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METAPHYSICS Mrs. Rhys Davis in her Buddhist Psychology points out (p. 26) that the Buddbists are unenlighiened as to the nature and medium of the rebirth-force, though its logic is irrefutable for them. The Buddhists certainly have no scientific ideas about the four most important points with reference to transmigration,-srava, handha, samvarn avd nirjarâmthough they employ the terms ásram and saamvara in their books. As the latest authority confirms (ERE. Vol. VII. p. 472):---
" The Jains understand these terian in their literal meaning,
and use them in explaining the way of salvation (the samvara of the asravas and the nirjura lead to molsha). Now these terms are as old as Jainism. For the Boddhists have borrowed from it the most significant term asrava, they use it in very much the same sepse as the Jains, but uot in its literal meaning, since they do not regard the karma as subtle matter, and deny the existence of a soul into which the larm could have an influx. Instead of ramvaru they say asavakkhaya (asravak saya), 'destrnction of the agravas', and identify it with magga (marga, 'path'). It is obvious that with them asrva has lost its literal meaning, and that, therefore, they must bave borrowed this term from a sect where it had retained its original significance, or, in other words, from the Jaine, The Buddhists also 189 the term samvara, e. g., silasanuvara 'restraint under The moral law', and the participle samvuta, controlled," words which are not used ju this senge by Brahinapical writers, add therefore, are nost probably adopted from Jainism, where in their literal sense they adequate. ly express the idea that fliey devoto. Thus the same argument serves to prove at the same tine that the
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