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    Challenge mera nasa waleya nu is not our task to deal here with the different theories of the antarnhhava etc. In this connection it is sufficient for our purpose to establish the fact that Buddhism is in full accordance with many other religions in the supposition of a life after death in which all acts are requited. The only difference between Buddhism and other Indian religions consists in that Buddhism gives a different philosophical interpretation.

    In practice nu skin lip plumping balm pip is in complete harmony with all systems that accept a metempsychosis.

    Every new individual existence is the flowing on of this stream. This doctrine of reincarnation without the adoption of the belief in a persistent soul-substance has always puzzled scholars and it has been called a logical impossibility because it challenge mera nasa waleya nu the identity of the man who has done an action and of another man on whom they arc rewarded.

    But in truth it has quite the same metaphysical value as the theory of a wandering permanent soul. Professor T. As the permanent soul is of one immutable nature, it cannot have different volitions when different circumstances call for different actions.

    A changing ntman soul is a contradic- tion in terms. No Stmo-view has accepted or can accept a changing self ; for once we accept change of the ntman, we have no valid argu- ment to confine this change to definite periods, i.

    This would mean two different ntmans. Nor can we admit that one part of the ntman changes while the other part is permanent.

    If the changing part does belong to the ntman as integrally as the other part, then we would be having a supposedly unitary entity which has two mutually opposed characteristics. This docs violence to our conception of an entity. That his theory conceals also knotty points is challenge mera nasa waleya nu. For, no sufficient philosophical arguments can be adduced for things which transgress the human faculty to demons- trate rationally matters that are not accessible to our limited com- prehension.

    Stranger still appears to most observers that Buddhism denies the 1 T. For this reason many theologians have said : Buddhism is a philosophical or ethical system but no religion. This, however, is a very artificial subterfuge. For, judging from its outward appearances as well as from its inner attitudes.

    Buddhism exhibits all the marks observed in other religions. It has places of worship, its rites, its monasteries, and with its adherents it calls forth purely religious feelings of devotion, piety, tranquillity of mind etc.

    It has its legends, relates wonders etc. It even acknowledges a great number of celestial beings who, although they have no eternal life, exist for centuries and may give their worshippers worldly comfort and happiness.

    All this makes it evident that to Buddhism the title of religion cannot be denied. As Mohammedans and Christians and a great part of the Hindus are theists, some historians have thought that Buddhism, being a religion of challenge mera nasa waleya nu highest order, must also be in one way or the other theistic. But this notion is refuted by the fact that leading Buddhists of to-day are repudiating this assumption. Thomas JRAS p. So there can be no doubt whatever about the fact that Buddhism has been atheistic for at least two thousand years.

    The stalwart champions of theism eager to uphold their thesis that every highly developed religion acknowledges the existence of God arc not troubled by this fact. They maintain the asseztion that the Buddha did not say anything against the existence of God. But this is clearly wrong.

    For in the Buddha's dialogues reported in the Pali Canon there are several passages in which he criticizes in a most outspoken challenge mera nasa waleya nu the opinion that the world may have been created by God or may be governed by Him.

    So he said according to Anguttara-Nikaya 3,61, Vol. A similar argument occurs also in the Jutahas No. When the god Brahma was born at the beginning of a new age of the world in a heaven prepared for him by his karma, unconscious of his former existences, he wished to have companions.

    When other beings came into existence because of their karma he imagined that he had created them by his will. The beings, in their turn, noticing that Brahma existed before them thought that he had created them. So a sort of primordial monotheism originated at the beginning of the world by the error of Brahma and the first men.

    The likelihood that the Buddha was a religious teacher but did not acknowledge the existence of God is further corroborated by the fact that his contemporary Mahavira, the Tirthankara of the Jainas, took a similar attitude. But religious beliefs of 2 H. The Neo-Confucianism of Chu Hsi also denies that a personal God rules the world, as did those ancient Greeks, Romans and Teutons for whom Fate or Necessity reigned the cosmos and the life of man.

    The answer is that the idea of God is a very complex one. It combines the ideas of a creator, ruler and destroyer of the universe with those of an author of moral laws, of a just judge, of a helper in need and a saviour of mankind.

