'Is his mind full of anger or free from anger? Is his mind full of malice or free from malice?' 'Free from anger and malice.' 'Is his mind depraved or pure?' 'Pure.' 'Has he self-mastery?' 'Yes.' 'Now what think you, are the Brahmans in possession of wives and wealth, do they have anger in their hearts, do they bear malice, are they impure in heart, are they without self-mastery?' 'Yes.' 'Can there then be likeness between the Brahmans and Brahm[=a]?' 'No.' 'Will they then after death become united to Brahm[=a] who is not at all like them?' Then Buddha points out the path of purity and love. Here is no negative 'non-injury,' but something very different to anything that had been preached before in India. When the novice puts away hate, passion, wrong-doing, sinfulness of every kind, then: 'He lets his mind pervade the whole wide world, above, below, around and everywhere, with a heart of love, far-reaching, grown great, and beyond measure. And he lets his mind pervade the whole world with a heart of pity, sympathy, and equanimity, far-reaching, grown great, and beyond measure.' Buddha concludes (adopting for effect the Brahm[=a] of his convert): 'That the monk who is free from anger, free from malice, pure in mind, and master of himself should after death, when the body is dissolved, become united to Brahm[=a] who is the same--such a condition of things is quite possible' Here is no metaphysics, only a new religion based on morality and intense humanity, yet is the young man moved to say, speaking for himself and the friend with him: 'Lord, excellent are the words of thy mouth. As if one were to bring a lamp into the darkness, just so, Lord, has the truth been made known to us in many a figure by the Blessed One. And we come to Buddha as our refuge, to the doctrine and to the church. May the Blessed One accept us as disciples, as true believers, from this day forth, as long as life endures.'