Part II

The Questions of King Milinda

translated by T. W. Rhys Davids
Part II of II Volume XXXVI of The !a"red #oo$s of the %ast &'()*+ Title Page Contents Introduction

#oo$ IV. The !olving of Dilemmas.

Chapter 5 Chapter 6 Chapter 7 Chapter 8

Book V: The Problem of Inference Book VI: The hutangas

#oo$ VII, The !imiles

Chapter ! Chapter " Chapter # Chapter $ Chapter 5 Chapter 6 Chapter 7 %dditions and Corrections

The Questions of King Milinda

Translated from the Pli

by T. W. Rhys Davids
Part II of II Volume XXXVI of The !a"red #oo$s of the %ast -.ford, The /larendon Press &'()*+

/-0T%0T!.
P%&' I(T)* +CTI*(, Chinese books on (-gasena The Buddhist canon Vasubandhu0s reference to (-gasena 1shemendra0s reference to 2ilinda The 2ah-/amsa on %ssagutta and Vattani3a The 1ath- Vatthu .i ./ ./ii ./ii ./iii ..

2ilinda and other authorities on the soul theor3 The 2ilinda later than the 1ath- Vatthu T)%(45%TI*( *6 T7' T'8T, Book IV, The 4ol/ing of ilemmas, $!st ilemma, 9h3 should houses :9ih-ras; be built for the houseless ones< $"nd ilemma, 9as not the Buddha immoderate in food< $#rd ilemma, 9as not Bakkula said to be superior :in health; to the Buddha< $$th ilemma, 9h3 is the Buddha0s teaching called both ne= and old< $5th ilemma, id not the Bodisat once kill animals in sacrifice< $6th ilemma, id not the Bodisat once abuse the Buddha<

..i ../i

! $ 8 !# !6 ">

$7th ilemma, 9as not 1assapa the Buddha less po=erful than the potter< $8th ilemma, 9h3 is the Buddha called both Brahman and king< $?th ilemma, id not the Buddha teach for hire< 5>th ilemma, id not the Buddha once doubt< :4ee no, #$,;
p, /iii

"# "5 #! #8

5!st ilemma, 9as not the Buddha taught b3 others< 5"nd ilemma, 9h3 can there be onl3 one Buddha at a time< 5#rd ilemma, id not the Buddha put the *rder abo/e himself< 5$th ilemma, %s a la3man can reach %rahatship@ =h3 enter the *rder< 55th ilemma, id not the Buddha@ ha/ing tried and abandoned asceticism@ ne/ertheless still insist on it<

$# $7 5! 56 6>

56th ilemma, 2en sometimes thro= off the robes, 9h3 not test candidates before initiation< 57th ilemma, 7o= is it that %rahats suffer bodil3 pain< 58th ilemma, 9h3 cannot an offender@ =ho is not a=are of his offence@ enter the Path< 5?th ilemma, 7o= can a guilt3 4amana purif3 gifts< 6>th ilemma, The 0soul0 in =ater 6!st ilemma, 9h3 does the *rder trouble itself about learning@ and about buildings and gifts< 6"nd ilemma, 9h3 cannot a la3man@ =ho can become an %rahat@ continue as one< 6#rd ilemma, 7o= is it that an %rahat can do =rong< 6$th ilemma, 9hat is there that is@ but not in the =orld< 65th ilemma, 9hat is there that is =ithout a cause<

6# 75 78 8" 85 ?" ?6 ?8 !>! !>#

66th ilemma, 1armaAborn@ causeAborn@ and seasonAborn 67th ilemma, 9hat becomes of dead de/ils< 68th ilemma, 9h3 did not the Buddha promulgate all the )ules of the *rder at once< 6?th ilemma, 7o= does the sun get cool< 7>th ilemma, 9h3 is the sun hotter in =inter< 7!st ilemma, 7o= can Vessantara0s gi/ing a=a3 of his children be appro/ed< 7"nd ilemma, 9h3 did the Bodisat undergo penance< 7#rd ilemma, 9hich is stronger@ /irtue or /ice< 7$th ilemma, o the dead deri/e ad/antage from gifts gi/en here< 75th ilemma, reams and sleep

!>7 !>8 !>? !!! !!" !!$ !#" !$$ !5! !57

76th ilemma, Is death e/er premature<

p, i.

!6"

77th ilemma, 7o= can there be =onders at the gra/es of %rahats< 78th ilemma, Cannot all men be con/erted< 7?th ilemma, Is (ir/-na all bliss@ or partl3 pain< 8>th ilemma, The form@ figure@ duration@ Bc,@ of (ir/-na 8!st ilemma, The realisation of (ir/-na 8"nd ilemma, The place of (ir/-na Book V, The Problem of Inference, C !, 7o= can 3ou kno= that the Buddha e/er li/ed<

!7$ !76 !8! !86 !?5 ">"

">6

$, The ordinar3 cit3@ and its architect@ shops@ and inhabitants 5, The Cit3 of )ighteousness@ and its architect 6, The flo=er baDaar therein 7, The perfume baDaar therein 8, The fruit baDaar therein !>, The antidote baDaar therein !!, The medicine baDaar therein !", The ambrosia baDaar therein !#A">, The Ee=el baDaar therein@ and the se/en Ee=els of the Truth "!, The general store baDaar therein

">8 "!! "!" "!$ "!5 "!7 "!8 "!? ""> ""?

"", The inhabitants of the Cit3 of )ighteousness "#, The generals in the Cit3 of )ighteousness The chaplains in the Cit3 of )ighteousness The lamplighters in the Cit3 of )ighteousness The peaceAofficers in the Cit3 of )ighteousness The shopAkeepers in the Cit3 of )ighteousness The drunkards :F; in the Cit3 of )ighteousness The =atchmen in the Cit3 of )ighteousness The la=3ers and Eudges in the Cit3 of )ighteousness The bankers in the Cit3 of )ighteousness

"#! "#$ "#$ "#5 "#6 "#7 "#8 "#8 "#8 "#?

"$, The conclusion dra=n b3 inference Book VI, The Voluntar3 '.tra Vo=s, C !, Can la3men attain (ir/-na< 6, The t=ent3Aeight ad/antages of the /o=s 7, The eighteen good Gualities that come from keeping them

"$>

"$$ "5! "5"

p, .

C !>, (o %rahatship =ithout ha/ing kept them !"A!5, 4imiles !6, 7e =ho@ being un=orth3@ takes the /o=s !8, 7e =ho@ being =orth3@ takes the /o=s

"5$ "55 "6! "6$

">, etails of the thirteen e.tra /o=s "$, The e.ample of +pasena "5, The thirt3 graces of the true recluse "6, The e.ample of 4-riputta Book VII, 4imiles of %rahatship, C !!, etailed list of these similes@ si.t3Ase/en being still preser/ed@ and thirt3Aeight being no= lost !?, 9onders at the conclusion of (-gasena0s solution of the three hundred and four puDDles ">, Con/ersion of 2ilinda the king "!, 2ilinda enters the *rder@ and becomes an %rahat %dditions and Corrections

"68 "7> "7! "7#

"75 #7# #7# #7$ #77

Inde. of Proper (ames Inde. of 4ubEects Transliteration of *riental %lphabets adopted for the Translations of the 4acred Books of the 'ast

#7? #8! #85

I0TR-D1/TI-0.
I 7%V' first to notice a fe= points as to the histor3 of the 2ilinda book =hich ha/e either come to light since the former Introduction =as =ritten@ or =hich I then omitted to notice, 2r, Bun3iu (anEio in his Catalogue of Chinese Buddhist Books ! mentions a Chinese book called (-Asien Pikhiu Kin :that is 0The Book of the Bhikshu (-gasena0 4Htra; ", I ha/e been so fortunate as to recei/e detailed information about this book both from r, 4erge d0*ldenbourg in 4t, Petersburg and from 2, 43l/ain 5I/i in Paris, Professor 4erge d0*ldenbourg for=arded to me@ in the spring of !8?"@ a translation into 'nglish :=hich he himself had been kind enough to make; from a translation into )ussian b3 2r, I/ano/sk3@ of the Chinese Introduction@ and of /arious episodes in the Chinese =hich seemed to differ from the P-li, This /er3 /aluable aid to the interpretation of the 2ilinda@ =hich the unselfish courtes3 of these t=o )ussian scholars intended thus to place at m3 disposal@ =as most unfortunatel3 lost in the postJ and I ha/e onl3 been able to gather from a personal inter/ie= =ith Professor d0*ldenbourg that the Introduction =as a sort of G-taka stor3 in =hich the Buddha appeared as a =hite elephant #, B3 a curious coincidence this regrettable loss has been
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since made good b3 the =ork of t=o 6rench scholars, 2ons, 43l/ain 5I/i for=arded to the (inth International Congress of *rientalists@ held in 5ondon in the autumn of !8?"@ a careful stud3 on the subEect b3 2, 'douard 4pecht@ preceded b3 an introductor3 essa3 b3 himself, It appears from this paper@ =hich e.cited much interest =hen it =as read@ that there are@ not one@ but t=o separate and distinct =orks e.tant in China under the name of (-Asien Pikhiu Kin@ the one inserted in the 1orean collection made in that countr3 in !>!> %, ,@ and the other printed in the collection of Buddhist books published under the 4ung in !"#?, (either the date nor the author of either /ersion seems to be kno=n@ but 2r, Bun3iu (anEio states of his =ork@ =hich is probabl3 one of the t=o@ that it =as composed bet=een #!7 and $"> %, , ! The 1orean book gi/es much less of the matter contained in our books II and III than the later =ork in the 4ung collection@ the former containing onl3 !#@75" characters =hile the latter has ""@657, In the matter of the order of the Guestions also the later of the t=o Chinese books follo=s much more closel3 the order found in the present translation than does the =ork found in the 1orean collection,

This paper has since been published in the Proceedings of the Congress "@ and it gi/es translations of se/eral episodes on Guestions in =hich the Chinese is said to thro= light on the P-li, Both 2, 4pecht and 2, 43l/ain 5I/i seem to think that the t=o Chinese books =ere translations of older recensions of the =ork than the one preser/ed in P-li, This argument does not seem to me@ as at present ad/ised@ at all certain, It b3 no means follo=s that a shorter recension@ merel3 because it is shorter@ must necessaril3 be older than a longer one, It is Guite as possible that the longer one ga/e rise to the shorter ones,
p, .iii

The stor3 of a discussion bet=een (-gasena and 2ilinda is no doubt@ if the arguments in the Introduction to Part I are of an3 a/ail@ an historical romance =ith an ethical tendenc3, In constant repetition@ after it had become popular@ it is precisel3 those parts =hich do not appeal so easil3 to the popular ear :because the3 deal@ not =ith ordinar3 puDDles@ but =ith dilemmas or =ith the higher m3steries of %rahatship;@ that =ould be naturall3 omitted, I do not go so far as to sa3 that it must ha/e been so, But I /enture to think that for a critical Eudgment as to the comparati/e dates of the three =orks on the same subEect@ no= kno=n to e.ist@ =e must =ait till translations of the =hole of the t=o independent Chinese /ersions are before us, %nd further that the arguments must then turn on Guite other considerations than the /er3 ambiguous conclusions to be dra=n merel3 from the length or shortness of the different treatment in each case, It is /er3 much to be hoped therefore that 2, 4pecht =ill soon gi/e us complete /ersions of the t=o Chinese =orks in Guestion,
Kparagraph continuesL

%t present it can onl3 be said that =e ha/e a /er3 prett3 puDDle propounded to us@ a puDDle much more difficult to sol/e than those =hich king 2ilinda put to (-gasena the sage, If the shorter /ersion :or rather paraphrase@ for it does not seem to be a /ersion at all in our modern sense;AA that from the 1oreaAAbe reall3 the original@ ho= comes it that the other Chinese book@ included in a collection made t=o centuries later@ should happen to differ from it in the precise parts in =hich it@ the supposed original@ differs from the P-li< 4urel3 the onl3 probable h3pothesis =ould be that of the Chinese books@ both =orking on the same original@ the later is more e.act than the earlier: and that =e simpl3 ha/e here one more instance of an alread3 =ellAkno=n characteristic of Chinese reproductions of Indian booksAAnamel3@ that the later /ersion is more accurate than the older one, The later a Chinese 0translation0 the better@ in the fe= cases =here comparison is possible@ it has pro/ed to be :that is@ the nearer to our idea of =hat a translation should be;J
p, .i/

and Tibetan /ersions are better@ as a rule@ than the best of the Chinese,

4ince the publication of this /er3 interesting paper@ 2, 43l/ain 5I/i has had the great kindness to send me an ad/ance proof of a more complete paper@ to be published in Paris@ in =hich 2, 4pecht and himself ha/e made a detailed anal3sis of the three /ersions@ setting out o/er against the 'nglish translation of each Guestion :as contained in the first /olume of the present =ork; the translations of it as the3 appear in each of the Chinese /ersions, I ha/e not been able b3 a stud3 of this anal3sis to add an3thing to the admirable summar3 of the conclusions as to the relations of these t=o books to one another and to the P-li =hich are gi/en b3 2, 4pecht in his article in the Proceedings of the (inth Congress, The later /ersion is throughout much nearer to the P-liJ but neither of the t=o gi/e more than a small portion of it@ the earlier does not seem to go much further than our Volume I@ page ?? :Eust =here the P-li has the remark@ 07ere end the Guestions of king 2ilinda0;@ and the later@ though it goes be3ond this point@ apparentl3 stops at Volume I@ page !!$, These details are of importance for the decision of the critical Guestion of the histor3 of the 2ilinda, The book starts =ith an elaborate and /er3 skilful introduction@ gi/ing first an account of the =a3 in =hich (-gasena and 2ilinda had met in a pre/ious birth@ then the life histor3@ in order@ of each of them in this birth@ then the account of ho= the3 met, Throughout the =hole stor3 the attention is constantl3 directed to the /er3 great abilit3 of the t=o disputants@ and to the fact that the3 had been speciall3 prepared through their =hole e.istence for this great encounter@ =hich =as to be of the first importance for religion and for the =orld, This introductor3 stor3 occupies in m3 translation thirt3Anine pages, Is it likel3 that so statel3 an entrance hall should ha/e reall3 been built to lead onl3 into one or t=o small rooms<AAto t=o chapters occup3ing onl3 si.t3 pages more< Is it not more probable that the original architect had a better sense of proportion< %s an Introduction to the book as =e ha/e it in these
p, ./

/olumes the stor3 told in those thirt3Anine pages is /er3 much in placeJ as an Introduction to the first t=o chapters onl3@ or to the first t=o and a portion of the third@ it is Guite incongruous, %nd accordingl3 =e find in the /er3 beginning of the Introduction a kind of table of contents in =hich the shape of the =hole book@ as =e ha/e it here@ is foreshado=ed in detail@ and in due proportion, This =ill ha/e to be taken into account =hen@ =ith full translations of the t=o Chinese books before us@ =e shall ha/e to consider =hether the3 are reall3 copies of the original statue@ or =hether the3 are interesting fragments, I ought not to close this reference to the labours of 22, 5I/i and 4pecht =ithout calling attention to a slip of the pen in one e.pression used b3 2, 43l/ain 5I/i regarding the 2ilinda !, 7e sa3s@ 05a science ne connaissait EusGu0ici de cet ou/rage Gu0un te.te Icrit en P-li et incorporI dans le canon 4inghalais<0 (o= there is@ accuratel3 speaking@ no such thing as a 4inhalese canon of the Buddhist 4criptures@ an3 more than there is a 6rench or an 'nglish canon of the Christian 4criptures, The canon of the three Pitakas@ settled in the /alle3 of the &anges :probabl3 at Patna in

the time of %soka;@ has been adhered to@ it is true@ in Ce3lon@ Burma@ and 4iam, But it cannot properl3 be called either a Ce3lonese or a Burmese or a 4iamese canon, In that canon the 2ilinda =as ne/er incorporated, %nd not onl3 so@ but the e.pression used clearl3 implies that there is some other canon, (o= there has ne/er been an3 other canon of the Buddhist 4criptures besides this one of the three Pitakas, 2an3 Buddhist books@ not incorporated in the canon@ ha/e been composed in different languagesAAP-li@ 4anskrit@ Chinese@ Tibetan@ Mapanese@ 4inhalese@ Burmese@ 4iamese@ Bc,AAbut no ne= canon@ in the 'uropean meaning of the phrase@ has e/er been formed, *ne meets occasionall3@ no doubt@ in 'uropean books on Buddhism allusions or references to a later canon
p, ./i

supposed to ha/e been settled at the Council of 1anishka, The@ blunder originated@ I belie/e@ =ith 2r, Beal, But in the onl3 account of that Council =hich =e possess@ that of Nuan Thsang !@ there is no mention at all of an3 ne= canon ha/ing been settled, The account is long and detailed, %n occurrence of so e.treme an importance =ould scarcel3 ha/e escaped the notice of the Chinese =riter, But throughout the account the canonicit3 of the three Pitakas is simpl3 taken for granted, The members of the Council =ere chosen e.clusi/el3 from those =ho kne= the three Pitakas@ and the =ork the3 performed =as the composition of three booksAAthe +padesa@ the Vina3a Vibh-sh-@ and the %bhidharma Vibh-sh-, The =ords =hich follo= in the Chinese ha/e been differentl3 interpreted b3 the 'uropean translators, Mulien sa3s: 0The3 :the members of the Council; thoroughl3 e.plained the three Pitakas@ and thus placed them abo/e all the books of antiGuit3 ",0 Beal@ on the other hand@ renders: 09hich :namel3@ =hich three books; thoroughl3 e.plained the three Pitakas, There =as no =ork of antiGuit3 to be compared =ith :placed abo/e; their productions #,0 It is immaterial =hich /ersion best con/e3s the meaning of the original, The3 both clearl3 sho= that@ in the /ie= of Nuan Thsang@ the Council of 1anishka did not establish an3 ne= canon, 4ince that time the rulers of China@ Mapan@ and Tibet ha/e from time to time published collections of Buddhist books, But none of these collections e/en purports to be a canon of the 4criptures, The3 contain =orks of /er3 /arious@ and some Guite modern@ ages and authors: and can no more be regarded as a canon of the Buddhist 4criptures than 2igne0s /oluminous collection of Christian books can be called a ne= canon of the Christian 4criptures,

p, ./ii

This =as alread3 pointed out in m3 little manual@ 0Buddhism@0 published in !877@ and it is a pit3 that references in subseGuent books to a supposed canon settled at 1anishka0s Council ha/e still perpetuated the blunder, 2, 43l/ain 5I/i@ for =hose genius and scholarship I ha/e the profoundest respect@ does not actuall3 sa3 that there =as such a canonJ but his =ords must lead readers@ ignorant of the facts@ to impl3 that there =as one, I ha/e also to add that 2, Barth has called attention ! to the fact that 2, 43l/ain 5I/i has added another ser/ice to those alread3 mentioned as rendered b3 him to the interpretation of the 2ilinda@ b3 a discussion of the reference to our book in the %bhidharmaAkosaA/3-kh3-@ referred to in m3 pre/ious Introduction@ p, ../i, This discussion =as published in a periodical I ha/e not seen ", But it seems that 2, 5I/i@ =ith the help of t=o Chinese translations@ has been able to sho= that the citation is not onl3 in the commentar3@ but also in the te.t@ of Vasubandhu0s =ork, 2, 5Ion 6eer has been kind enough to send me the actual =ords of the reference@ and the3 =ill be found published in the 0Mournal of the )o3al %siatic 4ociet30 for !??!@ p, $76, Professor 4erge d0*ldenbourg has also been good enough to point out to me that the t=o Cambridge 244, of 1shemendra0s Bodhisatt/-/ad-naA kalpalat- read 2ilinda :not 2illinda as gi/en b3 )-Eendra 5-l 2itra #; as the name of the king referred to in the 57th %/ad-na@ the 4tHp-/ad-na, I had not noticed this reference to the character in our historical romance, It comes in Guite incidentall3@ the Buddha prophes3ing to Indra that a king 2ilinda =ould erect a stHpa at P-taligr-ma, There is no allusion to our book@ and the passage is onl3 interesting as sho=ing that the memor3 of king 2ilinda still sur/i/ed in India at the time =hen 1shemendra =rote in the ele/enth centur3 %, , %nother reference to one of the characters in the 2ilinda
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=hich has Come to notice since the publication of part i@ is in the closing =ords of the %tthaA4-linOA%ttha3o gan- :a tik- on Buddhaghosa0s first =ork@ his commentar3 on the hamma 4angani;@ =hich =as =ritten in 4iam after the t=elfth centur3 b3 -nakitti@ and edited in !8?> at &alle@ b3 Pa-sekhara +nn-nsP, *n page "65 =e read: Vattani3aAsen-sane ti Vigh-ta/i3am Vattani3aAsen-sane, Tena /uttam 2ah-/amse:

%ssaguttaAmah-thero pabhinnaAPatisambhido 4atthiAbhikkhH sahass-ni Vighatta/i3am -di3a Vattani3aAsen-san- nabhas- tatthaAmAotarOti, 0The =ords Vattani3aAsen-sane mean@ Qin the Vattani3a 7ermitage in the Vindh3a esert,Q Therefore it is said in the 2ah-/a msa: 0QThe great Thera %ssagutta@ =ho kne= so =ell the Patisambhid-@ bringing si.t3 thousand brethren from the Vattani3a 7ermitage in the Vindh3a esert through the sk3@ descended there,Q0 This Guotation is /er3 interesting, It follo=s that in the original te.t of the %ttha 4-linO there is something about the Vattani3a 7ermitage, %nd also that the author of this TOk- must ha/e had before him some te.t of our 2ah-/amsa differing from ours@ or perhaps some other 2ah-/amsa, 6or the lines Guoted do not occur in our te.t, The nearest approach to them is one line in the description of the assembl3 that came together at the consecration of the 2ah- ThHpa at %nur-dhapura in the 3ear !57 B,C, It runs !: Vigh-ta/iAVattani3aAsenas-n- " tu +ttaro Thero@ satthiAsahass-ni bhikkhH -d-3a -gam-, 0The thera +ttara came up bringing =ith him si.t3 thousand Bhikshus from the Vattani3a 7ermitage Knot +ttania Temple as Turnour translatesL in the Vindh3a esert,0 The resemblance of the passages is striking, But all
p, .i.

that can be concluded is that the author of our 2ah-/amsa@ 2ah-n-ma@ =ho =rote in the middle of the fifth centur3@ kne= of the Vattani3a 7ermitageJ and that the author of the te.t Guoted b3 -nakitti :in a passage probabl3 describing the same e/ent; mentions an %ssagutta as ha/ing come to the festi/al from his hermitage at Vattani3a, Both these references are entirel3 legendar3, In order to magnif3 the importance of the great festi/al held in Ce3lon on the occasion referred to@ it is related that certain famous members of the Buddhist order came@ attended b3 man3 follo=ers@ through the sk3@ to take part in the ceremon3,

% comparison of this list =ith the pre/ious list@ also gi/en in the 2ah-/amsa !@ of the missionaries sent out nearl3 a hundred 3ears before@ b3 %soka@ =ill sho= that the names in the second list are in great part an echo of those in the first, But in selecting =ellAkno=n names@ 2ah-n-ma in his second@ fabulous@ list has@ according to the published te.t@ also included that of the Vattani3a 7ermitage@ and@ according to the ne= /erse in the other te.t@ has associated =ith that place the name of %ssagutta@ not found else=here e.cept in the 2ilinda, In that book the residence of %ssagutta is not specifiedAAit is his friend )ohana =ho li/es at the Vattani3a@ and the localit3 of the Vattani3a is not specifiedAAit =ould seem from the statement at I@ "5 :part i@ p, "> of this translation; that it =as a da30s Eourne3 from 0the &uarded 4lope@0 that is@ in the 7im-la3as, But geographical allusions are apt to be misleading =hen the talk is of Bhikshus =ho could fl3 through the air, %nd it seems the most probable e.planation that the authors of these /erses@ in adopting these names@ had the 2ilinda stor3 in their mind, KTurnour0s reading of the name as +ttara@ and not %ssagutta@ is confirmed b3 the Opa/amsa@ chap, 8I8@ /erses $A6@ =here all the fourteen names of the /isitors from India are gi/en :=ithout an3 details as to the districts =hence the3 came;@ and the corresponding name is also +ttara there,L
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The abo/e sets out all the ne= information I ha/e been able to glean about the 2ilinda since the publication of the Introduction to the first /olume of this translation, I had hoped in this Introduction to discuss the doctrines@ as apart from the historical and geographical allusions@ of our authorAAcomparing his standpoint =ith that of the earliest Buddhists@ set out in the four great (ik-3as@ =ith that of later books contained in the Pitakas@ and =ith that of still later =orks not included in the canon at all, I ha/e to e.press m3 regret that a long and serious illness@ culminating in a serious accident that =as /er3 nearl3 a fatal one@ has depri/ed me altogether of the po=er of =ork@ and not onl3 pre/ented me from carr3ing out this perhaps too ambitious design@ but has so long dela3ed the =riting of this Introduction, *nl3 one of the preliminar3 habours to the intended Introduction =as completed, I read through the 1ath- Vatthu@ =hich has not 3et been edited@ =ith a /ie= of ascertaining =hether@ at the time =hen that book =as =ritten@ that is@ in the time of %soka@ the kind of Guestions agitating the Buddhist communit3 bore an3 relation to the kind of Guestions discussed b3 the: author of our 2ilinda, %s is =ell kno=n@ the 1ath- Vatthu sets out a number of points on =hich the orthodo. school@ that of the TheraA/-dins@ differed in %soka0s time from the other se/enteen schools :after=ards called collecti/el3 the 7Ona3-na; =hich had sprung up among the Buddhists bet=een the time of the Buddha and that of %soka, I published in the 0Mournal of the )o3al %siatic 4ociet30 for !8?" a statement@ both in the original P-li and in 'nglish@ of all the points thus discussed b3 the author of the 1ath- Vatthu@ 2oggaliAputta Tissa Thera@ gi/ing :from the commentar3; the names of the /arious schools against =hom@ in each instance@ his remarks =ere directed,

It is no= possible to Eudge from this anal3sis of the Guestions proposed@ =hat =ere the subEects on =hich differences obtained among the earl3 Buddhists, There are a number of points raised in Tissa0s discussions =hich are also discussed b3 the author of the 2ilinda, In e/er3
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instance the t=o authors agree in their /ie=s@ (-gasena in the 2ilinda al=a3s ad/ocating the opinion =hich Tissa puts for=ard as that of the TheraA/-dins, This is especiall3 the case =ith those points =hich 2oggaliAputta Tissa thinks of so much importance that he discusses them at much greater length than the others, 7is first chapter@ for instance@ b3 far the longest in his book@ is on the Guestion =hether@ in the high and truest sense of the =ord@ there can be said to be a 0soul0 !, It is precisel3 this Guestion =hich forms also the subEect of the /er3 first discussion bet=een 2ilinda and (-gasena@ the con/ersation leading up to the celebrated simile of the chariot b3 =hich (-gasena apparentl3 con/inces 2ilinda of the truth of the orthodo. Buddhist /ie= that there is reall3 no such thing as a 0soul0 in the ordinar3 sense ", *n lea/ing the sage@ the king returns to his palace@ and the ne.t da3 the officer =ho escorts (-gasena there to rene= the discussion@ occupies the time to raise again the same Guestion@ and is ans=ered b3 the simile of the musicians #, (ot content =ith these t=o e.positions of this important doctrine@ the author of the 2ilinda returns again soon after=ards to the same point@ =hich he illustrates b3 the simile of the palace $@ and further on in the book he takes occasion to discuss and refute the commonl3 held opinion that there is a soul in inanimate things@ such as =ater 5, It cannot be doubted that the authors of the 1ath- Vatthu and the 2ilinda =ere perfectl3 Eustified in putting this crucial Guestion in the /er3 forefront of their discussionAAEust as the Buddha himself@ as is =ell kno=n@ made it the subEect of the /er3 first discourse he addressed to his earliest con/erted follo=ers@ the %nattaAlakkhana 4utta@ included both in the Vina3a and in the %nguttara (ik-3a 6, The histor3 of ideas about the 0soul0 has 3et to be
p, ..ii

=ritten, But the outlines of it are prett3 =ell established@ and there is nothing to sho= that the Indian notions on the subEect@ apart perhaps from the subsidiar3 beliefs in 1arma and transmigration@ =ere materiall3 different from those obtaining else=here, %lread3 in prehistoric times the ancestors of the Indian peoples@ =hether %r3an b3 race or not@ had come to belie/e@ probabl3 through the influence of dreams@ in the e.istence inside each man of a subtle image of the man himself, This =eird and intangible form left the bod3 during sleep@ and at death it continued in

some =a3 to li/e, It =as a crude h3pothesis found useful to e.plain the phenomena of dreams@ of motion@ and of life, %nd it =as applied /er3 indiscriminatel3 to the allied phenomena in e.ternal thingsAAthe apparent life and motion@ not onl3 of animals@ but also of plants and ri/ers@ of =inds and celestial bodies@ being e.plained b3 the h3pothesis of a soul =ithin them, The /ar3ing conditions and appearances of the e.ternal =orld ga/e rise to the /arious po=ers and Gualities ascribed to these e.ternal souls@ and hence to =hole s3stems of pol3theism and m3tholog3, %nd Eust as the gods@ =hich ne/er had an3 e.istence e.cept in the ideas of their =orshippers@ =ere born and gre= and changed and passed a=a3 =ith those ideas@ so also the h3pothesis of internal souls had@ no less in India than else=here@ a continual change@ a continual de/elopmentAAand this not onl3 as to ideas on the nature and origin of the internal human souls@ but as to their relation to the e.ternal souls or gods, %nd =hen speculation@ =hich lo/ed to bus3 itself =ith these m3sterious and fanciful h3potheses@ had learnt to conEecture a unit3 behind the /ariet3 of e.ternal spirits@ the relation of men0s souls to the one great first cause@ to &od@ became the subEect of endless discussions@ of /ar3ing /ie=s in/ented to harmonise =ith /ar3ing preconcei/ed conceptions, 9hen Buddhism arose these h3potheses as to 0souls@0 internal and e.ternal@ formed the basis of all the =idel3 differing@ and /er3 li/ing and earnest@ religious and philosophical speculations in the /alle3 of the &anges@ =here there then obtained that mar/ellous freedom of thought
p, ..iii

on all such subEects =hich has been throughout its histor3 a distinguishing characteristic of the Indian people, (o= there is one =ork@ of more importance than an3 other in Buddhism@ the collection of the ialogues of &otama the Buddha@ brought together in the Ogha and 2agghima (ik-3as, It contains the /ie=s of the Buddha set out@ as the3 appeared to his /er3 earliest disciples@ in a series of !85 con/ersational discourses@ =hich =ill some da3 come to hold a place@ in the histor3 of human thought@ akin to that held b3 the ialogues of Plato, Is it a mere chance@ or is it the actual result of the necessities of the case@ that this Guestion of 0souls0 is put into the forefront of this collection@ Eust as it is the point treated first and at the greatest length in the 1ath- Vatthu@ and put first also in the 2ilinda< The first of these !85 dialogues is the Brahmag-la 4uttanta@ the discourse called the Perfect (et@ the net =hose meshes are so fine that no foll3 of superstition@ ho=e/er subtle@ can slip throughAAthe clearing a=a3 of the rubbish before the foundations are laid for the ne= palace of good sense, In it are set out si.t3At=o /arieties of e.isting h3potheses@ and after each and all of them has been reEected@ the doctrine of %rahatship is put for=ard as the right solution, The si.t3At=o heresies are as follo=s: !A$, 4%44%T%AVR R, People =ho@ either from meditation of three degrees@ or fourthl3 through logic and reasoning@ ha/e come to belie/e that both the e.ternal =orld as a =hole@ and indi/idual souls@ are eternal,

5A8, '1%KK%A4%44%TI1R, People =ho@ in four =a3s@ hold that some souls are eternal@ =hile others are not, a, Those =ho hold that &od is eternal@ but not the indi/idual souls, b, Those =ho hold that all the gods are eternal@ but not the indi/idual souls, c, Those =ho hold that certain illustrious gods are eternal@ but not the human souls,
p, ..i/

d, Those =ho hold that =hile the bodil3 forms are not eternal@ there is a subtle something@ called 7eart or 2ind@ or Consciousness@ =hich is, ?A!", %(TR(TI1R, People =ho chop logic about finit3 and infinit3, a, Those =ho hold the =orld to be finite, b, Those =ho hold it to be infinite, c, Those =ho hold it to be both, d, Those =ho hold it to be neither, !#A!6, %2%)%AVI117'PI1R, People =ho eGui/ocate about /irtue and /iceAA a, 6rom the fear that if the3 e.press a decided opinion grief at possible mistake =ill inEure them, b, That the3 ma3 form attachments =hich =ill inEure them, c, That the3 ma3 be unable to ans=er skilful disputants,

d, 6rom dullness and stupidit3, !7@ !8, % 7IKK%A4%2+PP%(I1R, People =ho think that the origin of things can be e.plained =ithout a cause, !?A5>, + 7%2%AR&7%T%(I1R, People =ho belie/e in the future e.istence of human souls, a, 4i.teen different phases of the h3pothesis of a conscious e.istence after death, b, 'ight different phases of the h3pothesis of an unconscious e.istence after death, c, 'ight different phases of the h3pothesis of an e.istence bet=een consciousness and unconsciousness after death, 5!A57, +117' %AVR -, People =ho teach the doctrine that there is a soul@ but that it =ill cease to e.ist on the death of the bod3 here@ or at the end of a ne.t life@ or of further li/es in higher and e/er higher states of being, 58A6", ITTH%A 7%22I1%A(IBBR(%AVR R, People =ho hold that there is a soul@ and that it can attain to perfect bliss in this present =orld@ or in =hate/er =orld it happens to beAA
p, ../

a, B3 a full@ complete@ and perfect enEo3ment of the fi/e senses, b, B3 an enGuiring mental abstraction :the 6irst h3-na;, c, B3 undisturbed mental bliss@ untarnished b3 enGuir3 :the 4econd h3-na;, d, B3 mental peace@ free alike from Eo3 and pain and enGuir3 :the Third h3-na;, e, B3 this mental peace plus a sense of purit3 :the 6ourth h3-na;,

Professor &arbe@ in his Eust published 04ankh3a Philosophie !@0 holds that the first persons attacked in this list are the follo=ers of the 4-nkh3a, The double /ie= of the 4assataA/-d- is no doubt the basis of the 4-nkh3a s3stem, But the s3stem contains much more@ and it =ould be safer to sa3 that =e ha/e here a =arning against the philosophical /ie= =hich after=ards de/eloped into the 4-nkh3a@ or rather =hich became after=ards a fundamental part of the 4-nkh3a, The Ved-nta@ in either of its forms@ is not@ it =ill be noticed@ referred to in an3 one of the si.t3At=o di/isionsJ but philosophical /ie=s forming part of the Ved-nta ma3 be traced in (os, 5@ 8@ !>@ ">@ Bc, The scheme is not intended as a refutation of the /ie=s@ as a =hole@ held b3 an3 special school or indi/idual@ but as a statement of erroneous /ie=s on t=o special points@ namel3@ the soul and the =orld, 7o=e/er this ma3 be@ =e find an ample Eustification in this comprehensi/e and s3stematic condemnation of all current or possible forms of the soulAtheor3 for the prominence =hich the author of the 2ilinda gi/es to the subEect, The other points on =hich the 2ilinda ma3 be compared =ith the 1ath- Vatthu =ill need less comment, The discussion in the 2ilinda as to the manner in =hich the i/ine '3e can arise in a man "@ is a reminiscence of the Guestion raised in the 1ath- Vatthu III@ 7 as to =hether the e3e of flesh can@ through strength of dhamma@ gro= into the i/ine '3e, The discussion in the 2ilinda as to
p, ../i

ho= a la3man@ =ho is a la3man after becoming an %rahat@ can enter the *rder !@ is entirel3 in accord =ith the opinion maintained@ as against the +ttar-pathak-@ in the 1ath- Vatthu IV@ i, *ur 2ilinda ascribes the /erses@ 0'.ert 3oursel/es@ be strong@ and to the faith@0 Bc,@ to the Buddha ", In the note on that passage I had pointed out that the3 are ascribed@ not to the Buddha@ but to %bhibhH in certain Pitaka te.ts@ and to the Buddha himself onl3 in late 4anskrit =orks, In the e.position of 1ath- Vatthu II@ # the /erses are also ascribed to the Buddha, The proposition in the 1ath- Vatthu II@ 8 that the Buddha@ in the ordinar3 affairs of life@ =as not transcendental@ agrees =ith (-gasena0s argument in the 2ilinda@ part ii@ pp, 8A!", The discussion in the 2ilinda as to =hether an %rahat can be thoughtless or guilt3 of an offence # is foreshado=ed b3 the similar points raised in the 1ath- Vatthu I@ "J II@ !@ "@ and VIII@ !!, %nd the t=o dilemmas@ (os, 65 and 66@ especiall3 as to the cause of space@ ma3 be compared =ith the discussion in 1ath- Vatthu VI@ 6@ as to =hether space is selfAe.istent, The general result of a comparison bet=een these t=o /er3 interesting books of contro/ersial apologetics seems to me to be that the differences bet=een them are Eust such as one might e.pect :a; from the difference of date@ and :b; from the fact that the contro/ers3 in the older book is carried on against members of the same communion@ =hereas in the 2ilinda =e ha/e a defence of Buddhism as against the outsider, The 1ath-

Vatthu takes almost the =hole of the conclusions reached in the 2ilinda for granted@ and goes on to discuss further Guestions on points of detail, It does not gi/e a description of %rahatship in glo=ing terms@ but discusses minor points as to =hether the realisation of %rahatship includes the 6ruits of the three lo=er paths $@ or =hether all the Gualities of an %rahat are free from the Rsa/as 5@ or =hether the kno=ledge of his
p, ../ii

emancipation alone makes a man an %rahat !@ or =hether the breaking of the 6etters constitutes %rahatship@ and =hether the insight into %rahatship suffices to break all the 6etters "@ and so on, The discussion of these details gi/es no opportunit3 for the enthusiastic eloGuence of the author of our 2ilinda@ and the /er3 fact of his eloGuence argues a later date, But there can be no doubt as to the superiorit3 of his st3le, %nd I still adhere to the opinions e.pressed in the former Introduction that the =ork@ as it stands in the P-li@ is of its kind :that is@ as a book of apologetic contro/ers3; the best in point of st3le that had then been =ritten in an3 countr3J and that it is the masterpiece of Indian prose, T, 9, )7N4 %VI 4, T'2P5'@ 2a3@ !8?$,

2ootnotes
.i:! Called on the titleApage 0Catalogue of the Chinese Translation of the Buddhist Tripitaka,0 But this must surel3 be a mistake, It includes a number of =orks =hich are not translations at all@ and translations of a large number of others =hich do not belong to the Pitakas, .i:" (o, !#58 in the Catalogue, Translated under the 'astern Tsin 3nast3@ #!7A$">, .i:# %s there is nothing about this curious Introduction in either of 2, 4pecht0s papers to be mentioned immediatel3@ it seems possible that there are reall3 three Chinese books on the same subEect,

.ii:! It =ould be /er3 interesting to ha/e this point decidedJ namel3@ =hether the /olume in the India *ffice 5ibrar3 is identical =ith either of the t=o /er3 different books in Paris, If not@ =e ha/e@ then@ still another Chinese book on 2ilinda, .ii:" Vol, i, pp, 5">A5"?, ./:! 0Transactions of the (inth International Congress of *rientalists@0 /ol, i@ p, 5!8, ./i:! Mulien0s translation@ /ol, i@ pp, !7#A!78@ and 2r, Beal0s o=n translation@ i@ !$7A!57, There are t=o or three incidental references to the Council in other =orks, 4ee m3 0Buddhism@0 p, "#?, ./i:" 4t, Mulien@ 0Vo3ages des PSlerins Bouddhistes@0 /ol, i@ pp, !77@ !78, ./i:# Beal@ 0Buddhist )ecords of the 9estern 9orld@0 /ol, i@ p, !55, ./ii:! In the 0)e/ue de l07istoire des )eligions0 for !8?# :=hich has onl3 Eust reached me;@ p, "58, ./ii:" The 0Comptes rendus des 4Iances de l0%cadImie des Inscriptions et BellesAlettres@0 !8?#@ p, "#", ./ii:# 0(epalese Buddhist 5iterature@0 p, 6>, ./iii:! Chapter 88I8@ p, !7!@ of Turnour0s edition, ./iii:" Turnour has Vattani3-Asen-sanu, .i.:! Turnour@ pp, !A7# ..i:! 1ath- Vatthu I@ !, ..i:" 2ilinda@ i@ pp, $>A$!,

..i:# 2ilinda@ i@ p, $8, ..i:$ 2ilinda@ i@ pp, 86A8?, ..i:5 2ilinda@ ii@ pp, 85A87, ..i:6 Vina3a Te.ts :4, B, ', 8III;@ part i@ pp, !>>@ !>!@ and %nguttara (ik-3a, ../:! Introduction@ p, 57, ../:" 2ilinda@ i@ pp, !7?A!85, ../i:! 2ilinda@ ii@ pp, ?6A?8 :compare 57A5?;, ../i:" 2ilinda@ ii@ p, 6>, ../i:# 2ilinda@ ii@ pp, ?8 foll, ../i:$ 1ath- Vatthu IV@ ?, ../i:5 1ath- Vatthu IV@ #, ../ii:! 1ath- Vatthu V@ !, ../ii:" 1ath- Vatthu V@ !>@ and 8@ !,

T3% Q1%!TI-0!
-2

KI04 MI5I0D6.
#--K IV.
T3% !-5VI04 -2 DI5%MM6!. /36PT%R 7. &DI5%MM6 T3% 2-RT892IR!T. -0 DW%55I049P56/%!.+
!, K:''L 0Venerable (-gasena@ the Blessed *ne said: In friendship of the =orld an.iet3 is born@ In household life distraction0s dust springs up@ The state set free from home and friendship0s ties@ That@ and that onl3@ is the recluse0s aim !,Q

p, "

0But on the other hand he said:

Q5et therefore the =ise man@ )egarding his o=n =eal@ 7a/e pleasant d=ellingAplaces built@ %nd lodge there learned men !,Q (o=@ /enerable (-gasena@ if the former of these t=o passages =as reall3 spoken b3 the Tath-gata@ then the second must be =rong, But if the Tath-gata reall3 said: Q7a/e pleasant d=ellingAplaces built@Q then the former statement must be =rong, This too is a doubleAedged problem@ no= put to 3ou@ =hich 3ou ha/e to sol/e,0 ", K:':L 0Both the passages 3ou ha/e Guoted@ * king@ =ere spoken b3 the Tath-gata, %nd the former is a statement as to the nature of things@ an inclusi/e statement@ a statement =hich lea/es no room for an3thing to be supplemented to it@ or to be added to it in the =a3 of gloss "@ as to =hat is seeml3 and appropriate and proper for a recluse@ and as to the mode of life =hich a recluse should adopt@ the path he should =alk along@ and the practice he should follo=, 6or Eust@ * king@ as a deer in the forest@ =andering in the =oods@ sleeps =here/er he desires@ ha/ing no home and no
p, #

d=ellingAplace@ so also should the recluse be of opinion that QIn friendship of the =orld an.iet3 is born@ In household life distraction0s dust springs up,Q #, 0But =hen the Blessed *ne said: Q7a/e pleasant d=ellingAplaces built@ %nd lodge there learned men@Q that =as said =ith respect to t=o matters onl3, %nd =hat are those t=o< The gift of a d=ellingAplace :9ih-ra; has been praised and appro/ed@ esteemed and highl3 spoken of@ b3 all the Buddhas, %nd those =ho ha/e made such a gift shall be deli/ered from rebirth@ old age@ and death, This is the first of the ad/antages in the gift of a d=ellingAplace, %nd again@ if there be a common d=elling place :a 9ih-ra; the sisters of the

*rder =ill ha/e a clearl3 ascertained place of rendeD/ous@ and those =ho =ish to /isit :the brethren of the *rder; ! =ill find it an eas3 matter to do so, 9hereas if there =ere no homes for the members of the *rder it =ould be difficult to /isit them, This is the second of the ad/antages in the gift of a d=ellingAplace :a 9ih-ra;, It =as =ith reference to these t=o matters onl3 that it =as said b3 the Blessed *ne: Q7a/e pleasant d=ellingAplaces built@ %nd lodge there learned men,Q K:';L 0%nd it does not follo= from that that the sons of the Buddha " should harbour longings after the household life,0
p, $

0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to d=ellingAplaces,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 6*)TNA4'C*( , 2* ')%TI*( I( 6** ,L $, 0Venerable (-gasena@ the Blessed *ne said: QBe not remiss as to :the rules to be obser/ed; =hen standing up :to beg for food;, Be restrained in :matters relating to; the stomach !,Q But on the other hand he said: (o= there =ere se/eral da3s@ +d-3in@ on =hich I ate out of this bo=l =hen it =as full to the brim@ and ate e/en more ",Q

0(o= if the first rule be true@ then the second statement must be false, But if the statement be true@ then the rule first Guoted must be =rong, ,
p, 5

This too is a doubleAedged problem@ no= put to 3ou@ =hich 3ou ha/e to sol/e,0 5, 0Both the passages 3ou ha/e Guoted@ * king@ =ere spoken b3 the Blessed *ne, But the former passage K:'*L is a statement as to the nature of things@ an inclusi/e statement@ a statement =hich lea/es no room for an3thing to be supplemented to it@ or added to it in the =a3 of gloss@ a statement of =hat is true and real and in accordance =ith the facts@ and that cannot be pro/ed =rong@ a declaration made b3 the prophets@ and sages@ and teachers@ and %rahats@ and b3 the Buddhas =ho are =ise for themsel/es alone :PakkekaABuddhas;@ a declaration made b3 the ConGuerors@ and b3 the %llA=ise *nes@ a declaration made too b3 the Tath-gata@ the %rahat@ the 4upreme Buddha himself, 7e =ho has no selfA control as regards the stomach@ * king@ =ill destro3 li/ing creatures@ =ill take possession of =hat has not been gi/en to him@ =ill be unchaste@ =ill speak lies@ =ill drink strong drink@ =ill put his mother or his father to death@ =ill sla3 an %rahat@ =ill create a schism in the *rder@ =ill e/en =ith malice aforethought =ound a Tath-gata, 9as it not@ * king@ =hen =ithout restraint as to his stomach@ that e/adatta b3 breaking up the *rder@ heaped up for himself karma that =ould endure for a kalpa !< It =as on calling to mind this@ * king@ and man3 other things of the same kind@ that the Blessed *ne declared: Be not remiss as to :the rules to be obser/ed;
p, 6

=hen standing up :to beg for food;, Be restrained in :matters relating to; the stomach,Q 6, 0%nd he =ho has selfAcontrol as regards the stomach gains a clear insight into the 6our Truths@ realises the 6our 6ruits of the life of renunciation !@ and attains to master3 o/er the 6our iscriminations "@ the 'ight %ttainments #@ and the 4i. 2odes of 7igher 1no=ledge $@ and fulfils all that goes to constitute the life of the recluse, id not the parrot fledgling@ * king@ b3 selfArestraint as to his stomach@ cause the /er3 hea/en of the great Thirt3AThree to shake@ and bring do=n 4akka@ the king of the gods@ to =ait upon him 5< It =as on calling to mind this@ * king@ and man3 other things of a similar kind@ that the Blessed *ne declared:

QBe not remiss as to :the rules to be obser/ed; =hen standing up :to beg for food;, Be restrained in :matters relating to; the stomach,Q 7, 0But =hen@ * king@ the Blessed *ne said: Q(o= there =ere se/eral da3s@ +d-3i@ on =hich I ate out of this bo=l =hen it =as full to the brim@ and ate e/en more@Q that =as said b3 him =ho had completed his task@ =ho had finished all that he had to do@ =ho had accomplished the end he set before him@ =ho had o/ercome e/er3 obstruction@ b3 the selfAdependent 6 Tath-gata himself about himself,
p, 7

Must@ * king@ as it is desirable that a sick man to =hom an emetic@ or a purge@ or a cl3ster has been administered@ should be treated =ith a tonicJ K:'7L Eust so@ * king@ should the man =ho is full of e/il@ and =ho has not percei/ed the 6our Truths@ adopt the practice of restraint in the matter of eating, But Eust@ * king@ as there is no necessit3 of polishing@ and rubbing do=n !@ and purif3ing a diamond gem of great brillianc3@ of the finest =ater@ and of natural purit3J Eust so@ * king@ is there no restraint as to =hat actions he should perform@ on the Tath-gata@ on him =ho hath attained to perfection in all that lies =ithin the scope of a Buddha ",0
Kparagraph continuesL

0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to restraint in eating,L

p, 8

K I5'22% T7' 6*)TNAT7I) , B%11+5%04 4+P')I*)ITN T* T7' B+ 8, 0Venerable (-gasena@ it =as said b3 the Blessed *ne:

7%,L

Q% Brahman am I@ * brethren@ de/oted to selfAsacrifice !@ pureAhanded at e/er3 timeJ this bod3 that I bear =ith me is m3 last@ I am the supreme 7ealer and Ph3sician ",Q 0But on the other hand the Blessed *ne said: QThe chief@ * brethren@ among those =ho are disciples of mine@ in the matter of bodil3 health@ is Bakkula #,Q 0(o= it is =ell kno=n that diseases arose se/eral times in the bod3 of the Blessed *ne, 4o that if@ (-gasena@ the Tath-gata =as supreme@ then the statement he made about Bakkula0s bodil3 health must be =rong, But if the 'lder named Bakkula =as reall3 chief among those =ho =ere health3@ then that statement =hich I first Guoted must be
p, ?

=rong, This too is a doubleAedged problem@ no= put to 3ou@ =hich 3ou ha/e to sol/e,0 ?, 0Both the Guotations 3ou ha/e made@ * king@ are correct !, But =hat the Blessed *ne said about Bakkula =as said of those disciples =ho had learnt b3 heart the sacred =ords@ and studied them@ and handed do=n the tradition@ =hich in reference to the characteristics :each of them in some one point; had in addition to those =hich =ere found in him himself ", K:'<L 6or there =ere certain of the disciples of the Blessed *ne@ * king@ =ho =ere Qmeditators on foot@Q spending a =hole da3 and night in =alking up and do=n in meditation, But the Blessed *ne =as in the habit of spending the da3 and night in meditation@ not onl3 =alking up and do=n but also sitting and l3ing do=n, 4o such@ * king@ of the disciples as =ere Qmeditators on foot #Q surpassed him in that particular, %nd there =ere certain of the disciples of the Blessed *ne@ * king@ =ho =ere Qeaters at one sitting@Q =ho =ould not@ e/en to sa/e their li/es@ take more than one meal a da3, But the
p, !>

Blessed *ne =as in the habit of taking a second@ or e/en a third, 4o such@ * king@ of the disciples as =ere Qeaters at one sittingQ surpassed him in that particular, %nd in a similar =a3@ * king@ a number of different things ha/e been told@ each one of one or other of the disciples, But the Blessed *ne@ * king@ surpassed them all in respect of uprightness@ and of po=er of meditation@ and of =isdom@ and of emancipation@ and of that insight =hich arises out of the kno=ledge of emancipation@ and in all that lies =ithin the scope of a Buddha, It =as =ith reference to that@ * king@ that he said:
Kparagraph continuesL

Q% Brahman am I@ * brethren@ de/oted to selfAsacrifice@ pureAhanded at e/er3 timeJ this bod3 that I bear =ith me is m3 last@ I am the supreme 7ealer and Ph3sician,Q !>, 0(o= one man@ * king@ ma3 be of good birth@ and another ma3 be =ealth3@ and another full of =isdom@ and another =ell educated@ and another bra/e@ and another adroitJ but a king@ surpassing all these@ is reckoned supreme, Eust in that =a3@ * king@ is the Blessed *ne the highest@ the most =orth3 of respect@ the best of all beings, %nd in so far as the /enerable Bakkula =as health3 in bod3@ that =as b3 reason of an aspiration :he had formed in a pre/ious birth; !, 6or@ * king@ =hen %nomaAdassO@ the Blessed *ne@ =as afflicted =ith a disease@ =ith =ind in his stomach@ and again =hen VipassO@ the Blessed *ne@ and si.t3Aeight thousand of his disciples@ =ere afflicted =ith a disease@ =ith greenness of blood "@ he@
p, !!

being at those times an ascetic@ had cured that disease =ith /arious medicines@ and attained :thereb3; to such healthiness of bod3 :in this life; that it =as said of him: QThe chief@ * brethren@ among those =ho are disciples of mine@ in the matter of bodil3 health@ is Bakkula,Q !!, 0But the Blessed *ne@ * king@ =hether he be suffering@ or not suffering from diseaseJ =hether he ha/e taken@ or not taken@ upon himself the obser/ance
p, !"

of special /o=s !@AAthere is no being like unto the Blessed *ne, K:'=L 6or this@ * king@ has been said b3 the Blessed *ne@ the god of gods@ in the most e.cellent 4am3utta (ik-3a ": Q9hatsoe/er beings@ * brethren@ there ma3 be =hether =ithout feet@ or bipeds@ or fourAfooted things@ =hether =ith a bod3@ or =ithout a bod3@ =hether conscious or unconscious@ or neither conscious nor notAAthe Tath-gata is ackno=ledged to be the chief of all@ the %rahat@ the Buddha 4upreme,Q0 0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3 #,0

TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the problem as to the superiorit3 of Bakkula to the Buddha,L
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K I5'22%@ T7' 6*)TNA6*+)T7, T7' *)I&I(%5ITN *6 T7' B+ 7%04 T'%C7I(&,L !", 0Venerable (-gasena@ it has been said b3 the Blessed *ne: QThe Tath-gata@ * brethren@ the %rahat@ the Buddha supreme !@ is the disco/erer of a =a3 that =as unkno=n ",Q 0But on the other hand he said: Q(o= I percei/ed@ * brethren@ the ancient =a3@ the ancient path@ along =hich the pre/ious Buddhas =alked ",Q 0If@ (-gasena@ the Tath-gata be the disco/erer of a =a3 not pre/iousl3 found out@ then it must be =rong that it =as an ancient =a3 that he percei/ed@ an ancient path along =hich pre/ious Buddhas =alked, But if the =a3 he percei/ed =ere an ancient =a3@ then the statement that it =as unkno=n must be =rong, This too is a doubleAedged problem@ no= put to 3ou@ =hich 3ou ha/e to sol/e,0 !#, 0Both the Guotations 3ou make@ * king@ are accurate, %nd both the statements so made are correct, 9hen the pre/ious Tath-gatas@ * king@ had disappeared@ then@ there being no teacher left@ their =a3 too disappeared, %nd it =as that =a3AAthough then broken up@ crumbled a=a3@ gone to ruin@ closed in@ no longer passable@ Guite lost to /ie=AAK:'(L that the Tath-gata@ ha/ing gained a
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thorough kno=ledge of it@ sa= b3 the e3e of his =isdom !@ :and kne= it; as the =a3 that pre/ious Buddhas trod, %nd therefore is it that he said: Q(o= I percei/ed@ * brethren@ the ancient =a3@ the ancient path along =hich pre/ious Buddhas =alked,Q

0%nd it =as a =a3 =hichAAthere being@ through the disappearance of pre/ious Tath-gatas@ no teacher leftAA=as a =a3 then broken up@ crumbled a=a3@ gone to ruin@ closed in@ and lost to /ie=@ that the Tath-gata made no= passable again, %nd therefore is it that he said: QThe Tath-gata@ * brethren@ the %rahat@ the Buddha supreme@ is the disco/erer of a =a3 that =as unkno=n,Q !$, 04uppose@ * king@ that on the disappearance of a so/ran o/erlord@ the m3stic &em of 4o/rant3 la3 concealed in a cleft on the mountain peak@ and that on another so/ran o/erlord arri/ing at his supreme dignit3@ it should appear to him, 9ould 3ou then sa3@ * king@ that the &em =as produced b3 him "<0 0Certainl3 not@ 4irF The &em =ould be in its original condition, But it has recei/ed@ as it =ere@ a ne= birth through him,0 0Must so@ * king@ is it that the Blessed *ne@ gaining a thorough kno=ledge of it b3 the e3e of0
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his =isdom@ brought back to life and made passable again the most e.cellent eightfold =a3 in its original condition as =hen it =as =alked along b3 the pre/ious Tath-gatas@AAthough that =a3@ =hen there =as no teacher more@ had become broken up@ had crumbled a=a3@ had gone to ruin@ =as closed in@ and lost to /ie=, %nd therefore is it that he said: QThe Tath-gata@ * brethren@ the %rahat@ the Buddha supreme@ is the disco/erer of a =a3 that =as unkno=n,Q !5, 0It is@ * king@ as =hen a mother brings forth from her =omb the child that is alread3 there@ and the sa3ing is that the mother has gi/en birth to the child, Must so@ * king@ did the Tath-gata@ ha/ing gained a thorough kno=ledge of it b3 the e3e of his =isdom@ bring into life@ and make passable again@ a =a3 that =as alread3 there@ though then broken up@ crumbled a=a3@ gone to ruin@ closed in@ and lost to /ie=, 0It is as =hen some man or other finds a thing that has been lost@ and the people use the phrase: Q7e has brought it back to life,Q K:')L %nd it is as =hen a man clears a=a3 the Eungle@ and sets free ! a piece of land@ and the people use the phrase: QThat is his land,Q But that land is not made b3 him, It is because he has brought the land into use that he is called the o=ner of the land, Must so@ * king@ did the Tath-gata@ ha/ing gained a thorough kno=ledge of it b3 the e3e of his =isdom@ bring back to life@ and make passable again@ a =a3 that =as alread3 there@ though then broken up@ crumbled

p, !6

a=a3@ gone to ruin@ closed in@ no longer passable@ and lost to /ie=, %nd therefore is it that he said: QThe Tath-gata@ * brethren@ the %rahat@ the Buddha supreme@ is the disco/erer of a =a3 that =as unkno=n,Q0 0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to the =a3 of (ir/-na,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 6*)TNA6I6T7, T7' B+ 7%04 1I( ('44,L !6, 0Venerable (-gasena@ it =as said b3 the Blessed *ne: Q%lread3 in former births =hen I =as a man had I acGuired the habit of inflicting no hurt on li/ing beings !,Q But on the other hand it is said ": 9hen he =as 5omasa 1assapa@ the )ishi@ he had hundreds of li/ing creatures slain and offered the great sacrifice@ the 0 rink of Triumph #,0Q
p, !7

0(o=@ (-gasena@ if it is true =hat the Buddha said@ that@ in his former births as a man@ he inflicted no hurt on li/ing beings@ then the sa3ing that@ as 5omasa 1assapa@ he had hundreds of li/ing creatures slain must be false, But if he had@ then the sa3ing that he inflicted no hurt on li/ing beings must be false, This too is a doubleAedged problem@ no= put to 3ou@ =hich 3ou ha/e to sol/e,0

!7, 0The Blessed *ne did sa3@ * king@ that alread3 in former births@ =hen he =as a man@ he had acGuired the habit of inflicting no hurt on li/ing beings, %nd 5omasa 1assapa@ the )ishi@ did ha/e hundreds of li/ing creatures slain@ and offered the great sacrifice@ the Q rink of Triumph,Q K::>L But that =as done =hen he =as out of his mind through lust@ and not =hen he =as conscious of =hat he =as doing,0 0There are these eight classes of men@ (-gasena@ =ho kill li/ing beingsAAthe lustful man through his lust@ and the cruel man through his anger@ and the dull man through his stupidit3@ and the proud man through his pride@ and the a/aricious man through his greed@ and the need3 man for the sake of a li/elihood@ and the fool in Eoke@ and the king in the =a3 of punishment, These@ (-gasena@ are the eight classes of men =ho@ kill li/ing beings, The Bodisat@ /enerable (-gasena@ must ha/e been acting in accordance =ith his natural disposition =hen he did so,0 0(o@ it =as not@ * king@ an act natural to him that the Bodisat did then, If the Bodisat had been led@ b3 natural inclination@ to offer the great sacrifice@ he =ould not ha/e uttered the /erse:
p, !8

Q(ot the =hole =orld@ 4a3ha@ the ocean girt@ 9ith all the seas and hills that girdle it@ 9ould I desire to ha/e@ along =ith shame !,Q 0But though@ * king@ the Bodisat had said that@ 3et at the /er3 sight of Kanda/atO :2oonAface;@ the princess "@ he =ent out of his mind and lost command of himself through lo/e, %nd it =as =hen thus out of his mind@ confused and agitated@ that he@ =ith his thoughts all perple.ed@ scattered and =andering@ thus offered the great sacrifice@ the Q rink of Triumph@QAAand might3 =as the outpour of blood from the necks of the slaughtered beastsF 0Must@ * king@ as a madman@ =hen out of his senses@ =ill step into a fier3 furnace@ and take hold of an infuriated /enomous snake@ and go up to a rogue elephant@ and plunge for=ards into great =aters@ the further shore of =hich he cannot see@ and trample through dirt3 pools and mudd3 places #@ and rush into thorn3 brakes@ and fall do=n precipices@ and feed himself on filth@ and go naked through the streets@ and do man3 other things improper to be doneAAEust so =as it@ * king@ that at the /er3 sight of Kanda/atO@ the princess@ the Bodisat =ent out of his mind@ and then onl3 acted as I ha/e said $, !8, K::'L 0(o= an e/il act done@ * king@ b3 one out of his mind@ is e/en in this present =orld not considered as a grie/ous offence@ nor is it so in

p, !?

respect of the fruit that it brings about in a future life, 4uppose@ * king@ that a madman had been guilt3 of a capital offence@ =hat punishment =ould 3ou inflict upon him<0 09hat punishment is due to a madman< 9e should order him to be beaten and set free, That is all the punishment he =ould ha/e,0 04o then@ * king@ there is no punishment according to the offence of a madman, It follo=s that there is no sin in the act done b3 a madman@ it is a pardonable act, %nd Eust so@ * king@ is it =ith respect to 5omasa 1assapa@ the )ishi@ =ho at the mere sight of Kanda/atO@ the princess@ =ent out of his mind@ and lost command of himself through lo/e, It =as =hen thus out of his mind@ confused and agitated@ that he@ =ith his thoughts all perple.ed@ scattered and =andering@ thus offered the great sacrifice@ the Q rink of Triumph@QAAand might3 =as the outpour of blood from the necks of the slaughtered beastsF But =hen he returned again to his natural state@ and reco/ered his presence of mind@ then did he again renounce the =orld@ and ha/ing regained the fi/e po=ers of insight@ became assured of rebirth in the Brahm- =orld,0 0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma about 5omasa 1assapa !,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT
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K I5'22% T7' 6*)TNA4I8T7, T7' 2*C1I(& *6 T7' B+ 7%,L !?, 0Venerable (-gasena@ it =as said b3 the Blessed *ne of 4i.Atusks@ the elephant king@

Q9hen he sought to sla3 him@ and had reached him =ith his trunk@ 7e percei/ed the 3ello= robe@ the badge of a recluse@ Then@ though smarting =ith the pain@ the thought possessed his heart@AA 07e =ho =ears the out=ard garb the %rahats =ear 2ust be scatheless held@ and sacred@ b3 the good !,0Q 0But on the other hand it is said: Q9hen he =as Gotip-la@ the 3oung Brahman@ he re/iled and abused 1assapa the Blessed *ne@ the %rahat@ the Buddha supreme@ =ith /ile and bitter =ords@ calling him a sha/eling and a goodAforAnothing monk ",Q 0(o= if@ (-gasena@ the Bodisat@ e/en =hen he =as an animal@ respected the 3ello= robe@ K"""L then the statement that as Gotip-la@ a Brahman@ he re/iled and abused the Blessed *ne of that time@ must be false, But if as a Brahman@ he re/iled and abused the Blessed *ne@ the statement that =hen he =as 4i.Atusks@ the elephant king@ he respected the 3ello= robe@ must be false, If =hen the Bodisat =as an animal@ though he =as suffering se/ere and cruel and bitter pain@ he respected the 3ello= robe
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=hich the hunter had put on@ ho= =as it that =hen he =as a man@ a man arri/ed at discretion@ =ith all his kno=ledge mature@ he did not pa3 re/erence@ on seeing him@ to 1assapa the Blessed *ne@ the %rahat@ the Buddha supreme@ one endo=ed =ith the ten po=ers@ the leader of the =orld@ the highest of the high@ round =hom effulgence spread a fathom on e/er3 side@ and =ho =as clad in most e.cellent and precious and delicate Benares cloth made into 3ello= robes< This too is a doubleAedged problem@ no= put to 3ou@ =hich 3ou ha/e to sol/e,0 ">, 0The /erse 3ou ha/e Guoted@ * king@ =as spoken b3 the Blessed *ne, %nd 1assapa the Blessed *ne@ the %rahat@ the Buddha supreme@ =as abused and re/iled b3 &otip-la the 3oung Brahman =ith /ile and bitter =ords@ =ith the epithets of sha/eling and goodAforAnothing monk, But that =as o=ing to his birth and famil3 surroundings, 6or Gotip-la@ * king@ =as descended from a famil3 of unbelie/ers@ men /oid of faith, 7is mother and father@ his sisters and brothers@ the bonds=omen and bondsmen@ the hired ser/ants and dependents in the house@ =ere =orshippers of Brahm-@ re/erers of Brahm-J and harbouring the idea that Brahmans =ere the highest and most honourable among men@ the3 re/iled and loathed those others =ho had renounced the =orld, It =as through hearing =hat the3 said that Gotip-la@ =hen in/ited b3 &hatOk-ra the potter to /isit the teacher@ replied: Q9hat0s the good to 3ou of /isiting that sha/eling@ that goodAforAnothing monk<Q

K::;L "!, 0Must@ * king@ as e/en nectar =hen mi.ed =ith poison =ill turn sour@ Eust as the coolest =ater in contact =ith fire =ill become =arm@ so =as
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it that Gotip-la@ the 3oung Brahman@ ha/ing been born and brought up in a famil3 of unbelie/ers@ men /oid of faith@ thus re/iled and abused the Tath-gata after the manner of his kind, %nd Eust@ * king@ as a flaming and burning might3 fire@ if@ e/en =hen at the height of its glor3@ it should come into contact =ith =ater@ =ould cool do=n@ =ith its splendour and glor3 spoilt@ and turn to cinders@ black as rotten blighted ! fruitsAEust so@ * king@ Gotip-la@ full as he =as of merit and faith@ might3 as =as the glor3 of his kno=ledge@ 3et =hen reborn into a famil3 of unbelie/ers@ of men /oid of faith@ he became@ as it =ere@ blind@ and re/iled and abused the Tath-gata, But =hen he had gone to him@ and had come to kno= the /irtues of the Buddhas =hich he had@ then did he become as his hired ser/antJ and ha/ing renounced the =orld and entered the *rder under the s3stem of the ConGueror@ he gained the fi/efold po=er of insight@ and the eightfold po=er of ecstatic meditation@ and became assured of rebirth into the Brahm- hea/en,0 0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma about &otip-la,L
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K I5'22% T7' 6*)TNA4'V'(T7, T7' 7'5P5'44('44 *6 % B+ 7%,L "", 0Venerable (-gasena@ this too has been said b3 the Blessed *ne: Q&hatOk-ra the potter0s d=ellingAplace remained@ the =hole of it@ for three months open to the sk3@ and no rain fell upon it !,Q 0But on the other hand it is said:

Q)ain fell on the hut of 1assapa the Tath-gata !,Q 07o= =as it@ /enerable (-gasena@ that the hut of a Tath-gata@ the roots of =hose merits =ere so =idel3 spread "@ got =et< *ne =ould think that a Tath-gata should ha/e the po=er to pre/ent that, If@ (-gasena@ &hatOk-ra the potter0s d=elling =as kept dr3 =hen it =as open to the sk3@ it cannot be true that a Tath-gata0s hut got =et, But if it did@ then it must be false that the potter0s d=elling =as kept dr3, This too is a doubleAedged problem@ no= put to 3ou@ =hich 3ou ha/e to sol/e,0 "#, 0Both the Guotations 3ou ha/e made@ * king@ are correct, K::*L &hatOk-ra the potter =as a good man@ beautiful in character@ deepl3 rooted in merit@ =ho supported his old and blind mother and father, %nd =hen he =as absent@ the people@ =ithout so much as asking his lea/e@ took a=a3 the thatch from his d=elling to roof in =ith it the hut of the Tath-gata, Then@ unmo/ed and unshaken at his thatch being thus remo/ed@ but filled rather
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=ith a =ellAgrounded and great Eo3 the like of =hich cannot be found@ an immeasurable bliss sprang up in his heart at the thought: Q2a3 the Blessed *ne@ the chief of the =orld@ ha/e full confidence in me,Q %nd thereb3 did he obtain merit =hich brought forth its good result e/en in this present life, "$, 0%nd the Tath-gata@ * king@ =as not disturbed b3 that temporar3 incon/enience :of the falling rain;, Must@ * king@ as 4ineru@ the king of the mountains@ mo/es not@ neither is shaken@ b3 the onslaught of innumerable gales !AAEust as the might3 ocean@ the home of the great =aters@ is not filled up@ neither is disturbed at all@ b3 the inflo= of innumerable great ri/ersAAEust so@ * king@ is a Tath-gata unmo/ed at temporar3 incon/enience, 0%nd that the rain fell upon the Tath-gata0s hut happened out of consideration for the great masses of the people, 6or there are t=o circumstances@ * king@ =hich pre/ent the Tath-gatas from themsel/es suppl3ing :b3 creati/e po=er; an3 reGuisite of =hich the3 ma3 be in need ", %nd =hat are the t=o< 2en and gods@ b3 suppl3ing the reGuisites of a Buddha on the ground that he is a teacher =orth3 of gifts@ =ill thereb3 be set free from rebirth in states of =oe, %nd lest others should find fault@ sa3ing: QThe3 seek their li/elihood b3 the =orking of miracles,Q If@ * king@ 4akka had kept that hut dr3@ or e/en Brahm- himself@ e/en then that action =ould ha/e been fault3@ =rong@ and =orth3 of censure, 6or people might then sa3: QThese Buddhas b3

p, "5

their de.terit3 ! befool and lord it o/er the =orld,Q That is the reason =h3 such action =ould ha/e been better left undone, The Tath-gatas@ * king@ do not ask for an3 ad/antageJ and it is because the3 ask for nothing that the3 are held blameless,0 0Ver3 good@ (-gasenaF That is so@ and I accept as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma about &hatOk-ra the potter,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 6*)TNA'I&7T7, 97N &*T%2% C5%I2' T* B' % B)%72%(,L K""5L "5, 0Venerable (-gasena@ this too =as said b3 the Blessed *ne: Q% Brahman am I@ * brethren@ de/oted to selfAsacrifice ",Q 0But on the other hand he declared: Q% king am I@ 4ela #,Q 0If@ (-gasena@ the Blessed *ne =ere a Brahman@ then he must ha/e spoken falsel3 =hen he said he =as a king, But if he =ere a king@ then he must ha/e spoken falsel3 =hen he said he =as a Brahman, 7e must ha/e been either a 1hatti3a or a Brahman, 6or he could not ha/e belonged@ in the same birth@ to t=o castes, This too is a doubleAedged problem@ no= put to 3ou@ =hich 3ou ha/e to sol/e,0
p, "6

"6, 0Both the Guotations 3ou ha/e made@ * king@ are correct, But there is good reason =h3 the Tath-gata@ should ha/e been both Brahman and also king,0 0Pra3 =hat@ (-gasena@ can be that reason<0 0Because all e/il Gualities@ not producti/e of merit@ are in the Tath-gata suppressed@ abandoned@ put a=a3@ dispelled@ rooted out@ destro3ed@ come to an end@ gone out@ and ceased@ therefore is it that the Tath-gata is called a Brahman !, % Brahman "@ * king@ means one =ho has passed be3ond hesitation@ perple.it3@ and doubt, %nd it is because the Tath-gata has done all this@ that therefore also is he called a Brahman, % Brahman@ * king@ means one =ho has escaped from e/er3 sort and class of becoming@ =ho is entirel3 set free from e/il and from stain@ =ho is dependent on himself #@ and it is because the Tath-gata is all of these things@ that therefore also is he called a Brahman, % Brahman@ * king@ means one =ho culti/ates =ithin himself the highest and best of the e.cellent and supreme
p, "7

conditions of heart !, %nd it is because the Tath-gata does this that therefore also is he called a Brahman, % Brahman@ * king@ means one =ho carries on the line of the tradition of the ancient instructions concerning the learning and the teaching of sacred =rit@ concerning the acceptance of gifts@ concerning subEugation of the senses@ selfAcontrol in conduct@ and performance of dut3, %nd it is because the Tath-gata carries on the line of the tradition of the ancient rules enEoined b3 the ConGuerors " regarding all these things@ that therefore also is he called a Brahman, K::<L % Brahman@ * king@ means one =ho enEo3s the supreme bliss of the ecstatic meditation, %nd it is because the Tath-gata does this@ that therefore also is he called a Brahman, % Brahman@ * king@ means one =ho kno=s the course and re/olution of births in all forms of e.istence, %nd it is because the Tath-gata kno=s this@ that therefore also is he called a Brahman, The appellation QBrahman@Q * king@ =as not gi/en to the Blessed *ne b3 his mother@ nor his father@ not b3 his brother@ nor his sister@ not b3 his friends@ nor his relations@ not b3 spiritual teachers of an3 sort@ no@ not b3 the gods, It is b3 reason of their emancipation that this is the name of the Buddhas@ the Blessed *nes, 6rom the moment =hen@ under the Tree of 9isdom@ the3 had o/erthro=n the armies of the '/il *ne@ had suppressed in themsel/es all e/il Gualities not producti/e of merit@ and had attained to the kno=ledge of the *mniscient
p, "8

