Buddha said : He was Marga Data (Way Finder) and not Moksha Data (Giver of Salvation).

The Buddha did not promise to give salvation. He said He was Marga Data (Way Finder) and not Moksha Data (Giver of Salvation).

( What Buddha Taught : Lesson 2 )

• Most religions are described as revelations. But the Buddha's religion is not a revelation. 
• A revealed religion is so called because it is a message of God to His creatures to worship their maker (i.e., God) and to save their souls. 
• Often the message is sent through a chosen individual who is called a prophet to whom the message is revealed and who reveals it to the people. It is then called Religion.
• The obligation of the prophet is to ensure salvation to the faithful. 
• Salvation of the faithful means the saving of their souls, from being sent to hell provided they obey God's commands and recognise the prophet as his messenger. 
• The Buddha never claimed that he was a prophet or a messenger of God. He repudiated any such description. 
• A more important point than this is that his religion is a discovery. As such it must be sharply distinguished from a religion which is called Revelation. 
• His religion is a discovery in the sense that it is the result of inquiry and investigation into the conditions of human life on earth and understanding of the working of human instincts with which man born, the moulding of his instincts and dispositions which man has formed as a result of history and tradition and which are working to his detriment. 
• All prophets have promised salvation. The Buddha is the one teacher who did not make any such promise. He made a sharp distinction between a moksha data and a marga data, one who gives salvation and one who only shows the way. 
• He was only a marga data. Salvation must be sought by each for himself by his own effort. 
• He made this very clear to the Brahmin Moggallana in the following Sutta. 
• " Once the Exalted One was staying at Shravasti, in the East Park, at the storeyed house of Migara's mother. 
• " Then, the Brahmin Moggallana, the accountant, came to the Exalted One and gave him friendly greeting and after the exchange of courtesies sat down at one side. So seated, the Brahmin Moggallana, the accountant, said this to the Exalted One : 
• " ' Just as. Master Gautama, one gets a gradual view of this storeyed house, a progress, a graduated path, and so on right up to the last step of the stairs, just so is the progressive training of us Brahmins : that is to say, in our course of study in the Vedas.'
• " ' Just as in a course of archery, Gautama, with us the Brahmins, the training, the progress, the approach is step by step; for instance, in counting.' 
• " ' When we take a private pupil we make him count thus: 'One one, twice two, thrice three, four times four, and so on up to a hundred.' Now is it possible. Master Gautama, for you to point to a similar progressive training on the part of your followers in your Dhamma.' 
• " ' It is so, Brahmin. Take the case, Brahmin, of a clever horse-trainer. He takes a thoroughbred in hand, gives him his first lesson with bit and bridle, and then proceeds to the further course.' 
• " ' Just so. Brahmin, the Tathagata takes in hand a man who is to be trained and gives him his first lesson, thus : ' Come thou, brother ! Be virtuous. Abide, constrained by the restraint of the obligation.' 
• " ' Become versed in the practice of right behaviour ; seeing danger in trifling faults, do you undertake the training and be a pupil in the moralities.' 
• " ' As soon as he has mastered all that, the Tathagata gives him his second lesson, thus : ' Come thou brother ! Seeing an object with the eye, be not charmed by its general appearance or its details.' 
• "'Persist in the restraint of that dejection that comes from craving, caused by the sense of sight uncontrolled, these ill states, which would overwhelm one like a flood. Guard the sense of sight, win control over the sense of sight.' 
• " ' And so do with the other organs of sense. When you hear a sound with the ear, or smell a scent with the nose, taste a taste with the tongue, or with body touch things tangible, and when with mind you are conscious of a thing, be not charmed with its general appearance or its details.'
• " ' As soon as he has mastered all that, the Tathagata gives him a further lesson, thus : ' Come thou, brother ! Be moderate in eating ; earnest and heedful do you take your food, not for sport not for indulgence, not for adding personal charm or comeliness to body, but do it for body's stabilising, for its support, for protection from harm, and for keeping up the practice of the righteous life, with this thought ; ' I check my former feeling. To no new feeling will I give rise, that maintenance and comfort may be mine.'
• " ' Then, Brahmin, when he has won restraint in food, the Tathagata gives him a further lesson thus : ' Come thou, brother ! Abide given to watchfulness. By day, when walking or sitting, cleanse your heart from things that may hinder you. By night spend the first watch walking up and down or sitting and do likewise. By night in the second watch, lie down on the right side in the posture of a lion, and placing one foot upon the other, mindful and self-possessed, set your thoughts on the idea of exertion. Then in the third watch of the night rise up, and walking up and down, or sitting, cleanse the heart of things that may hinder.' 
• " ' Then, Brahmin, when the brother is devoted to watchfulness, the Tathagata gives him a further lesson, thus : ' Come thou, brother ! Be possessed of mindfulness and self-control. In going forth or going back, have yourself under control. In looking forward or looking back, in bending or relaxing, in wearing robes or carrying robe and bowl, in eating, chewing, tasting, in easing yourself, in going, standing, sitting, lying, sleeping or waking, in speaking or keeping silence have yourself under control.' 
• " ' Then Brahmin, when he is possessed of self-control, the Tathagata gives him a further lesson thus : ' Come thou, brother ! Seek out a secluded lodging, a forest or root of a tree, a mountain or a cave or a mountain grotto, a charnel field, a forest retreat, the open air, a heap of straw.' And he does so. And when he has eaten his food he sits down crosslegged, and keeping his body straight up, he proceeds to practise the four ecstacies.' 
• " ' Now, Brahmin, for all brothers who are pupils, who have not yet attained mastery of mind, who abide aspiring, for such is the manner of my training.' 
• " ' But as to those brethren who are arhants, who have destroyed the asavas, who have lived the life, done their task, laid down the burden, won their own salvation, utterly destroyed the fetters of becoming, and are released by the perfect insight, for such as those these things are conducive to ease in the present life and to mindful self-control as well.' 
• "When this was said, the Brahmin Moggallana, the accountant, said to the Exalted One :
• " ' But tell me, Master Gautama. Do the disciples of the worthy Gautama,—do all of them win the absolute perfection which is Nibbana : or do some fail thus to attain?'
• " Some of my disciples. Brahmin, thus advised and trained by me, do so attain. Others do not," 
• " But what is the reason, Master Gautama ? What is the cause, Master Gautama ? Here we have Nibbana. Here we have the Path to Nibbana. Here we have the worthy Gautama as instructor. What is the reason, I say, why some disciples thus advised and trained do attain, while others do not attain ? " 
• "That, Brahmin, is a question that I will answer. But first do you answer me this, so far as you think fit. Now how say you. Brahmin—Are you well skilled in the road to Rajagraha?" 
• " I am, master, ' Skilled indeed am I in the road to Rajagraha ! ' 
• " Well, thus instructed, thus advised, he takes the wrong road, and off he goes with his face set to the west. 
• " Then a second man comes up with the same request and you give him the same instructions. He follows your advice and comes safe to Rajagraha. 
• " 'That is my business?' 
• " ' What do I in the matter. Brahmin ? The Tathagata is one who only shows the way. ' " 
• Here is a full statement that he does not promise salvation. He only shows the way. 
• Besides what is salvation? 
• With Mohammad and Jesus salvation means saving the soul from being sent to hell by the intercession of the Prophet. 
• With Buddha salvation means Nibbana and Nibbana means control of passions. 
• What promise of salvation can there be in such a Dhamma ?