Essence of Buddhism Lakshmi Narasu

WITH ASM INTRODUCTION
BY ANAGARIKA H. OHARMAPALA
P. LAKSHM! NARASU
Buddham caranam gacchami.
Dhammam caranam gacchami
Sanghani caranam gacchami.
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Published: Colombo, 1907 A
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Nama$q&kyamunaye thatha*gat&ya y arhate, samyak
sambuddh&ya.
JBright shineth the sun in his splendour by day

And bright the mo6%*s radiance by night,
Bright shineth the herojin battle array,
And the sage in his thought shinethHbriglit
But by day and by night, none so glorious so bright
As Bhagavat, the source of all spiritual light,
DHAMMAPADA, 387.
There is one alone unchanging,

From whose face the darkness flies,
High-born, luminously beaming,

Uncompared, beyond comprise
Bhagavat, the far-seeing,
Bhagavat, the very wise.- PAR A VAN A StJTtfA.
There is nowhere in all the world

That his reason has not been ;
Not a fact whereof the Master

Has not pierced the origin.
He will end the doubter's questions,
If they will but let him in Ibid.
Dedicated
to
All whose hearts are vast like the sea
And full of compassion and love ;
Whose thoughts, like the sweet Philomel,

Soar high and lofty for ever ;
Who, regardless of consequences,

Use their reason to distinguish
What is true from what is untrue ;
"Who work with zeal to share with all

The easy path of salvation
Revealed by Him who read aright
'The problem of origination.
PREFACE.
volume is the final form assumed by a series of

THIS
essays on Buddhist subjects originally contributed to
certain South Indian magazines. It has been prepared with
the aim of bringing together, within a small compass, the
leading ideas of Buddhism, and interpreting them in the
light of modern knowledge. It lays no claim to originality.
Much of the material it contains "may be found in the
works of well-known orientalists. Nor does it pretend to
be the fruit of Pali or Sanskrit scholarship, despite the
quotations it
maycontain from works in those languages.
It professes to be nothing more than the humble offering of
a disciple in the service of hjs Master.
In presenting the teachings of his master it is incumbent
on the disciple never to lose sight of the fundamental
principles on which those teachings themselves rest. For
the Buddha the voice of authority is in truth itself, and
wherever the truth leads, thither the disciple must follow.
Accordingly, the dictum accepted in all schools of Bud-
dhism as the sole regulative principle is that nothing can be
the teaching of the Master, which is not in strict accord with
reason, or with what is known to be true. In giving a
conspectus of their religion all Buddhist writers of note have
sought the aid of logic and psychology. Their regard for
the general validity of ideas has been so great that they have
not infrequently set aside the Sutras, which are commonly
regarded as the basis of their religion. Hence, in expound-
ing Buddhism in the light of modern knowledge, the author
has in no way swerved from his position as a Buddhist, but
has only followed a practice current among the Buddhists
from the very earliest times. If he has succeeded in giving
Buddhism the aspect of modernity, he has done so, not by
seasoning modern ideas with a little Buddhistic sauce, but
Vlll PREFACE.
by getting beneath all forms of Buddhism and bringing to

light the essential truths therein contained.
The attention of thoughtful men in Europe and America
has been drawn to Buddhism. Already there are in those
countries organizations for the spread of Buddhism. A
branch of the Mahabodhi Society with its headquarters in
Chicago is doing valuable work in the United States. A
Japanese Buddhistic Mission, established in San Francisco,
publishes a journal, called The Light of Dharma, which is
said to be widely read in America. A Buddhistic Society,
established in Leipzig, besides publishing a journal, called
Der Buddhist, is actively at work in disseminating the
teachings of the Tathgata by means of popular lectures
and cheap literature. Divested of certain mystical out-
growl hs, Buddhism \viil doubtless attract many occidentals.
Nevertheless ii has been asserted that Buddhism is too
chaste to win adherents where marriage is not considered
detrimental to high thinking. But even on this score
Buddhism has nothing to fear. There have been from the
earliest times schools of Buddhism that have maintained
that a laic also can attain arhatship. A religion that is
supple enough to include the Vajr&ch&ryas of Nepal as

well as the Slhaviras of Ceylon has certainly room in it for
puritanical ascesticism as well as the innocent pleasures of a

conjugal life.
The of a revival of Buddhism in India has

possibility
been presaged an eminent historian. With the spread
by
of education and independent thought it is not unlikely that
the Dharma will appeal growing circle of thoughtful
to that
Indians, who no longer any charm in Rama or Rahim,
find
Krishna or Christ, Kali or Lakshmi, M&ri or Mary. Nor
are signs wanting which betoken a lasting interest in the
teachings of one whom all India once revered as born to
take upon himself the sins of all mankind. As the true
swaderi spirit takes firmer root and grows, the immortal
name of Sakyamuni, which now lurks in the garbled story
of the Buddhavat,r, is sure to rise above the surface of
oblivion, and shine in all its eternal glory and grandeur.
The marrow of civilized society, it has been truly said, is
ethical and not metaphysical. The forces that underlie and
PREFACE* IX
^paintain civilized society are not the belief in atman and

.brahman, or trinity in unity, or the immanence and tran-
scendence of God, but truthfulness, charity,justice, tolerance,
fraternity in short, all that is summed up in the word
Dharma or Buddhism. Rightly did Emperor Asoka make
Buddhism the basis of his government. Not till the
" "
white light of the Buddha has once again penetrated
into the thought and life of the Indians can they hope to
regain that pre-eminence among nations that they possessed
in the time of Asoka. Not till the Dharma becomes the
.guiding spirit of all nations will their peace and safety be*
.assured. It might be pretentious for the author to hope
that his book will prove serviceable in hastening this con-
summation so devoutly wished. But he cherishes the hope
that his book will in some measure be*helpful in leading to
a clearer understanding of the teachings of his Master.
In conclusion the author expresses his thanks to all his
friends who have encouraged him in the preparation of his
book, and especially to those who have rendered help in
putting it through the press.
MADRAS, ]
367, MINT STREET, > P. L. N.

May, 1907. J
INTRODUCTION,
Namo Buddhaya !
" Essence of
have read with pleasure, rather rapidly, the
I Buddhism" and glanced through the chapters Historic :
Buddha: Rationality of Buddhism Morality of Buddhism

;
;
Buddhism and Caste Women in Buddhism The Four

; ;
Great Truths Buddhism and Asceticism Buddhism and

;
:
Pessimism The Noble Eightfold Path The Riddle of

; ;
the World; Personality; Death and After; The Summuni

Bonum.
The author is a and as such deserves to be
scientist
heard. He has a study of Buddhism from authorita-
made
tive sources, and as a scholar has analysed the comprehensive
system of religion founded by the Tathagato.

India is the home of Buddhism. It is to the people of
India that our Lord first proclaimed the Dhamma, 2496
years ago. His first five disciples were Brahman ascetics,
and His two prominent disciples, Sariputta and Maha
Moggallana, were Brahmans the President of the first
;
Council, held three months after His Parinibbana, was Mah&

Kasyapa, a Brahman and the Upholder of the Faith in the
;
time of Asoka was Tissa the " son of the Brahmani Moggali of
Moggali." According to the prophetic utterance of our Lord
the Dhamma, shedding lustre in its purity, lasted for full 1,000
years in India, and then began the decline following the
law
of disintegration five hundreds later, when it was brought
into contact with the cohorts of Allah, whose fire and sword
played havoc with the followers of our Blessed Tathagato.
The ruins in Bamian, Central Turkestan, Afghanistan, Kan-
dahar, Kashmir, the Gangetic Valley, and in distant Java,
testify to the extirpation of the great religion by
the icono-
clastic Arabs, fresh in their zeal for the glorification of the
1
Prophet of Arabia/
\11 INTRODUCTION.
The home of Buddhism the Majjhima Desa since the

tenth century A. Chas been made desolate. No yellow
robed Bhikkhus and white-robed Upasakas are there to
greet the weary pilgrim from foreign lands as in the days of
Fa Hian, Huen Chang, and Itsing; After 700 years a new
race from the West has conquered India, and thanks to the
antiquarian researches of European scholars, they have made
it
possible for the Indians to again appreciate the ancient
Aryan inheritance which was preached to their forefathers
under the name of Dhamma.
Professor Narasu is a product of Western culture. He is a
scion of an ancient Dravidian family. He completed his
education in Western lore under European masters, and
he is now professor of science in a first grade college.
The superstitions of religion he had abandoned for scienti-
fic truth, andhis studies in the domain of comparative
religion has been accentuated by his observations in the
practical daily life of the yogis of Southern India. The law
of progress under British Rule in India i.s slow ;but it is
manifest in every department of life. The publication of
the present volume by Professor Lakshmi Narasu indicates
that even from the basis of a purely rationalistic foundation
Buddhism appeals to the cultivated intellect more than a
rheosophic pantheism. Professor Narasu has studied the
" "
life of the Teacher of the Nirvana and the Law from a
purely human standpoint, and discusses the three characteris-
tic aspects of the Dhamma from the standpoint of psychology
"
and science. The " Essence of Buddhism I recommend
:o the non-Buddhist and the scientific agnostic, for it will, 1
hope, give an impulse for a further study of the Dhamma
that has given comfort to thousand millions of people within
:he past 25 centuries.
Anagartka H. Dharmap&la.
MAHA BODHI HEADQUARTERS "I
ISIPATANA, SARNATH, BENARES,

-
APRIL 28 fj$f J
CONTENTS.
THE HISTORIC BUDDHA. PAGE

What Buddhism is S&kyamuni not a supernatural
founder of Buddhism Incidents in Sakyamuni's life
non-essential Value of Buddha's personality Birth of
Buddha His early life and renunciation Training
under Arada and Udraka Severe ascetic penance-
The incident with the herdsman's daughter Attain-
ment of enlightenment His determination to preach
Starting for Benares
and meeting with UpakaStay at
Benares and formation of the holy brotherhood Visit
to Rajagrihaand conversion of Bimbisara Conversion
of Sariputra,
Maudgaly&yana, and Maha Kasyapa-
Other disciples In effectual plots of 1 )evadatta
Patfon>
and benefactors of Buddha State of India thefn
Calumnies against Buddha and how they were exposed
Daily life of the Blessed Ont His method of exposi-
tion His last tour and end Disposal of the remains
of the Blessed One His
Historicity of Sakyamuni
position among founders of religions His claims to
greatness
THE RATIONALITY OF BUDDHISM.

A system of philosophy and practical ethics Reason
the ultimate criterion of truth Futility of authority and
revelation Rationality of all beliefs Cultivation of
faith Schools and sects of Buddhism Only one way,
that of reason Reverence to relics and images an act
-
of devotion Adaptation to pre-existing religions-
Imocation of Amida by the Japanese Buddhist The
tricaranas No transcendental superiority in Buddha
Attitude towards miracles and wonders Freedom from
fanaticism and persecution The missionary impulse
xiv CONTENTS.
PAGE
in Buddhism Spread of Buddhism Spirit of gener-
osity and compassion Influence on the development
of arts Development of science and knowledge
Reason and purity of heart the gist of Buddhism ... 21
THE MORALITY OF BUDDHISM.

The goal of Buddhism The ten transgressions and
ten precepts The precept against the destruction of
life Sacrifices in ancient India Care for animals
Partiality for vegetarian diet Mixed diet the best
food Extreme observance of the precept- Attitude
towards war Spirit of tolerance a result of the obser-
vance of the precept The precept against theft
Motives for such abstinence Socialistic spirit of Bud-
dhism The precept against adultery Sexual excesses
denounced by religions Attitude towards legitimate
intercourse The precept against falsehood Lying one
of the gravest offences Hypocrisy fostered by churches
Lying under necessity The precept against drink
Prevalence of drink in Ancient India Buddhists first
to enjoin total abstinence Nature and effect of alcohol
The six ruinous things, and drink one of them The
precept against vain talk The precept against evil
reports The precept against selfishness Jealousy an
intense form of selfishness The precept against evil
passions The demands of justice and equity Love
should be healthy and wise Duty of practising univer-
sal love Anecdote showing the practice of love The
true import of the J&takas Claims of Christianity to
be the only religion of love -The precept against
ignorance and doubt Scepticism a means of knowing
the truth The roots of Buddhism Difference between
the ethical teachings of Buddhism and Brahmanism
Ethics of Buddhism not egoistic Its ethical system a
study of consequences, of Karma and Vipaka Purely

autonomous Moral ideas have nothing to do with
supernatural beings The Eternal self is not of any
ethical value Basis of morality purely subjective
Buddhism teaches that the good of humanity is the
CONTENTS. XV
PACK
good of the individual Deliverance from sorrow by
following good Morality rests on egoism and altruism
is applied egoism Morality in the Vedanta and in
Buddhism Other differences -The ideal of the future
perfection of mankind ... ... ... 39
BUDDHISM AND CASTE.

Universality of salvationThe story of Buddha's
beloved disciple and the girl of the Matanga caste
The Brahman a specially Indian phenomenon No
support for the existence of specific differences in men
Differences only through occupation and conduct No
difference in Dharma between one caste and another
No caste for those joining the Sangria Social conditions
then prevailing uncertain Only the social significance of
castes, if any, recognised in Buddhism The develop-
ment of caste due to ambition and selfishness The
attitude of later Buddhists Arguments of the Vajra-
sttchi : Brah manhood not constituted
by life principle
or descent or body or learning or origin from Brahma
Attempts by Brahmans to bolster up their religion, the
Gita one of such attempts Caste the mainstay of
Hinduism Ethnological basis of caste a pure myth
Failure of attempts to classifymankind Purity of blood
mythical Heredity has nothing to do with ethical cul-
tureUnwarranted supposition of the possibility of devel-
opment for superior peoples only Caste quite noxious,
and therefore disregarded by Buddhism .... ... 70
WOMAN IN BUDDHISM.
Examples of the high status of women in Buddhism
Low estimation of women in India Buddhist revolt
against this a success Strict rules for the relations be-
tween the sexes Theoretical equality Treatment of
women fair Example of Burmese women Marriage
ceremony among Buddhists very simple A religion of
free individuals That the Teaching is destructive of
family life is not true ... ... ... 89
XVI CONTENTS.
PAGE.
THE FOUR GREAT TRUTHS.
The four truths existence of misery, its cause, emanci-
: ,
pation from misery, and means of emancipation These

truths not dogmas Existence of misery Schopen-
;
haui's description thereof Religion arises from the

instinct of self-preservation Attempts at a perfect life :
Buddha's attitude World-process not all perfected

Evolution in all forms of life Final stage of self-con-
scious growth to co-extensiveness with all life ... 97
BUDDHISM AND ASCETICISM.

Religion of ancient India sacrificial Rise in power
of the Brahmans who knew the sacrificial arts Human
sacrifice the greatest Strong belief in self-mortification,
illustrated by Bramanism and Jainism Gautama's trial
of self-mortification and his discovery of its fruitlessness
Sermon in the Deer Park at Benares Asceticism and
luxury equally spurned by the Dharma Wealth rarely
procures ease of body and mind Perfect freedom and
sanity of life, the attainment of bodhi The charge of
indolence against the bhikshus false Invaluable
services by the bhikshus Their work in Japan Wrong
allegation of failure to inculcate patriotism, the episode
of Ajatftsatru and the Yajji The greatness of King
Asoka, the cause thereof Utter eradication of
egoism and the ideal .,. ... ... 1 06
BUDDHISM AND PESSIMISM.

Buddhism not pessimistic Inward discord of
Schopenhaur contrasted with the inward harmonies of
Buddhism Existence of suffering recognised, but a
nobler life opened out Life is not condemned, but
peace must be striven for -Resignation and means of at-
taining happiness taught Buddhism not a religion of
despair Duty of furthering evolution with a view to
attain perfection ... ... ... ...119
CONTENTS, XVli
THE NOBLE EIGHTFOLD PATH. PAGE

^
middle path, the noble
path Morality of
Buddhism represented by the eightfold path
Eight
essentials specified
Right belief necessary for right
action-- Animistic and
metaphysical beliefs the sources
of religious error Right action, thought and peace
safeguarded by reason and science Attainment of
bodhi directed by right views Value of actual
practice
Purification of one's acts Observance of moral
precepts the practice of morality Nature of charity
Aim in acts of
chanty Right living the outcome of
right action Means of subjective purification Practice
of self-control Nature of the will, not a deter-
faculty
mined by Requisites of a rightly directed will-
itself
Attainment of the freedom of bodhi Training of the
will Practice of right thought Intellectual enlighten-
ment essential to salvation Practice of Dhyana for
tranquillity Dhyana^ not losing consciousness
Dhyana and Yoga contrasted Dhyana must be coupled
\ftih pragna The ten impediments; permanent self
and scepticism two of them Efficacy of ceremonies
and rites the third The remaining seven
impediments
Falsity of the accusation against the greater impor-
tance in Buddhism of intellectual powers than ethical
virtues ... ... .... ttt I2 6
THE RIDDLE OF THE WORLD.

Everything in a state of flux Cause and effect
Causal nexus No first cause Idea of Iswara falsified
by
rational argument Natural laws only descriptive
Argument of purpose fallacious No connection between
morality and Iswara Morality an outcome of social
limitations General belief in Iswara not a proof of his
existence Historical proofs fallacious Existence not
a manifestation of the absolute The nature of
concepts,
higher and lower concepts Methods to reach the
transcendental, three classes thereof Nature of ecstatic
intuition, no proof of a
l
subliminal self '-Kxamina-

XVlii CONTENTS.
PACK
tion of the claim of ecstasy to be unquestioned
Universe not a product of the individual self Idealistic
position examined Exact position of the Blessed One, a
consistent phenomenalism One's experiences are given
him only as a content of one's consciousness Memory
Nothing external or internal as contents of conscious-
ness The practical origin of the distinction between
'
I
'
and " external world." ... ... ... 144
PERSONALITY.
Various views of human personality Belief in a
permanent self or soul most pernicious Wrong concep-
tion of the unity of compound things, the origin of the
false belief Existence' of an atman categorically denied
by Buddhism ; permanence of personality apparent,
not real No psychological basis for the existence of an
outside experiencing self,, the atman Comparison of the
brain to a piano criticised Mutual conditioning of the
ego and not-ego The ego not an eternal, immutable
entity Criticism of the theory of spontaneity The
freedom of the will examined Division of the con-
tents of consciousness into two classes, the origin of
transcendental entities Human .personality a com-
pound of body and mind Dissolution of individuality
the source of happiness Denial of a separate self
liberates the individual from error ... ...
163
DEATH AND AFTER.
Man a complex of skandhas Life a union of the
skandhas, their dissolution death Consciousness not
separable from the organism, proved by psychology
Existence of extra-human spirit agencies not established
by the researches of the Psychical Research Society
No evidence of the continuance of the conscious person
afforded by science Individual existence a complex of
karmas which, after death, are re-born in others Trans-
migration of an actual entity from one birth to another
not admitted by Buddha, but the content of the ego is
preserved in others Evolution of the organised animal
CONTENTS. XIX
PACK
from its ancestral series Psychical interdependence of
human beings, and continuance of psychic life after the
individual Immortality of humanity Our lives incorpo-
rated and continued in a collective eternity of humanity
Person as well as society, the living embodiment of
past physical and psychical activities Criticism of the
Buddhist school believing in a mystery underlying the
transmigration of karma Self, immanent and not
transcendent The Buddhist doctrine of karma ex-
tends over the whole of phenomenal existence The
difference between this doctrine and the Brahmanic
theory of transmigration Perfectability by self-culture
and self-control,hence Buddhism not fatalistic Dissolu-
tion of body and mind, but continuance of life in deeds. 1
79
THE SUMMUM BONUM.
Three corner-stones of Buddhism Anity^ a per-
petual flux Anitya not necessarily illusory (mithyd)
Anatmata$\z non-existence of an absolute, transcendent
entity The ego, not unchangeable, but alterable and
improvable Unity of consciousness not explained by
the unity of an underlying atman Renouncement of
the atman^ rids sorrow Nirvana not an absorption in
the universal soul Not also an annihilation of all
activities Negative aspect of Nirvana, the extinction of
lust, hatred, and ignorance Nirvana, not the annihila-
tion of personality, but complete attainment of perfect
love and righteousness The law of Karma is binding
even after the attainment of Nirvana, ideals of Arhat
and Jivanmukta compared Peace, consolation, and
hope attained in Buddhism The true nature of
Dharmakaya Its universality The origin of sorrow,
anxiety and despair The path of liberation Freedom
from suffering through the light of Dharmakaya The
all-embracing life of one who has attained Nirvana
The beatitude of Nirvana *.. ... ... 199
THE ESSENCE OF BUDDHISM,
THE HISTORIC BUDDHA.

or, as it is known among its followers, the
jiUDDHISM,
*-*
the religion preached by the Burldhas. A
Dharma,
is
Buddha is one who has attained bodhi. By bod hi is meant

an ideal state of intellectual and ethical perfection, which Cctn
be attained by man by purely human means. Of the many
that have attained bodhi the one best known to history is
Gautama Sakyamuni.
Gautama Sakyamuni is generally spoken of as the founder
of the Dharma. But Sakyamuni himself refers in bis dis-
courses to Buddhas who had preached the same doctrine
before him. Nor can we speak of the Buddha as the found-
er of Buddhism in the same sense as we speak of the
founder of Christianity or Mahomedanism The founder of
the former religion is essentially a supernatural being ; he is
the incarnation of the son of God, who is no other than God
himself. No one ran call himself a true Christian, who does
not accept the divinity of Jesus, and who does not believe
that Christ rose from the dead after dying on the cross to
take upon himself the sins of all those who believe in him.
Mahomed, the founder of the latter religion, though not an
incarnation of God or any of his relations or servants, is yet
a privileged human being, who was chosen as the special
vehicle for the communication of a supernatural revelation
to mankind, and no man can call himself a Mahomedan,
who does not believe that Mahomed is God.
the prophet of
But the Buddha nowhere claims to be anything more than
a human being. No doubt we find him a full and perfect
man. All the same he is a man among men. He does not
profess to bring a revelation from a supernatural source.
He does not proclaim himself a saviour who will take upon
himself the sins of those that follow him. He distinctly tells
us that every one must bear the burden of his own sins, that
2 THE ESSENCE OF BUDDHISM.
not even a God can do for man what self-help in the form
of self-conquest and self-emancipation can accomplish. We
read in the Dhammapada, a collection of verses attributed
to the Blessed Sakyamuni :
u
All that we are is the result of what we have thought :
it is founded on our thoughts, it is made up of our

1}
thoughts
"
By oneself evil is done
by oneself one suffers by one-
; ;
self evil is left undone

by oneself one is purified. Purity
:
and impurity belong to oneself; no one can purify another/'

u
You yourself must make an effort thy Buddhas are ;
only preachers The thoughtful who enter the way are freed
from the bondage of sin,"
u
He who does not roust; himself when it is time to rise,
who, though young and strong, is full of sloth, whose will
and thoughts arc weal;, that la/.y and idle mau will never
find the way to enlightenment."
'"
vStrenuousness is the path, of immortality, sloth the path
of death. Those who are strenuous do not die those who ;
are slothful are as if dead already."

Again in the .WahaparinibbCwui Sntta the Buddha gives
the following admonition to Amanda, fcne of his beloved
disciples :
"0 Anancla, be ye lamps unto yourselves. Be ye refuges

ro yourselves. Hold fast to the Dharma as a lamp. Hold
fast to the Dharma as a refuge. Look not for refuge to any
one beside yourselves."
"
And whosoever, Anancla, either now or after I am dead,
^h ill be a lamp unto themselves and a refuge unto them-
selves it is they, Anancla, among the seekers after Bodhi
who shall reach the very topmost height/'
Not only did the Buddha offer no support to favour-
able interference from supernatural agencies on behalf of
man, not only did he offer no promise of exemption from
suffering and sorrow as a regard of simple belief in him, but
he went further in admonishing his disciples not to atta h
N
importance to his individual personality but to nu member

always the ideal. It is said in the Vajracchedika He win :
looks for me, /.i'., the true T'athagata, through any material
form, or seeks me through any audible sound, that man has
entered on an erroneous course, and shall never behold
THE HISTORIC BUDDHA. 3
"
Tathagata." Similarly in another place we read : Who say*
you see me and yet have transgressed the Dharma, are not
seen by me, but as though you were distant by ten thousand
miles, whereas the man who keeps the Dharma dwells ever
in my sight/' The same truth is much more impressively
brought out in a conversation between the Blessed One and
the rah man Drona.
1 $ Once upon a time the latter seeing
the lilessed One sitting at the foot of a tree, asked him
"Are you a deva!" And the Exalted One answered "I a:n :
" "
I am not" --" Are
1J
not." Are
you agandharua ? ayou
vuksha!" "I am not." "Are you a man?" "lam
not a man." On the Brahman asking what he niigbt
be, the Blessed One replied: "Those c\il influences
those lusts, whose non-destruction would have indivi-
dualised me as a (leva, a gandharva, a)aksha, or a man
I have completely annihilated. Ivnow, therefore, O Brah-
man, that I am a Buddha.
31
No\\ the practical lesson of thi>
anecdote i.s obvious. According to Hindu ideas a deva, ,\
gandharva, a yaksha could assume a human foim. Itâ.s

therefore natural for the Brahman ask if the being in
to
bum an form before him was a deva,a gandharva, or i
yaksha. But what perplexed the Brahman was that he re-

reived a negative answer to each one of his questions, and
this led him to his general question. Buddha's answer to
:
was unequivocal.
t What was of importance in his eyes
was not his form (nt/>a] but his character (jttlvia), the em-
bodiment in practical life of the ideas of compassion and
wisdom summed up in the word Iwlhi. He was not only
Sakyanumi, but he was alsoTathagata. The eternal truths
be uuight were nothing but what he himself was in the
quintessence of his personality. No wondet therefore that
the personality that dominates Buddhism is not Sfikyamuni
but the Uuddha.
Though what is of primary importance is the HIV in ac-
cordance with the Dharma, yet the personality of the
(ireat Teacher is not without value. In so far as that per-
sonality is the practical embodiment of his teachings, it serves
is a model for the disciple to imitate and follow. As thr
'*
.'bnitayur dhyana Sutra says Since they have meditated
:
on Buddha's body, they will also see Buddha's mind. The

Buddha's mind is his absolutely great compassion for air

beings." But it must at the same time be remembered
that the teaching of the Blessed One does not rest for its
validity on any miracle or any special event in his life as is
the case in many another religion. Should the events in
the life of Gautama Sakyanumi turn out to be unhistorical,
that would not in the least detract from the merit of his
teachings. As the .Blessed One himself has said, the
teaching carries with it its own demonstration.
Stripped of mythical embellishments, the principal events
in the lifeof Gautama IJuclclha are easily told. He was born
*bout the middle of the sixth century before the Christum
era in Lumbini Park in the neighbourhood of Kapilavastu,
now known as Padeirn, in the north of the district of
Gorakpur. To mark this spot as the birth of the greatest
teacher of mankind and as a token of his reverence for him,
Empeior Asoka erected in 329 v,.c. a pillar bearing the '
u
inscription Here was the Enlightened One born.' *
:
3
At Kapilavastu resided the chiefs of 'the Sakya clan, of

whom little would have been remembered, had not Siddartha
been born among them. Gautama's father, Suddhodana, and
his mother, Maya, the daughter of Suprabuddha,
belonged to
this clan. The mother of Siddartha died seven days after
his birth. Under the kind care of his maternal aunt,
Prajapati
Gautami, Siddartha spent his early years in ease, luxury and
culture. No pains were spared to make the course of his life
smooth. At the age of sixteen he was married to his cousin,
Vasodhara, the daughter of the chief of Koli, and they had
a son named Rahula. For twenty-five years Siddartha saw
only the beautiful and pleasant. About this time the sorrows
and sufferings of mankind affected him deeply, and made
him reflect on the problem of life. Impelled by a strong desire
to find the origin of suffering and sorrow and the" means
of extirpating them, he renounced at the
age of twenty-nine
family ties and retired to the forest, as wa/s the wont in
all
his day.
After this great renunciation
(abhimshkramai^ a) the Bodhi-
sattva, the seeker after bodhi, placed himself under the
* Hida bhagavam jateti.

spiritualguidance of two renowned Brahman teachers, Arada

Kalama and Udraka Ramaputra. The former lived at
Vaisall and was the head of a large number of followers.
He was evidently a follower of Kapila, the reputed founder
of the S&nkhya system of philosophy, and laid great stress
on the belief in an atmiui. Pie regarded the disbelief in the
existence of a soul as not tending towards religion. Without
the belief in an eternal immaterial soul he could not see any
way of salvation. Like the munja grass when freed from its
horny case, or like the wild bird when liberated from its
trap, the soul, when freed from its material limitations
(iipadht)) would attain perfect release. When the ego dis-
cerned its immaterial nature, it would attain true deliverance.
This teaching did not satisfy the Bodhisattva, and h_e quitted
Arada Kalama, and placed himself under the tuition of
Udraka Ramaputra. The latter also expatiated on the ques-
tion of "I," but laid greater stress on the effects of Karma
and the transmigration of souls. The Bodhisattva saw the
truth in the doctrine of Karma, but he could not bring
himself to believe in the existence of a soul or its trans-
migration. He therefore quitted Udraka also, and went to the
priests officiating in temples to see if he could learn from
them the way of escape from suffering and sorrow. But to
the gentle nature of Gautama the unnecessarily cruel sacrifi-
ces performed on the altars of the gods were revolting, and he
preached to the priests on the futility of atoning for evil deeds
by the destruction of life and the impossibility of practising
religion by the neglect of the moral life.
Wandering from Vaisall in search of a better system he
came to a settlement of five pupils of Udraka, headed by
Kaundinya, in the jungle of Uruvilva near Gaya in Maga-
dha. There he saw these five keeping their senses in check,
subduing their passions and practising austere penance.
He admired their zeal and earnestness, and to give a trial
to the means employed by them he applied himself to
mortification. For six years he practised the most severe
.ascetic penances, till his body became shrunken like a wither-
ed branch. One day after bathing in the river Nairanjana
(modern Phalgu) he strove to leave the water, but could not
rise on account of his weakness. However with the aid
of the stooping branch of a tree he raised himself and left

the river. But while returning to his ahode he again stag-
gered and fell to the ground, and might perhaps have died,
had not Suja.Ui the eldest daughter of a herdsman living
,
near the jungle, \vho accidentally passed by the spot where

the Bodhisattva h;id swooned, given him some rice-milk.
Having thus refreshed himself he perceived that asceticism,.
instead of leading him to the goal he sought, brought about
only an enfeeblement of both body and mind. Accordingly
hfi gave up all ascetic piactices, and
paying due attention to
the needs of the body he entered upon a course of reflection
and self-examination, ti listing to his own reason, the light
which each one of us carries within himself to attain the
truth. One night, \\hile sitting in deep meditation under a
hg tree (ficus it-ligiosii), the consciousness of true insight
possessed him. lie saw the mistaken ways of the faiths
that then obtained, he discerned the sources whence cart hi)
Buffering flowed, and the way that led to their annihilation
He saw that the cause of suffering lay in a selfish cleaving
to life, and that the way of escape from suffering lay in the
attainment of the ten perfections (</asa flamwitas). With
the discernment of these grand truths and their realization
in life the Bodhisattv.i became enlightened he thus attained ;
SawlwdJti and became a Buddha. Rightly has Sambodhi

been called Svnlnul lianam to emphasise the fact that it can
be accomplished only by .self help without the extraneous aid
of a teacher or an hrara. As the poet says,
"
Save his own soul's light overhead,
None leads man, none ever led,"
Now arrived the, mostcritical moment in the life of the

Blessed One. Alter many struggles he had found the moî
profound truths, truths teeming with meaning but compu>
hensible only by the \\ise, truths fraught with
blessings but
difficult to discern by ordinary minds
(prathakjana}, \\Ian
kind were worldly and hankering for pleasure. Though they
possessed the capacity for knowledge and virtuj and could
perceive the true nature of things, they remained in ignor
ance, entangled by deceptive thoughts. Could they com-
prehend the law of Karma, the law of concatenation of
cause and effect in the moral world ? Could they rid them-
selves of the animistic idea of a soul and grasp the true
nature of man? Could they overcome the propensity to
seek salvation through a mediatorial caste of priests ? Could
they understand the final state of peace, that quenching of
all worldly cravings which leads to the blissful haven of
Nirvana? Would
he advisable for him in these circum-
it
stances to preach to all mankind the truths he had discovered?

Might not failure result in anguish and pain ? Such were
the doubts and questions which arose in his mind, but only
to be smothered and quenched by thoughts of universal
compassion. He who had abandoned all selfishness could
not but live for others. What could be a better way of
living for others than to show them the path of attaining per
feet bliss ? What could be greater service to mankind than
to rescue the struggling creatures engulfed in the mournful
sea of samsara ? Is not the gift of Dharma the greatest of
all gifts? When the Perfect One considered how sorrow
and suffering oppressed all beings, he became; very compas-
sionate, and made up his mind to preach to all mankind
the eternal truths he had discovered.
With this firm resolve he started for Benares which has
been famous for centuries as the centre of religious life and
thought. On his way the Blessed One met one of his
former acquaintances,Upaka, a naked Jain monk, who, struck
by his majestic and joyful appearance, asked "Who is the :
teacher under whose guidance you have renounced the

world ?" The Enlightened One replied "I have no master :
To me there is no equal. I am the perfect One, the Buddha.

I have attained peace. I have obtained Nirvana. To found
the kingdom of righteousness i am going to Benares. Then
I shall light the lamp of life for the benefit of thoso who arc
enshrouded in the darkness of sin and death." Upnku then

"
asked :Do you profess to be the [inn, the conquemr of the
world ?' The Buddha replied " Jinas arc those who have
J
:
conquered self and the passions of self, those alone are victors
who control their passions and abstain from sin. I have con-
quered self and overcome all sin. Therefore I am the Jinu."
At Benares he saw Kaundinya and his four companions
in the Deer Park, Isipatana. When these five (the Paficha-
vaggiya) saw the Tathagata coming towards them, they

nor greet
agreed among themselves not to rise in salutation,
him, nor offer him the customary refreshments, when he
came, for he had broken his first vow by giving up ascetic
practices. However when the Tathagata approached them,
they involuntarily rose from J:heir seats,
and in spite of their
resolution greeted him and offered to wash his feet and do
all that he might require. But they addressed him as
Gautama after his family. Then the Lord said to them :
41
Call me not after my private name, for a rude and
it is
careless way of addressing one who has become an arhat.

lily mind is" undisturbed, whether people treat me with res-
pect or disrespect. But it is not courteous for others to call

one who looks equally with a kind heart upon all living
beings by his familiar" name. Buddhas bring salvation to
the world, and therefore they ought to be treated with res-
pect as children treat their fathers."
Then he preached to
them his first great sermon, the Dharmachakrapravartana
Sutra, in which he explained the Four Great Truths
and the
Noble Eightfold Path, and made converts of them. They
received the ordination and formed the first nucleus of the
holy brotherhood of disciples known
as the Sahgha. Soon
after, one night the Blessed One met Yaâs, the youthful
son of a nobleman of Benares, who wa- wandering like a
madman much distressed by the sorrows of this world. The
Tathagata consoled him by pointing out the way to the
made him his disciple.- Seeing
blessedness of \Nirvana, and
that Yaâs had become a bhikshu, his former fifty-four
jovial companions also joined

the Sangha. The Blessed
One sent out these sixty as missionaries in different
directions to preach his universal religion. Shortly after-
wards the Buddha had an accession of a thousand new
disciples by the conversion of three leading fire-worshipping
ascetics, Uruvilva Kasyapa, Nadi Kasyapa and Gaya
Kasyapa, all brothers, with all their followers. To these he
preached on a hill near Gaya a sermon on the fire
sacrifice.
In this discourse he explained how ignorance produced the

three fires of lust, hatred and delusion, which burnt all
fires might be quenched
living beings, and how these three
by the giving up of sin and the pursuit of right conduct.
From Gaya followed by his numerous disciples the

Blessed One proceeded to Jiajagriha, the capital of Magadha.
After his great renunciation yiddartha passed through Raja-
griha, and Bimbisara, the king of Magadha, failing to
dissuade him from his lesolve to attain bodhi, requested the
Bodhisattva to come back to Rajagriha' after the accomplish-
ment of his purpose and receive him as his disciple. In com-
pliance with this request the Blessed One now visited
1
Rajagriha. King Bimbisara hearing of the arrival of the

,
World-Honoured, went with his counsellors and generals to

the place where the Blessed One was, and after hearing a dis-
course on the nature of the self, became a lay disciple. The J
purport of this discourse was that the self, the-' so-called lord
of knowledge, was born of sensation arid recollection, audits
(
onstancy was a mere delusion. After taking refuge in the
Buddha the king invited the Blessed One to the royal palace,
entertained him and his bhikshus and presented to the
Sangria his pleasure garden, the bamboo grove VenitvctHcti as
a dwelling-place for the homeless disciples of the Great
Teacher.
A much more important event connected with the Blessed
One's stay at Rajagriha was the conversion of Sariputra and
Maudgalyayana, both pupils of the wandering monk Safijaya.
One day as Asvajit, one of the first five that were ordained
by the Buddha, was going on his alms-seeking round, Sariputra
saw the noble and dignified mien of Asvajit, and asked him
who his teacher was and what doctrine lie professed. Asva-
jit replied
that his teacher was t]ie Blessed One and that
following the TathA,gatha's teaching he had renounced the
world. On hearing this Sariputra went to Maudgalyayana
and told him what he had heard. Then both of them went
with all their followers to the Tathagat;-. and took their
refuge in the Buddha, the Dharma and the Sa'igha.
The Buddha held both of them in high estimation for
their intelligence and learning. Some of the books of
the Abhidharma, the philosophical part of the Tripitaka,
are ascribed u, these two learned bhikshus. Another wor-
thy acquisition to the faith during the Master's stay in, the
Bamboo Grove was the Brahman sage, Maha Kasyapa, who
had renounced his virtuous wife, bis immense wealth and
all his possessions to find out the way of salvation. It was

he, who, after the flarinirvana of the Lord, held a council at
Rajagriha under the patronage of King Ajatasatru, and
collected the Tripitaka, the Buddhist canon, with the help of
a large number of bhikshus. He was in fact the first pat-
riarch of the Buddhist Church.
During his active life as a teacher, the Blessed One made
many converts. High and low, rich and poor, educated
and illiterate, Brahmans and Chandalas, Jains and Ajiva-
kas, house-holders and ascetics, robbers and cannibals,
nobles and peasants, men and women -all classes and
conditions of men furnished' him with many disciples, both
ordained and lay. Among his converts were King Pra-
senajit of Kosala, Panchasikha the follower of Kapila,
Maha-K&tyayana of Benares, King Udayana of Kausambi,
Kutadanta the head of the Brahman community of the
village of Danamati, Krishi Bharadvaja of the Brahman
village of Ekanala, AngulimgLla the bandit and assassin
who was the terror of the kingdom of Kosala, Alavaka the
the cannibal of Alavi, Ugrasena the acrobat, Up&li the bar-
ber who had the honour of reciting the Vinaya collection
of the Tripitaka in Kasyapa's Council, and Sunita the
scavenger who was despised of men. Some of the mem-
bers of the Sakya clan who were the close kith and kin of
Siddartha also became the followers of S&kyamuni. Sud-
dhodana, the father pf Siddartha, became a lay disciple, and
R&hula, his son, joined the Sangria. Yasodhara, the wife of
Siddartha, and Prajapathi Gautami, his aunt, both joined
the order of bhikshunis, which was established with some
reluctance by the Master owing to the importunities of
Prajapati Gautami and the intercession of Ananda. Ananda,
who was the Buddha's constant companion and personal
attendant, was one of his cousins.
Another of his cousins was Devadatta who became notori-
ous in later days by attempting to found a new sect of his
own with severer and stricter rules than those prescribed by
the Buddha. When he did not succeed in getting many
followers,, even though he had a special Vihiira built for him
by King Ajatasatru, the son of King Bimbisara, he plotted
many sctiemes to take the life of S&kyarrwni. Murderers
THE HISTORIC BUDDHA. I t
were set up to kill the Lord, but they were converted as

soon as they saw him and listened to his preaching. The
rock hurled down from the Gridhrakuta hill to hit the Mastet
split in twain, and haply both pieces passed by without
doing him much harm. The drunken elephant that was k-l
loose on .the royal highway just at the time when the Bless
ed One was coming along that path became docile in his
presence. After these failures Ajatasatru, suffering greatly
from the pan;s of conscience, sought peace in his distress by
going to the Blessed One and learning the way of salvation
Twelve of Buddha's disciples became 'famous as preach-
ers. These were Ajnata Kaundinya, Asvajit, Sariputra,
Maudgalyayana, Maha Kasyapa, Maha Katyayana, Anurud-
dha, Upali, Pindcla Bharadvaja, KaM.sthila, Rahula, and
Turn a Maitrayaniputra. In the conversation with Subhadra
just before his death, the Blessed One said :"Save ir, my
religion the twelve great disciples, who, being good themselves
rouse up the world and deliver it from indifference, are not
to be found."
Among the many patrons and benefactors of the Buddha
no names are more famous than those of Anathapindika.
the supporter of the orphans, Jivaka the physician, Visakha,
the mother of Migara, and Ambapali, the courtezan of
VaisalT. Sudatta, called Anathapindika on account of his
charities to the orphans and the
poor, was a merchant of
Sravashti of immense wealth He bought at an enormous
price a magnificent park at Sravashti from Prince Jeta, and
built the splendid Jetavana Vihara for the Buddha and his
ordained Jivaka was the renowned pbysician-in-
disciples.
ordinary to Bimbisara, and was appointed by the king to
undertake medical attendance on Buddha and his followers
It was at his instance that the
bhikshus, who were previously
wearing only cast-off rags, were permitted to accept robes from
the laity. Visakha was the daughter-in-law of Migara, a rich
Jain merchant of Sravashti, but she was generally known as
the mother of Migara, as she was the cause of
Migara's conver-
sion to the Buddhist faith. She was the first to become a
matron of the lay sisters, and obtained permission from the
Lord to provide the chief necessaries of life on a large scale
to the bhikshus and bhikshunis. Another service of hers
12 THE ESSENCE OF 13UDDHISM.
was !he erection of the Viharaof Piirvarama near Sravashti,

vvhicli in splendour was inferior only to the Vihara built
by Anathapindika. Ambapali, who combined in her not

only great beauty but also rare musical talent, presented to
die Master her stately mansion and mango grove and became
a bhikshuni.
In the time of Sakyamuni India was in a state of great
intellectual ferment. There were many other religious
teachers less known to fame than Gautama Buddha.
The Buddhist books make special mention of at least six
heretical teachers. One of them, Sanjaya Belatthiputta,
repudiated all knowledge of the self, and propounded a kind
of pyrrhonism. Ajita Kesakambala rejected all claims to
knowledge by higher insight, and admitting no other life,
resolved man into the four elements -earth, water, air, fire
which dispersed at death. Purana Kasyapa was an in-
differentist, who acknowledged no moral distinctions, and
consequently no merit or dement. Makkhali Gosala, prob-
ably the founder of 'he sect of Ajlvakas, was a' fatalist who
admitted no voluntary action and karma/ According to him
everything was impelled by niyati or fate tu^work out the law
r
of its nature. Man had no power to shape his own life.
Everything went through a fixed -series of rebirths, and at

the end of these the fool as well as the wise put a stop to pain.
The Blessed One condemned Makkhali's teaching as the
worst of all errors. Nighanta Nataputta, better known as
Mahavlra among the Jains, was one of the renovators of the
Jain faith. He taught the reality of individual souls and
the continuance of personal identity after death. He not
only believed in transmigration, but also carried down the
course of metempsychosis below the level of animal exist-
ence to plants and inanimate things. His way of salvation
was based on asceticism and inaction. He commended
suicide as "good, wholesome, proper, beautifying, meritori-
-ous." The Jains claim that Mahavira. had in his days nearly
two hundred thousand followers, including monks, nuns,
and laymen.
The great popularity of the Master and the gifts which
the pious laics bestowed on his followers created a jealousy
in the hearts of the leaders of heretical sects. These con-
THE HISTORIC BUDDHA. IJ
spired to sully the reputation of Sakyamuni and ruin him

in
the eyes of the people. They induced a heretical nun,
Chineha, to accuse the Master of adultery before the assem-
blage. Her calumny was exposed and she was made to
surfer terribly forher misdeed. Not baffled by this failure
the heresiarchs made a second attempt to slander the Master.
This time they induced one Sundan, a member of one of
the heretical sects, to spread a rumour that she passed one
night in the bed-chamber of the Teacher. After this
slander had been made sufficiently public, the heretirs
bribed a gang of drunkards to assassinate Sundan.
These scoundrels killed her. and threw her corpse in the
bushes close to the Jetavana Vihara. The heresiarchs
then loudly clamoured for the institution of legal pro-
ceedings against the Lord. Luckily their plan failed owing
to the imprudence of the assassins, who, reuniting after the
murder in a tavern and excited by strong drink, quarrelled
among themselves and reproached one another of having
committed the crime. They were immediately arrested by
the police and brought before the royal tribunal, "When
they were questioned as to the murder of Sun dun, the scoun
drels openly confessed their guilt, and declared also the
names of those who had employed them to commit the
crime. The king ordered the assassins as well as the insti-
gators of the crime to be put to death. On anothei
occasion the heretics instigated Srigupta to take the life of
the Master by poisoning his food and misleading him into a
pit of fire, but by pity and calm forgiveness
the Holy One
" Saved
Srlgupta from spite and crime
And showed how mercy conquers e'ec a foe,
And thus he taught Forgiveness* rule sublime,
To free his followers from the world and woe."
The manner in which the Enlightened One ordinarily

spent each day was very simple. He used to rise up early,
wash and dress himself without assistance. He would then
meditate in solitude till it was time to go on his round for a
meal. When the time arrived, he would, dressing himself
suitably, with his bowl in hand, alone or attended by some
disciples, visit the neighbouring
town or village. After
finishing his meal in some house, he would discourse on the
Dharmato the host and his family with due regard to their
capacity for spiritual enlightenment, return to his lodgings
and wait in the open verandah till all his followers had
finished their meal. He would then retire to his private
apartment and, after suggesting subjects for thought to some
of his disciples, take a short rest during the heat of the day.
In the afternoon he would meet the folk from the neigh-
bouring villages or town assembled in the lecture hall, and
discourse to them on the Dharmu in a manner appropriate
to the occasion and suited to their capacities. Then, at the
close of the day, after refreshing himself with a bath when
necessary, he would explain difficulties or expound the doc-
trine to some of his disciples thus spending the first watch
of the night. Part of the remainder he spent in meditation
walking up and down outside his chamber, and the other
part sleeping in his bed-chamber. During the nine months
of fair weather, the Lord was wont to go from place to place
walking from fifteen to twenty miles a day. During the
rainy season he generally stayed in the Jetavana Vihjira or
in the Pu.rva.ttl ma.
The Blessed One's method of exposition was generally
adapted to the capacities of his hearers. His discussions
with the learned were more or less formal and often coldly
logical. But in his conversation with ordinary men the
Master generally resorted to similes and parables, fables and
folklore, historical anecdotes and episodes, proverbs and
popular sayings. The parable of the mustard seed, described

in the next chapter, illustrates how the Holy One brought
home plain truths to the minds of simple folk. In the
conversion of the wealthy Brahman, Krishi Bharadvaja, the
Buddha worked out the process of agriculture into an elab-
orate allegory. One day while staying in the southern
district of Magadha (Dafo/iwagiri) the Buddha visited the
Brahman village of Bharadvaja was then superin-
Ekanala.
tending the labourers in his Held. With alms-bowl in
hand the Blessed One approached the Brahman. Some went
up and paid reverence to the " Lord, but tlv* Brahman re-
proached the Master saying: O, Sramana, I plough and
sow, and having ploughed and sown, I eat it would be bet-
;
ter if you were in like manner to plough and sow, and then
5
"
you would also" have food to eat." O Brahman," replied
the Buddha, I too plough and sow, and having ploughed
"
and sown, I eat." " But/ said the Brahman, if you are a
3
husbandman, where are the signs of it ? Where are your

bullocks, the seed, and the plough." Then the Teacher
u
answered : Faith is the seed I sow devotion is the rain
;
that fertilizes it ;modesty is the plough-shaft the mind is ;
the tie of the yoke mindfulness is my ploughshare and

;
goad. Truthfulness is the means to bind tenderness, to

;
untie. Energy is my team and bullock. Thus this plough-

ing is effected, destroying the weeds of delusion. The har-
vest that it yields is the ambrosia fruit of Nirvana, and by
'
this ploughing all sorrow is brought to an end." Then the

Brahman poured milk-rice into a golden bowl and handed
"
it to the Lord saying Eat, O Gautama, the milk-rice.
: In-
deed, thou.art a husbandman for thou, Gautama, accom-
;
1'
plishes! a ploughing, which yields the

fruit of immortality.
When the Holy One
desired to point a moral or convey a
reproof, he related an anecdote or a fable treating its char-
acters as representing the previous existences of himself
and the other persons concerned. Such anecdotes are
known as fatakas or birth stones. .More potent than his
word and his method was his wonderful personality. When
he talked with men, his lovely voice struck them with rap-
ture and amazement. Could mere words have converted
the robber Angulimala or the cannibal of Alavi ? To have
once come under his spell is to be his for ever. To meet
him is to be penetrated by his love (inaitri\ and to know
him is to love him for ever
In his last preaching tour the Master came to the town of
Pava, and there in the house of Chunda, a worker in metals,
he had his last repast. After this he became ill, and moved
to Kusinagara in the eastern part of the Nepal ese Terai,
where he died at the ripe age of eighty about 477 p.. c.*
* The actual cause of the death of the Buddha
wa.s, coupled with
extreme old ago, an attack of dysentery induced by a meal of suliara-
maddai'a,. 'Some *hink that the dish consisted" of the succulent
parts of a young wild boar, while others suggest that sukara-mad-
dava was an edible fungus or mushroom. One suggestion is that the
dish consisted not of boar's flesh, but of mJtara Ttanda, the root of
a bulbous plant which is an article of vegetarian diet.
1 6 THE ESSENCE OF BUDDHISM.
Even in his last moments he received a monk Subhadra,.

explained to him the Noble Eightfold Path, and converted
him to the true faith. His last words to his disciples were :
"
Decay is inherent in all compound things. Pharmakaya
alone is eternal. Seek wisdom and work nit your salvation
with diligence."
The remains of the Blessed One were burnt by the Mallas
of Kusinagara with all" the honours and pomp worthy of a
king of kings. After cremation the relics were carried to the
town-hall, and guarded there fora week covered by a cupola
of lances in an enclosure of bows and honoured with gar-
lands, prefumes, music and dances. When Ajatasatru, the
king of Magada, heard of the death of the Lord at Kusina-
gara, he sent an ambassadaor to the M
alias of that place to
demand of them a portion of the relics, as he desired to erect
a tumulus (stupa) in honor of these relics. The same de-
mand was also made by the Licchavis of Vaibali, the Siikyas
of Kapilavastu, the Bulis of Alahappa, the Koliyas of Rama-
grama and the Mallas of Pava. ^ Brahman of Vethadvipa

also demanded a share on the plea of his being a Brahman.
At the Mallas of Kusinugara were not willing to satisfy
first
these demands, as the Lord attained fariitirv&na in their

territory. But on the advice of the Brahman Drona, who
pointed out to the Mallas the indecency of quarrelling over
the relics of one who had preached universal brotherhood,
the Mallas of Kusinagara changed their mind. Drona was then
entrusted with the distribution, and he took for himself the
urn, over which he desired to erect- a stupa. After the division
the Mauryas of Pippalavana sent an envoy for demanding
some relics, but they had to content themselves with the
charcoal from the funeral pyre. Those that received a share
of the relics (dh&hi) preserved them in dagobas (dh&thugarb-
It is said that
has) erected in their respective countries.
Emperor Asoka opened these ancient dagobas and distribut-
ed the relics contained in them all over his wide empire,
and built more than eighty thousand stupas and dagobas for
their preservation.
Such freed from the fanciful additions of a pious
is,
posterity, the life of the historic Buddha. How much of it

is real history,, is rather difficult to say. But as to the histor-
icityof Gautama Sakyamuni himself there can be no doubt.

