16.

He whose sensations (vedana) have become cool, whose perceptions (sandjâ) are suppressed, whose being (sanskâra) is at rest, whose consciousness (viññaņa) has disappeared; he who is like unto this puts an end to suffering.1

17.

He who has perceived what ought to be seen, who has heard what ought to be listened to, who has understood what ought to be understood, who knows perfectly what ought to be known perfectly; he who is like this puts an end to suffering: he who only longs for the thing which ought to be longed for (i.e., to be at rest), he who is like unto this puts an end to suffering.

18.

He who delights not in what is tangible, who is at peace, who casts off every passion; he who is like unto this puts an end to suffering.

19.

From the source (ignorance) 2 springs the commission

tala (trees), and pronounced this solemn utterance (udâna udânesi). · P. Comp. Lalita Vistara, p. 336 (trans.)

1 This is said to teach the four truths. The four attributes alluded to are four of the skandhas. "Bhagavat was in the Aduma (Âtumâ) country, as was also a Rischi from Aduma called Keneya (Keniya). Bhagavat, while resting at noon on the bank of a gently flowing brook, thought, 'Who is there in the world to whom I can impart the fourfold protecting law?' and then he perceived that the Rischi Keniya could be converted with but little trouble," &c. Comp. Mahâvagga, vi. 36, where Keniya is called a jațila, "an ascetic wearing long, matted hair." On "Atumâ," see Mahâvagga, vi. 37.

According to the Commentary, ver. 16 ought to be placed after 17.

2 Rten-pa, which the Commentary explains by saying, "that is, ignorance, which is the root of existence." This verse seems to be an unusual form of the theory of the twelve Nidânas. Its origin is this:-A Brahman by the name of Utakatarga, who knew all the theories (sidhanta) of the three Vedas, of the Pradjnâparamita, of Agni (?), came nigh unto Bhagavat, and asked him,

Cramana Gautama, some philosophers (mu-stegs) contend that this world being everlasting (ther-zug), there is no getting free of it; others say that on dying one goes not to another world, and that, according to the Vedas, there is no transmigration. What say you to this, Gautama, I pray you?"-P.

(of sins); from the commission springs the binding (to their consequences); from the binding springs that which is not to be removed (transmigration); from that which is not to be removed springs going and coming; from going and coming springs suffering another death; from having to suffer another death springs another birth, and old age, disease, death, sorrow, misery, affliction, unhappiness, disagreeabilities1 are created; and in this manner does one bring on oneself a great amount of suffering.2

20.

There being no source (ignorance), there is no commission; there being no commission (of sins), there is no binding to (their consequences); there being no binding, there is not that which is not to be removed; there not being that which is not to be removed, there is no going and coming; there being no going and coming, there is not suffering another death; there being no suffering another death, there is not another birth, and old age, disease, death, sorrow, misery, affliction, unhappiness, disagreeabilities are stopped; and in this way one puts an end to a great amount of suffering.

21.

Bhixus, the uncreated, the invisible, the unmade, the elementary, the unproduced, exist (as well as) the created, the visible, the made, the conceivable, the compound, the produced; and there is an uninterrupted connection between the two.3

2 From this paragraph to No. 29 the text is in prose.

1 Such as cold, heat, insects, flies in some uncertainty. Bhagavat, who (sha-sbrang), wind.-P. had heard them, then spoke these words.-P. The five first terms, we are also told, are the five portions (tcha) or felicities (mthun) of being delivered of all attachments. See Commentary, vol. lxxii. fol. 92. They represent the state of one who has reached the nirvâņa of the destruction of the elements of existence.

3 A great many Bhixus were gathered together in a resting-house, and were systematising nirvâņa and the law of connection between cause and effect, as also on what was to be looked for in nirvâņa, but they were

22.

Bhixus, if the uncreated, the invisible, the unmade, the elementary, the unproduced was nonentity, I could not say that the result of their connection from cause to effect with the created, the visible, the made, the compound, the conceivable was final emancipation.2

23.

Bhixus, it is because of the real existence of the uncreated, the invisible, the elementary, the unproduced that I say that the result of their connection from cause to effect with the created, the visible, the made, the compound, the conceivable is final emancipation.

4

24.

