'Is he a Buddhist?' 'No.'

Wade's teacher (so the Chinaman who aids him in the work of interpretation is styled) has told him that the lot which fell to me at the Buddhist temple is the No. 1 lot, the most fortunate of all.

It was a famous Buddhist sanctuary, and contained their most valuable library.

On the side of it a Buddhist temple, perched like a nest.

I have been skimming over a Chinese book, translated by Stanislas Julien: the travels of a Buddhist.

Perhaps even more interesting, but still unstudied, is the existence of Buddhist temples in India which owned land and villages which were donated by contributions from China.

For Chinese Buddhist art, the work by Tokiwa Daijô and Sekino Tadashi, Chinese Buddhist Monuments, Tokyo 1926-38, 5 volumes, is most profusely illustrated.

For Chinese Buddhist art, the work by Tokiwa Daijô and Sekino Tadashi, Chinese Buddhist Monuments, Tokyo 1926-38, 5 volumes, is most profusely illustrated.

p, 147: Zenryû Tsukamoto has analysed one such popular, revolutionary Buddhist text from the fifth century A.D. I rely here for the whole chapter mainly upon my own research.

The main Buddhist tales are the Jataka stories.

Buddhist meditation in the Southern school; theory and practice for westerners.

PRATT, CATHERINE M. The pilgrimage of Buddhism and a Buddhist pilgrimage.

The pilgrimage of Buddhism and a Buddhist pilgrimage.

It has also been unnoticed that the assertion, that Vardhamâna died during Buddha's lifetime, proves that the latest account of this occurrence given by traditions 467 B.C. is false: Later Buddhist legends (Spence Hardy, Manual of Budhism, pp. 266-271) treat of Nâtaputta's death in more detail.

The harmony between the Buddhist and Jaina tradition, as to the person of the head of the Nirgrantha is meanwhile imperfect.

From Buddhist accounts in their canonical works as well as in other books, it may be seen that this rival was a dangerous and influential one, and that even in Buddha's time his teaching had spread considerably.

This agrees with several remarks in the Buddhist chronicles, which assert the existence of the Jainas in different districts of India during the first century after Buddha's death.

In the memoirs of the Chinese Buddhist and pilgrim Hiuen Tsiang, who visited India in the beginning of the seventh century of our era, is to be found an extract from the ancient annals of Magadha, which proves the existence of the Nirgrantha or Jainas in their original home from a very early time.

It is related that Va[t.][t.]âgâmini being offended by the inhabitants, caused it to be destroyed after it had existed during the reigns of twenty one kings, and erected a Buddhist Sa[.n]ghârâma in its place.

In spite of this, their statements on the Nirgrantha, cannot be denied a certain weight, because they are closely connected on the one side with the Buddhist canon, and on the other they agree with the indisputable sources of history, which relate to a slightly later period.

The word Sa[.m]gha serves here as usual for the Buddhist monks.

As in the still older writings of the Buddhist canon, the name Niga[n.][t.]ha here can refer only to the followers of Vardhamâna.

[Footnote: The meaning of these inscriptions, which were formerly believed to be Buddhist, was first made clear by Dr. Bhangvânlâl's Indrâji's careful discussion in the Actes du Vlième Congrès Internat.

An Indian queen having generously bestowed on her husband a rival to be his second wife, Kausiki, a Buddhist nun, commends her action in these words: "I am not surprised at your magnanimity.

If Masonry were simply a Christian institution, the Jew and the Moslem, the Brahmin and the Buddhist, could not conscientiously partake of its illumination; but its universality is its boast.