As a philosophical school, Buddhism partakes both of sensualism and idealism; it admits sensual perception as the source of knowledge, but it grants to nature only an apparent existence. On this universal illusion, Buddhism founded a gigantic system of cosmogony, establishing an infinity of degrees in the scale of existences from that of pure being without form or quality to the lowest emanations. According to Buddha, the object of philosophy, as well as of religion, is the deliverance of the soul from metempsychosis, and therefore from all pain and illusion. He teaches that to break the endless rotation of transmigration the soul must be prevented from being born again, by purifying it even from the desire of existence. He denied the authority of the Vedas, and abolished or ignored the division of the people into castes, admitting whoever desired it to the priesthood. Notwithstanding the doctrine of metempsychosis, and the belief that life is only an endless round of birth and death, sin and suffering, the most sacred Buddhistic books teach a pure and elevated morality, and that the highest happiness is only to be reached through self-abnegation, universal benevolence, humility, patience, courage, self-knowledge, and contemplation. Much has been added to the original doctrines of Buddha in the way of mythology, sacrifices, penances, mysticism, and hierarchy. Buddhism possesses a literature of its own; its language and style are simple and intelligible to the common people, to whom it is particularly addressed. For this reason the priests of this religion prefer to write in the dialects used by the people, and indeed some of their principal works are written in Prakrit or in Pali. Among these are many legends, and chronicles, and books on theology and jurisprudence. The literary men of Buddhism are generally the priests, who receive different names in different countries. A complete collection of the sacred books of Buddhism forms a theological body of one hundred and eight volumes. 9. MORAL PHILOSOPHY.--The moral philosophy of India is contained in the Sacred Book of Manavadharmasastra, or Code of Manu. This embraces a poetical account of Brahma and other gods, of the origin of the world and man, and of the duties arising from the relation of man towards Brahma and towards his fellow-men. Whether regarded for its great antiquity and classic beauty, or for its importance as being considered of divine revelation by the Hindu people, this Code must ever claim the attention of those who devote themselves to the study of the Sanskrit literature. Though inferior to the Vedas in antiquity, it is held to be equally sacred; and being more closely connected with the business of life, it has done so much towards moulding the opinions of the Hindus that it would be impossible to comprehend the literature or local usages of India without being master of its contents.