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Why, then, are the Buddhists in the habit of offering flowers and burning incense before the Buddha’s statues? A BUDDHIST CATECHISM 61 The lay adherents are wont to do so in order to give expression, by an outward act, to their veneration and gratitude. Europeans in the same way place flowers and wreaths on the monuments of their great men, and on the graves of their departed. Such a custom has therefore nothing objectionable in it, but it were a great mistake to attach any special merit to it. 147. Are there such occurrences as miracles? No; a real miracle would be arbitrary viola- tion of the universal laws of Nature. Buddhism teaches that all things in heaven and earth are subject to natural laws. This reign of law having for its basis the moral order of the universe (Karma), binds even the highest gods. 148. But are there not many facts and occurrences quite inexplicable to us? Yes, a great many; only they must not be looked upon as miracles. They are brought about by natural laws which are yet unknown to us, but are fully understood and recognized by the Bud- dha. (*”) 149. Wherein does Buddhism essentially differ from other religions? Buddhism teaches the reign of perfect goodness and wisdom without a personal God, continuance of individuality without an immortal soul, eternal happiness without a local heaven, the way of salvation without a vicarious Saviour, redemption worked out by each one himself without any 62 A BUDDHIST CATECHISM prayers, sacrifices and penances, without the ministry of ordained priests, without the interces- sion of saints, without Divine mercy. Finally, it teaches that supreme perfection is attainable even in this life and on this earth. 150. Did the Buddha recognize these truths in the night of enlightenment under the Bodhi-tree? Yes; these and many others which have become the fundamental doctrine of the Buddhist religion and are written down in the holy books. 151. Were these holy books composed and written by the Buddha himself? Neither by him nor by any of the brethren who were the Buddha’s first disciples. It was not the custom in India, in those times, to set in writing any religious or philosophic truths. They were taught by word of mouth from master to pupil, and impressed on the memory by incessant repeti- tions of words and whole passages.(**) In this way they were handed down from one generation to another. In this same way the Buddhist doctrine came down to us by tradition; several centuries after the Buddha’s decease, at the third great council of Pataliputra, in King Asoka’s reign, the sacred writings were inscribed on palm-leaves by the Arahats. 152. Who was King Asoka? One of the most powerful monarchs of India. He reigned from 259-222 before our era, became A BUDDHIST CATECHISM 63 a convert to Buddhism, and was most devoted to the spread of his newly adopted religion through- out the world. To this day the stone pillars on which by his order, the moral precepts of the Buddha were engraved, bear witness of King Asoka’s energy, and his name is held in veneration and respect by every Buddhist. 153. Do the holy books contain anything that 1s not the pure truth? Everything in the holy books regarding the subject of religion, human suffering, the Karma and the way to Nirvana, is the pure unadulterated truth. But there are certain portions of the Scrip- tures that contain various errors. 154. Did the Buddha teach anything erroneous? No; a Buddha does not teach anything untrue. In the course of many ages, however, certain books and passages, not originally part of the Pitakas, were inserted, and these contain a number of erroneous statements. 155. What books and passages are these? All those teaching of the primary origin of the world, of the shape and condition of the earth, and of natural science in general. These additions are not the teaching of the Buddha, and need not be adopted by any be- liever. (**) 64 A BUDDHIST CATECHISM 156. Decay being inherent in all things, does tt not follow that the Buddha’s teaching will equally pass away? No; the doctrine of the Buddha will not pass away as long as the earth exists, for its pervading spirit is Eternal Truth itself, which was embodied in the person of the Buddha and in his words and ideas. The outward form of the doctrine is subject to change, for in succeeding cycles of many thousand years’ duration, new Buddhas will arise and teach - the doctrine of Suffering and Redemption under new forms, and in harmony with the demands of new times. THE BROTHERHOOD OF THE ELECT (SANGHA) (*) 157. What ts the Order or Brotherhood of the Elect? It is the assemblage of all those true disciples and followers of the Buddha, who have withdrawn from the world and entered the sublime eightfold path. 158. Who 1s entitled to admission to the Order? Every one, without distinction of rank or sex, who has given testimony of his resolute determi- nation to enter the path, provided he is free from those impediments which exclude from admission into the Brotherhood. 