BUDDHISM IS NOT AN ACADEMIC SUBJECT

When pressed by some worldly scholars  (whose names were not made public),  Bhikshu Tenzyn Gyatso said publicly that  ’Buddhism is an academic subject.’  

However, the truth is that Buddhism is not an academic subject, and therefore it is necessary now to present here a statement of facts:

The first fact is that you, Bhikshu Tenzyn Gyatso, are not legally entitled to represent, or to speak, in the name of Buddhism,  i.e., the Buddhist religion in general.

The second fact is that you, Bhikshu Tenzyn Gyatso, uttered a most unfortunate statement against your own people, and therefore delivered into the hands of their terrible enemies a powerful weapon, as they shall not fail to take advantage of the opportunity you gave to them, by reasoning on the grounds that: if Buddhism is an academic subject, as publicly proclaimed by the Dalai Lama in person, then Lamas, Nuns, and Monasteries are not needed, only scholars and academies.

The third fact is that your statement, Tenzyn Gyatso, is a public declaration of schism, headed by you. Time to retreat your words Bhikshu Tenzyn Gyatso!

BUDDHISM IS RELIGION

The truth is that Buddhism is Religion; Buddhism is a Monastic Religion possessing Temples, religious buildings, religious shelters, i.e., monasteries;  Buddhism is a religion with sacred religious services;  Buddhism is a religion possessing thousands of religious Scriptures and Holy Manuscripts;  Buddhism is a religion possessing a Monastic Sangha, composed by Buddhist Monks and Nuns, i.e., Bhikshus, Bhikkhus, Bhikshunis, Bhikkhunis,  who renounced the world, who are vowed to an entire life of full chastity, who are trained under religious disciplines and rules in the obedience to the Buddha, the Buddha Dharma-Vinaya, the Buddha Sangha for life, as has been done for the last 2.600 years.

________________________

Now, this is what I say to you, Nigrodha:

“Let any intelligent man come to me, any man who is also without guile, not a deceiver, but an upright man.  I will teach him.  I will show him the Dharma.  And if he practises  according to my instructions, to know and realize for himself even in this very life that unsurpassed holy life for the sake of which clansmen go forth from home to the homeless in its perfection, he too shall know and realize in seven years.  Do I say seven years?  Why, Nigrodha, even if he do so, as I have said, for six, five, four, three, two years, even one year, half a year; five, four, three, two months, even one month… nay, if he so practise for  seven days, Nigrodha… such a man coming to me shall so realize…

Now this I say, Nigrodha, not desiring to win pupils, not wishing to make others fall from their religious vows, not wishing to make others give up their ways of life, not wishing to establish you in wrong ways or to make you give up ways that are good.  Not so!

But, Nigrodha, there are bad things not put away, things that have to do with corruption, things that draw one down again to rebirth, things causing suffering, having suffering for their fruit, things concerned with rebirth, decay, and death in times to come.  It is for the rejection of these things that I teach you the Dharma, walking according to which these things that are concerned with corruption shall be put away by you, and wholesome things shall be brought to increase; by which even in this present life by his own higher iddhi(*) a man shall realize and abide in the full knowledge and realization of perfect wisdom.”

Digha Nikaya, iii. 56-7

_________________________

N.E. – (*)  higher Iddhi: higher super-powers such as higher clairaudience,  higher clairvoyance, etc.

_________________________

“Some Sayings of the Buddha – According to the Pali Canon” -  translated from the Pali by F.L.Woodward, Oxford University Press, London, Madras, 1925).

‘In the Ariyan discipline, Bhikkhus, music is lamentation.  In the Ariyan discipline, dancing is sheer madness.  In the Ariyan discipline, laughing that displays the teeth is childishness.

Wherefore, Bhikkhus, do you break down the bridge that causes music, dancing, laughter.  Enough for you just to smile if you have any cause to show your pleasure.’

                                                               Anguttara Nikaya, i. 261

____________________

Some Sayings of the Buddha – According to the Pali Canon, translated from the Pali by F.L.Woodward, Oxford University Press, London, Madras, 1925.