As Minayeff remarks in his Recherches sur le Buddhisme, it
is beyond doubt that grand historical personalities always
appear specially at the commencement of great historic

movements, and certainly it has been the case in the history
of Buddhism, and we cannot doubt that its development
also began with the work of a historical personality. There
are, however, some orientalists like M. Emil Senart, who,
while not altogether denying the existence of the historic
Buddha, make out that the few historic elements are
try to
so much encrusted with mythical outgrowths that it is almost
impossible to determine the former with certainty. "It is
necessary," says M. E. Senart in his Mssai sur la Legende dit
"
Buddh't, to recognise that, on the whole, excepting a few
authentic souvenirs which easily slip through our .fingers,
the legend of Buddha represents not a real life, nor even a
life coloured with fanciful inventions, but it is essentially the
poetical glorification of a mythological and divine type that

popular veneration has fixed as an aureole on the head of a
perfectly human real founder of a sect."
Examining view of M. Senart in his monograph on
this
"
Mara und Buddha^ Dr. Ernst Windisch writes When we
:
consider how long he (Gautama Sakyarnuni) lived, how far

he travelled, how well-known he must have been to his con-
temporaries when we further consider how old certain texts,
;
at least parts of the Vinayapitaka, are, it is certainly not un-

critical to regard as historical what seems to be a historical
reality. This is more in accordance with the historic method

than to regard the simple narrative of the life and events of
the time as the transfiguration of a myth into ordinary life.
Besides, this process must have been effected in a tolerably
short time. For, against M. Senart's assertion that the
mythical tendency can be traced back to the earliest days-
of Buddhism, 1 venture to point out that in the oldest
Buddhist literature we meet with only such tendencies as are
generally characteristic of ordinary life, persons and events
in which no impartial observer can find any trace of a myth.
To the historical events which, according to M. Senart, can
have only a mythical meaning, belongs above all the tradi-
tion that the Buddha attained the highest wisdom under a
nyagrodka tree." The same scholar notices in passing the

view put forward by Dr. H. Kern that the legend may be taken
as perfectly true if we regard it as a mythical transformation
of astronomical phenomena, and disposes of it with the
remark that Dr, Kern's remarkable knowledge of astronomy
enables him to see stars twinkling in regions where there is
not the smallest ground for any such assumption.
Whatever may be the verdict of historic criticism on the
details of the life of Gautama Sakyamuni, there can be no
doubt that among the founders of religions he occupies a
marked place. His dignified bearing, his high intellectual
endowments, his penetrating glance, his oratorical power, the
firmness of his convictions, his gentleness, kindness, and
liberality, and the attractiveness of his character all testify
"
to his greatness. Among heathen precursors of the truth,"
"
writes Bishop Milman, I feel more and more that Sakya-
muni is the nearest in character and effect to Him who is the
Way, the Truth, and the Life." Similarly, says even Barthel-
emy Saint-Hilaire, who has no end of charges against
Buddhism : Than Buddha there is with the sole exception
i
of the Christ no purer, no more touching figure among the

founders of religions. His life is without blemish ; he is the
finished model of heroism, the self-renunciation, the love,
the sweetness he commands." But the impartial
philosophic
critic finds that Gautama Sakyamuni towers above the
founders of all other religions by his life, by his personal
character, by the methods of propagandist!! he employed,
and by his final success. Gautama Buddha, though born
of an aristocratic and ruling class, lived the life of an
ordinary
man, discarding the narrow distinctions of caste, rank and
wealth. He knew the world. He was son, husband, father,
and devoted friend. He was not only a man, but never
professed to be anything more than a man. He gave a
trial to the creeds of his ancestors, but
ultimately made for
himself a nobler faith. His teaching was perfect, but never
pretended to be a supernatural revelation. He did not
doubt the capacity of man to understand tae truth. He
based all his reasoning on the fact of man's existence, and
developed his practical philosophy by the observation and
minute study of human nature. In an age innocent of
THK HISTORIC BUDDHA, 19
science he found for the problems of the Whence, the Whither

and the Why solutions worthy of a scientific age* His aim
was to rescue mankind from the fetters of passion and
avarice and to convince them of an ideal higher than
mere worldly good. He preached the gospel of renunciation
attainable by meditation, a renunciation which did not lead
one to the dreamy quietism of pantheistic or nihilistic philos-
ophy but to the purification of one's activity by intellectual
"and ethical enlightenment so as to bring one to the love of all
beings by faith in an eternal Dharmakaya.
Among the world's religious teachers Gautama Sakyamuni
alone has the glory of having rightly judged the intrinsic great-
ness of man's capacity to work out his salvation without ex-
traneous aid. If "the worth of a truly gieat man consists in his
raising the worth of all mankind," who is better entitled to be
called truly great than the Blessed One, who, instead of de-
grading man by placing another being over him, has exalted
him to the highest pinnacle of wisdom and love ? " It was the
genius unequalled among the sons of men that inspired the
Buddha's teaching. It was genius commanding in its dicta-
torial strength that held together his order. It was genius,
the first and last that India saw, that in its lofty aims and
universality, foreshadowed the possibility of uniting the
people into one great nationality, if such had ever been pos-
sible." Indeed "the Tathagata is the Light of the World.
No wonder that even those who rejected his teaching
first
had at last to include him in their pantheon by making

him an avatar of one of the very gods whom he had himself
discarded !
To the unbiassed thinker even the legends which enshroud

the life of Sakyasimha are not without significance. They
set before him a truly admirable figure a man of quiet
:
majesty, of wisdom and pleasant humour, consistent in

thought, word and deed, of perfect equanimity and moral
fervour, exempt from every prejudice, overcoming evil with
good, and full of tenderness for all beings. When surround-
ed by all his retinue of followers, and glorified by the
whole world, he never once thought that these privileges
were his ; but went on doing good, just as the shower brings
gladness, yet reflects not on its work. The Burmese relate
that, hearing all people singing his praises, the Blessed One
called Ananda and said " All this is unworthy of me. No-
:
such vain homage can accomplish the words of the Dharma.

They who do righteously pay me most honour, and please
me most." In some of the legends, the so-called birth-
stories, the Buddha is represented as having voluntarily
endured infinite trials through numberless ages and births,,
that hemight deliver mankind, foregoing the right to enter-
Nirvana and casting himself again and again into the stream
of human life and destiny for the sole purpose of teaching
the way of liberation from sorrow and suffering. The ideal
of persistent energy thus held, up before the disciple is.
intensely human. And even if the virtues of the Tathagata
are infinitely superiors those of ordinary men, still the
ideal can serve as a pattern and guide. The disciple can
always take the Buddha as his model so that the recollection
of his heroic and saintly life may assist him to be a hero and
a saint as well. In his unbounded love for all beings Sakya-
muni stands unparalleled. And it is not a poetic fancy but
a profound philosophic truth that makes him the best
"
who. loveth best
7
All things both great and small.'
THE RATIONALITY OF
Is more a system of philosophy and practical

BUDDHISM
ethics than a religion. If by religion we mean something
which inspires enthusiasm and fervour, Buddhism is certainly
a religion,as it has given spiritual enthusiasm and joy to nearly
five hundred millions of the world's population, and has
served to carry men through material pains and evils and to^
make them their conquerors. But if we take as the begin-
ning of religion the fear of God, or the dread of the unknown,
or the hankering for the unseen and "the unintelligible, or
thefeeling for the infinite, Buddhism is certainly not areligion.
The most striking feature of Buddhism is that it eschews all
hypotheses regarding the unknown, and concerns itself
wholly with the facts of life in the present work-a-day world.
"
The Blessed One once told a Brahman There are,
: O
Brahman, many Sramanas and Brahmanas that maintain
that night isday, and day is night. But I, Brl.hman, maintain
that night is night and day is day." To another Brahman
"
he flatly said : The Tathagata
is free from all theories."
The starting point for Buddhism is not dogma or belief in

the supernatural, but the fact of the -existence of sorrow and
suffering, not merely the sorrow and suffering of the poor and
the wretched, but also of those that live in the lap of luxury.
Its goal is not heaven or a union with God or Brahman, but
to find a refuge for man from the miseries of the world in the
safe haven of an intellectual and ethical life through self-
conquest and self-culture.
Standing on the firm rock of facts, Buddhism, unlike the
so-called revealed religions, has never contested the preroga-
tive of reason to be the ultimate criterion of truth. The
"
Blessed One exhorted his disciples thus Do not believe in
:
traditions merely because they have been handed down for

many generations and in many places do not believe in any-
;
thing because it is rumoured and spoken of by many do not ;
believe because the written statement of some old sage is pro-

duced do not believe in what you have fancied, thinking that
;
22 THE ESSENCE OF liUDDHISM.
because it is
extraordinary, it must have been implanted by a
deva or a wonderful being. After observation and analysis,
when it agrees with reason and js conducive to the good and
benefit of one and all, then accept it and live up to it."* Ac-
cordingly Buddhism requires nothing to be accepted on trust
without inquiry. It does not want one to believe in order to
"
understand. To no question does it answer It is believ- :
able, because it is true,because it is so impossi-

so absurd; it is
ble." It has been sometimes said that the

" will to believe"
plays a more important part in life than reason. If we once

grant the will to believe, we must equally grant the will to
disbelieve. Further, what is the will to believe, but the will
to hold something certain which one feels to be uncertain,
the determination to beguile and hypnotise oneself in such
a way as to accept as true what is clearly perceived to be
error ? The will to believe is nothing else than the will to
deceive, first oneself and then, naturally, others. It is only
a euphonious name for hypocrisy, which may be good for
a church or a Jesuit, but not for after
religion or the seeker
truth.
The Blessed One rejects as worthless all recourse to author-
ity for deciding between truth and error. The
and revelation
Buddha regards the frequent citation of the "holy " words of
the Vedas by the Brahmans as the vain repetition ofthe words
of others and not as indicative of faith. " It is as if a number
of blind men were leading one another the first one does-
;
not see ; neither does the middle one see ; nor does the last
see." The Enlightened One draws a clear distinction
between "the mere reception ofthe truth" and " the know-
ledge of the truth." Just as a spoon holding honey knows
not the flavour of what it holds, so does a man who has
simply received the truth with a believing heart. Just as a
slave mounting up to the place from which a king has
addressed his retinue and repeating the same words cannot
become a king, just as the mere writing on the sand of the
words " come hither " cannot make the bank of a river
move from one side to the other,similarly the mere acceptance
of doctrine or
dogma on the authority of others can never
*
Kaldvia Svtta, Anguttara NHfaya.
THE RATIONALITY OF BUDDHISM. 2J
lead to enlightenment, to that spiritual comprehension which

alone can bring about freedom from sorrow. On the other
hand the knowledge of the truth involves both a subjective-
and an objective element, and therefore possesses two criteria.
Firstly the perception of truth is possible only for a rnind free
from prejudice and passion. Secondly, as truth never lies on
the surface, it needs pains to dive deep and grasp it. Higher
than the knowledge of the truth is its internal appropriation,
the practical realization of the truth through suitable train-
ing and development of one's intellectual and moral powers,,
the acquisition of enlightenment by investigation and con-
templation coupled simultaneously with moral rectitude and
love for all beings.
In Buddhism there are no beliefs which are not the out-
come of knowledge. It does not constrain the rational
human mind to dwell upon insoluble problems. Is the
world eternal, or is it not eternal ? Is the world finite, or
is it not finite ? Such questions have no value for
Buddhism. " These inquiries," says the Blessed One
" have
in Potthap&da Sutta^ nothing to do with things
as they are, with the realities we know ; they are not con-
cerned with the law of life ; they do not make for right
conduct they do not conduce to the absence of lust, to
;
freedom from passion, to right effort, to higher insight, to

"
inward peace. Nor does Buddhism contain anything
esoteric or mystic. In his last moments the Lord said to
Ananda " I have preached the truth without making any
:
distinction between exoteric and esoteric doctrine ; for in

respect of the Dharma, Ananda, the Tathagata has no such
thing as the closed fist of a Teacher who holds something
"
back." On another occasion the Buddha said Secrecy
:
is characteristic of three things : women who are in love

seek secrecy and shun publicity ; so also do priests who
claim to be in possession of special revelations, and all those
who stray from the path of truth. Three things shine
before the world and cannot be hidden. They are the
moon, the sun, and the truth proclaimed by the Tathagata.
There is no secrecy about them." Such dicta flatly contra-
dict the oft-repeated assertion that the Buddha taught
^
during his lifetime secrets to his favourite disciples, or left a

" "
so-called esoteric doctrine to be treasured and handed
down among a select few, but held back from the common
herd. Nor is there the smallest justification for classing
Buddhism with the various oriental mystifications. the On
other hand it is found to be the very negation of all mysti-
cism in both religion and philosophy. It is the only religion
which does not lean for its support on the glamour of the
unintelligible. It is the only religion which is a priori not
in contradiction with the discoveries of science. No divorce
between science and religion will ever be possible in
Buddhism as in other religions. Though the Buddha had
not the same detail of scientific information at his disposal as
we possess to-day, he was still familiar with the essential
problems of psychology, philosophy and religion. He saw
in broad outline the correct solution of the problem of
religion. He taught a religion based upon facts to replace
a religion based upon the assumptions of dogmatic belief.
Though the Dharma does not ask you to believe

blindly, still it lays great stress upon the cultivation of
faith (sraddha). By faith of course is not meant the
belief in something which is irrational and absurd, or the
belief in creeds or dogmas, or the determination to be
satisfied with unproved and unwarranted statements, but
the conviction that truth can be found. While reason
enables man to arrange and systematise knowledge so
as to construct truth, faith gives him determination to be
true to his convictions and ideals. Faith becomes super-
stition when it parts company with reason, and worse still
when it fronts it in fiat contradiction, but reason without
faith would turn a man into a machine without enthusiasm
for his ideals Reason seeks disinterestedly to realise right
order where it is not, but faith gives character and strength
of will to break through the five hindrances of mental sloth,
lust, malice, spiritual pride and pyrrhonism. While reason
rejoices in the truths it has already found, faith helps it
onward to further conquests, to aspire after the attainment
of what has not yet been attained, to work strenuously for
the realisation of what has not yet been realised. It is faith
alone that can transform cold abstract rationalism into a
religion of fervent hope and love. The Blessed One said :
THE RATIONALITY OF BUDDHISM. 25
"
By faith one crosses over the stream,
By strenuousness the sea of life ;
By steadfastness all grief he stills,

By wisdom is he purified."
People fancy that they can look for Buddhism in books and
scriptures. It is no doubt true that the Buddhists all over
the world possess books, called the Tripitaka, which are
divided into Sutra^ Vinaya^ and Abhidharma\ the first con-
taining the conversations of the Buddha with some one of his
audience, the second the discipline established by him for
his ordained disciples, and the last the discussions by known
authors on philosophical subjects. But ever since the
earliest times the Buddhist brotherhood has been divided
into many schools and sects. There have been (our nikayas
and eighteen sects. The members of one and the same
nikaya have never been in perfect agreement among them-
selves, not to speak of their disagreement with the other
groups. Traditions have been opposed to traditions. In
each sect again there have been Sautrantikas, Vainayikas, and
Abhidharmikas. The Sautrantikas and the Abhidhannikas
of one and the same sect have never agreed with each other,
and the Sautrantikas of one sect have been opposed by those
of a rival sect. Even at the present day the Buddhists may
be classified into three groups the Southern, who abide in
:
Ceylon, Burma, Siam and Anam / the Northern who live in

Tibet, China, Manchuria, Mongolia, and Siberia ; and the
Eastern who are found in Japan and Formosa The south-
ern Buddhists follow the Kinayana or the Lesser Vehicle ;
the northerns are Lamaistic and highly ritualistic and the ;
easterns are followers of the Mahayana or the Greater

Vehicle. Now the Tripitaka of the Hinayanikas is not the
same as that of the Mahayanikas Which of these schools
then has really preserved the words of the Teacher ? There is
only one way out of the difficulty, and that is the one pointed
"
out by the author of Ciksh&samucchaya: Yadkinchid subha,-
shitam tad sarvam buddhabhashitam. Whatsoever is rightly
w
spoken and free from error, that is the teaching of the
Buddha " Nothing can be the teaching of the Lord which
does not conform to reason and experience. Such was also
the dictum laid down by the Council of Vais&li whicn. met
a hundred years after the death of the Master to settle the

disputes between the rival sects into which the Buddhist
community had become split up.*
Truly speaking there is only one way (ekayatia) shown by
the Lord to the sitmmitm bonitm, and that is the way of
reason \tatvaycLmi}, but from a practical point of view one
may distinguish three means. These means are, in plain
language, piety, philosophy, and striving for the welfare of
one's fellow beings. These are respectively designated by
the terms Sr&vakay{ina^ PratyekabuddhayCina^ and Bodhi-
satvayCiJia. Higher than the simple piety of the sr&vaka
cr itpasaka, the self-acquired enlightenment of the
is
pratyekabuddka or arhat : higher than this enlightenment for

one's own salvation is the unselfish devotion of the todhisattva
to the spiritual elevation of others. The highest unity which
embraces all these three is that of the samyak samlutddha,
who, like Gautama Sakyamuni, becomes the universal
teacher of the world. That such is the manner in which the
so-called vehicles are to be understood is shown by the
parable in the Satdharmapitndarlkam of a man who, seeing
his house on fire and his children playing unconcernedly
within it, induces them to come out by the promise of toys.
Here the Tathagata is the father who sees his children
playing in the consuming fire of worldliness and employs
different expedients to bring them out of this burning house
and lead them co the safe asylum of Nirvana. These different
yanas prove the universality of .Buddhism, making it suitable
for the highest as well as the lowest order of intelligence ;
the former being supplied with the religion of the intellect

and the latter with the religion of the emotions.
Some of the popular phases of Buddhism, such as re-
verence paid to the Master's relics and images and
the frequent invocation of the name of Amita, seem to
conflict with its highly rationalistic character. But it must
* " In their
philosophical expositions," says Wassiljew in his
Mnddkisnws "the Buddhists set aside the Sutias,which serve
(p, 288),
as the basis of their religion. They have regard only for the general
Talidity of ideas and for logical and psychological laws and only
with the help of these they give a conspectus of their views and
interpret them."
THE RATIONALITY OF BUDDHISM. 2J
not be forgotten that the religion of the common people is

never a true picture of the religion they profess. In every
form of Buddhism the road to the attainment of the summit m
bonum lies always through the contemplation of the Four
Great Truths and the pursuit of the Noble Eightfold, Path.
"
But, as Itsing, the Chinese pilgrim, remarks, the meaning
of the truths is so profound that it is a matter beyond the
comprehension of vulgar minds, while the ablution of the
holy image is practicable to all. Though the Great Teacher
has entered Nirvana, yet his image exists, and we should
revere it with zeal as though in his very presence. Those
who constantly offer incense and flowers to it are enabled tc
purify their thoughts, and those who frequently bathe this
image are enabled to overcome their sins that involve them
in darkness." In the same strain said the Regent of Tibet
to Col. Vounghusband : "When Buddhists look upon
an image of the Buddha, they put aside thoughts of strife,
and think only of peace." In the reverence paid to the
images or the relics of the Blessed One thure is no implica-
tion of grace, of providence, of recompense effected by a
God, or of succour furnished by a saviour. On the other
hand such a notion is categorically discarded by the
Buddhists. As the commentator on the BodMchary&vat&ra
"
says :
Sukhasya dhukkasya no kopi data, parodad&tlt:
'
kubuddhiresha. It is a foolish idea to supose that another can

cause us happiness or misery." The result of devotion is
independent of the object worshipped and "
is entirely sub-
jective. Says Nagasena

in MHiiidapanha: Men by offering
reverence to the relics of the jew el treasure of the wisdom
r
of the f athagata, though he has died away and accept it not,

cause goodness to arise within them, and by that assuage
and allay the torment of the threefold fire." Devotion is
beneficial and salutary, because it favours humility and
destroys the thought of self.
Just as the Buddha resorted to tales and parables
as a means of moral and spiritual instruction, so also
the Buddhist philosophers employed the imagination
as an instrument for the spiritual elevation of ordinary
mankind. But it is evident from their philosophical
works that theydid not themselves believe in the reality of
2% THE ESSENCE OF BUDDHISM.
their fanciful creations. Among such creations are

to be included the variousDhyani-bodMsattvas and
Dhyani-buddhas. The former enabled Buddhism to coalesce
readily with the pre-existing religions of the various
peoples to whom it passed, though such coalition not in-
frequently proved disastrous to the Dharma itself by making
it lose its
specific features. By the application of one of
their fundamental doctrines, namely, the Jataka theory, the
Buddhists transformed the gods of the peoples they came
in contact with into Bodhisattvas or Avataras of the pri-
mordial Buddha. The Dhyani-buddhas are supposed to
lepresent the ideal counterparts of the actual Buddhas.
Amitabha, the ideal counterpart of the historic Gautama
Buddha, is regarded ?.s dwelling in Sukhavati, the land of
bliss, but represents nothing more than the infinite light
dwelling in the hearts of men, which, if followed, will lead
to the blissful port of Nirvana. It is the name of this
"Dhyani-buddha that is often invoked by the Japanese

Buddhists.
In what spirit the Japanese Buddhist invokes the name
of Amita is revealed by the following quotation from a
leaflet published by the Buddhist Propagation Society of
"
Japan. Rejecting all religious austerities and other action,
giving up all idea of self-power, we rely upon Amita Buddha
with the whole heart for our salvation in the future life,
which is the most important thing believing that at the
:
moment of putting our faiih in Amita Buddha our salvation

is settled. From that moment the invocation of his name is
observed to express gratitude and thankfulness for Buddha's
mercy ; moreover, being thankful for the reception of this
doctrine from the founder and, succeeding chief priests
whose teachings were so benevolent and as welcome as light
in a dark night, we must ever keep the laws which are
fixed for our duty during our whole life." Nevertheless all
cult of adoration is foreign, not to say antagonistic, to the
most elementary principles of Buddhism. As the author
of the Bodhichary avatara says "
: Hitasamsana matrena
buddhapuja visishyate. It is by the practice of good deeds
we render to Buddha the most perfect adoration." In
another verse the same author interprets the worship of the
Tathagata as the getting rid of the sorrows of the world and

giving happiness to all beings.
Not infrequently people confound the Buddhist tricaranas^
or the vows of taking refuge in the Buddha, the Dharma
and the Sangria, with what is ordinarily called prayer. In
Buddhism there is no such thing as prayer. The Blessed
One rejects all prayer for an object, which, as George
Meredith says, is " the cajolery of an idol, the resource of
superstition." In the place of prayer we have what is called
pranidhdna. But this is no begging. It is only a self-dis-
cipline which is capable of producing nothing more than

subjective results. No more is expected from it than what
Kant speaks of as the natural effects of prayer, namely,
that the dark and confused ideas present in tihe mind are
either clarified, or that they receive a higher degree of inten-
sity, or that the motives of a virtue receive greater efficacy,
Rationality and sanity are in evidence in all points of
Buddhism. The Buddha does not claim superiority by virtue
of any transcendental peculiarity of his nature, surpassing
may he true that one of the eighteen
everything terrestrial. It
sects, the Lokottaravadina^ contend that the Tathagata is
not subject to worldly laws. But this is a small minority.
And the Buddha himself has clearly told us how he became
a Buddha by a course of moral preparation and by the
acquirement of the necessary knowledge, which it is in
the power of every mortal to attain by a severe struggle.
The Buddha did not say " You must not trust to yourself.
:
You must depend wholly on me. You cannot be righteous

except through a power implanted in you from above"; but
he has repeated times without number: "You must trust to
yourselves. You can take nothing from me. You must be
righteous through your own efforts. You have to depend
on yourselvesfor the final getting rid of all selfishness and
hence all suffering." In his last moments he spoke to
Ananda as follows " Surely, Ananda, should there be any
:
one who harbours the thought, It is I who will lead the

brotherhood/ or the Order is dependent on me/ it is he
who should laydown instructions in any matter concerning
the Order. The Tathagata thinks not, Ananda, that he
should lead the Brotherhood or the Brotherhood is depend-
ent on him. Why, then, should he leave instruction in any

matter concerning the-Qrdsr ? Therefore, O Ananda, be ye
lamps unto yourselves. Be ye refuges to yourselves. Hold
fast to the truth as a lamp. Hold fast as a refuge to the
truth. Look not for refuge to any one beside yourselves."
Another testimony of the rationality of Buddhism is its
attitude towards miraclesand wonders. That in a religion
which recognises no supernatural or extramundane god there
can be no miraculous interference from outside nature needs
so special proof. Nevertheless the possibility of acquiring
wonderful powers by wholly natural means is not denied.
The Buddha is described in the legend as acquiring the six
(xibhijn&s with the attainment of perfect enlightenment.
Further the legend speaks- of the concurrence of wonderful
natural phenomena, such as earthquakes and thunderstorms,
-
with events of extraordinary ethical significance. Still the
disciples of the Buddha are not permitted under any circum-
stances to work winders or boast of "supernatural powers
to raise themselves in the esteem of others. The legend
says that Pindola, being challenged by heretics to work a
miracle, flew up into the air, and brought down an alms-bowl
which had been fixed on a pole. The Buddha reproved him
for this,and forbade his disciples to work miracles for display.
On one occasion some of his adherents entreated the Buddha
to permit his missionaries to work wonders, as that would
elevate them in the eyes of others. The Buddha replied as
"
follows :* There are three kinds of miracles. The first is
the miracle of power, in which extraordinary power is mani-
fested, as in walking on water, exorcising devils, raising
the
dead and so forth. When the believer sees such things his
faith may become deepened, but it would not convince the
unbeliever, who might think that these things are done by
the aid of magic. I therefore see danger in such miracles,
and I regard them as shameful and repulsive. The second
is the miracle of prophecy, such as though t-reading^soothsay-
ing, fortune-telling, etc. Here

also there would be disappoint-
ment, for these too in the eyes of the unbeliever would be
no better than extraordinary magic. The last fe the miracle
of instruction. When any of my disciples brings round a
* TTAVArMha Sntta.
man by instruction to employ rightly his intellectual and

ethical powers, the true miracle." Thus did the
that is
Blessed One without denying the possibility of all miracles
forbid the making of converts by all other means than
argument and instruction.
What methods the Blessed One employed when he was
expected to work a miracle is clearly shown by the interesting
legend of Kisagotaml. Kisagotami, a young woman, had
an only son, and he died. In her grief she carried the
corpse from house to house, asking for medicine. The
"
people reproved her saying :You have lost your senses
you are asking medicine for your dead boy." At last one
man advised her to go to Sakyamuni, the Buddha, who was
the Great Physician that could give aid to all. So Kisa-
gotami repaired to the Blessed One and implored him to
give the medicine that would cure her boy. The Buddha
" I shall cure if you bring a handful
.answered :
your boy,
of mustard seed from a house where no one has lost a child,
husband, parent or friend." So she wandered from door to
door, and the people, through pity, readily offered her
mustard seed. But when she questioned if a son or
daughter, a father or mother had died in the family, the
"
answer she received everywhere was Alas the living are
: !
only few, but the dead are many." All day long she
wandered through the city, and at last when night set in
"
she began to think Ah, it is a difficult task. I thought
:
that my son alone died, but in this city the dead are more
numerous than the living.
" This is the law not only for villages or towns,
Not for one family is this the law ;
For all the wide worlds, both of men and gods,

This is the law that all must pass away."
When she thought so, her selfish affection for her child dis-
appeared. She 'went to the forest, buried the child, and
returned to the Blessed One. The Holy One comforted
her by preaching to her the Dharma, which serves as a
soothing balrr to all troubled hearts.
Of Buddhism alone can it be affirmed that it is free from
allfanaticism. Its aim being to produce in every man a
thorough internal transformation by self-culture and self-
conquest, how can it have recourse to might or money or

even persuasion for effecting conversion ? The Tathagata
has only shown the way to salvation, and it is left to each
individual to decide for himself if he would follow it
Every religion ministers to certain needs and inclinations,
and, however superstitious it may appear at first sight,
contains some germs of truth. Buddhism endeavours to
point out those germs of truth and nourish them by giving
a new and better interpretation. The Master has said :
**
Revere your own, revile no brother's faith.
The light you see is from Nirvana's sun,
Whose rising splendours promise perfect day.
The feeble rays that light your brother's path
Are from the self same sun, by falsehoods hid,
The lingering shadows of the passing night."
Accordingly the Buddhist kings of the world have been the
most tolerant and benign. Emperor Asoka, though an
ardent Buddhist himself, showered his gifts on the Brah-
.
mans, the Jains, the Ajivakas as well as the Buddhists.

"
In his twelfth rock-edict Asoka says :Whosoever raises
his own sect to the skies, and disparages all other sects-
from special attachment to his own with a view to encour-
age it, does thereby much harm to his own sect." The
Buddhist kings of Ceylon in the Middle Ages were kind
and considerate to the followers of the other faiths that then
prevailed in their country. The Pala kings of Bengal, who
were zealous Buddhists, bestowed gifts also upon the Brah-
mans. But Pushyamitra, who adored and sacrificed to the
Devas, destroyed many Sangharglmas and killed the bhik-
shus who dwelt there. Sulapani, the great founder of the
Bengal school of law, made the very sight of a Buddhist
atonable only by the most severe penances. The Brahmans
make a boast of their persecution of the Buddhists and the
Jains. In China the Buddhists were thrice persecuted
very severely by the Confugianists. Nor did Buddhism-
escape persecution at the hands of the Japanese Shintoists.
Islam was perpetuated by persecution and bloodshed.
Christianity has cost two thousand years of war, persecution,
millions of money and thousands of human lives. But
Buddhism, even where it was persecuted has never perse- k
Nowhere in the Buddhist books do

'
cuted in return.
THE RATIONALITY OF BUDDHISM. 33.
we find such sentiments as are breathed by the follow-

" But these mine
ing : enemies which would not that
I should reign over them, bring hither and slay be-
" And whosoever shall not receive
fore me." you, nor
hear your words it shall be more tolerable for the land
of Sodom and Gomorrah in the day of judgment than for

them." Compare with these words the following admoni-
tion jof the Blessed One in the Saddharmapundarlkam :
" The
strength of charity is my abode ; the apparel of for-
bearance is my robe ; and voidness (self-lessness) is my
seat ; let (the preacher) take his stand on this and preach.
When clods, sticks, pikes, or abusive words, or threats fall
to the lot of the preacher, let him be patient thinking of me."
The model placed before the Buddhist preacher is Purna,.
an emancipated slave, who, after becoming a rich merchant,,
renounced everything and became a bhikshu. When he was
informed of the perils of his enterprise to preach the Dharma
"
to a wild tribe, he replied : When I am reproached, I shall
think within myself that these are certainly good people,,
since they do not beat me. If they begin to beat me with
fists, I shall think they are mild and good, because they do
not beat me with clubs. If they proceed to this, I shall
think that they are excellent, for they do not strike me dead.
If they kill me, I shall die saying :
'
How good they are in
"
freeing me from tbis miserable body.'
The missionary impulse of Buddhism is a product sui
generis. It is wholly foreign to Brahmanism ;
the Brahman
loves and lives a lonely supercilious life. On the other hand
the Buddhist can not do without propagating his faith. The
psychology of Buddhism leads to those universal relations
between man and man which are summed up in the idea of
brotherhood. And it is this universal idea which produces
the universal feeling termed the missionary motive. Of all
"
gifts the gift of the Dharma is the greatest. Go ye,
O bhikshus, for the benefit of the many, for the welfare of
mankind, out of compassion for the world. Preach the doc-
trine which is glorious in the beginning, glorious in the mid-
dle, and glorious in the end, in the spirit as well as in the
letter. There are beings whose eyes are scarcely covered
with dust, but if the doctrine is not preached to them they
34 TH/K ESSENCE OF BUDDHISM.
can not attain salvation. Proclaim to them a life of holiness.

They will understand the doctrine and accept it." Such
were the loving words addressed by the Exalted One to his
disciples. In strict accordance with this mandate, the dis-
ciples of the Great Teacher have always considered others
first and themselves afterwards. Forgetful of home and
life, indifferent to renown and failure, they have laboured to
open the eyes of the crowds deceived by false teaching. To

spread the holy doctrine they travelled over lands and seas,
crossed through snowy mountains and sandy deserts, braved
all toilsand dangers. The names of Kumarajlva, Fa Hian,
Huen Thsang, Hui Shen, Dipankara Srignana are sufficient
evidence of the strength and enthusiasm which the Dharma
can inspire into the minds of its adherents.
Without the aid of the sword, or Maxim guns, or howit-
zers,Buddhism carried its message of peace and good-will
to the barbarous hordes of the most populous parts of Asia
and civilized them. " How a religion which taught," says
"
Max Muller, the annihilation of all existence, of all indi-
viduality and as the highest object of all
personality
endeavours, could have laid hold of the minds of
millions of /human beings, and how, at the same time, by
enforcing the duties of morality, justice, kindness, and self-
sacrifice, it could have exercised a decidedly beneficial
influence not only on the natives of India, but on the
lowest ,bar)barians /of Central Asia, is a riddle which no one
has been able to solve." But the riddle is by no means
insolvable, if due regard is paid to the spirit of tolerance
that characterizes the religion of the Blessed Teacher. It
'was its benign tolerance that enabled Buddhism to accom-
modate itself to the minds and ways of animistic and ances-
tor-worshipping races and vastly elevate them in the scale
of civilization. Without its character of universality the
Dharma would never have been capable of developing those
marvellous faculties of assimilation which we observe in its
attitude to the Bon in Tibet, the Tao in China, the Shinto
in Japan, the Nat in Burma, and the Preta in Ceylon. It is
its character of being an agama, a preparation for the attain-
ment of truth, and not a dogmatic religion like Christianity

or Islam, that gives Buddhism sufficient breadth and supple-
THE RATIONALITY OF BUDDHISM. 35 ;
;!
:
<
',i
ness to comprehend theism as well as atheism, monism as jjli
well as dualism, polytheism and pantheism, fetichism j;
and animism, idolatry and iconomachy, contemplative 1;
quietists and boisterous jumpers, gods

and demons, saints U
and heroes, higher beings and lower beings, worlds above \:
and worlds below, heavens and hells ; and yet makes it the ;
ij
one religion which imposes no dogma or article of faith on |ij
any of its followers. If on the whole the underlying spirit jjjj
leads to a beautiful and noble life, and manifests itself in ;'j>
kindness, charity and tolerance, in forbearance and forgive- !|

ness, in fortitude and cheerfulness, in a sense of the large- jjj
ness and mystery of things, why should not a little super- 111
stitionbe permitted ? 1 1
Among religions^Buddhism is the .only one that breathes \

j
a spirit unbounded generosity and compassion for all

of 1'jj
beings. Nowhere in the life of the Buddha do we come ill
across the drowning of pigs by handing them over to devils,

jjj;
or the cursing of fig trees for not bearing fruit out of season. jjj
Buddhism has always shrunk from inflicting pain even in [ij
self-defence. Not only did it teach that knowledge |j|
(pragna) without benevolence (maitri) is barren, but it |

carried out this teaching so consistently in practice as even |
to endanger its own existence. It has always deprecated
|
war between nation and nation. It has constantly dis- |
couraged capital punishment. It sought everywhere to
j|
abolish bloody sacrifices. As the MahoLvastu says, it is the

advent of the Buddha that put an end to asvamedham^
pjtrushamedham^ pundarikam and other kinds of abomina-
tions in India.
A tangible way in which a religion manifests its actual in-
fluence upon civilization is art. The great glory of Buddhism
is that it has always ministered to the satisfaction of aesthe-
tic aspirations. Wherever Buddhism has prevailed, artistic
pagodas, vast viharas, beautiful stupas have come into exist-
ence. The finest buildings in Japan are the Buddhist temples.
The beauty and charm of the frescoes of Ajanta caves serve
as monunienial proofs of the wonderful inspiration which
the religion of the Tathagata imparted to art. Brahmanism
had no art of its own in India, and the plastic arts of later
Vaishnavism and Saivaism are the bastard children of the
36 THE ESSENCE OF BUDDHISM,
sculpture of the-bhikshus. As Dr. Griinwedel 1 says, " the

far as we are now acquaint
figurative part of Brahman art, so
ed with it, is based essentially upon Buddhist elements so
much so indeed that the Saiva figures which originated at
the same time as the Northern Buddhist,appear to have fixed
iconography of the Vishnu cult embraces
types, whilst the
chieflyBuddhist elements to which different interpretation
has been given. But still more dependent on Buddhism
are the representations of Jaina arts." In satisfying the
esthetic aspirations of its adherents Buddhism has in no
way deviated from its fundamental principles, For the
Buddhist all enjoyment is negative, and only by the per-
petuation of this negation can selfishness be destroyed. In
the appreciation of the artistic and the beautiful one loses
one's self. Hence a fostering of the love of the beautiful can
not but minister to individual salvation, and the promotion
of art necessarily serves as a means of universal salvation.
Not only for the arts, such as architecture and sculpture,
painting and engraving, is India indebted to Buddhism, but
also for science and culture in general. The best era of
Indian medicine was contemporary with the ascendancy of
Buddhism. The ancient Brahmans might have derived the
rudiments of anatomy from the dissection of animals in
sacrifices. But the true schools of Indian medicine rose in
the public hospitals established by Asoka and other Buddhist
8
kings in every city. Charaka, the author of the well-known
Chamkasanhita, was the court physician of the Bhuddhist
Nagarjuna infused new life into the
8
king Kanishka.
science of Ayur Veda. To his lofty intellect and extensive
scholarship India owes the revised edition of Susruta now
in use. The latter part of Sucruta's treatise, which bears
the name of Uttaratantra^ is entirely the work of Nagarjuna's
independent research and thought. In the spirit of a
true Buddhist Nagarjuna popularised the science of Ayui
Veda by teaching it without reserve to all classes without
distinction of caste. All sciences and arts were studied
1 Buddhistische Kunst in Indian.
a The Buddha taught " Whosoever would wait on me,
: let him
"
wait on the sick Mah,vagga.
* He was the fourteenth patriarch.
in the chief centres such as the

of Buddhist civilization,
great Buddhist Nalanda. According to the
university of
.great orientalist Theodore Benfey the very bloom of the
-intellectual life of India, whether it found
expression in
Buddhist or Brahminical works, proceeded substantially from
the Dharma, and was contemporaneous with the period in
which Buddhism flourished. u The noblest survivals of
Buddhism in India," says Sir W. W. Hunter, " are to be
found, however, not among any peculiar body, but in the
religion of the people; in that principle of the brotherhood of
man, with the reassertion of which each new revival of
Hinduism starts ; in the asylum which the great Vaishnava
-sect affords women, who have fallen victims to caste rules,
to
to the widow and theoutcaste ;in that gentleness and charity
to all men, which take the place of a poor law in India, and
give a high significance to the half satirical epithet of the
'
(
mild Hindu." When Buddhism took root in China, it
started a new development and gave such a great impetus to
Confucianism as -to produce in it some deep thinkers like
Luh Siang San, Chu Tze and Wan Yang Ming. Wherever
Buddhism entered into the life of a people, it always gave
them refinement and embellishment. In his ThingsJapanese
Prof. Basil Hall Chamberlain says "All education was
:
for centuries in Buddhist hands, as was the care of the

poor and sick. Buddhism introduced art, introduced medi-
cine, moulded the folklore of the country, created the
dramatic poetry, deeply influenced politics and every sphere
of social and intellectual activity. In a word Buddhism
was the teacher under whose instruction the Japanese nation
grew up."
The tree is known by its fruits. Buddhism put reason in
the place of authority ; it discarded metaphysical specula-
tion to make room for the practical realities of life it raised;
the self-perfected sage to the position of the gods of theo-

logy ; it set up a spiritual brotherhood in place of hereditary
priesthood ; it replaced scholasticism by a popular doctrine
of righteousness ; it introduced a communal life in the
place of isolated anchoret life ; it infused a cosmopolitan
spirit against national exclusiveness. Dogma and miracle
are wisdom to the Christian ; kismet and fanaticism are
wisdom to the Moslem caste and ceremonialism are wisdom

;
to the Brahman ; asceticism and nakedness are wisdom to

the Jain ; mysticism and magic are wisdom to the Taoist ;
formalism and outward piety are wisdom to the Confucian >
ancestor-worship and loyalty to the Mikado are wisdom to
the Shintoist ; but love and purity are the first wisdom to
the Buddhist, To work out his salvation the Buddhist
must renounce all selfish desires, and live to build up a
character of which the outward signs are purity of heart,,
compassion for all, courage and wisdom born of calm insight
into truth, and that tolerance and freedom of thought which
does not hinder one's house-mates in possessing their beliefs
in peace. Of Buddhism alone can it be said that it has
discarded all animism, all dogmatism, all sensuality, all
asceticism, all ceremonialism, that it consists in charity and
benevolence, self-denial and self-consecration. It alone
teaches that there is hope for man only in man, and that
" that love i*. false
Which clings to love for selfish sweets of love."
THE MORALITY OF BUDDHISM.
goal of Buddhism is the freedom from sorrow and
THE suffering. This canno,t be attained except by the des-
truction of all selfish cravings. The self as such manifests
its activity in trishna. or grasping desire. If the self is to be
annihilated, triskna must be suppressed. For the annhila-
lation of an organ really consists in reducing the interval of
time between two inhibitory states of that organ. Accord-
ingly, if the self, considered as the organ producing sorrow
and misery, is to be annihilated, it can be effected only
by the infinite prolongation of the state in which all trtshnft
or upaddna is absent, that is to say, only by the continual
avoidance of all evil and the doing of good.
" If the Noble Path be
followed,
Rest and freedom will be mac's ;
If selfishness he his guide,
1'
Sin and trouble will drag him along.
All acts of human beings become evil by ten transgres-
sions, and by the avoidance of these their conduct becomes
good. These ten transgressions are the three sins of the
body, the four sins of speech, and the three sins of the mind.
The three sins of the body are murder, theft and adultery.
The four sins of speech are lying, slander, abuse and idle
talk. The three sins of the mind are covetousness, hatred
and error. " If a man having such faults," says the Blessed
"
One, does not repent, but allows his heart to remain at
rest, sins will rush upon him like water to the sea. When
vice has thus become more powerful, it is still harder than
before to abandon it. If a bad man, becoming sensible of
his faults,abandons them and acts virtuously, his sins will
day by day diminish and be destroyed, till he obtains full
enlightenment." Accordingly the Enlightened One taught
the following ten precepts* for the guidance and salvation of
his followers.
* These ten
precepts (dayiftiiqalani) should not be confounded
with the ten precepts (daqaqitohapada) specially intended for the
Sramaneras. The ten virtues here enumerated are to be practised
by all Buddhists.
I. From the meanest worm up to man you shall kill no

animal whatsoever, but shall have regard for all life.
" Let him not
destory, or cause to be destroyed, any life at
all, or sanction the acts of those who do so. Let him refrain
even from hurting- any creature, both those that are strong,
and those that tremble in the world." Dhammika Sutta."
" Suffuse the world with friendlines let all
; creatures,
both strong and weak, see nothing that will bode them harm
and they will learn the ways of peace." Chulla Vagga.
In accordance with the spirit of this precept Buddhists all
over the world have abstained from killing animals either for
pastime or for sacrifice. In Ancient India before the birth
of Buddhism the slaughtering of animals for sacrifice was
exceedingly common. In the Satapatha Brahmana, it is
stated that men, horses, bulls, rams and she-goats were used
for sacrifice. In the Asvaldyana Sutra mention is made of
several sacrifices in which the slaughter of cattle formed a
part. One of them is called Sulagava or " spitted calf,' and
from the directions given for eating the remains of the
offering it is evident that the animal slaughtered was intended
for food Man a (v. 35) declares that the min who, having
in due form performed a (mathuparka or other) ceremony,
fails to eat flesh meat will be doomed to be born an animal
fortwenty generations. A guest was cz\\ed goghna, cow-killer,
because a cow used to be killed on the arrival of a distin-
guished guest. The Mahabharata bears testimony
to the
high value of flesh as an article of diet. Bloody offerings

are still common in many of the temples of Northern India.
Nevertheless we find in the mouth of every Hindu the well-
known saying A/timsa paramo dharma. How has this
change been brought about? We cannot say that it is
For
wholly due to a natural disposition to benevolence.
we find a learned and thoughtful Hindu like Sankara
defending the Jyotishtpma sacrifice as a holy act, though
it
involves the shedding of blood, on the ground that that

sacrifice is enjoined by the Vedas as a duty. The true reason
of the change of feeling towards bloody sacrifices, is given
This writer says
by the author of the Nirnaya Sindhu,
:
41
The slaughter of large bulls and large sheep for Brahmans
versed in the Vedas, though duly ordained, should not be
THE MORALITY OF BUDDHISM. 41
effected being detested by the public. Further the rule, let a

cow fit for offering to Mitra and Varuna, or a barren cow, or
one that has ceased to bear after first calving be sacrificed, is
duly ordained, but such sacrifice, being opposed to public

feeling, should not be performed." What could have been
instrumental in producing this revulsion of public feeling
against the ordinances of the Vedas, were it not the Bud-
"
dhist denunciation of all bloody sacrifices ? Here (i.e., in
ray kingdom) no animal," promulgated Emperor Asoka,
" shall be slaughtered for sacrifice, nor may holiday-feasts be
held, for His Majesty King Priyadarsin sees manifold evil
in holiday-feasts." The Buddhist appeal to humanity was
so strong that it created a horror against the vain, sacrifice
of animal life, which even a devout bolief in the -authority
of the Vedas and the Smrithis could not overcome.
Not only does the Buddhist abhor the vain destruction of
animal life, but he also regards it as his duty to care for the
well-being of all animals. The second edict of Asoka says :
"
Everywhere in the dominions of His Majesty King Priya-
darsin, and likewise in the neighbouring realms... every where,
on behalf of His Majesty King Priyadarsin, have two kinds
of hospitals been established, hospitals for men, and hospi-
tals for beasts. Healing herbs, medicinal for man and
medicinal for beast, wherever they were lacking, have every-
where been imported and planted. In like manner, roots
and fruits, wherever they were lacking, have been imported
and planted. On the roads, trees have been planted, and
wells have been dug for the use of men and beast." Every-
where in Buddhist countries is the love for animals widely
spread.
Another result of the observance of the precept against the
destruction of life is the strong partiality for a vegetari-
an diet noticed in all Buddhist lands. In the first edict of
"
Emperor Asoka, we read :
Formerly, in the kitchen of His
Majesty King Priyadarsin, each day many thousands of
living creatures were slain to make curries. At the present
moment, when this pious edict is being written, only these
three living creatures, namely two peacocks and one deer,
are killed daily, and the deer not invariably. Even these
three creatures shall not be slaughtered in future." Such
Buddhists as eat meat will not themselves slaughter the

animals whose flesh they eat. But there seems to be no
reason to suppose that the Buddha strictly prohibited the
use of meat. In the Amagandha Sutta a Brahman, abstain-
ing from meat on the ground of its defiling him, is told that
what doilies a man is not the eating of flesh, but a bad mind
and wicked deeds. When the schismatical Devadatta re-
quested the Blessed One to prohibit his bhikshus from using
salt, milk, curds and meat, he refused to impose such
stringent rules, as they would lead more to asceticism than
to the Middle Path which he taught. Once the naked
Nirgranthas, learning that the Buddha was given food with
meat in it at an entertainment given to him by a layman,
went about sneering the Master for eating meat specially
"
prepared for him. The Master hearing of this said :
My
disciples have permission to eat whatever food it is custom-
ary to eat in any place or country, provided that it is done
without indulgence of the appetite, or evil desire." The
last repast which the Master partook in the house of Chunda,
the metal worker, is said to have contained dried boar's
flesh, but it has also been pointed out that the Pali word
generally interpreted as boar's flesh might also mean boar's
wort which isa kind of edible mushroom.
The question of food cannot be solved by psychological'
or ethical principles, but only in accordance with physiology
and hygienic experience. The best food for man seems to
be a mixed diet, as his teeth and his digestive apparatus are
composite. He possesses certain carnivorous teeth, and
certain glands which hardly exert their function except under
the stimulus of meat. His digestive apparatus produces
some ferments which can do nothing else than digest starch.
It may be possible for man to subsist on a
purely vegetable
diet. Abstention from all animal food may have beneficial
results under certain conditions. But all people, ancient
and modern, have used a mixed diet. People that profess
to abstain from meat, use milk, curds, butter, cheese, eggs.
It cannot be denied that flesh
speedily increases strength
and ordains great development and that there is no food
superior to flesh. All that hygiene has to teach us in this
is that the
respect simpler food of the less civilized peoples
THE MORALITY OF BUDDHISM. 43.
is preferable to the refined dishes of the civilized nations.

