st_ is as follows:

Vol. x. The Dhammapada, containing the quintessence of Buddhist
morality, and the Sutta-nipata, giving teachings of Buddha on
religion.

Vol. xi. Buddhist Suttas. Religious, moral, and philosophical
discourses. Vol. xlix. Buddhist Mahayana Sutras.

Vol. xiii. Vinaya Texts. The Patimokha or order of discipline, and
the beginning of the Mahavagga, containing an account of the
opening of the ministry of the founder.

Vol. xvii. Vinaya Texts ii. Mahavagga continued. Kullavagga or
discipline as established by the Master.

Vol. xx. Kullavagga continued.

Vols. xxii., xlv. contain Suttas of the religion of the Jainas.

Vols. xxxv., xxxvi. Questions of King Milinda.]

Was there a Personal Founder?--Senart in his _Essai sur la legende du
Buddha_, and Kern in his _Het Buddhisme in Indie_, both hold that we
have here to do with a sun-myth, and interpret the various features
of the legend in a very ingenious way in accordance with that theory.
This view has made few converts. Many incidents in the story are
natural, and appear to be due to a real tradition; there is literary
evidence of the early existence of the books, and the religion can be
best understood if regarded as the work of a real personality of
commanding greatness.[2]

[Footnote 2: Recent archaeological discoveries, of which an account is
given by Mr. Rhys Davids in the _Century Magazine_, April 1902, place
it beyond doubt that the Buddha really existed, and that pious
offices were paid to his ashes after his cremation by the members of
his own clan as well as by others. Inscriptions brought to light in
1898 show that the Sakhya clan, of which he was a member, dwelt at
the time of his death in what is now a frontier district of Nepal.
Three years before that event they were driven from their old capital
Kapilavastu; but they formed a new one fifteen miles further south,
just beyond the present frontier of Nepal, and there they erected a
_stupa_ or massive stone cairn, to guard the portion of the ashes of
the Buddha which was committed to their keeping.]

Scholars, however, are agreed as to the difficulty of drawing the
line between what is history and what is legend. Even in the early
Pali accounts the hero has become a religious figure, he wears titles
which lift him above mankind, and he has supernatural powers at his
command. A laborious critical process must be undertaken, comparing
the various narratives