picture only. To make the sketch a faithful portrait of the reality, many dark lines and shadows must be introduced.
My reasons for giving prominence to all that is good and true in the Hindu system are stated in the note to p. 3 of Lecture I. Let me now add a few remarks to what is there asserted.
It appears to me high time that all thoughtful Christians should reconsider their position, and—to use the phraseology of our modern physicists—readjust themselves to their altered environments. The ground is now being rapidly cleared for a fair and impartial study of the writings of Eastern nations. The sacred books of the three great systems opposed to Christianity—Brahmanism, Buddhism, and Islam—are now at length becoming accessible to all; and Christians can no longer neglect the duty of .studying their contents l. All the inhabitants of the world are being rapidly drawn . .
1 With regard to the books on which the three great false religions of the world rest, not only have we access to those of Brahmanism and Islam—viz. the Veda and the Kuran—both in printed editions of the originals and in various translations (see pp. 6-9), but even the Buddhist gacred Canon—written hi the ancient language called Pali (see p. xxix, note 2) —is now becoming accessible. Its name Tri-pi.taka, ' three baskets or caskets,' denotes its distribution under three divisions, viz. A. Sutra (Pali Sutla), works containing the doctrinal and practical discourses of the great Buddha. B. Vinaya, ecclesiastical discipline, or works prescribing rules and penalties for the regulation of the lives of the monks (Bhikshukas, see p. 58). C. Abhidharma (Pali Abhidhamma), metaphysics and philosophy. These three classes of works were rehearsed at the first council by the Buddha's three pupils, Ananda, Updli, and Kasyapa respectively.
A. has five subdivisions, viz. i. Dlglia-nikaya (dlrgha-n°), collections of long Sutras, z. Majjhima-nikaya (madhyama-n0), collections of Sutras of a middling length. 3. Sanyutta-nikaya (samyukta-n°), groups of Sutras. 4. Anguttara-nikaya, collections of other Sutras. 5. Khuddaka- nikdya (kshudraka-n°), collections of short Sutras in fifteen different works, viz. i. Khuddaka-pdf/M, lesser readings, edited and translated in the ' Journal of the Royal Asiatic Society' by Mr. R. C. Childers ; 2. Dhamma- pada, religious precepts (lit. verses or words, on Dhanua); 3. Udana, hymns of praise; 4. Itiauttakam, precepts in which Itivuttam, 'it has been so said,' occurs; 5. Sutta-nipata, occasional Sutrus; 6. Vimanaeatthu, stories of celestial mansions; 7. Petavatthu, stories of Pretas; 8. Thera-gatfia; 9. Tferl-yalha, relating to elders among priests and priestesses ; i o. Jdtaka, the Buddha's previous births ; 11. MaJta-niddesa, great commentary; 12. Pati-nambhuld, exposition of the Patis; 13. Apadana, heroic actions; 14. Euddtia-vansa, history of Buddhas who preceded Gotama; 15. Cariyd- pitaka, casket of rites and deeds.
JB. has five subdivisions : i. Parajika; 2. Pa<-ittiya; 3. Culava<j<ja; 4. Jtfahavayga; 5. Parivara.
C. has seven subdivisions : i. Dhamma-san-yam; 2. Vibhan-ga; 3. A'a- thavaUhu; 4. Puggala; 5. Dhalu; 6. Yamaka; 7. Patthana.
Of the fifteen works under the fifth subdivision or Klmddaka-nikaya of A, the Dftamma-pada, Sulta-nipata, and Jataka are the most important.
The Dhamma-pada, or precepts of law—entirely in verse—has been edited by Dr. Fausboll, of Copenhagen, with parts of the commentary (A rtha-katha or A (tfia-katha), and translated by Professor Weber (Indisclie Streifen, I. 118) and by Professor Max Miiller.
The Sutta-nipata has lately been translated by Sir II. Coomara Swanay (Triibner, 1874). It consists of maxims on doctrine and practice, in prose and verse—sometimes in the form of dialogues—possibly as old as the third Buddhist council, in Asoka's reign, 246 B.c. (see p. 60). They are compared to the discourses of Vasishtha, addressed to Kama, in the Vasishtha- ramayana (see p. 370).
The tenth work of the fifteen, viz. the Jataka, has also been partially edited and translated by Fausboll (ten of the Jatakas very recently, Triibner, 1872; five others in 1861).
The above long list of works under A. B. C. constitutes the sacred Canon of the Southern Buddhists of Ceylon. The Tri-pitaka of the Northern Buddhists of Nepal has probably become corrupted and amplified in some of its details, though the names.of the works—as far as has yet been ascertained—are in all likelihood the same. The Sad-dharma-pHndarika and the Lalita-vistara (see p. 55, note) were once thought to belong to this Canon, but this is now held to be a mistake. In Buruouf s translation of the former (called by him Lotus de la bonne lot), a note was commenced on the difference between the Northern and Southern Tri- pitakas, but left unfinished in consequence of his untimely death.
