iests or intercessory saints; and a _summum bonum_, _i.e._,
Nirvana, attainable in this life and in this world by leading a
pure, unselfish life of wisdom and of compassion to all beings.

188. Q. _Specify the two main divisions of "meditation," i.e., of the
process by which one extinguishes passion and attains knowledge?_

A. _Samatha_ and _Vidarsama_: (1) the attenuation of passion by
leading the holy life and by continued effort to subdue the senses; (2)
the attainment of supernormal wisdom by reflection: each of which
embraces twenty aspects, but I need not here specify them.

189. Q. _What are the four paths or stages of advancement that one
may attain to?_

A. (1) Sottapatti--the beginning or entering into which follows
after one's clear perception of the "Four Noble Truths"; (2)
Sakardagami--the path of one who has so subjugated lust, hatred
and delusion that he need only return once to this world; (3)
_Anagami_--the path of those who have so far conquered self that
they need not return to this world; (4) _Arhat_--the path of the holy
and worthy Arhat, who is not only free from the necessity of
reincarnation, but has capacitated himself to enjoy perfect wisdom,
boundless pity for the ignorant and suffering, and measureless love for
all beings.

190. Q. _Does popular Buddhism contain nothing but what is true, and
in accord with science?_

A. Like every other religion that has existed many centuries, it
certainly now contains untruth mingled with truth; ever gold is found
mixed with dross. The poetical imagination, the zeal, or the lingering
superstition of Buddhist devotees have, in various ages, and in various
lands, caused the noble principles of the Buddha's moral doctrines to
be coupled more or less with what might be removed to advantage.

191. Q. _When such perversions are discovered, what should be the
true Buddhist's earnest desire?_

A. The true Buddhist should be ever ready and anxious to see the false
purged away from the true, and to assist, if he can. Three great
Councils of the Sangha were held for the express purpose of purging the
body of Teachings from all corrupt interpolations.

192. Q. _When?_

A. The first, at Sattapanni cave, just after the death of the Buddha;
the second at Valukarama, in Vaisali; the third at Asokarama Vihara,
at Pataliputra, 235 years after Buddha's decease.

193. Q. _In what discourse does the Buddha himself warn us to expect
this perversi