DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.649#0069
44 THE 31AHATANA SYSTKMK.
another Nkandha, as e. g. the organized body, would
be also self-existent; but it is impossible to pro-
duce by the self-existence of sensation that of the
organized body, because the plastic power and the
object to be formed are identical.
2. The Alaya has an absolute eternal existence; those
treatises do not teach the right doctrine which attribute
to it only a relative existence.
3. Not only the Arhats, but also simple men, if they
have entered the path, can arrive at the rude compre-
hension of the sixteen kinds of the four truths by " very
evident (earnest) meditation" (Tib. Naljor ngonsum); but
those systems are considered wrong which pretend, as
the Hmayana, that the knowledge (Vishnana) derived
from such meditation (which is nothing but a mani-
festation of the Alaya) be not liable to errors (Sansk.
Vikalpa, Tib. Namtog). Even the Arhat goes to hell in
case he doubt anything. This reproach is meant to be
made to the schools by which the Arhats are admitted
to Nirvana under any condition.'
4. The three periods: the present, the past, and the
future, are compounds, correlative to each other. The
Buddha has declared: "A harsh word, uttered in past
times, is not lost (literally destroyed), but returns again;"
and, therefore, the past time is the present time, as is also
the future, though as yet it has not come into existence.
5. The Buddha has two kinds of Nirvana: Nirvana
with remains and Nirvana without remains; the latter
1 The means of avoiding the error have been more fully developed by
mysticism in the exigencies of Vipasyana and Samatha. .See p. 54.
another Nkandha, as e. g. the organized body, would
be also self-existent; but it is impossible to pro-
duce by the self-existence of sensation that of the
organized body, because the plastic power and the
object to be formed are identical.
2. The Alaya has an absolute eternal existence; those
treatises do not teach the right doctrine which attribute
to it only a relative existence.
3. Not only the Arhats, but also simple men, if they
have entered the path, can arrive at the rude compre-
hension of the sixteen kinds of the four truths by " very
evident (earnest) meditation" (Tib. Naljor ngonsum); but
those systems are considered wrong which pretend, as
the Hmayana, that the knowledge (Vishnana) derived
from such meditation (which is nothing but a mani-
festation of the Alaya) be not liable to errors (Sansk.
Vikalpa, Tib. Namtog). Even the Arhat goes to hell in
case he doubt anything. This reproach is meant to be
made to the schools by which the Arhats are admitted
to Nirvana under any condition.'
4. The three periods: the present, the past, and the
future, are compounds, correlative to each other. The
Buddha has declared: "A harsh word, uttered in past
times, is not lost (literally destroyed), but returns again;"
and, therefore, the past time is the present time, as is also
the future, though as yet it has not come into existence.
5. The Buddha has two kinds of Nirvana: Nirvana
with remains and Nirvana without remains; the latter
1 The means of avoiding the error have been more fully developed by
mysticism in the exigencies of Vipasyana and Samatha. .See p. 54.