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) 2IO A QUESTION OF MIRACLES many beautiful things about the sweet rest in Nirvana (Heaven), that excellent eternal place of bliss on the other side of the ocean of existence, and that while it is true that he proclaimed the higher life in all its purity and perfection ( 14), yet after all he does not acknowl- edge the existence of a soul as a thing distinct from the parts and powers of man wliicli are dissolved at death. (15) Let us see if the above be true. In one of his first sermons Buddha said : "The wrongdoer, when he dies, is full of anxiety ; for after the death of his body, he is reborn into a state of distress and punishment, a state of woe and hell ; but the welldoer, strong in recti- tude, dies without anxiety, and is reborn into some happy state in Heaven." (16) Moreover Buddha acknowledged the existence of a spiritual body, for when Kakudha dies, he soon there- after, it is said, appeared to Moggallana, one of Buddha's chief disciples, and bowed down before him, and there told Moggallana that Devadatta was a traitor (14) p. 125, vol. 17, Sacred B. E.; vol. 10, S. E. B., p. 35 and 126. Buddha says, "Some people go to Heaven," etc. (15) See Rhys Davids' misleading article in vol. 4, Br. Ency., p. 433. He belongs to a class which can see no good in any sect except its own. When he made the statement above mentioned, he must have known that the laws of Manu explicitly teach the '•mmortality of the soul ; and Buddha not only never assailed that belief, but he assumed it as a fixed fact. Not only that, but Davids must have read Section 15, ch. 1, Dhamniapada, where it Bays "the evil doer mourns in this world; he mourns in the next; he mourns in both." Buddha here teaches two worlds. But, see more of this further on. (16) Mahavagga 6:28, 5, vol. 17, p. 100, Sacred B. E. A QUESTION OF MIRACLES 211 to Buddha; that Kakudha then vanished away. (17) When the Blessed One learned of this, he simply en- quired if Moggallana had penetrated the mind of that celestial being, Kakudha, so as to know that Kakudha was not mistaken. If so, Moggallana was to keep the secret, for Devadatta would soon prove its truth. Section 3. As we shall see further along, Deva- datta, for having attempted a schism in the Samgha (church) and the life of Gotama, was meted out the punishment, it is said, of a Kalpa — that is, millions of years — in Hell. But whoever made peace in the Sam- gha, when it was divided, that act, Buddha said, "Gives birth to the highest merit, and for a Kalpa, he is happy in heaven." And being questioned further, Gotama repeated that he who brings peace to the Samgha (Church), that one act insures his happiness in Heaven for a Kalpa. Another great soul, five hundred years later, said, ''Blessed are the peacemakers, for they shall be called the children of God." (18) The Bhikkhus were told by Gotama that if any of them desired to be no longer reborn and to "be as- sured of final salvation, they must fulfill all righteous- (17) The text says he appeared as big as two rice fields. If others occupied his place, he was not incommoded. (Kullanagga, p. 234, vol. 20, S. B. E.) This vanishing out of sight is always, in all Bibles, questionable. Paul, in 1st Corin., ch. 1, v. 40, pos- sibly learned of this Hindu celestial being. It seems that Buddha believed in celestial beings, notwithstanding Ehys Davids' asser- tion that he was an atheist. (18) Matt. 5, and p. 254 and p. 268, vol. 20, Sacred Books of the East. Matthew must have read the Kullavagga, or at least heard of it. 212 A QUESTION OF MIRACLES ncss." And if one of the brethren desired to become an inheritor of the highest Heaven, thence never to re- turn, he was told that he must destroy every bond that held him to the earth. In other words, the Bikkhu must "lay up treasures in heaven," "for where your treasure is, there will your heart be also." (19) There is no doctrine in any scripture more plainly taught than that if a Bhikkhu adheres to the right doc- trine, speaks no evil, is irreproachable in conduct, in words, thoughts and deeds, he will, after the death of his body, be born into some happy state in Heaven. (20) Yet nothwithstanding