[Footnote 53:  The idea is not wholly strange to European philosophy.  See the passage from the Phaedo quoted by Sir Alfred Lyall.  “Thought is best when the mind is gathered into herself and none of these things trouble her—­neither sounds nor sights nor pain nor any pleasure—­when she has as little as possible to do with the body and has no bodily sense or feeling, but is aspiring after being.”]

[Footnote 54:  Mr Bradley (Appearance and Reality, p. 498) says “Spirit is a unity of the manifold in which the externality of the manifold has utterly ceased.”  This seems to me one of the cases in which Mr Bradley’s thought shows an interesting affinity to Indian thought.]

[Footnote 55:  But also sometimes purusha.]

[Footnote 56:  Even when low class yogis display the tortures which they inflict on their bodies, their object I think is not to show what penances they undergo but simply that pleasure and pain are alike to them.]

[Footnote 57:  The sense of human dignity was strongest among the early Buddhists.  They (or some sects of them) held that an arhat is superior to a god (or as we should say to an angel) and that a god cannot enter the path of salvation and become an arhat.]

[Footnote 58:  Cf.  Bosanquet, Gifford Lectures, 1912, p. 78.  “History is a hybrid form of experience incapable of any considerable degree of being or trueness.  The doubtful story of successive events cannot amalgamate with the complete interpretation of the social mind, of art, or of religion.  The great things which are necessary in themselves, become within the narrative contingent or ascribed by most doubtful assumptions of insight to this actor or that on the historical stage.  The study of Christianity is the study of a great world experience:  the assignment to individuals of a share in its development is a problem for scholars whose conclusions, though of considerable human interest, can never be of supreme importance.”]

[Footnote 59:  The Chinese critic Hsieh Ho who lived in the sixth century of our era said:  “In Art the terms ancient and modern have no place.”  This is exactly the Indian view of religion.]

[Footnote 60:  The Varieties of Religious Experience, pp. 525-527 and A Pluralistic Universe, p. 310.]

[Footnote 61:  And in Russia there are sects which prescribe castration and suicide.]

[Footnote 62:  This, of course, does not apply to Buddhism in China, Japan and Tibet.]

[Footnote 63:  This is not true of the more modern Upanishads which are often short treatises specially written to extol a particular deity or doctrine.]

[Footnote 64:  Mahaparinibbana sutta.  See the table of parallel passages prefixed to Rhys Davids’s translation, Dialogues of the Buddha, II. 72.]

[Footnote 65:  Much the same is true of the various editions of the Vinaya and the Mahavastu.  These texts were produced by a process first of collection and then of amplification.]