lations of Pali
texts have given important evidence on the subject, and he sums up with
the apparent conclusion that the Buddha, moved by the depressing
influence which the grim doctrine of Nirvana, in the sense of
extinction, was producing upon his disciples, assumed a position of
reticence as to whether the ego survives or not. The venerable Malukya
(see p. 275) is said to have plied the Master with questions. "Does the
perfect Buddha live on beyond death, or does he not? It pleases me not
that all this should remain unanswered, and I do not think it right. May
it please the Master to answer me if he can. But when anyone does not
understand a matter, then a straightforward man says, 'I do not know
that.'" The Buddha replies somewhat evasively that he has not undertaken
to decide such questions, because they are not for spiritual
edification.

The question, What is Nirvana? has been the object of more extensive
discussion than its importance demands. Practically, the millions of
Buddhists are not concerned with the question. They find no attraction
in either view. They desire neither extinction nor unconscious
absorption into the Boddhi essence (or Brahm). What they anticipate is
an improved transmigration, a better birth. The more devout may indulge
the hope that their next life will be spent in one of the Buddhist
heavens; others may aspire to be men of high position and influence. The
real heaven to which the average Buddhist looks forward is apt to be
something very much after his own heart, or at least something indicated
by the estimate which he himself places upon his own character and life.
There may be many transmigrations awaiting him, but he is chiefly
concerned for the next in order. The very last object to excite his
interest is that far-off shadow called Nirvana.

In estimating the conflict of Christianity with Buddhism we must not
take counsel merely of our own sense of the absurdity of Gautama's
teachings; we are to remember that in Christian lands society is made up
of all kinds of people; that outside of the Christian Church there are
thousands, and even millions, who, with respect to faith, are in utter
chaos and darkness. The Church therefore cannot view this subject from
its own stand-point merely. Let us glance at certain features of
Buddhism which render it welcome to various classes of men who dwell
among us in Western lands. First of all, the system commends itself to
many by its intense indi