Devout Buddhists have sometimes pushed to extremes
their observance of this precept. They have observed it
more in the letter than in the spirit. In the seventh
century an imperial decree was issued in Japan forbidding
the people to eat the flesh of cattle, horses, dogs, monkeys,
or fowls. The Chinese Buddhists are reported to have
once prevailed upon a pious emperor to prohibit the manu-
facture of silk, because the worms in the cocoons had to be
killed before their threads could be utilized. But this ex-
aggeration has not the approval of the Blessed One. The
life "of animals is indeed sacred, but it cannot be as sacred
as human life. Animals are tended and cared for, because
they in some way subserve general happiness. The exagger-
ated regard for animal life shown by the pious Buddhists
would prove disastrous to the very animals on whose behalf
the appeal is made. Our only obligation to animals is to
give them a happy life and a painless death. Even the
practice of vivisection, if guarded from all abuse, is
justifi-
able in so far as it subserves general happiness.
Though the Buddha has not told us precisely his views
as to war, yet there are many passages in the Sutras from
which we may surmise his attitude. He has deprecated all
killing, whether it be for

pastime, or for sacrifice, or in war-
fare. But he has also taught that he who wages war in a
righteous cause after having exhausted all means of pre-
serving peace is not blameworthy. In the description of his
fight with Mara, the personification of evil, the Tathagata
compares himself to a king who rules his kingdom with
righteousness, but being attacked by envious enemies, goes
out to wage war against them. He who goads others to
wage war in a righteous cause suffers the consequences of
hisown evil doing. Devout Buddhist kings did not shrink,
when necessary, from waging war in a righteous cause,
though they lamented the vain shedding of blood. When
there is just cause for war, war must be waged openly and
resolutely but without cherishing feelings of hatred and
revenge. Nowhere does the Buddha approve of that ovine
indolence which would not resist evil even by right methods.
When Prince Abhaya was stirred up by Nataputra to tax
the Blessed One with having used unkind language to the

schismatic Devadatta, the Blessed One explained that a
word which is true and is intended to do good, though it
give pain, is right. So also war in a righteous cause, which
is intended to teach a lesson to the evil doer, is right,
though it may involve the shedding of blood. But Buddhism
is
wholly opposed to that militarism which represses all
sympathetic feelings, developes the cruel side of human
nature, and commends hatred of enemies and revengeful-
ness as the highest virtues. On the other hand, it incul-
cates long suffering, forgiveness and loving kindness which
show not only goodness of heart but also deep wisdom.
The most noteworthy result of the strict observance of
this precept is the :;pirit of tolerance so characteristic of
Buddhism. It is the only religion which has never sought
to extend itself by the sword or by might. Indeed the
Buddhist holds his religion to be the truth, but he lets
others hold their beliefs in peace. The twelfth edict of
Asoka reveals to us the true motive of this toleration.
His Majesty King Priyadarsin does reverence to men of
'
all sects, whether ascetics or householders, by donations
and various modes of reverence. But His Majesty cares

not so much for gifts or external reverence as that there
should be a growth of the essence of the matter in all sects.
The growth of the essence of the matter assumes various
forms, but the loot of it is restraint of speech, to wit, a man
must not do reverence to his own sect by disparaging that
of another man for trivial reasons. Depreciation should be
for adequate reasons only, because the sects of other people
deserve reverence for one reason or another. By thus
acting a man exalts his own sect, and at the same time does
service to the sects of other people. By acting contrariwise
a man hurts his own sect, and does disservice to the sects
of other people. For he who does reverence to his own
sect, while disparaging all other sects from a feeling of
attachment to his own on the supposition that he thus
glorifies his own sect, in reality by such conduct inflicts
severe injury on his own sect. Concord is, therefore, meri-
torious, in that one hearkens to the teachings of others and
1
'
hearkens willingly. This spirit of tolerance proved dis-
astrous to Buddhism, especially where it came in contact

with Islam.
II. You shall neither rob nor steal, but help every one
to be the master of the fruits of his labour,
"
A
disciple knowing the Dharma should refrain from
stealing anything at any place, should not cause another to
steal anything, should not consent to the acts of those who
steal anything, should avoid every kind of theft." D/iam-
mika Sittta.
"
He is the greatest gainer who
gives to others, and he
loses most who receives from others without giving a com-
pensation." Dhammap&da.
In abstaining from theft the chief motives ought to be
contempt for wealth and the convicticn that the mere accu-
mulation of property is a hindrance to the higher life. The
Buddhist has certainly to acquire wealth, but not accumulate
property for himself. Said the Blessed One to Anathapindika:
" It is not life and wealth and
power that enslave men, but
the cleaving to them. He who possesses wealth and uses
it
rightly, will be a blessing unto his fellow beings." What-
ever the Buddhist acquires is for the benefit of all mankind.
This is one of the several reasons for the Buddhist bhikshu's
vow of poverty. The individual bhikshu is poor, but the
Sahgha, the community of aspirants for bodhi all over the
world, may be rich. He whose thought and labour are
expended altogether upon his family is only one step above
the man who labours and plans solely for himself. Such a
man, though often an angel to his family, may prove a
demon to all the rest of the world. Do not diamonds for
the wife often cost the bread of the poor?
The spirit of Buddhism is essentially socialistic, that is to
say, it teaches concerted action (samanart/ia) for social ends.
It is therefore totally opposed to that industrialism which
with its unremitting, sordid, unscrupulous and merciless
struggle for wealth as the one supreme object of human
effort is eating the very vitals of the so-called advanced
nations of the? world. This fascination for the pursuit of
wealth has produced within trade circles perfect callousness
a If
to the feeling of human brotherhood. success attends
upon a man in his
commercjial
warfare a
if his intrigues are
he
only wide enough to give him plunder on a vast scale,
passes for a merchant-prince, the rightfulness of whose tran-
"
sactions is little questio* .and men poorer but of noble

sentiment, extend to him T.C hand of fellowship and call him
a gentleman." The accumulation of capital in the hands of
a few can have no ethical justification. Capital is not, as
some economists contend, the result of individual saving,
but is the surplus seized from producers, many of whom are
reduced to a condition of slavery for the comfort and the
enjoyment of a few. How does this "
differ from theft ?
There are still other kinds of theft. It can never be pre-
tended that the existing titles to such property (landed pro-
perty) are legitimate Violence, fraud, the prerogative of
force, the claims of superior cunning these are the sources to
which these titles may be traced." So said Herbert Spencer
in the first edition of his Social Statics. Matters have not
changed much since then, and his remark is as true now as
then. Even the so-called imperialism of modern times is
but a manifestation of a robbing propensity, for it means
nothing else than the lust of conquest and the greed of
commercial gain. Buddhism prohibits theft of every form,
whatever may be the euphemistic name by which it may be
known. Even in extreme need, when no other means of
relief may be available, there can be no justification for seizing
others' goods.
III. You shall not violate the wife of another nor even
his concubine, but lead a life of chastity.
"
A wise man should avoid unchastity as if it were a burn-
ing pit of live coals. One who is not able to live in a state
of celibacy should not commit adultery." Dhammika Sutta*
u
Guard against looking on a woman. If you see a
woman, let it be as though you see her not. If you must speak
with her, let it be with a pure heart. If the woman be old,
regard her as your mother if young, as your sister if very

; ;
young, as your child."

11
Guard yourself against a worldly woman who is anxious
to exhibit her form and shape, whether walking, standing,
sitting, or sleeping, and is desirous of captivating
with the
charms of her beauty. Restrain the heart and give it no
unbridled license. Lust beclouds a man's heart when it is

confused with woman's beauty and the mind is dazed."
Religions have generally denounced the sexual impulse
and even recommended its absolute repression. This attitude
may be irrational but not unjustifiable. There may be
nothing undignified or immoral in the proper exercise of the
sexual function. It may be even true that all such noble
traits as sympathy, fidelity, affection, self-sacrifice, which are
included under the term altruism spring from the reproduc-
tive instinct. But the excesses connected with the satisfac-
tion of the sexual appetite have been so frightful as to justify
the feeling of sinfulness attached to it. The overmastering
power of the reproductive instinct has often proved too great
even for religion in some forms not *o succumb to it. A
great number ofreligious rites and usages are nothing else
than symbolic representations of sexual practices. The
sexual orgies of the religious festivals of past times and many
extravagant religious rites of more recent -limes owe their
origin to the overpowering character of the reproductive
impulse. It is, therefore, only natural that special injunc-
tions should be laid down against the improper exercise of
the sexual function.
Though the Dharma prohibits all illegitimate sexual rela-
tions, does not follow that sexual intercourse is completely
it
interdicted to those who aspire for the higher life. Were all
sexual intercourse in its very nature an obstacle to the higher
life, it ought not to have been possible for Siddartha to
attain bodhi. Siddartha was not only married, but lived in
luxury. Why the Dharma condemns sexual indulgence is
that it creates a craving for enjoyment, and is the chief
cause of various nervous disorders. Though the ostensible
object of marriage is the preservation of the species, in reality
marriages are contracted not in the interests of the future
generation, but solely with regard to the personal interests
and enjoyments of the contracting parties. The choice of a
wife or of a husband is determined so much by wordly con-
ventions and material interests that neither health nor
beauty nor intellect nor heart is considered to be of any
value. The Dharma can have no objection to marriages
with the high motive of propagating the
'
pecies. Some
4& THE ESSENCE OF BUDDHISM.
Buddhist schools have maintained that it is possible for a

laic to become not only an aâgamin^ but also an arhat.
Some Buddhist books, like the Manichuda Avadana, even
make marriage compulsory for the bodhisattva, the aspirant
for bodhi^ an idea
which may have given birth to the married
clergy of Japan. Many married men and women are spoken
of in the Buddhist books as having entered the paths.
If the Blessed One left his wife and children and went
Into homelessness, it was because error prevailed and the
world was plunged in darkness. Having reached the death-
less Nirvana he was bent wholly on the one aim of
pointing
out the path to others, and those of his followers, who like
him have left the world, live a life of poverty and celibacy,
not for their own sak<% for they have given up all attachment
to self, but for the sake of the salvation of the world. Bhik-
shuta consists not in wearing the yellow robe but in bhinna
lde$ata, the freedom from sorrow it is not the mere obser-
;
vance of rules that makes the arhat, but the deliverance, the
purification of thought and life.
IV. You shall speak no word that is false, but shall speak
the truth witjj discretion, not so as to harm, but with a
loving heart and wisely.
"
When one comes an assembly or gathering he should
to
not tell lies to any one, or cause any to tell lies, or consent
to the acts of those who tell lies he should avoid every kind
;
of untruth." Dammika Sutta.

"
Speak the truth ; do not yield to anger ; give if you are
asked by these three steps you will become divine."
:
Dhammap&da.
The Dharma regards lying as one of the gravest of offen-
ces that man may commit. There is scarcely a crime or
vice into which lying does not enter as an important element.
Not only does lying involve an abuse of confidence, but in its
essence it is cowardice, " the desire to gain an advantage or
inflict an injury which we dare not effect by
open means, or
to escape a punishment or avoid a loss which we have not
the courage to face squarely or submit to." Calumny,
perjury are different forms or grades of lying.
flattery,
Hypocrisy, which is want of consistency in thought, speech
and action, is a form of lying which is fostered largely by
churches. Writing on the ethics of conformity, a well-known
writer on "The student of history sees
ethical subjects says :
that hypocrisy and insincere conformity have always been

the besetting vice of the religious, and a grave drawback to
their moralising influence. Just as lying is the recognised
vice of diplomats, chicanery of lawyers, and solemn quackery
of physicians."
"
shame the devil " is a proverb that origi-
Tell a lie and
nated from a church whose early representatives, according
to Lecky,
" laid down a distinct proposition that pious frauds
were justifiable and even laudable."
A question of some importance in relation to lying is the
lie of necessity. Is lying under all circumstances wrong, or
are there conditions under which it is permissible or neces-
" In the case of
sary ? sexual gratification, of marriage, of
food eaten
by cows, of fuel for a sacrifice, of benefit or pro-
"
tection accruing to a Brahman, there is no sin in an oath :
says the Code of Manu. But in the matterof lying Buddhism

is uncompromising, although it attaches
great importance to
the motive* that determines an action. Its only behest is :
Speak the truth with discretion, but always be truthful ; never

alter or disguise the truth whatever may be the case ; love
the truth even to martyrdom.
V. fYou shall not eat or drink anything that may intoxi-
cate.
"
The house-holder who delights in the Dharma should
* In the sixth lecture of

Butrakritanga the Buddhists are sev-
erely ridiculed by the Jains for maintaining that it depends upon
the intention of a man whether a deed of his be a sin or not.
f The ten sins which should not be committed are generally

enumerated as follows : (1) Killing a livfng being (prangltipBda) ;
(2) Stealing (adattad&na) (3j Committing adultery (kam&mithya-
;
chara); (4) Lying (mrshavada); (5) Slander (pai$unya) (6) Abu-

;
sive language (parashya) (7) Frivolous talk (sambhinnapralapa);

;
(8) Avarice (abhidhya); 9) Evil intent (vyapada); (10) False

view (mithyadrshtj.). But in the treatment adopted in this book
drunkenness (surapana) has been made the fifth evil, as its avoid-
ance finds a place in the pancha Qjla, which are obligatory on all
Buddhists. The evils represented by (6) and (7) in the above list
have been incorporated and dealt with together.
.not indulge in intoxicating drinks, should not sanction tfye

actions of those who drink, knowing that it results in in-
sanity.
" The ignorant commit sins in consequence of drunken-
.ness, and also make others drink. You should avoid it as
it is the cause o demerit, insanity and ignorance though it
be pleasing to the ignorant." Dhammika Sutta*
"
Drunkenness is the cause of the loss of goods and repu-
tation, of quarrels, diseases, immodesty of dress, disregard of
honour and incapacity of learning." Sigalov&da Butta.
The use of intoxicating drinks was exceedingly common
.in Ancient India. The Vedic Brahmans indulged largely
both in soma beer and strong spirits. The most acceptable
and grateful offering to their gods was soma beer. In the
"
.Rig Veda we read : The sacred prayer, desiring your pres-
ence, offers to you both, Indra and Agni, for your exhilara-
tion, the soma libation. Beholders of all things, seated at
this sacrifice upon the sacred grass, be exhilarated by drink-
ing of the effused libation." The object of drinking soma
is
expressly stated to be intoxication. Sura, a distilled liquor,
was likewise offered to the gods. In the Sautramani and
Fajapeya, rites libations of strong arrack formed a prominent
feature.
At no time in their history have the Hindus as a people
abstained altogether from the use of intoxicating liquors as a
means of gratification. In the Dharma Sutras beside the soma
and the sura of the Sanhitas we find mention of madvika or
mowa, tala or toddy spirit, and other liquors. In the Rama-
yana Visvg,mitra is said to have been entertained by Vasishta
with maireya (rum) and sura. Sita, when crossing the
Ganges on her way to the wilderness, promises to worship
the river goddess with a thousand jars of arrack on her return
home. Similarly on crossing the Yamuna Sita promises to
worship the river with a hundred jars of arrack after the
accomplishment of her husband's vow. In the last book of
the Ramayana, Rama makes Sita drink pure maireya, and
both are entertained by hosts of apsaras, who have been
exhilarated with wine. In the Mahabharata, Krishna and
Arjuna are described as having their eyes reddened by
drinking madkvi and asava. Manu says that " ther is no
"
turpitude in drinking," though a virtuous abstinence from
it produces a signal compensation." According to the
Mitakshara the Brahmans alone have to abstain from all
kinds of spirituous liquors, the Kshatriya and Vaishya from
.arrack or paishti^ and Sudras may indulge in whatever they
liked. In one of the tantric books Siva addresses his consort
"
thus : O sweet speaking goddess, the salvation of Brah-
mans depends on drinking liquor. I impart to you a truth,
a great truth, O mountain-born, that the Brahman who
attends to drinking and its accompaniments forthwith be-
comes a Siva." 1
The Buddhists were the first to enjoin total abstinence
from strong drinks in India. The reason why the Dharma
prohibits strong drink is that intoxicaaon incapacitates a
man for rational deliberation without hindering him from
acting irrationally. Drunkenness leads the drunkard to
treat others irrationally and possibly to abuse them. That
drunkenness is the cause of many crimes is a weilknown
fact. Hence to put oneself in such a condition is a source
of insecurity to others,
Alcohol is more a heat-producer than a tissue-former.
It is certain thata portion of the alcohol absorbed under-
goes combustion ; but a great part of it is disengaged in the
form of vapour, as is proved by the breath of drunkards, and
the combustion takes place without any special benefit for
the regeneration of the tissues. Even the experiments of
Dr. At water have not proved alcohol to be a veritable food,
that is to say, something which is capable of being incor-
porated into the organism. Alcohol employed in small doses
acts as a stimulant to the nervous system in very feeble
;
doses and in certain cases it may be useful as a medicine.

But its abuse is more productive of mischief than good.
According to Buddhism the love of intoxicating liquors is
one of the six ruinous things. The other five are wandering
about the streets at unreasonable hours, r|q^lglea|: a passion
for dancing, games and spectacles ;
1 See Rajendralal Milra's Essays on laÔrAryans, Vol. II.

2 Novice was so universal as deceit _ajpfeam.bling. Perjury <als|
was not uncocamoa, and there;was no Ijbok ffjrofebers, and thieves**-
' *
Zimmer's Altindish Leben*

vicious company ; slothfulness and negligence in the perfor-

"
mance Unseasonable wanderings expose a
of one's duty.
man to great dangers, and by keeping him from his family
oblige him to leave the chastity of his wife and daughters
unprotected ;
and moreover, his possessions are thus liable
to depredations. He
may likewise be taken in the company
of thieves and punished with them. A
passion for shows
draws a man from
his occupations, and hinders him from
gaining his livelihood. In gambling success is followed by
intrigues and quarrels ; loss by bitterness and sorrow of heart
as well as dilapidation of fortune. The gambler's word
has no weight in a court of law, he is
despised by his friends
and kinsmen, end he is looked upon as ineligible for
his
marriage. Frequenting the company of the vicious'will lead

a man into the houses of \vomen of ill-fame, into drunkenness
and gluttony, into deceit and robbery, and all kinds of dis-
orders. Finally the sluggard who neglects his duties fails
to acquire new property and that which he possesses dwindles
away."
VI. You shall not swear nor indulge in idle and vain
but speak decently and with dignity to the purpose, or
talk,
keep silence.
"
The man seeking the higher life must renounce wordly
ambition and all luxurious tastes, and unprofitale amuse-
ments ; he must refrain from idle as well as mischievous
words he must not gossip about great people ; he must not
;
speak at all about meats, drinks, clothes, perfumes, couches,

equipages, women, warriors, demigods, fortune-telling, hidden
treasures, short stories, nor about empty tales concerning
things that are and things that are not."
VII. You not invent evil reports, nor repeat them.
shall
You not carp, but look for the good sides of your fellow
shall
beings, so that you may with sincerity defend them agains-

their enemies.
The invention of evil reports and repealing them are only
different forms of lying. "One must regard oneself as wicked
and others as good ; one must therefore give up the evil in
him and try to copy the good in others." So says the
JBodhfcharyavatcira.
VIII. You shall not covet your neighbour's goods, but

rejoice at the fortunes of other people.
" these are to
Liberality, courtesy, benevolence, kindness
the world what the linchpin is to the rolling chariot" Siga-
lovada sutta.
" man who lives a virtuous life, who is gentle and
The wise
prudent, who islowly and teachable, shall be exalted.. If
he be resolute and diligent, unshaken in misfortune, perse-
vering and wise, he shall be exalted. Benevolent, friendly,
grateful, liberal, a guide, instructor
and trainer of men,
he shall attain honour." Dhammapada.
It is selfish to seek one's own advantage, regardless of
others, or at the expense of others. Jealousy is an intense

form of selfishness which takes pleasure in the distress and
sufferings of others without advantage to self. Ceaseless com-
petition has bred a propensity, in proportion as one covets
success, to hate those who succeed better and to rejoice, in
their calamity, if eventually they fall. The poet has rightly
described jealousy as "the fire of endless night, the fire that
burns and gives no light."
IX. You shall cast out all malice, anger, spite and ill-will,
and shall not cherish hatred even against those who do you
harm, but embrace all living beings with loving kindness and
benevolence.
"Let a man overcome anger by love; let him overcome evil
by good ; let him overcome the greedy by liberality, and the
liar by truth. For hatred does not cease by hatred at any
time hatred ceases by love, this is its true nature." DJiam-
;
mapada.
"To the man who foolishly does me wrong I shall return
the protection of my ungrudging love the more the evil that
;
comes from him, the more the good that shall go from me."
Sutra offorty- hvo sections.
"
Returning good for good is very noble, but returning
.good for evil is nobler still" Bodhicharyo,vatQ,ra.
Justice, concerned with man as he is at present, demands
that we should respect and protect the rights of others as
well as our own by lawful means. So it says Do unto
:
others what you wish they should do unto you, that is to

say, render to each one that which is his due. But morality
with its eye directed to the future man tells us that the duty
of justice should be supplemented by equity and magnani-
mity. Equity demands that we should resign claims and
acts to wjiich we have an unquestionable theoretical right,.
so that the advancement -of- our interests may not cause re-
latively greater damage to those of others. Magnanimity
requires us to overlook personal injuries and not to embrace
the opportunity of revenge, though it present itself.
The teaching " love thy neighbour as thyself " is not only
vague, but may also lead to mischievous consequences. If a,
man love himself meanly, childishly, timidly, even so shall
he love his neighbour. If a man hate himself, it must follow
that he must hate others too. The teaching of Buddhism
is definite, and requires us to love ourselves with a love that
is healthy and wise, that is large and complete. To be effec-

tually generous one must have a confident, tranquil and
j
clear comprehension of ail that one owes to one sself. If you
are asked to love your enemy and return good for evil, it is-
because, as the Bodhicharyavatara says, "an enemy is one
who is capable of helping you to
acquire bodhi, if you can
only love him." One should hate hatred and not the
person who hates him. This does not mean that one should
show the left cheek, when smitten on the right, but it means-
that we must fight evil with good. Passive non-resist-
ance of evil is no morality at all. The meekness of the
lamb is praiseworthy, but if it could lead only to "becoming
a prey to the rapacity of the tiger, it is not worth possessing.
The Blessed One again and again impressed upon his
followers the duty of practising maitri or universal love.
Maitri must not be confounded with kama and prema
(priya, prttt). The former stands for sexual love, which is
regarded as a hindrance (samyojana] to spiritual progress.
The latter represents the natural affection and friendliness,
such as exists between parents and children, or brothers
and sisters. But, as this is not completely free from the
taint of selfishness, it is not considered the highest ideal.
Maitri represents the perfection of loving kindness, as it
"does not cling to love for selfish sweets of love." In
theMetta Sutta i Sutta Nip&ta it is said: "As a mother, even
at the risk of her own life, protects her son, her only son
THE MORALITY OF BUDDHISM. $5
so let every man cultivate maitri without measure among all

beings. Let him cultivate matin" without measure toward
the whole world, above, below, around, unstinted and unmixed
with any feeling of difference or opposition. Let a man
remain steadfastly in this state of mind all the while he is
awake, whether he be standing, walking, sitting, or lying down.
This state of heart (chetovimukti) is the best in the world."
**
Do not deceive, do not despise
Each other, anywhere ;
Do not be angry, nor should ye

Secret resentment bear.
For as a mother risks her life
And watches o'er her child,
So boundless be your love to all
So tender, kind and mild.
"
Yea, cherish goodwill right and left
All round, early and late,
And without hindrance, without stint,
From envy free and hate,
While standing, walking, sitting down,
Whate'er you have in mind,
The rule of life that's always best
Is to be loving kind." *
From maitri originate karuna (compassion) and mitdita

(goodwill), and therefore it is higher than both
of these.
All pious deeds, all gifts, are nothing compared to a loving
" O
heart. In another place the Holy One says Who,
:
bhikshus, in the morning, midday and evening, cherish love

in their hearts only forone moment acquire thereby greater
merit than those who, morning, midday and evening, make
presents of hundreds of bowls of food." With a few excep-
tions the disciples of the Buddha have always followed his
exhortation to practise love.
How the bhikshus practised love towards one another
is illustrated by the following anecdote. "Once the
Blessed One happened to visit the Prachlnavamsadava,
the eastern bamboo forest. Then there lived the vener-
able Anuruddha, the venerable Nandika and the vener-
able Kimbila. The keeper of the forest, seeing the Buddha
"
coming towards him, cried out : O
bhikshu, do not
enter this forest. Here live three great men free from
* Dr. Paul Cams Gems
: of Buddhist poetry.
all troublesand sorrows, do not disturb them " The vener- !
able Anuruddha, hearing how the forester addressed the

"
Blessed One, said Brother forester, do not obstruct the
:
Blessed One. Our Blessed Master is there." And the

venerable Anuruddha went to the venerable Nandika and
the venerable Kimbila, and said to them "Come, Venerable:
One, come, Venerable One, our Blessed Teacher is there."

And the venerable Anuruddha, the venerable Nandika, and
the venerable Kimbila, went to the Blessed One. One removed
his robe and alms-bowl, one arranged for him a suitable seat,
the other brought him a foot-stool, a basin and water to wash
his feet. The Blessed One seated himself on the seat pre-
pared for him and washed his feet. And after the venerable
disciples had finished their greeting ministrations, they sat
by his side. And the Blessed One spoke to the venerable
Anuruddha as follows " How do you do, O Anuruddha?
:
Have you enough to live on ? Have you no need of alms ? "

44
We are doing well, O Blessed One. We have enough to
live on, Blessed One, and we have, O Lord, no need for
"
alms." Do you live together, O Anuruddha,in concord,
without strife, peaceably looking at each other with friendly
"
eyes." We live together, O Lord, in concord, without
strife, peacefully viewing each other with loving eyes.
"
And how do you do this, O Anuruddha ? " " I think, O
Lord, that it is for me a gain and a blessing that I live together
with such fellow bhikshus. In me has grown, O Lord, to-
wards these Venerable Ones a love which actuates openly
and in secret all my deeds, words and thoughts. I always
attempt, OLord, to suppress my own will and act accord-
ing to the wills of these venerable men. And I have, O Lord,
suppressed my will and acted according to the wills of these
'Venerable Ones. Though our bodies, O Lord, are different,
our heart, I believe, is one and the same." On questioning
Nandika and Kimbila the Blessed One obtained the same
answer.
Attempts have sometimes been made to belittle the im-
portance of love in Buddhism. In certain Jatakas, such
as the Visvantara Jataka, the bodhisattva is represented as
giving away his wife and children in the practice of dana
Jtaramita,. From this it is
argued that heartless inhumanity
passes in the eye of the Buddhist for beneficence and chari-

ty. Such, a misconception apparently owes its origin to a
misunderstanding of the purpose and meaning of the Jata-
kas. As already stated, a Jataka is a historiette, an anec-
dote, or a fable employed as an illustration either to convey
a reproof, or point a moral, or bring out in relief some
essential of Buddhahood. Most of the Jatakas are devoted
to the last purpose, and in these not infrequently em-
phasis is placed on some one essential of bodhi without due
regard being paid to the others. Thus in the Hare Jataka
stress is laid on chanty idana] in the Samkhapala Jataka
;
on morality (ftla) ; in the Lesser Sutasoma Jataka on renun-

ciation (nishkamya) in the Sattubhatta Jataka on wisdom
;
(pragna) ; in the Greater Janaka Jataka on courage and

fortitude (virya) in the Khantivada Jataka on patience and
;
forbearance ; (ksh&nti) in the Greater Sutasoma Jataka on

steadfastness (adhisthand] \ in the Ekaraja Jataka on bene-
volence (maitri) ; in the Lomahamsa Jataka on equanimity-
(upeksha) and so forth. But it does not follow that one
can attain bodhi without practising all the essential virtues.
Consequently, in comprehending the full import of the
Jatakas we must take them in their ensemble. It would be
as absurd to condemn Buddhism on the ground of what we
find in a few Jatakas as to condemn Jesus either by his
cursing of thefig-tree, or by his drowning of the Gadarene
pigs.
It is often said that Christianity is the only religion of
love. But a close investigation of the nature of love shows
that the claim of Christianity to this title, even in its early
stage, is not borne out by facts. In his D&r Buddhismus
als Religion der Zukunft* Th. Schultze has made a search-
ing examination of this question, which he concludes thus :
"
If we examine those passages of the New Testament
which deal with love, we find none among them in which
at least an attempt is made to set forth minutely the nature
of love as an internal (subjective) mental condition. They
either speak 'approvingly of love ; or give the motive which
-actuates or should actuate love (such as that God has or-
*
ZweiteAuflage, pp. 62-68.
5? THE ESSENCE OF BUDDHISM.
darned it, or that God himself is love); ordeal with the

outward expression of love, its beneficial effects, and the
practical relations which are, or should be, determined by
it: r
f simply make mention of the reward of love. What
strikes us in all this is that we are involved in a circle, for,
on the one hand, love is said to spring from obedience to
God's commandments, and, on the other hand, love itself is
said to lead to the
obeying of God's laws." While in
Christianity love is exacted by means of external authority,
loving Jdndness (mattrt) is a logical consequence of the
Buddhist doctrine of nairatmya. If the New Testament
contains a song in praise of agafy, the Itvoitttaka contains
an equally charming praise of maitri. Further, the
Buddhists all over the world have strictly adhered to the
ideal of their Master in extending loving kindness to all
living beings, while the life of Christendom is a,standing testi-
monial of its divergence from the ideal of the New Testa-
merit
X. You your mind of ignorance and be anx-
shall free
ious to learn the you fall a prey to doubt which
truth, lest
will make you indifferent, or to errors which will lead you
astray from the noble path that leads to blessedness and

peace.
The attitude of Buddhism towards doubt is unique among
religions. The Buddha nowhere asks us to give our unquali-
fied assent to propositions the truth of which is not clear and
distinct. He does not say tf Thou shouldst never wrangle
:
about Dharma and then seek to have those doubts solved

into which thou mayest arrive. Let no doubts like these ever
ta.ke possession of thy mind. Do thou obey what I say with-
out scruple of any kind. Follow me like a blind man or like
one who, without being possessed of sense himself, has to
depend upon that of another."* On the other hand the Blessed
One has repeatedly asked his disciples not to accept anything
merely on the authority of others. He has distinctly laid
down that the investigation of the Dharma is one of the -
essentials of bodhi. Accordingly Buddhism does not under-

estimate the value of doubt during the period of investiga-
* This is the advice of Bhishraa to Yudhisthira.
MahEbhlirata.
tion. But the doubt it sets store by is of that sort whose

whole aim is to conquer itself by high aspiration, renewed
effort, and incessant toil, and not of that other sort which,,
born of flippancy and ignorance, tries to perpetuate itself as
an excuse for idleness and indifference. Herein lies an
essential difference between Buddhism and vulgar scepticism.
The sceptic regards hopeless suspense as an end in itself,,
but the Buddhist, ever full of hope and aspiration, treats it
as a mere stepping stone to his final goal, the attainment of
truth.
The somewhat detailed consideration given above to the
special precepts naturally leads to the discussion of certain
general questions which concern them all in common. Bud-
dhism is a nomistic religion, that is, a religion on which the
great personality of an individual founder has left an indel-
ible impression, and as such it belongs to an advanced stage
of thought. No religion or ethical system is fabricated out
of the brain of one individual. The founder of a religion
may modify, criticise, and even negate the beliefs and prac-
tices of his time, but he cannot ignore them. A religion
without an organic historical nexus with the past will find no
soil in which it can take root and receive nourishment. We
may, therefore, safely admit that Buddhism has its roots deep
down in the great past of India, and that the Dharma re-
presents the noblest product of the Indian mind. But there
can be difference of opinion as to the Buddhists having
borrowed their teachings from the Brahmans. Whether the-
codes of sacred laws ascribed to Apastambha, Baudhayana
and Gautama and the so-called earlier Upanishads are really
Sakyamuni we have no means of
anterior to the time of
deciding. Nor have we any evidence to show that the
Buddha was acquainted with them, even if they were com-
" There
posed before him. Says Dr. G. ThToaut is, so far
:
as I know, no evidence of Buddha himself having been

acquainted with philosophical views of the type of those
which find their expression in the Chandogya or Briha-
daratiyaka, and generally, I fail to see why a doctrine essen-
tially 'and fundamentally non-brahminical
must be held to
depend on brahminical works in any way, even if only in the
way of contrast or reaction. There may have been in.
Ancient India more centres of independent religious and

speculative thought than is generally assumed, and the
popular theory of a direct filiation of the great systems may
be a fiction. *
1
Between the ethical teachings of Buddhism and the moral

codes of the Brahmans there is a remarkable difference. Xo
doubt the earlier and later Dharma Sastras of the Brahmans
inculcate bravery, loyalty, hospitality, and prohibit steal-
ing, lying and illegal injury to others, and in a few cases

"
also enjoin self-restraint. But if these laws," as Prof.
"
E. W. Hopkins points out, be compared with those of
savage races, it will be found that most of them are also
factors of primitive ethics. Therefore we say that the
Hindu Code as a whole is antique and savage, and that,
excluding religious excess and debauchery, it is on a par with
the modern ethical code only nominally. In reality, how-
ever, this savage and ancient code is not on a level with that
of to-day. And the reason is that the ideal of each is
different. In the savage and old world conception of morali-
ty, it is the ideal virtue that

is represented by the code. It
was distinct laudation to say of a man that he did not lie,
or steal, and that he was hospitable. But to-day, while these
factors remain to formulate the code, they no longer repre-
sent the ideal virtue. Nay rather, they are but the assumed
base of virtue, and so thoroughly is this assumed that to say of
a gentleman that he does not lie or steal is not praise, but
rather an insult, since the imputation to him of what is but
the virtue of children, is no longer an encomium when
applied to the adult who is supposed to have passed the
point where theft and lying are moral temptations, and to
have reached a point where, on the basis of these savage,
-antique, now childish virtues, he strives for a higher moral
ideal. And this ideal of to-day, which makes fairminded-
ness, liberality of thought, altruism the respective represen-
tatives of the savage virtues of manual honesty, truth-speak-
ing and hospitality, is just what is lacking in the more
primitive ideal formulated in the code of savages and of the
Brahman alike. It is not found at all among savages, and
* Address to the graduates of the University of Allahabad.
they may be left on one

In India all the factors of the
side.
modern code lacking at the time when the old
are entirely
code was first completely formulated. Liberality of thought
comes in with the era of the Upanishads, but it is restricted
freedom. Altruism is unknown to pure Brahminism. But
it obtains
amongst Buddhists who also have of liberality
thought and fairmindedness. Hence from the point of view
of higher morality, one must confess that Buddhism offers
the best parallel to that of to-day. On the other hand Budd-
histic altruism exceeds all others."*
Nay more the funda- ;
mental idea of Buddhism is maitri, universal love.

Nevertheless some critics would make out that the ethics
of Buddhism is egoistic, because its tinal aim is individual
perfection. But a slight reflection, will show the absurdity
of this charge. What differentiates man from other animal?
ishis possession of certain intellectual and ethical
powers.
Only by the harmonious and perfect development of these
powers can each one of us truly realise his humanity and
make himself serviceable to his fellows. Hence following the
dictates of reason the true end of man can be nothing else
than the perfection of his powers. If the striving after this
perfection be such selfishness as cannot be dis-
selfish, it is
pensed with. A sound, good, fruitful self-love is the neces-
sary basis for every virtue, and therefore also for a true,
sound, good and fruitful love to others. As Maeterlinck
"
says, there is more active charity in the egoism of a
clear-sighted and strenuous man than in all the devotion
of the man that is blind and helpless, and before
one exists for others, it behoves him to exist for himself."!
In endeavouring to attain the perfection of bodhi, one per-
fects himself in order that he might work for the
"
good of
others. Bodhichittam samutp&dya sarva satva snkhecchaya*
It is with the desire to make all beings happy that one
desires to attain bodhi."So says the Bodhicharyaijatara.
In Buddhism there can be no real morality without know-
ledge, no real knowledge without morality, and both are
E. W. Hopkins Religions of
:
India, pp. 535, 536.
La sagesse et la destinee.
bound up together like heat and light in a flame.* What

constitutes todAt is not mere intellectual enlightenment, but
intellectual enligh~terHS5Bat combined with compassion for
all humanity. The consciousness of moral excellence is of
the very essence of todAt. " Love thy neighbour as thyself"
and " love thine enemy " are indeed noble precepts, but so
long as one does not understand the reason why he should
love his neighbour and even his enemy, these precepts must
necessarily remain a dead letter. If it is selfish to love an
enemy because such love will lead one to bodhi, it is worse
still to do
good to others for the sake of rewards in heaven
or for fear of punishment in hell.
Buddhism does not teach that man is by nature evil.
"
Atha doshayam agantukuh" says the JBodhtcharyavatara,
" satva
prakriti pesalah\ The evil in men is not inborn;
naturally they are good." Hence for its moral precepts
the Dharma seeks no external source of authority. No
Buddhist regards the various moral precepts as com-
mandments by the Buddha. Coming as they do from him
whom every Buddhist takes as his model of perfection,
these precepts have indeed a higher value than any com-
mandments. But still in no sense are they commandments,
for no man has any right to command his brother-men.
They are but the ways pointed out by the Blessed One for
avoiding the evils of life, and he who does not tread on the
path shown will have to bear the consequences. Though
there are neither rewards nor punishments in a future world,
yet there is the law of cause and effect, whose sway in the
domain of ethics is as powerful as in the domain of physics.
"
The Buddhist ethical system is emphatically a study of
consequences of karma and vipaka, of seeing in every phe-
nomenon a reaping of some previous sowing." The tiger
will necessarily be hunted down, and the criminal will
necessarily be punished. Whosoever is punished for his
* " In Buddha's
thought there is no incompatibility between the
ethical ideal and that devotion to mental training which is promi-
nent in early Buddhism, but is not regarded as a requisite in
i
Christianity. Christianity seldom emphasises, even when it permits,

the utmost intellectual freedom, while Buddhism establishes the
faith intellectually from the beginning,"^. TF. Hopkins.
misdeeds suffers his injury, not through the ill-will of others,

but through his own evil doing. Even the undetected
criminal does not escape the effect of his deeds. If he is
not one of those pitiable pathological cases, if his longings,
impulses, and ideals are those which inspire the average man,
he cannot escape the misery flowing from his misdeeds. Jean
val Jean may become Father Madelaine, but he cannot
escape the pangs of memory. Nor can it be doubted that
-the criminal,though he may get on well for some time, will
in the long run be eliminated from off the face of the earth
as surely as the tiger is being eliminated now. Such
elimination is but a part of the eternal inevitable sequence
man in the end to wisdom and peace.
that leads
The Buddhistic ethics is purely autonomous, and not he-
feronomous like the Jewish-Christian or the Hindu.
In the
Jewish-Christian system the moral character of a man's
actions is made dependent upon his obedience or dis-
obedience to the commands of a supernatural being, who is
supposed to have revealed himself to man at some particular
time in some particular way. In Hinduism the Eternal
Self is made the basis of morality, but as the existence of
the Eternal Self, as Saukara says, cannot be proved by any
amount of inferential reasoning and has to be accepted
solely on the authority of the Vedas, the knowledge of one
action being right and another wrong rests ultimately on the
.authority of scripture only.
That moral ideas have nothing to do with the belief in
supernatural beings does not need much reasoning to prove.
Supernatural beings are but creations of human fancy, and
can be endued only with such qualities as man already pos-
sesses. How can a man love and reverence what he has
not seen, unless he has already learnt to love and reverence
what he has seen ? Nor is man ethical for fear of an invisible
police. Does a man love his parents, wife or children be-
cause otherwise he would be punished for it ? The belief in
future rewards and punishments in an invisible world may in-
"
fluence men's conduct, but it cannot be a moral force. Could
he be really honest, could he be called really virtuous," says
Immanuel Kant, " who will gladly give himself up to his
favourite vices if he feared no future punishment, and must
not one rather say that he indeed shuns the practice of evil,,
but nourishes in his soul a vicious disposition ; that he loves-
the advantage of conduct seemingly virtuous, while he hates
"
virtue itself ?
As regards the Eternal Self, even if it existed, it can have
no value considerations.
in ethical Being an eternal spiri-
tual principle, the Eternal Self transcends all time. But all
ethical questions deal with empirical wants and aspirations
which are time processes. How can the self-same Eternal
Self be enriched by acts of virtue or impoverished by vice ?
Can it be affected by all the vicissitudes of life and still
retain its timeless self-sameness ? What part can such a
" self "
play in ethical life ? Perhaps it may be said that
morality consists in the realization of the Eternal Self. ^But
if is real already, what has one to realize ?
one's Eternal Self
He might, for aught we know, be realising his Eternal Self
as much in a vicious life as in virtuous deeds, in indolence
as much as in strenuousness. Be yourself ! may be a valu-
able moral precept to such as have already framed for them-
selves a worthy idea of manhood, but for others it can convey
no meaning.
Buddhism rejects both of these flimsy supports
for the
moral life. It makes the
basis of morality purely subjective.
It appeals to the natural needs of man. Man
desires to get
rid of the sorrows and sufferings of this life ; he desires to
enjoy endless bliss. How can he attain this ? First of all,
as the Bodhichary&vatara argues, punyam makes the body
happy. If a man is compassionate and serviceable to others,
they will not prove a source of trouble to him. No man
can realise all his desires without the help of others. Hence
if he desires the help of others, he must have sympathy and
compassion for them. As they also desire happiness, he

must endeavour to get rid of their sufferings and sorrows.
How can the suffering of one affect another ? In the same
way as the suffering of one's foot affects his hand. Though
the body consists of different parts, we treat it as one and
protect it. Similarly there may be different beings in this
world, still they should all be treated as one, for all are
endeavouring to avoid suffering and attain happiness. One's
body is the product of the combination of the sperm and
THE MORALITY OF BUDDHISM, 65
germ of others, but by custom one speaks of one's body as

one's own. If what is the product of others can be regarded
as one's self, where is the difficulty of regarding the bodies of
others as one's own ? That one is always the same person
is not true ; yet one imagines himself to be the same person.
Is it more difficult to imagine one's oneness with others ? If

there is no atmcm^ all beings are equally void. Is not then
the fundamental oneness of all beings obvious ? Such is the
manner in which the Buddhist argues. For the ordinary
Buddhist the doctrine of Karma may serve as the all-im-
portant motive force for the moral life. But for the wise
man the main stay of morality is the internal perception of
nair&tmya^ the realization of the selflessness (cunyatd) of all
beings and the consequent fundamental equality of all be-
ings with one another. It is this realization which forms
the well-springof cheerfulness (mxdita). compassion (karuna},
and benevolence (maitr;\ which are the bases for all good
deeds.
With deep insight did the Blessed One percieve two thou-
sand years ago truths which modern science declares to us
" "
at the present day. Man," teaches Science, is but a
single cell in the organism of humanity. His worth as an

individual is nothing apart from the rest of the organism.
Apart from other human beings the individual cannot be so
much as begotten and born. All his latent powers he owes
to the ancestral lives that are seeing within his eyes and
listening within his ears. Even his natural endowments and
capabilities can find no suitable employment and proper
development apart from the society of other human beings.
Only in and with the grand life of mankind as a whole can
the individual live as a human being. Not only has he been
produced by the vital energies of mankind, but they also
maintain him till death. With the elevation of humanity
the individual rises in the scale of being, and with its down-
fall he degenerates. Being but an insignificant episode in
the life of mankind, he can lay no claim to everlasting life.
But as the generations before him have contributed to his
being, so can he also contribute to the well-being of future
generations. If the individual desires perpetual life, he can
secure it only by living in the whole and for the whole.
Hence what is good for all mankind, what creates better

conditions for its existence and its perfectation, is also good
for the individual. What jeopardises the life of humanity or
degrades it is also bad for him. A
perfected humanity is his
heaven, a decaying humanity is his hell. To preserve and
enhance the worth of human life is virtue ; to degrade huma-
nity and lead it to perdition is vice."
If a man desires to hasten his deliverance from sorrow and
suffering, he must necessarily follow the laws of the good.

This motive is indeed egoistic, but it alone can work with
dynamic precision. A man will necessarily desist from injur-
ing others, if he sees clearly that his interests are bound up
with theirs. He will even forego some of his own goods for
the sake of others, if he is sure that his sacrifice will redound
to his own advantage. A
man will not hate his enemy, if he
knows that the love of his enemy will carry him forward to
bodhi. No man loves others merely from his love for them.
On the other hand he loves others because for some reason
they please him. In the Brihad&ranyaka Upanishad~y.%a %> T&r
"
valkya says rightly to his wife Maitreyi : Not out of love
for the husband is a husband loved, but the husband is
loved for love of self. A
wife is loved, act out of love
for the wife, but for love of self. Children are loved, not
out of love for children, but for love of self. Wealth
is loved, not out of love for wealth, but for love of self.
The priestly order is loved, not out of love for that order,
but for love of self. The order of the warrior is loved,
not out of love for that order, but for love of self. The
states are loved, not out of love for the states, but for love
of self. The gods are loved, not out of love for the gods,
but for love of self. Existence is loved, not out of love
for existence, but for love of self. Not out of love is any
loved, but for love of self are all loved." King Prasena-
"
jit once asked
his wife Mallika : Have you ever loved
any better "than yourself?" With surprising naivete she
answered :
Truly, great king, I have not loved any one
7
better than myself Undaunted the king said the same
.
thing of himself, and they both communicated their conver-

sation to the Blessed One, who good humouredly replied as
follow! :
*
Ihave through all regions wandered ;
Stillhave I none ever found
Who loved another more than himself.
So is one's own self dearer than another,
Therefore out of love to one's own self
Doth no one injure another."
In Buddhism morality rightly rests on egoism,and altruism

becomes applied egoism. Nomore solid basis can be found
in this world for the love of one's neighbour than the love of
"
one's self. As Hume says, whatever contradiction may vul-
garly be supposed between the selfish and social sentiments
or dispositions, they are really no more opposite than selfish
and ambitious, selfish and revengeful, selfish and vain. It
isrequisite that there be an original propensity of some kind,
in order to be a basis for self-love, by giving a relish to the
objects of its pursuit and none more fit for this purpose
;
than benevolence or humanity. The goods of fortune are

spent in one gratification or another. The miser who ac-
cumulates his annual income, and lends it out at interest,
has really spent it in the gratification of his avarice. And
it would be difficult to show why a man is more a loser by a
generous action, than by any other method of expense ; since
the utmost which one can attain by the most elaborate selfishness,
is the indulgence of some affection.** So far from saying that
men have naturally no affection for anything beyond them-
selves, we ought to say that though it may be difficult to
find one who loves any single person better than himself,
still it is as difficult to findone in whom the sympathetic
affections taken together do not overbalance the selfish.
In the Vedanta also morality is made to rest on egoism.
The wise man perceives the atman, the self, to be identical
with Brahmam^ the universal self. Hence the I is all, and all
is 1. So my neighbour is identical with myself. I must love
my neighbour not like myself, but as my own self. When

I see another suffer myself that surfers or
or enjoy, it is
-enjoys. The apparent duality between myself and others is

only an illusion (Maya). To the enlightened man all
differences vanish, and everything is self. Tat tva?n asi.
That thou art. I love everything because everything is my-
self. Thus by broadening the idea of self the egoism of the
Vedanta becomes transformed into an altruism. However,,

between the egoism of the Vedanta and that of Buddhism
there is an essential difference. Buddhism denies the exist-
ence of an atman^ and its self is consequently illusory. As
there is no real self, all possibility of a real egoism disappears.
With the Vedanta, on the other hand, the egoism is real,
and its morality consists in the knowledge that all is I. But
in Buddhism the knowledge of anatmata only leads the way
to the moral life. Just as sunlight cannot be perceived and
utilized except by reflection, so the internal perception of
nairatmya cannot be attained except by right relationship to
your fellows in thoughts word and deed. Only when this-
internal perception has found its fullest expression in
love (maitri\ compassion (karund), cheerfulness (mudita),
and equanimity (upeksha) will perfect bliss be attained.
In another respect also the Vedanta differs from Bud-
dhism. In the Vedanta only the three higher castes, the
u twiceborn
", are spiritually qualified for salvation. On the
contrary, Buddhism throws its doors open to all men with-
out any distinction: Further, the Vedanta lays great stress
on the efficacy of rites and purificatory ceremonies, where-
as Buddhism regards these as an obstacle to the attainment
of salvation. In this respect the Samkhya resembles
Buddhism, but it lays no weight on morality. Besides, the
Samkhya and its later development, the Yoga, sharply differ
from Buddhism in enforcing asceticism. The Buddha
found out the inefficacy of asceticism as a means to salvation
while dwelling in the forest of Uruvela, and entirely discard-
ed it.
The end and aim of man cannot be the acquisition of

wealth or the satisfaction of natural inclinations. But, as
the Dharma teaches, it is the attainment of that perfection
which consists in perfect wisdom, perfect charity and perfect
freedom. Can this faith in the future perfection of mankind
inspire man with enthusiasm ? Yes ; it has acted in the
past
as an impelling force leading mankind upward. And there
is apparently no reason why it should not be equally service-
able now or in the future. Humanity, as we see it now, con-
" with their wild
sisting of poor pitiful beings, hopes and
vain attempts to realise them, with their struggles and failures
and successes more bitter than failures, or, worst of all, with
the resignation of an irremediable despair all alike, young
:
and old, rich and poor, good and bad, drifting down the long
thoroughfare of life, with no end before them but the grave/'
may excite more pity than enthusiasm. But an ideal
humanity, like the Buddhas ever abiding in the Dharmakaya,
would necessarily arouse in man an enthusiasm driving to
"
action. The mind by an original instinct tends," says
"
Hume, lo unite itself with the good, and to avoid the evil,
though they be conceived merely in idea, and be considered
to exist in a future period of time." And history shows how
strongly man has been moved by the contemplation of ideal
objects, whose existence he may not assert. Nay more ;
history proves how men have sacrificed their possessions,their
blood, and their everything for ideal aims. Even in religious
belief the most effective part has been similar to that which
-we have in the objects of imagination. Nor is an ideal at
any time absolutely non-existent. It is always partially realiz-
ed, even though the extent of such realization may be
infinitesimally small. In man are always present the traces
of what he may become, the germs of enlightenment that
even in savage bosoms stir up
"
longings, yearnings, strivings
For the good they comprehend not."
BUDDHISM AND CASTE.
46
/IMiE Tathagata recreates the whole world like ai
A cloud shedding itswaters without distinction.,
He has the same sentiments for the high as for the low,,
for the wise as for the ignorant, for the nobleminded
as for the immoral. His teaching is pure, and makes-
no discrimination between noble and ignoble, between
rich and poor. It is like unto water which cleanses-
all without distincticn. It is like unto fire which consumes
all things that exist between heaven and earth, great and
small. It is like unto the heavens, for there is room in it,
ample room for the reception of all, for men and women,
boys and girls, the powerful and the lowly." Such were the
words in which Gautama Sakyamuni impressed on his disci-
ples the universality of the salvation he brought into the
world. How this spirit of universality has been carried out
in practice is well shown by the attitude of Buddhism
towards the baneful-Hindu institution of caste.

On one occasion Ananda, one of the oldest disciples of
the Buddha, passing by a well, where a girl of the Matanga
caste was drawing water, asked her for some water to drink.
She answered " How dost thou ask water of me, an outcast
:
who may not touch thee without contamination ?" Ananda

"
replied :
My sister, I ask not of thy caste, I ask thee
water to drink." The Chandala girl was overjoyed and gave
Ananda water to drink. Ananda thanked her and went his
way, but the girl, learning that he was a disciple of the Bles-
sed One, repaired to the place where the Buddha was. The
Blessed One, understanding her sentiments towards Ananda,.
made use of them to open her eyes to the truth, and took
her among his disciples.
On the admission of this Chandala woman into the order
of bhikshunis, King Prasenajit and the Brahmans and the
Kshatriyas of Sravashti, feeling greatly scandalised, came to
remonstrate with the Lord on his conduct. The Blessed One
BUDDHISM AND CASTE. 71
demonstrated to them the futility of caste distinctions by the

following simple reasoning.
Between ashes and gold there is a marked difference, but
between a Brahman and a Chandala there is nothing of the

kind. A Brahman is not produced like fire by the friction
of dry wood ; he does not descend from the sky nor from the
wind, nor does he arise piercing the earth. The Brahman
is brought forth from the womb of a woman in exactly the
same way as a Chandala. All human beings have organs
exactly alike ; there is not the slightest difference in any res-
pect. How can they be regarded as belonging to different
species ? Nature contradicts the assumption of any specific
inequality among mankind.
The Brahman is a specifically Indian phenomenon. In
the neighbouring countries no Bn.hman exists. In those
countries there are only masters and slaves. Those who are
rich are masters,and those that are poor are slaves. The rich
may become poor, and the poor rich. Even in India when
a Kshatriya, a Vaisya, or a Sudra abounds in wealth, the
members of the Brahman caste serve him they wait for
;
his commands and use soft words to gratify him. To minis-

ter to his wants they rise before him in the morning and go
not to sleep until he has retired to rest. Where then is the
difference between the four castes ? The declaration of the
Brahmans that they alone are the high caste, and others are
of low caste is an empty sound.
If a Brahman commits sin, he suffers for it like every
other man. Like every other man the Brahman also has
to abstain from sin, if he desires salvation. Does not the
ethical world order also give the lie to the theory of
specific inequalities among mankind ? Are not also the
native capacities and talents the same everywhere ? Is not
the Sudra who is despised for his caste capable like
the Brahman of good thoughts and noble deeds ? If a
bath can purify a Brahman from dust and dirt, can it
not equally purify every other man ? If water shows no
special preference for the Brahman, does fire show
any special regard to differences of caste ? Does not the fire
obtained bv the members of the so-called highest caste by
when the members of the so-called lowest caste rub pieces

of wood from a dirty foul smelling dog-trough or swine-
trough ? Further, when crossing takes place between the
members of different castes, do not the children in all cases
take after the mother as well as the father, and are we not
able to assign them to their proper parents ? Is it not other-
wise with brutes among which the crossing of a mare with
an ass produces a mule ? What support then is there for
supposing the existence of different species among mankind?
On the contrary the good sense of the JBrahmans themselves
proves that it is the ethical worth of an individual that
confers superiority. For in distributing alms they prefer an
ethically good-natured man, even when he may exhibit no
distinguishing marks, nay even when he may not have gone
" second-birth."
through the initiatory ceremony known as
Accordingly it follows that, while it is possible to obtain
-exact information concerning the purity or impurity of an
individual's conduct, no exact information can be obtained
as regards birth and descent.
In plants, insects, quadrupeds, snakes, fishes, and birds
the marks that constitute the species are abundant, whereas
amongst men this is not the case. Neither the hair, nor
the formation of the skull, nor the colour of the skin, nor
the vocal organ, nor any other part of the body exhibits any
specific differences. By birth and descent all men are
alike. They become different only through differences in
occupation, and they are designated accordingly. Some
are called husbandmen, some artisans, some merchants,
some kings, some robbers, some priests, and so on. In
one and the same caste different members follow different
professions. Have we not among the Brahmans physicians ;
necromancers ;
musicians ;
merchants ; agriculturists owning
cattle, poultry and slaves wealthy landholders who give
;
much wealth as the portion of their daughters, and receive

much when their sons are married ; butchers who kill
animals and sell their flesh ; those that provide gratification
for the lust of others ; those who tell lucky hours ; those
who sit dharana ; those who live like savages in the wilder-
ness ; those who get their livelihood after the manner of
those who break into houses to steal ; beggars with long
"hair, dirty" teeth,immense nails, filthy bodies, and heads

-covered with dust and lice ; and those who profess to be
r released from all desires and to be ready to release others
also ?
If we look closely, we see no difference between the body
of a prince and the body of a slave. What is essential is
that which may dwell in the most miserable frame, and
which the wisest have saluted and honoured. The talk of
the pure Brahman s, the only
*
high and low castes/ of

*
sons of Brahma/ is nothing but empty sound. The four

castes are equal. He is a Chandala who cherishes hatred ;
who torments and kills living beings who steals, or com-

;
mits adult ery who does not pay his debts

;
who maltreats
:
aged parents, or fails to support tbem who gives evil

;
counsel and hides the truth who does not return hospita-
;
lity nor render it who exalts himself and debases others

; ;
who ignores the virtues of others and is jealous of their

success. Not by birth, but by conduct, is one a Chandala.
He is a Brahman* who is free from sin. He is an
outcast who is angry and cherishes hatred who is wicked ;
and hypocritical who embraces error and is full of deceit.

