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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Nirukta, of Yaska, 8, 226 ; 14, xvi ; 38, 428. K"irva;^a (Pali Nibbana). {a) What is N.? \b) The attainment of N. {a) What IS N.? N. is highest tranquillity, 'the quiet place,' the tranquil state, 8, 212, 215, 247 n. ; 10 (i), 86, 88; NIRVAA^A 397 (ii), 24; 11, 118; 13, 91 ; 19, 181, 189, 203, 224, 273, 273 n., 279, 288, 304; 35, 119 n., 198; *the other shore,' i. e. N., 10 (i), 24 sq. and n., 89 ; (ii), 4 ; is unconditioned freedom, 10 (i), 27 sq., 27 sq. n. ; the Eternal, the Immortal (amata), 10 (i), 43, 87 ; 19, 222 sq.n., 337; 36, 84 n., 190, J90 n. ; long-suffer- ing the highest N., 10 (i), 50 ; the highest happiness, 10 (i), 54 sq. ; (ii), X, 10, 44; 36, 230; 45, 99; 49 (ii), 9, 43, 148, 154; the In- effable, 10 (i), 57 ; the unchange- able place, 10 (i), 58; (ii), xv, 33, 213; means extinction, 10 (ii), x, xvi, 57-60, 178, 198; 19, 177, 273 n.; 21, 403; 35, 106 sq. ; the destruction of desire, 10 (ii), 10, 34, 197, 201 sq., 206; 19, 203, 203 n., 294 ; the end of birth and destruc- tion, 10 (ii), 34 ; a saint described as ' seeing N.,' 10 (ii), 58 ; Buddha sees what is exceedingly pure, i. e. N., 10 (ii), 77, 127; what is not false f the N.^ that the noble conceive as true, 10 (ii), 143 ; Khema, security, i.e. N., 10 (ii), 155, 171; H, 233; freedom from upadhis is N., 10 (ii), 195, 201; seclusion = N., 10 (ii), 196 ; N., the destruction of decay and death, is the matchless island for those who stand in the middle of the water, 10 (ii), 203 sq. ; realized in this life, is one side of Arhatship, the supreme goal of the higher life, 11, 39, 39 n., no, 207,218, 243 sq., 293, 312; 35, 41, 78; 36, 84 n., 181 n. ; the diadem of N., 11, 62 n.; the N. or utter passing away of the Buddha, as the going out of a lamp, 11, 81, 118; 19, 275, 275 n., 287 sq., 371; 35, 144-53 ; 49 (ii), 13; the state of the Anasava the same as N., 11, 97 n.; the great ambro- sial N., 11, 241 ; the cessation of the Sahkharas, 11, 241, 243; doc- trine of N. difficult to understand, 13, 85 ; Buddha says, ' I have gained coolness and have obtained N.,* 13, 9 1 ; the state where all sorrow ceases, 13, 146; 19, 181; 21, 56 sq. ; Buddha conceives the idea of N., preaches N., 19, 51, 168; 21, 45, 48, 56 sq., 63, 121; the great i^/shi's house, 19, 163; the con-
2; Buddha conceives the idea of N., preaches N., 19, 51, 168; 21, 45, 48, 56 sq., 63, 121; the great i^/shi's house, 19, 163; the con- dition of the original first cause, 19, 271 n.; only in N. is there joy, 19, 309, 309 n. ; praises of Tatha- gata's N., 19, 309-22; *and after this present life there will be no beyond,' for him who attains to Arhatship, 20, 385 n. ; Buddha only makes a show of N., in reality he is not subject to N., 21, xxv sq. ; Bodisatship versus N., 21, xxxiv; N. and Givanmukti, 21, xxxiv n. ; when one becomes Buddha, then one will be completely extinct, 21, 63 ; deliverance from birth, decrepi- tude, disease, and death is inseparably connected with yV;, 21, 71 ; there is only one N. for all beings, 21, 129, 180 sq. ; by a device, Buddha teaches to beings not far enough advanced that N. to which they are attached, 21, 180-3, 189 sq. ; the fancied and the real N., 21, 201-4; the place, the city of N., 21, 275 ; B6, 117, 202-5, 213, 257; Buddha announces final extinction though himself he does not become filially extinct, 21, 303 sq. ; Buddha's doctrine of N. opposed to the Brah- manic theory of the Atman, 22, xxxiii ; Mahavira reaches the N., supreme knowledge, called Kevala, 22, 201 sq. ; the nectar waters of the teaching of the N. of the truth, 35, 35; N. and Parinirvawa to be distin- guished, 35, 78 n. ; how can those who do not receive N. know what a happy state N. is? 35, 108; the nature of N., 36, 103-8, 186-95 ; N. itself is all bliss, though there is pain incurred by those who are in quest of N., 36, 181-5; false explanation of su««ata, 36, 191 n. ; on the sweet couch of N.'s peace let him rest, 36, 283, 283 n. ; indi- viduality and the Void Supreme, 36, 362 ; agnosticism prepared the way for Buddha's doctrine of N., 45, xxviii sq. ; N., or freedoin from pain, or perfection, which is in view of all ; it is the safe, happy, and quiet place which the great sages reach, 45, 128 ; N. or perfection, moksha or deliverance, 45, 156 n., 372, 427; he should cease to injure living beings whether they 7nove or not, on high, below, and on earth. For this has been 398 nirvAa^a called the TV., which consists in peace ^ 45, 271, 311 ; the flying up of the big lotus in the parable of the lotus- pool compared to N., 45, 338 ; a monk should preach cessation of passion, N., purity, simplicity, humility, freedom from bonds, 45, 354 ; puts an end to all future births, 49 (i), 162. See also Brahma- nirvawa, Death (Z>), Emancipation, Immortality, and Transmigration. {b) The ATTAINMENT OF N.
