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 in some heaven but not more than seven times
before he attains nirvana. He who enters on the next stage is called
Sakadagamin or coming once, because he will be born once more in this
world