;
Whosoever a provoker and avaricious, has sinful desires,

is
is not afraid and ashamed to commit sins, he is an outcast.

Not by birth does one become an outcast, not by birth
does one become a Brahman by deeds one becomes an
;
outcast, by deeds one becomes a Brahman.*

T is he is a Brahman indeed
'*
Who knows the births that he has lived before ;
And sees (with heavenly eye) the states of bliss,

And states of woe, that other men pass through ;
Has reached the end oâll rebirths, become

A i-age, perfect in insight, Araliat
In these three modes of knowledge, three fold wise
Him do I call a Brnhriian a, three fold wise,
And not the man who mutters o'er again
The mystic verse so often uttered through before."*
* " A Brahman, king, means one who has escaped from every
sort and class of becoming, -who is entirely free from evil and from
"
stain, who i dependent on himself Milindapanha.
*
Af&aliiyana Sutta. Mathura Sutta, Ambatta Sutta, Vase***
CK.**..^ ~~A Ttneu TivoHma To fair ft
;
From the point of view of religion the Dharma makes

no
difference between one caste and another. All are admitted'
; without distinction and difficulty into the Sangha. Only
minors, soldiers, slaves, invalids and cripples are not pertnit-
j'f
ted to join the order. These are inevitable exceptions. For
the defence of even the best governed country soldiers are
necessary, and they cannot be allowed to give up their work
without sufficient reason. But with the permission of the
government they may join the order. Like minors slaves
are not free, and their admission into the Sangha before-
'
emancipation may prove harmful to their masters. But

it
is not to be supposed that the Dharma encourages slavery.
On the contrary it teaches one to attain the highest freedom.

Still slavery was an existing institution which the Buddha
had to reckon with. To take off the sting from slavery the
Blessed One specially taught that masters should provide for
the welfare of their slaves by apportioning work to them
according to their strength, supplying suitable food and
wages, tending them in sickness, sharing with them unusual
delicacies and occasionally granting them holidays. In one
of his rock edicts Asoka emphasises the fact that the Dharma
'
consists in kind treatment of slaves and servants, obedience
<:
-
to father and mother, chanty, and respect for the sanctity
of life. It is opposed to the spirit of Buddhism to regard
one class of men as having been created for the purpose of
;
serving another class. It is possible for every one to attain

that self-culture and self-control which is designated by the
-ji word Nirvana, whether he be a Brahman or a ChandSJa, a
y white man or a black man.
jjl
Invalidsand cripples are disallowed because they are
|j incapable of the effort needed to attain bodhL For bhik-
,| skuta does not consist in leading an indolent and idle
s
| life, but in a strenuous active life for the good
of others.
j
; "0 bhikshus," says the Blessed One, "be not afraid of
what is
?! good works such is the name for happiness, for
:
k wished, desired, dear, and delightful, namely good works."'

j*i
For those that join the Sangha there is no caste. As the
the
j great streams, however many they may be, the Ganga,
Yamuna, the Achiravati, the Sarayu, the Mah^nadi, when
'
\
" :
i :
they reach the great ocean, lose their old name and their old
"
descent, and bear only one name, the great ocean," so also
the disciples of the Buddha, to whatever caste they may
belong, when they join the order, lose their old name and
old paternity and bear only the one designation of Sakya-
bhikshus.
Among the elders mentioned in the Tkeragatha we find
Angulimala, the dreaded robber ; Sunita, the scavenger ;
Svap&ka, the dogeater ; Svati, the fisherman ; Nanda, the
cowherd ; and Up&li, the barber. Among the bhikshunis
were Ambapfcli, the courtezan ; Vimala, the daughter of a
prostitute Purna, the daughter of a slave woman ; and
;
Chapa, the daughter of a hunter. The story of the con-

version of Sunita, as given by himself, shows how easy it
was for the members of the so-called lower classes to join
"
the Samgha. Says Sunita : I came of a humble family. I
was poor and needy. The work which I performed was
lowly, sweeping the withered flowers. I was despised of
men, looked down upon, "and held in low esteem ; with
submissive mien, I snowed respect to many. Then I be-
held the Buddha and his band of bhikshus, as he passed to
Magadha. I cast away my burden and ran to bow myself
in reverence before him. From pity for me he halted, he
the highest among men I bowed myself at the Master's
! .
feet and begged of him, the highest of all beings, to accept

me as a bhikshu. Then said unto me the gracious Master,
Come, O bhikshu
'
that was all the initiation I received.
'
*
O bhikshu/ said the Master, let your light so shine before
*
the world, that you, having embraced the religious life

according to so well-taught a doctrine and discipline, are
seen to be mild and forbearing."
While those that joined the order had to give up caste,,
the Buddha does not seem to have insisted on his lay
followers doing likewise. The social conditions prevalent
during the time of Gautama Sakyamuni did not probably
necessitate the preaching of a general crusade against
caste. Caste, like every other social institution, is a
product of natural growth. In the Rig Veda there is,
with the single exception of JPurushasuktam, no clear
^/NVoH/vn r>f thft existence of caste in the Brahrnanical
-of society, the royal and the priestly classes, are re-
cognised as above the vz's, or bulk of the community. But
the Brahmans had not yet established their claims to
the highest rank in the body politic. In the Buddha's time
the Brahmans were perhaps endeavouring to assert their
superiority over the Kshatriyas. In the Ambatta Sutta the
"
Blessed One
claims superiority for the Kshatriya. So it
is clear, it from the male or from the
whether you regard
female side, that it is the Kshatriyas who are the best
people, and the Brahmans their inferiors. Moreover it was
the Brahma Sanam Kumara who said 'The Kshatriya is
best among folk who heed lineage. He who knows and acts
aright is best among gods and men/ Now this stanza
Ambatta was well-sung and not ill-sung by the Brahma
Sanam Kumara, well-said and not ill-said, sensible and not
'senseless. Ambatta, join in saying that the Kshatriya
I too,
is best among who heed lineage."* " There is no
folk
"
evidence," as Dr. Rhys Davids remarks, to show that
at the time of the rise of Buddhism there was any substan-
tial difference in the valley of the Ganges and their contem-
poraries, the Greeks or Romans, dwelling on the shores of

the Mediterranean Sea. The point of greatest weight in the
establishment of the subsequent development, the supremacy
in India of the priests, was still being hotly debated. All
the new evidence tends to show that the struggle was being
decided rather against than for the Brahmans. What we
find in the Buddha's time is caste in the making. The
.great mass of people were distinguished quite roughly into
four classes, social strata, of which the boundary lines were
vague and uncertain. At one end of the scale were certain
outlying tribes and certain hereditary crafts of a dirty or
despised kind. At the other end the nobles claimed the
superiority. The Brahmans by birth (not necessarily sacri-
they followed all sorts of occupations) were
ficial priests, for
trying to oust the nobles from the highest grade. They only
*
In the Mahabharata The "
f
Vanaparva) Sanatkuraara says :
Kshatriya is the best of those among this folk who put their trust
in lineage. But he who is perfect in wisdom and righteousness i*
the best among gods and men."
succeeded long afterwards, when the power of Buddhism

had declined."*
The caste distinctions which might have obtained among
the Buddhist laity in India had no religious consecration.
They had only a social significance. On the other hand,
in Hinduism, that is ro say, that religion which refers to
Brahmanic and
scriptures tradition for its orthodoxy, which
worships the Brahmanic deities and their incarnations,
which enjoins veneration for the cow and certain rules con-
cerning intermarriage and interdining, and which enforces
the presence of the Brahman at all ceremonies, caste dis-
tinctions have not only a social but also a religious signi-
ficance. One is a Brahman, a Jvshatriya, a Vaisya, or a
Sudra solely by his birth. The s tat as of a Brahman, it is
said, is incapable of acquisition by a person belonging to
any of the three other orders. That status is the highest
with respect to all creatures. We are told in the MaJm-
hharata " From the order of brute life one attains to the
:
status of humanity. If born as a human being, he is sure

to take birth as a Fukkasa or a Chandala. One having
taken birth in that sinful order of existence, one has to
wander in it for a very long time. Passing a period of one
thousand years in that order, one attains next to the status
of a Sudra. In the Sudra order one has to wander thirty
thousand years before one acquires the status of a Vaisya.
After wandering for a time, that is, sixty times longer than
what has been stated as the period of the Sudra existence,
one attains to the Kshatriya order. After wandering for a
time that is measured by multiplying the period last named
by two hundred one becomes born in the race of such a
Brahman as lives by t|ie profession of arms. After a time
measured by multiplying the period last named by three
hundred, one takes birth in the race of a Brahman that is
given to the recitation of the Gayatri and other
mantras.
After a time measured by multiplying the last named by
four hundred, one takes birth in the race of such a Brah-
man as is conversant with the Vedas and the scriptures."
Only the Brahman as such, by subjugating joy and grief,
-78 THE ESSENCE OF BUDDHISM.
desire and vanity and evil speech, can attain

aversion,
salvation. Hence the Brahman is something transcendently
" a god, even to
divine.
"
By his very origin the Brahman is
the gods." A
Brahman, whether he be learned or un-
learned, is a great divinity." He shall not rise to receive a
Kshatriya or Vaisya, though they may be learned. If a Brah-
man serves a Sudra, he commits a sin which can be wiped
off only by bathing for three years at every Jourth meal time.
A Brahman may seize without hesitation, if he be distressed
for a subsistence, the goods of a Sudra. If a Sudra comes as
a guest to a Brahman, he shall first be made to do some work
and then be fed. Immoral Brahmans shall be worshipped,
but not Sudras even though they may have subdued their
passions. Although Brahmans may employ themselves in all

sorts of mean occupation, they must invariably be honour-
ed. The kingdom of that king, says Manu, who stupid-
ly looks while a Sudra decides causes, shall sink like a
on
cow in deep mire.The duty of the Sudra cannot be any
other than servitude, because such a man was created by the
self-existent for the purpose of serving Brahmans. Sudra, A
though emancipated by his master, is not released from
a
state of servitude, for from a state natural to him by whom
can he be divested. In the very nature of things the Sudra
can have no claim to salvation, for by his birth he has no
spiritual capability for it.
Whatever may be the origin of the system of caste, there

can be no doubt that its development is largely due to the
ambition and selfishness of those who profited by it.* The
and
system of caste was indeed profitable to the Brahmans,
naturally they fostered and turned it to their
own advantage.
Wherever they went, they sought to perpetuate their own
social ascendancy by inculcating the doctrine of their dwn
superiority as custodians of a divine revelation
and as ex-
of sacred laws. Wherever they spread over India,
pounders
they defined the duties and privileges of the
different class-
es, assigned tothem definite places in the graduated scale of

pontifices became mighty and
* the ancient Roman* the
Among
intuential owing to their knowledge of the all important details of
ceremonies.
-sacrificial For a similar reason the Brshmans became
powerful in -India.
the community, and secured for themselves the best places.

The attitude of the later Buddhists towards the claims
arrogated to themselves by the Br&hmans is best illustrated
by the Vajrasucki, a small tract ascribed to Asvagosha, the
well-known author of the Buddhacharitra^ who lived in
the latter half of the first century before Christ. The argu-
ment of the Vajrasuchi'm&y be thus summarised.
Granted that the Vedas, the Smritis and the Dharmasas-
tras are true and valid, and that all the teachings at variance
with them are invalid, still the assertion that the Brahman
is the highest of the four castes cannot be maintained.
What is Brahmanhood ? Is it the life principle (jlva) ; or
descent or the body ; or learning ; or rites (dcMra) ; or
;
acts (karma) ; or knowledge of the Vedas ?

If the life principle constituted Brahmanhood, how could,
as is stated in the Vedas, quadrupeds and other animals
have become gods ? According to the Maha.bha.rata seven
hunters and ten deer of the hill Kalinjala, a goose of the
lake Manasasara, a Chakravaka of Sharadvipa were born
as Brahmans in Kurukshetra, and became very learned in
the Vedas. In his Dharmasastra Manu says :
" Whatever
Brahman learned in the four Vedas with their angas and
upangas receives gifts or fees from a Sudra, shall for twelve
births be an ass, for sixty births a hog, and seventy births a
dog." Hence it is evident that it is not the life principle
that constitutes Brahmanhood.
If Brahmanhood depended on descent or parentage, how
-could this be reconciled with the statement of the Smritt
that many Munis had no Bra-hman mothers ? Achala Muni
was born of an elephant ; Kega Pingala of an owl Suka;
Muni of a parrot ; Kapila of a monkey Sringa Rishi of a

;
deer ; Vyasa Muni from a fisherwoman ; Kausika Muni

from a female Sudra Visvamitra from a Chandalini ; and
;
Vasishta Muni from a strumpet. If one born of a Brahman

father or mother is a Brahman, then even the child of a
slave (dasa) or (dast) may become a Brahman. If he alone
is a Brahman whose father and mother are both Brahmans,
then it must be established that the parents themselves are

pure Brahmans. But the mothers of the parent race of
Br&hinans are not, any of them, free from the suspicion of
So THE ESSENCE OB' BUDDHISM.
"
having committed adultery with Sudras. In human
society," says Yudhsthira in the Mah&bharata ( Vanaparva\
" it is
difficult to ascertain one's caste, because of promis-
cuous intercourse among the four orders. This is my
opinion. Men belonging to all the orders begot (promis-
cuously) offspring upon women of all the orders. And of
men, speech, sexual intercourse, birth and death are com-
mon. And to this the Rishis have borne testimony, by
using at the beginning of a sacrifice, such expressions as 'of
what caste soever we may be, we celebrate the sacrifice.' "
Further according to the Manavad&armasastra the Brah-
man who eats flesh loses instantly his rank ; and also he who
sells wax, or salt, or milk, becomes a Sudra in three days.
If Brahfiianhood depended upon birth, how could it be
lost by any acts however degrading ? Can an eagle by
alighting on the earth be turned into a crow ?
Is the body then the Brahman ? Then fire will become
the murderer of a Brahman, when it consumes his corpse,
and such also will be every one of the Brahman's relatives
who may consign his body to the flames. Again, every one
born of a Brahman, though his mother be a Sudra, will
be a Brahman, being bone of the bone and flesh of the
flesh of his father. But according to the Mahabh&rata
the son that is begotten by a Brahman upon a Sudra wife
is called Parasava, implying one born of a corpse, for the
Sudra woman's body is as inauspicious as a corpse.

Again, the virtue of the holy acts sprung from the body of a
Brahman is not, according to the Brahmanical theories,,
destroyed by the destruction of his body. Hence Brah-
manhood cannot consist in the body.
Is it learning that constitutes Brahmanhood ? If that
were the case, many Sudras must have become Brahmans-
from the learning they possessed, Many Sudras, even
Mlechchas, are masters of the four Vedas, of Vyakarana and
Jyotisha,of the Mim&msaandthe Vedanta, and of Samkhya,
Ny&ya and Vaisheshika philosophies ; yet not one of them
is or ever was called a Brahman. Nor can achdra and
karma be said to constitute Brahmanhood. For many
Sudras are everywhere following practices appropriate tc
Brahmans, and are performing the severest and most labori-

ous acts of piety.
Why then should the higher life be prohibited to the
Sudra ? Why is it laid down that for the Sudra service and
obedience paid to Brahmans are enough ? Is it because in
speaking of the four castes the Sudra is mentioned last ?
How can the order in which certain beings are named or
written affect their relative rank and dignity ? Does the
Sudra become the lowest and meanest of beings, because his
name is mentioned after the dog in a certain sutra ? Are
the teeth superior in dignity to the lips, because we find
the latter placed after the former for the sake of euphony in
some grammatical rule ? No nor any more is it true that
:
the Sudra is vile and the Brahman high, because we are

used to repeat the chatur varna in a particular order. And
if this is untenable, the inference from it that the Sudra
must be content to serve and obey the Brahman falls like-
wise to the ground.
Again, if as the Brahmans say all men proceed from one
Brahma, how then can there be a fourfold insuperable diversity
among them ? If one has four sons by one wife, the four sons,
having one father and mother, must all be essentially alike.
Among quadrupeds, birds, trees, we see differences of con-
formation and organization whereby we can separate them
into distinct species. But all men are formed alike without
and within, except in such non-essential differences as are
observed in the children of one and the same parents. It
is therefore evident that all men belong to one species.
Further in the jack-tree the fruit is produced from the stem,
the joints and roots as well as the branches. Is one fruit
therefore different from another so that we may call that pro-
duced from the roots the Sudra fruit ? Surely not nor can
;
men be of four distinct species, because, as the Brahmans

assert) they sprang from four different parts of one body.
Besides, a Brahman's sense of pleasure and pain is not
different from that of a ChandSUa. Both are born in the
same way, both sustain life in the same manner, and both
suffer death from the same causes. They differ neither in
intellectual faculties nor in their actions, nor in the aims they
pursue, nor in their subjection to fear and hope. Accord.
6
ingly the talk of four castes is fatuous. All men are of one
caste.
When such onslaughts of the Buddhists began to tell on
Hindusim, various attempts seem to have been made by the
Brj-Lhmans to bolster up their religion. The result of one such
attempt is apparently the Bhagavatglta. To a thoughtful
reader of the Gita its underlying motive is obvious. The
Buddhists reject absolutely the authority of the Vedas and
the system of castes. But it is impossible for the Br&h-
mans to let go the authority of the Vedas or to give up
their hierarchical system. They could, however, combine
their own doctrines with the prevailing popular beliefs and
supply a new basis for their hierarchy. This is just what has
been done in the Gltc,. The Glta does not reject the Vedas
absolutely, but shelves them. "To an enlightened man," the
Gita. says, "there is as much use in all the Vedas as there is
in a reservoir for one who is surrounded by water on all sides."
Again instead of asserting that a Sudra must become a Br,h-
man by going through a number of births and then attain
"
man attains salvation, devoted
salvation, the Gita says that
each to his own duty." It tries to place caste on a more
tenable basis by saying that the duties of Brahmans, Kshat-
riyas, Vaisyas and Sudras aje divided according to the quali-
"
ties of their nature. own duty though des-
Better is one's
titute of meritthan the duty of another well performed. He
who does the duty ordained by his own nature suffers thereby
no demerit. Nature-born duty, though faulty, one ought not
to abandon, for undertaking to do another's duty is fraught
with evil." The Buddhists regard a Buddha as a man
born to save the human race from impending ruin, whenever
sin and ignorance gain the upper hand in this world.
Thus in the Saddharmapundarlkam the Buddha says :
"
I am the Tathgata, the Lord, who has no superior, who
appears in this world to save." Similarly says Krishna in
"
the Gita : Whenever there is a decay of religion and there
is a rise of irreligion, then I manifest For the
myself!
protection of the good and the destruction of the wicked,
for the firm establishment of religion, I am born in every
age." Religion here means, as pointed out "by Sankara,
only such religion as is indicated by castes and- religious
orders. The real import of these teachings is very clear.

'They contain an admonition to the Sudra not to give up caste
following the precepts of Gautama Sakyamuni and his dis-
-ciples. In the view of the Brahmans the greatest sin of Sakya-
muni is that he, being a Kshatriya, transgressed the duties
of his own class by assuming the function of a teacher and
the right to receive gifts, which the Brahmans regard as
their exclusive privileges ; and, worse still he instructed the
members of the fourth caste whom the Brahmans place
outside the pale of instruction. The main object of the
Glta is to support covertly the domination and prestige of
the Brahman class while appearing to provide for the
wants which Buddhism satisfied. Whatsoever is noble and
sublime in the Glta is what Brahminism has freely borrow-
ed from its rival and utilized for its own purposes, especially
to prevent the Sudras from seceding from their old faith.
The rest is a conglomerate of repetitions, contradictions,
absurdities, the result of an unsuccessful attempt to reconcile
all phases of orthodox opinion. No wonder that the Glta
has been described as " the wonderful song, which causes
"
the hair to stand on end !
" It
Caste has always formed the mainstay of Hinduism.
is by means of these caste distinctions," says the Brahman
author of the Hindu D karma Tatva^ " that in the Bharata-
khanda the Hindu religion has been so well preserved
These caste distinctions are the chief support of the Hindu
religion when they give way there can be no doubt that the
;
Hindu religion will sink to destruction." It is by means of

the system of castes that the Brahmans have always carried
on their proselytising operations. All outsiders, so long as
they do not interfere with the existing castes, are allowed to
become Hindus without giving up any of their old customs
.and superstitions, gods and goddesses, provided they are
willing to form themselves into a new caste subject to the
Brahmans. It is in this way that th uncivilised aboriginal
populations have been gradually brahmanised. We have no
longer only four castes, but more than a thousand. Among
the Brahmans alone there are more than a hundred subdivi-
sions. Almost every trade or profession now forms a caste
of its own< having., no social intercourse with nor patriotic
.
feelings for the other castes. And what has been the bane-
ful result of this parcelling of the Indian population into
innumerable divisions ? The vast continent of India with its-
hundreds of millions of inhabitants has for centuries been
the prey of predatory conquerors. Ever since Alexander
the Great conquered and humiliated India, her sovereigns
have always been foreigners. India has had the unique
distinction of being in succession subject to the Scythians,
the Arabs, the Afghans, the Mongols, the Portuguese, the
Dutch, the French, and the British. A small body of foreig-
ners suffices to keep in check a host a thousand times
larger than itself. Not only have the Hindus lost all power
of resisting foreign invasion, they have also sunk into a state
of intellectual immobility. As Mr. Crozier has pointed out,
"
where caste is absolute, and the barriers that separate class
from class are insurmountable, mere rank is everything, and
practical intellect, iniliative, originality, and enterprise
being alike unavailing to help a man out of the sphere in
which he was born are held in a minimum of regard. The
consequence is that these nations have long sunk into a
settledand abiding intellectual stagnation."
Not satisfied with the pernicious results already produced,
the modern upholders of Hinduism attempt to buttress caste
by scientific props. Caste, they contend, has an ethno-
logical basis.The Sanskrit word for caste being varna,
which literally means colour, it is urged that between the
higher castes, the so-called Aryans, and the lower castes,
there is a racial opposition more or less absolute arising
from a difference in colour. Apparently these neo -advo-
cates of Hinduism are not acquainted with the fact that
difference in colour does not represent any essential differ-
ence in quality. The microscope reveals no difference
between the blond and the black. The human skin,,
whether it be the skin of the darkest Negro or of the whitest
European, always contains only dark pigment. The colour
of the white European is not produced by milk or the ichor
of the gods of antiquity. The pigment is everywhere the
same, and it is always dark. It differs not in quality, but
only in quantity. In some cases the quantity of pigment is
so large that it makes its appearance on the surface, while
BUDDHJSM AND CASTE. 85
in other cases it lies hidden in the deeper layers. But the

pigment is never absent. The new-born children of all
people are of the same colour and equally fair. The children
of the same father and mother are not always of the same
colour. The colour of the skin changes with the climate.
A long stay in the tropics turns the skin of the European
brown, while the skin of the Negro becomes perceptibly
bleached by long residence in the temperate zone.
All attempts to classify mankind into races have proved a
signal failure. At best the so-called races of mankind,
spoken of by anthropologists and ethnologists, are only
hypothetical classifications for convenient description serving
just the same purpose as the theories of physical science.
They are, to use an expression of Lamarck, mere products
of art, the results of mental gymnastics, which have no real
"
counterparts in nature. Much of our modern race-theory,"
"
says Prof. Josiah Royce, reminds me of the conversa-
* '
tions in the Jungle-Book of the type of international
* '
courtesy expressed in the Truce of the Bear too much,

3'
I say, to seem like exact science. At the present day the
unity of the origin of mankind is a fact universally accepted.
No classes of men are incapable of fruitfully mixing with
one another. No race of man now in existence can be said
to represent a pure unvarying type. Much more than
anatomical and physiological considerations, the general
similarity of mental and moral endowments and the one-
ness of the historical development of man in all climes and
-countries teach us to regard all humanity as a vast brother-
hood.
The purity of blood for which some men stickle is a pure
myth. The varnasahkrama which the orthodox Hindu of
the present day fears was accomplished centuries ago. In
the veins of the Brahmans of the present day flows the
blood of the Sudras* of antiquity, just as in the veins of the
* It is said in the -
S,mtijparva of the Mahabb.arata that the
Sudras and Vaisyas acting most wilfully began to unite themselve*
with the wives of Br&hmans." Without the least compunction
Manu speak* of ChandaUs and other lower classes as the off-spring
of adulterous Brahman women.. The bovine practice said by Strabo
to be common in Ancient India is attested by the Mahiibharata.
86 THE ESSENCE OF BU'DDHISM.
white Europeans of to-day runs the blood of the Negroes

who on the continent of Europe during the quaternary
lived
period. To this intermixture is not improbably due the
beauty of their women and their vitality. Dr. Tyler says
that he saw the most beautiful women in the world in Tris-
tan da Cunha among the descendants of the whites and the
blacks. In South India we find the most brilliant speci-
mens of female beauty among the freedom- loving Nair and
Theeya women of the West Coast. The most remarkable
examples of longevity, says M. Fiuot in his Philosophic de la
Lvngevite, are found among Mulattoes. The infusion of
new blood into families and peoples has always been pro-
ductive of very beneficial results. Wherever crossing has
taken place in normal conditions, the types called inferior
have improved without causing any degeneracy in the re-
presentatives of the types called superior. The pessimistic
assertions of the detractors of crossing are refuted by the
fact that peoples who have freely mixed with one another
have continuously progressed. Those who are in the van-
guard of civilization and progress are those whose blood is
most rich in heterogeneous elements. Even when we con-
sider the case of superior individuals in different countries,
\ve are astonished to find that almost all of them are th*e
result of intermarriages. Havelock Ellis affirms that the
best American writers and thinkers are descended from
mixed families. The best known among the American in-
ventors, Mr. Edison, belongs to the same category. We
might cite a host of other names if necessary. On the other
hand all attempts to preserve the purity of blood have pro-
duced disastrous consequences. History demonstrates how
those among the aristocracy of Europe who have kept aloof
from the plebeian classes have either degenerated or died
out.
It is not uncommon at the present day to find people lay-
ing much stress upon heredity. Some even hope to bring
into existence a race of ethical men by artificial selection
and breeding, and thus to facilitate and ensure the ethical
advancement of nations and thereby of all mankind. Such
views and hopes could originate only from a complete mis-
apprehension of the nature of morality. The ethical charac-
ter of an individual is something purely psychical. It is so

much -the result of voluntary adaptation and activity that no
one can definitely assert of another, or even of himself, that
he has always been ethical, that is, that he has always been
guided by ethical motives. Moreover, even in the highly
developed ethical man, the in-born traits of average general
development are so mighty that morality, which is essentially
the product of individual development, can rarely be expect-
ed as a natural factor to exhibit greater power than the other
factors. Were man left solely to the control of heredity, he
would exhibit much more the character of an animal than of
an ethical being. In short the ethical character is as little in-
herited as talent. Further, inherited morality, which would
be lacking all the essentials of morality, such as sense of
duty, freedom of resolve, &c., would have no value. The
artificially bred ethical man, even if such a creature were
possible, cannot stand much higher than the animal whose
actions are impelled by instinct. The intellectual and
ethical culture ofan individual depends on voluntary cons-
cious effort towards an end in view, and has therefore to do
more with education than heredity. Janmana jayate sudra,
karmana jayate dwijak. Every one born of woman is a
Sudra, but conduct makes him a twice-born man.
Those in power not infrequently suppose that they are
necessarilymore capable of development than those whom
they regard as their inferiors. Such a supposition is unwar-
ranted by the teachings of science. One well-established
" "
fact of evolution is that in the higher form of a species
there is a tendency to revert to the typical form, and that in
" "
the lower form the tendency is to rise to this typical form.
Hence it would seem possible that the descendants of those
who are now thought low and base might, if time and oppor-
tunity are given them, rise to the typical form of the species,,
and even go beyond it, while it is not impossible that the
successors of those who are now regarded as representing a
higher type might revert to the typical form of the species,
and even degenerate to a lower condition. Of this history
furnishes ample proof.
From whatever point of view we may look at the question
of caste, it is something noxious. True to human nature the
Buddha broke down the barriers of caste and preached the

"
equality of all mankind. He proclaimed My dharma is a
:
dharma of mercy for all. Proclaim it freely to all men ; it

will cleanse the good and evil, the rich and poor alike ;
it is
as vast as the spaces of heaven that exclude none. Whoever

is compassionate will feel the longing to save not only him-
self but all others. He will say to himself :

'
When Bothers
are following the Dharma, I shall rejoice at it, as if it were
myself. When others are without it, I shall mourn the loss
as my own. We
shall do much, if we deliver many ; but
more if we cause them to deliver others, and so on \vithout
end/ So shall the healing word embrace the world, and all
who are sunk in the ocean of misery be saved." Working
in this the Dharma became a religion for all, and has
spirit
spread over vast tracts in Asia, India, Burma, Ceylon, Tibet,
China, and Japan, and is slowly leavening the thought and
life of Europe and America. May we not hope for the day
when its humanising influence will be so far-reaching and
deep that the prejudices of class and colour which still persist
in various quarters will be forced into the limbo of forgotten
things ?
"
Pity and need
Make all flesh kin, there is no caste in blood,
Which runneth of one hue, nor carte in tears
Which trickle *alt with all neither conies n-ian
;
To birth with zâ/rf-mark stamped on the brow,

Nor sacred thread on neck. Who doth right deed
Is twice-born, and who doth ill-deeds vile."
WOMAN IN BUDDHISM.
wives of who had homes
THEand joined many noblemen, left their
the Sangria, desired to follow the example
of their husbands. With Prajapati Gautami, the maternal
aunt and foster mother of Siddartha, as their leader, they
beseeched the Blessed One to grant permission to woman
also to enter the order. In strict accordance with his princi-
ples the Buddha could not refuse them admission. But he
feared that the admission of women into the Sangha might
.give occasion for the heretics to speak ill of his institutions.
He therefore advised Gautami and her companions to find
their lasting reward and happiness by wearing the pure white
robe of the lay woman and leading a pure, chaste and virt-
ous life. But this advice did not satisfy Gautami. She
-counselled her companions to ordain themselves, and then
go to the Buddha. So they cut off their hair, put on the
proper robe, and taking earthen bowls journeyed with pain-
ful feet tq the Buddha. And Ananda, the faithful attendant
on the Buddha, moved by their earnestness and zeal,
brought their petition once again to the Master. The Blessed
One admitted them into the Sangha with the following
"
reply : Are the Buddhas born only for the benefit of men ?
Have not Vis&kha and many others entered the paths ? The
entrance is open to women as well as men." Thus did the
Buddha give woman an independent status and place her on
a footing of equality with man.
Though perfectly consistent with the principles of the
Dharma, which sees no difference between man and man,
except that which may exist by superiority of virtue, yet the
step taken by the Buddha and his followers was indeed bold,
considering the depraved moral condition of Ancient India
and the consequent low estimation in which woman was then
held. Ancient India was notorious for the looseness of its
morality. Vedic worship was highly sensual. Indra, the
principal Vedic deity, was not only an indulger in the intoxi-
cating somcij but alsoan adulterer. Paundarikam was a
sacrifice in which the sexual act was worshipped, and which

in later times developed into the worship of the phallus as
Mahadeva. The priests, who spoke of themselves as the
representatives of gods on earth; 'indulged largely in sexual
debaucheries. The priest was enjoined by a special rule not
to commit adultery with the wife of another during a parti-<
cularly holy ceremony,but if he could not practise continence,
he might expiate his sin by a milk offering to Varur a and
Mitra. Naturally the sentiment towards woman was low.
An ancient verse, cited in the Anabhlrati J&taka, compares
womankind to highways, rivers, court-yards, hostelries and
taverns which extend universal hospitality to all alike and ends
by saying that wise men never stoop to wrath at frailty in a
We
sex so frail ? are told in the Adiparva oithtMahabharata:
"
Women were formerly not immured within houses and
dependent upon husbands and other relatives: They used to
go about freely, enjoying as they liked best. They did not
then adhere to their husbands faithfully, and yet they were
not regarded sinful, for that was the sanctioned usage of the
times. That very usage is followed to this day by birds and
beasts without any exhibition of jealousy. That practice,
sanctioned by precedent, is applauded by great JRishis. The
practice is yet regarded with respect among the Northern
Kurus. Indeed that usage so lenient to woman hath the
sanction of antiquity." Again in the Udyogaparva of the
same book it is said "The birth of a daughter in the fami-
:
lies of those that are well behaved and

high-born and endowed
with fame and humility of character is always attended with
evil results.
Daughters when born in respectable families,
always endanger the honor of their families, viz, their mater-
nal and paternal families and the family into which they are
adopted by marriage." Still worse is the description of woman
given in the Anu$asanaparva. Sukrati, the grandson of
" There is the
Janaka, the ruler of the Videhas, has declared :
well-known declaration of the scriptures that women are in-

competent to enjoy freedom at any period of their life. Even
if
high-born and endued with beauty and possessed of protec-
tors, women wish to transgress the restraints assigned to
them. There isnothing else more sinful than women."
"
Women are fierce. They are endued with fierce prowess.
WOMAN IN BUDDHISM. 9J
There are none whom they love or like so much as those that
have sexual congress with them. Women are like those
(athatvari) incantations that are destructive of life. Even,
after they have consented to live with one, they are prepared
to abandon him for entering into engagements with others.""
That the Buddhist revolt against this depraved social con-
dition proved a success is shown to us by the picture we
find of it in the commentary on the Therigatka, a work
"A
containing verses ascribed to bhikshunis. good many of
these verses," says Dr. Rhys Davids, "are not only beautiful
in form but also give evidence of a very high degree of that
mental self-culture which played so great a part in the
Buddhist ideal of the perfect life. Many of the women who-
joined the order became distinguished for high intellectual
attainments as well as for moral earnestness. Some women
of acknowledged culture are represented not only as being
the teachers of men and as expounding the deeper and sub-
;
tler points of the Dharma, bu t also as having attained the

Great Peace which is the final result of intellectual illumi-
nation and moral earnestness."
The Buddhist reformation being a moral reaction against
a corrupt state of society, it was very necessary that the
relations between "the sexes should be guarded with care.
Strict rules were therefore laid down for the intercourse
of bhikshus with women and of bhikshunis with men.
But nowhere in any of the utterances of the Buddha do we
find anything to show made any difference between
that he
man and woman. he honoured Maudgalyayana and
If
Sariputra, he also held in high esteem Khema,

1
the
wife of King Bimbisara, and Dhammadinna, the chief
among the bhikshunis that preached the Dharma. In no
religion has a woman played such a prominent part
as
Visakha has done in Buddhism. In the Saddharmapunda-
rlkam the Blessed One appears on his holy mountain sur-
rounded by multitudes of disciples, and among them are six
thousand female saints. That the Blessed One often warn-
ed men against the dangers that lurk in man's attraction
for woman does not prove that the Buddha regarded woman
as naturally wicked. If people are warned to avoid a preci-
does it follow that there is something intrinsically bad
pice,
about a precipice? If some people cannot see a precipice

without wishing to throw themselves down, it is not the
precipice that is to blame, but their bad circulation, and it
is wise that such
people should avoid precipices. Similarly,
if some men cannot see a woman without devilish
thoughts
in their minds, is woman to blame for it? Wickedness is a
thing that pertains to the heart. If a man could only be
sure that he has no trishna for that which is
specific in
woman's organisation, he might mix with her as freely as he
might like, whether he be an upgLsaka or a bhikshu. Did
not the Blessed One, when after his
Enlightenment he
visited Suddhodhana's palace, repair to the
apartments of
Yasodhara, the mother of Rahula, to greet her, when she
refused to come out ? On that occasion the Blessed One
said to Sariputra and Maudgalyayana, who
"
accompanied
him to the princess's chambei : I am free the princess,
;
however, is not as yet free. Not having seen me for a long

time, she is exceedingly sorrowful. Unless her grief be
allowed its course, her heart will cleave. Should she touch
the TathSLgata, the Holy One, you must not
prevent her."
The Buddha has not damned woman, because she is often
a temptation to man to do evil, but he has
only warned
weakminded men against the dangers of her unconscious
influence.
Theoretically man and woman are placed by the Buddha
on the same footing of equality. But in practice the latter
stands much lower. Her peculiar organization places more
hindrances in the way of her attaining the goal. Before one
can attain the Great Peace one must have
purified oneself
from all lust of the flesh by a severe
struggle. Only a few
men enter on this struggle, but most men seem capable of
-entering on the path. But most women are found in expe-
rience to be too scant in wisdom, too
deeply immersed in
vanity, and too frail for that renunciation and mastery of the
passions which are demanded of those who aspire to reach
the supreme heights of Nirvana. This is
why the Buddhists
often say that most women must be born as
men, before
they can enter on the Noble Path that leads to the Great
Deliveiance. But the Dharma itself holds both men and
women as equally fitted for the task. If women can only
WOMAN IN BUDDHISM. 93
see the light and follow the path, they will reach the goal
as well as men.
Buddhism being a matter of self-control and self-culture,
it regards every individual, whether man or woman, as a
complete whole. Accordingly the Dharma does not con-
cern itself with those relations between man and woman in
which one sex is regarded as completing the other. But in
all Buddhist countries the influence of Buddhism has been
such that woman has always had fair play. She is given
perfect freedom and is bound by no rigid ties. Speaking
of the influence of Buddhism on the Burmese, Talboys
Wheeler says " Their wives and daughters are not shut up
:
as prisoners in the inner apartments, but are free as air to

take their pleasure on all occasions -of merry-making and
festivals ; and often they assume an independent position in
the family and household, and gain a livelihood for them-
selves or superintend the affairs of husbands or fathers.
Their affections are not pent up in little hotbeds of despotism
as in Hindu households, but are developed by social inter-
course into free and healthy play. Courting time is an
institution of the country. On any evening that a damsel
is desirous of receiving company she places her lamp in her
window, and puts fresh flowers in her hair, and takes her
seat upon a mat. Meantime the young men of the village
array themselves in their best, and pay a round of visits to
the nouses where they see that a lamp is burning. In this
manner attachments are formed ; and instead of arbitrary
unions between boys and girls, there are marriages of affec-
tion between young women and young men, in which
neither parents nor priests have voice or concern."
Most Burmese women, even in the villages, are able to
read and write. No obstacle is placed in the way of female
" "
education. At an early age/' writes a Burmese lady, the
girls go to their school, and learn to read and write, the
Buddhist scriptures in Burmese, and sometimes in mixed
Burmese and Pali, forming the ground-work of their studies.
All that they learn, their ideals of right and wrong, of the
nature of the body and the mind, of illness and hygiene,
comes from the same source ; as also do those higher
teachings of faithfulness, generosity and kindliness, which
'94 THE ESSENCE OF BUDDHISM.
are perhaps the most eminent traits in the character, of the

Burmese women. Many learn at school the five duties
of a wife to order her household aright, to be a
:
hospitable housewife, to be a chaste and faithful wife, a

thriftyhousekeeper, and a skilful and diligent woman ; and
together with this instruction in ethics they receive a practi-
cal training in the ways of life at home." Females of the
higher classes in Burma do not contemn industry nor affect
the listlessness of Hindu women. A large proportion of
the retail trade in Burma in women's hands, and women
is
even make long trading voyages on their own account. In
Siam men of all ranks are greatly aided by their wives
especially in public affairs, and in their movements are as
free as men, Even ii lamaistic Tibet women are granted
complete independence both in business and personal con-
duct. The Russian explorer G. Ts. Tsybikoff writes :
" Women
enjoy perfect freedom and independence and take
an active part in business affairs, often
managing extensive
enterprises unaided."
^
Among the Buddhists the ceremony of marriage is very
simple. There are no complicated superstitious observances
connected with it. In Ceylon, Tibet, Mongolia, Japan and
in all other Buddhist countries
marriage is properly a civil
contract witnessed only by parents and
guardians, relations
and friends. Marriage in Burma is a compact on the part
of husband and wife which is made before the elders of the
village. When a Burmese woman marries, she does not
change her name, nor does she wear any outward sign of
marriage, such as a ta,!\ or a ring, or a covering for the head.
Ko^ stranger can find out either from a woman's name or by
seeing her whether she is married or not, or whose wife she
is. A husband has no power over his wife's property.
Whatever she may bring with her, or earn for herself, or
inherit subsequently, is all her own. She is absolutely the
own property but also of her own
mistress not only of her
self.
Among the Hindus a woman is always dependent.
When young she is dependent on her parents, when married
on Her husband, and when old on her children.
Among
Europeans, a woman loses her own nanae when she marries,
and becomes known only as the mistress af her husband.
WOMAN IN BUDDHISM. 95
In Burma a woman, though married, always remains mis-

tress of herself, a companion of her husband. No
wonder
that Sir T. G. Scott says that " the Burmese woman enjoys
many rights which her European sister is even now clamour-
"
ing for !
The Buddhist religion is a religion of free individuals. It

enforces no obedience to any authority other than the law of
righteousness. Among the several vows that a bhikshu takes
on joining the order, there is no vow of obedience to any
superior. How can such a religion make an unbreakable
bond of marriage, as other religions have done ? Hence in
all Buddhist countries the ideal of
marriage is that it is a
partnership of love and affection, which, when these no
longer exist, should be dissolved. In Burma for proper
cause shown the marriage compact can be terminated by
either party. And the grounds which suffice for the dis-
solution of the marriage tie are much more numerous than,
and different from, those which obtain in Western countries.
Drunkenness, the opium habit, difference of temperament,
a,
nagging tongue, spendthrift ways all these form, if
proved, sufficient grounds for the elders to grant a divorce.
In spite of this freedom the proportion of divorced to
raarried couples is very small in Burma. On the other hand
the facility of divorce has made men and women very
careful in their behaviour towards each other.
A charge usually brought against the Dharma is that its
teachings are destructive of the family life, as those that
accept its teachings in all their fulness do not marry, or if
they are already married, betake themselves to a homeless
life, leaving their parents, wives and children. This is no
new accusation. The Buddhist books tell us that the
people of Rajagriha reviled the bhikshus for inducing young
nobles to leave their homes and thus causing the extinction
of many families. When this reviling was reported to. the
Blessed One, he said " If people revile you, O bhikshus, say
:
that it is by preaching the truth that

Tathgatas lead men.
Self-control, righteousness and a clean heart are the injunc-
tions of our Master." Self-control, righteousness and a clean
heart cannot be acquired except by the renunciation of all
sensual pleasure and the practice of perfect chastity. If
voluntary chastity brings about the destruction of the family

life,the loss is none too great for the true holiness and per-
fection thereby achieved. Not only Buddhism but all other
religions also have laid greater or less stress on celibacy.
But it might be asked, what would become of the human
race if all abstained from the nuptial bed, which is the only
means of propagating the species ? Would that they did so
with a pure mind and a clean conscience, with zeal and un-
selfishness so that they could soon become citizens of the
kingdom of righteousness and hasten the end of Mara's
dominion Would not such extinction of mankind be
!
nobler than destruction by war and tyranny, poverty and

famine, plague and pestilence, earthquake and tidal wave ?
As Schiller says,
" Das Leben ist der Giiter Hochstes nicht."
(Mere living is not the highest good.)
THE FOUR GREAT TRUTHS,
The main teachings of the Dharma have been summarised
by the Blessed One in four propositions, which are generally
known as the Four Great Truths or affirmations* (chatur
aryasatya?ii). They contain in a nutshell the philosophy
and the morality of Buddhism. They are as follow :
The that is to say, pain

firstgreat truth is that misery,
and suffering (dukkha), is associated with all stages and con-
ditions of conscious life. Birth is suffering ; age is suffering ;
illness is suffering ; death is suffering Painful it is not to
obtain what we desire. Painful again it is to be joined with
that which we do not like. More painful still is the separa-
tion from that which we love.
The second great truth is that the cause of misery (samu-
daya) istrishna, the grasping desire to live for selfish enjoy-
ment. Sensations (vedana\ begotten by the surrounding
world, create the illusion of
a separate self. This illusory
self manifests its activity in a cleaving to things for selfish
enjoyment which entangles man in pain and suffering.

