H BUDDHIST CHTECHISA

SUBHADRA BHIKSHU

_Sk22

A BUDDHIST CATECHISM

AN INTRODUCTION TO THE
TEACHINGS OF
THE BUDDHA GOTAMO

COMPILED FROM THE HOLY WRITINGS OF THE
SOUTHERN BUDDHISTS, WITH EXPLANATORY
NOTES FOR THE USE OF EUROPEANS

SUBHADRA BHIKSHU

TRANSLATED FROM THE FOURTH GERMAN EDITION

G. P. PUTNAM'S SONS
NEW YORK LONDON
27 WEST TWENTY-THIKD STREET 24 BEDFORD STREET, STRAND
ffi^e ^nitktrbochEr ^rM»
1895

Copyright, 1895
BV
G. P. PUTNAM'S SONS

Electrotyped, Printed and Bound by
¦abe Knicfietbociiec ipceee, mew J^ork
G. P. Putnam's Sons

PREFACE.
The little book presented here is a concise
representation of Buddhism, according to the
oldest and most authentic sources, the Ceylonese
Pali manuscripts of the Tipitakam.
It contains the fundamental outlines of the
Buddha's true and simple doctrine, omitting all
the legendary, mystic, or occult accessories with
which his teachings have been adorned and en
cumbered, in the course of centuries, by super
stition, extravagant imagination, and ignorance.
The Buddhist Catechism appeals to all who
earnestly strive for truth : to the thoughtful, the
conscientious, and the noble-niinded ; to all who
do not find the highest aim in life in material
advancement or in increased welfare, but who,
repelled by the wild struggle for power and pos
session, which, through selfishness, daily be
comes more pitiless, and who, dissatisfied with
the doctrines of prevailing religions, long for
that understanding and those inner joys which
alone give value to life, and which neither life
less dogmas nor the results of science, however
confidently stated, have the power to give.

lE>refacc.

For such as these the Buddhist Catechism has
been compiled.
If they read it and comprehend it rightly,
they will find what they are seeking : a doc
trine free from all dogmas and forms, in ac
cord with nature and her laws, the highest truths
equally satisfying to the mind and the heart,
clothed in such simple dress as to be intelligible'
to the most modest understanding, and at the
same time so profound as not to be easily, fully
grasped by the philosophically and scientifically
educated European equipped with all the men
tal attainments of an advanced culture.
May the light of the world-illuminating Truth
from the far East, whence all light comes, now
shed its rays upon the West, diffusing itself for
the welfare, the deliverance, the salvation of all
mankind ! SUBHADRA BhIKSHU.
In the year 2438 after the Nirvana
of the Tathagato.

CONTENTS.

PAGE
Introduction ...... i
The Buddha . . . . . s
The Doctrine . . . . . ^g
The Brotherhood of the Elect . . 98

ft!

A BUDDHIST CATECHISM.

INTRODUCTION.
I. To what religion do you belong ? '
I am a Buddhist.
2. What do you mean by a Buddhist ?
A man who reveres the Buddha as the En-
lightener of the world, the highest guide and
' It is a question often mooted by European scholars,
¦whether Buddhism deserves rather the name of a religion
or a philosophy. It is in fact both — in it are united, as an
inseparable whole, the most lofty moral religious doctrines
with the deepest philosophic truths. Buddhism enlightens
its followers as to the nature of the universe and the laws
and forces governing therein ; unfolds to man the germ of
his inner self, shows him his true, higher destiny, extending
beyond this fleeting life on earth, enlightens his mind,
awakens his slumbering moral forces and faculties, kindles
in him an inclination for the good and noble, and enables
him to attain by serious endeavor and conscientious practice
I

2 21 a8u&&blst Catecbism. ^
master of all living beings, who recognizes the
truth of the doctrine proclaimed by him, and
earnestly strives to follow the teachings thereof.
J. How does one become a Buddhist t
Only by voluntary decision. Not by birth,
nationality, or race ; not by baptism, consecra
tion, or by any legally binding ceremony ; as
Buddhism does not possess the power of a state
religion, nor has it a hierarchy. He who lives
according to the teachings of the Buddha is a
Buddhist, whether he belongs to a Buddhist
community or not. The entrance to such a one
is accomplished by the simple declaration of
intention and the utterance of the formula of
refuge. 4. What is the formula of refuge ?
The formula of refuge (Tisdranam) is :
of the precepts, the highest aira of every living being-
peace, salvation. Nirvana. Hence Buddhism is a religion.
It is at the same time, however, a philosophy, for it does
not demand blind faith from its adherents, but a conviction
gained and strengthened by self-inquiry, self-examination,
and serious reflection. Its dogmas are not based upon the
will of an incomprehensible God-creator, or a supernatural
revelation, but upon the natural constitution of the world
and of life, open to all. It does not seek to intimidate the
evil-doer by the threat of eternal punishment, but to brighten
the eye of the erring one, dimmed by earthly delusion, en
abling him to see the truth, and leads the honest struggler
upon the road of spiritual development and moral self-per
fection to a standpoint where all that is transitory lies be
hind him, as immaterial shadows and prejudice, doubt and
error, disappear in the light of understanding.

UtitroDuction.

I take my refuge in the Buddha.
I take my refuge in the doctrine {Dhammo).
I take my refuge in the Brotherhood of the
Elect (^Sangho).
J. What is meant to be expressed by the solemn
utterance of this formula of refuge ?
He who utters this formula desires to testify
before all the world that he has henceforth
chosen the Buddha as his teacher and model ;
that he perceives in the doctrine the contents and
the fundamental principles of truth and justice,
as well as the road to attain self-perfection and
salvation ; that he looks upon the Brotherhood
of the Elect as venerated silccessors of the
Buddha, as the true executors, interpreters, and
promulgators of his teachings.
6. Is this formula of refuge binding on all
Buddhists ?
It is on all without exception, whether they
belong to the Brotherhood of the Elect and lead
the life of a begging monk {^Bhikshu, Sdmano) or
are lay-followers {fjpdsakos). The expression
of the formula is, however, a voluntary vow and
only carries a moral obligation with it. — Legal
obligations of any kind are not connected
therewith. y. What is the holy Triad called, to whose guid
ance the Buddhist confides in expressing the formula
ofrefuge ?
The three guiding stars. For this holy Triad
shines in the darkness of our life on earth, as the

4 B :®uO&btst Catecbiem.
stars to the fishermen on the dark storm-tossed
ocean, and guides him who follows it faithfully
over the barren ocean of ignorance, passion, and
suffering, into a haven of eternal peace. Hence
the Buddhist looks with confidence, gratitude,
and reverence upon his three guiding stars, while
saying devoutly :
" All reverence to the Holy One, the World-
conqueror, the Buddha."
" All reverence to the holy, the pure, and the
redeeming doctrine."
" All reverence to the Brotherhood of the
Elect."

FH

Ft!

THE BUDDHA.
8. Who is the Buddha ?
He who, of his own strength, attained perfec
tion and enlightenment, and gained salvation in
this life ; the most kind, holy, and wise pro-
claimer of truth, and founder of the Buddhist
religion. p. Is the Buddha a god who manifested himself
to man ?
No.
10. Or one sent by God to earth to bring salva
tion to men ?
No.II. Was he then a man ?
Yes, he was a man. But such an one as is
born only once in many thousands of years ;
one of those sublime World-conquerors and
World-enlighteners, who are morally and men
tally so far above erring and suffering humanity,
that to the childish perception of the multitude
they appear as gods or God-sent. 5

6 a JBuDObist Catecbfsm.
12. Is Buddha a proper name 1
No. Buddha is the expression of an inner
and spiritual condition.
13. What is the meaning of the word ?
The Enlightened One ; it designates a man,
who has acquired by his own power the highest
understanding and moral perfection which a
living being can attain.
14. What was the Buddha's real name ?
At his birth he was called Siddhattho.
I J. Who were his parents i
King Suddhodano and Queen Mayd.
16. Over what people did King Suddhddano
reign ?
Over the tribe of the Sakyos in India. ^
ly. When was Prince Siddhdttho born ?
On a Friday, 623 years before the Christian
era. 18. Do we know any details of the birth and
youth of the Buddha ?
Very little historically ; but the legend gives
us many details. As with all founders of great
religions, his birth and youth are adorned with
many wonderful and poetic events.

^ The Sakyos belonged to the great Aryan family of peo
ples, of which also the European nations, the German, the
Roman, and the Slav, are members. The country occu
pied by thera was situated in the northeastern part of
India, at the foot of the Himalayas, and the capital, Kapi-
lavatthu, was about one hundred miles north of the city of
Benares, on the river Rohini.

Zbe 3But)t)bii.

Ip. What does the legend tell us 1
At the birth of Prince Siddhattho, the Brah
man priests and astrologers at the court of
King Suddhodano predicted the child's high
destiny. They prophesied : " If Prince Siddhat
tho mounts the throne, he will become a king
of kings, a World-ruler ; but if he renounces
the throne and chooses the life of an ascetic, he
will become a supreme Buddha and show to
men the road to salvation." The hermit Kala-
d^valo came out of the wilds of the Himalaya,
and, bowing before the child, said: "In truth,
this child will become a supreme, a perfect
Buddha, and will show unto men the road to
salvation." And he wept, knowing that on account of his
old age he would not live to see that day. ^
20. Did King Suddhddano rejoice at the predic
tions of Kaladevalo ?
No. On the contrary, he tried by all means
in his power to prevent their fulfilment, as he
^ Brahman penitents, hermits, and ascetics already ex
isted in India hundreds of years before the birth of the
Buddha. They either lived together in small huts of
bamboo in the forest, devoted to the study of the holy,
mystic writings of the -Veda (Upanishads), or in caves and
under trees as herraits. Many wandered as homeless
ascetics from place to place, begged their food at the doors,
and gave themselves up to the most painful self-tortures, to
extirpate violently all sensual emotions, to free the soul
of all earthly ties, and to attain union with the Eternal
Brahma.

8 B 33u5&bl8t Catecbism.
wished Prince Siddhdttho, in time, to become a
world-ruling monarch.
21. What means did he employ to attain this
object ?
Brahmans had told the king, the sight of human
suffering and earthly transitoriness would cause
the prince to fly this world. Hence the king kept
everything out of the prince's sight which
could give him knowledge of human suffering
and death.
He surrounded the prince with delights, luxu
ries, and royal splendor of every kind, so as to
chain him to a worldly life. The most dis
tinguished teachers instructed him in fine arts,
the sciences, and those knightly accomplish
ments which are fitting for a king's son.
When Prince Siddhattho reached manhood,
his father had three palaces built for him, one
for each of the Indian seasons — the warm, the
cold, and the rainy season. All of these were
fitted with greatest splendor ; about them spread
vast gardens and woods ; lakes surrounded with
lotus blossoms ; cool grottoes ; plashing foun
tains with beds of fragrant flowers. In these
gardens and groves the prince spent his youth,
but he was never allowed to leave them, and all
the poor, the sick, and the old were strictly for
bidden to enter. Sons of the noblest families in
the land were his companions. At the age of
sixteen his father married him to the Princess
Yasodhara ; and he was surrounded, besides, by

^be aBu&&ba.

a harem of beautiful girls, skilled in music and
dancing, according to the custom of Indian
princes. 22. How was it possible for the prince, in the
midst of all this splendor and delight, to think of
flight from the world 1
While driving in the gardens and parks of his
palace he perceived four significant apparitions,
which enlightened him as to the true nature of
existence. 2j. What were these apparitions ?
An infirm old man bent by the weight of
years ; a sick man covered with ulcers ; a corpse
going to decay ; and a venerable begging-
monk. 24. How did these impress him ?
They stirred him deeply. The utter tran
sitoriness and futility of life now became clear
to him.' The deceptive and short pleasures,
which bring old age, sickness, pain, and death
in their train, lost all charm for him. Hence-

* One day, while driving in the park. Prince Siddhattho
perceived suddenly a feeble old man, bent under the
weight of years, who crept painfully along, leaning upon
a staff. Siddhattho asked his charioteer Channo, in as
tonishment, what might that curious being be, and Channo
answered :" It is an old man." The prince continued :
"Was he bom in this condition?" "No, Master; he
was once young and blooming as thou." " Are there more
such old men ? " the prince inquired, with growing astonish
ment. ' ' Many such. Master. " " And how did he arrive
at this deplorable condition ? " " It is the course of nature

10 a ffiu&Obf0t Catecbism.
forth he avoided all merriment ; the conviction
ripened within him that existence is not a desira
ble possession, but, on the contrary, an evil, arid
that it is idle and unworthy of noble natures to
that all men must grow old and feeble, in case they do
not die young." "I also, Channo?" "Thou also.
Master ! "
This incident caused the prince to become so pensive,
that he ordered a return home, as he had lost all pleasure
in the beautiful surroundings.
Some time after this, while driving again, he perceived
a leper, and when Channo answered his questions about
this apparition, he was so deeply moved that thereafter he
avoided all amusements, and began to ponder upon the
sufferings of man.
In the course of time the third apparition appeared to
him. He saw a corpse, already in a state of decomposi
tion, by the wayside. Profoundly shocked, he returned
home at once, calling aloud: " Woe unto me, what use
are royal splendor, all pomp, and all delight if they cannot
guard me against old age, sickness, and death ! How un
happy is mankind ! Are there no means of ending for
ever suifering and death which are renewed with every
birth ? " This question occupied him henceforth uninter
ruptedly. The answer thereto came to him during a later
drive. An ascetic appeared to him, in the yellow garb as
worn by the Buddhist brethren, whose venerable features
clearly reflected his deep inner peace. This apparition
showed to the prince, troubled with the enigma of exist
ence, the road upon which he should seek its solution.
Henceforth the resolution matured within him to leave
the world and tread the road which every one must travel
who strives for perfection.
This allegorical narrative is evidently the invention of a
later date, but full of a deep inner truth, for it teaches us
that it is only the understanding of the transitoriness and

Zbe 3Bu50ba.

pursue its pleasures. All his aspirations were
now directed to a higher aim.
2j. What was his aim 1
He longed to discover the causes of human
misery : of birth, suffering, old age, death, and
re-birth, \and to find the means to end them.

vanity of life which leads susceptible natures to fly and to
renounce the world, to that total change of spirit, which
all saints and vanquishers of the world have experienced,
and which cannot be comprehended by the worldly-
minded one.
' The doctrine of re-birth — that is, the repeated re-
embodiment of the Individuality, of the inner essence of
man — is the oldest and most venerable belief of the human
race, that primitive wisdora or primitive religion, which
almost forces itself upon the unbiased intellect, when it has
not been early inoculated with false doctrines and clouded
by prejudices. In the religions of all civilized nations,
with the exception of the Jewish-Christian, it has formed
the fundamental pillar upon which all other doctrines are
based. And even in Christian countries, in spite of the
pressure of the Church and threatening persecutions, many
great minds have adhered to it secretly, at all times. It
alone is able to free us from the misconception, that raan
is a creature which the arbitrary will of a God has called
out of nothing into existence, and who must even be grate
ful for so doubtful a gift as life is.
The doctrine of re-birth alone returns to raan his true
liberty and self-decision, which can never exist with an
all-powerful God-creator ; it alone rests upon true justice,
and in it alone the beautiful word of the noble Jesus of
Nazareth becomes truth: "As man soweth, so shall he
reap." The doctrine of re-birth alone solves for us the
enigma of our existence, explains satisfactorily why the
just is often poor and scorned, while the evil-doer enjoys

12 a JBuO&biet Catecbfem.
He decided to leave the world and go into
the wilderness, like the venerable begging-
monk, who had appeared to him.
26. Was it easy to take such a resolution ?
No ; as he had to renounce all those things
which are ever considered by man as his great
est happiness — a king's throne, power, honor,
riches, and all the pleasures connected there
with, even to the companionship of his be-

wealth and honor, and answers the despairing question,
why must we suffer so much, which rises vainly to heaven
from millions of tortured human hearts.
It enlightens us that our inner being also is as inde
structible as matter and the forces of nature. Of our own
will, deluded by the desire for existence, we have entered
this life and continued under eternally changing form
since the beginning of things until this very day. Death
is not annihilation, and still less a deliverance or con
summation, but merely a transition from one perishable
form into another. He who finds satisfaction in life, let
him be comforted ; no god nor devil can rob him of it.
Man's destiny rests alone upon his inner being, upon his
own will, for which endless re-incarnations are still in
prospect, in which he will reap the fruits of his good as
well as his evil deeds. He, however, who is seriously weary
with its constantly renewed existence, sufferings, and joys,
to him the road of deliverance is open.
Let him only tread it with a firm deterraination, and Jie
will, of his own strength, attain that sublime goal where
the Individuality, of its nature necessarily limited, suffer
ing and sinful, will dissolve itself completely in Nirvana.
This is the beatitude, the eternal peace, which all living
beings knowingly or unknowingly desire, and which, de
luded by error, they cannot find.

ttbe asuo&ba. 13

loved wife and that of his son Rahulo, recently
born. 2y. Did not his father and the Princess Yaso
dhara try to dissuade him from his project 2
He did not impart it to them, but preferred
to fly, as he feared that the entreaties of
his aged father and the tears of his wife
might make him waver.° One night, when
all slept, he arose quietly, glanced for the last
time at his sleeping wife and young son, then
woke Channo, in order to saddle his favorite
horse Kanthako, and rode away.
Unnoticed he passed the guards at the gate
and darted out into the darkness, as fast as his
steed would carry him.
Reaching the top of a hill, Siddhattho turned
his glance once more upon his native city ; here
Maro, the tempter, approached him.
He showed him the extensive kingdoms of
this world, made every temptation of power and
royal splendor pass once more before his eyes,
and promised him the mastery of the world if he
would desist from his project.'
' Queen Maya no longer lived ; she died seven days after
the birth of the prince.
' Maro, the tempter and prince of this world, plays in the
Buddhist legend about the same part as Satan, the prince
of darkness, in the Christian. According to the Evangeli
cal legend, Christ was likewise terapted by the devil while
in the wilderness, as the Buddha here by Maro. In fact,
the life of Jesus, as told by the Evangelists, corresponds so
strikingly in its essential points vrith the short extract from

14 21 JSuDDbist Catecbism.