Gautama Buddha, the Exalted One was dwelling near Savatthi at Jeta Grove in Anathapindika’s Park.  There, the Exalted One, Gautama Buddha addressed the Bhikkhus, saying:

‘Bhikkhus!’

‘Yes, Lord! replied those Bhikkhus.

The Exalted One said:

‘I will teach you, Bhikkhus, the Law of Causation.  Do ye listen to it.  Apply your minds. I will speak.’

‘Even so, Lord, replied the Bhikkhus.’ 

Then thus spake Gautama Buddha, the Exalted One:

“What is the Law of Causation, Bhikkhus?  It is this:

Actions are determined by Ignorance; by Actions is determined Consciousness; by Consciousness are determined Name-and-Shape; by Name-and-Shape are determined Sense; by Sense is determined Contact; by Contact is determined Feeling; by Feeling is determined Craving; by Craving is determined Grasping; by Grasping is determined Becoming; by Becoming is determined Birth; by Birth is determined Age-and-Death, Sorrow and Grief, Woe, Lamentation, and Despair.  Such is the arising of all this mass of Suffering.

But from the utter fading out and ending of Ignorance comes also the ending of Actions; from the ending of Actions comes the ending of Consciousness; from the ending of Consciousness comes the ending of Name-and-Shape; from the ending of Name-and-Shape comes the ending of Sense; from the ending of Sense comes the ending of Contact; from the ending of Contact comes the ending of Feeling; from the ending of Feeling comes the ending of Craving; from the ending of Craving comes the ending of Grasping; from the ending of Grasping comes the ending of Becoming: from the ending of Becoming comes the ending of Birth; from the ending of Birth, comes the ending of Age-and-Death, Sorrow, and Grief, Woe, Lamentation, and Despair.  Such is the ending of all this mass of  Suffering.” 

                                                                                                    (S.N. ii 3-4)

_____________________________

Foot Note: (*) – Patica-samuppada.

_____________________________

["Some Sayings of the Buddha - According to the Pali Canon", translated from the Pali by F.L.Woodward, Oxford University Press, London, 1925].

To be continued

        The Exalted One, Gautama Buddha, said:

        ‘So long, Bhikkhus, as sun and moon have not arisen in the world, just so long is there no shining forth of great light, no shining forth of great radiance.  But gross darkness, the darkness of bewilderment, prevails.  Neither day nor night is distinguishable, not the month nor the half-month nor the seasons of the year are to be discerned.

        But, Bhikkhus, when sun and moon arise in the world, then there is the shining forth of a great light, of great radiance, and gross darkness, the darkness of bewilderment, is no more.  Then are distinguished the day and the night, then are discerned the month and the half-month, and the seasons of the year.

        Just so, Bhikkhus, so long as a Tathagata arises not, an Arhat, a Buddha Supreme, there is no shining forth of great light, of great radiance, but gross darkness, the darkness of bewilderment prevails, and there is no proclaiming, no teaching, no showing forth, no setting up, no opening up, no analysis, no making plain of the Four Ariyans Truths.

        But, Bhikkhus, so soon as a Tathagata arises, all these things take place, and then there is a proclaiming, a teaching, a showing forth, a setting up, an opening up, an analysis, a making plain of the Four Ariyan Truths.

        What Four?  The Ariyan Truth of Suffering, the Ariyan Truth of the Cause of Suffering, the Ariyan Truth of the End of Suffering, the Ariyan Truth of the Ariyas Eight-folded path to the end of suffering. 

        Wherefore, Bhikkhus, do ye exert yourselves to realize: This is suffering, this is the cause of suffering, this is the end of suffering, this is the path to the end of suffering.”

_____________________________________

["Some Sayings of the Buddha - According to the Pali Canon," translated from the Pali by F.L.Woodward, Oxford University Press, Madras/London, 1925].

        “At one time, Bhaggava, I was staying among the Bumu’s. Uttaraka is a village of theirs, and having dressed early one morning, I afterwards took my bowl, put on my robe, and went into Uttaraka for alms. Now, at that time, a cynic there, Bandylegs the Khattiya,[17] was wont to behave like a dog, walking on all fours,[18] or sprawling on the ground and taking up food, whether hard or soft, with his mouth only (without using his hands). 

