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A passage for editorial review. LIBRARY 8 ARCH MON 0 OOS1 OOFLe44 6 DHIst CAL 2A BUD ECHISM | VEMSEY LULEECTIONS A BUDDHIST CATECHISM AN OUTLINE OF THE DOCTRINE OF THE BUDDHA GOTAMA Jn the form of Question and Answer COMPILED FROM THE SACRED WRITINGS OF THE SOUTHERN BUDDHISTS FOR THE USE OF EUROPEANS WITH EXPLANATORY NOTES BY SUBHADRA BHIKSHU NEW YORK BRENTANO’S 1920 PRINTED IN THE UNITED STATES PREFACE Tuere have appeared of late years, on the subject of Buddhism, a great many comprehensive and critical works, none, perhaps it may be said, of more value than F. W. Rhys David’s essay; but yet no simple exposition, suited to the general in- telligence, and setting forth the sublime doctrine of the Buddha Gotama, not as though a system no longer active, but as a yet living source of pure truth accessible, still, to all men athirst for spirit- ual knowledge and abundant to satisfy that thirst. Of this sort the Buddhist Catechism of Henry S. Olcott affords the earliest example. It had a surprising success. Originally intended only for the instruction of Singalese children, it was scarcely suited to the highly educated European reader. Nevertheless, within a few years, many thousand copies were sold, a sufficient proof of the increasing interest taken in Buddhism by the Western world. Hence it becomes incumbent on the Buddha’s disciples to put forth a Catechism suited to the intelligent appreciation of educated populations, and containing in a compendious form the essential doctrine of the Teacher, stripped of the trappings with which the super- 5 6 PREFACE stition and childish conceptions of Eastern peoples had, in the long course of ages, sought to adorn it. That is the aim of our little book. It is ad- dressed to those for whom material progress and augmented means of luxury do not constitute the goal of life, and to whom the prevalent cruel strife for the possession of worldly goods and grandeur, which the general selfishness makes each day more pitiless, is abhorrent; who long for that peace of the heart and satisfaction of the understanding which alone give life its value, and who fail to find these things in the soulless dogmas of the various Churches, or even in the results displayed, with whatever ostentation, by physical science. For such this Buddhist Catechism is written; and if they read it aright and catch its spirit, they will find in it what they have been seeking: a doctrine free from dogma and from formalism in entire harmony with Nature and her laws; the grandest truths, satisfying alike to mind and heart, expressed in simple terms, intelligible to the humblest capacity, yet of a significance so pro- found as not to be within easy sounding even by the philosophic and scientific European, with alt his high culture and all his intellectual resources. One remark, however, is called for here. A Catechism meant for learners and beginners must of necessity be restricted in compass, and cannot, even so far as complete, extend to the exposition of principles in their last inferences. PREFACE 7 _ Let those, then, who aspire to a fuller and com- pleter knowledge, who not only wish to become acquainted with the doctrine but to carry it out in the life, seek to make progress by their own meditations, and by personal communion with those already in advance of them upon the way here pointed out. May the light of the world-illuminating Truth which, at this present, from the far East, whence all light arises, beams upon these Western lands, spread ever more and more widely for the weal, the salvation, the redemption of all mankind. SUBHADRA BHIKSHU. ai A BUDDHIST CATECHISM INTRODUCTION 1. Of what religion (*) are you? Of the Buddhist religion. 2. What is the Buddhist religion? One who reveres the Buddha as the dispenser of spiritual light, the supreme guide and teacher of all living beings; who believes his doctrine, observes its precepts, and has given public and solemn testimony to this, by repeating what is called the “Refuge” formula. 3. What are the words of the formula or declara- tion so called? They are as follows: I take my refuge in the Buddha. I take my refuge in the doctrine (Dhamma). I take my refuge in the Brotherhood of the Elect (Sangha). 4. What is the solemn repetition of this formula meant to express? He who utters the formula, publicly affirms by so doing that he henceforth considers the Buddha his master and guide, acknowledges the sacred 9 10 A BUDDHIST CATECHISM doctrine to be the foundation and essence of all truth and righteousness, and declares the Brother- hood of the Elect to be the true and faithful fol- lowers, teachers, and interpreters of this doctrine. 