When it is said that Buddha preaches to a new convert ‘in due course,’ it means always that he gave him first a lecture on morality and religion, and then possibly, but not necessarily, on the ‘system.’  And Buddha has no narrow-minded aversion to Brahmans; he accepts ‘Brahman’ as he accepts ‘Brahm[=a],’ only he wants it to be understood what is a real Brahman:  ’A certain Brahman once asked Buddha how one becomes a Brahman,—­what are the characteristics that make a man a Brahman.  And the Blessed One said:  “The Brahman who has removed all sinfulness, who is free from haughtiness, free from impurity, self-restrained, who is an accomplished master of knowledge, who has fulfilled the duties of holiness,—­such a Brahman justly calls himself a Brahman."’[52] “The Mah[=a]vagga, from which this is taken, is full of such sentiments.  As here, in i. 2, so in i. 7:  “The Blessed One preached to Yasa, the noble youth, ‘in due course,’” that is to say, “he talked about the merit obtained by alms-giving, the duties of morality, about heaven, about the evils of vanity and sinfulness of desire,” and when the Blessed One saw that the mind of Yasa, the noble youth, was prepared, “then he preached the principal doctrine of the Buddhists, namely, suffering, and cause of suffering, the cessation of suffering, the Path;” and “just as a clean cloth takes the dye, thus Yasa, the noble youth, even while sitting there, obtained the knowledge that whatsoever is subject to birth is also subject to death."[53]

The “spirit and not the letter of the law” is expressed in the formula (Mah[=a]vagga, i. 23):  “Of all conditions that proceed from a cause, Buddha has explained the cause, and he has explained their cessation.”  This is the Buddhist’s credo.

In several of the sermons the whole gist is comprised in the admonition not to meddle with philosophy, nor to have any ‘views,’ for “philosophy purifies no one; peace alone purifies."[54]

Buddha does not ignore the fact that fools will not desire salvation as explained by him:  “What fools call pleasure the noble say is pain; this is a thing difficult to understand; the cessation of the existing body is regarded as pleasure by the noble, but those wise in this world hold the opposite opinion” (Dvayat[=a]nup. sutta, 38).[55] But to him the truly wise is the truly pure:  “Not by birth is one a Brahman, not by birth is one an outcast; by deeds is one a Brahman, by deeds is one an outcast” (Vasala-sutta); and not alone in virtue of karma of old, for:  “The man who knows in this world the destruction of pain, who lays aside the burden and is liberated, him I call a Brahman; whosoever in this world has overcome good and evil, both ties, who is free from grief and defilement, and is pure,—­him I call a Brahman; the ignorant say that one is a Brahman by birth, but one is a Brahman by penance, by religious life, by self-restraint, and by temperance” (V[=a]settha-sutta).