[57]The expression Brahma-nirvāṇa is repeated several times afterwards. Mark, too, that one of the god Ṡiva’s names in the Mahā-bhārata is Nirvāṇam.
[58]Rāga, dvesha, moha. Eleven fires are sometimes enumerated.
[59]Dr. Rhys Davids holds that the Buddha only advocated the suppression of good desires; Fausböll says ‘desire in all its forms.’ I agree with the latter.
[60]When I was on the confines of Tibet, this was described to me by a Tibetan scholar as the unchangeable state of conscious beatitude.
[61]Or Anupādi-ṡesha, that is, Nirvāṇa without remains or remnants of the elements of existence. See Childers’ Pāli Dictionary, s. v.
[62]This was remarked by Hooker when travelling in Sikkim. Sir Richard Temple in his Journals (II. 216) asserts that he often found married monks in Sikkim, and they make no secret of it. They are free to resign the monastic character when they choose.
[63]The Vaibhāshika was divided into Sarvāstivāda (assertion of the real existence of all things), Mahāsaṅghika, Sammatīya (said to have been founded by Upāli), and Sthavira; the Sautrāntika had also its own subdivisions.
[64]Another great king was the celebrated Harsha-vardhana or Silāditya of Kanauj, who flourished about A.D. 610-650, and who is said to have founded an era formerly much used in Northern India. He ruled from the Indus to the Ganges, and his doings are described by Hiouen Thsang (Beal’s Records, I. 210-221.)
[65]The Mahā-yāna is said to be connected with the Mādhyamika and Yogāćāra Schools, and the Hīna-yāna with the Vaibhāshika and Sautrāntika.
[66]Professor Legge’s Travels of Fā-hien, p. 28.