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　　Real happiness is found within, and is not to be defined in terms of wealth, children, honor or fame. If such possessions are misdirected, forcibly or unjustly obtained, misappropriated or even viewed with attachment, they will be a source of pain and sorrow to the possessors.

　　Instead of trying to rationalize suffering, Buddhism takes suffering for granted and seeks the cause to eradicate it. Suffering exists as long as there is craving. It can only be annihilated by treading the Noble Eightfold Path and attaining the supreme bliss of Nibbana.

　　These four truths can be verified by experience. Hence the Buddha Dhamma is not based on the fear of the unknown, but is founded on the bedrock of facts which can be tested by ourselves and verified by experience. Buddhism is, therefore, rational and intensely practical.

　　Such a rational and practical system cannot contain mysteries or esoteric doctrines. Blind faith, therefore, is foreign to Buddhism. Where there is no blind faith there cannot be any coercion or persecution or fanaticism. To the unique credit of Buddhism it must be said that throughout its peaceful march of 2500 years no drop of blood was shed in the name of the Buddha, no mighty monarch wielded his powerful sword to propagate the Dhamma, and no conversion was made either by force or by repulsive methods. Yet, the Buddha was the first and the greatest missionary that lived on earth.

　　Aldous Huxley writes: "Alone of all the great world religions Buddhism made its way without persecution, censorship or inquisition."

　　Lord Russell remarks: "Of the great religions of history, I prefer Buddhism, especially in its earliest forms; because it has had the smallest element of persecution."

　　In the name of Buddhism no altar was reddened with the blood of a Hypatia, no Bruno was burnt alive. Buddhism appeals more to the intellect than to the emotion. It is concerned more with the character of the devotees than with their numerical strength.

　　On one occasion Upali, a follower of Nigantha Nataputta, approached the Buddha and was so pleased with the Buddha”s exposition of the Dhamma that he instantly expressed his desire to become a follower of the Buddha. But the Buddha cautioned him, saying:

　　"Of a verity, O householder, make a thorough investigation. It is well for a distinguished man like you to make (first) a thorough investigation."

　　Upali, who was overjoyed at this unexpected remark of the Buddha, said: "Lord, had I been a follower of another religion, its adherents would have taken me round the streets in a procession proclaiming that such and such a millionaire had renounced his former faith and embraced theirs. But, Lord, Your Reverence advises me to investigate further. The more pleased am I with this remark of yours. For the second time, Lord, I seek refuge in the Buddha, Dhamma and the Sangha."

　　Buddhism is saturated with this spirit of free enquiry and complete tolerance. It is the teaching of the open mind and the sympathetic heart, which, lighting and warming the whole universe with its twin rays of wisdom and compassion, sheds its genial glow on every being struggling in the ocean of birth and death.

　　The Buddha was so tolerant that he did not even exercise his power to give commandments to his lay followers. Instead of using the imperative, he said: "It behooves you to do this — It behooves you not to do this." He commands not but does exhort.

　　This tolerance the Buddha extended to men, women and all living beings.

　　It was the Buddha who first attempted to abolish slavery and vehemently protested against the degrading caste system which was firmly rooted in the soil of India. In the Word of the Buddha it is not by mere birth one becomes an outcast or a noble, but by one”s actions. Caste or colour do…

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