above each section of the path is interpreted in this way. But this
negative form is not a peculiarity of Buddhism. Only two of the
commandments in our Decalogue are positive precepts; the rest are
prohibitions. The same is true of most early codes. The negative form is
at once easier and more practical for it requires a mental effort to
formulate any ideal of human life; it is comparatively easy to note the
bad things people do, and say, don't. The pruning of the feelings, the
cutting off of every tendril which can cling to the pleasures of sense,
is an essential part of that mental cultivation in which the higher
Buddhism consists. But the Pitakas say clearly that what is to be
eliminated is only bad mental states. Desire for pleasure and striving
after wealth are bad, but it does not follow that desire and striving
are bad in themselves. Desire for what is good (Dhammachando as opposed
to Kamachando) is itself good, and the effort to obtain nirvana is often
described as a struggle or wrestling[468]. Similarly though absolute
indifference to pains and pleasures is the ideal for a Bhikkhu, this by
no means implies, as is often assumed, a general insensibility and
indifference, the harmless oyster-like life of one who hurts nobody and
remains in his own shell. European criticisms on the selfishness and
pessimism of Buddhism forget the cheerfulness and buoyancy which are the
chief marks of its holy men. The Buddhist saint is essentially one who
has freed himself. His first impulse is to rejoice in his freedom and
share it with others, not to abuse the fetters he has cut away. Active
benevolence and love[469] are enjoined as a duty and praised in language
of no little beauty and earnestness. In the Itivuttaka[470] the
following is put into the mouth of Buddha. "All good works whatever[471]
are not worth one sixteenth part of love which sets free the heart. Love
which sets free the heart comprises them: it shines, gives light and
radiance. Just as the light of all the stars is not worth one sixteenth
of the light of the moon: as in the last month of the rains in the
season of autumn, when the sky is clear and cloudless the sun mounts up
on high and overcomes darkness in the firmament: as in the last hour of
the night when the dawn is breaking, the morning star shines and gives
light and radiance: even so does love which sets free the soul and
comprises all good works, shine and give light and radiance." So, too,
the Sutta-