Part 21 (1/2)

When we look at the fourth n.o.ble Truth, which tells what a man has to do in order to obtain this salvation, we are at first surprised.

After the deep earnestness with which the nature of the disease and the cause and cure of the disease have been stated, we expect that stronger practical measures will be asked for than these eight forms of moderation. Christianity speaks of cutting off the right hand, plucking out the right eye, in order to cut off desire: and the Brahmanic method of union with the Deity was, as we have seen, that of the most extreme self-mortification united with contemplation.

This Brahmanic method, the _yoga_ by which the devotee sought to escape from all the accidents of being and to make himself one with the great Self, the Buddha had tried for six years; but he had given it up for a year when the hour of his enlightenment struck, and he explicitly condemns for others the path he had found unprofitable for himself. It is one of two extremes, both to be avoided, ”The one extreme is a life devoted to pleasures and l.u.s.ts; this is degrading, sensual, vulgar, profitless; the other is a life given to mortifications; this is painful, ign.o.ble, and profitless. By avoiding these two extremes the Tathagata has gained the knowledge of the Middle Path, which leads to insight, wisdom, calm, to Nirvana.” The way, therefore, to escape from the Karma, the moral retribution which works inexorably in one life the result stored up in previous lives, is that of a careful and unintermitted self-discipline, which does not run to extremes, but practices, with perfectly clear purpose and self-possession, the needful virtues mentioned in the fourth of the n.o.ble Truths. What are these? There is to be--

1. Right belief, without superst.i.tion or delusion.

2. Right aspiration, after such things as the thoughtful and earnest man sets store by.

3. Right speech, speech that is friendly and sincere.

4. Right conduct, conduct that is peaceable, honourable, and pure.

5. Right means of livelihood, _i.e._ a pursuit which does not involve the taking or injuring of life.

6. Right endeavour, _i.e._ self-restraint and watchfulness.

7. Right memory, _i.e._ presence of mind, not forgetting at any time what one ought to remember; and

8. Right meditation, _i.e._ earnest occupation with the riddles of life.

This is the path; there are four stages of it--

1. The stage of him who has entered the path.

2. The stage of him who has yet to return once to life.

3. The stage of him who returns not again, but may be born again as a superior being; and

4. The stage of the worthy, holy one, the _Arahat_, who is free from desire for existence, and also from pride and self-righteousness, and who is saved and has obtained holiness, even in this life.

An Arahat is not equal to a Buddha; the former is himself saved, but the perfect Buddha is able by his perfect knowledge to save others.

Of Buddhas, however, there are not many. One becomes an Arahat by a life of strenuous and untiring discipline. Ten fetters are to be broken by which a man is kept from freedom; self-deception is one of them, trust in sacrifice another, and the list embraces both sensual and intellectual weaknesses. One must watch and be sober; every act, however trivial, is to be done with full self-consciousness and earnestness. One must remember that he is engaged in a great and a hard work, and must resolutely ”swim upstream,” estimating at its proper value every affection and temptation that would hold him back.

The body is to be contemned, and all natural ties; emotion is to be uprooted from the heart so that the proper state of entire calm and undisturbedness may be maintained. Then one is an Arahat, a true Brahman. This manner of life requires withdrawal from the world; the true salvation can only be attained by him who has left his home for the houseless life. But Buddhism has also a general moral code for those who have not taken this step; the keeping of it will not save them directly; from the life they are now leading that is impossible, but it is a beginning; it will make it easier for them to become Arahats and attain salvation in some future existence. For all it is good to be free from desire; as all desire contains in itself a germ of death, there is no approach to salvation except in this direction.

Buddhist Morality.--Towards fellow-men Buddhist morality is based on the notion of the equality of all; respect is to be paid to all living beings. The five rules of righteousness which are binding on all followers of the Buddha are:

1. Not to kill any living being.

2. Not to take that which is not given.

3. To refrain from adultery.

4. To speak no untruth.

5. To abstain from all intoxicating liquors.

To these are added five more for members of the order, who are also required to refrain from all s.e.xual intercourse, viz.:

1. Not to eat after mid-day.

2. Not to be present at dancing, singing, music, or plays.