159. What applicants are refused admittance into the Order? All those suffering from infectious or incurable diseases; all children below the age of fifteen; all slaves and bondsmen not yet freed; all debtors and persons answerable to the law, and not yet acquitted; all officials and soldiers engaged in active service; and all minors who have not ob- tained the consent of their parents and guar- dians. 65 66 A BUDDHIST CATECHISM 160. What are the preliminaries to reception into the Brotherhood? The novice first enters the Order as a pupil (Samanera), and has to pass through a time of probation under the superintendence of a master, chosen by the pupil himself from amongst the brethren. 161. How long does this novitiate last? Four months at least in the case of grown-up people who have already been members of some religious order; minors remain in a state of proba- tion until they come of age. With all other candi- dates the length of time of probation depends on the decision of the spiritual teacher and on the capabilities of the pupil. 162. What are the duties of a Samanera? From the day of reception into the Order, the Samanera lies under the same obligations as the brethren. He must renounce the world and all its doings, keep the ten vows, devote himself to the diligent study of the holy doctrine, and faith- fully observe the rules of the Order, and concen- trate all the powers of his mind on the attainment of the one great aim — the attainment of moral and spiritual perfection. 163. What are the eight parts or divisions of the sublime eightfold path? 1. Right views, free from prejudice, supersti- tion, and delusion. A BUDDHIST CATECHISM 67 2. Right aspirations, worthy of the noble, in- telligent, and earnest man, and tending to the highest aim. 3. Right speech — kind, simple, and truthful. 4, Right conduct — conciliatory, upright, pure, and merciful. 5. Right mode of livelihood, which causes no harm or danger to any living being. 6. Right effort, bent on overcoming ignorance, evil desires, and the lust of life. 7. Right mindfulness, ever concentrating the attention on the holy doctrine and the precepts. 8. Right recollectedness, complete withdrawal of the senses, the attention, and the thoughts from external things, and the sinking of consciousness of self and will in Nirvana. 164. What are the ten vows of the Brotherhood? 1. Not to kill or to injure any living being. 2. Not to take aught not one’s own or that is not freely given. 3. To live in absolute continuence. 4. To speak the truth always; not to deceive, nor to speak evil of another. 5. Not to use intoxicating drinks. 6. Not to eat at unseasonable times. 7. Not to take part in dancing, singing light songs, frequenting public shows, nor any other worldly dissipations and amusements. 8. Not to wear ornaments, use scents, oils, cosmetics, or whatever else tends to vanity. 68 A BUDDHIST CATECHISM 9. Not to use soft and luxurious beds, but to sleep on a hard low couch. 10. Not to live otherwise than in voluntary poverty. 165. What are the rules laid down for the brethren? They are the precepts for leading a pure and holy life, given by the Buddha and contained in the Vinaya. They may be comprised under the following four 1. Precepts relative to outward order and discipline. 2. Instructions as to the obtaining and proper use of food, clothing, and other neces- saries of life. 3. Rules of conduct, how to overcome all sensual lusts and desires. 4. Means for acquiring higher self-culture and perfection. The Samanera, after having been thoroughly instructed how to practise these vows, rules, and precepts, and having passed satisfactorily the time of his probation, is then solemnly received into the Order as Brother (Bhikshu, Samana) by the Chapter. 166. Can a brother leave the Order after once having been admitted into it? Yes; at any time. The Buddhist doctrine and the rules of the Brotherhood forbid any compul- A BUDDHIST CATECHISM 69 sion. If any one wishes to return into the world, he has merely to confess his want of self-control to the Superior. He is not detained by the Order, but free to retract his vows without incurring any disgrace or dishonour. That Samana, however, who i laprates the robe he wears and the Brotherhood he belongs to by some grave transgression of the vows, is liable to the severest punishment — viz., expulsion from the Order. 167. Are the brethren free to ve wherever they like? No; they are enjoined to live in monasteries (Viharas), or as hermits. (*°) 168. In what relation does the Brotherhood stand to the Laity (Upasakas) ?