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

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 nirvanic 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 (Sakkaya-ditthi); Doubt (Vicikiccha); Dependence on superstitious rites (Silabbata-paramasa); Sensuality, bodily passions (Kama); Hatred, ill-feeling (Patigha); Love of life on earth (Ruparaga); Desire for life in a heaven (Aruparaga); Pride (Mana); Self-righteousness (Uddhacca); Ignorance (Avijja).

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

A. All.

247. Q. What are the five Niwaranas or Hindrances?

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

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

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 Asiti Maha Savakas.

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 thoughts of all beings; he knew the laws of Nature, the illusions of the senses and the means to suppress desires; he could distinguish the births and re-births of individuals, and other things.

251. Q. What do we call the basic principle on which the whole of the Buddha's teaching is constructed?

A. It is called Paticca Samuppada. [**]

252. Q. Is it easily grasped?

A. It is most difficult; in fact, the full meaning and extent of it is beyond the capacity of such as are not perfectly developed.

253. Q. What said the great commentator Buddha Ghosha about it?

A. That even he was as helpless in this vast ocean of thought as one who is drifting on the ocean of waters.