3See also Brahma- nirvawa, Death (Z>), Emancipation, Immortality, and Transmigration. {b) The ATTAINMENT OF N. N. is the reward of earnestness, 10 (i), 9, 9 n., 11; 11, 9; 36, 353: Bhikshu is to strive after N., 10 (i), 22; (ii), 61 ; 11, 7 sq.; 21, 36; 36, 360 ; those who are free from all worldly desires attain N., 10 (i), 35, 37; (ii), 178 sq.; 11, 84; 19, 298 ; the four steps in the path that leads to N., 10 (i), 48 n. ; who strive after N., their passions come to an end, 10 (i), 58 ; attained by the noble eightfold path, 10 (i), 67 n., 69; 11, 147 sq. ; 13, 94-7; the untrodden country, reached by the tamed man, 10 (i), 77 ; having cut off passion and hatred, thou wilt go to N.^ 10 (i), 86 ; by meditation and knowledge one approaches N., 10 (i), 87; 21, 135 sq., 138-41; B6, 224; Bhikkhu leaves this and the further shore, 10 (ii), 1-3 ; exertion is the beast of burden that carries Buddha to N., 10 (ii), 13 ; he who delights in N., is a Magga^ina Samara, 10 (ii), 16 ; Buddha taught the excellent Dhamma leading to N., 10 (ii), 31, 39; 21, 171, 275; for one who has seen the state of N., it is impossible to conceal a sin committed, 10 (ii), 39; Buddha's meditation for the sake of acquiring N., 10 (ii), 69 ; 19,307; 49(i), 53; ' who except the ?toble deserve the well understood state {of N.) ? Having perfectly conceived this state, those free ^rom passion are completely extin- guished,^ 10 (ii), T45; although near N., the Muni should not think him- self the best, 10 (ii), 157 ; how the gods can attain to it, 11, 163 ; how to be obtained, 11, 233, 233 n. ; 19, 75, 75 n. ; 36, 195-205; 49 (i), 174, 177-9; results from acts of charity, 19, 215; Buddha desires N., fixes the time of his N., 19, 249, 267-9, 274 sq., 283, 283 n. ; the passage in the boat of wisdom from this world to N., 19, 251 ; disciples of Buddha, and Arhats reach N., 19, 295, 336; 21, 128; 49 (i), 172, 192 ; (ii), 27; Buddhas reach final N., 21, 8, 21 sq., 26 sq., 67, 363 n., 382; the four Noble Truths and the way to N. preached to disciples, 21, 18, 355; 49 (i), 175; roused by Buddha's N., or established in N., 21, 34; the Arhats, &c., think that on reaching N. they will also acquire the trans- cendent powers of Buddha, 21, 35 ; Arhats before and after reaching N.,21, 43 ; some acquire the know- ledge of the four great truths, others become Pratyekabuddhas and Bo- dhisattvas, for the sake of their own complete N., 21, 80 ; Buddha does not teach a particular N. for each being, but causes all beings to reach complete N. by means of his own complete N., 21, 81 ; to be reached by the vehicle of Buddha, 21, 90 ; Subhuti and other Arhats fancied they had attained N., but they never longed to be Buddhas,
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Nirukta, of Yaska, 8, 226 ; 14, xvi ; 38, 428. K"irva;^a (Pali Nibbana). {a) What is N.? \b) The attainment of N. {a) What IS N.? N. is highest tranquillity, 'the quiet place,' the tranquil state, 8, 212, 215, 247 n. ; 10 (i), 86, 88; NIRVAA^A 397 (ii), 24; 11, 118; 13, 91 ; 19, 181, 189, 203, 224, 273, 273 n., 279, 288, 304; 35, 119 n., 198; *the other shore,' i. e. N., 10 (i), 24 sq. and n., 89 ; (ii), 4 ; is unconditioned freedom, 10 (i), 27 sq., 27 sq. n. ; the Eternal, the Immortal (amata), 10 (i), 43, 87 ; 19, 222 sq.n., 337; 36, 84 n., 190, J90 n. ; long-suffer- ing the highest N., 10 (i), 50 ; the highest happiness, 10 (i), 54 sq. ; (ii), X, 10, 44; 36, 230; 45, 99; 49 (ii), 9, 43, 148, 154; the In- effable, 10 (i), 57 ; the unchange- able place, 10 (i), 58; (ii), xv, 33, 213; means extinction, 10 (ii), x, xvi, 57-60, 178, 198; 19, 177, 273 n.; 21, 403; 35, 106 sq. ; the destruction of desire, 10 (ii), 10, 34, 197, 201 sq., 206; 19, 203, 203 n., 294 ; the end of birth and destruc- tion, 10 (ii), 34 ; a saint described as ' seeing N.,' 10 (ii), 58 ; Buddha sees what is exceedingly pure, i. e. N., 10 (ii), 77, 127; what is not false f the N.