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[Footnote 482: See the argument with Yamaka in Sam. Nik. XXII. 85.]
[Footnote 483: See Sam. Nik. III., XXII. 97.]
[Footnote 484: Also pannakkhandha or vijja.]
[Footnote 485: Dig. Nik. II.]
[Footnote 486: These exercises are hardly possible for the laity.]
CHAPTER XV. MYTHOLOGY IN HINDUISM AND BUDDHISM 226
Hinduism and Buddhism, Vol I.
[Footnote 487: See chap. XIV. for details.]
[Footnote 488: Sanskrit Nirvana: Pali Nibbana.]
[Footnote 489: Maj. Nik. 26.]
[Footnote 490: E.g. the words addressed to Buddha, nibbuta nuna sa nari yassayam idiso pati. Happy is the
woman who has such a husband. In the Anguttara Nikaya, III. 55 the Brahman Janussoni asks Buddha what is
meant by Sanditthikam nibbanam, that is nirvana 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 akalikam, ehipassikam
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 nirvana occurs frequently in the Mahabharata and was probably borrowed by the Buddhists from
the Brahmans.]
[Footnote 491: Or sa-upadi.]
[Footnote 492: But parinirvana is not always rigidly distinguished from nirvana, e.g. Sutta Nipata, 358. And in
Cullavag. VI. 4. 4 the Buddha describes himself as Brahmano 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 dukkhass' antakaro hoti.]
[Footnote 497: Ang. Nik. V. xxxii.]
[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 Nibbanassa 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 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."]
CHAPTER XV. MYTHOLOGY IN HINDUISM AND BUDDHISM 227
Hinduism and Buddhism, Vol I.
[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 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) sakkayaditthi, belief in the existence of the self,
(2) vicikiccha, doubt, (3) silabbataparamaso, trust in ceremonies of good works, (4) kamarago, lust, (5)
patigho, 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.] [ Pobierz całość w formacie PDF ]

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