No. 25—1882.] 



nirvAna. 



175 



XII. The determining causes ; the Buddhistic stand-point 

 stated. — The Vedantist aspired after tlie eternal noumenal 

 essence, and submitted to the Vedic polity with its caste, and 

 prior rights, though he sought to interpret the Vedic code as 

 liberally * as he could. The Jaina recognised the reality and 

 individuality of the human spirit, the basis of his logic of 

 scepticism. His inactivity and his conservatism, the Buddhist 

 necessarily out grew. Absorbed in profound thought, impelled 

 by introspection, he feelingly believed, and assiduously taught. 

 His view of the human will and of phenomenal existence was 

 thoroughly analytic and the stand-points of the Vedantist and 

 Jaina determined his view. The gross feeling or Kama was 

 distinct from form, and form was distinct from the ideal exis- 

 tence of form but not free from action or Kriya. Beyond this 

 was the life of contemplation, of introspection, of deep absorp- 

 tion, of all freedom from externalization gross or subtle. This 

 is the Kamavachara, the Rupavachara, Ariipavachara, and 

 Lokuttara, forms of life. In the last there is no action what- 

 ever, no Kriya chittani, but the Vipaka chittani are playful, 

 the Chitta or the will as acted on by itself, t To sum up, all 

 gross and pure action and bustle I in the Kamavachara life ; 

 pure for mal action, but no bustle in the Rupavachara life, — 

 abstract ideal action in the Ariipavachara life ; but peace and 

 inaction are the exclusive privileges of Lokuttara life. 



XIII. The ground 1 basis of Buddhism or the A'riya-sach- 

 chasy and the Indian system of Yoga. — (1) Dukkha sachcham, or 

 suffering in its variety ; (2) Samudaya sachcham, or all life as 

 a development of different analytic conditions ; (3) Dukkha 

 nirodha, or suppression of all thought and feeling of suffering ; 

 and (4) final emancipation^ Utthana (Vyutthana) or Pavatti 

 (Pravritti) or gross life of mere externalization is common to 



* See the Story of Jabola in the Chharidogya Upanishad. 1. 



f Sec the 1st Parichheda of the Abhidliammattha Sangaha. 



% The term .Utthanam (Vyutthanam in Sanskrit) characteristically 

 expressed this. Yoga was the latter term. Pavatti (Pravrittti in Sanskrit) U 

 another term. 



§ Sec the 9th Parichheda of the Abhidliammattha Sangaha, 



