Buddhism and Christianity: A Parallel and a Contrast
Buddhism and Christianity: A Parallel and a ContrastPREFACELECTURE I. NECESSITY FOR A PROPER COMPARISON OF THE TWO RELIGIONS.LECTURE II. THE HISTORICAL ANTECEDENTS OF BUDDHISM AND CHRISTIANITY, AND THE EVIDENTIAL VALUE OF THEIR RESPECTIVE SCRIPTURES.LECTURE III. THE BUDDHA OF THE PITAKAS: THE CHRIST OF THE NEW TESTAMENT.LECTURE IV. THE DHARMA OF BUDDHA:[180] THE GOSPEL OF JESUS CHRIST.LECTURE V. THE BUDDHIST SANGHA[244]: THE CHRISTIAN CHURCH.LECTURE VI. THE TWO RELIGIONS IN HISTORY.POSTSCRIPT.Copyright
Buddhism and Christianity: A Parallel and a Contrast
Archibald Scott
PREFACE
In endeavouring to sketch in so limited a space even the most
salient features of the many-sided religion of Buddhism it is
possible that here and there I may have misrepresented
it.If so, I hope the fault will be attributed to inadvertence,
or rather to disadvantages under which I have worked. The sacred
beliefs of any section of mankind are entitled to receive at our
hands not only justice but kindly consideration, and a religion so
vast and in some respects so wonderful as Buddhism ought to have
much to commend it to our sympathy. Long and patient study of it
has indeed greatly modified opinions originally formed concerning
it, but it has only tended to increase respect for so earnest an
effort of the intellect to solve the mystery of human life and
destiny. Even Christians may have something to learn from
Buddhists. The divers and seemingly antagonistic Churches of
Christendom help to educate and reform each other, and
non-Christian religions may perform a similar office to
Christianity in bringing into prominence some universal truths
which its creeds have allowed to slip into forgetfulness. Our
perception and apprehension of what Christianity really is will be
all the clearer and firmer for an impartial study of the system
formulated so long ago by Gotama the Buddha.The aim of the Lecture has not been to use the extravagances
of Buddhism as a foil to set off the excellencies of Christianity.
That Christianity as a religion is immensely superior to Buddhism
goes without saying, unless in the case of a very small and
conceited and purblind minority. I have tried by a fair exposition
of what is best and highest in this religion to discover its
feeling after something better and higher still, and to suggest
rather than indicate the place which it occupies in the religious
education of humanity. As
“ Man hath all which nature hath, but more,And in that more lie all his hopes of good,”so Christianity, while having in it in fuller measure and
clearer form every truth that has vivified any other religion, has
in it, as the new creation to which the long travail of the soul
under every form of faith has from the first been pointing,
something peculiar and contrasted—which is the Divine answer to all
their aspirations. This we do not need to demonstrate: indeed it
may be a verity, as incapable of demonstration as is that of the
existence of Deity or the immortality of the soul. It is sure
eventually to be almost universally recognised, and meanwhile,
whether accepted or denied, we may say—E pur si
muove.Very gratefully would I acknowledge my profound obligations
to all who have instructed me in this subject. Though we no longer
regard the Saddharma-Pundarika and Lalita Vistara as good specimens
of Buddhism, we still venerate the great scholars who first
introduced them to our notice. The splendid productions of Burnouf,
Foucaux, Köppen, Stanislas Julien, Hodgson and Turnour; the
excellent works of Spence Hardy, Gogerly, Bigandet and H. H.
Wilson, and, among the best of all, the laborious and faithful
Dictionary of Professor Childers, though several of them are
unfortunately out of print, are not likely to be soon out of date.
It is with pleasure that we find them so frequently quoted or
referred to by our latest and best authorities. Still, ever since
Professor Max Müller organised his truly catholic enterprise of the
translation of the Sacred Books of the East, he has brought us very
considerably nearer to real Buddhist teachers themselves. To praise
the scholarship of himself, and Oldenberg, and Rhys Davids, and
Kern, and Fausböll, and others of hiscollaborateurs, would be unwarrantable
presumption on my part; but as a humble disciple very willing to
learn, I am glad to have this opportunity of publicly expressing my
appreciation of the great services which in their editions of old
Eastern texts, and in these series of translations, they are
rendering to the cause of religion.The lectures were drafted and in great part written before I
read the very valuable works of Sir Monier Williams onBuddhismand of Dr. Kellogg on
theLight of Asia and the Light of the
World. I specially mention these books as likely
to prove very useful guides to any one desirous of prosecuting the
subject of the present Lecture. In the notes I have marked my
indebtedness to them, and to many authors of what has already
become a great literature. Many others whose works have been of
service to me in a course of reading extending over many years are
not noted, simply because in the caprices of memory my peculiar
obligations to them could not at the time be recalled.For in regard to Buddhism I do not profess to add any
original information to the stock already acquired. Others have
extracted the ore from these old and interesting fields, and minted
it into gold and silver. What has thus been rendered available many
like myself can only reduce into copper or bronze, but if only our
work be faithfully done, we may thus help in increasing the
currency and in extending its circulation. With this in view I
accepted the honour which the Croall Trustees conferred upon me in
calling me to undertake this Lecture, and if the only effect of my
efforts be to stimulate other ministers of the Church more
advantageously situated to prosecute their researches to much
better purpose, no one will be more pleased than
myself.ARCHIBALD SCOTT.
LECTURE I. NECESSITY FOR A PROPER COMPARISON OF THE TWO RELIGIONS.