[Footnote 474:  Cf. too Mahavag.  VIII. 22 where a monk is not blamed for giving the property of the order to his parents.]

[Footnote 475:  Sati is the Sanskrit Smriti.]

[Footnote 476:  Dhammap. 160.]

[Footnote 477:  Bhag-gita, 3. 27.]

[Footnote 478:  Vishnu Pur.  II. 13.  The ancient Egyptians also, though for quite different reasons, did not accept our ideas of personality.  For them man was not an individual unity but a compound consisting of the body and of several immaterial parts called for want of a better word souls, the ka, the ba, the sekhem, etc., which after death continue to exist independently.]

[Footnote 479:  Ueber den Stand der indischen Philosophie zur Zeit Mahaviras und Buddhas, 1902.  And On the problem of Nirvana in Journal of Pali Text Society, 1905.  See too Sam.  Nik.  XXII. 15-17.]

[Footnote 480:  Maj.  Nik. 22.]

[Footnote 481:  Compare also the sermon on the burden and the bearer and Sam Nik.  XXII. 15-17.  It is admitted that Nirvana is not dukkha and not aniccam and it seems to be implied it is not anattam.]

[Footnote 482:  See the argument with Yamaka in Sam.  Nik.  XXII. 85.]

[Footnote 483:  See Sam.  Nik.  III., XXII. 97.]

[Footnote 484:  Also pannakkhandha or vijja.]

[Footnote 485:  Dig.  Nik.  II.]

[Footnote 486:  These exercises are hardly possible for the laity.]

[Footnote 487:  See chap.  XIV. for details.]

[Footnote 488:  Sanskrit Nirvana:  Pali Nibbana.]

[Footnote 489:  Maj.  Nik. 26.]

[Footnote 490:  E.g. the words addressed to Buddha, nibbuta nuna sa nari yassayam idiso pati.  Happy is the woman who has such a husband.  In the Anguttara Nikaya, III. 55 the Brahman Janussoni asks Buddha what is meant by Sanditthikam nibbanam, that is nirvana which is visible or belongs to this world.  The reply is that it is effected by the destruction of lust, hatred and stupidity and it is described as akalikam, ehipassikam opanayikam, paccattam veditabbam vinnuhi—­difficult words which occur elsewhere as epithets of Dhamma and apparently mean immediate, inviting (it says “come and see"), leading to salvation, to be known by all who can understand.  For some views as to the derivation of nibbana, nibbuto, etc. see J.P.T.S. 1919, pp. 53 ff.  But the word nirvana occurs frequently in the Mahabharata and was probably borrowed by the Buddhists from the Brahmans.]

[Footnote 491:  Or sa-upadi.]

[Footnote 492:  But parinirvana is not always rigidly distinguished from nirvana, e.g. Sutta Nipata, 358.  And in Cullavag.  VI. 4. 4 the Buddha describes himself as Brahmano parinibbuto.  Parinibbuto is even used of a horse in Maj.  Nik. 65 ad fin.]

[Footnote 493:  Sam.  Nik.  XXII. 1. 18.]

[Footnote 494:  Vimuttisukham and brahmacariyogadham sukham.]