The Buddha rejected the tempter with scorn.
His determination could not be skaken.
" But henceforth," so the legend says, " Maro
continued to follow the steps of the Tathdgato,"
hoping still to find an opportunity to cause hi^
downfall." 28. How old was Prince Siddhdttho when he
went into the wilderness 1
Twenty-nine years.
2g. In what direction did he first turn ?
Towards the river Anomd. There he cut off,
with a sword, his beautiful long hair, handed his
arms, jewels, and horse to his faithful Channo,
and ordered him to return with these to Kapi-
lavdtthu, so as to relieve the anxiety of the king
and the Princess Yasodhara in regard to his fate.
After Channo had left him, he still remained
seven days on the shores of the Anoma, in soli
tude and contemplation, filled with holy joy at
having taken the first important step towards at
taining his aim and having stript off the shackles

the life of the Buddha as rendered here, that one is in
voluntarily forced to the conclusion that the legend of the
Buddha has served the Evangelist -Hrriters as model for
their life of Jesus of Nazareth.
* Tathdgato — Rhys Davids, in Buddhism, p. 79. Tathd
gato, "he who is like others." Max Muller, inDhamma-
padam, p. 94 : Tathdgato, literally, " thus come." If applied
to Buddha's disciples, it may have meant originally, ' ' such
as he " — I.e., his fellows, but when applied to Buddha him
self, it can only mean " such an one " — i.e., " so great a
man."

Ube aSu&&ba. 15

of a worldly life. He then exchanged his gar
ments with a passing beggar, and walked tow
ards Rajagdham, the capital of the kingdom
of Magadhd."

' With tliis significant step, the early legendary history
of the Prince Siddhattho ceases, and there begins the his
torical career of the ascetic Gotamo, who was named by
his contemporaries the Enlightened One, the Buddha.
The Perfected One has only expressed himself occasion
ally to his disciples in short simple words in regard to the
causes which brought him to the decision to fly the world.
From these quotations it is very clear that the legend is no
invention, but only a poetic investure of real events.
Thus we read in Majjima Nikayo . ' ' There are two
aims, ye disciples : the holy aim and the unholy aim. But
what is the unholy aira? There, ye disciples, one who is
himself subject to birth, age, sickness, death, suffering,
and sin, seeks that which is also subject to birth, age, sick
ness, death, suffering, and sin, namely, wife and child,
raan and maid servant, house and hall, gold and silver.
This, ye disciples, is the unholy aim.
" I also, ye disciples, acted thus while still seeking the
truth, before I had become an Enlightened One, a Buddha.
Then the thought came to me that instead of the transitory
and the suffering, which I had recognized as harmful, to
seek deliverance from birth, old age, sickness, death, suf
fering, and sin, the incomparable security, the Nirvana.
This is the holy aim.
"And after a time I wandered forth, young, strong, dark-
haired, in the early prime of manhood, against the will of
my weeping and lamenting parents, with shorn hair and
beard, clad in the yellow garment, from a home into home-
lessness." And at another place, after having spoken to his dis-

i6 B :(Su&&bist Catecbism.
JO. Why did he go there ."
In the neighborhood of Rajagdham dwelt two
Brahmans, Alaro Kalamo and Uddako, famed
for wisdom. He joined them as their disciple,
under the name of Gotamo.
31. What did these Brahmans teach ?
One of them taught that the soul can be puri
fied by prayer, sacrifice, and religious rites of
different kinds and gain salvation by divine
grace. The other that mystic meditation and
direct contemplation of the Eternal form the
road to salvation.
J 2. Did Gotamo find this doctrine correcti
No. He acquired all the learning of the
Brahmans and took part in all their religious
exercises without getting any nearer to his aim.
He soon recognized that the knowledge of these
Brahmans was vain, and would not lead to sal
vation from suffering, death, and re-birth.
3J. What did he do after this disappointment?
There were still other Brahmans who believed
that the true road to salvation was through as-
ciples of the pomp and luxury which surrounded him in his
palaces, he continued :
"Such riches, ye disciples, surrounded me; in such
splendor I dwelt ! Then this thought was awakened in
me : A simple, every-day man, himself subject to old age,
sickness, and death, feels repugnance, horror, and loathing
when he looks upon an old man, a sick raan, or a corpse.
But this horror is directed toward himself. For he also is
subject to old age, to sickness, and to death. As I thought
thus, ye disciples, I lost all youthful spirit."

ttbe 3S3u&&ba. 17

ceticism, namely, the complete and forcible
extirpation of the senses, the will, and the pas
sions. Gotamo now decided to follow their
precepts. To this end he retired to a thick
forest near Uruvela, and imposed upon himself
in this solitude the severest penances and self-
tortures.'" Soon the fame of his holy life spread
about and attracted to him five companions,
following the same aim. Admiring the strength
of mind and endurance with which Gotamo
suffered his castigations, they remained with
him awaiting the day when Gotamo should
attain salvation. Then they wanted to become
his disciples.
34. What were the names of these five ascetics 2
Konddnyo, Bhaddiyo, Vappo, Mahandmo,
and Assaji.
35. How long did Gdtamo remain in the woods
near Uruvela?
Nearly six years. The strength of his body
diminished with these continuous self-tortures,
fastings, and vigils, but he did not cease in his

'" This spot where the Buddha dwelt many years as
ascetic, and where he also gained enlightenment, was later
called Buddha-Gaya, namely, the hermitage of the
Buddha. Temples and monasteries arose here, which a
thousand years later, when Buddhism had spread over
Middle and East Asia, were inhabited by numerous monks,
and formed a chief place of pilgrimage for pilgrims from
all Buddhist countries. Even to-day a ruined temple,
about to be restored, raarks the consecrated spot.

i8 a aSuODbist Catecbism.

endeavors. One night, while walking up and
down in deep meditation, he sank suddenly to
the ground unconscious from sheer exhaustion,
so that his companions thought him dead. He
recovered, however.
36. Did he continue his ascetic practices t
No. He understood now that asceticism
would never lead to perfection and salvation.
He had nearly sacrificed himself and not yet
attained his aim — the spiritual and moral self-
perfection." He therefore relinquished all
mortifications and took food again regularly.
However, when his companions saw this, they
began to doubt him, thinking he had forsaken
his resolution, and abandoned him.
3y. Did Gdtamo despair of gaining his aim ?
Not for a moment. Deserted by all, he
realized that salvation could not be attained by

" Not only the sublime founder of the Buddhist doctrine
but many Christian saints of earlier centuries had to arrive
at the understanding by personal experience, that asceti
cism does not lead to salvation. " By mere mortification,"
says Nagaseno, the great apostle of Buddhism, " one does
not even attain a fortunate re-birth, rauch less salvation."
Hence the Buddhist doctrine rejects all self-torture and
forcible "raortification of the flesh " as useless and in
jurious, and only airas at purifying the heart and the will
of all passions and evil impulses, and to develop the under
standing and the inner mental forces of man. As a necessary
preliminary condition thereto, it demands the surrender of
every possession, of sensual pleasure, of all worldly inter
course, and voluntary poverty and chastity.

tlbe 3Bua5ba. 19

the doctrines taught heretofore. Henceforth,
he decided to follow only his own inspiration.
He had now given up self-torture and confined
himself to the strictest abstinence from all sen
suality ; at the same time he strove in perfect
seclusion for revelations from within, for the
complete unfolding of his higher spiritual
powers. One night he sat under a Nigrodho-
tree, not far from the shores of the Neranjara
river." It was under this tree that he success
fully accomplished the last and most severe
struggle. 38. What struggle was this ?
The struggle against all earthly inclinations
and desires, which live in the human heart and
which again rose in him, although he believed
he had completely conquered them ; the
struggle with vanity, with love for this world,
and the desire for existence and enjoyment ; with
that Will to live, which is the root and main
spring of our being as well as the source of all
our suffering.
Once more, then, honor, glory, power, wealth,
'^ This tree is called by Buddhists the Bodhi or Bo-tree,
that is. Tree of Knowledge ; by naturalists it is called Ficus
religiosa. An offshoot of this tree is still growing near the ruins of
the temple of Buddha-Gaya. Another offshoot was taken
to Ceylon by the Princess Sangharaitta, daughter of King
Asoko, and planted at Anuradhapuram, the old capital of
this island. It is still in full growth and is the oldest
historical tree of the earth.

20 B aSu66bi6t Catecbism.
earthly love, happiness of family life, and all the
enjoyments this world offers to its favored ones,
appeared to him in their most tempting form ;
once more gnawing doubt raised its serpent
head. But firmly determined to die rather than
renounce his aim, Gotamo struggled with these
dire powers and gained the victory.'^

" The holy books represent this inner struggle of the
solitary ascetic in a magnificent richly colored allegory,
as a struggle of Gotamo with Maro. Maro recognizes that
the decisive moment has arrived. He approaches Gotamo
seated under the Bodhi-tree in deep contemplation and
offers hira again the raastery of the world. Gotamo rejects
him with scorn, he is no longer susceptible to the tempta
tions of arabition. Maro now becomes enraged and sum
mons his hosts, the annihilating forces of nature, to attack
the audacious one, who is about to wrest from him the
mastery over huraan hearts. All elements are set in up
roar. Thunder crashes, lightning flashes, an earthquake
shakes the continent, floods of rain descend and threaten
to drown everything, a cyclone uproots the strongest trees,
and fragments of rocks rolling down from mountains
threaten to crush the Wise One, who, in the midst of these
horrors and regardless of the danger, calmly follows his
train of thought. Fear of death can no longer move him.
Then Maro employs his last and most dangerous weapon.
He sends his magically beautiful daughters Raja, Arati,
and Tanha (Sensuality, Hatred, and Love of Life).
While the surroundings are transformed into a fairy
grove, these summon all their arts to ensnare the world-
fleeing ascetic and to entangle him in their nets. But
Gotamo penetrates their true nature and turns with loathing
from the tempting forms. Thus the battle is decided,

ttbe Buaoba.

And now, after the last paroxysm of human
weakness had been overcome, and the deep
peace of Nirvana had entered his heart, his
spirit rose through all degrees of inner contem
plation to that sublime height where perfect
enlightenment rewards the striving one."
He had reached his aim : — the veil was lifted
from his eyes, the highest understanding of the
universe had been won. He had become a
Perfect One, a Buddha.
3g. Did he now recognize the causes of human
misery, of birth, suffering, old age, death, and re
birth ?
Yes ; according to the holy books, to him had
been opened the pure, cloudless eye of truth,
and he recognized the cause of birth and decay
of created beings ; the cause of suffering, of
death, of re-birth, but also the means to put an
end to all suffering, to escape the continuous
cycle from birth to death, and to reach salva
tion. Nirvana.
Maro flies filled with despair ; he feels his throne waver
ing. The World-conqueror has wrested from him the
mastery over human hearts.
'¦' Enlightenment, in the Buddhistic sense, is not to be
understood as a wonderful or mystic occurrence brought
about by the influence of ultramundane divine powers, but
rather the immediate comprehension of the truth, that in
tuitively profound look into the nature of things, which
only differs frora the intuition of the artistic genius, in
degree and not in kind, only representing a higher step
thereof.

22 B JSuDObist Catecbism.
40. How long did he dwell under the Bohdi-tree ?
He remained seven days under the tree in
deep contemplation. Then he arose and walked
to the Ajapalo — fig-tree — (tree of the goat
herds). Here the following thought came fo
him : " I have now recognized the blessed
truth, so difficult of attainment, which can only
be gained by the perfected Wise One. Shall I
proclaim it ? Humanity is moved by earthly
desires, its home is on earth, and here it finds
its pleasures. Mankind will not grasp the eter
nal order of things, the law of the concatena
tion of cause and effect, the doctrine of the
renunciation of the Will to live and the con
quest of desires and passions ; mankind will not
learn the road to salvation. If I proclaim
the doctrine it will bring to me nothing but
pain, contempt, and disappointment." "
41. Did the Buddha entertain these doubts ?
No. He rejected them as a weakness un
worthy of himself. Pity with erring and suffer
ing humanity decided him to take upon his
shoulders the burden of a long earthly life and
the diificult task of proclaiming the Truth !
42. What happened then ?
The Buddha still remained three weeks under
" This natural train of thought in the mind of the
Buddha is again represented by the legend as a temptation
of Maro. The mind of the people has always and every
where endeavored to depict such inner events aud struggles
under the guise of an outer, dramatic occurrence. But
the Buddhistic legend is always very transparent.

G;be ffiu&oba. 23

the tree of the goatherds, enjoying the beatitude
of the salvation acquired, and developing in his
mind all the details of his doctrine. During
these twenty-eight days since attaining Buddha-
hood, he remained alone, taking neither food
nor drink. Then he arose, saying : " The gate
of salvation shall be open to all ; whosoever hath
ears may hear the doctrine, and follow it."
43. To whom did he first proclaim his teachings ?
To the five ascetics, who had dwelt with him
so long and had left him when he ceased his
self-tortures. 44. Where did he find them ?
In a grove near the city of Benares,in the game
park Isipdtanam, in the hermitage of Migaddyo.
43. Did the five ascetics listen willingly ?
Their intention was not to listen, as they
looked upon him as a renegade, but the dignity
of his appearance and the exalted expression of
his countenance made such a deep impression
upon them, that they involuntarily bowed down
and listened to his words with reverence.
46. What is this first sermon of the Buddha
called ?
" The Annunciation of the Moral Order of
the World " or " The Foundation of the Realm
of Eternal Justice." This sermon contains the
cardinal points of the entire doctrine : the
" Four Truths of Salvation." "

"See the "Four Truths of Salvation" under "Doc
trine."

24 B aSuDSbist Catecbism.

4y. What effect did this sermon produce upon
the five ascetics 2
They recognized the Buddha as the En-
lightener of the world and desired to become
his disciples. The Sublime One received them
as the first of the Brotherhood of the Elect
{Sangho), saying : " Hail to ye, my Brethren, the
true doctrine is revealed ! Walk henceforth in
holiness so as to end all suffering."
48. Who was the first of the five disciples to
attain perf ect understanding 2
The aged Konddnyo. To him opened the
pure, cloudless eye of truth and he reached the
degree of Arahd. "' The four others soon
followed. 4g. Did the Buddha acquire other disciples in
Benares 2
Many others. Yaso, a youth of noble family,
was the next convert. But not only Brahmans,
noblemen, and gentle folk listened to the words
of the Sublime One, but also the people. For
he made no distinction of caste, rank, or posi
tion as the Brahman priests did, but preached to
all who were willing to listen. After five months
his disciples numbered sixty, not counting his
lay followers. Thereupon the "Sending forth
of the Brethren " took place.
30. What do we understand by the " Sending
forth of the Brethren " 2
" An Araha is he who has attained the fourth and high
est degree of sanctity and therewith Nirvana,

Ube 3Bu&5ba. 25

The Buddha assembled the brethren about
him and commanded them to wander forth
singly into the world and to preach the doctrine
of salvation everywhere. "
31. What words did the Buddha use 2
The Buddha spake unto the brethren : " Ye
are free of all ties, divine and human. Go forth,
then, ye Brethren ; wander about and preach the
doctrine for the salvation and the deliverance of
all living beings ; from compassion for the
world, to the joy, the blessing, and the salvation
of gods '" and men. There are many who are
of pure heart and of good will but who will
perish, if they do not hear the redeeming doc-
'* Only from the fact of the Buddha's teaching the disci
ples himself and that these disciples were Brahmans, hence
men who had spent their life in self-denial, meditation, and
holy striving for salvation, was it possible for them to master
the doctrine completely in five months, so as to take up
the task as wandering preachers.
" Buddhism does not deny gods nor does it especially
acknowledge them, it simply does not need them either as
a support for its ethics nor for the attainment of salvation.
He who wishes to believe in gods may do so, only he must
not forget that the gods as well as all living beings are
perishable and subject to re-birth even if their lives are
counted by millions of earthly years ; and that the saint
who has attained salvation, the Buddha above all, is
superior to all gods.
The "gods" referred to in the preceding observation
are the Brahman-gods, who certainly, as all the other gods
worshipped in the five continents,- stand in urgent need of
salvation through the progressive reason of the human
species.

