good of the individual-Deliverance from sorrow by
following good-Morality rests on egoism and altruism
is applied egoism-Morality in the Vedanta and in
Buddhism-Other differences-The ideal of the future
perfection of mankind

BUDDHISM AND CASTE.

...

Universality of salvation-The story of Buddha's
beloved disciple and the girl of the Matanga caste
-The Brahman a specially Indian phenomenon-No
support for the existence of specific differences in men-
Differences only through occupation and conduct-No
difference in Dharma between one caste and another-
No caste for those joining the Sangha-Social conditions
then prevailing uncertain-Only the social significance of
castes, if any, recognised in Buddhism-The develop-
ment of caste due to ambition and selfishness-The
attitude of later Buddhists-Arguments of the Vajra-
suchi: Brahmanhood not constituted by life principle
or descent or body or learning or origin from Brahma-
Attempts by Brahmans to bolster up their religion, the
Gita one of such attempts-Caste the mainstay of
Hinduism-Ethnological basis of caste a pure myth---
Failure of attempts to classify mankind-Purity of blood
mythical-Heredity has nothing to do with ethical cul-
ture-Unwarranted supposition of the possibility of devel-
opment for superior peoples only-Caste quite noxious,
and therefore disregarded by Buddhism

WOMAN IN BUDDHISM.

PAGE

39

...

70

Examples of the high status of women in Buddhism
-Low estimation of women in India-Buddhist revolt
against this a success-Strict rules for the relations be-
tween the sexes-
—Theoretical equality-Treatment of
women fair-Example of Burmese women-Marriage
ceremony among Buddhists very simple-A religion of
free individuals-That the Teaching is destructive of
family life is not true

...

89

THE FOUR GREAT TRUTHS.

The four truths: existence of misery, its cause, emanci-
pation from misery, and means of emancipation-These
truths not dogmas-Existence of misery: Schopen-
haur's description thereof-Religion arises from the
instinct of self-preservation-Attempts at a perfect life:
Buddha's attitude-World-process not all perfected-
Evolution in all forms of life-Final stage of self-con-
scious growth to co-extensiveness with all life

BUDDHISM AND ASCETICISM.

...

PAGE

Religion of ancient India sacrificial-Rise in power
of the Brahmans who knew the sacrificial arts-Human
sacrifice the greatest-Strong belief in self-mortification,
illustrated by Bramanism and Jainism--Gautama's trial
of self-mortification and his discovery of its fruitlessness
-Sermon in the Deer Park at Benares-Asceticism and.
luxury equally spurned by the Dharma-Wealth rarely
procures ease of body and mind-Perfect freedom and
sanity of life, the attainment of bodhi-The charge of
indolence against the bhikshus false-Invaluable
services by the bhikshus-Their work in Japan-Wrong
allegation of failure to inculcate patriotism, the episode
of Ajatā satru and the Vajji-The greatness of King
Asoka, the cause thereof Utter eradication
egoism and the ideal

BUDDHISM AND PESSIMISM.

of

Buddhism not pessimistic-Inward discord of
Schopenhaur contrasted with the inward harmonies of
Buddhism-Existence of suffering recognised, but a
nobler life opened out-Life is not condemned, but
peace must be striven for-Resignation and means of at-
taining happiness taught-Buddhism not a religion of
despair-Duty of furthering evolution with a view to
attain perfection....

...

97

106

119

THE NOBLE EIGHTFOLD PATH.

The middle path, the noble path-Morality of
Buddhism represented by the eightfold path-Eight
essentials specified-Right belief necessary for right
action-Animistic and metaphysical beliefs the sources
of religious error--Right action, thought and peace
safeguarded by reason and science-Attainment of
bodhi directed by right views-Value of actual practice
-Purification of one's acts-Observance of moral
precepts the practice of morality-Nature of charity-
Aim in acts of charity-Right living the outcome of
right action-Means of subjective purification-Practice
of self-control-Nature of the will, not a faculty deter-
mined by itself-Requisites of a rightly directed will-
Attainment of the freedom of bodhi-Training of the
will-Practice of right thought-Intellectual enlighten-
ment essential to salvation-Practice of Dhyana for
tranquillity-Dhyana, not losing consciousness-
Dhyana and Yoga contrasted-Dhyana must be coupled
with pragna-The ten impediments; permanent self
and scepticism two of them-Efficacy of ceremonies
and rites the third-The remaining seven impediments
-Falsity of the accusation against the greater impor-
tance in Buddhism of intellectual powers than ethical
virtues

...