*nes@ it =as from the acGuisition of this insight@ the appearance in them of this enlightenment@ that this true designation became applied to them@AAthe name of QBrahman,Q %nd that is the reason =h3 the Tath-gata is called a Brahman !,0
Kparagraph continuesL

"7, 0Then =hat is the reason =h3 the Tath-gata is called a king<0 0% king means@ * king@ one =ho rules and guides the =orld@ and the Blessed *ne rules in righteousness o/er the ten thousand =orld s3stems@ he guides the =hole =orld =ith its men and gods@ its e/il spirits and its good ones "@ and its teachers@ =hether 4amanas or Brahmans, That is the reason =h3 the Tath-gata is called a king, % king means@ * king@ one =ho@ e.alted abo/e all ordinar3 men@ making those related to him reEoice@ and those opposed to him mournJ raises aloft the 4unshade of 4o/rant3@ of pure and stainless =hite@ =ith its handle of firm hard =ood #@ and its man3 hundred ribs $@AAthe s3mbol of his might3 fame and glor3, %nd the Blessed *ne@ * king@ making the arm3 of the '/il *ne@ those gi/en o/er to false doctrine@ mournJ filling the hearts of those@ among gods or men@ de/oted to sound doctrine@ =ith Eo3J K::=L raises aloft o/er the ten thousand =orld s3stems the 4unshade of his 4o/rant3@ pure and stainless in the =hiteness of emancipation@
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=ith its hundreds of ribs fashioned out of the highest =isdom@ =ith its handle firm and strong through long suffering@AAthe s3mbol of his might3 fame and glor3, That too is the reason =h3 the Tath-gata is called a king, % king is one =ho is held =orth3 of homage b3 the multitudes =ho approach him@ =ho come into his presence, %nd the Blessed *ne@ * king@ is held =orth3 of homage b3 multitudes of beings@ =hether gods or men@ =ho approach him@ =ho come into his presence, That too is the reason =h3 the Tath-gata is called a king, % king is one =ho@ =hen pleased =ith a strenuous ser/ant@ gladdens his heart b3 besto=ing upon him@ at his o=n good pleasure@ an3 costl3 gift the officer ma3 choose !, %nd the Blessed *ne@ * king@ =hen pleased =ith an3 one =ho has been strenuous in =ord or deed or thought@ gladdens his heart b3 besto=ing upon him@ as a selected gift@ the supreme deli/erance from all sorro=@AAfar be3ond all material gifts ", That too is the reason =h3 the Tath-gata is called a king, % king is one =ho censures@ fines #@ or e.ecutes the man =ho transgresses
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the ro3al commands, %nd so@ * king@ the man =ho@ in shamelessness or discontent@ transgresses the command of the Blessed *ne@ as laid do=n in the rules of his *rder@ that man@ despised@ disgraced and censured@ is e.pelled from the religion of the ConGueror, That too is the reason =h3 the Tath-gata is called a king, % king is one =ho in his turn proclaiming la=s and regulations according to the instructions laid do=n in succession b3 the righteous kings of ancient times@ and thus carr3ing on his rule in righteousness@ becomes belo/ed and dear to the people@ desired in the =orld@ and b3 the force of his righteousness establishes his d3nast3 long in the land, %nd the Blessed *ne@ * king@ proclaiming in his turn la=s and regulations according to the instructions laid do=n in succession b3 the Buddhas of ancient times@ and thus in righteousness

being teacher of the =orld@AAhe too is belo/ed and dear to both gods and men@ desired b3 them@ and b3 the force of his righteousness he makes his religion last long in the land, That too is the reason =h3 the Tath-gata is called a king, 0Thus@ * king@ so man3 are the reasons =h3 the Tath-gata should be both Brahman and also king@ that the ablest of the brethren could scarcel3 in an Uon enumerate them all, 9h3 then should I dilate an3 further< %ccept =hat I ha/e said onl3 in brief,0 0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to the Buddha belonging to t=o castes,L
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K I5'22% T7' 6*)TNA(I(T7, &I6T4 T* T7' B+ 7%,L K::(L "8, 0Venerable (-gasena@ it has been said b3 the Blessed *ne: Q&ifts chaunted for in sacred h3mns %re gifts I must not take, %ll those =ho see into the Truth o this their practice make, The Buddhas all refused to chaunt for =ageJ This =as their conduct still 9hene0er the Truth pre/ailed Through e/er3 age !,Q 0But on the other hand the Blessed *ne@ =hen preaching the Truth@ or talking of it@ =as in the habit of beginning =ith the soAcalled Qpreliminar3 discourse@Q in =hich gi/ing has the first place@ and goodness onl3 the second ", 4o that =hen gods and men heard this discourse of the Blessed

*ne@ the lord of the =hole =orld@ the3 prepared and ga/e gifts@ and the disciples partook of the alms thus brought about, (o= if@ (-gasena@ it be true =hat the Blessed *ne said@ that he accepted no gifts earned b3 the chaunting of sacred =ords@ then it =as =rong that the Blessed *ne put gi/ing thus
p, #"

into the foreground, But if he did rightl3 in so emphasiDing the gi/ing of gifts@ then it is not true that he accepted no gifts earned b3 the utterance of sacred =ords, %nd =h3 so< Because if an3 one =orth3 of offerings should praise to the lait3 the good results to them of the besto=al of alms@ the3@ hearing that discourse@ and pleased =ith it@ =ill proceed to gi/e alms again and again, %nd then@ =hosoe/er enEo3 that gift@ the3 are reall3 enEo3ing that =hich has been earned b3 the utterance of sacred =ords, This too is a doubleAedged problem@ no= put to 3ou@ =hich 3ou ha/e to sol/e,0 "?, 0The stanDa 3ou Guote@ * king@ =as spoken b3 the Blessed *ne, %nd 3et he used to put the gi/ing of alms into the forefront of his discourse, But this is the custom of all the Tath-gatasAAfirst b3 discourse on almsgi/ing to make the hearts of hearers inclined to=ards it@ and then after=ards to urge them to righteousness, This is as =hen men@ * king@ gi/e first of all to 3oung children things to pla3 =ithAAK::)L such as to3 ploughs !@ tipAcat sticks "@ to3 =indAmills #@ measures made of lea/es $@ to3 carts@
p, ##

and bo=s and arro=sAAand after=ards appoint to each his separate task, *r it is as =hen a ph3sician first causes his patients to drink oil for four or fi/e da3s in order to strengthen them@ and to soften their bodiesJ and then after=ards administers a purge, The supporters of the faith@ * king@ the lordl3 gi/ers@ ha/e their hearts thus softened@ made tender@ affected, Thereb3 do the3 cross o/er to the further shore of the ocean of transmigration b3 the aid of the boat of their gifts@ b3 the support of the cause=a3 of their gifts, %nd :the Buddha;@ b3 this :method in his teaching;@ is not guilt3 of Qintimation !,Q0 #>, 0Venerable (-gasena@ =hen 3ou sa3 QintimationQ =hat are these intimations<0 0There are t=o sorts@ * king@ of intimationAAbodil3 and /erbal, %nd there is one bodil3 intimation =hich is =rong@ and one that is notJ and there is one /erbal intimation =hich is =rong@ and one that is not, 9hich is the bodil3 intimation =hich is =rong< 4uppose an3 member of the *rder@ in going his rounds for alms@ should@ =hen choosing a spot to stand on@ stand =here there is no room "@ that is a bodil3 intimation =hich is =rong,

The true members of the *rder =ill not accept an3 alms so asked for@ and the indi/idual =ho thus acts is despised@ looked do=n upon@ not respected@ held blame=orth3@ disregarded@ not =ell thought of@ in the religion of the (oble *nesJ he is reckoned as
p, #$

one of those =ho ha/e broken their :/o=s as to; means of li/elihood, %nd again@ * king@ suppose an3 member of the *rder@ in going his round for alms@ should stand =here there is no room@ and stretch out his neck like a peacock on the gaDe@ in the hope: QThus =ill the folk see meQAAthat too is a bodil3 intimation =hich is =rong, True brethren =ill not accept an alms so asked for@ and he =ho thus acts is regarded like the last, %nd again@ * king@ suppose an3 member of the *rder should make a sign =ith his Ea=@ or =ith his e3ebro=@ or =ith his fingerAAK:;>L that too is a bodil3 intimation =hich is =rong, True brethren =ill not accept an alms so asked for@ and he =ho thus acts is regarded the same =a3, #!, 0%nd =hich is the bodil3 intimation =hich is not =rong< If a brother@ on going his round for alms@ be selfApossessed@ tranGuil@ conscious of his actsJ if he stand@ =here/er he ma3 go@ in the kind of spot that is la=fulJ if he stand still =here there are people desirous to gi/e@ and =here the3 are not so desirous@ if he pass on ! JAAthat is a bodil3 intimation =hich is not =rong, *f an alms so stood for the true members of the *rder =ill partakeJ and the indi/idual =ho thus asks is@ in the religion of the (oble *nes@ praised@ thought highl3 of@ esteemed@ and reckoned among those =hose beha/iour is =ithout guile@ =hose mode of li/elihood is pure, 6or thus has it been said b3 the Blessed *ne@ the god o/er all gods: QThe trul3 =ise beg not@ for %rahats scorn to beg, p, #5 The good stand for their alms@ thus onl3 do the3 beg !,Q #", 09hich is the /erbal intimation =hich is =rong< In case@ * king@ a brother intimate his =ish for a number of things@ reGuisites of a member of the *rderAArobes and bo=ls and bedding and medicine for the sickAAthat is a /erbal intimation =hich is =rong, Things so asked for the true members of the *rder :%ri3-; =ill not acceptJ and in the religion of the (oble *nes the indi/idual =ho acts thus is despised@ looked do=n upon@ not respected@ held blame=orth3@ disregarded@ not =ell thought ofAAreckoned rather as one =ho has broken his :/o=s as to; means of li/elihood, %nd again@ * king@ in case a brother should@ in the hearing of others@ speak thus: QI am in =ant of such and such a thingJQ and in conseGuence of that sa3ing being heard b3 the others he should then get that thingAAthat too is a /erbal intimation =hich is =rong, True members of the *rder =ill not use a thing so obtained@ and he =ho acts thus is regarded like the last, %nd again@ * king@ in case a brother@ dilating in his talk "@ gi/e the people about him to understand: QThus and thus should gifts be gi/en to the Bhikkhus@Q
p, #6

and in case the3@ on hearing that sa3ing@ should bring forth from their store an3thing so referred toAAthat too is a /erbal intimation =hich is =rong, True members of the *rder =ill not use a thing so obtained@ and he =ho acts thus is regarded like the last, K:;'L 6or =hen 4-riputta@ the 'lder@ * king@ being ill in the nightAtime@ after the sun had set@ and being Guestioned b3 2oggall-na@ the 'lder@ as to =hat medicine =ould do him good@ broke silenceJ and through that breach of silence obtained the medicineAAdid not 4-riputta then@ sa3ing to himself: QThis medicine has come through breach of silenceJ let not m3 :adherence to the rules regarding; li/elihood be broken@Q reEect that medicine@ and use it not !< 4o that too is a /erbal intimation =hich is =rong, True members of the *rder =ill not use a thing so obtained@ and he =ho acts thus is regarded like the last, ##, 0%nd =hat is the /erbal intimation =hich is right< 4uppose a brother@ * king@ =hen there is necessit3 for it@ should intimate among families either related to him@ or =hich had in/ited him to spend the season of 9as =ith him "@ that he is in =ant of medicinesAAthis is a /erbal intimation =hich is not =rong, True members of the *rder =ill partake of things so asked forJ and the indi/idual =ho acts thus is@ in the religion of the (oble *nes@ praised@ thought highl3 of@ esteemed@ reckoned among those =hose mode of li/elihood is pure@
p, #7

appro/ed of the Tath-gatas@ the %rahats@ the 4upreme Buddhas, %nd the alms that the Tath-gata@ * king@ refused to accept of 1asOABh-rad/-ga@ the Brahman !@ that =as presented for the sake of testing him =ith an intricate puDDle =hich he =ould ha/e to un=ind "@ for the sake of pulling him a=a3@ of con/icting him of error@ of making him ackno=ledge himself in the =rong, Therefore =as it that the Tath-gata refused that alms@ and =ould not partake thereof,0 #$, 0(-gasena@ =as it al=a3s@ =hene/er the Tath-gata =as eating@ that the gods infused the 4ap of 5ife from hea/en into the contents of his bo=l@ or =as it onl3 into those t=o dishesAAthe tender boar0s flesh@ and the rice porridge boiled in milkAAthat the3 infused it #< 09hene/er he =as eating@ * king@ and into each morsel of food as he picked it upAAEust as the ro3al cook takes the sauce and pours it o/er each morsel in the dish =hile the king is partaking of it $, K:;:L %nd so at Verag-@ =hen the Tath-gata =as eating the cakes 5 made of dried barle3@ the gods moistened each one =ith the 4ap of 5ife@ as the3 placed it
p, #8

near him !, %nd thus =as the bod3 of the Tath-gata full3 refreshed,0

0&reat indeed =as the good fortune@ (-gasena@ of those gods that the3 =ere e/er and al=a3s so Dealous in their care for the bod3 of the Tath-gataF Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the problem as to the Buddha0s mode of li/elihood,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 6I6TI'T7, *( T7' B+ 7%04 %6T')A *+BT ",L #5, 0Venerable (-gasena@ 3our people sa3: QThe Tath-gata graduall3@ through millions of 3ears@ through Uon after Uon #@ brought his omniscient =isdom to perfection for the sake of the sal/ation of the great masses of the people $,Q 0But on the other hand :the3 sa3; 5: QMust after he had attained to omniscience his
p, #?

heart inclined@ not to the proclamation of the Truth@ but to rest in peace,Q 04o that@ (-gasena@ Eust as if an archer@ or an archer0s pupil@ =ho had practised archer3 for man3 da3s =ith the obEect of fighting@ should@ =hen the da3 of the great battle had come@ dra= backAAEust so did the Tath-gata@ =ho through countless ages had graduall3 matured his omniscience for the sake of bringing safe to the shore :of sal/ation; the great masses of the people@ turn back@ on the da3 =hen that omniscience had been reached@ from proclaiming the Truth, Eust as if a =restler =ho through man3 da3s had practised =restling should@ =hen the da3 of the =restling match ! had come@ dra= backAAEust so did the Tath-gata@ =ho through countless ages had graduall3 matured his omniscience for the sake of

bringing safe to the shore :of sal/ation; the great masses of the people@ turn back@ on the da3 =hen that omniscience had been reached@ from proclaiming the Truth, 0(o= =as it from fear@ (-gasena@ that the Tath-gata dre= back@ or =as it from inabilit3 to preach "@ or =as it from =eakness@ or =as it because he had not@ after all@ attained to omniscience< K:;;L 9hat =as the reason of this< Tell me@ I pra3@ the reason@ that m3 doubts ma3 be remo/ed, 6or if for so long a time he had perfected his =isdom =ith the obEect of sa/ing the people@ then the statement that he hesitated to announce the Truth must be =rong, But if that be true@ then the other statement must be false, This too is a doubleAedged problem@
p, $>

no= put to 3ou@AAa problem profound@ a knot hard to unra/el@AA=hich 3ou ha/e to sol/e,0 #6, 0The statements in both the passages 3ou Guote@ * king@ are correct, But that his heart inclined@ not to the preaching of the truth@ but to inaction@ =as because he sa=@ on the one hand@ ho= profound and abstruse =as the octrine !@ ho= hard to grasp and understand@ ho= subtle@ ho= difficult to penetrate intoJ and@ on the other@ ho= de/oted beings are to the satisfaction of their lusts@ ho= firml3 possessed b3 false notions of Indi/idualism ", %nd so :he =a/ered; at the thought: Q9hom shall I teach< %nd ho= can I teach him<QAAhis mind being directed to the idea of the po=ers of penetration =hich beings possessed, 0Must@ * king@ as an able ph3sician@ =hen called in to a patient suffering from a complication of diseases@ might reflect: Q9hat can be the treatment@ =hat the drug@ b3 =hich this man0s sickness can be alla3ed<QAAEust so@ * king@ =hen the Tath-gata called to mind ho= afflicted =ere the people b3 all the kinds of malad3 =hich arise from sin@ and ho= profound and abstruse =as the octrine@ ho= subtle@ and ho= difficult to grasp@ then at the thought: Q9hom can I teach< %nd ho= shall I teach him<Q did his heart incline rather to inaction than to preachingAAK:;*L his mind being directed to the po=ers of penetration =hich beings possessed, 0%nd Eust@ * king@ as a king@ of ro3al blood@ an anointed monarch@ =hen he calls to mind the man3
p, $!

people =ho gain their li/elihood in dependence on the kingAAthe sentries and the bod3Aguard@ the retinue of courtiers@ the trading folk@ the soldiers and the ro3al messengers@ the ministers and the nobles !AAmight be e.ercised at the thought: Q7o= no=@ in =hat =a3@ shall I be able to

conciliate them all<QAAEust so =hen the Tath-gata called to mind ho= profound and abstruse =as the octrine@ ho= subtle@ and ho= difficult to grasp@ and ho= de/oted beings =ere to the satisfaction of their lusts@ ho= firml3 possessed b3 false notions of Indi/idualism@ then at the thought: Q9hom shall I teach< %nd ho= shall I teach him<Q did his heart incline rather to inaction than to preachingAAhis mind being directed to the po=ers of penetration =hich beings possessed, #7, 0%nd this@ too@ is an inherent necessit3 in all Tath-gatas that it should be on the reGuest of Brahm- that the3 should proclaim the hamma, %nd =hat is the reason for that< %ll men in those times@ =ith the ascetics and the monks@ the =andering teachers and the Brahmans@ =ere =orshippers of Brahm-@ re/erers of Brahm-@ placed their reliance on Brahm-, %nd therefore@ at the thought: Q9hen so po=erful and glorious@ so famous and reno=ned@ so high and might3 a one has sho=n himself inclined :to the hamma;@ then =ill the =hole =orld of gods and men become inclined to it@ hold it fitting@ ha/e faith in itQAAon this ground@ * king@ the Tath-gatas preached the hamma =hen reGuested to do so b3 Brahm-, 6or Eust@ * king@ as =hat a so/ran or a minister of state sho=s homage to@ or offers =orship to@ that =ill the rest of mankind@ on
p, $"

the ground of the homage of so po=erful a personage@ sho= homage to and =orshipAAEust so@ * king@ =hen Brahm- had paid homage to the Tath-gatas@ so =ould the =hole =orld of gods and men, 6or the =orld@ * king@ is a re/erer of =hat is re/ered, %nd that is =h3 Brahm- asks of all Tath-gatas that the3 should make kno=n the octrine@ and =h3@ on so being asked@ the3 make it kno=n !,0 0Ver3 good@ (-gasenaF The puDDle has been =ell unra/elled@ most able has been 3our e.position, That is so@ and I accept it as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the problem as to the Buddha0s hesitation to make the octrine kno=n,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT 7ere ends the 6ifth Chapter,

2ootnotes
!:! This is the opening /erse of the 2uni 4utta :in the 4utta (ip-ta I@ !";, It is Guoted again belo=@ p, #85 of the P-li te.t, The second line is@ in the original@ enigmaticall3 terse@ and runs simpl3@ 06rom a home dust arises,0 This 6ausbVll renders :in the 4, B, ',@ /ol, .@ part ii@ p, ##;@ 06rom household life arises defilement@0 the =ord for dust :rago; being often used figurati/el3 in the sense of something that disfigures@ is out of place in the higher life, It is the distracting effect of household cares that the recluse has to fear, ":! This is a /er3 famous /erse@ found first in the Vina3a :Kulla/agga VI@ !@ 5;@ and Guoted in the Introduction to the G-takas :6ausbVll@ /ol, i@ p, ?#J compare /ol, i/,@ p, #5$;@ translated in m3 0Buddhist Birth 4tories@0 /ol, i@ p, !#", 7OnatiAkumburP adds the conte.t: 0Then shall the3 preach to him the Truth@ The Truth dispelling e/er3 grief@ 9hich Truth =hen here a man percei/es@ 7e0s freed from stains@ and dies a=a3,0 ":" *n these e.pressions compare abo/e@ p, !7> :p, !!# of the te.t;, #:! The =ords in brackets are added from 7OnatiAkumburP #:" That is@ the members of the *rder, $:! This /erse has not 3et been traced, The first half of it occurs in a different connection at hammapada@ /erse !68@ =hich I ha/e rendered :at 0Buddhism@0 p, 65;@ 0)ise up and loiter notF0 =ithout an3 reference at all to food, This =as in accordance =ith the /ie= taken of the passage@ both b3 Prof, 6ausbVll@ =ho renders it :p, #! of his edition of the P-li;@ 04urgat@ ne sit socors@0 and b3 Prof, 2a. 2Wller@ =ho renders it :4, B, '@ /ol, .@ part i@ p, $7;@ 0)ouse th3self@ do not be idleF0 %nd I still think :especiall3 noting such passages as hammapada@ /erses "#!@ "#"@ and the /erse Guoted in the Commentar3@ p, !"6 of 6ausbVll@ from G-taka IV@ $?6@ Bc,; that this =as the original meaning in that connection, But here the =ords must clearl3 be taken as referring to food@ and it is /er3 remarkable that the commentator on the hammapada :see p, ##5 of 6ausbVll0s edition; takes them in that sense also e/en in the other connection, It is a striking instance of the =a3 in =hich commentators impart a purel3 technical sense into a general ethical precept,

$:" 6rom the 2ah- +d-3i 4utta :2agghima (ik-3a@ (o, 77 5:! 4ee abo/e@ p, !6$ :p, !>? of the P-li te.t;, These passages sho= that r, 2orris0s note in the 0Mournal of the P-li Te.t 4ociet3,0 !885@ reGuires modification, 4ee also belo=@ IV@ 8@ 88@ and the passages Guoted b3 him in the 0Mournal0 for !886, 6:! 4-maa, 6:" Patisambhid-, 6:# 4am-patti, 6:$ %bhi-, 6:5 This stor3 =ill be found in the t=o 4uka G-takas :(os, $"? and $#> in 6ausbVll;, I had not succeeded in tracing it =hen the list at /ol, i@ p, ../i@ =as dra=n upJ it should therefore be added there, 6:6 4a3ambhun-@ 0=hose kno=ledge is not deri/ed from an3one else,0 :4a3ambhuA-naA=H sa3s 7OnatiAkumburP,; Burnouf0s proposition :05otus@0 p, ##6; to take it in the sense of 0=ho has no other substratum or raison d0Ptre than himself0 cannot be accepted@ in spite of Childers0s approbation, 7:! (ighamsan-, Compare the use of nighamsati at Kulla/agga V@ "7@ ", 7:" This is much more than a mere inEunction not to gild refined gold, It comes /er3 near to the enunciation of the dangerous doctrine that the hol3 man is abo/e the la=@ and that nothing he does can be =rong, It is curious ho= freGuentl3 one finds this proposition cropping up in the most une.pected places@ and the histor3 of religious belief is full of instances of its pernicious effect on the most promising mo/ements, 9hen one considers the great influence of our author0s =ork@ it becomes especiall3 interesting to note ho= the doctrine has ne/er@ among the orthodo. Buddhists@ =ho read the P-li 4criptures@ been e.tended from the Buddha himself to his follo=ers@ and from moderation in food to matters of more /ital import in the life of a church, %nd this is the more remarkable as the Tantra =orks of the corrupt Buddhism of (epal and Tibet sho= ho= fatal has been the result of the doctrine among those Buddhists =ho had lost the guiding support of the older 4criptures,

8:! N-ka3ogo, 4ee 4utta (ip-ta III@ 5@ !J %nguttara (ik-3a III@ 7?@ "J and belo=@ p, ""5 :of the P-li te.t;, 8:" This passage has not 3et been traced in the Pitakas@ and the conte.t is therefore unkno=n, But the =ord Brahman must of course be applied to the Buddha here in the sense@ not of one belonging to the Brahman caste@ but of %rahat, 7OnatiAkumburP adds@ as a gloss@ b-hitaAp-paA br-hmana3ek@ 0brahman because he has suppressed e/il in himself,0 *n this e.planation see m3 note to the fort3Aeighth dilemma@ =hich is de/oted to the discussion of this difficult3, *n the Buddha as the &reat Ph3sician see 4utta (ip-ta III@ 7@ !#J 2agghima (ik-3a I@ $"?J 4umangala Vil-sinO@ 67@ "55J and 2ilinda@ pp, !!>@ !6? :of the P-li te.t;, 8:# %nguttara (ik-3a I@ !$@ $, The reading adopted b3 our author agrees =ith that of the 4imhalese 244, put b3 r, 2orris into the te.t, ?:! 7ere@ as al=a3s@ the3 are repeated in full in the te.t, ?:" This passage is /er3 ambiguous, 7OnatiAkumburP renders it: 0=ith reference to =hat =as found in himself@ and besides that :=ith reference; to the disciples =ho had learnt Bc, , , , , tradition,0 7e translates agam-nam and the t=o follo=ing =ords@ as relati/e compounds@ b3 agamaAdh-riA =H@ Bc,@ and in this I ha/e follo=ed him, But he supplies an 0and0 after the last@ thus taking them as accusati/es in dependence on sandh-3a@ and that cannot be right, It seems forced to separate b-hir-nam so much from the other geniti/es =ith =hich it stands in the te.t@ and 3et it is so impossible to make sense of the passage in an3 other =a3@ that one =ould like to kno= the readings of all the 244, ?:# 0Kakkhup-la and others0 adds 7OnatiAkumburP, :6or the stor3 of Kakkhup-la@ see the commentar3 on the hammapada@ /erse !,; !>:! 4ee@ for other instances of such aspirations@ abo/e@ /ol, i@ p, 5, !>:" TinaApupphakaAroga, There is a flo=er called tinaApuppha@ and this ma3 be a skin disease named after it, But pupphaka at G-taka III@ 5$!@ means blood@ and the disease ma3 p, !! be so called because the blood =as turned b3 it to the colour of grass :tina;, 7OnatiAkumburP :=ho gi/es these legends of the pre/ious births of Bakkula at much greater length@ adding others from the time of the Buddhas Padumuttara and 1assapa@ and gi/ing the stor3 also of his present birth; sa3s that the disease arose from contact =ith =ind =hich had been poisoned through blo=ing o/er a +pas tree :p, "?6 of the 4imhalese /ersion;, But he does not e.plain the name of the disease@ =hich occurs onl3 here,

In his present birth Bakkula is said to ha/e been born at 1os-mbO@ in a =ealth3 famil3, 7is mother@ understanding that to bathe a ne=Aborn child in the Mumna =ould ensure him a long life@ took him do=n to the ri/er, 9hilst he =as there being bathed@ a huge fish s=allo=ed him, But the fish@ caught at Benares@ =as sold to a =ealth3 but childless man there@ and on being cut open@ the babe =as found in it unhurt, The mother hearing the ne=s of this mar/el@ =ent in great state and =ith haste to Benares and claimed the child, Thereupon an interesting la=suit arose@ and the king of Benares@ thinking it unEust to depri/e the purchaser of a fish of an3thing inside it@ and also unEust to depri/e a mother of her child@ decided that the child belonged eGuall3 to both, 4o he became the heir of both families@ and =as therefore called BakAkula@ 0the t=oAfamil3Aone0 :Bak X Ba X /-;, *n the real deri/ation of Bakkula@ see r, 2orris in the 0Mournal of the P-li Te.t 4ociet3@0 !886@ pp, ?$A ??, 9e need not Guarrel =ith a false et3molog3 =hich sho=s us so clearl3 the origin of the legend, Then Bakkula enEo3s great prosperit3 in the orthodo. three palaces@ and at eight3 3ears of age@ being still in /igorous health@ enters the *rder, !":! The hutangas@ enumerated belo=@ p, #5! :of the P-li te.t;, !":" 4am3utta (ik-3a 85IV@ !>#, !":# This piece of casuistr3 is not so entirel3 at /ariance =ith the conte.t of the second passage :Guoted from the %nguttara I@ !$; as =ould seem at first sight, The ans=er practicall3 amounts to this@ that though each of man3 disciples ma3 be superior to the Buddha in certain bodil3 Gualities@ or e/en in the special /o=s kno=n as hutangas@ 3et he surpasses them in the 0=eightier matters of the la=,0 It is true that one of the instances gi/en@ that of the th-naAkankamik-@ is not included in the list of hutangas@ and in the long enumeration in the %nguttara of those of the disciples =ho =ere 0chief0 in an3 =a3@ 0=eightier matters of the la=0 are not o/erlooked, But 0meditation on foot0 is of the same nature as the ackno=ledged hutangas@ and none of the fi/e special points in =hich (-gasena places especiall3 the superiorit3 of the Buddha :uprightness@ Bc,;@ is mentioned in the %nguttara, (e/ertheless the logical repl3 to the problem proposed =ould ha/e been that in the %nguttara the superiorit3 spoken of is o/er other disciples@ and not o/er the Buddha, !#:! 4upreme@ that is@ in comparison =ith the Pakkeka Buddhas@ 0Buddhas for themsel/es alone:0 =hereas the 0altogether Buddha0 can not onl3 see the truth for himself@ but also persuade others of it, !#:" These t=o Guotations are from the 4am3utta (ik-3a 88I@ 58 and 8@ "@ 65@ sa3s 2r, Trenckner@ but I cannot trace them in 2, 6eer0s edition,

!$:! 0The =isdom arising from the perception of the 6our (oble Truths0 is 7OnatiAkumburP0s gloss, !$:" The =ondrous &emAtreasure of the king of kings :theVeluri3a@ et3mologicall3 the same as ber3l@ but probabl3 meaning cat0sAe3e; is supposed@ like the other m3stic treasures@ to come to him of its o=n accord@ on his becoming so/ran o/erlord, 4ee m3 0Buddhist 4uttas@0 p, "56 :4, B, ',@ /ol, .i;, !5:! (Oharati, R/arana3a kara ganne3a sa3s 7OnatiAkumburP, !6:! This passage has not 3et been traced in the Pitakas, !6:" The identical =ords are not found@ but the3 are a summar3 of the 5omasa 1assapa G-taka :(o, $## in Prof, 6ausbVll0s edition@ and see especiall3 /ol, iii@ p, 5!7@ line "5;, !6:# V-gape33a@ =hich Professor 6ausbVll :loc, cit,@ p, 5!8; spells /-kape33a@ and a Burmese 24, he Guotes spells /-dhape33a :characteristicall3 enough@AAthe scribe not understanding the =ord@ and thinking it must ha/e been deri/ed from /adha@ makes =hat he thinks must be a correction;, The 4anskrit form of the =ord is /-kapP3a@ the drink or draught of battle or /ictor3@ name of that one of the se/en 4oma sacrifices =hich a king offered =hen desirous of attaining to so/ran o/erlordship, In the allied legend p, !7 of king 5omap-da0s sacrifice :)-m-3ana I@ 8@ !! foll,; it is the as/aAmedha@ the horse sacrifice@ =hich is offered, !8:! This /erse is found not onl3 in the $##rd G-taka :loc, cit,;@ but also in the 4a3ha G-taka@ (o, #!>@ a shorter recension of the same stor3, !8:" 7OnatiAkumburP here summarises the =hole stor3, !8:# Kandanik- and oligalla, 4ee %nguttara III@ 57@ !J 2agghima I@ !!@ $$8J Thera &-th- 567J Kulla/agga V@ !7@ !, 7OnatiAkumburP spells the second =ord =ith an ordinar3 l,Q !8:$ The te.t repeats the last paragraph,

!?:! It is /er3 instructi/e to notice the =a3 in =hich our author looks upon the historical Buddha and the /arious heroes of the G-taka 4tories as so absolutel3 identical that he feels obliged to defend the conduct of all the 0t3pes0 as earnestl3 as he =ould that of the Buddha himself, There is no such conception in the Pitakas@ and the =hole tone of our author0s argument re/eals the lateness of his date as compared =ith the Pitakas, ">:! 6rom the Khaddanta G-taka@ (o, 5!$ :6ausbVll@ /ol, /@ p, $?;J =ith =hich compare the 1-s-/a G-taka@ (o, ""! :/ol, ii@ p, !?6;, ">:" 0This has not been found in these =ords@ but 2r, Trenckner refers to 2agghima (ik-3a@ (o, 8!, Compare also G-taka I@ $#, "":! (iggundi@ =hich 7OnatiAkumburP merel3 repeats, 4ee G-taka III@ #$8J IV@ $56J hammapada Commentar3@ p, ">?J %nguttara IV@ !??J and r, 2orris0s restoration of Opa/amsa 8II@ #"@ in the Introduction to /ol, ii of his %nguttara, "#:! Both these Guotations are from the 2agghima@ (ik-3a@ (o, #! :the &hatOk-ra 4uttanta;, "#:" +ssannaAkusalaAmHla, 4ee G-taka I@ !$5, "$:! %nekaAsataAsahassaA/-taAsampah-rena, Perhaps 0b3 the battle :raging round it; of innumerable gales@0 the onslaught of the =inds being not against it@ but against one another, "$:" 5iterall3 0from recei/ing an3 selfAcreated reGuisite,0 "5:! VibhHsam kat/-, akshaAkri3- kota sa3s 7OnatiAkumburP, The e.pression has not been found else=here, "5:" This passage has alread3 been Guoted abo/e :IV@ $@ 55;, It has not been traced in the Pitakas, "5:# These =ords from the 4ela 4utta :4utta (ip-ta III@ 7@ 7; ha/e also been alread3 discussed abo/e :IV@ #@ ##@ #$;, "6:! This argument is based on the false et3molog3 that br-hmano X b-hitaAp-po :0he in =hom e/il is suppressed0;@ adopted b3 7OnatiAkumburP abo/e at IV@ $@ 55, Buddhaghosa@ in the 4umangala@ p, "$$@ has another deri/ation: Brahmam anatOti br-hmano, %s Brahmam has not been found else=here e.cept as the accusati/e of Brahm- the name of the god@ and as anati onl3 occurs in this passage@ it might be contended that

Buddhaghosa means an 0in/oker of Brahm-,0 But I think he is correct in his et3molog3@ and intends to interpret the =ord Brahman as 0intoner of pra3er,0 "6:" The %rahatABrahman sa3s 7OnatiAkumburP, "6:# %sah-3o@ literall3 0has no friend,0 I am not sure that I ha/e rightl3 understood this term@ =hich I ha/e not found else=here applied to the %rahat, 7OnatiAkumburP merel3 repeats the =ord, "7:! ibbaA/ih-roJ rendered di/3aA/iharana b3 7OnatiAkumburP, It cannot mean here 0state of being a de/a in the kamaloka0 as rendered b3 Childers, "7:" That is@ of course@ the pre/ious Buddhas, "8:! This is a striking instance of argument in a circle, The =ord Brahman is first interpreted in its technical Buddhist sense of %rahat@ and then the Buddha@ as %rahat@ is called a Brahman, The onl3 paragraph based on the real transition of meaning in the term is that referring to the holding up of tradition, "8:" 4am-rakam sabrahmakam@ 0=ith its 2-ras and Brahmas,0 "8:# %ratu@ sa3s 7OnatiAkumburPJ that is =ood from the heart of the tree, "8:$ 4al-k-@ =hich 7OnatiAkumburP repeats@ adding 0of the highest =isdom,0 "?:! Varitam /aram, 0% gift appropriate to the ser/ice appro/ed of0 sa3s 7OnatiAkumburP, %nd the =ord is not in Childers, But compare the use of /aram /arati at G-taka III@ $?#, "?:" %sesaAk-maA/arena@ for =hich 7OnatiAkumburP has asesaAk-m-/akara3em, 2r, Trenckner adds a ka@ =hich@ as being entirel3 superfluous@ he puts in brackets, There can be but little doubt that the corrected reading is asesaAk-m-/akarena@ and that the literal rendering =ould be I

gladdens him b3 that =hich has left in it nothing connected =ith :life in; the =orld of senseJ to =it@ deli/erance from all sorro=0 :that is deli/erance from samsara;, Parimutti@ =hich I ha/e not found in the Pitakas@ and =hich is not in Childers@ occurs abo/e :p, !!" of the P-li te.t; in the same connection, "?:# G-peti, 4ee m3 notes abo/e on /ol, i@ p, " $>@ and belo= on VII@ 5@ !>, The 4imhalese has here dhanaAd-na3a karanne3a@ =here d-na3a must be g-ni, #!:! This stanDa occurs no less than fi/e times in those portions of the Pitakas alread3 published, 4ee 4utta (ip-ta I@ $@ 6 and III@ $@ " 7@ and 4am3utta (ik-3a VII@ !@ 8@ VII@ !@ ?@ and VII@ "@ !, The rh3thm of the P-li is strikingl3 beautiful@ and is Guite spoilt in the rendering, #!:" 4ee@ for instance@ Ogha (ik-3a V@ "8J 2ah-/agga I@ 7@ 5 and !>J V@ 8@ ?J VI@ "6@ 8J and Kulla/agga VI@ $@ 5, %s there is a doubt about the spelling@ 6ausbVll at G-taka I@ 8@ and I@ #>@ and our 244, of the Ogha reading -nupubbiAkath-@ =hereas Childers and *ldenberg read -nupubbiA kath-@ it is perhaps =orth mentioning that the 4imhalese has the short a, #":! %ll these articles are mentioned in the Ogha (ik-3a I@ r@ !$, Buddhaghosa e.plains the first =ord :/ankakam; as to3 ploughs, 7oops the Indian children do not ha/e@ probabl3 for =ant of suitable roads, #":" &hatikam@ =hich is@ according to Buddhaghosa@ a game pla3ed b3 striking a short stick =ith a long oneJ and according to 7OnatiAkumburP the game called in 4imhalese kalli, Clough has this =ord@ but simpl3 e.plains it as a game so called, #":# Kingulakam@ =hich is@ according to Buddhaghosa@ a little =heel made of cocoaAnut lea/es@ =hich is set turning b3 the impact of the =ind, 7OnatiAkumburP sa3s 0an Ymbaru=a :t=irling thing; made of cocoaAnut lea/es,0 #":$ Patt-lhakam, Buddhaghosa and the 4imhalese agree in rendering this 0to3 measures,0 ##:! Viatti, It is a breach of rules for a member of the *rder to ask@ in =ords@ for an alms, 6or a Buddha to la3 stress@ in a discourse@ on the ad/antages of almsgi/ing does not@ (-gasena means@ make him guilt3 of this offence,

##:" %nd thus cause an obstruction@ and attract attention to the fact that he is there, I do not kno= of an3 such prohibition in the Vina3a, #$:! The author has Kulla/agga VIII@ 5@ " in his mind@ =here the signs :of their being =illing or not; are specified, #5:! 6rom G-taka III@ #5$, The =ords are there ascribed@ not to the Buddha but to the Bodisat in the stor3, The =ord translated %rahats is %ri3-@ =hich is taken here@ as else=here@ as a diss3llable@ and pronounced %r3-, It is the same as our =ord %r3ans@ and is rendered abo/e (oble *nes, I do not think that it is applied e.clusi/el3 to %rahats, #5:" VakOA/ipph-rena, The e.pression has not been found else=here@ nor is it in Childers, The 4imhalese has: 0dilating on the =ords obtaining in this religion,0 I presume it means@ that not content =ith praising almsgi/ing in general@ he particularises, Compare 2ah-/agga VI@ #7, #6:! 0This stor3 has not 3et been tracedJ but the 4imhalese :p, #!7; gi/es it at great length, #6:" -tiApa/-ritesu kulesu, Compare P-kitti3a #? :0Vina3a Te.ts@0 /ol, i@ p, #?;, #7:! 4ee 4utta (ip-ta I@ $, The 4imhalese al=a3s has a long O in 1asO, #7:" R3ethana, Compare the use of all these terms abo/e@ II@ !@ # :/ol, i@ p, $6;, #7:# There is nothing about this infusion of the 4ap of 5ife :dibbam ogam; in the published te.ts of the Pitakas, But it is mentioned in the account in the G-taka Commentar3 of the second meal referred to :0Buddhist Birth 4tories@0 p, ?";, The other is@ of course@ the Buddha0s last meal@ 0Book of the &reat ecease@0 IV@ !$A"# :in m3 0Buddhist 4uttas@0 pp, VA7#;, #7:$ 7OnatiAkumburP gi/es here a great deal of additional matter :pp, #!$A#"$;, #7:5 PulakeJ =hich the 4imhalese renders peti,

#8:! I am not sure =hat meal is here referred to, The Buddha is t=ice said to ha/e taken meals at Verag- :in the 4utta Vibhanga@ pp, 6@ !!J P-r-gika I@ " and I@ $;, In neither case is there an3 mention of these cakes, But the former of the t=o ma3 be the one referred to@ as it took place in a time of drought, #8:" Compare m3 manual 0Buddhism@0 p, $!, #8:# 5iterall3 0through four %sankhe33as and a lak of 1appas,0 #8:$ This passage has not 3et been traced in the Pitakas@ and the =ord samuddharan- :rendered 0sal/ation0; does not occur else=here in published te.ts, It means literall3 0bringing safe to shore,0 Compare samuddhata at 4addhammop-3ana !$# in the 0Mournal of the P-li Te.t 4ociet30 for !887@ p, $$, #8:5 4ee 0Vina3a Te.ts@0 /ol, i@ p, 85@ and 4am3utta (ik-3a VI@ i, The =ords are /er3 slightl3 different, #?:! Compare 4umangala Vil-sinO@ p, 85, #?:" %p-katat-3a@ not found else=here, I follo= the 4imhalese@ =hich has bYna ki3anta no dYnena bY=in, $>:! 0*f %rahatship0 is 7OnatiAkumburP0s gloss, $>:" 4akk-3aAditthi, The belief in being@ instead of in becomingJ the belief in the permanence of indi/idualit3, 4ee m3 07ibbert 5ectures@0 pp, "!!A"!$, $!:! *n this list see belo=@ IV@ 6@ !!, $":! 7OnatiAkumburP here gi/es a page of descriptionAAnot found in the P-liAAof the episode of Brahm-0s reGuest to the Buddha, The oldest account of this episode has been alread3 translated in /ol, .iii of the 04acred Books of the 'ast@0 in 0Vina3a Te.ts@0 part i@ pp, 8$A88,

#--K IV. /36PT%R <.

K I5'22% T7' 6I6TNA6I)4T, C*(T)% ICT*)N 4T%T'2'(T4 %4 T* T7' B+ !, K:;7L 0Venerable (-gasena@ this too has been said b3 the Blessed *ne: QI ha/e no teacher@ and the man 'Gual to me does not e.ist, (o ri/al to me can be found In the =hole =orld of gods and men !,Q 0But on the other hand he said: QThus then@ * brethren@ Rl-ra 1-l-ma@ =hen he =as m3 teacher and I =as his pupil@ placed me on an eGualit3 =ith himself@ and honoured me =ith e.ceeding great honour ",Q
p, $$

7%04 T'%C7'),L

0(o= if the former of these statements be right@ then the second must be =rong, But if the second be right@ then the first must be =rong, This too is a doubleAedged problem@ no= put to 3ou@ =hich 3ou ha/e to sol/e,0 ", 0Both the Guotations 3ou ha/e made@ * king@ are accurate, But =hen he spoke of Rl-ra 1-l-ma as his teacher@ that =as a statement made =ith reference to the fact of his ha/ing been his teacher =hile he :&otama; =as still a Bodisat and before he had attained to insight and to BuddhahoodJ and there =ere fi/e such teachers@ * king@ under =hose tuition the Bodisat spent his time in /arious placesAAhis teachers =hen he =as still a Bodisat@ before he had attained to insight and to Buddhahood, %nd =ho =ere these fi/e<

#, 0Those eight Brahmans =ho@ Eust after the birth of the Bodisat@ took note of the marks on his bod3AAK:;<L )-ma@ and haga@ and 5akkhana@ and 2antO !@ and Naa "@ and 4u3-ma@ and 4ubhoga #@ and 4udatta $AAthe3 =ho then made kno=n his future glor3@ and marked him out as one to be carefull3 guardedAthese =ere first his teachers 5,
p, $5

0%nd again@ * king@ the Brahman 4abbamitta of distinguished descent@ =ho =as of high lineage in the land of +dikka !@ a philologist and grammarian@ =ell read in the si. Vedangas "@ =hom 4uddhodana the king@ the Bodisat0s father@ sent for@ and ha/ing poured out the =ater of dedication from a golden /ase@ handed o/er the bo3 to his charge@ to be taughtAAthis =as his second teacher #, 0%nd again@ * king@ the god =ho raised the agitation in the Bodisat0s heart@ at the sound of =hose speech the Bodisat@ mo/ed and an.ious@ that /er3 moment =ent out from the =orld in his &reat )enunciationAAthis =as his third teacher $,
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0%nd again@ * king@ Rl-ra 1-l-maAAhe =as his fourth teacher, 0%nd again@ * king@ +ddaka the son of )-maAAhe =as his fifth teacher, 0These@ * king@ are the fi/e =ho =ere his teachers =hen he =as still a Bodisat@ before he had attained to insight and to Buddhahood, But the3 =ere teachers in =orldl3 =isdom, %nd in this octrine that is transcendental@ in the penetrating into the =isdom of the omniscient onesAAin that there is no one =ho is abo/e the Tath-gata to teach him, 4elfAdependent for his kno=ledge is the Tath-gata@ =ithout a master@ and that is =h3 it =as said b3 the Tath-gata: QI ha/e no teacher@ and the man 'Gual to me does not e.ist, (o ri/al to me can be found In the =hole =orld of gods and men,Q0 0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0

TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to the Buddha0s teachers,L

p, $7

K I5'22% T7' 6I6TNA4'C*( , 97N 2+4T T7')' B' *(5N *(' B+ 7% %T % TI2'<L $, 0Venerable (-gasena@ this too =as said b3 the Blessed *ne: QThis is an impossibilit3@ an occurrence for =hich there can be no cause@ that in one =orld t=o %rahat Buddhas supreme should arise at one and the same time K:;=LAAsuch a thing can in no =ise be !,Q 0But@ (-gasena@ =hen the3 are preaching@ all the Tath-gatas preach :the octrine as to; the thirt3Ase/en constituent elements of insight "J =hen the3 are talking@ it is of the 6our (oble Truths that the3 talkJ =hen the3 are instructing@ it is in the three Trainings # that the3 instructJ =hen the3 are teaching@ it is the practice of Deal $ that the3 teach, If@ (-gasena@ the preaching of all the Tath-gatas is one@ and their talk of the same thing@ and their training the same@ and their teaching one@ =h3 then should not t=o Tath-gatas arise at the same time< %lread3 b3 the appearance of one Buddha has this =orld become flooded =ith light, If there should be a second Buddha the =orld =ould be still more illuminated b3 the glor3 of them both, 9hen the3 =ere e.horting t=o Tath-gatas =ould e.hort at easeJ =hen the3 =ere instructing t=o Tath-gatas =ould instruct at ease, Tell me the reason of this@ that I ma3 put a=a3 m3 doubt,0
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5, 0This =orld s3stem@ * king@ is a oneABuddhaAsupporting =orldJ that is@ it can bear the /irtue of onl3 a single Tath-gata, If a second Tath-gata =ere to arise the =orld could not bear him@ it =ould shake and tremble@ it =ould bend@ this =a3 and that@ it =ould disperse@ scatter into pieces@ dissol/e@ be utterl3 destro3ed, Eust as a boat@ * king@ might be able to carr3 one passenger across, Then@ =hen one man had got on board@ it

=ould be =ell trimmed and able to bear his =eight !, But if a second man =ere to come like to the first in age and caste and strength and siDe and stoutness of bod3 and build of frame@ and he too should get on board the boatAA=ould that boat be able@ * king@ to carr3 them both< 0Certainl3 not@ 4irF it =ould shake and trembleJ it =ould bend@ this =a3 and thatJ it =ould break into pieces@ be shattered@ dissol/ed@ and utterl3 destro3edJ it =ould sink into the =a/es,0 0Must so@ * king@ =ith this =orld@ if a second Tath-gata =ere to appear, *r suppose@ * king@ that a man K:;(L had eaten as much food as he =anted@ e/en so that he had filled himself =ith nourishment up to the throat@ and heAAthus satiated "@ regaled@ filled =ith good cheer@ =ith no room left for more@ dro=s3 and stiff as a stick one cannot bendAA=ere again to eat as much food as he had eaten beforeAA=ould such a man@ * king@ then be at ease<0 0Certainl3 not@ 4irF If he =ere to eat again@ but once more@ he =ould die,0
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09ell@ no more could this =orld bear a second Tath-gata@ than that man could bear a second meal,0 6, 0But ho= is that@ (-gasena< 9ould the earth tremble at a too great =eight of goodness<0 04uppose@ * king@ there =ere t=o carts Guite filled =ith precious things up to the top !@ and people =ere to take the things from the one cart and pile them up on the other@ =ould that one be able to carr3 the =eight of both<0 0Certainl3 not@ 4irF The na/e of its =heels =ould split@ and the spokes =ould break@ and the circumference =ould fall to pieces@ and the a.leAtree =ould break in t=ain ",0 0But ho= is that@ * king< 9ould the cart come to pieces o=ing to the too great =eight of goods<0 0Nes@ it =ould,0

7, 09ell@ Eust so@ * king@ =ould the earth tremble o=ing to the too great =eight of goodness, But that argument has been adduced to make the po=er of the Buddhas kno=n #, 7ear another fitting reason =h3 t=o Buddhas could not appear at the same
p, 5>

time, If@ * king@ t=o Buddhas =ere to arise together@ then =ould disputes arise bet=een their follo=ers@ and at the =ords: QNour Buddha@ our Buddha@Q the3 =ould di/ide off into t=o partiesAAEust as =ould the follo=ers of t=o ri/al po=erful ministers of state, This is the other K:;)L reason@ * king@ =h3 t=o Buddhas could not appear at the same time, 8, 07ear a further reason@ * king@ =h3 t=o Buddhas could not appear at the same time, If that =ere so@ then the passage :of 4cripture; that the Buddha is the chief =ould become false@ and the passage that the Buddha takes precedence of all =ould become false@ and the passage that the Buddha is the best of all =ould become false, %nd so all those passages =here the Buddha is said to be the most e.cellent@ the most e.alted@ the highest of all@ the peerless one@ =ithout an eGual@ the matchless one@ =ho hath neither counterpart nor ri/alAAall =ould be pro/ed false, %ccept this reason too as in truth a reason =h3 t=o Buddhas cannot arise at once, ?, 0But besides that@ * king@ this is a natural characteristic of the Buddhas@ the Blessed *nes@ that one Buddha onl3 should arise in the =orld, %nd =h3< B3 reason of the greatness of the /irtue of the allAkno=ing Buddhas, *f other things also@ =hate/er is might3 in the =orld is singular, The broad earth is great@ * king@ and it is onl3 one, The ocean is might3@ and it is onl3 one, 4ineru@ the king of the mountains@ is greatJ and it is onl3 one, 4pace is might3@ and it is onl3 one, 4akka :the king of the gods; is great@ and he is onl3 one, 2ara :the '/il *ne@ eath; is great@ and he is onl3 one, 2ah-ABrahm- is might3@ and he is onl3 one,
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% Tath-gata@ an %rahat Buddha supreme@ is great@ and he is alone in the =orld, 9here/er an3 one of these spring up@ then there is no room for a second, %nd therefore@ * king@ is it that onl3 one Tath-gata@ an %rahat Buddha supreme@ can appear at one time in the =orld,0
Kparagraph continuesL

09ell has the puDDle@ (-gasena@ been discussed b3 simile adduced and reason gi/en, '/en an unintelligent man on hearing this =ould be satisfiedJ ho= much rather one great in =isdom as m3self, Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3, TTTTTTTTTTTTTTTTTTTTTTTTTTTT

K7ere ends the dilemma as to =h3 there should be onl3 one Buddha at a time in the =orld,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 6I6TNAT7I) , 97N 47*+5 &I6T4 B' &IV'( T* T7' *) ') )%T7') T7%( T* T7' B+ 7%<L

K:*>L !>, 0Venerable (-gasena@ the Blessed *ne said to his mother0s sister !@ 2ah-APag-patO the &otamO@ =hen she =as about to gi/e him a cloth =rapper for use in the rain3 season ": Q&i/e it@ * &otam-@ to the *rder, If the *rder is presented b3 3ou =ith it@ then =ill 3ou ha/e paid homage: thereb3 alike to the *rder and to me #,Q 0But =hat@ (-gasena< Is not the Tath-gata of
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greater =eight and importance@ and more =orth3 of gifts than e/en the Ee=el treasure of the *rder@ that the Tath-gata should ha/e told his aunt@ =hen about to present him =ith a =rapper for the rain3 season =hich she herself had carded and pressed and beaten and cut and =o/en !@ to gi/e it to the *rderF If@ (-gasena@ the Tath-gata =ere reall3 higher and greater and more e.cellent than the *rder@ then he =ould ha/e kno=n that a gift gi/en to him =ould be most meritorious@ and therefore =ould not ha/e told her to gi/e it to the *rder, But inasmuch as the Tath-gata@ (-gasena@ puts himself not in the =a3 of gifts to himself@ gi/es no occasion for such gifts@ 3ou see that he then told his aunt to gi/e that =rapper rather to the *rder,0 !!, 0The Guotation 3ou make@ * king@ is correct@ and the Blessed *ne did so direct his aunt0s gifts ", But that =as not because an act of re/erence paid to himself =ould bear no fruit@ or because he =as un=orth3 to recei/e gifts@ but it =as out of kindness and merc3 that he@ thinking: QThus =ill the *rder in times to come@ =hen I am gone@ be highl3 thought ofJQ magnified the e.cellence =hich the *rder reall3 had@ in that he said: Q&i/e it@ * &otamO@ to the *rder, If 3ou present the *rder =ith it@ thus =ill 3ou ha/e paid homage alike to the *rder and to me,Q Must as a father@ * king@ =hile he is 3et ali/e@ e.alts in the midst of the assembl3 of ministers@ soldiers@ and ro3al messengers@ of

p, 5#

sentries@ bod3 guards@ and courtiers !AA3ea@ in the presence of the king himselfAAthe /irtues =hich his son reall3 possesses@ thinking: QIf established here he =ill be honoured of the people in times to comeJQ so =as it out of merc3 and kindness that the Tath-gata@ thinking: QThus =ill the *rder@ in times to come@ =hen I am gone@ be highl3 thought ofJQ magnified the e.cellence =hich the *rder reall3 had@ in that he said: Q&i/e it@ * &otamO@ to the *rder, If 3ou present the *rder =ith it@ thus =ill 3ou ha/e paid homage alike to the *rder and to me,Q !", K:*'L 0%nd b3 the mere gift of a =rapper for the rain3 season@ the *rder@ * king@ did not become greater than@ or superior to@ the Tath-gata, Eust@ * king@ as =hen parents anoint their children =ith perfumes@ rub them@ bathe them@ or shampoo them "@ does the son b3 that mere ser/ice of theirs become greater than@ or superior to@ his parents<0 0Certainl3 not@ sirF Parents deal =ith their children as the3 =ill@ =hether the children like it or not #, %nd therefore do the3 anoint them =ith perfumes@ shampoo@ or bathe them,0 0%nd Eust so@ * king@ the *rder did not become greater than@ or superior to@ the Tath-gata merel3 b3 the fact of that giftJ and although the Tath-gata@ =hether the *rder liked it or not@ told his aunt to gi/e the =rapper to the *rder, !#, 0*r suppose@ * king@ some man should bring a complimentar3 present to a king@ and the king should present that gift to some one elseAAto a soldier or a
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messenger@ to a general or a chaplain@AA=ould that man become greater than@ or superior to@ the king@ merel3 b3 the fact that it =as he =ho got the present !<0 0Certainl3 not@ 4irF That man recei/es his =age from the king@ from the king he gains his li/elihoodJ it =as the king =ho@ ha/ing placed him in that office@ ga/e him the present,0

0%nd Eust so@ * king@ the *rder did not become greater than@ or superior to@ the Tath-gata merel3 b3 the fact of that gift, The *rder is@ as it =ere@ the hired ser/ant of the Tath-gata@ and gains its li/elihood through the Tath-gata, %nd it =as the Tath-gata =ho@ ha/ing placed it in that position@ caused the gift to be gi/en it, !$, 0%nd further the Tath-gata@ * king@ thought thus: QThe *rder is b3 its /er3 nature =orth3 of gifts, I =ill therefore ha/e this thing@ m3 propert3 though it be@ presented to it@Q and so he had the =rapper gi/en to the *rder, 6or the Tath-gata@ * king@ magnifies not the offering of gifts to himself@ but rather to =homsoe/er in the =orld is =orth3 of ha/ing gifts presented to him, 6or this =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the most e.cellent 2agghima (ik-3a@ K"$"L in the religious discourse entitled hammaAd-3-da@ =hen he =as e.alting the attainment of being content =ith little: Q7e =ould become the first of m3 Bhikkhus@ the most =orth3 of presents and of praise ",Q !5, 0%nd there is not@ * king@ in the three =orlds
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an3 being =hate/er more =orth3 of gifts@ greater or more e.alted or better@ than the Tath-gata, It is the Tath-gata =ho =as greatest and highest and best, %s it =as said@ * king@ b3 2-na/aAg-mika the god@ in the most e.cellent 4am3utta (ik-3a@ as he stood before the Blessed *ne in the midst of the assembl3 of gods and men: *f all the )-gagaha hills 2ount Vipula0s ackno=ledged chief@ *f the 7imala3as 2ount 9hite@ of planetar3 orbs the sun@ The ocean of all =aters@ of constellations bright the moon !AA In all the =orld of gods and men the Buddha0s the ackno=ledged 5ord "FQ %nd those /erses of 2-na/a the god@ * king@ =ere =ell sung@ not =rongl3 sung@ =ell spoken@ not =rongl3 spoken@ and appro/ed b3 the Blessed *ne #, %nd =as it not said b3 4-riputta@ the Commander of the faith: QThere is but one Confession@ one true 6aith@ *ne %doration of clasped hands stretched forth

AAThat paid to 7im =ho routs the '/il *ne@ %nd helps us cross the ocean of our ills $FQ

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0%nd it =as said b3 the Blessed *ne himself@ the god o/er all gods: QThere is one being@ * brethren@ =ho is born into the =orld for the good and for the =eal of the great multitudes@ out of merc3 to the =orld@ for the ad/antage and the good and the =eal of gods and men, %nd =hat is that being< % Tath-gata@ an %rahat Buddha supreme !,Q0 0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to the precedence of the *rder o/er the Buddha,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 6I6TNA6*+)T7, I4 IT 2*)' % V%(T%&'*+4 T* B' % 5%N2%(@ *) T* '(T') T7' *) ')<L !6, 0Venerable (-gasena@ it =as said b3 the Blessed *ne: QI =ould magnif3@ * brethren@ the 4upreme %ttainment " either in a la3man or in a recluse, 9hether he be a la3man,@ * brethren@ or a recluse@ the man =ho has reached the 4upreme %ttainment
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shall o/ercome all the difficulties inherent therein@ shall =in his =a3 e/en to the e.cellent condition of %rahatship !,Q K:*;L

0(o=@ (-gasena@ if a la3man@ clad in =hite robes@ enEo3ing the pleasures of sense@ d=elling in a habitation encumbered =ith =ife and children "@ making constant use of the sandal =ood of Benares #@ of garlands and perfumes and unguents@ accepting gold and sil/er@ =earing a turban inlaid =ith Ee=els and gold@ can@ ha/ing reached the 4upreme %ttainment@ =in his =a3 to the e.cellent condition of %rahatshipAAand if a recluse@ =ith his sha/en head and 3ello= robes@ dependent for his li/elihood on the alms of other men@ perfectl3 fulfilling the fourfold code of moralit3 $@ taking upon himself and carr3ing out the hundred and fift3 precepts 5@ conducting
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himself according to the thirteen e.tra /o=s ! =ithout omitting an3 one of them@ can also@ ha/ing reached the 4upreme %ttainment@ =in his =a3 to the e.cellent condition of %rahatshipAAthen@ 4ir@ =hat is the distinction bet=een the la3man and the recluse< Nour austerit3 is =ithout effect@ 3our renunciation is useless@ 3our obser/ance of the precepts is barren@ 3our taking of the e.tra /o=s is /ain, 9hat is the good of 3our therein heaping up =oes to 3oursel/es@ if thus in comfort the condition of bliss can be reached<0 !7, 0The =ords 3ou ascribe to the Blessed *ne@ * king@ are rightl3 Guoted, %nd that is e/en so, It is the man =ho has reached to the 4upreme %ttainment =ho bears the palm, If the recluse@ * king@ because he kno=s that he is a recluse@ should neglect the %ttainments@ then is he far from the fruits of renunciation@ far from %rahatshipAAho= much more if a la3man@ still =earing the habit of the =orld@ should do soF But =hether he be a la3man@ * king@ or a recluse@ he =ho attains to the supreme insight@ to the supreme conduct of life@ he too =ill =in his =a3 to the e.cellent condition of %rahatship, !8, 0But ne/ertheless@ * king@ it is the recluse =ho is the lord and master of the fruit of renunciation, %nd renunciation of the =orld@ * king@ is full of gain@ man3 and immeasurable are its ad/antages@ its profit can no man calculate, Eust@ * king@ as no man can put a measure@ in =ealth@ on the
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/alue of a =ishAconferring gem@ K:**L 4a3ing: Q4uch and such is the price of the gemQAAEust so@ * king@ is the renunciation of the =orld full of gain@ man3 and immeasurable are its ad/antages@ its profit can no man calculateAAno more@ * king@ than he could count the number of the =a/es in the great ocean@ and sa3: Q4o and so man3 are the =a/es in the seaFQ

!?, 09hatsoe/er the recluse@ * king@ ma3 ha/e 3et to do@ all that doth he accomplish straight=a3@ =ithout dela3, %nd =h3 is that< The recluse@ * king@ is content =ith little@ Eo3ful in heart@ detached from the =orld@ apart from societ3@ earnest in Deal@ =ithout a home@ =ithout a d=ellingAplace@ righteous in conduct@ in action =ithout guile@ skilled in dut3 and in the attainmentsAAthat is =h3 =hatsoe/er ma3 lie before him 3et to do@ that can he accomplish straight=a3@ =ithout dela3AAEust as@ the flight of 3our Ea/elin !@ * king@ is rapid because it is of pure metal@ smooth@ and burnished@ and straight@ and =ithout a stain,0 0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to the recluse ha/ing no ad/antages o/er the la3man,L

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K I5'22% T7' 6I6TNA6I6T7, %4C'TICI42,L ">, 0Venerable (-gasena@ =hen the Bodisat =as practising austerit3 !@ then there =as found no other e.ertion the like of his@ no such po=er@ no such battling against e/il@ no such putting to rout of the armies of the '/il *ne@ no such abstinence in food@ no such austerit3 of life, But finding no satisfaction in strife like that@ he abandoned that idea@ sa3ing: Q(ot e/en b3 this cruel asceticism am I reaching the peculiar facult3@ be3ond the po=er of man@ arising from insight into the kno=ledge of that =hich is fit and noble ", 2a3 there not be no= some other =a3 to =isdom #<Q 0But then@ =hen =ear3 of that path he had b3 another =a3 attained to omniscience@ he@ on the other hand@ thus again e.horted and instructed his disciple in that path :he had left@ sa3ing;:

K"$5L Q'.ert 3oursel/es@ be strong@ and to the faith The Buddhas taught de/ote 3oursel/es =ith Deal, %s a strong elephant a house of reeds@ 4hake do=n the armies of the '/il *ne $,
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0(o= =hat@ (-gasena@ is the reason that the Tath-gata e.horted and led his disciples to that path =hich he had himself abandoned@ =hich he loathed<0 "!, 0Both then also@ * king@ and no= too@ that is still the onl3 path, %nd it is along that path that the Bodisat attained to Buddhahood, %lthough the Bodisat@ * king@ e.erting himself strenuousl3@ reduced the food he took till he had decreased it to nothing at all !@ and b3 that disuse of food he became =eak in mind@ 3et =hen he returned little b3 little to the use of solid food@ it =as b3 that path that before long he attained to Buddhahood, %nd that onl3 has been the path along =hich all the Tath-gatas reached to the attainment of the insight of omniscience, Must as food is the support of all beings@ as it is in dependence on food that all beings li/e at ease@ Eust so is that the path of all the Tath-gatas to the attainment of the insight of omniscience, The fault =as not@ * king@ in the e.ertion@ =as not in the po=er@ not in the battle =aged against e/il@ that the Tath-gata did not then@ at once@ attain to Buddhahood, But the fault =as in the disuse of food@ and the path itself :of austerit3; =as al=a3s read3 for use, "", 04uppose@ * king@ that a man should follo= a path in great haste@ and b3 that haste his sides
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should gi/e =a3 !@ or he should fall a cripple on the ground@ unable to mo/e@ =ould there then be an3 fault@ * king@ in the broad earth that that man0s sides had gi/en =a3<0 0Certainl3 not@ 4irF The great earth is al=a3s read3, 7o= should it be in fault< The fault =as in the man0s o=n Deal =hich made him fail,0 0%nd Eust e/en so@ * king@ the fault =as not in the e.ertion@ not in the po=er@ not in the battle =aged against e/il@ that the Tath-gata did not then@ at once@ attain to Buddhahood, But the fault =as in the disuse of food@ and the path itself =as al=a3s read3AAK:*<L Eust as if a man should =ear a

robe@ and ne/er ha/e it =ashed@ the fault =ould not be in the =ater@ =hich =ould al=a3s be read3 for use@ but in the man himself, That is =h3 the Tath-gata e.horted and led his disciples along that /er3 path, 6or that path@ * king@ is al=a3s read3@ al=a3s right,0 0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to the path,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT
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K I5'22% T7' 6I6TNA4I8T7, T7' B%C145I ')4,L "#, 0Venerable (-gasena@ this doctrine of the Tath-gatas is might3@ essentiall3 true@ precious@ e.cellent@ noble@ peerless@ pure and stainless@ clear and faultless, It is not right to admit a la3man =ho is merel3 a disciple ! into the *rder, 7e should be instructed as a la3man still@ till he ha/e attained to the 6ruit of the 6irst Path "@ and then be admitted, %nd =h3 is this< 9hen these men@ still being e/il@ ha/e been admitted into a religion so pure@ the3 gi/e it up@ and return again to the lo=er state #@ and b3 their backsliding the people is led to think: QVain must be this religion of the 4amana &otama@ =hich these men ha/e gi/en up,Q This is the reason for =hat I sa3,0 "$, 04uppose@ * king@ there =ere a bathing tank $@ full of pure clear cold =ater, %nd some man@ dirt3@ co/ered =ith stains and mud@ should come there@ and =ithout bathing in it should turn back again@ still dirt3 as before, (o= in that matter =hom =ould the people blame@ the dirt3 man@ or the bathing tank<0 0The dirt3 man@ 4ir@ =ould the people blame@
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sa3ing: QThis fello= came to the bathing tank@ and has gone back as dirt3 as before, 7o= could the bathing tank@ of itself@ cleanse a man =ho did not care to bathe< 9hat fault is there in the tank<Q0 0Must so@ * king@ K:*=L has the Tath-gata constructed a bathing tank full of the e.cellent =aters of emancipation !@AAthe bath of the good la=, 9hosoe/er of conscious discerning beings are polluted =ith the stains of sin@ the3@ bathing in it@ can =ash a=a3 all their sins, %nd if an3 one@ ha/ing gone to that bathing tank of the good la=@ should not bathe in it@ but turn back polluted as before@ and return again to the lo=er state@ it is him the people =ould blame@ and sa3: QThis man entered religion according to the doctrine of the ConGuerors@ and finding no restingAplace =ithin it@ has returned again to the lo=er state, 7o= could the religion of the ConGuerors@ of itself@ cleanse him =ho =ould not regulate his life in accordance =ith it< 9hat fault is there in the s3stem<Q "5, 0*r suppose@ * king@ that a man afflicted =ith dire disease should /isit a ph3sician skilled in diagnosis "@ kno=ing an efficacious and lasting method of cure@ and that that man should then not let himself be treated@ but go back again as ill as before, (o= therein =hom =ould the people blame@ the sick man or the doctor<0 It is the sick man@ 4ir@ the3 =ould blame@ sa3ing:
p, 65 Kparagraph continuesL

Q7o= could the ph3sician@ of himself@ cure this man@ =ho =ould not let himself be treated< 9hat fault is there in the doctor<Q0

0Must so@ * king@ has the Tath-gata deposited in the casket of his religion the ambrosial medicine :of (ir/-na; =hich is able to entirel3 suppress all the sickness of sin@ thinking: Q2a3 all those of conscious sentient beings =ho are afflicted =ith the sickness of sin drink of this ambrosia@ and so alla3 all their disease,Q %nd if an3 one@ =ithout drinking the ambrosia@ should turn back again =ith the e/il still =ithin him@ and return once more to the lo=er state@ it is he =hom the people =ill blame@ sa3ing: QThis man entered religion according to the doctrine of the ConGuerors@ and finding no restingAplace =ithin it@ has returned again to the lo=er state, 7o= could the religion of the ConGuerors@ of itself@ cure him =ho =ould not regulate his life in accordance =ith it< 9hat fault is there in the s3stem<Q
!"6, 0*r suppose@ * king@ a star/ing man =ere to attend at a place =here a might3 largesse of food " gi/en for charit3 =as being distributed@ and then should go a=a3 again@ still star/ing@ =ithout eating an3thing, 9hom then =ould the people blame@ the star/ing man@ or the feast of piet3<0

0It is the star/ing man@ 4ir@ the3 =ould blame@ sa3ing: K:*(L QThis fello=@ though tormented =ith hunger@ still =hen the feast of piet3 =as pro/ided for him@ partook of nothing@ and =ent back as hungr3 as before, 7o= could the meal@ of =hich he
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=ould not eat@ enter@ of itself@ into his mouth< 9hat fault is there in the food< Q0 0Must so@ * king@ has the Tath-gata placed the most e.cellent@ good@ auspicious@ delicate ambrosial food@ surpassing s=eet@ of the realisation of the impermanenc3 of all things !@ into the casket of his religion@ thinking: Q2a3 all those of conscious sentient beings =ho feel =ithin them the torment of sin "@ =hose hearts are deadened b3 cra/ings@ feeding upon this food@ alla3 e/er3 longing that the3 ha/e for future life in an3 form@ in an3 =orld,Q %nd if an3 one@ =ithout enEo3ing this food@ should turn back@ still dominated b3 his cra/ings@ and return once more to the lo=er state@ it is he =hom the people =ill blame@ sa3ing: QThis man entered religion according to the doctrine of the ConGuerors@ and finding no restingAplace =ithin it@ has returned again to the lo=er state, 7o= could the religion of the ConGuerors@ of itself@ purif3 him =ho =ould not regulate his life in accordance =ith it< 9hat fault is there in the s3stem<Q0 "7, 0If the Tath-gata@ * king@ had let a householder be recei/ed into the *rder onl3 after he had been trained in the first stage of the '.cellent 9a3@ then =ould renunciation of the =orld no longer indeed be said to a/ail for the putting a=a3 of e/il Gualities@ for purification of heartAAthen =ould there be no longer an3 use in renunciation, It =ould be as if a man =ere to ha/e a bathing tank e.ca/ated
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b3 the labour of hundreds :of =orkpeople !;@ and =ere then to ha/e a public announcement made: Q5et no one =ho is dirt3 go do=n into this tankF 5et onl3 those =hose dust and dirt ha/e been =ashed a=a3@ =ho are purified and stainless@ go do=n into this tankFQ (o= =ould that bath@ * king@ be of an3 use to those thus purified and stainless< 0Certainl3 not@ 4irF The ad/antage the3 =ould ha/e sought in going into the bath the3 =ould ha/e alread3 gained else=here, *f =hat use =ould the bath be to them then<0 0Must so@ * king@ had the Tath-gata ordained that onl3 la3men =ho had alread3 entered the first stage of the '.cellent 9a3 should be recei/ed into the *rder@ then =ould the ad/antage the3 seek in it ha/e been alread3 gained, *f =hat use =ould the renunciation be to them then<

"8, 0*r suppose@ * king@ that a ph3sician@ a true follo=er of the sages of old "@ one =ho carries :in his memor3; the ancient traditions and /erses #@ a practical man $@ skilled in diagnosis@ and master of an efficacious and lasting s3stem of treatment@ =ho had collected :from medicinal herbs; a medicine able to cure e/er3 disease@ =ere to ha/e it announced: K:*)L Q5et none@ 4irs@ =ho are ill come to /isit meF 5et the
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health3 and the strong /isit meFQ (o=@ =ould then@ * king@ those men free from illness and disease@ health3 and Eubilant@ get =hat the3 =anted from that ph3sician<0 0Certainl3 not@ 4irF 9hat men =ant from a ph3sician@ that =ould the3 ha/e alread3 obtained other=ise, 9hat use =ould the ph3sician be to them<0 0Must so@ * king@ had the Tath-gata ordained that onl3 those la3men =ho had alread3 entered the first stage of the '.cellent 9a3 should be recei/ed into the *rder@ then =ould the ad/antages the3 seek in it ha/e been alread3 gained else=here, *f =hat use =ould the renunciation be to them then< "?, 0*r suppose@ * king@ that some had had man3 hundreds of dishes of boiled milkArice prepared !@ and =ere to ha/e it announced to those about him: 05et not@ 4irs@ an3 hungr3 man approach to this feast of charit3, 5et those =ho ha/e =ell fed@ the satisfied@ refreshed@ and satiated "@ those =ho ha/e regaled themsel/es@ and are filled =ith good cheer@AAlet them come to the feast,Q (o= =ould an3 ad/antage@ * king@ be deri/ed from the feast b3 those men thus =ell fed@ satisfied@ refreshed@ satiated@ regaled@ and filled =ith good cheer<0 0Certainl3 not@ 4irF The /er3 ad/antage the3 =ould seek in going to the feast@ that =ould the3 ha/e alread3 attained else=here, 9hat good =ould the feast be to them<0 0Must so@ * king@ had the Tath-gata@ ordained that
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onl3 those la3men =ho had alread3 entered the first stage of the '.cellent 9a3 should be recei/ed into the *rder@ thus =ould the ad/antages the3 seek in it ha/e been alread3 gained else=here, *f =hat use =ould the renunciation be to them<