26 B JBu£»&bist Catecbism.
trine. These will become your adherents, and
the followers of truth."
32. Did the Buddha remain in Benares 2
No ; he returned to Uruvela. Many Brah
mans lived there in huts, who maintained the
holy fire and performed the customary sacrifices
prescribed in the Veda. To these he preached
about the fire of lust, of passions and desires,
and gained many disciples and followers.
He then continued his wanderings to Rajagd
ham (Rajagriha), where he converted King Bim-
bisaro and a large number of noblemen. Thus
the saving doctrine continued to spread.
33. Did he never return to his home in
Kapilavdtthu ?
From Rajagdham he returned to Kapilavdt
thu and the fame of his works preceded him.
But he did not return to the king's palace ; but
lived as prescribed by the regulation of the
Brotherhood, in a grove near the city. King
Suddhodano and all his male kindred came out
to greet him. But when they saw him in the
poor dress of a Bhikshu or begging-monk, with
close-shaven beard and hair, they were ashamed
of him.
According to the custom of the Brotherhood,
the Buddha took the begging-bowl the following
morning''" and led the way into the city to beg
his food.
^° The alms-cup of the Buddhist begging-monks is an
earthen or metal bowl, with a straight handle, which every

Cbe aSu&Oba.

When the king, his father, heard this, he came
and spoke the following words of reproach :
" My son, why dost thou cause me such dis
honor, asking for gifts like a beggar ? "
The Buddha answered :
" Great King, this has ever been the custom
of my race."
But King Suddhodano not understanding
answered :
"Weare descended of a race of kings and
warriors, no one of whom ever stooped so low
as to beg his bread."
Then the Sublime One smiled and spake :
" Thou and thine justly pride themselves to
be descended of a race of kings. My ancestors,
however, are the Buddhas of past ages, and they
did even as I do.'""

member of the Brotherhood always carries with him, and
in which their daily food is collected. The Buddha even
only deviated from this rule when invited by a lay disciple
( Updsako) to dine at his house.
^' In the distant ages of the past, into whose darkness
historians are no longer able to penetrate. World-enlighten
ing Buddhas also arose, who proclaimed the redeeming
doctrine, for salvation, like error, guilt, and suffering, is
always present. The means are never lacking for the man
who earnestly strives for understanding and salvation.
Whenever the pure doctrine threatens to fall entirely into
disuse, and mankind to sink into sensual desires and men
tal darkness, a new Buddha is born. The last of these
Buddhas, the light of our age, was the Buddha Gotamo,
whose doctrine we are following.

28 B 3Bu&6bist Catecbism.
King Suddhodano was silent, then took him
by the hand, and led him into the palace.
34.. Did not the Buddha desire to see his wife
and son Rahulo once more 2
On the same day he went to see the Princess
Yasodhard accompanied by two of his disciples.^^
When he stood before Yasodhard, in the garb of
a begging-monk, she could not utter a word, but
sank down before him, and embracing his knees
wept bitterly. The Buddha raised and com
forted her, then expounded the doctrine in ten
der words. And his words found a loving abode
in her heart. After the Buddha had gone,
Yasodhard clothed her son Rdhulo in his finest
garments and sent him to the Sublime One, "
^* No member of the Brotherhood may enter the house of
a woman alone, except in case of necessity.
''^ The "Sublime One" is an expression often used to
designate the Buddha. In the holy books of Buddhism a
number of similar ones appear, all of which express a
quality of the Buddha. Thus he is called, " Sakyamuni"
the Wise One from the tribe of the Sakyos ; ' ' The Holy
One," because he is free from all Will to live, all passions
and desires. " The Perfected One," because he attained
perfection after a long struggle with error and earthly im
pulses. "The Enlightened One," because the highest
enlightenment fell to his lot under the Tree of Understand
ing. . "The World-conqueror,'' because he conquered
Maro, the prince of this world, of sensual love, of death and
darkness, and the tempter of human beings ; and finally
" The World-enlightener," because he not only redeemed
himself , but preached to all the redeeming doctrine and
shed the light of truth over the entire world.

Ube 3Bu&5ba. 29

that the prince might beg his father for his
heritage. The boy came to the Buddha and
said : " My father, I shall some day be king and
occupy the throne of the Sakyos. Give unto me,
therefore, my heritage." Then the Enlightened
One took him by the hand, led him out of the
city to the Nigrodho grove where he and his fol
lowers had their abode, and spake thu sto Rahulo:
" My son, the heritage thou demandest is
subject to transition, and has suffering in con
sequence. Such an one I have no longer to
dispose of. But the treasures which I have
gained under the Tree of Understanding shall be
thine. This is the spiritual heritage, which I
leave to thee, and none can take it from thee."
He then ordered Sariputto to receive Rdhulo
into the Brotherhood of the Elect. Many kin
dred of the Buddha besides Rdhulo were ad
mitted to the Brotherhood, among them Anando,
Devadatto, Upali, and Anuriidho.
33. Who were the mosi distinguished disciples of
the Enlightened One besides those named?
Sariputto, Moggallano, Kdssapo.
36. How long did the Buddha dwell in Kapi
lavdtthu 2
He dwelt there the four months of the rainy
season, in the second year of his teaching.
Then he departed to continue his work in other
places. 57. How long did the Buddha preach the doc
trine 2

30 B J8u&5bist Catecbism.
Until his death ; forty-five years in all. Dur
ing this time he travelled eight months each
year from village to village, from town to town,
from country to country, always followed by a
number of his disciples,- and instructing the
people by sermon, exhortation, and parable.
The four months of the rainy season, however,
he spent in one place, either in the house of one
of his followers, or in the gardens and groves
which had been given to the Brotherhood by
rich followers."
38. Where did the Buddha pref er to dwell 2
In the bamboo forest Veluvanam, near Ra
jagdham, a park formerly belonging to King
Bimbisdro, which he had given to the Brother
hood, or in the grove of Jeta (Jetavdnam), near
Savatthi, a gift of the rich merchant Anatha-
pindiko. In both convents {'F'ihdros) had been
erected for the Bhikshus. These places have
become famous in the history of Buddhism, for
it was here that the Sublime One proclaimed
most of the truths recorded in the holy books.
'^ The rainy season in India is the tirae for the reviving
of animal and plant life. A Northerner can hardly have a
conception with what enormous abundance aniraal and
plant germs develop after the very first days of rain, which
during the death-dealing dryness of the hot season were
lying in a. state of coma, similar to the hibernation of
northern countries. It is then literally impossible to take
a step in the woods or fields without destroying some plant
or animal life. Hence the Buddha did not continue his
wanderings during the rainy season, and also forbade it to
his disciples except in cases of urgent need.

ttbe 3BuC»&ba. 31

3g. Did the doctrine of Buddhism become firmly
established during these forty- five years 2
Yes. The fame of the Buddha and the all-
saving Truth spread extensively. Thousands
of persons of all degrees, both men and women,
took the higher vows, entered the Brotherhood
as begging-monks {^Bhikshus — Sdmanos) or nuns
{Bhikshunis), and innumerable ones declared
themselves as lay followers of the Enlightened
One."

'' Although in the last fifteen hundred years a stagnation
has taken place in the propagation of its doctrine. Bud
dhism even now claims more adherents than Christianity
of all denominations — namely, 450,000,000 — therefore a
full third of the entire human race. A hundred years
before the birth of Christ the disciples of the World-en
lightener had penetrated east and west far beyond the
boundaries of India, and in the city of Alexandria in Bak-
tria dwelt many brothers and lay followers. It is there
fore very probable that Jesus of Nazareth, whose teachings
have so much inner correspondence with those of Buddh
ism, was a pupil of the Buddhist monks from his twelfth
to his thirtieth year, of which time the Evangelists have
nothing to report of him, and under their guidance attained
the degree of Araha. He then returned to his home to
proclaim the redeeming doctrine to his people. The doc
trine of Jesus was later mutilated and confused with errors
from the Book of Laws of the Jews.
The fundamental doctrines of Christianity, as the char
acteristics of the founder, are evidently of Buddhistic
origin, and the loving Nazarene, to whom also every
Buddhist will give reverence, was an Araha, who had
attained Nirvana. But the time has ripened again in

32 B asu&abist Catecbism.

60. Did the Buddha not suffer, while actively
teaching, from persecution or enmity by the reigning
Brahman religion 2
No. For as Buddhism, so true Brahmanism
is free of all intolerance toward others, and free
of all religious fanaticism. But one of his own
disciples rose against him.
61. What was the name of this disciple 2
Devaddtto. Dazzled by ambition he wanted
to assume the leadership of the Brotherhood in
place of the aged Master, and when he failed in
this he even endeavored to take the Buddha's
life. But all attacks against the Sublime One
failed. 62. Do we know anything of the last days of the
Buddha and his death 2
Yes. The Maha-Parinibbdna-Suttam, or the
Book of the Passing into Eternal Peace of the
Enlightened One {Farinirvdna), gives a de
tailed account.
63. What account does this book give 2
After the World-enlightener had attained his
eightieth year, he felt his strength diminishing.
Europe when the western descendants of the Aryans can
hear and recognize the pure, unadulterated doctrine of the
Buddha. This -will be in Europe the religion of the
future, for it alone is not a raatter of faith, as all other
' ' revealed " religions, but a doctrine of understanding and
conviction, the religion of a free, noble, self-confiding,
human kind, that desires no divine grace, and that fears
no divine anger, and only sees the judge of its actions in
its own heart, in its own better understanding.

Sbe 3Bu&&ba. 33

And he spake to Anando,"" who was always with
him :
" Anando, I am now grown old and full
of years, my journey on earth is drawing to its
close, I have reached my sum of days."
Great sorrow filled Anando, and he begged the
Master to remain longer upon earth. The
Buddha chided this speech, and said :
" Have I not always taught thee, Anando,
that it is firmly established in the innermost
nature of all things that we must separate our
selves from them, depart, and leave them, no
matter how dear and precious they may be to
us. All that is born, brought into being, or
organized, contains within itself the inherent
necessity of dissolution. How, then, can this
be possible, that a human being should not be
dissolved, even were it a Buddha. There can
not be a condition of eternal duration. Three
months from to-day, the Tathdgato will enter
eternal peace.
" Therefore ye. Brethren, to whom I have
proclaimed the truth as known to me, make it
fully your own, live in its spirit daily and hourly,
meditate upon it, spread it in my place, so that
the pure doctrine may long live and be main
tained. He who continues faithfully upon the
^' Anando had been the personal companion of the Bud
dha from the moment he entered the Brotherhood. It was
he among his disciples whom the Master loved above all
others on account of his childlike mind, his tender, loving
heart, and his personal attachment.
3

34 B 3BuD5bi6t Catecbism.
path of holiness will safely cross the ocean of
life, and attain the sublime aim where all suffer
ing ends."
Although frail and harassed by pain, the En
lightened One continued to wander from place
to place, everywhere gathering the Brethren and
lay followers about him, and exhorting them to
unshaken endurance on the path of salvation.
He rested in Pavd, in the grove of Mangoes
owned by Chundo, a man from the caste of the
smiths. Hearing of this, Chundo ran joyfully
to meet him, invited the Tathdgato to his house,
and entertained him with rice, sweetened bread,
and a dish of edible mushrooms." The Buddha
ate of the mushrooms, and thereupon com
manded the smith not to give any to his disci
ples, but to bury in a hole whatever remained.

^^ Not " boar's-meat, " as it is usually translated. The
error arose in the following manner. The dish which
Chundo placed before the Tathagato is called " Sukara-
maddavam " in the Pali texts. Even the oldest Indian
commentators did not understand the word correctly ; the
true local meaning probably had been lost. " Sukaro "
means wild-pig, boar ; " maddavam," tender, savory, pala
table ; but the connection of the two gives a doubtful
meaning. In spite of many contrary reasons, it has been
generally taken for granted that it could only possibly
mean " boar's-meat." Whereas this is entirely a misunder
standing. It is not to be translated ; ' ' The tender or
palatable of the boar, but that which is ' ' tender or pala
table to a boar," — freely translated : " Boar's joy or wild-
pig's delight." This transposed designation had been

Ube asu&&ba. 35

And after having instructed and gladdened
Chundo by his religious discourse, he continued
his wanderings to Kusinara. He was overtaken
on the road by a severe illness, but the Sublime
One, strong in spirit and full of self-control,
bore them without complaint. His weakness
soon became so great, however, that he was com
pelled to recline under a tree by the roadside.
And he spake to Anando :
" I am thirsty, Anando ; bring me some water."
Anando fulfilled the wish of the Sublime One
and the Buddha drank and became refreshed.
Now it chanced, that the young Piikkuso, a
merchant of the tribe of the Mallas, came down
the road with a caravan. When he perceived
the Blessed One sitting under a tree he ap
proached full of reverence, greeting him and
bowing before him. Then he ordered one of
his servants to bring a couple of costly garments
of smooth cloth of gold, and spoke :
" Master, honor me by accepting these gar
ments at my hands."
given, in the time of the Buddha, to a species of edible
mushrooms in the land of Magadha, which were sought
after by the boar in India as eagerly as the truffle is by the
boar in Europe.
Among the mushrooms prepared by Chundo for the
Tathagato there were some poisonous ones, , which the
Master perceived at once. Hence it is explained, in the
most natural manner, why the Buddha commanded the
smith not to give any to his disciples, but to throw the re
mainder away as unfit to eat.

36 B JSuObbist Catecbism.
The Buddha answered :
" Pdkkuso, give unto me one of these garments
and the other one to Anando."
Anando clothed the Buddha in one of the
golden garments, whereupon it seemed com
pletely to have lost its lustre.
Anando exclaimed, surprised :
" Master, thy face is so radiant and bright,
that this garment of cloth of gold seems to have
completely lost its splendor."
And the Enlightened One replied :
" Anando, it is as thou sayest. The face of
the Tathagato appears so radiant and bright twice
during his earthly career : during the night
when he reaches the highest understanding, and
during the night when he passes into eternal
peace.''" To-night, Anando, the third night-
watch will see the Parinivanaof the Tathdgato. "
Thereupon the Enlightened One arose newly
strengthened and proceeded with the disciples
who accompanied him, towards the Sal-grove of
the Mallas, near Kusinara, on the border of
the Hiranyavdti.
And he spake to Anando :
" I beg of thee, Anando, spread a garment

^* Out of this occurrence the legend has made a trans
figuration, while the simple meaning of the narrative is
very apparent. Before the spiritual light, beaming from
the countenance of a Buddha, all the glitter of gold would
naturally pale. The great multitude, however, always
seeks the marvellous.

Zbe JBuDDba. 37

upon this resting-place between these two Sal-
trees. There will I rest."
" As thou wishest. Master," answered Anando,
and he prepared a couch for the Blessed One
between the twin Sal-trees with his head resting
toward the north. And the Buddha lay down
there. And lo and behold !
The two Sal-trees blossomed forth although
it was not the season for it ; like rain the
blossoms were strewn upon the Enlightened One
and celestial melodies resounded in the air.
Then spake the Buddha :
" Behold, what a spectacle ! Heaven and
earth strive to honor the Tathdgato. But this
is not the right worship, the right praise or the
right glorification due unto the Tathagato. Only
those of my disciples and followers who ever
dwell in the spirit and the truth and faithfully
follow the laws of righteous conduct, — these
only offer the Tathdgato the true honor, the
true praise, the true glorification." "

^^ The marvellous in this occurrence is evidently inciden
tal, is only the symbolic form to bring to his followers most
impressively the conviction, that the Buddha but little
prized even divine honors offered to his person, that he
cannot be honored by glory, praise, and thanks, by idle
words and pompous display, but only by a faithful adher
ence to his doctrines.
To be sure in Buddhist countries, as everywhere and
always, the great masses prefer the former, for it is easy to
praise the Master, but difficult to imitate him.

38 B aSuDObist Catecbism.

Turning again to his disciples the Sublime
One said :
" Perhaps after I have passed away some of
you may think : The lips of our Master are
silent ; we have no longer a leader ! But,
Brethren, ye must not think thus. The doctrine
which I have proclaimed to you, the laws for a
stainless life which I have established for you,
these shall be your guide and master when I no
longer dwell among you."
And after a time the Buddha raised his voice
again and said :
" Brethren, remember ever my exhortations :
All component things are transitory ; strive
ceaselessly for salvation ! "
These were the last words of the Enlightened
One. His spirit then sank into deep inner medita
tion, and when he had arrived at that state in
which all conception and thought and the con
sciousness of " I " are completely extirpated, he
entered the highest Nirvana.
Before the eastern gate of Kusinara, the
nobles of the Mallas burnt the body of the
World-enlightener with the honors due a king.

Ft

Ft!

