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He practises self-denial even to austerity, performs his duties to 
other men, exercises even some virtues towards them — but these 
not as duties (for how can there be moral obligation when there 
is no moral governor ?), but as necessary in order to the attain- 
ment of a frame of mind favourable to what he has been taught 
to make his life's end and object — unruffled, inactive, purpose- 
less contemplation. Such will be the character, then, of a Bud- 
dhist's life. Has he a hope of anything beyond life, — a future f 
Here, too, we have to deal with the same difficulty, of a theory 
which is so vague and indefinite that we cannot thoroughly 
comprehend it for the purposes of criticism. We are obliged 
to reject it as insufficient and obscure ; but it escapes, from its 
very obscurity, some portion of our condemnation. The future 
of the Buddhist is Nirwdna — rest, but not conscious rest, 
nothingness , absence of life, the entire merging of the conscious 
self in the so-called universal existence ; not, it is contended, 
annihilation, but what else can it be called ? And if we hold 
that mere contemplation in life was an inadequate result for all 
our efforts to have won, —surely after death to have escaped con- 
sciousness is still more entirely inadequate as a result. I admit 
that in this brief description I am not putting before you the 
practical effect of Buddhist teaching on minds in general, but 
rather the theory as it is held and taught by priests. I admit, 
also, that they would have much to say in the defence of their 
teaching as to the actual moral precepts which their system lays 
down, but I argue that we require from a religion not only that 
it shall teach morality, but that such morality shall be based 
on some sufficient principle or motive. Such a basis the 
Christian has for his performance of duty in the very declara- 
tion, God spake these words; and the entire character of his 
obedience is seen in the words of the Saviour — He that hath 
my commandments, and keepeth them, he it is that loveth Me," 
&c. (St. John xiv. 21), whilst its performance is rendered pos- 
sible in the precept, “ Abide in Me, and I in you” (St. J ohn xv. 4) ; 
in other words, the Christian has not only precepts laid down, 
rules of life to observe, duties to discharge, but he is given a 
motive, he is promised a power. The Buddhist has to enter on 
his lifelong task without either motive or promise ; nay more, 
to the one there is the object of obedience, gratitude, love, 
trust ; to the other, nothing. 
4. I need not do more than point out to you that I bring no 
charge against the priesthood of the very remarkable creed I 
am considering, of inconsistency in their lives or of conscious 
imposture in their teaching. I wish you to judge as favourably 
as possible, and as fairly as you can of their teaching, and its 
