These two aspects of Nirvâna, i.e., negatively, the destruction of evil passions, and, positively, the practice of sympathy, are complementary to each other; and when we have one we have the other. Because, as soon as the heart is freed from the cangue of egoism, the same heart, hitherto so cold and hard, undergoes a complete change, shows animation, and, joyously escaping from self-imprisonment, finds its freedom in the bosom of Dharmakâya. In this latter sense, Nirvâna is the “humanisation” of Dharmakâya, that is to say, “God’s will done in earth as it is in heaven.” If we make use of the {52} terms, subjective and objective. Nirvâna is the former, and the Dharmakâya is the latter, phase of one and the same principle. Again, psychologically, Nirvâna is enlightenment, the actualisation of the Bodhicitta[13] (Heart of Intelligence). The gospel of love and the doctrine of Nirvâna may appear to some to contradict each other, for they think that the former is the source of energy and activity, while the latter is a lifeless, inhuman, ascetic quietism. But the truth is, love is the emotional aspect and Nirvâna the intellectual aspect of the inmost religious consciousness which constitutes the essence of the Buddhist life. That Nirvâna is the destruction of selfish desires is plainly shown in this stanza: “To the giver merit is increased; When the senses are controlled anger arises not, The wise forsake evil, By the destruction of desire, sin, and infatuation, A man attains to Nirvâna.”[14] The following which was breathed forth by Buddha against a certain class of monks, testifies that when Nirvâna is understood in the sense of quietism or pessimism, he vigorously repudiated it: “Fearing an endless chain of birth and death, And the misery of transmigration, Their heart is filled with worry, But they desire their safety only. {53} “Quietly sitting and reckoning the breaths, They’re bent on the Anâpânam.[15] They contemplate on the filthiness of the body,-- Thinking how impure it is! “They shun the dust of the triple world, And in ascetic practise their safety they seek: Incapable of love and sympathy are they, For on Nirvâna abides their thought.”[16] Against this ascetic practise of some monks, the Buddha sets forth what might be called the ideal of the Buddhist life: “Arouse thy will, supreme and great, Practise love and sympathy, give joy and protection; Thy love like unto space, Be it without discrimination, without limitation. “Merits establish, not for thy own sake, But for charity universal; Save and deliver all beings, Let them attain the wisdom of the Great Way.”