English
Extracts from "Some sayings of the Buddha” (according to the P&li Canon translated b}' F. L. Woodward, M A , Cantab, C^lon, 1925) Pages 2, 3, 4. Search after the unsurpassed, perfect secunt}', w hich is N ibb&na Goal is incomparable secunty which IS Nibbina (M. I page 170) This reality (Dhamma) that I have reached is profound, hard to see, hard to understand, excellent, pre-eminent, beyond the sphere of thinking, subtle, and to be pene- trated by the wise alone Destruction of craving, Passionlessness, Cessation, which is Nibbftna (D. N. II. jiage 312 ) Page 118 And i, fnend, by the destruction of the d&<mra have entered on and abide in that eman- cipation of mind, which is free from the dsava\^ having realized it hy mine owu super-k low'ledge even in this present life (Samyutta Nikaya, ii. 220). a Jainism and Buddhism IS Page 188 Impermanent, alas, are all compounded things. Their nature is to nse and fall. When thej have risen they cease TTie* bnnging of them to an end IS Bliss (D. N. u, 198) Page 204 Nibb&na is the resort of release. Plunged in Nifab&na is the holy life lived, with Nihhina for its goal, and ending in NibbSna (S. N. v. 217 -t19). Page 321. Foot-note. Nibbsna is a state beyond mind — consciousness. Page 326. The delightful stretch of level ground IS a name for Nibtena (S N ui, 106). Page 327, The destruction of craving is Nibtena (S. N, lii, 188). Page 328. Release means Nibtena Rooted in Xibbana the holy life is lived. P. 331. Pressing naught and cleaving onto naught — That is the Isle, tfa incomparable isle. That IS the ending of decay and death. Nibbana dor I call it. Kappa, (said The Exalted One), that is the Isle. (Sn. v. 1093). Dhammapada (Sacred Boohs of the East Vol. X translated by Max Muller 1881), page 33. Chapter 15, “ Health is the greatest of gifts, cententedness the best of nches, trust is the best of relationslups, Ntrvina the highest happmess,” Stttta Nipata translated by G. V. Fausbold 1881). Nip\\na, ^Io^'5H\ OR Liberation* 19 <11 ViJaj-a Htta I 12 203 Such a Bhikkhu who h ?5 turned fm-n dt 5 ire and attachment and is j>osses<ed of undcrttindine in the world, has falready) j:one to the iminn't*! phcc. the unchangeable state of \irvara (2> Hemik MAnava-pulkhi iflOvSS, In this world (muchl has bet^n <C(.n heard and thought the destruc- tion 0 ^ passion and of wish for the dear objects that ha\c h>Ln percLAcd, O Hemanka. is the impenshable <tate of S’tbhixra. (3) Kappa-Manaip-a-pukkha 3/1093. This match- less iland. possessing nothing land) grasping after nothing, I call Xihhjna, the destruction decay and death The PAli terms are : — TTsiTSHR - ^ anrnrt- rsstr igH Aiirchanam, ennddaair, Etamdtpam, andparam Sthhdnam iti r^mhrSnd, Jardnackchu parikkhayan (4| Pinjava Mtnava — pukkhi 26/Il-*i. To the insuperable, the unchangeable (Nibbt'na) whose like- ness is no where, 1 shall certainh' go, in this (N’ibhana) these will be no doubt (left) for me, to fcnov (me to be) n dispossessed mind. The Pftli terms are. — s! ^ w - tw ^samhfnrn AsankHifsrn, ydssa natthi apemS kuchi 20 Jainism and Buddhism aAdha ganussami na meUha iankhd, eutpadhdriht avttachtttam. Vtssuddha Maggha — Path of punt} of Buddha Ghosh, translated P Maun Tui, Parts, I and II Page 57 Virtue is abstention. Volition, res- traint, non-transgression in regard to all things Such kind of virtue conduces to absence of mental remorse, to gladness, rapture, tranquilht} , jo}, practice, culture developement, adornment, requisites of concentration, fulness, fulftlment, certain disgust, dispassion, cessation, quiet, higher knowledge, perfect knowledge, Ntbhdna Page 248 Ntbhdna with its intrinsic nature of etemit), deathlessness, refuge, shelter and so on well proclaimed. Page 3J8. Nibbina is ageless (and) permanent. The life of the Buddha b} Edward J., Thomas M a . D. Litt, (19271 Page 197 Nirvana — ^The state to which the monk, has now attained is the other shore, the immortal (re., permanent! hxed state. The word Nirvana blowing out, extinction, is not iieculiarlj Buddhistic For the Buddhist, it is, ns is clear, the .