#>, 0But not=ithstanding that@ * king@ the3 =ho return to the lo=er state manifest thereb3 fi/e immeasurabl3 good Gualities in the religion of the ConGuerors, %nd =hat are the fi/e< The3 sho= ho= glorious is the state :=hich those ha/e reached =ho ha/e entered the *rder;@ ho= purified it is from e/er3 stain@ ho= impossible it is for the sinful to d=ell =ithin it together :=ith the good;@ ho= difficult it is to realise :its glor3;@ ho= man3 are the restraints to be obser/ed =ithin it, #!, 0%nd ho= do the3 sho= the might3 glor3 of that state< Eust@ * king@ as if a man@ poor@ and of lo= birth@ =ithout distinction !@ deficient in =isdom@ =ere to come into possession of a great and might3 kingdom@ it =ould not be long before he =ould be o/erthro=n@ utterl3 destro3ed "@ and depri/ed of his glor3, 6or he =ould be unable to support his dignit3, K:7>L %nd =h3 so< Because of the greatness thereof, Eust so is it@ * king@ that =hosoe/er are =ithout distinction@ ha/e acGuired no merit@ and are de/oid of =isdom@ =hen the3 renounce the =orld according to the religion of the ConGuerors@ then@ unable to bear that most e.cellent renunciation@ o/erthro=n@ fallen@ and depri/ed of their glor3@ the3 return to the lo=er state, 6or the3 are unable to
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carr3 out the doctrine of the ConGuerors, %nd =h3 so< Because of the e.alted nature of the condition =hich that doctrine brings about, Thus is it@ * king@ that the3 sho= forth the might3 glor3 of that state, #", 0%nd ho= do the3 sho= ho= purified that state is from e/er3 stain< Eust@ * king@ as =ater@ =hen it has fallen upon a lotus@ flo=s a=a3@ disperses@ scatters@ disappears@ adheres not to it, %nd =h3 so< Because of the lotus being pure from an3 spot, Must so@ * king@ =hen =hosoe/er are deceitful@ trick3@ craft3@ treacherous@ holders of la=less opinions@ ha/e been admitted into the religion of the ConGuerors@ it is not long before the3 disperse@ and scatter@ and fall from that pure and stainless@ clear and faultless !@ most high and e.cellent religion@ and finding no standingA place in it@ adhering no longer to it@ the3 return to the lo=er state, %nd =h3 so< Because the religion of the ConGuerors has been purified from e/er3 stain, Thus is it@ * king@ that the3 sho= forth the purit3 of that state from e/er3 stain, ##, 0%nd ho= do the3 sho= ho= impossible it is for the sinful to d=ell =ithin it together =ith the good< Eust@ * king@ as the great ocean does not tolerate the continuance in it of a dead corpse "@ but =hate/er corpse ma3 be in the sea@ that does it bring Guickl3 to the shore@ and cast it out on to the dr3 land, %nd =h3 so< Because the ocean is
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the abode of might3 creatures, Must so@ * king@ =hen =hosoe/er are sinful@ foolish@ =ith their Deal e/aporated@ distressed@ impure@ and bad@ ha/e been admitted into the religion of the ConGuerors@ it is not long before the3 abandon that religion@ and d=elling no longer in itAAthe abode of the might3@ the %rahats@ purified@ and free from the &reat '/ils !AAthe3 return to the lo=er state, %nd =h3 so< Because it is impossible for the =icked to d=ell in the religion of the ConGuerors, Thus is it@ * king@ that the3 sho= forth the impossibilit3 of the sinful to abide =ithin it together =ith the good, #$, 0%nd ho= do the3 sho= ho= difficult a state it is to grasp< Eust@ * king@ as archers =ho are clums3@ untrained@ ignorant@ and bereft of skill@ are incapable of high feats of archer3@ such as hairsplitting "@ but miss the obEect@ and shoot be3ond the mark, %nd =h3 so< Because of the fineness and minuteness of the horseAhair, K:7'L Eust so@ * king@ =hen foolish@ stupid@ imbecile #@ dull@ slo=Aminded
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fello=s renounce the =orld according to the doctrine of the ConGuerors@ then the3@ unable to grasp the e.Guisitel3 fine and subtle distinctions of the 6our Truths@ missing them@ going be3ond them@ turn back before long to the lo=er state, %nd =h3 so< Because it is so difficult to penetrate into the finenesses and subtleties of the Truths, This is ho= the3 sho= forth the difficult3 of its realisation, #5, 0%nd ho= do the3 sho= ho= man3 are the restraints to be obser/ed =ithin it< Eust@ * king@ as a man =ho had gone to a place =here a might3 battle =as going on@ =hen@ surrounded on all sides b3 the forces of the enem3@ he sees the armed hosts cro=ding in upon him@ =ill gi/e =a3@ turn back@ and take to flight, %nd =h3 so< *ut of fear lest he should not be sa/ed in the midst of so hot a fight, Must so@ * king@ =hen =hosoe/er are =icked !@ unrestrained@ shameless@ foolish@ full of illA=ill@ fickle@ unstead3@ mean and stupid@ renounce the =orld under the s3stem of the ConGuerors@ then the3@ unable to carr3 out the manifold precepts@ gi/e =a3@ turn back@ and take to flight@ and so before long return to the lo=er state, %nd =h3 so< Because of the multiform nature of the restraints to be obser/ed in the religion of the ConGuerors, Thus is it@ * king@ that the3 sho= forth the manifoldness of the restraints to be obser/ed,
p, 7#

#6, 0%s on that best of flo=ering shrubs@ * king@ the double Easmine !@ there ma3 be flo=ers that ha/e been pierced b3 insects@ and their tender stalks being cut to pieces@ the3 ma3 occasionall3 fall do=n, But b3 their ha/ing fallen is not the Easmine bush disgraced, 6or the flo=ers that still remain upon it per/ade e/er3 direction =ith their e.Guisite perfume, Must so@ * king@ =hosoe/er ha/ing renounced the =orld under the s3stem of the ConGuerors@ return again to the lo=er state@ are@ like Easmine flo=ers bitten b3 the insects and depri/ed of their colour and their smell@

colourless as it =ere in their beha/iour@ and incapable of de/elopment, But b3 their backsliding is not the religion of the ConGuerors put to shame, 6or the members of the *rder =ho remain in the religion per/ade the =orld of gods and men =ith the e.Guisite perfume of their right conduct, #7, 0%mong rice plants that are health3 K:7:L and rudd3 there ma3 spring up a kind of rice plant called 1arumbhaka "@ and that ma3 occasionall3 fade, But b3 its fading are not the red rice plants disgraced, 6or those that remain become the food of kings, Must so@ * king@ =hosoe/er ha/ing renounced the =orld under the s3stem of the ConGuerors return again to the lo=er state@ the3@ like 1arumbhaka plants among the red rice@ ma3 gro= not@ nor attain de/elopment@ and ma3 e/en occasionall3 relapse into the lo=er state, But b3 their backsliding is not the religion of the ConGuerors put to shame@
p, 7$

for the brethren that remain stedfast become fitted e/en for %rahatship, #8, 0*n one side@ * king@ of a =ish conferring gem a roughness ! ma3 arise, But b3 the appearance of that roughness is not the gem disgraced, 6or the purit3 that remains in the gem fills the people =ith gladness, %nd Eust so@ * king@ =hosoe/er ha/ing renounced the =orld under the s3stem of the ConGuerors return again to the lo=er state@ the3 ma3 be rough ones and fallen ones in the religion, But b3 their backsliding is not the religion of the ConGuerors put to shame@ for the brethren =ho remain stedfast are the cause of Eo3 springing up in the hearts of gods and men, #?, 0'/en red sandal =ood of the purest sort@ * king@ ma3 become in some portion of it rotten and scentless, But thereb3 is not the sandal =ood disgraced, 6or that portion =hich remains =holesome and s=eet scatters and diffuses its perfume all around, %nd Eust so@ * king@ =hosoe/er ha/ing renounced the =orld under the s3stem of the ConGuerors return again to the lo=er state@ the3@ like the rotten part of the sandal =ood@ ma3 be as it =ere thro=n a=a3 in the religion, But b3 their backsliding is not the religion of the ConGuerors put to shame, 6or the brethren =ho remain stedfast per/ade@ =ith the sandal =ood perfume of their right conduct@ the =orld of gods and men,0 0Ver3 good@ (-gasenaF B3 one appropriate simile after another@ b3 one correct analog3 after another ha/e 3ou most e.cellentl3 made clear the
p, 75

faultlessness of the s3stem of the ConGuerors@ and sho=n it free from blame, %nd e/en those =ho ha/e lapsed make e/ident ho= e.cellent that s3stem is,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT :7ere ends the dilemma as to those =ho ha/e lapsed,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 6I6TNA4'V'(T7, 97N 7%V' %)%7%T4 (* P*9') *V') T7'I) B* I'4<L $>, 0Venerable (-gasena@ 3our :members of the *rder; sa3: K:7;L QThere is one kind of pain onl3 =hich an %rahat suffers@ bodil3 pain@ that is@ and not mental !,Q 07o= is this@ (-gasena< The %rahat keeps his mind going b3 means of the bod3, 7as the %rahat no lordship@ no master3@ no po=er o/er the bod3<0 0(o@ he has not@ * king,0 0That@ 4ir@ is not right that o/er the bod3@ b3 =hich he keeps his mind going@ he should ha/e neither lordship@ nor master3@ nor po=er, '/en a bird@ 4ir@ is lord and master and ruler o/er the nest in =hich he d=ells,0 $!, 0There are these ten Gualities@ * king@ inherent in the bod3@ =hich run after it@ as it =ere@ and accompan3 it from e.istence to e.istence ", %nd =hat are the ten< Cold and heat@ hunger and thirst@
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the necessit3 of /oiding e.creta@ fatigue and sleepiness@ old age@ disease@ and death, %nd in respect thereof@ the %rahat is =ithout lordship@ =ithout master3@ =ithout po=er,0 0Venerable (-gasena@ =hat is the reason =h3 the commands of the %rahat ha/e no po=er o/er his bod3@ neither has he an3 master3 o/er it< Tell me that, 0Must@ * king@ as =hate/er beings are dependent on the land@ the3 all =alk@ and d=ell@ and carr3 on their business in dependence upon it, But do their commands ha/e force@ does their master3 e.tend o/er it<0 0Certainl3 not@ 4irF0 0Must so@ * king@ the %rahat keeps his mind going through the bod3, %nd 3et his commands ha/e no authorit3 o/er it@ nor po=er,0 $", 0Venerable (-gasena@ =h3 is it that the ordinar3 man suffers both bodil3 and mental pain<0 0B3 reason@ * king@ of the untrained state of his mind, Eust@ * king@ as an o. =hen trembling =ith star/ation might be tied up =ith a =eak and fragile and tin3 rope of grass or creeper, But if the o. =ere e.cited ! then =ould he escape@ dragging the fastening =ith him, Must so@ * king@ =hen pain comes upon him =hose mind is untrained@ then is his mind e.cited@ and the mind so e.cited bends his bod3 this =a3 and that and makes it gro/el on the ground@ K:7*L and he@ being thus untrained in mind@ trembles " and cries@ and gi/es forth terrible
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groans, This is =h3 the ordinar3 man@ * king@ suffers pain as =ell in bod3 as in mind,0 $#, 0Then =h3@ 4ir@ does the %rahat onl3 suffer one kind of painAAbodil3@ that is@ and not mental<0 0The mind of the %rahat@ * king@ is trained@ =ell practised@ tamed@ brought into subEection@ and obedient@ and it hearkens to his =ord, 9hen affected =ith feelings of pain@ he grasps firml3 the idea of the impermanence of all things@ so ties his mind as it =ere to the post of contemplation@ and his mind@ bound to the post of contemplation@ remains unmo/ed@ unshaken@ becomes stedfast@ =anders notAAthough his bod3

the =hile ma3 bend this =a3 and that and roll in agon3 b3 the disturbing influence of the pain, This is =h3 it is onl3 one kind of pain that the %rahat suffersAAbodil3 pain@ that is@ and not mental,0 $$,@ Venerable (-gasena@ that /eril3 is a most mar/ellous thing that =hen the bod3 is trembling the mind should not be shaken, &i/e me a reason for that,0 04uppose@ * king@ there =ere a noble tree@ might3 in trunk and branches and lea/es, %nd =hen agitated b3 the force of the =ind its branches should =a/e, 9ould the trunk also mo/e 0Certainl3 not@ 4irF0 09ell@ * king@ the mind of the %rahat is as the trunk of that noble tree,0 0 !2ost =onderful@ (-gasena@ and most strangeF
p, 78 Kparagraph continuesL

(e/er before ha/e I seen a lamp of the la= that burned thus brightl3 through all time,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to the %rahat0s po=er o/er his bod3,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 6I6TNA'I&7T7, T7' 5%N2%(04 4I(,L

$5, K:77L 0Venerable (-gasena@ suppose a la3man had been guilt3 of a P-r-gika offence !@ and some time after should enter the *rder, %nd neither he himself should be a=are that =hen still a la3man he had so been guilt3@ nor should an3 one else inform him@ sa3ing: Q9hen a la3man

3ou =ere guilt3 of such an offence,Q (o= if he =ere to de/ote himself to the attainment of %rahatship "@ =ould he be able so to comprehend the Truth as to succeed in entering upon the '.cellent 9a3<0 0(o@ * king@ he =ould not,0 0But =h3 not@ 4ir<0 0That@ in him@ =hich might ha/e been the cause of his grasping the Truth has been@ in him@ destro3ed, (o comprehension can therefore take place,0 $6, 0Venerable (-gasena@ 3our people sa3: QTo him =ho is a=are :of an offence; there comes
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remorse, 9hen remorse has arisen there is an obstruction in the heart, To him =hose heart is obstructed there is no comprehension of the Truth !,Q 09h3 should there then be no such comprehension to one not a=are of his offence@ feeling no remorse@ remaining =ith a Guiet heart, This dilemma touches on t=o irreconcilable statements, Think =ell before 3ou sol/e it,0 $7, 09ould selected seed "@ * king@ successfull3 so=n in a =ellAploughed@ =ellA=atered@ fertile soil@ come to maturit3<0 0Certainl3@ 4irF0 0But =ould the same seed gro= on the surface of a thick slab of rock<0 0*f course not,0

09h3 then should the same seed gro= in the mud@ and not on the rock<0 0Because on the rock the cause for its gro=th does not e.ist, 4eeds cannot gro= =ithout a cause,0 0Must so@ * king@ the cause b3 reason of =hich his comprehension of the Truth :his con/ersion; might ha/e been brought about@ has been rooted out in him, Con/ersion cannot take place =ithout a cause,0 $8, 0K&i/e me@ 4ir@ another simile #,0L 09ell@ * king@ =ill sticks and clods and cudgels $
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and clubs find a restingAplace in the air@ in the same =a3 as the3 do on the ground<0 0(o@ 4ir,0 0But =hat is the reason =h3 the3 come to rest on the earth@ =hen the3 =ill not stand in the air<0 0There is no cause in the air for their stabilit3@ and =ithout a cause the3 =ill K:7<L not stand,0 0Must so@ * king@ b3 that fault of his the cause for his con/ersion has been remo/ed, %nd =ithout a cause there can be no con/ersion, (o= =ill fire@ * king@ burn in =ater in the same =a3 as it =ill on land<0 0(o@ 4ir,0 0But =h3 not<0 0Because in =ater the conditions precedent for burning do not e.ist, %nd there can be no burning =ithout them,0

0Must so@ * king@ are the conditions precedent to con/ersion destro3ed in him b3 that offence of his, %nd =hen the conditions =hich =ould bring it about are destro3ed there can be no con/ersion,0 $?, 0Venerable (-gasena@ think o/er this matter once more, I am not 3et con/inced about it, Persuade me b3 some reason ho= such obstruction can occur in the case of one not a=are of his offence@ and feeling therefore no remorse,0 09ould the 7al-hala ! poison@ * king@ if eaten b3
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a man =ho did not kno= he had eaten it@ take a=a3 his life<0 0Nes@ 4ir,0 0Must so@ * king@ is there an obstruction to his comprehension of the Truth@ =ho@ =ithout being a=are of it@ has committed a sin, %nd =ould fire@ * king@ burn a man =ho =alked into it una=ares<0 0Nes@ 4ir,0 09ell@ Eust so in the case 3ou put, *r =ould a /enomous snake@ if it bit a man =ithout his kno=ing it@ kill him<0 0Nes@ 4ir,0 09ell@ Eust so in the case 3ou put, %nd is it not true that 4amana 1olaa@ the king of 1alinga@AA=hen surrounded b3 the se/en treasures of a so/ereign o/erlord he =ent mounted on his state elephant to pa3 a /isit to his relati/es@AA=as not able to pass the Tree of 9isdom@ though he =as not a=are that it =as there !< 9ell@ of the same kind is the reason =h3 one =ho has committed an offence@ e/en though he kno= it not@ is ne/ertheless incapable of rising to the kno=ledge of the Truth,0 0Veril3@ (-gasena@ this must be the =ord of the ConGueror, To find an3 fault =ith it =ere /ain, %nd this :e.planation of 3ours; must be the meaning of it, I accept it as 3ou sa3,0

TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma of the la3man0s sin,L

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K I5'22% T7' 6I6TNA(I(T7, T7' &+I5TN )'C5+4',L 5>, K:7=L 0Venerable (-gasena@ =hat is the distinction@ =hat the difference@ bet=een a la3man =ho has done =rong@ and a 4amana :member of the *rder; =ho has done =rong< 9ill the3 both be reborn in like condition< 9ill the like retribution happen to both< *r is there an3 difference<0 0There are@ * king@ ten Gualities =hich abound in the guilt3 4amana@ distinguishing him from the guilt3 la3man, %nd besides that@ in ten =a3s does the 4amana purif3 the gifts that ma3 be gi/en him, 5!, 0%nd =hat are the ten Gualities =hich abound in the guilt3 4amana@ distinguishing him from the guilt3 la3man< The guilt3 4amana@ * king@ is full of re/erence for the Buddha@ for the 5a=@ for the *rder@ and for his fello=AdisciplesJ he e.erts himself in putting Guestions about@ and in recitation of :the sacred te.ts;J he is de/oted to learning@ though he has done =rong, Then@ * king@ the guilt3 one entering the assembl3@ enters it decentl3 clad@ he guards himself alike in bod3 and mind through fear of rebuke@ his mind is set upon e.erting himself :to=ards the attainment of %rahatship;@ he is of the companionship of the brethren, %nd e/en@ * king@ if he does =rong he li/es discreetl3, Eust@ * king@ as a married =oman sins onl3 in secret and in pri/ac3@ so does the guilt3 4amana =alk discreetl3 in his =rongdoing, These are the ten Gualities@ * king@ found in the guilt3 4amana@ distinguishing him from the guilt3 la3man, 5", 0%nd =hat are the ten =a3s in =hich@ besides@
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he purifies a gift gi/en to him< 7e purifies it in that he =ears an in/ulnerable coat of mail !J in that he is shorn in the fashion of the characteristic mark of renunciation used b3 the seers of old "J in that he is one =ho is included in the multitude of the brethrenJ in that he has taken his refuge in the Buddha@ the 5a=@ and the *rderJ in that he d=ells in a lonel3 spot suitable for the e.ertion :after %rahatship;J in that he seeks after the

treasure of the teaching of the ConGuerorsJ in that he preaches the most e.cellent la= : hamma;J in that his final destin3 is to be reborn in the island of truth #J in that he is possessed of an honest belief that the Buddha is the chief of all beingsJ in that he has taken upon himself the keeping of the +posatha da3, These@ * king@ are the ten =a3s in =hich@ besides@ he purifies a gift gi/en to him, 5#, K:7(L 0'/en@ * king@ =hen thoroughl3 fallen@ a guilt3 4amana 3et sanctifies the gifts of the supporters of the faithAAEust as =ater@ ho=e/er thick@ =ill =ash a=a3 slush and mud and dirt and stainsAAEust as hot@ and e/en boiling =ater =ill put a might3 blaDing fire outAAEust as food@ ho=e/er nast3@ =ill alla3 the faintness of hunger, 6or thus@ * king@ hath it been said b3 the god o/er all gods in the most e.cellent 2agghima (ik-3a in the chapter Q*n gifts $:Q
p, 8$

Q9hene0er a good man@ =ith belie/ing heart@ Presents =hat he hath earned in righteousness To th0 unrighteous@AAin full confidence *n the great fruit to follo= the good actAA 4uch gift is@ b3 the gi/er@ sanctified,Q0 02ost =onderful@ (-gasena@ and most strangeF 9e asked 3ou a mere ordinar3 Guestion@ and 3ou@ e.pounding it =ith reasons and =ith similes@ ha/e filled@ as it =ere@ the hearer =ith the s=eet taste of the nectar :of (ir/-na !;, Eust as a cook@ or a cook0s apprentice@ taking a piece of ordinar3 nutmeg@ =ill@ treating it =ith /arious ingredients@ prepare a dish for a kingAAso@ (-gasena@ =hen =e asked 3ou an ordinar3 Guestion@ ha/e 3ou@ e.pounding it =ith reasons and similes@ filled the hearer =ith the s=eet taste of the nectar of (ir/-na,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to the guilt3 recluse,L

p, 85

K I5'22% T7' 4I8TI'T7, T7' 4*+5 I( 9%T'),L 5$, 0Venerable (-gasena@ this =ater =hen boiling o/er the fire gi/es forth man3 a sound@ hissing and simmering !, Is then@ (-gasena@ the =ater ali/e< Is it shouting at pla3< K:7)L or is it cr3ing out at the torment inflicted on it<0 0It is not ali/e@ * king@ there is no soul or being in =ater, It is b3 reason of the greatness of the shock of the heat of the fire that it gi/es forth sounds@ hissing and simmering,0 0(o=@ /enerable (-gasena@ there are false teachers =ho on the ground that the =ater is ali/e reEect the use of cold =ater@ and =arming the =ater feed themsel/es on tepid foods of /arious kinds ", 0These men find fault =ith 3ou and re/ile 3ou@ sa3ing: QThe 4ak3aputti3a 4amanas do inEur3 to the souls of one function #,Q ispel@ remo/e@ get rid of this their censure and blame,0 55, 0The =ater is not ali/e@ * king, (either is there therein either soul or being, %nd it is the
p, 86

great shock of the heat of the fire that makes it sound@ hissing and simmering, It is like the =ater in holes in the ground@ in ponds and pools and lakes@ in reser/oirs@ in cre/ices and chasms@ in =ells@ in lo=Al3ing places@ and in lotusAtanks !@ =hich before the might3 onset of the hot =inds " is so deepl3 affected that it /anishes a=a3, But does the =ater in that case@ * king@ gi/e forth man3 a sound@ hissing and simmering<0 0Certainl3 not@ 4ir,0 0But@ if it =ere ali/e@ the =ater =ould then also make some sound, 1no= therefore@ * king@ that there is no soul@ neither being@ in =aterJ and that it is the greatness of the shock of the heat of the =ater that makes it gi/e forth sounds, 56, 0%nd hear another reason@ * king@ for the same thing, If =ater@ * king@ =ith grains of rice in it@ is put in a /essel and co/ered up@ but not placed o/er the fireplace@ =ould it then gi/e forth sound<0

0(o@ 4ir, It =ould remain Guiet and unmo/ed,0 0But if 3ou =ere to put the same =ater@ Eust as it is in the /essel@ o/er a fireplace #@ and then light up the fire@ =ould the =ater remain Guiet and motionless<0
p, 87

0Certainl3 not@ 4ir, It =ould mo/e and be agitated@ become perturbed and all in commotion@ =a/es =ould arise in it@ it =ould rush up and do=n and in e/er3 direction K:<>L@ it =ould roll up and boil o/er !@ and a garland of foam =ould be formed abo/e it,0
p, 88

0But =h3 so@ * king@ =hen =ater in its ordinar3 state remains Guiet and motionless<0 0It is because of the po=erful impulse of the heat of the fire that the =ater@ usuall3 so still@ gi/es forth man3 a sound@ bubbling and hissing,0 0Then thereb3 kno=@ * king@ that there is no soul in =ater@ neither beingJ and that it is the strong heat of the fire that causes it to make sounds, 57, 0%nd hear another reason@ * king@ for the same thing, Is there not =ater to be found in e/er3 house put into =aterApots =ith their mouths closed up<0 0Nes@ 4ir,0 09ell@ does that =ater mo/e@ is it agitated@ perturbed@ in commotion@ does it form into =a/es@ does it rush up and do=n and in e/er3 direction@ does it roll up and roll o/er !@ is it co/ered =ith foam<0 0(oF That =ater is in its ordinar3 state, It remains still and Guiet,0 0But ha/e 3ou e/er heard that all this is true of the =ater in the great ocean< and that rearing up " it breaks against the strand =ith a might3 roar<0

0Nes@ I ha/e both heard of it@ and ha/e seen it m3selfAAho= the =ater in the great ocean lifts itself up a hundred@ t=o hundred@ cubits high@ to=ards the sk3,0 0But =h3@ =hereas =ater in its ordinar3 state remains motionless and still@ does the =ater in the ocean both mo/e and roar<0 0That is b3 reason of the might3 force of the
p, 8?

onset of the =ind@ =hereas the =ater in the =aterAEars neither mo/es nor makes an3 noise@ because nothing shakes it,0 09ell@ the sounds gi/en forth b3 boiling =ater are the result@ in a similar =a3@ K:<'L of the great heat of the fire,0 58, 0 o not people co/er o/er the driedAup mouth of a drum ! =ith dried co=Aleather<0 0Nes@ the3 do,0 09ell@ is there an3 soul or being@ * king@ in a drum<0 0Certainl3 not@ 4ir,0 0Then ho= is it that a drum makes sounds<0 0B3 the action or effort of a =oman or a man,0 09ell@ Eust as that is =h3 the drum sounds@ so is it b3 the effect of the heat of the fire that the =ater sounds, %nd for this reason also 3ou might kno=@ * king@ that there is no soul@ neither being@ in =aterJ and that it is the heat of the fire =hich causes it to make sounds ", 5?, 0%nd I@ too@ * king@ ha/e something 3et further to ask of 3ouAAthus shall this puDDle be thoroughl3 threshed out, 7o= is it< Is it true of e/er3 kind of /essel that =ater heated in it makes noises@ or onl3 of some kinds of /essels<0

0(ot of all@ 4ir, *nl3 of some,0 0But then 3ou ha/e 3ourself@ * king@ abandoned the position 3ou took up, Nou ha/e come o/er to m3 sideAthat there is no soul@ neither being@ in =ater, 6or onl3 if it made noises in =hate/er
p, ?>

/essel it =ere heated could it be right to sa3 that it had a soul, There cannot be t=o kinds of =aterAAthat =hich speaks@ as it =ere@ =hich is ali/e@ and that =hich does not speak@ and does not li/e, If all =ater =ere ali/e@ then that =hich the great elephants@ =hen the3 are in rut@ suck up in their trunks@ and pour out o/er their to=ering frames@ or putting into their mouths take right into their stomachsAAthat =ater@ too@ =hen crushed flat bet=een their teeth@ =ould make a sound, %nd great ships@ a hundred cubits long@ hea/il3 laden@ full of hundreds of packages of goods@ pass o/er the seaAAthe =ater crushed b3 them@ too@ =ould make sounds, K:<:L %nd might3 fish@ le/iathans =ith bodies hundreds of leagues long !@ since the3 d=ell in the great ocean@ immersed in the depths of it@ must@ so li/ing in it@ be constantl3 taking into their mouths and spouting out the oceanAAand that =ater@ too@ crushed bet=een their gills or in their stomach@ =ould make sounds, But as@ e/en =hen tormented =ith the grinding and crushing of all such might3 things@ the =ater gi/es no sound@ therefore@ * king@ 3ou ma3 take it that there is no soul@ neither being@ in =ater,0 0Ver3 good@ (-gasenaF 9ith fitting discrimination has the puDDle put to 3ou " been sol/ed, Eust@ (-gasena@ as a gem of inestimable /alue =hich had come into the hands of an able master goldsmith@ cle/er and =ell trained@ =ould meet =ith due appreciation@ estimation@ and praiseAEust as a rare pearl
p, ?!

at the hands of a dealer in pearls@ a fine piece of =o/en stuff at the hands of a cloth merchant !@ or red sandal =ood at the hands of a perfumerAA Eust so in that =a3 has this puDDle put to 3ou been sol/ed =ith the discrimination it deser/ed,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to the =aterAlife,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT

7ere ends the 4i.th Chapter ",

2ootnotes
$#:! This /erse is found three times in the PitakasAAin the 2ah-/agga I@ 6@ 8@ in the %ri3aApari3esana 4utta :2agghima (ik-3a I@ !7!;@ and in the %ngulim-la 4utta :2agghima (ik-3a@ (o, 86;, It occurs =ith other stanDas of a similar tendenc3@ and man3 of the lines in those stanDas are repeated@ but =ith /ariations and in a different order@ b3 the author of the 5alita Vistara :pp, 5"6@ 5"7 of )-gendra 5-l 2itra0s edition;, *ne /erse is found there in t=o detached lines =hich run thus in the 4anskrit:AA Rk-r33o na hi me kaskit@ sadriso me na /id3ate and 4ade/-suragandhar//o n-sti me pratipudgalah, 7OnatiAkumburP renders patipuggalo@ not b3 0ri/al@0 but b3 superior,0 $#:" 2r, Trenckner has pointed out that this Guotation is found in t=o 4uttas@ (os, 85 and !>> in the 2agghima (ik-3a, $$:! 7OnatiAkumburP reads G-timantO, It ma3 be noted that 7ard3 :2anual of Buddhism@ p, !$?;@ =ho omits Naa@ gi/es G-ti and 2anta as t=o separate names@ and spells the last t=o names Bhoga 4udanta, $$:" 4o also the 4imhalese@ p, #"?, But the G-taka Commentar3 :/erse "7> at /ol, i@ p, 5>; has kondaa, $$:# The G-taka Introduction :loc, cit,; has Bhoga, The 4imhalese has 4ubhoga,

$$:$ 7OnatiAkumburP agrees here =ith 7ard3 in reading 4udanta, $$:5 This episode has not been traced in the Pitakas, The 4imhalese here gi/es also the detail of the one and t=o fingers@ found in the G-taka@ and translated in m3 0Buddhist Birth 4tories@0 p, 7", $5:! In the (orthA9est, 4ee G-taka I@ !$>@ Bc, $5:" Khalanga/antam, These are phonetics@ prosod3@ grammar@ e.egesis@ astronom3@ and ritual, I =as =rong in taking Childers0s interpretation of this =ord at 0Buddhist Birth 4tories@0 p, 7", $5:# This episode is also not in the Pitakas, *n onogeti see 2ah-/agga I@ ""@ !8, 4abbamitra is gi/en in the Thera &-th-@ I@ !5>@ as the name of a Thera@ and in the i/3-/adana@ p, $">@ as the name of %soka0s herald or court crier, $5:$ There is nothing about an3 such de/at- in the Pitakas, 7OnatiAkumburP takes it to mean the god =ho took the out=ard appearance of the four /isionsAan old man@ a sick man@ a dead man@ and a recluse, But in that stor3AA=hich is not related in the Pitakas of the Buddha@ though it is referred to in connection =ith him at Buddha/amsa 88VI@ p, !6AAthe god does not speak, The onl3 god =hose =ords are said@ in an3 of the later P-li legends@ to ha/e agitated the Bodisat0s heart at that moment@ =as the '/il *ne himselfJ and that onl3 in one /ersion of the legend@ the P-li authorit3 for =hich I cannot gi/e, It is in 7ard30s 02anual@0 p, !57@ =here the speech of the '/il *ne@ placed at G-taka I@ 6# at a later time@ is said to ha/e been made at the moment of the )enunciation, '/en if it be not a mere blunder of 7ard30s to put it at that time@ still it cannot be the speech referred to b3 our author, 6or the startling doctrine that the '/il *ne himself =as one of the Bodisat0s teachers =ould ne/er ha/e been smuggled in@ as it =ere@ b3 concealing the identit3 of the spirit referred to under p, $6 the generic term of de/at-@ (o= in the 6oApanAhinAtsiAkin :(anEio@ (o, 68>;@ a Chinese =ork of the beginning of the se/enth centur3 %, ,@ =e find in the si.teenth k=uen or chapter :if one ma3 trust the abstract gi/en in Beal0s 0)omantic 5egend@0 p, !#!; that a e/aputra named TsaoAping is said to ha/e spoken to the Bodisat at the moment of the )enunciation, It is scarcel3 open to doubt that our author had in his mind an earlier form of that episode, But if so it is the onl3 pro/ed case of his ha/ing 4anskrit@ and not P-li =orks@ as his authorit3, $7:! %nguttara (ik-3a I@ !5@ !>, $7:" These di/isions of the se/en 0Me=els of the 5a=0 of %rahatship are set out in m3 0Buddhist 4uttas@0 pp, 6"A6#,

$7:# %dhisOla@ adhikitta@ and adhipa-, $7:$ %ppam-da, $8:! 4amup-dik-@ for =hich the 4imhalese has sama bara =annO3a@ usHlana sulu =annO3a, $8:" h-toJ not in Childers@ but see G-taka II@ "$7@ 2ah-/agga VI@ "5@ !@ and belo=@ IV@ 6@ "?, $?:! 5iterall3 0mouth,0 I presume a small unco/ered bullock cart is meant@ like that figured in Plate 57 in Cunningham0s 0Bharhut Tope,0 The chariot on the other hand is of the shape gi/en in Plates #@ #$@ #5 of 6ergusson0s 0Tree and 4erpent 9orship,0 The usual form of the bullock cart has also a hood@ or co/er@ as clearl3 sho=n in 6ergusson0s Plate (o, 65@ and Cunningham0s Plate (o, #$, But the one here referred to cannot ha/e had the co/er o/er it@ for then the supposition that more goods =ere piled on to it@ =hen full@ =ould be an impossible one, I kno= of no other passage =here the mukha@ literall3 0mouth@0 of a cart is mentioned@ and I ma3 possibl3 be =rong in rendering it 0top,0 $?:" This simile has alread3 been used in the Vessantara ilemma abo/e@ I@ !7#, $?:# *ur author himself here confesses that his thoughts are more on edification than on logic, 5!:! There is no general =ord in P-li for aunt or uncle, There are separate e.pressions for each of the degrees of relationship e.pressed b3 those =ords in 'nglishAmother0s brother@ father0s sister@ Bc, 5!:" VassikaAs-tik-, 4ee the note at 0Vina3a Te.ts@0 /ol, ii@ p, ""5 :4acred Books of the 'ast@ /ol, ./ii;, 5!:# 6rom the Ganta 4utta :2agghima (ik-3a@ (o, !$";, 4ee 2r, Trenckner0s note, 5":! The translation of these fi/e technical terms of clothAmaking is doubtful, The 4imhalese :p, ##5; has pigana@ sindina@ pothita@ katina@ =i3ana, 5":" The 4imhalese :p, ##5; here gi/es at length the stor3 of Pag-patO0s gift@ at the time =hen &otama returned@ as the Buddha@ to 1apila/atthu,

5#:! *n this list see abo/e@ p, "#$ of the P-li te.t :IV@ 5@ #6;, 5#:" *n these =ords compare %nguttara (ik-3a II@ $@ ", 5#:# %k-makaranO3-, Compare Vim-na Vatthu 8@ 6 and Ogha (ik-3a II@ $6, 5$:! The same simile has alread3 occurred@ /ol, i@ p, ""> :IV@ "@ "";, 5$:" 2agghima (ik-3a@ /ol, i@ p, !# :in 2r, Trenckner0s edition for the P-li Te.t 4ociet3;, 55:! This must ha/e been composed after the moon god had become established in belief as the husband@ or lord@ of the (akshatras@ or lunar mansions, 6or it cannot@ of course@ be intended that the moon is itself a constellation, 55:" 4am3utta@ (ik-3a III@ "@ !> :/ol, i@ p, 67 of the P-li Te.t 4ociet30s edition;, 55:# These phrases of appro/al are commonl3 used in the Pitakas of =ords uttered b3 an3 one =hose sa3ings =ould not@ of themsel/es@ carr3 =eight, 4o in the Ogha III@ !@ "8 and in the 2agghima I@ #85, 55:$ This /erse has not 3et been traced in the Pitakas, In p, 56 the Thera &-th- =e ha/e a collection of /erses ascribed to 4-riputta@ but this is not one of them, The literal translation is: 0There is but one feeling of faith@ but one taking of refuge@ but one stretching forth of the handsJ :=ith Eoined palms@ in adorationAAthat paid; to the Buddha@ =ho puts to rout the armies of the '/il *ne@ and is able to make :us; cross :the ocean of continual becomings;,0 The taking of refuge meant is the confession@ the repetition of =hich characterises a man as a BuddhistAA0I take m3 refuge in the Buddha@ Bc,0 56:! %nguttara (ik-3a I@ !#@ !, 56:" That is@ of insight and of the: practice of right conduct,

57:! 4am3utta (ik-3a 85IV@ "$@ sa3s 2r, Trenckner, The passage has not 3et been reached in 2, 5Ion 6eer0s edition for the P-li Te.t 4ociet3, 7OnatiAkumburP :p, #$!; renders -3a b3 nir=-na, 57:" 5iterall3 0a bed encumbered@ Bc,0 4ee belo=@ p, #$8 of the P-li te.t@ =here the Guestion@ as here@ is =hether such a la3man can attain to the (ir/-na of %rahatship, 57:# 4o the Buddha sa3s of himself :%nguttara (ik-3a III@ #8;@ that@ in the da3s =hen he =as a la3man@ he ne/er used an3 sandal =ood e.cept that from Benares, 57:$ I don0t kno= =hat these four 4Olakkhandhas are, 2oralit3 is described in the Pitakas as threefold@ fi/efold@ or tenfold@ according as the 4Olas@ in three di/isions :as translated in m3 0Buddhist 4uttas@0 /ol, .i of the 04acred Books of the 'ast@0 pp, !8?A">>;@ are referred toJ or the first fi/e@ or the =hole ten@ of the moral precepts :the Buddhist Ten Commandments; set out in m3 0Buddhism@0 p, !6>, This reference to four di/isions of the moral code is foreign to the Pitakas@ at least as =e 3et kno= them, 57:5 The i3addhesu sikkh-padaAsatesu, It is clear from the %nguttara (ik-3a III@ 8# that the precepts referred to are those of the P-timokkha :translated b3 me at the beginning of 0Vina3a p, 58 Te.ts@0 /ol, ./ii of the 04acred Books of the 'ast0;@ not=ithstanding the fact that the actual number of these rules is ""7, 58:! The hutangas: see abo/e@ IV@ 5@ !>@ and the enumeration belo= at the translation of p, #5! of the P-li te.t, 5?:! (-r-ka, %s Childers e.presses a doubt as to the character of this =eapon@ I =ould refer to the 2agghima I@ $"?@ G-taka III@ #""@ and 2ilinda@ pp, !>5@ $!8 :of 2r, Trenckner0s te.t;, 6>:! 4ee 0Buddhist Birth 4tories@0 pp, ?>@ ?!J and 2agghima (ik-3a I@ "$>A"$6, 6>:" %lamari3aAdassanaA-naA/isesam, I am not sure of the e.act meaning of this compound, 6or alamari3a the 4imhalese has here :p, #$#; sar/agat-@ and renders the =hole 0do I arri/e at a superhuman condition@ at the distincti/e facult3 =hich is able to see into omniscience@0 and on IV@ 8@ "! it gi/es a slightl3 different but practicall3 identical rendering@ 0I shall not reach that superhuman condition =hich can distinguish or =hich suffices for insight into the supreme omniscience,0

6>:# That is the =isdom of Buddhahood, The passage is from the 2agghima (ik-3a I@ "$6 :Guoted also belo=@ IV@ 8@ "!;, 6>:$ This is a /er3 famous stanDa, It is put into the mouth of p, 6! %bhibhH at Thera &-th-@ /erse "56@ and in the 4am3utta (ik-3a VI@ "@ $@ CC !8 and "#J and also@ in its 4anskrit form@ into the mouth of the Buddha at the i/3-/adana@ p, #>>@ and into the mouth of the gods at ibid, p, 56?, It is possibl3 another instance of our author ha/ing 4anskrit@ and not P-li@ authorities in his mind@ that he ascribes it here to the Buddha@ and not to %bhibhH@ the 'lder, 6!:! The 4imhalese has here si. pages of description of the austerities not found in the P-li te.t, 6":! PakkhaAhato: should become like one =hose t=o hands are ruined0 sa3s the 4imhalese here :p, #$?;@ but at p, $!! :on p, "76 of the P-li; it translates the same term@ 0=hose hands and feet are broken,0 It is literall3 0should become sideAdestro3ed@0 and ma3 mean paral3sed, 6#:! T-/atakam, I take this =ord@ in the sense of 0mere@0 as an accusati/e in agreement =ith gihim :see the use of the =ord at pp, !>7@ !!5@ "$! of the P-li te.t;@ and not as an accusati/e of motion@ 0into so great a s-sanam,0 6#:" That is till he be con/erted@ till he has 0entered the stream,0 4ee 0Buddhism@0 p, !>!, 6#:# That is@ of a la3man, 6#:$ Tal-ka@ =hich Childers =rongl3 renders 0pond@ pool@ lake,0 It is al=a3s an artificial tank@ reser/oir, 4ee Kulla/agga 8@ !@ 6J G-taka I@ "#?J 2ilinda@ pp, 66@ 8!@ "?6, 6$:! 0Vimutti: of the nectar of the (ir/-na =hich is the highest fruit of %rahatship0 is 7OnatiAkumburP0s gloss, 6$:" )oguppattiAkusalam: 0skilled in the threefold origin of disease0 sa3s the 4imhalese :p, #5!;, 4ee also pp, "$8@ "7" of the P-li te.t, 65:! The 4imhalese :p, #5"; inserts here 0&i/e me@ 4ir@ I pra3 3ou@ another simile@0 and then goes on 0Then suppose@ * king@ Bc,0 65:" Bhatta@ perhaps rice@ as the food par e.cellence,

66:! 1a3-gataAsati: literall3 0intentness of mind on :the truth relating to; bodies,0 66:" 1ilesaAkilantAagghatt-, Compare kh-tagghattam@ G-taka I@ #$5, 67:! 4tonemasons and sculptors are implied as =ell as na//ies, Compare m3 note at 0Buddhist 4uttas@0 p, "6", 67:" 4abh-/aAisiAbhattiko, Compare 4i/aAbhattiko :4ai/ite; at 2ah-/amsa@ chapter ?#@ line !7, In r-gaAbhattiko :abo/e@ p, !$" of the P-li te.t; the connotation is different, The 4imhalese :p, #5#; repeats the phrase, 67:# 4utaAmantaAdharo@ =hich the 4imhalese repeats, 67:$ %takkiko: 0=ithout the theories :/itarka; resorted to b3 those ignorant of the practice of medicine0 sa3s 7OnatiAkumburP, 68:! %s %g-tasattu is said to ha/e done for e/adatta at G-taka I@ !86, 68:" 4ee abo/e@ IV@ 6@ 5, 6?:! (ibbisesa@ not in ChildersJ but see@ for instance@ G-taka II@ #", 6?:" Paridhamsati, Compare belo=@ IV@ 7@ 8 :p, "65 of the P-li;, 7>:! (ikkantakaApandara: literall3 0thornless and 3ello=A=hite,0 The second of these epithets of the religion :s-sana; is applied to it abo/e@ IV@ 6@ "# :p, "5> of the P-li;, The 4imhalese merel3 repeats them, 7>:" *n this curious belief see the note abo/e on IV@ #@ #? :p, !87 of the P-li;, 7!:! The3 are lust@ dulness@ delusion@ and ignorance, 7!:" V-lagga/edham@ 0hairAsplittingJ0 =hich is also used in the Pitakas in the secondar3 sense =e too ha/e gi/en to it,

7!:# 'lamHga@ supposed to mean literall3 0deaf and dumbJ0 but often :if not al=a3s; used in this secondar3 sense, 4ee G-taka I@ "$7@ "$8 :=here both 244, read elamHga;@ and 2agghima (ik-3a I@ "> :=here 2r, Trenckner has an interesting note;, In both places the fifth centur3 commentators e.plain the =ord b3 l-laAnukha@ 0dri/elling@0 supposing it to be deri/ed from el-@ sali/a@0 and mHkha@ 0mouth,0 This is certainl3 =rong@ for the last part of the compound is mHka@ dumb,0 The fact is that the =ord =as a puDDle@ e/en then, The meaning assigned to it b3 both P-li and 4anskrit le.icographers of 0deaf and dumb0 has not 3et been confirmed b3 a single passage either in P-li or 4anskrit, %nd as eda@ 0sheep@0 is common in both@ in its longer form of edaka@ elaka@ the compound probabl3 meant originall3 0as dumb p, 7" as a sheep@0 =hich =ould be a Guite satisfactor3 basis for the secondar3 sense of 0imbecile@0 in =hich alone it can be traced in P-li, 6or the 4anskrit form edamHka BVhtlingkA)oth gi/e onl3 le.icographers as authorit3, 4o el-@ 0sali/a@0 is in P-li onl3 a le.icographer0s =ord@ and ma3 ha/e been in/ented to e.plain elamHga@ and anelagal- /-k-@ as at 4umangala@ p, "8", 7":! P-kata, 7OnatiAkumburP sa3s :p, #56; p-pakal-=H@ =hich suggests a different reading, 7#:! Vassik-, 4o also abo/e@ IV@ #@ #" :p, !8# of the P-li;, 7#:" % 3ello=ish =hite k-=alu sort0 sa3s 7OnatiAkumburP@ and Clough renders k-=alu b3 0a species of panic grass0 :panicum glaucum;, The =ord has onl3 been found in this passage, 7$:! 1akkasam, The 4imhalese :p, #57; has left out this clause@ e/identl3 b3 mistake onl3, 75:! This passage has not 3et been traced in the Pitakas, %n almost identical phrase has alread3 been Guoted@ as said b3 the Buddha himself@ at II@ !@ $ :p, $$ of the P-li;, 75:" Bha/e bha/e anupari/attanti, 4ee IV@ $@ $! :p, ">$ *f the P-li;, 76:! Parikupati@ not in ChildersJ but see abo/e@ IV@ !@ #8 :p, !!8 of the P-li;, 76:" Tasati, 2r, Trenckner points out :p, $#!; that t=o 244 p, 77 read rasati and one sarati, The 4imhalese rendering :p, #5?;@ bha3a =anne3a@ confirms the reading he has adopted,

77:! The 4imhalese :p, #6>; has four lines here that are not in the P-li, 78:! This@ for a member of the *rder@ =ould be either unchastit3@ theft@ murder@ or putting for=ard false claims to e.traordinar3 holiness, 4ee 0Vina3a Te.ts@0 part i@ pp, #A5, But 7OnatiAkumburP takes the =ord P-r-gika here in the sense of matricide@ parricide@ inEuring a Bo Tree@ murder of an %rahat@ =ounding a Tath-gata@ or rape of a nun, 78:" Tathatt-3a, )ahat phala pinisa pilipadane =O nam@ sa3s the 4imhalese :p, #6!;, 7?:! This passage has not 3et been traced in the Pitakas, 7?:" 4-radam bOgam, 04eed =hich =ill gi/e s-ra,0 It has nothing to do =ith s-radam@ autumn,0 4ee 4am3utta (ik-3a 88II@ "$, 7?:# %dded from the 4imhalese :p, #6";, It is not in the P-li, 7?:$ 5akuta@ not in Childers, But see belo= :p, #>! of the P-li te.t;, It is probabl3 the same ra/idian =ord as appears in the 4anskrit dictionaries as laguda, 8>:! There is a curious confusion about this =ord, It is found in postABuddhistic 4anskrit in the sense of a particular sort of strong poison@ and in this sense it occurs also in the G-taka Commentar3 I@ "7!J III@ !>#J and in the TelaAkat-haAg-th-@ /erse 8", In none of these passages is the nature of the poison at all e.plainedJ it is taken for granted as a =ellAkno=n po=erful poison, But abo/e :p, !"" of the P-li;@ and at G-taka I@ $7@ $8@ it is used in p, 8! the sense of kol-hala@ 0noise0 :compare the 4anskrit halahal-@ used as a cr3 or call;, In this sense it is probabl3 a mere imitation of the supposed sound, In the sense of poison its deri/ation is doubtful, 8!:! This must be the incident referred to at G-taka IV@ "#"@ though the name of the king is gi/en :on the pre/ious page; simpl3 as 1-lingo and not as 4amanaAkolao, 8#:! 0The threefold robes@ the %rahadAdhaga@ for the suppression of all e/il@ =orn b3 all the Buddhas0 adds the 4imhalese :p, #6$;, Compare abo/e@ /ol, i@ p, !?>,

8#:" The )ishisJ 0=ho =ere gaining the 4=argaAmoksha0 adds the 4imhalese, :It =as before the da3s of %rahatship,; 8#:# hammaAdOpa@ that is to reach %rahatship@ (ir/-na, Compare the G-taka stanDa@ IV@ !"!@ /erse #, 8#:$ The akkhin- Vibhanga@ (o, !" in the Vibhanga Vagga@ (o, !$" in the =hole (ik-3a, 8$:! %mataAmadhuram sa/anHpagam ak-si, 7OnatiAkumburP :p, #65; understands this differentl3@ and has apparentl3 read amatam madhuram, 6or he translates 0filled the hearer =ith the taste of (ir/-na@ and adorned the least of the people =ith the earAring of %rahatship,0 It is difficult to see =here he finds 0the least of the people@0 and there is no authorit3 for rendering sa/anHpagam b3 0earAring,0 %mata as an epithet of the state of mind called b3 9estern =riters (ir/-na :=hich is onl3 one of man3 names applied in the Buddhist books themsel/es to %rahatship; has nothing to do =ith immortalit3, %s this =rong notion of the use of the =ord has led to much confusion@ I ha/e considered in an appendi. all the passages in =hich the epithet occurs, 85:! 1ikkit-3ati kitikit-3ati, The 'nglish =ords entirel3 fail in representing the sound of these striking =ords :in =hich the k is pronounced as ch;, The3 recur 2ah-/agga VI@ "6@ 7 and Puggala Paatti #@ !$, 85:" VekatikaA/ekatikam, 7OnatiAkumburP renders this b3 hunuAhunu3em@ and hunu is the P-li unha, But the e.pression ma3 be compared =ith /ikata@ filth0 :used for food;@ at 2ah-/agga VI@ !$@ 6, *n the belief of the Gains in the 0=aterlife@0 see the R3-ranga 4utta I@ !@ # :in /ol, ..ii of the 4, B, ',@ p, 5;, 85:# 'kindri3am gO/am, The belief in such a soul is to be understood as held b3 the teachers referred to@ not b3 Buddhists, 7OnatiAkumburP0s translation implies that the one function meant is pr-na, Compare the heretical opinions described in the Ogha II@ ">@ and "6, 86:! This list recurs in almost identical terms belo=@ p, "?6 :of the P-li te.t;, 4ee also abo/e@ II@ !@ !>@ :/ol, !@ p, 55;, 86:" V-t-tapa@ not 0heat and =ind0 as BVhtlingkA)oth understand it in their rendering of /-t-tapika, 4ee Vina3a Te.ts@0 III@ !5? and 4am3utta 88II@ !",

86:# +ddhane, This =ord is al=a3s rendered 0o/en0 in the dictionaries, But I doubt =hether there =ere o/ens at all@ in our sense@ in those times@ and in an3 case@ the =ord certainl3 means a fireplace made of bits of brick bet=een =hich the =ood for the fire is laid, 9e must imagine the bricks to be laid@ as a general rule@ in a triangle, I ha/e often seen both 4imhalese peasants@ and Tamils from the 2adras Presidenc3@ boiling their rice in the open o/er such e.temporised fireplaces in pots either placed on the p, 87 bricks@ or more usuall3 suspended from three sticks meeting abo/e the centre of the space bet=een the bricks, That this@ and this onl3@ is the sense in =hich the =ord is used in P-li is clear from a comparison of the passages in =hich it is used@ though of course in huts the fireplace@ though of the same kind@ =ould be a more permanent structure, I ha/e not traced the =ord in the Pitakas, In the G-taka Commentar3 I@ 68 =e find that smoke usuall3 rises uddhanato, This it =ould not do from an o/en, %t G-taka I@ ## and hammapada Commentar3 !76 uddhane -ropet/- must mean 0lifted up on to0 not 0put into,0 %t G-taka I@ #$6 the speaker sa3s he =ill take the uddhanaAkapall-ni@ and the rice =ith ingredients for the curr3@ up on to the flat roof of the house@ and there cook and eat them, These are the bits of brick to make@ not an o/en@ but a fireplace of, %t &-taka II@ !## the husband =rings the neck of the parrot :the parrot of the %rabian (ights@ chap, "@ I ma3 add; and thro=s it uddhanantaresu 0into the space :bet=een the bricks; of the fireplace,0 %t G-taka III@ !78 and hammapada Commentar3 "6# =e hear of meat boiled on the uddhana, In the )asa/-hini :Guoted in the 0Mournal of the P-li Te.t 4ociet3@0 !88$@ p, 5#; the conte.t sho=s that a fireplace or hearth@ not an o/en@ is meant, 6inall3 abo/e :p, !!8 of the P-li; =e hear of a cauldron being mounted on to an uddhana@ and the fire being lighted under it, The deri/ation is uncertain, The 4anskrit le.icographers gi/e /arious forms of the =ordAAal=a3s =ith the meaning 0o/en0AAuddh-na@ ud/-na@ uddhm-na :this last probabl3 influenced b3 a supposition that the =ord =as connected =ith dham;, The 4imhalese is uduna@ and though 0fireplace0 is better than 0o/en@0 =e ha/e reall3 no corresponding =ord in 'nglish, The g3psies@ =ho are Indian in origin@ should ha/e a name for it, But I onl3 find in their /ocabularies 3ogongoAtan@ =hich means simpl3 aggith-na, 87:! +ttarati patarati, 0Itirenne3a pYtirenne3a0 sa3s the 4imhalese, 88:! +ttarati patarati@ the second of =hich the 4imhalese :p, #68; omits here, 4ee p, !!7 of the P-li, 88:" +ssakkit/-@ 0continuall3 pumping up@0 sa3s the 4imhalese, 8?:! BheriApokkharam@ =hich the 4imhalese renders bheriAmukha, Compare Vim-na Vatthu !8@ !>@ =here pokkhara is a sort of drum, 8?:" % similar analog3 has been used abo/e@ /ol, i@ p, $8,

?>:! Their names are gi/en, *n this belief see abo/e@ III@ 7@ !> :/ol, i@ p, !#>; and Kulla/agga I8@ !@ #, ?>:" es-gato@ 0based on the teaching of the *mniscient *ne@0 sa3s 7OnatiAkumburP@ =ho therefore apparentl3 read desan-gato, ?!:! ussika@ a =ord onl3 found@ so far as I kno=@ here and belo= at V@ $ :p, ##! of the P-li;@ =here see the note, ?!:" 4akalaAgana manoAmandanO33aA=H sriAsaddharm-Ad-sa3ehi shat=ana /arga3a nimi3e3a@ sa3s the 4imhalese,

#--K IV. /36PT%R =.

K I5'22% T7' 4I8TNA6I)4T, T7' *B4T%C5'4,L !, 0Venerable (-gasena@ the Blessed *ne said: Q5i/e@ * brethren@ de/oted to and taking delight in that =hich has no Papakas :none of those states of mind =hich dela3 or obstruct a man in his spiritual gro=th !;,Q 09hat is that =hich has no Papakas<0 0The fruit of Con/ersion has no Papakas@ * king@ the fruit of that stage of the Path in =hich those li/e =ho =ill be onl3 once@ or not all reborn@ the fruit of %rahatship has no Papakas,0 0But if that be so@ (-gasena@ K:<;L then =h3 do the brethren concern themsel/es =ith recitation of@ =ith asking Guestions about the discourses@ and the pieces in mi.ed prose and /erse@ and the e.positions@ and the poems@ and the outbursts of emotion@ and the passages beginning QThus he said@Q and the birthAstories@ and the tales of =onder@ and the e.tended treatises "< 9h3 do the3 trouble themsel/es about ne= buildings # about gifts and offerings to the order<0
p, ?#

", 0The3 =ho do all these things@ * king@ are =orking to=ards attainment of freedom from the Papakas@ :that is of %rahatship !;, 6or =hereas@ * king@ all those of the brethren =ho are pure b3 nature@ those upon =hose hearts an impression has been left b3 good deeds done in a former birth "@ can :get rid of the Papakas@ can; become %rahats@ in a momentAAthose on the other hand =hose minds are much darkened b3 e/il # can onl3 become %rahats b3 such means as these,

#, 0Must@ * king@ as =hile one man =ho has so=n a field and got the seed to gro= can@ b3 the e.ertion of his o=n po=er@ and =ithout an3 rampart or fence@ reap the cropAA=hereas another man =hen he has got the seed to gro= must go into the =oods@ and cut do=n sticks and branches and make a fence of them@ and thus onl3 reap the cropAAin the same =a3 those =ho are pure b3 nature@ upon =hose hearts an impression has been left b3 good deeds done in a former birth@ can@ in a moment@ become %rahats@ like the man =ho gathers the crop =ithout a fence, But those@ on the other hand@ =hose minds are darkened b3 the e/il the3 ha/e done can onl3 become %rahats b3 such means as theseAAlike the man =ho can onl3 reap his crop if he builds the fence, $, 0*r Eust@ * king@ as there might be a bunch of fruits on the summit of a loft3 mango tree, Then
p, ?$

=hoe/er possesses the po=er of Iddhi could take those fruits !@ but =hoe/er had not@ he =ould ha/e first to cut sticks and creepers and construct a ladder@ and b3 its means climb up the tree and so get at the fruit, In the same =a3 those =ho are b3 nature pure@ and upon =hose hearts an impression has been left b3 good deeds done in a former birth@ ma3 attain@ in a moment@ to %rahatship@ like the man getting the fruit b3 the po=er of Iddhi, But those@ on the other hand@ =hose minds are darkened b3 the e/il the3 ha/e done can onl3 become %rahats b3 such means as these@ like the man =ho onl3 gets the fruit b3 means of the ladder he has made, 5, K:<*L 0*r Eust@ * king@ as =hile one man =ho is cle/er in business =ill go alone to his lord and conclude an3 business he has to do@ another man@ rich though he ma3 be@ must b3 his riches bring others to his ser/ice@ and b3 their help get the business doneAAand it is for the business0 sake that he has to seek after them, In the same =a3 those =ho are b3 nature pure@ upon =hose hearts an impression has been left b3 good deeds done in a former birth@ ma3 reach@ in a moment@ to the attainment of the 4i. Transcendent Zualities "@ like the man =ho does the business alone b3 himself 9hereas those brethren =hose minds are darkened b3 the e/il the3 ha/e done can onl3 b3 such means as these realise the gains of renunciation@ like the man =ho through others0 help brings his business to the desired end,
p, ?5

6, 06or recitation is of great good@ * king@ and asking Guestions@ and superintending building =ork@ and seeing to gifts and offerings is of great goodAAeach of them to one or other of the spiritual obEects =hich the brethren seek to obtain, Eust@ * king@ as there might be some one of the ministers or soldiers or messengers or sentries or bod3Aguards or attendants =ho =as especiall3 ser/iceable and useful to the king@ but =hen he had an3 business gi/en him to do the3 =ould all help himAAEust so are all these things of assistance =hen those obEects ha/e to be attained, 9hen

all men@ * king@ shall ha/e become b3 nature pure@ then =ill there be nothing left for a teacher ! to accomplish, But so long as there is still need of discipleship "@ so long =ill e/en such a man@ * king@ as the 'lder 4-riputta himself :though he had attained to the summit of =isdom b3 reason of his ha/ing been@ through countless ages@ deepl3 rooted in merit;@ 3et find it impossible@ =ithout discipleship@ to attain to %rahatship #, Therefore is it@ * king@ that hearing :the 4criptures; is of use@ and recitation of them@ and asking Guestions about them, %nd therefore is it that those also =ho are addicted to
p, ?6

these things@ becoming free from the obstacles thereto@ attain to %rahatship !,0 0)ight =ell ha/e 3ou made me understand this puDDle@ (-gasena, That is so@ and I accept it as 3ou sa3, TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to the obstacles,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 4I8TNA4'C*( , T7' 5%N %)%7%T,L 7, 0Venerable (-gasena@ 3our people sa3: Q9hosoe/er has attained@ as a la3man@ to %rahatship@ one of t=o conditions are possible to him@ and no otherAAeither that /er3 da3 he enters the *rder@ or he dies a=a3@ for be3ond that da3 he cannot last ",Q K:<7L 0(o= if@ (-gasena@ he could not@ on that da3@ procure a teacher or preceptor@ or a bo=l and set of robes #@ =ould he then@ being an %rahat@ admit himself@ or =ould he li/e o/er the da3@ or =ould some other %rahat suddenl3 appear b3 the po=er of Iddhi and admit him@ or =ould he die a=a3<0

07e could not@ * king@ because he is an %rahat@ admit himself, 6or an3 one admitting himself to
p, ?7

the *rder is guilt3 of theft !, %nd he could not last be3ond that da3, 9hether another %rahat should happen@ or not@ to arri/e@ on that /er3 da3 =ould he die a=a3,0 0Then@ (-gasena@ b3 =hate/er means attained@ the hol3 condition of %rahatship is thereb3 also lost@ for destruction of life is in/ol/ed in it,0 8, 0It is the condition of la3manship =hich is at fault@ * king, In that fault3 condition@ and b3 reason of the =eakness of the condition itself@ the la3man =ho@ as such@ has attained to %rahatship must either@ that /er3 da3@ enter the *rder or die a=a3, That is not the fault of %rahatship@ * king, It is la3manship that is at fault@ through not being strong enough, 0Must@ * king@ as food@ that guards the gro=th and protects the life of all beings@ =ill@ through indigestion@ take a=a3 the life of one =hose stomach is uneGual to it@ =hose internal fire is lo= and =eakAAEust so if a la3man attains %rahatship =hen in that condition uneGual to it@ then b3 reason of the =eakness of the condition he must@ that /er3 da3@ either enter the *rder or die a=a3, 0*r Eust@ * king@ as a tin3 blade of grass =hen a hea/3 rock is placed upon it =ill@ through its =eakness@ break off and gi/e =a3AAEust so =hen a la3man attains %rahatship@ then@ unable to support %rahatship in that condition@ he must@ that /er3 da3@ either enter the *rder or die a=a3, 0*r Eust@ * king@ as a poor =eak fello= of lo= birth and little abilit3@ if he came into possession of
p, ?8

a great and might3 kingdom@ =ould be unable to support the dignit3 of it !AAEust so if a la3man attains to %rahatship@ then is he unable@ in that condition@ to support it, K"66L %nd that is the reason =h3 he must@ on that /er3 da3@ either enter the *rder or die a=a3,0 0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

K7ere ends the dilemma as to the la3 %rahat,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T'' 4I8TNAT7I) , T7' 6%+5T4 *6 T7' %)%7%T,L ?, 0Venerable (-gasena@ can an %rahat be thoughtless "<0 0The %rahats@ * king@ ha/e put thoughtlessness far from them, The3 are ne/er inad/ertent,0 0But can an %rahat be guilt3 of an offence<0 0Nes@ * king,0 0In =hat respect<0 0In the construction of his cell #@ or in his intercourse :=ith the other se.; $@ or in imagining the =rong time :for the midda3 meal; to be the right
p, ??

time !@ or =hen he has been in/ited :to a meal "; forgetting the in/itation@ or in taking to be Qleft o/er #Q food =hich has not been left o/er,0 0But@ /enerable (-gasena@ 3our people sa3: QThose =ho commit offences do so from one of t=o reasons@ either out of carelessness or out of ignorance $,Q 0(o=@ is the %rahat careless that he commits offences<0 0(o@ * king,0

0Then if the %rahat commits offences@ and 3et is not careless@ he must be capable of thoughtlessness,0 07e is not capable of thoughtlessness@ and 3et the %rahat ma3 be guilt3 of offences,0 0Con/ince me then b3 a reason, 9hat is the reason of this<0 !>, 0There are t=o kinds of sins@ * kingAAthose =hich are a breach of the ordinar3 moral la=@ and those =hich are a breach of the )ules :of the *rder;, %nd =hat is a breach of the ordinar3 moral la=< The ten modes of e/il action 5 :killing@ theft@
p, !>>

unchastit3@ l3ing@ slander@ harsh language@ fri/olous talk@ co/etousness@ malice@ and false doctrine;, These things are against the moral la=, %nd =hat is a breach of the )ules< 9hate/er is held in the =orld as unfitting and improper for 4amanas@ but is not =rong for la3menAAthings concerning =hich the Blessed *ne laid do=n rules for his disciples@ not to be transgressed b3 them their li/es long, 'ating after sunturn@ * king@ is not =rong to those in the =orld@ but is =rong to those in the religion :the *rder; of the ConGuerors, oing inEur3 to trees and shrubs is no offence in the e3es of the =orld@ but it is =rong in the religion, The habit of sporting in the =ater is no offence to a la3man@ but it is =rong in the religion, %nd man3 other things of a similar kind@ * king@ are right in the =orld@ but =rong in the religion of the ConGuerors, This is =hat I mean b3 a breach of the )ules, (o= the %rahat :he in =hom the &reat '/ils are destro3ed; is incapable of sinning against =hate/er is moral la=@ but he ma3 una=ares be guilt3 of an offence against the rules of the *rder, K:<=L It is not =ithin the pro/ince of e/er3 %rahat to kno= e/er3thing@ nor indeed in his po=er, 7e ma3 be ignorant of the personal or famil3 name of some =oman or some man, 7e ma3 be ignorant of some road o/er the earth, But e/er3 %rahat =ould kno= about emancipation@ and the %rahat gifted =ith the si. modes of transcendental kno=ledge ! =ould kno= =hat lies =ithin their scope@ and an omniscient Tath-gata@ * king@ =ould kno= all things,0
p, !>!

0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to the faults of the %rahat,L

TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 4I8TNA6*+)T7, 97%T I4@ B+T (*T I( T7' 9*)5 , !!, 0Venerable (-gasena@ there are to be seen in the =orld Buddhas@ and PakkekaABuddhas@ and disciples of the Tath-gatas@ and so/ran o/erlords@ and kings o/er one countr3@ and gods and menJAA=e find rich and poor@ happ3 and miserableJAA=e find men =ho ha/e become =omen@ and =omen =ho ha/e become menAAthere are good deeds and e/il@ and beings e.periencing the result of their /irtue or their /iceJAA=e find creatures born from eggs@ and in the =ater@ and in sediment@ or springing into life b3 the mere apparitional birthJ creatures =ithout feet@ bipeds and Guadrupeds@ and creatures =ith man3 feetJAA=e find Nakkhas and )akkhasas@ and 1umbhandas@ and %suras@ and -na/as@ and &andhabbas@ and Petas and Pis-kas@ and 1innaras@ and 2ahoragas@ and (-gas and 4upannas !@ and magicians and sorcerersJAAthere are elephants@ and horses@ and cattle@ and buffaloes@ and camels@ and asses@ and goats@ and sheep@ and deer@ and s=ine@ and lions@ and tigers@ and leopards@ and bears@ and =ol/es@ and h3enas@ and dogs@ and Eackals@ and man3 kinds of birdsJAAthere is gold and sil/er@ and the pearl@ and
p, !>"

the diamond@ and the chauk@ and rock@ and coral@ and the rub3@ and the 2as-ra stone@ and the cat0sAe3e@ and cr3stal@ and GuartD@ and iron ore !@ and copper@ and brass "@ and bronDeJAAthere is fla.@ and silk@ and cotton@ and hemp #@ and =oolJAAthere is rice@ and padd3@ and barle3@ and millet@ and kudrHsa grain@ and beans $@ and =heat@ and oilseed@ and /etchesJAAthere are perfumes prepared from roots@ and sap@ and pith@ and bark@ and K"68L lea/es@ and flo=ers@ and fruit@ and of all other sortsJAA=e find grass@ and creepers@ and shrubs@ and trees@ and medicinal herbs@ and forests@ and ri/ers@ and mountains@ and seas@ and fish@ and tortoises@AAall is in the =orld, Tell me@ 4ir@ =hat there is@ then@ =hich is not in the =orld,0 !", 0There are three things@ * king@ =hich 3ou cannot find in the =orld, %nd =hat are the three< That =hich@ =hether conscious or unconscious@ is not subEect to deca3 and deathAAthat 3ou =ill not find, That Gualit3 of an3thing@ :organic or inorganic;@ =hich is not impermanentAAthat 3ou =ill not find, %nd in the highest sense there is no such thing as being possessed of being 5,0
p, !>#

0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0

TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the puDDle as to =hat is not in the =orld,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 4I8TNA6I6T7, T7I(&4 9IT7*+T % C%+4',L !#, 0Venerable (-gasena@ there are found beings in the =orld =ho ha/e come into e.istence through 1arma@ and others =ho are the result of a cause@ and others produced b3 the seasons !, Tell meAAis there an3 thing that does not fall under an3 one of these three heads<0 0 There are t=o such things@ * king, %nd =hat are the t=o< 4pace@ * king@ and (ir/-na,0 0(o= do not spoil the =ord of the ConGuerors@ (-gasena@ nor ans=er a Guestion =ithout kno=ing =hat 3ou sa3F0 09hat@ pra3@ is it I ha/e said@ * king@ that 3ou should address me thus<0 0Venerable (-gasena@ that is right =hat 3ou said in respect of space, But =ith hundreds of reasons
p, !>$

did the Blessed *ne proclaim to his disciples the =a3 to the realisation of (ir/-na, %nd 3et 3ou sa3 that (ir/-na is not the result of an3 causeF0 0(o doubt@ * king@ the Blessed *ne ga/e hundreds of reasons for our entering on the =a3 to the realisation of (ir/-na, But he ne/er told us of a cause out of =hich (ir/-na could be said to be produced,0 !$, 0(o= in this@ (-gasena@ =e ha/e passed from darkness into greater darkness@ K:<)L from a Eungle into a denser Eungle@ from a thicket into a deeper thicketAAinasmuch as 3ou sa3 there is a cause for the realisation of (ir/-na@ but no cause from =hich it can arise, If@ (-gasena@ there be a cause of the realisation of (ir/-na@ then =e must e.pect to find a cause of the origin of (ir/-na, Eust@ (-gasena@ as because the son has a father@

therefore =e ought to e.pect that that father had a fatherAAor because the pupil has a teacher@ therefore =e ought to e.pect that the teacher had a teacherAAor because the plant came from a seed@ therefore =e ought to e.pect that the seed too had come from a seed !AAEust so@ (-gasena@ if there be a reason for the realisation of (ir/-na@ =e ought to e.pect that there is a reason too for its origin@AAEust as if =e sa= the top of a tree@ or of a creeper@ =e should conclude that it had a middle part@ and a root,0 0(ir/-na@ * king@ is unproduceable@ and no cause for its origin has been declared,0 0Come no=@ (-gasena@ gi/e me a reason for this, Con/ince me b3 argument@ so that I ma3 kno= ho=
p, !>5

it is that =hile there is a cause that =ill bring about the realisation of (ir/-na@ there is no cause that =ill bring about (ir/-na itself,0 !5, 0Then@ * king@ gi/e ear attenti/el3@ and listen =ell@ and I =ill tell 3ou =hat the reason is, Could a man@ * king@ b3 his ordinar3 po=er@ go up from hence to the 7im-la3a@ the king of mountains<0 0Nes@ 4ir@ he could,0 0But could a man@ b3 his ordinar3 po=er@ bring the 7im-la3a mountains here<0 0Certainl3 not@ 4ir,0 09ellF therefore is it that =hile a cause for the realisation of (ir/-na can be declared@ the cause of its origin can not, %nd could a man@ * king@ b3 his ordinar3 po=er cross o/er the great ocean in a ship@ and so go to the further shore of it<0 0Nes@ 4ir@ he could,0 0But could a man K:=>L b3 his ordinar3 po=er bring the further shore of the ocean here<0 0Certainl3 not@ 4ir,0

09ellF so is it that =hile a cause for the realisation of (ir/-na can be declared@ the cause of its origin can not, %nd =h3 not< Because (ir/-na is not put together of an3 Gualities,0 !6, 09hat@ 4irF is it not put together<0 0(o@ * king, It is uncompounded@ not made of an3thing, *f (ir/-na@ * king@ it cannot be said that it has been produced@ or not been produced@ or that it can be produced !@ that it is past or future or present@ that it is perceptible b3 the e3e or the ear or the nose or the tongue@ or b3 the sense of touch,0 0But if so@ (-gasena@ then 3ou are onl3 sho=ing
p, !>6

us ho= (ir/-na is a condition that does not e.ist !, There can be no such thing as (ir/-na,0 0(ir/-na e.ists@ * king, %nd it is perceptible to the mind, B3 means of his pure heart@ refined and straight@ free from the obstacles "@ free from lo= cra/ings@ that disciple of the (oble *nes =ho has full3 attained can see (ir/-na,0 !7, 0Then =hat@ 4ir@ is (ir/-na< 4uch a (ir/-na :I mean; as can be e.plained b3 similes #, Con/ince me b3 argument ho= far the fact of its e.istence can be e.plained b3 similes,0 0Is there such a thing@ * king@ as =ind<0 0Nes@ of course,0 04ho= it me then@ I pra3 3ou@ * kingAA=hether b3 its colour@ or its form@ =hether as thin or thick@ or short or longF0 0But =ind@ (-gasena@ cannot be pointed out in that =a3 $, It is not of such a nature that it can be taken into the hand or sGueeDed, But it e.ists all the same,0

0If 3ou can0t sho= me the =ind@ then there can0t be such a thing,0 0But I kno= there is@ (-gasena, That =ind
p, !>7

e.ists I am con/inced !@ K:='L though I cannot sho= it 3ou,0 09ellF Eust so@ * king@ does (ir/-na e.ist@ though it cannot be sho=n to 3ou in colour or in form ",0 0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to (ir/-na,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 4I8TNA4I8T7, 2* '4 *6 P)* +CTI*(,L !8, 0Venerable (-gasena@ =hat are the3 =ho are said@ in this connection@ to be Q1armaAborn@Q and QcauseAborn@Q and QseasonAbornQ< %nd =hat is it that is none of these<0 0%ll beings@ * king@ =ho are conscious@ are 1armaAborn :spring into e.istence as the result of 1arma;, 6ire@ and all things gro=ing out of seeds@ are causeAborn :the result of a preAe.isting material cause;, The earth@ and the hills@ =ater@ and =indAAall these are seasonAborn :depend for their e.istence on reasons connected =ith =eather;, 4pace and (ir/-na e.ist independentl3 alike of 1arma@ and cause@
p, !>8

and seasons, *f (ir/-na@ * king@ it cannot be said that it is 1armaAborn or causeAborn or seasonAbornJ that it has been@ or has not been@ or can be produced@ that it is past or future or present@ that it is perceptible b3 the e3e or the nose or the ear or the tongue or b3 the sense of touch, But it is perceptible@ * king@ b3 the mind, B3 means of his pure heart@ refined and straight@ free from the obstacles@ free from lo= cra/ings@ that disciple of the (oble *nes =ho has full3 attained can see (ir/-na,0 09ell has this delightful puDDle@ /enerable (-gasena@ been e.amined into@ cleared of doubt@ brought into certitude, 23 perple.it3 has been put an end to as soon as I consulted 3ou@ * best of the best of the leaders of schoolsF0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to modes of production,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 4I8TNA4'V'(T7, '% '2*(4,L !?, 0Venerable (-gasena@ are there such things as demons :Nakkh-; in the =orld<0 0Nes@ * king,0 0 o the3 e/er lea/e that condition0 :fall out of that phase of e.istence;< 0Nes@ the3 do,0 0But@ if so@ =h3 is it that the remains of those dead Nakkhas are ne/er found@ nor an3 odour of their corpses smelt< 0 0K:=:L Their remains are found@ * king@ and an odour does arise from their dead bodies, The remains of bad Nakkhas can be seen in the form of
p, !>?