Pleasure isthe deceitful siren which lures man to pain.
The third great truth is that emancipation from misery
is selfish cravings (itpa-
by abandoning
(nirodha) possible
datias}. When cravings are destroyed, there is
all seliish
All selfish craving arises
necessarily an end of suffering. ^
from want, and so long as it is not satisfied, it leads to pain.

is not lasting, for
Even when it is satisfied, this satisfaction
this very satisfaction gives rise to new
needs and therefore
to new sorrows. man seems to be an
The entire essence of
unquenchable thirst for a thousand wants. How else could
he get rid of sorrow but by abandoning this thirst ?
The fourth great truth is that the Noble Eightfold Path
is the means by which man can get

(drya ashtanga marga)
rid of all
selfish cravings and attain perfect freedom from
* In the statement of these Four Great Truths, the language of

Indian medical science has been employed*
suffering. Hewho has fathomed the Dharma will necessarily

walk in the right path, and to him salvation is assured.
These great truths form what may be called the
foujr
articles of the Buddhist creed. But they are not put forward
as dogmas which have to be accepted without inquiry.
Dogmatism which prohibits investigation would, instead of
leading to the Buddhist summum bonum^ dissuade the as-
pirant from his duty and therefore from the Noble Path.
Nowhere has the Buddha said " Avoid inquiry, for it will
:
lead you where there is no light, no peace, no hope it will ;
lead you into the deep pit, where the sun and moon and stars
and beauteous heavens are not, but chilliness and barrenness
and perpetual desolation."* On the other hand, it is clear-
ly laid down that nothing can be the teaching of the Buddha
which is not consistent with reason, which cannot be subjected
to the dry light of investigation. The idea of a religious
authority is incompatible with the Dharma, for it teaches
that every man is his own architect and his own saviour.
It is a childish idea to suppose that an authority, external
to man, can have a religious value, An authority can only
exist for one only in proportion as one recognises it as such
either unconsciously and without understanding the motives
that prompt him, or by virtue of an act of conscious reason-
t
ing. After all it is the adhesion of one's mind and will that
can give weight to any authority. A Buddhist bhikshu,
unlike the Christian lays no claim to any authority,
monk,
nor does he avow obedience to any authority. The aim
set by the Blessed One before the aspirant being enlighten-
ment, the belief in authority and dogma will be of no avail.
The creed of Buddhism is, therefore, like the creed of every
genuine science, a register of results.
No one can question the fact that misery is associated with
conscious life. We live in a world which is full of evil and
misery. Were there no misery, there would be no need for
the struggle for existence' which is always and everywhere in
evidence. Hunger and fear are the boon companions of the
great majority of human beings, not to speak of the animals
in the same condition. Individual -experience and history
"Cardinal Newman,
THE FOUR GREAT TRUTHS. 99
is the silliest nonsense that has been

prove that optimism
invented to console mankind. Even the most hardened
optimist, if he would but open his eyes well, would be horri-
fied to see the immensity of misery and suffering which
surrounds man. Let him walk through hospitals, lazarettos,
surgical rooms, through penitentiaries, dungeons, and slave
icennels, through places of torture and execution, through
battlefields, and then let him ask himself if this is the best of
allpossible words. He will no longer find it easy to doubt
that
44
life from birth to death
Means either looking back on harm escaped,
Or looking forward to that harm's return
With tenfold power of harming P "
Schopenhauer has vividly described the misery of life as

follows :
"
Having awakened from the night of unconscious-
to life
ness the will finds as an
itself individual in an
infinite and endless world among innumerable indivi-
duals, all striving, suffering, erring ; and as though
passing through a frightful unpleasant dream, it hurries
back to the old unconsciousness. Until then, however,
its wishes are unlimited, its claims inexhaustible, and
every satisfied desire begets a new one. No gratification
.possible in the world could allay its cravings, put a
final end to its longings, and fill the bottomless abyss of
its heart. Consider, too, what satisfactions of every kind
man generally receives they are usually nothing more than
:
the meagre preservation of this existence itself, daily gained

by ceaseless toil and incessant care, in struggle against want,
with death for ever in the van. Everything in life indicates
that earthly happiness is destined to be foiled or to be
avowed as a delusion. The causes of this lie deep in the
nature of things. Accordingly the life of most of us proves
sad and short. The comparatively happy are usually only
apparently so, or are, like longlived persons, rare excep-
tions left as a decoy for the rest.
"
Life proves a continual deception in great as well as
small matters. If it makes a promise, it does not fulfil it,
unless to -show that the coveted object was little desirable-
Thus sometimes hope, sometimes the fulfilment of hope f

deceives us. If it gives, it is but to take away. The fasci-
nation of distance presents a paradise, like an optical illusion
when we have allowed ourselves to be allured thither. Hap-
piness accordingly lies always in the future or in the past ;
and the present is to be compared to a small dark cloud
which the wind drives over a sunny plain. Before it and
behind bright, it alone casts a shadow. The present
it all is
therefore never satisfactory

is the future uncertain , the
;
past irrecoverable. Life with its hourly, daily, weekly, and

yearly small, great and greater misfortunes, with its frustrated
hopes and mishaps baffling all calculation, bears so plainly
the impress of something we should become disgusted with
that it is difficult to understand how any one could have
mistaken this and been convinced that life was to be thank-
fully enjoyed and man destined to be happy. On the other
hand the eternal delusionand disappointment as well as the
constitution of throughout seem as though they were
life
intended and adapted to arouse the conviction that nothing
whatever is worthy of our striving, driving and wrestling,
that all goods are nought, the world bankrupt throughout,
and life a business that does not meet expenses, so that our
will may turn away from it.
"The manner in which this vanity of all objects of the
will reveals itself, is, in the first place, time. Time is the
form by means of which the vanity of things appears as
transitoriness, since through time all our enjoyments and
pleasures come to nought and we afterwards ask in amaze-
;
ment what has become of them ? Accordingly our life is like

a payment which we receive in copper pence, and which at
last we must receipt. The pence are the days, death the
receipt. For, at last, time proclaims the sentence of nature's
judgment upon the worth of all beings by destroying them.
And justly so ; for all things from the void
Called forth, deserve to be destroyed.
T'were better, there were nought created. Goetlie.
"
Age and death, to which every life necessarily hurries,
are the sentence of condemnation upon the will to live,
passed by nature herself, which declares that this will is a
THE FOUR GREAT TRUTHS. IOI
struggling, that must defeat itself.

l
What thou hast willed
5
,
4
it says, ends thus will
something
;
better'.
"
The lessons which each one learns from his life consist, on
the whole, in this, that the objects of his wishes constantly
delude, shake and fall; consequently they bring more torment
than pleasure, until at length even the whole ground upon
which they all stand gives way, inasmuch as his life itself is
annihilated. Thus he receives the last confirmation that all
his striving and willing were a blunder and an error.
'
Then old age and experience, hand in hand,
Lead' him to death, and make him comprehend
After a search so painful and so long
That all his life he has been in the wrong.'
*'
Whatever may be said to the contrary, the happiest
moment happiest mortal is still the moment he falls
of the
-asleep, as the unhappiest moment
of the unhappiest mortal
the moment he awakens." *
Despite the gruesome misery of life man
does not grow
desperate. True to his nature as a being he is conti-
living
nually striving after self-preservation.
With all his labour
in civilisation man strives for nothing else than his salvation,
his deliverance from sorrow and suffering. What man speaks
of as pleasure or happiness is nothing else than deliverance
from pain. We know nothing positive about pleasure. Some
desire or want is the condition that precedes every pleasure.
With the satisfaction of the want, the wish and, therefore,
the pleasure cease. All that is given to us directly is merely
the want, i.e., the pain. Even when all other wants have
been satisfied, there is one desire which man cannot attain.
Man's instinctive impulse towards self-preservation has ^
created in him a desire for changeless and deathless life, &

desire to be free from old age and death. How can this
desire be attained ? How can man obtain deliverance from
the inevitable doom of death ? How is it possible to main- ^
tain a continuity in spite of the perpetual change going on

in the great struggle of existence ? This is everywhere the
instinct of
problem of religion. Everywhere religion is the
self-preservation manifesting itself in the form of hope and
* The world as Will and Idea, vol II, Chapter 4.6.
aspiration. Wherever man meets with circumstances which

cannot be made serviceable to him, but to which on the
contrary he is obliged to suit himself and his life-aims,
there arises religion. Religion, in the true sense of the
word, has nothing to do with the origin or purpose of
the world. As Prof. Leuba says, "not god, but life, more
life, a larger, more satisfying life is, in the last analysis, the-
end of religion." With true insight and wisdom has the-
Buddha declared "
: Have
promised to reveal to you
I
secrets and mysteries ? I have, on the contrary, promised to
make known to you suifering, the cause of suffering, and the
way of escape from suifering. As the vast ocean is impreg-
nated with one taste, ^he taste of salt, so also my disciples,,
this Dharma, this
teaching, is impregnated with one taste,
the taste of deliverance."
In his attempts to find a perfect life, a life free from
misery and death, man has through ignorance fallen a victim
to the creations of his own
fancy. To satisfy his longing for
a deathless life he invented immortal souls which could)
survive the death of the body. Judging the unknown, upon*
which he found himself hopelessly dependent for the realisa-
tion of his desires, in the light of what was best known to
him, that is to say, of what he fancied about his own nature,,
he peopled the universe with gods, souls like himself but
more mighty and capable of doing him good or harm. To
win the favour of the gods or avert their wrath, man invented
allkinds of prayers, charms, magical formulae, and bloody
sacrifices. Especially the last have played such a prominent
part in religion that many writers on anthropology have
' J
mistaken it for the fundamental doctrine of religion Even- .
the very gods have been supposed to become incarnate-

human beings and offer themselves in sacrifice for the salva-
tion of mankind.* But all these are not essential to
religion,
and the Buddha saw that clearly. He put an end to all
kinds of sacrifices, rejected the use of charms and magical
* " A curious relic of primitive superstition and cruelty remained

firmly imbedded in Orphisni a doctrine irrational and unintelligible,
and ior that very reason wrapped in the deepest and most sacred
mystery : a belief in the sacrifice of Dionysos himself, and the pu-
rification of man by his blood."
THE FOUR GPEAT TRUTHS. IOJ
formulae, and pointed out the ineptitude of gods to save

mankind. He taught that misery and suffering were not the
result of thewrath of gods, but that they were the consequen-
ces of man's ignorance of his own nature and his surround-
ings. Nor is death the result of sin. Life and death are
inseparable. All life is change ; and what is change but the
death of the present ? Man shudders at and fears death,
and yet death and life are not different. Just as all energy
tends towards dissipation, so does all life tend towards death.
All life is progressive death. The great Chinese philosopher
Licius, pointing to a heap of mouldering human bones,
rightly remarked to his scholars : "These and I alone have
the knowledge that we neither live nor are dead." Similarly
"
just before his death the Buddha saidEverything that
:
lives,whatever it be, is subject to the law of destruction ; the

' ' 3 '5
law of things combined is to 'separate.
The world process did not come into existence all perfec-
ted. It started with blind potentialities, and when self-con-
scious man made his appearance on the scene there, was
already an outcrop of inherited tendencies. That man
originated from an animal is no longer doubted. All known
factsdemonstrate that man, looked at from a purely zoological
*
standpoint, is nothing more than a simian monster', a sort

of arrested development in an anthropomorphic ape of an
anterior epoch. He is only a prodigy child of an anthropoid
born with a brain and intelligence more developed than
those of its parents.* As a result of this origin there have
survived in man qualities fitted for a nonmoral life. But
his development gave necessity of associating
rise to the
with his fellows into families, and this has led to the growth
of social life, a life of morality. What is called the feeling
of sinfulness is nothing else than the consciousness that the
actions suited to an individual life are not suited to the
requirements of a social or moral life, a consciousness which
varies in proportion to the development of social claims and
the moral sense.
Evolution takes place through all forms, from the mineral
through plants and all kinds of animal forms, until perfec-
* Elie Metchnikoff : Etudes sur la nature tmmaine.
JO4 THE ESSENCE OF BUDDHISM.
tioo is reached in the Buddha. All beings are what they

are by their previous and present karma. The germ of
enlightenment (nirv&nadhatu) first manifests itself as sen-
tient reflex activity, but gradually develops through the
path
of conscious concurrence into self-conscious rational reaction.
In the initial stage of sentient reflex activity the living being
acts under the influence of some inherent impulse which
enables it to accomplish some good in a mechanical way.
This reflex activity excludes all freedom and evil propensi-
ties ; the living being is devoid of all notion of good or evil,
and it lives, so to speak, in unconscious communion with
the whole of nature. In the middle stage of conscious
concurrence the living being begins a life of individuality,
differentiating itself more and more as it progresses from
other beings and disputing with them for as large a share
as possible of enjoyment and satisfaction. Though it has
lost the primitive simplicity which, in the initial stage,
enabled it to do some good unconsciously, yet it has
acquired freedom. It is now constantly bent on evil, but
when it does evil it knows not that it does evil.
During the final stage of self-conscious rational reaction the
living being enters on the struggle for life, engages in the
strife for pleasure and comfort, and sacrifices as many beings
as can for the satisfaction of its own egoistic appetites, but
it
when it does evil there arises within itself a feeling of remorse.

Gradually the notion of duty takes root in the heart of man,
and it becomes a check to the free play of his passions. As
he makes constant efforts to arrest his passions, his moral
sense, the keen perception for improvement, becomes more
and more active. He finds it necessary to wipe off the effects
of his bad tendencies, and he resolves to suppress them in
future. He thus gets a glimpse of the Noble Path that leads
to perfection. The more intense this self-conscious reaction
in a man is, the more does he feel a necessity to return to a
stage similar to that of reflex activity, though acting in the
full consciousness of freedom. He can henceforth do nothing
else than good, but, instead of doing it in an involuntary
mechanical way like the beings of the initial stage, he does
it
voluntarily with a view to accumulate merit. He does good
to others, not in order that they may do good to him, but
THE FOUR GREAT TRUTHS. 105
because by doing so, he does good to himself. How can one

be good to others, if he is not good to himself? The deliberate
Accomplishment of good, even at the sacrifice of the demands
of reflex activity and primal instinct, opens out to him the
Noble Path of enlightenment. He now perceives under what
-conditions it would be possible to traverse the path. By
means of the efforts he makes to produce a moral transforma-
tion in himself, he sees with certainty what further steps have
necessarily to be taken to reach the goal. His final emanci-
is now assured.
pation, his salvation from misery and death, 4
It is merely a question of time, for he is in possession of the

means of hastening his emancipation. He suppresses more
and more his egoistic inclinations and works for the good of
all beings. When he has trained himself to feel his oneness
with all that lives, with the generations past and the genera-
tions to come, not only with his fellow-beings, but with the
whole world, with every creature that walks the earth, his
blissful haven
progress is completed, and he has reached the
where there is no more struggle, no more pain, but unutter-
.able peace. By breaking the chains which bind him to the
world of individuality and growing to be co-extensive with all
life, he secures for himself
a life ever-lasting, where there is
no more the taste of death.
" 'Tis self
whereby we suffer. 'Tis greed
To hunger to assimilate
grasp, the
All that earth holds of fair and delicate,
The best to blend with beauteous lives, to feed
And take our fill of loveliness, which breed
This anguish of the soul intemperate.
Tis self that turns to harm and poisonous hate
'
The calm clear life of love that Arhats lead.

Oh ! that't were possible this self to burn
In the pure flame of joy contemplative !
Then might we love all loveliness, nor yearn
With tyrannous longings undisturbed might live
;
Greeting the summer's and the spring's return

1
Nor wailing that their bloom is fugitive/
BUDDHISM AND ASCETICISM.
of Ancient India was a form of natural religion
THE religion
which
in played an important part.
sacrifice In the
beginning, probably sacrifices were offered with a view to
avert the wrath of the gods whom men feared. But in later
times sacrifice was regarded as a means of communication
between men and gods. As fire is both celestial and ter-
restrial, Agni, the god of fire, which is kindled in every
sacrifice, was supposed to act as the middleman between
men and gods and bear the oblation to the gods. If sacrifice
could be a means of communicating with the gods, it would
not be impossible for man to enter into economic ralations
with them. If man could offer the gods something that
would please them, it should also be possible for the gods
to give man in return what he
might desire. Thus in due
course sacrifice developed into a kind of bartering with the
"
gods. Dehi me dadami te I give in order that you
may give" is the burden of almost every Yedic hymn, and
is the explicit or implied reason of every Vedic sacrifice.
From the conception of sacrifice as a kind of barter easily
arose the idea that sacrifices could not only buy the gods,
but that the gods could, even against their will, be coerced
by means of sacrifices to do what man desired. As Prof.
Sylvain Levi* has pointed out, morality finds no place in
this system. Sacrifice which
regulates the relation of man to
the divinities, is a mechanical act,
operating by its own
spontaneous energy, and the magic art of the priest brings
out what is hidden in the bosom of nature. The gods are
conquered and subjected by the same power that has given
them their greatness. Whether the gods like or not, the
sacrificer is elevated to the celestial
sphere and assured
there a definite place for the future.
Naturally the sacrificial arts rose in the estimation of the
people, and eventually those that possessed the knowledge
* La doctrine du sacrifice dans les Brahmnas.

BUDDHISM AND ASCETICISM. 107-
of the sacrificial arts succeeded in dominating the people of

"
India. Deuddhmam jagat sarvam" says a well-known
"
Sanskrit verse, mantr&dhinam tadaivatam ; tanmantrcc
brahmanadhinam^ brakmana* mamadevata" The universe
is subject to the gods, and the gods are subject to the sacri-
ficial mantras. But the mantras themselves are in the

hands of the Brahmans. Hence the Brahmans are the real
gods, though they live on this earth. The Brahmans could
make him a deity that was not a deity, and they could divest
one that was a deity of his status as such. Thus, like the
pontifices in Ancient Rome, the Brahmans became powerful
and mighty in India.
Of all sacrifices the greatest is that in which a human
being is offered to the gods. There can be no doubt that
human sacrifices were once common in India. " Despite
protestant legends, despite formal disclaimers," says Prof.
"
E. W. Hopkins, human sacrifices existed long after the
period of the Rig Veda, where it is alluded to ; a period
when even old men were exposed to die." The ritual
manuals and Brahmanic texts prove that the anadha-
furusha is not a fiction and that a real victim was offered.
A human sacrifice was very expensive, for ordinarily it
cost one thousand cattle' to buy a man to be sacrificed.
'
It was indeed meritorious for one to put himself to this
heavy expense, and offer a human victim to the gods, but

it would be more meritorious for the very individual to
whose benefit accrued the sacrifice to immolate himself.
Thus was evolved the theory and practice of self-mortification
as a means of coercing the gods to bestow gifts on man.
The Hindu books are full of legendary accounts of the wonder-
ful powers attained through self-mortification and austere
penance. By self-mortification Rn.vana became invulnerable

against gods and demons. By austere fervour Nahusha
obtained the undisputed sovereignty of the three worlds.
Visvamitra, who was born a Kshatriya, raised himself by in-
tense austerities to the Brahman caste. In order to obtain
elevation to the position of a Brahman, Matanga, a Chandftla,
went through such a course of austerities as alarmed the
gods. Indra persistently refused such an impossible request.
Nothing daunted Matanga balanced himself on his great toe-
tillhe was reduced to mere skin and bone, and was on the
point of falling. Indra even came down to support him,
but inexorably refused his request, and when further impor-
tuned, he granted him the power of moving about like a
bird, and changing his shape at will, and of being honoured
and renowned. Such was the deep belief of the people of
Ancient India in the efficacy of asceticism and self mortifi-
cation.
At the time of the rise of Buddhism the belief in the effica-
cy of self-mortification would appear to have reached its acme.
Asceticism was regarded as identical with religiousness. In
both Br&manism and Jainism, which were in a flourishing
condition in the time of Sakyamuni, great stress was laid on
asceticism. The Jain religion teaches that twelve years of
ascesticism of the severest type are necessary to salvation.
The ideal life fora Jaina monk is described in the Akamnga
"
sutra as follows. Giving up his robe, the Venerable One
was a naked, world relinquishing, houseless sage. When
spoken to or saluted, he gave no answer. For more than a
couple of years he led a religious life, without using cold
water ;
he realized singleness, guarded his body, had got
intuitionand was calm. For thirteen years he meditated
day and night and was undisturbed in spirit. Practising
the sinless abstinence from killing, he did no injurious acts ;
he consumed nothing that had been prepared for him he ;
consumed clean food. Always on his guard, he bore the

pains caused by grass, cold, fire, flies, gnats, undisturbed.
Whether wounded or umvounded, he desired not medical
treatment. Medicines, anointing of the body and bathing,
cleansing of the teeth, did not behove him after he had
learned the path of deliverance. Sometimes the Venerable
One did not drink for half a month or a month. Sometimes
he ate only the sixth meal, or the eighth, or the twelfth.
Without ceasing in his reflections the Venerable One wander-
ed about, and killing no creatures he begged for his food :
moist or dry or cold food, old beans, old pap, or bad grain
whether he did or did not get such food, he was rich in self-
control." Logically self-mortification should lead to suicide.
And in Jainism, while all other kinds cf killing are striptlv
BUDDHISM AND ASCETICISM. 109-
committing suicide is to retire, after practising mendicancy

and the approved austerities for twelve years, to a secluded
spot, and having cleared it of all living creatures, starve one's
"
self to death. This method," says the JL&aranga sufra,
" has been
adopted by many who were free from delusion.
It is good, wholesome, proper, beatifying, meritorious." Con-
sistently with its asceticism Jainism abhors and despises

womanhood. The Yogasastra characterises women as " the
lamps that bum on the road that leads to the gate of hell."
In the Uttar&dhyayana sutra women are called "
female
demons on whose grow two lumps of flesh, who conti-
breasts
nually change their minds, who entice men and then make a
sport of them as slaves." In the popular romances of the
Jains the hero is the pious young man who, when going to
his own wedding feast to be united to his bride, is smitten
with remorse and pity for the numerous living beings that
might be killed during the wedding festival, and so gives
away his jewels in charity, plucks out his hair to its roots,
and joins the order of ascetics. These austerities practised
by the Jain monks form but a poor illustration of the extent
to which self-torture and self-mortification had been pushed
in the Buddha's time.
Gautama Siddartha also fell into the trap of asceticism,
but fortunately for the world he escaped from it. As was
the fashion of his day Siddartha also left his home and
family, and retired to the forest to seek after truth. He
placed himself under the guidance of the wisest hermits of
his day. He studied all their teachings and endeavoured to
follow their example. He tried to purify himself by ceremonies
and by starvation and austerities, by nakedness
sacrifices,
and self-torture. He has himself desecribed how for six
years in the jungle of Uruvilva he patiently tortured himself
and suppressed all the wants of nature. He led the most
rigorous ascetic life. He ate each day a single grain of rice.
His body became emaciated and shrunken, so much that
his arms and legs looked like withered reeds, his buttocks
resembled the hump of a camel, and his ribs projected like
the rafters of a house. The fame of his austerities spread in
the neighbourhood, and crowds came to see him. He pushed
his fast even to such an extreme that at last he fell into a
IO THE ESSENCE OF BUDDHISM.
swoon from sheer starvation and exhaustion. And when he

came to himself, he found that no revelation had come to
'him in his senselessness. He
once more began to eat and
drink so that he recovered his strength. He
pondered over
the fruits of his self-mortification and found out that this was
not the path to the wisdom he sought. Just as he realized
in his palace that the way to salvation does not lie in the in-
dulgence of worldly pleasures, so did he in the forest realise
that fasts and penances do not advance people in their
search for deliverance from misery.
In his sermon to the five bhikshus in the Deer Park at
Benares the Tatha-gata explained the Middle Path, the true
means of attaining salvation, thus :
"
Neither abstinence from fish or flesh, nor going naked,
nor shaving the head, nor wearing matted hair, nor dressing
in a rough garment, nor covering oneself with dirt, nor
sacrificing to Agni, will cleanse a man whose mind is full of
delusion.
"
Neither reading the Vedas, nor sacrificing to the gods,
nor fasting often, nor lying on the ground, nor keeping hard
and strict vigils, nor repeating prayers will cleanse a man who
is in error.
"
Neither bestowing gifts on priests, nor self-mortification
nor the performance of penances, nor the observance of
rites can purify the man who has not overcome his passions.
"
It is not the eating of flesh that constitutes uncleanness,
but anger, drunkenness, obstinacy, bigotry, deception, envy,
self-praise, disparagement of others, superciliousness and
evil intentions these cause uncleanness.
" Let
me teach you, O bhikshus,. the Middle Path, which
keeps aloof from both extremes. By suffering the emaciated
devotee produces confusion and sickly thoughts in his mind.
Mortification is not conducive even to worldly knowledge ;
how much less to a triumph over the senses !
" He
who fills his lamp with water will not dispel the
darkness, and he who tries to light a fire with rotten wood
will fail.
" vain and And
Mortifications are painful, profitless.
how can any one be free by leading a wretched
from self life
if he does not succeed in quenching the fires of lust ?

BUDDHISM AND ASCETICISM. Ill
" All mortification is vain so

long as selfishness leads to
lust after pleasures in this world or in another world. But
he in whom egotism has become extinct is free from lust ;
he will desire neither worldly nor heavenly pleasures, and
the satisfaction of his natural wants will not defile him. He
may eat and drink to satisfy the needs of life.
"
On the other hand, sensuality of every kind is enervat-
ing. The sensual man is a slave of his passions, and pleasure
seeking is vulgar and degrading.
"
But to satisfy the necessities of life is not evil. To
shelter the body from the weather, to cover it
decently and
comfortably, to protect it against the numerous external
causes of pain, to save it aS far as possible from fatigue, to
eliminate sensations that are disagreeable, in short, to keep
the body in good health, is a duty, for otherwise we shall
not be able to trim the lamp of wisdom and keep our minds
strong and clear.
"
This is the Middle Path, Obhikshus, that keeps aloof
from both extremes."
Starting as it does from the first great truth that sorrow
and suffering are concomitants of every conceivable form of
egoism, the Dharma does not consign man to the sensua-
"
list's (ch&rvaka) let us eat and drink for to-morrow we die."
The Dharma spurns not only asceticism, but also all luxury.
The aim of the Dharma is enlightenment and peace and not
pleasure. Hence no mode of living, which is merely intend-
ed to increase pleasure without materially promoting health
or efficiency, can be rational. On this ground all luxury,
the mere increase of an individual's pleasure by superfluous
consumption, is condemned. It cannot be doubted that
luxury has in the long run a baneful effect on one's health.
Who does not know the excesses in sensual indulgence com-
mitted by persons of wealth and leisure and the difficulty
of avoiding them even by care and self-control ? Luxurious
habits make men disinclined for labour and incapable of
sustained exertion and patient endurance, which are the
powers needed for most kinds of strenuous work. Even
if the
prospect of luxury may act in some cases as an incen-
tive to work, still from an ethical point of view it would
seem base that one should not be able to do his duty with-
out bribing himself by a larger share of consumable wealth

than falls to the common lot. A man who lives in luxury
consumes what, even from a purely utilitarian point of
view, could have produced more happiness, if it had
been left to be consumed by others. No body can eat his
cake and also have it. It is an absurd fallacy to suppose
that a man by living luxuriously provides work and therefore
bread for the many. A man, properly speaking, benefits
others by rendering service to them, and not by requiring
them to render service to him. Luxury appears to receive
some support from the Spencerian formula of " passage
from indefinite homogeneity p definite heterogeneity,"
but really it finds no basis in the general law of evolution.
Rather it has its origin in a conception of life which is
opposed to the teachings of science. As" Elie MetchnikofT
says in his Etitdes sur la nature humaine, when the meaning
and aim of life has become more precise, it will be found
that true welfare does not consist in luxury, which is opposed
to the normal cycle of human life."
Wealth is often supposed to procure ease of body and
peace of mind, and give time for ideal ends and exercise for
ideal energies. But it actually does so in very rare cases.
As Adam Smith has rightly remarked in his Theory of
"
Morals^ wealth and greatness are mere trinkets of frivolous
utility no more adapted for procuring ease of body or
tranquillity of mind than the tweezer-cases of the lover of
toys ; and, like them too, more troublesome to the person
who carries them about with him than all the advantages
they can afford him are commodious In ease of body
and peace of mind all the different ranks of life are nearly upon
a level, and the beggar who suns himself by the side of the
highway, possesses the security which kings are fighting for."
Very few desire wealth for great purposes. Most covet large
incomes for fine garments, handsome apartments, the theatre,
public houses, horses and coaches, all for making a show of
their money and never for increasing the sum of social
benefits. The desire of gaining wealth and the fear of
losing it generally breed cowardice and propagate corruption.
In many circumstances the man in nursuit of wealth is a
BUDDHISM AND ASCETICISM. 113
Personal indifference to poverty gives the seeker after truth

strength to devote himself to a noble but unpopular cause,
and thus bear witness to the higher life. Small wonder,
therefore, that the Buddhist bhikshu takes the vow of
poverty !
The attainment of bodki is much more than plain-living

and high-thinking. It implies perfect sanity of life and per-
fect freedom from lust. Hence it involves the unusual
sacrifice implied by a celibate life. The attainment of
Nirvana an achievement so rare and grand that celibacy
is
does not seem too great a sacrifice. Even in married life

it may not be impossible to
accomplish a good deal in the
direction of the perfect life. Evolution would seem to in-
dicate a necessary connection between celibacy and the
higher life. Evolution points to a natural antagonism
between individual perfection and race multiplication.
While in the lower stages of animal life the race is every-
thing and the individual nothing", in the higher types the
reproductive function becomes subordinated, and the in-
dividual rises in importance. In the bacillus or the fish
we see a prodigal fecundity, but the major portion of man-
kind has arrived at the stage of one at a birth.' The high-
l
est stage would, therefore, be that in which the individual is

all to himself, no longer concerned with the propagation of
the race. Hence the perfect individuality and the highest
altruism demanded of the seeker after bodhi would seern to
be impossible except at the cost of fitness for the multiplica-
tion of the species.
It is a charge frequently brought against the Buddhist
bhikshu that he is a drone dependant on others for sup-
port. But this is an accusation not warranted by facts. No
doubt there are black sheep in every fold. But Buddhism
teaches that indolence is defilement and that strenuousness.
is the path of immortality. The Buddha never taught the
doctrine of nonaction. To the Nirgrantha General-in-Chief,
Simha, the BlessecTOne clearly pointed put that what he
taught was the not doing of anything unrighteous either by-
word, by thought or by deed, and the doing of everything
"
righteous by word, thought and deed. O monks," says the
"
Blessed One in the Itwuttaka^ be not afraid of good
8
works : such is the name for what is wished,

for happiness,
desired, dear and namely good works."
delightful,
It may indeed be true that the Buddhist bhikshu does
not take much interest in worldly matters, for he fears
that they may lead him into wrong paths. But even
from a worldly point of view he has rendered invaluable
service to his country and his supporters. In all countries
inhere Buddhism has flourished, the bhikshus have been the
pioneers of civilization and the repositories of learning. In
India, during the Middle Ages, no places were more famous
for learning than Nalanda, Vallabhi, Odantapuri and
Vikramaslla. Nalanda was a seat of universal learning,
where all the arts and sciences sabdavidya, silpasth&na-
vidya, chikitsamdya^ hetuvidya, adhy&tmavidya were taught.
"The monks of Nalanda toof several
the number
"
thousands," says Huen Thsang, are men of the highest
ability. Their conduct is pure and unblamable, although
the rules of the monastery are severe. The day is not
sufficient asking and answering profound questions,
for
From morning till night the monks engage in discussion,
the old and the young mutually helping one another. Those
who cannot answer questions out of the Tripitaka are little
esteemed, and are obliged to hide themselves for shame.
Hence, learned men from different cities come here in multi-
tudes to settle their doubts and thence the streams of their
fame spread and wide. For this reason, some persons
far
usurp the name Nalanda students, and in going to and
of
7'
fro receive honour and consequence.
Speaking of the work done by the Buddhist bhikshus in
"
Japan, Nobuta Kishimoto says It is often said against
:
Buddhism that monks and priests are idle and unprofitable

members of the community like drones living on the in-
dustry of others. This, in one sense, is true. But we must
remember that, if Buddhism introduced into Japan certain
numbers of these " drones of society, it also introduced
"
various arts, such as painting, sculpture and architecture.

Most of the famous paintings, sculptures and buildings of
the present Japan are religious, but principally Buddhistic.
Moreover, the Buddhist monks and priests were not
altogether idle and unprofitable. It is true that they were
BUDDHISM AND ASCETICISM. 115
living on the gifts of the believers. But the Christian

pastors, too, live on the gifts of the Christians, just as much
.asthe Buddhist clergy do ; yet no one calls them idle and
unprofitable. Apart from their moral and religious func-
tions it was mostly the monks who, in their pilgrimages in
search of quiet spots, built roads and spanned bridges, thus
making travelling and communication easy. It was often
the monks who encouraged the people in the cultivation of
the arts of peace and life. Often they themselves led the
people in the transformation of waste land into rice fields."
But, perhaps, the greatest value of Buddhism to Japan was
educational. Going hand-in-hand with Chinese culture,
Buddhism offered the boon of education to all. The
Buddhist schools became centres of popular instruction.
The village schools were all connected with Buddhist
temples. The common people were taught the arts of
.
reading and writing, ethics and philosophy for a nominal

cost. The BupMhist bhikshu was the schoolmaster every-
where, and even the Imperial household employed Bud-
dhist instructors. In Burma also every monastery is a
school, and the bhikshus impart the elements of education
to all, free of charge. No wonder that in Burma every man
is able to read and write Only in a Buddhist country such
!
.a simple solution of the problem of mass education would

have been possible.
Some critics allege that the Buddha failed to inculcate
the civic virtues comprehended in the idea of patriotism.
This objection rests on ignorance. The Buddha actually
taught the Vajji, a mighty people living in the neighbour-
hood of Magadha, the prime conditions of social welfare,
the fundamental principles of that social order from which
alone all civic virtues develop. Ajatasatru, the king of
Magadha, once planned an attack upon the Vajji, and sent
his prime-minister to inform the Buddha of his purpose.
When the Blessed One received the message, he asked
Ananda if the Vajji held full and frequent assemblies. On
Ananda's answering in the affirmative, the Master said :
"
So long as the Vajji hold these full and frequent assem-
blies, they may be expected not to decline, but to prosper.
So long as they meet in concord, so long as they honour
1*6 THE ESSENCE OF BUDDHISM.
their elders, solong as they respect womanhood, so long as-

they remain righteous, performing all proper duties, so long
as they extend rightful protection, defence and
support to
the holy ones, the Vajji may be expected not to decline
but to prosper." Then, turning to the king's messenger the
Buddha said " When I staid at Vais&li, I taught the
:
Vajji these conditions of welfare, that so long as they should

remain well instructed, so long as they will continue in the
right path, so long as they should live up to the precepts of
righteousness, we could expect them not to decline, but to
prosper." As soon as the prime-minister had gone, the
Buddha called together the bhikshus and spoke to them on
"
the conditions of the welfare of a community. So long,.
O bhikshus, as the brethren hold full and frequent assem-
blies,meeting in concord, rising in concord, and attending
in concord to the affairs of the Sangha ; so long as they,
O brethren, do not abrogate that which experience has
proved to be good, and introduced nothing except such
things as have been carefully tested ; so long as their
elders practise justice ; so long as the brethren esteem,
revere, and support their elders, and hearken unto their
words ; so long as the brethren are not under the influence
of craving, but delight in the blessings of religion, so that
good and holy men shall come to them and dwell among
them in quiet ; so long as the brethren shall not be addicted
to sloth and idleness ; so long as the brethren shall exercise
themselves in the sevenfold higher wisdom of mental activity,
search after truth, energy, joy, modesty, self-control, earnest
contemplation, and equanimity of mind ; so long the Sangha
may be expected not to decline but to prosper. Therefore,,
O bhikshus, be full of faith, modest in heart, afraid of sin,
anxious to learn, strong in energy, active in mind, and full
of wisdom."
It is said in the Marasamyutta ( Vagga 2) that the Blessed
One once asked himself if it would not be possible, follow-
ing the teachings of the Dharma, to rule as a king who does
not himself slaughter living beings, nor permits slaughter by
others ; who does not himself oppress people, nor sanctions
oppression by others ; who has himself no troubles and
sorrows, nor causes trouble and sorrow to others. There .
BUDDHISM AND ASCETICISM. 1 17
can be no doubt that Emperor Asoka, the Dharmaraja of

the Buddhist books,* sought to realise this ideal. By
precept and example he tried to make his people better and
" "
In this way," says Asoka in his edicts, acts of
happier.
religion are promoted in the world, as well as the practice of
religion, viz.,mercy and charity, truth and purity, kindness
and goodness. The manifold acts of goodness which I accom-
" For
plish serve as an example." me there cannot be too
much activity in the administration of justice. It is my duty
to procure by my instructions the good of the public ; and
in incessant activity and the proper administration of justice
lies the root of public good, and nothing is more efficacious
than this. All my endeavours have but this one object, to
" "
.pay this debt due to my people ! All men (are like) my
children., As I desire that (my) children should be safe
now and hereafter, so do I desire (this) to all men." No
sovereign ever rendered to his country a greater service than
Asoka did to India. No wonder that his name is venerated
from the Volga to Japan and from Siam to Lake Baikal " If !
the greatness of a man," as Koeppenf says, '* may be mea-

sured by the number of hearts that cherish his memory and
, by the number of lips that have uttered and still utter his
name with reverence, then surely Asoka is greater than
-Caesar or Charles the Great."
Spurning both sensuality and asceticism the Dharma
urges a healthy simplification in living, discerning that the
higher life must be rooted in hygiene, and not in hysteria.
It therefore regards the mortification of all desire, the
stultification of the will, as mere madness. Though it freely
accepts the inevitable, it does not despair but diverts the
mind from things that cannot satisfy because they cannot
-endure to aims intellectual and ethical. It is not the
severing of the ties of life that constitutes renunciation, but

the utter eradication of egoism. It is not the shaving of
the head, nor the mowing of the chin, nor the donning of
the yellow robe that constitutes bhikshuta, but it is the weed-
ing of the heart from passion and pride, from lust and greed.
* See Divyavadana.
f Religion des Buddha.
IlS THE ESSENCE OF BUDDHISM.
"
Restrained of hand, restrained of foot, restrained in speech,
the best of the self-controlled, reflective, calm, content^
"
alone, it is he that is a true bhikshu :* says the Dhamma-
pada. Still the bhikshu is no ascetic. He may not over-
eat, but he eats enough to keep himself healthy and strong.
He may not use garlands, scents, unguents, or ornaments,,
but he is clean and tidy. His yellow robes may not be fine
and charming, but they are decent and comfortable. He
may not live in a proud dwelling, but he always lives under
a roof sheltered from the weather. He may not use a high
or broad bed, but he sleeps on a soft couch. He may
abstain from dancing, singing and stage plays, but he never
cuts himself oif from society. He may live a retired life,
but he is freely accessible to men and women, with whom
he talks on religious subjects. Not being a priest he may
have no concern with births, deaths, or marriages, but he is
devoted to spreading the knowledge of the Dharma. He
may not beg his food, he may not speak of his wants to
others, but he lives on their charity not because of indolence,,
but because it is a part of the discipline that trains his mind
to humility. He struggles on the path of righteousness,
not because he hopes to obtain heavenly gifts, but because
in the fulness of gladness he will make an end of grief. He
is honoured not for his
learning or wisdom, but for the-
sanity and purity of his life, which serves as an example to
others to
"
Dismiss their ideals of wealth and grandeur betimes,
And heap up a store ot that to which may never come
Any prospect of perishing, nor danger of decay."
* The
Buddhistic books speak of five classes of bhikshus :
samjriabbikshu ; pratijnabhiks.hu; bhikshana9j!o bhikshu jjfiapti-
chaturthakarmadyapasampanno bhikshu and bhinnakle9o bhikshu
;
Of these the last is the highest, and the fourth respectable. The
rest are disreputable*
BUDDHISM AND PESSSSVHSSVS.
The World as Will and Idea, Schopen-
his principal work,
IN hauer declares :
"
If I were to take the result of my
philosophy as the standard of truth, I would be obliged to

concede to Buddhism the pre-eminence over the rest In
any case it must be a satisfaction to me to see my teaching
in such close agreement with a religion which the majority
of mankind upon the earth hold as their own." To Scho-
penhauer this avowal of a close agreement between his
philosophy and Buddhism might have been a gratification,
but for Buddhism it has certainly proved a misfortune. It
has given rise to a serious misconception about Buddhism.
The Buddhist ideal has been misjudged to be the result of
a Schopenhauerian pessimism as to the worth and promise of
life. Nothing can really be mom untrue than the identifi-
cation of Buddhism with any form of pessimism.
The keynote of Schopenhauer's philosophy is that inward
discord is the very law of human nature. Consequently man,
so long as he is conscious, must be an unhappy creature.
" "
Painless the battle of life," says Schopenhauer, cannot
be, it may not end without bloodshed, and in any case man
must mourn." On the contrary, the very aim of Buddhism
is inward harmony, the Great Peace in which one can find
"
refuge from the struggle and turmoil of life. He whose
is inward, who is tranquil and4*appy when alone
delight
"
him they call a true bhikshu :
says the Dhammap&da. Not
to despair, not to mourn is the burden of much of the
teaching of the Buddha to his disciples. When JLnanda was
mourning over Sariputra's death, the Blessed One said :
"
Ananda, often and often have I sought to bring shelter
to your mind from the misery caused by such grief as this.
There are two things alone that can separate us from father
and mother,' from brother and sister, from all those who are
most cherished by us, and those two things are distance and
death. Think not that I, though the Buddha, have not felt
all thiseven as any other of you ; was I not alone when I

was seeking wisdom in the wilderness ?
"
And yet what would I have gained by wailing and
lamenting either for myself or for others ? Would it have
brought to me any solace from my loneliness ? Would it have
been any help to those whom I had lelt ? There is nothing
that can happen to us, however terrible, however miserable,
that can justify tears and lamentations and make them
aught
but a weakness."
It isindeed true that the Buddha recognises the existence
of suffering and misery as honestly and fully as the deepest
pessimist. It is also true that he insists strongly on the
necessity of renouncing all sensuality, worldly ambitions, and
feverish*cravings, and the longing for mere life as such here
or in another world. If he condemns as worthless what men
generally consider natural and valuable, he does so because
he finds them to be defilements (acrava) which stand as
obstacles in the way of attaining perfect bliss. Worldly
ambitions arise from a cleaving to things changeable, and as
such cannot but prove datigerous. Life for its own sake is
not worth living. If mere existence satisfied us, we should
want for nothing. On the other hand, man finds delight only
when he is struggling for the satisfaction of some want.
When he has nothing to struggle for, man feels the empti-
ness of life in the form of boredom. Man's hankering for
the 'strange and unusual proves beyond doubt how much he
feels the tedium of
ordinary life. Mere quantity of life,
without quality, stands self-condemned. A life worth living
is one that is full of active
aspiration for something higher
and nobler, a life full of culture and refinement, philosophic
enthusiasm and earnest devotion to the good of others.
And of such life the Dharma can never say we have enough.
Often and often the Buddhistic books impress upon us the
necessity of such life. Here is what the Sutra offour perfec-
tions says about the life
" worthy of an aspirant after bodfa:
What is the fruit of the thought of the bodhisatva ?

Answer: Higher morality, higher perception of truth, great
love, great pity. A spirit exempt from anger ; a spirit of
compassion for the erring; a spirit which forbids falling away
from wisdom: a spirit of perseverance to the end."
BUDDHISM AND PESSIMISM. 121
" What is his rule of

duty? To attach himself with high
desire to all laws of virtue ; not to despise the ignorant ; to
be a friend to all men ; to expect no more from new births."
"
What his bliss ? The joy ofhaving seen a Buddha, of
having heard the Dharma ; of not repenting in giving ; of
having procured the good of all creatures."
"
What his health ? The sound body, the mind not drawn
to perishing things ; bringing all beings into right and equal
condition ; freedom from doubt on every point relating to
the Dharma."
"
To what should he adhere ? To meditation ; to bene-
ficence ; to compassionative love ; to the discipline of
wisdom."
"
Since consciousness, body, life, self are impermanent,
therefore, is there pefection in morality, in tranquillity, in
wisdom, in release."
The Blessed One has nowhere condemned all life, be-
cause itresults, and must inevitably result, in more pain than
bliss. No doubt all life is a struggle of some^sort, and
struggle we must to live. Were this struggle, as Christianity
teaches, the result of sin, and the misery accompanying it
a punishment from heaven, this world would be the worst
possible and we should be driven to pessimism. But the
Dharma teaches that the painfulness of this struggle arises
from our point of view. Life is so miserable, because we
struggle in the interest of self, and not in the interest of
truth and righteousness. How can he be happy who strug-
gles in life with envy, hatred, and lust, so that he himself
may be great or powerful, rich or famous ? He that is
anxious about his personal happiness must necessarily be
full of fear. He may be indifferent to the misery of his
fellow-beings, he may have his fill of the good things of
the world, but he cannot be blind to the fact that the same
end awaits us all. He alone can be truly happy who has
realised that life and death are one. He who resigns to
death that, which belongs to death will be calm and self-pos-
sessed, whatever be his fate. Man may try to console
himself with all sorts of chimeras and falsehoods^ but
experience shows how reluctant men are to die, whether

they be pessimists or devout believers in a future life in a
Ia 2 THE ESSENCE OF BUDDHISM.
happy world. Just four days before his death, Charles

a famous "
Renouvier, French philosopher, wrote: I
have no illusions regarding my condition. I know that
I am soon to die, m a week or,
perhaps, two, and yet
I have so
many things to say about our doctrine. At my
age one has no right to hope. One's days or one's hours
are numbered. I must be resigned I cannot die without
regret that I can in no way foresee what will become of my
ideas. Besides I am going before I have said my last word.
One always has to leave before terminating one's task.
This is one of the saddest of the sadnesses of life This
is not all. When one is old, very old, habituated to life, it
isvery difficult to die. I
readily believe that young people
accept the idea of death more easily than the old. When
one is beyond eighty years, he becomes cowardly and does
not wish to die, and when one knows beyond question
that death is near, a
feeling of melancholy pervades the
soul I have studied the
question in all its aspects.
I know that I am It is not the philosopher
going to die.
in me that protests. The philosopher in me does not
believe in death, it is the old man who has not the courage
to face the inevitable. However, one must be resigned."
These words illustrate how men are blindly athirst for life.
This thirst cannot be got rid of except by the complete
liberation from the illusion of self. Hence,
according to the
Dharma, what we should strive for is not life but peace, the
Great Peace of Nirvana.
If the Buddha has taught us the vanity of grief and the
selfishness of sorrow, if he has taught us to be resigned be-
fore the inevitable, he has also shown us the means of attain-
ing true happiness. The Blessed One has fully recognised
the fact that the world runs
desperately after happiness in
some form or other. But he has at the same time pointed
that happiness will not be found if it is
put directly sought,
just as one aiming at the bull's eye of a target inevitably
misses it. Nay more the Dharma teaches that life would
;
not^be wor-th living, if its goal were the mere satisfaction of

egoistic desires. If happiness in the eudoemonistic sense
were the ideal of human life, it were better to return to the
savage, if not the animal, state. Can it he denied that the
animal and the savage are more happy than the civilized
man of culture ? No doubt civilization and culture have
removed many evils and created many new comforts, but
with them also have come into existence many new previ-
ously unknown sufferings, which are becoming keener and
more intense with advancing refinement and increasing sen-
sibility. While the animal suffers from actually existing
pain, man's reason makes him multiply his afflictions by
anticipation and rumination. As Kant has said, if the spe-
cial purpose of a being endowed with reason and will were
only its self-preservation and prosperity, or, in a word, its
happiness as ordinarily understood, the creature has been
badly equipped to secure the end in view. A pig with its
instincts is perfectly happy, while a Socrates highly endow-
ed with reason is always unhappy. Accordingly, the goal
set before man by the Dharma is not happiness but perfec-
"
tion. And who have perfection ? Is it the pleasure-loving,
or the painstaking ? The right answer is The painstaking,:
not the easy-going." But he who attains perfection also

enjoys the bliss arising from the complete realization of his
"
being. In one place the Buddha says : Of those that live
happily in this world am I also one." As the Dhammap&da
says,he who attaches himself to the teaching of the Buddha
liveshappily free from i.Hments among the careworn, free
from repining among mui sick at heart, free from greed
among men overpowered by greed, free from ill-will among
the hating. He who has overcome all hindrances bright-
ens the world like the moon free from clouds, and like the
celestials feeds upon changeless bliss.
*4
Happy the Buddhist's fate
is
For his heart knows not of hate.
Haters may be all around,
Yet in him no hate is found.
'*
Happy is the Buddhist's fate
He pining makes abate.
all
Pining may seize all around,
Yet in him no piniug's found.
" the Buddhist's fate
Happy is
Him no greed will agitate
In the world may greed abound,
Yet in him no greed is found
T24 THE ESSENCE OF BUDDHISM.
"
Happily then let us live,
Joyously our service give,
Quench all pining, hate and greed :
Happy is the life we lead." Dhamm

197200.
A tree is judged by its fruit. Were Buddhism, as some

writers try to makedark and dreary creed char-
out, a
acterised by a feeling of melancholy which bemoans the
unreality of being, what should have been its effect upon the
peoples professing it ? They should be gloomy, cheerless, and
entirely apathetic to all that interests man in life. But
what isthe reality ? Has there been any people on the
face of the earth more cheerful and happy than the Buddh-
ists of Burma.
Says Mr. Scott O'Connor in The Silken
East\ "Yet of all peoples of the earth the Burmese are
probably the happiest. Most of the requisites of the modern
Utopias they already possess leisure, independence, abso-
:
lute equality, the nearest approach to a perfect distribution

of wealth ; in addition a happy temper cheerful in all
adversities. Who is there in the world who would not
wish for some at least of these things for himself ? And
many, struggling with all the problems of modern life, of
pauperism, of congestion in great cities, with social hatreds
and the deep antagonism of classes, look in vain as for an
unattainable thing for what the Burmese race, as a whole,
has attained." Much the same can be said of the Siamese
and the Japanese. There is nothing in the life of any
people professing Buddhism which can give any room
c
which they profess as a religion
for characterising the faith
of despair. How dreary, on the contrary, must be a religion
5
which makes its adherents bow down in submissive awe

before a terrible monster who revels in preying over the
weak ? True religion is not that which turns man into a cur,
but that which makes him more of a man and removes from
him the feeling of dependence. The Dharma makes man
free by raising him, through self-culture and self-control, to
the supreme heights of perfection.
Man has furthered evolution unconsciously and for per-
sonal ends, but the Dharma teaches that it is his duty to do
so deliberately and systematically for the attainment of
"
For Buddhism life is neither as pretty as rose
perfection.
pink nor as repulsive as dirty drab." It admits the plain
fact that life is not worth its own troubles, if we live merely
for the selfish enjoyment of life. It therefore places the
value of life in ideals that transcend the narrow limits of
individual existence. It aims not merely at the alleviation
of present suffering, but also the creation of conditions under
"
which no suffering can exist. As Aristotle says, the wise
man seeks after freedom from pain, not pleasure." So does
the Buddhist direct his actions to the prevention and
removal of suffering without caring for any pleasure which
may thereby be attained or promoted. Still this does not
imply the denial of the blessings of life. On the contrary,
when the Blessed One was asked to declare what he regard-
ed as the blessings of life, he did not like the pessimist say :
" Count o'er the joys thine hours have seen,

Count o'er thy days from anguish free ;
And know, whatever thou hast been,

'
Tis something better not to be."
But he replied :
Tha succouring of mother and father,

*'
The cherishing of child and wife,

The following of a peaceful calling,
This is the greatest blessing.
*'
Acts of charity, a pious life,
Aid rendered to your kin,
And actions that are blameless,
This is the greatest blessing.
" and
Self -discipline purity,
The comprehension of the four Great Truths,
And the attainment of Nirvana,
This isthe greatest blessing." Mangato
THE NOBLE EIGHTFOLD PATH.
u mwO extremes, there are," said the Blessed One in
1 firstsermon at Benares, " which he who strives after
holiness must avoid. Which two ? A life addicted to
pleasure, for enervating, vulgar, mean and worthless
it is
-J-
and a life given to self-mortification, for it is painful, vain a.nd
profitless. By avoiding both these extremes has the Tattia-
gata arrived at the Middle &\h(Madhyamapratipada\ wfoich
leads to insight, to
wisdom, to knowledge, to peace, to
Nirvana. But which 4s this Middle Path? It is the Noble
Eightfold Path."
No man can truly call himself a Buddhist, if he has not
entered the Noble Eightfold Path. Mere study and investi-
gation of the teachings of the Buddha do not qualify one to be
a Buddhist, if he is not at the same time pursuing the Eigiit-
fold Path. The Eightfold Path represents the morality of
Buddhism, and in Buddhism the moral life is no mere adjunct
but its very core and essence. He who has merely under-
stood the Dharma but has not shaped his life and thouglit
in accordance with its spirit is like one who having read sa-
book on cookery imagines that he has eaten the sweets des-
cribed in the book.
Straight and broad indeed is the noble path that leads
to
blessedness, but no one can traverse it unless he is fully
equipped with the eight essentials. The torch of right belief
(samyak drishti] must Eight aspiration (s
light his way.
yak samlcalpa) must be Right speech (samyak &
his guide.
must form his dwelling place on the road. Right action
yak karma) must be his erect gait, and right living
yak ajlva) must form his refreshments on the road.
effort (samyak vyayama) must be his steps, right thought
{samyak smriti) his breath, and right tanquillity (samytzte

sam&dhi) his sleeping couch.*
The real history of the development of man consists In
THE NOBLE hlGHTfrOLD PATH.
the arts
the history of his beliefs. History, whether it be of
of always in-
or of the sciences, or of society, or religion,
volves an account of man's" "beliefs and their growth.
Men s
doings are largely a reflection of their beliefs. Consequently,
all superstitious customs and practices are
the result of an
b eliets
irrational state of mind issuing logically from wrong ;
belief should form the first
it is therefore natural that right
the noble path of
.equipment for the pilgrimage on
purity.
and the intellectual
Again the spring of all action is motive, belief can
stimulus to motive is belief. Hence only right
lead man to right action. .
f
,
Animistic and metaphysical beliefs have been the

fruitful
for religion
sources of religious error. The right starting point
fact ot me
can be nothing else than the universally recognised
-existence of sorrow and suffering, from which every religion
The of the
proposes to save mankind. right comprehension
the illusion of a permanent
existence of misery and its cause,
will enable one to find easily the
means of removing
self,
the on a super-
it. But the belief in a soul or dependence
which
can lead to error
natural being for one's salvation only
from
would stultify one's efforts towards emancipation
Itsthe possession of
thenght ^^ST
the educated from the uneducated, the thoughtful
beliefs
from the
in tour different
unreflecting. People come by their
Some merely take refuge in the calm

"***""
of
ways. and look with
that their view alone is the right one,
faith Ihese
pity, contempt, or
even horror on all other views.
its head
ncnof the ostrich that buries
tenacity are like fied
in the sand as danger approaches
that there is no danger.
.forms the expeditious
More
means
and then fed'
of produ ang a ge
But this method, though lightly tolerated by

^. m
-the
^
1 victims 'to the,, hope, and
result. Only when one scrutinises one's inclinations and

wishes, and care? more for the validity of one's reasoning
than for its agreeiableness, would it be possible to find the
truth. It is one of the glories of Buddhism that it appeals
to reason and science, and not to blind faith and authority,
Only he who has set aside vain hopes and wishes can per-
ceive that the power with which he combats suffering and
sorrow is natural and not supernatural. Only the sceptre
of reason and science can safeguard to all the most cherish-
ed opportunities for right action, right thought, and right
peace.
When an earnest intelligent man has gained right views
concerning the existence of misery, its cause and its cessa-
tion, how could he find satisfaction in pleasure-seeking?
He has found that to seek pleasure is to multiply pain.
When one has begun to see things as they are, how could
he be swayed by motives of dollars and cents, or of mere
personal interest ? When one has perceived that there is the
infinite to traverse and the perfect to attain, how can he
find happiness in repose ? His mind will always be directed
towards the attainment of bodhL His aspiration will be to
free his mind from doubts and contradictions as to the pos-
sibility of reaching the goal; to be paying homage to the
Blessed One by investigating his Dharma and disciplining
himself in accordance with its teaching ; to abandon the
idea of separateness ; and to deliver himself and all beings
drowned in the sea of misery by the employment of the
various expedients which lead to the haven of the Great
" What "
Peace. O
then, is
friend, ?
right aspiration thesays
Sacchambhanga "It is the longing for renunciation ; the
:
hope to live in love with all ; the aspiration after true huma-
nity." With the firm resolve to attain bodhi the aspirant
must enter on the prescribed course of self-culture and self-
control.
Aspiratioiis and resolutions will be of little avail, if they
are not followed by practices which can secure the end
in view. The inner life of the individual will become
strengthened only when it energises into the external world
as activity. Consequently right aspirations must find ob-
THE NOBLE EIGHTFOLD PATH. -129,
" To abstain from

living. falsehood, to abstain from back-
biting, to abstain from harsh language, and to abstain froift
frivolous talk is called ri^ht speech." The words of one
who aspires to the higher life must be kind, open, truthful,
unequivocal encouraging to others and helpful in improv-
;
ing them ; and free from vanity and bitterness of feeling.

