the soul of the far east(远东的灵魂)-第30节
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others。 For； dark and dense bodies that we are； we can radiate affection
much more effectively than we can reflect views。
That Christianity is a religion of love needs no mention； that
Buddhism is equally such is perhaps not so generally appreciated。 But just
as the gospel of the disciple who loved and was loved the most begins its
story by telling us of the Light that came into the world； so none the less
surely could the Light of Asia but be also its warmth。 Half of the
teachings of Buddhism are spent in inculcating charity。 Not only to men
is man enjoined to show kindliness； but to all other animals as well。 The
people practise what their scriptures preach。 The effect indirectly on the
condition of the brutes is almost as marked as its more direct effect on the
character of mankind。 In heart； at least； Buddhism and Christianity are
very close。
But here the two paths to a something beyond an earthly life diverge。
Up to this point the two religions are alike； but from this point on they are
so utterly unlike that the very similarity of all that went before only
suffices to make of the second the weird； life…counterfeiting shadow of the
first。 As in a silhouette； externally the contours are all there； but within is
one vast blank。 In relation to one's neighbor the two beliefs are kin； but as
regards one's self； as far apart as the West is from the East。 For here； at this
idea of self； we are suddenly aware of standing on the brink of a
fathomless abyss； gazing giddily down into that great gulf which divides
Buddhism from Christianity。 We cannot see the bottom。 It is a
separation more profound than death； it seems to necessitate annihilation。
To cross it we must bury in its depths all we know as ourselves。
Christianity is a personal religion； Buddhism； an impersonal one。 In
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this fundamental difference lies the world…wide opposition of the two
beliefs。 Christianity tells us to purify ourselves that we may enjoy
countless aeons of that bettered self hereafter； Buddhism would have us
purify ourselves that we may lose all sense of self for evermore。
For all that it preaches the essential vileness of the natural man；
Christianity is a gospel of optimism。 While it affirms that at present you
are bad； it also affirms that this depravity is no intrinsic part of yourself。
It unquestioningly asserts that it is something foreign to your true being。
It even believes that in a more or less spiritual manner your very body will
survive。 It essentially clings to the ego。 What it inculcates is really
present endeavor sanctioned by the prospect of future bliss。 It tacitly takes
for granted the desirability of personal existence； and promises the
certainty of personal immortality；a terror to evildoers； and a sustaining
sense of coming unalloyed happiness to the good。 Through and through
its teachings runs the feeling of the fullness of life； that desire which will
not die； that wish of the soul which beats its wings against its earthly
casement in its longing for expansion beyond the narrow confines of
threescore years and ten。
Buddhism； on the contrary； is the cri du coeur of pessimism。 This life；
it says； is but a chain of sorrows。 To multiply days is only to multiply
evil。 These desires that urge us on are really cause of all our woe。 We
think they are ourselves。 We are mistaken。 They are all illusion； and
we are victims of a mirage。 This personality； this sense of self； is a cruel
deception and a snare。 Realize once the true soul behind it； devoid of
attributes； therefore without this capacity for suffering； an indivisible part
of the great impersonal soul of nature： then； and then only； will you have
found happiness in the blissful quiescence of Nirvana。
With a certain poetic fitness； misery and impersonality were both
present in the occasion that gave the belief birth。 Many have turned to
the consolations of religion by reason of their own wretchedness； Gautama
sought its help touched by the woes of others whom； in his own happy life
journey； he chanced one day to come across。 Shocked by the sight of
human disease； old age； and death； sad facts to which hitherto he had been
sedulously kept a stranger； he renounced the world that he might find for it
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an escape from its ills。 But bliss； as he conceived it； lay not in wanting to
be something he was not； but in actual want of being。 His quest for
mankind was immunity from suffering； not the active enjoyment of life。
In this negative way of looking at happiness； he acted in strict conformity
with the spirit of his world。 For the doctrine of pessimism had already
been preached。 It underlay the whole Brahman philosophy； and
everybody believed it implicitly。 Already the East looked at this life as
an evil； and had affirmed for the individual spirit extinction to be happier
than existence。 The wish for an end to the ego； the hope to be eventually
nothing； Gautama accepted for a truism as undeniably as the Brahmans did。
What he pronounced false was the Brahman prospectus of the way to
reach this desirable impersonal state。 Their road； be said； could not
possibly land the traveller where it professed； since it began wrong； and
ended nowhere。 The way； he asserted； is within a man。 He has but to
realize the truth； and from that moment he will see his goal and the road
that leads there。 There is no panacea for human ills； of external application。
The Brahman homoeopathic treatment of sin is folly。 The slaughtering of
men and bulls cannot possibly bring life to the soul。 To mortify the body
for the sins of the flesh is palpably futile； for in desire alone lies all the ill。
Quench the desire； and the deeds will die of inanition。 Man himself is
sole cause of his own misery。 Get rid； then； said the Buddha； of these
passions； these strivings for the sake of self； that hold the true soul a
prisoner。 They have to do with things which we know are transitory：
how can they be immortal themselves？ We recognize them as subject to
our will； they are； then； not the I。
As a man； he taught； becomes conscious that he himself is something
distinct from his body； so； if he reflect and ponder； he will come to see that
in like manner his appetites； ambitions； hopes； are really extrinsic to the
spirit proper。 Neither heart nor head is truly the man； for he is conscious
of something that stands behind both。 Behind desire； behind even the
will； lies the soul； the same for all men； one with the soul of the universe。
When he has once realized this eternal truth； the man has entered Nirvana。
For Nirvana is not an absorption of the individual soul into the soul of all
things； since the one has always been a part of the other。 Still less is it
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utter annihilation。 It is simply the recognition of the eternal oneness of
the two； back through an everlasting past on through an everlasting future。
Such is the belief which the Japanese adopted； and which they profess
to…day。 Such to them is to be the dawn of death's to…morrow； a blessed
impersonal immortality； in which all sense of self； illusion that it is； shall
itself have ceased to be； a long dreamless sleep； a beatified rest； which no
awakening shall ever disturb。
Among such a people personal Christianity converts but few。 They
accept our material civilization； but they reject our creeds。 To preach a
prolongation of life appears to them like preaching an extension of s
