seeker after truth still retains the ideas of form--subjective and objective. In the second stage he loses the subjective idea of form, and views forms as external phenomena only. In the third stage the sense of the approaching perception of larger truth comes to him. In the fourth stage he passes beyond all ideas of form, ideas of resistance, and ideas of distinction; and there remains to him only the idea of infinite space. In the fifth stage the idea of infinite space vanishes, and the thought comes: It is all infinite reason. [Here is the uttermost limit, many might suppose, of pantheistic idealism; but it is only the half way resting-place on the path which the Buddhist thinker must pursue.] In the sixth stage the thought comes, "Nothing at all exists." In the seventh stage the idea of nothingness itself vanishes. In the eighth stage all sensations and ideas cease to exist. And after this comes Nirvana.

The same sutra, in recounting the death of the Buddha, represents him as rapidly passing through the first, second, third, and fourth stages of meditation to enter into "that state of mind to which the Infinity of Space alone

is present,"--and thence into "that state of mind to which the Infinity of Thought alone is present,"--and thence into "that state of mind to which nothing at all is specially present,"--and thence into "that state of mind between consciousness and unconsciousness,"--and thence into "that state of mind in which the consciousness both of sensations and of ideas has wholly passed away."

For the reader who has made any serious attempt to obtain a general idea of Buddhism, such citations are scarcely necessary; since the fundamental doctrine of the concatenation of cause and effect contains the same denial of the reality of Self and suggests the same enigmas. Illusion produces action or Karma; Karma, self-consciousness; self-consciousness, individuality; individuality, the senses; the senses, contact; contact, feeling; feeling, desire; desire, union; union, conception; conception, birth; birth, sorrow and decrepitude and death. Doubtless the reader knows the doctrine of the destruction of the twelve Nidanas; and it is needless here to repeat it at length. But he may be reminded of the teaching that by the cessation of contact feeling is

destroyed; by that of feeling, individuality and by that of individuality, self-consciousness.