Again: the arguments cited from Buddha seem aimed to prove, not that there is absolutely no self in man, but that the five khandas are not the self, that the real self is something distinct from all that is exposed to misery and change, something deep, wondrous, divine, infinite. For instance, the report of a debate on this subject between Buddha and Sachaka closes with these words: "Thus was Sachaka forced to confess that the five khandas are impermanent, connected with sorrow, unreal, not the self.42 These terms appear to imply the reality of a self, only that it is not to be confounded with the apprehensible elements of existence. Besides, the attainment of Nirwana is held up as a prize to be laboriously sought by personal effort. To secure it is a positive triumph quite distinct from the fated dissolution of the khandas in death. Now, if there be in man no personal entity, what is it that with so much joy attains Nirwana? The genuine Buddhist notion, as seems most probable, is that the conscious essence of the rahat, when the exterior elements of existence fall from around him, passes by a transcendent climax and discrete leap beyond the outermost limits of appreciable being, and becomes that INFINITE which knows no changes and is susceptible of no definitions. In the Ka gyur collection of Tibetan sacred books, comprising a hundred volumes, and now belonging to the Cabinet of Manuscripts in the Royal Library of Paris, there are two volumes exclusively occupied by a treatise on Nirwana. It is a significant fact that the title of these volumes is "Nirwana, or Deliverance from Pain." If Nirwana be simply annihilation, why is it not so stated? Why should recourse be had to a phrase partially descriptive of one feature, instead of comprehensively announcing or implying the whole case? Still further: it deserves notice that, according to the unanimous affirmation of Buddhist authors, if any Buddhist were offered the alternative of an existence as king of a dewa loka, keeping his personality for a hundred million years in the uninterrupted enjoyment of perfect happiness, or of translation into Nirwana, he would spurn the former as defilement, and would with unutterable avidity choose the latter. We must therefore suppose that by Nirwana he understands, not naked destruction, but some mysterious good, too vast for logical comprehension, too obscure to Occidental thought to find expression in Occidental language. 42 Hardy, Manual, p. 427. At the moment when Gotama entered upon the Buddhaship, like a vessel overflowing with honey, his mind overflowed with the nectar of oral instruction, and he uttered these stanzas: "Through many different births I have run, vainly seeking The architect of the desire resembling house. Painful are repeated births. O house builder! I have seen thee. Again a house thou canst not build for me. I have broken thy rafters and ridge pole; I have arrived at the extinction of evil desire; My mind is gone to Nirwana."