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, raga 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]

[Footnote 1:  “Je n’hesite pas a 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.]

[Footnote 2:  The Rev. Mr. GOGERLY’s Notes on Buddhism.  LEE’s Ribeyro, p. 267.]

[Footnote 3:  Discourse of Buddha entitled Mangala.]