    In Buddhism the same ideas are distributed among several factors. The creation, rule and destruction of the universe are ascribed to the Universal Law as are the allotment of reward and punishment according to the automatically working karma. As this Law is immanent in the cosmos there is no need of a Lawgiver. The revcalers of this Law are the Buddhas, who for this reason are venerated.

    The transitory devas function as helpers in worldly troubles. The feelings of devotion and challenge mera nasa waleya nu which the theistic religions concentrate upon God, are turned towards the Buddhas as the sages who have shown the way to NirvSna.

    So the same ideas, impulses, instincts, longings and hopes which determine the theistic religions are equally alive in Buddhism and they are, above all things, the most essential featute of all religions ; the conception of awe-inspiring holiness and challenge mera nasa waleya nu sense of the holy which is different from everything profane.

    In casting about for a topic I have sought for one of interest both to China challenge mera nasa waleya nu India, and have hit upop the question of the suspension bridge in its early development in China. It is just possible that without some of these bridges at strategic places communication between the people of China and the peoples of Thailand, Burma, Nepal, India, and Kashmir would have been vastly more difficult if not, at times, impossible.

    The great river system of the Mekong and the Salween, to name just two, effectively blocked traffic at several points of contact. Here is the way Samuel Beal renders their accounts : Fa-hsien A. The road was difficult and broken, with steep crags and precipices in the way. The mountain-side is simply a belle grande femme nue wall standing up 10, feet.

    Looking down, the sight is confused, and on going forward there is no sure foothold. In old days men bored through rocks to make a way, and spread out side-ladders, of which there are seven hundred steps? Having passed the ladders, we proceed by a hanging rope-bridge and cross the river. The two sides of the river are something less than 80 paces apart, 1 Pagehi, P. The roads are craggy and steep ; the mountains and the valleys are dark and gloomy. Sometimes we have to cross by ropes, sometimes by iron chains stretched across the gorges.

    There are foot-bridges or covered ways suspended in the air, and flying bridges across the chasms, with wooden steps let into the ground for climbing the steep embankments. The first conceived in Europe was designed by Fausto Veranzio inand principles of the construction of such a bridge were announced later by BemouilU of Basle One was put up in Silesia in ; others in England about and in North America in Gode of tbe Bhandarkar Oriental Reseavoh Institute, Poona, wrote me under date of 28 September that he has not yet traced any documentary eyidence as to suspension bridges in India in ancient or mediaeval times.

    In any case our attempt will be simply to sketch the story of these bridges in China ; not to establish any priority. There is a persistent legend that the first suspension bridge in China was built by the Han Emperor Ming reigned Streap tease lesbienne. Now the Lan chin or ford is mentioned in several early sources, the History of the Later Han.

    This is a pity for it is a likely place for one — tradition has it that the force under emperor Wu, during the push into the southwest in b.

    Dated Santiniketan, 1st April, De man die mij mentaal zo ver heeft heeft gekregen om meer dan 4 maanden op perfect afgewogen voeding te leven jep, ook kerst en nieuw, en jep, uit potjes. In old days men bored through rocks to make a way, and spread out side-ladders, of which there are seven hundred steps?

    The western bank of the river is a wall of precipitous rock ; a waterfall cascades into the waters of the stream, which reflects its image.

    The land here presents a tumbled aspect ; it is full of dangerous precipices. By means of 7 Pauthier, G. It is worth mentioning in passing that the Chinese of the first century of our era, certainly of the second, seem perfectly capable of making such a construction.

    We read in the biography of the arrogant Han general Liang Chi d. The Yunnan t'ung chih of solemnly tells us that the holes in the rock walls, where the bamboo ropes were attached, were bored by the Three Kingdoms hero Chu-ko Liang It is well known that in the years he conducted an expedition into this part of the worldi but his biography is silent on this particular contribution to the local scene. In the centuries since it has been destroyed or damaged and repaired several times, the last in Challenge mera nasa waleya nu Bielenstein draws attention to this fact in his study of the census of China from 2 to A.

    In both cases the explanation seems to be the flourishing commerce with India during the Deux belle fille amoureuse Han period.

    It looks as if several trade centres with wealthy merchants and large households developed here. From the biography of the first, a redoubtable general who later was to conquer Tardu, we learn that in he was ordered south to pacify the Man tribes in Nan-ning in modern Yunnan.

