MANUALS

manuals, monographs, &c.--_buddhism_, by rhys davids, 12mo, 20th thousand, 1903; _buddha, sein leben, seine lehre und seine gemeinde_, by oldenberg, 5th edition, 1906; _der buddhismus und seine geschichte in indien_, by kern, 1882; _der buddhismus_, by edmund hardy, 1890; _american lectures, buddhism_, by rhys davids, 1896; _inscriptions de piyadasi_, by senart, 2 vols., 1881-1886; _mara und buddha_, by windisch, 1895; _buddhist india_, by rhys davids, 1903. (t. w. r. d.) [1] that is by the arahat, the title the buddha always uses of himself. he does not call himself the buddha, and his followers never address him as such. [2] one very ancient commentary on the path has been preserved in three places in the canon: _d[=i]gha_, ii. 305-307 and 311-313, _majjhima_, iii. 251, and _samyutta_, v. 8. [3] _mah[=a]li suttanta_; translated in rhys davids' _dialogues of the buddha_, vol. i. p. 201 (cf. p. 204). [4] see _iti-vuttaka_, p. 44; _samyutta_, iii. 57. [5] see _d[=i]gha_, ii. 28; _j[=a]t_. v. 48, ii. 80. [6] burnett, _early greek philosophy_, p. 149. [7] _katha up_. 2, 10; _bhag. g[=i]t[=a]_, 2, 14; 9, 33. [8] the _anatta-lakkhana sutta_ (_vinaya_, i. 13 = _samyutta_, iii. 66 and iv. 34), translated in _vinaya texts_, i. 100-102. [9] see article on "buddhist schools of thought," by rhys davids, in the _j.r.a.s._ for 1892. [10] _questions of king milinda_, translated by rhys davids (oxford, 1890-1894), vol. i. pp. 40, 41, 85-87; vol. ii. pp. 21-25, 86-89. [11] _majjhima_, iii. 251, cf. _samyutta_, v. 8. [12] _d[=i]gha_, ii. 290-315. _majjhima_, i. 55 et seq. cf. rhys davids' _dialogues of the buddha_, i. 81. [13] no. 8 in the _sutta nipata_ (p. 26 of fausboll's edition). it is translated by fausboll in vol. x. of the _s.b.e._, and by rhys davids, _buddhism_, p. 109. [14] _d[=i]gha_, ii. 186-187. [15] _majjhima_, i. 129. [16] _iti-vuttaka_, pp. 19-21. [17] on the details of these see _d[=i]gha_, i. 71-73, translated by rhys davids in _dialogues of the buddha_, i. 82-84. [18] _d[=i]gha_, i. 74. [19] _samyutta_, iv. 251, 261. [20] _phaedo_, 69 et seq. the idea is there also put forward in connexion with a belief in transmigration. [21] _samyutta_, iv. 302. [22] _majjhima_, iii. 99 et seq. [23] the history of the indian doctrine of karma has yet to be written. on the buddhist side see rhys davids' _hibbert lectures_, pp. 73-120, and dahlke, _aufsatze zum verstandnis des buddhismus_ (berlin, 1903), i. 92-106, and ii. l-11. [24] for instance, _majjhima_, i. 163-166 [25] _anguttara_, iii. 119. [26] _d[=i]gha_, i. 38. [27] see _journal of the p[=a]li text society_, 1896, pp. 87-92. bude [budaeus], guillaume (1467-1540), french scholar, was born at paris. he went to the university of orleans to study law, but for several years, being possessed of ample means, he led an idle and dissipated life. when about twenty-four years of age he was seized with a sudden passion for study, and made rapid progress, particularly in the latin and greek languages. the work which gained him greatest reputation was his _de asse et partibus_ (1514), a treatise on ancient coins and measures. he was held in high esteem by francis i., who was persuaded by him, and by jean du bellay, bishop of narbonne, to found the collegium trilingue, afterwards the college de france, and the library at fontainebleau, which was removed to paris and was the origin of the bibliotheque nationale. he also induced francis to refrain from prohibiting printing in france, which had been advised by the sorbonne in 1533. he was sent by louis xii. to rome as ambassador to leo x., and in 1522 was appointed _maitre des requetes_ and was several times _prevot des marchands_. he died in paris on the 23rd of august 1540. bude was also the author of _annotationes in xxiv. libros pandectarum_ (1508), which, by the application of philology and history, had a great influence on the study of roman law, and of _commentarii linguae graecae_ (1529), an extensive collection of lexicographical notes, which contributed greatly to the study of greek literature in france. bude corresponded with the most learned men of his time, amongst them erasmus, who called him the marvel of france, and thomas more. he wrote with equal facility in greek and latin, although his latin is inferior to his greek, being somewhat harsh and full of greek constructions. his request that he should be buried at night, and his widow's open profession of protestantism at geneva (where she retired after his death), caused him to be suspected of leanings towards calvinism. at the time of the massacre of st bartholomew, the members of his family were obliged to flee from france. some took refuge in switzerland, where they worthily upheld the traditions of their house, while others settled in pomerania under the name budde or buddeus. [v.04 p.0695] see le roy, _vita g. budaei_ (1540); rebitte, _g. bude, restaurateur des etudes grecques en france_ (1846); e. de bude, _vie de g. bude_ (1884), who refutes the idea of his ancestor's protestant views; d'hozier, _la maison de bude_; l. delaruelle, _etudes sur l'humanisme francais_ (1907).