A. Among others, these: It teaches the highest goodness without a creating G.o.d; a continuity of life without adhering to the superst.i.tious and selfish doctrine of an eternal, metaphysical soul-substance that goes out of the body; a happiness without an objective heaven; a method of salvation without a vicarious Saviour; redemption by oneself as the Redeemer, and without rites, prayers, penances, priests or intercessory saints; and a _summum bonum_, _i.e._, Nirvana, attainable in this life and in this world by leading a pure, unselfish life of wisdom and of compa.s.sion to all beings.

188. Q. _Specify the two main divisions of "meditation," i.e., of the process by which one extinguishes pa.s.sion and attains knowledge?_

A. _Samatha_ and _Vidarsama_: (1) the attenuation of pa.s.sion by leading the holy life and by continued effort to subdue the senses; (2) the attainment of supernormal wisdom by reflection: each of which embraces twenty aspects, but I need not here specify them.

189. Q. _What are the four paths or stages of advancement that one may attain to?_

A. (1) Sottapatti--the beginning or entering into which follows after one's clear perception of the "Four n.o.ble Truths"; (2) Sakardagami--the path of one who has so subjugated l.u.s.t, hatred and delusion that he need only return once to this world; (3) _Anagami_--the path of those who have so far conquered self that they need not return to this world; (4) _Arhat_--the path of the holy and worthy Arhat, who is not only free from the necessity of reincarnation, but has capacitated himself to enjoy perfect wisdom, boundless pity for the ignorant and suffering, and measureless love for all beings.

190. Q. _Does popular Buddhism contain nothing but what is true, and in accord with science?_

A. Like every other religion that has existed many centuries, it certainly now contains untruth mingled with truth; ever gold is found mixed with dross. The poetical imagination, the zeal, or the lingering superst.i.tion of Buddhist devotees have, in various ages, and in various lands, caused the n.o.ble principles of the Buddha's moral doctrines to be coupled more or less with what might be removed to advantage.

191. Q. _When such perversions are discovered, what should be the true Buddhist's earnest desire?_

A. The true Buddhist should be ever ready and anxious to see the false purged away from the true, and to a.s.sist, if he can. Three great Councils of the Sangha were held for the express purpose of purging the body of Teachings from all corrupt interpolations.

192. Q. _When?_

A. The first, at Sattapanni cave, just after the death of the Buddha; the second at Valukarama, in Vaisali; the third at Asokarama Vihara, at Pataliputra, 235 years after Buddha's decease.

193. Q. _In what discourse does the Buddha himself warn us to expect this perversion of the true Doctrine?_

A. In the _Sanyutta Nikaya_.

194. Q. _Are there any dogmas in Buddhism which we are required to accept on faith?_

A. No: we are earnestly enjoined to accept nothing whatever on faith; whether it be written in books, handed down from our ancestors, or taught by the sages.

195. Q. _Did he himself really teach that n.o.ble rule?_

A. Yes. The Buddha has said that we must not believe in a thing said merely because it is said; nor in traditions because they have been handed down from antiquity; nor rumours, as such; nor writings by sages, merely because sages wrote them; nor fancies that we may suspect to have been inspired in us by a Deva (that is, in presumed spiritual inspiration); nor from inferences drawn from some haphazard a.s.sumption we may have made; nor because of what seems an a.n.a.logical necessity; nor on the mere authority of our own teachers or masters.

196. Q. _When, then, must we believe?_

A. We are to believe when the writing doctrine or saying is corroborated by our own reason and consciousness. "For this," says he in concluding, "I taught you not to believe merely because you have heard, but when you believed of your own consciousness, then to act accordingly and abundantly." (See the _Kalama Sutta_ of the _Anguttara Nikaya_, and the _Maha Pari Nirvana Sutta_.)

197. Q. _What does the Buddha call himself?_

A. He says that he and the other Buddhas are only "preachers" of truth who point out the way: we ourselves must make the effort.

198. Q. _Where is this said?_

A. In the _Dhammapada_, Chapter xx.

199. Q. _Does Buddhism countenance hypocrisy?_

A. The Dhammapada says: "Like a beautiful flower full of colour without scent the fine words of him who does not act accordingly are fruitless."

200. Q. _Does Buddhism teach us to return evil for evil?_

A. In the _Dhammapada_ the Buddha said: "If a man foolishly does me wrong, I will return to him the protection of my ungrudging love; the more evil comes from him, the more good shall go from me." This is the path followed by the Arhat.[7] To return evil for evil is positively forbidden in Buddhism.

201. Q. _Does it encourage cruelty?_

A. No, indeed. In the Five Precepts and in many of his discourses, the Buddha teaches us to be merciful to all beings, to try and make them happy, to love them all, to abstain from taking life, or consenting to it, or encouraging its being done.

202. Q. _In which discourse is this stated?_

A. The _Dhammika Sutta_ says: "Let him (the householder) not destroy, or cause to be destroyed, any life at all, or _sanction the act of those who do so_. Let him refrain from even hurting any creature."[8]

203. Q. _Does it approve of drunkenness?_

A. In his _Dhammika Sutta_ we are warned against drinking liquors, causing others to drink, or sanctioning the acts of those who drink.[9]

204. Q. _To what are we told that drunkenness leads?_

A. To demerit, crime, insanity, and ignorance--which is the chief cause of rebirth.

205. Q. _What does Buddhism teach about marriage?_

A. Absolute chast.i.ty being a condition of full spiritual development, is most highly commended; but a marriage to one wife and fidelity to her is recognised as a kind of chast.i.ty. Polygamy was censured by the Buddha as involving ignorance and promoting l.u.s.t.

206. Q. _In what discourse?_

A. The _Anguttara Nikaya_, Chapter iv, 55.

207. Q. _What does it teach as to the duty of parents to children?_

A. They should restrain them from vice, train them in virtue; have them taught arts and sciences; provide them with suitable wives and husbands, and give them their inheritance.

208. Q. What is the duty of children?

A. To support their parents when old or needy; perform family duties inc.u.mbent on them; guard their property; make themselves worthy to be their heirs, and when they are gone, honour their memory.

209. Q. _What of pupils to the teacher?_

A. To show him respect; minister to him; obey him; supply his wants; attend to his instruction.

210. Q. _What of husband to wife?_

A. To cherish her; treat her with respect and kindness; be faithful to her; cause her to be honoured by others; provide her with suitable ornaments and clothes.

211. Q. _What of the wife to her husband?_

A. To show affection to him; order her household aright; be hospitable to guests; be chaste; be thrifty; show skill and diligence in all things.

212. Q. Where are these precepts taught?