Aran* 1873] HISTORY OF EM m CS INDIA. 101 lodge oft 1 n of fin- ••oqjoh the knowledge of continual life and drato, i to thoge, and ynu do alio fumy with thy other ( 1 0) Aa Buddha says tro, Separn te " Being, 1 ' sepora ta " not Being, ' * Thlu is NirruriA* TIw opposite of *' Be opposite £■" "Soittg" here allndes to the three worlds of finite existence. The absence of these three worlds is "not Be i ■ rid of both ideas, I his is Nirvana. But it may now be nslr- cd t if Nirvana is not " Being" and if it i
- ' absence of Ruin it *•' — then perhaps it is the
intermixture of the two. ( 11) If it Is said thai ** Being" and "notBeingi" By union, produce Nirvana, two are then fa imporaiblu. Two unlike thing* cannot bo joined so as to fii mi '•"■• dijmr ml Gram exAlton (12) II" i' U«nid u Bring" And u not Being, * ■ il, make Nirvnnn, Tin rithaut sense t tVr those two things iinvoll ion. (18) said thai " Being" and Beit United, produce Nirvana, Then Kirvina is not Impersonal ; K«ir tllOte two things arc Personal. (14} " Being" and f not Being," joii- How can this bo B ti., ,' :• i t tungshai nnotliiiig mcominan. Con Darkness and Light be joined ? (15) If the opposite of •*] uid " nob • fog" Is Nirvana, These- op posites — How are they distinguished ? {)*.'■) I I I !i v ;,-,,. ii ,1, iiuu, bOOoma Nirvana, Tlieu that which complete* tho idea of ♦♦Being* 1 and "not Btfo Also completes the idea of the opposite of both. ( 1 7) Tmhagata, after bia deportnre, Mf H Being"iind' 4 n o He paj> ii« "Being" is not, or the opposite of this. ToihegT. thing of these things or ir opposite. question of N i r v a, na stuns itself this, that whether past, or present, or to come, one and tho some condition of non-jumsa- i£B* Tathagnta ii ever tho tame : if he be removed, then N i r van a itself becomes a mere fitnej. The conclusion of the whole matter is that Nirvana it identical with the nature of , without bounds, and without place or time. Prom this section of the ChonffMtn wo can tan I Hm character of tho entire work. It advocates tho theory th.it the* iron condition tog (AlrvaW), or tho nature of T a t h a - ga ta. is to he found in the conciliation of dif- ferences. Neither "Eternal nor non-Eternal, personal nor iiu|K?rsonal — but above and beyond .,11 ... !: '. i ; ..' Leu: ": - :.. EXTRACTS FROM TABAXATHA'S HrSTOBT OF BUDDII1S. D1A. nv w. r.. uLKi.Kv, «.0A Tho existence and ini]»ortariee of Turnna- l h ft ' * woric were fint made known to Western students by YnssilisT, who used it freely in hi.-. Ilnddhism . * and tfui book was translated by ScbicflaOT fmm lbs Tibetan, anil published at St. Petersburg- in ISfifl t hut it seems to me by no means to have alt tho attention it deserves, and I have tin tloeW !.<« xtranta which I have now translated rVom Sehie Tuer's German will interest many roadors, and serve to luid them to tho book, it- self, T A ran At ha steadily cites bis authori- ties and nIiows an histories] feeling wry alien to the Oriental world generally? and hb hnva therefore oonsidnr.iljli 1 histaxkal vv His lists of kings are full and contain many names nototht: .wu. For Um period after Eiwcn Titaaivj his bistorieul ilttt* ore porrinularly valnabh', as we an- ujooh in the dark ] on medi- hava tho task of esmiparing his stateiut hIh with tho munumeiitid and uumismo- • Put Ud 9 ta Be -j .:= IBtfi «i I B '"' S" rs Qsoasa basslsfl a, WB.