THE DOCTRINE {Dhammo).
64. What is the doctrine of the Buddha 2
The doctrine consists of the truth and order
of the world as beheld and proclaimed by the
Buddha, as preserved for us by tradition of the
Arahds, and recorded in the holy writings.
63. What are the holy writings of the Buddh
ists called 2
The three Pitakas or collections of books :
" Sutta-Pitakam, Vinaya-Pttakam, and Abidham-
ma Pitakam."
66. What are the contents of the three Pitakas 2
The Sutta-Pitakam contains the speeches,
sermons, and discourses of the Buddha, which
are intended for the Bhikshus as well as the lay
followers (Lfpdsakos) ; also a number of para
bles and aphorisms for the further explanation
of the doctrine.
The 'Vinay a- Pitakam contains the laws and
rules of conduct for the Brotherhood of the
Elect, the Bhikshus and Sdmanos.
39

40 B 3Bu&0bist Catecbism.
The Abidhamma- Pitakam contains religio-
philosophical, psychological, and metaphysical
essays of later .times. It is partly a scholastic
revision of old texts, and only thoroughly
understood by scholars.
6y. Do these three collections of books contain
divine revelations 2
No, there are not any divine revelations.
That the truth should be given or revealed by
God or an angel to a favored or an elected one,
is a supposition -which Buddhism wholly rejects.
Men have never received revelations other than
from the mouth of those sublime teachers of
mankind, who through their own strength have
raised themselves to the highest spiritual and
moral perfection, and who hence have been
called the world-enlightening Buddhas. The
last of these world-enlighteners is the Buddha
Gotamo ; tjie three Pitakas contain what he
perceived and proclaimed.
68. Why do we need such world-enlightening
Buddhas 2
On account of our suffering and our igno
rance.'" For suffering and the vanity of life

^ Because we do not recognize the true nature of the
world and of man, because we are in ignorance in regard to the
sway of the moral order of the world, we entangle ourselves
always anew in guilt which requires the sufferings of a new
birth for its expiation. Because we are blinded by earthly
error, we strive for objects that only have a value in our
own imagination and give more pain than enjoyment,

ttbe ©octrine. 41

awaken in noble natures the longing for salva
tion, but ignorance prevents our finding by our
own powers a path out of this " Samsaro."
Hence we need a master to show us the way.
6g. What is Samsaro 2
" Samsaro " is the world in which we live :
the world of error, of guilt, of sorrow, and of
death ; the world of birth and decay, of eternal
change, of disappointment, and suffering ; of
the ceaseless, never-ending cycle of re-births.
yo. What is the cause of birth, suffering, death,
and re-birth 2
It is the all-pervading " Will to live," "' this

highly prize that which is but naught and idle, sorrow over
events that do not deserve our sympathy, and rejoice over
that which harms us and which may even be the cause of
our own destruction. Because we have not the true under
standing, our heart clings to earthly and vain possessions,
we involve ourselves in strife and hardship in the struggle
for existence, and leave our true salvation completely out
of sight. Our existence is therefore an endless chain of
unrealized wishes, deceptions, and disappointments, which
are very painful, of passions and desires that have missed
their aim, or if they have been satisfied for a short time,
they are like wounds badly healed, that open anew con
tinually, that undermine our bodily and mental forces, and
keep us in a continual state of suffering, from which there
is no escape for the ignorant, the blinded one.
'' The expression "Will to live " ( Taw-^a') signifies, in
the Buddhist sense, not only that which the European
understands as the conscious will, but rather the "d&sire
for life," partly conscious, partly unconscious, that resides
in all beings (also aniraals and plants) ; the point of

42 B JBuDdbist Catecbism.
striving for individual existence in this or an
other world (Heaven or Paradise).
yi. How can one end all suffering, death, and
re-birth. By the renunciation of the " Will to live," by
conquering the yearning for individual existence
in this or in another world. This is the deliver
ance, the salvation, and the road to eternal peace.
y2. What then prevents our conquering the Will
to live and gaining salvation 2
Our ignorance. {Avija),'' our blindness, our
lack of correct understanding.
7J. What understanding is necessary to conquer
the Will to live and gain salvation 2
The understanding of the " Four Truths of
Salvation," which the Buddha proclaimed.

unity of all selfish endeavors, impulses, desires, inclina
tions, and aversions directed to the conservation of exist
ence and the attainment of well-being and enjoyment.
This significance of the word the European reader should
always bear in mind.
'^ Ignorance {Avijd) is that innate, erroneous manner of
contemplating things, in virtue of which we look upon the
fleeting, vain, ever arising and decaying world of phe
nomena as the truly existing, and hence cling to it eagerly,
while we regard the eternal, imperishable, never arising
nor decaying as a mere phantom.
But he, in whom the right understanding has arisen,
knows this life is not true existence, but an incessant be
coming and decaying and renewal, a perpetual change of
all material, moral, and raental conditions amidst constant
struggle and suffering.

ttbe Doctrine. 43

y4. Mention the " Four truths of salvation."
They are : The truth of suffering.
The truth of the cause of suffering.
The truth of the cessation of suffering.
The truth of the path which leads to the
cessation of suffering.
75. Explain these truths of salvation further.
Listen then, to the very words of the Buddha :
" Ye Brethren, because we do not recognize
and grasp ' four truths of salvation,' we have
to wander so long over the desolate road of re
birth. And what are these four truths of salva
tion ? The truth of suffering, the truth of the
cause of suffering, the truth of the cessation of
suffering, and the truth of the road which leads
to the cessation of suffering.
" But when these four truths have been fully
recognized and grasped, then the Will to live
disappears, this striving which leads to renewed
existence expires, and the cycle of re-births
ceases. "
" This, ye Brethren, is the sublime ' truth of
suffering ' : Birth is suffering ; old age is suffer
ing ; sickness is suffering ; death is suffering ;
to be separated from the lovable is suffering ; to
be with the unlovable is suffering ; not accom
plishing one's aim is suffering. In short, exist
ence as a single being (as individual, as ego) is,
according to its whole nature, sorrowful.

5' Maha-Parinibbana-Suttam.

44 B JBuODbist Catecbism.
" This, ye Brethren, is the sublime ' truth of
the cause of suffering ' : It is the Will to live,
this striving for existence and enjoyment which
leads from re-birth to re-birth and seeks satisfac
tion now in this and now in that form. It is
the endeavor to satisfy the passions, this striv
ing for individual happiness in a present or in a
life beyond.
" This, ye Brethren, is the sublime ' truth of
the cessation of suffering ' : It is the entire de
struction of the Will to live, of this striving for
existence and pleasure. One must overcome it,
one must renounce it, separate one's self from
it, no longer harbor it.
" This, ye Brethren, is the sublime ' truth of
the path which leads to the cessation of suffer
ing ' : It is the sublime path found by me,
whose eightfold parts are called : ' Right views.
Right aspirations. Right speech. Right conduct.
Right living. Right effort. Right thinking. Right
meditation.' " There are two wrong paths, ye Brethren,
which he who strives for salvation must not
follow. The one, the striving for the satis
faction of passions and sensual pleasures, is
low, base, degrading and ruinous ; this is the
road of worldly children. The other, self-
torture and asceticism, is gloomy, painful, and
useless. " Only the middle path, which the Tathdgato
hath found, evades these two labyrinths, opens

^be Doctrine. 45

the eyes, gives understanding, and leads to free
dom, to wisdom, to perfection, to Nirvana. " "
y6. What is Nirvana 2
A condition of the mind and spirit when all
Will to live, all striving for existence and enjoy
ment, has become extinct, and with it every pas
sion, every desire, all covetousness, every fear,
all ill-will, and every pain. It is a condition of
perfect inner peace, accompanied by unswerv
ing certainty of salvation gained, a condition
words cannot describe, and which the imagina
tion of a worldly-minded person would strive in
vain to paint. Only one who has himself ex
perienced it knows what Nirvana is. '"

^ The Non-Buddhist European reader will not easily
grasp the sum of deep understanding and religious, philoso
phic truths contained in these few sentences of the Dhamma-
Chakka-Pavattana-Suttam. Repeated and deep meditation
thereon is therefore to be highly recommended. No one
may hope to understand correctly the true nature of exist
ence and the sublime doctrine of the Buddha, before he
has penetrated completely into the meaning and significance
of the Four Truths of Salvation, before he has recognized
their full import.
^' In spite of the correct explanation of Nirvana, given
long ago by distinguished scholars, there still prevail among
most Europeans curious conceptions concerning it. "Liter
ally translated Nirvana means : Being extinct, being blown
out, as of a flame extinguished by the wind or which ex
pires from want of nourishment. Frora this it was believed
that the inference to be drawn was, that Nirvana signified
" Nothing." This is an erroneous opinion ; Nirvana is rather a condi-

46 B 3Bu&&bist Catecbism.
yy. Is Nirvana synonymous with salvation 2
Yes. It is the salvation already attainable in
this life ; it is the utter extirpation of desire, ill-
will, and delusion.

tion of the highest spirituality, of which, however, no one
can have an adequate conception, who is still fettered by
earthly ties.
What is it, then, that is extinguished or blown out in
Nirvana ?
The Will to live is extinguished, that striving for existence
and enjoyment in this or in another world ; extinguished is
the error that material possessions have any inner value or
can endure ; extinguished is the flarae of sensuality or
desire ; extinguished for ever the wandering will-o'-the-
wisp of the I (ego). It is true, the perfect saint, the Araha,
(only such an one can attain Nirvana in this life), continues
to dwell in the body, for the effect of error and guilt in ear
lier births, which has already begun to be active and there
fore represents itself as animated body in temporality,
cannot be made void ; but the body is perishable, the hour
soon comes when it passes away.
Then nothing remains which might induce a new re-birth
and the Araha passes on to eternal peace, the Parinirvana,
the Nirvana beyond.
Parinirvana in the sense of other religious doctrines and
scientific materialism is, it is true, total annihilation, com
plete dissolution of individuality, for nothing remains in
Parinirvana which in any way corresponds to the human
conception of existence. But from the point of view of
one who has attained the degree of Araha the world with
all its phenomena is rather a "nothing," a mirrored pic
tuie, a gleaming soap-bubble, a tormenting dreara, and
Parinirvana the entrance into true being, into the eternal,
the imperishable, where there is no state of differences, no
strife, and no suffering.

XLbe Doctrine. 47

y8. Can every human being acquire Nirvana
during the present birth 2
Only very few can. Most men in consequence
of their deeds in former births are of such de
fective mental and moral nature, that it requires
many re-births before they become sufficiently
purified to gain salvation. But every one can
gain a re-birth under favorable conditions who
earnestly strives for it.
yg. Does our re-birth depend solely upon our
selves 2
Entirely upon our will. This Will to live
(Tanhd), which pervades us all, and which forms
the essence of our existence, is the true creative
power,'" it is what other religions personify in

f' It must again be forcibly impressed upon the European
student of Buddhism, that the " Will to live," that is, the
innate love for life, the desire for life, or the clinging to
existence, is not to be mistaken for the " conscious will."
The " conscious will " forms only a very small part of
the whole Will to live, namely, that which comes under the
brain consciousness ; the greater part of the "Will to live "
is perceived by the consciousness of most men but very
imperfectly, by plants and animals not at all, and only ex
presses itself as a blind, instinctive desire, as a stubborn
love for existence, as a striving to seek everything which
makes existence painless and agreeable, and to flee every
thing which threatens or harms it. Many so called pessi
mists, for example, who pretend to scorn life, and whose
" conscious will," in fact, turns away from the present life,
are under the erroneous impression that they have con
quered the " Will to live.'' But such is not true. For their
selfishness, their clinging to the pleasures and enjoyments,

48 B aSu&Obist Catecbism.

thought as God, it is the cause of our existence
and our re-birth, and, in truth, is the creator,
preserver, and at the same time destroyer, of all
things — the true trinity. .
80. Are the manner and condition in which we
are born again also dependent upon ourselves 2
Yes. The manner and condition of our re
birth are dependent upon our Karma.
81. What is Karma 2
Karma is our actions, our merit, and our
faults, in a moral sense. If our merit prepon
derates, we shall be born again in a higher rank
of beings, or as man under favorable conditions,
but if we are heavily laden with guilt, the neces
sary effect will be a re-birth in a lower form and
with many sorrows.
82. Are not our deeds the natural effect of our
inborn individual character 2

their want of self-denial and benevolence, demonstrates
that the unconscious desire for life is still active in them,
and will certainly lead them to a new re-birth. The same
is partly true of the devout and believers of all religions.
It is true, these scorn this earthly life because their belief
demands it, but yearn the more ardently for an individual
continuation in Heaven or Paradise. The true extinction
of the Will to live shows itself in complete unselfishness and
self-denial, patience in suffering, the absence of all desires
(anger, hate, envy, ill-will, striving for possession, sensu
ality, haughtiness, avarice, vanity), perfect equanimity,
sincere benevolence toward all living beings, and the re
nunciation of all reward for good deeds in this or in a
world beyond (Heaven or Paradise).

XLbe Doctrine. 49

Quite right. But this inborn character is
nothing more than the production of our Karma
— /. e., all our thoughts, words, and deeds in
earlier life courses." We are every moment of
our existence exactly that which we have made
ourselves, and enjoy and suffer only that which
we deserve.
83. Upon what law does this depend 2
Upon the law of causality — the fundamental
law of all existence. As in the physical and the
material, so also in the mental and the moral,
every cause of necessity produces exactly its cor
responding effect. This natural law no human
being can evade ; even the highest gods are sub
ject to it. Upon this natural law depends the
physical as well as the moral order of the world,
the equalizing justice in human life and in the
universe."

^' " Our entire being is the consequence of what we have
done ; our deeds have produced it, our deeds have given it
form. . " Suffering follows him who speaks or acts with ill-will,
as the wheel upon the foot of the draught horse. But
happiness waits like a shadow upon him who speaks and
acts with kind will." — (Dhammapadam .)
" My action is my possession, my action my heritage,
my action the mother's womb which bore me. My action
is the race to which I am akin, my action is my refuge." —
{Angattara Nikayo.")
^* Strict immutable justice governs the whole realm of
animate and inanimate nature. Every evil and every good
deed bears its fruit of necessity. No grace of a personal
4

50 B 3Bu&6bist Catecbism.
84. What is the difference between Tanhd and
Karma 2
Tanhd, or the Will to live, is the active cause
of our existence and of our re-birth.
Karma is that which decides the manner and
condition of our existence and our re-birth ;

God can save the evil-doer, tortured by pangs of conscience,
from the consequences of his evil deed ; no will of a ruler
of heaven and earth can narrow the deserved reward of a
good man. Hence the Dhammapadam says :
" Not in the distances of boundless space, not in the midst
of the sea, not in the depths of the raountain chasms canst
thou find an abode, to escape the fruit of thy evil deeds."
There have always been men who, contrary to the teach
ings of all great occidental and oriental thinkers, have de
nied the action of an equalizing justice — that is, a moral
order of the world. This shows a great lack of thought.
The mere fact that the yearning for a just equalization of
guilt and suffering, merit and reward, exists ineradicably in
every human heart, and in the greater degree as man is
nobler, decides the disputed question. We are, after all,
only a small part of the world, a product of nature, and it
is evident that nothing can be found in the product which
did not already exist in the producing cause ; nothing in
the parts which the whole does not possess in a much higher
degree. On the other hand, however, — and this is said for
those who may grasp it, — nature is our product, the mirror
of our being. Therefore she can always only result ac
cording to our inner constitution, and one man will dis
cover the rule of an equalizing justice and of a higher
harmony, where another will perceive nothing but wild
chaos, the play of blind chance, and gaping discord.
So here, also, at bottom everything depends upon the
degree of our understanding and moral development.

ttbe Doctrine. 51

hence, our form, our disposition, the world in
which we live, our sorrows and our joys. Karma
is our action, our individual character, and at
the same time that which other religions call
Dispensation, Providence, or Fate.""
83. Is man only born anew upon this earth 2
No. There are innumerable inhabited bodies
in boundless space on which live beings, some
less, some more developed than man. In all
these worlds a re-birth can take place.
86. Are these worlds unchangeable 2
Like our earth, they are subject to constant
transmutation. Constant change governs the
entire animate and inanimate nature. These
worlds arise, develop, and pass away again.
Such is the order since eternity.
8y. Did the world originate out of nothing 2
No. Nothing can ever be produced or created
out of nothing.
88. Did a God-creator call the world into exist
ence by his will i
*' To give a correct conception of Karma to a European,
brought up to an entirely different point of view, is one of
the most difficult tasks, and hardly possible in a few words,
for the thing demanded here is to penetrate into one of the
deepest and most far-reaching fundamental doctrines of
Buddhism. Much will be gained if the pupil constantly
bears in mind that Karma is not an outwardly acting (as a
God), but an inner, innate power in the heart of every
living being. He who is able to think deeply enough will
eventually attain the point where for him our actions, our
Karma, our individual character, our fate, and the moral
order of the world will all coalesce.

52 B JSu&&bi8t Catecbism.
There is no God-creator upon whose grace or
will the stability of the world depends. Every
thing originates and develops from and out of
itself, by virtue of its own will and according
to its inner nature and condition (its Karma).
A personal God-creator was only invented by
the ignorance of man. The Buddhists reject
altogether the belief in a personal God and hold
the doctrine of a creation out of nothing a
delusion. *°
8g. Did the Buddha not teach anything of the
beginning and the end of the universe 2
No.go. Why not 2
Because this knowledge transcends the power
of human intellect, and even if it were attaina
ble and could be taught in words, it would not
advance men in their spiritual or moral develop
ment, as it does not lead to the cessation of

^° The ' ' creation " is for the Buddhist only the renewal of
a world or system of worlds which had perished. The
destructions of worlds are caused by natural forces and
catastrophies of various kinds, but always reraain confined
to a small part of the universe at a time. The real inner
cause of these destructions is the accumulated, constantly
increased guilt of living beings, their unfavorable Karma.
The cause of the renewal of destroyed worlds is in a favora
ble Karma. Such destructions and renewals of worldly
bodies continually take place in boundless space.
The position of modern European science in this respect,
as far as outer events are in question, is the same as that
which the Buddhists occupied 2400 years ago.