=orms and beetles and ants and moths and snakes and scorpions and centipedes@ and birds and =ild beasts,0 09ho else@ * (-gasena@ could ha/e sol/ed this puDDle e.cept one as =ise as 3ouF0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to dead demons,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 4I8TNA'I&7T7, T7' 2'T7* *6 P)*2+5&%TI(& T7' )+5'4,L ">, 0Venerable (-gasena@ those =ho =ere teachers of the doctors in times gone b3AA(-rada !@ and hammantari "@ and %ngOrasa #@ and 1apila $@ and 1andaraggis-ma@ and %tula@ and Pubba 1akk-3ana 5AAall these teachers kno=ing thoroughl3@ and of themsel/es@ and =ithout an3 omission@ the rise of disease and its cause and nature and progress and cure and treatment and management 6AAeach of them composed his treatise en bloc@ taking time b3 the forelock@ and pointing out that in such and such a bod3 such and such a disease =ould arise, (o= no one of these
p, !!>

=as omniscient, 9h3 then did not the Tath-gata@ =ho =as omniscient@ and =ho kne= b3 his insight of a Buddha =hat =ould happen in the future@ determining in ad/ance that for such and such an occasion such and such a rule =ould be reGuired@ la3 do=n the =hole code of rules at onceJ instead of la3ing them do=n to his disciples from time to time as each occasion arose@ =hen the disgrace :of the =rong act; had been alread3 noised abroad@ =hen the e/il =as alread3 =ide spread and gro=n great@ =hen the people =ere alread3 filled =ith indignation !<0 "!, 0The Tath-gata@ * king@ kne= /er3 =ell that in fulness of time the =hole of the hundred and fift3 )ules " =ould ha/e to be laid do=n to those men, But the Tath-gata@ * king@ thought thus: QIf I =ere to la3 do=n the =hole of the hundred and fift3 )ules at once the people =ould be filled =ith fear K:=;L@ those of them =ho =ere =illing to enter the *rder =ould refrain from doing so@ sa3ing@ 07o= much is there here to be obser/edF ho= difficult a thing is it to enter religion according to the s3stem of the 4amana &otama0AAthe3 =ould not trust m3 =ords@ and through their

=ant of faith the3 =ould be liable to rebirth in states of =oe, %s occasion arises therefore@ illustrating it =ith a religious discourse@ =ill I la3 do=n@ =hen the e/il has become manifest@ each )ule,Q0 0% =onderful thing is it in the Buddhas@ (-gasena@ and a most mar/ellous that the omniscience of the Tath-gata should be so great, That is Eust so@
p, !!!

/enerable (-gasena, This matter =as =ell understood b3 the Tath-gataAAho= that hearing that so much =as to be obser/ed@ men ! =ould ha/e been so filled =ith fear that not a single one =ould ha/e entered religion according to the s3stem of the ConGuerors, That is so@ and I accept it as 3ou sa3 ",0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to the method in =hich the )ules =ere laid do=n,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 4I8TNA(I(T7, T7' 7'%T *6 T7' 4+(L "", 0Venerable (-gasena@ does this sun al=a3s burn fiercel3@ or are there times =hen it shines =ith diminished heat<0 0It al=a3s burns fiercel3@ * king@ ne/er gentl3,0 0But if that be so@ ho= is it that the heat of the sun is sometimes fierce@ and sometimes not #<0 "#, 0There are four derangements $@ * king@ =hich happen to the sun@ and affected b3 one or other of these its heat is alla3ed, %nd =hat are the four< The clouds@ * king@ and fog 5@ and

p, !!"

smoke !@ and eclipses "AAthese are the four derangements =hich happen to the sun@ and it is =hen affected b3 one or other of these that its heat is alla3ed,0 02ost =onderful@ (-gasena@ and most strange K:=*L that e/en the sun@ so transcendent in glor3@ should suffer from derangementAho= much more then other@ lesser@ creatures, (o one else could ha/e made this e.planation e.cept one =ise like 3ouF0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to the heat of the sun,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 4'V'(TI'T7, T7' 4'%4*(4,L "$, 0Venerable (-gasena@ =h3 is it that the heat of the sun is more fierce in =inter than in summer<0 0In the hot season@ * king@ dust is blo=n up # into clouds@ and pollen $ agitated b3 the =inds rises up into the sk3@ and clouds multipl3 in the hea/ens@ and gales blo= =ith e.ceeding force, %ll these cro=ded and heaped together shut off the ra3s of the sun@ and so in the hot season the heat of the sun is diminished, But in the cold season@ * king@ the earth belo= is at rest@ the rains abo/e are
p, !!#

in reser/e !@ the dust is Guiet@ the pollen =anders gentl3 through the air@ the sk3 is free from clouds@ and /er3 gentl3 do the breeDes blo=, 4ince all these ha/e ceased to act the ra3s of the sun become clear@ and freed from e/er3 obstruction the sun0s heat glo=s and burns, This@ * king@ is the reason =h3 the heat of the sun is more fierce in =inter than in summer, 04o it is =hen set free from the obstacles besetting it that the sun burns fiercel3@ =hich it cannot do =hen the rains and so on are present =ith it,0

K0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3 ",0L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma of the seasons #,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT 7ere ends the 4e/enth Chapter $,

p, !!$

2ootnotes
?":! This passage has not 3et been traced in the Pitakas, ?":" These are the =ellAkno=n na/ang-ni@ the nine di/isions into =hich the 4criptures are di/ided, 4ee 2agghima (ik-3a I@ !##J %nguttara (ik-3a IV@ 6@ Bc, ?":# (a/akammena palibugghanti, The 4imhalese adds khandaAphullaApatisamkharana3en@ 0repairing dilapidations,0 ?#:! This is :/er3 properl3; added in the 4imhalese@ for the t=o are practicall3 identical, 7ereafter it throughout renders nippapako hoti b3 0become an %rahat,0 ?#:" V-sitaA/-san-, 4ee abo/e@ /ol, i@ p, !8, ?#:# 2ah-r-gakkh-@ 0e/il done both in this and in former births0 is here to be understood,

?$:! B3 the simple process of going through the air to the top of the tree, ?$:" Chasu abhi-su /asObh-/am p-punanti, ?5:! 09ho is a Buddha0 adds 7OnatiAkumburP :p, #7";, ?5:" 4a/anena@ literall3 0bearing,0 ?5:# Rsa/akkha3am@ literall3 0to the destruction of the Rsa/asJ0 that is@ of the &reat '/ils@ =hich are lust@ dulness@ becoming@ and ignorance, 2r, Trenckner marks this passage as corrupt@ but 7OnatiAkumburP seems to ha/e had the same reading before him as 2r, Trenckner has selected from his 244,@ e.cept that he has not had an3 mark of punctuation after the =ord hoti, The particular occasion on =hich 4-riputta became finall3 free from the Rsa/as is related in the OghaAnakha 4uttanta@ (o, 7$ in the 2agghima (ik-3a :/ol, i@ p, 5> of 2r, Trenckner0s edition for the P-li Te.t 4ociet3;, ?6:! 5iterall3 0therefore is it that recitation@ Bc,@ is a condition free from the obstacles@ and unmade0 :the +nmade being also one of the man3 epithets of %rahatship;, ?6:" This passage has not 3et been traced in the Pitakas, ?6:# %ll these are necessar3 to one =ho is a candidate for admission to the *rderAAthe teacher and preceptor being@ as it =ere@ his proposer and seconderJ and no one being admitted =ho is not alread3 pro/ided =ith a bo=l and a set of robes, ?7:! 0Inasmuch as he =ould be taking a dress to =hich he =as not entitled0 is 7OnatiAkumburP0s gloss, ?8:! 9e ha/e had the same simile abo/e@ IV@ 6@ #>, ?8:" Compare the note on Kulla/agga V@ ?@ 5,

?8:# 9hich must not e.ceed certain dimensions@ Bc, 4ee the 6th 4amgh-disesa :0Vina3a Te.ts@0 I@ pp, 8@ ?;, ?8:$ 4akaritte, Perhaps onl3 the 5th 4amgh-disesa :loc, cit,; is here referred to@ but 7OnatiAkumburP :p, #75; takes it in a much more e.tended sense@ as referring to all the restrictions@ as to time and place@ Bc,@ laid do=n for the guidance of the brethren in their relations =ith =omen, ??:! It is curious that the =ellAkno=n rule as to not eating solid food after sunturn at noon is not e.pressl3 stated in the P-timokkha@ or indeed an3=here in the Vina3a, But it is often implied, 4ee@ for instance@ the #7th P-kitti3a )uleJ 2ah-/agga VI@ !?@ "J VI@ ##@ "J VI@ $>@ #J Kulla/agga V@ "5@ Bc, ??:" 4ee the P-kitti3a )ules@ (os, #" and $6, ??:# % Bhikkhu ma3 not@ e.cept for certain special reasons@ such as sickness@ either keep or eat food =hich has been left o/er after the principal meal, 4ee the #5th P-kitti3a )ule, 7OnatiAkumburP :pp, #7$A#76; goes at great length into the full meaning of these fi/e technical terms of the Buddhist Canon 5a=@ gi/ing e.amples under each, ??:$ (ot traced as 3et, 0Ignorance of the 4iksh-padas0 sa3s the 4imhalese :p, #76;, ??:5 asa akusalaAkammaApath-, 4ee Childers sub /oce, !>>:! Chalabhi[[oAA=hich e/er3 %rahat is not, !>!:! 6airies and goblins of /arious degrees and po=ers@ most of them not mentioned in the Pitakas, !>":! 1-laAloha@ 0black metal0 :not found in the Pitakas;, !>":" VattaAloha@ 0round metal,0 I can onl3 guess =hat this is, The 4imhalese has simpl3 =ataloha@ =hich is eGuall3 unintelligible, The =ord occurs again belo= :p, ##! of the P-li;@ and 7OnatiAkumburP there renders it tYti@ =hich is a particular kind of braDen /essel, !>":# T=o kinds are mentioned@ s-na and bhanga, I don0t kno= the difference bet=een them, The 4imhalese has sana and bank-lpP,

!>":$ Three kinds of Phaseoli are mentioned@ Varaka@ 2ugga@ and 2-sa, !>":5 Paramatthena sattHpaladdhi natthi, It is /er3 curious p, !># that both here@ and in the analogous phrase at III@ 5@ 6 :p, 7! of the P-li;@ 7OnatiA kumburP should merel3 repeat the =ords in the te.t, Both of these curt summaries of the deepest Buddhist doctrine =ere probabl3 as ambiguous to him as the3 are to us, The literal translation of the phrase here =ould be@ 0In the highest sense there is no acGuisition of a being,0 %s in Buddhism being cannot strictl3 be predicated of an3 thing@ or of an3 god or animal or man@AAeach is reall3 onl3 becomingAAthe sense probabl3 meant must be /er3 nearl3 as I ha/e /entured to render, !>#:! +tuAnibbatt-J =hich the 4imhalese repeats, 4ee the ne.t dilemma on 01armaAborn@ causeAborn@ and seasonAborn,0 !>$:! Compare the argument based abo/e@ II@ #@ "@ on this and similar series, !>5:! The 4imhalese is here :p, #8!; e.panded, !>6:! (atthidhammam nibb-nam upadisatha, Compare the use of atthiAdhammam nibb-nam@ at p, #!6 :of the P-li;, I take the compound to mean either 0has the Gualit3 :or condition; of not e.isting@0 or 0is a condition that is not,0 %nd the latter is more in harmon3 =ith the analogous phrase atthisatt- de/- :p, #@ 7 of the P-li; since that can onl3 mean 0gods@ =hich are beings that are,0 !>6:" 5ust@ malice@ pride@ sloth@ and doubt, !>6:# 7OnatiAkumburP puts the stop@ not after nibb-nam as 2r, Trenckner does@ but after opammehi, !>6:$ *n the connotation of upadassa3itum@ see pp, #!6@ #$7@ of the P-li, !>7:! 2e hada3e anupa/ittham@ literall3 0has entered into m3 heart,0 But 7OnatiAkumburP takes vto atthti as dependent on g-n-mi@ and renders these three =ords b3 0it :the =ind; has entered into m3 heart@0 and then adds@ b3 =a3 of gloss@ 0and has struck against m3 bod3@ and tra/els through the sk3,0 In another passage belo=@ IV@ 8@ 65 :p, #!7 of the P-li;@ this same =ord anupa/ittham recurs in a clause the sense of =hich is doubtfulJ and there 7OnatiAkumburP e.plains it Guite differentl3, It looks /er3 much as if =e had here an idiom peculiar to our authorJ but one cannot of course be sure on an3 such point till the Pitakas are all published,

!>7:" The same simile is used belo=@ p, #!7 :of the P-li;, !>?:! (o doubt the celebrated e/-rshi is meant@ though it is odd to find him in a list of ph3sicians, !>?:" In 4anskrit han/antarO@ the ph3sician of the gods, 7e is mentioned in the G-taka IV@ $?6@ =ith Bhoga and VetaranO@ as a =ellAkno=n ph3sician of old famous for the cure of snakeAbite, !>?:# The connection of %ngOrasa =ith the ph3sicians is due to the charms against disease to be found in the %thar/aA/eda, !>?:$ 1apila is kno=n in the Brahman literature as a teacher of Philosoph3 rather than of medicine, !>?:5 Probabl3 0the 'astern 1akk-3ana@0 but nothing is kno=n of these last three names, 7OnatiAkumburP calls all se/en 0)ishis,0 !>?:6 4iddh-siddham@ for =hich 7OnatiAkumburP :p, #85;@ =ho merel3 repeats all the other terms@ has s-dh3-s-dh3a, !!>:! This Guestion has alread3 been discussed abo/e@ III@ 6@ " :I@ !!6;, !!>:" The rules of the P-timokkha are ""7 in number@ but =ithout the 4ekhi3as the3 are !5", !!!:! 4att-@ literall3 0beings@0 but that means human beings@ men and =omen@ as no others :gods@ (-gas@ animals@ Bc,; =ere admitted to the *rder, 4ee 2ah-/agga I, 6#J I@ 76@ !J Kulla/agga 8@ !!7@ !, !!!:" In the Introductor3 4tories to the )ules it is often stated@ ho=@ =hen a Bhikkhu had done some act@ the people =ere indignant@ the brethren heard that and reported the matter to the Blessed *ne@ =ho then@ and then onl3@ laid do=n the )ule prohibiting that act, But these Introductor3 4tories are reall3 later than the )ules, !!!:# 7ere 7OnatiAkumburP :pp, #86A7; goes into great details@ gi/ing instances@ and Guoting /erses, !!!:$ )og-@ literall3 0diseases,0

!!!:5 2ahik-, Childers gi/es frost as the onl3 meaning of this =ord, !!":! 2egho@ literall3 0rainAcloud,0 But clouds of smoke are meant@ as is clear from the parallel passage loc, cit, =hich has dhumarago@ but see Kulla/agga 8II@ !@ # :from =hich the =hole section IV@ 7@ "# is deri/ed;, !!":" )-hu, !!":# %nupahatam, Compare r, 2orris0s note in the Mournal of the P-li Te.t 4ociet3@0 !88$@ p, 75@ on Ther- &-th- 6"5, !!":$ )enH, Perhaps this should again be rendered dust, 4ee the /erse at G-taka I@ !!7 :=hich is nearl3 the same as i/3-/ad-na@ p, $?!;, !!#:! 2ah-Amegho upatthito hoti@ =hich is /er3 ambiguous, The 4imhalese :p, #8?; has mah- megha3a patanAgann-Alada =anne3a, !!#:" Inserted from 7OnatiAkumburP, !!#:# There is great uncertaint3 at present as to the /ie=s held@ first in the Pitakas and later in the Commentaries@ regarding the calculation of time and the di/ision of 3ears into months and seasons, *ur author here seems to regard the 3ear as di/ided into t=o seasons onl3@ 7emanta and &imha, But 7emanta is usuall3 supposed to last onl3 from the !st (o/ember :that is the middle of 1attika; to the beginning of 2arch :that is the middle of Phagguni;@ &imh-na for the ne.t four months :2arch !stAAMune #>th;@ and Vass-na the remaining four :Mul3A*ctober;AAthe 3ear being thus di/ided into three eGual cold, hot@ and rain3 seasons, %t 2ah-/agga VIII@ "$@ # there is a di/ision of the 3ear into uneGual dr3 and =et seasons :utu and /ass-na;@ and at G-taka I@ 86 it is said that /asantaAsama3o begins =hen hemanta ends at the full moon of Phagguni, %s our author places the characteristic e/ents of the rain3 season in the hot season@ he cannot ha/e had the di/ision into three seasons in his mind, !!#:$ 0*f the e.cellent 4addharm-d-sa0 sa3s the 4imhalese,

#--K IV. /36PT%R (.

K I5'22% T7' 4'V'(TNA6I)4T, V'44%(T%)%04 &IVI(& !,L !, 0Venerable (-gasena@ do all the Bodisats gi/e a=a3 their =i/es and children@ or =as it onl3 Vessantara the king =ho did so<0 0%ll of them do so@ not Vessantara onl3,0 K:=7L 0 o the3 then gi/e them a=a3 =ith their o=n consent<0 0The =ife@ * king@ =as a consenting part3, But the children@ b3 reason of their tender age@ lamented, 7ad the3 thoroughl3 understood@ the3 too =ould ha/e appro/ed,0 0% hard thing@ (-gasena@ =as it that the Bodisat carried out@ in that he ga/e a=a3 his o=n children@ his onl3 ones@ dearl3 belo/ed@ into sla/er3 to the Brahman, %nd this second action =as harder still@ that he bound his o=n children@ his onl3 ones@ and dearl3 belo/ed@ 3oung and tender though the3 =ere@ =ith the Eungle rope@ and then@ =hen he sa= them being dragged along " b3 the Brahman@AAtheir hands
p, !!5

bruised b3 the creeper@AA3et could look on at the sight, %nd this third action =as e/en harder still@ that =hen his bo3 ran back to him@ after loosing the bonds b3 his o=n e.ertion@ then he bound him again =ith the Eungle rope and again ga/e him a=a3, %nd this fourth action =as e/en harder still@ that =hen the children@ =eeping@ cried: Q6ather dear@ this ogre is leading us a=a3 to eat usFQ he should ha/e appeased them b3 sa3ing: Q on0t be afraid,Q %nd this fifth action =as e/en harder still@ that =hen the prince@ G-li@ fell =eeping at his feet@ and besought him@ sa3ing: QBe satisfied@ father dear@ onl3 keep 1anh-gin- :his little sister;, I =ill go a=a3 =ith the ogre, 5et him eat meFQAAthat e/en then he =ould not 3ield, %nd this si.th action =as e/en harder still@ that =hen the bo3 G-li@ lamenting@ e.claimed: Q7a/e 3ou a heart of stone then@ father@ that 3ou can look upon us@ miserable@ being led a=a3 b3 the ogre into the dense and haunted Eungle@ and not call us back<QAAthat he still had no pit3, %nd this se/enth action =as e/en harder still@ that =hen his children =ere thus led a=a3 to nameless horrors until the3 passed graduall3 to their bitter fate !@ out of sightAAthat then his heart did not break@ utterl3 breakF 9hat@ pra3@ has the man =ho seeks to gain merit to do =ith bringing sorro= on othersF 4hould he not rather gi/e himself a=a3<0 ", 0It is because =hat he did@ * king@ =as so

p, !!6

difficult@ that the sound of the fame of the Bodisat =as spread abroad among gods and men through the ten thousand =orld s3stemsAAK:=<L that the gods e.alt him in hea/enJ and the Titans in the TitanA=orld@ and the &arudas in their abodes@ and the (-gas in the (-gaA=orld@ and the Nakshas =here the3 d=ellAAthat through the ages the reputation of this his glor3 has been handed do=n b3 successi/e traditionAAtill no=@ toAda3@ it has reached to this meeting of ours@ at =hich =e sitting are@ forsooth@ disparaging and casting a slur on that gift !@ debating =hether it =ere =ell gi/en or illF But that high praise@ * king@ sho=s forth the ten great Gualities of the intelligent@ and =ise@ and able@ and subtleAminded Bodisats, %nd =hat are the ten< 6reedom from greed@ the not clinging :to an3 =orldl3 aim;@ selfAsacrifice@ renunciation@ the ne/er turning back again :to the lo=er state;@ the eGual delicac3 and greatness@ the incomprehensibilit3@ the rarit3@ and the peerlessness of Buddhahood, In all these respects is it that the fame of that gi/ing sho=s forth the great Gualities of the Bodisats,0 #, 09hat@ /enerable (-gasena< he =ho gi/es gifts in such a =a3 as to bring sorro= upon othersAAdoes that gi/ing of his bring forth fruit in happiness@ does it lead to rebirth in states of bliss<0 0Nes@ * king, 9hat can be said :to the contrar3;<0 0I pra3 3ou@ (-gasena@ gi/e me a reason for this,0 04uppose@ * king@ there =ere some /irtuous 4amana or Brahman@ of high character@ and he =ere
p, !!7

paral3sed@ or a cripple !@ or suffering from some disease or other@ and some man desirous of merit =ere to ha/e him put into a carriage@ and taken to the place he =ished to go to, 9ould happiness accrue to that man b3 reason thereof@ =ould that be an act leading to rebirth in states of bliss<0 0Nes@ 4ir, 9hat can be said :to the contrar3;< That man =ould thereb3 acGuire a trained elephant@ or a ridingAhorse@ or a bullockAcarriage@ on land a landA/ehicle and on =ater a =aterA/ehicle@ in hea/en a /ehicle of the gods " and on earth one that men could use@AAfrom birth to birth there =ould accrue to him that =hich in each =ould be appropriate and fit@AAand Eo3s appropriate =ould come to him@ and he =ould pass from state to state of bliss@ and b3 the efficac3 of that act mounting on the /ehicle of Iddhi he =ould arri/e at the longedAfor goal@ the cit3 of (ir/-na itself,0

0But then@ * king@ a gift gi/en in such a =a3 as to bring sorro= upon others does bring forth fruit in happiness@ does lead to rebirth in states of bliss K:==L@AAinasmuch as that man b3 putting the cartAbullocks to pain =ould attain such bliss, $, 0%nd hear another reason@ * king@ for the same thing, 4uppose some monarch =ere to raise from his subEects a righteous ta.@ and then b3 the issue of a command =ere to besto= thereout a gift@ =ould that monarch@ * king@ enEo3 an3 happiness on that account@ =ould that be a gift leading to rebirth in states of bliss
p, !!8

0Certainl3@ 4ir, 9hat can be said against it< *n that account the monarch =ould recei/e a hundred thousandfold@ he might become a king of kings@ a god abo/e the gods@ or Brahm- lord of the Brahm- gods@ or a chief among the 4amanas@ or a leader of the Brahmans@ or the most e.cellent among the %rahats,0 0Then@ * king@ a gift gi/en in such a =a3 as to bring sorro= upon others does bring forth fruit in happiness@ does lead to rebirth in states of blissAA inasmuch as that monarch b3 gi/ing as a gift =hat =as gained b3 harassing his people =ith ta.ation =ould enEo3 such e.ceeding fame and glor3,0 5, 0But@ /enerable (-gasena@ =hat =as gi/en b3 Vessantara the king =as an e.cessi/e giftJ in that he ga/e his o=n =ife as =ife to another man@ and his o=n children@ his onl3 ones@ into sla/er3 to a Brahman, %nd e.cessi/e gi/ing is b3 the =ise in the =orld held =orth3 of censure and of blame, Must@ (-gasena@ as under too much =eight the a.leAtree of a cart =ould break@ or a ship =ould sink@ as his food =ould disagree =ith him =ho ate too much@ or the crops =ould be ruined b3 too hea/3 rain@ or bankruptc3 =ould follo= too la/ish generosit3@ or fe/er =ould come from too much heat@ or a man =ould go mad from e.cessi/e lust@ or become guilt3 of an offence through e.cessi/e anger@ or fall into sin through e.cessi/e stupidit3@ or into the po=er of robbers through too much a/arice@ or be ruined b3 needless fear@ or as a ri/er =ould o/erflo= through e.cessi/e inflo=@ or a thunderbolt fall through too much =ind@ or porridge boil o/er through too hot a fire@ or a man =ho =andered
p, !!?

about too much ! =ould not li/e longAEust@ so@ (-gasena@ is e.cessi/e gi/ing held b3 the =ise in the =orld as =orth3 of censure and of blame, %nd as king Vessantara0s gift =as e.cessi/e K:=(L no good result could be e.pected from it,0

6, 0&i/ing e.ceedingl3 "@ * king@ is praised@ applauded@ and appro/ed b3 the =ise in the =orldJ and the3 =ho gi/e a=a3 an3thing as a gift Eust as it ma3 occur to them #@ acGuire fame in the =orld as /er3 generous gi/ers, Must@ * king@ as =hen a man has taken hold of a =ild root =hich b3 its e.traordinar3 /irtues is di/ine@ that moment he becomes in/isible e/en to those standing =ithin arm0s lengthAAEust as a medicinal herb b3 the e.ceeding po=er of its nature =ill utterl3 kill pain@ and put an end to diseaseAAEust as fire burns b3 its e.ceeding heat@ and =ater puts that fire out b3 its e.ceeding coldAAEust as b3 its e.ceeding purit3 a lotus remains undefiled b3 =ater or b3 mudAAEust as a :magic; gem b3 the e.traordinar3 /irtue inherent in it procures the granting of e/er3 =ishAAEust as lightning b3 its mar/ellous Guick sharpness clea/es asunder e/en the diamonds@ pearls@ and cr3stalsAAEust as the earth b3 its e.ceeding siDe can support men@ and snakes@ and =ild beasts@ and birds@ and the =aters@
p, !">

and rocks@ and hills@ and treesAAEust as the ocean b3 its e.ceeding greatness can ne/er be Guite filledAAEust as 4ineru b3 its might3 =eight remains immo/eable@ and space b3 the greatness of its =ide e.tent is infinite@ and the sun b3 its might3 glor3 dissipates the darknessAAEust as the lion in the greatness of its lineage is free from fearAAEust as a =restler in the greatness of his might easil3 lifts up his foeAEust as a king b3 the e.cellence of his Eustice becomes o/erlord@ and a Bhikkhu b3 reason of his /er3 righteousness becomes an obEect of re/erence to (-gas@ and Nakshas@ and men@ and 2-rasAAEust as a Buddha b3 the e.cellence of his supremac3 is peerlessAAEust so@ * king@ is e.ceeding generosit3 praised@ applauded@ and appro/ed b3 the =ise in the =orldJ and the3 =ho gi/e a=a3 an3thing as a gift@ Eust as it ma3 occur to them@ acGuire in the =orld the fame of being nobl3 generous, %nd b3 his might3 gi/ing Vessantara the king@ * king@ =as praised@ and lauded@ and e.alted@ and magnified@ and famous throughout the ten thousand =orld s3stems@ and b3 reason@ too@ of that might3 gi/ing is it that he@ the king Vessantara@ has@ no= in our da3s@ become the Buddha@ the chief of gods and men, 7, 0%nd no=@ * king@ tell meAAis there an3thing in the =orld =hich should be =ithheld as a gift@ and not besto=ed@ =hen one =orth3 of a gift@ one to =hom it is one0s dut3 to gi/e !@ is there<0
p, !"!

0There are ten sorts of gifts@ (-gasena@ in the =orld that are commonl3 disappro/ed of as gifts, %nd =hat are the ten< 4trong drink@ (-gasena@ and festi/als in high places !@ and =omen@ and buffaloes@ and suggesti/e K:=)L paintings "@ and =eapons@ and poison@ and chains@ and fo=ls@ and s=ine@ and false =eights and measures, %ll these@ (-gasena@ are disappro/ed of in the =orld as gifts@ and those =ho gi/e such presents become liable to rebirth in states of =oe,0

0I did not ask 3ou@ * king@ =hat kinds of gifts are not appro/ed of, But this@ * king@ I asked: QIs there an3thing in the =orld =hich ought to be =ithheld@ and not besto=ed as a gift@ if one =orth3 of a gift =ere present<Q0 0(o@ 4ir, 9hen faith arises in their hearts some gi/e food to those =orth3 of gifts@ and some gi/e clothes@ and some gi/e bedding@ and some gi/e d=ellings@ and some gi/e mats or robes@ and some gi/e sla/e girls or sla/es@ and some gi/e fields or premises@ and some gi/e bipeds or Guadrupeds@ and
p, !""

some gi/e a hundred ! or a thousand or a hundred thousand@ and some gi/e the kingdom itself@ and some gi/e a=a3 e/en their o=n life,0 0But then@ * king@ if some gi/e a=a3 e/en their o=n li/es@ =h3 do 3ou so /iolentl3 attack " Vessantara@ that king of gi/ers@ for the /irtuous besto=al of his child and =ife< Is there not a general practice in the =orld@ an ackno=ledged custom@ according to =hich it is allo=able for a father =ho has fallen into debt@ or lost his li/elihood@ to deposit # his son in pledge@ or sell him<0 0Nes@ that is so,0 09ell@ in accordance there=ith =as it that Vessantara@ * king@ in suffering and distress at not ha/ing obtained the insight of the *mniscient *nes@ pledged and sold his =ife and children for that spiritual treasure, 4o that he ga/e a=a3 =hat other people had gi/en a=a3@ he did =hat other people had done, 9h3 then do 3ou@ * king@ so /iolentl3 attack him@ the king of gi/ers<0
p, !"#

8, 0Venerable (-gasena@ I don0t blame him for gi/ing@ but for not ha/ing made a barter ! =ith the beggar@ and gi/en a=a3 himself rather@ instead of his =ife and children,0 K:(>L 0That@ * king@ =ould be an act of a =rong doer@ to gi/e himself =hen he =as asked for his =ife and children, 6or the thing asked for@ =hate/er it is@ is that =hich ought to be gi/en, %nd such is the practice of the good, 4uppose@ * king@ a man =ere to ask that =ater should be brought@ =ould an3 one =ho then brought him food ha/e done =hat he =anted<0

0(o@ 4ir, The man =ho should ha/e gi/en =hat he first asked to be brought =ould ha/e done =hat he =anted,0 0Must so@ * king@ =hen the Brahman asked Vessantara the king for his =ife and children@ it =as his =ife and children that he ga/e, If the Brahman@ * king@ had asked for Vessantara0s bod3@ then =ould Vessantara ha/e not sa/ed his bod3@ he =ould neither ha/e trembled nor been stained :b3 the lo/e of self;@ but =ould ha/e gi/en a=a3 and abandoned his o=n bod3, If@ * king@ an3 one had come up to Vessantara the king@ and asked of him@ sa3ing: QBecome m3 sla/e@Q then =ould he ha/e gi/en a=a3 and abandoned his o=n self@ and in so gi/ing =ould he ha/e felt no pain, ?, 0(o= the life of king Vessantara@ * king@ =as a good thing shared in b3 man3AAEust as meats =hen cooked are shared in b3 man3@ or as a tree co/ered =ith fruit is shared in b3 man3 flocks of
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birds, %nd =h3 so< Because he had said to himself: QThus acting ma3 I attain to Buddhahood,Q %s a man in need@ * king@ =ho is =andering about in his search after =ealth@ =ill ha/e to pass along goatAtracks@ and through Eungles full of stakes and sticks !@ and doing merchandise b3 sea and land@ =ill de/ote his actions@ =ords@ and thoughts to the attainment of =ealthAAEust so@ * king@ did Vessantara@ the king of gi/ers@ =ho =as longing for the treasure of Buddhahood@ for the attainment of the insight of the *mniscient *nes@ b3 offering up to an3one =ho begged of him his propert3 and his corn@ his sla/e girls and his sla/es@ his riding animals and carriages@ all that he possessed@ his =ife and children and himself@ seek after the 4upreme 'nlightenment, Must@ * king@ as an official =ho is an.ious for the seal "@ and for the office of the custod3 thereof K:('L@ =ill e.ert himself to the attainment of the seal b3 sacrificing e/er3thing in his houseAApropert3 and corn@ gold and sil/er@ e/er3thingAAEust so@ * king@ did Vessantara@ the king of gi/ers@ b3 gi/ing a=a3 all that he had@ inside his house and out #@ b3 gi/ing e/en his life for others@ seek after the 4upreme 'nlightenment, !>, 0%nd further@ * king@ Vessantara@ the king of gi/ers@ thought thus: QIt is b3 gi/ing to him precisel3 =hat he asks for@ that I shall be of ser/ice
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to the Brahman:Q and therefore did he besto= upon him his =ife and children, It =as not@ * king@ out of dislike to them that he ga/e them a=a3@ not because he did not care to see them more@ not because he considered them an encumbrance or thought he could no longer support them@ not :in anno3ance; =ith the =ish of being relie/ed of =hat =as not pleasant to himAAbut because the Ee=el treasure of omniscience =as dear to him@

for the sake of the insight of the *mniscient *nes@ did he besto= that glorious gift@AAimmeasurable@ magnificent@ unsurpassedAAof =hat =as near and dear to him@ greatl3 belo/ed@ cherished as his o=n life@ his o=n children and his =ifeF 6or it has been said@ * king@ b3 the Blessed *ne@ the god of gods@ in the Kari3- Pitaka !: Q0T=as not through hatred " of m3 children s=eet@ 0T=as not through hatred of m3 Gueen@ 2addO@ Thraller of hearts #AAnot that I lo/ed them lessAA But Buddhahood more@ that I renounced them all,Q

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0(o= at that time@ * king@ Vessantara@ =hen he had gi/en a=a3 his =ife and children@ entered the leaf hut@ and sat do=n there, %nd hea/3 grief fell upon him distressed b3 his e.ceeding lo/e for them@ and his /er3 heart ! became hot@ and hot breath@ too much to find its =a3 through the nose@ came and =ent through his mouth@ and tears rolled in drops of blood from his e3es, 4uch =as the grief@ * king@ =ith =hich Vessantara ga/e to the Brahman his =ife and children in the thought that his practice of gi/ing should not be broken in upon, But there =ere t=o reasons@ * king@ =h3 he thus ga/e them a=a3, 9hat are those t=o< That his practice of gi/ing should not be interrupted =as oneJ the other =as that as a result of his so doing his children@ distressed b3 li/ing =ith him onl3 on =ild roots and fruits@ should e/entuall3 be set free b3 their ne= master, K:(:L 6or Vessantara kne=@ * king: Q(o one is capable of keeping m3 children as sla/es, Their grandfather =ill ransom the children@ and so the3 =ill come back to me,Q These are the t=o reasons =h3 he ga/e his children a=a3 to the Brahman, !", 0%nd further@ * king@ Vessantara kne=: QThis Brahman is =orn out@ aged@ =ell stricken in 3ears@ =eak and broken@ leaning on a stick@ he has dra=n near the end of his da3s@ his merit is small@ he =ill not be capable of keeping m3 children as
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sla/es,Q 9ould a man be able@ * king@ b3 his ordinar3 po=er@ to seiDe the moon and the sun !@

p, !"8

might3 and po=erful as the3 are@ keeping them in a basket or a bo.@ to use them@ depri/ed of their light@ as plates<0 0Certainl3 not@ 4ir,0 0(either@ * king@ could an3 one =hate/er keep in use@ as his sla/es@ the children of Vessantara@ =ho =ere to the =orld like the moon and the sun in glor3, !#, 0%nd hear another reason@ * king@ for the same thing !, That =ondrous gem@ * king of a so/ran o/erlord@ bright and beautiful@ =ith its eight facets so =ell cut@ four cubits in thickness@ and in circumference " as the na/e of a cartA=heel@ could no man@ =rapping it up in a cloth and putting it into a basket@ keep and use as a hone # to grind his scissors $ upon, %nd neither@ * king@ could an3 one soe/er keep in use@ as his sla/es@ the children of Vessantara@ like to the Ee=els of the lord of the =orld in glor3, !$, 0%nd hear@ * king@ another reason, Eust as the elephant king +posatha 5@ gentle and handsome@ eight cubits in height and nine in girth and length@ sho=ing the signs of rut in three places on his bod3@ all =hite@ se/enfold firm 6@ could ne/er b3 an3 one
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be co/ered up =ith a saucer ! or a =inno=ing fan !@ could ne/er be put into a co=pen like a calf@ or made use of as one K:(;LJ Eust so could no one =hate/er keep in use@ as his sla/es@ the children of Vessantara@ =ho =ere@ in the =orld@ like +posatha the elephant king, !5, 0%nd hear@ * king@ another reason, Must@ * king@ as the might3 ocean is great in length and breadth@ and deep@ not to be measured@ and hard to cross@ impossible to fathom or to co/er up@ and no one could close it in and make use of it as a single ferr3@ Eust so could no one =hate/er keep in use@ as his sla/es@ the children of Vessantara@ as esteemed in the =orld as the might3 ocean, !6, 0%nd hear another reason@ * king, Must as the 7im-la3a@ the king of the mountains@ fi/e leagues high@ and three thousand leagues in e.tent at the circumference@ =ith its ranges of eight and fort3 thousand peaks@ the source of fi/e hundred ri/ers@ the d=ellingAplace of multitudes of might3AAcreatures "@ the producer of manifold perfumes@ enriched =ith hundreds of magical drugs@ is seen to rise aloft@ like a cloud@ in the centre

:of the earth;J like it@ * king@ could no one =hate/er keep in use@ as his sla/es@ the children of Vessantara@ as esteemed in the =orld as 7im-la3a@ the mountain king, 0%nd hear another reason@ * king, Must as a
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might3 bonfire burning on a mountain top =ould be /isible afar off in the darkness and the gloom of night@ so =as Vessantara the king =ell kno=n among men@ and therefore could no one =hate/er keep in use@ as his sla/es@ the children of so distinguished a manAAfor Eust as at the time of the flo=ering of the (-ga trees ! in the 7im-la3a mountains@ =hen the soft =inds :of spring; " are blo=ing@ the perfume of the flo=ers is =afted for ten leagues@ or for t=el/e K:(*L@ so =as the sound of the fame of king Vessantara noised abroad@ and the s=eet perfume of his righteousness =afted along for thousands of leagues@ e/en up to the abodes of the %kanittha@ :the highest of all; gods@ passing on its =a3 the d=elling places of the gods and %suras@ of the &arudas and &andhabbas@ of the Nakshas and )-kshasas@ of the 2ahoragas and 1innaras@ and of Indra the monarch of the gods #F Therefore is it that no one could keep his children as sla/es,
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!7, 0%nd the 3oung prince G-li@ * king@ =as instructed b3 his father@ Vessantara@ in these =ords: Q9hen 3our grandfather@ m3 child@ shall ransom 3ou =ith =ealth that he gi/es to the Brahman@ let him bu3 3ou back for a thousand ounces of gold !@ and =hen he ransoms 3our sister 1anh-ginlet him bu3 her back for a hundred sla/es and a hundred sla/e girls and a hundred elephants and a hundred horses and a hundred co=s and a hundred buffaloes and a hundred ounces of gold, %nd if@ m3 child@ 3our grandfather should take 3ou out of the hands of the Brahman b3 =ord of command@ or b3 force@ pa3ing nothing@ then obe3 not the =ords of 3our grandfather@ but remain still in subEection " to the Brahman,Q 4uch =as his instruction as he sent him a=a3, %nd 3oung G-li =ent accordingl3@ and =hen asked b3 his grandfather@ said: %s =orth a thousand ounces@ 4ir@ 23 father ga/e me to this manJ %s =orth a hundred elephants@ 7e ga/e the girl 1anh-gin-,Q0

09ell has this puDDle@ (-gasena@ been unra/elled@ =ell has the net of heres3 been torn to pieces@ =ell has the argument of the ad/ersaries been o/ercome and 3our o=n doctrine been made e/ident@ =ell has the letter :of the 4criptures; been maintained =hile
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3ou ha/e thus e.plained its spiritF That is so@ and I accept it as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to Vessantara0s gift of his =ife and children,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 4'V'(TNA4'C*( , P'(%(C',L !8, 0Venerable (-gasena@ did all the Bodisats go through a period of penance@ or onl3 &otama<0 0(ot all@ * king@ but &otama did,0 0Venerable (-gasena@ if that be so@ it is not right that there should be a difference bet=een Bodisat and Bodisat,0 K:(7L 0There are four matters@ * king@ in =hich there is such difference, %nd =hat are the four< There is a difference as to the kind of famil3 :in =hich the3 are born !;@ there is a difference as to their place in the period :=hich has elapsed since the succession of Buddhas began ";@ there
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is a difference as to the length of their indi/idual li/es !@ there is a difference as to their indi/idual siDe ", In these four respects@ * king@ there is a difference bet=een Bodisat and Bodisat, But there is no difference bet=een an3 of the Buddhas@ =ho are alike in bodil3 beaut3 #@ in goodness of character@ in po=er of contemplation and of reasoning@ in emancipation@ in the insight arising from the kno=ledge of emancipation@ in

p, !#$

the four bases of confidence !@ in the ten po=ers of a Tath-gata "@ in the si.fold special
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kno=ledge !@ in the fourteenfold kno=ledge of Buddha "@ in the eighteen characteristics of a Buddha #AAin a =ord@ in all the Gualities of a Buddha, 6or all the Buddhas are e.actl3 alike in all the BuddhaAGualities,0 0But if@ (-gasena@ that be so@ =hat is the reason that it =as onl3 the &otama Bodisat =ho carried out the penance<0 0&otama the Bodisat had gone forth from the =orld@ * king@ =hen his kno=ledge $ =as immature@ and his =isdom =as immature, %nd it =as =hen he =as bringing that immature kno=ledge to maturit3 that he carried out the penance,0 !?, 09h3 then@ (-gasena@ =as it that he thus =ent forth =ith kno=ledge and =ith =isdom immatured< 9h3 did he not first mature his kno=ledge@ and then@ =ith his kno=ledge matured@ renounce the =orld<0 09hen the Bodisat@ * king@ sa= the =omen of his harem all in disorder 5@ then did he become disgusted@
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and in him thus disgusted discontent sprang up, %nd on percei/ing that his heart =as filled =ith discontent@ a certain god of those that =ait on eath :2-ra; thought: QThis no= is the time to dispel that discontent of his heart@Q and standing in the air he ga/e utterance to these =ords: Q* honourable oneF * fortunate oneF Be not thou distressed, *n the se/enth da3 from this the hea/enl3 treasure of the 9heel shall appear to thee@ =ith its thousand spokes@ its tire@ and its na/e@ complete and perfectJ and the other treasures@ those that =alk on earth and those that tra/el through the sk3@ shall come to thee of their o=n accordJ and the =ords of command of th3 mouth shall bear s=a3 o/er the four great continents and the t=o thousand dependent islesJ and thou shalt ha/e abo/e a thousand sons@ heroes might3 in strength to the crushing out of the armies of the foeJ and =ith those sons surrounding thee thou@ master of the 4e/en Treasures@ shalt rule the =orldFQ K:(<L But e/en as if a bar of iron@ heated the li/elong da3 and glo=ing throughout@ had entered the orifice of his ear@ so =as it that those =ords@ * king@ entered the ear of the Bodisat, %nd to the natural distress he alread3 felt there =as added@ b3 that utterance of the god@ a further emotion@ an.iet3@ and fear, Eust as a might3 fier3 furnace@ =ere fresh fuel thro=n on it@ =ould the more furiousl3 burnAAEust as the broad earth@ b3 nature moist@ and alread3 s=amp3

through the =ater dripping on it from the /egetation and the grass that ha/e arisen on it@ =ould become more mudd3 still =hen a great rain cloud had poured out rain upon itAAso to the distress that he alread3 felt there =as
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added@ b3 that utterance of the god@ a further emotion@ an.iet3@ and fear,0 ">, 0But tell me@ (-gasena@ if the hea/enl3 9heelAtreasure had@ on the se/enth da3@ appeared to the Bodisat@ =ould he@ the 9heel ha/ing appeared@ ha/e been turned back from his purpose<0 0(o 9heelAtreasure appeared@ * king@ on the se/enth da3 to the Bodisat, 6or rather that =as a lie that =as told b3 that god =ith the obEect of tempting him, %nd e/en had it appeared@ 3et =ould not the Bodisat ha/e turned aside, %nd =h3 not< Because the Bodisat@ * king@ had firml3 grasped :the facts of; the impermanence :of all things@ of; the suffering :inherent in e.istence as an indi/idual@ of; the absence of a soul :in an3 being made up of the fi/e 4kandhas;@ and had thus arri/ed at the destruction of the attachment :to indi/idualit3 =hich arises from lust@ or from heres3@ or from dependence upon out=ard acts@ or from delusions as to the possession of a permanent soul; !, The =ater@ * king@ =hich flo=s into the ri/er &anges from the %nottata lake@ and from the &anges ri/er into the great ocean@ and from the great ocean into the openings into the
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regions under the earth !AA=ould that =ater@ after it had once entered that opening@ turn back and flo= again into the great ocean@ and from the great ocean into the &anges ri/er@ and from the &anges ri/er into the %nottata lake<0 K:(=L 0Certainl3 not@ 4ir,0 0In the same =a3@ * king@ it =as for the sake of that last e.istence of his that the Bodisat had matured merit through the immeasurable aeons of the past, 7e had no= reached that last birth@ the kno=ledge of the Buddhas had gro=n mature in him@ in si. 3ears he =ould become a Buddha@ allAkno=ing@ the highest being in the =orld, 9ould then the Bodisat@ for the sake of the 9heelAtreasure@ turn back<0 0Certainl3 not@ 4ir,0

0(oF Though the great earth@ * king@ =ith all its peaks and mountain ranges@ should turn back@ 3et the Bodisat =ould not before he had attained to Buddhahood, Though the =ater of the &anges should flo= back=ards up the stream@ 3et the Bodisat =ould not turn back before he had attained to Buddhahood, Though the might3 ocean =ith its immeasurable =aters " should dr3 up like the =ater in the footprint of a co= #@ 3et =ould not the Bodisat turn back before he had attained to Buddhahood, Though 4ineru@ the king of the mountains@
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should split up into a hundred or a thousand fragments@ 3et =ould not the Bodisat turn back before he had attained to Buddhahood, Though the sun and moon =ith all the stars should fall@ like a clod@ upon the ground@ 3et =ould not the Bodisat turn back before he had attained to Buddhahood, Though the e.panse of hea/en should be rolled up like a mat@ 3et =ould not the Bodisat turn back before he had attained to BuddhahoodF %nd =h3 not< Because he had torn asunder e/er3 bond,0 "!, 0Venerable (-gasena@ ho= man3 bonds are there in the =orld<0 0There are these ten bonds in the =orld@ * king@ bound b3 =hich men renounce not the =orld@ or turn back again to it, %nd =hat are the ten< % mother@ * king@ is often a bond@ and a father@ and a =ife@ and children@ and relations@ and friends@ and =ealth@ and eas3 income@ K:((L and so/rant3@ and the fi/e pleasures of sense, These are the ten bonds common in the =orld@ bonds bound b3 =hich men renounce not the =orld or turn back to it, %nd all these bonds had the Bodisat@ * king@ burst through, %nd therefore could he not@ * king@ turn back,0 "", 0Venerable (-gasena@ if the Bodisat@ on discontent arising in his heart at the =ords of the god@ though his kno=ledge :of the four Truths; =as 3et imperfect@ and his insight of a Buddha not mature@ did ne/ertheless go forth into renunciation of the =orld@ of =hat ad/antage =as penance to him then< *ught he not rather@ a=aiting the maturit3 of his kno=ledge@ to ha/e li/ed in the enEo3ment of all :suitable; foods<0 0There are@ * king@ these ten sorts of indi/iduals =ho are despised and contemned in the =orld@
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thought shameful@ looked do=n upon@ held blame=orth3@ treated =ith contumel3@ not lo/ed, %nd =hat are the ten< % =oman =ithout a husband@ * king@ and a =eak creature@ and one =ithout friends or relati/es@ and a glutton@ and one d=elling in a disreputable famil3@ and the friend of sinners@ and he =hose =ealth has been dissipated@ and he =ho has no character@ and he =ho has no occupation !@ and he =ho has no means,

These are the ten despised and contemned in the =orld@ thought shameful@ looked do=n upon@ held blame=orth3@ treated =ith contumel3@ not lo/ed ", It =as on calling these conditions to mind@ * king@ that this idea occurred to the Bodisat: Q5et me not incur blame among gods and men as being =ithout occupation or =ithout meansF 5et me as a master in action@ held in respect b3 reason of action@ one ha/ing the supremac3 =hich arises from action@ one =hose conduct is based upon action@ one =ho carries action :into e/er3 concern of life; #@ one =ho has his d=elling in action@ be constant in earnestness $,Q That =as the spirit@ * king@ in =hich the Bodisat@ =hen he =as bringing his kno=ledge to maturit3@ undertook the practice of penance,0 "#, 0Venerable (-gasena@ the Bodisat@ =hen he =as undergoing penance@ said thus to himself:
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K:()L QBut it is not b3 this penance se/ere that I shall reach the peculiar facult3 of the insight arising from the kno=ledge of that =hich is fit and nobleAAthat insight be3ond the po=ers of ordinar3 men@ 2a3 there not be no= some other =a3 to the =isdom :of Buddhahood; !<Q 09as then the Bodisat@ at that time@ confused in his mind about the =a3 "<0 0There are t=ent3Afi/e Gualities@ * king@ =hich are causes of =eakness of mind@ =eakened b3 =hich the mind cannot successfull3 be de/oted to the destruction of the Rsa/as :the &reat '/ilsAAlust@ becoming@ delusion@ and ignorance; #, %nd =hat are the t=ent3Afi/e< %nger@ * king@ and enmit3@ and h3pocris3 $@ and conceit 5@ and en/3@ and a/arice@ and deceit 6@
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and treacher3@ and obstinac3 !@ and per/erseness "@ and pride@ and /ainglor3@ and the into.ication :of e.alted ideas about birth or health or =ealth;@ and negligence in :=ellAdoing;@ and intellectual inertness or bodil3 sloth #@ and dro=siness $@ and idleness@ and friendship =ith sinners@ and forms@ and sounds@ and odours@ and tastes@ and sensations of touch@ and hunger@ and thirst 5@ and discontent 6, These are the
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t=ent3Afi/e Gualities@ * king@ =hich are causes of =eakness of mind@ =eakened b3 =hich the mind cannot successfull3 be de/oted to the destruction of the Rsa/as, :%nd of these it =as; hunger and thirst@ * king@ =hich had then seiDed hold of the bod3 ! of the Bodisat, %nd his bod3 being thus@ as it =ere@ Qpossessed@Q his mind =as not rightl3 de/oted to the destruction of the Rsa/as, (o= the Bodisat@ * king@ through the

immeasurable Uons of the past@ had follo=ed after the perception of the 6our (oble Truths through all of his successi/e births, Is it then possible that in his last e.istence@ in the birth in =hich that perception =as to arise@ there should be an3 confusion in his mind as to the =a3< But ne/ertheless there arose@ * king@ in the Bodisat0s mind the thought: Q2a3 there not no= be some other =a3 to the =isdom :of a Buddha;<Q %nd alread3 before that@ * king@ =hen he =as onl3 one month old@ =hen his father the 4ak3a =as at =ork :ploughing;@ the Bodisat@ placed in his sacred cot for coolness under the shade of the Gambu tree@ sat up crosslegged@ and putting a=a3 passion@ free from all e/il conditions of heart@ he entered into and remained in the first Gh-naAAa state of Eo3 and ease@ born of seclusion@ full of reflection@ full of in/estigation@ K:)>L and so into the second@ and so into the third@ and so into the fourth Gh-na ",0
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0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3, It =as =hilst he =as bringing his kno=ledge to maturit3 that the Bodisat under=ent the penance,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to the penance undergone b3 the Bodisat,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 4'V'(TNAT7I) , VI)T+' 4T)*(&') T7%( VIC',L "$, 0Venerable (-gasena@ =hich is the more po=erful@ /irtue or /ice<0 0Virtue@ * king !,0 0That is a sa3ing@ (-gasena@ =hich I cannot belie/eAthat /irtue is more po=erful than /ice, 6or there are to be seen here :in the =orld; men =ho destro3 li/ing creatures@ =ho take to themsel/es =hat has not been gi/en@ =ho =alk in e/il in their lusts@ =ho speak lies@ =ho commit gang robberies on =hole /illages@ =ho are high=a3men@ sharpers@ and s=indlers@ and these all according to their crime suffer the cutting off of their hands@ or their feet@ or their hands and feet@ or their ears@ or

p, !$5

their nose@ or their ears and nose@ or the &ruel Pot@ or the Chank Cro=n@ or the )-hu0s 2outh@ or the 6ire &arland@ or the 7and Torch@ or the 4nake 4trips@ or the Bark ress@ or the 4potted %ntelope@ or the 6lesh 7ooks@ or the Penn3 Cuts@ or the Brine 4lits@ or the Bar Turn@ or the 4tra= 4eat@ or the3 are anointed =ith boiling oil@ or eaten b3 dogs@ or are impaled ali/e@ or are beheaded =ith a s=ord !, 4ome of them sin one night and that night e.perience the fruit of their sin@ some sinning b3 night e.perience the ne.t da3@ some sinning one da3 e.perience that da3@ some sinning b3 da3 e.perience that night@ some e.perience =hen t=o da3s or three ha/e elapsed, But all e.perience in this present /isible =orld the result of their iniGuit3, %nd is there an3 one@ (-gasena@ =ho from ha/ing pro/ided a meal =ith all its accessories " for one@ or t=o@ or three@ or four@ or fi/e@ or ten@ or a hundred@ or a thousand :members of the *rder;@ has enEo3ed in this present /isible =orld =ealth or fame or happinessAA :is there an3 one =ho; from righteousness of life@ or from obser/ance of the +posatha@ :has recei/ed bliss e/en in this life #;<0 "5, 0There are K:)'L@ * king@ four men =ho b3 gi/ing gifts@ and b3 the practice of uprightness@ and b3 the keeping of +posatha@ e/en in their earthl3 bodies attained to glor3 in Tidasapura :the cit3 of the gods;,0
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0%nd =ho@ 4ir@ =ere the3 !<0 02andh-t- the king@ and (imi the king@ and 4-dhOna the king@ and &uttila the musician ",0 0Venerable (-gasena@ this happened thousands of births ago@ and is be3ond the ken of either of us t=o, &i/e me@ if 3ou can@ some e.amples from that period :of the =orld; =hich is no= elapsing in =hich the Blessed *ne has been ali/e,0 0In this present period@ * king@ the sla/e Punnaka@ on gi/ing a meal to 4-riputta the 'lder@ attained that da3 to the dignit3 of a treasurer :4etthi;@ and he is no= generall3 kno=n as Punnaka the 4etthi, The Gueen@ the mother of &op-la@ =ho :being the daughter of poor peasant folk; sold her hair for eight pennies@ and there=ith ga/e a meal to 2ah- 1akk-3ana the 'lder and his se/en companions@ became that /er3 da3 the chief Gueen of king +dena, 4uppi3-@ the belie/ing =oman@ cut flesh from her o=n thigh to pro/ide broth # for a sick Bhikkhu@ and on the /er3 ne.t da3 the =ound closed up@ and the place became cured@ =ith skin gro=n o/er it, 2allik-@ the Gueen =ho :=hen a poor flo=er girl; ga/e the last night0s gruel :she had reser/ed for her o=n dinner; to the Blessed *ne@ became that /er3 da3 the chief Gueen of the king of 1osala $, 4umana@ the garland maker@ =hen he had

p, !$7

presented to the Blessed *ne eight bunches of Eessamine flo=ers@ came that /er3 da3 into great prosperit3, 'kaAs-taka the Brahman@ =ho ga/e to the Blessed *ne his onl3 garment@ recei/ed that /er3 da3 the office of 4abbatthaka :2inister in general; !, %ll these@ * king@ came into the enEo3ment of =ealth and glor3 in their then e.isting li/es,0 04o then@ (-gasena@ =ith all 3our searching and enGuir3 3ou ha/e onl3 found si. cases "<0 0That is so@ * king,0 "6, 0Then it is /ice@ (-gasena@ and not /irtue =hich is the more po=erful, 6or on one da3 alone I ha/e seen ten men e.piating their crimes b3 being impaled ali/e@ and thirt3 e/en@ and fort3@ and fift3@ K:):L@ and a hundred@ and a thousand, %nd further@ there =as Bhaddas-la@ the soldier in the ser/ice of the ro3al famil3 of (anda #@ and he =aged =ar against king Kandagutta $, (o= in that =ar@ (-gasena@ there =ere eight3 Corpse ances, 6or the3 sa3 that =hen one great 7ead 7olocaust has taken place :b3 =hich is meant the slaughter of ten thousand elephants@ and a lac of horses@ and fi/e thousand charioteers@ and a hundred kotis of soldiers on foot;@ then the headless corpses arise and dance in frenD3 o/er the battleAfield, %nd all the men
p, !$8

thus slain came to destruction through the fruit of the 1arma of their e/il deeds !, %nd therefore@ too@ do I sa3@ (-gasena@ that /ice is more po=erful than /irtue, %nd ha/e 3ou heard@ (-gasena@ that in all this dispensation :since the time of &otama the Buddha; the gi/ing b3 the 1osala king has been uneGualled<0 0Nes@ I ha/e heard so@ * king,0 0But did he@ (-gasena@ on account of his ha/ing gi/en gifts so uneGualled@ recei/e in this present life =ealth@ or glor3@ or happiness<0 0(o@ * king@ he did not,0 0Then@ in that case@ surel3@ (-gasena@ /ice is more po=erful than /irtue<0

"7, 0Vice@ * king@ b3 reason of its meanness@ dies Guickl3 a=a3, But /irtue@ b3 reason of its grandeur@ takes a long time to die, %nd this can be further e.amined into b3 a metaphor, Eust@ * king@ as in the 9est Countr3 " the kind of corn called 1umudaAbhandik-@ ripening Guickl3 and being garnered in a month@ is called 2-salu :got in a month; #@ but the rices onl3 come to perfection in si. months or fi/e, 9hat then is the difference@ =hat the distinction herein bet=een 1umudaAbhandik- and rice< 0The one is a mean plant@ * king@ the other a grand one, The rices are =orth3 of kings@ meet for
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the king0s tableJ the other is the food of ser/ants and of sla/es, K:);L 0Must so@ * king@ it is b3 reason of its meanness that /ice dies Guickl3 a=a3, But /irtue@ b3 its grandeur@ takes a long time to die,0 "8, 0But@ (-gasena@ it is Eust those things =hich come most Guickl3 to their end =hich are in the =orld considered the most po=erful, %nd so still /ice must be the more po=erful@ not /irtue, Eust@ (-gasena@ as the strong man =ho@ =hen he enters into a terrible battle@ is able the most Guickl3 to get hold of his enemies0 heads under his armpit !@ and dragging them along to bring them prisoners to his lord@ that is the champion =ho is regarded@ in the =orld@ as the ablest heroAAEust as that surgeon =ho is able the most Guickl3 to e.tract the dart@ and alla3 the disease@ is considered the most cle/erAAEust as the accountant =ho is able =ith the greatest speed to make his calculations@ and =ith most rapidit3 to sho= the result@ is considered the cle/erest counterAAEust as the =restler =ho is able the most Guickl3 to lift his opponent up@ and make him fall flat on his back@ is considered the ablest heroAAEust so@ (-gasena@ it is that one of these t=o thingsAA/irtue and /iceAA=hich most Guickl3 reaches its end that is@ in the =orld@ the more po=erful of the t=o,0 0The 1arma of both the t=o@ * king@ =ill be made e/ident in future birthsJ but /ice besides that =ill b3 reason of its guilt be made e/ident at once@ and in this present life, The rulers :1shatri3as;
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of old@ * king@ established this decree: Q9hosoe/er takes life shall be subEect to a fine@ and =hosoe/er takes to himself =hat has not been gi/en@ and =hosoe/er commits adulter3@@ and =hosoe/er speaks lies@ and =hosoe/er is a dacoit@ and =hosoe/er is a high=a3man@ and =hosoe/er cheats and s=indles, 4uch men shall be liable to be fined or beaten or mutilated or broken ! or e.ecuted,Q %nd in pursuance thereof the3 held

repeated enGuir3@ and then adEudged one or other punishment accordingl3, But@ * king@ has there e/er been b3 an3 one a decree promulgated: Q9hosoe/er gi/es gifts@ or obser/es a /irtuous life@ or keeps +posatha@ to him shall =ealth be gi/en@ or honours<Q %nd do the3 make continued enGuir3@ and besto= =ealth or honours accordingl3@ as the3 do stripes or bonds upon a thief<0 0Certainl3 not@ 4ir,0 09ell@ if the3 did so then =ould /irtue too be made e/ident e/en in this life, K:)*L But as the3 neither make such enGuir3 concerning gi/ers@ nor besto= =ealth and honours upon them@ therefore is /irtue not manifested no=, %nd this is the reason@ * king@ =h3 /ice is made kno=n in this life@ =hereas he :the gi/er; recei/es the more abundantl3 in the li/es to come, %nd therefore it is /irtue =hich@ through the destructions brought about b3 1arma@ is b3 far the more po=erful of the t=o ",0 0Ver3 good@ (-gasenaF *nl3 b3 one =ise as 3ou could this puDDle ha/e been so =ell sol/ed,
p, !5! Kparagraph continuesL

The problem put b3 me in =orldl3 sense ha/e 3ou in transcendental sense made clear,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to /irtue and /ice,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 4'V'(TNA6*+)T7, *66')I(&4 T* T7' '% ,L

"?, 0Venerable (-gasena@ these gi/ers =hen the3 besto= their offerings@ de/ote them specificall3 to former :relati/es; no= departed !@ sa3ing: Q2a3 this gift benefit such and such,Q (o= do the3 :the dead; deri/e an3 benefit therefrom<0 04ome do@ * king@ and some do not,0

09hich then are the3 that do@ and =hich do not<0 0Those =ho ha/e been reborn in purgator3@ * king@ do notJ nor those reborn in hea/enJ nor those reborn as animals, %nd of those reborn as Pretas three kinds do notAthe Vant-sik- :=ho feed on /omit;@ the 1huppip-sino :=ho hunger and thirst,;@ the (iggh-maAtanhik- :=ho are consumed b3 thirst;, But the ParadattHpagO/ino :=ho li/e on the gifts of others; the3 do deri/e profit@ and those =ho bear them in remembrance do so too,0 0Then@ (-gasena@ offerings gi/en b3 the gi/ers ha/e run to =aste "@ and are fruitless@ since those
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for =hose benefit the3 are gi/en deri/e no profit therefrom,0 0(o@ * king, The3 run not to =aste@ neither are fruitless, The gi/ers themsel/es deri/e profit from them,0 0Then con/ince me of this b3 a simile,0 04uppose@ * king@ people =ere to get read3 fish and meat and strong drinks and rice and cakes@ and make a /isit on a famil3 related to them, If their relati/es should not accept their complimentar3 present@ =ould that present be =asted or fruitless<0 (o@ 4ir@ it =ould go to the o=ners of it,0 09ell@ Eust so the gi/ers themsel/es deri/e the profit, *r Eust@ * king@ K:)7L as if a man =ere to enter an inner chamber@ and there =ere no e.it in front of him@ ho= =ould he get out<0 0B3 the =a3 he entered,0 09ell@ Eust so the gi/ers themsel/es deri/e the profit,0

#>, 05et that pass@ (-gasena, That is so@ and I accept it as 3ou sa3, 9e =ill not dispute 3our argument, But@ /enerable (-gasena@ if the offerings made b3 such gi/ers do ad/antage certain of the departed@ and the3 do reap the result of the gifts@ then if a man =ho destro3s li/ing creatures and drinks blood and is of cruel heart@ =ere after committing murder or an3 other dreadful act@ to dedicate it to the departed@ sa3ing: Q2a3 the result of this act of mine accrue to the departedQAA=ould it then be transferred to them<0 0(o@ * king,0 0But =hat is the reason@ =hat is the cause@ that a good deed can accrue to them@ and not an e/il one<0
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0This is reall3 not a Guestion 3ou should ask@ * king, %sk me no foolish Guestion@ * king@ in the idea that an ans=er =ill be forthcoming, Nou =ill be asking me ne.t =h3 space is boundless@ =h3 the &anges does not flo= up stream@ =h3 men and birds are bipeds@ and the animals GuadrupedsF0 0It is not to anno3 3ou that I ask this Guestion@ (-gasena@ but for the sake of resol/ing a doubt, There are man3 people in the =orld =ho are leftA handed or sGuint !, I put that Guestion to 3ou@ thinking: Q9h3 should not also these unluck3 ones ha/e a chance " of bettering themsel/es<Q0 0%n e/il deed@ * king@ cannot be shared =ith one =ho has not done it@ and has not consented to it, People con/e3 =ater long distances b3 an aGueduct, But could the3 in the same =a3 remo/e a great mountain of solid rock<0 0Certainl3 not@ 4ir,0 09ell@ Eust in that =a3 can a good deed be shared@ but a bad one cannot, %nd one can light a lamp =ith oil@ but could one in the same =a3@ * king@ light it =ith =ater<0 K:)<L 0Certainl3 not@ 4ir,0 09ell@ so is it that a good deed can be shared@ but not an e/il one, %nd husbandmen take =ater from a reser/oir to bring their crops to maturit3@ but could the3 for the same purpose@ * king@ take =ater from the sea<0

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0Certainl3 not@ 4ir,0 04o again is it that though a good deed can be shared@ an e/il one cannot,0 #!, 0But@ /enerable (-gasena@ =h3 is that< Con/ince me of this b3 a reason, I am not blind@ or unobser/ant, I shall understand =hen I ha/e heard,0 0Vice@ * king@ is a mean thing@ /irtue is great and grand, B3 its meanness /ice affects ! onl3 the doer@ but /irtue b3 its grandeur o/erspreads the =hole =orld of gods and men,0 04ho= me this b3 a metaphor,0 09ere a tin3 drop of =ater to fall on the ground@ * king@ =ould it flo= on o/er ten leagues or t=el/e<0 0Certainl3 not, It =ould onl3 ha/e effect " on that /er3 spot of ground on =hich it fell,0 0But =h3 so<0 0Because o its minuteness,0 0Must so@ * king@ is /ice minute, %nd b3 reason of its littleness it affects the doer onl3@ and cannot possibl3 be shared, But if a might3 rain cloud =ere to pour out rain satisf3ing the surface of the earth@ =ould that =ater spread round about<0 0Certainl3@ 4ir, That thunderstorm =ould fill up the depressions in the ground and the pools and ponds@ and the gullies and cre/ices and chasms@ and the lakes and reser/oirs and =ells and lotusAtanks@ and the =ater =ould spread abroad for ten leagues or for t=el/e #,0
p, !55

0But =h3 so@ * king<0 0Because of the greatness of the storm,0 0Must so@ * king@ is /irtue great, %nd b3 reason of its abundance it can be shared b3 gods and men, 0Venerable (-gasena@ =h3 is it that /ice is so limited@ K:)=L and /irtue so much more =ideAreaching<0 09hosoe/er@ * king@ in this =orld gi/es gifts@ and li/es in righteousness@ and keeps +posatha !@ he@ glad@ right glad@ Eo3ful@ cheerful@ happ3@ becomes filled =ith a s=eet sense of trust and bliss@ and bliss ruling in his heart his goodness gro=s still more and more abundantl3, 5ike a deep pool of clear =ater@ * king@ and into =hich on one side the spring pours@ =hile on the other the =ater flo=s a=a3J so as it flo=s a=a3 it comes again@ and there can be no failure thereAAso@ * king@ does his goodness gro= more and more abundantl3, If e/en through a hundred 3ears@ * king@ a man =ere to keep on transferring " to others :the merit of; an3 good he
p, !56

had done@ the more he ga/e it a=a3 the more =ould his goodness gro=@ and he =ould still be able to share it =ith =homsoe/er he =ould, This@ * king@ is the reason =h3 /irtue is so much the greater of the t=o, #", 0But on doing e/il@ * king@ a man becomes filled =ith remorse !@ and the heart of him =ho feels remorse cannot get a=a3 :from the thought of the e/il he has done;@ it is forcibl3 bent back on it@ thro=n back on it@ obtains no peace "J miserable@ burning@ abandoned of hope@ he =astes a=a3@ and gaining no relief from depression #@ he is@ as it =ere@ possessed =ith his =oeF Eust@ * king@ as a drop of =ater@ falling on a dr3 ri/er bed =ith its might3 sandbanks rising and falling in undulations along its crooked and shift3 course@ gains not in /olume@ but is s=allo=ed up on the /er3 spot =here it fell@ Eust so@ * king@ is a man@ =hen he has done =rong@ o/ercome =ith remorse@ and the heart of him =ho feels remorse cannot get a=a3 from the thought of the e/il he has done@ it is forcibl3 bent back on it@ thro=n back on it@ obtains no peaceJ miserable@ burning@ abandoned of hope@ he =astes a=a3@ and gaining no release from his depression@ he is@ as it
p, !57

=ere@ s=allo=ed up of his =oe, This is the reason@ * king@ =h3 /ice is so mean,0

0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the problem as to /irtue and /ice,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 4'V'(TNA6I6T7, )'%24,L ##, 0Venerable (-gasena@ men and =omen in this =orld see dreams pleasant and e/il@ things the3 ha/e seen before and things the3 ha/e not@ things the3 ha/e done before and things the3 ha/e not@ K:)(L dreams peaceful and terrible@ dreams of matters near to them and distant from them@ full of man3 shapes and innumerable colours, 9hat is this that men call a dream@ and =ho is it =ho dreams it<0 0It is a suggestion !@ * king@ coming across the path of the mind =hich is =hat is called a dream, %nd there are si. kinds of people =ho see dreamsAAthe man =ho is of a =ind3 humour "@ or of a bilious one@ or of a phlegmatic one@ the man =ho dreams dreams b3 the influence of a god@ the man =ho does so b3 the influence of his o=n habits@ and the man =ho does so in the =a3 of prognostication #, %nd
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of these@ * king@ onl3 the last kind of dreams is trueJ all the rest are false,0 #$, 0Venerable (-gasena@ =hen a man dreams a dream that is a prognostication@ ho= is it< oes his o=n mind set out itself to seek the omen@ or does the prognostication come of its o=n accord into the path of his mind@ or does some one else come and tell him of it<0 07is o=n mind does not itself seek the omen@ neither does an3 one else come and tell him of it, The prognostication comes of its o=n accord into his mind, It is like the case of a lookingAglass@ =hich does not go an3=here to seek for the reflectionJ neither does an3 one else come and put the reflection on to the lookingAglass, But the obEect reflected comes from some=here or other across the sphere o/er =hich the reflecting po=er of the lookingAglass e.tends,0