        Sunakkhatta, seeing him act thus, thought: ‘How truly admirable does he look, the holy man, the recluse creeping on all fours, or sprawling on the ground, taking up food, whether hard or soft, with his mouth only.’

        Then I, Bhaggava, knowing what was in his mind, said to him: Do you, O foolish man, confess yourself as following the son of the Sakiyas?

‘What does the Exalted One mean, Lord, in saying this to me?’

        Did you not think, Sunakkhatta, as you looked at that naked Cynic, Kora the Khattiya, on all fours, sprawling on the earth, taking up his food, whether hard or soft, with his mouth only: How admirable were it to be a holy man like that ?

‘Yes, lord, I did. What then! Does the Exalted One begrudge Arhatship in others?’[19] 

        Nay, foolish man. I begrudge in no one Arhatship. It is only in you that this vicious opinion has arisen. Put it away. Let it not become a lasting source of harm and ill to you. This naked cynic, Kora the Khattiya, whom you, Sunakkhatta, fancy so admirable an Arhat, will die seven days hence of an epilepsy,[20] and dying he will be reborn as one of the Kalakanjas,[21] the very lowest of the Asura groups. As dead, he will be laid out on a heap of birana grass in the charnel field. You might go up to him, if you wish, and ask him: Do you know your own destiny, friend Kora? Perchance he will reply : I know my own destiny, friend Sunakkhatta. There are Asuras called Kalakanjas, the very lowest of the Asura groups – ’tis among them I am reborn.

        Thereat, Bhaggava, Sunakkhatta of the Licchavis, went up to the cynic, Kora the Khattiya, and spake thus to him : ‘Friend Kora the Khattiya, the Samana Gotama has declared that on the seventh day hence, the naked ascetic, Kora the Khattiya, will die, and dying he will be reborn as one of the Kalakanjas, the very lowest of the Asura groups.  As dead, he will be laid on a heap of birana grass in the charnel field.

Wherefore, friend Kora the Khattiya, you should partake of food with great moderation; you should drink liquids with great moderation; so that the word of the Samana Gotama may prove wrong’. 

        Then Sunakkhatta, so firmly did he disbelieve the Tathagata, counted up the seven days one after another;  but, Bhaggava, on the seventh day, Kora the Khattiya died of an epilepsy, and dying was reborn as had been foretold; and as dead, was laid out as had been foretold.

        Now Sunakkhatta heard, Bhaggava, that Kora the Khattiya lay dead in the charnel field on a heap of birana grass. And he went thither where the corpse was lying, and thrice he smote the naked ascetic with his hand, saying: ‘Do you know, friend Kora the Khattiya, what has been your destiny?’  Then Bhaggava, Kora the Khattiya, rubbing his back with his hand, raised himself up and said:  ‘I know, friend Sunakkhatta, what is my destiny. Among the  Kalakanjas, the very lowest of the Asura groups – there am I reborn.’  So saying, he fell back supine.[22]

        Thereupon, Bhaggava, Sunakkhatta the Licchavi came to me, and saluting me, sat down beside me.  So sitting, I spake to him thus: What think you, Sunakkhatta? Has it happened to the cynic, Kora the Khattiya, even as I declared to you, or otherwise ?

‘It has happened to him even as the Exalted One declared to me, not otherwise.’

        What think you, Sunakkhatta? This being so, has a mystic wonder by power beyond that of ordinary men been wrought, or has it not ?

‘Surely, sir, this being so, such a mystic wonder has been wrought.[23] 

        And is it then to me, you foolish man, who have thus by power beyond that of ordinary men, wrought a mystic wonder, that you say :  ‘Lord, the Exalted one works me no miracles with his superhuman gifts?’ See, foolish man, how far you have committed yourself.