Zbe Doctrine. 53

suffering, not to happiness, salvation, nor
Nirvana. The imagination, the understanding, and ab
stract reasoning will always strive in vain to
represent or to think of a beginning of time, a
limit of space, an origin of existence, of the
¦vvorld, and of individuality.
gi. An explanation of the last secrets of exist-
erue is then impossible 2
Yes ; for no form of finiteness, to which also
thought and speech belong, can express the Infi
nite, no finite expressions the Timeless, the
Eternal ; nor can thought resultant from the
chain of causality- grasp the causeless or the self-
existing. And where other religions have never
theless attempted this, such attempts have
always only led to vain speculations, empty
assertions, imaginative fiction, and to strife, mis
understanding, — yes, even to war, murder, and
horrors of all sorts, resulting in error, evil, and
suffering, instead of truth, salvation, and peace.
Therefore the Buddha set aside all such ques
tions and forbade his disciples to busy themselves
with them. *'

^' " Ye disciples, dwell not upon such thoughts as the
worldly-minded one : The world is eternal or the world is
not eternal, the world is finite or the world is infinite.
Rather turn your meditations upon the suffering, the cause
of suffering, the cessation of suffering, and the path which
leads to the cessation of suffering." {^Satfiyutta Nikayo^
" Ye disciples, without beginning or end is this Sam-

54 B :Su&&bist Catecbism.
g2. According to this, then, we shall never solve
these riddles 2
Not as long as we are individuals and are
fettered by the desire for life. But every one
who has grasped the doctrine of the Buddha,
and lives according to it, can gain freedom from
the bonds of finiteness and attain enlightenment
and salvation, where in the light of universal
understanding the inner being of things will
unveil itself to him, and all theSe enigmas will
disappear, with which at present his under-

saro. The origin is indiscernible of beings who, held in
ignorance and urged on by the Will to live, stray and wander
about from birth to birth. ,
" What hold ye as greater : the waters in the four great
oceans or the tears that have flown and been shed by you
since ye have been wandering about on this broad road
lamenting and complaining, because that which fell to
your lot was what ye hated, and that which did not fall to
your lot was what ye loved ? The death of the father, the
mother, the brother, the sister, the child, the loss of kin,
of possessions, the pain of sickness, — all these ye have suf
fered since time immemorial, and more tears have been shed
by you over them than there is water in the four great
oceans.'' (^Samyutta Nikayo.)
As appears from this and many similar quotations from
the teachings of the Buddha, the Sublime One did not
proclaira anything of the origin of the world, of the crea
tion of the world, of a first beginning. He scorned to
construct his doctrine of raorals and understanding upon
dreams and tales.
He accepts the existence of the world and of living
beings as a fact ; he does not ask : How did the world and

Zbe Doctrine. 55

standing, limited by individual desire for life,
is struggling in vain. He must only have an
honest striving for understanding, and must
tread the noble eightfold path of the Elect with
a firm determination. "
PJ. How can this be accomplished in the right
manner 2
By renouncing a worldly life, joining the
Brotherhood of the Elect, and emulating the

the being arise ? but only : ^What is this so enigmatic life,
what is its purpose, where does it lead to ?
And as he recognized that it always leads to suffering,
strife, age, death, and a new birth, that it is an incessant
becoming and decaying, a ceaseless painful cycle, he points
the road to deliverance.
But to those pupils to whom this may not suffice — that
is, who have not the confidence in the road of deliverance,
which the Buddha teaches, until the secret of the creation
of the world has been revealed to them, — to them the Mas
ter answers by the following parable : "A man being struck
by a poisoned arrow, his friends and kin called a skilful
physician. Now, if the sick man should say : ' I will not
have my wound dressed until I know who the man is who
wounded me, his name, whether he is tall or short, to what
family he belongs, and how the weapon was constructed
with which he struck me.' What would be the end of such
foolish conduct ? The man would die of his wounds.''
(Majjima Nikayo.)
*^ " Resist bravely, O Samano, the torrent of passions ;
drive from thee all desires. When thou hast recognized the
nothingness of all that is arisen, thou hast become as one
who understands that which is eternal ! " so says the
Dhammapadam.

56 B JBu&bbist Catecbism.
example of the Sublime One, devoting all one's
strength to the attainment of the highest aim.
g4. Can any one do this 2
Every one may, who earnestly wills," but
most of us do not wish to renounce the world
and its deceptive enjoyments.
g3. Cannot he who remains in worldly pursuits
attain enlightenment and salvation 2
No ; that is impossible. To attain Nirvana
in this life is reserved for those only who have
turned into the sublime eightfold path " — that

^' Many a one, with the best intentions, will in the pres
ent birth make no apparent progress, as too much evil
Karma of former lives obstructs his way. But instead of
surrendering the struggle discouraged, he should strive all
the more earnestly for inner purification, and disregarding
all ill success should not allow his determination to attain
moral perfection to be shaken. Only in such a manner can
he overcome the still predominating unfavorable Karma, so
as to approach his aira under better outward aud inner con
ditions, in the next birth, if not in this.
As in the physical and material so in the mental and
moral, the only warrants for success are earnest determina
tion, courage, patience, and an untiring perseverance. We
must not forget : even a Buddha required six years of unin
terrupted exertion to attain understanding and deliverance.
¦" The- Upasakos remaining in worldly intercourse can
only, under the most favorable circumstances, attain the
third degree of perfection, namely, to become Anagamin.
They are, in consequence of their moral merit, no longer
exposed to any evil re-birth, but will be re-born in one of
the highest worlds of light and enter thence into Nirvana
after the attainment of the redeeming understanding. But

ttbe Doctrine. 57

is, the Bhikshus. The Updsakos can only at
tain a favorable re-birth.
g6. How are the Updsakos distinguished from
the Bhikshus 2
The Upasakos, or followers of the doctrine,
take only the five general vows, and try accord
ing to their best endeavors to follow the in
structions of righteous behavior and benevolence
prescribed in the Sigalovdda-Suttam, but remain
in the world and faithfully fulfil all their duties
as members of a family and citizens. The
Bhikshus, however, the true disciples of the
Buddha, renounce the world completely, join
the Brotherhood of the Elect, take the ten vows,
and regulate their life entirely according to the
laws contained in the Vinayo.
gy. What are the five vows of the Updsakos 2
The five vows, or Pancha — Silam, are : I
promise solemnly :
it is most difficult for one dwelling in the world to become
an Anagamin, as there are too many obstacles and tempta
tions. Besides, it is not the yellow garb of the order, not
the outward observation of the laws which distinguishes the
Bhikshu from the Upasako, but the intention, the purity,
and the understanding alone.
Hence one can lead the life of a Bhikshu and belong to
the holy Brotherhood without having formally gained ad
mission to the Brotherhood of the Elect. For it is said in
the Dhammapadam :
" He who has calmed his heart and curbed his senses,
lives in chastity and peace with all living beings, and is
lenient towards every one ; he is in truth a Bhikshu, though
he wear not the garraent of one.''

58 B JBuB&bist Catecbism.
I. Neither to kill nor to injure a living being."
2. Not to steal, viz., not to take anything
which does not belong to me or has not been
freely given to me.
3. To abstain from all sexual excess and
forbidden sexual intercourse, not to lead astray
the wives, daughters, or wards of my fellow
men. 4. Not to lie, to deceive, or to slander.
5. To abstain from all stimulating or intoxi
cating means of enjoyment.*"
g8. What are the prescribed instructions of
righteousness and benevolence in the Sigalovdda-
Suttam 2
" Parents " shall educate their children to do
good, avoid evil, shall have them properly
taught, assist them with word and deed, and not
withhold their inheritance.
" Children " shall obey their parents, faithfully
fulfil all childlike duties, not squander the
fortune of their parents, support them in old
age and infirmity, and make themselves worthy
¦•^ This first and most distinguished of the vows com
prises " all living beings," therefore not only human
beings. He who wantonly kills, injures, or tortures
animals is no adherent of the Enlightened One, and cannot
attain to a favorable re-birth.
** The observance of this vow in its full extent and mean
ing is only required by the Bhikshu.
The lay disciple need not abstain from a moderate use of
wine or beer so long as it does not injure his bodily or
mental powers.

^be Doctrine. 59

in all particulars to be their heirs, and honor
their memory after their death.
" The pupil " shall respect the teacher, shall
obey him, shall testify his reverence in word and
deed, and hearken attentively to his teaching.
" The teacher " shall guide the pupil to the
good and the true, instruct him in the sciences
to the best of his ability, and watch over him.
" The husband " shall treat his wife with love
and respect, shall be faithful unto her, esteem
her above all others, and not let her suffer for
want of suitable garments or ornaments.
" The wife " shall keep her household in good
condition, shall receive friends and relatives
hospitably, remain faithful unto her husband,
guard his possessions, and with industry and
zeal follow all the duties of a housewife.
" The friend " shall treat the friend and com
panion as he wishes to be treated by him,
always with kindness and civility, perceive what
may be to his advantage, share with him that
which he has, prevent him from taking an un
wise step, offer him a refuge in danger or
distress, and be faithful to him in misfortune.
" The master " shall look after the welfare
of his servants or apprentices, whilst, not exact
ing work beyond their strength, he shall give
them suitable food and wages, shall support
them during illness, shall let them have a part
of an exceptional gain, and allow them sufficient
holidays.

6o B aSubDbist Catecbism.
" The servants " or apprentices shall always
do their work eagerly and willingly, shall be
satisfied with that which they receive therefor,
and never speak ill of their master.
" The true follower " of Buddhism shall show
the Bhikshus his friendly sympathy in thoughts,
words, and deeds, always welcome them in his
house, and supply their bodily needs.
" The Bhikshus and Sdmanos " shall try to
restrain the followers from evil deeds, admonish
them to good, only cherish for them true kind
ness, instruct them in the doctrine, disperse their
doubts, and show them the way to a happy re-birth.
gg. What will be the consequences of following
the five vows and the instructions of righteousness
and benevolence 2
He who observes them faithfully will be
esteemed on earth, will remain free from great
sorrow and suffering, will have an easy con
science, and live in peace with his neighbors.
His understanding will increase, and he will be
born anew into more favorable conditions. But
still higher merit will he gain who observes the
eight vows {Atthdnga- Silam) for a longer or
shorter time, or at least on weekly holidays
( Updsatho). IOO. What are the eight vows 2
The five above mentioned and the following
three : I promise solemnly :
6. Not to eat at improper times — i. e., not to
take food after the noon-day meal.

Zbe Doctrine. 6i

7. To abstain from dancing, the singing of
worldly songs, the visiting of public plays and
musical exhibitions — in short, to abstain from
all worldly and distracting pleasures.
8. To avoid the use of ornaments of every
kind, perfumes, oils, and ointments — in short,
anything that leads to vanity.*'
At the time of the observation of the At-
thdnga-Silam, the vow to avoid all sexual
excesses must be replaced by one exacting
complete chastity even by married people.
IOI. What are the ten vows of the Bhikshus 2
They are called "Dasa- Silam"; the following
two are added to the above :
g. To abandon the use of luxurious beds, to
sleep on a hard, low couch, and to avoid all and
every worldly vanity.
10. To always dwell in voluntary poverty.
102. In how many ways can these vows be
broken 2
In three different ways, with thoughts, words,
and deeds.
103. Why must one become a Bhikshu to attain
Nirvana 2
While leading a worldly life the complete ful-

*' The observance of the eight vows serves as a very
wholesome practice for the worldly adherent. He who
has never imposed upon himself a privation or restriction,
can certainly not judge how much our mental and moral
forces are strengthened by such voluntary abnegation, and
gradually rendered capable of higher things.

62 B 3Bu6&bist Catecbism.
filment of the ten vows and the throwing off of
the ten fetters — in short, the total extinction of
desire, hate, and delusion — are impossible. All
worldly pursuit rests fundamentally on selfish
ness and ignorance.
104. Must we then take the road of complete re
nunciation to gain salvation 2
Not the road of renunciation, but the road of
deliverance. He who looks upon the renuncia
tion of earthly possessions, pleasures, and enjoy
ments as a painful self-denial is still far removed
from true understanding. He who looks upon
renunciation as a deliverance of worthless, in
significant, and irksome things, of burdensome
fetters, looks upon it in the true light.*"

^' It is an error, held to his own torment by sensual man,
filled with the Will to live, with a desire for existence and
enjoyment, that the satisfaction of desires and inclinations
brings happiness. All desires are only appeased for a
short time by their attainment, but always awaken anew
and all the stronger the more one yields to them. Every
wish gratified produces a new one, and no final satisfac
tion can ever be imagined on this path. Besides which,
we must take into account all the inevitable disappoint
ments and failures, the strife, struggle, and conflict with
our fellow-men who are pursuing the same aim. But this
eternal struggle can only be carried on at the expense of
our bodily and mental forces.
The more rein, therefore, we give to our desires and in
clinations, the more they will increase, and our forces,
which are the only means of enjoyment, will the more
diminish. Increase of desires and the simultaneous de
crease of the means of their satisfaction, this is the ira-

Zbe Doctrine. 63

103. Cannot the Buddha by his own merit absolve
us from ihe consequences of our guilt 2
No. No human being can be absolved by
another. The holy books teach that no God or
saint can protect a man from the consequences
of his evil deeds. Every man must work his
own salvation. The Buddha has merely shown
us how every man can become his own saviour.
106. Why is salvation by proxy not possible 2
Because justice is the fundamental principle
of all events, because in the universe a strict
conformity to law prevails, and not the arbitrary
will of a God. That a sinless one should be
able to assume the sins of the guilty, and that
the evil-doer should be freed from the conse
quences of his doings, by grace, is a foolish
assumption,*" which rests upon a complete mis-

placable law of nature to which such perverse striving is
subject. It must therefore be clear to every one who
meditates seriously upon it, how foolish it is to wildly pur
sue sensual enjoyments, as the ardently yearned-for happi
ness is never to be arrived at.
Hence the Dhararaapadam says :
" How can ye laugh, how merry find this life,
Which only holds the flame of low desires and strife.
Ye '11 walk in darkness ever deep and fell.
Until ye seek the light, it to dispel."
" "It is thou that doeth the wrong, it is thou that suf
fereth for it. By thine owu effort thou gainest merit, by
thine own effort dost thou rid thyself of guilt. Incrimi
nation even as sanctification depend upon thine own
dDing. No one can unburden another.' — (Dhammapadam.)

64 B aSu&Obist Catecbism.
conception of the moral order of the world.
Guilt and suffering, merit and reward, balance
the scale evenly.
loy. How does one acquire merit in a moral
sense 2
By faithfully following the vows in thoughts,
words, and deeds, by a zealous striving for
understanding, but, above all, by justice and
benevolence toward all living beings.
io8. Is it peculiarly the visible deed which deter
mines merit 2
Not by any means. No outward action is
creditable in itself ; the merit depends chiefly
upon the inner motive, upon the purity of the
will. The action is only important, inasmuch as
it is the outer visible sign of the condition of
the mind, the tendency of the will, and the
understanding of the individual.
log. Illustrate this by an example.
A man may give great sums of money for the
support of the Brotherhood, for the alleviation
of poverty, or for public institutions, and still
gain little or nothing for his welfare if all
this is only done to gain recognition and honor
among his fellow-men. Such an one has already
received his reward in this life by the honor
conferred upon him, and has gained no merit.
He, on the other hand, who acts kindly and
charitably with a view to promote his self-per
fection and to gain a favorable re-birth, will
acquire merit, the fruit of which he will enjoy in

XLbe Doctrine. 65

the next life. But he will attain the highest merit
who confers benefit upon his fellow-men out of
sincere pity, out of benevolence unclouded by any
self-seeking motive, without any expectation of
reward in this or in a later birth. Such an one
is near to Nirvana, and certain of re-birth in one
of the highest planets of light.
IIO. What must we do, then, to attain true
merit 2
Conquer selfishness, avoid evil, and accom
plish the good.
III. Why must selfishness be conquered 2
Because selfishness ( egoism) is the main cause
of all our errors, folly, and evil deeds, and the
main hindrance to the accomplishment of good
ones. 112. What is a good action 2
Every action done with the pure motive of
increasing the welfare of other living beings and
to alleviate their sufferings.
113. What is an evil action 2
Every action committed with the intent to in
jure or to harm other living beings or to inflict
suffering upon them. Also every selfish action,
which only has its own welfare in mind, uncon
cerned whether others are caused suffering,
thereby. 114. But there must be also selfish actions which
injure no one 2
Such actions can be called neither good nor
evil. If they advance the material welfare of
5

66 B :©u50bist Catecbism.

the doer, they are prudent ; if they lead to self-
perfection, they are wise ; if they injure him, in
body or mind, they are foolish. But funda
mentally every self-seeking action, even if it
brings harm to no one, springs from the clinging
to individuality, and is therefore opposed to the
attainment of the highest aim.
113. Are there duties toward ourselves 2
No. The doctrine of duties toward oneself, or
" the duties of self-preservation," is only an ex
cuse for selfishness.
116. Is it wrong to repay in kind an enemy who
has caused us harm and suffering 2
Yes, it is wrong to repay evil with evil,"" and
unworthy of a noble man striving for perf ection.
The lay follower (Upasako) may seek his rights
in a lawful way ; but it must be done without
hatred or bitterness toward his opponent. But
this is not permitted a Bhikshu, who has re
nounced the world. He leaves the offender to
eternal justice, and forgives and pities him, for
he will have to do penance for his wrong, in this
or the next incarnation, in consequence of the
action of Karma, and the greater in proportion.

