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Later on, . when separate life begins, each being pursues its own course of development, which often differs widely from that of the parent. 129. Why has the upright and just man often so much to suffer here on earth? He suffers for the wrong committed in his former lives. It is the consequence of his un- favourable Karma. 130. How is it that the wicked and unjust man often enjoys pleasures and honours? It is in consequence of the merit won in his former lives, of his favourable Karma. When, however, the fruits of his well-doing have been en- joyed, the bitter harvest of his misdeeds will have to be reaped in a succeeding re-incarnation.(**) 54 A BUDDHIST CATECHISM 131. Can one escape the consequences of wrong by committing suicide? No; the eternal justice is inexorable and all powerful. It cannot be evaded. 132. Is it wrong to commit suicide? No; so long as no wrong is done any one there- by. For man is perfect master of his own life. This needs no proof. But suicide is a very fool- ish act, for it violently cuts a thread of life which, according to the law of Karma, has to be taken up again immediately, and under still less favourable conditions than those which the deluded man tried to escape by it. 1383. Why under less favourable conditions? Because our whole existence, with all its condi- tions, its joys and sorrows, is entirely the result of our own doings and our own faults. As long as error is not dispelled and guilt is not expiated, no birth-renewal under more favourable circum- stances can possibly take place. Whoever is con- vineed of this truth will patiently bear the evils of life, intent only on living virtuously and on gain- ing knowledge, in order to become worthy of a happier birth. But he who, by foolishly commit- ting suicide, tries to escape the suffering which is conducive to his amendment, gives proof of great deficiency of self-knowledge, and of want of capa- bility and will to improve and become wise and good. In his delusion he destroys that fragile, A BUDDHIST CATECHISM 55 evanescent form which he takes for his real being, and he enters that downward path which, if per- sisted in, leads him to the dark states of anguish and despair. 134. What ts zt, then, in us which 1s the subject of birth anew? The individual will or desire to live which con- stitutes the essence of our being, and which is re- born after the dissolution of our present material body through the agency of Karma — that is to say, 1s reincorporated in another form. 135. Is not this individual desire of life, or this individuality, identical with what rs called the soul? No; far from it. The belief in an immortal, personal soul — that is, an indestructible, eternal, separate substance which has only a temporary abode in the body — is regarded by Buddhism as a heresy due to ignorance of the true nature of life and living beings. The substance called “soul” by the followers of European religions, is nothing but an aggregate of various higher or lower facul- ties (Skandhas), and is dissolved after death into its constituent elements. What is re-materialized in.a fresh birth is not the soul, but the individu- ality. This individuality will assume, in accord- ance to its Karma, a new person — that is, a new set of Skandhas.(**) - 56 A BUDDHIST CATECHISM 136. Then the re-incarnated being is, in fact, no longer the same as before? It might seem so to the ignorant; but he who has just arrived at true insight knows certainly that it is the same being working good and evil, and reaping the fruit thereof in another re-incar- nation. (*°) 137. How long does the individuality continue to renew itself in repeated births? Until perfect knowledge and Nirvana is attained. Then, and not till then, is that haven of rest attained where there is no more suffering, no more death, birth-renewal, or individualism. 138. How is it that we have no remembrance of our former lives? We are blinded by earthly illusion and our eyes are covered by the veil of ignorance, so that we are almost or quite unconscious of our higher nature. We are, in the body, overweighted by fetters from which those who earnestly strive for redemption seek ever to get free. 139. Can you illustrate this in any way? In the night we dream, and in our dreams we are at one time kings, and the next beggars or captives: sometimes poor and beset with difficul- ties, at other times in the full tide of prosperity and darlings of fortune. Nevertheless, it is one and the same self which takes on all these different characters. A BUDDHIST CATECHISM 57 Again: whilst dreaming we do not remember other dreams we have had, but when awake, we remember the dreams of many a night. It is the same with our different lives. The same individ- uality, the same self, is re-born under different forms; each re-incarnation is a dream of the indi- vidual will to live, now terrible, now full of joy. As long as we are dreaming one of these dreams of life, we do not remember our former life-dreams. But a Buddha, who has attained deliverance, dreams no longer. He is awakened, and he re- members all his former births. The Arahats, too, possess the gift of remember- ing many of their former births. This knowledge is not, however, attained until they have com- pletely thrown off the ten fetters, and have re- ceived the full fruition of enlightenment. 