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” Continence, poverty, asceticism, and some de- gree of seclusion from the world are the principal points, aside from those binding upon all men alike; a good Carmelite monk would observe them all. (c) Sundry things which may strike us as trivial or superfluous, but which are simply,of the gemdus loci, — matters of race and place, — and no stranger than the language, complexion, or costume of an Oriental seems to us. The really most remarkable prohibition is “ the practice of certain specified arts and sciences,” —the deep significance of which most | ] 42 A BUDDHIST CATECHISM. A. They are included in the following formula, which Bud- dhists repeat publicly at the wAdéras (temples) : — (1) I observe the precept to refrain from destroying the life of beings. (2) I observe the precept to refrain from stealing. (3) I observe the precept to abstain from unlawful sexual intercourse. (4) I observe the precept to refrain from falsehood. (5) I observe the precept to abstain from using intoxica- ting liquors, and drugs that tend to procrastination. Occidentals, whether lay or clerical, would be apt to miss, though any Catholic priest who understands his business, or a layman of any-creed who has experimented in psychic science, should know very well what is meant. Let it here remain, however, zz abscondito. (d) Comparison with the famous Ten Commandments of the Jewish Scriptures shows, — entire agreement upon the prime ethical points of murder, theft, falsehood, and adultery; additional injunctions against gluttony, intemperance, frivolity, and needless luxury for all persons, and for the clergy these and slander, scandal, idle talk, traffic, and violence of any kind; covetousness not expressly, though by implication, forbidden; no particular day set apart from the rest, though “seven” is specially mystic and sacred in the East; no recognition of the scientific fact that by the law of heredity chil- dren take after their parents, for better or worse ; nothing specific against idolatry (but see Question 124); and, finally (what is particularly com- mendable, I think), no pretence of any such miracle as that which the Sinaitic thunder is supposed to have revealed, — an incredible if not an impossible ‘I Am,” whose first words were pompous, dictatorial, and A BUDDHIST CATECHISM. 43 87. QO. What benefits does a Buddhist derive by 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. 88. Q. Are there any other observances which it is considered meritorious for the laity voluntarily to undertake to keep ? A, Yes; the Atthanga Sila, or the Eightfold Precept, which embraces the five above enumerated, with three additional ; namely, — (6) Lobserve the precept to abstain from eating at unsea- sonable times.! egotistic. The reverence of the human soul for the Absolute, the Uncon- ditioned, the Infinite; the awe which the mind of man may feel at the very thought of the ineffable name of the Most High; the humility of the creature in his heart before an immanent Creation, — it is such sub- stantial spiritual prerogatives as these that give to man his divine right to sit in judgment upon all the Gods of men’s invention. — C.] 1 An “unseasonable time” is after the sun has passed the meridian. Buddha was wise enough to know that his “ mendicants ” could think deeper and be healthier by resting the digestive organs half of each day. 44. A BUDDHIST CATECHISM. (7) I observe the precept to abstain from dancing, sing- ing, and unbecoming shows. (8) I observe the precept to abstain from using garlands, scents, perfumes, cosmetics, ointments, and orna- ments. To the above are added two others to form the Dasa Sila, or the Tenfold Obligation of a priest ; namely, — (9) I observe the precept to abstain from using high and broad beds. (10) I observe the precept to abstain from receiving gold or silver. The Dasa Sila is binding on all priests and Samaneras, or novitiates, but optional with lay devotees. 89. Q. Are there separate rules and precepis for the ek ance and discipline of the order ? A. Yes, there are many, but all come under the following four heads : — (1) Principal disciplinary rules (Pétimokkha samvara stla). (2) Observances for the repression of the senses (Judriya samvara sila). (3) Regulations for justly procuring and using food, clothing, etc. (Paccayasannissita sila). (4) Directions for leading an unblemished life (A7ivapé- risuddha sila). A BUDDHIST CATECHISM. 