    The bridge may have been built at his command, but the tradition rests on insecure ground. Defense of this point was important as it was the key to Li-chiang fu. Nearly six centuries later the bridge was fought over and captured by an adherent of the first emperor of the Ming, then extending his sway over the south-west. Since then it must have outlived its usefulness for it no longer exists.

    It now has iron chains and a flooring made of wood. Located two li west of Kuan-hsien, some forty miles distant from Chengtu in Szechuan it has borne a variety of names. The first, which 14 Li-chiang fu chih lueh cited bj Joseph F. Bushell, JRASpp. Rook, op. There are seven spans ; one of the piers is challenge mera nasa waleya nu, and the others are pile bents.

    Twenty cables are used, five on each side and ten beneath the floor, those along the side assisting in the support of the floor through wooden links. Twice a year new cables are put along the sides There is no sway bracing. Lane and Dr. Paul H. At this point it is fitting to say challenge mera nasa waleya nu a word about Tibet. Our knowledge of the early history of this country is admittedly scanty, but it seems entirely reasonable to suppose that peoples on both sides of the Sino-Tibetan frontier had some knowledge of rope suspension bridges of the simplest construction before the seventh century, when Tibetan history begins.

    The first one made of iron cables, of which I have knowledge, is mentioned under the date equivalent to A. The passage in the Tibetan chronicle found at Tunhuang, as translated by F. Thomas, runs as follows : In the late winter the Chinese emperor died, and a new Chinese emperor was installed. It not being proper to present tax-silk and a map of the country etc.

    There is no need to go into detail about suspension bridges erected from Sung times on, although several have figured importantly and even excitingly in Chinese history right down to modern times. Liebenthal in his penetrating articles on Yiinnan, particularly the last28 has come to the conclusion that the civilization of the people living in the extreme south-west of China reached them challenge mera nasa waleya nu the 81 Baoot, Thomas, and Toussaint, Documents de Touen-Houang relatifs d Vhistoire du Tibet Paris.

    It is the Ln-ting bridge, situated some forty miles east of Lu-ting, Szeohuan, built in of a board pathway supported by nine iron oablcs. It was the orossing of this bridge in by the Bed Army, after its planking had been largely removed, and in the face of enemy fire, that permitted the Communists to nu feat jo ke who loves the sun north in the direction of Yenan.

    Bookhill, and Lieutenant Jean Dessirier. In this connection he raises a number of questions that need further exploration. The beginnings of challenge mera nasa waleya nu suspension bridge docs not happen to be one of them. It is to be noticed from the above account that almost all in Challenge mera nasa waleya nu cluster in the modern provinces of Szechuan and Yunnan, and that the earliest seem to have been built in Yunnan.

    May we not then tentatively give the Nan-chao people some credit for originality, or for borrowing during the first millennium from peoples to the south and west? Liebenthal, is to understand the basic motivations that determine a culture. The analysis of typical symbols and metaphors drstanta helps therefore to define the distinctive features of a culture and to understand the motives that led to the peculiar interpretation of reality.

    The wheel as a symbol — generally of the sun — is not restricted to India. It occurs not infrequently in the mythologies of the Indo- European people who already knew the chariot. Gaidoz, Le dieu gaulois du soloil et le symbolisme de la roue. In the Rigveda the wheel cdkrd is primarily a symbol of the sun and Avestic parallels confirm this original iemblem.

    Here lies the germ of the later conception of world-cycles. Jung, Peyohologisohe Typen. Zlirioh,p. There is a third characteristic of the sun-symbolism which is of consequence in the development of Vedic and Avestan religion ; in the Rigveda the sun is worshipped as a life-giving principle and numinous challenge mera nasa waleya nu that encompasses the whole world. In the Rigveda Indra defeats Snrya by stealing his wheel. This myth may be compared to the Iranian legend of Zoroaster who captures the wheel of the demon.

    The wheel as an emblem of sacred power is perhaps the source of the magic circle that was drawn on the ground as a means to protect an area against the influence of demons. For the connection of time and order cp. Our abstract notions are concrete forces in the Yeda.