He must not " gossip about great people " he must not
;
speak at all about "meats, drinks, clothes, perfumes, couches,

equipages, women, warriors, demigods, fortune-telling,
hidden treasures, ghost stories,nor about empty tales con-
cerning things that are not." Whatever he speaks he must
speak kindly and with a pure thought.
Hand-in-hand with the elimination of selfishness from
one's speech must proceed the purification of one's acts
from all egotistic taint. " Atmabha,va,n tatha bhog&n sarva-
travagatam sitbham nirajbekshastyaj&m yesha sarva-
satvartha siddhaye\ give up all my pleasures and enjoy-
ments for the good and benefit of all beings." So says the
Bodhuharyavata.ta. The aim of right action is not one's
own happiness which may result from it. Right action con-
sists in the avoidance of all that is subversive of the
higher
life and in the doing of all that is good and noble. Pro-
gress in the higher life cannot be effected by means of ritu-
als, sacrifices, prayers and incantations, and these are there-
fore, forbidden. But real merit (punyam) is acquired by the
"
practice of morality (fila) and charity (dana). Not super-
stitious rites," says Asoka in his edicts,
" but
kindness to
servants and underlings, respect to those deserving of res-
pect, self-control coupled with kindness in dealing with
living creatures these and virtuous deeds of like nature
;
are verily the rites that ought everywhere to be performed."

The practice of morality (cj/or) consists in the observance
of all moral precepts ; in feeling fear, shame and remorse at
the smallest violation of any of them ; in not giving room
for blame or disgust ; in practising those deeds which lead to
moderation and contentment, and in endeavouring to induce
all human beings to abandon evil and practise virtue.
He alone truly practises morality, who desists from evil-doing
when the best opportunities present themselves for
doing
evil. In Buddhism the moral life is of fundamental impor-
tance. Of all the fldramtias, the excellences which form

the means of arriving at Nirvana, the ftla paramita is the
foundation. Some of the other paramitas may in some
respects be higher than fila, but they may be dispensed
with, if necessary, for the sake of fila, as the latter, owing
to its being the basis of good acts, can on no account be
neglected.
While morality is in some respects passive, charity is
always active. Charity implies much more than the mere
observance of certain rules, such as those of ahimsa and
adattad&na. It implies not only some amount of self-sacri-
fice, but also the feeling of gladness arising from helping
those in need of help. How charity is to be practised is
clearly inculcated in the Dharma. When people ask one
for something, one ought, as far as one's means permit, to <
"
supply ungrudgingly and make them rejoice in it.
it The
giving of alms is a blessing to him who receives as well as to
him who gives but the receiver is inferior to the giver."
;
If one finds people threatened with danger, one ought

to try every means of rescuing them and impart to them a
feeling of fearlessness. As far as one is acquainted with the
Dharma, one ought to instruct others in it, for the gift of the
"
Dharma, the Truth, exceeds all other gifts. There is no
such charity," says one of Asoka's edicts, " as the charitable
gift of Dharma, no such friendship as the friendship in
Dharma, no such distribution as the distribution of Dharma,
no such kinship as kinship in Dharma." The bodhisattva is
expected to be not only a donor but also one compassionate
and forgiving. " Loving and compassionate," said the
Blessed One to Anathapindika, the supporter of the
"
orphans, he gives with reverence and banishes all hatred,
envy and anger."
In performing acts of charity one's aim ought not to be
either fame or any other advantage in this or another
world. No doubt one thinks of benefiting others, but
one's mind is set wholly on the attainment of Nirvana.
Even when there may be no one to profit by his acts, his
disposition ought to be charitable. As the Bodkicharycwa-
tara says, " by the danaparamiM we understand the dis-
position to live for the good and benefit of all beings."
THE NOBLE EIGHTFOLD PATH. 131
It is the attitude of mind that measures the merit of a

charitable act. A legend tells us that in Pushpapura there
was the begging bowl of the Buddha, which would become
full when the poor put ir a single flower, but rarely showed
signs of being filled when the rich put in thousands. Many

of the J&taka stories are also intended to illustrate the same
point. These stories are not meant to be understood literally.
They merely emphasise the ideal of charity. Though in them
we often come across self-destruction, it must be remembered
that the Dharma does not regard self-destruction as right,
As the Bodhicharya,vata>ra says, " this body that can do
righteous deeds ought not be made to suffer for petty things
even in the interest of others. How could it then serve to
realise the hopes of all beings ? Life should not be aban-
doned in an impure disposition of pity, but when the body
can no longer be serviceable to others, it is time to abandon
life in a spirit of pure disinterestedness, as then there can be
'
no degradation attaching to it.

7
He whose end is another

world regards this as comparatively worthless or immoral.
life
Hence there is for him no limit whatever to the destruction
or diminution of personal existence. But it is different with
the Buddhist, For him birth as a human being is the highest
of all births, as in it alone he can succeed in the struggle
against ignorance, lust and hatred.
The logical outcome of right action is right living. No
aspirant for the higher life can be without occupation. Mere
going about bowing and scraping to patrons cannot inspire
self-confidence and courage, or self-respect and dignity.
Every one must take upon himself some duties that will
exercise his abilities, and make himself useful to his fellow-
men. But the occupation followed should bring no hurt or
danger to any living being. Such occupations, as divination
by dreams, prognostication of good or evil by omens, indul-
ging in prophecies, discovering magical virtue in gerns, boast-
ing of supernatural powers, pretending to perform miracles
and wonders, the employment of spells and supplications,
which involve lying and deceit, are unworthy of the seeker
after the higher life. Similarly he finds his way to all trades
blocked with abuses. As a well-known writer says, "the ways
of trade are grown selfish to the borders of theft and supple
*3 2 THE ESSENCE OF BUDDHISM.
" The
to the borders of fraud." general system of our trade-
is a system of selfishness ;
not dictated by the high senti-
is
ments of human nature ; is not measured by the exact law of
reciprocity, much less by the sentiments of love and heroism,
but is a system of distrust, of concealment, of superior keen-
ness, not of giving but of taking advantage." All the lucra-
tive professions are equally unsuited, for each has its own
" Each
wrongs. finds a tender and very intelligent conscience
a disqualification for success. Each requires of the practi-
tioner a certain shutting of the eyes, a certain dapperness, and
compliance, an acceptance of customs, a sequestration from
the sentiments of generosity and love, a compromise of
private opinion arid lofty integrity. Nay, the evil custom
reaches into the whole institution of property, until our laws
which establish it and protect it seem not to be the issue
of love and reason, but of selfishness." Further, the moral
worth of a profession depends upon what it can do for the
needs of mankind and on what it can also do for the worker
in the profession by reason of the moral influence it exerts.
No wonder, therefore, that the Blessed One found it neces-
sary to lead the life of a preacher of Truth !
The goal of the path of purity being nothing less than the
destruction of all sorrows (klefa) and the removal of all per-
turbing causes (avarana), mere change in external life and
conduct cannot be productive of much benefit unless coup-
led with a thorough cleansing of the mind. This subjective
purification is to be effected by right effort, right thought,
and right tranquillity of mind. Right effort consists in
practising what are called the samyakprahanas (sammappa-
dana in Pali), that is to say, in heroically mastering the pas-
sions so as to prevent bad qualities from arising ; in suppres-
sing sinful thoughts so as to put away bad qualities that
have arisen ;
in producing goodness not previously existing;
and in increasing the goodness which already exists by fixed
attention and application. The chief aim of right effort is
to cultivate a highly developed will as such, namely, the
"
capacity of control Mature will," says Professor Sully,
"implies the inhibition of certain nerve centres by others...
a repression of action when conflicting motives arise. ..the
maintaining of a definitive purpose beyond the movement
and the persistent concentration of mind on this." Thus the

Blessed One recommends the novice who is obsessed by
some haunting idea of an undesirable character to try five
methods in succession for expelling it. " (i) Attend to
some good idea ; (2) face the danger of the consequences of
letting the bad idea develop into action ; (3) become inatten-
tive to the bad idea ; (4) analyse its antecedents, and so
paralyse the sequent impulse ; (5) coerce the mind with the
.aid of bodily tension." These ought not to be confounded
with any ascetic practices involving self-mortification. The
method of pure asceticism is explicitly and deliberately
rejected by the Blessed One. In the Indriyabh&vanasutta
the Buddha asks a pupil of Parasarlya, a Brahman ascetic,
how his master teaches the cultivation of the faculties of
sense. The answer is that with the eye he sees no object
and with the ear he hears no sound. On that system, re-
joins the Blessed One, those who have their senses best
cultivated would be the blind and the deaf. Finding the
youth unable to reply, the Master explains to Ananda the
exact nature of the supreme sense-culture of the Noble Path.
In this noble discipline the novice is taught to discriminate
every sense-consciousness, whether it be pleasant or painful,
and appraise it psychologically as a mode of feeling, as
something that is changeable, and then view it ethically as
inferior to disinterestedness (upeksha) which is the attitude
of mind he is seeking to acquire or maintain. In this way
the attitude of the mind towards sense impressions becomes
cognitive and analytic of them as such. And the intellect
then dictates by its regulative power how and how much
hall really be enjoyed.*
It isonly by the putting forth of effort and by persistence
that one acquires self-control. As the Bodicharyavat&ra
u
says, virye bodhir yata sthita, nahiviryam vina puny am"
Without strenuous effort there can be no bodhi ; without
strenuous effort there can be no merit. Without self-control
and forbearance it is impossible to cleanse one's mind and
develop holiness. Moral advice may be very helpful, moral
convictions may direct one's will, but the vigour and per-
* The Will in Buddhism.

Mrs. . F. Rhys Davids :
1 34 THE ESSENCE OF BUDDHISM
sistency with which one's will acts depends more on habit.

It is therefore
absolutely necessary to train the will, not by
directing it by mere advice or reasonable suggestion, but by
suitably changing the environment and regulating the
motives.
The Dharma does not treat the will as an entity or faculty
which isdetermined by nothing but itself. As the Bodfc
"
chary&vatara says, sarvam tat pratyaya balat svatantrantu
na vidyate nothing comes into existence of itself." Volition
is a state of consciousness
resulting from the more or less
complex co-ordination of a number of states, psychical and
physiological, which all united express themselves by an
action or an inhibition. The chief factor in the co-ordination
is
the_ character,
an extremely complex product formed by
heredity, prenatal and postnatal physiological conditions,,
education and experience. Only a part of this psychological
activity enters into consciousness in the form of a delibera-
tion. The acts and movements which follow the deliberation
result directly from the tendencies and
feelings, images and
ideas, which have become co-ordinated in the form of a
choice. Choice is, therefore, not the cause of any
thing, but
is itself an effect. To suppose that choice is without cause
would be to admit that the unaccountable and inconsistent
actions of the insane form the normal type and standard of
comparison. Besides, if choice were uncaused, every choice
ought to lead to happiness. No one would of himself
choose something miserable. As the Bodhichary&vat&ra-
"
says, yaditu svecckaya siddhiki sarvesham eva dehinam na
bhavet kasya chit dukkham na dukkham kaschid icchati if
everything could be as one willed, there should be no
misery at all in the world." Free will has, therefore, no
existence except in the imagination of the theologian and
the metaphysician. Were one's will free, it would not be
possible to change one's character by education. But ex-
perience teaches that a man's character is composed of
various qualities, and is changeable
by certain lines of effort.
Just because man's will obeys motives and is dependent on
causes, he can be made to transform himself by changing
^
the environment of his activities and

by thoughtfully regulat
ing the motives of his will.
A
will trained in the right direction implies a necessary
preparation of the heart by efforts of right desire (bh&van&).

A wish, which is attainable, is an act of will begun, and
when it is strengthened, it makes the act of will complete.
By the asubhabhavanu one creates in himself a disgust for all
that is
corrupt by reflecting on its evil consequences. This
gives the necessary strength and courage to practise the
other bhavanas. In the maitri bh&van& one so adjusts his
heart that he longs for the weal and welfare of all beings in-
cluding the happiness even of his enemies. Maitri^ as Emil
Burnouf says, is nothing less than universal love. No one
can cultivate maitri^ unless his heart has been completely
purified of all sensuality (r&ga) and malevolence (dves/ia)*
All means of acquiring religious merit, says the Itivuttaka^
have not six tenths of the value of maitri, the purification
of the heart. The might of maitri is beyond all measure.
It alone earn confer all
possible benefits. There is no good
of life which is not a shade flung from maitri. In the
karunabfmvana, one thinks of all beings in distress, vividly
representing in his imagination their sorrows and anxieties
so as to arouse for them a deep compassion in his heart. In
the mitditabh&vana one desires the prosperity of others and
rejoices in their welfare and joy. Even under the most
trying circumstances, even when the greatest mishaps may
occur, one ought never to give up mudita, for it is the one
great source of perennial consolation. When mudita blooms,
it manifests itself as a rage to suffer for mankind. In the
upekskabhavawa the aspirant, freed from pride and selfish-
ness, rises above all ideas of power and oppression, wealth
and want, fame and contempt, youth and age, beauty and
ugliness, disease and health, and views with disinterested
calmness and equanimity whatever may happen to him,
As one, in suffering a)l, that suffers nothing ;
A man that fortune's buffett* and rewards

Hast ta'en with equal thanks."
It is only by efforts of this kind that man can

f acquire the
capacity of determining himself in accordance with the laws
of the good, instead of being the mere victim of external cir-
cumstances. Thus alone will he be able to annihilate all his
evil dispositions and perturbations to get rid of all idea of
;
J3 THE ESSENCE OF BUDDHISM.
separateness and difference ; to fill his mind with thoughts

of universal
compassion, friendliness and benevolence and ;
attain the sublime freedom characteristic Qibodhi* In this

atmosphere of true freedom he will work for the benefit of
all
beings with indefatigable zeal without the least thought of
indolence,for, as the Dharmasamgiti says, the bodhisattva has
no other concern than securing the happiness of all beings.
By right effort the will is trained and controlled. But, as
there can be no isolated feeling, willing, or thinking, indepen-
dent of one another, right effort must be coupled with right
thought (smriti). The mind must therefore be guided in
the right direction. It is the mind that creates fears and
sorrows, that develops good and bad karma. As the Blessed
One has said, all penances and austerities will be of no
avail even when practised for an extraordinarily long time,
if the mind is not directed towards the right object. Chitta-
dhino dharma dharm&dhino bodhihi. On the mind depends
the practice of dharma, and on the practice of dharma
depends the attainment of bodhL "The mind is the
origin of all that is ; the mind is the master ; the mind is
the cause. If in the mind there are evil thoughts, then the
words are evil, the deeds are evil, and the sorrow which
results from sin follows that man as the chariot wheel
follows him who drags it. The mind is the origin of all
that is ; it is the mind that commands, it is the mind that
contrives. If in the mind there are good thoughts, then the
words are good and the deeds good, and the happiness
which results from such conduct follows that man, as the
shadow accompanies the substance. It is the mind that
makes its own dwelling place ; the mind reflecting on evil
ways courts its own misery. It is the mind that creates its
own sorrow. Not a father, not a mother can do so much ;
if only the
thoughts be directed to that which is right, then
happiness must necessarily follow. The wise man, who
restrains his six appetites and guards his thoughts, shall
certainly conquer in his struggle with evil, and free himself
from all misery."
" Mind the master-power that moulds and makes,
is
And man is mind, and evermore he takes
The tool of thought, and, shaping what he wills,
37
Brings forth a thousand joys, a thousand ills :
He thinks in secret, and it come*

to pass ;
Environment is but his looking glass."
Hence, the mind must be guarded (mm being affected by bad

thoughts. Man must always practise right thought He must
know what ought to be avoided and what ought to be done.
He must always be mindful as to how his body and mind are
engaged. The man devoid of thought is like an invalid
incapable of doing work. The exercise of right thought can
be possible only when one possesses intellectual insight
and wisdom (pragncL). " Wisdom," says Buddhagosha in
" is
his Visuddhi-magga, manifold and various, and an
answer that attempted to be exhaustive would both fail of
its purpose and tend to still greater confusion. Therefore,
we will confine ourselves to the meaning here intended,
wisdom is knowledge consisting in insight and conjoined
with meritorious thoughts." By wisdom is meant an adequate
understanding of the law of cause and effect of the real ;
nature of body (kaya* and mind (chittd) of pleasure and

\
pain (vedana) ; and of the true relations (yatJ&bJiMtam) of

allthings (dharma) in the universe.* Wisdom will lead the
bodhisattva to perceive that all things come into existence
by a combination of various circumstances (hetupratyaya) ;
that all things are subject to change (anitya) ; that there is
neither a personal ego soul (atman ) nor an unconditioned
unknowable substrate in things (ding an sick, brahmam^ or
paramatman) ; and that through their ignorance of the
true nature of things (avidya) all beings are experiencing
mental and physical sufferings in numberless ways. This
knowledge will awaken in the bodhisattva the deepest com-
passion for all suffering beings and impel him to work with
dauntless energy for their salvation.
It is a glory of Buddhism that it makes intellectual
enlightenment an essential condition of salvation. In

Buddhism morality and intellectual enlightenment are in-
separable from one another. While morality forms the
basis of the higher life, knowledge and wisdom complete it.
* called the x
Kut/ff, chltta, vedaou* and tllnimia are
tlvlna* (satipattana in Pali).
Without a perfect understanding of the law of causality and

transformation (pratltyasamutpada)^ no one can aspire to
attain bodhi^ however moral he may be. No one can even
be said to be truly moral, if he does not possess the neces-
sary insight and knowledge. In this respect Buddhism
differs from all other religions. All monotheistic religions
start with certain assumptions, and when these assumptions
are contradicted by the growth of knowledge, they bewail
"
that he that increaseth knowledge increaseth sorrow."
But Buddhism starts with no assumptions. It stands on
the firm rock of facts, and can therefore never shun the dry
light of knowledge. Some have attempted to place the
advaita form of Vedanta on the same level with the Dharma,
as in the advaita religion the chief means of salvation
is what is called
gnanam. But the gnanam of the Vedantin
is
entirely different from what the Buddhist understands
by fragna. Pragna means ratiocination based on obser-
vation and experience, and as such has nothing to do
with intuition or what is called superconsciousness. On the
other hand, " the adherent of Brahmarh defines the nature of
the cause and so on, on the basis of scripture, and is, there-
fore, not obliged to render his tenets throughout conformable
to observation," It is only on the authority of the Veda
that B rah mam is taken as the cause of the origin of the
world. In his System des Vedanta Dr. Deussen specially
emphasises the fact, that the so-called gnanam (metaphy-
sische Erkenntnzss) of the Vedantin is not different from the
faith (glaube) of the Christian.
Though knowledge and insight are of the highest value,

yet they must be prevented from leading to a fluctuating
mood of mind. Hence, side by side with/ragwa, the aspir-
ant for bodhi must also practise dhyana to attain tranquil-
lity. Right peace (samadM^ qatnata) alone will bring to a
standstill allmental states 'which produce frivolous sophis-
tries. Dkydna, as understood in Buddhism, is the contem-
plation of the facts of life from the highest point of view,
and as such plays an impprtant part. The Dharma dis-
cards prayer as a means! of attaining salvation. How
can the -law of cause and effect be influenced by the suppli-
cations of defaulters? Thje consequences of a fault can
only he removed by due repentance and reparation inspired,

not by the selfish fear of
punishment, but by the love of
truth and But contemplation, under the
righteousness.
necessary moral conditions, coupled with sufficient know
ledge for directing it to profit, will enable one to know him-
self better, to examine his conscience more
minutely, and to
illuminate his mind. Dhy&na comprises four stages a stage* :
of gladness and
joy born of seclusion accompanied by in-
vestigation and reflection a state of elation and internal
;
calm without
reasoning, consequent on investigation and
reflection the total absence of all
;
passion and prejudice ;
and, lastly, a state of self-possession and complete tranquil-

lity. JDhy&na is therefore a discipline of the mind which
leads finally to a state in which the mind is flooded
by an
illumination which reveals the universe in a new aspect
absolutely free from all traces of interest, affection, 01
passion.
Dhyana, as practised by the Buddhist, is not losing con-
sciousness. It is, on the other hand, a self-possessed pur-
posive eradication of egotism with a view to investigate all
things dispassionately. It is a strenuous endeavour to bring
the mind into perfect harmony with all that is
righteous. Sarva
dharma sukhakranto nama samMhi. Dhyana has, therefore,
nothing in common with ecstasy or trance, which we find
so largely associated with religious mysticism. "No member
of our community/' says the Blessed One, "
may ever arro-
gate to himself extraordinary gifts or supernatural perfection,
through vainglory give himself out to be a holy man such, ;
for instance, as to withdraw into

solitary places on pretence
of enjoying ecstasies and afterwards presume to teach others
the way to uncommon spiritual attainments. Sooner
may
the lofty palm-tree that has been cut down become green
again, than an elect guilty of such pride be restored to his
holy station. Take care for yourself that you do not give-
way to such an excess." Dreams and ecstasies, visions and
trances, which are the very proof of holiness in other religions,
are vain and foolish imaginings to the Buddhist.
The Buddhist dhyana, sometimes called anitttarayoga,
should not be confounded with the Brahmanical yoga. The
latter is predominantly physical and hypnotic the former,.
;
though it may have its physical and hygienic side,* is

predominantly intellectual and ethical, its chief purpose being
to understand the true nature of consciousness and therefore
of man. Thcyogin par excellence in Buddhism is the gener-
ous bodisattva who practises the six p&ramitas. While
the Bnhman yogi endeavours, to become absorbed in the
universal Brahmam^ the bodhisattva attempts to realise by
contemplation the self-devoid character of all things (sarua-
dharnia anupalambha pmyatd). Sunyata karunayor abhin-
nam bodhichittam. The mentality corresponding to bodhi
is
inseparable from universal compassion and the negation of
a self. In his Mahayana sraddhotpada sutra Asvaghosha
specially warns the aspirant for bodhi against confounding
the samadhi of the Buddhists with that of the tirthakas,
the heretics. All samadhis practised by the heretics are
"
described as being invariably the production of the
egoistic conception and desire and self-assumption." And
we may add that the most intense and so-called divine
raptures are the results of the unconscious activity of at
least some of the organs of the sexual life.
The practice of dhya.na uncoupled with pragna cannot be
productive of any good, but when the two go hand in hand,
the mind is freed not only from disquietude by the removal
of all inconsistencies, but also from atmamoha, the lust of self,
which is the mother of all egoism. The destruction of egoism
enables the bodhisattva to get rid of all sorrows and all obsta-
cles to progress, to acquire self-control and fortitude, to feel
compassion for all beings and to rejoice in doing good acts.
It is no wonder that the Buddhist dhyana has been able to
produce such remarkable results as we observe in the modern

Japanese. Says Mr. Okakura Yoshisaburo in his Japanese
Spirit; "The self-control that enables us not to betray our
inner feeling through a change in our expression, the measured
steps with which we are taught to walk into the hideous jaws
* He who would seek perfection must carefully observe all

hygienic conditions. The rule* of diet, the habit of deep breathing,
and fret-h air at all times, the wearing of proper clothing that does
not impede the free passage of air over the body, the habit of
frequent bathing, regular re.*t, and a sufficient amount, of exercise
all are essential.
of death in short, all those qualities which make a present

Japanese of truly Japanese type look strange, if not queer,
to your (/..,
European) eyes, are in a most marked degree
a product of that direct or indirect Influence on our past
mentality which was exercised by the Buddhist doctrine of
Dhyo.na as taught by the Zen priests."
In the way of those who traverse the Noble Path lie the
ten impediments (samyojana) which must be overcome.
The foremost among these is the delusion of a permanent
self (satkayad-rishti). To one who considers himself a per-
manent immutable being, and does not realise that he is
only a unity originating from an aggregation of skandhas,
whose present condition has been determined by causes
working in the past, and whose future will be determined
by causes at work in the present, any progress in the
direction of emancipation and enlightenment is impossible.
But when once a man has realised that there is no perma-
nent ego (atman) which can gain an eternal paradise
beyond the grave, the temptation is not far to run to the
sensualist's extreme of " let us eat and drink, for to-morrow
1
we die.' Hence, it is necessary to have faith in the pos-

sibility of attaining perfection. Pyrrhonism (yichikichcha)
is therefore the next obstacle in the path of the neophyte.
With its shibboleths of Ignorabimus and Unknowable,
phyrrhonism denies all possibility of solving the problem
of existence, and thus becomes a mental and moral malady
which can only stultify all endeavour towards progress.
Scepticism is often nothing moie than a cloak in which
ignorance masquerades. Scepticism cannot regenerate
men it can only kill but not give life. Only faith in a
;
new ideal will impel men to move forward in search of a

new life.
The third obstacle is the belief in the efficacy of purifica-
tory ceremonies and rites (cilavrata paramarsha). Rites
and outward observances are mere sham supports, and
can afford no emancipation from misery, even when there
is the right spirit within. People who are punctilious
in the observance of rites and ceremonies are not free
from the khcas of lust, hatred and ignorance. If bathing in
the Ganges could confer merit, then the fishermen should
indeed be the most meritorious, not to speak of the fishes

and other animals, which are day and night swimming in its
waters. The conquest of these three obstacles forms the
first stage
(srotapanna) of the Noble Path, whose fruit, as the
"
Dhammapada says, is better than universal empire in this
world, better than going to heaven, better than lordship
over all worlds."
Success in the first stage is no guarantee of no lapse back
-into the old
ways. The man who has overcome the delusion
'
of self, doubt and ritualism has to a large extent rectified

himself, but not till he has broken the next two fetters of
sensuality (kama) and malevolence (pratigha) are his chances
of falling back reduced to a minimum. When he has overcome
these two impediments to a great extent, he attains to the
second stage and becomes sakridag&mm. Only when all
sensuality and malevolence are destroyed, there can no
longer arise in his heart the least love of self or ill-feeling
towards others, and then he becomes anagamin. But he is
not yet free from all error. He has still to overcome the
remaining impediments. He has to destroy all craving
(r&ga) for material (rupa) and immaterial (arupa) pleasures
in this world or another world'; he must overcome pride
(mana), self-righteousness (oiiddatyd), and the ignorance of
sthe true nature of things (amdya). When he has burst all
-these fetters and freely traversed the Noble Path, risen all
things appear to him in their true relations. Having no evil
desires, he cherishes right desires for himself, and feels tender
.and disinterested love for all beings. Having traversed the
path he reaches the goal ; he becomes perfect, an arhat^
.and attains the blessedness of Nirvana. He who has
attained supreme enlightenment no longer looks upon the
world (prapancha) with contempt, but sees that it is the land
of bliss, where pervades the serene light of bodhi.
It is an accusation often made against Buddhism that, by
placing the goal of life in the attainment of perfection through

enlightenment, it tends to make the cultivation of the intellec-
tual powers of greater importance than the acquirement of
the ethical virtues. To one who has carefully considered
the various qualifications needed for the pilgrimage on the
path of purity nothing can be more baseless and absurd than
this charge. Such a charge might hold good against the

Vedanta, but not against the Dhartna. In the Vedanta the
-perfected sage is subject to no moral law. Anandagiri tells
us that Saukara drank toddy and projected his soul into the
corpse of a king to learn the erotic arts. We are told in the
Bh&gavatapur&na that the transgressions of virtue observed
in such superior beings as Krishna must not be regarded as
faults, for they can have no moral restraints. On the other
hand in Buddhism obedience to the laws of morality is the
primary condition that must be fulfilled before the mind can
become the fit receptacle of truth. The Bodkicharywvat<ira
"
says The paramtt&s of dana, cUa, ksha,nti^ vlrya^ pragnft
:
and dkyana are in the ascending order of importance, so that

one may neglect the lower paramit&s for the higher ; but for
the sake of fifa one- may even forego the higher, as flla forms
the foundation of all good acts." In ultimate analysis the
bodfachitta,) the cast of mind of the man who has attained
bodhi, resolves itself into two essential virtues, which are
identical in aim, and whose acquisition forms the double duty
of the bodhisattva. These virtues are pragnaparamita, know-
ledge and insight, and {HapaLramtta, morality. All the other
paramitas proceed from these two as their sources. At the
commencement the one is complementary to the other, but
in the last stage the two become identical. Till their unifica-
tion morality is a means to attain enlightenment, but morality
alone does not constitute enlightenment. To lead the higher
life intellectual illumination is absolutely necessary, but it
cannot be obtained except by a previous discipline in charity,
morality, and forbearance. The acquisition of wisdom
(gnana sambha.ro.) necessarily presupposes the presence of
compassion, devotion, and morality (punya sambkara). The
Blessed One has said :
"
Virtue is the base on which the man who is wise,
Can train his mind and make his wisdom grow.
Thus shall the strenuous bhikshu undeceived,
Unravel the tangled skein of life."
" This
is the base like great earth to man
And this is the root of all increase in goodness,
The starting point of all the Buddha's teaching
Virtue, to wit, on which true bliss depends."
THE RIDDLE OF THE WORLD.
**
All things are born
\Z'A11MAJAM' loka michitryam"
JH. of activities. Everything is in a state of continual
"
transformation. Na cha nirodhosti na cka bhwvosti sar-
vada ; aj&tam aniruddham cha tasmad sarvam idam jagat"
There is neither creation nor destruction ; there is neither
"
beginning nor end. Vich&rena nasti kim chid ahetutah"
Yet nothing happens without cause and reason. .
Every change is determined by a number of condi-

tions. The most striking of these conditions is ordi-
narily called its cause, and the change itself is said to be the
eflect of that cause. Strictly speaking the cause (pratyaya)
of any change is the totality of all the conditions needed for
its occurrence. That in the cause which makes the effect
possible is spoken of as the reason (hetu) of the change.
When a seed changes into a plant, that in the seed
which makes it become a plant of a particular kind is the
reason of the change, while the totality of conditions, such
as the soil, water, light, air, space, needed for its germination-
and growth, constitutes the cause. Similarly sentiency,.
the germ of consciousness (vignana bijam\ is the reason
for the development of individuality (nama rupa\ while
the union of parents, the womb of the mother, the poten-
derived from parents, vegetative and animal activities r
tialities
and the environment constitute the causes that produce a
particular individuality.
No change occurs by itself. Every change stands in the
relation of cause to some other change, and in the relation
of an effect to a third change. All changes in the world
depend more or less upon one another. This causal nexus r
which is found everywhere in experience, is called in the
Dharma by the technical name of praiitya samutp&da. A
correct understanding of this dependent origination, of the
conditioned nature of all existence which has neither begin-
ning nor end, is of the greatest importance in Buddhism-
*'
Pratltya samutp^dam pacyanti te dharmam pagyanti ; yo
THE RIDDLE OF THE WORLD. 145.
dharmam pa$yati sa buddham pa$yati" He who has under-

stood the chain of causation has understood the inner mean-
ing of the Dharma, and he that has grasped the Dharma
has perceived the essence of Buddhahood.
If every change has a cause, and that cause
again a cause,
is there then no ultimate
unchangeable or first cause ? Re-
"
plies the Blessed One in Samyuttaka Nikayo : If a man
should gather all the grasses and herbs, twigs and leaves of
this vast continent of India, and
arrange them in heaps,
saying This is my mother, this is the mother of my mother,
:
and so on, there would be no end seen to the mother of

mother of this man, even though 'he might reach the end of
all the grasses and herbs,
twigs and leaves of this continent
of India. What is the reason of this ? Without beginning
and end is
(samsaro)" There can be no-
this world-process
first cause.In experience we find no absolute beginning.
We come across no change instituting a series of changes,
which has not itself been preceded by some other
change.
The question of cause never even arises except where there
is
change, and the cause demanded is always another change.
Hence, it is meaningless to speak of a first cause. Science
knows nothing of first causes. There is no branch of rational
investigation from which they can be inferred. Wherever
we find the existence of a first cause asserted, we find we
have reached a temporary limit to knowledge, or that we are
inferring something outside the limits of sense experience,,
where knowledge and inference are meaningless. As Prof.
A. Riehl says in his Philophische Kritid'smus^ " a first cause
with which as a creative act the series of changes should have
begun originally, would be an uncaused change. The necessity
of conceiving every change as effect which has its cause in a
preceding change makes such an uncaused change absolutely
unthinkable."
Is there then no I'svara ? In a conversation with Anatha-
"
pindika the Blessed One argued the matter as follows. If
the world had been made by I'svara, there should be no
change
nor destruction, there should be no such a thing as sorrow or
calamity, as right or wrong, as all things, pure and impure,
must come from him. If sorrow and joy, love and hate
which spring up in all conscious beings, be the work of
[46 THE ESSENCE OF BUDDHISM.
['svara, he himself must be capable of sorrow and joy, love

ind hatred, and if he has these, how can he be said to be
>erfect ? If I' svara be the maker, and if all beings have to
submit silently to their maker's power, what would be the
itility of practising virtue
? The doing of right or wrong
pould be the same, as all deeds are his making and must be
he same with their maker. But if sorrow and suffering are
itributed to another cause, then there would be some-
hing of which I'svara is not the cause. Why, then, should
lot all that exists be uncaused too ? Again, if I'svara be the
aaker, he acts with or without a purpose. If he acts with a
>urpose, he cannot be said to be all perfect, for a purpose
Lecessarily implies the satisfaction of a want. If he acts
rithout a purpose, he must be like the lunatic or suckling
iabe. Besides, if I'svara be the maker, why should not
>eople reverently submit to him, why should they offer
applications to him when sorely pressed by necessity ? And
hy should people adore more gods than one ? Thus the
r
3ea of I'svara is proved false by rational argument, and all

jch contradictory assertions should be exposed." (Asvagho-
la's Buddhacharitra?)
Is not the world in which we live, it is asked, an orderly
'orld where everything is governed by law ? Do not laws
nply a law-giver ? All the order which exists in the world
rises from the simple fact that, when there are no disturbing
luses, things remain the same. The observed grouping of

lings and sequence of events we speak of as the order of
le world, and this is the same as saying that the world is as
is and no more. No natural law is the cause of the
bserved sequence in nature. Every natural law merely
escribes the conditions on which a particular change is
spendent. A body falls to the ground not in consequence
f the law of
gravitation, but the law of gravitation is the
recise statement of what happens when a body is left un-
ipported.
A law of nature does not command that some-
ling shall take place, but it merely states how something
appens. While a civil law is a prescription involving a com-
land and a duty, a natural law is simply a description, in
hich is formulated the repeated sequence of perceptions.
"
THE RIDDLE OF THE WORLD. 147
a product of the human mind and has no meaning apart

tially
from man. There is more meaning in the statement that
man gives laws to nature than in its converse that nature
gives laws to man/' When a law has been found to be true
in all known cases, we naturally expect that it would apply to
cases that might hereafter come to our knowledge. The
greater the number of cases in which a law has been observ-
ed to hold good, the greater is the probability that it is
universally true. If the sun has risen daily without fail
during the last 5,000 years (
= 1,826,213 days), the odds in
favour of its rising to-morrow are 1,826,214101, and this
amounts to saying that the rising of the sun to-morrow is
pratically certain. Thus every natural law represents a
limitation of our thoughts, of our expectations. The more
closely our thoughts are adapted to the sense-given facts,
the greater are the restraints to the possibilities of our think-
ing, and stronger is the instinctive tendency to expect an
event to happen in exactly the same manner as before. It
is only in this sense that we speak of the uniformity of nature.
We can only say that the laws of nature are practically uni-
versal, but not theoretically so. This practical certainty is
all that man is capable of obtaining, and this is enough to
serve him as a guide in life. Theoretical certainty would
imply perfect and infinite knowledge, but this evidently is
beyond man's capacities. All attempts to go far beyond the
region of experience, whether it be in time or in space, must
be affected with the greatest insecurity, because the prob-
ability of the results is nil.
This so-called teleological argument for the existence of
I'svara often takes another form. From certain relations
observed between the parts of organisms, it is inferred that
they have been designed to serve a definite purpose. The
eye, it is imagined, has been made for the purpose of seeing,
just as a watch is constructed to show the hour. But in
drawing this inference they are applying analogy to a region
far beyond the limits of experience, and the conclusion must
"
accordingly be infinitely precarious," that is to say, can
have no element of probability connected with it. Further,
the idea of purpose, as has been oointed out hv TTant i*c
I4& THE ESSENCE OF BUDDHISM.
in which the human mind judges of certain organic

forms. Just as man gives laws to nature, so man thinks
the organising character of nature as analogous to
causality aiming at ends. But this cannot be presumed
to offer an explanation, just as no scientific law can
account for any natural phenomenon. Just as law in the
scientific sense .is a product of the human mind and has
no meaning apart from man, so the end is merely a point
of view which arises from man's reflection about organic
forms, and not a principle according to which they have
been created. Properly speaking, teleology belongs only to
the description of nature, and can give no valid conclusion
as to the originand inner possibility of organic forms. If
one should ask whether material bodies could apply geomet-
rical calculationsto themselves, if material bodies could be
the joint artists of their own combinations, we can only
answer that under such and such conditions they do behave
in such and such a way. Beyond this we know nothing
If we could penetrate into the intimate nature of bodies, we
might clearly see that natural beings could not admit of any
other disposition than what they possess at present. Because
the facts of this world can be conveniently described in
some special fashion, does it follow that the world has been
designed by Tsvara ? Because one finds a wound on one's
body, does it follow that it has been inflicted by Hotchli
Potchli with a Rimbo Ram bo? All that we could infer
from the condition of the world is that there must be a
cause. But the necessity of thought which compels us to
affirm that the world had a cause compels us to postulate a
cause of that cause, and so on ad infinitum, a first cause
being, as we have already seen, even unthinkable.
If the heavens above do not declare the glory of I'svara,
does not the moral law within derive its sanction from the
belief that I'svara has ordained it, and that he will distribute
to men, according to their deeds, rewards and punishments
in a life beyond the grave ? No doubt the observance of the
laws of morality is of supreme importance to mankind, but
it has nothing to do with the belief either in a future life or
in I'svara. He who thinks that this world would be a worth-

x_t*.
less nlarp- witV^nf l*
child who thinks that "grown up" life to be worth having

must be a life of continual play and no work. Nor can
one be called truly moral who does not think it worth his
while to be virtuous, unless he can look forward to remuner-
ation hereafter for not having lived like a beast. Again,
what connection can morality have with the belief in I'svara ?
Morality finds its authority and sanction not in illusions,
threats, or hypothetical promises, but in the realities of
It has sprung from those human relationships in
*
life.
which the individual finds himself compelled to live and act.

It has its roots in the individual's needs, both physical and
mental, which other human beings can satisfy, and in the
sympathies which answer to those needs. Candid obser-
vation proves that man is fundamentally an emotional and
volitional being, whose instinctive feelings and actions, ori-
ginally sense-aroused and sense-guided, have become gradu-
ally enlightened and directed by developing reason. And
it seems pretty clear that the emotional and volitional root
(kusala mula) of what we hold to be mpst precious in life is
to be found in those instinctive affections that bind together
u
the lives of kindred beings. Even in their purely instinctive
origin these affections are fundamentally and essentially
altruistic. However ravenous and lustful, even to revelling
in hot blood and the tearing of palpitating flesh, tiger-
like voluptuousness may dwell in beast and man surely the
;
affectionate solicitude of the tigress for her cubs is essen-

tially devoted to their well-being, and not a mere pleasurable
gratification of herown appetites. Nor are the caresses of
the mates mere expressions of self-regarding passions. They
unmistakably betoken affectionate consideration for each
other a sympathetic community of needs, grounded in the
;
fact that, though different individuals, they are in verity

bearers of.complemental lives."
That man should be truthful, just, merciful, loving and
kind to his neighbours, that he should avoid vice and
practise virtue, are injunctions that obtain their validity-
not because there is I'svara, but because human society
would become impossible if they were set at nought. Good
action, as W. K. Clifford says, is that which makes the
organic more organic. Virtue possesses a self-propagating
power. Vice and wrong are ever destroying themselves

The more single-eyed selfishness is, the more it destroys
itself. By a necessary contradiction egoism which aims at
the destruction of others leads to the unconscious destruc-
tion of self, In seeking to increase life, make it richer and
more happy, egoism really diminishes, impoverishes and anni-
hilates it.
Sympathy and love are rooted in the same
natural bonds which have conditioned the very continuance
of the race on the faithful discharge of their duties to others
besides themselves. It is an assumption not warranted by
history and psychology that man, so far as he acts rationally,

has his own individual pleasure as his conscious aim to
the exclusion of what is for the interest of others. As
far as we are able to penetrate into pre-historic times, man
has been found to be a gregarious being, who could not
have maintained himself except by the instincts of sympathy,
the feeling of solidarity, and a certain degree of unselfishness;
which are all presupposed in life in a community. As

Aristotle has said, man who could live without
the
society must be a beast or a god. Only as a
either
member of society and by the observance of ethical laws
can man enjoy the highest and most durable bliss. He
must be a monster or a savage who will dare to say that, if
there be no I'svara, it is right or permissible for any man,
apart from the terrors of civil or criminal law, to commit
murder, theft and adultery as freely as he pleases. On the
other hand, the moral character of I'svara varies with the
ethical standards of his worshippers. As man advances to
higher stages of morality, his earlier conceptions of the moral
character of I'svara no longer satisfy him, and are accordingly
criticised and reconstructed to meet the demand of his new
ideals. The religious mind is incapable of expressing its
relations to I'svara in any other way than by attributing to
him a nature similar to its own. The history of religious
thought amply proves this. Hence, instead of saying that
I'svara is the creator of the world, we ought to say that man
has created his idea of I svara including all its moral ele-
?
ments. As Xenophanes said, if lions could picture a god,

they would picture him in the form of a lion the horses like
;
a, horse
;
the oxen like an ox,
THE RIDDLE OF THE >V;ORLD. 151
" In all and climes man creates
his gods,
ages
And makes them utter such revelations
As bespeak his growth and mental vision.
As the germs of goodness and love unfold,
Man's noblest fancy, a loving deity,
Takes shape, and sways his life for right land wrong."
How can we deny the existence of Psvara, when most
people who have existed heretofore have believed in a god
of some sort ? When we examine this argument ex consensu
gentium, we easily see its hollowness. Granting that the
existence of I'svara is a matter of general belief, does it estab-
lish any probability that I'svara exists ? It cannot, for many
things, now admitted to be errors, have in the past been

matters of general belief. Such, for example, is the belief
that the sun went round the earth. Ignorance of science
and fallacious reasoning have in the past been the main props
of the belief in I'svara. With the growth of scientific know-
ledge and the recognition of the fallacies underlying natural
theology, the belief in I'svara is becoming less general.
Again, though there may be a widespread belief in I'svara,
I'svara does not mean the same thing for all, Just consider
the phases through which the idea of God has passed in the
developmental history of such a small people as the Jews.
The God of Samael orders the slaughter of infants, but the
tender mercies of the God of the Psalmist are over all his
works. The God of the Patriarchs is always repenting, while
the God of the Apostles is the same yesterday, to-day and
for ever without any variableness or shadow of turning. The
God of the Old Testament walks in the garden in the coo!
of the day; but the God of the New Testament cannot be
seen by man. The God of Leviticus is punctilious about
the sacrificial furniture and utensils, but the God of the Acts
cannot dwell in temples. The God of Exodus is merciful
only to those who love him, whereas the God of Jesus is
kind unto the unthankful and the evil. Not only has the
idea of God been different at different times with one and
the same people, but it has never been the same for any two
persons. No wonder that Wesley told Whitefield " Your :
"
God is my Temperament, training, surroundings are
devil !
determinative factors in an individual's idea of God. At

best the argument from general belief can only prove that irk
worshipping I'svara a man only yearns

towards his utmost
as regards the unknown. This is well
possible conception
illustrated by the fact that the most ignorant of mankind
have the most concrete idea of God, who is to them one like
themselves, with immensely magnified powers, whereas the
more cultured a man is and the more facts he knows, the
God. While the savage sees his
less definite is his idea of
gods and
in stocks stones, the philosopher considers a god
comprehended as no God.
" There is in God, the seer feels,
A deep but dazzling daikness."
The so-called historical proofs for the existence of I'svara
are from their nature fallacious. What they attempt to
establish is the existence of miracles. If by a miracle is
meant an event which had no natural cause, history cannot
accept such events- For all historical evidence rests on infer-
ences from effect to cause, and we can infer from effect to
cause only on the assumption that we can find the complete
causes of events in nature itself. If miracles were possible,
we should never be able to say that a particular event
was the cause of any other. Hence no historical proofs
can ever establish that an event, which happened, was
in reality a miracle. But if by miracle is meant only a
?
great and wonderful work, then a man s ability to perform

astonishing feats does not prove that he knows the truth, or
tells it. Apart from miracles historical proofs can only show
that somebody said something, but they cannot establish the
truth of his statements, which has to be tested on quite other
grounds. Hence, neither history nor science can apodeictic-
ally establish the existence of I'svara. As Prof. W. James
"
says in his Varieties of Religious Experience^ all arguments
for God but follow the combined suggestions of the facts

and of our feelings. They prove nothing rigorously. They
only corroborate our pre-existent partialities If you
have a god already whom you believe in, these arguments
confirm you. If you are atheistic, they fail to set you. right."
If the world has not been created by I'svara, may not all
existence be a manifestation of the Absolute, the Uncondi-
fioned, the Unknowable behind all appearances ? Said the
"
Blessed One to Anathapindika If by the Absolute is
:
meant something out of relation to all known things, its exist-

ence cannot be established by any reasoning* (hetumdyas&s-
tra\ How can we know that any thing unrelated to other
things exists at all ? The whole universe, as we know it, is
a system of relations ; we know nothing that is, or can be,
unrelated. How can that which depends on nothing and is
related to nothing, produce things which are related to one
another and depend for their existence upon one another ?
Again, the Absolute is one or many. If it be only one, how
can it be the cause of the different things which originate, as
we know, from different causes ? If there be as many different
Absolutes as there are things, how can the latter be related to
one another ? If the Absolute pervades all things and fills all
space, then it can not also make them, for there is nothing to
make. Further, if the Absolute is devoid of all qualities (nir-
guna), all things arising from it ought likewise to be devoid
of qualities. But in reality all things in the world are
circumscribed throughout by qualities. Hence the Absolute
cannot be their cause. If the Absolute be considered to be
different from the qualities, how does it continually create the
things possessing such qualities and manifest itself in them ?
Again, if the Absolute be unchangeable, all things should be
unchangeable too, for the effect cannot differ in nature from
the cause. But all things in the world undergo change and
decay. How then can the Absolute be unchangeable? More-
over, if the Absolute which pervades all is the cause of every-
thing, why should we seek liberation ? For we ourselves
possess this Absolute and must patiently endure every suffer-
ing and sorrow incessantly created by the Absolute." (Asva-
ghosha's Buddhacharitra.)
The Absolute owes its origin to the erroneous assumption
that every concept has a distinct counterpart in reality, and
that the higher or more comprehensive concepts exist prior
to the lower or less comprehensive ones, and contain the
latter by implication. A simple reference to the process of
*
Through scriptnre only as a means of knowledge B rah mam
*
is
known to be the cause of the origin, &c. of the world." "Nor
finally can the authoritativenehs of the Veda be proved by inferen-
tial reasoning." Samkara's Commentary on the Vediinta Sutras.
formation of concepts reveals the absurdity of this assumption.

In our experience there is nothing more original than sen-
sation. What we speak of as reality is connected with sen-
sation. We know that sensations arise, but we can form no
idea of how they arise, as every idea has sensations for its
content and its presupposition. A primary datum of sensa-
tion is the consciousness of difference. Without this no act
of sensation would even be possible. The recognition of
identity amidst difference is the basis of all ratiocinative or
discursive thought. While we perceive objects as different,
we conceive them by directing our attention to
as identical
their points of agreement. Thus objects are classified into
groups, those attributes which belong to the objects in com-
mon serving as the basis of classification. When the number of
objects to be classified is large, and some of them have more
attributes in common than others, they are arranged in a
number of groups. First, all those objects which have the
greatest number of attributes in common, are grouped so as
to form what is called a species ; the different species are
then grouped together in a higher class or genus, which
has only a small number of common attributes, and so forth.
The totality of attributes pertaining to a class is called a
concept. Thus out of complexes of sensations which consti-
tute reality we build up in thought our concepts. By the
omission or rejection of the differentiating attributes, and by
the ideal conjunction of the common characters, we form
the higher, or more comprehensive concepts from the lower,
or less comprehensive ones. In this process of abstraction
we find nothing from which we may infer that the rejected
attributes are contained or implied in those that are retained
and combined to form the higher concepts. It is this error
of regarding the higher concepts as giving birth to the lower
concepts, coupled with the fancy that the highest concepts,
such as being, existence, substance, matter, energy, con-
sciousness, which represent the attributes common to all
things, form the invariable substrata of the variable-
characters by which things are distinguished from one-
another, that has been the prolific mother of metaphysical
speculation concerning the unknown. For subjective reasons-
man is often inclined to overestimate the value of the un-
known and prefer it to the known. His practical dissatis-

faction with the reality, that is to say, the sense-world, has
inspired him to seek satisfaction in a metaphysical, super-
sensible phantasm. Out of what is abstracted from sense
experience, by a fanciful concatenation of words, the meta-
physician constructs what he fancies to be a transcendental
existence. And feeling himself unable to clutch his fanciful
creation, the metaphysician employs fantastic means to
realise his vain hopes.
In different ages and climes different methods have been
employed to get into touch with what is called the tran-
scendental or supernatural. These methods may be roughly
grouped into three principal classes. The first class com-
prises all those cases in which some supernatural being,
whether it be I'svara, his messenger, or some angel, or
demon, appears before the favoured person, and reveals
directly by visible signs or articulate sounds, what he was
elected to reveal. In the second are included those cases
in which an individual is mysteriously possessed and over-
powered by some supernatural agent, who makes revela-

tions through the obsessed individual. The chief feature
of the third class is the condition of trance or ecstasy in
which the subject, withdrawn from things of sense, enters
into direct connection with the deity, or other spiritual
agencies, or the Absolute, and discerns the truths of a
transcendental world which is inaccessible to the ordinary
means of apprehension by the senses and the understanding.
For the cultured man of modern civilised countries the first
two methods appear too crude for acceptance. But the
third method, that of ecstatic intuition, still finds favour with
many, and in recent times attempts have even been made
to prop up by some new psychological discoveries, and
it
as such deserves greater consideration. However, before

it
entering on an examination of the nature of ecstatic intuition,

we shall just repeat the general warning of John Stuart Mill
concerning the possibility of discerning truths by abnormal
methods. " The notion that truths external to the mind,"
"
says J. S. Mill, may be known by intuition or conscious-
ness, independently of observation and experience is, I am
persuaded, in these times the great intellectual support of
false doctrines and bad institutions. By the aid of this

theory every inveterate belief and every intense feeling, of
which the origin is not remembered, is enabled to dispense
with the obligation of justifying itself by reason, and is
erected into its own all-efficient voucher and justification.
There never was a better instrument devised for consecrating
all deep-seated prejudices."
In ecstatic intuition there is an abstraction of the mind from
the body in order to enter into direct communication with
I'svara, or to overcome the limitations of individuality to be-
come one with the Brahmam or Absolute. The method
ordinarily employed is as follows :
By means of prolonged
and intense concentration, often assisted by fixing the gaze
on a particular object, thought is made to flow along one
definite channel (ekagrata), and the mind is thus thrown into
a condition in which, sense and reason being suspended, the
loss of individual consciousness is felt as an absorption into
the infinite, and truths, unattainable by discursive reason, are
perceived by immediate intuition. The condition of the
organism in does not essentially differ from what it
this case
is in morbid such as drunkenness. In both cases
states,
the subject is beside himself, and the outward and visible
characters are the same. If a naturalistic explanation is
sufficient for morbid states, it must be equally suitable for
ecstatic intuition Nevertheless, ecstatic intuition is ascribed
"
to the entrance of higher spiritual agencies into a sub-
liminal self," while the morbid states are regarded as the
result of the play of secondary consciousness. Of the
existence of secondary consciousness, that is, of an organised
system of conditions formed in and through bygone con-
scious experience, which, though not themselves present to
consciousness, determine the onward flow of thought in
every moment of its course, there need be no doubt. It is
but a stream of mental process of the same order as that of
our normal conscious life, but separated from, and more or
less independent of it. It pre-supposes no other source of
material for psychic evolution than earthly experience, and
no laws of mental process other than those recognised by
ordinary psychology. But what warrant is there for believing
in a "subliminal self," which exists independently of
psychical phenomena and serves as the medium of com-

munication with spiritual agencies ? Granted that telepathy,
clairvoyance and so forth do really occur, does it follow
that the mental life in each one of us can be split into two
primarily distinct and discontinuous streams of personal
consciousness, one mainly connected with a mundane, and
the other with an extramundane, environment ? As Prof.
"
Hugo Munsterberg says, metaphysical dreams and doubt-
ful speculations cannot help us, when we seek convictions
on which we are to base all that is valuable in our life. The
more we separate our life of idealistic belief from the prac-
tical reality between morning and evening, the more do we
deprive our daily life of its inner dignity and force it to the
superficial hopes of an external hereafter."
It is claimed that ecstasy and other so-called mystical
"
states of consciousness possess the right to be absolutely
authoritative over the individuals to whom they come," and
"
that as such they not only break down the authority of the
rationalisticconsciousness" based solely upon the under-
standing of the senses, but also show the latter to be only
one kind of consciousness, opening out the possibility of
other orders of truth. No one will deny the absolute
authority over the subject of what is merely given, namely,
visions, voices, entrancing feelings, and volitional attitudes.
Nor need we contradict the mystic when he speaks of
slation, of freedom, of illumination, of union, or of the in-
creased moral courage and vigour resulting from the so-
called higher mystical states. On the merely subjective side
these experiences of the mystic are invulnerable and absolute,
and as such they are not amenable to any criticism. But
considered from the point of view of causal relations the
matter becomes different. When the ecstatic ascribes his
experiences to the descent of a deity into him, or to the
existence of a world of spiritual beings, he is going beyond
what is merely felt into the. field of rationalistic elaboration.
He is no longer in the region of the mystic consciousness,
but has trespassed into the domain of rational consciousness,
and therefore becomes amenable to the criticism of the
latter. Moreover, the subjective character of the experiences
of all mystics inevitably vitiates them. No one can feel
15$ THE ESSENCE OF BUDDHISM.
sure, not even the participant himself, that the transcen-

dental or supernatural element in it is objective
reality and
not subjective illusion. Nor can the mystic demand from
others an absolute and unwavering faith in the intuition of
his ecstatic feeling. Besides, in all kinds of ecstasy there is
a withdrawal of the individual entirely as a conscious, and,
to a large extent, as an active being, from his external life
of relation. His consciousness is absorbed, so to speak, in
a purely internal strain of activity, which is comparable to
nothing in normal experience, and is therefore incapable of
being recalled to memory when he returns to his life
of .relation. It is no wonder that he regards what
appears
so much outside the range of normal experience as beyond
the compass of thought and speech (avan% manasa gocharam).
No wonder, too, that its rapture seems to him a foretaste of
that final beatitude which consists in the absorption of self
in the Absolute ! But what can be the logical outcome of
this ? In plain language the so-called consciousness or
superconsciousness (saksha.tka.ra or samyagdarsana) apper-
taining to the supreme goal of all mystics can be nothing
else than absolute unconsciousness.
If the world is neither the creation of Fsvara nor the mani-
festation of the Absolute (brahmam\ may it not be a product
of the individual self? Without entering on the question of
the reality of the self, the Blessed One has shown the absur-
dity of regarding the self as the maker of the world as follows.
"
If you say that the self is the maker, then the self should
make all things pleasant. But there are many things in this
world not pleasing to one's self ; how then could it be as-
serted that the self is the maker? If it be said that the
self does not wish to make things pleasant, then he who
wishes for things pleasant is opposed to his self, the maker.
Sorrow and joy are not self-existing. How could it be said
that they are made by the self? If we admit that the self is
the maker, there should, at least, be no evil karma, but, as is
well known, our deeds produce good and evil results. Hence
the self can not be the maker. Perhaps it might be said
that the self is the maker according to the occasion, but then
the occasion ought to be for good alone. Still, as good and
evil both result from cause, it cannot be that the self has
made it so." (Asvaghosha's Buddhacharitra).

