The essence of Buddhism
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| The essence of Buddhism |
From the introduction:
This 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 expound- ing 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.
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. A 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 TathgLgata by means of popular lectures and cheap literature. Divested of certain mystical out- growths, 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 Vajrdchdryas of Nepal, as well as the Slhaviras of Ceylon, has certainly room in it for puritanical asceticism as well innocent pleasures of 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, Ma,ri 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 swadep spirit takes firmer root and grows, the immortal name of Sakyamuni, which now lurks in the garbled story of the Buddha avatar, is sure to rise above the surface of oblivion and shine in all its eternal glory and grandeur.