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Sample text

But the m ethods followed by the two b ra n c h es of Buddhism were widely d il'lrien l, if not altog eth er an tag on istic. The H in ay an ists obtain N irvana, o r the freedom from su fferin g and the co nsequ ential repetition of births and rebirths, o r virtually an extin ctio n of self altogether. Bu t it must be reniemliorcd that, even if they a re able to gain N irvana, they can n o t realize the p e ifect truth o r remove the veil which co n ce als the tran scen d ental t r u t h ; n o r can they im part the knowledge of salvation to o th e rs.

Buddha was himself satisfied when the truth of N irvana dawned on h im : this was a loftier doctrine than any the leading S a n k h y a philo­ sophers of his ag e taught. B u t did he define N ir v a n a ? No. W h e n e v e r questioned, his usual answ er w a s: ‘ Y o u should first realize N irvana and then you can know what it is. You need not know that even. , Part II, pp. , ‘ Dilemma the Eighth. ^M find a glowing acco u n t of Nirvana. Bu t there also we d o not meet with a rcfoience to the condition of the individual when he attains N irvana.

H e became convinced of his folly and took food and nourishment in a natural way, and then the truth dawned on him that freedom from the cycles of count­ less existences cannot be obtained either by excessive selfmortification o r by excessive enjoym ents of worldly objects, but only by following a middle course. H e meditated further and further, and discovered what is known in Buddhism as the twelve-linked chain of causation. H e diagnosed the ultimate cause of worldly miseries as Avidya, o r ignorance, which in a twelve-linked process gives rise to desires.

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