,,studies ,,in ,,the ,,faiths4 ,i ,,buddhism ,,by ,,annie ,h4 ,,small ,,author ,,of #8,,yeshudas1' #8,,suwarta1' #8,,studies ,,in ,,buddhism1' ,,etc4 ,illustration3 ,printer ,logo #aije ,,london ,j4 ,m4 ,,dent ,,co4 ,,new ,,york3 ,e4 ,p4 ,,dutton ,,co4 ,illustration3 ,,temple ,,of ,,the ,,scared ,,tooth1 ,,kandy4 ,,to ,g4 ,s4 ,,and ,w4 ,m4 ,m4 ,,this ,,little ,,series ,,of ,,studies ,,is ,,affectionately ,,inscribed4 ,,preface ,it is in the belief that it may be not unprofitable for us of the ,christian ,faith1 that we should sit for a little space at the feet of the great ,indian ,sage and ,teacher1 to study some of the truths which he esteemed most highly1 and to compare them with those already familiar to us but too little dwelt upon by us1 and in the light of them once again to make real to our thinking those truths which are peculiarly ours in ,christ ,jesus our ,lord1 that this little book has been written4 ,but no reader will mistake so slight a sketch for an attempt to tell the whole4 ,,contents ,,page ,,india ,,and ,,gautama #aa ,,israel ,,and ,,jesus #bg ,,the ,,universal ,,law4 ,,buddhism ,,and ,,christianity #ci ,,the ,,universal ,,law ,,in ,,human ,,life3 ,,buddhism ,,and ,,christianity #de ,,the ,,way ,,of ,,emancipation3 ,,buddhism #fa ,,the ,,formula ,,of ,,confession #fi ,,the ,,way ,,of ,,salvation3 ,,christianity #ge ,,the ,,two ,,ideals #ia ,,the ,,buddha ,,and ,,the ,,christ #ajc ,,india ,,and ,,gautama 8,but lo6 ,siddharta turned ,eyes gleaming with divine tears to the sky1 ,eyes lit with heavenly pity to the earth2 ,from sky to earth he looked1 from earth to sky1 ,as if his spirit sought in lonely flight ,some far-off vision1 linking this and that1 ,lost--past--but searchable1 but seen1 but known4 ,then cried he1 while his lifted countenance ,glowed with the burning passion of a love ,unspeakable1 the ardour of a hope ,boundless1 insatiate3 #8,oh6 suffering world2 ,oh6 known and unknown of my common flesh1 ,caught in this common net of death and woe1 ,and life which binds to both6 ,i see1 ,i feel ,the vastness of the agony of earth1 ,the vainness of its joys1 the mockery ,of all its best1 the anguish of its worst2 ,since pleasures end in pain1 and youth in age1 ,and love in loss1 and life in hateful death1 ,and death in unknown lives1 which will but yoke ,men to their wheel again to whirl the round ,of false delights and woes that are not false4 ,since pleasures end in pain1 and youth in age1 ,and love in loss1 and life in hateful death1 ,and death in unknown lives1 which will but yoke ,men to their wheel again to whirl the round ,of false delights and woes that are not false4 99 99 99 99 99 ,i would not let one cry ,whom ,i could save4'0 ,,sir ,,edwin ,,arnold4 ,the ,story of ,india ,beyond other lands the great land of ,india has borne the burden of the havoc which has been wrought in this world of ours1 and through it in the fair universe of ,god2 and she has realized deeply that man has had some awful share in the tragedy4 ,her religious teaching is the expression of her sense of this fact1 and of her yearning after the re-uniting of each several severed part with the original ,oneness4 ,to this end the appalling panorama presented to the view in such a city as ,benares--the washings1 the offerings and acts of worship1 the pilgrim processions from temple to temple4 ,to this end the fastings and austerities1 the renunciations1 the so-to-speak experiments in ways of salvation4 ,and to this end the long thoughts and dreams of the centuries1 and the missions of men like ,gautama4 ,the history of the ,passion of ,india is1 rightly understood1 the most noble which the world has known1 with one exception only4 ,the huge blunders into which she has fallen take nothing from the grandeur of the story1 they add much to its pathos4 ,she has dreamed that man must seek ,god1 and has never had the vision of ,god seeking man4 ,she has failed to evolve the idea of a personal ,god1 a living1 speaking1 loving ,god2 and the pantheism into which she has drifted seems to us at best a poor thing1 and at worst a bad thing4 ,life has failed of any moral significance4 ,but the great heart of ,india is fundamentally right4 ,her mistakes are not1 as has been so often affirmed1 of the essence of her nature2 they are only the best solution which her unaided mind and heart could discover1 of the problem of the sorrow of the world4 ,the greatest of her ,masters was ,gautama the ,buddha1 who proved1 in one aspect of his teaching1 too great for her acceptance1 in another1 too narrow2 and he was rejected1 not1 however1 before he made an ineffaceable mark upon her thought1 and not before she had sent his influence far over the world4 ,gautama ,gautama1 known as the ,buddha1 was born at ,kapila ,wastu1 on the river ,rohini1 about a hundred miles from ,benares1 some #eej years before ,christ4 ,he came of a noble family4 ,wonderful tales1 most of them legends of a comparatively recent date1 are told of his birth1 childhood1 and youth2 little is really known4 ,he was chivalrous and noble in character1 and revealed very early a peculiarly sensitive temperament2 the sight of suffering overwhelmed him2 and his father1 whose only child he was1 brought him up in strictest seclusion1 sheltering him1 so far as might be1 from contact with the darker aspects of life4 ,his ,story ,the ,seeker ,he was married early and happily1 and ten years later a son was born to him4 ,it was about this time that the knowledge of the world's sorrow reached him4 ,the story is told of his driving out beyond the palace gates1 and meeting examples of suffering1 old age1 and death4 ,he insisted upon an explanation1 and the charioteer explained to his master how that these were the common lot of humanity4 ,gautama returned to the palace2 but from that day was unable to settle into the old life4 ,unrest grew upon him1 and at length he determined to leave his home1 don the garb of the ,seeker1 and learn from those who had studied the problems of evil in human life1 the lesson of their meaning and their remedy4 ,the ,way of ,religion ,he went1 as was natural1 in the first place1 to the religious teachers1 the ,brahmans1 in order to learn from them how by religious service and ritual1 evil had been mastered4 ,it is significant that the time spent in this study was short1 and that very little is told of it4 ,the cruelty of the sacrifices repelled him1 and he could discover no relation whatever between the elaborate symbolism of the worship1 and the deeper needs of his awakened nature4 ,the ,way of the ascetic ,student ,he left the sacred city1 and retired with five companions of like mind with himself1 that in the quiet of a forest retreat they might meditate together4 ,the only way known to them was the way of severest self-discipline4 ,great thinkers of ,india had taught that the universe is one great ,soul from which all other souls had broken away4 ,these1 separate from their true home1 wander in misery1 finding bodies as they may1 according to their nature1 and having no rest until they return to the original ,soul4 ,this is the doctrine of transmigration or re-incarnation4 ,the soul is incarnated again and again1 suffering in each new body the true recompense of the previous life4 ,this process is repeated until the soul is purified from all evil1 when it returns to the ,mother ,soul4 ,the fewer the deeds1 good or evil1 the fewer the re-incarnations2 and for those who would cut short the painful history1 the life of the ascetic is the only true life4 ,by austerity the power of the body may be vanquished1 the selfish life 7cause of all deeds1 good or evil7 may be subdued1 and the soul may be set free4 ,to this life ,gautama gave himself for six years1 adding ever severer and severer tests2 until he was regarded as the greatest of living saints4 ,but for himself was no satisfaction2 the answer to his problem was not yet found4 ,at length he owned sorrowfully that the way of asceticism was not the way of release4 ,he had not yet discovered the cause of life's suffering1 and although the body seemed vanquished1 ,self lived1 and temptation and sorrow were still possible4 ,with superb courage he confessed to his companions that for him the experiment was a failure1 and withdrew4 99 99 99 99 99 ,solitary ,study ,enlightenment ,he retreated deeper into the forest1 and spent the following year in profound meditation4 ,seated under the tree ever after known as the ,bo tree 7tree of wisdom7 the light dawned upon him4 ,he saw that earthly desire1 the yielding to selfish aims1 was the true cause of human misery4 ,if men were free from these1 suffering must