^ that the noble conceive as true, 10 (ii), 143 ; Khema, security, i.e. N., 10 (ii), 155, 171; H, 233; freedom from upadhis is N., 10 (ii), 195, 201; seclusion = N., 10 (ii), 196 ; N., the destruction of decay and death, is the matchless island for those who stand in the middle of the water, 10 (ii), 203 sq. ; realized in this life, is one side of Arhatship, the supreme goal of the higher life, 11, 39, 39 n., no, 207,218, 243 sq., 293, 312; 35, 41, 78; 36, 84 n., 181 n. ; the diadem of N., 11, 62 n.; the N. or utter passing away of the Buddha, as the going out of a lamp, 11, 81, 118; 19, 275, 275 n., 287 sq., 371; 35, 144-53 ; 49 (ii), 13; the state of the Anasava the same as N., 11, 97 n.; the great ambro- sial N., 11, 241 ; the cessation of the Sahkharas, 11, 241, 243; doc- trine of N. difficult to understand, 13, 85 ; Buddha says, ' I have gained coolness and have obtained N.,* 13, 9 1 ; the state where all sorrow ceases, 13, 146; 19, 181; 21, 56 sq. ; Buddha conceives the idea of N., preaches N., 19, 51, 168; 21, 45, 48, 56 sq., 63, 121; the great i^/shi's house, 19, 163; the con-
2; Buddha conceives the idea of N., preaches N., 19, 51, 168; 21, 45, 48, 56 sq., 63, 121; the great i^/shi's house, 19, 163; the con- dition of the original first cause, 19, 271 n.; only in N. is there joy, 19, 309, 309 n. ; praises of Tatha- gata's N., 19, 309-22; *and after this present life there will be no beyond,' for him who attains to Arhatship, 20, 385 n. ; Buddha only makes a show of N., in reality he is not subject to N., 21, xxv sq. ; Bodisatship versus N., 21, xxxiv; N. and Givanmukti, 21, xxxiv n. ; when one becomes Buddha, then one will be completely extinct, 21, 63 ; deliverance from birth, decrepi- tude, disease, and death is inseparably connected with yV;, 21, 71 ; there is only one N. for all beings, 21, 129, 180 sq. ; by a device, Buddha teaches to beings not far enough advanced that N. to which they are attached, 21, 180-3, 189 sq. ; the fancied and the real N., 21, 201-4; the place, the city of N., 21, 275 ; B6, 117, 202-5, 213, 257; Buddha announces final extinction though himself he does not become filially extinct, 21, 303 sq. ; Buddha's doctrine of N. opposed to the Brah- manic theory of the Atman, 22, xxxiii ; Mahavira reaches the N., supreme knowledge, called Kevala, 22, 201 sq. ; the nectar waters of the teaching of the N. of the truth, 35, 35; N. and Parinirvawa to be distin- guished, 35, 78 n. ; how can those who do not receive N. know what a happy state N. is? 35, 108; the nature of N., 36, 103-8, 186-95 ; N. itself is all bliss, though there is pain incurred by those who are in quest of N., 36, 181-5; false explanation of su««ata, 36, 191 n. ; on the sweet couch of N.'s peace let him rest, 36, 283, 283 n. ; indi- viduality and the Void Supreme, 36, 362 ; agnosticism prepared the way for Buddha's doctrine of N., 45, xxviii sq. ; N., or freedoin from pain, or perfection, which is in view of all ; it is the safe, happy, and quiet place which the great sages reach, 45, 128 ; N. or perfection, moksha or deliverance, 45, 156 n., 372, 427; he should cease to injure living beings whether they 7nove or not, on high, below, and on earth. For this has been 398 nirvAa^a called the TV., which consists in peace ^ 45, 271, 311 ; the flying up of the big lotus in the parable of the lotus- pool compared to N., 45, 338 ; a monk should preach cessation of passion, N., purity, simplicity, humility, freedom from bonds, 45, 354 ; puts an end to all future births, 49 (i), 162. See also Brahma- nirvawa, Death (Z>), Emancipation, Immortality, and Transmigration. {b) The ATTAINMENT OF N.
