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joubnal e, a. s. (oeylon). [Vol. VIL, Pt. III. 



both Buddhism and Yoga. Both recognize that suffering 

 (Klesha) is the inevitable destiny of humanity, a destiny 

 intensified by the elaborate system of metemsychosis, both state 

 that the Cliitta or the heart, the intellect and will — combined and 

 forming one unit — is constantly acted on and modified by activity, 

 and a tendency to exteriorization, and this is the cause of all 

 suffering. Both proclaim aloud that the suppression of this 

 tendency is the means of happiness.* The means of accom- 

 plishing this suppression are identical in both, intense contem- 

 plation f which ends in producing a vision or higher knowledge. X 

 The great point of difference is, the human will is the last unit 

 recognized by the Buddhist, and beyond it he does not go. His 

 notion of the human will corresponds to that of Yoga; but Yoga 

 sees behind the human will a spirit which is essentially identical 

 with the all pervading spirit, but which is enthralled and encased 

 in the human body. This is the Vedantist view. The Jaina 

 rejected it and declared the independent individuality of the 

 human spirit, ever independent and ever existing by itself. The 

 Buddhist rejected both as noncognizable by his intense and 

 profound introspection. He knew he saw (Rupa) ; he knew 

 he perceived (Vedana) ; he knew he reflected (Sanna) ; he 

 knew his mind was acted on by itself, and its activities, and 

 that which its merits and demerits attached to it (Sankhara) ; 

 lie knew he rose superior to all this, and absorbed in con- 

 templation, realised a tranquility and a profoundity of feeling 

 (Viunana). Beyond this, § in the realm of infinity of know- 

 ledge or intellection, he lives, preparing for entering the stream 

 of (lie great paths. When in this condition, he is above all 



* Notice and compare the following — Yogachitta Yritti NiratThah-— -the 

 second Sutra of the Yoga Philosophy, (explained in my "Studies in Indian 

 Philosophy,") and the utterance of Buddha Gotama, "etassa nirodhana idha' 

 etam nirujjhati." 



t Samadhi or Jhana, The Buddhist has elaborated this by his analytic 

 reasoning. The Yoga simply states it. 



J Compare Samapatti in both, and the Nana Dassana Samanna pliala, 

 Vipassana Dibbachakklm of the Buddhist with Ritambhara Prajnaof the Yogi. 



§ Adcasananchayatana ; Vihhanauchayatana ; A kinchafmayatana ; 

 Neyasannanasaniiayatana , 



