Ten Great Religions Part 13

Chapter IV.

Buddhism, or the Protestantism of the East.

-- 1. Buddhism, in its Forms, resembles Romanism; in its Spirit, Protestantism.

-- 2. Extent of Buddhism. Its Scriptures.

-- 3. Sakyamuni, the Founder of Buddhism.

-- 4. Leading Doctrines of Buddhism.

-- 5. The Spirit of Buddhism Rational and Humane.

-- 6. Buddhism as a Religion.

-- 7. Karma and Nirvana.

-- 8. Good and Evil of Buddhism.

-- 9. Relation of Buddhism to Christianity.

-- 1. Buddhism, in its Forms, resembles Romanism; in its Spirit, Protestantism.

On first becoming acquainted with the mighty and ancient religion of Buddha, one may be tempted to deny the correctness of this t.i.tle, "The _Protestantism_ of the East." One might say, "Why not rather the _Romanism_ of the East?" For so numerous are the resemblances between the customs of this system and those of the Romish Church, that the first Catholic missionaries who encountered the priests of Buddha were confounded, and thought that Satan had been mocking their sacred rites.

Father Bury, a Portuguese missionary,[92] when he beheld the Chinese bonzes tonsured, using rosaries, praying in an unknown tongue, and kneeling before images, exclaimed in astonishment: "There is not a piece of dress, not a sacerdotal function, not a ceremony of the court of Rome, which the Devil has not copied in this country." Mr. Davis (Transactions of the Royal Asiatic Society, II. 491) speaks of "the celibacy of the Buddhist clergy, and the monastic life of the societies of both s.e.xes; to which might be added their strings of beads, their manner of chanting prayers, their incense, and their candles." Mr. Medhurst ("China," London, 1857) mentions the image of a virgin, called the "queen of heaven,"

having an infant in her arms, and holding a cross. Confession of sins is regularly practised. Father Huc, in his "Recollections of a Journey in Tartary, Thibet, and China," (Hazlitt's translation), says: "The cross, the mitre, the dalmatica, the cope, which the grand lamas wear on their journeys, or when they are performing some ceremony out of the temple,--the service with double choirs, the psalmody, the exorcisms, the censer suspended from five chains, and which you can open or close at pleasure,--the benedictions given by the lamas by extending the right hand over the heads of the faithful,--the chaplet, ecclesiastical celibacy, religious retirement, the wors.h.i.+p of the saints, the fasts, the processions, the litanies, the holy water,--all these are a.n.a.logies between the Buddhists and ourselves." And in Thibet there is also a Dalai Lama, who is a sort of Buddhist pope. Such numerous and striking a.n.a.logies are difficult to explain. After the simple theory "que le diable y etait pour beaucoup" was abandoned, the next opinion held by the Jesuit missionaries was that the Buddhists had copied these customs from Nestorian missionaries, who are known to have penetrated early even as far as China.[93] But a serious objection to this theory is that Buddhism is at least five hundred years older than Christianity, and that many of these striking resemblances belong to its earliest period. Thus Wilson (Hindu Drama) has translated plays written before the Christian era, in which Buddhist monks appear as mendicants. The wors.h.i.+p of relics is quite as ancient. Fergusson[94] describes topes, or shrines for relics, of very great antiquity, existing in India, Ceylon, Birmah, and Java. Many of them belong to the age of Asoka, the great Buddhist emperor, who ruled all India B.C. 250, and in whose reign Buddhism became the religion of the state, and held its third c.u.menical Council.