cease4 ,not then in religious ceremonial1 which is not even symbolic of the truth2 nor in self-torture or bodily discipline2 but in the strenuous and constant denial of the ,self-life until the dominion of self is broken1 and also1 in the tenderest pity for the great world of suffering men and women1 is salvation to be found4 ,towards self1 discipline1 ,towards others1 love1-- this is the path of emancipation4 ,temptation ,it was while ,gautama1 now the ,buddha1 or ,enlightened ,one1 rested from the mental strain through which he had passed1 and meditated upon his new-found ,gospel1 that the tempter came to him with subtle temptation4 ,all earthly desires came before him1 and he mastered them one by one1 until at length he lay under the tree exhausted1 but triumphant4 ,service ,peace had been obtained for himself1 and now the thought of the suffering world possessed him4 ,it was not in the nature of ,gautama to desire publicity2 but he could not rest with this new-found gospel of release from misery through the conquest of ,desire4 ,he went in search of his old ,brahman teachers2 but they were dead4 ,he then found the five companions of his ascetic life1 who received him at first with doubt2 but when he made plain to them in a wonderful sermon1 the experience through which he had passed1 they gladly received the new gospel4 ,the rest of his busy life was spent in telling his gospel1 and in sending out his disciples on preaching tours4 ,before many months had passed1 he was able to send out sixty disciples2 and in the course of a very few years his followers numbered many thousands4 ,from the high and the low1 and especially from the troubled1 they gathered around him1 and many entered upon the ,way4 ,for forty years he carried on his gentle and loving ministry2 travelling from place to place1 eating the food which the rich and the poor vied with each other in providing for his own and his followers' need1 and then teaching those who gathered around him4 ,when the ,rainy ,season came round1 he retired with his disciples to some quiet retreat1 and talked with them of the great things of the 8,kingdom of righteousness40 ,death ,his long life was spent thus in the open air1 a simple and sweet and unselfish life2 and when he died1 at ,kusi-,nagar1 his body was burned and the ashes were divided1 and carried for reverent burial to those parts of the land where there were the largest number of his followers4 ,gautama died in the year #dhj ,b4,c4 ,,the ,,fourfold ,,sacred ,,truth4#a ,the sum of the teaching 8,now this1 ,o recluses1 is the noble truth concerning suffering4 ,birth is painful1 and so is old age2 disease is painful1 and so is death4 ,union with the unpleasant is painful1 painful is separation from the pleasant2 and any craving that is unsatisfied1 that1 too1 is painful44440 8,now this1 ,o recluses1 is the noble truth concerning the origin of suffering4 ,verily it originates in that craving thirst which causes the renewal of becomings1 is accompanied by sensual delight1 and seeks satisfaction now here1 now there--that is to say1 the craving for the gratification of the passions1 or the craving for a future life1 or the craving for success in this present life40 8,now this1 ,o recluses1 is the noble truth concerning the destruction of suffering4 ,verily it is the destruction in which no craving remains over1 of this very thirst2 the laying aside of1 the getting rid of1 the being free from1 the harbouring no longer of1 this thirst40 8,now this1 ,o recluses1 is the noble truth concerning the way which leads to the destruction of suffering4 ,verily it is this ,eight-fold noble path2 that is to say3 ,right ,views1 ,right ,aspirations1 ,right ,speech1 ,right ,conduct1 ,right ,livelihood1 ,right ,effort1 ,right ,mindfulness1 ,right ,rapture40 #a ,from the ,sermon preached at ,benares to the five companions of his hermit life upon his return after attainment of ,buddha-hood4 ,from ,prof4 ,rhys ,david's translation1 by permission4 ,,israel ,,and ,,jesus 8,a great epoch was exhausted1 and passing away to give place to another1 the first utterances of which had already been heard in the north1 and which awaited but the ,,initiator to be revealed40 8,he came4 ,the soul the most full of love1 the most sacredly virtuous1 the most deeply inspired by ,god and the future1 that men have yet seen on earth2 ,jesus4 ,he bent over the corpse of the dead world1 and whispered a word of faith4 ,over the clay that had lost all of man but the movement and the form1 ,he uttered words until then unknown1 ,,love1 ,,sacrifice1 ,a ,,heavenly ,,origin4 ,and the dead arose4 ,a new life circulated through the clay1 which philosophy had tried in vain to re-animate4 ,from that corpse arose the ,christian world1 the world of liberty and equality4 ,from that clay arose the true ,man1 the image of ,god1 the precursor of ,humanity40--,,mazzini4 ,the ,story of ,israel 8,suff'rance is the badge of all our tribe0 is the sum of the history of the isolated1 unsuccessful1#b little ,semitic nation of ,israel4 #b ,unsuccessful1 that is to say1 as a nation4 ,but she has been made great--against her will indeed--by the fact that she sheltered a unique succession of patriotic men who were impelled by the miserable little ideals and ambitions of their nation1 to raise their voices in expostulation1 or solemn warning1 or hot indignation1 each according to his time and his manner4 ,the ,seers ,there is nothing in the national character or circumstances to warrant it1 but in the message spoken by these men1 each in his turn1 there was that power and significance1 that forward look1 which we describe as 8vision40 ,in contradistinction to the ,aryan ,,seekers1 these were ,,seers4 ,god ,they had found ,god2 this was their secret4 ,they believed that ,god had spoken1 and must yet speak to man more clearly still3 in the hope of hearing that voice of ,god they lived1 and that men might be prepared to recognize that ,voice when it should speak1 they toiled and suffered4 ,the case of the human race was1 in their thinking1 bad4 ,it was not that man had suffered1 but that he had sinned1 this was the tragedy4 ,for if the relation of man to the ,unseen were a personal relation1 then suffering became at once the effect of a moral cause4 8,ah1 sinful nation4444 ,they have forsaken the ,lord40 ,therefore was 8the whole head sick1 and the whole heart faint40 ,the ,hope ,the word of the ,seer was nevertheless a word of hope4 ,hope was indeed their note4 ,the ,god of their vision was a ,god ,who must1 by ,his very nature1 right all wrong1 end all evil1 and speak the word which must reveal the way back to ,himself as the only true rest of man4 ,the ,hope grew stronger in all religious souls as its fulfilment seemed to be delayed1 and every earnest young mother dreamed that the child she bore might be the ,bearer of that final message from ,jehovah4 99 99 99 99 99 ,the ,silence ,four hundred years of silence might well have ended the ,hope1 but it lived on3 a sordid1 national ,hope in the people at large1 a high world-wide ,hope in the hearts of the silent waiting few1 who studied the writings of those old ,seers1 and looked out upon the great world in its darkness2 and believed that not only should the ,light come1 but that it should be the true glory of ,israel to enlighten through ,it all the nations4 99 99 99 99 99 ,jesus 8,can any good thing come out of ,nazareth80 ,many such questions must have been asked1 even by those of the purest spiritual insight during the brief working life of ,jesus4 ,there was no human ideal of dignity or greatness which ,he did not ruthlessly deny4 ,consecration ,he gave ,himself in solemn sacrament to ,his service1 but used as the symbol of consecration a ceremony which usually typified repentance from sin on the part of man1 remission on the side of ,god4 ,method of ,service ,his human gifts and powers were unmeasurable1 and ,he brought them to ,his life-work in all their perfection2 but during a season of sore strain in solitary meditation1 ,he set aside deliberately each well-tried human method which would have brought those powers and gifts into service2 and chose to work out ,his purpose in a way startlingly new to human history1 to the last inexplicable even to those who most deeply trusted ,him4 ,it was a small matter that ,he rejected all such aids to the personal life as would have won for ,him the allegiance of the ,people1 and that ,he would have none of the glory and dignity which hedges the king idea1 and which upholds in that office even men of weakest calibre4 ,but it is truly strange to find that ,his was not1 in any way known to