ns (if indeed they had been
willing to impart knowledge to any but an accredited pupil) that he who
performs a certain ceremony goes to the abode of the gods: other
teachers would have insisted on a course of fasting and self-torture:
others again like Sanjaya and Makkhali would have given argumentative
and unpractical answers. The Buddha's answer is simple and practical:
seven-eighths of it would be accepted in every civilized country as a
description of the good life. It is not merely external, for it insists
on right thought and right aspiration: the motive and temper are as
important as the act. It does not neglect will-power and activity, for
right action, right livelihood and right effort are necessary--a point to
be remembered when Buddhism is called a dreamy unpractical religion. But
no doubt the last stage of the path, right rapture or right meditation,
is meant to be its crown and fulfilment. It takes the place of prayer
and communion with the deity and the Buddha promises the beatific vision
in this life to those who persevere. The negative features of the Path
are also important. It contains no mention of ceremonial, austerities,
gods, many or one, nor of the Buddha himself. He is the discoverer and
teacher of the truth; beyond that his personality plays no part.

But we are here treating of his life rather than of his doctrine and
must now return to the events which are said to have followed the first
sermon.

The first converts had, even before embracing the Buddha's teaching,
been followers of a religious life but the next batch of recruits came
from the wealthy mercantile families of Benares. The first was a youth
named Yasa who joined the order, while his father, mother and former
wife became lay believers. Then came first four and subsequently fifty
friends of Yasa and joined the order. "At that time" says the
Mahavagga. "there were sixty-one Arhats[333] in the world," so that at
first arhatship seems to have followed immediately on ordination. Arhat,
it may be mentioned, is the commonest word in early Buddhist literature
(more common than any phrase about nirvana) for describing sanctity and
spiritual perfection. The arhat is one who has broken the fetters of the
senses and passions, for whom there will be no new birth or death, and
who lives in this world like the Buddha, detached but happy and
beneficent.

The Buddha then addressed his followers and said--"Monks, I am delivered
from all fetters,