'" " He hath deceived me, beaten me, ruined me. He
who nourishes such thoughts in his heart will never cease
to hate. For hatred is not overcome by hatred ; hatred
can only be overcome by non-hatred — such has been the
law since eternity." — Dhammapadam.
' ' Overcome the wrathful by meekness, the wicked by
kindness, the miser by generosity, the liar by truthful
ness." — Dhammapadam.

C;be Doctrine. 67

the more he now rejoices and stubbornly shuts
himself off from the better understanding.
iiy. Must the hardened evil-doer suffer eternally
for his evil deeds 2
No. No temporal wrong, no matter how
great, can have eternal punishment in conse
quence. "' That would be an unjust, yea cruel
order of the world which would permit this.
But the moral order of the world, as announced
by the Buddha, rests upon eternal justice, and
hence every evil deed receives only correspond
ing temporal retribution in this or the following
births. 118. Is there any positive or absolute evil 2
No. All earthly things are relative, every
thing is comparative, including the morally good
and bad. Both expressions designate merely
the higher or lower degree of egoism in a living
being, whose roots are the Will to live and igno-
'' Reward and punishment, merit and guilt, are really
figurative expressions adapted to our limited human com
prehension. The order of the world knows at bottom
neither reward nor punishment, merit nor guilt, justice nor
injustice. Everything is the necessary and natural conse
quence of one's own right or wrong perception, volition,
and doing. The correct understanding of the laws of our
own nature and of the universe, and obedience to these
physical, moral, and mental laws, is hence the only road to
deliverance from suffering and to the attainment of the
eternal peace, the Nirvana, that sublime aim which lies
beyond good and evil, guilt and suffering, beyond all
thinking and all representation, and is removed from all
laws and forms of flniteness.

68 B :fl3u&abist Catecbism.
rance. No living being, no matter how deeply
sunk in selfishness and ignorance, is excluded
from salvation. Every one may attain under
standing and perfection, if he desires such,
though perhaps only through a long series of
re-incarnations. On the other hand, no being,
no matter how noble and good, is certain of
salvation, until it has attained Nirvana. As long
as the least desire to live and ignorance exist, a
retrogression may always occur. For all action,
the good as well as the evil, remains circum
scribed in the sphere of finiteness, and does not
lead beyond it.
The separation of self from doing, and the
complete renunciation and utter abnegation of
the Will to live, through understanding, alone
lead to Nirvana. "'
^' " The separation of self from doing " does not in any
sense mean complete inactivity, but merely abstaining
from everything with a selfish motive. Unselfish actions,
in the service and for the welfare of others, do not cling to
us ; an action done purely in regard to others, who require
our advice, our comfort, or our help, without the least view
to temporal advantage or hope of a reward in the future —
of such an action we are inwardly absolved. It does not
increase our Karma. Understanding in the Buddhist sense
does not sigjiify the outer knowledge of the intellect, which
remains without influence upon the character of man, but
rather that intuitive penetration, that deep grasp of the
enigma of the world and man, based upon outer and inner
experience, whereby is brought about a complete change of
the mode of thought and perception, a total inner trans
formation.

ttbe Doctrine. 69

iig. Then there is neither hell nor heaven 2
Not in the sense of the Christians, Jews, and
Mohammedans. But there are dark worlds of
pain and despair, into which not a ray of the
redeeming understanding penetrates. He who
is heavily laden with guilt must dwell there, until
he has tasted the fruit of his evil deeds. Then
his good Karma (his merit) will lead to his re
birth as man, when anew the opportunity is
offered him to gain understanding, and by
righteous conduct attain the road to salvation.
There are also bright planets of joy, where the
good man, who has not yet attained salvation,
may enjoy the fruit of his virtuous actions. But
when this is consumed, then must he also re
turn as man to earth, as there still remain the
.Will to live anduneradicated Karma.""
120. Will the evil deeds of the parents be visited
upon the children 2
No. That would contradict eternal justice.

'"He who has recognized the " Four Truths of Salva
tion " will neither long for earthly happiness nor for an
existence in the brighter planets, but only for deliverance,
for salvation. For as long as the individuality is not
abolished, so long will suffering, birth, and death not be
abolished. Even angels and gods (such may one call the
beings living in the higher worlds) are subject to becoming,
decaying, and birth renewal. But everything changeable
is full of suffering, ^ence Dhammapadam &a.ys: "Better
than sovereignty over the earth, better than going to
heaven, better than lordship over all worlds, is the reward
of the first step in holiness."

70 B J3u£)0bist Catecbism.
No one need suffer for the guilt of others. The
superstitious assumption, that a God should
avenge the sins of the fathers upon innocent
children, rests upon a complete misconception
of the moral order of the world.
121. But we see that children resemble parents
throughout in bodily and mental qualities, that they
inherit the good as well as bad tendencies, health
and sickness, riches and poverty, from them. Does
not this seem to contradict the doctrine of Karma 2
No, it confirms it. For it is because our
inner being and individual character resemble
those of our parents, that we have become their
children. Because at the moment of our re-em
bodiment the elective affinity we had for our
parents was greater than for all other living
beings, we re-ihcarnated with them. And as'
similar causes produce similar effects, the inner
conformity of the nature of parents and children
necessarily expresses itself in their exterior, in
their inclinations and their fate.
By no means does any " inheritance " or
transmission take place, from parents to children,
of bodily or mental qualities, of good or evil,
of good fortune or misfortune, as materialism
represents. Inheritance is at bottom simply a
name for the inexplicable facts in science, that
parents and children have many qualities in
common. The correct explanation for it is only
given us in the doctrine of Karma and re-incar
nation.

^be Doctrine. 71

122. How can the many occurring dissimilari
ties between parents and children be explained 2
By the same law, for in spite of all elective
affinity with parents children are independent
individuals ; they have their own Karma, and,
besides the qualities corresponding with those
of their parents, must possess many others all
their own. If the latter chiefly reach develop
ment in this life, the children appear very unlike
their parents. In fact, the strongest affinity be
tween parents and children exists only at the
moment of conception ; from birth every living
being follows its own path of development, which
often leads far apart from that of the parents.
123. How is it reconcilable with the rule of eter
nal justice, that the good and righteous must suffer
frequently on earth 2
He atones for the, as yet, uneradicated guilt
with which he burdened himself in a former life.
It is the consequence of his unfavorable Karma,
which just at this time reaches its maturity.
124. And how is it to be explained, that the
wicked and the unjust frequently enjoys the highest
consideration and all the pleasures of this earth 2
This is his favorable Karma, in consequence
of his merit in former births. But after having
enjoyed the fruits of his merit, he will have to
taste the bitter fruit of his evil deeds, in this or
in following re-incarnations. °*
'"' ' ' An evil deed is not like fresh milk that curdles
quickly, but as a smouldering fire under the ashes. Un-

72 B 3Bu£)5blst Catecbism.

123. Does not, frequently, chance bring happi
ness or misfortune into our lives without any merit
or fault on our part 2
There is no chance. It is only our short
sightedness and our lack of understanding
which cause us to look upon events as " chance "
which are not in immediate connection with our
present actions and purposes, and are to us en-
seen it continues to glow and then bursts forth suddenly to
destroy the deceptive structure of happiness, in which the
malefactor believes himself safe," s&ys i'he Dhammapadam.
The inequality of outward destinies on this earth, the
apparent injustice therein that good men are frequently
visited by severe suffering while the wicked continue to
Hve in splendor and joy, is a proof for every thinking man
of the moral necessity of re-incarnation. That this im
measurable and admirable structure of the world cannot be
fl
the toy of blind chance, but only the result of legitimately
acting forces ; that lawfulness and equalizing justice are in
relation to one another, as physical and spiritual happen
ings that are fundamentally one and the sarae, regarded
the one from within, the other from without — this is a
truth from which no one can debar hiraself after serious
reflection and mature deliberation. He who denies this
truth, with him we cannot argue. He who recognizes it
must see of necessity that guilt and suffering, merit and
happiness, must exactly balance one another. When we
therefore see good men suffering and cannot find the cause
of these sufferings in the actions of the present life, it must
be based upon the guilt of a former birth. -Where pros
perity and joy rule with evil nature, there must exist
merit from an earlier birth. There is here no alternative ;
he who recognizes a moral order of the world, will, if he is
able to think logically, be forced to the conviction of the
truth and reality of re-incarnation.

tibe Doctrine. 73

tirely unexpected and incalculable. If our in
sight could penetrate deep enough into the
nature of things we should recognize that all
apparently accidental events are in truth bound
to us by a long chain of cause and effect, which
of necessity determines the nature of the events
as well as the moment of its occurrence."" This
chain of cause and effect, however, generally
extends far back to earlier births, of which the
first link must have been a deed of merit or
guilt in our own past.
126. To what does this conviction lead us 2
It leads the unfortunate one to the under
standing not to accuse God or men for his suf
ferings, neither the world, nor chance, not even
the devil or demons, but himself alone ; leads
him to the knowledge that the source of all his

'* If a man, when leaving his door, is instantly killed by
the fall of a brick, then apparently there does not exist
any perceptible causal connection between the going out
of the unfortunate one and the fall of the brick. Both
events, the going out of the man as the fall of the brick,
belong to two entirely distinct chains of causation. The
death of the man we look upon as accidental, and it is
such as far as we only consider outward events. But in
truth, in the distant past, the two distinct chains of causa
tion raet at a certain point and proceeded from the same
cause. This may be an evil deed in one of the earlier
births of the man killed, and there exists a moral connec
tion, not between the brick and the action of stepping out
of the door, but between the former action of the man
killed and the now unexpected, violent death, which is a
necessary and inevitable effect cf his Karma.

74 B asuOObist Catecbism.
suffering is his own wrong-doing, his own in
fatuation, and that a thorough lasting remedy
cannot be attained by external means, by any
improvement of the conditions of life, but only
by an inner conversion and a striving for under
standing. But this conviction leads the fortunate one to
true modesty, to a just and righteous use of his
position and his wealth. For if he does not
continually strive to increase his merit, if he
succumbs to pride, greed, hardness of heart, and
over self-estimation, then, when he has consumed
the fruits of his former virtuous actions, he al
ready in this life or in the next birth will suffer
misery and pain in consequence, while the poor
or lowly one despised by him may approach a
joyful re-birth.
I2y. Can one not avoid the consequences of an
evil deed by suicide 2
No. No one can escape eternal justice. Its
rule is inexorable and all-powerful, and no one
escapes it. Therefore it is said in Dhammapa
dam : " Not in the distances of boundless space,
not in the midst of the sea, not in the depths of
mountain-chasms canst thou find an abode to
escape the consequences of thy evil deeds."
128. Is suicide a wrong or a sin 2
In case duties contracted toward other men
are not neglected, suicide is not a wrong, for
every living being has an inalienable and undis
puted right to his own life. But suicide is a

ttbe Doctrine. 75

foolish action, seeking to cut forcibly life's
thread, which must of necessity be knotted
again and generally under more unfavorable
conditions than those the suicide tries in his
blindness to escape.
i2g. Why under more unfavorable conditions 2
Because our suffering is alone the consequence
of our own error and our own guilt. As longas
error has not been banished and guilt effaced,
one cannot attain a more favorable re-birth.
Whosoever recognizes this will bear all suffering
patiently and endeavor by righteous conduct,
sincere self-understanding, and good deeds, to
attain all possible merit, so as to be worthy of a
more favorable re-birth. But he who foolishly
tries to evade suffering, intended for his purifica
tion, by suicide, herein shows that he is still far
removed from self-understanding, and has not
yet the will to become good and wise. In his
blind folly he destroys the body, this fleeting,
perishable phenomenon which he takes for his
true being, and enters thereby the downward
path,"" which, if he continues thereon, will finally
^* The latter is not true, to the same extent, of every
suicide, but only of such as kill themselves to escape the dis
grace and punishment for crimes committed, or out of de
spair that their passionate wishes have not been fulfilled.
But there are some suicides which spring from noble motives,
as, for example, the intention to end a life which is only a
burden or a hindrance to those very near and dear to the
suicide, or so as not to see the destruction of one's own
country. For such as voluntarily leave this life for these

76 B iffiuoabist Catecbism.
lead to his re-birth in one of the worlds of torture
and despair.
130. What then is it in us that is really reborn 2
Our individual Will to live, — thus, our moral
character, our individuality. This forms the
germ of our being, and creates, after disintegra
tion of our present material body, a new one, by
force of the existing Tanha and Karma, which
will exactly express its nature.
131. Is not this individual " Will to live" or
individuality, the same as what is called " Soul " 2
No, it is not the same. The belief in an " im
mortal soul " — that is, an undivided, eternal, and
indestructible essence, which has only taken its
abode temporarily in the body. Buddhism con
siders an error, resting upon ignorance of the
true nature of being and existence."'
and similar reasons, there is no entrance upon the down
ward path. Yet an error lies always at the bottom of every
suicide, a mistaking of the moral order of the world, and
hence the consequences can never be favorable. Only one
who has already attained Nirvana in this life — that is, an
Araha, raay, as his Karma is completely exhausted, at all
times voluntarily leave this world. But such an one will
only do so in the rarest cases, rather thinking as Sariputto :
" I do not desire death, I do not desire life, I wait until
the hour arrives, as the servant who awaits his wages. I
do not desire death, I do not desire life, I wait until the
hour arrives, conscious and of wakeful spirit." — Milinda-
Panha. " The widely diffused belief in an iraraortal soul within
us — that is, an individual essence endowed with understand- ¦
ing, differing from others, created or developed and never-

tibe Doctrine. 77

Buddhism does not teach a " transmigration
of souls," but the new formation of the indi
vidual in the material world of phenomena by
force of its Will to live (Tanha) and its moral
character (Karma).
132. Is the I {ego) perhaps identical with the
soul 2
No ; the I (ego) is likewise not an enduring
essence, nor immaterial substance, but rather a
condition arising from the union of the five
Khandos. 133. What are the five Khandos 2
The five elements of the clinging to existence :
the body (rupam) ; the touch (vedana) ; the
perception {sanya) ; the discernment {sankharo) ;
the consciousness (vinyanam).

theless eternal, arises principally from the egotistical desire
of a personal eternal continuance.
This superstition is therefore a consequence of the
blinded Will to live and belongs to the "ten fetters"
which chain raan to existence and prevent salvation. To
understand that, fundamentally, it is the individuality with
its wants and wishes hostile to other individualities which
causes all the suffering of the world, that therefore indi
vidual willing and striving are wrong and unholy in their
entire nature, and that it is best to surrender individuality
voluntarily, — this is the great, yea, the greatest step on the
road to understanding. But men wish to retain their in
dividuality at any price, hence the estimation of those re
ligions which promise the eternal continuance of the
individuality ; hence the never-ending struggle for exist
ence ; hence all sorrow, all raisery with which life is filled ;
hence the difiiculty of salvation.

78 B MSuO&bist Catecbism.

Through the combined action of the five
Khandos arises a conception of the many-formed
outer world and at the same time of the " I."
The five Khandos expire in death — arise anew
in re-birth in consequence of Tanhd and Karma.
And with them a new " I " ; a new perishable
personality. 134. Then the being re-incarnated is another than
the one that died 2
This may appear so to man still in a state of
ignorance, who still accepts the personal I (ego)
conception as his true being. But he who has
attained understanding, knows that his true
inner being transcending this fleeting phenome
non is his Tanha and Karma, that the recur
ring ego conception is to be compared to the
torch lighted bya wanderer in the dark, anxious
to find his way. He extinguishes it when he
needs it no more, to relight another torch for a
new and later wandering.
But, however the consciousness of the I (ego)
may change, it is nevertheless the same indi
vidual nature, which commits the good or evil
deeds in one birth and enjoys the fruits of its
deeds in the new birth.
133. How long does the Individuality continue to
live in recurring new births 2
Until complete understanding and moral
purification, the earthly Nirvana, are attained.
It will expire completely after the death of its
last body, in the Nirvana beyond — Parinirvana.

Zbe Doctrine. 79

136. What is Parinirvdna 2
It is impossible to form any conception of
Parinirvana ; it is beyond all understanding, be
yond every conception. It is impossible to say,
either that it is or that it is not, as no form of
being is applicable to Parinirvdna.
" There is, ye disciples, an abode where there
is neither earth nor water, neither air nor light,
neither infinity of space nor infinity of time,
neither any being, neither representation nor
non-representation, neither this world nor yonder
world. There is then neither beginning nor
end, neither death nor birth, neither cause nor
effect, neither change nor stagnation.
" There is, ye disciples, an unborn state, an
unarisen ; a state not yet existing, not yet formed.
If this were not so, there would be no escape
from the world existing, arisen, formed." Thus
spake the Master in Udana.
I3y. How is it, that we do not recall our former
courses of life 2
Because we are blinded by worldly error, be
cause our eyes are covered with the veil of
ignorance, because we closely cling to individu
ality, and are not, or at best only dimly,
conscious of our higher nature."" We live.

