Hinduism and Buddhism, An Historical Sketch, Vol. 1

699

Nevasaññânâsaññâyatanam.

700

Saññavedâyita nirodhasamâpatti. The Buddha when dying (Dig. XVI. V. 8, 9) passes through this state, but does not go from it to Parinibbâna. This perhaps means that it was regarded as a purification of the mind, but not on the direct road to the final goal.

701

See Maj. Nik. 43. But the point of the discussion seems to be not so much special commendation of this form of trance as an explanation of its origin, namely that it, like other mental states, is bound to ensue when certain preliminary conditions both moral and intellectual have been realized. See also Sam. Nik. XXXVI. ii. 5. See for examples of this cataleptic form of Samâdhi Max Müller's Life of Ramakrishna, pp. 49,59, etc. Christian mystics (e.g. St Catharine of Siena and St Theresa) were also subject to deathlike trances lasting for hours and St Theresa is said once to have been in this condition for some days.

702

Maj. Nik. 86.

703

This is known to European mystics, particularly Suso. St Francis of Assisi, St Catharine of Siena and Richard Rolle are also cited. See Underhill. Mysticism, p. 332.

704

Christian visions of Hell, Purgatory and Paradise are another instance of the divine eye, which thinks it can see the whole scheme of things.

705

Tales about such powers, are still very common in the East, for instance the Chinese story (in the Liao Chai) of the man who learnt from a Taoist how to walk through a wall but failed ignominiously when he tried to give an exhibition to his family. Educated Chinese seem to think there is something in the story and say that he failed because his motives were bad.

706

Bernheim, La Suggestion, chap. I. Quand j'ai éloigné de son esprit la préoccupation que fait naître l'idée de magnétisme … je lui dis "Regardez-moi bien et ne songez qu'à dormir. Vous allez sentir une lourdeur dans les paupières, une fatigue dans vos yeux: ils clignotent, ils vont se mouiller; la vue devient confuse: ils se ferment." Quelques sujets ferment les yeux et dorment immédiatement.... C'est le sommeil par la suggestion, c'est l'image du sommeil que je suggère, que j'insinue dans le cerveau. Les passes, la fixation des yeux ou des doigts de l'opérateur, propres seulement à concentrer l'attention, ne sont pas absolument necéssaires.

707

Thus in the drama Ratnâvalî a magician makes the characters see an imaginary conflagration of the palace and also a vision of heaven. His performance seems to be accepted as merely a remarkable piece of conjuring.

708

Ang. Nik. xvi. 1. In spite of his magic power he could not prevent himself being murdered. The Milinda-Pañha explains this as the result of Karma, which is stronger than magic and everything else.

709

E.g. Maj. Nik. 77.

710

Cullavag. v. 8.

711

Dig. Nik. xi.

712

Visuddhi Magga, xii. in Warren, Buddhism in Translation, pp. 315 ff.

713

R.V. II. 12. 5.

714

Yet Tennyson can say "And at their feet the crocus brake like fire," but in a mythological poem.

715

Mahâv. V. i.

716

E.g. Dig. Nik. XI. and Cullavag. V. 8.

717

Even in the Upanishads the gods are not given a very high position. They are powerless against Brahman (e.g. Kena Up. 14-28) and are not naturally in possession of true knowledge, though they may acquire it (e.g. Chând. Up. VIII. 7).

718

Dig. Nik. XI.

719

Dig. Nik. I. chap. 2, 1-6. The radiant gods are the Abhassara, cf. Dhammap 200.

720

Watters, II. p. 160.

721

The legends of both Râma and Krishna occur in the Book of Jâtakas in a somewhat altered form, nos. 641 and 454.

722

Thus Helios the Sun passes into St Elias.

723

He is often called Brahmâ Sahampati, a title of doubtful meaning and not found in Brahmanic writings. The Pitakas often speak of Brahmâs and worlds of Brahmâ in the plural, as if there were a whole class of Brahmâs. See especially the Suttas collected in book I, chap. vi. of the Saṃyutta-Nikâya where we even hear of Pacceka Brahmâs, apparently corresponding in some way to Pacceka Buddhas.