[Footnote 51: We agree with Rhys Davids, _Buddhism_, pp. 111, 207, that Buddha himself was an atheist; but to the statement that Nirv[=a]na was the "extinction of that sinful, grasping condition of mind and heart which would otherwise be the cause of renewed individual existences" should in our opinion be added "and therewith the extinction of individuality." Compare Rhys Davids' _Hibbert Lectures_, p. 253.] [Footnote 52: Compare the definition of an 'outcast' in the _Vasala-sutta_: "He that gets angry and feels hatred, a wicked man, a hypocrite, he that embraces wrong views and is deceitful, such an one is an outcast, and he that has no compassion for living things."] [Footnote 53: Compare _ib_. 5. 36: "In due course he spoke, of charity, morality, heaven, pleasure, and the advantage of renunciation."] [Footnote 54: See especially the _Nandaman., Paramatthaka, M[=a]gandiya_, and _Suddhatthaka Suttas_, translated by Fausböll, SBE. vol. X.] [Footnote 55: Fausböll, in SBE. vol. X, Suttanip[=a]ta.] [Footnote 56: The distinction between the Northern and Southern doctrine is indicated by the terms 'Great Vehicle' and 'Little Vehicle' respectively, the former the works of N[=a]g[=a]rjuna's school (see below).] [Footnote 57: As M[=a]itrakanyaka Buddha came once to earth "to redeem the sins of men."] [Footnote 58: Of historic interest is the rapport between Brahmanic, Jain. and Buddhist tales. A case of this sort has been carefully worked out by Leumann, _Die Legende von Citta und Sambh[=u]ta_, WZKM. v. III; vi. 1.] [Footnote 59: "The gods who were worshipped as true divinities in India have been rendered false ... by my zeal"; inscription cited by Barth, p. 135. But Açoka was a very tolerant prince. Barth's notion of Buddhistic persecution can hardly be correct.] [Footnote 60: Köppen, _Die Religion des Buddha_, p. 198.] [Footnote 61: Not to be confused with the seventeen heresies and sixty-three different philosophical systems in the church itself.] [Footnote 62: For more details see Barth, _loc. cit_., p. 130 ff. According to tradition Buddhism was introduced into Tibet in the fourth century, A.D., the first missionaries coming from Nep[=a]l (Rockhill, p. 210).]