underlies the development of human society, will accommodate himself to it, and thus he win not groan under it, but in the measure that he is like Buddha he will be enlightened, he will be a master of the law and not a slave. In the same way that the ignorant savage is killed by the electric shock of lightning, while an electric engineer uses it for lighting the halls and streets of our cities, the immoral man suffers from the moral law, he groans under its inexorable and implacable decree, while the moral man enjoys it, and turning it to advantage glories in its boundless blessings.

This same moral law is the source of enlightenment and its recognition constitutes Buddhahood. This same moral law we call Dharmakaya, which is eternal, omnipresent, and all-glorious. We represent it under a picture of a father, and it was incarnated not only in Gautama-Buddha, but also in all great men in a higher or lesser degree, foremost among them in Jesus Christ, and, allow me to add, in George Washington, Abraham Lincoln, and other great men of your country. Allow me to add, too, that Buddha's doctrine, far from being skepticism, proclaims the doctrine that man can attain enlightenment and that he attains it not only through study and learning, which, as a matter of course, are indispensable, but also and mainly through the earnest exertions of a life of purity and holiness.

There are many more points in your lecture

which I feel tempted to discuss with you, but they refer more to Christianity than to Buddhism, and may imply a misunderstanding of Christian doctrines on my part. I am anxious to know all that is good in Christianity and the significance of your dogmas, so that I may grow in a comprehension of truth, but I have not as yet been able to see that mankind can be benefited by believing that Jesus Christ performed miracles. I do not deny the miracles nor do I believe them; I only claim that they are irrelevant. The beauty and the truth of many of Christ's sayings fascinate me, but truth does not become clearer by being pronounced by a man who works miracles. You say that, "We can explain Buddha without the miracles which later legends ascribe to him, but we cannot explain Christ--either his person or his influence--without granting the truth of his own claim that he did the supernatural works of his father." We may grant that Jesus Christ is the greatest master and teacher that appeared in the West after Buddha, but the picture of Jesus Christ as we find it in the Gospel is marred by the accounts of such miracles as the great draft of fishes, which involves a great and useless destruction of life (for we read that the fishermen followed Jesus, leaving the fish behind), and by the transformation of water into wine at the marriage-feast at Cana. Nor has Jesus Christ attained to the calmness and dignity of Buddha, for the passion of anger