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INTRODUCTION.

Namo Buddhāya!

have read with pleasure, rather rapidly, the "Essence of
Buddhism" and glanced through the chapters: Historic
Buddha: Rationality of Buddhism; Morality of Buddhism;
Buddhism and Caste; Women in Buddhism; The Four
Great Truths; Buddhism and Asceticism; Buddhism and
Pessimism; The Noble Eightfold Path; The Riddle of
the World; Personality; Death and After; The Summum
Bonum.

The author is a scientist and as such deserves to be
heard. He has made a study of Buddhism from authorita-
tive sources, and as a scholar has analysed the comprehensive
system of religion founded by the Tathagato.

India is the home of Buddhism. It is to the people of
India that our Lord first proclaimed the Dhamma, 2496
years ago. His first five disciples were Brahman ascetics,
and His two prominent disciples, Sariputta and Maha
Moggallana, were Brahmans; the President of the first
Council, held three months after His Parinibbana, was Mahā
Kasyapa, a Brahman ; and the Upholder of the Faith in the
time of Asoka was Tissa the "son of the Brahmani Moggali of
Moggali." According to the prophetic utterance of our Lord
the Dhamma, shedding lustre in its purity, lasted for full 1,000
years in India, and then began the decline following the law
of disintegration five hundreds later, when it was brought
into contact with the cohorts of Allah, whose fire and sword
played havoc with the followers of our Blessed Tathagato.
The ruins in Bamian, Central Turkestan, Afghanistan, Kan-
dahar, Kashmir, the Gangetic Valley, and in distant Java,
testify to the extirpation of the great religion by the icono-
clastic Arabs, fresh in their zeal for the glorification of the
'Prophet of Arabia.'

The home of Buddhism—the Majjhima Desa-since the
tenth century A. C. has been made desolate. No yellow
robed Bhikkhus and white-robed Upasakas are there to
greet the weary pilgrim from foreign lands as in the days of
Fa Hian, Huen Chang, and Itsing. After 700 years a new
race from the West has conquered India, and thanks to the
antiquarian researches of European scholars, they have made
it possible for the Indians to again appreciate the ancient
Aryan inheritance which was preached to their forefathers
under the name of Dhamma.

Professor Narasu is a product of Western culture. He is a
scion of an ancient Dravidian family. He completed his
education in Western lore under European masters, and
he is now professor of science in a first grade college.
The superstitions of religion he had abandoned for scienti-
fic truth, and his studies in the domain of comparative
religion has been accentuated by his observations in the
practical daily life of the yogis of Southern India. The law
of progress under British Rule in India is slow; but it is
manifest in every department of life. The publication of
the present volume by Professor Lakshmi Narasu indicates
that even from the basis of a purely rationalistic foundation
Buddhism appeals to the cultivated intellect more than a
theosophic pantheism. Professor Narasu has studied the
life of the "Teacher of the Nirvana and the Law" from a
purely human standpoint, and discusses the three characteris-
tic aspects of the Dhamma from the standpoint of psychology
and science. The "Essence of Buddhism" I recommend
to the non-Buddhist and the scientific agnostic, for it will, I
hope, give an impulse for a further study of the Dhamma
that has given comfort to thousand millions of people within
the past 25 centuries.

MAHA BODHI HEADQUARTERS
ISIPATANA, SARNATH, BENARES.
APRIL 28 157.

1907

Anagarika H. Dharmapāla.

CONTENTS.

THE HISTORIC BUDDHA.

What Buddhism is-Sakyamuni not a supernatural
founder of Buddhism-Incidents in Sakyamuni's life
non-essential-Value of Buddha's personality-Birth of
Buddha-His early life and renunciation-Training
under Arada and Ūdraka-Severe ascetic penance-
The incident with the herdsman's daughter-Attain-
ment of enlightenment-His determination to preach-
Starting for Benares and meeting with Upaka-Stay at
Benares and formation of the holy brotherhood-Visit
to Rajagriha and conversion of Bimbisara-Conversion.
of Sariputra, Maudgalyāyana, and Mahā Kāsyapa—
Other disciples-Ineffectual plots of Devadatta-Patrons
and benefactors of Buddha-State of India then-
Calumnies against Buddha and how they were exposed
-Daily life of the Blessed One-His method of exposi-
tion-His last tour and end-Disposal of the remains
of the Blessed One-Historicity of Sakyamuni-His
position among founders of religions-His claims to
greatness

...

THE RATIONALITY OF BUDDHISM.

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A system of philosophy and practical ethics-Reason
the ultimate criterion of truth-Futility of authority and
revelation Rationality of all beliefs-Cultivation of
faith-Schools and sects of Buddhism-Only one way,
that of reason-Reverence to relics and images an act
of devotion-Adaptation to pre-existing religions--
Invocation of Amida by the Japanese Buddhist-The
triçaranas-No transcendental superiority in Buddha-
Attitude towards miracles and wonders-Freedom from
fanaticism and persecution-The missionary impulse

PAGE

I

in Buddhism-Spread of Buddhism-Spirit of gener-
osity and compassion-Influence on the development
of arts--Development of science and knowledge-
Reason and purity of heart the gist of Buddhism

THE MORALITY OF BUDDHISM.

PAGE

...

21

The goal of Buddhism--The ten transgressions and
ten precepts-The precept against the destruction of
life-Sacrifices in ancient India-Care for animals—
Partiality for vegetarian diet-Mixed diet the best
food-Extreme observance of the precept-Attitude
towards war--Spirit of tolerance a result of the obser-
vance of the precept-The precept against theft-
Motives for such abstinence-Socialistic spirit of Bud-
dhism The precept against adultery-Sexual excesses
denounced by religions-Attitude towards legitimate
intercourse The precept against falsehood-Lying one
of the gravest offences--Hypocrisy fostered by churches
-Lying under necessity-The precept against drink-
Prevalence of drink in Ancient India-Buddhists first
to enjoin total abstinence-Nature and effect of alcohol
-The six ruinous things, and drink one of them—The
precept against vain talk-The precept against evil
reports-The precept against selfishness-Jealousy an
intense form of selfishness-The precept against evil
passions-The demands of justice and equity-Love
should be healthy and wise-Duty of practising univer-
sal love-Anecdote showing the practice of love-The
true import of the Jatakas-Claims of Christianity to
be the only religion of love-The precept against
ignorance and doubt-Scepticism a means of knowing
the truth-The roots of Buddhism-Difference between
the ethical teachings of Buddhism and Brahmanism
-Ethics of Buddhism not egoistic-Its ethical system a
study of consequences, of Karma and Vipaka-Purely
autonomous- -Moral ideas have nothing to do with
supernatural beings-The Eternal self is not of any
ethical value-Basis of morality purely subjective-
Buddhism teaches that the good of humanity is the

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