[137] The _Buddhacarita_, Cowell’s translation in the _S. B. E._ Vol. XLIX. p. 145. [138] From A. J. Edmunds’s translation of _Dhammapada_. [139] P. 225. Beal’s translation is not always reliable, and I would have my own if the Chinese original were at all accessible. [140] The gâthâs supposed to be the first utterance of the Buddha after his enlightenment, according to Rockhill’s _Life of the Buddha_ (p. 33) compiled from Tibetan sources, give an inkling of nihilism, though I am inclined to think that the original Tibetan will allow a different interpretation when examined by some one who is better acquainted with the spirit of Buddhism than Rockhill. Rockhill betrays in not a few cases his insufficient knowledge of the subject he treats. His translation of the gâthâs is as follows: “All the pleasures of the worldly joys, All which are known among the gods, Compared with the joy of ending existence, Are not as its sixteenth part. “Sorry is he whose burden is heavy, And happy he who has cast it down; When once he has cast off his burden, He will seek to be burthened no more. “When all existences are put away, When all notions are at an end, When all things are perfectly known, Then no more will craving come back.” In the _Udâna_, II., 2, we have a stanza corresponding to the first gâthâ here cited, but the _Udâna_ does not say “the joy of ending existence,” but “the destruction of desire.” According to the _Lalita Vistara_, the Buddha’s utterance of victory is (Râjendra Mitra’s Edition p. 448): “Cinna vartmopaçânta rajâh çuṣkâ âçravâ na punaḥ çravanti. Chinne vartmani varttate duḥkhasyaiṣonta ucyate.” [141] Warren’s _Buddhism in Translations_, p. 376. [142] General D. M. Strong’s translation, p. 64. [143] The text does not expressly say “animate or inanimate”, but this is the author’s own interpretation according to the general spirit of Mahâyânism. [144] There are two obstacles to final emancipation: (1) affective, and (2) intellectual. The former is our unenlightened affective or emotional or subjective life and the latter our intellectual prejudice. Buddhists should not only be pure in heart but be perfect in intelligence. Pious men are of course saved from transmigration, but to attain perfect Buddhahood they must have a clear, penetrating intellectual insight into the significance of life and existence and the destiny of the universe. This emphasising of the rational element in religion is one of the most characteristic points of Buddhism. [145] This is one of the most important philosophical texts of Mahâyânism. Its original Sanskrit with the commentary of Chandra Kîrti has been edited by Satis Chandra Acharya and published by the Buddhist Text Society of India. The original lines run as follows (p. 193): “Aprahînam, asamprâptam, anucchinnam, açâçvatam, Aniruddham, anutpannam, evam nirvânam ucyate.” [146] Literally, that which is characterised by the absence of all characterisation.