..續本文上一頁ering consequent upon his thoughts and actions at every previous stage of his life. So the new being of a re-birth, being the same inpiduality as before, with but a changed form, or new aggregation of Skandhas, justly reaps the consequences of his actions and thoughts in the previous existence.

　　241. Q. But the aged man remembers the incidents of his youth, despite his being physically and mentally changed. Why, then, is not the recollection of past lives brought over by us from our last birth into. the present birth

　　A. Because memory is included within the Skandhas; and the Skandhas having changed with the new reincarnation, a new Memory, the record of that particular existence, develops. Yet the record or reflection of all the past earth-lives must survive; for,

　　p. 69

　　when Prince Siddhârthâ became Buddha, the full sequence of his previous births was seen by him. If their several incidents had left no trace behind, this could not have been so, as there would have been nothing for him to see. And any one who attains to the fourth state of Dhyâna (psychical insight) can thus retrospectively trace the line of his lives.

　　242. Q, What is the ultimate point towards which fend all these series of changes in form

　　A. Nirvâṇa.

　　243. Q. Does Buddhism teach that we should do good with the view of reaching Nirvâṇa

　　A. No; that would he as absolute selfishness as though the reward hoped for had been money, a throne, or any other sensual enjoyment. Nirvâṇa cannot be so reached, and the unwise speculator is foredoomed to disappointment.

　　244. Q. Please make it a little clearer.

　　A. Nirvâṇa is the synonym of unselfishness, the entire surrender of selfhood to truth. The ignorant man aspires to nirvâṇic happiness without the least idea of its nature. Absence of selfishness is Nirvâṇa. Doing good with the view to getting results, or leading

　　p. 70

　　the holy life with the object of gaining heavenly happiness, is not the Noble Life that the Buddha enjoined. Without hope of reward the Noble Life should be lived, and that is the highest life. The nirvâṇic state can be attained while one is living on this earth.

　　245. Q. Name the ten great obstacles to advancement, called Sanyojanas, the Fetters.

　　A. Delusion of self (Sakkâya-ditthi); Doubt (Vicikicchâ); Dependence on superstitious rites (Sîlabbata-parâmâsa); Sensuality, bodily passions (Kâma); Hatred, ill-feeling (Patigha); Love of life on earth (Rûparâga); Desire for life in a heaven (Arûparâga); Pride (Mâna); Self-righteousness (Uddhacca); Ignorance (Avijjâ).

　　246. Q. To become an Arahat, how many of these fetters must be broken

　　A. All.

　　247. Q. What are the five Niwarânas or Hindrances

　　A. Greed, Malice, Sloth, Pride, and Doubt.

　　248. Q. Why do we see this minute pision of feelings, impulses, workings of the mind, obstacles and

　　p. 71

　　aids to advancement so much used in the Buddha”s teachings

　　 It is very confusing to a beginner.

　　A. It is to help us to obtain knowledge of ourselves, by training our minds to think out every subject in detail. By following out this system of self-examination, we come finally to acquire knowledge and see truth as it is. This is the course taken by every wise teacher to help his pupil”s mind to develop.

　　249. Q. How many of the Buddha”s disciples were specially renowned for their superior qualities

　　A. There are eighty so distinguished. They are called the Asîti Maha Sâvakas.

　　250. Q. What did the Buddha”s wisdom embrace

　　A. He knew the nature of the Knowable and the Unknowable, the Possible and the Impossible, the cause of Merit and Demerit; he could read the though…

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