Page:The Indian Antiquary, Vol. 4-1875.djvu/114

 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 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.
 * ' absence of Ruin it *•' — then perhaps it is the