The same sutra, in recounting the death of the Buddha, represents him as rapidly passing through the first, second, third, and fourth stages of meditation to enter into "that state of mind to which the Infinity of Space alone is present,"—and thence into "that state of mind to which the Infinity of Thought alone is present,"—and thence into "that state of mind to which nothing at all is specially present,"—and thence into "that state of mind between consciousness and unconsciousness,"—and thence into "that state of mind in which the consciousness both of sensations and of ideas has wholly passed away."
For the reader who has made any serious attempt to obtain a general idea of Buddhism, such citations are scarcely necessary; since the fundamental doctrine of the concatenation of cause and effect contains the same denial of the reality of Self and suggests the same enigmas. Illusion produces action or Karma; Karma, self-consciousness; self-consciousness, individuality; individuality, the senses; the senses, contact; contact, feeling; feeling, desire; desire, union; union, conception; conception, birth; birth, sorrow and decrepitude and death. Doubtless the reader knows the doctrine of the destruction of the twelve Nidanas; and it is needless here to repeat it at length. But he may be reminded of the teaching that by the cessation of contact feeling is destroyed; by that of feeling, individuality; and by that of individuality, self-consciousness.
*
Evidently, without a preliminary solution of the riddles offered by such texts, any effort to learn the meaning of Nirvana is hopeless. Before being able to comprehend the true meaning of those sutras now made familiar to English readers by translation, it is necessary to understand that the common Occidental ideas of God and Soul, of matter, of spirit, have no existence in Buddhist philosophy; their places being occupied by concepts having no real counterparts in Western religious thought. Above all, it is necessary that the reader should expel from his mind the theological idea of Soul. The texts already quoted should have made it clear that in Buddhist philosophy there is no personal transmigration, and no individual permanent Soul.
[1] Fo-Sho-Hing-Tsan-King.
II
"O Bhagavat, the idea of a self is no idea; and the idea of a being, or a living person, or a person, is no idea. And why? Because the blessed Buddhas are freed from all ideas."—The Diamond-Cutter.
And now let us try to understand what it is that dies, and what it is that is reborn,—what it is that commits faults and what it is that suffers penalties,—what passes from states of woe to states of bliss,—what enters into Nirvana after the destruction of self-consciousness,—what survives "extinction" and has power to return out of Nirvana,—what experiences the Four Infinite Feelings after all finite feeling has been annihilated.
It is not the sentient and conscious Self that enters Nirvana. The Ego is only a temporary aggregate of countless illusions, a phantom-shell, a bubble sure to break. It is a creation of Karma,—or rather, as a Buddhist friend insists, it is Karma. To comprehend the statement fully, the reader should know that, in this Oriental philosophy, acts and thoughts are forces integrating themselves into material and mental phenomena,—into what we call objective and subjective appearances. The very earth we tread upon,—the mountains and forests, the rivers and seas, the world and its moon, the visible universe in short,—is the integration of acts and thoughts, is Karma, or, at least, Being conditioned by Karma.[1]