The view here refuted has its origin in the fact that the
appearance of things is influenced by the condition of the

sensory organs of the percipient. To the jaundiced eye
everything looks yellow. This fact is well known to the
naive man, but it never occurs to him to regard the whole
world as a creation of his senses. Even the metaphysician,
who believes himself a solipsist, is never such in practical
life. He does not attempt to cloy the hungry edge of his
appetite by the bare imagination of a feast. Why should the
mind be unable to unmake what it made ? If things were
really made by the mind, there could not be this divergence
between theory and practice. Indeed there ought to be no
misery at all Rightly has the Blessed One
in this world.
laid stress on this point in discarding the absurd view of the
idealist.
From these negative criticisms we may now turn to con-
sider the exact position of the Blessed One in relation to the
fundamental problems of philosophy. As the Blessed One
incessantly laid stress on the ethical life, it is generally sup-
posed that he was indifferent to all epistemological questions.
It is indeed true that the Buddha has propounded no hypo-
thesis concerning the origin and end of things ; nor has he
given a systematic shape to his views. But, from what we
find in the Sutrapitaka and the Abhidharma pitaka, it is not
difficult to see clearly his exact position. The Blessed One
always spoke in a manner suited to the capacities of his
hearers. In his discourses to ordinary men he naturally
appears to be a realist (sarvastivadtn). On the basis of such
discourses the Vaibhashikas and the Sautrantikas have
erected a materialistic system of their own. Both these
schools accept the existence of an extrapsychic outside
world ; the former maintaining that things in themselves are
as they are perceived, and the latter that our perceptions are
only reflections of the things in the mind. On the other
hand, the Yogacharas, the followers of Asangha, form a
class of subjective idealists (vigjit&n&stimatrav&din), deny-
ing altogether the reality of the external world and regarding

it as the creation of a self-subsisting consciousness (dlaya
wignana). The Blessed One might indeed have given some

oom for the development of these schools of thought, but

le himself never propounded these views. He was neither
i materialist who tried to evolve consciousness out of the
notions of self-existing physical atoms, nor was he a solipsist
irho regarded the world as the
product of the activity of
elf-subsisting spirits. He was a mathyamika in thought as
rell as in life. He steered a middle course. He denied
le reality neither of the mind nor of the external world.
ut he denied the existence of all transcendental substrata,
11
things in themselves, both jivatma and paramatma. He
as therefore generally called a pmyavadin. But he never
enied the phenomenal world (prapancha) nor the empirical
;o (namarupa). He taught a consistent incontrovertible
lenomenalism.
One of the few points on which all philosophers of the pres-
it
day are agreed is that all that one experiences is given
him only as a content of his consciousness. What is not
esented as a content of one's consciousness is entirely out-
le the range of his knowledge. Though the content of
e's consciousness varies from moment to moment, the
rtainty of the momentary content is so direct that it can
t with
any reason be called in question. Though the
itent of one's consciousness may be vali^ only for one
i only at the moment when it is present, still it may be
tdered serviceable for all time and also to others by
king known the conditions in which its validity holds,
t it must never be
forgotten that all that one can know is
chic. Psychic, being conscious, existing all mean one
I the same thing. Esse is per-dpi. There can be no such
ig as extrapsychic or metapsychic. The neglect of this
damental fact has given rise to all sorts of supposititious
blerns about self-subsisting unknowable things, foreign
>ne's consciousness but working on it.
!very content of consciousness of whatever kind it may

las the character of uniqueness. No two contents of
sciousness are exactly alike. But memory, which forms
mdamental phenomenon of consciousness, enables us
lace these diverse contents in relation to one another,
note their similarities and differences. We ar* tVmc
THE KIDDLE OF THE WORLD. l6l
elements out of which all experience may be regarded as

built up. Rut what is primarily given in consciousness at
any moment is the whole content and not these elements.
We obtain these elements by a process of abstraction. These
elements are the sense impressions and their memory
images. As empirical psychology teaches, all other psychical
contents may be built up out of them.
The ordinary man believes that sense impressions are
produced by" a real thing outside consciousness, and" that an"
internal
**
I has these sense impressions. The thing
and the "I" are both inferences and are not originally given.
In so far as they are evolved out of the memory images of
many different sense impressions, they may be spoken of
as complex ideas, and as such they are certainly real. But
as substrates, the former external to consciousness and the
latter as the vehicle or bearer of consciousness, they have
no existence. If all that we experience consists exclusively
of processes that occur in our consciousness, is there then
no essential difference between outer and inner? Yes as ;
contents of consciousness there is no intrinsic difference

between them."* As the Sutta NipaLta says, " natthi
ajjh&tan cha bahiddha cha kinchifi passato. For him who has
understood the truth there is neither external nor internal."
The distinction between inside and outside, between the
" I " and " the external world " has a To
practical origin.
understand clearly the practical difference between inner
* "
My feelings arrange and order themselves in two distinct,
ways. There is tbe internal or subjective order, in "which sorrow-
succeeds the hearing of bad news, or the abstraction dog" symbol-
izes the perception of many different dogs. And there is tbe
external or objective order, in which the sensation of letting go i.<^
followed by the sight of a falling object and the sound of its fall,
The objective order, git a order is treated by physical science, which
investigates the uniform relations of objects in time and space.
Here the word object (or phenomenon} is taken merely to mean .
group of my feelings, which persists as a group in a certain manner ;
for I am at present considering only the objective order of rny

feelings. The object, then, is a set of changes in my consciousness
and not anything out of it The inferences of physical science
are all inferences of my real or possible feelings, inferences of
something actually or potentially in my consciousness, not anything
outside it." IF. K.Clifford.
1 62 THE ESSENCE OF BUDDHISM,
experience and outer experience, let us consider an example.

For instance, we take a needle. Certain sense impressions
relating to colour and form associated with images of past
sense impressions constitute for us the reality of the needle.
Ordinarily we suppose these to reside in a thing outside.
But when our finger is pricked by the needle and an
unpleasant sense impression is produced, the pain is supposed
to be inside. Yet the colour and form of the needle are as
much contents of consciousness as the pain produced by
the prick. To what then is this difference due ? The ex-
perience of pleasure and pain (vedana) gives birth to a
cleaving (upad&na), and this leads to the formation (bhava)
of the idea of a centre of consciousness, an ego, to whose
enjoyment all experience is directed. Thus arises the differ-
ence between one part of the content of consciousness as
the enjoyer and the rest as being outside him and minister-
ing to his pleasure. But when one pursues the Noble
Eightfold Path and his prejudiced attachment to pleasure
is destroyed, he understands the true nature of all
things,
and enters the blissful temple of Nirvana,
"
A temple neither JPagod, Mosque, nor Church,
Bat loftier, simpler, always opendoored,
To every breath from heaven, where Truth and Peace,
And Love and Pity dwell for ever and aye"
PERSONALITY.
"fTARIOUS have been the views propounded concerning
V human personality, its nature and destiny. Brah-
manism, Jainism, Christianity and Islam, which are the lead-
ing animistic faiths of the world, teach that
a man's person-
ality or self is his soul (^man^fudgala^pneuma.psyche)^
which
enters the body at birth and quits it at death. The soul, it
is forms the invisible, immaterial ego, which, knowing

said,
itself as 'I,' remains the same amidst all that is changeable.
It is the recipient of knowledge through the live gate-way^
of sight, hearing, smell, taste and touch. It is the agent
that is active in the movements of the various motor organs.

It is the lord not only of the body but also of the mind.
Though it may not be seen by the eye, nor reached by

has to be
speech, nor apprehended by the mind, its existence
" Not
perceived by faith. by speech, not by thought," says
" not
the Kathaka Upanishad, by sight is he apprehended ;
" he alone and in no other is he com-
is,"thisword,
by way
prehended. Only by him whom he chooses is he compre-
hended to him the atman reveals his nature." Without a
;
soul there could be no immortality, and without immortality

life would not be worth living. The existence of a soul alone
could ensure to each individual the fruit of his actions ;
without a soul there could be no rewards in heaven nor
could be no re-
punishments in hell. Without a soul there
compense for one's deeds by metempsychosis and without ;
transmigration how would it be possible to

account for the
'differences between man and man in endowments, character,
position and fate ?
The Dharma of the Blessed One teaches that this animis-
tic view, this a permanent self or soul^ is the most.
belief in
the most deceitful of illusions, which
pernicious of errors,
will irretrievably mislead its victims into the deepest pit of
soi row and suffering. Satk&yadrhhti, the belief in a tran-
scendental self, is the very first fetter which one has to cast
off before he can set his foot on the threshold of the Noble
Eightfold Path. The belief in a permanent self must natur-

allyproduce attachment to it, and attachment to it must
necessarily breed egotism, and craving for pleasure here on
earth and then beyond in heaven. Therefore the discern-
ment of a permanent self can not be the condition of eman-
cipation from sorrow. The very search forafona/i is wrong,
and like every other wrong start it must lead in a false direc-
tion. As Asvagosha says in his Sraddhotfada Sutra^ "all
false doctrines invariably arise out of the atman conception.
If we were liberated from it, the existence of false doctrines
would be impossible." Said the Blessed One to King Bim-
"
bis&ra : He who knows
the nature of his self and under-
stands how his senses act, finds no room for the " I " nor
even any ground for its supposition. The world holds to
" "
the idea of I and from this arises false apprehension.
Some say that the " I " endures after death, others say it
perishes, Both have fallen into a grievous error. For if the
"I " be perishable, the fruit people strive for will perish too,,
and then deliverance will be without merit. If, as others
"I"
say, the does not perish, it must be always identical
and unchanging. Then moral aims and salvation would be
unnecessary, for there would be no use in attempting to
change the unchangeable. But as there are marks of jo>
and sorrow everywhere, how can we speak of any constant
being?"
The a permanent self, which is so wide
false belief in
spread, has origin in a wrong conception of the unity of

its
compound things. A
thing (gitnt) can be separated from its
qualities (guna) only in thought, but not in reality. Can the
properties of a thing be actually removed and the thing still
left intact ?If heat be removed from fire, would there be
any such thing as fire ? No doubt we can separate heat from
fire in thought and argue about it, but can we actually do
so ? Suppose the walls, roof and foundation stones of a
house were removed, would there be any self or soul of the
house left behind ? Just as a house is the result of the special
combination of all its parts, so the personality is that peculiar
activity which manifests itself as a combination of sensory
and motor organs, perceptions, ideas and" volitions. "Just
as the word chariot," says Buddhagosha in his Visuddhi
PERSONALITY. 165
"
is but a mode of
.magga, expression for axle, wheels,
pole, and other constituent parts, placed in a certain
relation to each other, but when we come to examine the
members one by one, we discover in the absolute sense
there is no chariot... in exactly the same way the words
"living entity" and "I" are but a mode of expression
for the five attachment groups (skandhas\ but when we
come to examine the elements of being;, one by one, we
discover in the absolute sense there is no living being there
to form n basis for such figments as " I am " or " I " in ;
other words, that in the absolute sense there is only name

(nama) and form (rupa)? In another place the same
author writes: "They say it is a living entity that walks,
it is a living entity that stands but is there any living
;
entity to walk or to stand? There is not. But even as

people speak of a cart's going, though there is nothing
corresponding to the word cart to go or to stand, yet when
the driver has yoked up four oxen and drives them, we
'
then, by a mere convention of speech, talk of the cart's

going or of the cart's standing in exactly the same way the
1
;
body on account of its lack of intelligence resembles the

cart, the impulsions of the thoughts resemble the oxen,
the thought resembles the driver, and when the thought of
walking or of standing arises, the windy element (== nerv-
ous impulse) arises and shows itself in the actions, and
walking etc., are brought about by this action of the mind
and permeation by the windy element. Accordingly, to say:
'
It is a living entity that walks, it is a
living entity that
stands I walk, I stand/ is but a mere convention of speech."
;
Similarly says Nagasena in the Milindapanha : "Just as it

is by the condition precedent of the co-existence of its
various parts that the word " chariot " is use.d, just so is it
that where the skandhas are there we talk of being." "
In
relation to the eye and form arises visual consciousness, and
simultaneously with it contact ($par$a\ emotion (vedana),
idea, thought, subsumpiion, perception of reality and atten-
tionthese processes (dharma) arise in dependence on one
another, but there is perceived no cognising subject."
As Buddhism resolves the whole phenomenal universe
}) outside which nothing exists, into pure psychic
processes (dharma\ it is but natural that it should

categor-
ically reject the existence of an atman, a transcendental
subject outside consciousness. But it does not deny the
" "
existence of a personality, an empirical ego, an I built
up out of the elements of experience and reacting on the

"
elements themselves. Personality, personality, they say :
what has the Blessed One said that this personality is ? " So
asks a bhikshu of the bhikshuni Dhammadinna. And she
answers "The Blessed One has said that personality con
:
sists of the five elements of life-impulse." Man is an

organism built up of the five skatid/ias, namely, rupa, vedana,
wig/iana, samjna, and samskara. Each of these skandhas is a
group of psychical processes. Ritpo, represents the totality of
sensations and ideas pertaining to one's body vedana the
;
momentary emotional states; vignana the thoughts; samjna

the memories and fancies and samskara the dispositions or
;
"
inclinations. Whatever is gross, that is form (rupa) :"
"
says the Milindapanha^ whatever is subtle, mental, that is
name (natna). Name and form are connected one with the
other, and spring into being together. This is their nature
through time immemorial." This view* is mutatis mtttandh
precisely the same as that of modern psychology, wnlch
" I "
also regards the as nothing more than the complex
collective idea of one's body i
=
rupa) and one's momentary
dispositions (= samskara) and
perceptions (vedana,
"
samjna, vignana}. We should say to-day," says Prof.
"
Titchener in his Outlines of Psychology, that life is the
general name for a number of complicated physical and
chemical processes ; not an added principle, a mysterious
something over and above them. Similarly, we no longer
think of mind as something apart from mental processes,
and of intellect, feeling and will as faculties with which this
something is endowed. Mind is a sum of mental processes,
and intellect, feeling and will are sub-divisions of mind,
special groups of the processes contained in the sum." All
that we know consists of colours, -sounds, spaces,, pressures,
temperatures and so forth bound up together in manifold
ways, and with these are also found associated ideas,,
See Max Walleser Die philosophiscbe Grundiage des alteren
:
Bfcddhismus, jpp. 119420.

PERSONALITY. 167
emotions, desires, memories and so forth. Out of this

complex texture rises into prominence that which is relative-
ly more fixed and permanent and impresses itself on the
memory, and finds expression in language. Certain of these
complexes of relatively greater permanency are called things.
But none of these complexes is absolutely permanent. A
thing is regarded as one and unchangeable, only so long as
there is no necessity to consider details. Thus we speak of
the earth as a sphere when great precision is not necessary.
But if we are engaged in an orographical investigation, we
can not overlook the earth's deviation from the spherical
form and can no longer treat it as a sphere. Similarly the
personality of a man is a complex of certain sensations
(= rufa) and certain ideas, emotions, volitions, &c.
;
= n&ma). As Prof. Charles Richet says, human person-
"
ality arises first and principally from the memory of our
past existence, then it emanates from all the sensations
which come to us, sensations of our internal organs, sensa-
tions of the outside world, consciousness of effort and of
muscular movement." The personality of a man is as little
absolutely permanent as are other things. Its apparent
permanence consists in the slowness of its changes and in

the fact of its continuity.
Modern psychology considers the substantial soul, &tm&n<
as an outbirth of that sort of ratiocination whose guiding
principle is : Whatever you are ignorant of is the explana-
tion of what you know. The assumption of a soul, inde-
pendent of the body, might be difficult to disprove, as in
experience we always find a residuum of unexplained facts.
But it is not a scientific hypothesis, and even any attempt
to investigate it, as Prof. E. Mach* says, is a methodological
perversity. To formulate and describe all the facts of ex-
perience, all that psychology need admit is the existence of
a stream of conscious processes, each substantially different
from, but cognitive of, the rest, and appropriative of each
other's contents. There is not the smallest reason for sup-
posing the existence of an experiencing self .altogether out-
side this series. The unity which constitutes conscious
* Erkenntnis uud Irrthota*
i68 THE ESSENCE OF BUDDHISM.
selfhood needs for its growth no absolutely permanent

elements. It only needs the presence of some relatively
permanent elements which change at a much less rapid rate

than others. And such relatively permanent elements we
" "
find in the organic sensations and the habitual emotional
tone which characterises them and in the predispositions
(samskara) which have been inherited or acquired in the
earliest period of psychic life. Strictly speaking, none of
these can be said to be really permanent and unchanging.
The organic sensations of a man in the prime of life are not
the same as those of childhood or of dotage. No psychical
process (dharma), whether it be organic sensation or feeling
tone, remains permanently the same from the beginning to
the end of life. But, as compared with the sensations and
ideas which from time to time form the content of conscious-
ness, the changes in the organic sensations and the emotional
tone are so slow within long periods of life that this relative
permanency gives rise to the growth of a distinction between
the permanent self and its incessantly changing sensations
and ideas, an illusion, so to say, which it is the purpose of
the science of psychology to dispel. To quote the words of
Prof. James,* no mean authority on modern psychology,
"
the consciousness of sell involves a stream of thought each
'
part of which as I can remember those which went before

(
and know the things they knew ; and emphasise and care
paramountly for certain ones among them as
*
me and
'
ap-
propriate to thcs? the rest. The nucleus of the 'me' is always
the bodily existence felt to be present at the time. Whatever
remembered past feelings resemble this present feeling are
deemed to belong to the same me with it. Whatever other
things are perceived to be associated with this feeling are
deemed to form part of that me's experience ; and of them
certain ones (which fluctuate more or less) are reckoned
to be themselves constituents of the me in a larger sense,
such are the clothes, the material possessions, the friends,
the honors and esteem which the person receives or may
receive. This me is an empirical aggregate of things object-
"
ively known. The **
I which knows them cannot itself be
*
Principles of Psychology.
PERSONALITY. 1
69
.an aggregate, neither for psychological purposes need it be

considered to be an unchanging metaphysical entity like the
soul, or a principle like the pure ego viewed as out of time.
It is a thought, at each moment different from that of the
last moment, but appropriative of the latter called its own.
All the experiential facts find their place in this description
unencumbered with any hypothesis save that of the existence
of passing thoughts or states of mind." Again in another
" If the
.place the same writer says : passing thought be the
directly verifiable existent which no school has hitherto
doubted it to be, then that thought is itself the thinker."
"
Similarly says Buddhagosha in his Visuddhzmagga :
Strictly
speaking the duration of the life of a conscious being is ex-
ceedingly brief (kshanika\ lasting only while a thought lasts.
Just as a chariot wheel rolls only at one point of the tire, and
in resting rests only at one point in exactly the same way, the
;
life of a living being lasts only for the period of one thought.
As soon as the thought has ceased, the being is said to have
ceased. As it has been said The being of a past
:
moment of thought has lived, but does not live, nor will it
live. The being of a future moment of thought will live,
but has not lived nor does it live. The being of the present
moment of thought does live, but has not lived, nor will it
live."
Those that see something inscrutable in psychical pro-
"
cesses often compare the soul to a piano. Ideas," says
Herbert Spencer, " are like the successive chords and
cadences brought out from a piano, which successively die
.away as other ones are sounded. And it would be as
proper to say that these passing chords and cadences there-
.after exist in the piano as it is proper to say that passing
ideas thereafter exist in the brain. In the one case, as in
the other, the acual existence is the structure which, under
like conditions, evolves like combinations." But the in-
appropriateness of this analogy has been pointed out by
Dr. H. Maudsley. Says the latter in his Physiology of Mind :
"This analogy, when we look into it, seems more captivating
than it complete. What about the performer in the
is
case of the piano and in the case of the brain, respectively.
JTs not the performer a not unimportant element, and
1 70 THE ESSENCE OF BUDDHISM,
necessary to the completeness of the analogy ? The passing,

chords and cadences would have small chance of being
brought out by the piano if they were not previously in his
mind. Where, then, in the brain is the equivalent of the har-
\
monic conceptions in the performer's mind ? If Mr. Spencer
supposes that the individual's mind, his spiritual entity, is
detached from the brain, and plays upon its nervous
plexuses, as the performer plays upon the piano, his analogy
is complete ; but if not, then he has furnished an analogy
which those who do take that view may well thank him for.
There is this difference between the passing chords and
cadences in the brain and it is of the essence of the matter
that, in the former case, the chords and cadences do pass
and leave no trace of themselves behind in the structure of
the piano ; while in the latter case they do not pass or die
away without leaving most important after-effects in the
structure of the brain whence does arrive in due time a
;
considerable difference between a cultivated piano and a

cultivated human brain, and whence, probably, have arisen,
in the progress of development through the ages, the
differences between the brain of a primeval savage and the
brain of Mr. Spencer With the brain function makes
faculty, not so with the piano."
Cogito ergo sum I think, therefore I exist say Descartes
:
and his followers. Yes ; but the I think is merely the ex-
pression of my existence. By it I know only
that I am, not
what I am, and therefore not that am
a thinking soul or
I
spirit. What is orginally given is not one's ^^consciousness,

"
but merely one's consciousness. As for me," says Kant,
"
whenever I contemplate what is inmost in what I call
myself, I always come in contact with such or such
'
lljj special perception as of cold, heat, light or shadow, love

lf ;i or hate, pleasure or pain. I never come unawares on
fy! ; ; my mind existing in a state void of perceptions. I

IL ;!';
1
f ;,
;
never observe aught save perception If any one after
(\ } serious reflection without prejudices, thinks he has any
f|;y
jSjjjjfUj !) ,
!
other idea of himself, I confess I can no longer reason
\"\'(\\ \\\ !
with him. The best I can say for him is that, perhaps,
f -i'Hf"' !
he is right no less than I, and that on this point our
.HO -
,
natures are essentially different. It is possible that he may
PERSONALITY. 171
perceive something simple and permanent which he calls

himself, but as for me, I am quite sure I possess no such
principle." The experience I am not simple.
is In be-
coming conscious of myself I at same time become
the
conscious of something not myself. No inner perception
is apprehended as such without distinguishing it from a
simultaneous outer perception and setting it in antithesis to
this. No inner experience is possible without the simultan-
eous construction of outer experience. Neither inner experi-
ence nor outer experience is directly given, but only the
consciousness which includes inner and outer experience in
constant interdependence. It is the recipiocity of ego and
not-ego that is originally given. The ego and not-ego

mutually condition each other the one is not even think-
:
able without the other for their special features lie in the
;
feeling of contrast between them. The idea of " I " cannot

even originate without the idea of "ndt-I ", for children first
speak of themselves in the third person. Were it possible
for any one through mere accident to grow up away from
the society of all fellow beings, he would not be able to
distinguish between sensations and ideas nor succeed in
" I " and
forming an idea of setting it against the world.
For him all experience would be of only one kind. When
the "not-I" is completely effaced, as in narcosis and sleep,
" I"
the also disappears. Only an advaita Vedantin who
prefers the absence of consciousness to consciousness will
imagine the self as perceiving itself in dreamless sleep.
That which is called the ego, which says ' I am,' is merely
an aggregate of skandhas^ a complex of sensations, ideas,
thoughts, emotions and volitions. It is not an eternal
immutable entity behind these. The word *!' remains the
same, but its significance continually
changes. It originates
in the child with the development of self-consciousness
(svasamvtdanam), and denotes first a boy, then a youth,
after thata man, and, finally a dotard. There is an identity
in a certain sense only. As the Blessed One says in the
Kutadanta Sutra, the sameness is constituted by continuity,
just as we speak of the identity of a river or a fountain,
though the water is continually changing ; or of the identity
between the flame of a lamp at one moment and that at
a 72 THE ESSENCE OF BUDDHISM.
another moment, although different particles of the wick

and oil are consumed in succession, and the flame itself
might have been put out for some time in the interim.
What characterises the apparent sameness of the "I" is the
.-cohesion and co-ordination of a certain number of very
frequently recurring sensations and ideas, which therefore
come to be regarded as a permanent stock. These are
primarily the sensations of one's own body, but they alo
include the daily recurring sensations of our environment.
"Even the speculative philosopher," says Prof. Wundt,
"is incapable of severing his self-consciousness from the
feelings and sensations, which form the sensory background
*
of his I.' This itself is, therefore, in essence a collective feel-
ing (totalgefuhl}, of which the feelings of apperception form
the dominant elements, and the special feelings and sensa-
tions bound up with one's own self form the variable
* In " I "
secondary constituents." short, the represents
one's customary sensations and ideas. The unity of the
ego has accordingly nothing to do with the single entity of
the spiritualists. We
might as well speak of the kernel of a
water-bubble as of the self which is supposed to be the
lord of one's body, of one's mind, and of one's character.
As Prof. Alois Riehl puts it, the " I " is the summary ex-
pression, grasped from within, of that unity of the individual
life, which appears to external sense as an organism with
interacting parts and functions.
It is urged that personality is a cause, that every psychic
process is essentially one of effort or conation, that every

" "
thought is a function of the will ;
-in short, the I is
-characterised by spontaneity. By spontaneity or self-

the
u I" is
activity of the meant nothing more than the fact
that each of us is in a position to manipulate with the
contents of his consciousness, to observe them carefully or
overlook them, to analyse them and compare their parts
with one another, and so on. This is supposed to prove the
simplicity of consciousness. But how ? May not a subject
built up out of the elements (sensations, ideas, &c) be
.capable of reacting on the elements themselves ? Of the
* Waodt 875.
:
Grandziige der phys, Psychologic, III, p.
PERSONALITY. 173,
complex of skandhas the samskciras, the volitions, form,

so tospeak, a supporting backbone. They represent a
continuum of such presentations of consciousness as are
essentially alike, and are therefore conceived as the proper
core of one's own personality, and set in opposition to the
continually varying sensory presentations, among which
those that constitute the idea of one's body occupy a special
place. For, strictly speaking, the sensory impressions do not
become one's own till they are apperceived, that is to say,
till they have been placed by the will in relation to one
another. Only in this sense can we say that what a man
can truly call his own is his will.
the will is free.
It is said that Yes the will is free in so
;
far as it is self-determined. Only when one is restrained

by causes that lie entirely outside him, can his will be said
to be not free. But, so long as one's resolutions and actions
are determined solely by what he knows, thinks and feels,
that is to say, by what forms a part of his own nature, so long
is his will also actually free. Yet his will is not free in the
sense that it is free from the law of causality. Every act of will
is causally determined, but not every one of the causes deter-
mining an act of will may be known to us. Modern psychology

has shown that what comes within the sphere of distinct
consciousness does not comprise every portion of the appeti-
tive, remembering, thinking and reasoning self. Each of us
is as ignorant of the larger part of himself as he is of what
may be happening in the most distant celestial body. While

consciousness is of the individual, the substratum on which
it is developed is of the race. Out of amdya^ the nebulous
undifferentiated racial life, are born predispositions, sams
haras, which form the roots of volition and the basis of char
acter. Volition, considered as a mere state of consciousness,
is nothing more than an affirmation or a negation, and as such
has no efficacy to produce an act. The acts and movements

which accompany a volition result directly from the disposi-
tions, feelings, perceptions and ideas which have become
co-ordinated in the form of a choice. Only a part of the
psychological activity involved in a choice enters into con
-
sciousness, and the subconscious processes escape notice.

The surface phenomena of one's consciousness may lead to
I 74 THE ESSENCE OF BUDDHISM.
the misconstruction of one's acts of will as uncaused, for the

chain of causation is often obscure. But deeper reflection
always reveals that every act of will is necessarily caused!
Nor is it necessary to make the ego a transcendental entity
in order to recognise in it a true causality.
The activity of the "I," above referred to, manipulates with
extant elements of consciousness, and produces by its mani-
pulations new contents of consciousness. In this way we
come to divide the contents of consciousness into two
classes those that are simply given, and those which we
:
ourselves create, that is, those which we are able to call forth
at will. When a content of consciousness appears to us as
simply given, we are not in a position to efface it or even
modify it at will ; if I stand before a green tree, I see the
green tree, whether I will or not. On the other hand it is
.
entirely different with the idea of a tree, a remembered tree.

The representation of a tree is completely at my command,
and I can at will modify it, or replace it by another. Phenom-
ena of consciousness of the first kind form the material for
the building up of the external world those of the second
;
kind are generally called the constructions of one's mind,

the creations of one's fancy. The difference between seeing
a green tree and remembering a green tree is so clear that
there can be no question about it. We note that the two
.are situate in different spheres. The elements which
constitute the two and their connection are not the same.
But the fundamental nature of the elements of both is the
same, and is not different from the elements which build up
"
the I." The elements are always sensations, ideas, &c.
When one finds that the phenomena of consciousness of the
second kind are the products of an activity which is at work
in his own consciousness, the temptation is not far to regard
the phenomena of consciousness of the first kind also as the
similar creations of an unknown activity. This is the error
of the followers of Berkeley and of the solipsist in general.
" "
Further if one has fancied the I to be a spiritual entity,
he naturally constructs similar ideas in explanation of the
whole world. Thus have come into being the ideas of
spirits and demons, gods
and demigods, God and Nature,
and other similar creations of mythology. Such transcen-
PERSONALITY. 175
dental hypothetical entities have proved the greatest

obstacles to the advanceôf reason. As Kant says, transcen-
dental hypotheses render ^fruitless the exertions of reason in
Its own sphere, which is that of experience,
" For when the
explanation of natural phenomena happens to be difficult,

we have constantly at hand a transcendental ground of ex-
planation which lifts us above the necessity of investigating
nature."
Human personality is a compound of body and mind. Dis-
embodied personality is no personality in the real sense of the
term.* Poverty of language and practical sufficiency permit
the use of such expressions as a truncated cone, a cube with
bevelled edges, disembodied personality, which involve con-
tradictions. Personality or the ego is, as has been so often re-
peated, really a complex of sensations, ideas, &c. But because
it is possible to take away constituent parts in thought with-
out destroying the capacity of the residual image to stand

for the whole, we give the same name to the residuum. Thus
has arisen the practice of regarding the ego as being made up
of volitions, emotions, ideas, &c., only of a nama without
a rupa. Even then what is of importance in personality is not
" I " but the elements which constitute it and the manner
the
in which they are connected. If this does not satisfy us,
and we ask, Who or What has these volitions, emotions,
&c. ?, and then assume the existence of a transcendental or
noumenal self, an a/m<aw, we have only succumbed to the
primitive habit of treating an unanalysed complex as an
indivisible unity, like the Fiji islander who ascribes a sou)
to a cocoanut. This primitive habit of treating the unanalys-
ed complex of personality as an indivisible unity has mani-
fested itself in remarkable ways in psychology. From the
body the nervous system is first isolated as the seat of
psychical activity. In the nervous system again the brain
is chosen as the part best suited to be the organ of the mind,
* "If the immortal life," says a recent writer on immortality,

*'
to be more than a name for a shadow, it must be a life where
is
men are members one of another, not less, but more than they are
here. Wedesire an immortality which shall sigbify a personal life
*
in the fall sense of these words, not the existence of ft disembodied
pure indivisible, immaterial substance/ and a personal
4
spirit,' or a
life muat be an embodied life."
176 THE. ESSENCE OF BUDDHISM.
and finally to preserve the supposed psychical unity imag-

ined to be like the mathematician's point without parts or
magnitude some small part of the brain, such as thejpineal-
gland, is chosen as the seat of the soul. The crudity of
such conceptions is made clear by the following analysis
"
taken from Avenarius's Menschliche Weltbegriffe. Let an
individual M *
denote a definite whole of perceived things
'
(trunk, arms, hands, legs, feet, speech, movements, &c)

'
and of presented thoughts' as I, then when says M
1 have a brain,' this means that a brain belongs as a part-
'
to the whole of perceived things and presented thoughts

denoted as I. And when says M '
I have thoughts,' this
means that the thoughts themselves belong as a part to the
whole of perceived things and presented thoughts denoted
as I. But, though thorough analysis of the denotation of I
leads to the result that we have a brain and thoughts, it
never leads to the result that the brain has the thoughts.
The thought is, no doubt, a thought of
'
my ego, but not a

7
'
thought of my brain any more than my brain is the brain

4
' 5
of my
thought. That is to say, the brain is no habitation,
seat, generator, instrument or organ, no support or substrat-
um of thought. Thought is no indweller or commander, no
other half or side, and also no product, indeed not even a
physiological function, or so much "
as a state of the brain."
So long as one regards the " I as a real mysterious entity
behind the elements which alone are accessible, he must
puzzle himself with all sorts of contradictions and perplexi
ties. But if we regard the ego as a more strongly linked
group of elements, which are themselves less strongly linked
to other groups, we no longer meet with difficulties and
absurdities. We
then clearly perceive how the subjective
feeling of unity has been generated by the ease with
which the imagination runs along those of our ideas
which are closely knitted with one another through the
bonds of association, and what purpose this assumed unity
of the ego serves. This suppositious unity serves to delimit
the ego, and thus discharges a valuable function in practical
life. Just as caste bias, race prejudice, national pride,
narrow patriotism may have a high value for certain pur-
177
serviceable to the intellect in the work it does for the

pain-avoiding, pleasure-seeking will. Nevertheless, this-
practical unity of the ego lias neither sharply defined limit*
nor is it unalterable. Each one of us knows how he is striv-
1
ing to alter the content of his ego.* Is it not a change in

this content that is sought after in every attempt to alter the
character of a person ? If the world consists of the same
elements as one's ego, and if every element in the world
can become a constituent of that ego, why should not that
ego be so extended as ultimately to embrace the entire
world ? Because the elements which constitute an individual
are more strongly and closely knitted among themselves
than with those which constitute other individuals, he
imagines himself to be an indissoluble unity independent of
others. But the life of the individual has no meaning apart
from collective life. That which is truly human in each
one of us, the true, the beautiful, the good, has something
of the universal, and is created and realised only through the
communion of minds. Moreover, when the content of an
ego is sufficiently wide, it generally breaks through the
shackles of individuality, engrafts itself in others, and pur-
sues an over-individual life. It is the dissolution of indivi-
duality which contributes to the greatest happiness of the

artist, the discoverer, the social reformer, and all others who
co-operate in the welfare of the many, and live, as Schiller
says, in the whole. Says the Blessed One in the M&lunkya-
putta Sutta : "The man whose heart is set on the dissolu-
tion of individuality feels cheerful, happy, and elated, like
the mighty man who has swum unhurt across the swollen
Ganges from the one bank to the other.''
The denial of a separate self, an (Oman, does not obliterate
the personality of a man, but liberates the individual from
an error that is liable to stunt his intellectual and ethical
development and hinder his attainment of perfection. The

Dharma removes from life the vanity of self, which is the
result of an erroneous belief in the existence of &tman and
"karma as separate entities. As what constitutes a man's
personality is his own deeds and aspirations, he that holds
his person dear should keep himself free from wickedness.
The Blessed One has said :
18
'/.I'j; 178 THE ESSENCE OF BUDDHISM.
'
t i
if
^
I
*'
Let any one who holds self \dear,
J
<H ;
1 That self keep free from wickedness ;
.>:
"\ |
For happiness can never be found
By any one of evil deeds.
''"'
'
fi f ]
'
" Assailed
J
;j
}' by death, in life's last throes.
A j
At quitting of this human state,
) ;
What is it one can call his own ?
if {
What is it follows after him 7
"
Nought follows him who quits this life ;
1
It
f\ \ For all things must be left behind :

I
)|
! Wife, daughters, sons, one's kin, and friends,
Ijr
j j
Gold, grain and wealth of every kind.
'
jj ,
1 < i
*'|But what a mortal does while here,

! , With body, or with voice, or mind,
y\
p \ \
'
,
'Tis this that -he can call his own,
M; )
b
j
This is what follows after him.
**
!l !
],
!
Deeds, like a shadow, ne'er depart :
i?
'
I J :
1
Bad deeds can never be concealed ;
| f ; j
'
Good deeds cannot be lost and will
? -.
j
'
In all their glory be revealed.
I
1 || **
J| ;
Let all, then, noble deeds perform,
,Jj
if <,t i /
'
A treasure store for future weal ;
I,
1
I'!
I
For merit gained this life within
)I ;!
I ;
Will yield a blessing in the next."
(
DEATH AND AFTER.
his complete nature man
is a
complex of skandhas.
IN Only in thought can we separate him into body (rupd)
.and mind (namd). Language reveals to us the true nature
of personality. One speaks not only of one's body but also
of one's mind. Who then is the possessor of both body and
mind, not the complete man, the complex ? Just as
if it is
* 3
we are in the habit of saying the wind blows, as if there

were the wind existing apart from the act of blowing, so also
do we say, by a license of speech, that a person owns body
.and soul, performs actions, directs the emotions, controls
the impulses, and so forth. But in reality the totality of all
these constitutes the person. Whatsoever a man does with
his body, with his voice, with his mind, it is that that con-
"I
stitutes his person. am," says Professor Josiah Eoyce,
" what on the whole I am conscious of
having done, and
what I propose to do." On one occasion the Blessed One
"
was asked by some disciples : What are old age and death ?
"
And what is it that has old age and death ? The Blessed
" To say
One replied The
:
question is not rightly put. :
*
What are old age and death ? And what is it has old age
'
and death ? and to say
'
: Old age and death are one thing,
but it is another thing that has old age and death,' is to say
the same thing in different ways. If the dogma obtain that
soul and body are identical, then there is no holy life (for
the soul would perish with the body) or, if the dogma
;
obtain that the soul is one thing and the body another, then
also there is no holy life (for, if the soul were a distinct
it would not be influenced by
entity, an immutable GLtman,
conduct and become better, and then there would be no
use in leading a holy life). Both these extremes have been
avoided by the Tathagata, and it is a middle doctrine he
teaches On birth depend old age and death."
:
So long as the skandhas are united, we have being ; when

the skandhas dissolve, the being disappears and we have
death\ Just as fire, though not lying hidden in the two
2 So THE ESSENCE OF BUDDHISM.
sticks rubbed against each other, originates through friction.

in the same way, says the Blessed One, appears conscious-
ness (vignHna) under certain conditions, and disappears
when these conditions cease to" exist. When the wood is
burnt, the fire disappears. Just so, when the conditions of
consciousness cease, consciousness disappears. Conscious-
ness is known to us only as a phenomenon of life connected
with an organism. Psychical processes are only known to
us as dependent on organic processes. Changes in the
brain and the nervous system are essential conditions foi
all phenomena of consciousness. Nor is the connection
between psychic processes and organic processes as great as
the connection between purely organic processes. Organic
processes continue as long as there is life, but psychic pro-
cesses are intermittent even during life. While organic life
has no break in an individual's existence, conscious life
performs its functions only from time to time, needs the
refreshment of sleep, and varies in activity even when awake.
The anaesthetised body lies pumping the blood through the
vessels, and maintains the physical interchangss between the
tissues, but contains no spark or vestige of consciousness.
When the brain is injured or diseased, the loss of conscious-
ness may last for an interminable period. Hence we should
say that consciousness exists for the sake of life, and not
life for consciousness. Rightly did the Buddha teach in
plain language to his disciples "It were better if the
:
ignorant regarded the body, composed of the four elements,

"
as the I
4 '
instead of mind. And why do I say so ?
Because this body may endure for a year, ten years,
hundred years and more. But what is called mind, cogni-
tion, cousciousness, is found to be day and night in restless
change."
Normal psychology proves that consciousness can have no
existence independent of the organism. This conclusion is
strongly supported by mental pathology. Within the life
history of a single individual various selves appear and
disappear in a manner which shows that they cannot be
regarded as connected by any felt continuity of interest
with the rest of life. Cases of multiple personality fcnd
alternating personality prove that a plurality of selves ttiight
regularly or even coexist In connection with thf
body. Such Abnormal psychic phenomena force on
us the conclusion that the origination and the disappearance
of selves in the course of psychical events is a fact of con-
stant occurrence. There are no knowq facts that imply the
-existence of a soul separable from the body. The progress
of psychology during the last thirty years has been great,
but it has produced nothing that would strengthen the
popular faith in extra-human spirit agencies influencing hu-
man destinies. On the other hand, it has made Intelligible,
conformably to the rest of our knowledge,all such phenomena
as anaesthesias, analgesias, hallucinations, monitions, &c. 5
which have always been the props of the ignorant belief in

spirits. The endeavours of the innumerable spiritualistic
and theosophical bodies have not brought to light any scrap
of scientific proof of the continuance of human personality
"
beyond the grave. Can any proof be expected from a
method of inquiry which is not repelled by the grotesquery
of the spirits,' and which accepts balderdash as the poetry
t
of Shakespere, twaddle as the philosophy of Bacon, and the

medium's thinly disguised person as the reincarnation of
Socrates, the Virgin Mary, or the repentant pirate John
"
King ? Scientific investigation of spiritualistic phenomena
has shown that fraud, unconscious suggestion, and co-opera-
tion form sufficient explanations of what are presented.
Even the researches of the Society for Psychical Research
have not been able to demonstrate the existence of spirits,
but have only helped to strengthen the intra-human explana-
tion of many phenomena previously not well understood.
"
Facts, I think," says Professor W. James in his Varieties
" *
-of Religious Experience, are yet lacking to prove spirit

return/ though I have the highest respect for the patient
labours of Messrs. Myers, Hodgson, and Hyslop." Although
the sole interest of these psychologists and philosophers of
the highest academic rank has been, as Dr. Stanley Hall
points out, to establish the existence of a land of disem-
bodied spirits and to demonstrate the possibility of a
communication between them and this world, yet every fact
and group of facts on which they rely point for their explana-
tion to the past of the individual and the race and not to
1 8* THE ESSENCE OF BUDDHISM.
the future, to the subnormal rather than to the supernormal,

more to the body than to any disembodied spirit. Just as>
the alchemists in their search after the elixir of life neglected
f
chemistry, just as astrologers in quest o the influence of the
stars on human life overlooked astronomy, so have the
leaders of the Psychical Research Movement in their zeal
to find an answer to what is 'called the most insistent ques-
tion of the human heart, If a man die, shall he live again ?*
completely lost sight of the true import of the facts they

have collected. They think and speak of the'soul only in
the future tense, and little does that word suggest to them
any connection with the past. On the contrary, as the
philosophic Roman poet has put it,
'*
Not from the blank inane emerged the soul :
A sacred treasury it is of dreams

And deeds that built the present from the past
Adding thereto its own experiences.
Ancestral lives are seeing in mine eyes
Their hearing listeneth within my ears,
And in my hand their strength is plied again.
Speech came a rich consignment trom the past,
Each word aglow with wondrous spirit life
Thus building up my soul of myriad souls."
Science affords no evidence of the continuance of the

conscious person after death, but, on the whole, it suggests,
that the conscious person has ended too. Death, says the
modem physiologist, consists in the dissolution of the com-
bination of the various anatomical organs and in the dissolu-
tion of the consciousness which the individual possesses of
himself, that is to say, of the existence of this combination.
Similarly, it is said in the Bkarahara Sutra that the laying
down of the bearer (haranikkhepana) is identical and
simultaneous with the laying down of the burden
(bh&ranikkhcpana)) that is, of the skandhas;* More clearly
is this truth brought out in the funeral elegy of the
Buddhists: "Salutation to the Blessed One, the Holy
* It is interesting to note that in the JBrihadfir&nyaJta Vpanidiad

" A man comes out of these
Y&gnaYalkya tells his wife Maitreyi :
lements, and passes back into them as they pass away, and, after he-
hmi passed away, there is no more consciousness."
DEATH AND AFTER. l8j,
One, the Enlightened One. All sentient beings are doomed

to die, for life indeed must terminate in death; even
after reaching old age there comes death ; such is
the nature of sentient beings. Whether young or old,
whether ignorant or wise, all fall under the hand of death,
all are subject to death. Just as the seed in the field
germinates and grows on account of the moisture in the soil as
well as the vitality of the embryo, so do the elementary and
composite forms of the organised being and the six organs
of sense arise from a cause, and from a cause become disinte-
grated and perish. As the union of the constituent parts
forms what is called a " chariot," so does the union of the
" seri-
$kandhas> the attributes of being, form what is called a
tient being." As soon as vitality, warmth and consciousness-
forsake the body, then the body is inanimate and useless.
The deeper one reflects and meditates upon this body, the
more he becomes convinced that it is but an empty and vain
thing. For, indeed, in it does suffering originate, and in it
does suffering perdure and perish nothing else but suffering
;
is produced, and
nothing else but suffering perishes with it.
All compound things are anitya : he who knows and com-
prehends this becomes freed from suffering ; this is the way
that leads to purity. All compound things are duhkha :
he who knows and comprehends this becomes freed from
suffering ; this is the path that leads to purity. All existing
things are an&tman : he who knows and comprehends this
becomes freed from suffering the path that leads to
;
this is
purity. Therefore, let every one, after hearing the words of

the Holy One, restrain his tears ; let him, on seeing that one
has passed away and is dead, conclude Never more will:
'
"
he be found by me.'
" How transient are things mortal !
How man's life

restless is I
But Peace stands at the portal

Of death, and ends all strife.
" Life is a constant

parting
One more the stream has crossed ;
But think ye who stand smarting

Of that which ne'er is losl.
I$4 ESSENCE Of B0D0HISM.
44
Ail rivers flowing* Sowing,
Mii&fe reach the rKstimt irmia ;
The seeds which ate sowing

Will ripen into grain."*
.Though death is the dissolution of body and mind, yet it

does not end all. The Blessed One has declared that he is
neither a s&svatav&din like the Brahmans, nor an ucchcda-
vMin like the Charv&kas and the Lokfiyat&s. While the
Dharma discards the existence of a permanent self, an atman
which transmigrates from birth to birth, it at the same time
upholds the persistence of karma. Man is nothing more
than the temporary union of the five skandhas ; the begin-
ning of this union is birth, and its end is death. But as long
the union lasts, the ego manifests itself at every moment as
an active, pain-avoiding, pleasure-seeking will, having rela-
tions to other individuals. From this point of view each
individual existence is spoken of as a complex of karmas.
But the content of one's ego, as we have already seen, is
never confined wholly to himself; it passes on to others
*nd remains preserved in them even after his death, So
man dies, but his karma is reborn in other individuals. Just
as when a man has written a letter, the writing has ceased,
but the letter remains, so when the skandhas dissolve, the
deeds remain to bear fruit in the future. When a lamp is
lit at a
burning lamp, there is a kindling of the wick, but
no transmigration of the flame. The mango that is planted
rots in the ground, but it is reborn in the mangoes of the
tree that grows from its seed. From the seed to the fruit
there is no transmigration of a mango soul, but there is a
reconstruction of its form, and the type in all its individual
features is preserved in the new mangoes. Thus man re-
incarnates, though there is no transmigration. One man
dies, and it is another that is reborn. "What is reborn,"
" is name and form. But it is not
says the Milindapanha,
the same name and form. By one name and form deeds are
done, and by these deeds another name and form is reborn.
One name and form fine! s its end in death, another that is
reborn. But that other is the result of the first, and is there-
fore not thereby released from its eyil dêds." As Buddha-
* Translated
by Dr. P B Gtftas of' B&ddtsisl f oetry.
DEATH AND AFTER. I&5
gosha says in his Visuddhimmgga^ "those groups which came

into being in the past existence in dependence on karma;
perished then and there. But in dependence on the karma
of that existence other groups have come into being in this
existence. Not a single element of being has come into <this
existence from a previous one. The groups which have
come into being in this existence in dependence on karma
will perish, and others will come into
being in the next exis-
tence, but not a single element of being will go from this
existence into the next- Moreover, just as the words of the
teacher do not pass into the mouth of the pupil, who never-
theless repeats them ; and just as the features of the face
do not pass to the reflection in mirrors and the like, and
nevertheless in dependence on them does the image appear ;
and just as the flame does not pass over from the wick of
one lamp to that of another, and nevertheless the flame of
the second lamp exists in dependence on that of the former;
in exactly the same way not a
single element of being passes
over from a previous existence into the present existence,
nor hence into the next existence ; and yet in dependence
on the groups, organs of sense, objects of sense, and sense
consciousness of the last existence were born those of, this
one, and from the present groups, organs of sense, objects
of sense, and self-consciousness will be born the groups,
organs of sense, objects of sense, and sense consciousness of
the next existence."
Here and there in the Pitakas may be found passages
which appear to suggest that the Buddha admitted the
transmigration of an actual entity from one birth to another.
But the fact that such statements occur in the popular dis-
courses and the parables, the so-called f&taka stories, shows
that the Blessed One was speaking in a manner suited to the
capacity of the ordinary man (prthagjand). In these para-
bles the aim of the Master was to teach the common
people
in a simple way the truth of the relation between action and
its fruit. But the Blessed One never wanted to imply that
one and the same person is reborn. Once a bhikshu, namad
S&ti, disputed with the other bhikshus that consciousness
(vign&na} persisted unchanged in the cycle of rebirths.
The Blessed One sent for hitn and asked him M What i&at
:
lS6 THE ESSENCE OF BUDDHISM.
you regard as consciousness, Sftti ?" The latter answered :
" That which as

self, O Master, enjoys again and again the
fruits of good and bad actions." The Buddha then admon-
"
ished him thus : From whom hast thou, deluded man,
heard that I have taught such a doctrine ? Have I not
in many ways explained the conditioned nature of con-
sciousness ? Without sufficient cause arises no conscious-
ness." The teaching" of the Dharma concerning karma can-
not be clearly understood except in the light of what the
Blessed One has taught as to the nature of personality.
What is essential in personality is not the " I " but the con-
tent. This content is never for two moments the same.
What serves to conserve this content is continuity, and it is
this that gives rise to the illusory idea of identity. As the
Bodichary&vat&ra says, "aham eva tadapiti mMydy&m
parikalpana, that I am one and the same person is the re-
sult of an illusion." Strictly speaking, man is dying every
moment. But so long as the mode of association of the
elements which constitute the ego remains largely the same,
we speak of the ego as the same. But really at one moment
it is one ego, and at the next moment it is a different ego,
though connected with the former by certain linksi It is the

continuity of thought that gives rise to the oneness. What
determines the connection between the doer of a deed and
the enjoyer of its fruit is also this continuity of thought
As the "
(chittasamt&nci). Bodhichary&vat&ra says, kttum&n
phalayo^lti dri^yate naisha sambhavah^ samt&nasyaikyamfy-
ritya kartfc bhoktety dfyitam. If a person is changing from
moment to moment, there is evidently no reason for suppos-
ing that the doer of a deed necessarily enjoys its fruit. Only
the oneness arising from the continuity of thought deter-
mines the connection between the doer of a deed and the
enjoyer of its fruit." Similarly, when a person dies, that is
to say, when an ego ceases to have sensations, volitions
&c., the elements no longer occur in; their customary mode
of association, but the content of the ego is not lost.
Barring a few worthless-personal reminiscences the content
of an ego remains preserved in others.
1
Thus the individual
ic preserved in new forms. Anyaeva mrito, anyaeva /ra/fi-
It is one that dies, and it is another that as reborn
DEATH AND AFTER. iSf
JV<s cka so, na cha anno It is not he, and yet it is not
another. As thd poet says,
"
I call that something ". I which seems my tool ;
Yet more the spirit is than ego .holds., ,
Tor io this ego, where shall it be sought ?