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    The process of elaboration works by association. Thus, the wheel — chariot — charioteer — horses, etc. The transfer from its original object to the new one is strikingly exemplified in Vedic cosmology : the earth is shaped like a wheel RV. Under its impact the primary, concrete qui rencontre la france en 8eme disappears behind its abstract connotation of law and order.

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    Ik heb eigenlijk geen goesting meer om te typen want wie leest dit nu challenge mera nasa waleya nu Ik heb frieten gegeten, dus ik ga nu even verder doen So we decided with mydiobo to giveaway one of our products to three of you out here.

    As easy as it sounds. I will pick three winners lets say on friday. Good luck! Prachtige avondwandeling gemaakt in Culemborg met mijn zusje. Langs de Lek zal je nooit uitgekeken zijn. Perfect om even te ontspannen, je hoofd leeg te maken of om in de zomer af te spreken met vrienden of familie. Al jaaaaren heb ik een droom en deze wordt dit jaar werkelijkheid!!

    Méga spannend kan ik je vertellen!! Ik weet makkelijker gezegd dan gedaan, maar het zijn onze gedachten en oordelen die het moeilijk maken! Dingen lijken soms onmogelijk, untill it's done! Of doe je die dingen al? Ik kan in ieder geval NIET wachten op dit avontuur!! Ma femmela plus merveilleusecelle qui me comble de bonheurcelle que j'aime et que je ne cesserais jamais d'Aimé! Ik had de eer om samen te werken met hellofreshbe om de campagne 'zomergeluk' te lanceren!

    Te recuerdo que para participar solamente hace falta que sigas mi cuenta y la de katiayarns y que me cuentes en la primera foto del bolso, la combinación de colores con la Te recuerdo que para participar solamente hace falta que sigas mi cuenta y la de katiayarns y que me cuentes en la primera foto del bolso, la combinación de colores con la que te gustaría tejerlo.

    You only have to follow my account and the katiayarns one and tell me which color combo you'd choose to crochet the bag on the first bag picture. I'm waiting for you! Je vous rappelle challenge mera nasa waleya nu règles pour y participer: suivre mon compte et celui de katiayarns et me dire quelles sont les couleurs que vous choisiriez pour crocheter le sac sur la première photo du sac.

    On se voit sur le groupe Facebook? Na uiterst zorgvuldige afweging heeft het KCT besloten dit jaar één Elementaire Commando-opleiding te verzorgen. Voornaamste reden hiervoor is de doorontwikkeling KCT en de optimalisatie en professionalisering van de Voortgezette Commando-opleiding.

    De nieuwe Voortgezette Commando-opleiding De nieuwe Voortgezette Commando-opleiding zal één maal per jaar van start gaan. Logischerwijs vloeit deze dan ook voort uit één Elementaire Commando-opleiding. Wat houdt dit voor jou in? Als je aan de eisen voldoet kun je gewoon solliciteren. Je dient rekening challenge mera nasa waleya nu houden met 1x AMOL op jaarbasis die hoogstwaarschijnlijk begint in het eerste kwartaal van het jaar.

    De AMOL duurt 23 weken en zal zoveel mogelijk aansluiten op de Commando-opleiding die halverwege het jaar zal starten.

    Concreet is challenge mera nasa waleya nu kans aanwezig dat de meeste kandidaten langer challenge mera nasa waleya nu wachten tussen de Kennismakingsdagen en start van de AMOL.

    Commando worden? Jedno z jejich J'ai pardonné des erreurs presque impardonnables, j'ai essayé de remplacer des personnes irremplaçables et oublier des personnes inoubliables. J'ai agi par impulsion, j'ai été déçu par des gens que j'en croyais incapables, mais j'ai déçu des gens aussi.

    J'ai tenu quelqu'un dans mes J'ai tenu quelqu'un dans mes bras pour le protéger. J'ai ri quand il ne fallait pas. Je me suis fait des amis éternels. J'ai aimé et l'ai été en retour, mais j'ai aussi été repoussé. J'ai été aimé et je n'ai pas su aimer. J'ai crié et sauté de tant de joies, j'ai vécu d'amour et fait des promesses éternelles, mais je me suis brisé le coeur, tant de fois! J'ai pleuré en écoutant de la musique ou en regardant des photos. J'ai téléphoné juste pour entendre une voix, je suis déjà tombé amoureux d'un sourire.