140. What are the ten fetters? 1. The delusion of self, or the belief in the eternal duration of self, individuality, soul. 2. Doubt of the moral order of the world, and of the way of deliverance. 3. The superstition that salvation can be gained by outward religious practices, rites, prayers, sacri- fices, worship of relics, pilgrimages, and various other forms and ceremonies. 4. Sensuality, with its passions and desires. 5. Hatred and ill-will towards our fellow-men. 6. Love of life on earth. 7. Desire for life in Heaven or Paradise. 58 A BUDDHIST CATECHISM 8. Pride. 9. Self-righteousness. 10. Ignorance (Avidya). 141. Are not repentance and expwation conducive to perfection and deliverance? Yes, they are so, but repentance and expia- tion cannot bribe eternal justice. Nothing can be won or wrung from this by prayers and penance. Repentance is of value only so far as it is the expression of a deeply felt sorrow for the wrong we have committed, and so far as it prompts us to make amends for such wrong to the limit of our power and do better for the future. Passive repentance, however, and idle lamenta- tions are of no good whatever. Equally profitless is the belief in the efficacy of all outward acts, such as penances, self-mortifica- tions and the like. The true repentance of the Buddhist consists in his resolute determination to forsake his evil ways and to enter the path of salvation, and his true atonement in his conquest over his selfishness his evil passions and desires. 142, Did the Buddha teach tnat only followers of his own religion can attain redemption? No; the Buddha declared the reign of moral order in the universe and of eternal justice, which does not regard the belief or unbelief of man, but A BUDDHIST CATECHISM 59 his inward state of mind, his good or bad intention. Every one meets with the recompense due to him, whether he be Buddhist or not. Deliverance is, therefore, equally attainable by non-believers, but the difficulties are greater, and there is the ever-present danger of missing one’s aim. We may liken this to a man who follows a bad guide, and possibly yet reaches the end of his journey after long and weary wanderings through bogs and mires, across wastes and rivers and mountains; whilst another, walking in the steps of a good guide, has only to go straight on, turning neither to the right nor the left, to arrive quickly and safely at his journey’s end. The best and safest guide is the Buddha only. 143. Does Buddhism teach its followers to hate, despise, or persecute non-believers? Quite the reverse. It teaches us to love all men as brethren, without distinction of race, nation- ality or creed; to respect the convictions of men of other beliefs, and to be careful to avoid all reli- gious controversy. The Buddhist religion is im- bued with the purest spirit of perfect tolera- tion.(**7) Even where dominant, it has never oppressed or persecuted non-believers, and its success has never been attended with bloodshed. The.true Buddhist does not feel hatred, but only pity and compassion for him who will not acknowledge nor listen to the truth, to his own loss and injury only. 60 A BUDDHIST CATECHISM 144, Are prayers, sacrifices, rites, and other relt- gious ceremonies requisite to reach Nir- vana? The Buddhist religion does not prescribe prayers and sacrifices in the literal sense of the word. But the repetition of passages from the sacred books, the reading and devout listening to sermons and discourses, are considered to be of great help in raising the spirit of the believer in the hour of temptation, and in strengthening his faith. All outward rites and ceremonies serve the same pur- pose, and so far are important and even essential to the layman, as they constantly put before him the true significance of life, withdraw his attention from the temptations of the world, and point him to the final goal. But Bhikshu who has entered the path of deliverance and who aims at higher development, stands no longer in need of such means of assist- ance. 145. Does the doctrine prescribe the worship of wmages, statues, relics of the Buddha and his disciples? No; according to the Buddha’s teaching these practices are of no help to the furtherance of true knowledge, and may easily lead to error and super- stition. 146.