of which will lead us from the domain of theology into that of morality:—"What is to be done in the condition of a mendicant?—The rules of chastity must be observed during the whole of life.—That is not possible; are there no other means?—There are others, friend; namely, to be a devotee (Upâsaka).—What is to be done in this condition?—It is necessary during the whole of one's life to abstain from murder, theft, pleasure, lying, and the use of intoxicating liquors." The injunctions thus stated to be binding on the laity are in fact the first five of the ten commandments, pleasure being simply a designation of unchastity, which the layman as well as the monk is here ordered to eschew. The first five commandments are in fact general, referring to universal ethical obligations, not merely to monastic discipline, like the other five. But Buddhist morality is by no means merely negative. It enjoins not only abstinence from such definite sins as these, but the practice of positive virtues in their most exalted forms. In no system is benevolence, or, as it is termed in the English New Testament, charity, more emphatically inculcated. Exhibited, as we have seen it is, in the highest degree by Buddha himself, it should be illustrated to the extent of their capabilities by all his followers. Chastity is the subject of almost equal praise. And the other virtues come in for their share of recognition, the general object of the examples held up to admiration being to exhort the faithful to a life spotless in all its parts, like that of their master. With this aim the legends related generally fall into some such form as this: Characters appear who undergo some suffering, but receive also some great reward, such as meeting with Buddha, and embracing his religion. It is then explained by Ruddha that the sufferings were the result of some bad action done in a former life, and the benefit received the result of some good action; while he will probably add that he himself in that bygone age stood in the relation of a benefactor to the recipient of his faith. Or a number of persons are introduced playing various parts, good and evil, and receiving blessings or misfortunes. One of these is conspicuous by the excellence of his conduct. Then, at the end of the story, the disciples are told not to imagine that this model of virtue is any other than Sâkyamuni himself, while the other characters are translated,