the many repeated state- ments of Buddha as to the immortality of the soul, there are many who deny that he taught that doctrine. Nevertheless it was charged against Gotama that he taught the doctrine of annihilation, and denied the result of actions. Whereupon Siha, a general, who belonged to the Nigantha sect, (21) questioned bim squarely as to the charge. "I teach," was the reply, "the not doing of such actions as are unrighteous, either by word or deed or thought. And as to annihi- lation, I proclaim the annihilation of lust, ill-will, delu- sion, and all things which are evil, and not good. All such things must be burned away, rooted out, de- (19) Matt. 6, V. 21. (20) Vol. 11, p. 213 and 217, Sacred Books of the East, and Akankeyya Sutta, vol. 11, p. 211 to 218, Sacred Books of the East. (21) The Niganthas were a non-Buddhist sect, quite numerous in the early days of Buddhism, who ate their meals naked. (Vol. 17, p. 117, Sacred Books of the East.) A QUESTION OF MIRACLES 213 stroyed." (22) These doctrines won Siha, the gen- eral, and he desired to become immediately a member of the Samgha (church). At another time the same doctrines were announced to Roga, the Malla, and Gotama likewise preached to him of alms-giving, of moral conduct, and of the corruption of lusts, of the danger of vanity, and pointed him the way to Nir- vana (Heaven). (23) Roga at once became a disciple. Now, while it is true that there are many good things taught by Gotama, there are some things charged against him which, if true, greatly diminish the respect one would like to feel for a teacher who sought to have his followers lead pure and honest lives. But if he taught Iddliis — that is, that one could make his body multiform, or make it become invisible, or make it go through a wall, or through a mountain, as if through the air, that it could walk on zvater, and reach, even in the body, up to the heaven of Brahma' (God), then he drops down to tlie level of a necro- mancer, or magician. I\Ioreover, he may be the very one who is guilty of misleading Mark (24), where he tells us that Jesus one night was out walk- ing on a boisterous sea, and did not sink. And again Buddha may likewise have misled John, who soberly tells us that Jesus, even after he was dead, went through some doors, the doors being shut. And lest (22) Vol. 17, Saered Books of the East; Mahavagga 6, 31, 3 to 10. (23) Vol. 17, S. B. E., p. 137. (24) Chapter G, v. 48. 214 A QUESTIOX OF MIRACLES he might be niisuiiderslood, John twice repeats that fooHsh assertion. (25) Luke is also a behever in Icldhis, for he asserts that Jesus could vanish out of sight ; and at that time Jesus told his disciples he was not a spirit, for a "spirit liath not flesh and bones, as ye see me have." (26) Section 4. The Hell of Buddha is, if anything, more just than the Hell of Jesus; for Jesus consigns all tJie wicked to a "flaming furnace" for all eternity. There are no grades in his Hell, and no possible end to the suffering. They will wail and gnash their teeth eternally. {2y) Buddha's ten hells are severe beyond belief, but they are a trifle, and only a trifle, more reasonable. His hells are of different lengths of time, and different in- tensities of pain; but even the most moderate and the most brief are enough to make one shudder. He him- self says that "all men tremble at punishment." An illustration or two from his own lips will show wdiy his followers trembled when they contemplated his hells. (28) Devadatta was the Judas of BuddJiism, and sought, as did Judas, the death of his Master. But it was ambition, not the love of money, that overcame the Hindu. Lie desired to supplant Buddha as the leader and founder of the new and growing faith. To accomplish this, Devadatta sent a man fully armed, (25) John, ch. 20, v. 19 to 26; vol. 11, S. B. E., p. 214. (26) Luke 24, v. 31 to 34; John 20, v. 20. (27) Matt. 13, V. 50. (28) All men tremble at a punishment and fear death. (Ch. 10, Dhamniapada^ sec. 129.) A QUESTION OF MIRACLES 215 with orders to kill Gotama; but told the man he must return by a certain path, and on that path Devadatta stationed two other men, who were instructed to kill any man returning that way.