Reading section 46

[Footnote 451: Maj. Nik. 120 Sankhâruppatti sutta.]

[Footnote 452: He should make it a continual mental exercise to think of the rebirth which he desires.]

[Footnote 453: So too in the Sânkhya philosophy the samskâras are said to pass from one human existence to another. They may also remain dormant for several existences and then become active.]

[Footnote 454: Maj. Nik. 9 Sammâdiṭṭhi sutta.]

[Footnote 455: Sam. Nik. xxii. 126.]

[Footnote 456: Mahâvag. i. 23. 4 and 5:]

Ye dhammâ hetuppabhavâ tesam hetum Tathâgato Âha tesañca yo nirodho evamvâdi Mahâsamano ti.

The passage is remarkable because it insists that this is the principal and essential doctrine of Gotama. Compare too the definition of the Dhamma put in the Buddha's own mouth in Majjhima, 79: Dhammam te desessâmi: imasmim sati, idam hoti: imass' uppâdâ idaṃ upajjhati, etc.]

[Footnote 457: The Sânkhya might be described as teaching a law of evolution, but that is not the way it is described in its own manuals.]

[Footnote 458: Take among hundreds of instances the account of the Buddha's funeral.]

[Footnote 459: The Anguttara Nikâya, book iv. chap. 77, forbids speculation on four subjects as likely to bring madness and trouble. Two of the four are kamma-vipâko and loka-cintâ. An attempt to make the chain of causation into a cosmic law would involve just this sort of speculation.]

[Footnote 460: The Pitakas insist that causation applies to mental as well as physical phenomena.]

[Footnote 461: Sam. Nik. xii. 35.]

[Footnote 462: Vis. Mag. xvii. Warren, p. 175.]

[Footnote 463: See Waddell, _J.R.A.S._ 1894, pp. 367-384: Rhys Davids, _Amer. Lectures,_ pp. 155-160.]

[Footnote 464: Sam. Nik. XII. 61. See too Theragâthâ, verses 125 and 1111, and for other illustrative quotations Mrs Rhys Davids, _Buddhist Psychology_, pp. 34, 35.]

[Footnote 465: But see Maj. Nik. 79, for the idea that there is something beyond happiness.]

[Footnote 466: Dig. Nik. 22.]

[Footnote 467: Sutta-Nipâta, 787.]

[Footnote 468: Padhânam. But in later Buddhism we also find the idea that nirvana is something which comes only when we do not struggle for it.]

[Footnote 469: Mettâ, corresponding exactly to the Greek [Greek: agapei] of the New Testament.]

[Footnote 470: III. 7. The translation is abbreviated.]

[Footnote 471: More literally, "All the occasions which can be used for doing good works."]

[Footnote 472: Sutta-Nipâta, 1-8, _S.B.E._ vol. X. p. 25 and see also Ang. Nik. IV. 190 which says that love leads to rebirth in the higher heavens and Sam. Nik. XX. 4 to the effect that a little love is better than great gifts. Also _Questions of Milinda_, 4. 4. 16.]

[Footnote 473: Ang. Nik. 1. 2. 4.]

[Footnote 474: Cf. too Mahâvag. VIII. 22 where a monk is not blamed for giving the property of the order to his parents.]

[Footnote 475: Sati is the Sanskrit Smriti.]

[Footnote 476: Dhammap. 160.]

[Footnote 477: Bhag-gîtâ, 3. 27.]

[Footnote 478: Vishnu Pur. II. 13. The ancient Egyptians also, though for quite different reasons, did not accept our ideas of personality. For them man was not an individual unity but a compound consisting of the body and of several immaterial parts called for want of a better word souls, the _ka_, the _ba_, the _sekhem_, etc., which after death continue to exist independently.]

[Footnote 479: _Ueber den Stand der indischen Philosophie zur Zeit Mahâvîras und Buddhas_, 1902. And On the problem of Nirvana in _Journal of Pali Text Society_, 1905. See too Sam. Nik. XXII. 15-17.]

[Footnote 480: Maj. Nik. 22.]

[Footnote 481: Compare also the sermon on the burden and the bearer and Sam Nik. XXII. 15-17. It is admitted that Nirvana is not dukkha and not aniccam and it seems to be implied it is not anattam.]

[Footnote 482: See the argument with Yamaka in Sam. Nik. XXII. 85.]