‘\tinction of craving. From lust and fn>m desire detached, The Monk with insight here and now Has gone to the immortal peace. The unchangeahle Kir\Ana state. Niavan\, Moksha ok Liber \tion 21 It IS unnecessaiA to discuss the view, that Ninana means the evtinction of the individual, no such view has e\er been supported from the texts and there is abundant evidence as to its real meaning, the extintion of craving in this life Page 191 Amalam Padam — Nir\&na the\ implied some state inconceivable to thought, inexpressible b\ language P N (Professor Radhakrishna admits the silence of Buddha and speaks of his “avoidance of all metaphysical themes “ . but he holds that “ Buddha Lvidenth admitted the positive nature of Nirvana '*) Sacred Books of the East Vol XLIX by P Max Muller Buddha Chanta by Asvaghosh. Book XIV Page 156 After accomplishing in due order the entire round of the preliminaries of perfect wisdom, I have now attained that highest wisdom, and I am become the alPwise arhat and Jtm My aspiration is thus fulfilled, this birth of mine has borne itself fruit, the blessed and immortal knowledge which was attained by former Buddhas IS now mine Possessing a soul now of perfect purity, I urge all living beings to seek the abolition of vviorldly existence through the lamps of the Law Page 157 There has arisen the greatest ot all beings, the omniscient all-wise arhat— z lotus, un- sotled by the dust of passion, sprung up from the lake of knowledge. 22 JMNISM 4M> BUDDHlSiM Page 17H When these effects of the chain of causation are thus one h} one put an end to, he at last, being free from all stain and substratum, will pass into .1 bUttful Ntnatia. Buddhist Mahatan text P II Sukhavati Vyuha Page 29 “ Hence, O Anand for that reason that Tathagata is called anutabha (possessed of infinite light), and is called anutprabha (jiossesssd of infinite splendour), amitaprabM\ (possessed of infinite bnlli' ahc\, asamdptaprabha (\\hube light is ne\er finished) a^angataprabhd (uhose light is not conditioned) ** Buddhachaixa Hindi by Sadhii Rnhula Sankrit- Muaii 1988 S V Pagt .10 Adittaparij’axa siitti iS N 4i-J-6) Defectless — realisable not b\ am other help— nirvana — seeing it I became disattacbed from the seen and the destroyable. I have given above some extracts about Nir\'aii,i, from the Buddhist works which I could lind furstudi r shall hereafter show that, authontatue Jain booKs declare nirvana to be a similar condition \ccording to the Jains. NiriAna is a condition of soul, ~ free from all bondage of Karmas, all impure thought activities bringing infinw of Karmas, devoid of all kinds of hne and gross bodies, being cessation of all the worldly miseries, fully blissful, peaceful, enlightened and eternal, without fall. Niuvana, Moksha ok Liukration 2 J To show this, I piocecd to f'i\e some refereiicoi from authoritative Jam works 0^ Samayasdra b\ Kunda Kund&chdrja II K II Van^ittii sawa sid'Ilie dhtroamamaJ maimamaw gaditnpatte, Vochchhdmt ^amaya-Pabwla nttnanio sudahevah- hhantdam “ I shall describe the Samai’as^ra book as uttered b\ saints with complete scriptural knowledge, after bowing down to ail the liberated ones who ha\e attained to a condition whidi is eternal, pure and unrivalled ’ 2) Ashta-Pahuda In the same author sroiTr 3nor xggg’ i til ii ^ n Damwtia anantaiiana mokkho natthattha Kamma- handhena f Niruvama gimamarOdo, arahanto enao hoto *' The worshipful m Nirvftna is possessed of infinite conation, infinite knowledge, has destro\ed the eight kinds of Karmas and is full of imriralled attnbutes ' 3B>r 4li,U| ®r ]J00|l]|c| I lie oininnT? 3i|;r n \ n 24 Jainism and Buddhism Jara-Vdht Jantma-maranam chenjgat ganiaitam cha puma pavancliatt Hantena dina hammam hat- namnaayan Jut arclumta. “ The ^^orshIpfal has destroyed old age, disease, birth andt death, and wandering in the four condi- tions of life, as well as merit and dement, and the Karmas, and is full of enlightenment." VR TO wm i ^ ^ II ^ II BhdveJi bJtdva suddliant, appd sumsuddlta nim- tnalam chatva Lahu cJumgm cJia&nam Ja% tchcliJiaya <:ds(ryirm wkkham " If you desire immediate eternal bliss, and free- dom from the four worldly conditions, then meditate upon the utmost pure ^nd defectless soul with pure thought activities" '5RTOT -Ulplfl SRjrtV ^ 1 ^ ^ II %\ II Jesum Jtva saJrdvo, natfht abhavo ya sabbcdtd Te hovU Bhtnnadeha, addJid Vachagoyar madidd “ They are the perfect liberated ones who are full of their own nature, never become devoid of that, quite free from bodies and are indescnbable " JTirff - 3rih^ OT II ^ M ^ Nikws'v. Moksha or Liiilkation 25 Jam Jomtina Jm-Jnaltho Jmuna anaiarayawr Ahhikiha manaiitantt anmamant haiat inbhdnaiii “Itii snini. uliii tuMOf' known 'Him— (the pure MHiii nali/ts Him, deeph ab<iorl)cd in (oticimntiDii, ‘iii.iins Xindna which i<; painless, eicnul ind imn\.illt<l '* ’inn^ ^ruRToit sir VtTl.inr/iro Kahuhatlo, kevah vivHdhappa, Paramapadn paramajinn Mvamlaro wsao ndd/io "Tin |Hrfrt IiIm rated one is pure, liodiless, with- out l)t I'liuiiitK’, ini!t.i)i ndi lit. sicruk the highest situated, the htghLvt rnnipiLror, hhssfull, .ind ulernni " Pancha tiLdya h\ the vitnc author rfnrorCT jN" i ^ li ii Uvayatila Jhtna malidi mafigasn Jtnabliavdena samuxaf’ajo, SitiHtnumai>gaJum mMianapuram vajadi dhiro. " \ fearless one, who liaeing followed the pth, declared In the Conqueror, has subsided (and then) destroxed delusion, walking on the w.a) of Light, goes to the ntx of Xindiia” Xiyamawira b} the same author.