        Thus, Bhaggava, did Sunakkhatta of the Licchavis, addressed by me, depart from this Dharma-Vinaya, as one doomed to disaster and to Avitchi.”[*]

__________________________________________

Foot-Notes

 [17] -  Kora-khattiyo kukkura-vatiko. Buddhaghosa explains Kora as a nickname, having the feet turned in. See M. I, 387; Netti 99; Jat. I, 389, and compare Rh. D.’s Buddhist India, 245.

 [18] –  Catukuntiko as in M. I, 79. The Corny, reads catukonthiko, which it paraphrases by catusanghathito, and explains by walks, resting the knees and elbows on the earth.

[19] – The Commentary,  paraphrases by maannassa arahattan hotuti:   May no one else (except me and mine) be Arhats.  Arhat in common non-Buddhist usage was simply holy man. (Dhp. A. 1. 400 ; Psalms of the Sisters, 130).

 [20] -  Alasakena: is this a negative of lasika, the synovial fluid (p. 100) ?

 [21] -  On these see Vol. II, p. 289: The Kalakanjas, all of fearsome shape. . . .

[22] -  It may be interesting to mention the Commentator’s suspended judgment on this weird occurrence: A corpse is not capable of rising up and speaking. It spoke by the power of the Buddha. The Exalted One either brought back Kora the Khattiya from the Asura-womb (or form of birth, yoni), or he made the body speak. For the range of a Buddha is incalculable.

[23] -  Five miracles, reckons the Commentary: The date of death foretold; the illness; the rebirth ; the birana-bier indicated; the speaking corpse.

[*] – N.E. - Avitchi – Hells, purgatories.

_____________________________________

[Digha Nikaya, translated from the Pali by T.W. and C.A.F. Rhys Davids, Part III, Humphrey Milford, Oxford University Press, London, 1921].

MYSTIC WONDERS AND THE ORIGIN OF THINGS[1]

THUS have I heard :

        The Exalted One, Gautama Buddha, was once staying among the Mallas, at Anupiya, one of their towns.[2]   Now the Exalted One, having robed himself in the early morning, put on his cloak and took his bowl, and entered the town for alms.  And he thought:  ‘It is too early for me now to go through Anupiya for alms.  I might go to the pleasaunce where Bhaggava the Wanderer dwells[3],  and call upon Bhaggava.’ So the Exalted One went to the pleasaunce and to the place where Bhaggava the Wanderer was.

        Then Bhaggava spake thus to the Exalted One :  ‘Let my Lord the Exalted One come near. Welcome to the Exalted One!  It is long since the Exalted One has taken the opportunity[4]  to come our way. May it please you, Lord, to be seated; here is a seat made ready.

        The Exalted One sat down thereon, and Bhaggava, taking a certain low stool, sat down beside him.  So seated, Bhaggava the Wanderer spake thus to the Exalted One:  ‘Some days ago, Lord, a good many days ago, Sunakkhatta of the Licchavis[5]  called on me and spake thus:  ‘I have now given up the Exalted One, Bhaggava. I am remaining no longer under him (as my teacher).’  Is the fact really so, just as he said ?’

        It is just so, Bhaggava, as Sunakkhatta of the Licchavis said.

        Some days ago, Bhaggava, a good many days ago, Sunakkhatta, the Licchavi, came to call on me, and spake thus:  ‘Sir, I now give up the Exalted One.  I will henceforth remain no longer under him (as my teacher).’  When he told me this, I said to him:  But now, Sunakkhatta, have I ever said to you : Come, Sunakkhatta, live under me (as my pupil) ?

        ‘No, Sir, you have not.’

        Or have you ever said to me:  ‘Sir, I would fain dwell under the Exalted One (as my teacher)?’

        ‘No, Sir, I have not.’

        But if I said not the one, and you said not the other, what are you and what am I that you talk of giving up?[6]  See, foolish one, in how far the fault here is your own.[7]

        ‘Well, but, Sir, the Exalted One works me no mystic wonders surpassing the power of ordinary men.’[8]

        Why, now, Sunakkhatta, have I ever said to you:  Come, take me as your teacher, Sunakkhatta, and I will work for you mystic wonders  surpassing the power of ordinary men ?

        ‘You have not, Sir.’