[Footnote 483: See Sam. Nik. III., XXII. 97.]

[Footnote 484: Also paññâkkhandha or vijjâ.]

[Footnote 485: Dig. Nik. II.]

[Footnote 486: These exercises are hardly possible for the laity.]

[Footnote 487: See chap. XIV. for details.]

[Footnote 488: Sanskrit Nirvâṇa: Pali Nibbâna.]

[Footnote 489: Maj. Nik. 26.]

[Footnote 490: _E.g_. the words addressed to Buddha, nibbutâ nûna sâ narî yassâyam îdiso pati. Happy is the woman who has such a husband. In the Anguttara Nikâya, III. 55 the Brahman Jâṇussoṇi asks Buddha what is meant by Sanditthikam nibbâṇam, that is nirvâṇa which is visible or belongs to this world. The reply is that it is effected by the destruction of lust, hatred and stupidity and it is described as _akâlikam, ehipassikam opanayikam, paccattam veditabbam viññûhi_--difficult words which occur elsewhere as epithets of Dhamma and apparently mean immediate, inviting (it says "come and see"), leading to salvation, to be known by all who can understand. For some views as to the derivation of nibbana, nibbuto, etc. see _J.P.T.S._ 1919, pp. 53 ff. But the word nirvâṇa occurs frequently in the Mahâbhârata and was probably borrowed by the Buddhists from the Brahmans.]

[Footnote 491: Or sa-upâdi.]

[Footnote 492: But parinirvâṇa is not always rigidly distinguished from nirvâṇa, _e.g._ Sutta Nipâta, 358. And in Cullavag. VI. 4. 4 the Buddha describes himself as Brâhmaṇo parinibbuto. Parinibbuto is even used of a horse in Maj. Nik. 65 _ad fin_.]

[Footnote 493: Sam. Nik. XXII. 1. 18.]

[Footnote 494: Vimuttisukham and brahmacariyogadham sukham.]

[Footnote 495: Maj. Nik. 139, cf. also Ang. Nik. II. 7 where various kinds of sukham or happiness are enumerated, and we hear of nekkhammasukham nirupadhis, upekkhâs, arûparamanam sukham, etc.]

[Footnote 496: _E.g._ Maj. Nik. 9 Ditthe dhamme dukkhass' antakaro hoti.]

[Footnote 497: Ang. Nik. V. xxxii.]

[Footnote 498: Maj. Nik. 79.]

[Footnote 499: Asankhatadhâtu, cf. the expression asankhâraparinibbâyî. Pugg. Pan. l. 44.]

[Footnote 500: Tabulated in Mrs Rhys Davids' translation, pp. 367-9.]

[Footnote 501: Such a phrase as _Nibbâṇassa sacchikiriyâya_ "for the attainment or realization of Nirvana" would be hardly possible if Nirvana were annihilation.]

[Footnote 502: Udâna VII. near beginning.]

[Footnote 503: These are the formless stages of meditation. In Nirvana there is neither any ordinary form of existence nor even the forms of existence with which we become acquainted in trances.]

[Footnote 504: This negative form of expression is very congenial to Hindus. Thus many centuries later Kabir sung "With God is no rainy season, no ocean, no sunshine, no shade: no creation and no destruction: no life nor death: no sorrow nor joy is felt .... There is no water, wind, nor fire. The True Guru is there contained."]

[Footnote 505: IV. 7. 13 ff.]

[Footnote 506: See also Book VII. of the Milinda containing a long list of similes illustrating the qualities necessary for the attainment of arhatship. Thirty qualities of arhatship are mentioned in Book VI. of the same work. See also Mahâparinib. Sut. III. 65-60 and Rhys Davids' note.]

[Footnote 507: _E.g._ Dig. Nik. xvi. ii. 7, Cullavag. ix. 1. 4.]

[Footnote 508: _E.g._ Pugg. Pan. 1. 39. The ten fetters are (1) sakkâyadiṭṭhi, belief in the existence of the self, (2) vicikicchâ, doubt, (3) silabbataparamâso, trust in ceremonies of good works, (4) kâmarâgo, lust, (5) paṭigho, anger, (6) rûparâgo, desire for rebirth in worlds of form, (7) arûparâgo, desire for rebirth in formless worlds, (8) mano, pride, (9) uddhaccam, self-righteousness, (10) avijjâ, ignorance.]