The ancient Buddhist architecture is very singular, and often very beautiful. It consists of topes, rock-cut temples, and monasteries. Some of the topes are monolithic columns, more than forty feet high, with ornamented capitals. Some are immense domes of brick and stone, containing sacred relics. The tooth of Buddha was once preserved in a magnificent shrine in India, but was conveyed to Ceyion A.D. 311, where it still remains an object of universal reverence. It is a piece of ivory or bone two inches long, and is kept in six cases, the largest of which, of solid silver, is five feet high. The other cases are inlaid with rubies and precious stones.[95] Besides this, Ceylon possesses the "left collar-bone relic," contained in a bell-shaped tope, fifty feet high, and the thorax bone, which was placed in a tope built by a Hindoo Raja, B.C. 250, beside which two others were subsequently erected, the last being eighty cubits high. The Sanchi tope, the finest in India,[96] is a solid dome of stone, one hundred and six feet in diameter and forty-two feet high, with a bas.e.m.e.nt and terrace, having a colonnade, now fallen, of sixty pillars, with richly carved stone railing and gateway.

The rock-cut temples of the Buddhists are very ancient, and are numerous in India. Mr. Fergusson, who has made a special personal study of these monuments, believes that more than nine hundred still remain, most of them within the Bombay presidency. Of these, many date back two centuries before our era. In form they singularly resemble the earliest Roman Catholic churches. Excavated out of the solid rock, they have a nave and side aisles, terminating in an apse or semi-dome, round which the aisle is carried. One at Karli, built in this manner, is one hundred and twenty-six feet long and forty-five wide, with fifteen richly carved columns on each side, separating the nave from the aisles. The facade of this temple is also richly ornamented, and has a great open window for lighting the interior, beneath an elegant gallery or rood-loft.

The Buddhist rock-cut monasteries in India are also numerous, though long since deserted. Between seven and eight hundred are known to exist, most of them having been excavated between B.C. 200 and A.D. 500. Buddhist monks, then as now, took the same three vows of celibacy, poverty, and obedience, which are taken by the members of all the Catholic orders. In addition to this, _all_ the Buddhist priests are mendicants. They shave their heads, wear a friar's robe tied round the waist with a rope, and beg from house to house, carrying their wooden bowl in which to receive boiled rice. The old monasteries of India contain chapels and cells for the monks. The largest, however, had accommodation for only thirty or forty; while at the present time a single monastery in Thibet, visited by MM. Huc and Gabet (the lamasery of Kounboum), is occupied by four thousand lamas.

The structure of these monasteries shows clearly that the monkish system of the Buddhists is far too ancient to have been copied from the Christians.

Is, then, the reverse true? Did the Catholic Christians derive their monastic inst.i.tutions, their bells, their rosary, their tonsure, their incense, their mitre and cope, their wors.h.i.+p of relics, their custom of confession, etc., from the Buddhists? Such is the opinion of Mr. Prinsep (Thibet, Tartary, and Mongolia, 1852) and of La.s.sen (Indische Alterthumskunde). But, in reply to this view, Mr. Hardwicke objects that we do not find in history any trace of such an influence. Possibly, therefore, the resemblances may be the result of common human tendencies working out, independently, the same results. If, however, it is necessary to a.s.sume that either religion copied from the other, the Buddhists may claim originality, on the ground of antiquity.

But, however this may he, the question returns, Why call Buddhism the Protestantism of the East, when all its external features so much resemble those of the Roman Catholic Church?

We answer: Because deeper and more essential relations connect Brahmanism with the Romish Church, and the Buddhist system with Protestantism. The human mind in Asia went through the same course of experience, afterward repeated in Europe. It protested, in the interest of humanity, against the oppression of a priestly caste. Brahmanism, like the Church of Rome, established a system of sacramental salvation in the hands of a sacred order. Buddhism, like Protestantism, revolted, and established a doctrine of individual salvation based on personal character. Brahmanism, like the Church of Rome, teaches an exclusive spiritualism, glorifying penances and martyrdom, and considers the body the enemy of the soul. But Buddhism and Protestantism accept nature and its laws, and make a religion of humanity as well as of devotion. To such broad statements numerous exceptions may doubtless be always found, but these are the large lines of distinction.

