[202]. Phaedo, Jowett’s Introd., i. 407, ed. 1875.
[203]. Preface to English translation of the Lalita Vistara; Calcutta.
[204]. Sutta Nipâta; Sacred Books of the East, vol. x. pp. 33, 80.
[205]. Buddha, etc., pp. 274-284; Rhys Davids, Buddhism, pp. 111-123.
[206]. Childers, Pali Dictionary, Art. Nirvana.
[207]. Dr. Kellogg, in his Light of Asia and Light of the World, pp. 223, 252, protests very forcibly against the use by translators of the word “immortality” as the equivalent of Nirvana. It meant, as he reminds us, “the end of death indeed, but not because life had triumphed, but because, life having ceased, death had nothing to feed on.” Immortality, endless bliss, and kindred phrases, applied to it, are only justifiable by the popular but really un-Buddhistic use of the word Nirvana.
[208]. Isaiah xxxii. 11; James iii. 18.
[209]. Sir Monier Williams, Buddhism, pp. 97, 223.
[210]. “Not to know suffering, not to know the cause of suffering, not to know the path that leads to the cessation of suffering—this is called Ignorance.” Consequently knowledge of these things is saving knowledge.—Mahavagga, Sacred Books of the East, vol. xiii. p. 75, note 2.
[211]. This threefold division or “doorway” (Hardy, Manual, p. 491), once considered by Weber to be peculiar to Buddhism, has been proved to be common to Brahmans, Persians, Jews, and Greeks, as well as Christians. See interesting note at pp. 28, 29, of vol. x. of Sacred Books of the East, Part i.