^^ Memory belongs to the phenomenal part of our being,
to the Khandos, which sever their connection in death. It
can therefore not be carried over into the following birth,
any raore than our acquired scientific knowledge or artistic
accomplishments. Have not the aged, whose brain has be-

8o B 3Bu&6bi6t Catecbism.
while in the body, in a state of bondage or cap
tivity, of which those wh'o strive for salvation
seek to free themselves. Our existence re
sembles a dream.
138. Exemplify this with a comparison.
We have dreams at night. In these we are
now a beggar, now a king ; in one dream we are
captive, poor, threatened by suffering and dan
gers ; in another, we are blessed with happiness
and full of joy. And nevertheless it is the same
I (ego) which assumes all these forms in the
dream.

come weak, frequently forgotten the greater part of their
experiences long before death? How, then, should mem
ory be retained after the brain decays completely in death,
and a new one appears in its place in the following birth ?
The torch of the limited individual consciousness illumines
always only the present road (in the present embodiment) ;
it is not a sun, sending forth its rays over a world systera.
Nevertheless, what we have attained, suffered, experi
enced, and learnt, in the highest sense, is not lost, for the
sura of our experience and of our knowledge is precipitated
as volition, as heightened faculty of consciousness and
understanding, and arrives at expression in the next birth
as innate disposition.
But he who wishes to reply that the lack of recollection
is a proof of the non-existence of re-incarnation, let him
consider : np one has any consciousness from conception to
birth, and yet no one will deny that even during that time
one leads an individual life. The conscious recollection of
most men begins only in the fourth or fifth year ; before
that time very few remember even a single event dimly.
And how important for our later life, for the direction of
our mind and character, are just these completely forgotten
events and impressions of our earliest childhood !

Zbe Doctrine.

Further : while dreaming during the night,
we do not recall that which we have dreamed
before. But he who awakens, recalls the dreams
of many nights. It is exactly the same with our
different life-courses. It is constantly the same
individuality which is reborn in changed forms ;
each birth is a dream of this individual Will to
live, now frightful, now joyful. As long as we
are in one of these dreams of life, we do not re
call the former life-dreams. A Buddha or
Araha, the mentally and morally Perfect One,
has ceased dreaming. He is the Awakened One,
and recalls his former births.""
But this knowledge is only arrived at when the
" ten fetters " have been completely stript off
and the final deliverance from existence is
attained. I3g. What are the ten fetters 2
I. The delusion that the I, the individuality,
or the soul, is immortal.
II. The doubt that there is a moral order of
the world and a path to deliverance.
'' It is Buddhist doctrine that self-consciousness only
illumines that side of individuality which is being developed
in the present birth, and therefore in no way exhausts the
depth of indi-viduality ; but that there is, besides the
liraited consciousness of " I," of the attained form of de
velopment, another individual consciousness which cir
cumscribes the whole sequence of traversed states of
development, but at the same time remains latent and only
enters into activity after the attainment of Nirvana, and
after desire, ill-will, and delusion, which hinder its de
velopment, have become annihilated.

82 B ffiu&Obist Catecbism.
III. The superstition that outward religious
customs — prayer, sacrifices, the hearing of ser
mons, the veneration of relics, pilgrimages, and
other rites and ceremonies — lead to deliverance.
IV. Sensual passions and desires.
V. Hatred and ill-will toward one's fellow
beings. VI. Love for earthly life.
VII. Desire for a future life in heaven or
paradise. VIIL Pride.
IX. Mental haughtiness.
X. Ignorance {Avija).
140. Do not repentance and penance also con
tribute to self-perfection and deliverance 2
Yes, but repentance and penance alone are
not sufficient, for eternal justice does not permit
bargaining, begging, or extorting. Repentance
is only of value inasmuch as it implies the ac
knowledged understanding of our guilt, and
spurs us to atone with all our might for the
wrong and suffering which we have caused
others, and hereafter to seek merit.
But inactive repentance and wailing contrition
are entirely useless. Equally useless is every
outward penance,"" viz., the acceptance of any
'" " Neither chastisements, nor the shearing of the head,
neither prayer, fasting, nor penance, nor a life in poverty,
can cleanse him who has not overcome desires. Of
what use is thy shorn head, thy garment of rags, thou fool?
Wickedness dwells within thee, although thou feignest
sanctity from vi\t'tiout,"-^Dham7napadam.

Zbe Doctrine. 83

punishment, self-torture, etc. The true repent
ance of a Buddhist is shown, in bravely treading
the road to salvation, and the true penance in
the suppression of selfishness, the passions and
desires. 141. Did the Buddha teach that only followers
of his religion could attain salvation 2
No. The Buddha announced the kingdom of
the moral order of the world, of eternal justice.
Not the profession of this or that religion decides
the destiny of man, only his inner worth, his in
clination, his deed, the degree of his understand
ing, in short, — his moral character. In no wise is
this dependent upon a confession of faith, al
though with a firm belief he would be influenced
by it either favorably or unfavorably.
Believers of other faiths may therefore attain
deliverance, but it is more difficult for them, and
the danger of their missing the aim very great.
It is as if one were following a wrong guide.
After long wanderings, criss-cross through
marshes, deserts, forests, over mountains and
streams, he may nevertheless finally reach the
goal. But he who follows the right guide need
only go straight onward, not deviating from the
path, to gain quickly and surely his destination.
But the right guide is the Buddha alone.
142. Does the belief in the Buddha help us on
the road to salvation 2
As a belief does not depend upon one's judg
ment and self-examination, it can be of little

84 B aSu&Obist Catecbism.

value. By mere belief one does not attain any
thing ; one can only become free by self-
attained and hard-won convictions. We shall
not become believers, but knowing and under
standing ones. For this the life and the doc
trine of the Buddha are a precedent and an
example."' 143. What are the relations of Buddhism toward
other believers 2
It commands us to look upon all men as our
brothers, of whatever race, nationality, or belief
*' The son of Kesa, from Kalamo, came to the Buddha
and complained :
' ' Master, every priest and monk praises his belief to me
as the only true one, and condemns the belief of others as
false. I am tortured by doubt, and do not know to whose
words I shall give attention."
The Buddha answered :
' ' Thy doubts are well founded, Kesaputto [son of Kesa].
Listen to my instruction :
"Do not merely believe hearsay, do not believe tradi
tions, because they are old and have come down to us
through many generations ; do not believe anything on
rumor or because much talked of by persons ; do not
merely believe because a written proof of some old philoso
pher is placed before you ; never believe because conjec
tures are in favor of it, or because custom of many years
leads you to believe it true ; do not believe merely upon
the authority of your teachers and priests.
" Whatever coincides, after inquiry and experience, with
your reason, and whatever serves for your welfare and
salvation, as well as for that of all other living beings, this
you may accept as truth and live according to it," —
AngiUtara Nikayo.

Zbe Doctrine.

they may be, to respect the conviction of all
other believers, and even to avoid all discus
sions on religious matters.
The Buddhist doctrine is pervaded by the
spirit of purest toleration '^ ; nowhere and at no
time has blood been shed for its diffusion.
Never has it, after acquiring ascendancy, perse
cuted or oppressed other believers.

'^ When _ about forty years ago the French (Catholic)
mission begged the King of Siam for permission to settle
in the country, he granted it most willingly, and even gave
to the missionaries a piece of land while wishing them
every success. Success, however, did not crown their
efforts, but the missionaries sought to exhibit their Christian
zeal in another manner, by defiling the images in an adja
cent Buddhist temple. When the inhabitants of the village
to which the temple belonged carried their plaints to the
King, he advised them to yield, as the wiser ones, to set up
the images of the Buddha elsewhere, as these, after all,
were only emblematic, and to avoid all strife, for religion
is concerned with more important things than such miser
able quarrels with barbarians.
When, in later times, the English Protestant missionary,
Edkins, visited a Buddhist convent in China, the abbot
received him most kindly, and offered to give him, without
pay, a parcel of land belonging to the convent for the
erection of a Christian church. Of similar examples hun
dreds might be quoted from earlier or later times.
Such noble and unprejudiced conduct in religious matters
is termed by Christian preachers ' ' reprehensible coolness. "
Buddhists, on the contrary, are convinced that acting thus
expresses the benevolence to exercise which, in word and
deed, toward every living being, was made their duty by
the sublime founder of their religion.

86 B Su&6bist Catecbism.
He who does not perceive or will not listen
to the truth only injures himself and excites the
pity of the Buddhist and not his hatred.
144. Many see only weakness in the mild disposi
tion of Buddhism. Is it true that Buddhism para
lyzes energy 2
To the blind one it may appear so ; for it is
true that Buddhism paralyzes the rough, brutal
energy, which expresses- itself in the passionate
struggle for possession and enjoyment, in the
wild pitiless struggle for existence, in that it
teaches that salvation is not to be gained by
material progress and extreme refinement, but
only by mental and moral development.
Nevertheless the Buddhist does not walk
through life without battling. Only the seat of
war is changed — instead of the outer world, it is
now in his own heart ; and although at peace
with the world and therefore apparently inactive,
the Buddhist struggles unceasingly ; summoning
all higher and nobler forces against the selfish
impulses of his heart and the enticements of the
senses. That is the energy of the true Buddhist — and
this battle is more difficult, nobler, higher, and
more fruitful for humanity, than the battles and
victories of all conquerors and kings with which
the world's history rings.
" Greater is the man who conquers himself,
than he who conquers a thousand times a
thousand enemies in battle. Verily he is the
greatest of victors." — Dhammapadam.

Zbe Doctrine. 87

143. Are prayer, sacrifice and the observation of
religious rites necessary to the attainment of
Nirvana 2
No ; prayer and sacrifice in a literal sense
do not exist in the Buddhist religion. But
the recital of verses, or the reading of holy
writings, or listening to sermons and so forth, is
of great value when performed with true devo
tion, as it raises and strengthens the courage of
the follower in the hours of temptation, fortifies
his confidence in his own strength and the doc
trine, and encourages inner tranquillity.
All outward religious rites aim at this same
purpose. To the worldly follower they are
important and indispensable, to remind him of
the true significance of life, to divert his mind
from the temptations of the world, and to place
the highest aim always before his eyes. But
he who has already entered the road to de
liverance, and as Bhikshu lives only for mental
development -and moral self-perfection, does
not need such remedies.""
146. Does the doctrine demand veneration for
pictures, statues, or relics of the Buddha and his
disciples 2
*^ It is the highest religion to be benevolent of heart, just
and kind. To hira who knows this all outward customs and
dogmas appear as crutches for the infirm, who cannot walk
upon their own feet. Sad to say, most people need such
mental and moral crutches. But the mentally free one
will throw them aside, as soon as he feels the strength
within himself to continue his way without outer means of
aid.

88 B JBu56bi6t Catecbism.
No. The Buddha taught that such customs
contribute nothing to the attainment of deliver
ance, but easily lead to superstition and error.
I4y. Why then do Buddhists place flowers and
burn incense before statues of the Buddha 2
The lay followers do this, to give expression
by a visible outward sign to their reverence and
gratitude for the World-enlightener. Such a
custom is not to be rejected ; he, however, who
thereby hopes to gain any special merit or
even to advance toward deliverance, is in a
state of error.
148. Are there miracles 2
No. A miracle, in the strict sense of the
word, would be an arbitrary violation of the laws
of nature by some superhuman being. Such
cannot happen. Buddhism teaches the unde
viating conformity to the laws of all events.
The highest gods even are subject to this
conformity to law.
I4g. But there are phenomena and events which
are inexplicable to us 2
There are many such. They follow natural
laws still hidden from us, but recognized by
the Buddha in their full conformity to law."*
*'' When Kevatto, an adherent from Nalanda, begged
the Buddha to allow his disciples to perform a miracle of
magic power, for the conversion of the inhabitants of Na
landa, as is customary by founders of religions, the Sublime
One, answered : "I reject and despise the miracles of
magic power and of prophecy. I and my disciples will
only gain followers by the miracle of instruction."

ttbe Doctrine.

Such phenomena and events must therefore be
only figuratively designated as miracles.""
130. What is the main difference between the
doctrine of the Buddha and other religions 2
Buddhism teaches the highest kindliness and
wisdom without a personal God ; the highest
understanding without revelation ; a moral
order of the world and just compensation which
are of necessity consummated on the principle
of the laws of nature and of our own being ; a
continuity of individuality without an immortal
soul ; an eternal beatitude without a local
heaven ; a possibility of redemption without a
vicarious redeemer ; a salvation at which each
one is his own savior, and which can be attained
by one's own strength, and already gained in
this life and upon this earth without prayer,
sacrifice, penances, and outward rites, without
consecrated priests, without the mediation of
saints, and without the action of divine grace.
131. What is the spirit and essence of the entire
doctrine expressed in a few words 2
*' For the African negro or the American Indian, for
example, the telegraph is a miracle, while we know the
natural forces and natural laws upon which it rests. In
exactly the same position which the savage holds to
the telegraph, does the ignorant Indian or European find
himself in the face of occurrences and phenomena which
are inexplicable to him. He easily believes in a miracle.
Usually the degree of faith of a man stands in inverse ratio
to his understanding. The less the one, the greater the
other.

go B JBuO&bist Catecbism.

An ardent desire for deliverance from the
fetters of individuality, from mental, moral, and
physical bonds ; an ardent desire for salvation
from the vanity and suffering of material ex
istence, and the true instruction to gain this
aim."" 132. Is this spirit and essence of the doctrine not
pessimistic 2
Neither pessimistic nor optimistic. Pessi
mism as well as optimism are extremes, and there-

** "As the ocean, ye disciples, is everywhere permeated
with the taste of salt, so is this doctrine and law permeated
in all places by the spirit of salvation." — Chullavagga.
' ' The Will to live is the worst of all maladies, Individu
ality the greatest evil. He who is penetrated with this
understanding, sees in Nirvana the highest beatitude.
" This salutary advice' I give unto ye all who are here
assembled : Uproot this desire for life, that the god of
death (Maro) may not break you over and over again, as
the storm does the reeds.
" He who is filled with a desire for life is as a wild ani
raal in a snare. Therefore, O Bhikshu, overcorae all love
of life and strive to become dispassionate.
"The sage will not look upon chains or ropes as fetters,
but only upon all things which draw him down into a
worldly life^ — riches, precious stones, wife, and child.
Hence he leaves all these behind with their sorrows and
joys. ' ' Renounce what lies behind thee ; renounce what the
future promises thee ; resign all enjoyment of the present,
if thou wouldst gain the shore beyond (of the ocean of
life). Hast thou freed thyself wholly mentally, then
wilt thou not again fall a prey to birth and death." —
Dhammapadam.

^be Doctrine. 91

fore one-sided and equally distant from the
truth. The Buddha taught the truth, taking the
middle way. Individual life is vain, painful,
rich in errors, disappointments, bodily and
mental sufferings, and already through birth
subject to death. This is the pessimistic view
of the truth.
But we are not compelled to continue this ex
istence for all time, when it no longer pleases us.
We can attain deliverance and salvation by our
own power. This — but this alone — justifies an
optimistic conception.
The frame of mind of the Buddhist, especially
that of the Bhikshu, is not by any means a
gloomy one ; he never indulges in complaints
over his earthly lot. Serious in this serious life,
but filled with an inner serenity and confidence,
he continues unhesitatingly on the road to
salvation, which leads him to that end where
all suffering and all error cease. His life may
appear to the worldly-minded, to the blinded
one, as full of privations and joyless, but he
himself enjoys, in the consciousness of being on
the road to perfection and deliverance, in the
growing loss of desire, and in the pure under
standing of the truth, a beatitude, which far
transcends all sensual enjoyments. "'
" He who has recognized the value of serious meditation,
will find his true happiness therein. He will rejoice in the
knowledge of the Elect.
Do not strive for the vanities of the world, nor for a

92 B JBuOObist Catecbism.

133. Are all these doctrines recorded in the holy
books (the three Pitakas) 2
These and many others which the Buddha
has proclaimed to us.

life full of love and joys. The thinking man has joys in
plenty. " It is pleasant to be in the solitude of the forest, where
the worldling who hunts for the satisfaction of the senses
finds no pleasure ; there it blossoms for him who has over
come his passions.
"The Bhikshu who has the right understanding does not
even yearn for the joys of heaven. Only in the overcom
ing of all desires and inclinations does he find true beati
tude. ' ' Happy are they who do not hate. Therefore let us
dwell free of hatred among those who hate us.
' ' Happy are the pure. Therefore let us dwell in purity
among the impure.
' ' Happy are they who are free from desires. Therefore
let us dwell free from desire among the covetous.
' ' Happy are they who call nothing their own. They re
semble the gods who live in beatitude.
' ' Health is the most precious possession, contentraent the
greatest riches, a tme friend the nearest of kin. Nirvana
the highest beatitude.
' ' Sweet is solitude and the peace of the heart ; sweet it is
to be free from fear and desire ; sweet is the draught from
the cup of the holy doctrine.
" The look of the Elect produces joy, to live with them
happiness. Therefore join thou the wise ones, the spir
itual ones, the knowing ones, the patient, the dispassionate,
the Elect.
" Live always in their community, as the moon in the
company of the stars." — Dhammapadam.

c:be Doctrine. 93

134. Were the holy books composed or written by
the Buddha 2
Neither by the Buddha nor by the Bhikshus,
who were his immediate disciples. It was at
that time not customary in India to record reli
gious or philosophical truths.
These were transmitted verbally from teacher
to pupil, and most minutely impressed upon
him by continued repetition, word for word and
phrase by phrase. In this manner they were
perpetuated from generation to generation."'
Thus also it came to pass with the doctrine of
the Buddha. It was several hundred years after
the death of the Buddha before the holy wri
tings, in the form in which we now possess
them, were recorded on palm leaves, after the
third great council of the five hundred Theros
(the oldest of the Brotherhood) at Pataliputta
in the reign of the King Asoko.
133. Who was King Asdko 2
One of the mightiest monarchs of India. He
reigned 259-222 before the Christian era, con-

*' All European scientists who have studied the Indian
language and philosophy agree in informing us of the sur
passing power of memory of the Indian Brahmans. Max
Muller, one of the greatest living authorities in this field,
maintains that if suddenly all written and printed Brah-
manic books were destroyed, the holy writings could easily
be reproduced word for word, and syllable for syllable,
with the help of the Brahmans who know them by heart,
as it is still customary with the Brahmans of to-day for the
teacher to transmit all his knowledge verbally to his pupil.

