241. Q. _But the aged man remembers the incidents of his youth, despite his being physically and mentally changed. Why, then, is not the recollection of past lives brought over by us from our last birth, into the present birth?_ A. Because memory is included within the _Skandhas_; and the _Skandhas_ having changed with the new reincarnation, a new memory, the record of of that particular existence, develops. Yet the record or reflection of all the past earth-lives must survive; for, when Prince Siddhārtha became Buddha, the full sequence of his previous births was seen by him. If their several incidents had left no trace behind, this could not have been so, as there would have been nothing for him to see. And any one who attains to the fourth state of _Dhyāna_ (psychical insight) can thus retrospectively trace the line of his lives. 242. Q. _What is the ultimate point towards which tend all these series of changes in form?_ A. Nirvāna. 243. Q. _Does Buddhism teach that we should do good with the view of reaching Nirvāna?_ A. No; that would be as absolute selfishness as though the reward hoped for had been money, a throne, or any other sensual enjoyment. Nirvāna cannot be so reached, and the unwise speculator is foredoomed to disappointment. 244. Q. _Please make it a little clearer?_ A. Nirvāna is the synonym of unselfishness, the entire surrender of selfhood to truth. The ignorant man aspires to nirvānic happiness without the least idea of its nature. Absence of selfishness is Nirvāna. Doing good with the view to getting results, or leading the holy life with the object of gaining heavenly happiness, is not the Noble Life that the Buddha enjoined. Without hope of reward the Noble Life should be lived, and that is the highest life. The nirvānic state can be attained while one is living on this earth. 245. Q. _Name the ten great obstacles to advancement, called Sanyojanas, the Fetters?_ A. Delusion of self (_Sakkāya-ditthi_); Doubt (_Vicikicchā_); Dependence on superstitious rites (_Sīlabbata-parāmāsa_); Sensuality, bodily passions (_Kāma_); Hatred, ill-feeling (_Patigha_); Love of life on earth (_Rūparāga_); Desire for life in a heaven (_Arūparāga_); Pride (_Māna_); Self-righteousness (Uddhacca); Ignorance (_Avijjā_). 246. Q. _To become an Arhat, how many of these fetters must be broken?_ A. All. 247. Q. _What are the five Nirwāranas or Hindrances?_ A. Greed, Malice, Sloth, Pride, and Doubt. 248. Q. _Why do we see this minute division of feelings, impulses, workings of the mind, obstacles and aids to advancement so much used in the Buddha's teachings? It is very confusing to a beginner._ A. It is to help us to obtain knowledge of ourselves, by training our minds to think out every subject in detail. By following out this system of self-examination, we come finally to acquire knowledge and see truth as it is. This is the course taken by every wise teacher to help his pupil's mind to develop.