Dedicated

to

All whose hearts are vast like the sea

And full of compassion and love;

Whose thoughts, like the sweet Philomel,

Soar high and lofty for ever;

Who, regardless of consequences,

Use their reason to distinguish

What is true from what is untrue;

Who work with zeal to share with all

The easy path of salvation

Revealed by Him who read aright

The problem of origination.

THIS

PREFACE.

HIS volume is the final form assumed by a series of essays on Buddhist subjects originally contributed to certain South Indian magazines. It has been prepared with the aim of bringing together, within a small compass, the leading ideas of Buddhism, and interpreting them in the light of modern knowledge. It lays no claim to originality. Much of the material it contains may be found in the works of well-known orientalists. Nor does it pretend to be the fruit of Pali or Sanskrit scholarship, despite the quotations it may contain from works in those languages. It professes to be nothing more than the humble offering of a disciple in the service of his Master.

In presenting the teachings of his master it is incumbent on the disciple never to lose sight of the fundamental principles on which those teachings themselves rest. For the Buddha the voice of authority is in truth itself, and wherever the truth leads, thither the disciple must follow. Accordingly, the dictum accepted in all schools of Buddhism as the sole regulative principle is that nothing can be the teaching of the Master, which is not in strict accord with reason, or with what is known to be true. In giving a conspectus of their religion all Buddhist writers of note have sought the aid of logic and psychology. Their regard for the general validity of ideas has been so great that they have not infrequently set aside the Sutras, which are commonly regarded as the basis of their religion. Hence, in expounding Buddhism in the light of modern knowledge, the author has in no way swerved from his position as a Buddhist, but has only followed a practice current among the Buddhists from the very earliest times. If he has succeeded in giving Buddhism the aspect of modernity, he has done so, not by seasoning modern ideas with a little Buddhistic sauce, but

by getting beneath all forms of Buddhism and bringing to light the essential truths therein contained.

A

The attention of thoughtful men in Europe and America has been drawn to Buddhism. Already there are in those countries organizations for the spread of Buddhism. A branch of the Mahabodhi Society with its headquarters in Chicago is doing valuable work in the United States. Japanese Buddhistic Mission, established in San Francisco, publishes a journal, called The Light of Dharma, which is said to be widely read in America. A Buddhistic Society, established in Leipzig, besides publishing a journal, called Der Buddhist, is actively at work in disseminating the teachings of the Tathagata by means of popular lectures and cheap literature. Divested of certain mystical outgrowths, Buddhism will doubtless attract many occidentals. Nevertheless it has been asserted that Buddhism is too chaste to win adherents where marriage is not considered detrimental to high thinking. But even on this score

Buddhism has nothing to fear. There have been from the earliest times schools of Buddhism that have maintained that a laic also can attain arhatship. A religion that is supple enough to include the Vajracharyas of Nepal as well as the Sthaviras of Ceylon has certainly room in it for puritanical ascesticism as well as the innocent pleasures of a conjugal life.

The possibility of a revival of Buddhism in India has been presaged by an eminent historian. With the spread of education and independent thought it is not unlikely that the Dharma will appeal to that growing circle of thoughtful Indians, who no longer find any charm in Rama or Rahim, Krishna or Christ, Kali or Lakshmi, Mari or Mary. Nor are signs wanting which betoken a lasting interest in the teachings of one whom all India once revered as born to take upon himself the sins of all mankind. As the true swadeçi spirit takes firmer root and grows, the immortal name of Sakyamuni, which now lurks in the garbled story of the Buddhāvatar, is sure to rise above the surface of oblivion, and shine in all its eternal glory and grandeur.

The marrow of civilized society, it has been truly said, is ethical and not metaphysical. The forces that underlie and

maintain civilized society are not the belief in ātman and brahman, or trinity in unity, or the immanence and transcendence of God, but truthfulness, charity, justice, tolerance, fraternity-in short, all that is summed up in the word Dharma or Buddhism. Rightly did Emperor Asoka make Buddhism the basis of his government. Not till the "white light" of the Buddha has once again penetrated into the thought and life of the Indians can they hope to regain that pre-eminence among nations that they possessed in the time of Asoka. Not till the Dharma becomes the guiding spirit of all nations will their peace and safety be assured. It might be pretentious for the author to hope that his book will prove serviceable in hastening this consummation so devoutly wished. But he cherishes the hope that his book will in some measure be helpful in leading to a clearer understanding of the teachings of his Master.

In conclusion the author expresses his thanks to all his friends who have encouraged him in the preparation of his book, and especially to those who have rendered help in putting it through the press.

MADRAS,

367, MINT STREET,

May, 1907.

P. L. N.