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On the other hand, Nirvana is the word which holds condensed the whole realm of Buddha's ideals. It is not my purpose to discuss the original meaning of this word. I gladly concede that it meant a state of moral achievement when the powers of the soul were at equilibrium and when resultant peace pervaded the life.

Others represented the hero Hidesato vanquishing a monster on the bridge of Seta; the sage Lao Tsze on his ox; Senno Kinko, a pious man, riding on his golden-eyed carp, absorbed in a book; the god Idaten, pursuing an oni, or devil, who had stolen Buddha's pearl; a bird prying open a Venus's shell with his bill; a golden-eyed octopus or cuttlefish; the sage Kiko leaning from the window of his house, reading a scroll by moonlight.

And though events and sermonettes are strung together in a way which is not artistic, there is nothing improbable in the idea that the Buddha when he felt his end approaching should have admonished his disciples about all that he thought most important. The story opens at Râjagaha about six months before the Buddha's death.

He was as pronounced a patron of Buddhism as some of his predecessors had been oppressors, and he sent, at enormous expense, to India a mission to procure a bone of Buddha's body, and on its arrival he received the relic on bended knees before his whole court. His extravagance of living landed the Chinese government in fresh difficulties, and he brought the exchequer to the verge of bankruptcy.

Countless scriptural truths throw their anticipatory shadows across the life of the Eastern mystic who approached so closely to the Christian ideal of a later age, for the Buddha's spiritual experiences became the inspiration of unnumbered hearts, and exercised a purifying influence over every creed of the philosophic East.

In the Northern Buddhist literature embracing both the "Romantic Legend" and the "Lalita Vistara" many incidents of Buddha's childhood are given which show a seeming coincidence with the life of Christ.

Can this account be regarded as in any sense historical, as being not perhaps the Buddha's own words but the reminiscences of some one who had heard him describe the crisis of his life? Like so much of the Pitakas the narrative has an air of patchwork.

The remaining collections, the Saṃyutta and Anguttara, classify the Buddha's utterances under various headings and presuppose older documents which they sometimes quote . The Saṃyutta consists of a great number of suttas, mostly short, combined in groups treating of a single subject which may be either a person or a topic.

In the meanwhile the inhabitants of Kazan realised that a considerable financial asset had left their midst, so with commendable enterprise they had a replica made of the Ikon, which every one accepted as a perfectly satisfactory substitute, much as the Cingalees regarded their "Ersatz" Buddha's tooth at Kandy as fully equal to the original.

And the modern investigator, who is not so submissive as the Buddha's disciples, asks why not? Can it be that the teacher knew of things transcendental not to be formulated in words?