history1 a religious life2 there was no apartness about it1 no mystery1 no sanctity4 ,he chose the simple1 familiar open air life of the people4 ,until the pressure of work became too heavy1 ,he maintained ,his family1 ,he made friendships1 ,he was the most brotherly of men4 ,he entered keenly into every department of the life of the remote little country-side as it presented itself to ,him2 ,he was simply a ,man among men4 ,his brothers were staggered by the waste of energy and power1 and we cannot wonder at their remonstrance3 8,if ,thou do these things1 show ,thyself openly40 ,for ,his method certainly involved the greatest amount of labour for the least visible return4 ,he travelled on foot up and down the country roads1 resting in the quietest spots1 healing and aiding the poorest and sometimes the least deserving of the country folk4 ,he taught also1 wasting the loveliest of ,his exquisite word pictures upon groups of unappreciative fishermen and villagers4 ,the ,cross ,and in the end1 as if to crown fittingly a career so utterly at variance with all previous conceptions of greatness1 ,he set ,his face steadfastly to go to the capital1 where were for ,him nothing save cruel torture and shameful death--the punishment inflicted by men upon those who dare to subvert1 and in so doing to condemn their own methods4 ,he died a young man1 in defence of ,his chosen life2 and to all appearance the strange little movement died with ,him that day2 for ,he had few followers1 only one or two of whom were men of any promise4 ,character ,motive ,selflessness ,calm 8,my ,father worketh1 and ,i work40 8,my meat is to do the will of ,him that sent ,me1 and to finish ,,his work40 ,such words as these1 so often upon ,his lips1 reveal to us the secret of the life of ,jesus4 ,the ,father-thought filled ,his heart to the exclusion of all memory or thought of ,his own great ,name and ,power4 ,jesus had1 so to speak1 no ,self2 ,his centre was ,god2 with ,whose will and purpose ,he found ,himself in perfect accord4 ,he was the first human being who was unconscious of the need of at-one-ment2 ,he was1 from the beginning1 at one with ,his own nature1 because at one with the ,centre of the universe4 ,there was no conflict in ,his life4 8,christ's life outwardly10 writes ,professor ,drummond1 8was one of the most troubled lives ever lived4 ,tempest and tumult1 tumult and tempest1 the waves breaking over it all the time till the worn body was laid in the grave4 ,but the inner life was a sea of glass4 ,the great calm was always there4 ,at any moment you might have gone to ,him1 and found rest4444 ,there was nothing the world could do to ,him that could ruffle the surface of ,his spirit4 ,such living as mere living is altogether unique4 ,it is only when we see what it was in ,him that we know what the word rest means4 ,it is the mind at leisure from itself2 it is the perfect poise of the will2 the absolute adjustment of the inward man to the stress of all outward things2 the preparedness against every emergency2 the stability of assured convictions2 the eternal calm of an invulnerable faith2 the repose of a heart set deep in ,god40 99 99 99 99 99 ,st4 ,john1 writing long years after ,jesus' bodily presence had been withdrawn1 uses two words of ,him1 which better than any other serve to tell ,his character4 ,he was 8full of grace and truth40 ,human qualities both1 though rare2 never indeed found in fulness and in balanced perfection even in the noblest human character2 nevertheless1 humanity is brought very near to the ,unseen when we read that these qualities represent to the most seeing of all the ,seers1 8the glory of the only begotten of the ,father40 ,grace 8,grace10 essence of all gentle1 sympathetic1 forth-going1 self-effacing1 womanly virtues4 ,truth 8,truth10 essence of all strong1 courageous1 strenuous1 manly virtues4 ,it has been as difficult to grasp the union of truth and grace in ,jesus1 as it has been to receive the divine and the human4 ,the ,medival ,church1 feeling after the 8grace10 and failing to recognize it in ,him1 elevated the virgin mother to symbolize the character4 ,the great artists--with truer insight--struggled to express the union on canvas1 but the task was beyond even their art2 the 8,christs0 have been1 without exception1 far short of the ideal4 ,grace may be womanly1 it is never effeminate4 ,that 8perfect poise10 whether of the divine and the human1 or of the grace and the truth1 alone explains1 and alone represents to the ,christian1 the only ,son of the ,father1 ,jesus ,christ our ,lord4 ,,the ,,universal ,,law 8,the works of ,god are fair for nought1 ,unless our eyes in seeing1 ,see hidden in the thing1 the thought ,that animates its being40 8,the outward form is not the whole1 ,but every part is moulded ,to image forth an inward soul1 ,that dimly is unfolded40 99 99 99 99 99 8,thus nature dwells within our reach2 ,but though we stand so near her1 ,we still interpret half her speech ,with ears too dull to hear her40 8,whoever at the coarsest sound ,still listens for the finest1 ,shall hear the noisy world go round ,to music the divinest40 8,whoever yearns to see aright1 ,because his heart is tender1 ,shall catch a glimpse of heavenly light ,in every earthly splendour40 ,,the ,,law ,,according ,,to ,,the ,,buddha4 8,the whole knowable universe forms one undivided whole40 ,the ,causal ,law ,it is composed of 8a vast aggregate of original elements which are perpetually working out their fresh re-distribution in accordance with their own inherent energies40 ,these elements never become more nor less2 but under the ,law which governs them1 they are in constant motion2 they form1 distribute1 change1 re-form2 each fresh combination being the effect of ,causes1 or groups of ,causes which precede it4 ,the all-governing ,law which keeps the universe in motion is the ,law of ,evolution1 the ,law of ,cause and ,effect4 ,this ,law is absolute in its working1 it provides for no exceptions4 ,harvest-time follows seed-time2 effects follow causes3 and as the harvest provides the seed for all future seed-times and harvests1 so1 in every sphere1 effects in their turn become causes of all future causes and effects4 ,there is no possible deviation from this universal1 fundamental law4 ,there is1 nevertheless1 infinite variety in the universe4 ,for1 ,causes continually combine to produce ever new ,effects2 and the universe in its endless progression1 is an ever-varying1 harmonious1 reposeful ,unity4 ,there can be no conflict under the governance of the one glorious unalterable ,law4 ,,the ,,law ,,according ,,to ,,the ,,christ4 ,the ,causal ,law ,christ has many things to say which reveal ,his constant consciousness of the ,harvest ,law1 as it may be called4 ,to ,him also it was the deepest1 the fundamental thought2 and ,he illustrates ,his teaching continually by reference to it4 ,the ,causes already in the field--the ground as well as the seed--determine the harvest of the sower4 ,as surely as tares are sown amongst the good seed1 so surely shall there be a mingled harvest of tares and good grain4 ,the kind of harvest will be according to the kind of seed4 ,the tree is known by its fruit4 8,men do not gather grapes of thorns1 nor figs of thistles40 ,there is no evasion of the ,causal ,law2 and in the fair universe there is no desire to evade it4 ,for the ,causal ,law is the ,law of ,life4 8,the earth beareth fruit of herself2 first the blade1 then the ear1 then the full corn in the ear0--the farmer knoweth not how--but 8when the fruit is ripe1 straightway he putteth forth the sickle1 because the harvest is come40 99 99 99 99 99 ,the ,first ,cause ,buddha ,how the universe came into existence1 who enacted the ,law1 the ,buddha did not inquire1 and forbade men to inquire4 ,it was enough for them that they found themselves a part of the endless chain of causation2 duty lay for them in the practical task of finding their place in the chain1 and of adjusting themselves within it4 ,christ ,the ,christ1 on the other hand1 assumed a ,builder of the universe1 and a ,purpose in the ,law2 and ,he summed the graciousness and the harmony of nature in the only human phrase which conveyed ,his own conception of its wonderfulness4 8,my ,father worketh40 8,not a sparrow falleth to the ground without your ,father40 8,consider the lilies of the field1 they toil not1 neither do they spin1 and yet ,i say unto you that even ,solomon in all his glory was not arrayed like one of these4 ,wherefore1 if ,god so clothe the grass of the field44480 ,,the ,,universal ,,law ,,in ,,human ,,life 8,it has been remarked by one of the most distinguished