        Or have you ever said to me:  Sir, I would fain take the Exalted One as my teacher, for he will work for me mystic wonders beyond the powers of ordinary men ?

        ‘I have not, Sir.’

        But if I said not the one, and you said not the other, what are you and what am I, foolish man, that you talk of giving up?   What think you, Sunakkhatta?  Whether mystic wonders beyond the power of ordinary man are wrought, or whether they are not, is the object for which I teach the Norm this:  that it leads to the thorough destruction of ill for the doer thereof?

        ‘Whether, Lord, they are so wrought or not, that is indeed the object for which the Norm is taught by the Exalted One.’

        If then, Sunakkhatta, it matters not to that object whether mystic wonders are wrought or not, of what use to you would be the working of them?  See, foolish one, in how far the fault here is your own.

        ‘But, Sir, the Exalted One does not reveal to me the beginning of things.’[9]

        Why now, Sunakkhatta, have I ever said to you:  Come, Sunakkhatta, be my Bhikkhu and I will reveal to you the beginning of things ?

        ‘Sir, you have not.’

        Or have you ever said to me: I will become the Exalted One’s Bhikkhu, for He will reveal to me the
beginning of things ?

        ‘Sir, I have not.’

        But if I have not said the one and you have not said the other, what are you and what am I, foolish man, that you talk of giving up on that account?  What think you, Sunakkhatta?  Whether the beginning of things be revealed, or whether it be not, is the object for which I teach the Dhamma this: that it leads to the thorough destruction of ill for the doer thereof ?

        ‘Whether, Sir, they are revealed or not, that is indeed the object for which the Dhamma is taught by the Exalted One.’

        If then, Sunakkhatta, it matters not to that object whether the beginning of things be revealed, or whether it be not, of what use to you would it be to have the beginning of things revealed?  See, foolish one, in how far the fault here is your own.

        In many ways have you, Sunakkhatta, spoken my praises among the Vajjians[10],  saying:[11]   ‘Thus is the Exalted One;  He is an Arahant fully awakened;  wisdom He has and righteousness;  He is the Well-Farer;[12]   He has knowledge of the worlds;  He is the supreme driver of men willing to be tamed;  the Teacher of devas[13]  and men;  the Awakened and Exalted One.  In such wise have you been wont, among the Vajjians, to utter praise of me.

        In many ways have you, Sunakkhatta, spoken the praises of the Dhamma among the Vajjians: ‘Well proclaimed by the Exalted One is the Dhamma as bearing on this present life, not involving time,[14]  inviting all to come and see,[15]  to be understood by every wise man for himself.  In such wise have you been wont, among the Vajjians, to utter praise of the Dhamma.

        In many ways have you, Sunakkhatta, spoken the praises of the Sangha among the Vajjians:  ‘Well are they trained, the Sangha of the Exalted One’s Bhikkhus, even the four branches thereof. The eight classes of individuals[16]  well trained in uprightness, in principles and in courtesy.  This Sangha should be respected and revered; gifts should be given it, and homage; for it is the world’s unsurpassed field (for sowing) merit.  In such wise have you been wont, among the Vajjians, to utter praise of the Sangha.

        I tell you Sunakkhatta, I make known to you Sunakkhatta, that there will be those that shall say concerning you thus:  Sunakkhatta of the Licchavis was not able to live the holy life under Gautama the Buddha. And he, not being able to adhere to it, hath renounced the Vinaya and turned to lower things.

        Thus, Bhaggava, did Sunakkhatta of the Licchavis, addressed by me, depart from this Dharma-Vinaya, as one doomed to disaster and purgatory.