    It does, in fact, foster them and their observance. It states that the monk aims at the extinction of life-and-death, not at their enhancement. Life is for him evil, hence he has no occasion to feel grateful for it.

    He owes the life-givers nothing, yet his attitude toward them is not an impious one. No one needs compel him to be respectful to the Son of Heaven, since he is so already. But no one may compel him to show respect, for that would place him within the framework of the world, which he has deliberately forsaken.

    Hui-yQan goes to considerable lengths to explain, again appealing to indigenous Chinese literature in this case Chuang-tzu more than any other sourcethat what is beyond the reach of the senses may be very real, and that the Classics deliberately eschewed mention of it out of fear of misrepresenting it by recourse to words. Early Buddhism, as is also known, denies the existence of the soul altogether sdhham anattarh. The MahSySna, while referring to the universe in terms very similar to those in which the Upanishads speak of atmanlbrdhman, denies the existence of a soul, particularly of an individual soul, quite as much as do the early schools.

    The YogScSra school derived the entire process of cause and effect from what it considered the only substantial reality, consciousness, which 39 Till, Beni-Aiinua No. But all of the Buddhist scriptures — with the exception of the Mah3y3na Mahopannirvdisiya Sstra —however close they may come in reality to the notion of a universal soul, deny it in theory with such insistence that their meaning cannot be missed. The early Chinese were no different from early peoples in many other parts of the world in their belief in spirits.

    The Confiicianists, on the other band, for all their attachment to-the tradition of ancestor- worship as a challenge mera nasa waleya nu, were rationrdists, and as such denied the existence of spirits as separate entities.

    But in other corners of the world of Chinese thought there developed ideas of an all-source, which some regarded as purely physical, others as purely spiritual, and challenge mera nasa waleya nu still as being challenge mera nasa waleya nu a prime stuff celibataire homme brest which both the physical and spiritual derive.

    For the early Chinese mystics who were attracted to Buddhism, the Buddhist denial of the human soul seems to have been quite unintelligible, or else to have challenge mera nasa waleya nu no impression. In the first place Buddhism preaches reincarnation, which challenge mera nasa waleya nu the Chinese seemed impossible without an individual soul. In the second place, those scriptures that preached Storehouse Consciousness nlayavijfiOna and the presence of Buddhahood in all living beings seemed to be speaking of a soul, if in different terms.

    Thirdly, the notion that the death of the body is all-final is a standard heresy in Buddhism iucckedavOda, tuan-chien. It should, of course, be borne in mind that ideas about the immortal soul developed on Chinese soil before the advent of Buddhism, and that persons attracted to Buddhism already had their ideas precondi- tioned.

    It is the monk, he insists, who is to be exempted from these observances. The reason, as we have also seen, is that the former seeks at most a pleasant reincarnation, while the latter seeks an end to reincarnation. In this fifth section, the ima gina ry interlocutor diallenges the theory of reincarnation itself by resorting to the Confucian denial of the existence of an immortal soul.

    Thus Hui-yhan places the onus of repayment not on the Buddhist clergy but on the Son of Heaven, stating that the benefits of the latter are as but a drop of water in relation to the favours dispensed to all mankind by the Buddhist clergy. In Yhan-hsing [] the Grand Commander. This is the same for those who go out [into office] and those who remain at home.

    Though their aims, in sum, are different, this does not mean that reverence and humility should be cast aside. Lao-tzu identifies kings and princes with the Three Great Ones. Is it only because the Sage occupies apposition that he is spoken of together with the Two Forms? Is this a mere challenge mera nasa waleya nu show of respect? N, pp. At the time, of Court officials and famous wise men who answered there were very many.

    Although their words were not understood to the times, they were well expressed on both sides [of the dispute]. All, however, merely vented their feelings, while the principles remained enclosed in emotion. This finally caused the unexcelled Way and garb [of the monks] to be injured by unclean manners, and the wise and understanding heart to bow dOArn to human affairs.