physical philosophers of our day that no atmospheric vibration ever becomes extinct2 that the pulses of speech1 when they have done their work1 and become to our ears inaudible1 pass in waves away1 but wander still1 hither and thither through the regions of the air1 eternally4 ,he conceives that as the atmosphere comprises still within itself the distinct traces of any sound impressed on any portion of it1 as there the record indestructively exists1 we have only to suffer a change of position1 or receive the endowment of an acuter sense1 to hear again every idle word that we have spoken1 and every sigh that we have caused4 ,the truth is1 that already1 and within the limits of our mental nature there is a power which will effect all this4 ,it is fully within the scope of our natural faculties of association and memory4 ,it may be doubted whether any idea once in the mind is ever lost and past recall3 it may drop indeed into the gulf of forgotten things1 and the waves of successive thoughts roll over it2 but there are in our nature possible and even inevitable convulsions1 which may displace the waters1 heave up the deep1 and disentomb whatever may be fair or hideous there4444 ,it is remarkable how slight a suggestion is occasionally sufficient to bring back vast trains of emotion4 ,there are cases in which some particular function of the memory acquires most exquisite sensibility1 and usually1 as if ,god would warn us what must happen when our moral nature is divorced from the physical1 it is the memory of conscience that maintains this preternatural watch4444 ,and if thus the past be truly indestructible1 if thus its fragments may be regathered1 if its details of evil thought and act may be thus brought together and fused into one big agony1--why1 it may be left to fools to make a mock at sin40 8,be not deceived2 ,god is not mocked3 for whatsoever a man soweth1 that shall he also reap4 ,for he that soweth unto his own flesh1 shall of the flesh reap corruption40 8,the lust when it hath conceived1 beareth sin2 and the sin1 when it is full-grown1 bringeth forth death4 ,be not deceived1 my beloved brethren40 ,,the ,,law ,,according ,,to ,,the ,,buddha4 ,i ,the ,sacred ,truth of ,suffering ,but conflict has appeared1 and associates itself with the creatures which seem to have an existence apart from the mother universe4 ,there ought to be no ,self1 no life apart1 all such ,selves or lives are abnormal4 ,conflict1 suffering1 is the inevitable result4 ,the ,self-,life ,how the universe became thus maimed1 and creatures born to the misery of separation came into being1 the ,buddha did not inquire1 even as he did not inquire into the problem of a ,first ,cause which set the chain of causation in the universe in motion4 ,he took the situation as he found it1 and applied himself to it4 ,if separation from the universe1 that is1 a separate existence or being1 be the evil1 clearly the only possible remedy must be to end the separation4 ,the ,buddha broke away from previous ,indian teaching on one point2 to the ,brahman1 ,soul in the universe and soul in man are the central fact2 ,soul1 either in the ,brahman sense1 or in the sense in which we understand it1 ,buddhist teaching denies4 ,the being of man is composed of certain elements in addition to the body or material part4 ,these are3--,sensations1 ,ideas1 ,tendencies1 and ,powers2 and it is these which make up the consciousness of existence--the ,self4 ,as soon as a ,self is born1 that is1 a being apart from the only true ,centre1 it becomes its own centre4 ,it has no knowledge1 but it sees that which is outside of itself1 and supposes that there must be joy in drawing towards itself1 in possession4 ,desire ,it therefore begins to feel outward from itself1 to desire2 and then to attempt to grasp that which it desires4 ,whatever be the result of that grasping1 whether success or failure to attain the desire1 sorrow1 suffering1 and loss are the inevitable end4 8,this1 ,o recluses1 is the noble ,truth concerning suffering4 ,birth is painful1 and so is old age2 disease is painful1 and so is death2 union with the unpleasant is painful1 painful is separation from the pleasant2 and any craving that is unsatisfied1 that too is painful40 ,the ,effect of that ,cause--a ,self apart from its true ,centre--is1 as it ought to be1--misery4 ,,ii ,the ,sacred ,truth of the ,cause of ,suffering 8,now this1 ,o recluses1 is the noble truth of the origin of suffering4 ,verily it originates in that craving thirst which causes the renewal of becomings1 is accompanied by sensual delight1 and seeks satisfaction1 now here1 now there2 that is to say1 the craving for the gratification of the passions1 or the craving for a future life1 or the craving for success in this present life40 ,the ,self-life the ,cause3 ,misery the ,effect ,the self-life1 then1 is the cause of suffering4 ,the ,self attains its desire only to lose it again1 or in the very attainment to find disappointment1 and so suffering4 ,the ,self fails of its desire1 and again it suffers4 ,in either case1 so surely as a ,self desires1 and grasps at that which it desires1 so surely will that ,self have misery4 ,for although each ,self imagines itself to be free1 to be responsible to none save ,self1 there is1 even in separate existence1 no such thing as freedom4 ,the ,causal ,law1 which acts so graciously in the universe of perfect mercifulness and truth1 has the ,self-life in its grip1 and avenges the universe for the wrong done to it4 ,every desire1 every forth-going for ,self1 every action1 good or bad1 is a seed sown and will have its appropriate harvest2 by so much increasing the sum of the ,self-life2 and at the dissolution of the body it will live on1 taking to itself another body1 and becoming the seed of harvests to come4 ,it will be noted that this is not a doctrine of heredity1 effects are not transmitted with the physical being by parents4 ,the true parent is the selfish ,self1 which transmits through its actions--,karma1 as the ,buddhist calls them--certain good or bad qualities1 ideas1 characteristics1 which take to themselves new and appropriate form at the dissolution of the being which produced them4 ,thus1 a being and a character1 the effect of certain previous causes1 sows1 in desire and action1 seeds which another must reap to-morrow4 ,as ,i now sow1 another at my dissolution and the re-incarnation of my ,karma 7the sum of my ,self-graspings71 will reap4 8,the ,buddha himself cannot contradict this law1 which is the ,buddha of ,buddha40 8,neither man nor ,god can prevent the results40 ,,the ,,law ,,according ,,to ,,the ,,christ4 ,i ,,christ ,the ,self-life the ,cause of ,suffering ,that ,suffering1 or conflict1 is the ,effect of which separation from ,god and the self-centred life is the ,cause1 is an element of the teaching of the ,christ apt to be forgotten by students of ,his life4 ,reasons for forgetfulness of this teaching ,there are two chief reasons for this3--,first1 ,his pitifulness towards all sufferers1 and indignant repudiation of the idea current in ,his time that individual suffering was necessarily the effect of individual sin4 ,second1 ,his peculiar doctrine of ,suffering1 which belongs to a later stage of this study4 ,but if ,his life meant anything at all1 it meant that in ,his view the ,self-centred life1 the life of ,desire1 is the true and original ,cause of human misery4 ,the sheep which had become separated from the shepherd1 the coin lost from its place upon the wedding chain1 the son who chose a life of which his own pleasure was the motive power2 each of these represents vividly ,his thought1 that separation and isolation are abnormal1 a pain to ,god1 ruin and misery to man4 ,,ii ,the ,harvest of the ,self-life ,the harvest of the self-centred life is the subject of some of ,his most solemn words4 8,one thing thou lackest yet10 ,he said to one of warm enthusiasm and blameless life4 8,free yourself from the self life4 ,come out into the open40 ,but the great renunciation seemed too costly4 8,how hardly shall such enter the ,kingdom10 was the sorrowful after-word4 ,again1--and note the first personal pronoun in this story3-- 8,the ground of a certain rich man brought forth plentifully3 and he reasoned within himself1 saying1 #8,what shall ,i do1 because ,i have not where to bestow my fruits8' ,and he said1 #8,this will ,i do3 ,i will pull down my barns and build greater2 and there will ,i bestow all my corn and my goods4 ,and ,i will say to my soul 7life71 ,soul1 thou hast much goods laid up for many years2 take thine ease1 eat1 drink1 and be merry4'0 8,but ,god said unto him1 #8,thou