Like all the leading doctrines of Buddhism, however, its theories on this subject are propounded with the usual admixture of modification and casuistry; only a portion of men’s conduct is presumed to be exclusively controllable by fate—­neither moral delinquency nor virtuous actions are declared to be altogether the products of an inevitable necessity; and whilst both the sufferings and the enjoyments of mortals are represented as the general consequences of merit in a previous stage of existence, even this fundamental principle is not without its exception, inasmuch as the vicissitudes are admitted to be partially the results of man’s actions in this life, or of the influence of others from which his own deserts are insufficient to protect him.  The main article, however, which admits neither of modification nor evasion, is that neither in heaven nor on earth can man escape from the consequences of his acts; that morals are in their essence productive causes, without the aid or intervention of any higher authority; and hence forgiveness or atonement are ideas utterly unknown in the despotic dogmas of Buddha.

Allusion has already been made to the subtleties entertained by the priesthood, in connexion with the doctrine of the metempsychosis, as developed in their sacred books; but the exposition would be tedious to show the distinctions between their theories, and the opinions of transmigration entertained by the mass of the Singhalese Buddhists.  The rewards of virtue and the punishment of vice are supposed to be equally attainable in this world; and according to the amount of either, which characterizes the conduct of an individual in one stage of being, will be the elevation or degradation into which he will be hereafter born.

Thus punishment and reward become equally fixed and inevitable:  but retribution may be deferred by the intermediate exhibition of virtue, and an offering or prostration to Buddha, or an aspiration in favour of faith in his name, will suffice to ward off punishment for a time, and even produce happiness in an intermediate birth; hence the most flagitious offender, by an act of reverence in dying, may postpone indefinitely the evil consequence of his crimes, and hence the indifference and apparent apathy which is a remarkable characteristic of the Singhalese who suffer death for their offences[1].

[Footnote 1: 

  Et vos barbaricos ritus, moremque sinistrum
  Sacrorum Druidae positis repetistis ab armis. 
  Solis nosse deos, et coeli numina vobis
  Aut solis nesclre datum:  nemora alta remoti
  Incolitis lucis:  vobis auctoribus umbrae
  Non tacitas Erebi sedes Ditisque profundi
  Pallida regna petunt:  regit idem spiritus arius
  Orbe alio:  longae (si canitis cognita) vitae
  Mors media, st.  Certe populi quos despicit Arcios
  Felices errore suo, quos ille timorum
  Maximus haud urget leti metus, etc.