Hinduism and Buddhism, An Historical Sketch, Vol. 3 (of 3)

rliest Pali literature. In calling this primitive we must remember the possibility that some of this literature was elaborated in Ceylon itself. But, putting t

text-book most in use among the Bhikkhus, adheres rigidly to the methods of the Abhidhamma.[103] It contains neither devotional nor magical matter but prescribes a course of austere mental training, based on psychological analysis and culminating in the rapture of meditation. Such studies and exerci

ough it. The Chinese biographies of that eminent tantrist, Amogha, say that he went to Ceylon in 741 and elaborated his system there before returning to China. It is said that in 1408 the Chinese being angry at the ill-treatment of envoys whom they h

stery were favourably disposed to the Vaitulya sect which, though often suppressed, recovered and reappeared, being apparently reinforced from India. This need not mean from southern India, for Ceylon had regular intercourse with the north and perhaps the Vaitulyas were Mahayanists from Be

r passage in connection with the Vaitulyas: they are said to have composed the G?d?ha Vinaya[108] and many Tantras. They perhaps were connected with the Vajrayana, a phase of Tantric Buddhism. But a few years later king Mungayinsen set the church in order. He recognized the three orthodox schools or nikayas called Theriya, Dhammaruci and Sagaliya but proscribed the others and set guards on the coast to prevent the importation of heresy. Nevertheless the Vajiriya and Vaitulya doctrines wer

ruited from abroad, intermittent in activity and was finally defea

tain more than fifty but as a rule a pansala (as these institutions are now called) has not more than five residents and more often only two or three. Some pansalas have villages assigned to them and some let their lands and do not scruple to receive the rent. The monks still follow the ancient r

for word translation made by the reciter or an assistant. Such recitations may form part of the ordinary ceremonial of Uposatha days and most religious establishments have a room where they can be held, but often monks are invited to reside in a village during Was (July to October) and read Bana, and often a layman performs a pinkama or act of merit by entertaining monks for several days and inviting his neighbours to hear them recite. The recitation of the Jatakas is particularly popular but the suttas of the D?

y may be identified with its members. The priests of this worship are called Kapuralas and one of their principal ceremonies consists in dancing until they are supposed to be possessed by a spirit-the devil dancing of Europeans. Though this religion is distinct from ordinary Hinduism, its deities and ceremonies find parallels in the southern Tamil country. In Ceylon it is not merely a village superstition but possesses temples of considerable size[114], for instance at Badulla and near

These often contain a hall, at the end of which are one or more sitting figures of the Buddha, on the right hand side a recumbent figure of him, but on the left a row of four statues representing Mahabrahma, Vishn?u, Karttikeya and Mahasaman. Of these Vishn?u generally receives marked attention, shown by the number of prayers written on slips of paper which are attached to his hand. No

the ceremonial of Hindu temples, not to think that these symbols are divine. This ornate ritualism is not authorized in any known canonical text, but it is thoroughly Indian. Asoka records in his inscriptions the institution of religious processions and Hsüan Chuang relates how King Harsha organized a festival during which an image of the Buddha was carried on an