45 90. Q. Will you enumerate some crimes and offences that priests are particularly prohibited from committing ? A. The priests ought to abstain from, — destroying the life of beings ; stealing ; sexual intercourse ; falsehood ; the use of intoxicating liquors, and eating at unseasonable times ; dancing, singing, and unbecoming shows; using garlands, scents, per- fumes, etc. ; using high and broad beds; receiving presents of gold, silver, raw grain and meat, women and maidens, slaves, cattle, elephants, etc. ; defaming ; using harsh and reproachful language ; idle talk ; reading and hearing fabulous stories and tales ; carrying messages to and from laymen ; buying and sell- ing; cheating, bribing, deception, and fraud; imprisoning, plundering, and threatening others ; and the practice of certain ' specified arts and sciences, etc. 91. QO. What are the duties of priests to the laity ? A. ‘Generally, to set them an example of the highest morality ; to teach and instruct them; to preach and expound the law; to recite the Paritte (comforting texts) to the sick, and pub- licly in times of general calamity, when requested to do so; and to exhort the people to virtuous actions. 92. QO. How woulda Buddhist describe true merit? A. There is no great merit in any outward act; salvation depends upon the inward motive that determines the deed. 93. QO. Will you give an example ? 46 A BUDDHIST CATECHISM. A. A rich man may expend lakhs of rupees in building déigobas or vihéras, in erecting statues of Buddha, in festivals and processions, in feeding priests, in giving alms to the poor, or in digging tanks or constructing rest-houses by the roadside for travellers, and yet have comparatively little merit, if all this is done for the mere sake of display and to make himself praised by men, or from any other selfish motive.’ But he who, whether rich or poor, does the least of these things with kind motive, or [1 The quality of every human action subsists in the motive, — in so far as the doer is concerned, — not in the intention, as commonly said; and its effect upon himself, for better or worse, may be exactly the reverse of the consequences resulting to any other person. Motive, or incentive, is to be wholly distinguished from intention, or purpose: one is primary, absolute ; the other, relative, conditioned. I may be moved by the most ignoble selfishness when I intend to do good to another; what is the most noble altruism as to its effect, may be rooted in the rottenness of egoism. Yet whatever good is done another, zs done and zs good, no matter what its “reflex action” upon the doer; the latter effect turning upon both motive and intention, and not at all upon the result. So also when any wrong is done another, that one is necessarily wronged, whether the doer intended it or not, and whatever his motive. That most subtile and pernicious sophistry which pretends to excuse, if not to justify, “doing evil that good may come,” lurks in an obscurity of the distine- tion between motive and intention. It is exposed by formulating the statement, “I am moved to do good, but I intend to do evil; so I will borrow the livery of the Devil in which to serve the Lord,” —a con- fession good for the soul, inasmuch as it is free from any suspicion of hypocrisy. — C.] A BUDDAIST CATECHISM. 47 from a warm love for his fellow-men, gains great merit. A good deed done with a bad motive benefits others, but not him who does it. And one who approves of a good deed done by another shares in the merit, if his sympathy is real, not pretended. 94. Q. Ln what books 1s written all the most excellent wisdom of Buddha’s teachings ? A. In the three collections of books called Zripitikas 95. Q. What are the names of the three“ Pitakas,” or groups of books ? A. The Vinaya Pitaka, the Sutta Pitaka, and the Adid- hamma Pitaka. 96. 0. What do they respectively contain ? A. The first’ contains rules of discipline for the government of the priests ; the second contains instructive discourses for the laity; the third explains the metaphysics! of Buddhism. [! Where I should have preferred to say “idealism,” or “subjec- tivity;” but it is futile to quarrel with the word. “The truth, never- theless, remains constant, that there will be always something unknown with which metaphysics will concern itself, and which ethics will demand to have brought within the grasp of physics, — the science of objectivity. There dominates throughout the whole range of existence the eternal struggle of converting metaphysics into physics; and ethics is the power that fights. Any scheme of life or happiness that neglects one and _ enthrones the other of these will always defeat its own ends. Physics 48 A BUDDHIST CATECHISM. 97. Q. Do Buddhists believe these books to be inspired, in the sense that Christians believe their Bible to be? A.