self. This fact a Buddha discovers and masters, and when he has discovered and mastered it, he announces, teaches, publishes, proclaims, discloses, minutely explains and makes It clear that all conformations are lacking a self."4
And on another occasion the Blessed One dwelt at Sāvatthī in the Jetavana, the garden of Anathapindika.5
At that time the Blessed One edified, aroused, quickened and gladdened the monks with a religious "discourse on the subject of Nirvana. And these monks grasping the meaning, thinking it out, and accepting with their hearts the whole doctrine, listened attentively. But there was one brother who had some doubt left in his heart. He arose and clasping his hands made the request: "May I be permitted to ask a question?" When permission was granted he spoke as follows:6
"The Buddha teaches that all conformations are transient, that all conformations are subject to sorrow, that all conformations are lacking a self. How then can there be Nirvāna, a state of eternal bliss?"7
And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:8
"There is, O monks, a state where there is neither earth, nor water, nor heat, nor air; neither infinity of space nor infinity of consciousness, nor nothingness, nor perception nor non-perceptions neither this world nor that world; neither sun nor moon. It is the uncreate.9
"That, O monks, I term neither coming nor going nor standing; neither death nor birth. It is without stability, without change; it is the eternal which never originates and never passes away. There is the end of sorrow.10
"It is hard to realize the essential, the truth is not easily perceived; desire is mastered by him who knows, and to him who sees aright all things are naught.11
"There is, O monks, an unborn, unoriginated, uncreated, unformed. Were there not, O monks, this unborn un-
