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V, 24.
THE DIFFERENCES OF THE LIKRAAVIS.
271
'If men but knew their own' nature, they would not dwell (indulge) in sorrow; everything that lives, whate'er it be?, all this is subject to destruction's law; 1860
'I have already told you plainly, the law (nature) of things “joineds" is to "separate;" the principle of kindness and of love is not abiding, 'tis better then to reject this pitiful and doting heart. 1861
All things around us bear the stamp of instant change; born, they perish; no self-sufficiency); those who would wish to keep them long, find in the end no room for doing so. 1862
'If things around us could be kept for aye, and were not liable to change or separation, then this would be salvation" I where then can this be sought ? 1863
You, and all that lives, can seek in me this great deliverance ! That which you may all attain
1 (The character of) self-nature,' or as in the text.
8 All things that have a personal or individual existence.' It would be well to compare the spirit of this sermon with the old belief of the Veda, respecting the birth of the one nature' from which the visible world took shape (History of Ancient Sanskrit Literature by Max Müller, p. 561). It seems that the effort of Buddha was to transcend the time of the birth of this nature, and thus arrive at the condition of the original first cause, which 'breathed breathless;' in other words, this is the condition of Nirvana.
• As in the concluding verse of the Vagrakkhediká Sätra, 'tarakå. timiram, &c. Analecta Oxoniensia, Aryan Series, vol. I, part i, P. 46.
• Love' in the sense of parental love; or the love which produced the world.
In the Rig-veda (according to Dr. Muir) the gods though spoken of as immortal are not regarded as unbeginning or selfexistent; see Journal of the Royal Asiatic Society, 1864, p. 63.
• That is, there would be no need to seek salvation, for it would be already possessed.
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