The Equinox (Volume III, Number I)

THE EQUINOX Jhana, has already disappeared, never to return, in the sec- ond. The whole question of Nibbana is hopelessly entangled with moonshine metaphysic and mis-interpretation and false tradition. It must be remembered that Nibbana is merely the Pali, the vulgar dialect, for the Sanskrit NIR- VANA, and that Nirvana is a state characterising Moksha, which is the liberation resulting from Nirvikalpa-Samadhi. But then Moksha is defined by the Hindus as unity with Parabrahman; and Parabrahman is without quantity or quality, not subject to change in any way, altogether beyond Manvantara and Pralaya; and soon. In one sense he is pure Atman. Now the Buddhist rejects Atman, saying there is no such thing. Therefore—to him—there is no Parabrahman. There is really Maha Brahma, who is (ultimately) subject to change, and, when the Karma which has made him Maha Brahma is exhausted, may be reincarnated as a pig or a Pisacha. Consequently Moksha is not liberation at all, for Nirvana means cessation of that which, after however long a period, may change. This is all clear enough, but then the Buddhist goes on and takes the word Nibbana to mean exactly that which the Hindus meant by Nirvana, insisting strenuously that it is entirely different. And so indeed it is. But if one proceeds further to enquire, “Then what is it?” one finds oneself involved in very considerable difficulty. It is a difficulty which I cannot pretend to solve, even by the logic which obtains above the abyss. I can, however, exhibit the difficulty by relating a conversation which I had with Bhikkhu Ananda Metteya in November, 1906, while I was staying with him in his Monastery outside Rangoon. I was arguing that result was the direct effect of the work of the 82