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Therein lies deliverance: this is the way to eternal peace. 80. But what is it prevents us from giving up this desire of life and from attaining de- liverance? Our being ignorant, that is, our want of true knowledge, our want of insight into the real nature of things (avidya). 81. What is the knowledge which leads us to ‘salvation? The knowledge of the four grand truths taught us by the Buddha. 38 A BUDDHIST CATECHISM 82. Which are the four grand truths? 1. Life implies pain. 2. Pain has a source. 3. That source can be stayed. 4, The means (of staying it) are attainable. 83. Give a fuller explanation of these four grand truths. It is found in the Buddha’s own words, in the Book of the Foundation of the Kingdom of Right- eousness, which are as follows: “Tt is through not understanding and grasping four truths, brethren, that we have to continue so long, to wander so long, in this weary path of transmigration — both you and I.” And what are these four grand truths? The truth concerning suffering. The truth concerning the source of suffering. The truth concerning the way which leads to suffering. The truth concerning the way which leads to riddance from suffering. But when these four grand truths are realized and known, then the desire of life dies; the craving for life, which leads to its renewal, is extinguished, and there is no more re-birth. This, brethren, is the grand truth concerning suffering: To be born is to suffer: to grow old is to suffer: to die is to suffer: to lose what is loved is A BUDDHIST CATECHISM 39 to suffer: to be tied to what is not loved is to suffer: to endure what is distasteful is to suffer. In short, all the results of individuality, of sepa- rate self-hood, necessarily involve pain or suffering. This, brethren is the grand truth concerning the source of suffering: It lies in that will to live, or craving for life which is itself the cause of its renewal, seeking satisfaction, now in one, now in another form. It is the craving, the gratification of the passions, the craving for one’s own personal happiness, whether in this life or in some life after this. This, brethren, is the grand truth concerning the riddance from suffering: It is the extinction of the lust of life, of the craving for existence: this must be overcome, got rid of, rooted out utterly. Now this, brethren, is the grand truth concern- ing the way which leads to the riddance from suffering — the sublime eightfold path; that is to say: . Right views; . Right aspirations; . Right speech; . Right conduct; Right living; Right effort; . Right mindfulness; . Right recollectedness. ONOTKRWNHE 40 A BUDDHIST CATECHISM There are two extremes which the man who has given up the world ought to avoid: on one hand, sensuality, the seeking to satisfy the pas- sions and lusts of the body — base, degrading, and pernicious: this is the way of the worldly minded. And, on the other hand, asceticism or self-torture, which is saddening, unworthy, useless, and not helpful to deliverance. The middle path, discovered by the Tathagata, avoids these two extremes; it opens the eyes, illumines the understanding, and leads to peace of mind, to the higher wisdom, to full enlightenment, to Nirvana. (**) 84. What is Nirvana? It is a condition of heart and mind in which every earthly craving is extinct; it is the cessation of every passion and desire, of every feeling of ill-will, fear, and sorrow. It is a mental state of perfect rest and peace and joy, in the steadfast assurance of deliverance attained, from all the imperfections of finite being. It is a condition impossible to be defined in words, or to be con- ceived by any one still attached to the things of the world. Only he knows what Nirvana is who has realized it in his own heart.(?°) 85. Is Nirvana identical with deliverance? Yes; it is deliverance, and it is attainable in this life. ta A BUDDHIST CATECHISM 41 86. Is every one able to reach Nirvana in this present life? Only the few can do so. Most men, in conse- quence of their acts in former lives, are morally and mentally so deficient that a great many re- births or re-incarnations are required to purify them ere they can attain deliverance. But who- ever is in earnest may be re-born under more favourable circumstances. 87. Is our birth-renewal solely dependent on our own will? Yes, entirely. This will to live (tanha) (**) in- herent in all of us, and the essential factor in our being, is the true creative power, which other religions personify as God; it is the cause of our existence and our re-incarnation, and is, in fact, the Creator, Preserver, and Destroyer of all things — the true Trinity. 