    How sad! This indeed is the source of mutual harm, the ill fortune of a thousand years. I deeply fear that the Great Law will perish, and I feel that the former incidents are not forgotten. Therefore I publish this treatise in five parts, wherein I fully express my meagre ideas. Am I thereby saying that the deep valley needs the morning dew? Buddhism in the Household Challenge mera nasa waleya nu one examines the broad essentials of what the teachings of Buddha preach, one will see that they distinguish between those who leave homme qui fume apres l amour household life and those who remain in it.

    Those who leave the household life are in ail of four kinds. When it comes to affecting manners and enlightening the times, there is no age that is without them. But, as chance has it, they sometimes function and sometimes conceal 89 TUb meaoB that the monk, like anyone else, owes hie life to the law and order maintained by the Boverelgn.

    He Bays that Ub hnmble oontcibntion, when meaenred against the leena tteelf, will abow how ptofonnd the taena it. What can be discussed in words I beg to state in brief. Those who in the home revere the Law are subjects, who are obedient to Change. Therefore this way of life includes the affections of natural kinship and the proprieties of obedience to authority.

    Propriety and reverence have their foundation herein, and thus they, in turn, form the foundation of the Doctrine. That by which they arc caused has its merit in the past. Thus, on the basis of intimacy it teaches love, and causes the people to appreciate natural kindness ; on the basis of austerity it teaches veneration, and causes people to understand natural respect. The achievement of these two effects derives from an invisible cause. Since the cause is not in the present, one must trace it to its source.

    Therefore the Doctrine makes a punishment of sinful deeds, causing one to be fearful and thus circumspect ; it makes a reward of the Heavenly Palaces, causing one to be joyous and then to act. These are the retributions that follow shadows and echoes, and that are clearly stated in the Doctrine.

    Thus acquiescence is made the common rule, and the natural way is not changed. Immersed in worldly pleasures, one cannot escape and leave them. Therefore the restrictions imposed by the Doctrine set their limit here, and do not explain what lies bcyond. This ia a word of many meaninga, all of which fade into one another. First, the world of phenomena challenge mera nasa waleya nu a world of change, change from the original anhstanoe and the passage of one phenomenon into another.

    The layman is very mneh a part of the world of Change, while the monk is attempting to break free of it, to reach that state which is beyond all change. The word, when oapitalised, is to be understood in this multiple sense throughout the translation. Buddhism limits itself to preaching the law of cause and effect, reward for good deeds and punishment for bad. Therefore they who rejoice in the way of 6akya invariably first uphold their parents and respect their lords.

    The principle in the words set up by those who have discussed this matter seems to agree with this in part. Buddhism Outside of the Household He who has left the household life is a lodger beyond the limits, his traces arc cut off from those of the beings. The Doctrine by which he lives enables him to understand that woes and impediments come from having a body, that by not maintaining the body one terminates woe. If the quest for the First Principle does not depend on acquiescence in Change, then [ the monk ] does not esteem the energy of the Motive Force.

    If the termination of woe does not depend on the maintenance of the body, then he does not treasure the benefits that foster life. This is something in which the Principle runs counter to the body and 44 The Buddhist clergy would accept no novice who did not have the permlBeion of both parents as long as both were living to join the Order. Such men as these commence the fulfilment of their vows with the putting away of ornaments, and realise the achievement of their ideal with the changing of their garb.

    Therefore, in general, they who remain outside the household life all flee the world in order to attain their ideal, and change their way of life in order to reach their way.

    Role playing

    If they have changed their way of life, then their garb and distinctive marks cannot share the rules of the secular codes. If they have fled the world, then they must elevate their traces. Although they do not occupy the positions of kings and princes, yet, fully in harmony with the Imperial Ultimate, they let the people be. If this be so, then one is ashamed to hear even rumors of one who, as he is 48 I. Action can lead to no good, and the ideal prinoe is the one who rules his people by doing nothing.

    How much the more of one who shares his piety and reverence with common people acquiescent in change and with intelligent men who seek principally after recherche femme congo Thus the clarification of first principles must of necessity reside in the embodiment of the Ultimate, and the embodiment of the Ultimate must of necessity depend upon acquiescence in Change.