The Roman Catholic Church and Brahmanism place the essence of religion in sacrifices. Each is eminently a sacrificial system. The daily sacrifice of the ma.s.s is the central feature of the Romish Church. So Brahmanism is a system of sacrifices. But Protestantism and Buddhism save the soul by teaching. In the Church of Rome the sermon is subordinate to the ma.s.s; in Protestantism and in Buddhism sermons are the main instruments by which souls are saved. Brahmanism is a system of inflexible castes; the priestly caste is made distinct and supreme; and in Romanism the priesthood almost const.i.tutes the church. In Buddhism and Protestantism the laity regain their rights. Therefore, notwithstanding the external resemblance of Buddhist rites and ceremonies to those of the Roman Catholic Church, the internal resemblance is to Protestantism. Buddhism in Asia, like Protestantism in Europe, is a revolt of nature against spirit, of humanity against caste, of individual freedom against the despotism of an order, of salvation by faith against salvation by sacraments. And as all revolts are apt to go too far, so it has been with Buddhism. In a.s.serting the rights of nature against the tyranny of spirit, Buddhism has lost G.o.d. There is in Buddhism neither creation nor Creator. Its tracts say: "The rising of the world is a natural case." "Its rising and peris.h.i.+ng are by nature itself." "It is natural that the world should rise and perish."[97] While in Brahmanism absolute spirit is the only reality, and this world is an illusion, the Buddhists know only this world, and the eternal world is so entirely unknown as to be equivalent to nullity. But yet, as no revolt, however radical, gives up _all_ its antecedents, so Buddhism has the same _aim_ as Brahmanism, namely, to escape from the vicissitudes of time into the absolute rest of eternity. They agree as to the object of existence; they differ as to the method of reaching it. The Brahman and the Roman Catholic think that eternal rest is to be obtained by intellectual submission, by pa.s.sive reception of what is taught us and done for us by others: the Buddhist and Protestant believe it must be accomplished by an intelligent and free obedience to Divine laws. Mr. Hodgson, who has long studied the features of this religion in Nepaul, says: "The one infallible diagnostic of Buddhism is a belief in the infinite capacity of the human intellect." The name of Buddha means the Intelligent One, or the one who is wide awake. And herein also is another resemblance to Protestantism, which emphasizes so strongly the value of free thought and the seeking after truth. In Judaism we find two spiritual powers,--the prophet and the priest. The priest is the organ of the pardoning and saving love of G.o.d; the prophet, of his inspiring truth. In the European Reformation, the prophet revolting against the priest founded Protestantism; in the Asiatic Reformation he founded Buddhism. Finally, Brahmanism and the Roman Catholic Church are more religious; Buddhism and Protestant Christianity, more moral. Such, sketched in broad outline, is the justification for the t.i.tle of this chapter; but we shall be more convinced of its accuracy after looking more closely into the resemblances above indicated between the religious ceremonies of the East and West.

These resemblances are chiefly between the Buddhists and the monastic orders of the Church of Rome. Now it is a fact, but one which has never been sufficiently noticed, that the whole monastic system of Rome is based on a principle foreign to the essential ideas of that church. The fundamental doctrine of Rome is that of salvation by sacraments. This alone justifies its maxim, that "out of communion with the Church there is no salvation." The sacrament of Baptism regenerates the soul; the sacrament of Penance purifies it from mortal sin; the sacrament of the Eucharist renews its life; and that of Holy Orders qualifies the priest for administering these and the other sacraments. But if the soul is saved by sacraments, duly administered and received, why go into a religious order to save the soul? Why seek by special acts of piety, self-denial, and separation from the world that which comes sufficiently through the usual sacraments of the church? The more we examine this subject, the more we shall see that the whole monastic system of the Church of Rome is an _included Protestantism_, or a Protestantism within the church.

Many of the reformers before the Reformation were monks. Savonarola, St.

