preaching, it is utilitarian. But the fact that he and his first
disciples did not think such analysis and discussion necessary goes far
to show that the temper created in his Order was not religiously
utilitarian. It never occurred to them to look at things that way.

The eightfold path is the road to happiness but it is the way, not the
destination, and the action of the Buddha and his disciples is something
beyond it. They had obtained the goal, for they were all Arhats, and
they might, if they had been inspired by that selfishness which some
European authors find prominent in Buddhism, have entered into their
rest. Yet the Buddha bade them go among men and preach "for the gain and
welfare of many" and they continued their benevolent activity although
it could add nothing to the reward which they had already won.

The Buddha often commented on the eightfold path, and we may follow one
of the expositions attributed to him[466]. What, he asks, is meant by
right views (_Sammaditthi_)? Simply a knowledge of the four truths, and
of such doctrines about personality and karma as are implied in them.
But the negative aspects of this _Sammaditthi_ are more striking than
the positive. It does not imply any philosophical or metaphysical
system: the Buddha has shaken off all philosophical theories[467].
Secondly, it does not imply that any knowledge or belief is of efficacy
in itself, as the lore of the Brahmans is supposed to be or those
Christian creeds which save by faith. The Buddha has not a position such
as the Church attributes to Christ, or later Buddhism to Amida. All that
is required under the head of right belief is a knowledge of the general
principles and programme of Buddhism.

The Buddha continues, What is right resolve? It is the resolve to
renounce pleasures, to bear no malice and do no harm. What is right
speech? To abstain from lying and slandering, harsh words and foolish
chatter. What is right conduct? To abstain from taking life, from
stealing, from immorality. What is right livelihood? To abandon wrong
occupations and get one's living by a right occupation. This is
elsewhere defined as one that does not bring hurt or danger to any
living thing, and five bad occupations are enumerated, namely, those of
a caravan-trader, slave-dealer, butcher, publican and poison seller.
European critics of Buddhism have often found fault with its ethics as
being a morality of renunciation, and in the explanation epitomized