The Dhamma-sangani speaks of Nirvana as the Uncompounded Element[499] and as a state not productive of good or evil.  Numerous assertions[500] are made about it incidentally but, though we hear that it is perfected and supramundane, most of the epithets are negative and amount to little more than that it transcends, or is absolutely detached from, all human experience.  Uncompounded (asankhato) may refer to the passing away of all sankharas but what may be the meaning of dhatu or element in this context, I do not presume to conjecture.  But whatever else the word may mean, it clearly does not signify annihilation.  Both here and in the Questions of Milinda an impression is produced in the mind of the reader, and perhaps was not absent in the mind of the writer, that nirvana is a sphere or plane of existence resembling though excelling space or ether.  It is true that the language when carefully examined proves to be cautious and to exclude material interpretations but clearly the expositor when trying to make plain the inexplicable leaned to that side of error rather than towards annihilation[501].

Somewhat similar is the language attributed to the Buddha in the Udana[502].  “There is a state (ayatanam) where there is neither earth nor water, fire nor air, nor infinity either of space or of consciousness, nor nothingness, nor the absence of perception or non-perception[503], neither this world nor another, neither sun nor moon.  That I call neither coming, going, nor standing, neither death nor birth.  It is without stability, without movement, without basis:  it is the end of sorrow, unborn, unoriginated, uncreated, uncompounded[504].”  The statements about nirvana in the Questions of Milinda are definite and interesting.  In this work[505], Nagasena tells King Milinda that there are two things which are not the result of a cause, to wit space and Nirvana.  Nirvana is unproduceable (which does not mean unattainable) without origin, not made of anything and uncompounded.  He who orders his life aright passes beyond the transitory, and gains the Real, the highest fruit.  And when he has gained that, he has realized Nirvana[506].

The parts of the Pitakas which seem oldest leave the impression that those who heard and understood the Buddha’s teaching at once attained this blissful state, just as the Church regards the disciples of Christ as saints.  But already in the Pitakas[507] we find the idea that the struggle to obtain nirvana extends over several births and that there are four routes leading to sanctification.  These routes are described by the names of those who use them and are commonly defined in terms of release from the ten fetters binding man to the world[508].  The first is the Sotapanno, he who has entered into the stream and is on his way to salvation.  He has broken the first three fetters called belief in the existence of self, doubt, and trust in ceremonies or good works.  He will be born again on earth or