That which I know I learned of none, My fellow is not on the earth. Of human or of heavenly birth To equal me there is not one. I truly have attained release, The world’s unequalled teacher I, Alone, enlightened perfectly, I dwell in everlasting peace.”[f56] When we speak of enlightenment or illumination we are apt to think of its epistemological aspect and to forget the presence of a tremendous will-power behind it—the power in fact making up the entire being of an individual. Especially as in Buddhism the intellect stands forth prominently, perhaps more than it ought to, in the realisation of the ideal Buddhist life, scholars are tempted to ignore the significance of the will as the essentially determinate factor in the solution of the ultimate problem. Their attention has thus been directed too much towards the doctrine of the Paṭicca-samuppāda or the Ariya-sacca, which they considered constituted the final teaching of Buddhism. But in this they have been sadly at fault, nor have they been right in taking Buddhism for a sort of ethical culture, declaring that it is no more than a system of moral precepts (_śīla_), without a soul, without a God, and consequently without a promise of immortality. But the true Buddhist ideas of Ignorance, Causation, and Moral Conduct had a far deeper foundation in the soul-life of man. Ignorance was not a cognitive ignorance, but meant the darkness of spiritual outlook. If Ignorance were no more than cognitive, the clearing-up of it did not and could not result in enlightenment, in freedom from the Fetters and Defilements, or Intoxicants as some Pali scholars have them. The Buddha’s insight penetrated the depths of his being as the will, and he knew what this was, yathābhūtam, or in its tathābhāva (thatness or suchness), he rose above himself as a Buddha supreme and peerless. The expression, “Anuttara-samyak-sambodhi,” was thus used to designate this pre-eminently spiritual knowledge realised by him.