"Good is the Vision of the Noble" (i.e. Arahats).
"Good is their company." (206.)
"A loyal friend is the truest kinsman:
Nirvana is the greatest Bliss." (204.)

To sum up the Buddhist position upon the question of "Society and Solitude" is no easy task; but we may express it tentatively thus: At first solitude is essential:

"Alone man lives like Brahma: in twos men live like gods: in threes they are as a village. More than this is a mob."

[paragraph continues] And as the Dhammapada says,

"Even for great benefit to another let no man imperil his own benefit." (166.)

But if an Arahat is to be found, his society can do nothing but good: let the Bhikkhu resort to him. If there are a company of Arahats, let them rejoice in communion and fellowship. And hereafter

Nirvana is "the unknown shore." (323.)
It is "the solitude which it is hard to love." (88.)

[paragraph continues] With all his kindliness and even geniality Buddha does not disguise the fact that victory will be purchased at a heavy cost:

"One is the road leading to wealth: another is that leading to Nirvana."

[paragraph continues] To win to the goal will mean asceticism all along the line:

"Cut out the bonds...
Play the man...
Travel stoutly alone..."

[paragraph continues] Such are his rallying-cries.

For the "Path of Safety" is beset with "evil beasts." And to win across "the torrent" to the safety of the "other side" needs courage and strenuous effort. And, having won through, men will find a great solitude, a peace, a freedom, only to be purchased by ceasing to be. Such is Nirvana in the fullest sense.

Freedom; Safety; Rest: Calmness; Kindliness;

[paragraph continues] Self-control: Solitary effort or the company of the select few. Above all, Bliss, ineffable yet traceable to its seat in the unified will. Such is Arahatship, or Nirvana in this present life. It is a lofty ideal, and though no Buddhist now strives to realise Nirvana, yet there are men in all Buddhist lands gazing into the remote future to see Arahatship shining afar off like some dim yet lovely star. And because it is ethical, therefore it is attainable:

"I ought, therefore I can."

In the days of Gautama it is clear that men reached the goal of Arahatship, and knew the peace and joy of a mind and conscience at rest. For the contagion of his enthusiasm and the magnetism of his personality went far to energise ideals which are real enough beneath a tropic sun, and, in so far as they are ethical ideals, vital enough in all lands. And to-day Buddhists look wistfully to a Coming One, Maitri, who shall spur them on to victory: or they put their trust in the grace of an Amida who demands only faith in his saving power.