BUDHISM. 



131 



of his discourse called Brama Jala (50) he says, Bikhus, that 

 which binds the Tatagato (i. e. Budha) to existence is cut 

 off, but his body still remains, and while his body remains 

 gods and men perceive him ; but at the end of life, when 

 the body is dissolved neither gods nor men will perceive 

 him ; that is, he will no longer exist. (51) 



(50.) «8-2da)^9 ejdacaesdias ^d^gso ^€)©£02D coeJ^eacJ^svsn 

 ;65<db*9 cpeSessw^caa csa© &edes*9 «3o©<5^© c;*ge£€S333o ^-asiated^S bhik 

 khawe tathagatassa kayo uchchinna bhawanettiko titthati assakay 

 yawa thassati tawa dewa manussanan dakkhinti (see the Englis 

 in the Lecture). 



(51.) There was a controversy at Matara some years ago on 

 the subject of Nirwana ; one party holding that it was the entire 

 cessation of existence, while the opposite party held that some 

 part of the Winnana (consciousness) existed and enjoyed j>erfect 

 happiness, although none but a Kahat could explain the nature of 

 that existence nor its enjoyment. Mr. G.'s view is the correct 

 one, according to Budliisra there is nothing immortal. When 

 Buddha died it is stated that Sakraya uttered the following stanza, 

 cp&§SoQ&> $3o£bc55 <~dz30<qQo5 S)©§ta<S3a ^edtef^Do &did€§)&S£} 

 <3^e5ogc;53(^@ocg^£)D*8, aniehchawatan sankhara uppadawaya 

 dhammino upajjitwa nirujjhanti tesanvupasamo sukhoti. "Truly 

 the Sankharas, the component parts of human nature, are imper- 

 manent ; their nature is to come into existence and die. Being 

 born they disappear ;their gcses^So wupasamo complete subjection is 

 happiness. Then the Priest Anuraddha rehearsed this Gata, ^ps5° 



§^©ot^S)D(?8)^)(^£Go^g^9 Asallitena chitfcena wedananajjha w 7 asayi 

 pajjotassewa nibbanan wimokhochetasoahuti. With a firm mind 

 he bore the pain, as a tire which extinguished itself the mind 

 became free (from every thing existing) (Mahaparinibbana Suttan.) 



As the cSeDtsgdaD^ Patichcha samuppada gives the consequence 

 of ignorance and so on, the complete cessation of ignorance neces- 

 sarily results in a cessation of all the consequents, so that the being 

 himself ceases to exist. It is said e3fc9*8c^<5>®03 d"<55©<5<5^> &%>o<si 

 z>8®q§ gssJ'cD ©^©eadigjoocaoeeo ^8<^d5(^cDo, j ati nirodho jara marana 

 Soka paridewa dukkha domanassupayasa nirodho. from the ces- 

 sation of birth is the cessation of decay, death, sorrow, crying, pain, 

 disgust and passionate discontent. Thus this whole body of sorrow 

 ce&ses to exist. (Sanyut Nikaya.) 