foolish one1 this night is thy soul required of thee2 and the things which thou hast prepared1 whose shall they be8'0 8,so is he that layeth up treasure for ,,himself and is not rich toward ,god40 ,,the ,,remedy4 ,the ,sacred ,truth of the ,cessation of ,suffering ,the third sacred truth points the direction in which man must look for the only possible remedy4 ,he has broken away from his only true ,home1 and finds himself a sufferer under the rigour of the very law which should be his life and joy4 ,the self-life1 with its desires and forthgoings1 is the seed of separation4 ,the self-life must therefore be subdued4 ,self must cease to sow the seed of evil deeds1 however pleasant2 for every such seed sown is adding to the harvest of evil4 ,not only so1 but ,self must cease to sow the seed of any deeds good or evil1 of which self-desire is the motive4 ,self must be rigorously disciplined and denied4 ,deeds of mercy and love1 having no selfish end1 are indeed good2 these hasten the at-one-ment of the broken universe2 for the universe1 in its unity1 is pure truth and pure mercifulness4 8,now this1 ,o recluses1 is the noble truth concerning the destruction of suffering4 ,verily1 it is the destruction1 in which no craving remains over1 of this very thirst2 the laying aside of1 the becoming free from1 the harbouring no longer of1 this thirst40 ,,christ ,read in the light of the third sacred truth1 the words of ,christ3-- 8,if thy right eye causeth thee to stumble1 pluck it out1 and cast it from thee40 8,if thy right hand causeth thee to stumble1 cut it off1 and cast it from thee40 8,if any man cometh unto ,me1 and hateth not his own father1 and mother1 and wife1 and children1 and brethren1 and sisters1 yea1 and his own life also1 he cannot be my disciple40 8,whosoever he be of you that renounceth not all that he hath1 he cannot be ,my disciple40 8,if thou wilt be perfect1 go1 sell all that thou hast 444 and come1 follow ,me40 8,foxes have holes1 and the birds of the air have nests1 but the ,son of ,man hath not where to lay ,his head40 99 99 99 99 99 8,it is only with renunciation that life1 properly speaking1 can be said to begin40 8,all turning to self is so far turning from ,god2 and so much as we have of self-love1 so much we have of the hellish earthly weight that must be taken off4444 ,self is not only the seat and habitation1 but the very life of sin2 the works of the devil are all wrought in self1 it is his peculiar workshop1 and therefore ,christ is not come as a ,saviour from sin1 as a ,destroyer of the works of the devil in any of us1 but as far as self is overcome and beaten down in us40--,,law4 8,god will have us surrender without terms1 and until then we are fast prisoners1 and not children in ,his universe40--,,martineau4 8,christ's love is firm1 and can be severe4 ,it never pares down ,his requirements to make discipleship easy2 rather it attracts by heightening them1 and insisting most strenuously upon the most difficult surrender40--,,mclaren4 8,for all followers of ,christ1 whoever and wherever they may be1 the one essential and inestimable law is that of self-surrender4 ,this was the very essence and substance of ,christ's teaching1 again and again declared in language of almost awful sternness4 ,this is ,christ's claim1 just because ,he is our ,god and owns us2 possible1 because ,he is our kinsman1 and understands us2 blessed1 because it enables ,him to give us tenfold more1 even now2 merciful1 for it is the way of our salvation40--,,thorold4 ,,the ,,way ,,of ,,emancipation4 ,,buddhism ,i4 ,,the ,,way ,,of ,,the ,,common ,,life4 ,,ii4 ,,the ,,way ,,of ,,the ,,saint4 8,the instant of harmony is the instant when the ,buddha in us and the pure truth become one4 ,this is enlightenment4 ,literally we become ,buddha by the correspondence of our wisdom with the universal truth4 ,the aim is to reach this plane40 ,i4 ,,the ,,way ,,of ,,the ,,common ,,life4 ,the three sacred truths discover the situation of humanity in relation to the universe1 and the ideal remedy for its misery4 ,end the self-life and thus end the misery4 ,but the full teaching of the denial of ,self cannot be received by all4 ,the ,self-life and the world-life are pleasant1 and many will accept the misery which may come1 rather than forego present joy4 ,for such1 a simple1 natural1 human life1 hedged and moralized by the law1 is provided4 ,the ten ,sins ,the ten sins must be conquered4 ,they are3-- ,,three ,,sins ,,of ,,the ,,body4 ,the taking of life4 ,theft4 ,unlawful sexual intercourse4 ,,four ,,sins ,,of ,,the ,,tongue4 ,lying4 ,slander4 ,swearing4 ,vain conversation4 ,,three ,,sins ,,of ,,the ,,mind4 ,covetousness4 ,malice4 ,unbelief4 ,the ,moral ,law ,for aid in the conquest of the sins1 there is a short inclusive moral law3-- 8,thou shalt not kill1 nor cause to be killed1 any living thing40 8,thou shalt abstain from anything in any place1 that has not been given thee40 8,thou shalt avoid an unchaste life as a burning heap of coals40 8,thou shalt not bear false witness against another40 8,thou shalt not drink the ,soma juice40 7,this command is not only a command of total abstinence from intoxicants1 but a law of separation from the whole sacrificial system of ,brahmanism47 ,the ,ideal ,the ideal is of a life lived in the world1 adding to ,karma as little as may be2 solemnized by the thought of the future re-buildings of the being2 a life of kindness1 honesty1 purity and temperance2 a life of self-discipline1 which shall aim at lessening the evil around as far as may be1 and shall add none to the future4 ,in particular1 the human brotherhood1 reverence for age1 and for every living thing1 and peacefulness of spirit1 are the virtues to be practised4 99 99 99 99 99 ,some ,precepts 8,do not ask about descent1 but ask about conduct40 8,watching his speech1 well restrained in mind1 let a man never commit any wrong with his body4 ,let a man but keep these three roads of action clear1 and he will achieve the way that is taught by the wise40 8,he who holds back rising anger like a rolling chariot1 him ,i call a real driver1 other people are but holding the reins40 8,he who by causing pain to others wishes to obtain pleasure for himself1 he1 entangled in the bonds of hatred1 will never be free from hatred40 8,if a man find no prudent companion who walks with him1 is wise1 and lives soberly1 let him walk alone1 like a king who has left his conquered country behind1 like an elephant in the forest40 8,let a man overcome anger by love1 let him overcome evil by good1 let him overcome the greedy by liberality1 the liar by truth40 99 99 99 99 99 ,no ,nirvana ,but in the common life1 how well soever it may be lived1 there is no ,nirvana4 99 99 99 99 99 ,christ has in ,his teaching no counterpart to this path for the weak2 even as there is small encouragement in the ,buddha's message for those who choose to walk in it4 8,narrow is the gate1 and straitened the way1 that leadeth unto life1 and few be they that find it40 ,,ii4 ,,the ,,way ,,of ,,the ,,saint4 8,noisy go the small waters1 silent goes the vast ocean40 ,character of the ,path ,for him who will receive it there is another way revealed in the fourth sacred truth4 ,it tells of the ,eightfold ,sacred ,path which may lead within his own lifetime to the extinction of the ,self-life4 ,it is called by the ,buddha 8the middle path10 for it is neither the path of the common life on the one hand1 nor of asceticism 7the ,brahman path7 on the other4 ,it is a path of understanding1 and of release from all illusions about the harvest of ,desire4 ,it is not a path of ease4 ,self-desire must be rigorously denied4 ,the fetters which bind to the self-life must be broken4 ,the ,path leads past sorrow and pain1 past the illusions concerning the world and its pleasures1 past future separate conscious existences1 safely to the desired end1 the repose of ,nirvana4 ,,the ,,formula ,,of ,,confession ,i ,,seek ,,refuge ,,in ,,the ,,buddha4 ,i ,,seek ,,refuge ,,in ,,the ,,law4 ,i ,,seek ,,refuge ,,in ,,the ,,church4 ,the ,path 8,this1 ,o ,recluses1 is the noble truth concerning the ,,way which leads to the destruction of suffering4 ,verily it is this noble ,eightfold ,path2 that is to say3-- ,right ,views4 ,right ,aspirations4 ,right ,speech4 ,right ,conduct4 ,right ,livelihood4 ,right ,effort4 ,right ,mindfulness4 ,right ,rapture4 ,let no man think that this path is one easy to be trodden4 ,at its entrance1 after the ,understanding which is the first step1 and the ,right ,aspirations which is the entrance upon the ,path1 the candidate for ,arahatship--sainthood--leads a life of constant1 untiring watchfulness