#5, 0Venerable (-gasena@ does the same mind =hich sees the dream also kno=: Q4uch and such a result@ auspicious or terrible@ =ill follo=<Q0 0(o@ that is not so@ * king, %fter the omen has occurred he tells others@ and then the3 e.plain the meaning of it,0 0Come@ no=@ (-gasena@ gi/e me a simile to e.plain this,0 0It is like the marks@ * king@ and pimples@ and cutaneous eruptions =hich arise on a man0s bod3 to his profit or loss@ to his fame or dishonour@ to his praise or blame@ to his happiness or =oe, K:))L o
p, !5?

in that case the pimples come because the3 kno=: Q4uch and such is the e/ent =hich =e shall bring about<Q0 0Certainl3 not@ 4ir, But according to the place on =hich the pimples ha/e arisen@ the fortuneAtellers@ making their obser/ations@ gi/e decision@ sa3ing: 4uch and such =ill be the result,Q0 09ell@ in the same =a3@ * king@ it is not the same mind =hich dreams the dream =hich also kno=s: Q4uch and such a result@ conspicuous or terrible@ =ill follo=,Q But after the omen has occurred he tells others@ and the3 then e.plain the meaning of it,0 #6, 0Venerable (-gasena@ =hen a man dreams a dream@ is he a=ake or asleep<0 0(either the one@ * kingJ nor 3et the other, But =hen his sleep has become light !@ and he is not 3et full3 conscious "@ in that inter/al it is that dreams are dreamt, 9hen a man is in deep sleep@ * king@ his mind has returned home :has entered again into the Bha/anga; #@ and a mind thus shut in does not act@ and a mind hindered in its action kno=s not the e/il and the good@ and he =ho kno=s not $ has no dreams, It is =hen the mind is acti/e that dreams are dreamt, Eust@ * king@ as in the darkness and gloom@ =here no light is@ no shado= =ill fall e/en on the most burnished mirror@ so =hen a man is in deep sleep his mind has returned into itself@ and
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a mind shut in does not act@ and a mind inacti/e kno=s not the e/il and the good@ and he =ho kno=s not does not dream, 6or it is =hen the mind is acti/e that dreams are dreamt, %s the mirror@ * king@ are 3ou to regard the bod3@ as the darkness sleep@ as the light the mind, *r again@ * king@ Eust as the glor3 of a sun /eiled in fog is imperceptible@ as its ra3s@ though the3 do e.ist@ are unable to pierce through@ and as =hen its ra3s act not there is no light@ so =hen a man is in deep sleep his mind has returned into itself@ and a mind shut in does not act@ and a mind inacti/e kno=s not the e/il and the good@ and he =ho kno=s not does not dream, 6or it is =hen the mind is acti/e that dreams are dreamt, %s the sun@ * king@ are 3ou to regard the bod3@ as the /eil of fog sleep@ K;>>L as the ra3s the mind, #7, 0+nder t=o conditions@ * king@ is the mind inacti/e though the bod3 is thereAA=hen a man being in deep sleep the mind has returned into itself@ and =hen the man has fallen into a trance !, The mind of a man =ho is a=ake@ * king@ is e.cited@ open@ clear@ untrammelled@ and no prognostication occurs to one =hose mind is so, Must@ * king@ as men seeking concealment a/oid the man =ho is open@ candid@ unoccupied@ and unreser/ed@AAEust so is it that the di/ine intention is not manifested to the =akeful man@ and the man =ho is a=ake therefore sees no dream, *r again@ * king@ Eust as the Gualities =hich lead to =isdom are found not in that brother =hose mode of li/elihood and conduct are =rong@ =ho is the friend of sinners@ =icked@ insolent@ de/oid
p, !6!

of Deal@AAEust so is it that the di/ine intention is not manifested to the =akeful man@ and the man =ho is a=ake@ therefore@ sees no dream,0 #8, 0Venerable (-gasena@ is there a beginning@ a middle@ and an end in sleep<0 0Nes@ * king@ there is,0 09hich then is the beginning@ =hich the middle@ and =hich the end<0 0The feeling of oppression and inabilit3 ! in the bod3@ * king@ of =eakness@ slackness@ inertnessAAthat is the beginning of sleep, The light Qmonke30s sleepQ in =hich a man still guards his scattered thoughts "AAthat is the middle of sleep, 9hen the mind has entered into itselfAAthat is the end of sleep, %nd it is in the middle stage@ * king@ in the Qmonke30s sleepQ that dreams are dreamt, Must@ * king@ as =hen a man selfA restrained =ith collected thoughts@ stedfast in the faith@ unshaken in =isdom@ plunges deep into the =oods far from the sound of strife@ and thinks o/er some subtle matter@ he there@ tranGuil and at peace@ =ill master the meaning of itAAEust so a man still =atchful@ not fallen into sleep@ but doDing in a Qmonke30s sleep@Q =ill dream a dream, K;>'L %s the sound of strife@ so@ * king@ are 3ou to regard =akefulness@ and as the lonel3

=ood the Qmonke30s sleep,Q %nd as that man a/oiding the sound of strife@ keeping out of sleep@ remaining in the middle stage@ =ill master the meaning of that subtle matter@ so the still =atchful man@ not fallen into sleep@ but doDing in a Qmonke30s sleep@Q =ill dream a dream,0
p, !6"

0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to dreams !,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 4'V'(TNA4I8T7, P)'2%T+)' '%T7,L #?, 0Venerable (-gasena@ =hen beings die@ do the3 all die in fullness of time@ or do some die out of due season<0 0There is such a thing@ * king@ as death at the due time@ and such a thing as premature death,0 0Then =ho are the3 =hose decease is at the due time@ and =ho are the3 =hose decease is premature<0 07a/e 3ou e/er noticed@ * king@ in the case of mango trees or &ambu trees or other fruitAbearing trees@ that their fruits fall both =hen the3 are ripe and =hen the3 are not ripe<0 0Nes@ I ha/e,0 09ell@ those fallen fruits@ do the3 all fall at the due time@ or do some fall prematurel3<0

04uch of those fruits@ (-gasena@ as are ripe and mature " =hen the3 fall@ fall in fullness of time, But of the rest some fall because the3 are bored into b3 =orms@ some because the3 are knocked do=n b3 a
p, !6#

long stick@ some because the3 are blo=n do=n b3 the =ind@ some because the3 ha/e become rottenAAand all these fall out of due season !,0 0Must so@ * king@ those men =ho die of the effect of old age@ the3 die in fullness of time, But of the rest some die of the dire effect of the 1arma :of e/il deeds;@ some of e.cessi/e Eourne3ing "@ some of e.cessi/e acti/it3,0 $>, 0Venerable (-gasena@ those =ho die of 1arma@ or of Eourne3ing@ or of acti/it3@ or of old age@ the3 all die in fullness of time: and e/en he =ho dies in the =omb@ that is his appointed time@ so that he too dies in fullness of timeJ and so of him =ho dies in the birth chamber K;>:L@ or =hen he is a month old@ or at an3 age up to a hundred 3ears, It is al=a3s his appointed time@ and it is in the fullness of time that he dies, 4o@ (-gasena@ there is no such thing as death out of due season, 6or all =ho die@ die at the appointed time,0 0There are se/en kinds of persons@ * king@ =ho@ there being still a portion of their appointed age to run@ die out of time, %nd =hich are the se/en< The star/ing man@ * king@ =ho can get no food@ =hose in=ards are consumed #AAand the thirst3 man =ho can get no =ater@ =hose heart is dried upAAand the man bitten b3 a snake@ =ho@ =hen consumed b3 the fierce energ3 of poison@ can find no cure and he =ho has taken poison@ and =hen all his limbs are
p, !6$

burning@ is unable to procure medicineAAand one fallen into fire@ =ho =hen he is aflame@ can find no means of putting out the fireAAand he =ho ha/ing fallen into =ater can find no firm ground to stand onAAand the man =ounded b3 a dart@ =ho in his illness can find no surgeonAAall these se/en@ there being still a portion of their appointed time to run@ die out of due season, %nd herein :in all these se/en cases; I declare that the3 are all of one nature !, In eight =a3s@ * king@ does the death of mortals take placeAAthrough e.cess of =ind3 humour@ or of bilious humour@ or of phlegmatic humour@ through the ad/erse union of these three@ through /ariations in temperature@ through ineGualit3 in protection@ through :medical; treatment@ and through the =orking of 1arma ", %nd of these@ * king@ it is onl3 death b3 the =orking of 1arma that is death at the due season@ all the rest are cases of death out of due season, 6or it is said:

QB3 hunger@ thirst@ b3 poison@ and b3 bites@ Burnt@ dro=ned@ or slain@ men out of time do dieJ B3 the three humours@ and b3 three combined@ B3 heats@ b3 ineGualities@ b3 aids@ B3 all these se/en men die out of time #,Q $!, K;>;L 0But there are some men@ * king@ =ho die through the =orking of some e/il deed or other the3 ha/e committed in a former birth, %nd of
p, !65

these@ * king@ =hosoe/er has star/ed others to death@ after ha/ing been himself through man3 hundreds of thousands of 3ears tormented b3 hunger@ famished@ e.hausted@ emaciated@ and =ithered of heart@ dried up@ =asted a=a3@ heated@ and all on fire =ithin@ =ill@ either as 3outh or man or old man@ die of hunger too, %nd that death =ill be to him a death at the appointed time !, 9hosoe/er has put others to death b3 thirst@ after ha/ing through man3 hundreds of thousands of 3ears become a Preta consumed b3 thirst@ thin and miserable@ =ill himself too@ either as 3outh or man or old man@ die of thirst, %nd that death =ill be to him a death at the appointed time, 9hosoe/er has put others to death b3 ha/ing them bitten b3 snakes@ =ill@ after =andering through man3 hundreds of thousands of 3ears from e.istence to e.istence@ in =hich he is constantl3 bitten b3 boa constrictors and black snakes@ himself too@ either as 3outh or man or old man@ die of snake bite, %nd that =ill be to him a death at the appointed time, 9hosoe/er has put others to death b3 poison =ill@ after e.isting for man3 hundreds of thousands of 3ears =ith burning limbs and broken bod3@ and e.haling the odour of a corpse@ himself too@ either as 3outh or man or old man@ die of poison, %nd that =ill be to him a death at the appointed time, 9hosoe/er has put others to death b3 fire@ he ha/ing =andered from purgator3 " to purgator3@ from one mass of burning charcoal to
p, !66

another@ =ith burning and tortured limbs@ for man3 hundreds of thousands of 3ears@ =ill himself too@ either as 3outh or man or old man@ be burnt to death, %nd that =ill be to him a death at the appointed time, 9hosoe/er has put others to death b3 dro=ning@ he ha/ing suffered man3 hundreds of thousands of 3ears as a being disabled@ ruined@ broken@ =eak in limb@ and an.ious in heart@ =ill himself too@ either as 3outh or man or old man@ die b3 dro=ning, %nd that =ill be to him a death at the appointed time, 9hosoe/er has put others to death b3 the s=ord@ K;>*L he ha/ing suffered for man3 hundreds of thousands of 3ears :in repeated births as an animal; from cuts and =ounds and blo=s and bruises@ or

:=hen born as a man; e/er destro3ed b3 =eapons !@ =ill himself too@ either as 3outh or man or old man@ perish b3 the s=ord, %nd that =ill be to him a death at the appointed time,0 $", 0Venerable (-gasena@ the death out of due time that 3ou also speak ofAAcome no=@ tell me the reason for that,0 0%s a great and might3 fire@ * king@ on to =hich dr3 grass and sticks and branches and lea/es ha/e been heaped@ =ill ne/ertheless@ =hen this its food has been consumed@ die out b3 the e.haustion of the fuel, Net such a fire is said to ha/e gone out in fullness of time@ =ithout an3 calamit3 or accident :ha/ing happened to it;, Must so@ * king@ the man =ho@ =hen he has li/ed man3 thousands of da3s@ =hen he is old and stricken in 3ears@ dies at last of
p, !67

old age@ =ithout an3 calamit3 or accident ha/ing happened to him@ is said to ha/e reached death in the fullness of time, But if there =ere a great and might3 fire@ * king@ on to =hich dr3 grass and sticks and branches and lea/es had been heaped@ then if a might3 rain cloud =ere to pour out rain upon it@ and it =ere thus to be put out@ e/en before the fuel =as consumed@ could it be said@ * king@ that that great fire had gone out in fullness of time<0 0(o@ 4ir@ it could not,0 0But =herein =ould the second fire differ@ in its nature@ from the first<0 0The second one@ 4ir@ =hich suffered from the onset of the rainAAthat fire =ould ha/e gone out before its time,0 0Must so@ * king@ =hosoe/er dies before his time does so in conseGuence of suffering from the attack of some disease@AAfrom e.cess of =ind3 humour@ or of bilious humour@ or of phlegmatic humour@ or from the union of the three@ or from /ariations in temperature@ or from ineGualit3 in protection@ or from treatment@ or from hunger@ or from thirst@ or from fire@ or from =ater@ or from the s=ord, This@ * king@ is the reason =h3 there is such a thing as d3ing before one0s time,

$#, 0*r again@ * king@ it is like a might3 storm cloud =hich@ rising up into the hea/ens@ should pour out rain@ filling the /alle3s and the plains, That cloud =ould be said to ha/e rained =ithout calamit3 or accident, Must so@ * king@ the man =ho after ha/ing li/ed long@ dies at last@ =hen he is old and =ell stricken in 3ears@ =ithout an3 calamit3 or accident ha/ing happened to him@ of old age@ is said to ha/e
p, !68

reached death in the fullness of time, K;>7L But if@ * king@ a might3 storm cloud =ere to rise up into the hea/ens@ and as it did so =ere to be dissipated b3 a might3 =ind@ could it be said@ * king@ that that cloud had perished in due time<0 0(o@ 4ir@ it could not,0 0But =herein =ould the second cloud differ@ in its nature@ from the first<0 0The second one@ 4ir@ =hich suffered from the onset of the =hirl=ind@ =ould ha/e been dissipated before its time,0 0Must so@ * king@ =hosoe/er dies before his time does so in conseGuence of suffering from the attack of some disease@AAfrom e.cess of =ind3 humour@ or of bilious humour@ or of phlegmatic humour@ or from the union of the three@ or from /ariations in temperature@ or from ineGualit3 in protection@ or from treatment@ or from hunger@ or from thirst@ or from fire@ or from =ater@ or from the s=ord, This@ * king@ is the reason =h3 there is such a thing as d3ing before one0s time, $$, 0*r again@ * king@ it is like a po=erful and deadl3 snake@ =hich being angered should bite a man@ and to him that poison@ no impediment and no accident happening to it@ should bring death, That poison =ould be said@ =ithout impediment or accident@ to ha/e reached its aim, Must so@ * king@ the man =ho@ ha/ing li/ed long@ dies at last@ =hen he is old and =ell stricken in 3ears@ =ithout an3 calamit3 or accident ha/ing happened to him@ of old age@ he is said to ha/e reached@ unimpeded and uninterrupted@ to the goal of his life@ to ha/e died in the fullness of time, But if a snake charmer =ere to gi/e a drug to the man =hile he =as suffering from
p, !6?

the bite@ and thus get rid of the poison@ could it be said that the poison =as remo/ed in the fullness of time<0

0(o@ 4ir@ it could not,0 0But =herein@ * king@ =ould the second poison differ@ in its nature@ from the first<0 0The second one@ 4ir@ =hich =as acted upon b3 the introduction of the drug@ =ould ha/e been remo/ed before its end =as attained,0 0Must so@ * king@ =hosoe/er dies before his time does so in conseGuence of suffering from the attack of some disease@AAfrom e.cess of =ind3 humour@ or of bilious humour@ or of phlegmatic humour@ or from the union of the three@ or from /ariations in temperature@ or from ineGualit3 in protection@ or from treatment@ or from hunger@ or from thirst@ or from fire@ or from =ater@ or from the s=ord, This@ * king@ is the reason =h3 there is such a thing as d3ing before one0s time, $5, 0*r again@ * king@ it is like the arro= discharged b3 an archer, K;><L If that arro= should go to the /er3 end of the line of the path along =hich it =as natural for it to go@ then it =ould be said to ha/e reached that aim@ =ithout let or hindrance, Must so@ * king@ the man =ho@ ha/ing li/ed long@ dies at last@ =hen he is old and =ell stricken in 3ears@ =ithout an3 calamit3 or accident ha/ing happened to him@ of old age@ is said to ha/e reached death@ unimpeded and uninterrupted@ in the fullness of time, But if@ at the moment =hen the archer =as discharging the arro=@ some one should catch hold of it@ could that arro= be said to ha/e reached the end of the line of the path along =hich it =as shot<0
p, !7>

0(o@ 4ir@ it could not,0 0But =herein@ * king@ =ould the second arro= differ@ in its nature@ from the first<0 0B3 the seiDure =hich inter/ened@ 4ir@ the course of the second arro= =as arrested,0 0Must so@ * king@ =hosoe/er dies before his time does so in conseGuence of suffering from the attack of some disease@AAfrom e.cess of =ind3 humour@ or of bilious humour@ or of phlegmatic humour@ or from the union of the three@ or from /ariations in temperature@ or from ineGualit3 in protection@ or from treatment@ or from hunger@ or from thirst@ or from fire@ or from =ater@ or from the s=ord, This@ * king@ is the reason =h3 there is such a thing as d3ing before one0s time,

$6, 0*r again@ * king@ it is like the braDen /essel =hich a man should strike, %nd b3 his striking thereof a note should be produced@ and sound to the /er3 end of the line of the path along =hich it =as its nature to sound, It =ould then be said to ha/e reached that aim =ithout let or hindrance, Must so@ * king@ the man =ho@ ha/ing li/ed long@ dies at last@ =hen he is old and =ell stricken in 3ears@ =ithout an3 calamit3 or accident ha/ing happened to him@ of old age@ is said to ha/e reached death@ =ithout let or hindrance@ in the fullness of time, But if a man =ere to strike a braDen /essel@ and b3 his striking thereof a note should be produced@ but some one@ before it had reached an3 distance@ =ere to touch the /essel@ and at his touching thereof the sound should cease@ could then that sound be said to ha/e reached the end of the line of the path along =hich it =as its nature to sound 0(o@ 4ir@ it could not,0
p, !7!

0But =herein@ * king@ =ould the second sound differ@ in its nature@ from the first<0 0B3 the touching =hich inter/ened@ 4ir@ that sound =as suppressed !,0 K;>=L 0Must so@ * king@ =hosoe/er dies before his time does so in conseGuence of suffering from the attack of some disease@AAfrom e.cess of =ind3 humour@ or of bilious humour@ or of phlegmatic humour@ or from the union of the three@ or from /ariations in temperature@ or from ineGualit3 in protection@ or from treatment@ or from hunger@ or from thirst@ or from fire@ or from =ater@ or from the s=ord, This@ * king@ is the reason =h3 there is such a thing as d3ing before one0s time, $7, 0*r again@ * king@ it is like the corn seed =hich had sprung up =ell in the field@ and b3 means of a plentiful do=npour of rain had become =ell laden far and =ide " =ith man3 seeds@ and had sur/i/ed in safet3 to the time of standing crops@ that corn =ould be said to ha/e reached@ =ithout let or hindrance@ to its due season, Must so@ * king@ the man =ho@ ha/ing li/ed long@ dies at last@ =hen he is old and =ell stricken in 3ears@ =ithout an3 calamit3 or accident ha/ing happened to him@ of old age@ is said to ha/e reached death@ =ithout let or hindrance@ in the fullness of time, But if that corn@ after it had sprung up =ell in the field@ should@ depri/ed of =ater@ die@ could it be said to ha/e reached its due season<0
p, !7"

0(o@ 4ir@ it could not,0

0But =herein@ * king@ =ould the second crop differ@ in its nature@ from the first<0 0*ppressed b3 the heat =hich inter/ened@ that crop@ 4ir@ perished,0 0Must so@ * king@ =hosoe/er dies before his time does so in conseGuence of suffering from the attack of some disease@AAfrom e.cess of =ind3 humour@ or of bilious humour@ or of phlegmatic humour@ or from the union of the three@ or from /ariations in temperature@ or from ineGualit3 in protection@ or from treatment@ or from hunger@ or from thirst@ or from fire@ or from =ater@ or from the s=ord, This@ * king@ is the reason =h3 there is such a thing as d3ing before one0s time, $8, 0%nd ha/e 3ou e/er heard@ * king@ of a 3oung crop that@ after it had come to ear@ =orms sprung up and destro3ed do=n to the roots<0 09e ha/e both heard of such a thing@ 4ir@ and ha/e seen it@ too,0 09ell@ * king@ =as that crop destro3ed in season@ or out of season<0 0*ut of season@ 4ir, 6or surel3 if =orms had not destro3ed the crop it =ould ha/e sur/i/ed to har/est time,0 09hat then@ * kingF on a disaster inter/ening the crop is lost@ but if no inEur3 is done it@ it sur/i/es to the har/est<0 0That is so@ 4ir,0 K;>(L 0Must so@ * king@ =hosoe/er dies before his time does so in conseGuence of suffering from the attack of some disease@AAfrom e.cess of =ind3 humour@ or of bilious humour@ or of phlegmatic humour@ or from the union of the three@ or from /ariations in
p, !7#

temperature@ or from ineGualit3 in protection@ or from treatment@ or from hunger@ or from thirst@ or from fire@ or from =ater@ or from the s=ord, This@ * king@ is the reason =h3 there is such a thing as d3ing before one0s time,

$?, 0%nd ha/e 3ou e/er heard@ * king@ of a crop that had gro=n@ and =as bent do=n b3 the =eight of the grains of corn@ the ears ha/ing dul3 formed !@ =hen a soAcalled 1araka rain :hailAstorm; " falling on it@ destro3ed it<0 09e ha/e both heard of such a thing@ 4ir@ and ha/e seen it@ too,0 09ell@ * kingF =ould 3ou sa3 the crop =as destro3ed in season or out of season<0 0*ut of season@ 4ir, 6or if the hailAstorm had not come the crop =ould ha/e lasted to har/est time,0 09hat then@ * kingF on a disaster inter/ening the crop is lost@ but if no inEur3 is done it@ it sur/i/es to the har/est<0 0That is so@ 4ir,0 0Must so@ * king@ =hosoe/er dies before his time does so in conseGuence of suffering from the attack of some disease@AAfrom e.cess of =ind3 humour@ or of bilious humour@ or of phlegmatic humour@ or from the union of the three@ or from /ariations in temperature@ or from ineGualit3 in protection@ or from treatment@ or from hunger@ or from thirst@ or from fire@ or from =ater@ or from the s=ord, This@ *
p, !7$

king@ is the reason =h3 there is such a thing as d3ing before one0s time,0 5>, 02ost =onderful@ (-gasena@ most strangeF )ight =ell ha/e 3ou e.plained@ b3 reason and b3 simile@ ho= it is that people die before their time, That there is such a thing as premature death ha/e 3ou made clear and plain and e/ident !, % thoughtless man e/en@ (-gasena@ a puDDleAheaded fello=@ could b3 an3 one of 3our comparisons ha/e come to the conclusion that premature deaths do occurJAAK;>)L ho= much more an able manF I =as con/inced alread3@ 4ir@ b3 the first of 3our similes@ that such deaths happen@ but ne/ertheless@ out of the =ish to hear still further and further solutions@ I =ould not gi/e in,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to premature deaths,L

TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 4'V'(TNA4'V'(T7, 9*( ')4 %T T7' &)%V',L 5!, 0Venerable (-gasena@ are there =onders at the Keti3as :the mounds raised o/er the ashes; of all =ho ha/e passed entirel3 a=a3 :of all the %rahats deceased; "< 0*f some@ * king@ but not of others,0 0But of =hich@ 4ir@ is this the case@ and of =hich not<0
p, !75

0It is b3 the stedfast resol/e@ * king@ of three kinds of people@ that =onders take place at the Keti3a of some person deceased =ho has been entirel3 set free, %nd =ho are the three< In the first place@ * king@ an %rahat@ =hen still ali/e@ ma3@ out of pit3 for gods and men@ make the resol/e: Q5et there be such and such =onders at m3 Keti3a !,Q Then@ b3 reason of his resol/e@ =onders happen there, Thus is it that =onders occur b3 the resol/e of an %rahat at the Keti3a of one entirel3 set free, 0%nd again@ * king@ the gods@ out of pit3 for men@ sho= =onders at the Keti3a of one =ho has been entirel3 set free@ thinking: QB3 this =onder ma3 the true faith remain al=a3s established on the earth@ and ma3 mankind@ belie/ing@ gro= in graceFQ Thus is it that =onders occur b3 the resol/e of a god at the 1eti3a of one entirel3 set free, 0%nd again@ * king@ some =oman or some man of belie/ing heart@ able@ intelligent@ =ise@ endo=ed =ith insight@ ma3 deliberatel3 take perfumes@ or a garland@ or a cloth@ and place it on the 1eti3a@ making the resol/e: Q2a3 such and such a =onder take placeFQ Thus is it that =onders occur b3 the resol/e of human beings at the Keti3a of one entirel3 set free, 5", 0These@ * king@ are the three kinds of people b3 =hose stedfast resol/e =onders take place at the Keti3as of %rahats deceased, %nd if there has been no such resol/e@ * king@ b3 one of these@ then

p, !76

is there no =onder at the Keti3a e/en of one =hose Rsa/as had been destro3ed@ =ho had attained to the si.fold insight@ =ho =as master of himself, %nd if there be no such =onder@ then@ * king@ K;'>L one should call to mind the purit3 of conduct one has seen !@ and dra= in trusting faith the conclusion: QVeril3@ this child of the Buddhas has been entirel3 set freeFQ0 0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to =onders at the gra/e,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 4'V'(TNA'I&7T7, C*(V')4I*( %( C*( +CT,L 5#, 0Venerable (-gasena@ those =ho regulate their li/es arightAAdo the3 all attain to insight into the Truth@ or are there some of them =ho do not<0 04ome do@ * king@ and some do not,0 0Then =hich do@ 4ir@ and =hich do not<0 07e =ho is born as an animal@ * king@ e/en though he regulate his life aright@ =ill not attain to insight into the Truth@ nor he =ho is born in
p, !77

the Preta =orld@ nor he =ho holds =rong /ie=s@ nor the deceitful man@ nor he =ho has slain his mother@ or his father@ or an %rahat@ nor he =ho has raised up a schism in the *rder@ nor he =ho has shed a Buddha0s blood@ nor he =ho has furti/el3 attached himself to the *rder !@ nor he =ho has become a per/ert "@ nor he =ho has /iolated a sister of the *rder@ nor he =ho@ ha/ing been guilt3 of one or other of the thirteen grie/ous

offences #@ has not been rehabilitated@ nor a eunuch@ nor an hermaphroditeAAand =hosoe/er is a human child under se/en 3ears of age@ e/en though he regulate his life aright@ =ill not attain to insight into the Truth, To these si.teen indi/iduals there is no attainment of insight@ * king@ e/en though the3 regulate their life aright,0 5$, 0Venerable (-gasena@ there ma3 or ma3 not be a possibilit3 of insight to the fifteen 3ou ha/e first singled out for opposition $, But =hat is the reason =h3 an infant@ one under se/en 3ears of age@ should not@ e/en though he regulate his life aright@ attain to insight< Therein there is still a puDDle left, 6or is it not admitted that in a child there is not passion@ neither malice@ nor dullness@ nor pride@ nor heres3@ nor discontent@ nor lustful thoughts< Being undefiled b3 sin@ that =hich =e call an infant is fit and read3 :to the attainment
p, !78

e/en of %rahatshipAAho= much more; ! is he =orth3 to penetrate at a glance into the four truthsF0 0The follo=ing is the reason@ * king@ for m3 sa3ing K;''L that an infant@ e/en though he regulate his life aright@ cannot attain to insight, If@ * king@ one under se/en 3ears of age could feel passion about things e.citing to passion@ could go =rong in things leading to iniGuit3@ could be befooled in matters that mislead@ could be maddened as to things that infatuate@ could understand a heres3@ could distinguish bet=een content and discontent@ could think out /irtue and /ice@ then might insight be possible to him, But the mind of one under se/en 3ears of age@ * king@ is po=erless and =eak@ mean@ small@ slight@ obscure@ and dull@ =hereas the essential principle of (ir/-na is transcendental@ important@ =eight3@ =ideAreaching@ and e.tensi/e, Therefore is it@ * king@ that the infant@ =ith so imperfect a mind@ is unable to grasp an idea so great, It is like the case of 4ineru@ * king@ the king of the mountains@ hea/3 and ponderous@ =ideAreaching and might3 as it is@AAcould no= a man@ b3 his ordinar3 strength and po=er and energ3@ root that mountain up "<0 0Certainl3 not@ 4ir,0 0But =h3 not<0 0Because of the =eakness of the man@ and because of the mightiness of 4ineru@ the mountain king,0
p, !7?

0Must so@ * king@ is the relation of the infant0s mind to (ir/-na !,0 55, 0%nd again@ it is like the broad earth@ * king@ long and =ide@ great in e.panse and e.tension@ large and might3AA=ould no= a tin3 drop of =ater be able to =et and turn to mud that broad earth "<0 0Certainl3 not@ 4ir,0 0But =h3 not@ * king<0 0Because of the minuteness of the drop of =ater@ and because of the greatness of the broad earth,0 0Must so@ * king@ is the relation of the infant0s mind to (ir/-na, K;':L 56, 0*r again@ * king@ suppose there =ere =eak and po=erless@ minute@ tin3@ limited@ and dull fireAA=ould it be possible@ =ith so insignificant a fire@ to o/ercome darkness and make light appear o/er the =hole =orld of gods and men<0 0Certainl3 not@ 4ir,0 0But =h3 not@ * king<0 0Because of the dullness of the fire@ and because of the greatness of the =orld,0 0Must so@ * king@ the mind of one under se/en 3ears of age is po=erless and =eak@ limited@ insignificant@ obscure@ and dullJ it is /eiled@ moreo/er@ =ith the thick darkness of ignorance, 7ard =ould it be@ therefore@ for it to shine forth =ith the light of kno=ledge, %nd that is the reason@ * king@ =h3 to an infant@ to one under se/en 3ears of age@ e/en though he order his conduct aright@ there can be no attainment of insight into the Truth,
p, !8>

57, 0*r again@ * king@ suppose there =ere a 4-laka !@ minute in the measure of its bod3@ and rendered lean b3 disease@ and it on seeing an elephant king@ =hich sho=ed the signs of rut in three places@ and =as nine cubits in length@ and three in breadth@ and ten in girth@ and se/en in

height "@ coming to its lair@ =ere to begin to drag the elephant to=ards it =ith the /ie= of s=allo=ing itAAno= =ould the 4-laka@ * king@ be able to do #<0 0Certainl3 not@ 4ir,0 0But =h3 not@ * king<0 0Because of the minuteness of the 4-laka0s bod3@ and because of the magnitude of the elephant king,0 0Must so@ * king@ the mind of one under se/en 3ears of age is po=erless and =eak@ limited@ insignificant@ obscure@ and dull, &rand and transcendental is the ambrosial essence of (ir/-na $, 9ith that mind so po=erless and =eak@ so limited@ insignificant@ obscure@ and dull@ he cannot penetrate into the grand and transcendental essence of (ir/-na,
p, !8!

%nd that is the reason@ * king@ =h3 to an infant@ one under se/en 3ears of age@ e/en though he order his conduct aright@ there can be no attainment to insight of the Truth,0 0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma on con/ersion and conduct,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 4'V'(TNA(I(T7, T7' P%I( *6 (I)VRN% !,L K;';L 58, 0Venerable (-gasena@ ho= is it< Is (ir/-na all bliss@ or is it partl3 pain, "<

p, !8"

0(ir/-na is all bliss@ * king, There is no intermingling of pain in it,0 0That@ 4ir@ is a sa3ing =e cannot belie/eAAthat (ir/-na is all bliss, *n this point@ (-gasena@ =e maintain that (ir/-na must be allo3ed =ith pain, %nd there is a reason for our adopting that /ie=, 9hat is that reason< Those@ (-gasena@ =ho seek after (ir/-na are seen to practise e.ertion and application both of bod3 and of mind@ restraint in standing@ =alking@ sitting@ l3ing@ and eating@ suppression of sleep@ subEugation of the organs of sense@ renunciation of =ealth and corn@ of dear relati/es and friends, But all those =ho are Eo3ful and happ3 in the =orld take delight in@ are de/oted to@ the fi/e pleasures of senseAAthe3 practise and delight their e3es in man3 kinds of pleasurable forms@ such as at an3 time the3 like the bestAAthe3 practise and delight their ears in man3 kinds of pleasurable sounds of re/elr3 and song@ such as at an3 time the3 like the bestAAthe3 practise and delight their sense of smell =ith man3 kinds of perfumes of flo=ers@ and fruits@ and lea/es@ and bark@ and roots@ and sap@ such as at an3 time the3 like the bestAAthe3 practise and delight their tongue =ith man3 kinds of pleasurable tastes of hard foods and of soft@ of s3rups@ drinks@ and be/erages@ such as at an3 time the3 like the bestAAthe3 practise and delight their sense of touch =ith man3 kinds of pleasurable feelings@ tender and delicate@ e.Guisite and soft@ such as at an3 time the3 like the bestAAthe3 practise and delight their minds =ith man3 sorts of conceptions and ideas@ pure and impure@ good and bad@ such as at an3 time the3 like the best, Nou@ on the other hand@ put a stop to and destro3@
p, !8#

maim and mangle@ put a drag on and restrain the de/elopment of 3our e3e@ and ear@ and nose@ and tongue@ and bod3@ and mind, Therefore is 3our bod3 afflicted and 3our mind afflicted too@ and 3our bod3 being afflicted 3ou feel bodil3 discomfort and pain@ and 3our minds being afflicted 3ou feel mental discomfort too and pain, id not e/en 2-gandi3a@ the ascetic@ find fault =ith the Blessed *ne@ and sa3 !: K;'*L QThe 4amana &otama is a destro3er of increase "<Q0 5?, 0(ir/-na@ * king@ has no pain in it, It is bliss unallo3ed, 9hen 3ou@ * king@ maintain that (ir/-na is painful@ that =hich 3ou call QpainfulQ is not (ir/-na, It is the preliminar3 stage to the realisation of (ir/-na@ it is the process of seeking after (ir/-na, (ir/-na itself is bliss pure and simple@ there is no pain mi.ed =ith it, %nd I =ill gi/e 3ou an e.planation of this, Is there such a thing@ * king@ as the bliss of so/rant3 =hich kings enEo3<0 02ost certainl3,0

0%nd is there no pain@ * king@ mingled =ith that bliss<0 0(o@ 4ir,0 0But surel3 then@ * king@ =h3 is it that =hen their frontier pro/inces ha/e broken out in re/olt@ the kings@ to the end that the3 ma3 bring the inhabitants of those pro/inces into subEection again@ lea/e their homes@ attended b3 their ministers and chiefs@ their
p, !8$

soldiers and their guards@ and marching o/er ground e/en and une/en@ tormented the =hile b3 gnats and mosGuitoes and hot =inds@ engage in fierce fights@ and suffer the presentiment of death<0 0That@ /enerable (-gasena@ is not =hat is called the bliss of so/rant3, It is onl3 the preliminar3 stage in the pursuit of that bliss, It is after the3 ha/e thus@ in pain@ sought after so/rant3@ that the3 enEo3 the bliss thereof, %nd thus that bliss@ (-gasena@ is itself unmi.ed =ith pain@ for the bliss of so/rant3 is one thing@ and the pain another,0 0Must so@ * king@ is (ir/-na all bliss@ and there is no pain mingled =ith it, Those =ho are in Guest of (ir/-na afflict their minds and bodies it is true@ restrain themsel/es in standing@ =alking@ sitting@ l3ing@ and in food@ suppress their sleep@ keep their senses in subEection@ abandon their /er3 bod3 and their life, But it is after the3 ha/e thus@ in pain@ sought after (ir/-na@ that the3 enEo3 the (ir/-na =hich is bliss unallo3edAAas kings do the bliss of so/rant3 after their foes ha/e been put do=n, Thus is it@ * king@ that (ir/-na is all bliss@ and there is no pain mingled =ith it, 6or (ir/-na is one thing@ and the pain another, K;'7L 6>, 0%nd hear another e.planation@ * king@ of the same thing, Is there such a thing@ * king@ as the bliss of kno=ledge =hich those teachers ha/e =ho ha/e passed through their course<0 0Nes@ 4ir@ there is,0 09ell@ is that bliss of kno=ledge allo3ed =ith pain<0 0(o,0

09hat then@ * king@ is the good of their afflicting

p, !85

themsel/es b3 bo=ing do=n before and standing up in the presence of their teachersJ b3 dra=ing =ater@ and s=eeping out the cell@ and placing toothAsticks and =ashingA=ater read3J b3 li/ing upon scraps left o/erJ b3 doing ser/ice in shampooing@ and bathing@ and =ashing of the feetJ b3 suppressing their o=n =ill@ and acting according to the =ill of othersJ b3 sleeping in discomfort@ and feeding on distasteful food<0 0That@ (-gasena@ is not the bliss of kno=ledge@ it is a preliminar3 stage in the pursuit thereof, It is after the teachers ha/e@ in pain@ sought after kno=ledge@ that the3 enEo3 its bliss, Thus is it@ (-gasena@ that the bliss of kno=ledge is unallo3ed =ith pain, 6or that bliss of kno=ledge is one thing@ and the pain another,0 0Must so@ * king@ is (ir/-na all bliss@ and there is no pain mingled =ith it, Those =ho are in Guest of (ir/-na afflict their minds and bodies it is true@ restrain themsel/es in standing@ =alking@ sitting@ l3ing@ and in food@ suppress their sleep@ keep their senses in subEection@ abandon their /er3 bod3 and their life, But it is after the3 ha/e thus@ in pain@ sought after (ir/-na@ that the3 enEo3 the (ir/-na =hich is bliss unallo3edAAas teachers do the bliss of kno=ledge, Thus is it@ * king@ that (ir/-na is all bliss@ and there is no pain mingled =ith it, 6or (ir/-na is one thing@ and the pain another,0 0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the dilemma as to the pain of (ir/-na,L

p, !86

K I5'22% T7' 'I&7TI'T7, T7' *+T9%) 6*)2 *6 (I)VRN%,L

6!, 0Venerable (-gasena@ this (ir/-na that 3ou are al=a3s talking ofAAcan 3ou make clear b3 metaphor@ or e.planation@ or reason@ or argument@ the form@ or figure@ or duration !@ or measure of it<0 K;'<L 0(ir/-na@ * king@ has nothing similar to it, B3 no metaphor@ or e.planation@ or reason@ or argument can its form@ or figure@ or duration@ or measure be made clear,0 0That I cannot belie/e@ (-gasena@AAthat of (ir/-na@ =hich reall3 after all is a condition that e.ists "@ it should be so impossible in an3 =a3 to make us understand either the form@ or figure@ or duration@ or measureF &i/e me some e.planation of this,0 6", 0Ver3 =ell@ * king@ I =ill do so, Is there such a thing@ * king@ as the great ocean<0 0Nes@ the ocean e.ists,0 09ell@ suppose some one =ere to ask 3ou@ sa3ing: Q7o= much =ater is there@ 3our maEest3@ in the sea@ and ho= man3 are the creatures that d=ell therein<Q 9hen that Guestion had been put@ ho= =ould 3ou ans=er him<0 0I should repl3 thus to such a Guestion: Q23 good fello=F this is an unaskable thing that 3ou ask me, (o one ought to ask such a Guestion, It
p, !87

is a point that should be left alone, The ph3sicists ! ha/e ne/er e.amined into the ocean in that =a3, %nd no one can measure the =ater there@ or count the creatures =ho d=ell therein,Q Thus@ 4ir@ should I make repl3,0 6#, 0But =h3@ * king@ =ould 3ou make such a repl3 about the ocean =hich@ after all@ is reall3 an e.isting condition of things ", *ught 3ou not rather to count and tell him@ sa3ing: Q4o and so much is the =ater in the sea@ and so and so man3 are the creatures that d=ell therein<Q0 0That =ould be impossible@ 4ir, The Guestion is be3ond one0s po=er,0 0%s impossible as it is@ * king@ to tell the measure of the =ater in the sea@ or the number of the creatures d=elling therein@ though after all the sea e.ists@ so impossible is it in an3 of the =a3s 3ou suggest to tell the form@ or figure@ or duration@ or measure of (ir/-na@ though after all it is a

condition that does e.ist, K;'=L %nd e/en@ * king@ if one of magical po=ers@ master o/er mind@ =ere to be able to count the =ater and the creatures in the sea@ e/en he could not tell the form or the figure@ the duration or the measure of (ir/-na, 6$, 0%nd hear another e.planation of the same thing@ * king, %re there@ * king@ among the gods certain of them called QThe 6ormless *nes #<
p, !88

0Nes@ 4ir, I ha/e heard there are such,0 09ell@ * king@ can 3ou make clear b3 metaphor@ or e.planation@ or reason@ or argument the form@ or figure@ or duration !@ or siDe of these gods@ the Q6ormless *nes<Q0 0(o@ I cannot,0 0Then@ * king@ there are none,0 0The 6ormless *nes@ 4ir@ do e.istJ and 3et it is impossible in an3 of the =a3s 3ou suggest to e.plain either their form or figure@ either their duration or their siDe,0 0%s impossible as it is@ * king@ to tell the form or figure@ the duration or the siDe of the gods called Q6ormless *nes@Q though the3 after all are beings that e.ist "@ so impossible is it in an3 of the =a3s 3ou suggest to e.plain the form or the figure@ the duration or the measure of (ir/-na@ though after all it is a condition that does e.ist,0 65, 0Venerable (-gasena@ I =ill grant 3ou that (ir/-na is bliss unallo3ed@ and 3et that is impossible to make clear@ either b3 simile or e.planation@ b3 reason or b3 argument@ either its form or its figure@ either its duration or its siDe, But is there no Gualit3 of (ir/-na =hich is inherent also in other
p, !8?

things !@ and is such that it can be made e/ident b3 metaphor "<0

0Though there is nothing as to its form =hich can be so e.plained@ there is something@ * king@ as to its Gualities =hich can,0 K;'(L 0* happ3 =ord@ (-gasenaF 4peak then@ Guickl3@ that I ma3 ha/e an e.planation of e/en one point in the characteristics of (ir/-na, %ppease the fe/er of m3 heart, %lla3 it b3 the cool s=eet breeDes of 3our =ordsF0 0There is one Gualit3 of the lotus@ * king@ inherent in (ir/-na@ and t=o Gualities of =ater@ and three of medicine@ and four of the ocean@ and fi/e of food@ and ten of space@ and three of the =ishAconferring gem@ and three of red sandal =ood@ and three of the froth of ghee@ and fi/e of a mountain peak,0 66, 0Venerable (-gasena@ that one Gualit3 of the lotus =hich 3ou said =as inherent in (ir/-na@AA=hich is that<0 0%s the lotus@ * king@ is untarnished b3 the =ater #@ so is (ir/-na untarnished b3 an3 e/il dispositions, This is the one Gualit3 of the lotus inherent in (ir/-na,0
p, !?>

67, 0Venerable (-gasena@ those t=o Gualities of =ater =hich 3ou said =ere inherent in (ir/-na@AA=hich are the3<0 0%s =ater@ * king@ is cool and assuages heat@ so also is (ir/-na cool@ and assuages the fe/er arising from all e/il dispositions, This is the first Gualit3 of =ater inherent in (ir/-na, %nd again@ * king@ as =ater alla3s the thirst of men and beasts =hen the3 are e.hausted and an.ious@ cra/ing for drink@ and tormented b3 thirst@ so does (ir/-na alla3 the thirst of the cra/ing after lusts@ the cra/ing after future life@ and the cra/ing after =orldl3 prosperit3 !, This is the second Gualit3 of =ater inherent in (ir/-na,0 68, 0Venerable (-gasena@ those three Gualities of medicine@ =hich 3ou said =ere inherent in (ir/-na@AA=hich are the3<0 K;')L 0%s medicine@ * king@ is the refuge of beings tormented b3 poison@ so is (ir/-na the refuge of beings tormented =ith the poison of e/il dispositions, This is the first Gualit3 of medicine inherent in (ir/-na, %nd again@ * king@ as medicine puts an end to diseases@ so does (ir/-na put an end to griefs, This is the second Gualit3 of medicine inherent in (ir/-na, %nd again@ * king@ as medicine is ambrosia "@ so also is (ir/-na ambrosia, This is the third Gualit3 of medicine inherent in (ir/-na,0

p, !?!

6?, 0Venerable (-gasena@ those four Gualities of the ocean =hich 3ou said =ere inherent in (ir/-na@AA=hich are the3<0 0%s the ocean@ * king@ is free from :empt3 of; corpses !@ so also is (ir/-na free from :empt3 of; the dead bodies of all e/il dispositions ", This@ * king@ is the first Gualit3 of the ocean inherent in (ir/-na, %nd again@ * king@ as the ocean is might3 and boundless@ and fills not =ith all the ri/ers that flo= in to itJ so is (ir/-na might3 and boundless@ and fills not =ith all beings :=ho enter in to it;, This is the second Gualit3 of the ocean inherent in (ir/-na, %nd again@ * king@ as the ocean is the abode of might3 creatures@ so is (ir/-na the abode of great menAA%rahats@ in =hom the &reat '/ils and all stains ha/e been destro3ed@ endo=ed =ith po=er@ masters of themsel/es, This is the third Gualit3 of the ocean inherent in (ir/-na, %nd again@ * king@ as the ocean is all in blossom #@ as it =ere@ =ith the innumerable and /arious and fine flo=ers of the ripple of its =a/es@ so is (ir/-na all in blossom@ as it =ere@ =ith the innumerable and
p, !?"

/arious and fine flo=ers of purit3@ of kno=ledge@ and of emancipation, This is the fourth Gualit3 of the ocean inherent in (ir/-na,0 K;:>L 7>, 0Venerable (-gasena@ those fi/e Gualities of food =hich 3ou said =ere inherent in (ir/-na@AA=hich are the3<0 0%s food@ * king@ is the support of the life of all beings@ so is (ir/-na@ =hen it has been realised@ the support of life@ for it puts an end to old age and death, This is the first Gualit3 of food inherent in (ir/-na, %nd again@ * king@ as food increases the strength of all beings@ so does (ir/-na@ =hen it has been realised@ increase the po=er of Iddhi of all beings, This is the second Gualit3 of food inherent in (ir/-na, %nd again@ * king@ as food is the source of the beaut3 of all beings@ so is (ir/-na@ =hen it has been realised@ the source to all beings of the beaut3 of holiness, This is the third Gualit3 of food inherent in (ir/-na, %nd again@ * king@ as food puts a stop to suffering in all beings@ so does (ir/-na@ =hen it has been realised@ put a stop in all beings to the suffering arising from e/er3 e/il disposition, This is the fourth Gualit3 of food inherent in (ir/-na, %nd again@ * king@ as food o/ercomes in all beings the =eakness of hunger@ so does (ir/-na@ =hen it has been realised@ o/ercome in all beings the =eakness =hich arises from hunger and e/er3 sort of pain, This is the fifth Gualit3 of food inherent in (ir/-na,0 7!, 0Venerable (-gasena@ those ten Gualities of space =hich 3ou said =ere inherent in (ir/-na@AA=hich are the3<0 0%s space@ * king@ neither is born nor gro=s old@ neither dies nor passes a=a3 nor is reborn :has

p, !?#

a future life to spring up into;@ as it is incompressible@ cannot be carried off b3 thie/es@ rests on nothing@ is the sphere in =hich birds fl3@ is unobstructed@ and is infiniteJ K;:'L so@ * king@ (ir/-na is not born@ neither does it gro= old@ it dies not@ it passes not a=a3@ it has no rebirth :no future life to spring up into;@ it is unconGuerable@ thie/es carr3 it not off@ it is not attached to an3thing !@ it is the sphere in =hich %rahats mo/e@ nothing can obstruct it@ and it is infinite, These are the ten Gualities of space inherent in (ir/-na,0 7", 0Venerable (-gasena@ those three Gualities of the =ishAconferring gem =hich 3ou said =ere inherent in (ir/-na@AA=hich are the3<0 0%s the =ishingAgem@ * king@ satisfies e/er3 desire@ so also does (ir/-na, This is the first Gualit3 of the =ishingAgem inherent in (ir/-na, %nd again@ * king@ as the =ishingAgem causes delight@ so also does (ir/-na, This is the second Gualit3 of the =ishingAgem inherent in (ir/-na, %nd again@ * king@ as the =ishingAgem is full of lustre@ so also is (ir/-na, This is the third Gualit3 of the =ishingAgem inherent in (ir/-na,0 7#, 0Venerable (-gasena@ those three Gualities of red sandal =ood =hich 3ou said =ere inherent in (ir/-na@AA=hich are the3<0
p, !?$

0%s red sandal =ood@ * king@ is hard to get@ so is (ir/-na hard to attain to, This is the first Gualit3 of red sandal =ood inherent in (ir/-na, %nd again@ * king@ as red sandal =ood is uneGualled in the beaut3 of its perfume@ so is (ir/-na, This is the second Gualit3 of red sandal =ood inherent in (ir/-na, %nd again@ * king@ as red sandal =ood is praised b3 all the good@ so is (ir/-na praised b3 all the (oble *nes, This is the third Gualit3 of red sandal =ood inherent in (ir/-na,0 7$, K;::L 0Venerable (-gasena@ those three Gualities of the skimmings of ghee ! =hich 3ou said =ere inherent in (ir/-na@AA=hich are the3<0 0%s ghee is beautiful in colour@ * king@ so also is (ir/-na beautiful in righteousness, This is the first Gualit3 of the ghee inherent in (ir/-na, %nd again@ * king@ as ghee has a pleasant perfume@ so also has (ir/-na the pleasant perfume of righteousness, This is the second Gualit3 of ghee inherent in (ir/-na, %nd again@ * king@ as ghee has a pleasant taste@ so also has (ir/-na, This is the third Gualit3 of ghee inherent in (ir/-na,0 75, 0Venerable (-gasena@ those fi/e Gualities of a mountain peak =hich 3ou said =ere inherent in (ir/-na@AA=hich are the3<0

0%s a mountain peak is /er3 loft3@ so also is (ir/-na /er3 e.alted, This is the first Gualit3 of a mountain peak inherent in (ir/-na, %nd again@ * king@ as a mountain peak is immo/eable@ so also is (ir/-na, This is the second Gualit3 of a mountain peak inherent in (ir/-na, %nd again@ * king@
p, !?5

as a mountain peak is inaccessible@ so also is (ir/-na inaccessible to all e/il dispositions, This is the third Gualit3 of a mountain peak inherent in (ir/-na, %nd again@ * king@ as a mountain peak is a place =here no plants can gro=@ so also is (ir/-na a condition in =hich no e/il dispositions can gro=, This is the fourth Gualit3 of a mountain peak inherent in (ir/-na, %nd again@ * king@ as a mountain peak is free alike from desire to please and from resentment@ so also is (ir/-na, This is the fifth Gualit3 of a mountain peak inherent in (ir/-na,0 K#"#L 0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the problem as to the form of (ir/-na,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K I5'22% T7' 'I&7TNA6I)4T, T7' TI2' *6 (I)V%(%,L 76, 0Venerable (-gasena@ 3our people sa3 !: Q(ir/-na is not past@ nor future@ nor present@ nor produced@ nor not produced@ nor producible ",Q 0In that case@ (-gasena@ does the man =ho@ ha/ing ordered his life aright@ realises (ir/-na@ realise something alread3 produced@ or does he himself produce it first@ and then realise it<0

0(either the one@ * king@ nor the other, %nd ne/ertheless@ * king@ that principle of (ir/-na :nibb-naAdh-tu; =hich he@ so ordering his life aright@ realisesAAthat e.ists,0
p, !?6

0 o not@ /enerable (-gasena@ clear up this puDDle b3 making it darkF 2ake it open and plain as 3ou elucidate it, 9ith a =ill@ strenuous in endea/our@ pour out upon it all that has been taught 3ou, It is a point on =hich this people is be=ildered@ plunged into perple.it3@ lost in doubt, issipate this guilt3 uncertaint3J it pierces like a dart !F0 77, 0That principle of (ir/-na@ * king@ so peaceful@ so blissful@ so delicate@ e.ists, %nd it is that =hich he =ho orders his life aright@ grasping the idea of all things :of the Confections@ 4amkh-ras; according to the teachings of the ConGuerors@ realises b3 his =isdomAAe/en as a pupil@ b3 his kno=ledge@ makes himself@ according to the instruction of his teacher@ master of an art, 0%nd if 3ou ask: Q7o= is (ir/-na to be kno=n "<Q it is b3 freedom from distress and danger@ b3 confidence@ b3 peace@ b3 calm@ b3 bliss@ b3 happiness@ b3 delicac3@ b3 purit3@ b3 freshness #, 78, 0Must@ * king@ as a man being burnt in a blaDing fier3 furnace heaped up =ith man3 faggots of dr3 sticks@ =hen he has freed himself from it b3
p, !?7

a /iolent effort@ and escaped into a cool place@ K;:*L =ould e.perience supreme blissAAEust so =hosoe/er orders his life aright@ he b3 his careful thinking =ill realise the supreme bliss of (ir/-na@ in =hich the burning heat of the threefold fire :of lust@ malice@ and delusion; ! has all gone out, %s the furnace@ * king@ so should 3ou regard this threefold fire@ as the man fallen into the fire the man =ho is ordering his life aright@ as the cool place (ir/-na, 7?, 0*r again@ * king@ as a man fallen into a pit full of the dead bodies of snakes and dogs and men@ of ordure@ and of refuse@ =hen@ finding himself in the midst of it entangled in the hair of the corpses@ he had b3 a /iolent effort escaped into a place =here no dead bodies =ere@ =ould e.perience supreme blissAAEust so =hosoe/er orders his life aright@ he b3 his careful thinking =ill realise the supreme bliss of (ir/-na@ from =hich the corpses of all e/il dispositions ha/e been remo/ed ", %s a corpse@ * king@ so should 3ou regard the four pleasures of sense@ as the man fallen among corpses the man =ho is ordering his life aright@ as the place free from corpses (ir/-na,

8>, 0*r again@ * king@ as a man :fallen among enemies =ith dra=n s=ords in their hands; #@ Guaking =ith fear and terror@ agitated and upset in mind@ =hen =ith a /iolent effort he has freed himself from them@ and escaped into a strong refuge@ a firm place of securit3@ e.periences supreme blissAAEust so =hosoe/er orders his life aright@ he b3 his careful thinking =ill realise the supreme bliss of (ir/-na@
p, !?8

in =hich fear and terror ha/e been put a=a3, %s the terror@ * king@ so should 3ou regard the an.iet3 =hich arises again and again on account of birth@ old age@ disease@ and death@ as the terrified man the man =ho is ordering his life aright@ as the place of refuge (ir/-na, 8!, 0*r again@ * king@ as a man fallen on a spot filth3 =ith dirt@ and slime@ and mud@ =hen =ith a /iolent effort he has got rid of the mud@ and escaped to a clean and spotless place@ =ould e.perience supreme blissAEust so =hosoe/er orders his life aright@ he b3 his careful thinking =ill realise the supreme bliss of (ir/-na@ from =hich the stains and mud of e/il dispositions ha/e been remo/ed, %s the mud@ * king@ K;:7L so should 3ou regard income@ and honour@ and praise !@ as the man fallen into the mud the man =ho is ordering his life aright@ as the clean and spotless place (ir/-na, 8", 0%nd if again 3ou should ask: Q7o= does he =ho orders his life aright realise that (ir/-na<Q :I should repl3;@ 7e@ * king@ =ho orders his life aright grasps the truth as to the de/elopment of all things "@ and =hen he is doing so he percei/es therein birth@ he percei/es old age@ he percei/es disease@ he percei/es death, But he percei/es not therein either happiness or bliss@ he percei/es not therein@ =hether in the beginning@ or the middle@ or the end@ an3thing =orth3 of being laid hold of :as lasting satisfaction; #, %s a man@ * king@ if a mass of iron
p, !??

had been heated the li/elong da3 !@ and =ere all glo=ing@ scorching@ and red hot@ =ould find no spot on it@ =hether at one end or in the middle or at the other end@ fit to be taken hold ofAAEust so@ * king@ he =ho orders his life aright grasps the truth of the de/elopment of things@ and in doing so he percei/es therein birth@ he percei/es old age@ he percei/es disease@ he percei/es death, But he percei/es not therein either happiness or bliss@ he percei/es not therein@ =hether in the beginning@ or in the middle@ or in the end@ an3thing fit to be taken hold of :as a lasting satisfaction;, 8#, 0%nd discontent arises in his mind =hen he thus finds nothing fit to be relied on as a lasting satisfaction@ and a fe/er takes possession of his bod3 "@ and =ithout a refuge or protection@ hopeless@ he becomes =ear3 of repeated li/es #, %s if a man had fallen into a burning and blaDing might3 fier3 furnace@ and sa= no refuge from it@ no =a3 of escape@ he =ould@ hopeless@ be =ear3 of the fireAAEust so@ * king@ discontent arises in

his mind =hen he thus finds nothing fit to be relied on as a lasting satisfaction@ and a fe/er takes possession of his bod3@ and =ithout a refuge or protection@ hopeless@ he becomes =ear3 of repeated births, 8$, 0%nd in the mind of him =ho thus percei/es

p, ">>

the insecurit3 of transitor3 life@ :of starting afresh ha innumerable births; ! the thought arises: Q%ll on fire is this endless becoming@ burning@ and blaDingF 6ull of pain is it@ of despairF If onl3 one could reach a state in =hich there =ere no becoming@ there =ould there be calm@ that =ould be s=eetAthe cessation of all these conditions "@ the getting rid of all these defects # :of lusts@ of e/il@ and of 1arma;@ the end of cra/ings@ the absence of passion@ peace@ (ir/-naFQ %nd there=ith does his mind leap for=ard into that state in =hich there is no becoming@ and then has he found peace@ K;:<L then does he e.ult and reEoice $ at the thought: Q% refuge ha/e I gained at lastFQ Must@ * king@ as a man =ho@ /enturing into a strange land@ has lost his =a3@ on becoming a=are of a path@ free from Eungle@ that =ill lead him home@ bounds for=ard along it@ contented in mind@ e.ulting and reEoicing at the thought: QI ha/e found the =a3 at lastFQAAEust so in him =ho thus percei/es the insecurit3 of transitor3 births there arises the thought: Q%ll on fire is this endless becoming@ burning@ and blaDingF 6ull of pain is it@ and despairF If onl3 one could reach a state in =hich there =ere no becoming@ there =ould there be calm@ that =ould be s=eetAthe cessation of all these conditions@ the getting rid of all these defects@ the end of cra/ings@ the absence of passion@ peace@ (ir/-naFQ %nd there=ith does his mind leap for=ard into that state in =hich there is no becoming@
p, ">!

and then has he found peace@ then does he e.ult and reEoice at the thought: Q% refuge ha/e I found at lastFQ %nd he stri/es =ith might and main along that path@ searches it out@ accustoms himself thoroughl3 to it@ to that end does he make firm his selfApossession@ to that end does he hold fast in effort@ to that end does he remain stedfast in lo/e :to=ard all beings in all the =orlds;@ and still to that does he direct his mind again and again@ until gone far be3ond the transitor3@ he gains the )eal@ the highest fruit :of %rahatship; !, %nd =hen he has gained that@ * king@ the man =ho has ordered his life aright has realised@ :seen face to face@; (ir/-na "F0 0Ver3 good@ (-gasenaF That is so@ and I accept it as 3ou sa3,0

TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the problem as to the time of (ir/-na #,L

p, ">"

K I5'22% T7' 'I&7TNA4'C*( , T7' P5%C' *6 (I)V%(%,L 85, 0Venerable (-gasena@ does there e.ist the spotAAeither in the direction of the 'ast@ or of the 4outh@ or of the 9est@ or of the (orth@ either abo/e@ or belo=@ or on the horiDonA=here (ir/-na is stored up !<0 0There is no spot@ * king@AAeither in the 'ast@ or the 4outh@ or in the 9est@ or the (orth@ either abo/e@ or belo=@ or on the horiDonAA=here (ir/-na is,0 0But if so@ (-gasena@ then neither can (ir/-na e.ist@ and those =ho realise it@ their realisation is /ain, %nd I =ill gi/e 3ou an e.planation of this, Must@ 4ir@ as there are on the earth fields in =hich crops can be gro=n@ flo=ers from =hich perfumes come@ bushes on =hich flo=ers can gro=@ trees on =hich fruits can ripen@ mines from =hich gems can be dug@ so that =hosoe/er desires an3 of these things can go there and get itAAEust so@ (-gasena@ if K;:=L (ir/-na e.ists one must e.pect there to be some place@ =here it is produced ", But since there is not@ therefore I declare that there can be no (ir/-na@ and those =ho realise it@ their realisation is /ain,0 86, 0There is no spot@ * king@ =here (ir/-na is
p, ">#

situate@ and 3et (ir/-na is@ and he =ho orders his life right =ill@ b3 careful attention@ realise (ir/-na, Must as fire e.ists@ and 3et there is no place =here fire :b3 itself; is stored up, But if a man rubs t=o sticks together the fire comesJAAEust so@ * king@ (ir/-na e.ists@ though there is no spot =here it is stored up, %nd he =ho orders his life aright =ill@ b3 careful attention@ realise (ir/-na,

87, 0*r again@ * king@ Eust as there are the se/en treasures of the king of kingsAAthe treasure of the =heel@ and the treasure of the elephant@ and the treasure of the horse@ and the treasure of the gem@ and the treasure of the =oman@ and the treasure of the finance minister@ and the treasure of the ad/iser, But there is no spot =here these treasures are laid up, 9hen a so/ran conducts himself aright the3 appear to him of their o=n accord !AA Eust so@ * king@ (ir/-na@ e.ists@ though there is no place =here it is stored up, %nd he =ho orders his life aright =ill@ b3 careful attention@ realise (ir/-na,0 88, 0Venerable (-gasena@ let it be granted that there is no place =here (ir/-na@ is stored up, But is there an3 place on =hich a man ma3 stand and@ ordering his life aright@ realise (ir/-na<0 0Nes@ * king@ there is such a place,0 09hich then@ (-gasena@ is that place 0Virtue@ * king@ is the place, 6or if grounded in /irtue@ and careful in attentionAA=hether in the land of the 4c3thians " or the &reeks@ =hether in China or
p, ">$

Tartar3 !@ =hether in %le.andria " or in (ikumba@ =hether in Benares or in 1osala@ =hether in 1ashmir or in &andh-ra #@ =hether on a mountain top $ or in the highest hea/ens 5AA=heresoe/er he ma3 be@ the man =ho orders his life aright =ill realise (ir/-na, K;:(L Must@ * king@ as the man =ho has e3es =here/er he ma3 beAAin the land of the 4c3thians or the &reeks@ in China or in Tartar3@ in %le.andria@ (ikumba@ Benares@ or 1osala@ in 1ashmir or in &andh-ra@ on a mountain top or in the highest hea/ensAA=ill be able to behold the e.panse of hea/en and to see the horiDon facing himAAEust so@ * king@ =ill he =ho orders his conduct aright and is careful in attentionAA=hether in the land of the 4c3thians or the &reeks@ =hether in China or Tartar3@ =hether in %le.andria@ or Benares@ or 1osala@ or (ikumba@ =hether in 1ashmir or in &andh-ra@ =hether on a mountain top or in the highest hea/ensAA=heresoe/er he ma3 be@ attain to the realisation of (ir/-na,0
Kparagraph continuesL

0Ver3 good@ (-gasenaF Nou ha/e preached to me of (ir/-na@ and of the realisation thereof@ 3ou ha/e set forth the ad/antages of /irtue@ 3ou ha/e e.plained the supreme attainment@ 3ou ha/e raised aloft the standard of the Truth@ 3ou ha/e established the e3e of Truth@ 3ou ha/e sho=n ho= right means adopted b3 those of high aims =ill be neither

p, ">5

barren nor unfruitful, That is so@ and I accept it as 3ou sa3 !,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the problem of the place of (ir/-na,L TTTTTTTTTTTTTTTTTTTTTTTTTTTT K7ere ends the 'ighth Chapter ",L

2ootnotes
!!$:! 9e ha/e seen abo/e@ IV@ !@ $! :!@ !78;@ ho= 7OnatiAkumburP e.panded the stor3 of Vessantara@ =hich had aroused also in our author a greater enthusiasm than an3 of the man3 other subEects that he treats, 7ere too the 4imhalese translator fairl3 runs riot o/er the 0might3 gi/ing of the glorious king@0 and e.pands the ten pages of the P-li into thirt3Athree pages of his /ersion :pp, #8?A$"!;@ =hereas usuall3 one page of the 4imhalese co/ers /er3 nearl3 a page of the P-li, !!$:" %numaggi3ante, 4ee 2r, Trenckner0s note, But the p, !!5 4imhalese :p, #?>; has at mardana3a kota =elanna=un dYka, !!5:! )HlarHlassa bhOmabhOmassa, The 4imhalese :p, #?>; omits these =ords@ gi/ing other details in place of them@ and as the3 occur onl3 here I am not sure of their meaning, !!6:! Vikittent- /ikopent-, 7OnatiAkumburP :p, $!>; has 0angril3 finding fault =ith,0 Compare abo/e@ /ikopan-@ at p, "66 :of the P-li;, !!7:! PakkhaAhato /- pOthaAsappO /-, 4ee the note abo/e on IV@ 6@ "", !!7:" e/a3-na@ on =hich compare 4utta (ip-ta@ /erse !#? :Vasala 4utta "$;,

!!?:! %tisak-rena@ =hich the 4imhalese merel3 repeats, The meaning is doubtful, The use of sak-ra at G-taka II@ !!" has suggested the abo/e rendering, !!?:" The =hole of this ans=er turns on the ambiguit3 of the prefi. ati@ =hich ma3 mean either 0/er3 much0 or 0too much,0 !!?:# 0N-disam kOdisam, The meaning of this idiom cannot be controlled b3 parallel passages@ as I kno= of none, 7OnatiAkumburP :pp, $!"A$!#; construes 3-disam as an accusati/e dependent on atid-nad-3OJ 0Those =ho gi/e a=a3 an3thing as a gift@ acGuire fame in the =orld as e.ceeding gi/ers of that,0 !">:! akkhine33a, 9e ha/e no =ord in 'nglish to e.press the full meaning of this =ord, It =as an idea that =as common ground to our Buddhist apologist@ and to the Brahman opponents =hom he al=a3s has in /ie=@ that there =ere certain people to =hom gifts ought to be gi/en@ and the being =orth3 =as one of the conditions precedent to belonging to this class, *f course the p, !"! Brahmans held that to be a Brahman =as another condition@ but the Buddhist@ =ho inherited the idea from them@ had discarded this part of the conception, 4ee@ for the Brahman /ie=@ 'ggeling0s SatapathaABr-hmana II@ !!$@ #$$, !"!:! 4amaggaAd-nam, Childers under samagg- gi/es onl3 the meaning 0assembl3@0 but it is clear from Kulla/agga V@ "6J VI@ "@ 7J the 4utta Vibhanga II@ "67@ and 4umangala I@ 8$@ that the =ord@ at least as a masculine :=hich it is here;@ has the technical sense of one of those orgies in high places =hich =ere common in so man3 parts of the =orld in /er3 earl3 times@ and =ere due in India to 1olarian influences, The gi/ing0 :d-na; of such a samagga =ould doubtless mean the pro/iding of the necessar3 food@ seats@ cushions@ Bc, !"!:" KittaAkammam, 4ee m3 note on Patibh-naAkittam at 0Vina3a Te.ts@0 III@ !7", !"":! I,e, pieces of mone3@ =hich it =ould be against the rules for a member of the Buddhist *rder to accept, But the donees in all these cases are not necessaril3 Buddhists, !"":" Parip-tesi@ not in ChildersJ but see G-taka II@ ">8J and belo=@ p, #67 :of the P-li te.t;, 7OnatiAkumburP has here nind- karanne@ and Eust belo= apas-dana3a karanne,

!"":# R/apitum@ not in Childers, r, 2orris@ in the 0Mournal of the P-li Te.t 4ociet30 for !886@ p, !57@ compares the 4anskrit root /3ap@ but this does not help us much, 7OnatiAkumburP :p, $!$; has 0an tYneka Ypa3e hindu=annata@0 =hich means@ I think@ 0to deposit as a pledge in some place or other,0 %t all e/ents Ypa@ the ordinar3 =ord no= in use in Ce3lon courts for 0bail@0 ma3 /er3 =ell be actuall3 deri/ed from /-pa, %nd the passage at G-taka I@ #"! is an e.act parallel to our phrase here@ for there the Bodisat@ =hen an elephant@ gi/es a=a3 his teeth and tusks as /-pana for the insight of the *mniscient *nes, !"#:! (iminit/-@ also not in ChildersJ but see G-taka III@ 6#@ ""!, !"$:! %gapatham sankupatham /ettapatham gakkhati, 7OnatiAkumburP@ at p, $!6@ repeats the =ords =ith a gloss on the t=o last =ords@ =hich I ha/e follo=ed, !"$:" 2uddaAk-moJ mudraAnam ganam perekku=a@ sa3s 7OnatiAkumburP@ p, $!6, !"$:# B-hirabbhantaram dhanam dat/-, I am not sure that I ha/e rightl3 understood this phrase@ =hich the 4imhalese merel3 repeats, !"5:! Kari3- Pitaka I@ ?@ 5#, !"5:" essa@ that is dresh3a@ from d/ish, Compare diso@ 0an enem3,0 It occurs also at 1ari3- Pitaka I@ $@ 7J 5@ #J 8@ !6 :Guoted G-taka IV@ $>6;J II@ $@ !!J III@ !@ 6 :Guoted G-taka I@ $6;J III@ "@ !6J #@ !>J 6@ !8, The effect of the use of this rare poetical =ord is lost in the 'nglish /ersion, !"5:# 2addO and 1anh-gin-@ the names of Vessantara0s =ife and daughter@ mean respecti/el3 0enthraller :of men0s minds;@0 and 0the dark conGuerors :of hearts;,0 %s Vessantara is used in the 2agghima :I@ #86@ line 5; as an adEecti/e@ not a name@ and is applied to the Buddha@ it too must ha/e a special meaning, But it can scarcel3 be connected =ith Vais3a@ =hile =e ha/e a /er3 famous epithet in /ais/-nara@ so often applied to the sacred fire as 0common good to all men,0 The insertion of the t =ould e.plain the shortening of the -@ and though there seems to be no sufficient reason for an3 alteration at all of the older term@ this is p, !"6 probabl3 the real deri/ation of Vessantara, %nd the =hole legend ma3 =ell be due to pre/ious stories of the =orldA=ide beneficence of %gni Vais/-nara@ or of the sun as Vais/-nara, !"6:! 7ada3aA/atthu@ like a brothApot foaming o/er@0 is 7OnatiAkumburP0s e.planation of this phrase :pena nYgena mas sYli3ak men hrida3a =astu=a@ p, $!7;,

!"7:! KandimaAsuri3e, 9e should sa3 0the sun and the moon@0 and I cannot think the difference of phraseolog3 is entirel3 =ithout significance, 9hile the Brahmans put their o=n caste and order first@ the Buddhist te.ts talk of 04amanas and Brahmans@0 01hatti3as and Brahmans,0 This has@ and no doubt rightl3@ been held significant of the opinion of the authors, 9h3 should the fact of their al=a3s referring@ in similar compounds@ to the moon before the sun@ and to =omen before men@ be less so< (o= it is almost al=a3s taken for granted that the Buddhists =ere reformers@ as opposed to the Brahmans@ =ho =anted to run still in the ancient groo/es, But there is another side of the Guestion that has been entirel3 o/erlooked, There is ample e/idence in their literature that :at least in certain directions@ more especiall3 of religious thought; the Brahmans had been constantl3 progressi/e@ and their Br-hmanas are reall3 the result of reform follo=ing on reform, To use a parallel dra=n from modern politics@ Buddhists are to Brahmans much more like 4ocialists to 5iberals than like 5iberals to Conser/ati/es, The Brahmans had =orked out in their minds no ne= complete s3stem@ and =hen the3 reformed the3 left the roots of the old order of things in the ground, But in the momentous change from matriarchate to patriarchate the3 thre= all their po=er and influence on the side of the ne=er conception, %nd =hen@ like 1ronos to Mupiter@ the old gods ga/e place to the ne=@ it =as the3 =ho =orked out the ne=er set of ideasAAmore especiall3 hea/en or sunA=orship as against moonA=orship and all that it in/ol/ed, 9e must not forget that a change of d3nast3@ or of precedence@ among the gods =as of more importance to men in those times than a change of d3nast3 among earthl3 kings, %nd though the Buddhists it is true@ as =e oursel/es no=@ cared for none of these things@ and =ere busied =ith other discussions than the precedence of the sun and moon@ the3 Guite Guietl3 and naturall3@ =hen the3 had to choose@ adopted the form of =ords =hich did not impl3 an acceptance of the Brahman position@ =hose s3stem in other matters the3 =ere tr3ing@ if not to storm@ at least to turn, 9e are here in the midst of Guestions too /ast to be discussed =ith profit in a note, But Buddhism certainl3 arose among those sections of the communit3 least influenced b3 the reforms the Brahmans supported, %nd there is e/idence@ in the precedence the p, !"7 Buddhists ga/e to =omen and to the moon@ that the older ideas had not@ e/en then@ died out, !"8:! These =ords are repeated before each of the follo=ing similes, !"8:" Parin-ha@ =hich Childers is =rong in rendering 0breadth@0 =hen not Gualified b3 -3-ma :=ata Ytt-=H@ sa3s the 4imhalese@ p, $!8;, !"8:# (is-naJ karagal@ sa3s 7OnatiAkumburP, !"8:$ 4atthaka@ see Kulla/agga V@ !!@ !,

