(2) Not to take that which is not given (not to steal). (3) To refrain from adultery. (4) To speak no untruth (not to lie to other people). (5) To abstain from intoxicating liquors. (6) Not to slander. (7) Not to covet. (8) Not to be angry. Buddha taught that hatred is to be repaid by love, that life is to be filled with kindness and compassion, that the widest toleration is to be practised. The teachings of Buddha engendered a delicate social consciousness regarding the relation of the individual to his fellows. The precepts were strong enough to break down rigid class barriers. The underlying conception was broadly human. Additional light is thrown on the social thought of Buddha by the following sayings which are credited to him: Pity and sympathy is the Buddha’s mind. Pity to his parents is the Supreme Law. Honesty is the Paradise of the Bodhisattva. O my Disciples, flee from fornication, know how to be content with your own wife, and do not even for a single moment lust after another woman. A state without a ruler is like a body without a head; it cannot exist very long. The king looks upon his subjects with a heart of mercy, as if they were his children; and the people regard the king as their father. If there is no Buddha in the world, be good to your parents; for to be good to one’s parents is to minister unto Buddha. Nursing a sick man is the great field where the righteous tree of mind grows. Even a strong man cannot lift himself. Ten people have ten colors (opinions). The paint which is painted by ten fingers (men) is accurate. (In the multitude of counsellors there is safety.) The sayings of Buddha may be summed up in the statement that, like many of the teachings of Jesus, they accent the gentle virtues and the passive traits of a people bearing a yoke against which they are powerless to revolt, the virtues of obedience, respect to those in authority, long-suffering, patience, even resignation. (4) The social thought of early China can best be gleaned from the writings of Confucius. This scholar was not a reformer or a religious leader, but primarily a conserver. He was interested in civil and political affairs. His books reflect not his own ideas, for his originality was not great, but the concepts which had been worked out before his time. In the _Li Ki_, or Record of Rites, there are many social and domestic precepts. In a way the _Li Ki_, “the Chinamen’s manual of conduct,” is a treatise on social as well as individual ethics. Around the family group, Chinese social ideas revolved. On the death of his mother, Confucius, for example, went into seclusion for twenty-seven months. On sacrificial occasions the living members and the departed spirits of the household were accustomed to gather in one filial communal group. The welfare of the individual was completely subordinated to the interests of the family group of spirits.