Following, again, the lead of St. Hilaire (_Le Bouddha, &c_, 1860, pp. 81, et seq.), we find that Siddartha taught 600 years B. C., that death and all the miseries of mankind were due to the passions, desires, and sins of man; that all this misery would cease in Nirvana (of which we shall speak by and by), and that the means to attain to this salvation is to keep the true faith; to have a correct judgment; to be truthful in all things, and to hold every false thing in abhorrence; always to act and to think with a pure and honest mind; to adopt a religious life, i.e., one that is in no respect worldly, not owing even subsistence to anything which might be tainted with sin; to practise a careful and earnest study of the law; to cultivate a good memory, so that all mistakes in conduct may be remembered if they have occurred, and be avoided in the future; and frequent meditation, i.e., an abstraction of the mind from self consciousness, a thinking of nothing, so as to approximate the soul to Nirvana. These were Buddha's fundamental verities. It is put more shortly thus,--"Practising no evil, advancing in the exercise of every virtue, purifying one's self in mind and will, this is indeed the doctrine of all the Buddhas." _Journal of Royal Asiatic Society_, vol. xix. p. 473. We may once more stop to compare the teaching of Siddartha with that familiar to Christians. Paul says, for example (Rom. v. 12) "As by one man sin entered into the world, and death by sin; so death passed upon all men, for that all have sinned;" again, in chap, vi. 23, "the wages of sin is death;" again, in chap. vii. 5, "when we were in the flesh the motions of sins... did work in our members to bring forth fruit unto death;" and again, chap. viii. 6, "to be carnally minded is death; but to be spiritually minded is life and peace." We may next refer to what some call the fundamental teaching of Jesus, as enunciated in answer to the question of the young man "What shall I do that I may inherit eternal life?" Matthew xix., Mark x., "If thou wilt enter into life, keep the commandments. Thou shalt do no murder, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness, honour thy father and thy mother, and thou shalt love thy neighbour as thyself." And when the young man asserted that he had done so, all that he was told to do in addition, was to sell his property, give the proceeds to the poor, and become a follower of Jesus, who had not where to lay his head, and to live upon the charity of other people. I must, however, notice in passing, that the teaching of Jesus is not by any means so uniform as that of Sakya, for we find the former here instructing a young man to do no murder, but at a subsequent period, that of the last supper, Jesus exhorts his disciples, and through them, possibly, the very man to whom he rehearsed the commandments, thus "He that hath no sword, let him sell his garment and buy one," (Luke xxii 36).