!"8:5 The m3thic fair3 elephant of the Kakka/atti :not a snake king as Prof, ', 2Wller has it@ 0Mournal of the P-li Te.t 4ociet3@0 !888@ p, !6;, 4ee m3 note at 0Buddhist 4uttas@0 p, "5$, !"8:6 4attappatthito, The 4imhalese merel3 repeats this ambiguous =ord :compare IV@ 8@ 57;, !"?:! 4uppena /- sar-/ena /-, 7OnatiAkumburP renders the first of these =ords b3 kullaka@ =hich is a =inno=ingAbasketJ and the second b3 mal-=aka@ =hich I do not understand, But the use of sar-/a at G-taka I@ 8@ !$ and 4umangala I@ "?8 seems to me to confirm Childers0s rendering, !"?:" 2ah-bhHta: 0Nakshas0 sa3s 7OnatiAkumburP@ p, $!?, Compare abo/e@ p, "5> :of the P-li;, !#>:! (-gaApupphaAsama3e, 7OnatiAkumburP sa3s@ 0at the time =hen the (- trees bloom,0 The (- or (-ga is the 2esua ferea@ =hose lo/el3 flo=ers@ like those of the Champak@ are still in special reGuest for la3ing before the images of the Buddha in Buddhist temples, I am told that these soAcalled flo=ers are not flo=ers at all@ botanicall3 speaking@ but 3oung shoots, But it is one of the most beautiful sights in a Ce3lon landscape to see this splendid forest tree@ loft3 and =ideAspreading as it is@ one mass of =hat look like red blossoms from cro=n to root, 6or at the 0bloom time0 it casts all its green lea/es@ and has the appearance of a scarlet bell, (o =onder that this =as thought supernatural@ and that the tree should be called the (-ga tree, Its timber is so /aluable that in %ngloAIndian the tree is called the 0IronA=ood0 tree, But it ma3 be regretted that the commercial spirit of the 'uropean has substituted this hard name for the 06air3 tree0 of the nati/e languages, !#>:" +guA/-ta@ =hich the 4imhalese repeats, !#>:# Compare /ol, i@ pp, #8@ !75, !#!:! (ikkhaAsahassam, 4ee m3 0%ncient Coins and 2easures@0 pp, 6@ !$J 4am3utta (ik-3a II@ #@ ?@ #@ ? :&-taka I@ #75@ IV@ ?7J %nguttara III@ 7#@ #;, !#!:" %nu3-3ino, (ot found else=here@ and not in Childers, But anu3-3ati occurs belo= :p, #?! of the te.t; and an -nu3-3in at 4utta (ip-ta V@ 7@ #@ $ and TelaAkat-haAg-th- "5 :compare $!;, 7OnatiAkumburP :p, $7>; has anu=a hYsire=,

!#":! 1ulaA/emattat-, Those Bodisats =ho are to become Buddhas in their then li/es ma3 be born either in a Brahman or in a 1shatri3a famil3@ but in no other, !#":" %ddh-naA/emattat-@ =hich is ambiguous@ as 0periodAdifference0 ma3 mean different things according to the interpretation gi/en to 0period,0 (o= the Bodisat theor3 has ne/er been thoroughl3 =orked out in detail, It is clear from the statements gi/en in pp, #8A58 of m3 0Buddhist Birth 4tories0 that the Bodisat =ho became &otama the Buddha =as held to ha/e been in e.istence throughout the =hole period in =hich the former t=ent3Afour Buddhas appeared@ and this is probabl3 the 0period0 intended, 7OnatiAkumburP0s /ersion :p, $"!; is as ambiguous as the P-li, 4pence 7ard3 gi/es at p, 87 of his 02anual of Buddhism0 =hat purports to be a translation of our passage, But it is onl3 a loose paraphrase@ and he interprets this 0periodAdifference0 as simpl3 p, !## identical =ith the ne.t one in the list@ the 0lengthAofAlifeAdifference0AA=hich must be =rong, It must be remembered that the Bodisats referred to throughout this dilemma are e.clusi/el3 menAAnot those mentioned in the G-takas :=ho are all Bodisats of the historical Buddha;@ but onl3 those Bodisats =ho became Buddhas in the same lifeAAthat is@ the Buddhas themsel/es before the3 reached Buddhahood, !##:! R3uA/emattat-, This ma3 be due to either of t=o causesAAin the first place the3 ma3 be born as creatures =hose allotted period of life /aries, Thus the Bodisat =as t=ent3 times 4akka@ the king of the godsJ and his life =ould then ha/e lasted hundreds of thousands of 3ears, But he =as !>6 times an animal of some kind@ and then his life =ould ha/e been of course much shorter, %gain@ in his births as a man :more than #5> times@ see the table in m3 0Buddhist Birth 4tories@0 p, ci;@ the a/erage duration of men0s li/es =ill ha/e /aried@ according to Buddhist theor3@ from man3 centuries do=n to onl3 a fe= 3ears, It is in this second sense onl3 that :=ith 7OnatiAkumburP; =e must suppose the phrase -3uA /emattat- to be usedAAthus e.cluding all the Bodisats e.cept such as =ere men, But in the G-taka stories the a/erage age of man is :=ith one or t=o e.ceptions; normal, !##:" Pam-naA/emattat-@ =hich =e must also understand to refer onl3 to the /ar3ing a/erage siDe of mankind@ =hich@ according to Buddhist theor3@ is /er3 great at the commencement@ and /er3 small at the close@ of a 1alpa, 6or it is onl3 the menABodisats@ and onl3 in each series the last manABodisat :Eust before he became 0Buddha0;@ concerning =hom this Guestion of penance could arise, !##:# )Hpe@ =hich the 4imhalese repeats :p, $"";@ and =hich cannot here mean bodil3 form onl3, !#$:! KatuA/es-ragge, The3 are the confidence that no oneAA4amana or Brahman@ &od or 2-raAAcan repro/e him b3 sa3ing: :!; 0The Gualities =hich 3ou maintain to be those of a Buddha ha/e not been attained b3 3ouJ0 or :"; 0The &reat '/ils =hich 3ou maintain to ha/e ceased in an

%rahat ha/e not ceased in 3ouJ0 or :#; 0The Gualities =hich 3ou sa3 are dangerous :in the higher life; are not reall3 dangerous to one =ho practises themJ0 or :$; 0The aim =hich 3ou held before others in preaching 3our hamma =ill not lead him =ho follo=s it to the destruction of sorro=,0 The list =ill be found in the %nguttara (ik-3a IV@ 8 :=here it is probabl3 a Guotation from one of the con/ersational 4uttas;, But the punctuation in r, 2orris0s edition should be corrected b3 putting full stops after each /ihar-mi, Childers gi/es a different e.planation under /es-ragga@ but his interpretation must be altered to that here gi/en@ =hich is the onl3 correct one, !#$:" These ha/e not been found in an3 Pitaka te.t@ but Burnouf gi/es them in a note to the 05otus de la Bonne 5oi0 :p, 78!; from the Gin-lank-ra, 7e sa3s the e.pression dasabalo is found as applied to the Buddha 0\ chaGue instant dans les te.tes@0 but this is not the case@ so far at least as the older te.ts are concerned, In one of the old /erses preser/ed at the 2ah-/agga I@ ""@ !#@ and Guoted in the G-taka :/ol, i@ p, 8$;@ dasabalo occurs as an epithet of the Buddha@ but among the numerous epithets applied in the Buddha/amsa to the /arious Buddhas the term does not occur@ nor ha/e I been able to find it in the published portions of an3 of the great (ik-3as, :Ten (-gaAbalas are ascribed to the Buddha in Buddha/amsa@ p, #?@ but these seem to be different,; BuddhaArakkhita@ the author of the Gin-lank-ra@ probabl3 li/ed at about the ele/enth or t=elfth centur3 %, ,@ and 7ard30s paraphrase of his interpretations :in the 02anual of Buddhism@0 pp, #8>@ #8!; is throughout inaccurate, %s therefore it is precisel3 the gro=th of ideas about the Buddha that is of prime importance in the histor3 of Buddhism@ I gi/e here BuddhaA rakkhita0s e.planation@ adding the 4anskrit names as gi/en in the 2ah-/3utpatti@ C 8:AA

!, ", #, $,

Than-thanaA-naAbalam 4abbathaAg-minOApatipad%nekaAdh-tuAn-n-Adh-tu 4att-nam n-n-dhimuttikat-

4th-nasth-naAg-naAbalam 1armaA/ip-ka (-n-dhimukti (-n-dhatu

:!; :5; :$; :#;

p, !#5

5, 6, 7, 8, ?, !>,

Vip-kaA/emattat4amkilesaA/od-naA/atthu Indri3aAparopari3a PubbeAni/-s-nussate ibbaAkakkhu %sa/aAkkha3a

Indri3aApar-para 4ar/atraAg-minOApratipad 4amkilesaA/3a/ad-naA/3utth-na Pur/aAni/as-nusmriti K3utAutpatti Rsra/aAksha3a

:7; :"; :6; :8; :?; :!>;

4ome of these terms are found in the harmaAsangraha@ %necdota *.oniensia@ /ol, i@ part 5@ pp, !6@ 5!, !#5:! KhaAas-dh-ranaA-na@ not 3et found else=here, !#5:" Possibl3 the abo/e ten =ith four others,

!#5:# The details of these eighteen are gi/en b3 4pence 7ard3 in the 02anual of Buddhism@0 p, #8!@ but he does not mention his authorit3, 7OnatiAkumburP :p, $""; merel3 repeats the P-li, !#5:$ 0*f the four Truths0 is 7OnatiAkumburP0s gloss, !#5:5 4ee G-taka I@ 6!, But the =hole episode is told in the Pitakas@ not of the Bodisat@ but of Nasa :2ah-/agga I@ 7;, !#7:! +p-d-nakkha3am patto, Childers sa3s that the destruction of these up-d-nas 0constitutes %rahatship,0 I kno= of no authorit3 for this@ and it is incompatible =ith the Buddhist theor3 of %rahatship that an3 %rahat should go through such a period of penance as our author supposes the Bodisat to ha/e done after he had reached this 0destruction of the up-d-nas,0 The perception of the first of the abo/e facts@ the impermanence of all things and beings :anikkam;@ constitute indeed the 0entrance upon the path0 :see abo/e@ p, "5;@ and of course the up-d-nas are destro3ed in e/er3 %rahat@ but that is /er3 different from Childers0s conclusion@ =hich =ould make the terms con/ertible, !#8:! P-t-laAmukham@ =hich the 4imhalese repeats, There is a similar seGuence in the 4am3utta I@ 5@ $, !#8:" %parimitaAgalaAdharo, 7OnatiAkumburP@ p, $"$@ has dh-rO@ =hich ma3 either be the same in meaning as dharo@ or refer to the dh-r-@ the streams of =ater, !#8:# &opadeJ not in Childers@ but compare &opadaka@ 0puddle@0 in a similar connection at 4umangala Vil-sinO I@ !$7 :=here one 24, reads &opade;, !$>:! 1amma is here e.plained b3 7OnatiAkumburP b3 karm-nta :0such as husbandr3 or merchandise0;, !$>:" *n this list of epithets compare abo/e@ p, ""? :of the P-li;, !$>:# 1ammaAdhore33o, The latter =ord is not in Childers, 7OnatiAkumburP :p, $"7; has karma3ama usulann- =H, It is the 4anskrit dhaure3a@ and the =hole might be rendered 0like a beast of burden =hose load is action,0 !$>:$ %ppam-doAAthat constant theme of praise and e.hortation in the earl3 Buddhist books,

!$!:! These =ords@ alread3 Guoted abo/e@ IV@ 6@ "> :p, "$$ of the P-li;@ are put into the mouth of the Bodisat@ after the conclusion of the 0penance@0 in the 2ah- 4akkaka 4utta :2, I@ "$6;@ =hich is the chief Pitaka te.t on the penance :the ukkhaAk-rik-;, The 4imhalese /ersion here :p, $"7; has alread3 been gi/en in the note on the former passage, !$!:" The =a3 to Buddhahood :not the =a3 to %rahatship;, This is 7OnatiAkumburP0s e.planation@ =hich agrees =ith the conte.t, !$!:# It =ill be noticed that :the destruction of the Rsa/as being %rahatship@ not Buddhahood; this is reall3 no repl3, !$!:$ 2akkho@ 0depreciation of the good Gualities of others@0 sa3s 7OnatiAkumburP@ pp, $"7@ 56$, But the use of the =ord at G-taka I@ #85J 2ah-/agga I@ !5@ $J Kulla/agga III@ #$@ "J 2agghima (ik-3a I@ !5@ sho=s that concealing one0s o=n faults is rather the meaning, !$!:5 P-l-soJ not in Childers, But see %nguttara (ik-3a II@ 6@ !"J Puggala Pa[[atti II@ "J 2agghima (ik-3a I@ !5@ Bc, This and the last are usuall3 mentioned together :see for instance belo=@ VII@ "@ !8;@ and the contrast is 0concealing the faults one has@ and la3ing claim to /irtues one has not,0 !$!:6 2-3-, It is note=orth3 that this famous =ord@ =hich pla3s so great a part in the later philosophies@ and =hich is often supposed p, !$" to e.press a fundamental conception of the Buddhists@ has not 3et been traced@ and =ill probabl3 ne/er be found@ in the Pitakas@ in an3 other than this subordinate and purel3 ethical sense, 4o =hen 2r, &ough in his 0Philosoph3 of the +panishads0 sa3s@ p, !86@ that 0pessimism@ metemps3chosis@ and m-3- :the primiti/e =orld fiction; are retained in Buddhism0 he is as =rong about m-3- as he is about metemps3chosis, 7e is e/identl3 still under the delusion that Buddhism teaches the transmigration of souls@ and that it has inherited from such schoolmen as Sankar-k-r3a the theor3 of the m-3-, This is as funn3 as the astounding blindness =hich makes him sa3 :pp, "67@ "68; 0there is no Guest of /erit3 of an acti/e la= of righteousness :in Buddhism;@ but onl3 a 3earning after a lapse into the /oid0:F;, The con/erse proposition =ould be nearer to the actual fact@ and the Buddhist %/igg- is Guite different from the 2-3- of the later Ved-ntists, 7o= absolutel3 different is the =orld in =hich the thoughts of a Buddhist =ould mo/e is sho=n b3 7OnatiAkumburP0s gloss: 0The m-3- of concealing faults one has0 :tam-ge Yti aguna samga=ana m-3-;, !$":! Thambho :not 0stupor@0 as Childers has it;, 0That obstinac3 of mind :dridha=H sit Yti ba=a; =hich =ill not bend to the e.hortation of the great@0 sa3s the 4imhalese,

!$":" 4-rambhoJ not merel3 0clamour@ angr3 talk@0 as Childers has it, 4ee the commentar3 on the =ord s-rambhO at G-taka III@ "5?@ =ith =hich 7OnatiAkumburP here agrees, 0Contrariness0 =ould be perhaps a better rendering, !$":# ThOnamiddhamJ so 7OnatiAkumburP :but he takes them as t=o;, !$":$ TandO@ as 7OnatiAkumburP reads :for 2r, Trenckner0s nandO;, !$":5 1hud- pip-s-@ =hich must be taken separatel3 to make up the t=ent3Afi/e, The 4imhalese takes them as t=o, !$":6 %rati@ =hich the 4imhalese :taking thOna and middha separatel3; omits, !$#:! Pari3-di3imsuJ literall3 0=ere suffused as to the bod3 of0 :7OnatiAkumburP has sarOra3ehi /3-pta =H;, The passi/e forms of this /erb are al=a3s difficult to translate, 4ee abo/e@ p, "5$@ and belo=@ pp, "?6@ "?7 :of the P-li;@ and Kulla/agga VI@ "@ 6J VII@ "@ !, !$#:" This passage follo=s in the 2ah- 4akkaka 4utta immediatel3 after the passage Guoted abo/e :2agghima (ik-3a I@ "$6;@ and the p, !$# incident is also related at G-taka I@ 57, But in both these books there is reference onl3 to the firstAAnot to the second@ third@ and fourth Gh-nas, %s this is therefore onl3 another instance of the difference bet=een the Pitakas and the more ad/anced /ie=s of our author@ I ha/e not translated the remaining Gh-nas, %s =ill be seen from the /ersion of them in m3 0Buddhist 4uttas from the P-li0 :4, B, ',@ /ol, .i@ p, "7";@ the idea that a mere bab3 could ha/e practised these higher meditations =ould onl3 become possible after the Buddha theor3 had been much more de/eloped than it is in the Pitakas, !$$:! 1usalam, 4o it has been alread3 laid do=n at III@ 7@ 7 :pp, 8#@ 8$ of the P-li;@ that merit :puam; is more than demerit, !$5:! This is a repetition of the list gi/en abo/e :I@ "76A"78;@ =here the technical terms are e.plained, Compare 2r, 9illiam %ndre=s0s book@ 0Punishments in the *lden Time,0 !$5:" 4apari/-ram d-nam, PirikaraAsahitaA=H mah- dan dO@ sa3s the 4imhalese@ p, $#>, !$5:# The =ords in brackets are supplied from 7OnatiAkumburP,

!$6:! The king himself has alread3 mentioned them@ in re/erse order@ abo/e@ I@ !7", !$6:" The legends =ill be found in full in the G-taka stories numbered respecti/el3@ in Professor 6ausbVll0s edition@ "58@ 5##@ $?$@ and "$#, !$6:# Patikkh-dani3am, 4ee the note on 2ah-/agga VI@ "#; =here this curious stor3 is gi/en in full, !$6:$ 4ee G-taka III@ $?5@ $?6 for this stor3, Rbhidosikam is not in Childers@ but see the 4utta Vibhanga@ P-r-gika I@ 5@ 6, !$7:! 0)ecei/ed from the king the great honour :samm-na; called sabbatthaka@0 sa3s 7OnatiAkumburP@ p, $#!, But =e find a particular office so called at &-taka II@ 57, :It is true the reading there is sabbatthaka@ but 2r, Trenckner0s reading is doubtless preferable,; !$7:" %ll these cases ha/e alread3 been referred to abo/e@ I@ !7", !$7:# 0(andagutta of the Brahman caste@0 sa3s the 4imhalese@ p, $#!, !$7:$ escended from the S-k3a race@0 adds 7OnatiAkumburP, !$8:! The P-li being other=ise unintelligible@ the abo/e /ersion has been e.panded in accordance =ith the 4imhalese interpretation, 1a/andha as a li/ing headless trunk occurs alread3 in the 4utta Vibhanga@ P-r-gika IV@ ?@ #, !$8:" %parante, This ma3 mean merel3 the =estern countr3 :as at G-taka I@ ?8;@ or ma3 be a specific place name as %par-ntika is in the 0Indian %ntiGuar3@0 VII@ "6#, !$8:# 4o the 4imhalese@ =hich seems to follo= a slightl3 different reading, !$?:! +pakakkhake, The =ord is not in the: P-li dictionaries@ but I follo= 7OnatiAkumburP@ p, $#"@ =ho renders it 1isilla@ and the conte.t at the parallel passage@ G-taka I@ 6# :see also G-taka I@ !58@ and the 4utta Vibhanga II@ "6>;, !5>:! Bhettabbo@ 0ha/e their arms or legs broken,0

!5>:" In this sentence the translation follo=s 7OnatiAkumburP@ =ho has apparentl3 had a different@ and fuller@ reading before him, !5!:! Pet-J =hich are not ghosts@ disembodied 0souls@0 but ne= beings =hose link of connection =ith the departed is@ 0not soul@0 but 1arma, !5!:" Vissotam@ from sru, The 4imhalese@ p, $#$@ has -sth-na gata =anne3a :for asth-na;, !5#:! V-mag-hino /ikakkhuk-, (either of these =ords are in the dictionaries, 7OnatiAkumburP@ p, $#6@ sa3s@ 0=ho spoil =hat the3 take hold of@ and =hose e3es ha/e lost their cunning,0 !5#:" *t-ra@ =hich the 4imhalese renders a=ak-sa3aJ and in that sense the =ord is used at 2agghima (ik-3a I@ ##$, !5$:! Pari3-di3ati, 4ee the note abo/e at IV@ 8@ "#, !5$:" % similar metaphor is used belo=@ IV@ 8@ 55 :p, #!! of the P-li;, !5$:# This long list is made up of the t=o gi/en abo/e at pp, #5@ p, !55 "5? of the P-li :Paragraphs II@ !@ !> and IV@ 6@ 55 of the translation;, !55:! The Buddhist 4abbath, 4ee 0Buddhism@0 pp, !$>@ !$!, !55:" R/agge3a@ =hich the 4imhalese@ p, $#7@ merel3 repeats@ is ambiguous :literall3 cause to bend to=ards0;, Compare G-taka I@ 7$@ 8?@ !>8@ !7! !!@ "$#, In most places the meaning 0bend back or to=ards0 comes to ha/e the secondar3 sense of 0reflect,0 But throughout this discussion there is an underl3ing reference to a /er3 beautiful Buddhist conception that a man can transfer to others the merit of an3 good deed he has done, Thus at the end of a palmAleaf manuscript the cop3ist often adds the pious =ish: 02a3 the merit of m3 ha/ing made this cop3 redound to the ad/antage of all men@0 or =ords to that effect, %nd the preceding metaphor =ould seem to sho= that this must be the secondar3 sense here attached to I causing to bend to=ardsJ0AAthe more he p, !56 spends :as it =ere; his /irtue@ the more remains@ Eust as ho=e/er much the =ater flo=s a=a3 from the spring@ still Guite as much remains@ and he can still share =ith others that =hich is left, The doctrine of imputed righteousness is not confined to Buddhists@ but the Buddhist theor3 is reall3 Guite different from the corresponding 9estern ideas@ e/en from the Catholic doctrine of the transference of the righteousness of saints,

!56:! 4o alread3 abo/e@ III@ 7@ 7 :I@ !"8;, !56:" PatilO3ati patikutati pati/attati na sampas-rO3ati, (one of these =ords are in the dictionaries, !56:# (a pari/addhateJ literall3 0is not dilated,0 !57:! (imittam@ aramunu=a in the 4imhalese@ p, $#8, !57:" V-tiko@ =hich Childers renders =rongl3 rheumatic, 9-ta prakriti =-@ sa3s the 4imhalese@ p, $#8, !57:# The 4imhalese gi/es the different kinds of dreams seen b3 each of these si.AAthe first dreams of Eourne3s through space@ the second of fire and conflagrations@ the third of =ater@ the fourth p, !58 of good or bad things according as the god is kindl3 or malignant@ the fifth of =hat he has himself seen or heard@ and the last of his future gain or loss, !5?:! *kkante middheJ 0like a monke30s sleep@0 sa3s 7OnatiAkumburP, !5?:" *n bha/anga compare %bhidhammattha 4angaha III@ 8, !5?:# 05ike a bird that has reAentered its nest0 is 7OnatiAkumburP0s gloss, !5?:$ %ppati/ig-nantassa@ 0does not kno= the distinctions bet=een bliss and =oe :sukha dukkha /ibh-ga;@0 sa3s the 4imhalese@ p, $$>, !6>:! (irodha@ =hich the 4imhalese repeats, Probabl3 the fourth Gh-na is here referred to, !6!:! *n-ho pari3oniho@ 0obstruction@ co/ering,0 4ee the Te/igga 4utta@ C 58, !6!:" Vokinnakamsaggati, 0 estro3s sleep b3 scattered thoughts@0 sa3s the 4imhalese@ p, $$!,

!6":! It is not kno=n =hether the =hole of this theor3 of dreams is taken from the Pitakas@ or =hether it is an e.pansion of /ie=s there suggested, But the germs of the theor3 are certainl3 in the Pitakas, Thus the Buddha is made at 2agghima (ik-3a I@ "$?@ "5> to sa3 of himself that in his midda3 sleep be =as neither stupefied nor the contrar3 :neither sammHlho nor asammHlho;@ =hich comes /er3 near to the 0monke30s sleep0 referred to throughout this dilemma, !6":" VilOnani@ =ilikun =H sa3s 7OnatiAkumburP :p, $$";, !6#:! This simile has alread3 been used abo/e@ IV@ #@ 7 :I@ "#5;, !6#:" &atiApatib-lh-@ gamana b-hul3at-=en sa3s the 4imhalese, !6#:# +pahatAabbhantaro@ 0=hose interior is burnt b3 the fierceness of the stomach fire0 :gathar-gniAgahani;@ sa3s 7OnatiAkumburP@ p, $$#, !6$:! 7OnatiAkumburP had apparentl3 a different reading :perhaps ekamse na /ad-mi;, 6or he translates@ p, $$$@ 0In this death I do not sa3 that there is one cause,0 !6$:" %s =as noticed abo/e on p, !!" :of the P-li;@ some of these medical terms are /er3 uncertain@ and the 4imhalese gi/es no help, !6$:# (ot traced in the Pitakas, !65:! 4-m-3iko@ 0timel3@0 but Childers sa3s 0temporar3@0 and =e ha/e had the =ord abo/e :p, "" of the P-li; in the sense of0 religious,0 The 4imhalese@ p, $$5@ repeats the =ord, !65:" NamaA/isa3a@ 0abode of the god of death,0 !66:! 4arn-hato, Compare abo/e@ pp, !8!@ "5$ of the P-li@ and 2agghima (ik-3a I@ ##7, !7!:! +parato@ for =hich 7OnatiAkumburP@ p, $$?@ has upahata =O3Y3i,

!7!:" *takaA/itakaA-kinna, &hana3a=H patala=H -kOrnna=H sa3s the 4imhalese, !7#:! 2agaritaApatte@ =hich the 4imhalese renders karal patra Ytt-=H, !7#:" 1arakaA/assam is p-s-naA=arsha in the 4imhalese, If karaka originall3 meant 0hard shell@0 it could ha/e reached its ordinar3 meaning of 0=aterApot@0 from the fact that an empt3 half of a cocoaAnut shell is the most common form of cup, !7$:! VibhHtam katam is rendered prasiddha karana ladde3a in the 4imhalese@ p, $5!, !7$:" Parinibbut-nam, The =ords in brackets are 7OnatiAkumburP0s gloss@ 0*f all =ho ha/e been entirel3 set free0 is an alternati/e@ and perhaps a better@ rendering, !75:! 2r, Trenckner prints e/amAn-ma as Gualif3ing Keti3a, The 4imhalese@ p, $5!@ takes it as I ha/e rendered, !76:! These =ords are /er3 ambiguous@ and unfortunatel3 the 4imhalese :p, $5";@ though much e.panded@ is eGuall3 so, The kind of =onder referred to throughout the dilemma is also doubtful, The onl3 one of the kind mentioned@ so far as I kno=@ in the Pitakas is that referred to in the 0Book of the &reat ecease@0 V@ "6@ =here the placing of garlands on a Keti3a produces calm in the heart, But it is difficult to belie/e that our author had merel3 a spiritual e.perience of this kind in his thoughts, The =hole discussion points rather to the late date at =hich he =rote, !77:! The33aAsam/-saka, 4ee 2ah-/agga I@ 6?@ $, !77:" Titthi3aApakkantaka@ 0gone o/er to the Titthi3as,0 !77:# &aruk-patti@ =hich 7OnatiAkumburP takes to be eGui/alent to the 4amgh-disesa offences, This is doubtless correct@ and the use of the phrase in that sense is a sign of our author0s later date, !77:$ Viruddh-@ 0placed in a class0 :=oedYrum =H;@ sa3s the 4imhalese@ p, $5#, It is literall3 0opposed@0 and the idiom is curious, !78:! The =ords in brackets are added from the 4imhalese,

!78:" 4imilar metaphors ha/e alread3 been used in the 7!st ilemma :p, "8# of the P-li; and in the 7$th ilemma :p, "?5 of the P-li;, !7?:! In the te.t the =hole comparison is repeated, !7?:" 6or a similar metaphor see abo/e@ IV@ 8@ #! :p, "?6 of the P-li;, !8>:! It is unkno=n =hat this kimi :insect@ /ermin@ small creature; is@ and it is not mentioned else=here, 4usruta mentions a s-rik-mukha insect@ and as in one rare =ord at least@ =hich the P-li translator did not sufficientl3 understand to restore to the ordinar3 P-li form :kalasi for karisi@ see abo/e@ I@ ..iii;@ =e find la stood in our author0s dialect for ri@ there ma3 be some connection bet=een the t=o, It =ould be particularl3 interesting to be able to determine the species and habitat of this creature@ as it might thro= some light on the district in =hich our author flourished, !8>:" These measurements differ slightl3 from those gi/en abo/e@ IV@ 8@ !$ :p, "8" of the P-li;@ for a fine elephant, !8>:# Compare the tale of the frog =ho =anted to s=allo= the bull in ]sop0s fables :not 3et traced in the G-takas;, Is the 4-laka a kind of frog@ much smaller than ours< !8>:$ 4o 7OnatiAkumburP@ p, $55, !8!:! The follo=ing pages =ill seem onl3 so much /erbiage@ and =ill con/e3 no idea to a 'uropean reader@ unless he realises that the (ir/-na discussed is of course not a sal/ation to be enEo3ed b3 a 0soul0 after death@ and in some other =orldJ but a state of mind to be realised and enEo3ed b3 a man here@ on this earth@ in this life@ and in this life onl3, Though I had pointed this out alread3 in !876 the animistic interpretation of (ir/-na is still the pre/alent one@ and still continues to lead to endless confusion, 9h3 is it then@ the reader ma3 ask@ that our author does not contradict the Christian interpretation of the Buddhist summum bonum in so man3 =ords< 4impl3 because it ne/er occurred to him as possible, It =as probabl3 e/en as inconcei/able to him as the Buddhist interpretation of it seems to be to most 9estern =riters, !8!:" This dilemma and the ne.t ha/e been translated into 6rench in the 0)e/ue de l0histoire des )eligions0 for !885 :/ol, .i@ pp, ##6 and follo=ing;, The author0s name being gi/en as 2r, 5e=is da 43l/a@ of Colombo@ the article as it stands is presumabl3 a translation into 6rench@

made in Paris@ of 2r, da 43l/a0s /ersion in 'nglish from the 4imhalese@ =hich ma3 account for the fact that there is scarcel3 a sentence =hich is not misleading, !8#:! In the 2-gandi3a 4utta@ (o, 75 in the 2agghima (ik-3a@ =here the speech =ill be found at I@ 5>", !8#:" BhHtahakke, 4ee 2r, Trenckner0s /aluable note, 7OnatiAkumburP@ p, $56@ Guotes the P-li@ reading BhHtahu@ and rendering it 0anabhi=riddhiAkarana3ek, !86:! 4o the P-li :/a3am;, But the 4imhalese has =-sa3a@ 0d=ellingAplace@0 throughout CC 56 and 57, !86:" %tthiAdhammassa nibb-nassa, The 4imhalese@ p, $5?@ translates 0the form@ Bc,@ of the Gualit3 :dharma; of (ir/-na0AAas if the P-li =ere nibb-naAdhammassa, But see ne.t page@ note ", !87:! 5okakkh-3ik-@ 0those =ho ha/e in former da3s enGuired into and described the =orld@0 sa3s the 4imhalese, !87:" %tthidhammassa again@ =hich 7OnatiAkumburP no= renders Yti s=abha=a=H, 0PourGuoi rIpondsAtu ainsi au suEet de l0Itat naturel du grand ocIan@0 sa3s the 6rench, :Compare abo/e@ p, "7> of the P-li,; !87:# %rHpak-3ik-, It is /er3 odd that 7OnatiAkumburP takes the =ord here@ and in the ans=er@ as a feminine singular@ and still p, !88 more so that the 6rench translation takes it throughout as a masculine singular, But the 4imhalese throughout the seGuel treats it properl3 as a plural nominati/eJ and there can be little doubt that the inhabitants@ or some of the inhabitants@ of the 06ormless )ealm@0 the %r-p-/akara or %rHpaA brahmaAloka@ are referred to, But this name is different from those gi/en to an3 of these gods in Childers@ and I cannot trace it in the Pitakas as applied to an3 of them, !88:! I follo= the P-li@ =hich still has /a3am, The 4imhalese has here and belo= =in-sa3a, !88:" %tthisattanam 3e/a@ =hich the 4imhalese@ p, $6>@ represents merel3 b3 Ytt-=H,

!8?:! %ehi anupa/itthamJ 0not pre/iousl3 e.plained b3 others@0 sa3s 7OnatiAkumburP, (either rendering is altogether satisfactor3, Perhaps 0of =hich 3ou ha/e been con/inced b3 others@0 in agreement =ith the use of the =ord abo/e@ p, "7> of the P-li, !8?:" In the 6rench of 2r, da 43l/a this sentence runs :p, #$";: 02ais /InIrable@ n03 aAtAil pas une /ertu du (ir/-na dont on puisse perce/oir GuelGue ressemblance,0 !8?:# That is@ no drop of =ater adheres to the lotus@ though it is surrounded b3 =ater and =ater ma3 fall on it, 6or instances of the freGuent similes dra=n from this fact see belo=@ V@ !$J and hammapada $>!J 4utta (ip-ta II@ !$@ !7J III@ ?@ # "J IV@ 6@ ?, The 6rench translation is: 0de mPme Gue le lotus IlS/e fiSrement sa tPte auAdessus de l0eau0 :F;, !?>:! *n these fundamental conceptions see m3 notes in 0Buddhist 4uttas@0 pp, !$8@ !$?@ =here it is sho=n that the0 three cra/ings0 =hich end in (ir/-na are prett3 much the same as the lust of the flesh@ theism@ and materialism, !?>:" %mata@ the translation of =hich =ord b3 0immortalit30 has gi/en rise to so much confusion, 4o the 6rench here sa3s 0la mIdecine a le pou/oir de combattre la mort@0 =hich is nearl3 as bad, 4ee the %ppendi., !?!:! 4ee on this belief abo/e@ IV@ #@ #? :I@ "6?;, !?!:" The =ord used here for free@ empt3 :sua;@ has again gi/en rise to the most odd misconceptions, %s (ir/-na is hence called 4un3at-@ 0emptiness@0 Christian =riters :taking (ir/-na as a name for some kind of future life; ha/e /er3 naturall3 thought@ in tr3ing to fasten some meaning upon emptiness in a future life@ that it must mean 0annihilation of a soul@0 and ha/e labelled Buddhism as (ihilismF The real meaning is reall3 /er3 simple@ and entirel3 ethical :not metaph3sical or animistic;: 02en ma3 rise on stepping stones *f their dead sel/es to higher things,0 4ee belo=@ IV@ 8@ 78@ for a metaphor founded on a similar idea, !?!:# 4amkusumito@ onl3 found here, Compare 0garlands@ /it/am@0 !75@ !76,

!?#:! %nissitam@ so belo=@ p, #5! of the P-li@ the dhutangam is said to be anissitam, The translation is difficult, In our passage here 7OnatiA kumburP :p, $6$; renders it@ as applied both to space and to (ir/-na@ b3 0ha/ing no -sra=a,0 Belo=@ as applied to the /o=s :dhutangas;@ he renders it :p, 5!"; b3 0unconnected =ith cra/ing0 :trishn-nisrita;, 04elfAdependent0 or 0untarnished :b3 reliance on e.ternal things0; =ould suit the conte.t in all three passages, !?$:! This is butter made of buffaloes0 milk@ and is highl3 esteemed in India, !?5:! (ot 3et traced in the Pitakas, !?5:" 0B3 the action of 1arma as a preAe.isting cause0 is to be understood, !?6:! Bhind0 etam antoAdosaAsallamJ break and take a=a3 the dart of the guilt :dosa; of that doubt =hich has arisen in m3 inmost being :satana;@0 sa3s 7OnatiAkumburP, It is literall3 0break this dart of guilt =ithin,0 The meaning is clear enough :e.cept as to =hether the guilt is the speaker0s or 0this people0s0;, To break a dart in a =ound =ould be no kindness@ and that cannot ha/e been the author0s idea, To bring out the meaning one must amplif3 a little@ and I should ha/e follo=ed the 4imhalese had it not seemed preferable to lea/e the personalit3 of the guilt3 one as ambiguous in the translation as in the te.t, !?6:" 7OnatiAkumburP@ p, $67@ does actuall3 put these =ords into (-gasena0s mouth, !?6:# 4Otalato@ literall3 0b3 cold,0 4ee the note abo/e on III@ 6@ 6 :I@ !!?;, !?7:! )-ga@ dosa@ moha, !?7:" Compare abo/e@ IV@ 8@ 6?@ and the note there, !?7:# The =ords in brackets are added from the 4imhalese@ p, $67, !?8:! 4o also at G-taka IV@ """ :/erse $8;,

!?8:" 4amkh-r-nam parattam sammasati, Compare hammapada@ /erse #7$, !?8:# &a3hHpagamJ so the 4imhalese, !??:! i/asaAsantatta, 4o 7OnatiAkumburP@ and compare 2agghima (ik-3a I@ $ 5 #@ and G-taka IV@ !!8 :=here the reading is di/aAsantatta;, 4ee also abo/e@ p, $6 of the P-li, !??:" 6or d-ho okkamati@ 7OnatiAkumburP ma3 ha/e had a different reading, 7e renders dahadi3a sela=enne3a@ 0s=eat shapes0 :sic for forms0;, !??:# Bha/esuJ literall3 0of becomings0 :0in an3 of the three =orlds@0 adds the 4imhalese;, ">>:! Pa/atte, I ha/e included 7OnatiAkumburP0s e.planation of this =ord@ for =hich there is no eGui/alent in 'nglish, ">>:" 4amkh-ra@ samkh-raAdharma3angP sa3s the 4imhalese, ">>:# +padhiJ the 4imhalese :p, $7>; has simpl3 klesa3an, ">>:$ PahamsO3ati kuhH3ati@ both =ords onl3 found here, ">!:! %ppa/attam okkamati@ %pra=ritti3a 3a3i ki3ana lada %rhatAphala3a ta pYminenne3a@ sa3s 7OnatiAkumburP, ">!:" This paragraph is an e.cellent e.ample of the difficult3 of doing an3thing like Eustice in translations to the most instructi/e and /aluable passages in our Buddhist te.ts, It is in the P-li full of eloGuence@ and e/en in the 4imhalese@ though there too much e.panded@ it is po=erful and striking, To a Buddhist it must ha/e been inspiring and touching to the last degree@ carefull3 led up to@ as it is@ =ith masterl3 skill@ b3 our author, But it is so full of terms untranslateable into 'nglish@ and =ith difficult3 e/en comprehensible to minds saturated =ith 9estern ideas@ that e/er3 translation must be inadeGuate@ and an3 attempt to reproduce the real beaut3 of its st3le must be a failure, ">!:# 7o= almost impossible it is for a reader =ith preAconcei/ed delusions to grasp the plain sense of such passages ma3 be seen from the strange note =hich the 6rench translator has added at the end of this clear and eloGuent description, 7e sa3s@ 05a conclusion de ce M-taka :sicF;

paraOt Ptre Gue le dI/ot bouddhiste peut p, ">" atteindre (ir/-na dans cette /ie mPme, Il est f-cheu. Gue l0auteur ne se soit pas e.pliGuI plus catIgoriGuement sur cette Guestion intIressante0 :F;, ">":! 4annihitam perhaps 0is situate,0 7OnatiAkumburP has pihiti3e@ 0can be got,0 ">":" Ikkhitabbo, 4ee abo/e@ p, "6? of the P-li, ">#:! This is stated in regard to each of the se/en in the standard passage on these se/en treasures@ translated in m3 0Buddhist 4uttas@0 pp, "5!A "5?, ">#:" 4ak-, 7OnatiAkumburP has sadl3 blundered o/er this@ to him@ strange =ord, 7e actuall3 translates it 0one0s o=n,0 ">$:! Vil-ta@ the 4imhalese has 2il-ta, ">$:" That is %le.andria on the Indus, 4ee the Introduction to the first part@ p, ..iii, ">$:# %ll these names are discussed@ ibid, pp, .liii@ .li/, ">$:$ (agaAmuddham, 7OnatiAkumburP understands this as the top of 2ount 2eru@ 4akka0s hea/en, ">$:5 BrahmaAloke, ">5:! In the 4imhalese@ pp, $7"@ $7#@ this last paragraph is much e.panded, ">5:" The 4imhalese has 4akalaAganaAmanoAnandanO3a=H me 4rOAsaddharm-d-sa3ehi ata=eni =arga3a nimi3e3a,

#--K V.
T3% PR-#5%M -2 I02%R%0/%.
K;:)L !, (o= 2ilinda the king =ent up to the place =here (-gasena =as@ and bo=ed do=n before him@ and took his seat on one side, %nd =hen so seated he@ longing to kno=@ to hear@ and to remember@ and longing to make the light of kno=ledge arise and to break in pieces his ignorance@ roused up in himself courage and Deal@ and@ full of selfApossession and thoughtfulness@ spake thus to (-gasena: ", 0Venerable (-gasena@ tell me@ ha/e 3ou e/er seen the Buddha !<0 0(o@ * king,0 0Then ha/e 3our teachers e/er seen the Buddha<0 0(o@ 4ire,0 04o 3ou sa3@ /enerable (-gasena@ that 3ou ha/e ne/er seen the Buddha@ and that 3our teachers ha/e ne/er seen the Buddha, Therefore@ (-gasena@ the Buddha did not e.ist, There is no clear e/idence@ in that case@ of a Buddha,0 0But did those 1shatri3as of old e.ist@ =ho =ere the founders of the line of kings from =hich 3ou come<0 0Certainl3@ 4ir, 7o= can there be an3 doubt about that<0 09ell@ * king, 7a/e 3ou e/er seen them<0 0(o@ 4ir,0
p, ">7

0%nd those =ho instructed 3ouAAthe famil3 chaplains@ and officers of the staff@ and those =ho la3 do=n the la=@ and ministers of stateAAha/e the3 e/er seen those 1shatri3as of old<0 0(o@ 4ir,0 0If then neither ha/e 3ou seen them@ nor 3our teachers@ =here are the3< There is no clear e/idence@ in that case@ of those 1shatri3as of oldF0 #, 0But@ (-gasena@ the ro3al insignia the3 used are still to be seenAAK;;>L the =hite sunshade of state@ and the cro=n@ and the slippers@ and the fan =ith the 3ak0s tail@ and the s=ord of state@ and the priceless throneAAand b3 these can =e kno= and belie/e that the 1shatri3as of old li/ed once,0 0Must so@ * king@ can =e kno= that Blessed *ne and belie/e in him, 6or there is a reason for our kno=ledge and belief that the Blessed *ne =as, %nd =hat is that reason<AAThe ro3al insignia used b3 that Blessed *ne@ b3 him of kno=ledge and insight@ the %rahat@ the Buddha 4upreme@ are still to be seenAthe four 2eans of keeping oneself read3 and mindful@ and the fourfold &reat 4truggle@ and the four steps to Iddhi@ and the fi/e *rgans of the moral sense@ and the fi/e moral Po=ers@ and the se/en forms of the =isdom of the %rahats@ and the (oble 'ightfold Path !AAand b3 these can the =hole
p, ">8

=orld of gods and men kno= and belie/e that that Blessed *ne e.isted once, B3 this reason@ on this ground@ b3 this argument@ through this inference@ can it be kno=n that the Blessed *ne li/ed, 7e =ho@ himself set free in that bless0d state In =hich the +padhis ha/e ceased to be@ AA5usts@ sin@ and 1arma@AAhas brought safe ashore@ 4a/ed from the sea of =oe@ great multitudesAA *nl3 b3 inference can it be kno=n That he@ the best of men@ e.isted once !,Q0 $, 0Venerable (-gasena@ gi/e me an illustration,0

0Must@ * king@ as the architect of a Cit3 "@ =hen he =ants to build one@ =ould first search out a pleasant spot of ground@ =ith =hich no fault can be found@ e/en@ =ith no hills or gullies in it@ free from rough ground and rocks@ not open to the danger of attack, %nd then@ =hen he has made plain an3 rough places there ma3 still be on it@ he =ould clear it thoroughl3 of all stumps and stakes@ and =ould proceed to build there a cit3 fine and regular@ measured out into suitable Guarters #@ =ith trenches and ramparts thro=n up around it $@ =ith strong gate=a3s@ =atchAto=ers@ and battlements@ =ith =ide sGuares and open places and Eunctions :=here t=o roads meet; and crossA=a3s :=here four
p, ">?

roads meet; !@ =ith cleanl3 and e/en high roads "@ =ith regular lines of open shops :baDaars;@ =ell pro/ided =ith parks@ and gardens@ and lakes@ and lotusAponds@ and =ells@ adorned =ith man3 kinds of temples to the gods@ free from e/er3 fault, %nd then =hen the cit3 stood there in all its glor3@ he =ould go a=a3 to some other land, %nd in course of time that cit3 might become might3 and prosperous@ filled =ith stores of food@ K;;'L peaceful@ glorious@ happ3@ free from distress and calamit3@ the meetingAplace of all sorts and conditions of men, Then nobles and brahmans@ merchants and =orkApeopleJ soldiers mounted on elephants@ and on horses@ and on chariotsJ infantr3@ and bo=men@ and s=ordsmenJ standardAbearers@ officers@ and campAfollo=ers #J highborn =arriors =hose delight is in =ar@ fighting champions@ men might3 as elephants@ heroes@ men =ho fight in buckskin $@ de/oted fightingAmen born of sla/es in great houses or of the pri/ates in the ro3al arm3 5J troops of professional =restlers 6J
p, "!>

cooks and curr3 makers@ barbers and bathing attendants@ smiths and florists@ =orkers in gold and sil/er and lead and tin and copper and brass ! and iron@ and Ee=ellersJ messengersJ potters@ salt gatherers "@ tanners@ carriage builders@ car/ers in i/or3 #@ rope makers@ comb makers@ cottonA thread spinners@ basket makers@ bo= manufacturers@ bo=string makers@ arro= fletchers@ painters@ d3e manufacturers@ d3ers@ =ea/ers@ tailors@ assa3ers of gold $@ cloth merchants 5@ dealers in perfumes@ grass cutters ^ he=ers of =ood@ hired ser/ants 6@ people =ho li/e b3 gathering flo=ers and fruits and roots in the =oods@ ha=kers of boiled rice@ sellers of cakes@ fishmongers@ butchers@ dealers in strong drinks@ pla3 actors@ dancers@ acrobats 7@ conEurors@ professional bards 8@ =restlers
p, "!!

:bo.ers;@ corpse burners@ casters out of rotten flo=ers !@ sa/ages "@ =ild men of the =oods #@ prostitutes@ s=ingers and Eumpers $@ and the sla/e girls of bulliesAApeople of man3 countries@ people from 4c3thia@ Bactria@ China@ and Vil-taJ people of +ggeni@ of Bh-rukakkha@ of Benares@ of 1osala@ and of the border landsJ people from 2agadha@ and 4-keta@ and 4urattha@ and the 9estJ from 1otumbara and 2adhura@ from
Kparagraph continuesL

%le.andria@ 1ashmOr@ and &andh-ra 5@AAall these coming to take up their residence there@ and finding the ne= cit3 to be regular@ faultless@ perfect@ and pleasant@ =ould kno=: Q%ble indeed must that architect ha/e been b3 =hom this cit3 =as builtFQ 5, 0Must so@ * king that Blessed *ne@ peerless@ uneGualled@ unapproached@ incomparable@ admirable be3ond all measure b3 =eight or calculation@ of infinite /irtue@ full of /irtue and perfection@ boundless in =isdom and glor3 and Deal and po=er@ =ho@ =hen he had attained to the summit of all the perfections
p, "!"

of the Buddhas@ K;;:L o/erthre= 2-ra and all his hosts@AAhe@ bursting asunder the net of heres3@ and casting aside ignorance@ and causing =isdom to arise@ and bearing aloft the torch of Truth@ reached for=ard to Buddhahood itself@ and so@ unconGuered and unconGuerable in the fight@ built this cit3 of )ighteousness, %nd the Blessed *ne0s Cit3 of )ighteousness@ * king@ has righteousness for its rampart@ and fear of sin for its moat@ and kno=ledge for the battlement o/er its cit3 gate@ and Deal for the =atchAto=er abo/e that@ and faith for the pillars at its base@ and mindfulness for the =atchman at the gate@ and =isdom for the terrace abo/e@ and the 4uttantas for its marketAplace@ and the %bhidhamma for its crossA=a3s@ and the Vina3a :the Canon 5a=; for its Eudgment hall@ and constant selfApossession for its chief street, %nd in that street@ * king@ these baDaars are openAAa flo=er baDaar@ and a fruit baDaar@ and an antidote baDaar@ and a medicine baDaar@ and an ambrosia baDaar@ and a baDaar for precious stones@ and a baDaar for all manner of merchandise,0 6, 0But =hat@ /enerable (-gasena@ is the flo=er baDaar of the Blessed *ne@ the Buddha<0 0There are certain subEects for meditation@ * king@ that ha/e been made kno=n b3 the Blessed *ne@ b3 him of kno=ledge and insight@ b3 the %rahat@ the Buddha 4upreme, %nd the3 are these, The idea of the impermanence :of e/er3 thing and of e/er3 being;@ the idea of the absence of an3 abiding principle :an3 soul in an3 thing or an3 being;@ the idea of the impurit3 and the idea of the danger connected =ith the bod3@ the idea of getting rid of e/il dispositions@ the idea of freedom from passion@ the idea of peace@ the idea of dissatisfaction =ith the
p, "!#

things of the =orld@ the idea of the transitor3 nature of all conditions@ the idea of ecstatic trance@ the ideas of a corpse in the /arious stages of deca3@ the ideas of a place of e.ecution in all its /arious horrors@ the idea of lo/e to all beings@ the idea of pit3 for all beings@ the idea of s3mpath3 =ith all beings@ the idea of eGuanimit3 in all the changing circumstances of life@ the idea of death@ and the idea of the bod3 !, These@ *

king@ are the subEects for meditation prescribed b3 the Blessed *ne, %nd of these@ =hoe/er@ longing to be deli/ered from old age and death@ takes an3 one as the subEect of his meditation@ b3 that meditation does he become set free from passion@ set free from malice@ set free from dullness@ set free from pride@ set free from =rong /ie=s@ b3 that does he cross the ocean of 4ams-ra@ and stem the torrent of cra/ings@ and cleanse himself of the threefold stain "@ and destro3 =ithin himself all e/ilJ and so@ entering that glorious cit3@ spotless and stainless@ pure and =hite@ K;;;L ageless and deathless@ =here all is securit3 and calm and blissAAthe cit3 of (ir/-naAAhe emancipates his mind in %rahatshipF %nd this@ * king@ is =hat is called QThe Blessed *ne0s baDaar of flo=ers,Q QTake =ith 3ou 1arma as the price@ %nd go 3e up to that baDaar@ Bu3 there an obEect for 3our thought@ 'mancipate 3oursel/es, Be free #FQ0

p, "!$

7, 0%nd =hat@ /enerable (-gasena@ is the perfume baDaar of the Blessed *ne@ the Buddha<0 0There are certain categories of /irtue@ * king@ that ha/e been made kno=n b3 the Blessed *ne@ and anointed b3 the perfume of that righteousness the children of the Blessed *ne fill =ith the fumes of the fragrant incense of the perfume of goodness the =hole =orld of gods and men@ in e/er3 direction@ and to =ind=ard and to lee=ard@ continuing to per/ade it again and 3et again, %nd =hich are those categories< The /irtue of taking refuge !@
p, "!5

the /irtue that is fi/efold and eightfold and tenfold !@ and the /irtue of selfArestraint tabulated in the fi/e recitations that compose the P-timokkha ", %nd this@ * king@ is =hat is called QThe Blessed *ne0s baDaar of perfumes,Q 6or it has been said@ * king@ b3 the Blessed *ne@ the god o/er all gods:

Q(o flo=er0s scent can go against the =ind@ (ot sandal =ood0s@ nor musk0s@ nor Easmine flo=er0s: But the s=eet perfume of the good doth go %gainst the =ind@ and the good man per/ades@ *n e/er3 side@ the s=eetness of his life #,Q Q)ed sandal =ood@ musk@ and the lotus@ and EasmineAA The perfume of goodness surpasseth them all, %bundant the s=eet scent of musk and of sandal =oodAA 4till stronger@ the scent of the good mounts to hea/en $FQ0 8, 0%nd =hat@ /enerable (-gasena@ is the fruit baDaar of the Blessed *ne@ the Buddha<0 0Certain fruits ha/e been made kno=n@ * king@ b3 the Blessed *ne, %nd the3 are these:AAThe fruit of the first stage of the '.cellent 9a3 :con/ersion;@
p, "!6

and of the second stage@ and of the third stage@ and of the fourth :%rahatship; !@AAthe fruit of the attainment of emptiness "AAthe fruit of the attainment of the absence of the three signs :of an uncon/erted life@ lust@ malice@ and dullness;AAand the truth of the attainment of that state in =hich no lo= aspirations sur/i/e, K;;*L %nd =hosoe/er desires an3 one of these@ he gi/es his 1arma as the price@ and bu3s the fruit he longs forAAeither con/ersion or an3 other, ?, 0Must@ * king@ as an3 man =ho has a mangoAtree bearing fruit all the 3ear round@ he does not knock do=n the fruits until bu3ers come, But =hen a bu3er has come@ and the fruitAgro=er has taken the price@ then he sa3s: QCome@ m3 good man@ this tree is al=a3s in bearing :it has therefore fruits in all stages of gro=th;@ take from it the kind of fruit 3ou prefer@ =hether unripe@ or deca3ed #@ or hair3 $@ or sour@ or ripe 5,Q %nd the bu3er@ for the price paid@ takes the kind he likes the bestAif that be unripe fruit then he takes that@ if it be deca3ed fruit then that@ if it be hair3 fruit then that@ if it be sour fruit then that@ if it be ripe fruit then he takes a ripe one, Must so@ * king@ =hosoe/er desires an3 one of those other fruits@ he gi/es his 1arma as the price@ and bu3s the fruit he longs forA

p, "!7

either con/ersion or an3 other, %nd this@ * king@ is =hat is called QThe Blessed *ne0s baDaar of fruits,Q Q2en gi/e their 1arma as the price@ %nd bu3 the fruit ambrosiaJ %nd happiness is theirs@ and peace@ 9ho0/e bought the fruit ambrosia !,Q !>, 0%nd =hat@ /enerable (-gasena@ is the antidote baDaar of the Blessed *ne@ the Buddha<0 0Certain drugs@ * king@ ha/e been made kno=n b3 the Blessed *neJ drugs b3 =hich the Blessed *ne deli/ers the =hole =orld of gods and men from the poison of e/il dispositions, %nd =hat are these drugs< The four (oble Truths made kno=n b3 the Blessed *ne@ that is to sa3@ the truth as to sorro=@ and the truth as to the origin of sorro=@ and the truth as to the cessation of sorro=@ and the truth as to that path =hich leads to the cessation of sorro= ", %nd =hosoe/er@ longing for the highest insight :the insight of %rahatship; #@ hear this doctrine of the four truths@ the3 are set Guite free from rebirth@ K;;7L the3 are set Guite free from old age@ the3 are set Guite free from death@ the3 are set Guite free from grief@ lamentation@ pain@ sorro=@ and despair, %nd this@ * king@ is =hat is called QThe Blessed *ne0s baDaar of antidotes,Q
p, "!8

Q*f all the drugs@ in all the =orld@ The antidotes of poison dire@ (ot one eGuals that octrine s=eet, rink that@ * brethren, rink and li/e !FQ0 !!, 0%nd =hat@ /enerable (-gasena@ is the medicine baDaar of the Blessed *ne@ the Buddha<0 0Certain medicines@ * king@ ha/e been made kno=n b3 the Blessed *ne@ medicines b3 =hich he cures the =hole =orld of gods and men, %nd the3 are these:AAQThe four 2eans of keeping oneself read3 and mindful@ and the fourfold &reat 4truggle@ and the four 4teps to Iddhi@ and the fi/e *rgans of the moral sense@ and the fi/e moral Po=ers@ and the se/en 6orms of the 9isdom of the %rahats@ and the (oble 'ightfold Path ",Q B3

these medicines the Blessed *ne purges men of =rong /ie=s@ purges them of lo= aspirations@ purges them of e/il speaking@ purges them of e/il deeds@ purges them of e/il modes of li/elihood@ purges them of =rong endea/ours@ purges them of e/il thoughts@ purges them of erroneous meditationJ and he gi/es emetics to the /omiting up of lusts@ and of malice@ and of dullness@ and of doubt@ and of selfArighteousness@ and of sloth of bod3 and inertness of mind@ and of shamelessness and hardness of heart@ and of all e/il, %nd this@ * king@ is =hat is called QThe Blessed *ne0s baDaar of medicine,Q *f all the medicines found in all the =orld@ 2an3 in number@ /arious in their po=ers@ (ot one eGuals this medicine of the Truth, rink that@ * brethren, rink@ and drinking@ li/eF p, "!? 6or ha/ing drunk that medicine of the Truth@ Ne shall ha/e past be3ond old age and death@ %ndAAe/il@ lusts@ and 1arma rooted outAA Thoughtful and seeing@ 3e shall be at rest !FQ0 !", 0%nd =hat@ /enerable (-gasena@ is the ambrosia baDaar of the Blessed *ne@ the Buddha<0 0%n ambrosia@ * king@ has been made kno=n b3 the Blessed *ne@ that ambrosia =ith =hich he besprinkles the =hole =orld of gods and menAAas men anoint a king on his coronation da3AAK;;<L and men and gods@ =hen sprinkled =ith that ambrosia@ are set free from rebirths@ old age@ disease@ and death@ from grief@ and lamentation@ and pain@ and sorro=@ and despair, %nd =hat is that ambrosia< That meditation =hich consists in acti/e attention to@ and leads to a true grasp of@ the real conditions of corporeal things ", 6or it has been said@ * king@ b3 the Blessed *ne@ the god o/er all gods: QThe3@ * brethren@ feed on ambrosia =ho feed on acti/e attention directed to corporeal things #,Q This@ * king@ is =hat is called QThe Blessed *ne0s ambrosia baDaar,Q
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Q7e sa= mankind afflicted =ith disease@ 7e opened freel3 his ambrosia shopJ &o@ then@ * brethren@ gi/e 3our 1arma for it@ %nd bu3@ and feed on@ that ambrosial food !,Q0 !#, 0%nd =hat@ /enerable (-gasena@ is the Ee=el baDaar of the Blessed *ne@ the Buddha<0 0Certain Ee=els@ * king@ ha/e been made kno=n b3 the Blessed *ne@ and adorned =ith those Ee=els the children of the Blessed *ne shine forth in splendour@ illuminating the =hole =orld of gods and men@ brightening it in its heights@ in its depths@ from horiDon to horiDon@ =ith a brilliant glor3, %nd those Ee=els are theseAAthe Ee=el of right conduct@ and the Ee=el of meditation@ and the Ee=el of kno=ledge@ and the Ee=el of emancipation@ and the Ee=el of the insight =hich arises from the assurance of emancipation@ and the Ee=el of discrimination@ and the Ee=el of the se/enfold =isdom of the %rahats ", !$, 0%nd =hat@ * king@ is the Blessed *ne0s Ee=el of right conduct #< The right conduct =hich follo=s on selfArestraint according to the rules of the P-timokkha@ the right conduct =hich follo=s on
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restraint of the bodil3 organs and the mind !@ the right conduct =hich results from a pure means of li/elihood@ the right conduct in relation to the four reGuisites of a recluse "@ the right conduct presented in the 4hort@ and 2iddle@ and 5ong 4ummonses #@ the right conduct of those =ho are =alking in the Path@ and the right conduct of those =ho ha/e attained each of the /arious fruits thereof :beginning at con/ersion and ending at %rahatship; $, %nd all the beings in the =orld@ * king@ gods 5 and men@ and the 2-ras too :the spirits of e/il;@ and the Brahmas :the /er3 highest of the gods;@ and 4amanas and Brahmans are filled =ith longing and desire for a man =ho =ears@ as his ornament@ this Ee=el of right conduct, %nd the Bhikkhu@ * king@ =ho puts it on shines forth in glor3 all around@ up=ards and do=n=ards@ and from side to side@ surpassing in lustre all the Ee=els to be found from the 9a/eless eep 6@ belo= to the highest hea/ens abo/e@ e.celling them all@ o/er=helming them all, 4uch@ * king@ are the Ee=els of right conduct set out for sale in the Blessed *ne0s baDaar of gems, %nd this is =hat is called QThe Blessed *ne0s Ee=el of righteousness,Q
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Q4uch are the /irtues sold in that baDaar@ The shop of the 'nlightened *ne@ the BlestJ Pa3 1arma as the price@ * 3e illAcladF Bu3@ and put on@ these lustrous BuddhaAgemsFQ K;;=L !5, 0%nd =hat@ * king@ is the Blessed *ne0s Ee=el of meditation< The meditation that consists of specific conceptions@ and of in/estigation regarding them !JAAthe meditation that consists of reflection onl3@ specific conceptions being lost sight of "JAAthe meditation that continues after specific conceptions and reflection on them ha/e both ceased #JAAthe meditation that is /oid :of lusts@ e/il dispositions@ and 1arma;JAAthe meditation from =hich three signs :of an uncon/erted lifeAlust@ malice@ and dullness; are absentJAAthe meditation in =hich no lo= aspirations remain $, %nd =hen a Bhikkhu@ * king@ has put on this Ee=el of meditation :4am-dhi;@ then ideas of lust@ and ideas of anger@ and ideas of cruelt3@ and all the /arious bad thoughts that ha/e their basis in the e/il dispositions of pride@ selfArighteousness@ adhesion to =rong /ie=s@ and doubtAAall these@ since the3 come into contact =ith meditation@ flo= off from him@ disperse@ and are dispelled@ the3 sta3 not =ith him@ adhere not to him, Eust@ * king@ as =hen =ater has fallen on a lotus leaf it flo=s off from it@ is dispersed and scattered
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a=a3@ sta3s not on it@ adheres not to it !AAso =hen a Bhikkhu has put on this Ee=el of meditation@ then ideas of lust@ and ideas of anger@ and ideas of cruelt3@ and all the /arious bad thoughts that ha/e their basis in the e/il dispositions of pride@ selfArighteousness@ obstinac3 in =rong /ie=s@ and doubtAAthese all@ as soon as the3 come in contact =ith meditation@ flo= off@ disperse@ and are dispelled@ sta3 not =ith him@ adhere not to him, %nd =h3 not< Because of the e.ceeding purit3 of the habit of meditation, This@ * king@ is =hat is called QThe Blessed *ne0s Ee=el of meditation@Q and such are the Ee=els of meditation set out for sale in the Blessed *ne0s baDaar of gems, QBad thoughts can ne0er arise beneath the bro= 'ncircled b3 this coronet of gems, It charms a=a3 perple.ed and =andering thought, 2ake it 3our o=n@ bu3 it@ put on the cro=nFQ !6, 0%nd =hat@ * king@ is the Blessed *ne0s Ee=el of kno=ledge< That kno=ledge b3 =hich the disciple of the noble ones kno=s thoroughl3 =hat is /irtue@ and =hat is notJ =hat is blame=orth3@ and =hat is notJ =hat should be made a habit of@ and =hat should notJ =hat is mean@ and =hat is e.altedJ K;;(L =hat is dark@ and =hat is light@ and =hat is both dark and lightJAAthe kno=ledge b3 =hich he trul3 kno=s =hat sorro= is@

and =hat the origin of sorro= is@ and =hat the cessation of sorro= is@ and =hat is the path that leads thereto, This@ * king@ is =hat is called QThe Blessed *ne0s Ee=el of kno=ledge,Q
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Q7e =ho has kno=ledge as his Ee=elled =reath@ 9ill not continue long in out=ard form !, 4oon =ill he reach (ir/-na@ in rebirth In an3 =orld " no longer take delightF !7, 0%nd =hat@ * king@ is the Blessed *ne0s Ee=el of emancipation< %rahatship is called the Ee=el of emancipation@ and the Bhikkhu =ho has reached %rahatship is said to ha/e decked himself =ith the Ee=el of emancipation, %nd Eust as a man@ * king@ =ho is decorated =ith ornaments made of strings of pearls@ of diamonds and gold and coralsJ =hose limbs are anointed =ith akalu #@ and =ith frankincense $@ and =ith Talis 5@ and =ith red sandal =oodJ =ho is adorned =ith a garland of Iron=ood blossoms@ and )ottleria flo=ers@ and flo=ers from the 4al tree@ and the 4alala 6@ and the champak@ and 3ello= Easmines 7@ and %timuttaka flo=ers 8@ and
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trumpet flo=ers@ and lotuses@ and =hite and %rabian Easmines !AAEust as@ =ith all this finer3 of garlands and perfumes and Ee=elr3@ he =ould outshine all other men@ o/er=helming them =ith brilliant glor3 and splendourAAEust so@ * king@ does he =ho has attained to %rahatship@ he in =hom the &reat '/ils :lusts@ and becoming@ delusion@ and ignorance; are rooted out@ he =ho has put on the diadem of emancipation of heart@ Eust so does he outshine all other Bhikkhus from the lo=est in attainment up to those e/en =ho are themsel/es emancipated "@ o/er=helming them in brilliant glor3 and splendour, %nd =h3 is that so< Because@ * king@ there is one diadem that is the chief of all@ and that is this diadem of emancipation of heartF %nd this@ * king@ is =hat is called QThe Blessed *ne0s Ee=el of emancipation,Q Q%ll the people that d=ell in a house look up To their 5ord =hen he =ears his cro=n of gemsAA The =ide =orld of the gods and of men looks up To the =earer of 6reedom0s diademFQ

!8, 0%nd =hat@ * king@ is the Blessed *ne0s Ee=el of the insight that follo=s on the assurance of emancipation< The kno=ledge arising out of looking back o/er the course #AAthat kno=ledge b3
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=hich the disciple =ho is =alking along the '.cellent 9a3 passes@ from time to time@ both the 9a3 itself and the 6ruits thereof up to (ir/-na@ in re/ie=@ and is a=are =hat e/il dispositions he has got rid of@ and =hat e/il dispositions remain to be conGueredAAthat is =hat K;;)L is called QThe Ee=el of the assurance that follo=s on the kno=ledge of emancipation,Q QThe kno=ledge b3 =hich the (oble *nes kno= The stages the30/e passed@ and the road 3et untrodJAA 4tri/e@ * 3e sons of the ConGueror@ stri/e That Ee=elAA0%ssurance0AA3oursel/es to obtainFQ !?, 0%nd =hat@ * king@ is the Blessed *ne0s Ee=el of discrimination< The discrimination of the sense of@ and the discrimination of the deeper truths underl3ing the sense of the sacred =rit@ and the discrimination of philological peculiarities@ and the discrimination of correct and read3 e.position !, %nd the Bhikkhu@ * king@ =ho is adorned =ith these four Ee=els of discrimination@ =hatsoe/er compan3 he enters into@ =hether of nobles@ or brahmans@ or merchants@ or =orkpeople@ enters it in confidence@ neither put out nor sh3J undaunted and undisma3ed@ he enters the assembl3 =ithout e.citement or fear, Eust@ * king@ as a =arrior@ a hero in the fight@ =hen accoutred in all his harness
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of =ar !@ goes do=n undisma3ed to the battle@ in the confident thought: QIf the enem3 should remain afar off I can knock them do=n =ith m3 arro=s@ should the3 come thence to=ards me I can hit them =ith m3 Ea/elins@ should the3 come 3et nearer I can reach them =ith m3 spear@ should the3 come right up I can clea/e them in t=o =ith m3 sabre "@ should the3 come to close Guarters I can pierce them through and through =ith m3 dagger #QAAEust so@ * king@ does the Bhikkhu@ =hen he =ears the fourfold Ee=el of discernment@ enter an3 assembl3 undisma3ed@ in the confident thought: Q4hould an3 one put to me a puDDle turning on the discrimination of the sense@ I shall be able to e.plain it@ comparing sense =ith sense@ e.planation =ith e.planation@ reason =ith reason@ argument =ith argument $AAand thus shall I resol/e his doubts@
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dispel his perple.it3@ and delight him b3 m3 e.position of the problem raised, 4hould an3 one put to me a puDDle turning on discrimination of the deeper truths@ I shall be able to e.plain it b3 comparing truth =ith truth@ and the /arious aspects and phases of %rahatship each =ith each !@ K;*>L and thus his doubts too shall I be able to resol/e@ and@ dispelling his perple.it3@ to delight him =ith m3 e.position of the problem raised, 4hould an3 one put to me a puDDle turning on the discrimination of philological peculiarities@ I shall be able to e.plain it b3 comparing deri/ation =ith deri/ation "@ and =ord =ith =ord@ and particle =ith particle@ and letter =ith letter@ and one modification of a letter b3 contact :sandhi; =ith another@ and consonant =ith consonant@ and /o=el =ith /o=el@ and accent :intonation; =ith accent@ and Guantit3 =ith Guantit3@ and rule =ith rule@ and idiom =ith idiomJAAand thus his doubts too shall I be able to resol/e@ and@ dispelling his perple.it3@ to delight him =ith m3 e.position of the problem raised, 4hould an3one put to me a puDDle turning on the discrimination of e.positions@ I shall be able to e.plain it b3 comparing metaphor =ith metaphor@ and characteristic =ith characteristic #@ and sentiment =ith sentimentAAand thus his doubts too shall I be able to resol/e@ and@ dispelling his perple.it3@ to delight him =ith m3 e.position of the
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problem raised, %nd this@ * king@ is =hat is called QThe Blessed *ne0s Ee=el of discrimination,Q 6irst bu3 the Ee=el of discrimination@ Then cut ! it =ith 3our kno=ledge and 3our skillJ 4o@ free from all an.iet3 and fear@ 4hall 3ou illuminate both earth and hea/enF ">, 0%nd =hat@ * king@ is the Blessed *ne0s Ee=el of the se/enfold =isdom of the %rahats< It is selfApossession@ and in/estigation of the s3stem of doctrine@ and Deal@ and Eo3@ and tranGuillit3@ and contemplation@ and eGuanimit3 ", %nd the Bhikkhu@ * king@ =ho is adorned =ith this se/enfold Ee=el of the di/isions of the higher =isdom # shines forth o/er the =hole =orld of gods and men@ brightens it@ illuminates it@ and dispersing the darkness makes the light arise, This@ * king@ is =hat is called QThe Blessed *ne0s Ee=el of the se/enfold =isdom,Q QThe gods and men in re/erence stand up To him =ho =ears this =isdomAdiadem, 4ho= 3our good actions then@AAthat is the price@AA %nd bu3@ and =ear@ this =isdomAdiademFQ0