88. Are the conditions of our birth-renewal equally dependent on ourselves? Yes; our re-incarnation will be in perfect accordance with our doings, our merits, and de- merits —in short, with our moral character. We shall be born again in a superior world, and among superior beings, if our deserts carry this result; but if, on the other hand, we have been evil-doers, re-birth in an inferior state, and attended with sorrow and pain, will be the inevitable conse- quence. (*) 42 A BUDDHIST CATECHISM 89. On what law does this rest? On the law of Karma. 90. What 1s the law of Karma? Karma is the moral power working throughout the universe, of which the physical, visible order is but the material symbol. It is the law of cause and effect in the moral sphere. As in the physical order of causation so also in the moral, all things are followed by their necessary consequence. Karma is at once our individual moral character, and, at the same time, what in other religions is called the dispensation of God, providence, or destiny. (7°) 91. Is man’s birth-renewal only on this earth? No; there are countless multitudes of other worlds moving in space, which are peopled with beings superior or inferior to man. In every one of these spheres re-incarnation may take place. 92. Are these heavenly bodies immutable? No; like our earth they are governed by the universal law of perpetual change and motion. The whole animate and inanimate world is subject thereto. 93. Did the world take origin out of nothing? No; nothing can ever come from nothing. 94. Has a God-creator called the world into exist- ence by his almighty will? No; there is no personal God-Creator, on whose mercy and goodwill the universe is dependent. A BUDDHIST CATECHISM 43 Everything owes its origin and development to its own inherent vitalism, or, what comes to the same, its own will to live. Human ignorance it is which alone invented a personal God-Creator. The Buddhist utterly rejects the belief in a per- sonal God, and distinctly denies the doctrine of a creation out of nothing.(**) 95. Did not the Buddha give us any information concerning the first beginning and ultimate destiny of the Universe? No; 96. Did he know nothing about it? He knew, but he taught us nothing. 97. Why not? Because such knowledge, even if it were possible to impart it, would not promote the spiritual and noral welfare of mankind, nor deliver men from suffering, nor lead them to salvation, to Nirvana. The final cause of all existence can only be com- prehended by him who, like the Buddha, has already attained the most perfect degree of human development — that is, by a Buddha only. 98. Is, then, an exposition of the problem of life impossible in words? Yes; because finite forms, to which both thought and language belong, cannot give expres- sion to the Eternal, which has neither beginning nor end. Wherever the attempt has been made on the part of other religions, it has but led to vain 44 A BUDDHIST CATECHISM speculations, meaningless statements, disputes, misconceptions, and often even to war, murder, and cruelty of every sort. Instead of arriving at truth, salvation, and unity, the result has always been error, suffering, and disaster. Upon ques- tions such as these the Buddha was silent. 99. Shall we never get nearer the solution of this mystery? We shall undoubtedly. Every one who lives in obedience to the Buddha’s doctrine can attain perfect wisdom and knowledge. Then the clouds of mystery and doubt which have enfolded him, and have obscured his mental sight, will disperse, and he will realize the eternal truth. But to do this, he must be firmly resolved to walk in the sublime eightfold path.(*°) 100. How is this to be done? By entering the Brotherhood of the Elect, by retiring from this world, and by striving with all one’s might for the attainment of this supreme wisdom. 101. Is every one able to do so? Yes; every one who is in earnest can do so; but few only are ready to give up the world and its illusive enjoyments. 102. Cannot the laymen, too, attain to perfection? No; this is impossible. They alone can reach Nirvana in this present life who have entered the eightfold path of perfection. (*) A BUDDHIST CATECHISM 45 103. Then there are different degrees in Bud- dhism? Yes; there are two. The laymen who repeat the formula of the three Refuges, and who take the first five vows, are called the adherents or confessors of the doctrine (Upasakas). The close and real disciples of the Buddha, properly and truly such, however, are exclusively those who renounce the world, take the ten vows, and enter on the eightfold path leading to perfection. They bear the name of Bhikshus, or Samanas, and con- stitute the Brotherhood of the Elect. 104. Which are the five vows for the laity? They are as follows: 1. I vow and promise not to destroy life.(**) 2. I vow and promise not to steal. 3.