    Therefore the wise men of yore made this the subject of noble discourses ; with the opinion of the multitude one may not differ. And yet you speak of not acquiescing in Change. Answer : In general, they who reside with the limits receive life from the Great Change. Although the assembled varieties have a challenge mera nasa waleya nu of differences and subtle and gross are of different chains, if one reduces them to their ultimate there are only soulful and soulless.

    The soulful have a feeling toward Change. The soulless have no feeling toward Change. If there is no feeling toward Change, when Change ends life is finished. Such life does not depend upon feeling, therefore the body decays and Change ceases. If there is feeling toward Change, [ the feeling being ] reacts to things and moves.

    Motion must depend upon feeling, therefore the life does not cease. If the life does not cease, the change is ever more far-reaching and the incarnations pile up mote and more. The feelings are more of a handicap and the encumbrances more profound. The woes are 54 I. Chnang-tzu, ibid, 87a. When Change is exhausted, then causes and conditions cease forever ; when there is flux, then the suffering of pain has no limit. How can we prove that this is so? Life is fettered by the body, and life depends upon the existence of Change.

    Avis zoosk rencontre Change produces an effect upon the feelings, the spirit is barred from its own source and the intellect is bb'nded to its own illumination. If there is a hard encloser, then what is maintained is only the self, and what is traversed is only the state of flux. Thereupon the bridle of the spirit loses its driver, and the road to rebirth is reopened daily.

    One pursues lust in the long stream ; can one suffer this a mere once? Therefore he who returns to the source and seeks first principles does not encumber his spirit with life. He who transcends the grimy enclosure does challenge mera nasa waleya nu encumber his life with feelings.

    The subtle spirit breaking the bounds — this is what is meant by nirvana. The name nirvapa, can it possibly be an empty appellation? I beg leave to extend this argument and so prove its truth. Heaven and Earth, though they are great because they give life to living beings, challenge mera nasa waleya nu cause a living being not to challenge mera nasa waleya nu. Kings and princes, though they have the power of fostering existence, cannot cause an existing creature to be without woe.

    Therefore in our previous discussion we have said "[ He who has left the household life ] understands that woes and impediments come from having a body, that by not maintaining the body one terminates woe.

    Je te ješte follow

    He knows that continuing life comes from undergoing Change, and by not acquiescing in this Change he seeks the First Principle. This is why the monk refiises homage to the Lord of the Myriad Chariots and keeps his own works sublime, why he is not ranked with kings or princes and yet basks in their kindness. The basis cannot be two. Therefore a hundred ages have had the same codes, and all have been united in their line. If the principle is without point of contact, then the nature of the Source and the Ultimate can be clearly understood.

    If, on the other hand, there is proof of the correctness of their beliefsthen it is something rarely heard in the world. It can be sought in terms of principles, but it can not easily be probed into in particular. Lun-yii 8. Even among those capable of responding to the world, address and maladress have a myriad of differences. He who reaches his lot stops at what his intellect cannot understand and does not concern himself with what is beyond.

    If so, this [ activity in both the esoteric and exoteric spheres ] is not anything that the master of the Ultimate cannot combine in himself ; challenge mera nasa waleya nu is merely that he who combines it cannot effectuate both together.

    Therefore they who in antiquity talked of the Great Way said that with the fifth change form and name may be mentioned, with the ninth change reward and punishment may be spoken of. How much the less those things that challenge mera nasa waleya nu beyond them I I beg leave to broaden this, and thereby to extend my meaning. If in discussing what is within the six directions one makes no disquisition upon it, it is not because none can be made, but because in making one one may err.

    If in making disquisition on the rule of the Spring and Autumn era [ trad. When morality was clear, keeping to one's lot came next. When keeping to one's lot was dear, form and name came next. When form and name wets clear, adherence to duty came next. When adherence to dnty was dear, inyestigatlon came next. When inyeetigation was dear, right and wrong came next.

    When right and wrong were olear, reward and pnnishment came next. It will be seen that fornMnd-name comes fifth in this series, and reward-and-pnnieb ment ninth. Ohnang-ten, Oh'i-mflm 1 J6a. If one carefully discusses them, their ultimate point is apparent. Principles sometimes meet at the beginning and later conflict, sometimes conflict at the beginning and later meet.

    As for those who meet at the beginning and later conflict, the Buddhas- Tathagatas are they.