This question has been fully discussed by Mr. Alger in his very able work, “Critical History of the Doctrine of a Future Life,” and his conclusion is wholly opposed to the view which makes Nirvana equivalent to annihilation.

Sec. 8.  Good and Evil of Buddhism.

The good and the evil of Buddhism are thus summed up by M. Saint-Hilaire.

He remarks that the first peculiarity of Buddhism is the wholly practical direction taken by its founder.  He proposes to himself the salvation of mankind.  He abstains from the subtle philosophy of the Brahmans, and takes the most direct and simple way to his end.  But he does not offer low and sensual rewards; he does not, like so many lawgivers, promise to his followers riches, pleasures, conquests, power.  He invites them to salvation by means of virtue, knowledge, and self-denial.  Not in the Vedas, nor the books which proceed from it, do we find such noble appeals, though they too look at the infinite as their end.  But the indisputable glory of Buddha is the boundless charity to man with which his soul was filled.  He lived to instruct and guide man aright.  He says in so many words, “My law is a law of grace for all” (Burnouf, Introduction, etc., p. 198).  We may add to M. Saint-Hilaire’s statement, that in these words the Buddha plainly aims at what we have called a catholic religion.  In his view of man’s sorrowful life, all distinctions of rank and class fall away; all are poor and needy together; and here, too, he comes in contact with that Christianity which says, “Come unto me, all ye that labor and are heavy-laden.”  Buddha also wished to cure the sicknesses, not only of the Hindoo life, but of the life of mankind.

M. Saint-Hilaire adds, that, in seeking thus to help man, the means of the Buddha are pure, like his ends.  He tries to convince and to persuade:  he does not wish to compel.  He allows confession, and helps the weak and simple by explanations and parables.  He also tries to guard man against evil, by establishing habits of chastity, temperance, and self-control.  He goes forward into the Christian graces of patience, humility, and forgiveness of injuries.  He has a horror of falsehood, a reverence for truth; he forbids slander and gossip; he teaches respect for parents, family, life, home.

Yet Saint-Hilaire declares that, with all these merits, Buddhism has not been able to found a tolerable social state or a single good government.  It failed in India, the land of its birth.  Nothing like the progress and the development of Christian civilization appears in Buddhism.  Something in the heart of the system makes it sterile, notwithstanding its excellent intentions.  What is it?

The fact is, that, notwithstanding its benevolent purposes, its radical thought is a selfish one.  It rests on pure individualism,—­each man’s object is to save his own soul.  All the faults of Buddhism, according to M. Saint-Hilaire, spring from this root of egotism in the heart of the system.