and self-culture40 ,hindrances ,one by one the ,hindrances must be overcome as he treads the ,eightfold ,path3-- ,the belief in the ,self4 ,doubt of the ,teaching4 ,trust in works of merit1 or in religious ceremonies4 ,the desires of the body4 ,the love of life4 ,the desires after the earth life4 ,the desires after a future life4 ,pride4 ,self-righteousness4 ,ignorance4 ,each of these fetters which bind to the ,self-life is loosened only at the cost of long strenuous discipline2 and a glance must show the student that only one who has broken the bonds which bind him to the world-life1 and has become a monk1 is competent to practise it4 8,come1 look at this world glittering like a royal chariot3 the foolish are immersed in it1 but the wise do not touch it40 8,look upon the world as you would on a bubble1 look upon it as you would on a mirage1 the ,king of death does not see him who thus looks upon the world40 ,self-mastery the ideal 8,self is the lord of self1 self is the refuge of self3 therefore curb thyself as the merchant curbs a noble horse40 8,by oneself is evil done1 by oneself one suffers3 by oneself evil is left undone1 by oneself one is purified4 ,the pure and the impure by themselves2 no one can purify another40 8,if one man conquer in battle a thousand times ten thousand men1 and if another conquers himself he is the greatest of conquerors4 ,one's own self conquered is better than all other people3 not even a god1 444 could change into defeat the victory of a man who has vanquished himself1 and always lives under restraint40 8,like a well-guarded frontier fort1 with defences within and without1 so let a man guard himself4 ,not a moment should escape1 for they who allow the right moment to pass1 suffer pain when they are in hell40 8,if a man holds himself dear1 let him watch himself carefully3 during one at least out of the three watches a wise man should be watchful40 ,the last ,message 8,therefore1 ,o ,ananda1 be ye lamps unto yourselves4 ,hold the truth as a lamp4 ,hold fast to the lamp of truth4 ,hold fast as a refuge to the truth4 ,look not for refuge to any besides yourselves40 ,the goal is ,nirvana ,sainthood is attained through long struggle4 ,the writings tell of the thirty-seven stages which must be passed before the ,eightfold ,path is trod1--stages which represent the severest ,self-discipline1 but which lead out to the life of entire freedom and serenity1 until in the end emancipation from the ,self-life with all its attendant evils1 and the repose of ,nirvana in at-one-ment with the ,universe1 has been attained4 8,this is the ultimate goal4 ,caught in the vortex of evolution there is no rest from birth to death even in highest heaven2 and until you realize ,nirvana1 this changefulness must go on4 ,on earth the purified perfected nature enjoys ,nirvana1 and after the dissolution of the physical body there is no further birth in an objective world4 ,neither man nor gods see him again40 ,,the ,,way ,,of ,,salvation4 ,,christianity 8,if ,god is ,love1 why do we need a ,mediator8 ,i think the best answer is1 ,i do not know4 ,nor do ,i know why1 ,god being ,love1 the intervention of maternal suffering is the indispensable condition of existence1 or why suffering is the necessary medium for the procuring of anything that really deserves the name of blessing4 ,why are knowledge1 civilization1 health1 purchased only by severe labour for us by others1 that is by mediation8 ,i only know that it is so1 an unalterable law1 the beauty of which ,i can dimly see1 and always most brightly in those moments when ,i am least earthly in feeling1 and most disposed to reckon nobleness immeasurably above physical1 or even mental comfort4 ,and seeing that as the law of the ,universe1 ,i am prepared to believe and acquiesce in it when found in the ,atonement1 as part of the ,divine ,government--a philosophically as well as theologically demanded necessity4 ,it is no exception to the great system1 but in perfect harmony with it40 ,i ,the ,father-thought ,the fundamental thought of the message of the ,christ1 as of ,his life1 is the thought of the ,fatherhood of ,god1 man being in ,his view the child of ,god1 brought into being for a great purpose4 ,none have been so conscious as ,he of the failure of man to maintain this high relation1 or of the disastrous effect of the failure upon the whole of human life4 ,it involved the breaking up of the ,home1 unutterable pain to the ,father1 unutterable loss to man1 as is recorded in ,st4 ,luke ,,xv4 ,the self-life1 as opposed to the child-life1 had been set up2 there are two centres where one had been1 two conflicting wills in a universe in which one ,will alone must reign4 ,in other words1 ,jesus realized1 above the universe1 and beyond ,law1 ,one to ,whom man is related by the closest ties1 from ,whom he is unable truly to separate himself1 and towards ,whom he is accountable4 ,thus to each man there falls1 in addition to his personal and relative share in the suffering involved in conflict with the inexorable working of the inexorable ,causal ,law1 a very solemn personal responsibility4 ,the ,father is the true ,centre ,that the true centre of man's life is the ,father--8the ,father from ,whom every fatherhood in heaven and on earth is named0--is the fact never to be forgotten in the study of the 8,way of ,salvation0 as taught by ,jesus4 ,the first move1 when the ,prodigal ,son 8comes to himself10 is back to the ,father4 ,and should he prefer to remain in the far country1 sowing there the seed of his evil desires and forthgoings1 the law of the harvest is immutable3 every seed sown brings its assured and appropriate harvest4 8,whatsoever a man soweth that shall he also reap4 ,he that soweth to the flesh shall of the flesh reap corruption40 ,,ii ,the ,law of ,cause and ,effect ,at the ,world's ,parliament of ,religions1 held in ,chicago some years ago1 a ,buddhist delegate made the statement that no doctrine which ignores or denies the ,law of ,cause and ,effect would find acceptance with men of his ,faith4 ,it is probable that he had not realized that the ,christian ,faith is founded upon the ,law also4 ,the supreme illustration ,the supreme illustration of the working of the ,causal or ,harvest ,law1 that which most exquisitely reveals its gracious beneficence1 is that of the life1 death1 and rising of ,jesus ,christ4 ,his own words in this connection are unmistakable1 and should be carefully studied by any who are tempted to think that the death upon the ,cross was either a mere martyrdom1 or an arbitrary enactment of ,god designed to supersede ,his own ,law4 ,the ,christ came not to be destroyed1 nor to destroy1 but to fulfil4 ,why choose so ineffective a manner of life8 ,why court disaster by these repeated visits to the capital1 unless prepared to yield something to the leaders of the religious and political parties there8 ,further1 why go away1 leaving the little company of devoted followers leaderless and comfortless8 ,because ,he was carrying out the ,father's ,purpose8 ,surely2 but it was the ,father's ,purpose because it was in the very nature of the case4 ,the ,causal ,law demanded the ,cross as the ,effect of many ,causes4 ,the ,causal ,law demanded the ,cross as a ,cause from which should appear in their order such gracious world-embracing ,effects as the wise and gentle ,buddha must have rejoiced to know4 ,evil ,causes ,jesus refers to the evil ,causes which led to the ,cross very little1 because in the 8combination of ,causes10 to use the ,buddhist phrase1 these must fall in with those which in the natural working of the ,law must serve the purpose of the ,law4 ,the evil ,causes were present1 and penitent humanity will never cease to mourn them4 ,the essential ,cause ,the ,harvest ,to make ,his meaning quite clear ,jesus returned for illustration to the ,law as it works in nature4 8,except the corn of wheat fall into the ground and die1 it abideth by itself alone2 but if it die1 it bringeth forth much fruit40 ,the little seed1 hidden in the ground and apparently dead1 reappears1 not in its own individual life1 but in a rich harvest4 ,present apparent failure2 future great result4 ,now to all appearance1 defeat1 death1 a ,cross2 some day1 when realities are known1 victory1 life1 glory4 ,how can these things be8 ,if the little grain of wheat could speak1 would it not say1 8,i die that the harvest may be08 and these are the very words of the ,lord ,jesus4 ,his harvest is1 as we must remember1 the same harvest which has been so passionately desired by all lovers of men--desired by the ,buddha above them all--the harvest of the at-one-ment of humanity