K;*'L "!, 0%nd =hat@ /enerable (-gasena@ is the baDaar for all manner of merchandise set up b3 the Blessed *ne@ the Buddha<0 0The Blessed *ne0s baDaar for all manner of
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merchandise@ * king@ is the ninefold =ord of the BuddhaJ and the relics remaining of his bod3@ and of the things he usedJ and the sacred mounds :Keti3-ni@ -gabas; erected o/er them !J and the Ee=el of his *rder, %nd in that baDaar there are set out b3 the Blessed *ne the attainment :in a future birth; of high lineage@ and of =ealth@ and of long life@ and of good health@ and of beaut3@ and of =isdom@ and of =orldl3 glor3@ and of hea/enl3 glor3@ and of (ir/-na, %nd of these all the3 =ho desire either the one or the other@ gi/e 1arma as the price@ and so bu3 =hiche/er glor3 the3 desire, %nd some bu3 =ith it a /o= of right conduct@ and some b3 obser/ance of the +posatha da3@ and so on do=n to the smallest 1armaA price the3 bu3 the /arious glories from the greatest to the least, Eust@ * king@ as in a trader0s shop@ oil@ seed@ and peas and beans can be either taken in barter for a small Guantit3 of rice or peas or beans@ or bought for a small price decreasing in order according to reGuirementAAEust so@ * king@ in the Blessed *ne0s baDaar for all manner of merchandise ad/antages are to be bought for 1arma according to reGuirement, %nd this@ * king@ is =hat is called QThe Blessed *ne0s baDaar of all manner of merchandise,Q Q5ong life@ good health@ beaut3@ rebirth in hea/en@ 7igh birth@ (ir/-naAall are found for saleAA There to be bought for 1arma@ great or smallAA In the great ConGueror0s =orldAfamed baDaar, ComeJ sho= 3our faith@ * brethren@ as the price@ Bu3 and enEo3 such goods as 3ou prefer "FQ
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"", 0%nd the inhabitants that d=ell in the Blessed *ne0s Cit3 of )ighteousness@ * king@ are such as these: 2asters in the 4uttantas@ and masters in the Vina3a@ and masters in the %bhidhammaJ preachers of the faithJ repeaters of the &-takas@ and repeaters of the Ogha@ and repeaters of the 2agghima@ K;*:L and repeaters of the 4am3utta@ and repeaters of the %nguttara@ and repeaters of the 1huddaka (ik-3aJAAmen endo=ed =ith right conduct@ men accomplished in meditation@ men full of kno=ledge@ men taking delight in contemplation of the se/enfold =isdom of the %rahats@ men of insight !JAAmen =ho freGuent the =oods for meditation@ or sit at the roots of trees@ or d=ell in the open air@ or sleep on heaps of

stra=@ or li/e near cemeteries@ or lie not do=n to sleep@AAmen =ho ha/e entered the '.cellent 9a3 "@ men =ho ha/e attained one or more of the four fruits thereof@ men =ho are still learners :ha/e not 3et reached %rahatship@ but are close upon it;@ men enEo3ing the 6ruits@ that is@ either 4ot-pannas@ or 4akad-g-mins@ or %n-g-mins@ or %rahatsJAAmen of the threefold =isdom #@ men of the si.fold transcendental =isdom $@ men of the po=er of Iddhi@ men =ho ha/e reached perfection in kno=ledge@ men
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skilled in the maintenance of constant selfApossession@ in the &reat 4truggle@ in the 4teps to Iddhi@ in the *rgans of their moral sense@ in the se/enfold =isdom@ in the '.cellent 9a3@ in Gh-na@ in Vimokkha@ and in the attainment of the e.alted and tranGuil bliss that is independent of form or the absence of formAA3eaF like a forest full of bamboos@ full of reeds@ that Cit3 of )ighteousness has been e/er cro=ded and freGuented b3 such %rahats as theseF 6or it is said !: :!; Q2en de/oid of passion@ and of malice@ and of dullness@ men in =hom the &reat '/ils :lust@ becoming@ delusion@ and ignorance; are not@ men =ho ha/e neither cra/ing thirst@ nor grasping desires@AAthese are the3 =ho d=ell in the Cit3 of )ighteousness, :"; Q2en =hose home is the forest@ men =ho ha/e taken on themsel/es the e.tra /o=s@ men full of Eo3@ men =ho are =earing rough garments@ men reEoicing in solitude@ heroesAAthese are the3 =ho d=ell in the Cit3 of )ighteousness, :#; Q2en =ho sleep sitting@ or on an3 sleepingAplace that comes@ or spend their time standing or =alking up and do=n in meditation@ men =ho clad themsel/es in castAoff raimentAAall these d=ell in the Cit3 of )ighteousness, :$; Q2en =earing the full set of three robes@ tranGuil@ =ith a skin for the fourth@ =ho reEoice in taking but one meal each da3@ the =iseAthese are the3 =ho d=ell in the Cit3 of )ighteousness, :5; QThe earnest and prudent@ heroes =ho feed on little and kno= no greed@ content =hether the3 recei/e an alms or recei/e it notAthese are the3 =ho d=ell in the Cit3 of )ighteousness,
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:6; QThe meditati/e@ delighting in Gh-na@ heroes of tranGuil minds@ and stedfast@ looking for=ard to (ir/-naAAthese are the3 =ho d=ell in the Cit3 of )ighteousness, :7; Q2en =alking in the path@ and standing in the fruits thereof@ those =ho ha/e attained some fruits thereof but are 3et learners as to the last@ =hose hope is directed to the utmost goalAAthese are the3 =ho d=ell in the Cit3 of )ighteousness, :8; QThose =ho ha/e entered the stream@ and those =ho@ free from stains@ =ill onl3 be reborn once more on earth@ those =ho =ill ne/er return again@ and %rahatsAAthese are the3 =ho d=ell in the Cit3 of )ighteousness, :?; QThose skilled in the means of attaining undisturbed selfApossession@ and reEoicing in contemplation on the se/enfold =isdom@ those =ho are full of insight@ and bear the =ords of the harma in their heartsAAthese are the3 =ho d=ell in the Cit3 of )ighteousness, K;*;L :!>; QThose skilled in the 4teps to Iddhi@ and reEoicing in the meditations of 4am-dhi@ those =ho are de/oted to the &reat 4truggleAAthese are the3 =ho d=ell in the Cit3 of )ighteousness, :!!; QThose perfect in the si.fold =isdom of the %bhi-s@ delighting in the sphere that is theirs b3 rightful inheritance !@ those ha/ing the po=er of fl3ing through the airAAthese are the3 =ho d=ell in the Cit3 of )ighteousness, :!"; QThose of do=ncast e3es@ and measured speech@ the doors of =hose senses are guarded@ =ho
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are selfArestrained@ =ho are =ell trained according to the supreme hammaAAthese are the3 =ho d=ell in the Cit3 of )ighteousness, :!#; QThose of the threefold =isdom@ and of the si.fold =isdom@ those =ho ha/e become perfect in Iddhi and perfect in kno=ledgeAAthese are the3 =ho d=ell in the Cit3 of )ighteousness,Q "#, 0%nd furthermore@ * king@ those of the Bhikkhus =ho carr3 in their hearts the =ords of the e.cellent kno=ledge that is immeasurable@ =ho are free from bonds@ =hose goodness and fame and po=er and glor3 no man can =eigh@ =ho :in imitation of their 2aster; ! keep the ro3al

chariotA=heel of the kingdom of righteousness rolling on@ =ho ha/e reached perfection in kno=ledgeAsuch Bhikkhus are called@ * king@ QThe Commanders of the 6aith in the Blessed *ne0s Cit3 of )ighteousness,Q 0%nd furthermore@ * king@ those of the Bhikkhus@ =ho ha/e the po=er of Iddhi@ =ho ha/e learned the discriminations "@ =ho are full of confidence@ =ho tra/el through the air@ =ho are hard to oppose@ hard to o/ercome@ =ho can mo/e =ithout support@ =ho can shake the broad earth and the =aters on =hich it rests@ =ho can touch the sun and the moon@ =ho are skilful in transforming themsel/es and in making stedfast resolutions and high aspirations@ =ho are perfect in IddhiAAsuch Bhikkhus are called@ * king@ QThe ro3al chaplains in the Blessed *ne0s Cit3 of )ighteousness,Q 0%nd furthermore@ * king@ those of the Bhikkhus =ho ha/e taken upon themsel/es the e.tra /o=s@
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=ho desire little and are content@ =ho =ould loathe an3 breach of the regulations as to the manner of seeking an alms !@ and beg straight on from hut to hut@ as a bee smells flo=er after flo=er "@ and then go a=a3 into the loneliness of the =oods@ those =ho are indifferent as to their bod3 and as to life@ those =ho ha/e attained to %rahatship@ those =ho place the highest /alue on the /irtues of the practice of the e.tra /o=sAAsuch Bhikkhus are called@ * king@ QThe Eudges in the Blessed *ne0s Cit3 of )ighteousness,Q 0%nd furthermore@ * king@ those of the Bhikkhus =ho are pure and stainless@ in =hom no e/il dispositions are left@ =ho@ skilful in the kno=ledge of the fall and rise of beings #@ ha/e perfected themsel/es in the i/ine '3eAAsuch Bhikkhus are called@ * king@ QThe gi/ers of light $ in the Blessed *ne0s Cit3 of )ighteousness,Q 0%nd furthermore@ * king@ those of the Bhikkhus K;**L =ho are learned in the traditions@ =ho hand on =hat has been handed do=n@ the repeaters of the iscourses@ and of the Canon 5a=@ and of the tables of contents@ those =ho are skilled in the e.act determination of letters into surds and sonants@ into
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longs and short@ as to lightness and hea/iness !@ those =ho kno= b3 heart the ninefold =ordAAsuch Bhikkhus are called@ * king@ QThe peace officers " in the Blessed *ne0s Cit3 of )ighteousness,Q

0%nd furthermore@ * king@ those of the Bhikkhus =ho are learned in the Vina3a :)ules of the *rder@ Canon 5a=;@ =ise in the Vina3a@ skilled in detecting the source of offences, #@ skilled in deciding =hether an3 act is an offence or not@ =hether an offence is grie/ous or slight@ =hether it can be atoned for or not@ skilled in deciding Guestions as to the rise@ the ackno=ledgment@ the absolution@ or the confession of an offence $J as to the suspension@ or the restoration@ or the defence of an offender 5@ =ho are perfect 2asters in the Vina3aAAsuch Bhikkhus are called@ * king@ QThe )HpaAdakshas 6 in the Blessed *ne0s Cit3 of )ighteousness,Q 0%nd furthermore@ * king@ those of the Bhikkhus =ho =ear on their bro=s the lotus garland of that noble 'mancipation@ =ho ha/e attained to that
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highest and best and most e.ceeding e.cellent of all conditions@ =ho are lo/ed and longed for b3 the great multitudesAAsuch Bhikkhus are called@ * king@ Q6lo=erAsellers in the Blessed *ne0s Cit3 of )ighteousness,Q 0%nd furthermore@ * king@ those of the Bhikkhus =ho ha/e penetrated to the comprehension of the four Truths@ and ha/e seen them =ith their e3es@ =ho are =ise in the teaching@ =ho ha/e passed be3ond doubt as to the four fruits of 4amanaship@ =ho ha/ing attained to the bliss thereof@ share those fruits =ith others =ho ha/e entered the paths !AAsuch Bhikkhus are called@ * king@ Q6ruitAdealers in the Blessed *ne0s Cit3 of )ighteousness,Q 0%nd furthermore@ * king@ those of the Bhikkhus =ho@ being anointed =ith that most e.cellent perfume of right conduct@ are gifted =ith man3 and /arious /irtues@ and are able to dispel the bad odour of sin and e/il dispositionsAAsuch Bhikkhus are called@ * king@ QPerfume dealers in the Blessed *ne0s Cit3 of )ighteousness,Q 0%nd furthermore@ * king@ those of the Bhikkhus =hose delight is in the hamma@ and =hose con/erse is pleasant@ =ho find e.ceeding Eo3 in the higher subtleties of the harma and the Vina3a "@ =ho either in the forest@ or at the foot of trees@ or in empt3
p, "#8

places@ drink the s=eet sap of the harma@ =ho plunging themsel/es@ as it =ere@ in bod3@ speech@ and mind into the s=eet Euice ! of the harma@ e.cel in e.pounding it@ in seeking and in detecting the deeper truths in the /arious doctrines@ =hoAA=heresoe/er and =hensoe/er the discourse is

of =ishing for little@ of contentment@ of solitude@ of retirement@ of the e.ertion in Deal@ of right conduct@ of meditation@ of kno=ledge@ of emancipation@ of the insight arising from the assurance of emancipationK;*7L thither do the3 repair@ and drink in the s=eet sa/our of that discourseAsuch Bhikkhus are called@ * king@ QThirst3 and drunkards in the Blessed *ne0s Cit3 of )ighteousness,Q 0%nd furthermore@ * king@ those of the Bhikkhus =ho are addicted to the habit of =akefulness from the first =atch of the night to the last@ =ho spend da3 and night in sitting@ standing@ or =alking up and do=n in meditation@ =ho@ addicted to the habit of contemplation@ are de/oted to their o=n ad/ancement b3 the suppressing of e/il dispositionsAAsuch Bhikkhus are called@ * king@ Q9atchmen in the Blessed *ne0s Cit3 of )ighteousness,Q 0%nd furthermore@ * king@ those of the Bhikkhus =ho in the spirit and in the letter@ in its arguments and e.planations@ in its reasons and e.amples@ teach and repeat@ utter forth and recapitulate the ninefold =ord of the BuddhaAsuch Bhikkhus are called@ * king@ Q5a=3ers :dealers in harma "; in the Blessed *ne0s Cit3 of )ighteousness,Q
p, "#?

0%nd furthermore@ * king@ those of the Bhikkhus =ho are =ealth3 and rich in the =ealth of the treasures of the octrine@ in the =ealth of the traditions@ and the te.t@ and the learning thereof@ =ho comprehend the signs@ and /o=els@ and consonants thereof@ in all their details@ per/ading all directions =ith their kno=ledgeAAsuch Bhikkhus are called@ * king@ QBankers of the hamma ! in the Blessed *ne0s Cit3 of )ighteousness,Q 0%nd furthermore@ * king@ those of the Bhikkhus =ho ha/e penetrated to the sublimer teaching@ =ho understand e.position and the di/isions of obEects of meditation to be practised@ =ho are perfect in all the subtler points of training "AA4uch Bhikkhus are called@ * king@ Q istinguished masters of la= in the Blessed *ne0s Cit3 of )ighteousness,Q "$, 0Thus =ell planned out@ * king@ is the Blessed *ne0s Cit3 of )ighteousness@ thus =ell built@ thus =ell appointed@ thus =ell pro/isioned@ thus =ell established@ thus =ell guarded@ thus =ell protected@ thus impregnable b3 enemies or foes, %nd b3 this e.planation@ * king@ b3 this argument@ b3 this reason@ 3ou ma3 b3 inference kno= that the Blessed *ne did once e.ist, :I; Q%s =hen the3 see a pleasant cit3@ =ell planned out@ 2en kno=@ b3 inference@ ho= great the founder =asJ

4o =hen the3 see our 5ord0s 0Cit3 of )ighteousness0 The3 kno=@ b3 inference@ that he did once e.ist,
p, "$>

K;*<L :"; Q%s men@ seeing its =a/es@ can Eudge@ b3 inference@ The great e.tent and po=er of the =orldAembracing seaJ 4o ma3 the3 Eudge the Buddha =hen the3 see the =a/es That he set rolling through the =orld of gods and menAA 7e =ho@ unconGuered in the fight@ alla3s all griefs@ 9ho rooted out@ in his o=n heart@ Cra/ing0s dread po=er@ %nd set his follo=ers free from the =hirlpool of rebirthsAA 06ar as the =a/es of the &oodA5a= e.tend and roll@ 4o great@ so might3@ must our 5ord@ the Buddha@ be,0 :#; Q%s men@ seeing its might3 peaks that to=er aloft@ Can Eudge@ b3 inference@ 7im-la3a0s =ondrous heightJ 4o =hen the3 see the Buddha0s 2ountAofA)ighteousnessAA 4tedfast@ unshaken b3 fierce passion0s storm3 blasts@ To=ering aloft in =ondrous heights of calm and peace@ 9here lusts@ e/il@ and 1arma cannot breathe or li/e@AA The3 dra= the inference: 0&reat as this mountain high That might3 7ero0s po=er upon =hose =ord it stands,0

p, "$!

:$; Q%s men@ seeing the footprint of an elephant king@ Can Eudge@ b3 inference: 07o= great his siDe must beF0

4o =hen the3 see the footprint of the elephant of men@ Buddha@ the =ise@ upon the path that men ha/e trod@ The3 kno=@ b3 inference: 07o= glorious Buddha =as !F0 :5; %s =hen the3 see all li/ing things crouching in fear@ 2en kno=: 00Tis the roar of the king of the beasts that frightens them,0 4o@ seeing other teachers break and fl3 in fear@ The3 kno=: 00Tis a king of the truth hath uttered =ords sublimeF0 :6; 4eeing the earth smiling@ =ell =atered@ green =ith grass@ 2en sa3: 0% great and pleasant rain hath fallen fast,0 4o =hen the3 see this multitude reEoicing@ peaceful@ blest@ 2en ma3 infer: 07o= s=eet the rain that stilled their heartsF0 :7; 4eeing the =ide earth soaked@ bogg3@ a marsh of mud@ 2en sa3: 02ight3 the mass of =aters broken loose, p, "$" 4o@ =hen the3 see this might3 host@ that once =ere daDed 9ith the mud of sin@ s=ept do=n in hamma0s stream@ and left In the =ide sea of the &oodA5a=@ some here@ some there@ %ll@ gods and men alike@ plunged in ambrosial =a/es@ The3 ma3 infer@ and sa3: 07o= great that hamma isF0 :8; K;*=L Q%s =hen men@ tra/elling@ feel a glorious perfume s=eet Per/ading all the countr3 side@ and gladdening them@ infer at once@ 04urel3@ 0tis giant forest trees are flo=ering no=F0 4o@ conscious of this perfume s=eet of righteousness That no= per/ades the earth and hea/ens@ the3 ma3 infer: 0% Buddha@ infinitel3 great@ must once ha/e li/edF0Q

"5, 0%nd it =ould be possible@ * king@ to sho= forth the Buddha0s greatness@ b3 a hundred or a thousand such e.amples@ such reasons@ such arguments@ such metaphors, Eust@ * king@ as a cle/er garland maker =ill@ from one heap of all kinds of flo=ers@ both follo=ing the instruction of his teacher@ and also using his o=n indi/idualit3 as a man@ make man3 /ariegated and beautiful bouGuets@AAEust so@ * king@ that Blessed *ne is@ as it =ere@ an infinite@ immeasurable@ heap of /ariegated flo=ers of /irtue, %nd I no=@ a garland maker@ as it =ere in the
p, "$#

church of the ConGueror@ stringing those flo=ers together@AAboth follo=ing the path of our teachers of old@ and also using such po=er of =isdom as in me is@AAcould sho= forth b3 inference the po=er of the Buddha in innumerable similes, But 3ou@ on the other hand@ must sho= a desire to hear them !,0 07ard =ould it be@ (-gasena@ for an3 other men thus to ha/e sho=n b3 inference@ dra=n from such e.amples@ the po=er of the Buddha, I am filled =ith satisfaction@ /enerable (-gasena@ at 3our so perfectl3 /aried e.position of this problem,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT 7ere ends the problem of Inference ", TTTTTTTTTTTTTTTTTTTTTTTTTTTT

2ootnotes
">6:! % similar Guestion has been alread3 asked abo/e@ III@ 5@ ! !>?;, ">7:! These are the famous thirt3Afi/e constituent Gualities that make up %rahatship :that is@ that state of mind =hich@ from another point of /ie= and b3 another of its numerous names@ is also called (ir/-na;, The3 formed the subEect of the last discourse deli/ered b3 &otama before his

death to his disciples :0Book of the &reat ecease@0 III@ 6!;@ and on m3 translation of that passage :0Buddhist 4uttas@0 pp, 6>A6#; I ha/e added a note gi/ing all the details, It is perhaps =orth3 of remark that both here and t=ice else p, ">8 =here@ at pp, #7@ ##5 :of the P-li;@ our author re/erses the order of (os, $ and 5AAthe fi/e moral Po=ers and the fi/e *rgans :of the higher sense;AA=hich are reall3 onl3 the same mental Gualities looked at from t=o different points of /ie=, ">8:! These /erses ha/e not been traced as 3et in the Pitakas, ">8:" There is another parable of the architect abo/e@ p, #$ of the P-li :I@ 5# of the translation;, ">8:# Bh-gaso mitam@ an e.pression constantl3 recurring, ">8:$ +kkinna, 4ee G-taka IV@ !>6, ">?:! %ccording to the dictionaries each of those four =ords :kakkara@ katukka@ sandhi@ and singh-taka; means either a sGuare@ or a place =here four roads meet, The 4imhalese has -panaAkatushkaAsandhi Yti@ omitting the last and certainl3 ine.act in its rendering of the first =ord, 4andhi I ha/e onl3 met =ith here in this sense, ">?:" )-gaAmaggamJ literall3 0the king0s high=a3s@0 =hich also onl3 occurs here, ">?:# 6or pindaAd-/ik- 7OnatiAkumburP :=ho at p, $75 gi/es the P-li of all this; reads pindaAda3ak-, ">?:$ Vammino 3odhino, But both 7OnatiAkumburP here@ and the parallel passage in the 4amaa Phala 4utta : , II@ !$;@ read KammaA3odhino, ">?:5 6or BhattiAputta 7OnatiAkumburP reads BhataAputt-, ">?:6 These t=o :BhattiAputta and 2allaAgan-; are omitted in the Ogha,

"!>:! Vattak-r-, 4ee the note abo/e on IV@ 7@ !! :p, "67 of the P-li;, "!>:" 5onak-r-@ 0salt makers,0 But 7OnatiAkumburP reads lohak-r- and translates lokuru=o@ 0=orkers in metal,0 "!>:# 0 antak-r-@ =hich in the 4imhalese is simpl3 repeated, There is no such =ord in Clough, "!>:$ 7eraik-, Childers sa3s 0ro3al treasurer@0 and 7OnatiAkumburP 0coiners of sil/er m-sakas0 :ran masu tananno3a;@ but 4ubhHti :in his 4imhalese gloss on %bhidh-na PadOpik-@ /erse #$#; renders it 0Eudgers of gold0 :ran balann-;J and that this is right is sho=n b3 the conte.t in the passage of the 4umangala Vil-sinO :p, #!5;@ =here the probabl3 identical =ord heaka is used, "!>:5 ussika, 7OnatiAkumburP renders this =ord here b3 pili =elendo@ 0clothAsellers@0 but abo/e :p, "6" of the P-li; b3 s-3am k-rako@ 0dice manufacturers,0 "!>:6 It is instructi/e that men =orking for hire are put here among the lo=est sort of =orkApeople@ =hile the sla/e born in the house stands in the best compan3, "!>:7 5anghak-, Pinum k-ra3o@ 0turners of summersets0 in the 4imhalese, 4ee G-taka I@ $#!@ and abo/e@ pp, #!@ !?! of the P-li, "!>:8 Vet-lik-, Vet-li3ehi mangal-shtaka ki3ann-=H in p, "!! the 4imhalese :9andiAbhatta3o according to 4ubhHti on %bhidh-na PadOpik- #6?;, "!!:! Pupphakkhadak-, % =ellAkno=n lo= caste =hose dut3 it =as to remo/e flo=ers offered on the shrines of the gods after the3 had faded, %t Thera &-th-@ /erse 6">@ this is called one of the meanest of occupations, "!!:" Ven-, 7OnatiAkumburP has 0lute makers@0 but this must be =rong, "!!:# The 4imhalese sa3s simpl3 9eddahs :9Yddas;@ the =ellAkno=n interesting =ild men of Ce3lon, "!!:$ 5-sik-@ 0those@0 sa3s the 4imhalese@ 0=ho as if into.icated =ith Eo3 Eump about and leap and dance,0 But I think it is connected =ith the ancient usages to =hich the lasci/ious s=inging of the Sai/ites and Vallabh-k-r3as o=es its origin,

"!!:5 *n all these names see the Introduction to part I@ pp, .liii@ .li/, %par-ntaka and P-the33aka might there ha/e been added@ as =ell as puratthimo ganapado :from p, $";, "!#:! 7OnatiAkumburP de/otes a paragraph to each of these subEects for meditation, "!#:" *f r-ga@ dosa@ and moha, "!#:# This stanDa has not 3et been found in the Pitakas, In the first line it does not seem Guite clear at first sight =h3 1arma@ of all things@ should be the price, That Indian =ord being too p, "!$ full of meaning to be translateable@ is necessaril3 retained@ and hence the phrase 0taking 1arma as the price0 ma3 con/e3 no meaning at all, If so@ in tr3ing to escape 4c3lla the unhapp3 translator has fallen into Char3bdis, But it must mean one of t=o things@ either something to be abandoned@ gi/en upJ or something good =hich the bu3er possesses@ and ma3 e.change for the good he =ants to bu3, If our author means the first it must be 1arma :as one of the +padhis;@ as a basis for continued indi/idualit3@ and be much the same as egoism, If he means the other@ then 1arma@ though standing alone@ must be here used in the sense of kusalaAkamma@ good 1arma@ that is@ the effect of good deeds done in a former life, (o= our author ne/er else=here uses kamma@ =ithout an3 Gualif3ing adEecti/e@ in the sense of good 1arma, *n pp, 7@ ">@ 67@ !>8 foll,@ !#$@ !5!@ !8?@ #>" of the P-li the unGualified =ord means throughout bad 1arma@ the effect of bad deeds done in a former birth, In a fe= passages it is used of former deeds in a =a3 that apparentl3 includes both good and bad, 4ee especiall3 pp, #@ !>@ !$6@ "68, (o= a bu3er@ in the case put@ could not gi/e up either the bad or the good deeds he had alread3 done in a former lifeAAthat =ould be be3ond his po=er, 7e could onl3 offer@ in e.change for the good he =anted to bu3@ good 1arma :that is@ in the sense of good deeds; either in the present@ or in the immediate future, Belo=@ V@ "! :p, #$! of the P-li;@ =ill be found instances gi/en b3 our author himself, It is forced@ no doubt@ to call this 0a price@0 but it is probabl3 the sense intended@ and so 7OnatiAkumburP takes it, "!$:! Taking the threefold refuge in the Buddha@ the octrine : harma;@ and the *rder, "!5:! These are respecti/el3 the first fi/e@ the first eight@ and the =hole ten@ of the Precepts set out in m3 0Buddhism@0 p, !6>, "!5:" The =hole of this te.t is translated in /ol, .iii of the 04acred Books of the 'ast,0 The sOlas here enumerated are onl3 the lo=er moralit3, The higher ethics come belo= in C !", "!5:# 6rom %nguttara (ik-3a III@ 7?, The /erse is Guoted in the hammapada@ /erse 5$@ and also in the G-taka Book@ III@ "?!,

"!5:$ It is not kno=n =here these lines originall3 stood, But the3 are Guoted in the hammapada@ /erses 55@ 56@ and also in the G-taka Book loc, cit,@ and in the 4umangala Vil-sinO@ p, 56, "!6:! The details of these 0fruits0 =ill be found in 0Buddhism@0 pp, !>8A!!>, "!6:" %s to in respect of =hat@ see the note abo/e on IV@ 8@ 6? :p, "!? of the P-li;, "!6:# o/ilam@ nil-ta sa3s the 4imhalese@ p, $8$, "!6:$ 1esika, 7OnatiAkumburP merel3 repeats this =ord, "!6:5 The mango is used in all stagesAA=hen ripe for eating@ and for pickles@ curries@ Bc,@ in other stages, "!7:! These lines ha/e not been traced as 3et in the Pitakas@ and are probabl3 not meant as a Guotation, 0%mbrosia0 is of course the ambrosia of %rahatship, "!7:" 6or the full te.t of these 0Truths0 see 0Buddhist 4uttas@0 pp, !$8A!5>, "!7:# %-, The 4imhalese@ p, $86@ has a=abodha3a, The =ord is rare@ but it occurs at G-taka I@ !$>J II@ ###J and at hammapada@ /erses 57@ ?6@ al=a3s in this sense, "!8:! (ot traced as 3et, "!8:" 4ee the note abo/e on V@ # :p, ##> of the P-li;, "!?:! (ibbut-@ =ith allusion to the freedom and calm of (ir/-na, The /erses ha/e not been traced as 3et in the Pitakas, "!?:" 1-3aAgat-AsatiAbha/an-@ =here each term reall3 reGuires a long commentar3,

"!?:# It =ill be noticed that (-gasena is here reall3 going an inch be3ond his te.t, In that te.t :=hich has not been traced; amata@ ambrosia@ means no doubt as else=here@ the ambrosia of (ir/-na, %nd the te.t does not sa3 that the acti/e attention and the ambrosia are the same@ but onl3 that the3 =ho feed on the one feed also on the other, '/en if =e translate 0are feeding0 instead of 0feed0 :=hich is grammaticall3 possible; a similar argument =ould hold good, But though it is impossible to sa3 for certain@ =ithout kno=ing the conte.t of the passage@ the rendering abo/e is more in accord =ith P-li usage@ and more likel3 therefore to be right, "">:! (ot traced as 3et, %ll these stanDas seem to belong together@ and =ill doubtless be found in the same 4utta or poem, "">:" These se/en Ee=els :or treasures@ ratan-ni; of the Buddha are intended of course to correspond to the se/en treasures :also ratan-ni; of the king of kings :the kakka/attO;, The3 are different from the se/en Treasures of the (oble *nes0 :%ri3adhan-ni; =hich are ethical Gualities@ =hereas these Ee=els are means to the attainment of %rahatship, "">:# 4Ola@ a most difficult =ord to translate@ as it includes so much that in 'nglish =ould be e.pressed b3 the /ar3ing phrases: goodness@ /irtue@ righteousness@ uprightness@ moralit3@ Bc, ""!:! Indri3aJ no doubt here the si. organs@ that is the usual fi/e@ and bha/ango or mano as the si.th, ""!:" Clothing@ food,@ lodging@ and medicine for the sick, ""!:# Translated in 0Buddhist 4uttas@0 pp, !8?A">>, ""!:$ 9hat =e ha/e here are the t=o higher stages of the three into =hich Buddhist ethics naturall3 falls, The moralit3 of la3men has been included abo/e@ V@ 7@ =here it alread3 passes o/er into that of the ordinar3@ uncon/erted member of the *rder, 7ere =e begin =ith that@ starting =ith the last item of the pre/ious list@ and go on@ through the sOlas@ to the highest ethics of %rahatship, ""!:5 The de/as@ those gods d=elling in 4akka0s hea/en@ and@ I think@ the de/at-s also :fairies@ n3ads@ dr3ads@ Bc,;, ""!:6 %/Oki@ the lo=est of the purgatories,

""":! I think the first Gh-na :see 0Buddhist 4uttas@0 p, "7"; is meant, """:" %pparentl3 the passage o/er from the first to the second Gh-na, """:# But insight@ and the resulting bliss@ remain, Compare abo/e@ II@ "@ # :I@ 67;, """:$ Compare abo/e@ V@ 8@ on the last three, ""#:! 4ee the note upon IV@ 8@ 65, ""$:! Bha/o here eGual to paka skandha@ according to 7OnatiAkumburP@ p, $?!, ""$:" Bha/e@ here triA=idhaAbha=a in the 4imhalese, ""$:# %kaluJ onl3 found here, The 4imhalese has agaru kalu@ and agaru according to Clough is albergia, ""$:$ Tagara, %gil tu=aral-@ 0log=ood frankincense,0 ""$:5 T-lOsaka, Clough sa3s the Talis tree is 6lacourtia cataphracta, ""$:6 (ot in the P-li dictionaries, But it is mentioned in Buddha/amsa II@ 5! :there spelt salala;, This /erse is Guoted at G-taka I@ !#@ /erse 5!@ and the =ord is there spelt salala, The 4imhalese has salala@ and the 4anskrit le.icons ha/e sarala, Clough identifies it@ no doubt =rongl3@ =ith the last@ the %ngloAIndian 7al tree@ =hich the botanists call the 4horea robusta, ""$:7 NHthik-J sOnidda@ sa3s 7OnatiAkumburP@ p, $?"@ and Clough thinks this is oleander, But BVhtlingkA)oth sa3 a sort of Easmine@ Masminum auriculatum,

""$:8 Nohombu in the 4imhalese, Clough sa3s this is a creeper called Borago _e3lanica, But does that gro= in the (orthA9est of India< %ccording to BVhtlingkA)oth@ %timuttaka is the p, ""5 name of three plants@ one of =hich is the &aertnera )acemosa@ much culti/ated for the beaut3 and perfume of its flo=ers, ""5:! The last four are the P-talO@ +ppala@ Vassika@ and 2allik-@ all of =hich are =ell kno=n, *ur author0s flora and fauna are so numerous that one ought@ if one had the necessar3 kno=ledge@ to be able to dra= conclusions as to his o=n 0habitat,0 ""5:" *n the use of up-d-30 up-d-3a see abo/e@ p, !8"@ and belo=@ p, #$! of the P-li, ""5:# Pakka/ekkhanaA-nam, That is@ in looking back o/er the p, ""6 course he has follo=ed along the '.cellent 9a3@ he becomes conscious of ha/ing got be3ond each of the obstacles :the 4am3oganas; that can beset him, It is the doctrine of 0final assurance0 from the Buddhist point of /ie=, Compare -nadassana at Ogha II@ 8#, ""6:! ! Patisambhid-, 7OnatiAkumburP merel3 repeats the ambiguous technical terms of the P-li, Childers@ sub /oce@ gi/es the /arious interpretations of other authorities, Compare abo/e@ I@ "?@ #$; #6, The third and fourth seem to me to be doubtful, ""7:! Pak-/udhoJ literall3 0=ith the fi/e =eapons on,0 The e.pression is not infreGuentJ compare pak-/udhaAsannaddha@ used of a hunter@ at G-taka III@ $67J IV@ "8#@ $#7J and sannaddhaApak-/udh-@ used of sailors fighting@ at G-taka IV@ !6>, But it is Guite possible that =eapons different from those here described are there meant@ as the3 are not suited@ for instance@ to the hunter, ""7:" 7OnatiAkumburP translates this =eapon :mandalagga; simpl3 b3 kadu=a@ s=ordJ but 0bent blade0 must mean a sabre, ""7:# Khurik-, Childers has onl3 0knife,0 The 4imhalese@ p, $?#@ has kirisa3a@ =hich is not in Clough@ but is doubtless the 2ala3 kreese, These fi/e =eapons are not mentioned else=here@ and as three of the fi/e =ords are rare@ are probabl3 those in special use in the countr3 =here our author li/ed, In this respect it is note=orth3 that the 4anskrit kshurik- is onl3 mentioned@ according to BVhtlingkA)oth@ in the )-ga TaranginO of 1ashmir@ and in the title of a late +panishad, 9e shall therefore scarcel3 go far =rong if =e understand b3 our author0s khurik- the famous %fghan knife,

""7:$ %rtha3en artha3a galap-@ Bc,@ sa3s the 4imhalese, 7e p, ""8 =ill repl3 b3 adducing parallel passages@ much in the st3le of modern scholarship, ""8:! 7e gi/es the principal ones@ as set out in his pre/ious arguments, ""8:" (irutti, 7OnatiAkumburP unfortunatel3 simpl3 repeats all these technical terms, ""8:# 5akkhana, %s for instance abo/e@ I, 5!A6", ""?:! Phase33aJ literall3 0he =ho ha/ing bought patisambhid- shall touch it =ith his -na,0 The 4imhalese@ p, $?$@ has sparsakota@ =hich does not help us, ""?:" The 4imhalese again onl3 repeats these se/en technical terms@ e.cept the second hammaA/ika3a@ =hich it renders b3 prag-, ""?:# Bodhi, Childers sa3s@ 0the supreme kno=ledge of a Buddha,0 But this is =rong@ as is e/ident e/en from the conte.t here, The =hole e.position is of %rahatship@ not Buddhahood, "#>:! 7OnatiAkumburP@ characteristicall3 enough for a Ce3lon man@ adds@ 0and the 6ootprint and the BoAtree,0 "#>:" The first line onl3 of these /erses is in the 4am3utta III@ "@ 7, "#!:! Vipassak-@ not necessaril3 the insight of the %rahats@ as Childers sa3s, 9e ha/e seen Vipassan- ascribed abo/e@ p, !6 :of the P-li;@ to a 4ot-panno, "#!:" Patipannak-J so the 4imhalese@ p, $?6 :but see other=ise belo=@ V@ "!@ p, #$$ of the P-li;, "#!:# Te/igg-@ ha/ing the pubbeAni/-s-nussatiA-na@ the ketopaAri3aA-na@ and the -sa/-nam kha3aA-na, 4ee Ogha (ik-3a II@ ?!A?$ and ?7,

"#!:$ These are the last three@ and besides them the soAcalled i/ine '3e@ and i/ine 'ar@ and also the po=er of Iddhi, 4ee Ogha (ik-3a II@ 87A ?>@ ?5A?6, "#":! It is not kno=n in =hat te.t, "##:! Pettike gokare rat-, That is in the four 4atiApatth-nas, 4ee the passage Guoted belo= at VII@ !@ 7@ p, #68 of the P-li, "#$:! %nuppa/attak-, 4ee belo=@ p, #6# of the P-li, "#$:" 4ee abo/e@ V@ !?, "#5:! Importunit3@ or e/en attracting attention in an3 =a3, 4ee abo/e@ p, ""? of the P-li, "#5:" Compare 4igalo/-da 4utta@ p, #65@ and hammapada@ /erse $?: 0%s a bee@ inEuring not the flo=er or its colour or its scent@ flies a=a3@ taking the nectar@ so let a sage go through the /illage,0 "#5:# That is the fall of beings from one state of e.istenceAAtheir death in that state in other =ordsAAand their rise@ their rebirth@ in another, "#5:$ Gotaka@ as a cit3 official@ is something akin to torchbearer@ lamplighter, "#6:! These are si. out of the ten di/isions of V3aganaA/uddhi@ mentioned in the /erse at 4umangala Vil-sinO I@ !77, 7OnatiAkumburP@ p, 5>!@ merel3 repeats the =ords, "#6:" hammaArakkh-@ 0dharmika=H -rakshaAgrahana3ehi ni3ukta=H0 in the 4imhalese, "#6:# (id-naApathanaAkusal-J 0Rpatti gena hYra dYk=Omehi daksha=H@0 sa3s the 4imhalese, "#6:$ *ne =ord@ /utth-na@ is here doubtful,

"#6:5 4ee 2ah-/agga I8@ $@ ?, !>@ Bc, "#6:6 5iterall3 0skilled in form@ shape@ beaut3,0 The 4imhalese repeats this ambiguous e.pression@ adding the Gualification am-t3a3o@ 0ministers@ officials,0 *ne =ould think that these =ould ha/e been the Eudges@ but our author has alread3 made the %rahats the Eudges in his hammaA nagara, This onl3 lea/es him some minor official post to gi/e a=a3 to those learned in Canon 5a=@ and he has chosen one as unintelligible in Ce3lon as it is to me, "#7:! Patipann-@ =hich 7OnatiAkumburP takes here to mean %rahats@ but see the note abo/e@ V@ "> :p, #$! of the P-li;, "#7:" %bhidhamme abhi/ina3e, % phrase /er3 instructi/e as to the correct rendering of the much misunderstood =ord abhidhamma, %s I pointed out alread3 in the 07ibbert 5ectures0 for !88!@ it is a blunder to translate it@ as is usuall3 done@ b3 0metaph3sics,0 The =hole conte.t is taken from the 4angOti 4utta, "#8:! 0The ambrosia of the 4addharma@0 sa3s 7OnatiAkumburP@ p, 5>", "#8:" hamm-panik-, The 4imhalese has h-rmik-panika3o, "#?:! hammaAsetthino@ =hich the 4imhalese repeats, "#?:" %dhisOla@ adhikitta@ and adhipa[[-@ sa3s 7OnatiAkumburP, "$!:! It is perhaps such poetical figures as this that ha/e afforded foundation for the legend of Buddha0s footprint, "$#:! The 4imhalese is here much e.panded, "$#:" 2r, Trenckner reads 0%num-na paham@0 the 4imhalese has 02ah- %num-na Prasna3a3i,0

#--K VI.
T3% D31T6046!.
K;*(L !, The king sa= Bhikkhus in the forest@ lone %nd far a=a3 from men@ keeping hard /o=s, %nd then he sa= too householders@ at home@ 'ating the s=eet fruits of the (oble Path !, Considering both of these@ deep doubts he felt, 0If la3men also realise the Truth Then surel3 /o=ing /o=s must be in /ain, ComeF let me ask that best of teachers@ =ise In the threefold basket of the Buddha0s =ords@ 4killed to o0erthro= the arguments of the foe, 7e =ill be able to resol/e m3 doubtsF0 ", (o= 2ilinda the king =ent up to the place =here (-gasena =as@ and bo=ed do=n before him@ and took his seat on one side, %nd =hen so seated@ he said to (-gasena: 0Venerable (-gasena@ is there an3 la3man li/ing at home@ enEo3ing the pleasures of sense@ occup3ing a d=elling encumbered =ith =ife and children@ enEo3ing the use of sandal =ood from Benares@ and of garlands@ perfumes@ and ointments@ accepting gold and sil/er@ =ith an embroidered headAdress on@ set =ith diamonds and pearls and goldAis there an3 such =ho has seen face to face the calm@ the supreme good@ (ir/-na 0(ot one hundred onl3@ * king@ nor t=o nor
p, "$5

three nor fi/e nor si. hundred@ not a thousand onl3@ nor a hundred thousand@ nor ten millions@ nor ten thousand millions@ not e/en onl3 a billion la3men :ha/e seen (ir/-na;AAnot to speak of t=ent3 or thirt3 or a hundred or a thousand =ho ha/e attained to clear understanding :of the four Truths; !, B3
p, "$6

=hat kind of e.position shall I la3 before 3ou e/idence sho=ing that I kno= this !<0 0 o 3ou 3ourself tell me ",0 #, 0Then@ * king@ I =ill e.plain it, %ll those passages in the ninefold =ord of the Buddha that deal =ith holiness of life@ K;*)L and attainment of the path@ and the di/isions of the e.cellent habit of li/ing under /o=s@ shall be brought to bear in this connection #, Must@ * king@ as =ater =hich has rained do=n upon a countr3 district@ =ith both lo=Al3ing and high places@ le/el land and undulations@ dr3 ground and =et@ =illAall of itAflo= off thence and meet together in the ocean of great =atersJ so =ill all those passages meet together@ and be brought into connection@ here, %nd a manifestation of reasons out of m3 e.perience and kno=ledge shall be also brought to bear, Thus =ill this matter be thoroughl3 anal3sed@ its beaut3 =ill be brought out $@ it =ill be e.hausted 5@ brought home
p, "$7

to rest !, It =ill be@ * king@ as =hen an able =ritingAmaster@ on e.hibiting@ b3 reGuest@ his skill in =riting@ =ill supplement the =ritten signs b3 an e.planation of reasons out of his e.perience and kno=ledge@ and thus that =riting of his becomes finished@ perfect@ =ithout defect, 4o =ill I also bring to bear a manifestation of reasons out of m3 e.perience and kno=ledgeJ and thus shall this matter be thoroughl3 anal3sed@ its beaut3 shall be brought out@ it shall be e.hausted@ set at rest ", $, 0In the cit3 of 4-/atthi@ * king@ about fift3 millions of the disciples of the Blessed *ne@ de/out men and de/out =omen@ =ere =alking in the paths@ and out of those three hundred and fift3Ase/en thousand # =ere established in the fruit of the third path, %nd all of them =ere lait3@ not members of the *rder, %nd there too@ at the foot of the &andamba tree@ =hen the double miracle took place $@ t=o hundred millions of li/ing beings 5 penetrated to an understanding :of the four Truths;, %nd again on the deli/er3 of the )-hulo/-da 6 discourse@ and of the 2ah- 2angala 7 discourse@ and of the 4amakitta 8 e.position@ and of the
p, "$8

Par-bha/a ! discourse@ and of the Pur-bheda " discourse@ and of the 1alahaA/i/-da discourse@ and of the KHlaA/3Hha ! discourse@ and of the 2ah-A/3Hha ! discourse@ and of the Tu=ataka ! discourse@ and of the 4-riputta ! discourse@ an innumerable number of celestial beings penetrated to kno=ledge :of the four Truths;, In the cit3 of )-gagaha three hundred and fift3 thousand de/out la3men and de/out la3=omen@ disciples of the Blessed *ne@ =ere =alking in the Paths, %nd there again at the taming of hanap-la the great elephant # nine hundred million li/ing beings@ and again at the meeting at the P-s-nika Keti3a on the occasion of the P-r-3ana discourse $ one hundred and fort3 million li/ing beings@ and again at the Indas-la ca/e eight hundred millions of gods@ and again at Benares K;7>L in the deer park Isipatana at the first preaching of the hamma 5 one hundred and eight3 million Brahm- gods and innumerable others@ and again in the hea/en of the Thirt3AThree at the preaching of the %bhidhamma on the Pandu 1ambala )ock 6 eight hundred millions of the gods@ and on the descent from the =orld of the gods at the gate of the cit3 of 4ankassa 6@ at the miracle of the manifestation to the =orld 7@
Kparagraph continuesL p, "$?

three hundred millions of belie/ing men and deities penetrated to a kno=ledge :of the four Truths;, %nd again at 1apilaA/atthu among the 4ak3as@ at the preaching of the Buddha/amsa ! in the (igrodha %r-ma@ and again at the preaching of the 2ah- 4ama3a 4uttanta "@ gods in numbers that cannot be counted penetrated to a kno=ledge of the hamma, %nd again at the assemblies on the occasions of 4umana the garland maker #@ and of &arahadinna@ and of Rnanda the rich man@ and of &ambuka the naked ascetic $@ and of 2andHka the god@ and of 2attaAkundali the god@ and of 4ulas- the courtesan !@ and of 4irim- the courtesan@ and of the =ea/er0s daughter@ and of 4ubhadd-@ and of the spectacle of the cremation of the Brahman of 4-keta@ and of the 4Hn-parantas@ and of the problem put b3 4akka 6@ and of the Tirokudda 4utta 7@ and of the )atana 4utta 8AAat each of these eight3Afour thousand penetrated to a kno=ledge of the hamma, 4o long@ * king@ as the Blessed *ne remained in the =orld@ so long =heresoe/er in the three great di/isions
p, "5>

:of India; ! or in the si.teen principal countries :in them; " he sta3ed@ there@ as a usual thing@ t=o@ three@ four@ or fi/e hundred@ or a thousand@ or a hundred thousand@ both gods and men@ sa= face to face the calm@ the supreme good@ (ir/-na, %nd all of those =ho =ere gods@ * king@ =ere la3men, The3 had not entered the *rder, 4o these and man3 other billions of gods@ * king@AAe/en =hile the3 =ere 3et la3men@ li/ing at home@ enEo3ing the pleasures of sense@AAsa= face to face :realised in themsel/es; the condition of Peace@ the 4upreme &ood@ (ir/-na #,0 5, 0If so@ /enerable (-gasena@AAif la3men@ li/ing at home and enEo3ing the pleasures of sense@ can see (ir/-na@AA=hat purpose then do these e.tra /o=s ser/e< That being so@ rather must K;7'L the /o=s be =orkers of mischief, 6or@ (-gasena@ if diseases =ould abate =ithout medicine@ =hat

=ould be the ad/antage of =eakening the bod3 b3 emetics@ b3 purges@ and other like remedies<AAif one0s enemies could be subdued =ith one0s fists onl3@ =here =ould be the need of s=ords and spears@ of Ea/elins and bo=s and crossAbo=s@ of maces and of clubs<AAif trees could be climbed b3 clambering up them =ith the aid of the knots and of the crooked and hollo= places in them@ of the thorn3 e.crescences and creepers and branches gro=ing on them@ =hat =ould be the need of going in Guest of ladders long and strong<AAif sleeping on the bare ground ga/e
p, "5!

ease to the limbs !@ =h3 should one seek after fine large beds@ soft to the touch<AAif one could cross the desert alone@ inaccessible though it be@ and full of danger and fear@ =h3 need one =ait for a grand cara/an@ =ell armed and =ell eGuipped<AAif a man =ere able b3 his o=n arms to cross a flo=ing ri/er@ =hat need he care for firm d3kes or boats<AAif he could pro/ide board and lodging for himself out of his o=n propert3@ =h3 should he trouble to do ser/ice to others@ to flatter =ith s=eet =ords@ to run to and fro<AA=hen he can get =ater from a natural pool@ =h3 should he dig =ells and tanks and artificial ponds< %nd Eust so@ /enerable (-gasena@ if la3men@ li/ing at home and enEo3ing the pleasures of sense@ can realise in themsel/es the condition of Peace@ the 4upreme &ood@ (ir/-na@ =hat is the need of taking upon oneself these /o=s<0 6, 0There are@ * king@ these t=ent3Aeight good Gualities in the /o=s@ /irtues reall3 inherent in themJ and on account of these all the Buddhas alike ha/e longed for them and held them dear, %nd =hat are the t=ent3Aeight< The keeping of the /o=s@ * king@ implies a mode of li/elihood =ithout e/il@ it has a blissful calm as its fruit@ it a/oids blame@ it =orks no harm to others@ it is free from danger@ it brings no trouble on others@ it is certain to bring =ith it gro=th in goodness@ it =astes not a=a3@ it deludes not@ it is in itself a protection "@ it =orks the satisfaction of desires and the taming of all beings@ it is good for selfAcontrol@
p, "5"

it is appropriate !@ :he =ho keeps the /o=s; is selfAdependent "@ is emancipated #@ the keeping of them is the destruction of lustJ and of malice@ and of dullnessJ it is the pulling a=a3 of pride@ the cutting off of e/il thoughts@ the remo/al of doubts@ the suppression of sloth@ the putting a=a3 of discontentJ it is longAsuffering@ its merit is be3ond =eight@ and its /irtue be3ond measure@ and it is the path that leads to the end of e/er3 grief, These@ * king@ are the t=ent3Aeight good Gualities in the /o=sJ K;7:L and it is on account of these that all the Buddhas alike ha/e longed for them and held them dear, 7, 0%nd =hosoe/er@ * king@ thoroughl3 carr3 out the /o=s@ the3 become completel3 endo=ed =ith eighteen good Gualities, 9hat are these eighteen< Their =alk is pure@ their path is accomplished@ =ell guarded are the3 in deed and =ord@ altogether pure are the3 in manners and in

mind@ their Deal flags not@ all their fears are alla3ed@ all delusions :as to the permanence and as to the degree; of their indi/idualit3 ha/e been put a=a3@ anger has died a=a3 =hile lo/e :to all beings; $ has arisen in their hearts@ in taking nourishment the3 eat it =ith the three right /ie=s regarding food 5@ the3 are honoured of
p, "5#

all men@ the3 are temperate in eating@ the3 are full of =atchfulness@ the3 need no home@ =heresoe/er is a pleasant spot there do the3 d=ell@ the3 loathe to do ill@ the3 take delight in solitude@ the3 are in earnest al=a3s, These@ * king@ are the good Gualities =ith =hich the3 =ho carr3 out the /o=s are completel3 endo=ed, 8, 0%nd these ten@ * king@ are the indi/iduals =orth3 of those ad/antages inherent in the /o=sAAthe man full of faith@ ashamed to do =rong@ full of courage@ /oid of h3pocris3@ master of himself@ not unstable !@ desirous to learn@ glad to undertake the task that is hard@ not eas3 to take offence@ of a lo/ing heart, These@ * king@ are the ten indi/iduals =orth3 of those ad/antages inherent in the /o=s, ?, 0%nd all the3@ * king@ =ho as la3men@ li/ing at home and in the enEo3ment of the pleasures of sense@ realise in themsel/es the condition of Peace@ the 4upreme &ood@ (ir/-na@AAall the3 had in former births accomplished their training@ laid the foundation@ in the practice of the thirteen /o=s@ had purified their =alk and conduct b3 means of themJ and so no=@ e/en as la3men@ li/ing at home and in the enEo3ment of the pleasures of sense@ do the3 realise in themsel/es the condition of Peace@ the 4upreme &ood@ (ir/-na, Must@ * king@ as a cle/er archer first in regular succession teaches his pupils at the training ground the different kinds of bo=s@ the manner of holding the bo= up@ and of keeping it in a firm grasp@ and of bending the fingers@ and of planting the feet@ and of taking up the arro=@ and of placing it on
p, "5$

the string@ and of dra=ing it back@ and of restraining it@ and of aiming at the mark@ and thus of hitting ! a man of stra=@ or targets made of the Khanaka plant "@ or of grass@ or of stra=@ or of masses of cla3@ or of shields #AAand after that@ introducing them to the ser/ice of the king@ he gains the re=ard of highAbred chargers and chariots and elephants and horses and mone3 and corn and red gold and sla/e girls and sla/es and =i/es and lands, K;7;L Must so@ * king@ all the3 =ho as la3men@ li/ing at home in the enEo3ment of the pleasures of sense@ realise in themsel/es the condition of Peace@ the 4upreme &ood@ (ir/-na@AAall the3 had in former births accomplished their training@ laid the foundation@ in the practice of the thirteen /o=s@ had purified their =alk and conduct b3 means of themJ and so no=@ e/en as la3men@ and li/ing at home in the enEo3ment of the pleasures of sense@ do the3 realise in themsel/es the condition of Peace@ the 4upreme &ood@ (ir/-na,

!>, 0%nd there is no realisation of %rahatship@ * king@ in one single life@ =ithout a pre/ious keeping of the /o=s, *nl3 on the utmost Deal and the most de/oted practice of righteousness@ and =ith the aid of a suitable teacher@ is the realisation of %rahatship attained, Eust@ * king@ as a doctor or surgeon first procures for himself a teacher@ either b3 the pa3ment of a fee or b3 the performance of ser/ice@ and then
p, "55

thoroughl3 trains himself in holding the lancet@ in cutting@ marking@ or piercing =ith it@ in e.tracting darts@ in cleansing =ounds@ in causing them to dr3 up@ in the application of ointments@ in the administration of emetics and purges and oil3 enemas@ and onl3 =hen he has thus gone through training@ ser/ed his apprenticeship@ made himself skilful@ does he /isit the sick to heal them, Must so@ * king@ all the3 =ho as la3men@ li/ing at home in the enEo3ment of the pleasures of sense@ realise in themsel/es the condition of Peace@ the 4upreme &ood@ (ir/-na@AAall the3 had in former births accomplished their training@ laid the foundation@ in the practice of the thirteen /o=s@ had purified their =alk and conduct b3 means of themJ and so no=@ e/en as la3men@ and li/ing at home in the enEo3ment of the pleasures of sense@ do the3 realise in themsel/es the condition of Peace@ the 4upreme &ood@ (ir/-na, !!, 0%nd there is no perception of the truth to those =ho are not purified b3 the /irtues that depend on the keeping of the /o=s, Eust as =ithout =ater no seed =ill gro=@ so can there be no perception of the truth to those not purified b3 the practice of the /o=s, Eust as there is no rebirth in bliss to those =ho ha/e done no meritorious actions@ no beautiful deeds@ so is there no perception of the truth for those not purified b3 the practice of the /o=s, !", 05ike the broad earth@ * king@ is the character resulting from the keeping of the /o=s@ to ser/e as a basis to those =ho desire to be pure !, 5ike =ater is it@ * king@ to =ash a=a3 the stain of all things
p, "56

e/il in those =ho desire to be pure, 5ike the fire is it@ * king@ to burn out the lust of all e/il in those =ho desire to be pure K;7*L, 5ike the =ind is it@ * king@ to carr3 a=a3 the dust of all e/il in those desiring to be pure, 5ike medicine is it@ * king@ to alla3 the disease of e/il in those desiring to be pure, 5ike ambrosia is it@ * king@ to act as an antidote to the poison of e/il in those desiring to be pure, 5ike arable land is it@ * king@ on =hich to gro= the crop of 0all the /irtues of renunciation to those desiring to be pure, 5ike a =ishingAgem ! is it@ * kingJ for conferring all the high attainments the3 long and cra/e for upon those =ho desire to be pure, 5ike a boat is it@ * king@ for carr3ing to the further shore of the might3 ocean of transmigration all those =ho desire to be pure, 5ike a place of refuge is it@ * king@ =here those =ho desire to be pure can be safe

from the fear of old age and death, 5ike a mother is it@ * king@ to comfort those =ho desire to be pure =hen afflicted =ith the sorro=s of sin, 5ike a father is it@ * king@ to raise up in those =ho desire to be pure and to increase in goodness all the good Gualities of those =ho ha/e renounced the =orld, 5ike a friend is it@ * king@ in not disappointing those =ho desire to be pure in their search after the good Gualities of those =ho ha/e renounced the =orld, 5ike a lotus flo=er@ * king@ is it@ in not being tarnished b3 the stain of e/il, 5ike costl3 perfume :of saffron and of Easmine and the Turkish incense and the &reek; "
p, "57

is it@ * king@ for counteracting the bad odour of e/il for those =ho desire to be pure, 5ike a loft3 mountain range is it@ * king@ for protecting those =ho desire to be pure from the onslaught of the =inds of the eight conditions to =hich men are subEect in this =orld :gain and loss@ and fame and dishonour@ and praise and blame@ and happiness and =oe; !, 5ike the space of hea/en is it@ * king@ in the freedom from all obstruction@ in the magnitude@ in the great e.panse and breadth it gi/es to those =ho desire to be pure, 5ike a stream is it@ * king@ in =ashing a=a3 for those =ho desire to be pure the stain of all e/il, 5ike a guide is it@ * king@ in bringing safe out of the desert of rebirths@ out of the Eungle of lusts and sins@ those =ho desire to be pure, 5ike a might3 cara/an is it@ * king@ for bringing those =ho desire to be pure safe into that most blessed cit3 of (ir/-na@ peaceful and calm@ =here no fear d=ells@ K;77L 5ike a =ellApolished spotless mirror is it@ * king@ for sho=ing to those =ho desire to be pure the true nature of the constituent elements of all beings, 5ike a shield is it@ * king@ for =arding off from those =ho desire to be pure the clubs and the arro=s and the s=ords of e/il dispositions, 5ike a sunshade is it@ * king@ for =arding off from those =ho desire to be pure the scorching heat of the threefold fire ", 5ike
p, "58

the moon is it@ * king@ as being longed and hoped for b3 those =ho desire to be pure, 5ike the sun is it@ * king@ as dispelling the blackness of the darkness of ignorance for those =ho desire to be pure, 5ike the ocean is it@ * king@ as causing to arise in those desiring to be pure the costl3 treasures of the /irtues of those =ho ha/e renounced the =orld@ and b3 reason too of its immensit3@ of its being be3ond measure and be3ond count@ !#, 0Thus is it@ * king@ of great ser/ice to those desiring to be pure@ a remo/er of all sorro= and lamentation@ an antidote to discontentJ it puts an end to fear@ and indi/idualit3@ and imper/iousness of mindJ to e/il@ and to grief@ and to pain@ and to lust@ and to malice@ and to dullness@ and to pride@ and to heres3@ and to all =rong dispositionsJ it brings =ith it honour and ad/antage and blissJ it fills them =ith ease and =ith lo/e and =ith

peace of mindJ it is free from blameJ it has happiness here as its fruitJ it is a mine and treasure of goodness that is be3ond measure and be3ond count@ costl3 abo/e all things@ and precious, !$, 0Must@ * king@ as men for nourishment seek after food@ for health medicine@ for assistance a friend@ for crossing =ater a boat@ for pleasant odours a perfume@ for securit3 a place of refuge@ for support the earth@ for instruction a teacher@ for honours a king@ and for =hate/er the3 desire a =ishingAgemAAEust so@ * king@ do the %rahats seek after the /irtues of the keeping of the /o=s for the attainment of all the ad/antages of renunciation of the =orld, !5, 0%nd =hat =ater is for the gro=th of seeds@ K;7<L =hat fire is for burning@ =hat food is for gi/ing strength@ =hat a creeper is for t3ing things up@ =hat
p, "5?

a s=ord is for cutting@ =hat =ater is for alla3ing thirst@ =hat a treasure is for gi/ing confidence@ =hat a boat is for crossing to the further shore@ =hat medicine is for alla3ing disease@ =hat a carriage is for Eourne3ing at ease@ =hat a place of refuge is for appeasing fear@ =hat a king is for protection@ =hat a shield is for =arding off the blo=s of sticks and stakes@ of clubs@ of arro=s@ and of darts@ =hat a teacher is for instruction@ =hat a mother is for nourishing@ =hat a mirror is for seeing@ =hat a Ee=el is for ornament@ =hat a dress is for clothing@ =hat a ladder is for mounting up@ =hat a pair of scales is for comparison !@ =hat a charm is for repetition@ =hat a =eapon is for =arding off scorn@ =hat a lamp is for dissipating darkness@ =hat a breeDe is for alla3ing fe/er@ =hat kno=ledge of an art is for the accomplishment of business@ =hat medicinal drugs are for the preser/ation of life@ =hat a mine is for the production of Ee=els@ =hat a gem is for ornament@ =hat a command is for pre/enting transgression@ =hat so/rant3 is for dominionAAall that@ * king@ is the characterAthatAcomesAofAkeepingAtheA/o=s for the good gro=th of the seed of renunciation@ for the burning out of the stains of e/il@ for gi/ing the strength of Iddhi@ for t3ing up one0s self in selfAcontrol and presence of mind@ for the complete cutting off of doubt and mistrust@ for alla3ing the thirst of cra/ing@ for gi/ing confidence as to perception of the truth@ for crossing to the further shore of the fourfold stream :of sensualit3@ indi/idualit3@ delusion@ and ignorance;@ for alla3ing the disease of e/il dispositions@
p, "6>

for attaining to the bliss of (ir/-na@ for appeasing the fears that arise from birth@ old age@ deca3 and death@ grief@ pain@ lamentation@ =oe@ and despair@ for being protected in the possession of the ad/antages of renunciation@ for =arding off discontent and e/il thoughts@ for instruction in

all the good in/ol/ed in the life of those =ho ha/e renounced the =orld@ for nourishment therein@ for e.plaining to men Guietude and insight@ and the path and the fruits thereof and (ir/-na@ for besto=ing upon men a costl3 ornament high in the praise and admiration of the =orld@ for closing the doors of all e/il states@ for mounting up to the peaks of the mountain heights of renunciation@ for distinguishing crooked and cunning and e/il intentions in others@ for the proper recitation of those Gualities =hich ought to be practised and those =hich ought not@ for =arding off as one0s enemies all e/il dispositions@ for dissipating the darkness of ignorance@ for alla3ing the fe/er arising from the scorching of the threefold fire@ for the accomplishment of the attainment of the Condition of PeaceAAso gentle and so subtle@AAfor the protection of the /irtues of the life of a recluse@ for the production of the precious Ee=els of the se/enfold =isdomAAselfApossession@ in/estigation of the truth@ energ3@ Eo3@ calm contemplation@ and serenit3@AAfor the adornment of the recluses@ for the pre/ention of an3 transgression against that blameless@ abstruse@ delicate bliss K;7=L that comes of peace@ for dominion o/er all the Gualities that recluses and %rahats affect, Thus@ * king@ is it that keeping the /o=s is one and the same thing as attaining to all these Gualities, %nd the ad/antage thereof@ * king@ cannot be =eighed@ neither measuredJ it has no eGual@ no ri/al@ no
p, "6!

superior@ great is it and glorious@ e.tensi/e and abundant@ deep and broad@ and large and =ide@ full of =eight and =orth and might, !6, 0%nd =hosoe/er@ * king@ ha/ing e/il cra/ings in his heart@ being h3pocritical@ greed3@ a sla/e to his stomach !@ seeking after material gain or =orldl3 fame and glor3@ unfit :for the out=ard signs of %rahatship;@ not ha/ing reached the attainments@ =hose conduct is inconsistent :=ith membership in the *rder;@ un=orth3 of it@ inappropriate to itAA=hosoe/er being such shall take upon himself the /o=s@ he shall incur a t=ofold punishment@ suffering the loss of the good that ma3 be in him, 6or in this =orld he shall recei/e disgrace@ and scorn "@ and blame@ and ridicule@ and suspension@ and e.communication #@ and e.pulsion@ and he shall be outcast@ reEected@ dismissedJ and in his ne.t life he shall suffer torment in the great %/Oki purgator3 that is a hundred leagues in depth@ and co/ered@ as =ith a garland@ =ith hot and scorching@ fierce and fier3 blaDing flamesJ therein shall he rise and fall for m3riads of 3ears@ up=ards and do=n=ards and across@AAa foamAbubble@ as it =ere@ cast up and thro=n from side to side in a boiling sea $, %nd@ =hen released from thence@ then as a might3 Preta :ghost;@ in the out=ard form of a monk@ but =ith
p, "6"

bod3 and limbs lean and rugged and dark@ =ith head s=ollen !@ bloated@ and full of holes@ hungr3 and thirst3@ odd and dreadful in colour and form@ his ears all torn@ and his e3es e/er =inking@ his limbs a mass of mortif3ing sores "@ his =hole bod3 the pre3 of maggots@ his stomach all scorching and hot like a fier3 furnace blaDing in the breeDe@ 3et =ith a mouth no larger than a needle so that his thirst can ne/er cease@ =ith no place of refuge to fl3 to@ no protector to help him@ groaning and =eeping and cr3ing out for merc3@ shall he =ander =ailing o0er the earthF

!7, 0Must@ * king@ as =hosoe/er@ being unfit for ro3alt3@ =ithout ha/ing properl3 attained to it@ being inappropriate to it@ un=orth3 of it@ unsuitable for it@ a lo=Aborn man and base in lineage@ should recei/e the consecration of a king@ he =ould suffer mutilation@ ha/ing his hands or his feet@ or his hands and feet cut off@ or his ears or his nose@ or his ears and nose cut off@ K;7(L or he =ould be tortured@ being subEected to the &ruel Pot@ or to the Chank Cro=n@ or to the )-hu0s 2outh@ or to the 6ire &arland@ or to the 7and Torch@ or to the 4nake 4trips@ or to the Bark ress@ or to the 4potted %ntelope@ or to the 6lesh 7ooks@ or to the Pennies@ or to the Brine 4lits@ or to the Bar Turn@ or to the 4tra= 4eat #@ or he =ould be anointed =ith boiling oil@ or be eaten b3 dogs@ or be impaled ali/e@ or be beheaded@ or be subEected to punishments of /arious kinds, %nd =h3< Because he being unfit for it@ =ithout ha/ing properl3 attained to it@ being inappropriate to it@ un=orth3 of it@ unsuitable for it@ a lo=Aborn man
p, "6#

and base in lineage@ he had placed himself in the seat of so/rant3@ and thus transgressed be3ond his right limits, Must so@ * king@ =hosoe/er ha/ing e/il cra/ings in his heart@ being h3pocritical@ greed3@ a sla/e to his stomach@ seeking after material gain or =orldl3 fame and glor3@ unfit :for the out=ard signs of %rahatship;@ not ha/ing reached the attainments@ =hose conduct is inconsistent :=ith membership in the *rder;@ un=orth3 of it@ inappropriate to itAA=hosoe/er being such shall take upon himself the /o=s@ he shall incur a t=ofold punishment@ suffering the loss of the good that ma3 be in him, 6or in this =orld he shall recei/e disgrace@ and scorn@ and blame@ and ridicule@ and suspension@ and e.communication@ and e.pulsion@ and he shall be outcast@ reEected@ dismissedJ and in his ne.t life he shall suffer torment in the great %/Oki purgator3 that is a hundred leagues in depth@ and co/ered@ as =ith a garland@ =ith hot and scorching@ fierce and fier3 blaDing flamesJ therein shall he rise and fall for m3riads of 3ears@ up=ards and do=n=ards and across@AAa foamAbubble@ as it =ere@ cast up and thro=n from side to side in a boiling sea, %nd@ =hen released from thence@ then as a might3 Preta :ghost;@ in the out=ard form of a monk@ but =ith bod3 and limbs lean and rugged and dark@ =ith head s=ollen@ bloated@ and full of holes@ hungr3 and thirst3@ odd and dreadful in colour and form@ his cars all torn@ and his e3es e/er =inking@ his limbs a mass of mortif3ing sores@ his =hole bod3 the pre3 of maggots@ his stomach all scorching and hot like a fier3 furnace blaDing in the breeDe@ 3et =ith a mouth no larger than a needle so that his thirst can ne/er cease@ =ith no place of refuge to fl3
p, "6$

to@ no protector to help him@ groaning and =eeping and cr3ing out for merc3@ shall he =ander =ailing o0er the earthF !8, 0But =hosoe/er@ * king@ is fit@ =ho has reached the attainments@ =hose conduct is consistent =ith membership in the *rder@ =ho is =orth3 of it@ appropriate to it@ =ho desires little and is content@ gi/en to seclusion@ not fond of societ3@ alert in Deal@ resolute of heart@ =ithout guile@ =ithout deceit@ not a sla/e to his stomach@ seeking neither material gain nor =orldl3 fame or glor3@ full of faith@ =ho has entered the *rder from belief :in

the doctrine@ and not from =orldl3 moti/es;@ and is full of desire for release from old age and deathAA=hosoe/er being such shall take upon himself the /o=s =ith the idea of upholding the faith@ he is deser/ing of t=ofold honour, 6or he is near and dear to@ lo/ed and longed for b3 both gods and men@ dear as rare Easmine flo=ers to the man bathed and anointed@ as s=eet food to the hungr3@ as cool@ clear@ fragrant =ater to the thirst3@ as a healing drug to a poisoned man@ as a costl3 chariot dra=n b3 highAbred steeds to the hurr3ing tra/eller@ as a =ishingAgem to the greed3 for gain@ as the pure =hite sunshade of so/rant3 to one ambitious for a throne@ as the blessed attainment of the fruits of %rahatship to the seeker after holiness, It is he =ho attains to the fullest master3 o/er the four 'arnest 2editations@ the fourfold &reat 4truggle@ the four )oads to 4aintship@ the fi/e *rgans of the moral sense@ the fi/e moral Po=ers@ the se/en forms of 9isdom@ and the (oble 'ightfold Path !@ Guietude and insight reign in his heart@ attainment
p, "65

through stud3 becomes eas3 to him@ and the four fruits of the life of a recluse !@ K;7)L the four kinds of iscrimination "@ the threefold 1no=ledge #@ the si.fold higher 9isdom $@ in a =ord@ the =hole religion of the recluses becomes his /er3 o=n@ an anointed king is he@ and o/er him is borne the pure =hite sunshade of emancipationF !?, 0Must@ * king@ as all the citiDens and countr3 folk in the land@ the soldiers and the peons :ro3al messengers;@ =ait in ser/ice upon a 1shatri3a king@ born to the purple@ and on both sides of lineage high@ =hen he has been consecrated =ith the inauguration ceremonies of the 1shatri3as 5J the thirt3Aeight di/isions of the ro3al retinue@ and the dancing men@ and acrobats@ and the soothsa3ers 6@
p, "66

and the heralds !@ and 4amanas and Brahmans@ and the follo=ers of e/er3 sect@ freGuent his court@ and he becomes the lord of e/er3 seaport@ and treasureAmine@ and to=n@ and customAhouse "AAgi/ing instructions as to the fate of e/er3 foreigner and criminal #AAEust so@ * king@ =hoe/er is fit@ =ho has reached the attainments@ =hose conduct is consistent =ith membership in the *rder@ =ho is =orth3 of it@ appropriate to it@ =ho desires little and is content@ gi/en to seclusion@ not fond of societ3@ alert in Deal@ resolute of heart@ =ithout guile@ =ithout deceit@ not a sla/e to his stomach@ seeking neither material gain nor =orldl3 fame or glor3@ full of faith@ =ho has entered the *rder from belief :in the doctrine@ and not from =orldl3 moti/es;@ and is full of desire for release from old age and
p, "67

deathAA=hosoe/er being such shall take upon himself the /o=s =ith the idea of upholding the faith@ he is deser/ing of t=ofold honour, 6or he is near and dear to@ lo/ed and longed for b3 both gods and men@ dear as rare Easmine flo=ers to the man bathed and anointed@ as s=eet food to the hungr3@ as cool@ clear@ fragrant =ater to the thirst3@ as a healing drug to a poisoned man@ as a costl3 chariot dra=n b3 highAbred steeds to the hurr3ing tra/eller@ as a =ishingAgem to the greed3 for gain@ as the pure =hite sunshade of so/rant3 to one ambitious for a throne@ as the blessed attainment of the fruits of %rahatship to the seeker after holiness, It is he =ho attains to the fullest master3 o/er the four 'arnest 2editations@ the fourfold &reat 4truggle@ the four )oads to 4aintship@ the fi/e *rgans of the moral sense@ the fi/e moral Po=ers@ the se/en forms of 9isdom@ and the (oble 'ightfold Path@ Guietude and insight reign in his heart@ attainment through stud3 becomes eas3 to him@ and the four fruits of the life of a recluse@ the four kinds of iscrimination@ the threefold 1no=ledge@ the si.fold higher 9isdom@ in a =ord@ the =hole religion of the recluses becomes his /er3 o=n@ an anointed king is he@ and o/er him is borne the pure =hite sunshade of emancipationF ">, 04uch@ * king@ are the thirteen /o=s purified b3 =hich a man shall bathe in the might3 =aters of (ir/-na@ and there indulge himself@ as one sporting in the =a/es@ =ith the manifold delights of religion@ he shall addict himself to the eight modes of transcendental ecstac3@ he shall acGuire the po=ers of Iddhi@ distant sounds@ human and di/ine@ shall greet his ear@ he shall di/ine the thoughts of others@ he
p, "68

shall be able to call to mind his o=n pre/ious births@ and to =atch the rise and fall from birth to birth of others@ and he shall percei/e the real nature and the origin of@ he shall percei/e the means of escape from sorro=@ and from lust@ indi/idualit3@ delusion@ and ignorance@ the stains of lifeF 0%nd =hat are these thirteen< 9earing raiment made up of pieces taken from a dustAheapAA9earing three robes@ and three robes onl3AA5i/ing on food recei/ed b3 beggingAABegging straight on from house to houseAA'ating onl3 once a da3@ at one sittingAA'ating from one /essel onl3AA )efusing food in e.cess of the regulationsAA =elling in the =oodsAA =elling at the root of a treeA =elling in the open airAA =elling in or near a cemeter3AA(ot altering the mat or bed =hen it has once been spread out to sleep onAAand sleeping in a sitting posture, It is he@ * king@ =ho@ in former births@ has undertaken and practised@ follo=ed and carried out@ obser/ed@ framed his conduct according to@ and fulfilled these thirteen /o=s@ =ho acGuires all the results of the life of a recluse@ and all its ecstac3 of peace and bliss becomes his /er3 o=n !,
p, "6?

