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] 76 A BUDDHIST CATECHISM. 147. Q. Does Buddhism admit that man has in his nature any latent powers for the production of phenomena commonly called “ miracles” ? A. Yes; but they are natural, not supernatural. They may be developed by a certain system,’ which is laid down in our sacred books. 148. Q. What ts this branch of science called? A. The Pali name is /ddhividhanéna. 149. Q. How many kinds are there? A. Two, —Laukika, t.e., one in which the phenomena- working power is obtained by resort to drugs, the recitation of mantras (charms), or other extraneous aids; and Zokdéttara, that in which the power in question is acquired by intérior self-development. 150. Q. What class of men enjoy these powers ? A. They gradually develop in those who pursue a certain course of ascetic practice, called Dhydna2? [ Those who may be interested in Oriental systems of psychic science for the development of the spiritual faculties may profitably study for example the Yoga system of Patdnjali, an edition of which, edited by Tukaram Tatia, F. T. S., was published at Bombay in 1882. A summary of Patanjali’s philosophy — not entirely adequate, but useful to some extent — is prefixed to J. C. Thomson’s translation of the “ Bhagavad- Gita,” an edition of which appeared in Chicago in 1874.—C.] [? In Patanjali’s system defined as “contemplation.” Dhérand is attention, or abstraction; Diydna, contemplation; Samddhi, meditation ; A BUDDHIST CATECHISM. WG 151. Q., Can this [ddhi power be lost? A. The Laukika can be lost, but the Lokéthra never, when once acquired. 152. QO. Had Buddha this last-named Iddhi? A. Yes, in perfection. 153. QO. What did Buddha's wisdom embrace ? A. He knew the nature of the Knowable and the Un- knowable, the Possible and the Impossible, the cause of Merit and Demerit ; he could read the thoughts of all beings ; he knew the laws of Nature, the illusions of the senses, and the means to suppress desires; he could distinguish the births and re-births of individuals ; and possessed all the other superhuman powers in perfection. 154. Q. You spoke of a “ Deva” having appeared to the Prince Siddértha under avariety of forms ; what do Buddhists believe respecting races of invisible beings having relations with mankind ? A. They believe that there are such beings, which inhabit the three, co-operative on a single object, constitute Sayama. But these terms would require amplification and qualification before one could appreciate their full significance. In general tenor, the practices are those of expert religious ascetics the world over, resulting in sundry “transcendental ” or “superhuman” powers (V#ihd0ti), of which Patan- jali specifies twenty-five, the eight highest of these marking the ecstatic state of “emancipation” or “isolation” (Kaivalya).—C.] 78 A BUDDHIST CATECHISM. worlds, or spheres, of their own. It is Buddhist doctrine that by interior self-development and conquest over his baser nature, the Arahat becomes superior to the best of the Devas, and may subject and control the lower orders. 155. Q. How many kinds of Devas are there? A, Three, — Kamdwachera, those which are still under the dominion of the passions ; Rapdwachera, a higher class, though still retaining individual forms; Ariépdwachera, the highest in degree of purification, which are devoid of material forms.} [} A septenary classification of non-physical beings about us I find given as follows by an author already quoted : — 1. Avrupa-Devas, the higher planetaries presiding over Arupa-Loka ; purely subjective, formless beings. 2. Rupa-Devas, the planetary spirits of the Rupa-Loka, not of the highest order, being still within the dominion of form. 3. Pisachas, “astral corpses ” or “astral shells ” left in Kama-Loka’ after the passage of the ego into Devachan. 4. Mara-rupas, astral forms or shells of persons of extremely ma- terial attractions, whose blank spiritual and psychic lives do not suffice to carry them on into Devachan. 5. Asuras, elementals in human form. 6. Beasts, elementals in animal forms, or connected with the ele- ments; “nature-spirits.” The two last classes are sub-human, but capable of evolving to humanity. 7 7. Rakshasas, or demons; the souls or astral forms of sorcerers, who have reached the apex of knowledge in the forbidden art (“black magic”), and have passed out of the general order of evolution. — C.] ) A BUDDHIST CATECHISM. 