LUCAN, l. i. 450 ct seq.
To mankind in general Buddha came only as an adviser and a friend; but, as regards his own priesthood, he assumes all the authority of a lawgiver and chief. Spurning the desires and vanities of the world, he has taught them to aspire to no other reward for their labours than the veneration of the human race, as teachers of knowledge and examples of benevolence. Taking the abstract idea of perfect intelligence and immaculate virtue for a divinity, Buddhism accords honour to all in proportion to their approaches towards absolute wisdom, and as the realisation of this perfection is regarded as almost hopeless in a life devoted to secular cares, the priests of Buddha, on assuming their robe and tonsure, forswear all earthly occupations; subsist on alms, not in money, but in food; devote themselves to meditation and self-denial; and, being thus proclaimed and recognised as the most successful aspirants to Nirwana, they claim the homage of ordinary mortals, acknowledge no superior upon earth, and withhold even the tribute of a salutation from all except the members of their own religious order.
To mankind in general the injunctions of Buddha prescribe a code of morality second only to that of Christianity, and superior to every heathen system that the world has seen.[1] It forbids the taking of life from even the humblest created animal, and prohibits intemperance and incontinence, dishonesty and falsehood—vices which are referable to those formidable assailants, rága or concupiscence, doso or malignity, and moha, ignorance or folly.[2] These, again, involve all their minor modifications—hypocrisy and anger, unkindness and pride, ungenerous suspicion, covetousness, evil wishes to others, the betrayal of secrets, and the propagation of slander. Whilst all such offences are forbidden, every excellence is simultaneously enjoined—the forgiveness of injuries, the practice of charity, a reverence for virtue, and the cherishing of the learned; submission to discipline, veneration for parents, the care for one's family, a sinless vocation, contentment and gratitude, subjection to reproof, moderation in prosperity, submission under affliction, and cheerfulness at all times. "Those," said Buddha, "who practise all these virtues, and are not overcome by evil, will enjoy the perfection of happiness, and attain to supreme renown."[3]
1: "Je n'hésite pas à ajouter que, sauf le Christ tout seul, il n'est point, parmi les fondateurs de religion de figure, plus pure ni plus touchante que celle de Bouddha. Sa vie n'a point de tache."—Le Bouddha, par J. BARTHELEMY SAINT-HILAIRE, Introd. p. v.
2: The Rev. Mr. GOGERLY's Notes on Buddhism. LEE's Ribeyro, p. 267.
3: Discourse of Buddha entitled Mangala.
Buddhism, it may be perceived from this sketch, is, properly speaking, less a form of religion than a school of philosophy; and its worship, according to the institutes of its founders, consists of an appeal to the reason, rather than an attempt on the imagination through the instrumentality of rites and parade. "Salvation is made dependent, not upon the practice of idle ceremonies, the repeating of prayers or of hymns, or invocations to pretended gods, but upon moral qualifications, which constitute individual and social happiness here, and ensure it hereafter."[1] In later times, and in the failure of Buddhism by unassisted arguments to ensure the observance of its precepts and the practice of its morals, the experiment has been made to arouse the attention and excite the enthusiasm of its followers by the adoption of ceremonies and processions; but these are declared to be only the innovations of priestcraft, and the Singhalese, whilst they unite in their celebration, are impatient to explain that such practices are less religious than secular, and that the Perrehera in particular, the chief of their annual festivals, was introduced, not in honour of Buddha, but as a tribute to the Kandyan kings as the patrons and defenders of the faith.[2]
1: Colonel SYKES, Asiat. Journ., vol. xii. p. 266.
2: FA HIAN describes the procession of Buddhists which he witnessed in the kingdom of Khotan, and it is not a little remarkable, that along with the image of Buddha were associated those of the Brahmanical deities Indra and Brahma, the Lha of the Thibetans and the Toeyri of the Moguls.
In its formula, whatever alterations Buddhism may have undergone in Ceylon are altogether external, and clearly referable to its anomalous association with the worship of its ancient rivals the Brahmans. These changes, however, are the result of proximity and association rather than of incorporation or adoption; and even now the process of expurgation is in progress with a view to the restoration of the pristine purity of the faith by a formal separation from the observances of Hinduism. The schismatic kings and the Malabar sovereigns introduced the worship of Vishnu and Shiva into the same temples with that of Buddha.[1] The innovation has been perpetuated; and to the present day the statues of these conflicting divinities are to be found within the same buildings: the Dewales of Hinduism are erected within the same inclosure as the Wiharas of the Buddhists; and the Kappoorales of the one religion officiate at their altars, almost beneath the same roof with the priests and neophytes of the other. But beyond this parade of their emblems, the worship of the Hindu deities throughout the Singhalese districts is entirely devoid of the obscenities and cruelty by which it is characterised on the continent of India; and it would almost appear as if these had been discontinued by the Brahmans in compliment to the superior purity of the worship with which their own had become thus fortuitously associated. The exclusive prejudices of caste were at the same remote period partially engrafted on the simpler and more generous discipline of Buddha; and it is only recently that any vigorous exertions have been attempted for their disseverance.