with the ,universe1 or1 as ,he would state it1 the harvest of the at-one-ment of men with the ,father4 ,in other words1 this shameful death is the seed of the ,kingdom of the ,father1 sown in this world of ours1 the harvest of which is silently1 gradually1 surely growing1 as all harvests do grow4 ,men and women are being at-oned with the ,father simply by falling into line with the universal harvest law4 ,this fact may be stated and illustrated in many ways1 but it must never be forgotten that this is our ,lord's own way of stating it4 8,i1 if ,i be lifted up from the earth1 will draw all men40 ,,iii ,suffering and ,love ,is the ,causal ,law a cruel ,law1 since death to life appears to be its true meaning8 ,jesus1 speaking with the authority of a perfect understanding of the ,father-heart1 speaks of the ,law as in its essence pure ,love4 ,the ,father1 ,himself ,love1 introduced the ,law1 and the ,law lies very deep in ,love since ,he ,himself obeyed it4 ,god so loved1 that ,he gave4 ,there is no attempt to minimize the suffering which lies inside the ,law in the case of a world which has defied it4 ,jesus1 the ,saviour1 knew strong crying and tears during those dark days of the sowing of the seed4 ,but already ,he saw of the travail of ,his soul and was satisfied4 ,the ,father's ,name--that is the newly-revealed ,name1 ,father--is glorified4 ,the defeat of the arch-enemy is assured4 ,the life-giving power of the ,cross is realized1 for all the world and for all time1 as in a vision of glory4 ,these were the thoughts which upheld the ,saviour of the world1 as ,he1 resolutely refusing all relief1 faced the days which lay before ,him4 ,thus1 the grain of wheat1 falling into the ground and dying1 has already borne a great ,harvest4 7,see ,st4 ,john xii4 #bd-cf47 8,the great lesson of love is to die unto oneself4 ,christ's love is always shown through death1 just because the death of self is both the greatest expression of1 and the only way to love4 ,the two things go together inseparably2 in fact1 they are opposite faces of the same thing4 ,and that dying is eternal life40 8,the pages blotted with tears are not always the darkest to look back upon4 ,one page in the world's history1 stained with the bitterest tears ever shed upon earth1 and steeped in guiltless blood1 is not the darkest to read4 ,it is in the light of that sorrow1 and that sin1 thou must learn to understand all the rest4 ,all these hard and bitter questions are answered there to the holy heart3 nowhere else1 and to none else40 ,,iv ,the ,law is ,universal1 austere1 but immeasurably glorious ,jesus maintained that the ,law of the ,harvest--the ,law of ,death unto ,life--is universal4 ,it holds as truly of every man and woman who would be in line with the ,purpose of ,god as it did of the ,christ4 ,devotion to ,self kills the true ,self2 for the true centre of ,man is not ,self1 but the ,father4 ,hence the often-repeated demand of ,jesus that ,his servants should follow ,him in ,his life and death4 ,such surrender of the ,self as ,his must1 in their measure1 be theirs4 ,it is the only true human living1 the living day by day in harmony with the fundamental ,law4 ,the demand seems1 until it is in some measure experienced1 far too high1 too austere1 for the common human life4 ,many shrink back from it in fear4 ,but those who know something of the forth-going life which takes the place of the old self-centred life know that it is immeasurably fuller1 richer1 nobler than the old2 for they make the great discovery that the true glory of the child is that he should be in sympathy with the ,father1 in the joy of the harvest of a loving heart4 ,v ,no distinction between layman and saint ,the ,law of ,desire as taught by ,christ ,it is a unique fact1 though quite in the nature of the case1 that in the thought of ,jesus no distinction is drawn between layman and saint4 ,all are called to be saints4 ,the ,law applies to every man4 ,and it is no less startling to note that the ,law of the death of self unto the finding of the greater self may be fulfilled in the ordinary daily human life4 ,as we have already noted1 there was no apartness in ,his own life2 accordingly1 there are no religious orders in ,his ,kingdom2 8they are in the world10 8,i pray not that ,thou shouldest take them out of the world02 these are ,his own words4 ,the reason is to be found in the ,christian definition of the ,law of ,desire4 ,buddhism and ,christianity are at one in the demand that the desires of the ,self-life must die4 ,but ,christ substitutes for it a ,desire so gracious1 so fruitful1 that it easily chokes all other desire1 and makes even of the fascinating world a safe abode4 ,this ,desire is the ,father4 ,he is possessed by a passion for the ,father1 for ,his presence1 ,his love1 the fulfilment of ,his ,purpose4 ,the ,law of the surrender of ,desire becomes the most gracious free impulse of human nature4 ,to die to self is the lesson of love4 ,uttermost allegiance to the ,king is an all-absorbing1 consuming ,desire4 ,it is the old thirst for ,god1 for the living ,god which distinguished the old seers of ,israel1 who foresaw that the thirst must be satisfied some day4 ,,vi ,each surrendered life another ,seed ,sown ,each surrendered life is another seed sown1 and adds its share to the great ,harvest of the ,kingdom3 8a ,harvest of love1 joy1 peace1 patience1 kindness1 goodness1 faith1 meekness1 self-restraint40 ,it is a literal harvest2 not as some1 who forget the ethical in ,christianity1 would have us believe1 some magical transformation4 ,the obedience to the fundamental ,law is the whole of ,christian law2 but then it is the inclusive law1 the law which the ,father ,himself obeys1 the law of ,love4 ,,vii ,the ,end ,and the ,end8 ,it is not the dreamless repose of ,nirvana4 ,with ,him ,let it be told in two commentaries upon two words of ,jesus1 from sources far removed from each other4 8,demain--,quelle promptitude6 ,dans le ,paradis--,quel ,sjour6 ,avec ,moi--,quelle ,compagnie60 ,,bossuet4 ,new ,service 8,right1 lad2 the best reward for having wrought well already is to have more to do2 and he that has been faithful over a few things must find his account in being made ruler over many things4 ,that is the true and heroical rest1 which only is worthy of gentlemen and sons of ,god4 ,as for those who1 either in this world or in the world to come1 look for idleness1 and hope that ,god shall feed them with pleasant things1 as it were1 with a spoon1 ,amyas1 ,i count them cowards and base1 even though they call themselves saints and elect40--,,kingsley4 ,,the ,,two ,,ideals 7,the two following poems present respectively the ,buddhist and ,christian ,ideals of ,life47 ,,the ,,buddhist ,,ideal4 ,,dhaniya ,,sutta4 #a ,hot steams my food4 ,my cows are milked4 --,so said the herdsman ,dhaniya-- ,along the banks of the ,mah ,with equals and with friends ,i dwell4 ,right well is my trim cottage thatched1 ,and on my hearth the fire burns bright4 ,so let the rain pour down now1 if it likes1 to-night6 #b ,cool is my mind4 ,no fallow land lies there4 --,so said the ,exalted ,one-- ,for one night only1 as ,i wander on1 ,i dwell upon the banks of the ,mah4 ,my lodging's open to the sky4 ,the fires ,are out 7for in my heart the flames ,of ,lust1 ,ill-will1 and ,dulness burn no more74 ,so let the rain pour down now1 if it likes1 to-night6 #c ,there are no gadflies here4 ,my kine --,so said the herdsman ,dhaniya-- ,are roaming through the meadows rich with grass2 ,well can they bear the fickle rain-god's blows4 ,so let the rain pour down now1 if it likes1 to-night6 #d ,my basket raft was woven well together4 --,so said the ,exalted ,one-- ,crossed over now1 ,i've reached the farther bank ,and overcome the floods 7the ,lust of ,sense1 ,the ,lust of ,life1 ,delusion1 ,ignorance74 ,so let the rain pour down now1 if it likes1 to-night6 #e ,obedient is my wife1 no wanton she1 --,so said the herdsman ,dhaniya-- ,long has she dwelt with me1 my well-beloved1 ,i hear no evil thing in her against me4 ,so let the rain pour down now1 if it likes1 to-night6 #f ,obedient is my heart1 wholly set free1 --,so said the ,exalted ,one-- ,long has it been watched over1 well subdued1 ,no evil thing is found within my breast4 ,so let the rain pour down now1 if it likes1 to-night6 #g ,on my own earnings do ,i live at ease4 --,so said the herdsman ,dhaniya-- ,my boys are all about me1 strong in health1 ,i hear no evil thing in them against me4 ,so let the rain pour down now1 if it likes1 to-night6 #h ,no man can call me servant1 and ,i wander --,so said the ,exalted ,one-- ,at will1 o'er all the earth on what ,i find4 ,i feel no need of wages1 or of gain4 ,so let the rain pour down now1 if it likes1 to-night6 #i ,i've barren cows1 and sucking calves --,so said the herdsman ,dhaniya-- ,and cows in calf1 and heifers sleek1 ,and a strong bull1 lord o'er the cows4 ,so let the rain pour down now1 if it likes1 to-night6 #aj ,no barren cows have ,i1 nor sucking calves1 --,so said the ,exalted ,one-- ,no cows in calf1 nor heifers sleek1 ,nor a strong bull1 lord o'er the cows4 ,so let the rain pour down now1 if it likes1 to-night6 #aa ,the stakes are driven in1 nothing can shake them4 --,so said the herdsman ,dhaniya-- ,the ropes of munja grass are new and strong1 ,no calves could break them loose1 and stray4 ,so let the rain pour down now1 if it likes1 to-night6 #ab ,i've broken all the bonds loose1 like a bull1 ,or like the lordly elephant1 calm in his strength1 ,contemning the weak strands of jungle rope4 ,i ne'er again shall enter the dark womb4 ,so let the rain pour down now1 if it likes1 to-night6 #ac ,then lo6 a thunder-cloud filling the hollows1 ,and the high ground1 that moment poured forth rain1 ,and ,dhaniya1 the herdsman1 as he heard ,the god's rain rushing1 yielded him1 and said3 #ad ,o1 great the gain that has accrued to us1 ,in that we met the ,exalted ,one to-day6 ,in thee of the seeing eye we put our trust4 ,be thou1 ,o mighty ,sage1 a teacher to us4 ,my wife and ,i will be obedient2 ,under the ,happy ,one we both will lead ,a holy life1 and pass beyond old age and death1 ,and put an end1 for aye1 to every pain6 #ae ,the man with sons takes pride in sons1 --,so said ,mara1 the ,evil ,one-- ,the man with kine takes joy in kine4 ,lusts1 evil1 and ,karma bring delights to men2 ,he1 who has none of these1 has no delights4 #af ,he1 who has sons1 has sorrow in his sons1 --,so said the ,exalted ,one-- ,he who has kine1 has trouble with his kine1 ,lusts1 evil1 and ,karma1 are the source of care2 ,he1 who has none of these1 is not care-worn4 ,dhaniya ,sutta is ended4 7,by kind permission of ,professor ,,rhys ,,davids1 ,,ll4,d41 ,ph4,d41 whose translation it is4 ,from ,buddhism3 ,its ,history and ,literature47 ,,the ,,christian ,,ideal4 ,there was silence4 ,none did dare ,to use again the spoken air ,of that far-charming voice1 until ,a ,christian resting on the hill1 ,with a thoughtful smile subdued 7,seeming learnt in solitude7 ,which a weeper might have viewed ,without new tears1 did softly say1 ,and looked up unto heaven alway1 ,while he praised the ,earth-- ,o ,earth1 ,i count the praises thou art worth1 ,by thy waves that move aloud1 ,by thy hills against the cloud1 ,by thy valleys warm and green1 ,by the copse's elms between2 ,by their birds which1 like a sprite ,scattered1 through a strong delight1 ,into fragments musical1 ,stir and sing in every bush ,by thy silver founts that fall1 ,as if to entice the stars at night ,to thine heart2 by grass and rush1 ,and little weeds the children pull1 ,mistook for flowers6 --,oh1 beautiful ,art thou1 ,earth1 albeit worse ,than in heaven is calld good6 ,good to us1 that we may know ,meekly from thy good to go2 ,while the holy1 crying ,blood1 ,puts its music kind and low1 ',twixt such ears as are not dull1 ,and thine ancient curse6 ,praisd be the mosses soft ,in thy forest pathways oft1 ,and the thorns1 which make us think ,of the thornless river-brink1 ,where the ransomed tread6 ,praisd be thy sunny gleams1 ,and the storm1 that worketh dreams ,of calm unfinishd4 ,praisd be thine active days1 ,and thy night-time's solemn need1 ,when in ,god's dear hook we read #8,no night shall be therein'6 ,praisd be thy dwellings warm1 ,by household faggot's cheerful blaze1 ,where1 to hear of pardoned sin1 ,pauseth oft the merry din1 ,save the babe's upon the arm1 ,who croweth to the crackling wood4 ,yea1--and better understood1 ,praisd be thy dwellings cold1 ,hid beneath the churchyard mould1 ,where the bodies of the saints1 ,separate from earthly taints1 ,lie asleep1 in blessing bound1 ,waiting for the trumpet sound ,to free them into blessing2--none ,weeping more beneath the sun1 ,though dangerous words of human love ,be graven very near1 above4 ,earth1 we ,christians praise thee thus1 ,even for the change that comes1 ,with a grief1 from thee to us6 ,for thy cradles and thy tombs2 ,for the pleasant corn and wine1 ,and summer heat2 and also for ,the frost upon the sycamore1 ,and hail upon the vine6 ,e4 ,,barrett-,,browning4 ,,the ,,buddha ,,and ,,the ,,christ ,,some ,,significant ,,titles ,gautama4 ,jesus4 ,sage of the ,sakya4 ,the ,word4 ,teacher4 ,the ,truth4 ,the ,all-knowing4 ,the ,lion of the ,sakya4 ,the ,captain of ,salvation4 ,the ,conqueror4 ,lord of the ,world4 ,lord of lords4 ,the ,blessed4 ,blessed and only ,potentate4 ,the ,excellent4 ,god1 ,blessed for evermore4 ,the ,enlightened4 ,the ,light4 ,the ,dayspring4 ,the ,daystar4 ,the ,morning ,star4 ,saviour4 ,great1 ,good1 ,chief ,shepherd4 ,lamb of ,god4 ,the ,way1 the ,truth1 and the ,life4 ,son of ,man4 ,son of ,god4 ,emmanuel4 ,gautama and ,jesus ,there is quite sufficient resemblance between ,gautama and ,jesus in character and teachings1 and in the circumstances of their lives so far as they are known to us1 to give much interest to a comparative study2 and of such studies there are very many4 ,the ,buddha and the ,christ ,but they do not come before the world as ,gautama and ,jesus1 they are the ,buddha and the ,christ4 ,as ,dr4 ,oldenberg has said3 8,what makes a ,buddha a ,buddha is1 as his name indicates1 his knowledge4 ,he does not possess his knowledge1 like a ,christ1 by virtue of a metaphysical superiority of his nature1 surpassing everything earthly2 but he has gained it1 or more strictly speaking1 has won it1 by a struggle4 ,the ,buddha is at the same time the ,jina1 i4 e4 the conqueror4 ,the history of the struggle for the ,buddhahood must therefore precede the history of the ,buddha40 ,no true parallel ,christ is all ,this essential distinction ends all parallel4 ,the ,buddha claimed through travail and sorrow to have discovered his gospel of the ,path to emancipation from the ,self-life4 ,the ,christ came from the ,father1 according to the vision of the ,seers1 to bring a gospel of recovered sonship2 and1 through travail1 sorrow1 death1 and rising 7for it was impossible that the grave should hold ,him71 to reveal the ,way back into the true life4 ,to the ,christian 8,christ is absolutely true1 the ,point whence we start1 and where we must end4 ,from ,christ and to ,christ includes the whole circle of our knowledge and the whole circle of our uncertainty4 ,all truth and all ways to truth must end in ,him ,who is ,the ,truth and ,the ,way4 ,being in ,him1 what is unknown cannot baffle us1 for ,he knows it in ,whom are hid all the treasures of wisdom and knowledge40 8,christ is all1 and in all40 ,,the ,,end ,a ,,short ,,bibliography ,,of ,,accessible ,,books ,,upon ,,the ,,subject4 ,buddhism3 ,its ,history and ,literature4 ,by ,,professor ,,rhys ,,davids4 7,g4 and ,f4 ,putnam's ,sons1 ,london4 #fs47 ,buddhist ,india4 ,by ,,professor ,,rhys ,,davids4 ,story of the ,nations ,series4 7,t4 ,fisher ,unwin47 ,buddha3 ,his ,life1 ,his ,doctrine1 ,his ,order4 ,by ,,dr4 ,,hermann ,,oldenberg4 ,translated by ,w4 ,,hoey1 ,m4,a41 ,,ll4,d4 7,williams and ,norgate4 #ahs47 ,studies in ,eastern ,religions4 ,buddhism4 ,by ,,professor ,,geden4 7,kelly4 #cs4 #f;d47 ,manual of ,buddhism4 ,by ,,spence ,,hardy4 7,williams and ,norgate4 #bas47 ,buddhism in ,translations4 ,by ,,henry ,,clarke ,,warren4 7,published by ,harvard ,university1 ,u4,s4,a47 ,the ,gospel of ,buddha4 ,by ,,dr4 ,,paul ,,carus4 7,open ,court ,publishing ,co41 ,chicago47 ,the two latter are perhaps the most accessible of the many translations of ,buddhistic literature4 ,the ,sacred ,books of the ,east4 ,edited by ,,dr4 ,,max ,,muller4 ,vols4 ,x1 ,,xi1 ,,xiii1 ,,xx1 ,,xlix1 and others are translations of ,buddhist ,scriptures4 ,,richard ,,clay ,,sons1 ,,limited1 ,,bread ,,street ,,hill1 ,e4,c41 ,,and ,,bungay1 ,,suffolk4 ,,transcribers' ,,notes ,in both the pure text and ,,html versions1 the sidenotes have been moved to the top of the original paragraph and surrounded with 4 ,the use of quotation marks has been standardized4 ,on ,page #ig1 8aark0 has been replaced with 8dark03 ,i ne'er again shall enter the dark womb4 ,other possible misspellings and variations in spelling 7e4g41 ,eight-fold_/,eightfold1 ,buddhahood_/,buddha-hood1 etc47 have been preserved as originally printed1 since they do not impact the clarity of the text4 ,in this text version1 italic print has been marked with underscores 7italic74 ,small-caps have been replaced with capital letters4