3See also Brahma- nirvawa, Death (Z>), Emancipation, Immortality, and Transmigration. {b) The ATTAINMENT OF N. N. is the reward of earnestness, 10 (i), 9, 9 n., 11; 11, 9; 36, 353: Bhikshu is to strive after N., 10 (i), 22; (ii), 61 ; 11, 7 sq.; 21, 36; 36, 360 ; those who are free from all worldly desires attain N., 10 (i), 35, 37; (ii), 178 sq.; 11, 84; 19, 298 ; the four steps in the path that leads to N., 10 (i), 48 n. ; who strive after N., their passions come to an end, 10 (i), 58 ; attained by the noble eightfold path, 10 (i), 67 n., 69; 11, 147 sq. ; 13, 94-7; the untrodden country, reached by the tamed man, 10 (i), 77 ; having cut off passion and hatred, thou wilt go to N.^ 10 (i), 86 ; by meditation and knowledge one approaches N., 10 (i), 87; 21, 135 sq., 138-41; B6, 224; Bhikkhu leaves this and the further shore, 10 (ii), 1-3 ; exertion is the beast of burden that carries Buddha to N., 10 (ii), 13 ; he who delights in N., is a Magga^ina Samara, 10 (ii), 16 ; Buddha taught the excellent Dhamma leading to N., 10 (ii), 31, 39; 21, 171, 275; for one who has seen the state of N., it is impossible to conceal a sin committed, 10 (ii), 39; Buddha's meditation for the sake of acquiring N., 10 (ii), 69 ; 19,307; 49(i), 53; ' who except the ?toble deserve the well understood state {of N.) ? Having perfectly conceived this state, those free ^rom passion are completely extin- guished,^ 10 (ii), T45; although near N., the Muni should not think him- self the best, 10 (ii), 157 ; how the gods can attain to it, 11, 163 ; how to be obtained, 11, 233, 233 n. ; 19, 75, 75 n. ; 36, 195-205; 49 (i), 174, 177-9; results from acts of charity, 19, 215; Buddha desires N., fixes the time of his N., 19, 249, 267-9, 274 sq., 283, 283 n. ; the passage in the boat of wisdom from this world to N., 19, 251 ; disciples of Buddha, and Arhats reach N., 19, 295, 336; 21, 128; 49 (i), 172, 192 ; (ii), 27; Buddhas reach final N., 21, 8, 21 sq., 26 sq., 67, 363 n., 382; the four Noble Truths and the way to N. preached to disciples, 21, 18, 355; 49 (i), 175; roused by Buddha's N., or established in N., 21, 34; the Arhats, &c., think that on reaching N. they will also acquire the trans- cendent powers of Buddha, 21, 35 ; Arhats before and after reaching N.,21, 43 ; some acquire the know- ledge of the four great truths, others become Pratyekabuddhas and Bo- dhisattvas, for the sake of their own complete N., 21, 80 ; Buddha does not teach a particular N. for each being, but causes all beings to reach complete N. by means of his own complete N., 21, 81 ; to be reached by the vehicle of Buddha, 21, 90 ; Subhuti and other Arhats fancied they had attained N., but they never longed to be Buddhas,
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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