..续本文上一页damental principles. They are the surviving relics of fetishism and pantheistic and other foreign religions. In the Brâhmajâta Sutta the Buddha has

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　　categorically described these and other superstitions as pagan, mean and spurious. *

　　187. Q. What striking contrasts are there between Buddhism and what may be properly called "religions

　　"

　　A. Among others, these: It teaches the highest goodness without a creating God; a continuity of life without adhering to the superstitious and selfish doctrine of an eternal, metaphysical soul-substance that goes out of the body; a happiness without an objective heaven; a method of salvation without a vicarious Savior; redemption by oneself as the Redeemer, and without rites, prayers, penances, priests or intercessory saints; and a summun bonum, i.e., Nirvâṇa, attainable in this life and in this world by leading a pure, unselfish life of wisdom and compassion to all beings.

　　188. Q. Specify the two main pisions of ”meditation,” i.e., of the process by which one extinguishes passion and attains knowledge.

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　　A. Samatha and Vidarsama: (1) the attenuation of passion by leading the holy life and by continued effort to subdue the senses; (2) the attainment of supernormal wisdom by reflection: each of which embraces twenty aspects, but I need not here specify them.

　　189. Q. What are the four paths or stages of advancement that one may attain to

　　A. (1) Sottâpatti, the beginning or entering into which follows after one”s clear perception of the ”Four Noble Truths;” (2) Sakardâgâmi—the path of one who has so subjugated lust, hatred and delusion that he need only return once to this world; (3) Anâgami—the path of those who have so far conquered self that they need not return to this world; (4) Arhat—the path of the holy and worthy Arhat, who is not only free from the necessity of re-incarnation, but has capacitated himself to enjoy perfect wisdom, boundless pity for the ignorant and suffering, and measureless love for all beings.

　　190. Q. Does popular Buddhism contain nothing but what is true, and in accord with science

　　A. Like every other religion that has existed many centuries, it certainly now contains untruth mingled with truth; ever gold is found mixed with

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　　dross. The poetical imagination, the zeal, or the lingering superstition of Buddhist devotees have, in various ages, and in various lands, caused the noble principles of the Buddha”s moral doctrines to be coupled more or less with what might be removed to advantage.

　　191. Q. When such perversions are discovered, what should be the tree Buddhist”s earnest desire

　　A. The true Buddhist should be ever ready and anxious to see the false purged away from the true, and to assist, if he can. Three great Councils of the Sangha were held for the express purpose of purging the body of Teachings from all corrupt interpolations.

　　192. Q. When

　　A. The first, at Sattapanni cave, just after the death of the Buddha; the second at Valukarama, in Vaisali; the third at Asokarama Vihâra, at Pataliputra, 235 years after the Buddha”s decease.

　　193. Q. In what discourse does the Buddha himself warn us to expect this perversion of the true Doctrine

　　A. In the Sanyutta Nikâya.

　　194. Q. Are there any dogmas in Buddhism which we are required to accept on faith

　　A. No: we are earnestly enjoined to accept

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　　nothing whatever on faith; whether it be written in books, handed down from our ancestors, or taught by the sages.

　　195. Q. Did he himself really teach that noble rule

　　A. Yes. The Buddha has said that we must not believe in a thing said merely because it is said; nor in traditions because they have been handed down from antiquity; nor rumours, as such; nor writings by sages, mere…

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