accord with the inner reason of our being," we feel more the nobility of human nature.

According to Buddhism, the question why we must not discriminate between friends and foes is answered by the doctrine of non-ego, as above explained at some length. Therefore, the Buddhists declare: Regulate your thoughts and deeds according to the feeling of oneness, and you will find a most wondrous spiritual truth driven home to your hearts. You are not necessarily thinking of the welfare and interest of others, much less of your own; but, singularly enough, what you aspire and practise is naturally conducive to the promotion of the general happiness, of others as well as of yourselves. In such an enlightened mind as has realized this most homely and yet most ennobling truth, there is no distinction to be made between friend and enemy, lover and hater. He is filled with lovingkindness and brotherly-heartedness. And such a one is called by Buddhists a Bodhisattva, which translated means "intelligence-being," or is one who has realized wisdom."

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At this point we can turn to the positive phase of Buddhism and ask ourselves what is the doctrine that supplements the theory of non-ego; for the latter is mainly concerned with the destruction of the popular belief relating to the nature of the ego, and, on that account, it tends to emphasize the negative aspect of

[paragraph continues] Buddhism. We must have something positive when this erroneous belief is removed and be taught how to behave among the new surroundings into which we have thus been ushered. Most people are exceedingly alarmed when they are told that the self or the soul, which they cherished so fondly, is void in its nature, and will overwhelm us with a multitude of questions. To answer all these, however, is not my present purpose, as it will require a volume to satisfy those anxious truth-seekers. I wish only to say a few words here concerning the doctrine of Dharmakaya, which is the affirmative side of Buddhism.

Dharmakaya is a Sanskrit term, and it is very difficult to find a good English equivalent for it. Dharma means "doctrine," "law," "religion," "righteousness," "being," "essence," "norm," and such like; while kaya means "body," "organized being," "system," and so forth. Dharmakaya as a combined form of the two may be rendered "essence-body," "system of being," or "totality of existence." Whichever way we translate it, we find it very inadequate to express all that is contained in the original. In a word, it may be considered to be equivalent to the Christian conception of Godhead, and as such I will treat it in this discourse.

The Dharmakaya, however, differs from the Christian God, perhaps in its most essential aspects. Of course, even among Christians the