...

THE RIDDLE OF THE WORLD.

...

Everything in a state of flux-Cause and effect-
Causal nexus-No first cause-Idea of Iswara falsified by
rational argument-Natural laws only descriptive-
Argument of purpose fallacious-No connection between
morality and Iswara-Morality an outcome of social
limitations-General belief in Iswara not a proof of his
existence-Historical proofs fallacious-Existence not
a manifestation of the absolute-The nature of concepts,
higher and lower concepts-Methods to reach the
transcendental, three classes thereof-Nature of ecstatic
intuition, no proof of a 'subliminal self'-Examina-

xvii

PAGE

126

tion of the claim of ecstasy to be unquestioned— Universe not a product of the individual self-Idealistic position examined-Exact position of the Blessed One, a consistent phenomenalism-One's experiences are given him only as a content of one's consciousness-Memory ---Nothing external or internal as contents of consciousness-The practical origin of the distinction between 'I' and "external world."

PERSONALITY.

...

Various views of human personality-Belief in a permanent self or soul most pernicious-Wrong conception of the unity of compound things, the origin of the false belief-Existence of an atman categorically denied by Buddhism; permanence of personality apparent, not real-No psychological basis for the existence of an outside experiencing self, the atman-Comparison of the brain to a piano criticised-Mutual conditioning of the ego and not-ego-The ego not an eternal, immutable entity-Criticism of the theory of spontaneity-The freedom of the will examined-Division of the contents of consciousness into two classes, the origin of transcendental entities-Human personality a compound of body and mind-Dissolution of individuality the source of happiness-Denial of a separate self liberates the individual from error

...

DEATH AND AFTER.

...

Man a complex of skandhas-Life a union of the skandhas, their dissolution death-Consciousness not separable from the organism, proved by psychology— Existence of extra-human spirit agencies not established by the researches of the Psychical Research SocietyNo evidence of the continuance of the conscious person afforded by science-Individual existence a complex of karmas which, after death, are re-born in others--Transmigration of an actual entity from one birth to another not admitted by Buddha, but the content of the ego is preserved in others-Evolution of the organised animal

PAGE

144

163

PAGE

from its ancestral series-Psychical interdependence of human beings, and continuance of psychic life after the individual-Immortality of humanity-Our lives incorporated and continued in a collective eternity of humanity -Person as well as society, the living embodiment of past physical and psychical activities-Criticism of the Buddhist school believing in a mystery underlying the transmigration of karma-Self, immanent and not transcendent-The Buddhist doctrine of karma extends over the whole of phenomenal existence-The difference between this doctrine and the Brahmanic theory of transmigration-Perfectability by self-culture and self-control, hence Buddhism not fatalistic-Dissolution of body and mind, but continuance of life in deeds. 179 THE SUMMUM BONUM.

Three corner-stones of Buddhism—Anityā, a perpetual flux-Anitya not necessarily illusory (mithya)—– Anatmata,the non-existence of an absolute, transcendent entity-The ego, not unchangeable, but alterable and improvable-Unity of consciousness not explained by the unity of an underlying atman-Renouncement of the atman, rids sorrow-Nirvana not an absorption in the universal soul-Not also an annihilation of all activities-Negative aspect of Nirvana, the extinction of lust, hatred, and ignorance-Nirvana, not the annihilation of personality, but complete attainment of perfect love and righteousness-The law of Karma is binding even after the attainment of Nirvana, ideals of Arhat and Jivanmukta compared-Peace, consolation, and hope attained in Buddhism-The true nature of Dharmakaya-Its universality-The origin of sorrow, anxiety and despair-The path of liberation-Freedom from suffering through the light of Dharmakaya-The all-embracing life of one who has attained Nirvana— The beatitude of Nirvana

...

199