§ 3
Yet be it noted that while there was much in the real teachings of Jesus that a rich man or a priest or a trader or an imperial official or any ordinary respectable citizen could not accept without the most revolutionary changes in his way of living, yet there was nothing that a follower of the actual teaching of Gautama Sakya might not receive very readily, nothing to prevent a primitive Buddhist from being also a Nazarene, and nothing to prevent a personal disciple of Jesus from accepting all the recorded teachings of Buddha.
Again consider the tone of this extract from the writings of a Chinaman, Mo Ti, who lived somewhere in the fourth century B.C., when the doctrines of Confucius and Lao Tse prevailed in China, before the advent of Buddhism to that country, and note how "Nazarene" it is.
"The mutual attacks of state on state; the mutual usurpations of family on family; the mutual robberies of man on man; the want of kindness on the part of the sovereign and of loyalty on the part of the minister; the want of tenderness and filial duty between father and son—these, and such as these, are the things injurious to the empire. All this has arisen from want of mutual love. If but that one virtue could be made universal, the princes loving one another would have no battle-fields; the chiefs of families would attempt no usurpations; men would commit no robberies; rulers and ministers would be gracious and loyal; fathers and sons would be kind and filial; brothers would be harmonious and easily reconciled. Men in general loving one another, the strong would not make prey of the weak; the many would not plunder the few, the rich would not insult the poor, the noble would not be insolent to the mean; and the deceitful would not impose upon the simple."[1]
This is extraordinarily like the teaching of Jesus of Nazareth cast into political terms. The thoughts of Mo Ti came close to the Kingdom of Heaven.
This essential identity is the most important historical aspect of these great world religions. They were in their beginnings
- ↑ Hirth, The Ancient History of China. Chap. viii.
