The Gospel of Buddha, Compiled from Ancient Records

Nirvā'na, skt., Nibbā'na, p., extinction, viz., the extinction of self; according to the Hīnayāna it is defined as "extinction of illusion," according to the Mayāyāna as "attainment of truth." Nirvāna means, according to the latter, enlightenment, the state of mind in which upādāna, kilesa, and tanhā are extinct, the happy condition of enlightenment, peace of mind, bliss, the glory of righteousness in this life and beyond, the eternal rest of Buddha after death. Buddha himself has refused to decide the problem whether or not Nirvāna is a final extinction of personality. When questioned, he indicated by his silence that the solution is not one of those subjects a knowledge of which is indispensable for salvation.—2, 4, 6, 16, 20, 41, 43, 44, 48, 50, 51, 55, 64, 65, 67, 70, 71, 74, 76, 81, 83, 91, 97, 118, 122, 123, 130, 143, 153, 154, 160, 164, 170, 171, 188, 195, 235, 236, 237, 245, 249, 250, 252, 253; where is Nirvāna? 154; Nirvāna not a locality, 154; the city of Nirvāna, 130; the harvest, Nirvāna, 195; the one aim, Nirvāna, 164; Samsāra and Nirvāna, 2, 6, 225.

Pajā'patī, p., Prajā'patī or Mahā-Prajā'patī, skt., the sister of Māyā-devī, second wife of Suddhodana, aunt and fostermother of Buddha. She is also called by her husband's family name Gotamī (feminine form of Gotama).—10, 13, 86, 92, 93, 103.

Pātalipu'tra, skt., Pātalipu'tta, p., also called Pātaligāma, a city on the Ganges north of Rājagaha and belonging to the kingdom of Magadha, the frontier station against the Vriji (Vajji), the present Patna. Buddha is reported to have predicted the future greatness of the place, which is an important passage for determining the time in which the account of Buddha's sojourn in Pātaliputra was written. It is still uncertain, however, when Patna became the important centre which it is now. It was the capital of the country when Megasthenes, the ambassador of Seleucus Nicator, at the end of the third century B.C., visited India. He gave in his book a detailed description of the city.—223, 224; Pātaliputra, three dangers hang over, 224.

Pātimo'kkha, p., Pratimo'ksha, skt., (usually spelt Prātimoksha in Buddhistic Sanskrit,) literally "disburdenment." It is the Buddhist confession. Rhys Davids says "that it almost certainly dates from the fifth century B.C. Since that time—during a period that is of nearly two thousand and three hundred years—it has been regularly repeated, twice in each month, in formal meetings of the stricter members of the Order. It occupies, therefore, a unique position in the literary history of the world; and no rules for moral conduct have been for so long a time as these in constant practical use, except only those laid down in the Old Testament and in the works of Confucius" (p. 163).—98, 99.

Rāhula, p. and skt., the son of Buddha, was admitted to the fraternity while still a boy. Buddha gave him a lesson in truthfulness [see Chapter LVI]. He is always named among the prominent disciples of Buddha and is revered as the patron saint of novices.—14, 85, 86, 87, 88, 165, 166, 167.

Saha'mpati, occurs only in the phrase "Brahmā Sahampati," a name frequently used in Buddhist scriptures the meaning of which is obscure. Burnouf renders it Seigneur des êtres patients; Eitel, Lord of the inhabitable parts of all universes; H. Kern [in S.B., XXI, p. 5] maintains that it is synonymous with Sikhin, which is a common term for Agni.

Samā'dhi, p. and skt., trance, abstraction, self-control. Rhys Davids says (B. p. 177): "Buddhism has not been able to escape from the natural results of the wonder with which abnormal nervous states have always been regarded during the infancy of science.... But it must be added, to its credit, that the most ancient Buddhism despises dreams and visions; and that the doctrine of Samādhi is of small practical importance compared with the doctrine of the noble eightfold Path." Eitel says (Handbook, p. 140): "The term Samādhi is sometimes used ethically, when it designates moral self-deliverance from passion and vice."

Sammappadhā'na, p., Samyakpradhā'na, skt., right effort, exertion, struggle. There are four great efforts to overcome sin, which are: (1) Mastery over the passions so as to prevent bad qualities from rising; (2) suppression of sinful thoughts to put away bad qualities which have arisen; (3) meditation on the seven kinds of wisdom (Bojjhañga) in order to produce goodness not previously existing, and (4) fixed attention or the exertion of preventing the mind from wandering, so as to increase the goodness which exists. [See the Mahāpadhāna-Sutta in the Dīgha-Nikāya. Compare B.B. St., p. 89, and Rh. Davids's Buddhism, pp. 172-173.]

Sa'ngha, p. and skt., the brotherhood of Buddha's disciples, the Buddhist church. An assembly of at least four has the power to hear confession, to grant absolution, to admit persons to the priesthood, etc. The sangha forms the third constituent of the Tiratana or three jewels in which refuge is taken (the S. B. of the E. spell Sawgha).—56, 61, 64, 68, 69, 71, 86, 92, 95, 96, 98, 99, 100, 102, 103, 104, 108, 145, 150, 168, 178, 250, 253, 254; sangha maybe expected to prosper, 221.