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Rh desires and cravings after objects of sense; (3) sorrow may. be destroyed by entering on the "four paths;" (4) the four paths are perfect faith, perfect thought, perfect speech, perfect deed. These paths lead to the rest and repose of nirvana.

Thus Buddha taught that it is through perfection of life that men attain enlightenment and knowledge. "Not study," he said, "not asceticism, but the purification of the mind from all unholy desires and passions,"—a position we may place side by side with the words of Christ: "If any man willeth to do God's will, he shall know of the doctrine." The perfection of goodness, bringing with it the perfection of wisdom, Buddha taught as the end and aim of our existence. When man has attained this perfection, his soul is freed from all slavery to the objects of sense, and as there is therefore no longer any need for him to be re-born, he passes into the rest and repose of nirvana, which is the perfection of being.

This religion of perfection Buddha based upon the cornerstones of self-con-quest and self-sacrifice. Self-conquest is developed by the observance of the five commandments: "Thou shalt do no murder; Thou shalt not commit adultery; Thou shalt not steal; Thou shalt not lie; Thou shalt not become intoxicated." The man who keeps these commandments orders his conduct aright, and "remains like the broad earth, unvexed; like the pillar of the city gate, unmoved; like the tranquil lake, unruffled." Self-sacrifice is to be shown by an unbounded charity, and a devotion to the good of others which rises to an enthusiasm for humanity.

The motive for this self-conquest and self sacrifice was, that by their development to perfection of character they would enable men to escape from the sorrows and miseries of life. This motive appealed to the common sense of mankind, for Buddha taught that every thought, word, and deed bear their own consequences. Goodness is rewarded, badness is punished, in the way of natural consequence; and these consequences continue through countless births and re-births on earth, in heaven, in hell. We are now reaping, in this present stage of our existence, the natural harvest of the seeds of good or evil sown by us in previous stages; we shall in the future reap the harvest of the sowing in the present. Whatever a man hath sown he is now reaping; whatever a man is now sowing, that shall he also hereafter reap. We are that which we have made ourselves in the past; we shall be that which we are now making ourselves. A man is born blind because in a previous stage of existence he indulged in the lust of the eye; a man has quick hearing, because in a previous stage he loved to listen to the reading of the law. Each new birth is conditioned by the karma — the aggregation of the merit and the demerit of previous births — the conduct of life.

A man once asked the master, "From some cause ,or other mankind receives existence; but there are some persons who are exalted, others who are mean; some who die young, others who live to a great age; some who suffer from various diseases, some who have no sickness until they die; some who are of the lowest caste, some who are of the highest; what is the cause of these differences?" To. this Buddha replied: "All sentient beings have their own individual karma. … Karma comes by inheritance from previous births. Karma is the cause of all good and evil. It is the difference in the karma which causes the difference in the lot of men, so that some men are low and some exalted, some are miserable and some are happy. A good action well done, a bad action wickedly done, when they reach maturity, equally bear inevitable fruit." The master himself had obtained the Buddhaship by the same law, "by the meritorious karma of previous births." Step by step had he won his way; born as a bird, as a stag, as an elephant, through each successive stage of human rank and condition by continued births had he at last reached the highest elevation of purity and self-sacrifice; and now he has come into the world the saviour of mankind, to teach them the way by which they might all attain to the same perfection. 