______________________________________

Foot Notes

[1] -  It appears from the passages quoted above (Vol. I, p. 199) that this dialogue was supposed to have taken place only shortly before the Buddha’s Maha-Para-Nibbana. The Burmese MSS. spell the name Pathika, apparently holding this man to be identical with the Ajivaka ascetic named Pathika of Dhp. Corny. I, 376.
[2] -  Cf. Vin. Texts III, 224 ; Ud. II, 10 ; Dhp. Corny. I, 133.
[3] – Literally, the wanderer who belonged to the Bhaggava gotta, or gens, a wider term than family. His personal name was Channa (cf. Sum. Vil. 35 ?). He should not be confounded with another Wanderer of the same gotta settled in Magadha who is said, in the Therigatha Comy, (p. 2), Pss. of the Sisters (p. 4), to have been Gotama’s first teacher.  It will be seen that in accordance with the rule of courtesy explained above (I, 195), Gotama addresses the Wanderer by his gotta, not by his mula-nama.
[4] - Pariyayam akasi. The exact meaning of this idiom is uncertain.  See the note above, I, 245.
[5] – His story is sketched above (I, 199).
[6] – Literally, being who, whom do you give up ? that is, considering your want of position in the matter, how can you so talk? So also at M., I, 428.
[7] – Yavanca te idam aparaddham. See D. II, 198; M. Ill, 169.
[8] – Iddhi-patihariya. See above, I, 272-9, for a statement of the doctrine on mystic wonders.
[9] – Na … aggannnan pannapet. Agganna, meaning priority in time, space or merit, is by the Comy, defined here as loka-pannatti, revelation of the world, and, in the Agganna Suttanta below, as lokuppatti, the genesis of the world.
[10] – Vajji-game, literally, in the village i.e., says the Corny, of the Vajjian-rajas .(Free men) at Vesali.
[11] – The following three paragraphs are the stock passages for the description of a Buddha, His Dhamma, and His Sangha respectively. See A. VI, 57 ; S. IV, 41 etc.
[12] – Sugata.  It is curious that this, after Buddha, the Awakened, should be the epithet most frequently used as a name of the founder of Buddhism. That is so, both in the ancient texts and in the more modern commentaries. See above, II, 242-5, 265. See also below, Chap. II, 7 f. ; Suttanta XXXI, 6 etc. ; Sutta-Nipata Corny. I, 43.
[13] – We judge that while the word deva is applicable also to conceptions of divinity, its essential meaning, in Indian literature, is rather that of other-world nature than of superhuman nature. We in the next world are Deva ‘s.  See I, 115, n. i.
[14] – The definitions of akalika by Buddhaghosa elsewhere and Dhammapala hardly justify our previous renderings of this word. See Kindred Sayings, I, 15, n. 2 ; Pss. of the Brethren, 314, n. i.
[15] – Ehi-passiko: come-see-ish.
[16] – The branches are Bhikkhus and Bhikkhunis, laymen and laywomen. The eight classes refer to the four Paths and four stages of Fruition i.e., the spiritual condition of the four branches.

 __________________________________

[Digha Nikaya, translated from the Pali by T.W. and C.A.F. Rhys Davids, Part III, Humphrey Milford, Oxford University Press, London, 1921].

And he replies: “Yonder he sits in the midst where the Four Ways meet.”

Then those twin Messengers deliver unto the Lord of that town the Message of Truth, and go their ways by the Path by which they came.

Likewise also from the West and from the North there comes a pair of swift Messengers, and they say unto the Warden of the Gates: “Friend, where is the Lord of this town?” And in like manner he replies, and they deliver unto the Lord of that town the Message of Truth and go their ways.

Now, Bhikkhus, have I told ye a parable: and for the interpretation of the parable, it is this:

The Town is this body, of the Four Great Elements compounded, of parents born, fed on food, corruptible and doomed to perish utterly.

The Six Gates thereof are the six avenues of Sense.

The Warden of the Gates, it is the Conscience.

The Pair of Swift Messengers, they are Calm and Insight.

The Lord of the Town, it is the Mind.

The Four Crossways meeting in the midst, are the Elements of Earth and Water, Fire and Air.

The Message of Truth they bring, it is Nirvana, the Unconditioned.

And the Path by which they come and go, it is the Ariyan Eightfold Path, to wit: Right Belief, Right Intention, Right Speech, Right Action, Right Living, Right Effort, Right Mindfulness, Right Meditation.”
                                                                                           (S.N. iv. 194)

________________________

“Some Sayings of the Buddha – According to the Pali Canon”, translated from the Pali by F.L.Woodward, Oxford University Press, London/Madras, 1925.