Bernard, Luther himself, were monks. From the monasteries came many of the leaders of the Reformation. The Protestant element in the Romish Church was shut up in monasteries during many centuries, and remained there as a foreign substance, an alien element included in the vast body. When a bullet, or other foreign substance, is lodged in the flesh, the vital powers go to work and build up a little wall around it, and shut it in. So when Catholics came who were not satisfied with a merely sacramental salvation, and longed for a higher life, the sagacity of the Church put them together in convents, and kept them by themselves, where they could do no harm. One of the curious h.o.m.ologons of history is this repet.i.tion in Europe of the course of events in Asia. Buddhism was, for many centuries, tolerated in India in the same way. It took the form of a monasticism included in Brahmanism, and remained a part of the Hindoo religion. And so, when the crisis came and the conflict began, this Hindoo Protestantism maintained itself for a long time in India, as Lutheranism continued for a century in Italy, Spain, and Austria. But it was at last driven out of its birthplace, as Protestantism was driven from Italy and Spain; and now only the ruins of its topes, its temples, and its monasteries remain to show how extensive was its former influence in the midst of Brahmanism.

-- 2. Extent of Buddhism. Its Scriptures.

Yet, though expelled from India, and unable to maintain its control over any Aryan race, it has exhibited a powerful propagandist element, and so has converted to its creed the majority of the Mongol nations. It embraces nearly or quite (for statistics here are only guesswork)[98] three hundred millions of human beings. It is the popular religion of China; the state religion of Thibet, and of the Birman Empire; it is the religion of j.a.pan, Siam, Anam, a.s.sam, Nepaul, Ceylon, in short, of nearly the whole of Eastern Asia.

Concerning this vast religion we have had, until recently, very few means of information. But, during the last quarter of a century, so many sources have been opened, that at present we can easily study it in its original features and its subsequent development. The sacred books of this religion have been preserved independently, in Ceylon, Nepaul, China, and Thibet.

Mr. G. Turnour, Mr. Georgely, and Mr. R. Spence Hardy are our chief authorities in regard to the Pitikas, or the Scriptures in the Pali language, preserved in Ceylon. Mr. Hodgson has collected and studied the Sanskrit Scriptures, found in Nepaul. In 1825 he transmitted to the Asiatic Society in Bengal sixty works in Sanskrit, and two hundred and fifty in the language of Thibet. M. Csoma, an Hungarian physician, discovered in the Buddhist monasteries of Thibet an immense collection of sacred books, which had been translated from the Sanskrit works previously studied by Mr. Hodgson. In 1829 M. Schmidt found the same works in the Mongolian. M. Stanislas Julien, an eminent student of the Chinese, has also translated works on Buddhism from that language, which ascend to the year 76 of our era.[99] More recently inscriptions cut upon rocks, columns, and other monuments in Northern India, have been transcribed and translated. Mr. James Prinsep deciphered these inscriptions, and found them to be in the ancient language of the province of Magadha where Buddhism first appeared. They contain the decrees of a king, or raja, named Pyadasi, whom Mr. Turnour has shown to be the same as the famous Asoka, before alluded to. This king appears to have come to the throne somewhere between B.C. 319 and B.C. 260. Similar inscriptions have been discovered throughout India, proving to the satisfaction of such scholars as Burnouf, Prinsep, Turnour, La.s.sen, Weber, Max Muller, and Saint-Hilaire, that Buddhism had become almost the state religion of India, in the fourth century before Christ.[100]

-- 3. Sakya-muni, the Founder of Buddhism.