5. Is this formula obligatory on all Buddhists? On all without exception, whether they belong to the Buddhist laity or to the Brotherhood of the Elect, who have embraced the life of a Bhikshu. He alone who has repeated the formula of Refuge, before a congregation or its representatives, 1s really a member of the Buddhist community. 6. How should this Holy Triad (threefold Safe- guard), which the Buddhist professes to be his refuge, be called? The three guiding stars. For as the stars of heaven guide the lonely mariner across the dark and tempestuous sea, so they guide him, who trusts in them, across the desert ocean of igno- rance, passion and worldly desire, into the haven of eternal peace (Nirvana). Therefore the Bud- dhist, full of trust, of gratitude and veneration, looks up to these three guiding stars, fervently repeating: Reverence to the Blessed One, who has over- come the world, the self-enlightened supreme Buddha. Reverence to the holy, pure, and saving doc- trine. Reverence to the Brotherhood of the Elect. THE BUDDHA 7. Who is the Buddha? The Founder of the kingdom of righteousness and truth, the Self-enlightened Blessed One, per- fect in holiness, wisdom, and mercy. 8. Is the Buddha a God, who has revealed him- self to mankind? - No. 9. Or one sent by God to come into the world to bring salvation? No. 10. Then he was a man? Yes; but a man far superior to ordinary men, one of a series of self-enlightened sublime Bud- dhas, who appear at long intervals in the world, and are morally and spiritually so superior to err- ing, suffering mankind, that to the childlike con- ceptions of the multitude they appear as Gods or Messiahs. 11. Zs Buddha a proper name? No; Buddha means a mental state or con- dition. 11 12 A BUDDHIST CATECHISM 12. What is the meaning of the word Buddha? It means the Enlightened; it signifies a man who by his own exertions, has attained supreme knowledge and moral perfection. 13. What was the Buddha’s real name? At his birth the name of Siddhartha was given him. His family name was Gotama. 14. Who were his parents? King Suddhodana and Queen Maya. 15. What people did King Suddhodana reign over? He reigned over the Indian tribe of the Sakyas.(?) 16. When was Prince Siddhartha born? He was born on a Friday, in the year 623 before the European era. 17. Was his lofty destiny in any way foretold? Yes; it was foretold by the Brahmans, who were the priests and astrologers at King Suddho- dana’s court. 18. What were their predictions? If Prince Siddhartha continues in the world he will become a mighty monarch, a king of kings; but if he renounces the world to lead a contempla- tive life, he will become a supreme Buddha. 19. Was this the only prediction concerning Prince Siddhartha’s future? No; the holy recluse Kaladevala (*) came down from the wilds of the Himalaya, prostrated himself A BUDDHIST CATECHISM 13 before the child, and said: “Verily this child will become a supreme Buddha, and will show men the way to perfection and salvation.” And he wept to think that he should not himself live to see the day. 20. Was King Suddhodana glad to hear this pre- diction? No; on the contrary, he tried by all possible means to prevent its coming to pass; his utmost desire was that Prince Siddhartha should become a mighty monarch. 21. By what means did he try to gain his object? He kept out of the prince’s sight everything that might have given him an idea of human suffering and death. He surrounded him with every enjoy- ment and royal luxury. Meantime the best mas- ters had to instruct him in all arts and sciences and princely accomplishments. When Prince Sidd- hartha was grown up his father gave him three palaces, one for each of the Indian seasons — the hot, the cold, and the rainy season. These palaces were fitted up with every imaginable luxury, and surrounded with beautiful gardens and groves, where grottoes, fountains, lakes, all lovely with the lotus, and beds of fragrant flowers lent enchant- ment to the scene. In this delightful abode the prince passed his young life, but he was not allowed to go beyond the boundaries, and all poor, sick and aged people were strictly forbidden en- trance. 14 A BUDDHIST CATECHISM 22. Did Prince Siddhartha live quite by himself in these palaces and gardens? No. A great number of young nobles were in attendance on him, and when he was sixteen his father gave him to wife Princess Yasodhara, the daughter of King Suprabuddha. Many beautiful maidens, too, trained in the arts of music and dancing, were always in waiting for his amuse- ment. 23. How could the idea of leaving the world occur to the prince amidst all these delights? During his drives he saw four most impressive sights which enlightened him as to the real nature of human life. 24, What were these sights? A decrepit old man, broken down by infirmity ; a sick man, covered with sores; a decaying body and a venerable hermit. 25.