manner in which a man received these truths, he entered one of eight paths, each of the four degrees having two classes, a higher and a lower one. Sometimes these paths are called "fruits;" a disciple is said to obtain the fruits of such and such a state. An Arhat is a person of very high station indeed. Excepting a Buddha, none is equal to him, either in knowledge or miraculous powers, both of which he possesses to a preëminent extent. The Arhat after his death enters at once into Nirvâna. The Anâgâmin enters the third path (from the bottom), and is exempt from re-birth except in the world of Devas, or gods. He who obtains or "sees" the fruit of the second path is born once more in the world of gods or in that of men. Finally, the Srotâpanna undergoes re-birth either among gods or men seven times, and is then delivered from the stream of existence.[1]
Below the fortunate travelers along the path stands the mass of ordinary believers. All of these, of course, aim ultimately—or should aim—at that perfection of knowledge and of character which ensures Nirvâna; but in popular Buddhism at the present day this distant goal appears to be well-nigh forgotten, and to have given place to some heaven, or place of enjoyment, above which the general hope does not rise.
Believers in general are divided into two classes, Bhikshus and Bhikshunîs, or monks and nuns; and Upâsakas, lây disciples. The distinction between these classes is well illustrated by the following extract from a sacred book, the consideration
- ↑ The authorities do not entirely agree in the accounts they give of the speed with which these paths lead to Nirvana. The above statement appears to me unquestionably the oldest and most authentic. It is in agreement with Eitel, Sanskrit-Chinese Dictionary, sub vocibus (Sakridagamin, however, is omitted), and with Hardy, E. M., p. 280. Eitel indeed adds that an Arhat, if he does not enter Nirvana, may become a Buddha, but this is probably a Northern perversion of the original notion. In the genuine authorities, a Bodhisattva is quite distinct from an Arhat. The account derived by Burnouf (H. B. I. p. 291 ff.) from Northern sources is palpably a corruption of the oldest doctrine, proceeding from that unbounded love of exaggerated numbers which is the besetting sin of Buddhist writers. According to this version, the Srotapanna must pass through 80,000 ages before his seven births; the Sakridagamin, after 60,000 ages, is to be born once as a man and once as a god; the Anagamin, after 40,000 ages, is exempted from re-birth in the world of desire, and arrives at supreme knowledge; which the Arhat reaches after 20,000 ages. Poor comfort this to souls longing for their eternal rest. Cf. Koppen, R. B., vol. i. p. 498.