Gautama Buddha, The Exalted One, said:

“In former days, Bhikkhus, some ocean-faring merchants used to take with them a bird that could see the land, and launched out into the deep upon their ship.  Now when the ship was out of sight of land, they used to set free the land-sighting bird.  And the bird would fly east, would fly south, and west and north and up aloft, and to the other quarters.  And if it sighted land around, off it would fly thither.  Burt, if it saw no land around, back it would fly to the ship.

Even so, Bhikkhus, you, having failed to get an answer to your question, though searching right up to the world of Brahma – you come back to Me again.  But that question of yours, Bhikkhus, was not put in the right way, to wit: “Where, Lord, do these four great elements[1] of earth, water, fire and air cease to exist without leaving any trace of them?” This is how you should put the question:

Where do water, earth and fire,
Where does air no footing find?
Where do long and short, and fine,
Likewise gross, pure and impure,
Mind and body, cease to be,
Leaving not a wrack behind?

Now the answer to this question is this: “It is that state of intellect[2] which is invisible, boundless, the landing-stage from everywhere.”[3]

There do water, earth and fire,
There does air no footing find.
There do long and short and fine,
Likewise gross, pure and impure,
Mind and body, cease to be,
Leaving not a wrack behind.
By ceasing of the conscious mind
There do all these cease to be.”
                                                                                                 [D.N., i. 222]

__________________________________

Foot-Notes

[1] – It should be observed that Buddhism does not mean by ‘the four great elements’ merely the four visibles, but the forces of which the four are the result, viz. the element of extension, of cohesion, of expansion or heat, and that of vibration.  At Samyutta Nikaya, i.15, where part of these verses occurs, Dr C.A.Rhys-Davids has well turned the words [apo, pathavi, tejo, vayo]:
Where the four elements that cleave and stretch
And burn and move, no further footing find.

[2] – Vinnanam, the Arhat’s consciousness of Nirvana.

[3] – Paham, according to Buddhaghosa, is here ‘the steps up and down to a riverside.’  At Dialogues of the Buddha, ii. 283, Professor Rhys Davids translates, (The Arhat’s intellect) ‘accessible from every side.’  Cf. Udana, p.9.  Nirvana is therefore a state beyond mind-consciousness. In its ordinary sense vinnanam is perishable, as one of the five skandhas. 

______________________

["Some Sayings of the Budda - According to the Pali Canon", translated from the Pali by F.L.Woodward, Oxford University Press, London/Madras, 1925].

‘Master Gotama, what have you to say about the existence of the Self?’

At these words, the Exalted One, Gautama Buddha, was silent.

‘How now, Master Gotama? Is there no such thing as the Self?’

At these words, Gautama Buddha, the Exalted One, was silent.

Then Vacchagotta the Wanderer (in disgust) rose up from his seat and went away.  Not long after he was gone Bhikshu Ananda said to the Exalted One, Gautama Buddha:

‘How is it, Lord, that the Exalted One made no reply to the question asked by Vacchagotta the Wanderer?’

‘If, Ananda, when asked ‘does the self exist?’ I had replied to him, ‘the self exists’. Then, Ananda, that would be to side with all those recluses and brahmins who are eternalists.

But if, Ananda, when asked the question, ‘Does the Self not exist, then?’, I had replied, ‘No! The Self does not exist,’ that would be to side with those recluses and brahmins who are annihilationists.

Again, Ananda, if when asked by Vacchagotta the Wanderer ‘Does the Self exist?’  I had replied, ‘The Self does exist,’ would that reply be consistent with My knowledge that all things are impermanent?

‘No, Lord, it would not.’

Again, Ananda, when asked: “Then does not the Self exist?”  If I had replied  ‘No, it does not exist,’ it would have added to the bewilderment of Vacchagotta the Wanderer, already bewildered. For he would have said, “Formerly, I had a self, but now I have one no more.”  

                                                                                                                                           [S.N. iv., 400].

______________________

“Some Sayings of the Buddha, According to the Pali Canon“ –  translated from the Pali by F.L.Woodward, Oxford University Press, London, Madras, 1925.