79 156. Q. Should we fear any of them ? A. He who is pure in heart and of a courageous mind need fear nothing; no bad Deva can injure him. But some have power to torment the impure, as well as those who invite their approach.! [1 “ Attention should’be drawn to the ethical complexion of the com- munications with the dead which are usually practised in séance rooms, and also by sorcerers. From time immemorial such communications have been forbidden as being unhallowed. It is only in these days, when spiritual knowledge is at its lowest ebb, that intercourse with the element. aries could be carried on so extensively. Too much stress cannot be laid upon the fact of the moral deterioration of mediums [as a rule]; but the real mischief that is done in most cases escapes detection. The absolute necessity for all aspirants to spiritual life to exercise their will with frm determination is universally admitted [by those who know anything of psychic science] . . . Under these circumstances it is not difficult to see how great an injury results to the medium from the subjugation of his will by any foreigninfluence. Each man has his own course to run; surrender of will is, in consequence, surrender of duty. From this it is clear that mediumship injures a man morally, more or less, according to his consti- tution, while as for the entities communicated with, the injury they suffer by intercourse with mediums is far more serious. . . . It is more cruel to disturb a disembodied human soul in its state of transition to a higher life than it is to outrage a dying man. Those who carefully consider even these few objections will find why all spiritually-minded men should be united in’discouraging such unholy communion.” Numerous “phantoms” or “ form-materializations ” which the writer has witnessed, aside from such as he himself has contributed to produce, appear to have all been Kama-Loka entities, or creatures still lower in the 80 A BUDDHIST CATECHISM. 157- Q. Can you give me the particulars of the death of the body of Buddha and of his departure to Nirvéna? A, Having accomplished his self-appointed task, perfected his doctrine, and pointed out the path to Nirvana to thousands of people, he was ready to depart. The forty-fifth season after his attaining Buddhahood, at the fullemoon day of May, he came at evening to Kusi-nagara, a place about a hundred and twenty miles from Benares; and his end approaching, he caused his couch to be spread between two Sal trees, the head towards the north. He preached in the first part of the night to the Malliya princes; in the second part of the night he converted a great Brahman pandit, Subhadra ; after that he discoursed to the assembled priests about his doc- trine ; at daybreak he passed into the interior condition of Samadhi. 158. Q. What were Buddha’s last words, and to whom were they addressed ? A. To his disciples. He said, “ Mendicants, I now impress it upon you, the parts and powers of man must be dissolved. scale. He has seen many manifestations of other kinds, sometimes of an apparently high order of intelligence and purity; but obviously he could not be sure that the manifesting entity was not an elementary spirit assuming a fictitious character in its vain desire to “show off,” or for still worse purposes. See Question 23, note. —C.] A BUDDHIST CATECHISM. : 8I Work out your salvation with diligence.” After this he spoke no more. 159. Q. Can you give the important dates connected with his life? A. He was born under the constellation Wissa on a Friday in May in the year 2478 of the Kaliyuga ; went into the jungle in the year 2506; became a Buddha in the year 2513 on a Wed- nesday at early dawn ; and in the year 2558, at the full moon of May, on a Tuesday, he expired at the age of eighty years. 160. Q. Did he write his doctrine in books ? ‘A. No; it was not the Indian custom. During the forty- five years of his teaching he developed his doctrine in all the minute details. He recited to his disciples, who committed it to memory, word by word. But. as there was no prohibition against writing the doctrine, it appears from the Dhatu Wi2b- hanga Sutta that King Bimbisara caused the chief points to be inscribed on golden leaves. In the season of was following his death a council, consisting of five hundred Arahats, under the presidency of Maha Ka4syapa, one of Buddha’s greatest disciples, was held to settle the rules and doctrines of the Order. [2 “Crito, we owe a cock to Aisculapius; pay the debt, and do not neglect it.” — Socrates, according to Plato. ‘“ My God, my God, why hast ' thou forsaken me?” — Jesus, according to Matthew and Mark; “ Father, into thy hands I commend my spirit,” according to Luke. —C.] 6 82 A BUDDHIST CATECHISM. 161. Q. Where did this council meet ? A, At the Sattapanni cave, near Rajagriha. The whole coun- cil chanted together the words of the Teacher. 162. QO. When were other councils held ? A. A second, at Vaisali, in the Walukarama temple, a century after, under the presidency of Yasat Thera ; a third at Patna, in the two hundred and twenty-sixth year of the Buddhist era, in the Asokarama temple, under the presidency of Moggaliput- tatissa and the patronage of the great King Asoka. 163. QO. Who was King Asoka ? A. King of Magadha, and the most powerful monarch of his time in Asia.