[48]I here merely give the substance of what may be found fully stated in Aristotle’s Ethics, I. 1 and IV. 3.
[49]That is, Saṃkhārā = Sanskṛit Saṉskārāḥ pl. (see [p. 109]), ‘qualities forming character.’ In the Vaiṡeshika system Saṉskāra is one of the twenty-four qualities, the self-reproductive quality. In the Yoga system Saṉskāra = Äṡaya, ‘impressions derived from actions done in previous births.’ According to Childers, Saṃkāro is practically = Karma, ‘act.’ It may also stand for ‘matter,’ and for a quality, or mode of being; e.g. not only for a plant but for its greenness.
[50]The Pāli in Mahā-v° I. 23. 5, is:—Ye dhammā hetuppabhavā tesaṃ hetuṃ Tathāgato āha tesaṃ ća yo nirodho evamvādī Mahā-samaṇo. The form Tathāgato is also common in Sanskṛit versions. The metrical form of the sentence has become broken.
Professor Cowell informs me that the Sanksṛit given in an old MS. at Cambridge is:—‘Ye dharmā hetu-prabhavā hetuṃ teshāṃ Tathāgataḥ | Hy avadat teshāṃ ća yo nirodha evaṃ-vādī Mahā-Ṡramaṇaḥ.’ Burnouf gives a slightly different version, thus:—Ye dharmā hetu-prabhavās teshāṃ hetuṃ Tathāgata uvāća teshāṃ ća etc. Sometimes both avadat and uvāća are omitted.
[51]Sometimes a human being is said to be made up of the five elements—ether, air, fire, water, earth—with a sixth called Vijñāna.
[52]The body is often compared to a city with nine gates or apertures, which have to be guarded (viz. two eyes, ears, nostrils, etc.).
[53]In fact Gautama remained a Bodhi-sattva until he was thirty-four or thirty-five, when he attained perfect enlightenment and Buddhahood.
[54]Their names are Dīpaṃkara, Kauṇḍinya, Maṅgala, Sumanas, Raivata, Ṡobhita, Anavama-darṡin, Padma, Nārada, Padmottara, Sumedhas, Sujāta, Priya-darṡin, Artha-darṡin, Dharma-darṡin, Siddhārtha, Tishya, Pushya, Vipaṡyin, Ṡikhin, Viṡva-bhū, Krakućanda, Kanaka-muni (or Koṇāgamana), Kāṡyapa.
[55]Beginning with Vipaṡyin. These are the only Buddhas mentioned in the Dīgha-nikāya. If the coming Buddha Maitreya is reckoned, then Vipaṡyin must be omitted.
[56]It must not be inferred that the episode of the Bhagavad-gītā is of great antiquity. This point I have made clear in ‘Brāhmanism and Hindūism’ (p. 63) as well as in ‘Indian Wisdom.’ My object at [p. 138] is simply to show that Nirvāṇa is an expression common to Buddhism, Brāhmanism, and Hindūism.—Corr.