North of Central India and of the kingdom of Oude, near the borders of Nepaul, there reigned, at the end of the seventh century before Christ, a wise and good king, in his capital city, Kapilavastu[101]. He was one of the last of the great Solar race, celebrated in the ancient epics of India. His wife, named _Maya_ because of her great beauty, became the mother of a prince, who was named Siddartha, and afterward known as the Buddha[102]. She died seven days after his birth, and the child was brought up by his maternal aunt. The young prince distinguished himself by his personal and intellectual qualities, but still more by his early piety. It appears from the laws of Manu that it was not unusual, in the earliest periods of Brahmanism, for those seeking a superior piety to turn hermits, and to live alone in the forest, engaged in acts of prayer, meditation, abstinence, and the study of the Vedas. This practice, however, seems to have been confined to the Brahmans. It was, therefore, a grief to the king, when his son, in the flower of his youth and highly accomplished in every kingly faculty of body and mind, began to turn his thoughts toward the life of an anchorite. In fact, the young Siddartha seems to have gone through that deep experience out of which the great prophets of mankind have always been born. The evils of the world pressed on his heart and brain; the very air seemed full of mortality; all things were pa.s.sing away. Was anything permanent? anything stable? Nothing but truth; only the absolute, eternal law of things. "Let me see that," said he, "and I can give lasting peace to mankind. Then shall I become their deliverer." So, in opposition to the strong entreaties of his father, wife, and friends, he left the palace one night, and exchanged the position of a prince for that of a mendicant. "I will never return to the palace," said he, "till I have attained to the sight of the divine law, and so become Buddha."[103]

He first visited the Brahmans, and listened to their doctrines, but found no satisfaction therein. The wisest among them could not teach him true peace,--that profound inward rest, which was already called Nirvana. He was twenty-nine years old. Although disapproving of the Brahmanic austerities as an end, he practised them during six years, in order to subdue the senses. He then became satisfied that the path to perfection did not lie that way. He therefore resumed his former diet and a more comfortable mode of life, and so lost many disciples who had been attracted by his amazing austerity. Alone in his hermitage, he came at last to that solid conviction, that KNOWLEDGE never to be shaken, of the laws of things, which had seemed to him the only foundation of a truly free life. The spot where, after a week of constant meditation, he at last arrived at this beatific vision, became one of the most sacred places in India. He was seated under a tree, his face to the east, not having moved for a day and night, when he attained the triple science, which was to rescue mankind from its woes. Twelve hundred years after the death of the Buddha, a Chinese pilgrim was shown what then pa.s.sed for the sacred tree.

It was surrounded by high brick walls, with an opening to the east, and near it stood many topes and monasteries. In the opinion of M.

Saint-Hilaire, these ruins, and the locality of the tree, may yet be rediscovered. The spot deserves to be sought for, since there began a movement which has, on the whole, been a source of happiness and improvement to immense mult.i.tudes of human beings, during twenty-four centuries.

Having attained this inward certainty of vision, he decided to teach the world his truth. He knew well what it would bring him,--what opposition, insult, neglect, scorn. But he thought of three cla.s.ses of men: those who were already on the way to the truth, and did not need him; those who were fixed in error, and whom he could not help; and the poor doubters, uncertain of their way. It was to help these last, the doubters, that the Buddha went forth to preach. On his way to the holy city of India, Benares, a serious difficulty arrested him at the Ganges, namely, his having no money to pay the boatman for his pa.s.sage. At Benares he made his first converts, "turning the wheel of the law" for the first time. His discourses are contained in the sacred books of the Buddhists. He converted great numbers, his father among the rest, but met with fierce opposition from the Hindoo Scribes and Pharisees, the leading Brahmans. So he lived and taught, and died at the age of eighty years.

Naturally, as soon as the prophet was dead he became very precious in all eyes. His body was burned with much pomp, and great contention arose for the unconsumed fragments of bone. At last they were divided into eight parts, and a tope was erected, by each of the eight fortunate possessors, over such relics as had fallen to him. The ancient books of the North and South agree as to the places where the topes were built, and no Roman Catholic relics are so well authenticated. The Buddha, who believed with Jesus that "the flesh profiteth nothing," and that "the word is spirit and life," would probably have been the first to condemn this idolatry. But fetich-wors.h.i.+p lingers in the purest religions.

