Hinduism and Buddhism, An Historical Sketch Volume I Part 35

[Footnote 489: Maj. Nik. 26.]

[Footnote 490: _E.g_. the words addressed to Buddha, nibbuta nuna sa nari ya.s.sayam idiso pati. Happy is the woman who has such a husband. In the Anguttara Nikaya, III. 55 the Brahman Ja?usso?i asks Buddha what is meant by Sanditthikam nibba?am, that is nirva?a which is visible or belongs to this world. The reply is that it is effected by the destruction of l.u.s.t, hatred and stupidity and it is described as _akalikam, ehipa.s.sikam opanayikam, paccattam veditabbam vinnuhi_--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 nirva?a occurs frequently in the Mahabharata and was probably borrowed by the Buddhists from the Brahmans.]

[Footnote 491: Or sa-upadi.]

[Footnote 492: But parinirva?a is not always rigidly distinguished from nirva?a, _e.g._ Sutta Nipata, 358. And in Cullavag. VI. 4. 4 the Buddha describes himself as Brahma?o 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, upekkhas, aruparamanam sukham, etc.]

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

[Footnote 497: Ang. Nik. V. x.x.xii.]

[Footnote 498: Maj. Nik. 79.]

[Footnote 499: Asankhatadhatu, cf. the expression asankharaparinibbayi.

Pugg. Pan. l. 44.]

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

[Footnote 501: Such a phrase as _Nibba?a.s.sa sacchikiriyaya_ "for the attainment or realization of Nirvana" would be hardly possible if Nirvana were annihilation.]

[Footnote 502: Udana 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 G.o.d 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 ill.u.s.trating the qualities necessary for the attainment of arhatship. Thirty qualities of arhatship are mentioned in Book VI. of the same work. See also Mahaparinib. 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) sakkayadi??hi, belief in the existence of the self, (2) vicikiccha, doubt, (3) silabbataparamaso, trust in ceremonies of good works, (4) kamarago, l.u.s.t, (5) pa?igho, anger, (6) ruparago, desire for rebirth in worlds of form, (7) aruparago, desire for rebirth in formless worlds, (8) mano, pride, (9) uddhaccam, self-righteousness, (10) avijja, ignorance.]

[Footnote 509: There is some diversity of doctrine about the Sakadagamin. Some hold that he has two births, because he _comes back_ to the world of men after having been born once meanwhile in a heaven, others that he has only one birth either on earth or in a devaloka.]

[Footnote 510: Avyakatani. The Buddha, being omniscient, _sabannu_, must have known the answer but did not declare it, perhaps because language was incapable of expressing it]

[Footnote 511: Jiva not atta. ]

[Footnote 512: Maj. Nik. 63.]

[Footnote 513: Sam. Nik. xvii. 85.]

[Footnote 514: Maj. Nik. 72.]

[Footnote 515: Which is said not to grow up again.]

[Footnote 516: It may be that the Buddha had in his mind the idea that a flame which goes out returns to the primitive invisible state of fire.

This view is advocated by Schrader (_Jour. Pali Text Soc_. 1905, p.

167). The pa.s.sages which he cites seem to me to show that there was supposed to be such an invisible store from which fire is born but to be less conclusive as proving that fire which goes out is supposed to return to that store, though the quotation from the Maitreyi Up. points in this direction. For the metaphor of the flame see also Sutta-Nipata, verses 1074-6.]

[Footnote 517: XLIV. 1.]

[Footnote 518: Maj. Nik. 9, ad init. Asmiti di??him ana.n.u.sayam samuhanitva.]

[Footnote 519: See especially Sutta-Nipata, 1076 Atthan gata.s.sa na pama?am atthi, etc.]

[Footnote 520: Sam. Nik. XXII. 85.]

[Footnote 521: Maj. Nik. 22, Alagaddupama-suttam.]

[Footnote 522: Later in the same Sutta: Kevalo paripuro baladhammo.]

[Footnote 523: Four emphatic synonyms in the original.]

[Footnote 524: Dig. Nik. I. 73 uccinna-bhava-nettiko.]

[Footnote 525: I recommend the reader to consider carefully the pa.s.sage at the end of Book IV. of Schopenhauer's _Die Welt als Wille und Vorstellung_ (Haldane and Kemp's translation, vol. I. pp. 529-530).

Though he evidently misunderstood what he calls "the Nirvana of the Buddhists" yet his own thought throws much light on it.]

[Footnote 526: Sk. _Bhikshu_, beggar or mendicant, because they live on alms. _Bhikshacaryam_ occurs in Brihad-ar. Up. III. 5. I.]

[Footnote 527: Mahavag. I. 49, cf. ib. I. 39.]

[Footnote 528: Dig. Nik. VIII.]

[Footnote 529: Cullavag. I. 1. 3.]

[Footnote 530: Sam. Nik. XIV. 15. 12, Ang. Nik. I. xiv.]

[Footnote 531: Mahavag. III. 12.]

[Footnote 532: Or the opinion of single persons, e.g. Visakha in Mahavag. III. 13.]

[Footnote 533: Acarangasut, II. 2. 2.]

[Footnote 534: Mahav. I. 42.]

[Footnote 535: But converted robbers were occasionally admitted, e.g.

Angulimala.]