Idaho semi-weekly world. [volume] (Idaho City, Idaho Territory) 1875-1908, 1892-07-01
BUDDHIST DOCTRINE,
= STATEMENT ABOUT SOME os
ITS MYSTERIOUS PHASES.

me Tesching Of hcbIrth E.,,.,
ran"s"sntai Rules Upon which n.
whole Religion Of Buddhs i. n.u.
How Rebirth Il Obtained.
deep BuddhssticaI vein ia ro,v ,,,su :,
through the modern world Of vests, s,, ,,a
IONS having become especialIv fo,n.s',,
ana penetrating since the ner;oi 49,
Scnopenhauer erected his philosorh;oa,
.yssein, more or less. on the very Old teach.
ings Of Buddha Gautama sSs''n'
mere Is no want Of comprehensive sc,.
entinc works IN reference to Buddb;sr,
"nu poets also have been unable To resist
sue great attraction Of the doctrines NJ tb;s
i -. sage, ~ Is shown in the works ~
n'chard Wagner. which are largely inf7n.
enced ~ the ground thoughts az md
anism- The Samsara and Nirvan. hsv.
become current expressions Of manv ~ -, :.
modern poets, not only in their descr;r.
s'ons o. scenes relating to the world IN
saivation from this world Of error, guilt.
suHenng, birth and death. The doctrine
Q! buddhism. Of rebirth, that il. the con-
tinued incorporation OF our real spiritual
Deing' forms the fundamental principle Of
the great Asiatic religions.
The doctrine Of the rebirth il alone s,f-
ncient to explain to the Buddhists the
mystery Of existence it explains wby the
righteous man is often 80 poor and de.
spised. while the evildoer ENJOYS riches
and honor; It replies to the despairin0
question, addressed constantly, but yainly
70 heaven by millions Of souls, 'sWby have
we TO suffer and endure SO muchp II ex.
plains that indestructible as are the forces
OF nature and matter, so likewise ia the
innermost being Of man. Death is no ami
niiatlon, but only the passing over from
one feeble form into another; whosoeyer
takes pleasures In this world, there is none
to gainsay him; neither god nor devil
can rob him OF them. but he must abide nv
the consequences
-FOUR CARDINAL TRUTHS.
Mans real fate depends solely ON his IN.
ward being, on his own will, and he has
the prospect Of countless rebirths. in which
ne will earn the fruits Of both his good
ana his evil deeds But to him who is
weary OF this Increasingly renewed exist
ence, and will earnestly strive for freedom
and release, is opened way Of redemp-
ton. The cause Of suffering, death and
rebirth is the will to live, which fills us
all; the desire Of individual existence in
this or in some other world.
The will to live in Buddhistical sense is
not only the conscious will. but that I'M
conscious life force which dwells in all
creatures and organisms, in animals and
plants, as well rs in man. Only by aban-
doning this will. and by totally suppress
ing the desire for an individual existence
In this or in some future world, can man
ever be freed and redeemed and reach
eternal peace.
The road to this release, to Nirvana, we
can find through the recognition of four
healing truths, viz, the truth of suffering,
the truth of the cause of suffering, the
truth OF the cessation of suffering and the
truth Of the way which will lead to cessa-
tion from suffering
Buddha teaches that it is because Of our
nonrecognition Of these four cardinal
truths that we have to travel so long the
mournful and dreary road of rebirths But
when the truths are once fully recognized
and acted upon the will to live disappears,
| the longing which leads to renewed exist.
ence ceases, and the Samsara is thing Of
the past. There are two roads of error
brethren, which he who is striving fol
| freedom from earth dominion may not
travel.
The one the longing to satisfy our pas
sions and sense desires of whatever kind
| is low, mean. dishonorable and destructive
| it is the road on which travel the children
| of this world. The other, the asceticism
and self torture. is somber. painful and
utterly useless.
THE NIRvANA.
The middle road alone, which has beer
found by the one who has attained perfec
| ton, avoids these two error roads, open:
the eyes, imparts self knowledge and lead!
| to peace, to truth. to enlightenment, tx
| Nirvana.
The Nirvana, according to the explana
| ton of the Buddhist scholar is a condition
of holy peace, accompanied by the indie
structible certainty of obtained freedom
and release. Nirvana means, literally, Il
! be extinguished, The will to live, thu
| longing for earthly joys, here or somewher
else, is extinguished. The false idea tina
material goods can have any value or b
lasting has evaporated Gone is the liam
| of sensuality and selfishness.
Although it is possible to reach Nirvan'
already in this life. an extremely small
number are able to accomplish it, GU
mental and moral condition, through tn
effect of deeds in former births, is gener
ally 40 deficient that many rebirths ar
needed before we can arrive at this havel
of peace. But to obtain rebrth unde
favorable conditions is within the power o
every one who earnestly strives for it. |
solely depends on the wish to live whicl
| dwejls in all of us and forms the kernel O
our existence.
The nature of our rebirth depends en-
tirely on our deeds, and is regulated b.
merit and guilt as exhibited in our forme
lives. II our merit is greatest, we shall b
born again in higher state or world an
under favorable conditions. If, however
we have subjected ourselves to heavy gull
through evil deeds, rebirth in lowe
place, and rich in sorrow and suffering,
the necessary and inevitable result. IN
consequences depend on our Karma, tn
moral law of the world, of which the phys
icaI law, as seen by us, is only the sensus
and temporal appearance. karma is tina
which other religions designate as divln
purpose, providence or fate.-Arena.
Men Who Garry Money.
The rich never carry much none.
| MT. .ra u,illiouaires who never carr