!
I'm wont to say " 1 see ", yet 'tis the eye
That sees, and seeing, kindleth in the thought
The beaming image of memory.
I hear
"
\Ve say : Hearing is of the ear,
And where the caught word stirs, there cords resound
Of slumbering sentiment ; and echoes wake
Of sounds that long ago to silence lapsed.
Not dead, perfected only, is the past ;
And ever from the darkness of the grave,
It rises to rejuvenated life.
'
The I is but, a name to clothe withal
The clustered mass that now my being forms.
Take not the symbol for reality
The transient for th' eterne. Mine ego, lo !
Tis but my spirits scintillating play.

This fluctuant moment of eternities
That now are crossing where my heart's blood beats.
I was not, am, and soon will pass. But never
My soul shall cease the breeding ages aye
;
Shall know its life. All that the past bequeathed,

All that life hath added unto me,
This shall endure in immortality.'*
As science teaches, a particular person is not a discrete-

individual, but a focus to which converge and from which
again diverge many physical and psychical activities. In
him have been impressed samsk&ras by heredity, example
and education. Only by a process of evolution do samsk&ras
come into being. No samskara ever comes into being
without a gradual becoming. The whole history of the
development of an individual, as observed in a. higher
organised animal, is a continuous chain of reminiscences of
the evolution of all those beings which form the ancestral
series of that particular animal. The history of no indivi-
dual begins with his birth, but has been endless ages in the
making. The assumption that each human being starts life
for himself and commences a development of his own, as if
the thousands of generations before him had been in existence
in vain, is in striking discord with the facts of daily life. No
toman being can be regarded as something supernaturalljr
1$8 THE ESSENCE OF BUDDHISM.
added to the stock of nature on the contrary, he must be

;
treated as a new segregation of what already existed. No.

individual can wholly detach himself from his parent source.
41
Each one of us bears upon him," as Huxley says,
"
obvious marks of his parentage, perhaps of remote
relationship. More particularly the sum of tendencies to
act in a certain way, which we call character/ is often to be
'
traced through a long series of progenitors and collaterals.

'
So we may justly say that this ' character this moral and
intellectual essence of a man does veritably pass over from
one fleshy tabernacle to another, and does really transmi-
grate from generation to generation. In the new bora
infant the character of the stock lies latent, and the ego is
little more than a bundle of potentialities. But, very early,
these become actualities ; from childhood to age they
manifest themselves in idleness or brightness, weakness or
strength, viciousness or uprightness, and with each feature
modified by confluence with another character, if by noth-
ing else, character passes on to its incarnation in new
bodies."
No human being can completely sever himself from other
human beings. Human beings form constituent units of
society, not only by reason of the inter-dependence of their
divers functions, but by reason of their mental
external
inter-dependence. Man cannot isolate his mental life from
that of his feliowmen. He is ever subject to the influence
of the community of which he is a member. He can sever
his connection with one circle of men only by joining
another. Even a hermit is not alone. He lives psychically
in a union conceived in his mind, but none the less real,
with an ideal society (of his gods, of his saints) which is
formed after the model of real society. It is indeed exclu-
sively through psychical inter-dependence that human
existence as such has been possible. It is through the
mutual dependence of their minds upon one another that
men are civilized, social, and ethical beings. A correct
understanding of mentad life is not possible with the belief
in a substantial soul. He who regards physical separateness
as a barrier between centres of psychic life can never under-
hand the possibility of a mental life reaching beyond tb*
DEATH AND. AFTER. *8#
individual^ although its results are obvious in all that

man
does in his association with his fellowmen in language^
science, art, religion, and morality, Since men are physically
independent of one another, it does not follow that they are
also psychically separate from one another. The psychical
life continues
beyond each individual, because its real sub-
jects are not individuals as such but the bonds uniting
individuals. Every deed, every word, every thought is a part
of our psychic life, and our psychic life remains unbroken,
like an extinct flame that has kindled another.
not 4
1 am,'
'
I was,' or 'I shall be;'
'^Say
Think not ye pass from house to house of flesh
Like travellers who remember and forget
111lodged or well lodged. Fresh
Issues upon the Universe that sum
Which is the lattermost of lives."
" Do we then death ?" asks a well-known living
live after
writer, and answers as follows "Of course we do. We
:
live. Our bodies dissolve, but our lives continue. What is

we ? And what is to live ? If to live is to eat and drink, to
feel joy and pain, to be conscious of action and thought,
we cannot affirm about a state, which, so far as we can see,
supposes the absence of a nervous system. For my part, I
do not pretend to know what consciousness can be in the ab-
sence of a nervous system, for I mean by consciousness
an organic state relative to a nervous system. And so far
as tve means this state of consciousness, I have no means
of forming a rational opinion on the question.
"
Happily we are not nervous systems. Life is not an agi-
tation of the nervous system. We act, we work, we teach, we
inspire love in places where we are not, where we have never
been, and in souls which we have not seen in the body. We
are not as the beasts that perish. And the social nature of
man is not bestial. The soul of man has a subtle faculty of
incorporating itself with the souls of our fellowmen. We are
immortal by virtue of the intricate organism of which we are
part. Nervous system, digestive apparatus, and locomotive
organs are essential as a basis of life, but in due course that
life can be .practically continued by the agency of other
bodies than $hose in which it begins. It cannot be continue^
190 THE ESSENCE Or BUDDHISM.
-so far as we can see, without other like bodies, natures and
souls, such as ours, and,therefore,not in Dante's and Milton's
Paradise. The organism, man and woman, is mortal truly ;
but the organism, humanity, is immortal. We know of

nothing that can destroy it within the conditions of our solar
sphere.
" A
good life in the flesh becomes thus incorporated with
the mighty organism, and becomes immortal with it. Not an
act of ours, not a look, nor a thought, is utterly lost and
wasted in space. For good or for evil it forms us, and our
character and our work. It forms some other brother
or sister near us for good or for bad. If it be strong
and noble, it shapes many. If it be weak and evil, it is
gradually expunged. It may not be remembered, not re-

corded and not distinguished. But it continues, eternally
pulsating unknown through generations of Humanity. It
may be a drop in the ocean of human life. But as surely as
every drop which falls on an Alp will pass on ultimately into
the ocean, so every human life, every act of life, every kind
word, every good deed, every clear thought, lives in the life
to come. We
live, and we live for ever, the greatest and the
feeblest. We
do not continue to have nervous sensations ;
we do not eat and drink ; we do not think or act, it may be,
and we do not- add to our work on earth but we live. Our
;
lives remain here and continue our work. The humanity

which nursed us as infants, trained us as children, and shap-
ed our men, prolongs that life in a collective eter-
lives as
nity, when has closed our eyes with reverent sorrow, and
it
said in hope and love the last words over our bones. And
it makes us as immortal as itself."
All creatures are such as they are through past samskaras,

and when they die their lives shape new beings. In the slow
process of evolution activities shape new personalities. What
is called the person is but the living embodiment of past
.activities, physical and psychical. Past activities impress

upon creatures the nature of their present existence. This
is the law of karma as anderstood in Buddhism. No other
interpretation of the doctrine of karma can be consistent
with, the teaching of the Blessed One as to the momentaneity
(kskanikatva) and the unsubstantiality (nair&tmya) of all
DEATH AND AFTER. 191
existing things. That in the personal development of each

individual every thought, or feeling, or volition counts for
something is not difficult to perceive, but that there is a
retribution upon wrong and selfishness after death, when
there is no transmigrating atman, can have no meaning
and validity apart from the individual's relation to mankind
as a whole. Physiologically considered, an individual rein-
carnates in 'his progeny, and his physical karma is transmitted
to them. Ethically considered, the psychic life of an in-
dividual cannot be separated from the psychic life of the
community of which he is a member. Duty and responsi-
bility have no meaning apart from society. How, then, can
a man have karma apart from other human beings ? The
enjoyments and sufferings of an individual are not always the
result of his special karma. The Milindapanha tells us that
it is an erroneous extension of the truth when the
ignorant
"
declare that every pain the fruit of (individual) karma"
is
Yet no Buddhist will that everything is under the

deny
sway of causality. Unless we regard all mankind as linked
together as parts of one universal whole, we cannot perceive
the full significance of the doctrine of karma. Not only are the
murderer and the thief responsible to society, but society is
equally responsible for breeding such characters. The life
of the individual has no other possible measure than that of
its significance's influence, and its value to other individuals.
If he demands and hopes more than this, a continuance after
death of his own particular life, he merely denies the meaning
of his particular individuality. Rightly did Galileo say
that those who desired perpetual life deserved to be trans-
formed into mountains. True continuance of life consists
in its perfect newness and freshness. But this is possible
only through alternations of life and death.
Our view of reincarnation may not be acceptable to those
Buddhists, who believe that an unexplained mystery underlies
the transmigration of karma.
:
Though these do not admit
the existence of a transmigrating atman, yet they suppose
that a kind of vignana, called the ptatisamdhi vtgn&na, serves
in some incognisable manner as a connecting link -between
a dying man and an infant born just at the moment of his
death. "Somewhere, at the moment of a man's death,"
I9 2 THE ESSENCE OF BUDDHISM.
"
says a partisan of this school, there is being born a child
of parentage such that .the little brain can respond to and
absorb the character of the dying man ; a brain that, with-
out just that sort of stimulus, will never be galvanised into
individual life. The man dies, and his death perturbs the
.^ther in the characteristic of that man ;
very complex way
and at the same instant, almost, a newborn child, hovering
then very near to death, receives the impact of the death
wave, and its brain thrills to a new life ; the heart and res-
piratory centres are galvanised into action, the newborn
child draws breath and lives, or as our Buddhist scriptures
"
the new lamp is lighted from the dying flame/
*
put it,
Here is a fine example of the fact that materialism and
rriysticism are twin-sisters. Where mysticism finds no possible
hold on perception, it attempts to walk by the crutches of a
materialistic imagination. If prati samdhi vignana is really
a vignana, it is a dkarma, a skandha, and as such it can not
"
pass from one place to another. Na kinchi ito paralokam
"
gacchati:
say the Pali books. What, then, is it that passes
from one life to the next ? It looks as if prati samdhr
vignana was originally introduced to explain the phenomena
of memory, and then unhappily extended to serve as a con-
necting link between one life and another in the transmigra-
tion of karma. Every vignana leaves its impression (va-
sana) on the subsequent vignanas. Though vzgnanas are
momentary, they reproduce themselves in a connected
series (pratltyasamutpada). As the present vignana of a
living person is closely connected with the vignana imme-
diately anterior to it, it is supposed that the vignana at the
time of birth (aupapattyam$ikd) of one individual must be
similarly connected with the vignana which disappears at the
time of death (maranantika) of another individual. But
such a supposition is riot warranted by facts. As the Blessed
One has said, " dharma is the refuge, and not pud-
gala (soul) ; the spirit is the refuge, and not the letter ; the
completed meaning of a sutrais the refuge, and not its pro-
visional sense ; gnAna k the refuge, and not vignana."
It is said that in Buddhist countries children some-
times claim to .have had such-and-such a name and to
DEATH AND AFTER. 193
lives ;
and that occasionally their claims are in a way sub-
stantiated. But does this fact prove that there necessarily
exists a sort of.syntony between a dying man's conscious-
ness and the brain of an infant born just at the moment
of his death? Should we hot rather look for the explanation of
these Burmese Winzas to subconscious processes? "By their
5
brooding and incubation,' says Dr. Stanley Hall, "the con-

scious person communes with the species, and perhaps even
rthe genus to which he belongs; receives messages from and
perchance occasionally gives them to it,appeals to mighty soul
powers not his own, but which are so wise, benignant, and
energetic that he perhaps prone to the pathetic fallacy of in-
is
terpreting the subhuman as superhuman, if, like the English
Psychic Researchers, he has no intimation of the wisdom,

depth below depth/that has been organised into our bodies,
brains, automatisms, and instincts, which is vastly and in-
comparably greater than all that is in the consciousness of
all men now living combined, and if he deems the surface
phenomena in his own sapient soul to be its essential ex-

perience. This is the larger self, if such an Anthropomor-
phizing, self-idolatrous term may be used, with which we are
continuous. It is beneath, and not above us, immanent
and not transcendent, and if only rightly interpreted it is
veridicial in a sense and degree our voluble ratiocination
knows not of/'*
The doctrine of karma
is very wide in its scope.
Bijiddhist
Karma operates
not only in the sphere of sentient life, but
extends oyer the whole of phenomenal existence (prapancha}.
JKarmajam lokavaichitryam iti siddhatvat. In his Outlines
of Mahay ana Mr. Kuroda explains the scope of the Bud-
"
dhist doctrine of karma as follows : There are neither
creators nor created ; nor are men real beings. It is actions
and causes that, under favourable conditions, give birth to
them. For men are nothing more than the temporary
combination of the five skandhas, or constituents. The
beginning of this combination is their birth ; its decomposi-
tion their death.. During the continuation of the combined
state, good and bad actions are done, seeds of future happi-
*
Adolescence, Vol. II* p. 342.
ness and pain are sown, and thus the alternation of birth
and death goes on without end. Men are no real beings
that wander between birth and death by themselves, nor is
there any ruler that makes them do this, but it is their own
actions that bring about these results. The aggregate
actions of all sentient beings give birth to the varieties of
mountains,rivers, countries, &c. They are caused by aggregate
actions, and so they are called adhipatiphala (aggregate
fruits). As those who are virtuous at heart are never
wicked in their countenance, and as in the countries where
good customs prevail, good omens appear and where
people are wicked, calamities arise, so men's aggregate
actions bring forth their aggregate fruits. By the particular
actions of individuals, each man receives mind and body
corresponding to the causes at work, internal causes of
actions being favoured by external conditions. And as these
good and bad actions yield fruits, not when they are produc-
ed, but at some future time, they are called vip&kaphala
(fruits that ripen at some future time). The period from
birth to death in which the body continues, is the life of
man ; and that from formation to destruction in which they
assume similar forms, is the duration of countries, moun-
tains, rivers, etc. The death of sentient beings as well as
the formation and destruction of countries, mountains,
rivers, etc., are endless in their operation. Like the circle
which has no end, they also have neither beginning nor end.
Though ihere exist neither real (substantial) men nor real
,
things, yet effectsappear and disappear where actions are

accompanied with conditions, just as the echo follows the
sound and all things, rough or fine, large or small, come
;
and go every moment without any fixed forms. Men and

things, therefore, are mere names for durations in which
similar forms continue. Our present life is the reflection of
past actions. Men consider these reflections as their real
selves. Their eyes, noses, ears, tongues, and bodies, as well
as their gardens, woods, farms, residences, servants, and
maids, men imagine to be their own possessions, but in fact
they are but results endlessly produced by innumerable
actions."
The Buddhistic doctrine of karma differs totally from
DEATH AND AFTER. 1
95
the Brahmanic theory of transmigration. Brahmanisni

teaches the transmigration of a real soul, an atman, but the
Dharma inculcates a mere succession of karmas. According
to the Brahmanic conceptions the soul migrates from man
to one or other of the so-called six kingdoms (skadgatis)>
from man to animal, from animal to hell, from hell to heaven
and so forth, just as a man migrates from one house to
another according to his necessities. It may indeed be true
that in the Buddhist sutras also there are references to a
' '
transmigration to one or other of the ten worlds heaven

and hell,* gods and demons, men and animals, sravakas and
pratyekabuddhaS) bodhisatvas and buddkas, but this does not
mean that any being passes from one world to another.
"
Na kas chid dharmo asmal lokat paralokam gacchati" :
says a Buddhist Sutra. In the Buddhistic sense transmigra-
tion is only a manifestation of cause and effect Only by
virtue of causes and conditions are produced mental pheno-
mena accompanied by bodily forms, and thus results life
after life, the nature and character of the successive lives
being determined by the goodness or badness of the mental
phenomena. It is to explain and illustrate the transmigra-
tion of karma to the ordinary man that the Blessed One
'
employed the expression ten worlds,' while really he meant

by the 'ten worlds' nothing more than the ten mental states
typified by the beings and places referred to.
While the Dharma lays stress upon "karma as the effect of
past deeds, good or bad, it must not be forgotten that it
also lays equal stress on the liberating power of education,
on the perfectability of human nature by means of self-cul-
ture and self-control. Buddhism is no fatalism. Fatalism
teaches that everything, including also the human will, has
been predetermined. It pre-supposes the existence of a
person whose will is constrained by an external power.
Hence a man's character cannot be improved by education.
On the other hand, Buddhism teaches that man himself is
a product of causes. Hence his will cannot exist previous
* For the true Buddhist heaven and hell are not realities
'
(xvabha.
They are fanciful creations of the ignorant (b&laprtha^
to his formation by these causes.Instead of being con

strained by them, his will is made by them. Accordingly,
the will can be made to acquire, by proper training, the
power to repress the evil impulses. As fatalism regards a
man's character as compelled, it can furnish no motive for
action, and personal responsibility is out of the question.
.For the Buddhist, on the other hand, the innate character
is caused, and therefore furnishes the strongest motive for
action. The Buddhist knows exactly what is meant by the

reign of law in the universe. There are not first laws, and
then things and phenomena subject to them. Laws re-
present the forms in which the relations of things are con-
ceived by the human mind under generalised or simplified
circumstances. The human mind is, therefore, the proper
lawgiver to the universe. Hence, the submission to Icarma^
which Buddhism ascribes to action, is not a blind, but
a discriminating submission. Karma is in form a creation
of the mind; which makes action (mano vak "k&ya Tcarma) it-
self a smrtyupasthana^ an object of meditation. Ac-
cordingly a man is responsible for his actions, though his
volitions are determined by causes. By the avoidance of
all evil and the practice of the paramitfts^ it is possible to
attain
"that realm on earth,
Where one may stand and be free from an evil deed absolved."
Death is the dissolution of mind and body. Yet the
person that dies continues to live in his deeds. One's
deeds are like the children born to him ; they live
and act apart from his will. Nay, children may be
strangled, but deeds never. Wherever a man's words,
thoughts, deeds have impressed themselves in other
minds, there he has reincarnated. He that has no clear
idea of death, and does not master the fact that death every
where consists in the dissolution of the groups (skandhas),
comes, as Buddhagosha says, to a variety of conclusions,,
such as A living entity dies and transmigrates into
f
'
another's body ; and similarly, he that has no clear idea of
rebirth and does not master the fact that the appearance of
the groups (skandhas) everywhere constitutes birth, he
comes to a variety of conclusions, such as
*
A
living entity
DEATH AND AFTER. I 97
is born and has obtained a new body. 3 There is not a

being that is born, or acts and enjoys itself, or suffers and
dies, or is reborn to die again, but simply birth, action,
enjoyment, suffering and death take place. The life acti-
vities, the deeds alone are real, and these are preserved and
nothing else. Therefore, has it been said :
"
No doer
is there does the deed,
Nor tbere one who feels the fruit
is ;
Constituent parts alone roll on;

This view alone is orthodox.
'And thus the deed, and thus the fruit
Eoll on and on, each from its cause ;
As of the round of tree and seed,

No one can tell when they began.
*'
Nor is the time to be perceived
In future births when they shall cease,
The heretics perceive not this
And fail of masfcery o'er themselves,
" *
An ego,' say they, doth exist,
i
'
Eternal, or that soon will cease ;
Thus two and sixty heresies
They amongst themselves discordant hold.
Ct
Bound in the bonds of heresy
By passion's flood they're borne along ;
And borne along by passion's flood

From misery find they no release.
'
If once these facts he but perceive,
A man whose faith on Buddha rests
The subtle, deep, and self-devoid
Dependence will then penetrate*
'
Not in its fruit is found the deed,
Nor in the deed finds one the fruit ;
Of each the other is devoid,

Yet there is no fruit without the deed.
u Just as no store of fire is found
In jewel, cow-dung, or the sun
Nor separate from these exists,
Yet short of fuel no fire is known.
14
Even so we ne'er within the deed
Can retribution's fruit descry,
Nor yet in any place without ;
Nor can in fruit the deed be found.

I9& THE ESSENCE OF BUDDHISM.
'*
Deeds separate from their fruits exist
And fruits are separate from the deeds ;
But consequent upon the deed

The fruit doth into being cornea
**
No god of Heaven or Brahma world
Doth cause the endless round of birth ;
Constituent parts alone roll on

From cause and;material sprung," Visuddhi-Magga*
* Warren's Buddhism in translations

THE SUMMUM BONUM.
NITYA) an&tman and nirvana have been rightly called
the three corner-stones of Buddhism. They form the
three cardinal principles of the Dharma. Any system of
thought which accepts these three fundamental tenets may
properly claim identity with Buddhism, whatever may be the
adventitious beliefs and practices which hide them. But no
system of thought, that does not recognise these three
principles, can lay any claim to kinship with the Dharma.
What, then, is the meaning of these three principles ? Anitya
means impermanence. It signifies that all things are in a
perpetual flux. All things lived through, all erlebnisse^ as
the Germans call them, are transient and impermanent.
Nothing is permanent in the universe but change. Mutabi-
lity is the very characteristic of all existence (msvam
kshanabhanguram). Only non-existence, $unyata^ can claim
to be immutable. Permanent unchanging substances exist
in our thought, but not in reality. Whatsoever exists is made
up of colours, sounds, temperatures, spaces, times, pressures,
ideas, emotions, volitions, and so forth, connected with one
another in manifold ways. And these are continually chang-
ing. Everything is therefore momentary (kshanika). Some
things may be relatively more permanent than others, but
nothing is absolutely permanent. It is the mistaking of
what is impermanent for something permanent that makes
anitya the source of sorrow (dtthkha).
What is anitya is not necessarily mifkya or illusory, as
some have supposed. That which is momentary might
prove deceptive, and thus become a source of sorrow, when
mistaken for something nitya or permanent, for no deliver-
ance of consciousness is in itself complete. The fragment-
ary character of a single deliverance of consciousness will
naturally mislead, if it is not controlled and rectified by
other deliverances of consciousness. When the traveller in
the desert sees before him a large expanse of water, which
continually recedes and finally disappears, proving to be the
effect of mirage, it is not the deliverance of consciousness
that is
deceptive. The characters that suggest the sheet of
water are really present, but the deception arises from the
failure to take into account all the facts. Similarly, when a
man mistakes a rope for a snake, it is not the deliverance of
consciousness that is at fault. The characters that suggest
the snake are really there in the rope, but the failure to
interrogate consciousness exhaustively gives rise to the de-
ception. Were all experience deceptive, how could we
know it to be deceptive ? The fact that we are able to dis-
tinguish between deception and truth shows that all experi-
ence is not illusory.Nor can dreams cast doubt on the
experiences of the waking state. The difference of condi-
tions in the two states is so evident that the ordinary man
finds no reason for confounding the one with the other. Even
the Vedantin, who would reduce everything to mere illusion
(maya), regards the creations of the dreaming state to be
refuted by the waking state.
The logical consequence of the doctrine of anitya is the
principle of anatmata. This principle lays down that no-
where in the universe, neither in the macrocosm nor in the
microcosm, there is an unconditioned, absolute, transcen-
dent entity or substratum. All that we know consists of a
flux of sensations, ideas, emotions, volitions, and so forth,
associated with one another in various ways. Out of this
fleetingcomplex texture rises into prominence that which is
relativelymore fixed and permanent, and impresses itself on
the memory, and finds expression in language. Certain of
these complexes of relatively greater permanency are called
bodies, and special names are given to them. Hence
colours, sounds, tastes,and other sensations are not produced
by bodies, but complexes of these sensations make up
bodies. Sensations are not signs by which we recognise
things, but a thing is a mental construct or symbol of a
relatively fixed complex of sensations. Such complexes are
never absolutely permanent. Nor is there behind and be-
yond these sensations, ,hese elements of experience, any
prakriti) pradhana^ or ding
an sich* Still this does not
imply that things are illusory or unreal. They are at least
as real as the minds that perceive them.
THE SUMMUM BONUM. 2Of
Among the many comparatively permanent complexes we

find a complex of memories, volitions, emotions, ideas, aspi-
rations, linked to a particular body, which is called the ego
"
or I." But even the ego, as we have already seen, is only
relatively permanent. If the ego appears to be permanent,
it isbecause the changes that occur in the elements, or the
"
skandhaS) which constitute the I," are comparatively slow.
The mere fact that there is a consciousness of identity does
not prove the existence of an îman^ which is the witness or
possessor of sensations, ideas, &c. When a man says that
he has the sensation hot, it only means that the element of
experience called hot occurs in a given group of other
elements, such as sensations, memories, ideas, &c. (rufla,
s
vedana^ vignana, samgna, sainsko.ro). When he ceases to

have any sensation, that is to say, when he dies, then the
groups, the skatidhas^ are dissolved, the elements no longer
occur in their ordinary accustomed grouping or association.
That is all. What has really ceased to exist is a unity con-
structed, as already pointed out, for economical and practical
purposes (samvnti or vyavaharika), not a transcendental
(paramarthika} unity. The ego is not a mysterious, un-
changeable unity. Each individual knows what changes
his ego is undergoing. Knowing the mutability of the ego
each one of us is striving to alter its attributes and improve
it
The unity of consciousness cannot be explained by the
numerical unity of an underlying afman. As Hermann
Lotze has pointed out in his Metaphysic^ the attempt to
explain the unity of consciousness by the unity of an under-
lying substance is a process of reasoning, which not only
fails to reach an admissible aim, but also has no aim at all.
The ego is simply a group of elements, such as sensations,
ideas, memories, emotions, volitions, &c., more strongly
connected with one another among themselves, and less
strongly knitted to the elements of other groups of the same
kind, that is to say, to other individuals. But if we regard the
ego as a numerical unity, which has volitions, ideas, sen-
sations, &c., as a mysterious entity behind the skandhas, we
must necessarily involve ourselves in a dilemma. Either
one must set over against one's ego a world of unknowable
entities,or one must regard the whole world, together with

the egos of all other individuals, as products of one's own ego.
The former procedure would serve no purpose but writing
the unknowables with a capital U to terrify ignorant folk, and
the latter is not followed by the solipsist himself in practical
life.
There is nothing permanent in the ego, and it is therefore
incapable of being saved. Partly the intuitive knowledge of
this fact and partly the fear of it have been the prolific
mother of the many optimistic, religious, and philosophical
aberrations and absurdities. After deep thought and psy-
chological analysis (vibhajja s&stra) the Blessed One
recognised that all false doctrines invariably have their
source in the atman conception, whether it be a belief in the
existence of a.jwatman (ego-soul), or a belief in the existence
of an impersonal brahman (or param&tman) in things. It
is the atman conception that makes the ordinary man
(prthakjana) regard the impermanent as permanent, and
thus gives birth to all the sorrows of this world. As the
"
Bodhicharyavatara says, atmanam aparityajya duhkham
we
tyaktum na cakyate" Without renouncing the atman^
cannot get rid o"f sorrow. Only when the craving for indi-
vidual immortality is destroyed, will one be able to arrive at
a freer and more enlightened view of life, which^ will not
permit of the over-estimation of one's
own egc in utter
disregard of other egos.
This brief discussion of the principles of anitya and
anatmata would have prepared the reader for a better under-
standing of the true import of Nirvana,
There are in
two false views concerning Nirvana, which have first
vogue
to be combated. Some think that Nirvana is a state in
which the individual soul is completely absorbed in the
universal soul, just in the same way as the Vedanta
understands it. By others it
philosophy of the Brahmans
is regarded as the annihilation of all activities (cMtt*
vrittinirodha, nichtergendetwasMt\ in which love, life,

and everything become extinct. As regards the first
view we need only say that it is radically different from
the true conception of Nirvana. Buddhism denies a soul
as well as an Absolute. How could it teach communion.
THE SUMMUM BONUM 203
with, or absorption in, such a mysterious being as Brahman ?

In the Tevigga Sutta the Blessed One likens those who be-
lieve in Brahman, and seek a union with it to a
man, who
builds a staircase at the junction of four roads to mount
up
to a high mansion, which he can neither see nor know where
it is, how it
is, what it is built of, nor whether it exists at all.
The Brahmaris base their authority on the Vedas, and the
Vedas rest on the authority of their
composers, and these
authors rely on the authority of Brahma
Prajapati. They
are like a string of blind men
clinging to one another and
leading one another, and their method of salvation is nothing -
but adoration, worship, and prayer. The Vedantic doctrine
isclothed in high sounding words, but it contains no truth.
The follower of the Vedanta, says the Blessed One, is like
the monkey at the lake which tries to catch the moon in the
water mistaking the reflection for the
reality.
The second view may seem to accord better with the
literal
meaning of the word Nirvana. Nirvana is derived
from and vata, wind, the suffix ia is changed
nir^ absence,
into na, if the word is not meant to
apply to vata, wind.
Though references to Nirvana may not be wanting in Brah
manical works, the technical" sense in which the term is em-
ployed is undoubtedly due to the Buddha and his followers.
Jn the Upanishads and the
philosophical works of the Brah-
mans we come across such terms as amrita, moksha, mukti,
mtyreyasa, kaivalya, apavarga as Sanskrit equivalents foi
salvation, but it is only in the ancient Pali and Sanskrit
works on Buddhism that the word Nirvana is frequently
employed to mean salvation. The meaning of Nirvana as
employed by the Buddha would seem to be connected "with
the state of a flame that has been blown out. Whatevei
may be the literal meaning of the term Nirvana, the life of
the Blessed One gives the lie direct to the view that Nirvana
is the annihilation of all activities.
Sakyasimha attained
bodhi at the age of thirty-five, and he
spent the remaining
preaching and doing good
forty-five years of his life in active
Nirvana cannot therefore mean the M.nnihilation of all activ-
ities. On the one side it is the destruction of the three
fires of lust, hatred and
ignorance and on the other side it
;
is the perfection of all human excellences. If it is annihila-

-204 THE ESSENCE OF BUDDHISM.
tion, it is annihilation through growth. Just as the seed

becomes annihilated by its growth into the tree, so does
egoism become extinguished by its development into
altruism. If Nirvana meant nothing more than the annihi-
lation of all activities, suicide would be the best and quick-
est means of making an end of suffering and sorrow. But
to one who has understood the true nature of the ego and
karma, the absurdity of this conclusion is obvious. Suicide
sets an example which will bear evil fruit in the hearts of
others. Being a cause of consternation and unrest, how
could suicide lead to the cessation of suffering ? Suicide is
the result either of madness, or of egotism. It is due either
to some temporary aberration of the intellect, or to a strong
desire to protect one's life against certain dangers that
threaten it. The suicide throws himself into the arms of
death, because he fears some impending emotional or physi-
cal disturbance. Under no circumstances, therefore, could
suicide conduce to the attainment of Nirvana, though there
might be nothing objectionable in a holy man who has
attained Nirvana voluntarily giving up his life, when he finds
it no longer useful to others.
In its negative aspect Nirvana is the extinction of the
three fires of lust, hatred, and ignorance. The commentator
on ti\tjatakas says: "By what can every heart attain
to lasting happiness ? And to him whose heart was estrang-
ed from sin the answer came When the fire of lust is
:
'
gone out, peace (nibbuta) is gained ;

when the fires
of hatred and ignorance are gone out, then peace is
gained; when the troubles of mind arising from pride,
credulity and all other sins have ceased, then peace
is
"
gained/ On the extinction of these three fires there
result the perfect sinless peace of purity, good will, and
wisdom. As Asvagosha says, "when in this wise the prin-
ciple and tjie condition of defilement, their products
and
the mental disturbances are all annihilated, it is said that
we attain to Nirv8,na> and that various spontaneous
displays of activity are, accomplished." The evil inclina-
tions cannot be annihilated without the simultaneous devel-
opment of the moral and intellectual powers. How could
all evil be destroyed without acquiring the supreme virtues
THE SUMMUM BONUM. 205
which characterise Buddhahood ? When all thought of self

isannihilated, the holy man becomes the very embodiment of
the virtues of generosity, kindliness, morality, renunciation,
wisdom, forbearance, truthfulness, fortitude, resoluteness
and equanimity. The man who has attained Nirvana
represents the perfect embodiment of Truth, not so much in
respect of the scientific knowledge of things, but in its
"
realization in a moral and virtuous life. Just as a lotus
flower of glorious, pure, and high descent and origin," says
"
Nftgasena in the Milindapanha, is
glossy, soft, desirable,,
sweet-smelling, longed-for, loved, and praised, untarnished
by the water or the mud, crossed with tiny petals and fila-
ments and pericarps, the resort of many bees, a child of the

clear cold stream, just so, is that disciple of the Noble One
endowed with the thirty graces." u And if you ask,.
*
how isNibbana to be known ? It is by freedom from dis-

tress and danger, by confidence, by peace, by calm, by bliss,
"
by happiness, by delicacy, by purity, by freshness
Though Nirvana is the annihilation of all egotism, does it
not imply the annihilation of personality. Annihilation of

personality can occur in life only with the cessation of all
consciousness, as in a swoon or in dreamless sleep. It is the
Vedanta doctrine that teaches that "at the time of deep
sleep the soul becomes one with the highest Brahman," and
"
that the state of senselessness (in swooning, &c.) is a half
union with Brahman." The Dharma, on the contrary, gives
no room for such a view, but distinctly declares such ideas
to be mere madness. Bodhi, which is but another name
for Nirvana, characterized by the seven qualities of zeal,
is
wisdom, reflection, investigation, joy, peace, and serenity.

Can these qualities be present where there is no conscious-
ness ? The very first of the thirty graces^ with which the
perfect man is endowed is a heart full of "affectionate, soft
and tender love. The holy man who has attained Nirvftna
lives and works, not for himself, but for others. .Instead of
being the absolute non-existence as some people think

Nirvftna to be, it is really a life of perpetual fellowship in
the pure atmosphere of truth, goodness, freedom and
enlightenment. While Nirv&na is the annihilation of all
thought of self, it is at the same time the complete attain-
.206 THE ESSENCE OF BUDDHISM.
ment of perfect love and righteousness. In short, it is the

realization in the thought and life of man of those necessary
conditions which constitute perfect humanity.
It is often supposed that the man who has attained
Nirv&na or Buddhahood is not bound by the law of karma.
This is a mistake having its source in a confusion between
the Buddhist ideal of an Arahat and the Hindu ideal of a
Jivanmukta. The Hindus think that the perfect sage is
subject to no moral law. As Ansmdagiri says, he may do
good and evil for the rest of his days as he pleases, and
incur no stain. Anandagiri's view is supported by such
" He that knows the truth is sullied
:ext~s as the following :
"
neither by good actions nor by evil actions." If he sees
the unity of all things, he is unaffected alike whether he
offers a hundred horse sacrifices "or kill -hundreds of holy
Brahmans." " He whom nobody knows either as noble or
ignoble, as ignorant or learned, as well-conducted or ill-
conducted, he is a Bnihmana. Quietly devoted to his duty,
letthe wise man pass through life unknown let him step
;
on this earth as if he were blind, unconscious, deaf." Such

views are the logical outcome of the pantheistic doctrines of
the Vedanta philosophy. If everything in the universe is
nothing but a manifestation of the universal soul, how can

anything or act be unclean or immoral ? This is how the
Hindu Aghorpanthi defends his disgustingly repulsive acts.
But the Buddhist is no Vedantin. The Buddhist Arahat
sees danger in the smallest offence. If he is to remain on
the heights to which he has climbed, he cannot afford to
"
neglect the steps by which he has risen. In brief, the wel-
fare of all beings at all times, pious and unworldly gifts, the
mind characterized by true enlightenment these increase
one's holiness. Perfection lies in self-denial ; it comes by
never leaving watchfulness, by full understanding, by mind-
fulness, and deepest thought."* Hence the Arahat must
always " make virtue his only store,
And restless appetite restrain,
Beat meditation's drum, and sore
His watch against each sense maintain."
*
Klrik&s of the S'ikshisamuchchaya.
THE SUMMUM BONUM. 267*
All that man aspires and desires to attain through religion

.might in its essentials be reduced to three points peace and :
tranquillity of mind ; fortitude and consolation in adversity ;

hope in death. In Buddhism all these are attained through
NirvSLna. ordinary man seeks his rest and peace in
The
God. For him all questions find their answer in God. But
it is entirely different with the Buddhist. Buddhism denies
an Isvara, and the latter cannot, therefore, be its goal
and resting point. The Buddhist's goal is Buddhahood,
and the essence of Buddhahood is Dhanwakaya, the
totality of all those laws which pervade the facts of life,
and whose living recognition constitutes enlightenment.
Dharmakaya is the most comprehensive name with which the
Buddhist sums up his understanding and also his feeling
about the universe. Dharmakaya signifies that the universe
does not appear to the Buddhist as a mere mechanism, but as
pulsating with life. Further, it means that the most striking
factabout the universe is its intellectual aspect and its ethical
order, specially in its higher reaches. Nay more, it implies
that the universe is one in essence, and nowhere chaotic or
dualistic.
"
Before beginning, and without end
As space eternal and as surety sure,
Is fixed a power divine which moves to good,
Only itslaws endure" :--Light of Asia, Book VIII.
Dharmakaya no pitiable abstraction, but that aspect of

is
existence which makes the world intelligible, which shows

itself in cause and effect, in the blessedness that follows
righteousness, and in the cursedness that comes from evil-

doing. Dharmakaya is that presence which is forming the
world in every detail, revealing itself most completely in
man's rational will and moral aspirations. Though not an
individual person like man, though not -a lintited being of a
particular cast of mind, Dharmakaya is the condition of all
personality. Without Dharmakaya there would be nothing
that constitutes personality, no reason, no science, no moral
aspiration, no ideal, no aim and purpose in man's life. In
short, Dharmak&ya is
" The warp and woof of all that lives and moves ;
The light whose smile kindles the universe ;
The beauty which pervades all things and beings ;
The germ of goodness which, dwelling in all,

Frora life's minute beginnings up at last
To man, unfolds itself in loving deeds;
Nay, the spirit of truth which inspires all
With courage and hope in the fight for right."
DharmakLya is the norm of all existence, the standard of
truth, the measure of righteousness, the good law. Owing

^
to the limitations of our knowledge and the imperfection of

our goodness we may not yet know all about Dharmak&ya.
But we know enough about it to make it our guide in life.
Like a cloud shedding its waters without distinction, Dbarma-
kiya encompasses all with the light of comprehension.
Though the great cloud full of rain comes up in this wide
world covering all lands and seas and pours down its rain
1
,
everywhere, over all grasses, shrubs, herbs, trees of various

species, families of plants of different names growing on the
earth, on the hills, on the mountains, or in the valleys, yet
the grasses, shrubs, herbs, and wild trees, though sucking
the same water, all of one essence, poured down abundantly
by the same great cloud, grow according to their karma, and
acquire a proportionate development and bigness, shooting
up and producing blossoms and fruits in their season.
Similarly, though Dharmakaya is the same for all, different
creatures appropriate in different ways the norms of truth
and follow differently the light of Dharmakya. Each
creature has originated from unconscious potentialities
through its own blind impulses each one, in its own field
;
of experience, has learned the lesson of life in its own way.

Each one is responsible to itself, and no one can blame
another for what he is and has become.
Dharmakaya is notagod who asserts himself, and calls sin
what contrary to his will.
is Dharmak3,ya does not say to
man " I am the almighty ruler of the universe j you are
:
my special favourite, I have given you the highest place of

all in the universe, and you can get still further privileges,
if you obey my commands and pay me tithes." Dharmak,ya
neither loves to be addressed in prayer nor delights in listen-
ing to the praises of worshippers. Dharmakaya is not a self-
conscious individual whose creatures we are. are largely We
THE.SUMMUM BOIWA1. 209
creatures of our own making. Pondering on the problems

of life and death the Blessed One recognised that life starts
in unknown non-conscious potentialities with blind impulses,
and that life's start is its own doing. It is this unconscious
potency from which life starts, not knowing its whither,

that is atbottom of all evil In his formula of
the
adhyatmika prafitya samutpada the Blessed One has
succinctly expoundsd the various links (ttidatias) in the
chain of causation' that leads to the full development
of life as manifested in human beings. In the begin-
ning there is unconscious potentiality (avidya); and in
this nebulosity of undefined life the formative and or-
ganising propensities (sams/tams) shape crude formless aggre-

gates. From the materials thus produced originate organ-
isms possessing awareness, sensibility and irritability
(vignana). From these develops self-consciousness, the
unity which differentiates self from not-self, and makes
organisms live as individual beings (nama rupa). With self-
consciousness begins the exploration of the six fields of
.experience (shadayatanas)^ belonging to the five senses and
the mind. The exploration of the six fields brings about
the contact (sparsa) with the external world. The perception
of the external world and the exercise of the senses and the
mind thereon leads to the experience of different kinds of
pleasure and pain (vedana). The experience of pleasure
and pain generates in the individualised being, through not
knowing its own nature, a grasping desire (trishna,) for its
own individual satisfaction. The thirst for obtaining egoistic
satisfaction induce" a
cleaving (upadana) to worldly
pleasures. The indulgence in worldly pleasures produces
the growth and continuation of self-hood (bkava)* Self-
assertion manifests itself in incessant changes or births
(Jdtt), and these incessant changes, looked at selfishly,
become the sources of sorrow connected with sickness, old
age and death (jammarana). These give birth to lamen-
tation, anxiety and despair.
Thus, the cause of all sorrow lies at the very source ; it
lies in the unconscious blind impulses with which life starts.
When these blind impulses are checked and controlled, the
wrong appetences born of them will no longer have sway \
*IO THE ESSENCE OF BUDDHISM.
with the removal of these wrong appetences the wrong

perceptipn begotten by them will be wiped out. When the
wrong understanding of the world is wiped out, the egoistic
errors peculiar to individualization will cease, and with the
cessation of these the illusions of the six fields will disappear.
If the illusions of the six fields disappear, sense experience
will no longer produce misconception. When no misconcep-
tions arise in the mind, all grasping desires will cease, and
with the disappearance of these will arise freedom from mor-
bid cleaving and indulgence. When morbid cleaving and
indulgence do not exist, the selfishness of selfhood disppears.
When this selfishness is annihilated, there will be
Nirvana,
the complete escape from all sorrow arising from birth,
disease, old age, and death and ignorance and evil desires!
It is therefore clear that the fate of each one of us rests in
*
his own hands. If life is associated with suffering, no being
has a right to blame another, much less Dharmakaya. It is
'
not Dharmakaya that permits beings to suffer innocently for
conditions which they did not create themselves. Life's
suffering is life's own doing. He who knows the nature of

'life must not be afraid of
suffering ; he must bear its ills
nobly. If he avails himself of the light of Dharmakiya, the
essence of Buddhahood, and follows the Noble Eightfold
Path, he can escape the suffering that is associated with life,
and arrive at the blissful haven of Nirvana.
H$ who has attained Nirvana cannot live a life of self-
hopd, confined to the attainment of individual satisfaction.
As the Bodhicho,rya,vata.ra says, it is with the desire to make
all beings happy that one desires to attain bodhi. Not only
does the white-souled tranquil Arahat shrink from sin, bpt
he is always devoted to the doing of good. Not only dops
he "exhale the most excellent and unequalled scented
savour of the righteousness of life," but his heart is full of
affectionate, soft and tender love. He may have no desires
for himself, but he works for the good of all beings. His
moral consciousness is wholly objectified, and is free
from all subjective taints. He identifies himself with
aH that is good and noble. He extends his kindness* 6 all
brings. His sympathies are universal. His compassion is
SUMMUM BONUM. 211
who hate and despise him. Just as a mother, at the

risk of her own life, protects her only child, so does
he who has attained Nirvana cultivate good will beyond
measure among all/ beings, toward the whole world,
unstinte4 and unmixed with any feeling of making distinc-
tions or showing preferences. The removal of the infinite
pain of the world is his highest felicity. He remains stead-
"
fastly in this state of mind, the best in the world," as the
Metta Sutta says, all the while he is awake, whether he be
standing, waking, sitting, or lying down. He is always in
" That state of

peace *wherein the roots
Of ever fresh rebirths are all destroyed, and greed
And hatred and delusion all have ceased ;
That state from lust for future life set free
That changeth not, can ne'er be led to change."
This isthe Sukhavati, where dwell boundless light (Ami-

Mho) and infinite \&z (Amitayus). When the Arahat dies,
the skandhas which constitute his individuality dissolve, -but
he still lives. In the Nirvana of life he may not be free
from the ills naturally concomitant to a bodily life, but in
parinirvancti the Nirvana of death, he has gone to a realm
*
free from such ills. He has attained to "a state which is.
unborn, unoriginated, uncreated, and unformed, a state where
there is neither earth nor water, nor heat nor air, neither
infinity of space nor infinity of consciousness, nor nothing-
ness, nor perception nor non-perception, neither this world
nor another world." He has become one with those eternal
verities of which he was an embodiment in life. Le JBoud-
dha " vide de natur proper" est eternite^ amour et misericorde.
m
We may not look for him any material form, or. seek him
in any audible sound. But whosoever sees the Dharma
sees the Buddha. He is ever in- the Dharmakaya, the womb
of all Tathagatas, that divine spirit of universal compassion
and wisdom which carries humanity in its onward and up-
ward march to truth and moral loveliness.
"
All mankind is his shrine.
Seek him henceforward in the good and wise,
In happy thoughts and blissful emotions,
In kind words and sublime serenity,
And in the rapture of the loving deed.
ESSENCE OF BUDDHISM.
There seek him if you would not seek in vain,

Therein the straggle for justice and right,
In the sacrifice of self for th<, all,
In the joy and calm repose of the heart,
Yea and for ever in the human found
Made bejito^nd more beauteous by his worY'

Essence of Buddhism Lakshmi Narasu

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WITH ASM INTRODUCTION

ASIAN EDUCATIONAL SERVICES

JBright shineth the sun in his splendour by day

There is one alone unchanging,

High-born, luminously beaming,

There is nowhere in all the world

Not a fact whereof the Master

And full of compassion and love ;

Whose thoughts, like the sweet Philomel,

Who, regardless of consequences,

What is true from what is untrue ;

"Who work with zeal to share with all

volume is the final form assumed by a series of

by getting beneath all forms of Buddhism and bringing to

supple enough to include the Vajr&ch&ryas of Nepal as

puritanical ascesticism as well as the innocent pleasures of a

The of a revival of Buddhism in India has

^paintain civilized society are not the belief in atman and

367, MINT STREET, > P. L. N.

Buddha: Rationality of Buddhism Morality of Buddhism

Buddhism and Caste Women in Buddhism The Four

Great Truths Buddhism and Asceticism Buddhism and

Pessimism The Noble Eightfold Path The Riddle of

the World; Personality; Death and After; The Summuni

system of religion founded by the Tathagato.

Council, held three months after His Parinibbana, was Mah&

The home of Buddhism the Majjhima Desa since the

ISIPATANA, SARNATH, BENARES,

THE HISTORIC BUDDHA. PAGE

THE RATIONALITY OF BUDDHISM.

THE MORALITY OF BUDDHISM.

study of consequences, of Karma and Vipaka Purely

BUDDHISM AND CASTE.

pation from misery, and means of emancipation These

haui's description thereof Religion arises from the

Buddha's attitude World-process not all perfected

BUDDHISM AND ASCETICISM.

BUDDHISM AND PESSIMISM.

THE NOBLE EIGHTFOLD PATH. PAGE

THE RIDDLE OF THE WORLD.

subliminal self '-Kxamina-

THE HISTORIC BUDDHA.

Buddha is one who has attained bodhi. By bod hi is meant

it is founded on our thoughts, it is made up of our

self evil is left undone

and impurity belong to oneself; no one can purify another/'

are slothful are as if dead already."

"0 Anancla, be ye lamps unto yourselves. Be ye refuges

importance to his individual personality but to nu member

gandharva, a yaksha could assume a human foim. It^a.s

yaksha. But what perplexed the Brahman was that he re-

on Buddha's body, they will also see Buddha's mind. The

Buddha's mind is his absolutely great compassion for air

At Kapilavastu resided the chiefs of 'the Sakya clan, of

* Hida bhagavam jateti.

spiritualguidance of two renowned Brahman teachers, Arada

of the stooping branch of a tree he raised himself and left

near the jungle, \vho accidentally passed by the spot where

SawlwdJti and became a Buddha. Rightly has Sambodhi

Now arrived the, mostcritical moment in the life of the