The time of the death of Sakya-muni, like most Oriental dates, is uncertain. The Northern Buddhists, in Thibet, Nepaul, etc., vary greatly among themselves. The Chinese Buddhists are not more certain. La.s.sen, therefore, with most of the scholars, accepts as authentic the period upon which all the authorities of the South, especially of Ceylon, agree, which is B.C. 543. Lately Westergaard has written a monograph on the subject, in which, by a labored argument, he places the date about two hundred years later. Whether he will convince his brother _savans_ remains to be seen.

Immediately after the death of Sakya-muni a general council of his most eminent disciples was called, to fix the doctrine and discipline of the church. The legend runs that three of the disciples were selected to recite from memory what the sage had taught. The first was appointed to repeat his teaching upon discipline; "for discipline," said they, "is the soul of the law." Whereupon Upali, mounting the pulpit, repeated all of the precepts concerning morals and the ritual. Then Ananda was chosen to give his master's discourses concerning faith or doctrine. Finally, Kasyapa announced the philosophy and metaphysics of the system. The council sat during seven months, and the threefold division of the sacred Scriptures of Buddhism was the result of their work; for Sakya-muni wrote nothing himself. He taught by conversation only.

The second general council was called to correct certain abuses which had begun to creep in. It was held about a hundred years after the teacher's death. A great fraternity of monks proposed to relax the conventual discipline, by allowing greater liberty in taking food, in drinking intoxicating liquor, and taking gold and silver if offered in alms. The schismatic monks were degraded, to the number of ten thousand, but formed a new sect. The third council, held during the reign of the great Buddhist Emperor Asoka, was called on account of heretics, who, to the number of sixty thousand, were degraded and expelled. After this, missionaries were despatched to preach the word in different lands. The names and success of these missionaries are recorded in the _Mahawanso_, or Sacred History, translated by Mr. George Turnour from the Singhalese. But what is remarkable is, that the relics of some of them have been recently found in the Sanchi topes, and in other sacred buildings, contained in caskets, with their names inscribed on them. These inscribed names correspond with those given to the same missionaries in the historical books of Ceylon.

For example, according to the _Mahawanso_, two missionaries, one named Ka.s.sapo (or Kasyapa), and the other called Majjhima (or Madhyama), went to preach in the region of the Himalayan Mountains. They journeyed, preached, suffered, and toiled, side by side, so the ancient history informs us,--a history composed in Ceylon in the fifth century of our era, with the aid of works still more ancient;[104] and now, when the second Sanchi tope was opened in 1851, by Major Cunningham, the relics of these very missionaries were discovered.[105] The tope was perfect in 1819, when visited by Captain Fell,--"not a stone fallen." And though afterward injured, in 1822, by some amateur relic-hunters, its contents remained intact. It is a solid hemisphere, built of rough stones without mortar, thirty-nine feet in diameter; it has a bas.e.m.e.nt six feet high, projecting all around five feet, and so making a terrace. It is surrounded by a stone railing, with carved figures. In the centre of this tope was found a small chamber, made of six stones, containing the relic-box of white sandstone, about ten inches square. Inside this were four caskets of steat.i.te (a sacred stone among the Buddhists), each containing small portions of burnt human bone.

On the outside lid of one of these boxes was this inscription: "Relics of the emanc.i.p.ated Kasyapa Gotra, missionary to the whole Hemawanta." And on the inside of the lid was carved: "Relics of the emanc.i.p.ated Madhyama."

These relics, with those of eight other leading men of the Buddhist Church, had rested in this monument since the age of Asoka, and cannot have been placed there later than B.C. 220.

The missionary spirit displayed by Buddhism distinguishes it from all other religions which preceded Christianity. The religion of Confucius never attempted to make converts outside of China. Brahmanism never went beyond India. The system of Zoroaster was a Persian religion; that of Egypt was confined to the Valley of the Nile; that of Greece to the h.e.l.lenic race. But Buddhism was inflamed with the desire of bringing all mankind to a knowledge of its truths. Its ardent and successful missionaries converted mult.i.tudes in Nepaul, Thibet, Birmah, Ceylon, China, Siam, j.a.pan; and in all these states its monasteries are to-day the chief sources of knowledge and centres of instruction to the people. It is idle to cla.s.s such a religion as this with the superst.i.tions which debase mankind. Its power lay in the strength of conviction which inspired its teachers; and that, again, must have come from the sight of truth, not the belief in error.