94 B JSuO&bist Catecbism.
verted himself to the doctrine of the Enlight
ened One, and sought to propagate Buddhism
over the whole earth. To this day stone tablets,
on which he had caused to be engraved the
moral precepts of the Buddha, testify to the
efforts of King Asoko, and his name is held
in the highest esteem by all Buddhists.
136. Is there any esoteric Buddhism, viz.: a
secret Buddhist doctrine which has not been re
corded, but has only been preserved by transmission
among the Arahds 2
No. The Buddha did not proclaim any secret
doctrine, but " the road to deliverance for all,"
and all Brahmanic secrecy, mysticism, occult
ism, and esotericism, these lurking-places of
superstition and error, were entirely rejected by
him. Only after Buddhism had spread over all
India, and penetrated to China and Thibet, there
arose beside the true doctrine, in consequence
of Brahmanic speculation, mystic, fantastic sys
tems of the world and of doctrines, which are
to be looked upon as a deterioration of the origi
nal Buddhism.""

" " To three things, ye disciples, is secrecy peculiar and
not candor : to women, to the priesthood, and to false
doctrine. ' ' Three things, ye disciples, shine before all the world,
not in secrecy : the moon, the sun, the doctrine and the
laws proclaimed by the Tathagato.
" These three, ye disciples, shine before all the world
not in secrecy." — Anguttara Nikayo, 129 Suttam.
When Anando asked the dying Buddha whether he would

ttbe Doctrine. 95

I3y. Do the holy books contain only pure truth 2
All that the holy books teach concerning re
ligion, the sufferings of life, the moral order of
the world, and the road to salvation is pure
truth. Besides which they contain, however,
some errors.
138. Did the Buddha then teach anything
erroneous 2
No, a Buddha does not teach anything er
roneous, untruthful, or false. But in the course
of past ages some books and quotations have
been admitted in the Pitakas, which do not
belong there, and in these errors are to be
found.

not, before passing away, make a last revelation to his dis
ciples, the Perfect One answered : " How dost thou mean,
Anando ? Does the Brotherhood expect it of me ? I have
proclairaed the truth to you, without making a distinction
between exoteric and esoteric doctrine (universal and secret
doctrine). I am not like those teachers with the closed
hand (the Brahmans), who hold back the best. "
In explanation hereto it must be added that it was not
the custom of the leaders of the numerous Brahman sects to
irapart to all their disciples their highest attainments, but
rather only to a few privileged ones, sometimes only in the
hour of death to him whom they had decided upon as suc
cessor to the leadership of the sect. By the quoted Suttara
and the sharp refusal which Anando received from the
Buddha upon this point, it is clearly evident that the Per
fect One did not proclaim any secret doctrine, and that all
those things which pretended adepts in this direction put in
circulation under the name of esoteric or secret Buddhism
are an invention of later tiraes.

96 B JSuO&bist Catecbism.
I3g. What are these books and quotations 2
Such as treat of the creation of the world, the
form and nature of the earth — in short, of natural
science.'" Besides, such as are of mystic and
of occult contents. These quotations are easily
recognizable as later insertions, being in contra
diction to the fundamental truths of the doctrine.
They do not contain the words of the Bud-

'" Buddhism does not wish to teach natural science ; it
does not concern itself with the outward appearance of
things, but with their inner being, and therefore does not
stand toward science either in a hostile or dependent
relation. The educated Buddhist confronts natural science
entirely unprejudiced, examines its results, and accepts,
uninfluenced by any religious scruples, such of its teachings
as appear the most correct to him. European savants have
therefore always found kindly reception and a ready hear
ing in Buddhist lands. The Buddhist knows that science,
as all earthly things, is changeable, progresses continually,
and to-day can teach many useful and great things which
were unknown in the time of the Buddha ; but that on the
other hand, no matter how far scientific researches may
advance, nothing can be discovered which can contradict
the words of the Buddha.
According to the Buddhist view. Science is the earthly
sister of eternal Truth. Science clears our mind and
makes it susceptible to higher understanding ; but the eternal
Truth, which the Buddha proclaimed, leads to enlighten
ment and salvation. He who has completely recognized
and grasped " the four truths of salvation" can, it is true,
do without science, while the most extensive scientific
knowledge, from the point of view of the highest under
standing, still belongs to the Notknowing (Avija), as it
does not lead to the salvation from suffering and re-birth.

Zbe Doctrine. 97

dha, and no Buddhist is pledged to believe
them. 160. As everything created is perishable, will the
doctrine of the Buddha also pass away 2
As long as the world exists, the doctrine of
the Buddha will not perish, as its essence is
eternal Truth itself, entered into the mundane
form of word and conception, and become living
in the person of the World-enlightener.
But its outward form and dress is variable.
In every millennium anew Buddha is born, who
proclaims the doctrine of suffering and of
salvation in the dress befitting his time,
7

Ft!

fl!

THE BROTHERHOOD OF THE ELECT
(Sangho).''''
i6i. What do we understand by the Brother
hood of the Elect 2
We understand by the Brotherhood of the
Elect {Sangho), the union of all those who, as
true disciples and followers of the Buddha, have
'^ The word " Sangho " has here been translated as The
Brotherhood of the Elect, although this translation corre
sponds only imperfectly with the conception designated by
it. The Sangho is the brotherly union of all the Bhikshus
and the Samanos, the true disciples and successors of the
Buddha. For the word Bhikshu, as well as for Samano,
there is no precise satisfactory translation. Literally,
Bhikshu means " beggar." But the Bhikshus are not beg
gars in the modem European sense, where the word has a
lowering and dishonoring significance. Samano designates
a man who, for the purpose of spiritual development, re
frains from all worldly enjoyments, therefore an ascetic in
the higher sense. To translate Bhikshu throughout as
hegging-monk, as has been done here and there in this
98

Ube 3Brotberboo& of tbe Elect. 99
left the world, and have entered the sublime
eightfold path of deliverance and salvation.
162. Who is entitled to entrance in the Brother
hood? Every one without reference to race, color,
rank, position, or sex, inasmuch as he only de
clares a firm determination to strive henceforth
only for salvation, and is free from all impedi
ments to admission mentioned in the law.
163. Whom do the laws exclude from admis
sion 2
All infected with contagious or incurable dis
eases ; children under fifteen years ; slaves and
bondmen, until they have acquired freedom in
a legal manner ; all persecuted by the authori-

text, would probably have been the simplest, and answer
ing all purposes ; but this also might have led to a rais-
understanding, for the Bhikshus are not begging-monks in
the Christian sense, as they do not take vows of obedience
toward their superiors. To render Bhikshu as "priest,"
as many European savants have done, will not answer at
all, as the Buddhist Bhikshus have no consecration what
ever, nor priestly prerogatives.
Nothing remained, therefore, but the course as taken ;
as in the holy books the Bhikshus and Samanos are fre
quently called " Aryos," the Noble or Elect, which cer
tainly corresponds best to their behavior and relation
toward the great mass of mankind. For the sublime
eightfold path is not for the poor in spirit, but for the
noble, the high-striving ones, for those who scorn the joys
of existence and only yearn for understanding and deliver
ance, for the spiritually strong, who can bear the trath
and can live according to it.

IOO B 3Bu&&bist Catecbism.
ties, until they have been exonerated or have
served their punishment ; debtors, until they
have fulfilled their obhgations ; soldiers and
officials of all kinds, as long as they continue in
service ; and minors, who have not permission
of their parents or guardians.
164. In what manner is admission gained into
the Brotherhood of the Elect 2
By the investiture with the yellow garment of
the Bhikshu. This " going forth " (Pabbaja)
from home into homelessness, from a worldly
life into the retirement of a convent or her
mitage, forms the first preparatory step.
The novice (Samandro) must then accom
plish a time of probation, under the supervision
of a spiritual teacher ( Upajayo) or guide
( Acharyo), whom he may choose among the
Brethren, before he is admitted into the Brother
hood as a member enjoying equal privileges.
163. What duties must the Samane'ro fulfil
during his time of probation 2
A Saman^ro undertakes from the day of in
vestiture all obligations of the Brethren. He
must completely renounce all worldly activity,
strictly observe the ten vows, devote himself
earnestly to the study of the holy writings, self-
contemplation, and serious meditation, faithfully
fulfil the laws and precepts of pure conduct and
moral self-culture, and only strive for one aim,
to attain deliverance, salvation. Nirvana, by
determined progress upon the sublime eight
fold path.

Zbe JBrotberbooJ) of tbe Elect. loi
After the Saman^ro has been taught the cor
rect practice of all vows, laws, and precepts,
and his time of probation has expired without
reproach, his admission (Upasampadd) as
Bhikshu by the Elder or Superior Brother
(Thero) follows in solemn conclave.
i66. What are the ten vows of the Brother
hood 2
I. I vow neither to injure nor kill a living
being. II. I vow not to take anything which does not
belong to me or has not been freely given to
me. III. I vow to live in perfect chastity.'"
IV. I vow always to speak the truth, never to
lie, to deceive, or to slander any one.
V. I vow to abstain from all exciting, stimu
lating, or intoxicating means of enjoyment.
VI. I vow to eat only at the times prescribed.'"
VII. I vow to abstain from dancing, the sing
ing of worldly songs, the visiting of public plays

'" For the Bhikshu, the observance of complete chastity
is imperative, but not because intiraate intercourse with the
other sex is wrong or a sin. Man who yields to natural
impulses does not commit a wrong as long as he does not
harm or injure any one. But every sensual enjoyment
proceeds from the selfish Will to, live, and the sexual en
joyment is the strongest expression of the Will to live. It
weakens more than any other the spiritual and moral
forces, which the Bhikshu needs in full measure to gain
salvation. " The Bhikshu should not take any solid food after
noon.

102 B :Bu&&bist Catecbism.
or musical performances, as well as all other
worldly pleasures.
VIII. I vow to renounce vanity, to -abandon
the use of ornaments of all sorts, of perfumed
waters, salves, and oils.
IX. I vow to avoid the use of luxurious beds,
and to sleep upon a hard, low couch.
X. I vow to dwell always in voluntary
poverty. i6y. Of what do the laws of the Brotherhood
consist 2
Of the precepts of pure and holy conduct
given by the Buddha and contained in the
Vinayo. They are essentially divided into four
parts :
I. Precepts which relate to outward disci-/
pline and order.
II. Directions for the correct nature and
use of food, clothing, and of other necessities of
life. III. Instructions for surmounting sensual
desires and passions.
IV. Expedients for the attainment of higher
spiritual understanding and self-perfection.
i68. What are the eight parts of the sublime
path 2
I. Right views : free from prejudice, super
stition, and error.
II. Right aspirations : worthy of a noble and
enlightened man.
III. Right speech : kind, simple, sincere.

Zbe a3rotberboo^ of tbe Elect. 103
IV. Right conduct : peaceful, righteous, be
nevolent, and pure.
V. Right living : such, as will bring neither
hurt nor harm to any living being.
VI. Right effort : directed unceasingly and
with the exertion of all one's strength to the
overcoming of ignorance, the desires, and the
Will to live, only turning towards the highest
aim. VII. Right thinking ; right presence of mind ;
right remembrance, in moments of weakness or
temptation, of all resolutions taken and past ex
periences. VIII. Right meditation : complete with
drawal of the senses, perceptions, and thoughts
from outward objects, and a merging of self-
consciousness and will in the true under
standing. i6g. After having gained admission to the
Brotherhood, is retirement therefrom possible 2
At any time. The Buddhist doctrine and the
laws of the Brotherhood know neither " eternal "
vows nor constraint. He who longs for the
pleasures of the world may confess his weakness
to the superior. The Brotherhood will not
restrain him, and retirement is open to him then
in lawful manner, without incurring thereby any
disgrace or dishonor. However, the Bhikshu or
Sdmano who dishonors the garment he wears
and the holy community to which he belongs,
by any great transgression of his vows, is sub-

I04 B 3Bu&Dbist Catecbism.
ject to the severest punishment recognized by
the law : expulsion from the Brotherhood.
lyo. Are the Brothers permitted to choose their
abode according to their pleasure 2
No. They must live in convents (Vihdros) or
as hermits in the forests.'*
lyi. What is the relationship between the
Brotherhood and the worldly adherents 2
Simply a moral one, not based upon any out
ward obligation. The Brothers are to be a living
model of abstinence, self-denial, and holiness to
the worldly adherents ; to proclaim and explain
the doctrine at their wish and to give them, in
all conditions of life where they may require en
couragement and comfort, spiritual advice and
assistance, as did the Buddha, whose disciples
they are.
iy2. How are the lay followers to conduct them
selves towards the Brotherhood 2
They must render the Brethren the devotion
and reverence due them ; and they must care for
their maintenance — for food, clothing, lodging,
etc. Herein they gain merit, and promote their
own welfare in this and in the following births.'"
'* The female merabers of the Brotherhood (Bhikshuni)
naturally live together in their own convents. Life as
hermits, on the other hand, is not permitted to them.and
they are constantly subject to the supervision of superiors
of the Brotherhood.
¦"* The contribution of alms to the Brotherhood is not a
"duty" of the lay follower. What he gives is done vol
untarily, with the understanding that thereby he advances

tlbe JBrotberbooJ) of tbe Elect. 105
iy3. Has the Brotherhood any spiritual power
over the lay followers 2
No. The Buddhist doctrine knows neither
anathema nor. penance nor outward means of
discipline for the worldly adherents. But the
Brotherhood refuses all fellowship with an Upd
sako who has been guilty of great moral wrong,
or who has slandered the Buddha, the doctrine,
or the Brotherhood, by inverting the begging cup
before him — that is, declaring him unworthy of
further offering gifts to the Brethren.
iy4. What should the true Bhikshu be, according
to the words of the doctrine 2
The holy writings teach :
" He who is apt and willing to do good and
longs for this state of highest peace, the Nirvana :
He shall be without guile, righteous and con
scientious ; in words mild, friendly, modest ; con
tented, having few wants ; without care, of gentle
heart, without arrogance, without desires.
"He shall do nought that is low ; he shall follow
continually in his thoughts, words and deeds the
holy doctrine and the law ; he shall strengthen
within himself the understanding of ' the four
truths of salvation ' and blamelessly pursue the
subhme eightfold path.

his own welfare. According to the Buddhist doctrine the
Bhikshu does not owe thanks to the Upasako for alms
received, but rather the latter to the recipient, for he gives
him the opportunity to acquire merit by the exercise of
charity.

io6 B JSu&&bist Catecbism.
" Happiness shall not make him glad, nor shall
unhappiness make him sad ; recognition shall
not make him proud ; disgrace and persecution
shall not depress him ; he shall qlways preserve
the equanimity of one who is free from desire.
" He must always remember that it is not the
garmen-t that makes the Sdmano, neither the
outward observance of the vows and precepts,
nor the life in solitude, poverty, and lowliness,
not knowledge nor learning. Only he who is
free from all sensual inclinations and desires,
who has a pure heart and has conquered selfish
ness, is a true disciple of the Enlightened One.
" Hence, let him strive only for the inner per
fection ; let him cultivate within himself the
understanding, equanimity, and benevolence.
" To all living beings on earth and in worlds
beyond, to the weak and to the strong, the lowly
and the high, the good and the evil, the near or
far, — to all be he well disposed.
" Let him deceive no one, threaten no one,
despise no one, injure no one. As a mother
upon her only child, so let him look full of pity
and benevolence upon all beings, and cultivate
this sentiment within him every day, every hour.
" As a deep mountain lake pure and undis
turbed, so shall be the spirit of him who pursues
the sublime eightfold path.
" For he who lives in purity free from supersti
tion and delusion, from hope and fear, passion
and covetousness, love and hatred, who has

XLbe aStotberbooD of tbe Elect. 107
completely overcome the desire for existence
and has attained true understanding, will make
an end of suffering and re-birth and enter into
the highest Nirvana ! "

*

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