earthly—or heavenly-
good to consign a wicked man to eternal flames t Punishment
should be, in the last analysis, to reclaim, to improve, to reform.
An eternal punishment makes the punisher worse than the wicked*
est.
(10) Acts, ch. 2, v. 43 to 45, and ch. 4, v. 32 to 35, and ch. 5,
V. 1 to 10.
132 A QUESTION OF MIRACLES
and Essenes believed in angels; so did Buddha and the
Bhikkhus, but the former were careful to write down
the names of their heavenly messengers, and they
charged their proselytes under oath to preserve them,
(n) The Buddhists laid great stress and emphasis
on speaking the truth at all times; and in this, also,
the Essenes and Therapeut* followed them. Buddha
preached the Gospel of love and peace, and Jesus
afterwards did the same.
Now it is but reasonable to believe that as the
Buddhists preceded the Essenes by centuries in teach-
ing their asceticism, their strict love of truth, their
rejection of slavery, their community of goods, their
fastings, their prayers, their vegetable diet, their aboli-
tion of animal sacrifices, their belief in the immortality
of the soul, their doctrine of angels, and that the souls
of the wicked are punished after the death of the
body, and that, moreover, there was a beautiful place
called heaven where the souls of the righteous live in
everlasting enjoyment; that it was wrong to do harm
to any living thing; that riches were to be despised;
that, in short, as all these doctrines were in the world
and openly taught in India (12) centuries before the
(11) Josephus, Wars of the Jews; book 2, ch. 8, sections 2 to
10. At the time of Daniel, 166 B. C., the Jews had only two
angels, whom they knew by name—Michael, an Irish angel, and
Gabriel, whose nativity is uncertain.
(12) But some of these matters were not original, evta with
the Buddhists; for a thousand years before Gotama came, the
Brahmans, in their code, had set forth that no one must appro-
priate (steal) the goods of another, nor injure another in any
way; that he who gave false evidence should be deprived of his
sight, shorn and tumbled into Hell. (Manu., ch. 8, sec. 93.)
A QUESTION OF MIRACLES 133
Essenes or Therapeutae came, we must conclude, there-
fore, that they were imported or learned from the
Buddhists, possibly in part from the Persians. For
when an invention is once in the world, either in re-
ligion or anything else, no patent ought or should be
granted to the later arrival. More especially is this
true if those doctrines have been simply transplanted
from some old faith, well rooted in a distant field.
Judaism, we know, combated most of those things.
(13)