-- 4. Leading Doctrines of Buddhism.

What, then, are the doctrines of Buddhism? What are the essential teachings of the Buddha and his disciples? Is it a system, as we are so often told, which denies G.o.d and immortality? Has _atheism_ such a power over human hearts in the East? Is the Asiatic mind thus in love with eternal death? Let us try to discover.

The hermit of Sakya, as we have seen, took his departure from two profound convictions,--the evil of perpetual change, and the possibility of something permanent. He might have used the language of the Book of Ecclesiastes, and cried, "Vanity of vanities! all is vanity!" The profound gloom of that wonderful book is based on the same course of thought as that of the Buddha, namely, that everything goes round and round in a circle; that nothing moves forward; that there is no new thing under the sun; that the sun rises and sets, and rises again; that the wind blows north and south, and east and west, and then returns according to its circuits. Where can rest be found? where peace? where any certainty?

Siddartha was young; but he saw age approaching. He was in health; but he knew that sickness and death were lying in wait for him. He could not escape from the sight of this perpetual round of growth and decay, life and death, joy and woe. He cried out, from the depths of his soul, for something stable, permanent, real.

Again, he was a.s.sured that this emanc.i.p.ation from change and decay was to be found in knowledge. But by knowledge he did not intend the perception and recollection of outward facts,--not learning. Nor did he mean speculative knowledge, or the power of reasoning. He meant intuitive knowledge, the sight of eternal truth, the perception of the unchanging laws of the universe. This was a knowledge which was not to be attained by any merely intellectual process, but by moral training, by purity of heart and lite. Therefore he renounced the world, and went into the forest, and became an anchorite.

But just at this point he separated himself from the Brahmans. They also were, and are, believers in the value of mortification, abnegation, penance. They had their hermits in his day. But they believed in the value of penance as acc.u.mulating merit. They practised self-denial for its own sake. The Buddha practised it as a means to a higher end,--emanc.i.p.ation, purification, intuition. And this end he believed that he had at last attained. At last he _saw_ the truth. He became "wide awake." Illusions disappeared; the reality was before him. He was the Buddha,--the MAN WHO KNEW.

Still he was a man, not a G.o.d. And here again is another point of departure from Brahmanism. In that system, the final result of devotion was to become absorbed in G.o.d. The doctrine of the Brahmans is divine absorption; that of the Buddhists, human development. In the Brahmanical system, G.o.d is everything and man nothing. In the Buddhist, man is everything and G.o.d nothing. Here is its atheism, that it makes so much of man as to forget G.o.d. It is perhaps "without G.o.d in the world," but it does not deny him. It accepts the doctrine of the three worlds,--the eternal world of absolute being; the celestial world of the G.o.ds, Brahma, Indra, Vischnu, Siva; and the finite world, consisting of individual souls and the laws of nature. Only it says, of the world of absolute being, Nirvana, we know nothing. That is our aim and end; but it is the direct opposite to all we know. It is, therefore, to us as nothing. The celestial world, that of the G.o.ds, is even of less moment to us. What we know are the everlasting laws of nature, by obedience to which we rise, disobeying which we fall, by perfect obedience to which we shall at last obtain Nirvana, and rest forever.

To the mind of the Buddha, therefore, the world consisted of two orders of existence,--souls and laws. He saw an infinite mult.i.tude of souls,--in insects, animals, men,--and saw that they were surrounded by inflexible laws,--the laws of nature. To know these and to obey them,--this was emanc.i.p.ation.

The fundamental doctrine of Buddhism, taught by its founder and received by all Buddhists without exception, in the North and in the South, in Birmah and Thibet, in Ceylon and China, is the doctrine of the four sublime truths, namely:--