THE FOUR GREAT TRUTHS.

The four truths: existence of misery, its cause, emanci-
pation from misery, and means of emancipation—These
truths not dogmas-Existence of misery: Schopen-
haur's description thereof-Religion arises from the
instinct of self-preservation-Attempts at a perfect life:
Buddha's attitude-World-process not all perfected-
Evolution in all forms of life-Final stage of self-con-
scious growth to co-extensiveness with all life

BUDDHISM AND ASCETICISM.

...

Religion of ancient India sacrificial-Rise in power
of the Brahmans who knew the sacrificial arts-Human
sacrifice the greatest-Strong belief in self-mortification,
illustrated by Bramanism and Jainism--Gautama's trial
of self-mortification and his discovery of its fruitlessness
-Sermon in the Deer Park at Benares-Asceticism and
luxury equally spurned by the Dharma--Wealth rarely
procures ease of body and mind-Perfect freedom and
sanity of life, the attainment of bodhi-The charge of
indolence against the bhikshus false-Invaluable
services by the bhikshus-Their work in Japan-Wrong
allegation of failure to inculcate patriotism, the episode
of Ajatāsatru and the Vajji-The greatness of King
Asoka, the cause thereof Utter eradication of
egoism and the ideal

...

BUDDHISM AND PESSIMISM.

Buddhism not pessimistic-Inward discord of
Schopenhaur contrasted with the inward harmonies of
Buddhism-Existence of suffering recognised, but a
nobler life opened out-Life is not condemned, but
peace must be striven for-Resignation and means of at-
taining happiness taught-Buddhism not a religion of
despair-Duty of furthering evolution with a view to
attain perfection...

PACE

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119

THE NOBLE EIGHTFOLD PATH.

The middle path, the noble path-Morality of
Buddhism represented by the eightfold path-Eight
essentials specified-Right belief necessary for right
action—Animistic and metaphysical beliefs the sources
of religious error-Right action, thought and peace
safeguarded by reason and science-Attainment of
bodhi directed by right views-Value of actual practice
-Purification of one's acts-Observance of moral

precepts the practice of morality-Nature of charity-

Aim in acts of charity-Right living the outcome of

right action-Means of subjective purification-Practice

of self-control-Nature of the will, not a faculty deter-

mined by itself-Requisites of a rightly directed will-

Attainment of the freedom of bodhi-Training of the

will-Practice of right thought-Intellectual enlighten-

ment essential to salvation-Practice of Dhyana for

tranquillity-Dhyana, not losing consciousness-

Dhyana and Yoga contrasted-Dhyana must be coupled

with pragna-The ten impediments; permanent self

and scepticism two of them-Efficacy of ceremonies

and rites the third-The remaining seven impediments

-Falsity of the accusation against the greater impor-

tance in Buddhism of intellectual powers than ethical

virtues

...

...

THE RIDDLE OF THE WORLD.

Everything in a state of flux-Cause and effect-
Causal nexus-No first cause-Idea of Iswara falsified by
rational argument-Natural laws only descriptive-
Argument of purpose fallacious-No connection between
morality and Iswara-Morality an outcome of social
limitations-General belief in Iswara not a proof of his
existence-Historical proofs fallacious-Existence not
a manifestation of the absolute-The nature of concepts,
higher and lower concepts-Methods to reach the
transcendental, three classes thereof-Nature of ecstatic
intuition, no proof of a 'subliminal self'-Examina-

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tion of the claim of ecstasy to be unquestioned-

Universe not a product of the individual self—Idealistic

position examined-Exact position of the Blessed One, a

consistent phenomenalism-One's experiences are given

him only as a content of one's consciousness-Memory

-Nothing external or internal as contents of conscious-

ness-The practical origin of the distinction between

'I' and "external world."

...

PERSONALITY.

...

Various views of human personality-Belief in a

permanent self or soul most pernicious-Wrong concep-

tion of the unity of compound things, the origin of the

false belief-Existence of an atman categorically denied

by Buddhism; permanence of personality apparent,

not real-No psychological basis for the existence of an

outside experiencing self, the atman-Comparison of the

brain to a piano criticised-Mutual conditioning of the

ego and not-ego-The ego not an eternal, immutable

entity-Criticism of the theory of spontaneity-The

freedom of the will examined-Division of the con-

tents of consciousness into two classes, the origin of

transcendental entities-Human personality a com-

pound of body and mind-Dissolution of individuality

the source of happiness-Denial of a separate self

liberates the individual from error

...

DEATH AND AFTER.

...

Man a complex of skandhas-Life a union of the

skandhas, their dissolution death-Consciousness not

separable from the organism, proved by psychology--

Existence of extra-human spirit agencies not established

by the researches of the Psychical Research Society-

No evidence of the continuance of the conscious person

afforded by science-Individual existence a complex of

karmas which, after death, are re-born in others-Trans-

migration of an actual entity from one birth to another

not admitted by Buddha, but the content of the ego is

preserved in others-Evolution of the organised animal

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from its ancestral series-Psychical interdependence of

human beings, and continuance of psychic life after the

individual-Immortality of humanity-Our lives incorpo-

rated and continued in a collective eternity of humanity

-Person as well as society, the living embodiment of

past physical and psychical activities-Criticism of the

Buddhist school believing in a mystery underlying the

transmigration of karma-Self, immanent and not

transcendent-The Buddhist doctrine of karma ex-

tends over the whole of phenomenal existence-The

difference between this doctrine and the Brahmanic

theory of transmigration-Perfectability by self-culture

and self-control, hence Buddhism not fatalistic-Dissolu-

tion of body and mind, but continuance of life in deeds. 179

THE SUMMUM BONUM.

Three corner-stones of Buddhism—Anityā, a per-
petual flux-Anitya not necessarily illusory (mithya)-
Anatmata,the non-existence of an absolute, transcendent
entity-The ego, not unchangeable, but alterable and
improvable-Unity of consciousness not explained by
the unity of an underlying atman-Renouncement of
the atman, rids sorrow-Nirvana not an absorption in
the universal soul-Not also an annihilation of all
activities-Negative aspect of Nirvana, the extinction of
lust, hatred, and ignorance-Nirvana, not the annihila-
tion of personality, but complete attainment of perfect
love and righteousness-The law of Karma is binding
even after the attainment of Nirvana, ideals of Arhat
and Jivanmukta compared-Peace, consolation, and
hope attained in Buddhism-The true nature of
Dharmakaya-Its universality-The origin of sorrow,
anxiety and despair-The path of liberation-Freedom
from suffering through the light of Dharmakaya-The
all-embracing life of one who has attained Nirvana—
The beatitude of Nirvana

...

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