When Gotama, early in life, had accidentally seen in succession a wretchedly decrepit old man, a loathsomely diseased man, and a decomposing dead man, then the three worlds of passion, matter, and spirit seemed to him like a house on fire, and he longed to be extricated from the dizzy whirl of existence, and to reach the still haven of Nirwana. Finding ere long that he had now, as the reward of his incalculable endurances through untold aons past, become Buddha, he said to himself, "You have borne the misery of the whole round of transmigrations, and have arrived at infinite wisdom, which is the highway to Nirwana, the
33 Major Cunningham, Bbilsa Topes, or Buddhist Monuments of Central India, p. 168.
city of peace. On that road you are the guide of all beings. Begin your work and pursue it with fidelity." From that time until the day of his death he preached "the three laws of mortality, misery, and mutability." Every morning he looked through the world to see who should be caught that day in the net of truth, and took his measures accordingly to preach in the hearing of men the truths by which alone they could climb into Nirwana. When he was expiring, invisible gods, with huge and splendid bodies, came and stood, as thick as they could be packed, for a hundred and twenty miles around the banyan tree under which he awaited Nirwana, to gaze on him who had broken the circle of transmigration.34
The system of Gotama distinguishes seven grades of being: six subject to repeated death and birth; one the condition of the rahats and the Buddhaship exempt therefrom. "Who wins this has reached the shore of the stormy ocean of vicissitudes, and is in safety forever." Baur says, "The aim of Buddhism is that all may obtain unity with the original empty Space, so as to unpeople the worlds."35 This end it seeks by purification from all modes of cleaving to existing objects, and by contemplative discrimination, but never by the fanatical and austere methods of Brahmanism. Edward Upham, in his History of Buddhism, declares this earth to be the only ford to Nirwana. Others also make the same representation:
"For all that live and breathe have once been men, And in succession will be such again."
But the Buddhist authors do not always adhere to this statement. We sometimes read of men's entering the paths to Nirwana in some of the heavens, likewise of their entering the final fruition through a decease in a dewa loka. Still, it is the common view that emancipation from all existence can be secured only by a human being on earth. The last birth must be in that form. The emblem of Buddha, engraved on most of his monuments, is a wheel, denoting that he has finished and escaped from the circle of existences. Henceforth he is named Tathagata, he who has gone.
Let us notice a little more minutely what the Buddhists say of Nirwana; for herein to them hides all the power of their philosophy and lies the absorbing charm of their religion.
"The state that is peaceful, free from body, from passion, and from fear, where birth or death is not, that is Nirwana." "Nirwana puts an end to coming and going, and there is no other happiness." "It is a calm wherein no wind blows." "There is no difference in Nirwana." "It is the annihilation of all the principles of existence." "Nirwana is the completion and opposite shore of existence, free from decay, tranquil, knowing no restraint, and of great blessedness." "Nirwana is unmixed satisfaction, entirely free from sorrow." "The wind cannot be squeezed in the hand, nor can its color be told. Yet the wind is. Even so Nirwana is, but its properties cannot be told." "Nirwana, like space, is causeless, does not live nor die, and has no locality. It is the abode of those liberated from existence." "Nirwana is not, except to the being who attains it."36
34 Life of Gotama in Journal of the American Oriental Society, vol. iii.
35 Symbolik and Mythologie, th. ii. abth. 2, s. 407.