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disappears, and cannot be reckoned as existing." To this Upas[=i]va replies: "But has he only disappeared, or does he not exist, or is he only free from sickness?" To which Buddha: "For him there is no form, and that by which they say he is exists for him no longer." One would think that this were plain enough.
Yet must one always remember that this is the Arhat's death, the death of him that has perfected himself. [49] Buddha, like the Brahmans, taught hell for the bad, and re-birth for them that were not perfected. So in the Kok[=alliya-sutta a list of hells is given, and an estimate is made of the duration of the sinner's suffering in them. Here, as if in a Brahman code, is it taught that 'he who lies goes to hell,' etc. Even the names of the Brahmanic hells are taken over into the Buddhist system, and several of those in Manu's list of hells are found here.
On the other hand, Buddha teaches, if one may trust tradition, that a good man may go to heaven. 'On the dissolution of the body after death the well-doer is re-born in some happy state in heaven' (Mah[ra]parinibbf=a]na, i. 24). [50] This, like hell, is a temporary state, of course, before re-birth begins again on earth. In fact, Buddhist and Brahmanic pantheists agree in their attitude toward the respective questions of hell, heaven, and karma. It is only the emancipated Arhat that goes to Nirv[=a]na. [51]
When it is said that Buddha preaches to a new convert 'in due course,' it means always that he gave him first a lecture on morality and religion, and then possibly, but not necessarily, on the 'system.' And Buddha has no narrow-minded aversion to Brahmans; he accepts 'Brahman' as he accepts 'Brahm[=a],' only he wants it to be understood what is a real Brahman: 'A certain Brahman once asked Buddha how one becomes a Brahman,—what are the characteristics that make a man a Brahman. And the Blessed One said: "The Brahman who has removed all sinfulness, who is free from haughtiness, free from impurity, self-restrained, who is an accomplished master of knowledge, who has fulfilled the duties of holiness, such a Brahman justly calls himself a Brahman."[52] "The Mah[=asvagga, from which this is taken, is full of such sentiments. As here, in i. 2, so in i. 7: "The Blessed One preached to Yasa, the noble youth, 'in due