A. As a general rule that would be the case, until he had evolved beyond its level; but the inhabited worlds are numberless. The world upon which a person is to have his next birth, as well as the nature of the rebirth itself, is decided by the preponderance of the individual's merit or demerit. In other words, it will be controlled by his attractions, as science would describe it; or by his Karma, as we, Buddhists, would say.

144. Q. _Are there worlds more perfectly developed, and others less so than our Earth?_

A. Buddhism teaches that there are whole _Sakwalas_, or systems of worlds, of various kinds, higher and lower, and also that the inhabitants of each world correspond in development with itself.

145. Q. _Has not the Buddha summed up his whole doctrine in one gatha, or verse?_

A. Yes.

146. Q. _Repeat it?_

A. _Sabba papa.s.sa akaranm, Kusala.s.sa upasampada Sachitta pariyo dapanam-- Etam Buddha.n.u.sasanam._

"To cease from all evil actions, To generate all that is good, To cleanse one's mind: This is the constant advice of the Buddhas."

147. Q. _Have the first three of these lines any very striking characteristics?_

A. Yes: the first line embodies the whole spirit of the _Vinaya Pitaka_, the second that of the _Sutta_, the third that of the _Abhidhamma_. They comprise only eight Pali words, yet, as the dew-drop reflects the stars, they sparkle with the spirit of all the Buddha Dharma.

148. Q. _Do these precepts show that Buddhism is an active or a pa.s.sive religion?_

A. To "cease from sin" may be called pa.s.sive, but to "get virtue" and "to cleanse one's own heart," or mind, are altogether _active_ qualities. Buddha taught that we should not merely not be evil, but that we should be _positively_ good.

149. Q. _Who or what are the "Three Guides"[2] that a Buddhist Is supposed to follow?_

A. They are disclosed in the formula called the Tisarana: "I follow Buddha as my Guide: I follow the Law as my Guide: I follow the Order as my Guide." These three _are_, in fact, the Buddha Dharma.

150. Q. _What does he mean when repeating this formula?_

A. He means that he regards the Buddha as his all-wise Teacher, Friend and Exemplar; the Law, or Doctrine, as containing the essential and immutable principles of Justice and Truth and the path that leads to the realisation of perfect peace of mind on earth; and the Order as the teachers and exemplars of that excellent Law taught by Buddha.

151. Q. _But are not some of the members of this "Order" men intellectually and morally inferior?_

A. Yes; but we are taught by the Buddha that only those who diligently attend to the Precepts, discipline their minds, and strive to attain or have attained one of the eight stages of holiness and perfection, const.i.tute his "Order". It is expressly stated that the Order referred to in the "Tisarana" refers to the "Attha Ariya Puggala"--the n.o.ble Ones who have attained one of the eight stages of perfection. The mere wearing of yellow robes, or even ordination, does not of itself make a man pure or wise or ent.i.tle him to reverence.

152. Q. _Then it is not such unworthy bhikkhus as they, whom the true Buddhist would lake as his guides?_

A. Certainly not.

153. Q. _What are the five observances, or universal precepts, called the Pancha Sila, which are imposed on the laity in general?_

A. They are included in the following formula,, which Buddhists repeat publicly at the viharas (temples):

I observe the precept to refrain from destroying the life of beings.

I observe the precept to refrain from stealing.

I observe the precept to abstain from unlawful s.e.xual intercourse.[3]

I observe the precept to refrain from falsehood.

I observe the precept to abstain from using intoxicants.

154. Q. What strikes the intelligent person on reading these Silas?

A. That one who observes them strictly must escape from every cause productive of human misery. If we study history we shall find that it has all sprung from one or another of these causes.

155. Q. In which Silas is the far-seeing wisdom of the Buddha most plainly shown?

A. In the first, third and fifth; for the taking of life, sensuality, and the use of intoxicants, cause at least ninety-five per cent of the sufferings among men.

156. Q. _What benefits does a man derive from the observance of these Precepts?_

A. He is said to acquire more or less merit according to the manner and time of observing the precepts, and the number observed; that is, if he observes only one precept, violating the other four, he acquires the merit of the observance of that precept only; and the longer he keeps that precept the greater will be the merit. He who keeps all the precepts inviolate will cause himself to have a higher and happier existence hereafter.

157. Q. _What are the other observances which it is considered meritorious for the laity as such to undertake voluntarily to keep?_

A. The _Atthanga Sila_, or the Eightfold Precept, which embraces the five above enumerated (omitting the word "unlawful" in the third), with three additional; _viz._:

I observe the precept to abstain from eating at an unseasonable time.

I observe the precept to abstain from dancing, singing, music and unbecoming shows, and from the use of garlands, scents, perfumes, cosmetics, ointments, and ornaments.

I observe the precept to abstain from using high and broad beds.

The seats and couches here referred to are those used by the worldly-minded for the sake of pleasure and sensual enjoyment. The celibate should avoid these.

158. Q. _How would a Buddhist describe true merit?_

A. There is no great merit in any merely outward act; all depends upon the inward motive that provokes the deed.

159. Q. _Give an example?_

A. A rich man may expend lakhs of rupees in building dagobas or viharas, in erecting statues of Buddha, in festivals and processions, in feeding priests, in giving alms to the poor, or in planting trees, digging tanks, or constructing rest-houses by the roadside for travellers, and yet have comparatively little merit if it be done for display, or to hear himself praised by men, or for any other selfish motives. But he who does the least of these things with a kind motive, such as love for his fellow-men, gains great merit. A good deed done with a bad motive benefits others, but not the doer.

One who approves of a good deed when done by another shares in the merit, _if his sympathy is real, not pretended_. The same rule applies to evil deeds.

160. Q. _But which is said to be the greatest of all meritorious actions?_

A. The _Dhammapada_ declares that the merit of disseminating the Dharma, the Law of Righteousness, is greater than that of any other good work.

161. Q. _What books contain all the most excellent wisdom of the Buddha's teachings?_

A. The three collections of books called _Tripitakas_ or "_Three Baskets_".

162. Q. _What are the names of the three Pitakas, or groups of books?_

A. The _Vinaya Pitaka_, the _Sutta Pitaka_ and the _Abhidhamma Pitaka_.