On the other hand, the whole trend of early Buddhism is stoical. It
sets up a lofty moral ideal, yet offers relatively little assistance
in attaining it. Admiration for the Buddha, faith in the system he
preached, common-sense or enlightened self-interest in accepting the
great truth that happiness follows upon goodness--these furnish the
motive power of a Buddhist religious life. In theory, at least, there
is no god higher than the little local deities who are said to have
bowed down before the Buddha. Inasmuch, moreover, as they are also
subject to _kamma_, the gods are less admirable and less helpful than
he. To some thinkers this stoical self-mastery is the strongest
element of Buddhism. "I am the captain of my soul," a good Buddhist
would say: "I am the master of my fate." But to those who think more
deeply, this will appear an element of weakness, for everywhere and in
all ages the human heart finds no ultimate satisfaction without a
belief in some loftier, purer, and stronger Being, who is ready to
hear and to help. And in the more developed Buddhism of the North such
theology plays a very great part. The history of Buddhism is one of
the best chapters in Christian apologetics and deserves close study.
As we shall see, the Japanese Buddhist believes in a Trinitarian
theology, and in an evangelical doctrine of salvation: and, in one
great sect, has urged its priests to marry.