The impermanency of the created, the visible, the made, the produced, the compound, the great torment of subjection to old age, death, and ignorance, what proceeds from the cause of eating; (all this) is destroyed, and there is found no delight in it; this is the essential feature of final emancipation. Then there will be no doubts and scruples; all sources of suffering will be stopped, and one will have the happiness of the peace of the sanskâra.6

1 "If nirvâna was annihilation."

-P.

2 Nges-par-hbyung. This term is generally used for niryanika (Pâli niyyaniko), "final emancipation." See Jäschke, s. v. "Nges-pa." The Commentary explains it by "that which really exists, consequently the condition (bhava, dngos) of the other world is not nothingness. All conditions (dngos) are related, and it cannot be conceived that there is one that is isolated: light is (connected) with darkness, heat with cold, &c. . What, then, is nirvâņa? It is the end of suffering and final emancipation (nges-hbyung) and life (dus) without end." See Commentary, vol. lxxii.

fol. 93.

3 Rten-ching hbrel-bar hbyung, “the

coming to pass in continuous connection." Jäschke, s.v. "Rten." See on the twelve Nidânas, Burnouf, Intr. à l'Hist. du Buddh. Indien, p. 485, et seq.

4 When the wise man has examined the cause of eating, he enters the priesthood and is dependent on another (thing?). Beings exist by eating; without eating there would be no existence. Food is the exciting cause of suffering, the origin of suffering.-P.

The five skandhas.-P.

6 This is the highest happiness of nirvana.-P. This is about as explicit a description of the state of parinirvâna (anupadisesanibbana) can be found in the Tibetan

as

canon.

25.

Bhixus,1 it (nirvâņa) is neither in earth, or in water, fire, or wind.2

26.

It (nirvâņa) is not in a spiritual state (âyatana) in the immensity of space, nor in a spiritual state of infinite wisdom, nor in a spiritual state in the region of nothing, nor in a spiritual state in the region where there is no conception (and) where there is not no (conception); it is not in this world or in another world; it is not in either the sun or the moon: these (ideas) are not, I assert, the correct conception (of it).

27.

4

3

Bhixus, as I say it does not exist with going and coming, it is what is not existence; as I do not say it exists where there is death, it is not to be born: this then is the end of suffering.5

28.

It (nirvâna) does not exist in either earth, water, fire, or wind; in it white (and the other colours) are not

1 Bhagavat was residing in a forest, and was teaching the Bhixus a proper belief in nirvâņa. Then the Bhixus thought, What, then, is it?" But he, understanding their thoughts, said, "It is emancipation from all suffering; it is the knowledge of the real nature (bhava, dngos) of all things; it is as if a man held an amalaka (fruit) in his hand; it is the possession of the knowledge to stop, &c. This is what you must believe; this is what I teach."-P.

2 These belong to the regions of desire and of form, and they, I teach, do not contain it (nirvâņa). In these (regions) there exists both pleasure and pain; like a garland of tchandana or other flowers, which have also in them (either) poison or thorns, so is it with these two regions.-- P.

3 These appertain to the region without form.-P. Wassilieff, Buddhisme, p. 249, mentions these four âyatanas: "The four kinds of âyatana are nothing else than the four kinds of samapatti or contemplation, which correspond with the invisible world." See also note 4, p. 242 of the same work. This and preceding paragraph are evidently an adaptation of a passage of the Brahmajâla Sûtra. See Grimblot, Sept Suttas Palis, p. 43, and Mdo, xxx. f. 128b. 4 Gnas-par ma-yin-no. The Commentary explains the first word by saying gnas-pai gnas skabs, a condition, state of being."

66

5 This is complete nirvâna, the cessation (lit. calm) of all harm.-P.

6 This verse is to summarise the teaching of the three preceding verses. -P.

visible; in it there is not even darkness; in it the moon does not shine, nor does the sun send forth its rays.

29.

He who is a Muni2 and a Brâhmana, and who is consequently wise, is delivered from the material (rûpa) and the immaterial (arûpa), and from all kinds of suffering.3

30.

He who has reached the end and is without fear, is without pride and without sin; having left behind the pains of existence, he has a body for the last time.

31.

This is the chief (beatitude) of those who have reached the end, perfect and unsurpassable peace (amatam padam), the destruction of all characteristics, the perfection of perfect purity, the annihilation of death.

32.

The Muni having cast off the sanskâra of existence (and also) like and unlike, by delighting in perfect composure he has broken the shell of the egg of existence and goes out (of the world).5