but not abuse, of the good things of earth. In his first sermon he
declares that sorrow is in self; therefore to get rid of sorrow is to
get rid of self. The means to this end is to forget self in deeds of
mercy and kindness to others; to crucify demoralizing desires; to live
in the realm of devout contemplation.

The active life of Buddha now begins, and for fifty years he travels
from place to place as a teacher, gathers around him disciples, frames
rules for his society, and brings within his community both the rich and
poor. He even allows women to enter it. He thus matures his system,
which is destined to be embraced by so large a part of the human race,
and finally dies at the age of eighty, surrounded by reverential
followers, who see in him an incarnation of the Deity.

Thus Buddha devoted his life to the welfare of men, moved by an
exceeding tenderness and pity for the objects of misery which he beheld
on every side. He attempted to point out a higher life, by which sorrow
would be forgotten. He could not prevent sorrow culminating in old age,
disease, and death; but he hoped to make men ignore their miseries, and
thus rise above them to a beatific state of devout contemplation and the
practice of virtues, for which he laid down certain rules and
regulations.

It is astonishing how the new doctrines spread,--from India to China,
from China to Japan and Ceylon, until Eastern Asia was filled with
pagodas, temples, and monasteries to attest his influence; some
eighty-five thousand existed in China alone. Buddha probably had as many
converts in China as Confucius himself. The Buddhists from time to time
were subjected to great persecution from the emperors of China, in which
their sacred books were destroyed; and in India the Brahmans at last