"!, 0Must@ * king@ as a shipo=ner =ho has become =ealth3 b3 constantl3 le/3ing freight in some seaport to=n@ =ill be able to tra/erse the high seas@ and go to Vanga@ or Takkola@ or China@ or 4o/Ora@ or 4urat@ or %le.andria@ or the 1oromandel coast@ or 6urther India@ or an3 other place =here ships do congregateAAEust so@ * king@ K;<>L it is he =ho in former births has undertaken and practised@ follo=ed and carried out@ obser/ed@ framed his conduct according to@ and fulfilled these thirteen /o=s@ =ho acGuires all the results of the life of a recluse@ and all its ecstac3 of peace and bliss becomes his /er3 o=n, "", 0%nd Eust@ * king@ as a husbandman =ill first remo/e the defects in the soilA=eeds@ and thorns@ and stonesAarid then b3 ploughing@ and so=ing@
p, "7>

and irrigating@ and fencing@ and =atching@ and reaping@ and grinding@ =ill become the o=ner of much flour@ and so the lord of =hosoe/er are poor and need3@ reduced to beggar3 and miser3AAEust so@ * king@ it is he =ho in former births has undertaken and practised@ follo=ed and carried out@ obser/ed@ framed his conduct according to@ and fulfilled these thirteen /o=s@ =ho acGuires all the results of the life of a recluse@ and all its ecstac3 of peace and bliss becomes his /er3 o=n, "#, 0%nd again@ * king@ Eust as an anointed monarch is master o/er the treatment of outla=s@ is an independent ruler and lord@ and does =hatsoe/er he desires@ and all the broad earth is subEect to himAAEust so@ * king@ is he =ho has undertaken@ practised@ and fulfilled in former births these /o=s@ master@ ruler@ and lord in the religion of the ConGuerors@ and all the /irtues of the 4amanas are his, "$, 0%nd =as not +pasena@ the 'lder@ he of the sons of the Vangantas !@ from his ha/ing thoroughl3 practised all the purif3ing merits of the /o=s@ able to neglect the agreement arri/ed at b3 the members of the *rder resident at 4-/atthi@ and to /isit =ith his attendant brethren the 4ubduer of men@ then retired into solitude@ and =hen he had bo=ed do=n before him@ to take his scat respectfull3 aside< %nd =hen the Blessed *ne sa= ho= =ell trained his retinue =as@ then@ delighted and glad and e.alted in heart@ he greeted them =ith courteous =ords@ and said in his unbroken beautiful /oice: 2ost pleasant@ +pasena@ is the deportment of
p, "7!

these brethren =aiting upon 3ou, 7o= ha/e 3ou managed thus to train 3our follo=ers<Q 0%nd he@ =hen so Guestioned b3 the omniscient Buddha@ the god o/er all gods@ spake thus to the Blessed *ne as to the real reason for the goodness of their nature: Q9hosoe/er@ 5ord@ ma3 come to me to ask for admission to the *rder or to become m3 disciple@ to him do I sa3 K;<'L: 0I@ 4ir@ am a freGuenter of the =oods@ =ho gain m3 food b3 begging@ and =ear but this robe pieced together from castAoff rags, If 3ou =ill be the same@ I can admit 3ou to the *rder and make 3ou m3 disciple,0 Then@ if he agree thereto =ith Eo3@ and abase himself !@ I thereupon admit him to the *rder and to the compan3 of m3 pupils, But if not@ then neither do I admit him to the one nor to the other, Thus is it@ 5ord@ that I train them ",Q %nd thus is it@ * king@ that he =ho has taken upon himself the /o=s becomes master@ ruler@ and lord in the religion of the ConGuerorsJ and all its ecstac3 of peace and bliss becomes his /er3 o=n, "5, 0Must@ * king@ as a lotus flo=er of glorious@ pure@ and high descent and origin is gloss3@ soft@ desirable@ s=eetAsmelling@ longed for@ lo/ed@ and praised@ untarnished b3 the =ater or the mud@ graced =ith tin3 petals and filaments and pericarps@ the resort of man3 bees@ a child of the clear cold
p, "7"

streamAAEust so is that disciple of the (oble *nes =ho in former births has undertaken and practised@ follo=ed and carried out@ obser/ed and framed his conduct according to@ and fulfilled these thirteen /o=s@ endo=ed =ith the thirt3 graces, %nd =hat are the thirt3< 7is heart is full of affectionate@ soft@ and tender lo/e@ e/il is killed@ destro3ed@ cast out from =ithin him@ pride and selfArighteousness are put an end to and cast do=n@ stable and strong and established and unde/iating is his faith@ he enters into the enEo3ment of the heart0s refreshment@ the highl3 praised and desirable peace and bliss of the ecstacies of contemplation full3 felt@ he e.hales the most e.cellent and uneGualled s=eet sa/our of righteousness of life@ near is he and dear to gods and men alike@ e.alted b3 the best of beings the %rahat (oble *nes themsel/es@ gods and men delight to honour him@ the enlightened@ =ise@ and learned appro/e@ esteem@ appreciate@ and praise him@ untarnished is he b3 the lo/e either of this =orld or the ne.t !@ he sees the danger in the smallest tiniest offence@ rich is he in the best of =ealthAAthe =ealth that is the fruit of the Path@ the =ealth of those =ho are seeking the highest of the attainments@AAhe is partaker of the best of the four reGuisites of a recluse that ma3 be obtained b3 asking@ he li/es =ithout a home addicted to that best austerit3 that is dependent on the meditation of the Gh-nas@ K;<:L he has unra/elled the =hole net of e/il@ he has broken and burst through@ doubled up and utterl3 destro3ed both the possibilit3 of rebirth in an3 of the fi/e future states@ and the fi/e obstacles to the
p, "7#

higher life in this one :lust@ malice@ sloth@ pride@ and doubt;@ unalterable in character@ e.cellent in conduct !@ transgressing none of the rules as to the four reGuisites of a recluse@ he is set free from rebirths@ he has passed be3ond all perple.it3@ his mind is set upon complete emancipation@ he has seen the truth "@ the sure and stedfast place of refuge from all fear has he gained@ the se/en e/il inclinations :to lust@ and malice@ and heres3@ and doubt@ and pride@ and desire for future life@ and ignorance; are rooted out in him@ he has reached the end of the &reat '/ils :lust@ indi/idualit3@ delusion@ and ignorance;@ he abounds in the peace and the bliss of the ecstacies of contemplation@ he is endo=ed =ith all the /irtues a recluse should ha/e, These@ * king@ are the thirt3 graces he is adorned =ithal, "6, 0%nd =as not 4-riputta@ the 'lder@ * king@ the best man in the =hole ten thousand =orld s3stems@ the Teacher of the =orld himself alone e.cepted< %nd he =ho through endless ages had heaped up merit@ and had been reborn in a Brahman famil3@ relinGuished all the delights of the pleasures of sense@ and ga/e up boundless =ealth #@ to enter the *rder according to the teaching of the ConGueror@ and ha/ing restrained his actions@ =ords@ and thoughts b3 these thirteen /o=s@ became in this life of such e.alted /irtue that he =as the one =ho@ after the 2aster@ set rolling on the ro3al chariotA=heel
p, "7$

of the kingdom of righteousness in the religion of &otama@ the Blessed *ne, 4o that this =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in that most e.cellent collection@ the %nguttara (ik-3a !: QI kno=@ * brethren@ of no other man =ho in succession to me sets rolling on the glorious chariotA=heel of the kingdom of righteousness so =ell as 4-riputta, 4-riputta@ * brethren@ sets rolling that =heel the best of all,Q0 02ost e.cellent@ (-gasenaF The =hole ninefold =ord of the Buddha@ the most e.alted conduct@ the highest and best of the attainments to be gained in the =orld@AAall these are =rapped up together in the /irtues that result from the keeping of the /o=s,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT 7ere ends the (inth Chapter " TTTTTTTTTTTTTTTTTTTTTTTTTTTT

7ere ends the 4ol/ing of PuDDles,

2ootnotes
"$$:! 04tanding in the 6ruit of the %n-g-mins,0 4o the3 had alread3 reached the third stage in the '.cellent 9a3, "$5:! I take this to mean@ 0(ot to speak of comparati/el3 small numbers =ho ha/e e.perienced %bhisama3a@ an innumerable host of la3men ha/e reached (ir/-naAAthat is@ ha/e reached@ and during their li/es remained in@ the third stage of the Path@ and attained %rahatship Eust before the3 died, %bhisama3a is used either absolutel3 or in composition, 2-n-bhisama3a :%, IV@ #8@ 5 X 2, I@ !"; certainl3@ and perhaps %tth-bhisama3a@ is used of %rahats@ but the3 do not occur in our author, 7e uses occasionall3 hamm-bhisama3a :see pp, "55@ #5>@ Bc,@ of the P-li; and KatuAsakk-bhisama3a :see pp, !7!@ ##$@ Bc,;@ but more freGuentl3 %bhisama3a absolutel3, hamm-bhisama3a@ 0penetration into@ clear understanding of@ the hammas or hamma@0 ma3 refer to the four hammas of %nguttara IV@ i :X 2, P, 4,@ IV@ "@ #;@ or to the comprehension of the Gualities : hammas; of things@ or :=hat is /er3 much the same; to the comprehension of the principal doctrine : hamma; of the impermanence of all things, In the last case it =ould be the same thing@ looked at from a slightl3 different point of /ie=@ as the hammaAkakkhu@ the '3e for the Truths :see 4umangala Vil-sinO I@ "#7;@ or as that insight :Vipassan-; =hich is the entrance to the Path, But the four Truths :as to sorro=@ Bc,; are also important hammas@ and as the e.pression 1atuAsakk-bhisama3a clearl3 refers to them and them onl3@ this ma3 also be the meaning of dhamm-bhisama3a@ or at an3 rate of abhisama3a standing abo/e, 4o at least I take the latter here, 9e kno= that the 0'3e for the hamma@0 the perception of the first onl3 of the tOni lakkhan-ni :impermanence;@ implies and in/ol/es the entrance into the Path, *ddl3 enough there is as 3et no e/idence to sho= =hether the perception of the cardinal doctrine of the four Truths necessaril3 does so tooJ or can do so alone@ =ithout the hammakakkhu, If the latter@ then there are t=o gates to the Path, %nd this is not onl3 Guite possible@ but is the inference one might fairl3 dra= from the constant phrase 0%fter the e.position of the Truths had concluded so and so attained to0 one or other of the phal-ni, "$6:! 5iterall3 0shall I gi/e 3ou anu3oga@0 =hich the 4imhalese renders 0opportunit3 for speech0:F;, %bo/e@ at p, !> of the P-li@ the rendering is Guite different@ 0p-dam dO samugena,0 The onl3 translation that fits the conte.t in both of these places :the onl3 ones in =hich the idiom has@ so far@ been found; is 0la3 before 3ou :proofs of m3; master3 :o/er the subEect;@0 or something of that sort, It is a disappointing satisfaction to find

that the phrase =as as unintelligible in Ce3lon as it is to us, In m3 /ersion abo/e I should no= prefer to =rite instead of 0repeated his lesson to his teacher for the last time@0 0ga/e his teacher proofs that he had understood =hat he had taught him,0 "$6:" 7OnatiAkumburP@ p, 5>8@ puts these =ords into the mouth of (-gasena, "$6:# 5iterall3 0=ill come into connection here,0 "$6:$ Vikitto@ =hich the 4imhalese onl3 repeats, "$6:5 ParipunnoJ literall3 0filled0 :paripHra =anne3a;, "$7:! 4am-nOto@ treated =ith respectful affection@0 sa3s 7OnatiAkumburP, "$7:" I cannot hope to ha/e sol/ed all the difficulties =ith =hich the last t=o paragraphs bristle, But I think the general sense is clear@ and the =a3 smoothed for future translators, "$7:# This curious number :like others belo=; must ha/e a histor3 and a meaning, "$7:$ 4ee 4umangala Vil-sinO@ p, 57J &-taka I@ 77@ 78J IV@ "6#A"66, "$7:5 2ostl3 gods of one sort or another, "$7:6 4ee the note abo/e on I@ #" :p, "> of the P-li;, "$7:7 In the 4utta (ip-ta II@ $, "$7:8 4ee the note abo/e@ loc, cit, "$8:! In the %tthaka/agga of the 4utta (ip-ta,

"$8:" 4utta (ip-ta I@ 6, "$8:# 4ee the note abo/e on IV@ $@ $$ :p, ">7 of the P-li;@ also belo=@ p, $!> of the P-li, "$8:$ 4utta (ip-ta@ pp, !85@ ">5 :of Professor 6ausbVll0s edition for the P-li Te.t 4ociet3;, "$8:5 4ee 0Buddhist 4uttas@0 p, !5$@ and the note abo/e on I@ #8, "$8:6 &-taka IV@ "65, "$8:7 5okaA/i/aranaAp-tih-ri3e@ referred to at -tha/amsa II@ !">, The e.act meaning of the second =ord@ literall30 unco/ering@0 p, "$? is doubtful, %l=is@ in another connection@ renders it 0prosperit3,0 4ee his Guotation from Buddhaghosa0s Papaka 4HdanO Guoted b3 Childers sub /oce, The 4imhalese has rHpaAk-3aAsampat dak=- dak=-@ 0continuall3 manifesting :to all the =orld; the glor3 of his out=ard form,0 "$?:! 4ee the commentar3 on that =ork Guoted b3 r, 2orris in his edition for the P-li Te.t 4ociet3@ pp, /iiiA., "$?:" 4ee the opening =ords of that discourse@ (o, "> in the Ogha@ in &rimblot, "$?:# 4ee abo/e@ pp, !!5@ "?! of the P-li, Compare Thera &-th- "8#A"86, "$?:$ 7er =hole stor3 is gi/en@ G-taka III@ $#5 foll, "$?:6 The account of =hich is in the Ogha@ (o, "!, "$?:7 In the 1huddaka P-tha, "$?:8 In the 4utta (ip-ta and 1huddaka P-tha, "5>:! That is@ P-kOna@ %/anti@ and akkhin-patha :sa3 the 'ast@ the +pper &anges Valle3@ and the ekkan;,

"5>:" The full list is gi/en in the note at 0Vin-3a Te.ts@0 II@ !$6, "5>:# This Buddhist =a3 of looking on the gods as la3men has been alread3 referred to abo/e in the note on p, "> of the P-li@ I@ #" of the translation, "5!:! h-tuAsamat-@ for =hich 7OnatiAkumburP :p, 5!!; has h-tuAsamana3a, "5!:" 7OnatiAkumburP@ p, 5!"@ takes -rakkh-Apatthitadadam as one compound, "5":! PatirHpam@ probabl3 0to the life of a recluse@0 but the 4imhalese takes it to mean 0to the doctrine0 :s-sana;, "5":" %nissitam, 4ee the note abo/e on the translation of p, #"! of the P-li, 0Independent of cra/ing0 :trishn-;@ sa3s the 4imhalese, "5":# Vippamuttam, *f trishn-@ sa3s the 4imhalese again, "5":$ 2ett-@ =hich al=a3s has the connotation, 7OnatiAkumburP accordingl3 renders it sakalaAsat=a3an kerehi maitre3a, "5":5 Rh-ro pari-to, The three right /ie=s are@ ! as to its nature@ " as to its impurit3@ # as to the lust of taste, "5#:! %lolo@ 0not greed3 after the four reGuisites of a recluse@0 sa3s the 4imhalese@ p, 5!$, "5$:! Vedhe, I follo= 2r, Trenckner@ but the 4imhalese translation is based on the reading Vede, "5$:" The 4imhalese takes this =ord in composition =ith the follo=ing tina and spells it Ganaka3a, Compare Kanaka@ 0a chick pea,0 "5$:# Phalaka, But 7OnatiAkumburP@ p, 5!$@ takes it in the technical sense of a kind of rough roller@ made of the =ood apple tree :dimbul porH;@ and used for le/elling riceAfields, "55:! VisuddhiAk-m-nam@ =hich 7OnatiAkumburP characteristicall3 renders@ 0=ho desire to attain to (ir/-na0 :p, 5!6;,

"56:! 2anoharo, Childers does not gi/e this meaning to the =ord@ but it is confirmed b3 the passages abo/e and belo=@ pp, !!8@ #58 of the P-li@ and b3 the 4imhalese, "56:" KatuAg-ti3aAgandho, The t=o last are Na/ana and Tarukkha, BVhtlingkA)oth e.plain both as *libanum, *ur p, "57 author does not gi/e the details@ but it is unlikel3 that he meant other perfumes than those usuall3 comprised in the term 0perfume of four kinds,0 The e.pression is not found in the Pitakas@ though it occurs in BuddhaghosaJ and its use b3 our author ma3 help to settle his date =hen =e kno= its histor3@ and the e.act composition of the t=o foreign perfumes it includes, "57:! The eight 5okaAdhammas, "57:" That is@ of lust@ malice@ and dullnessAAthat fire the 0going out0 of =hich :in one0s heart; is (ir/-na, "5?:! (ikkhepanaJ not in Childers@ but compare 4am3utta (ik-3a 88@ ""@ 6, "6!:! *darikaJ not in Childers@ and onl3 found as 3et at this@ passage and at the Thera &-th-@ /erse !>!, It is the 4anskrit: audarika, 09ho enters the *rder for the sake of his stomach0 sa3s the 4imhalese@ p, 5"!, "6!:" 1hOlanam, Compare khOlito abo/e@ pp, ""?@ "88 of the P-li, "6!:# Compare the rules at Kulla/agga I@ "5@ !@ Bc, "6!:$ *n PhenAuddehakam compare G-taka III@ $6J on sampari/attakam abo/e@ p, "5# of the P-li, "6":! 4Hna :for sHna;, 4ee Kulla/agga 8@ !@ "@ #, "6":" %ruAgatto pakkaAgatto, 4ee 2agghima (ik-3a I@ 5>6, "6":# *n all these see the notes abo/e@ I@ "76@ "77,

"6$:! 6or the details of these constituent elements of %rahatship@ see m3 note in 0Buddhist 4uttas@0 pp, 6>A6#, "65:! These are the four stages of the path to %rahatship, "65:" Patisambhid-AAin =orldl3 things@ and in religion@ in intuiti/e kno=ledge@ and in e.position, "65:# Tisso Vigg-, *ne e.planation of this term is the kno=ledge of the three limitations of indi/idualit3@AAits impermanence@ the pain in/ol/ed in the struggle to maintain it@ and the absence of an3 permanent principle :an3 soul; in an3 indi/idual, But it is also e.plained in the %nguttara (ik-3a III@ 58@ as meaning the kno=ledge firstl3 of one0s o=n former births@ secondl3 of other people0s former births@ and thirdl3 of the nature@ the origin@ and the right method of subduing sorro= and the -sa/as :that is@ lust@ indi/idualit3@ delusion@ and ignorance;, The first triplet is identical =ith the three lakkhanas@ the second =ith the last three of the asabalas@ the ten po=ers of a Buddha, 4o in the 4utta Vibhanga :P-r-gika I@ !A8; the last of these three is called tati3- /igga, Compare also 0Buddhist 4uttas@0 p, !6", "65:$ The %bhi-s, "65:5 4ome details of this are gi/en in the 4imhalese@ p, 5"$, "65:6 2ukhaAmangalik-@ =hich the 4imhalese repeats@ and =hich apparentl3 means 0paneg3rists,0 The e.act connotation of both these terms has 3et to be settled, 4otthi /-k-k- ma3 correspond =ith the people =ho thro= rice after a departing =edding pairJ p, "66 and 2ukhaAmangalik- ma3 be those =ho prophes3 the luck3 da3s on =hich a thing is to be commenced, But this is the onl3 passage in =hich the phrases occur in P-li@ and in 4anskrit =e ha/e onl3 much later authorities, 4ee the Commentar3 on Sakuntal-@ Guoted in the note on p, !5" of 4ir 2, 2onierA9illiams0s edition@ and 9ilson0s e.planation in his 4anskrit ictionar3 of s=astiA/ak-n-, "66:! 4otthiA/-kak-@ 0utterers of blessing,0 The 4imhalese has s`bhanaA/-kanika3o :perhaps 0augurs0;, "66:" 4Hnkatth-na@ 0ta.ingAplace,0 But the 4imhalese@ p, 5"$@ has onl3 samasth-na, "66:# I can onl3 guess at the meaning of this enigmatical phrase@ =hich the 4imhalese again merel3 repeats@ but a precisel3 similar passage occurs in the 4umangala Vil-sinO@ p, "$6J and though the e.act course of proceedings in the ancient la= courts of India is still@ in man3 details@

uncertain@ it is 3et clear that the actual apportionment of punishment :as =ell as the e.ecution of it; =as al=a3s held to be the sole prerogati/e of the king, This =as more especiall3 the case =here mutilation or a death sentence =as concerned, 2inor punishments the Eudges could@ no doubt@ order =ithout reference to the king, 4ee Eoll3@ 0Beitrage Dur indischen )echtsAgeschichte@0 in the 0_eitschrift der deutschen morg, &esellschaft@0 !8?>@ pp, #$$ foll, "68:! The 4imhalese@ pp, 5"5A5#!@ goes at great length into the details of all these /o=s@ each of =hich it di/ides into stages of greater or less se/erit3@ specif3ing the practice to be follo=ed in each stage, %s a matter of fact the members of the Buddhist *rder ha/e not obser/ed them in an3 completeness, 5ike the Buddha himself@ the maEorit3 ha/e undertaken onl3 the second of the thirteenAthe =earing of three robesJ and the others ha/e onl3 been occasionall3 practised@ and then usuall3 onl3 one or more at a time@ b3 isolated members, It is true that the G-taka Commentar3 :6ausbVll@ /ol, ii@ p, $$?; sa3s that +pasena Vangantaputta kept the =hole thirteen of the hutangas, But this is at /ariance =ith the older te.t :in the Vina3a@ (issaggi3a@ (o, 8V; gi/ing that account of the same episode on =hich the stor3 in the p, "6? G-taka Commentar3 is based, The thirteen /o=s are not referred to at all in the rules of the *rder@ as translated in the three /olumes of the Vina3a Te.ts@ nor are the3 mentioned as a =hole in an3 Pitaka te.t 3et published, But the thirteen names are gi/en together in a different order in a passage t=ice repeated in the Pari/-ra@ a late book@ probabl3 =ritten in Ce3lon :pp, !#!@ !?#;, It is there declared of each of the thirteen /o=s that fi/e sorts of people undertake themAAthose =ho do so from stupidit3@ those =ho do so from /ain desire@ those =ho are mad@ those =ho do so because the /o=s ha/e been e.alted b3 the Buddhas and their follo=ers@ those =ho do so from high moti/es, It is clear therefore that our author0s doctrine of the thirteen hutangas is at /ariance =ith primiti/e Buddhism, It =ould reGuire@ ho=e/er@ a separate note on each of the thirteen to sho= the e.act degree of this /ariance, The basis on =hich each of these obser/ances rests can be found in the older teaching@ and nearl3 all of them ha/e been praised or follo=ed@ in a greater or less degree@ from /er3 earl3 times@AAnot indeed as general rules binding on all members of the *rder@ but as supplementar3 or e.tra /o=s@ conduci/e@ but subsidiar3 to the ethical selfAculture of the %rahat, "7>:! %ccording to the 4imhalese this =as a Brahman clan, But the deri/ation suggests the borders of Bengal@ =here it is some=hat strange to find Brahmans so earl3, "7!:! *ramati, 4ee G-taka I@ $?"@ =here it is also used intransiti/el3 in the sense of 0abase oneselfJ0 and G-taka I@ $?8@ =here it is transiti/e@ 0to lo=er0 :the =ater in the ocean;, But 7OnatiAkumburP@ p, 5##@ has simpl3 YlPda@ 0and adheres thereto,0 "7!:" %s remarked in the note@ p, "68@ this episode is taken from the introduction to the !5th (issaggi3a, "7":! Compare 0Buddhist 4uttas@0 p, !>@ and the note there,

"7#:! %bhinOtaA/-so@ 0ha/ing the ten ari3aA/-sas@0 sa3s the 4imhalese, "7#:" itthaAdhammo@ 0seen the 6our Truths@0 sa3s the 4imhalese@ p, 5#5, "7#:# 6or sankha 7OnatiAkumburP has sahassa, "7$:! %nguttara I@ !#@ 7, "7$:" The ninth@ because the numbering of the Vaggas is carried on from the last book, But according to the di/isions enumerated at the beginning of the =ork :translated at p, $ of the pre/ious /olume; it is one of the principal di/isions of the book that is here closed@ and the chapters ought not to run on,

#--K VII.
-P6MM69K6T3?9P63-. T3% !IMI5%!.

/36PT%R '.
!, K;<;L 0Venerable (-gasena@ =ith ho= man3 Gualities must a member of the *rder :a Bhikshu; be endo=ed to realise %rahatship<0 0The brother@ * king@ =ho =ishes to attain %rahatship must take:

!, *ne Gualit3 of the ass ", %nd fi/e of the cock #, %nd one of the sGuirrel $, %nd one of the female panther 5, %nd t=o of the male panther

VII@ !@ Q Q Q Q

" # 8 ? !>

6, %nd fi/e of the tortoise 7, %nd one of the bamboo 8, %nd one of the bo= ?, %nd t=o of the cro= !>, %nd t=o of the monke3 !! , %nd one of the gourd !", %nd three of the lotus !#, %nd t=o of seed !$, %nd one of the 4alAtree Is, %nd three of a ship

Q Q Q Q Q VII@ "@ Q Q Q Q

!" !7 !8 !? "! ! " 5 7 8

!6, %nd t=o of the anchor !!7, %nd one of the mast !8, %nd three of the pilot !?, %nd one of the sailor ">, %nd fi/e of the ocean "!, %nd fi/e of the earth
p, "76

Q Q Q Q Q VII@ #@

!! !# !$ !7 !8 !

"", %nd fi/e of =ater "#, %nd fi/e of fire "$, %nd fi/e of =ind

VII@ #@ Q Q

6 !! !6

"5, %nd fi/e of rock "6, %nd fi/e of space "7, %nd fi/e of the moon "8, %nd se/en of the sun "?, %nd three of 4akka #>, %nd four of a so/ran o/erlord #!, %nd one of the =hite ant #", %nd t=o of the cat ##, %nd one of the rat #$, %nd one of the scorpion

Q Q Q Q Q Q VII@ $@ Q Q Q

"! "6 #! #6 $# $6 ! " $ 5

#5, %nd one of the mungoose #6, K;<*L %nd t=o of the old Eackal #7, %nd three of the deer #8, %nd four of the bull #?, %nd t=o of the boar $>, %nd fi/e of the elephant $!, %nd se/en of the lion $", %nd three of the Kakra/-ka bird $#, %nd t=o of the Pen-hik- bird $$, %nd one of the houseApigeon

Q Q Q Q Q Q VII@ 5@ Q Q Q

6 7 ? !" !6 !8 ! 8 !! !#

$5, %nd t=o of the o=l $6, %nd one of the crane $7, %nd t=o of the bat $8, %nd one of the leech $?, %nd three of the serpent 5>, %nd one of the rockAsnake 5!, %nd one of the road spider 5", %nd one of the child at the breast 5#, %nd one of the land tortoise 5$, %nd fi/e of the mountain height

Q Q Q Q Q Q VII@ 6@ Q Q Q

!$ !6 !7 !? "> "# ! " # $

55, %nd three of the tree

p, "77

56, %nd fi/e of the rainAcloud 57, %nd three of the Ee=el 58, %nd four of the hunter 5?, %nd t=o of the fisherman 6>, %nd t=o of the carpenter 6!, %nd one of the =aterpot 6", %nd t=o of iron 6#, %nd three of a sunshade

VII@ 6@ Q Q Q Q VII@ 7@ Q Q

!" !7 "> "$ "6 ! " $

6$, %nd three of a rice field 65, %nd t=o of medicine 66, %nd three of food 67, %nd four of the archer ! %nd four of the king, %nd t=o of the doorkeeper, %nd one of a grindstone, %nd t=o of a lamp, %nd t=o of the peacock, %nd t=o of the steed, %nd t=o of the publican, %nd t=o of a threshold,

Q Q Q Q

7 !> !" !5

%nd one of a balance, %nd t=o of a s=ord, %nd t=o of a fish, K;<7L %nd one of a borro=er, %nd t=o of a sick man, %nd t=o of a corpse, %nd t=o of, a ri/er, %nd one of a buffalo, %nd t=o of a road, %nd one of a ta.Agatherer, %nd three of a thief,
p, "78

%nd one of the ha=k, %nd one of the dog, %nd three of the ph3sician,

%nd t=o of a =oman =ith child, %nd one of the 3ak co=, %nd t=o of the hen, %nd three of the do/e, %nd t=o of the oneAe3ed man, %nd three of the husbandman, %nd one of the female Eackal !, %nd t=o of the d3ers0 strainingAcloth ", %nd one of a spoon, %nd one of the negociator of a loan, %nd one of a collector, %nd t=o of a charioteer, %nd t=o of a /illage headman, %nd one of a tailor, %nd one of a helmsman,

%nd t=o of a bee,0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT 7ere ends the Table of Contents,

p, "7?

'. T3% 6!!.

", 0Venerable (-gasena@ that one Gualit3 of the harshA/oiced ass =hich 3ou sa3 he ought to take@ =hich is that<0 0Must@ * king@ as the ass@ =heresoe/er he ma3 lie do=nAA=hether on a dust heap@ or in the open space =here four roads meet@ or three !@ or at the entrance to a /illage@ or on a heap of stra=AAK;<<LAAno=here is he gi/en to resting longJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort "@ =heresoe/er he ma3 spread out his mat for reposeAA=hether on stre=ed grass@ or lea/es@ or on a bed of thorns@ or on the bare earthAA no=here should he be gi/en to sloth, This is the one Gualit3 of the ass he ought to ha/e, 6or this has been said@ * king@ b3 the Blessed *ne@ the god o/er all gods: 4leeping on pillo=s of chaff@ m3 disciples@ * brethren@ 1eep themsel/es earnest and ardent in strenuous fight #,Q

p, "8>

0%nd this too@ * king@ =as said b3 4-riputta@ the 'lder@ the Commander of the 6aith:

QIf it but raineth not kneeAdeep on him 9hen sitting in high meditations plungedAA 9hat cares the man on %rahatship intent for ease !FQ TTTTTTTTTTTTTTTTTTTTTTTTTTTT

:. T3% /-/K.
#, 0Venerable (-gasena@ those fi/e Gualities of the cock =hich 3ou sa3 he ought to take@ =hat are the3<0 0Must@ * king@ as a cock goes earl3 and betimes to roostJ so@ * king@ should the strenuous Bhikshu@ earnest in effort@ earl3 and betimes s=eep out the open space around the -gaba@ and ha/ing got read3 " the drinkingA=ater for the da30s use@ and dressed himself #@ and taken his bath@ he should bo=
p, "8!

do=n in re/erence before the -gaba@ and then pa3 /isits to the senior Bhikshus@ and@ on his return@ enter in due time into the chamber of solitude, This@ * king@ is the first of the Gualities of the cock he ought to ha/e, $, 0%nd again@ * king@ as a cock rises earl3 and betimesJ so@ * king@ should the strenuous Bhikshu@ earnest in effort@ rise earl3 and betimes to s=eep out the open space around the -gaba@ and get read3 the drinkingA=ater for the da30s use@ and dress himself@ and pa3 his dail3 re/erence to the -gaba@ and enter into the chamber of solitude, This@ * king@ is the second of the Gualities of the cock he ought to ha/e, 5, 0%nd again@ * king@ as the cock is unremitting in scratching the earth to pick up =hat he can find to eatJ so@ * king@ should the strenuous Bhikshu@ earnest in effort@ practise continual selfAe.amination and circumspection in taking an3 nourishment he ma3 find to eat@ reminding himself: K;<=L QI eat this@ seeking not after pleasure@ nor after e.citement@ nor after beaut3 of bod3@ nor after elegance of form@ but merel3 for the preser/ation of m3 bod3@ to keep m3self ali/e@ as a means of appeasing the pain of hunger@ and of assisting me in the practice of the higher life, Thus shall I put an end to all former sorro=@ and gi/e no cause for future sorro= to ariseJ therein shall I be free from blame@ and d=ell at ease,Q This@ * king@ is the third of the Gualities of the cock he ought to ha/e, 6or it has been said@ * king@ b3 the Blessed *ne@ the god o/er all gods:

Q5ike child0s flesh in the desert =ild@ *r smearing grease upon the =heel@ p, "8" 4olel3 to keep himself ali/e@ oes he@ =hen feeling faint@ take food !,Q 6, 0%nd again@ * king@ as the cock@ though it has e3es@ is blind b3 nightJ so@ * king@ should the strenuous Bhikshu@ earnest in effort@ though he is not blind@ be as one blind, 9hether in the =oods@ or on his dail3 =alk for alms in search of food@ blind should he be and deaf and dumb to all delights of form@ or sound@ or taste@ or smell@ or touch@ should not make them the obEects of his thought@ should pa3 no special@ detailed@ attention to them ", This@ * king@ is the fourth of the Gualities of the cock he ought to ha/e, 6or it =as said@ * king@ b3 2ah- 1akk-3ana@ the 'lder: Q5et him =ith e3es be as one blind@ %nd he =ho hears be as the deaf@ p, "8# 7e =ho can speak be as the dumb@ The man of strength as =ere he =eak, %s each ne= obEect rises to his ken@ *n the s=eet couch of blest (ir/-na0s peace 5et him lie do=n and rest !,Q 7, 0%nd again@ * king@ as the cock@ e/en though persecuted " =ith clods and sticks and clubs # and cudgels@ =ill not desert his homeJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@AA=hether he be engaged in robemaking or in buildingA=ork@ or in an3 of his dail3 duties@ or in teaching@ or in recei/ing instruction $AAne/er gi/e up his presence of mind, 6or that@ * kingAAhis presence of mindAAis the home in =hich he d=ells, This@ * king@ is the fifth of the Gualities of the cock he ought to ha/e, K#68L %nd this@ * king@ has been said b3 the Blessed *ne@ the god o/er all gods 5: Q%nd =hich@ * Bhikshus@ is the Bhikshu0s resort@ the realm =hich is his o=n b3 right<AAit is this@ the four modes of being mindful and thoughtful 6,Q
p, "8$

0%nd this too@ * king@ has been said b3 4-riputta@ the 'lder@ the Commander of the 6aith:

QThe elephant distinguishes good food 6rom bad@ he kno=s =hat gi/es him sustenance@ %nd e/en =hen asleep he guards his trunk !AA 4o let each Buddha0s son@ earnest in Deal@ (e/er do /iolence to the ConGueror0s =ord@ (or inEur3 to his selfApossession@ best of gifts ",Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

;. T3% !Q1IRR%5.
8, 0Venerable (-gasena@ that one Gualit3 of the sGuirrel =hich 3ou sa3 he ought to take@ =hich is that<0 0Must as the sGuirrel@ * king@ =hen an enem3 falls upon him@ beats his tail on the ground till it s=ells@ and then =ith his o=n tail as a cudgel dri/es off the foeJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ =hen his enem3@ sin@ falls upon him@ beat the cudgel of his selfA possession till it s=ells@ and then b3 the cudgel of selfApossession dri/e all e/il inclinations off, This@ * king@ is the one Gualit3 of the sGuirrel =hich he ought to ha/e, 6or it =as said@ * king@ b3 Kulla Panthaka@ the 'lder: Q9hen sins@ those fell destro3ers of the gains &ained b3 the life of recluse@ fall on us@ The3 should be slain@ again and 3et again@ B3 resolute selfApossession as a club #,Q0

p, "85

*. T3% P60T3%R @2%M65%A '.

?, 0Venerable (-gasena@ that one Gualit3 of the female of the panther =hich 3ou sa3 he ought to take@ =hich is that<0

0Must@ * king@ as the female of the panther concei/es onl3 once@ and does not resort again and again to the male "J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@AAseeing ho= future conceptions and births in/ol/e a period of gestation and a fall from each state as it is reached@ and dissolution and death and destruction@ seeing the horrors of transmigration and of rebirths in e/il states@ the anno3ance of them@ the torment of them@AAhe should stedfastl3 resol/e ne/er to enter upon an3 future life, K;<)L This@ * king@ is the one Gualit3 of the female panther =hich he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the 4utta (ip-ta@ in the 4utta of hani3a the co=herd: Q5ike a strong bull =ho0s burst the bonds that bound him@ *r elephant =ho0s forced his =a3 through Eungle@ Thus shall I ne/er more enter the =ombAA %nd no=@ if it so please 3ou@ god@ rain on #FQ0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

7. T3% P60T3%R @M65%A.

!>, 0Venerable (-gasena@ those t=o Gualities of the panther =hich 3ou sa3 he ought to take@ =hich are the3<0
p, "86

0Must@ * king@ as the panther@ l3ing in ambush in =ild places@ behind a thicket of long grass or brush=ood@ or among the rocks@ catches the deerJ so@ * king@ should the strenuous Bhikshu@ earnest in effort@ resort to solitar3 places in the =oods@ at the foot of a tree@ on mountain heights@ in ca/es and grottoes@ in cemeteries@ in forests@ under the open sk3@ on beds of stra=@ in Guiet@ noiseless spots@ free from strong =inds@ and hid from the haunts of men, 6or the strenuous Bhikshu@ * king@ earnest in effort@ =ho freGuents such solitudes@ =ill soon become master of the si. forms of transcendent insight, This@ * king@ is the first of the Gualities of the panther he ought to ha/e, 6or it =as said@ * king@ b3 the 'lders =ho collected the scriptures: Q%s the panther b3 l3ing in ambush catches the deer@ 4o the sons of the Buddha@ =ith insight and earnestness armed@ B3 resorting to solitudes gain that 6ruit =hich is best !,Q

!!, 0%nd again@ * king@ as the panther@ =hate/er ma3 be the beast he has killed@ =ill ne/er eat it if it has fallen on the left sideJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ not partake of an3 food that has been procured b3 gifts of bamboos@ or palms0 lea/es@ or flo=ers@ or fruits@ or baths "@ or chunam@ or toothAsticks@ K;=>L or =ater for =ashingJ or b3 flatter3@ or b3 gaining the lait3 o/er b3 sugared
p, "87

=ords :literall3 b3 peaAsoupAtalk;@ suppressing the truth and suggesting the false !@ or b3 petting their children "@ or b3 taking messages as he =alks from house to house #@ or b3 doctoring them@ or b3 acting as a goAbet=een@ or as a messenger on matters of business or ceremon3 $@ or b3 e.changing =ith them things he has recei/ed as alms@ or b3 gi/ing back again to them as bribes robes or food once gi/en to him 5@ or b3 gi/ing them hints as to luck3 sites@ or luck3 da3s@ or luck3 signs :on their children0s bodies at birth;@ or b3 an3 other of those =rong modes of obtaining a li/elihood that ha/e been condemned b3 the Buddha 6AAno food so procured should he eat@ as the panther =ill not eat an3 pre3 that has fallen on its left side, This is the second of the Gualities of the panther he ought to ha/e, 6or it =as said@ * king@ b3 4-riputta@ the 'lder@ the Commander of the 6aith: QThis food@ so s=eet@ has been procured Through intimation gi/en b3 speech, 9ere I@ then@ to partake thereof@ 23 mode of li/elihood =ould be blamed, p, "88 (o= though b3 hunger dire oppressed 23 stomach seem to rise@ to go@ (e0er =ill I break m3 rule of life@ (ot though m3 life I sacrifice !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

<. T3% T-RT-I!%.

!", 0Venerable (-gasena@ those fi/e Gualities of the tortoise =hich 3ou sa3 he ought to take@ =hat are the3< 0

0Must@ * king@ as the tortoise@ =hich is a =ater animal@ keeps to the =aterJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ let his heart go out o/er the =hole =ide =orld =ith pit3 and =ith lo/eAAmight3@ abounding@ be3ond measure@ free from e/er3 feeling of hatred or of maliceAAto=ards all creatures that ha/e life ", This@ * king@ is the first of the Gualities of the tortoise he ought to ha/e, !#, 0%nd again@ * king@ Eust as the tortoise@ =hen@ as he s=ims on the =ater and raises his head@ he catches sight of an3 one@ that moment sinks@ and di/es into the depths@ lest the3 should see him againJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ =hen e/il inclinations fall upon him@ sink into the =aters of meditation@ di/e do=n into the deeps thereof@ lest those e/il inclinations should catch sight of him again, This@ * king@ is the
p, "8?

second of the Gualities of the tortoise he ought to ha/e, !$, K;='L 0%nd again@ * king@ Eust as the tortoise gets up out of the =ater@ and suns himselfJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ =hen he rouses himself :=ithdra=s his mind; out of meditation@AA=hether taken sitting@ or l3ing do=n@ or standing@ or =alking up and do=n@AAsun his mind in the &reat 4truggle against e/il dispositions, This@ * king@ is the third of the Gualities of the tortoise he ought to ha/e, !5, 0%nd again@ * king@ Eust as the tortoise@ digging a hole in the ground@ d=ells aloneJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ gi/ing up =orldl3 gain and honour and praise@ take up his abode alone@ plunging into the solitudes of empt3 lonel3 places in the gro/es and =oods and hills@ in ca/es and grottoes@ noiseless and Guiet, This@ * king@ is the fourth of the Gualities of the tortoise he ought to ha/e, 6or it =as said@ * king@ b3 +pasena@ the 'lder@ of the sons of the Vangantas: Q5onel3 and Guiet places@ haunts *f the deer@ and of =ild beasts@ 4hould the Bhikshu seek as his abode@ 6or solitude0s s=eet sake !,Q !6, 0%nd again@ * king@ as the tortoise@ =hen on his rounds he sees an3 one@ dra=s in at once all his head and limbs into his shell@ and hiding them there@ keeps still in silence to sa/e himselfJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ =heresoe/er forms@ or sounds@ or odours@ or tastes@

p, "?>

or feelings strike upon him@ shut to the gate of selfArestraint at the si. doors of his senses@ co/er up his mind in selfAcontrol@ and continue constant in mindfulness and thoughtfulness to sa/e his 4amanaship, This@ * king@ is the fifth of the Gualities of the tortoise he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the most e.cellent 4am3utta (ik-3a@ in the 4utta of the parable of the tortoise: Q%s the tortoise =ithdra=s his limbs in his shell@ 5et the Bhikshu bur3 the thoughts of his mind@ 7imself Independent@ inEuring none@ 4et free himself@ speaking e/il of none !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

=. T3% #6M#--.
!7, K;=:L 0Venerable (-gasena@ that one Gualit3 of the bamboo =hich 3ou sa3 he ought to take@ =hich is it<@ 0Must@ * king@ as the bamboo@ =hithersoe/er the gale blo=s@ to that Guarter does it bend accordingl3@ pursuing no other =a3 of its o=nJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ conduct himself in accordance =ith the ninefold teaching of the 2aster@ the =ord of the Buddha@ the Blessed *ne@ and stedfastl3 keeping to all things la=ful and blameless@ he should seek after the Gualities of the 4amanaship itself, This@ * king@ is the one Gualit3 of the bamboo he ought to ha/e, 6or it =as said@ * king@ b3 )-hula@ the 'lder:
p, "?!

QIn accord al=a3 =ith Buddha0s ninefold =ord %nd stedfast in all la=ful@ blameless acts@ I ha/e passed be3ond rebirth in e/il states !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

(. T3% #-W.
!8, 0Venerable (-gasena@ that one Gualit3 of the bo= =hich 3ou sa3 he ought to ha/e@ =hich is it<0 0Must@ * king@ as a =ellAmade and balanced bo= bends eGuall3 from end to end@ and does not resist stiffl3@ like a postJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ bend easil3 in accord =ith all his brethrenAA=hether elders@ Euniors@ of medium seniorit3@ or of like standing =ith himselfAAand not repel them, This@ * king@ is the one Gualit3 of the bo= he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the Vidhura Punnaka G-taka: Q5et the =ise bend as the bo=@ 3ield as the reed@ (ot be contrar3, 7e shall d=ell in the home of kings ",Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

). T3% /R-W.
!?, 0Venerable (-gasena@ those t=o Gualities of the cro= that 3ou sa3 he ought to take@ =hich are the3<0 0Must@ * king@ as the cro= goes about full of apprehension and suspicion@ K;=;L al=a3s on =atch and guardJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ go about full of apprehension and suspicion@ al=a3s on =atch and guard@
p, "?"

in full selfApossession@ =ith his senses under control, This@ * king@ is the first of the Gualities of the cro= he ought to ha/e, ">, 0%nd again@ * king@ as the cro=@ =hate/er food he catches sight of@ eats it@ sharing =ith his kindJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ ne/er omit to share =ith /irtuous coAreligionists@ and that =ithout distinction of person or deliberation as to Guantit3 !@ =hate/er la=ful gifts he ma3 ha/e la=full3 recei/ed@ do=n e/en to the contents of his beggingAbo=l, This@ * king@ is the second of the Gualities of the cro= he ought to ha/e, 6or it =as said@ * king@ b3 4-riputta@ the 'lder@ the Commander of the 6aith:

Q9hate0er the3 ma3 present to me@ austere in life@ %ll that@ Eust as it comes@ do I di/ide 9ith all@ and I m3self then take m3 food ",Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

'>. T3% M-0K%8.

"!, 0Venerable (-gasena@ those t=o Gualities of the monke3 =hich 3ou sa3 he ought to ha/e@ =hich are the3<0 0Must@ * king@ as the monke3@ =hen about to take up his abode does so in some such place as a might3 tree@ in a lonel3 place co/ered all o/er =ith branches@ a sure place of refugeJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ choose as the teacher under =hom to li/e a man modest@ amiable@ righteous@ of beaut3 of character@ learned in tradition and in the scriptures@ lo/able@ /enerable@ =orth3 of
p, "?#

re/erence@ a speaker of profitable things@ meek@ cle/er in admonition@ in instruction@ and in education@ able to arouse@ to incite@ to gladden !AAsuch a friend should he choose as teacher, This@ * king@ is the first of the Gualities of the monke3 he ought to ha/e, "", 0%nd again@ * king@ as the monke3 =anders about@ and stands and sits@ al=a3s on trees@ and@ if he goes to sleep@ spends the night on themJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ stand and =alk up and do=n thinking@ K;=*L and lie do=n@ and sleep@ in the forest@ and there enEo3 the sense of selfApossession, This@ * king@ is the second of the Gualities of the monke3 he ought to ha/e, 6or it has been said@ * king@ b3 4-riputta@ the 'lder@ the Commander of the 6aith: Q9alking@ or standing@ sitting@ l3ing do=n@ 0Tis in the forest that the Bhikshu shines, To d=ell in =ildernesses far remote 7as been e.alted b3 the Buddhas all ",Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

7ere ends the 6irst Chapter #,

2ootnotes
"77:! The published te.t carries the details of these similes no further than this, 4ee the remarks in the Introduction@ pp, ..i/@ ../, "78:! GambukaAsig-li3-, In G-taka@ (o, "?$@ of 6ausbVll@ the Eackal is male, The reference therefore here is to a kind of Eackal named after the Gambu fruit, "78:" Kanga/-rakassa, 4ee 2agghima (ik-3a I@ !$"A$@ and G-taka@ V@ !86@ in both of =hich passages the Burmese 244, read kankaA, The 4imhalese@ p, 5$>@ has perahan kadP, "7?:! Katukke and singh-take, I follo= 7OnatiAkumburP in the distinction he makes bet=een the meaning of these termsAAsatara and tun mam sandhi3ehi :p, 5$>;, "7?:" NogO 3oga/akaro, The rendering of these =ords is Guite adeGuate@ and has gi/en me much trouble, (either 03ogee0 nor 0de/otee0 can be used@ for the3 both ha/e acGuired connotations contradictor3 to =hat =as in our author0s mind, 7e means the Buddhist Bhikshu belonging to that class among the Bhikshus :b3 no means the maEorit3; =ho had de/oted themsel/es to a life of s3stematic effort according to the Buddhist scheme of selfAtraining, But I ha/e found it impossible to put into an3 'nglish phrase sufficientl3 short for the constant repetition of the t=o P-li =ords an3 full and accurate representation of all that the3 impl3, 4ee the note abo/e on p, $# of the P-li@ and G-taka@ /ol, i@ p, #>#, "7?:# (ot traced as 3et, 2r, Trenckner prints the passage as p, "8> prose@ but it is clearl3 t=o /erses =ith a slight corruption in the first line, The point of the /erses lies in the untranslateable pun of the =ords upadh-na@ 0pillo=@0 and padh-na@ 0strenuous fight,0 The =ord etarahi seems to me suspect@ and some such reading as kalingaropadh-n- /a =ould restore the metre@ and at the same time bring the pla3 on the =ords more into prominence,

"8>:! This /erse is found in the Thera &-th-@ (o, ?85, 7OnatiAkumburP takes the na in the first line as a negati/e to abhi/assati@ and translates@ 04o long as it does not rain kneeAdeep on him@ =hen sitting in meditation@ =hat cares the Bhikshu@ =ho is bent on attaining (ir/-na@ for easeF0AA and this is@ I think@ preferable to 2r, Trenckner0s di/ision of the =ords, "8>:" That is@ 0filteredJ0 perah- nag- tab-@ sa3s the 4imhalese@ p, 5$!, "8>:# 4arOram patigaggit/-@ 0rested a little to remo/e the =eariness of his bod3@0 sa3s the 4imhalese here@ but adds belo=@ C $@ si=uru hYnda, "8":! (ot traced as 3et, The /erse is a riddle based on t=o parables, *f these the first is alread3 published in the 4am3utta (ik-3a 8II@ 6#@ 5A8, It tells of a father and mother =ho in the desert :and of course onl3 =ith the obEect of keeping themsel/es ali/e; ate their onl3 child, The other is not 3et published@ but 2r, Trenckner points out that it occurs in the #$th 4am3utta, *iling =heels is done solel3 to keep the cart going, Compare the d3ing Buddha0s comparison of himself to a =ornAout cart@ =hich can onl3 =ith difficult3 be made to mo/e along, 5ike that@ the bod3 of the Tath-gata can onl3 =ith difficult3 be kept a little longer going :0Buddhist 4uttas@0 p, #7;, %s to the last =ord@ I take it@ =ith 7OnatiAkumburP@ p, 5$"@ to be mukkhito@ and not amukkhito as is printed in the te.t, That is also the reading adopted b3 6ausbVll at G-taka II@ "?$@ =here the /erses are Guoted, "8":" (a nimittam gahetabbam n-nub3aganam gahetabbam, *n these common e.pressions compare %nguttara I@ "@ 6@ Bc,J Puggala Paatti II@ !7@ IV@ "$@ Bc,J Ogha II@ 6$@ Bc,J and Buddhaghosa as Guoted in 0Vina3a Te.ts@0 II@ ?, 7OnatiAkumburP onl3 repeats the first@ but e.plains the second b3 nY=ata nY=ata =imasOmem, "8#:! 6rom Thera &-th-, The 4imhalese supports 2r, Trenckner in reading gi/h-/0 in line three@ but on the other hand has :t=ice; manaA s-3ikam for mataAs-3ikam, 6or the last line@ of =hich a literal translation is impossible@ it sa3s@ 05et him make his couch on@ fi. his attention on@ that (ir/-na =hich is manaAs-3ikaAkitta,0 I think mata is the right reading@ and that /er3 possibl3 a riddle or pun is intended on the t=o meanings of that =ord, "8#:" Parip-ti3anto, 4ee abo/e@ p, "7? of the P-li@ and G-taka II@ ">8, The 4imhalese@ p, 5$#@ has helanu labanne3a, "8#:# 5akuta, 4ee abo/e@ pp, "55@ #>! of the P-li@ and compare the 7indO,

"8#:$ 7OnatiAkumburP e.pands all these details, "8#:5 In the 4am3utta (ik-3a 85VI@ 7, 4ee 2r, Trenckner0s note, "8#:6 The four 4atipatth-nas, Compare abo/e@ p, #$# of the P-li, "8$:! %s he does in =ar@ according to 2agghima I@ $!5, "8$:" (ot traced as 3et, It is not included in the collection of 4-riputta0s /erses preser/ed in the Thera &-th-, "8$:# (ot in the published te.ts, "85:! OpinO@ perhaps 0leopardess,0 The 4imhalese has 0tigress@0 =hich is certainl3 =rong, "85:" Because it realises the pains and sorro=s of cubAbearing@ sa3s the 4imhalese, "85:# 4utta (ip-ta I@ "@ !", "86:! That is@ of course@ %rahatship, The lines are not to be found in the published te.ts, "86:" 4in-naAd-neriaJ omitted b3 the 4utta Vibhanga and b3 7OnatiAkumburP :=ho Guotes the P-li of this passage;, "87:! 2uggasuppat-, 4o 7OnatiAkumburP@ p, 5$6, The 4utta Vibhanga omits both this =ord and the ne.t, "87:" P-ribhattakat-, "87:# GanghaApesani3ena, The 4utta Vibhanga I@ !85@ on =hich our =hole paragraph here is based@ reads Apesanikena, I ha/e differentiated the three sorts of messages according to the 4imhalese,

"87:$ 7OnatiAkumburP@ both in his transcription of the P-li :p, 5$6; and in his translation :p, 5$7;@ reads pahOnaAgamana, "87:5 %nuppad-na, Compare G-taka III@ ">5, %t 4ig-lo/-da 4utta@ p, #>7@ and 2ilinda@ p, #!5@ it means simpl3 pro/iding a person =ith things he =ants, Childers0s rendering@ 0gi/ing@0 is inadeGuate in all the passages, "87:6 )eferring to the 4Olas, "88:! (ot traced as 3et, 7OnatiAkumburP gi/es a long account of the circumstances under =hich these /erses =ere spoken, 4-riputta =as ill, 2oggall-na asked him =hat =ould be good for him to take, 4-riputta told him, 7is friend then@ b3 inter/ention of the king of the gods@ procured it, But 4-riputta refused to make use of it, "88:" The Brahm-A/ih-ras :(os, ! and ";, 4ee 0Buddhist 4uttas@0 p, ">!, "8?:! Thera &-th- 577, "?>:! The parable is in the $6th 4am3utta, The /erses are alread3 published at /ol, i@ p, 7 of 2, 6eer0s edition for the P-li Te.t 4ociet3, "?!:! (ot traced as 3et, 7OnatiAkumburP reads samuttarim, "?!:" G-taka@ (o, 5$5@ /erse !5?, "?":! 4o 7OnatiAkumburP understands this@ his /ersion agreeing =ith the Guotation gi/en b3 2r, Trenckner from Buddhaghosa, "?":" (ot traced as 3et, "?#:! 6or the last si. =ords@ none of =hich are in Childers@ see 2agghima (ik-3a I@ !$5@ 6@ and belo=@ VII@ "@ ">, "?#:" (ot traced as 3et,

"?#:# The 1amboEan 24,@ in the librar3 of Trinit3 College@ Cambridge@ ends here,

#--K VII. /36PT%R :.

T3% !IMI5%! @"ontinuedA.
''. T3% 4-1RD.
!, 0Venerable (-gasena@ that one Gualit3 of the gourd =hich 3ou sa3 he ought to take@ =hich is it<0 0Must@ * king@ as the gourd@ climbing up =ith its tendrils ! on to some other plantAA=hether a grass@ or a thorn@ or a creeperAAgro=s all o/er itJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ =ho desires to gro= up into %rahatship@ do so b3 climbing up =ith his mind o/er the ideas that present themsel/es :as subEects for the 1ammatth-na meditations;, This@ * king@ is the one Gualit3 of the gourd =hich he ought to ha/e, 6or it =as said@ * king@ b3 4-riputta@ the 'lder@ the Commander of the 6aith: Q%s the gourd@ clambering up =ith its tendrils@ gro=s *0er the grass@ or the thornAbush@ or creeper =idespread@ 4o the son of the Buddha on %r0hatship bent@ Climbs up o0er ideas@ to perfection and peace ",Q0

p, "?5

':. T3% 5-T1!.

", 0Venerable (-gasena@ those three Gualities of the lotus =hich 3ou sa3 he ought to take@ =hich are the3<0

K;=7L 0Must@ * king@ as the lotus@ though it is born in the =ater@ and gro=s up in the =ater@ 3et remains undefiled b3 the =ater :for no =ater adheres to it;J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ remain undefiled b3 the support that he recei/es@ or b3 the follo=ing of disciples that he obtains@ or b3 fame@ or b3 honour@ or b3 /eneration@ or b3 the abundance of the reGuisites that he enEo3s, This@ * king@ is the first of the Gualities of the lotus that he ought to ha/e, #, 0%nd again@ * king@ as the lotus remains lifted up far abo/e the =aterJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ remain far abo/e all =orldl3 things, This@ * king@ is the second of the Gualities of the lotus that he ought to ha/e, $, 0%nd again@ * king@ as the lotus trembles =hen blo=n upon b3 the slightest breeDeJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ e.ercise selfAcontrol in respect of the least of the e/il dispositions@ percei/ing the danger :in the least offence;, This@ * king@ is the third of the Gualities of the lotus he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods: Q4eeing danger in the least offence@ he takes upon himself@ trains himself in@ the precepts !,Q0
p, "?6

';. T3% !%%D.

5, 0Venerable (-gasena@ those t=o Gualities of seed =hich 3ou sa3 he ought to ha/e@ =hich are the3<0 0Must@ * king@ as seed@ tin3 though it be@ 3et if so=n in good soil@ and if the god rains aright@ =ill gi/e abundant fruitJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ so conduct himself aright that the righteousness of his life ma3 gi/e abundantl3 of the fruits of 4amanaship, This@ * king@ is the first Gualit3 of seed =hich he ought to ha/e, 6, 0%nd again@ * king@ as seed planted in =ellA=eeded soil comes Guickl3 to maturit3J Eust so@ * king@ =ill his mind@ =hen =ellAmastered !@ and =ellApurified in solitude@ if it be cast b3 the strenuous Bhikshu@ earnest in effort@ into the e.cellent field of selfApossession@ come Guickl3 to maturit3, This@ * king@ is the second Gualit3 of seed =hich he ought to ha/e, K;=<L 6or it =as said@ * king@ b3 %nuruddha@ the 'lder: QIf seed be so=n on a =ellA=eeded field@ Its fruit@ abounding@ =ill reEoice the so=er,

4o the recluse0s heart@ in solitude made pure@ 2atures full fast in selfApossession0s field ",Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

'*. T3% !659TR%%.

7, 0Venerable (-gasena@ that one Gualit3 of the 4alAtree =hich 3ou sa3 he ought to take@ =hich is it<0
p, "?7

0Must@ * king@ as the 4alAtree gro=s =ithin the ground to the depth of a hundred cubits or moreJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ perfect in solitude the four 6ruits of 4amanaship@ the four iscriminations@ the si. forms of transcendental Insight@ and all the Gualities befitting a recluse, This@ * king@ is the one Gualit3 of the 4alAtree he ought to ha/e, 6or it =as said@ * king@ b3 )-hula@ the 'lder: QThe tree that0s called the 4alAtree gro=s abo/e the earth@ %nd shoots beneath@ a hundred cubits deep, %s in the fullness of time@ and at its highest gro=th That tree shoots in one da3 ! a hundred cubits high@ Must so do I@ * Buddha@ like the 4al@ Increase@ in solitude@ in in=ard good,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

'7. T3% !3IP.

8, 0Venerable (-gasena@ those three Gualities of the ship that 3ou sa3 he ought to take@ =hich are the3<0

0Must@ * king@ as a ship@ b3 the combination of the Guantit3 of the different kinds of timber of =hich it is composed@ con/e3s man3 folk acrossJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ cross the =hole =orld of e.istence@ =hether in hea/en@ or on earth@ b3 the combination of a number of Gualities arising out of good conduct@ righteousness@ /irtue@ and the performance of dut3,
p, "?8 Kparagraph continuesL

This@ * king@ is the first of the Gualities of a ship he ought to ha/e,

?, 0%nd again@ * king@ Eust as a ship K;==L can bear the onslaught of /arious thundering =a/es and of farAreaching =hirlpoolsJ so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be able to bear the onslaught of the =a/es of /arious e/il inclinations@ and the onslaught of the =a/es of /aried e/ilsAA/eneration and contempt@ support and honour@ praise and e.altation@ offerings and homage@ blame and commendation in families not his o=n, This@ * king@ is the second of the Gualities of the ship he ought to ha/e, !>, 0%nd again@ * king@ as the ship Eourne3s o/er the great ocean@ immeasurable and infinite though it be@ =ithout a further shore@ unshaken in its depths@ roaring =ith a might3 noise@ and filled =ith cro=ds of fish and monsters and dragons of all sortsJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ make his mind Eourne3 through to penetration into the four Truths in their triple order@ in their t=el/efold form !, This@ * king@ is the third of the Gualities of the ship he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the most e.cellent 4am3utta (ik-3a@ in the 4am3utta on the Truths ": Q9hene/er 3ou are thinking@ * Bhikkhus@ 3ou should think: 04uch is sorro=@0AA3ou should think 04uch is the origin of sorro=@0AA3ou should think: 04uch is the end of sorro=@0AA3ou should think: 04uch is the path that leads to the end of sorro=,0Q0
p, "??

'<. T3% 60/3-R.

!!, 0Venerable (-gasena@ those t=o Gualities of the anchor =hich 3ou sa3 he ought to take@ =hich are the3<0 0Must@ * king@ as the anchor@ e/en in the might3 sea@ in the e.panse of =aters agitated b3 the cro=ding of e/erA/ar3ing =a/es@ =ill fasten the ship@ and keep it still@ not letting the sea take it in one direction or anotherJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ keep his

mind stedfast in the might3 struggle of thoughts@ in the =aters of the =a/es of lust and malice and dullness@ not letting them di/ert it in one direction or another, This@ * king@ is the first Gualit3 of the anchor he ought to ha/e, !", 0%nd again@ * king@ as the anchor floats not@ but sinks do=n@ and e/en in =ater a hundred cubits deep holds the ship fast@ brings it to restJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ =hen he recei/es support@ and fame@ and honour@ and /eneration@ and re/erence@ and offerings@ and praise@ K;=(L be not lifted up on the summit of the support or the fame@ but keep his mind fi.ed on the idea of merel3 keeping his bod3 ali/e, This@ * king@ is the second Gualit3 of the anchor he ought to ha/e, 6or it =as said@ * king@ b3 4-riputta@ the 'lder@ the Commander of the 6aith: Q%s the anchor floats not@ but sinks do=n beneath the =a/es@ 4o be abased@ not lifted up@ b3 praise or gifts !,Q0

p, #>>

'=. T3% M6!T.

!#, 0Venerable (-gasena@ that one Gualit3 of the mast =hich 3ou sa3 he ought to take@ =hich is it<0 0Must@ * king@ as the mast carries ropes and braces and sails !J Eust so should the strenuous Bhikshu@ earnest in effort@ al=a3s ha/e mindfulness and selfApossessionAA=hen going out or coming back@ =hen looking ahead or looking round@ =hen stretching forth his arm or bending it back@ =hen =earing clothes or carr3ing his bo=l@ =hen eating or drinking or s=allo=ing or tasting@ =hen easing himself or =alking or standing or sitting@ =hen asleep or a=ake@ =hen talking and =hen silent@ ne/er should he lose his mindfulness and selfApossession, This@ * king@ is the one Gualit3 of the mast he ought to ha/e ", 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods: Q2indful@ m3 brethren@ should the Bhikshu remain@ and selfApossessed, This is m3 instruction to 3ou #,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

'(. T3% PI5-T.

!$, 0Venerable (-gasena@ those three Gualities of the pilot =hich 3ou sa3 he ought to take@ =hich are the3<0 0Must@ * king@ as the pilot@ da3 and night@ =ith
p, #>!

continuous and unceasing Deal and effort@ na/igates ! his shipJ Eust so@ * king@ does the strenuous Bhikshu@ earnest in effort@ =hen regulating his mind@ continue night and da3 unceasingl3 Dealous and earnest in regulating his mind b3 careful thought, This@ * king@ is the one Gualit3 of the pilot he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the hammapada :the Collection of scripture /erses;: QBe full of Deal@ =atch o/er 3our o=n thoughtsJ )aise 3oursel/es up out of the slough of endless births@ %s the strong elephant engulphed in depths of mud ",Q K;=)L !5, 0%nd again@ * king@ as the pilot kno=s all that is in the sea@ =hether good or badJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ kno= good from e/il@ and =hat is an offence from =hat is not@ and =hat is mean from =hat is e.alted@ and =hat is dark from =hat is light, This@ * king@ is the second Gualit3 of the pilot he ought to ha/e, !6, 0%nd again@ * king@ as the pilot puts a seal on the steering apparatus # lest an3 one should touch itJ so@ * king@ should the strenuous Bhikshu@ earnest in effort@ put the seal of selfAcontrol on his heart@ lest an3 e/il or =rong thoughts should arise =ithin it, This is the third Gualit3 of the pilot he ought to ha/e, 6or it =as said@ * king@ b3 the
p, #>"

Blessed *ne@ the god o/er all gods@ in the most e.cellent 4am3utta (ik-3a: QThink@ * Bhikshus@ no e/il or =rong thoughts@ such as thoughts of lust@ or of malice@ or of delusion !,Q0

TTTTTTTTTTTTTTTTTTTTTTTTTTTT

'). T3% !6I5-R :.

!7, 0Venerable (-gasena@ that one Gualit3 of the sailor =hich 3ou sa3 he ought to take@ =hich is it<0 0Must as the sailor on board ship@ * king@ thinks thus: QI am a hireling@ and am =orking for m3 =age on board this ship, B3 means of this ship is it that I get food and clothing, I must not be laD3@ but Dealousl3 na/igate the shipJQ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ think thus: Q&aining a thorough kno=ledge of this bod3 of mine@ put together of the four elements@ continuousl3 and unceasingl3 =ill I be selfA possessed in mindfulness and thoughtfulness@ and tranGuil and peaceful =ill e.ert m3self to be set free from births@ old age@ disease@ and death@ grief@ lamentation@ sorro=@ suffering@ and despair,Q This@ * king@ is the one Gualit3 of the sailor he ought to ha/e, 6or it =as said@ * king@ b3 4-riputta@ the 'lder@ the Commander of the 6aith: Q+nderstand =hat the bod3 is@ realise that again and again@ 4eeing the nature of the bod3@ put an end to grief #,Q0

p, #>#

:>. T3% !%6.

!8, K;(>L 0Venerable (-gasena@ those fi/e Gualities of the sea 3ou sa3 he ought to take@ =hich are the3<0 0Must@ * king@ as the sea brooks no contact =ith a corpse !J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ brook no association =ith the stains of e/ilAAlust and malice and dullness and pride and delusion@ concealing the faults one has and claiming /irtues one has not "@ en/3 and a/arice@ deceit and treacher3 and trickiness@ =ickedness and sinfulness of life, This@ * king@ is the first Gualit3 of the sea he ought to ha/e,

!?, 0%nd again@ * king@ Eust as the sea carries =ithin it stores of all kinds of gemsAApearls and diamonds and cat0sAe3es@ and chank shells@ and GuartD #@ and coral@ and cr3stal@ but conceals them allJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ though he ha/e attained to the /arious gems of characterAAthe Path@ and the 6ruits
p, #>$

thereof@ and the four Gh-nas@ and the eight Vimokkhas@ and 4am-dhi@ and the fi/e %ttainments :forms of ecstatic contemplation and Insight;@ and the si. forms of Transcendental 1no=ledge !AAconceal them and not bring them to the light, This@ * king@ is the second Gualit3 of the sea he ought to ha/e, ">, 0%nd again@ * king@ Eust as the sea associates =ith might3 creaturesJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ associate himself =ith a fello=Adisciple =ho desires little and is contented@ =ho is pure in speech "@ =hose conduct is directed to the eradication of e/il@ =ho is gi/en to righteousness@ modest@ amiable@ dignified@ /enerable@ a speaker of profitable =ords@ meek@ one =ho =ill point out his associate0s faults@ and blame him =hen he does =rong@ cle/er in admonition@ in instruction@ and in education@ able to arouse@ to incite@ and to gladdenAA=ith such a man as a friend@ in righteousness should he d=ell, This@ * king@ is the third Gualit3 of the sea he ought to ha/e, "!, 0%nd again@ * king@ as the sea@ though filled =ith the fresh =ater brought do=n b3 the &anges@ and the Mumna@ and the %kira/atO@ and the 4arabhH@ and the 2ahO@ and b3 other ri/ers a hundred thousand in number@ and b3 the rains of hea/en@ 3et
p, #>5

ne/er o/erflo=s its shoreJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ ne/er consciousl3 transgress the precepts for the sake of support@ or fame@ or praise@ or salutations@ or re/erence@ or honourAAnoF not e/en for his life, This@ * king@ is the fourth of the Gualities of the sea he ought to ha/e, K;('L 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods !: QMust@ * king@ as the great ocean has fi.it3 as its characteristic@ and ne/er o/erflo=s its shoresJ Eust so@ * king@ should m3 disciples ne/er o/erstep the regulations I ha/e laid do=n for themAAnoF not e/en to sa/e themsel/es ali/e ",Q "", 0%nd again@ * king@ as the sea is not filled e/en b3 all the ri/ersAAthe &anges@ and the Mumna@ and the %kira/atO@ and the 4arabhH@ and the 2ahOAAnor b3 the rains from hea/enJ Eust so@ * king@ should

p, #>6

the strenuous Bhikshu@ earnest in effort@ ne/er be satisfied =ith recei/ing instruction@ =ith asking and ans=ering Guestions@ =ith listening to the =ord@ and learning it b3 heart@ and e.amining into it@ =ith hearing the %bhidhamma and the Vina3a@ and the deep sa3ings of the 4uttas@ =ith anal3sis of forms@ =ith learning the rules of right composition@ conEunction@ and grammatical construction !@ =ith listening to the ninefold teaching of the ConGueror, This@ * king@ is the fifth Gualit3 of the sea he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the 4utasoma G-taka ": QMust as the fire@ in burning grass and sticks@ Is ne/er satisfied@ nor the great sea 6illed =ith the =aters of all streams that flo=AA 4o are these students =ise@ * king of kings@ 5istening@ ne0er sated =ith the =ords of truth #,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT 7ere ends the 4econd Chapter,

2ootnotes
"?$:! 4ondik-hi@ =hich must mean here the tentacles or feelers of the gourdAcreeper, The 4imhalese has simpl3 4ondim, I ha/e onl3 found the =ord else=here in the connection 4ondik- kilag- at 2agghima I@ ""8 and 4am3utta IV@ !@ 6@ $, "?$:" (ot traced as 3et, The last line is literall3@ 0B3 climbing up on the -rammanas should gro= in the 6ruit of those =ho ha/e nothing left to learn0 :that is@ in %rahatship;, "?5:! 4ee 2agghima (ik-3a I@ ##J Ogha II@ $"@ Bc,

"?6:! 4upariggahOtam@ =hich the 4imhalese@ p, 55#@ omits, "?6:" (ot in the published te.ts, "?7:! 'k-ham, I follo= the 4imhalese :eka di/asim;@ but confess m3self /er3 doubtful as to this being the meaning intended b3 the author, "?8:! 4ee 0Buddhist 4uttas@0 pp, !5>A!5"@ and especiall3 C "!@ from =hich the e.pressions here used are taken, "?8:" This is the 55th 4am3utta, "??:! (ot traced as 3et, #>>:! 5ak-ra, Childers sa3s 0a part of a ship@0 r, 2orris :0Mournal of the P-li Te.t 4ociet3@0 !88$@ p, !>!@ note; sa3s 0a chain attached to a =ell,0 I follo= the 4imhalese@ p, 556@ =hich has ru=ala, 4ee G-taka II@ !!"@ and compare IV@ "!, #>>:" The 4imhalese has here a page of matter not found in the P-li, #>>:# Ogha (ik-3a 8VI@ "@ !", #>!:! 4-reti@ 0makes go,0 (ot in Childers@ but see %nguttara (ik-3a III@ #5@ $@ and compare Kulla/agga V@ !!@ ", #>!:" hammapada@ /erse #"7, #>!:# Nanta@ =hich the 4imhalese renders 3antra :p, 55?;, #>":! 4am3utta 5V@ 7, #>":" 1ammakaro, 7OnatiAkumburP translates this 0hand3man@ artisan@ ship0s carpenter,0

#>":# (ot traced as 3et, #>#:! This curious belief has been made use of abo/e@ I@ "5? of the translation, 4ee also i/3-/adana@ p, "#$, #>#:" 2akkho and p-l-so@ 0h3pocris3 and conceit,0 4ee the notes abo/e on IV@ 8@ "#, #>#:# 4il-, 2r, Trenckner prints the passage as if sankhasil- =ere to be taken together, But the use of the nominati/es sankho sil- in the corresponding list at Kulla/agga I8@ !@ #@ $ sho=s that b3 sil-@ 0rock@0 some kind of gem, is meant, %nd that our author does not intend to de/iate from the earlier authorit3 is clear from his o=n =ork :abo/e@ p, "67 of the P-li;@ =here he also gi/es the t=o nominati/es in a similar@ though longer@ list of gems, 9hat ma3 be the particular gem referred to under the name 0rock0 is doubtful, 7OnatiAkumburP@ p, 56!@ merel3 repeats the =ord sil-J and Clough@ besides 0rock@0 gi/es as special meaning onl3 0arsenic,0 %t Kulla/agga :0Vina3a Te.ts@0 III@ #>$; I ha/e rendered it 0rock@0 but 0GuartD0 no= seems to me preferable, #>$:! It is /er3 characteristic of our author that his interpretation of the gems into ethical conceptions is Guite different from that of the Kulla/agga@ and much more m3stic, In the older passage the3 are translated into the se/en constituent characteristics of %rahatship, :4ee 0Vina3a Te.ts@0 loc, cit,@ p, #>5,; Compare also i/3-/ad-na@ pp, !!5@ ""?, #>$:" hutaA/-do@ not in Childers@ and onl3 found here, Perhaps : =ho inculcates the keeping of the e.tra /o=s,0 hutangaA=adi=H@ sa3s 7OnatiA kumburP@ p, 56!, #>5:! e/-tide/ena, It is not kno=n =hen this epithet@ =hich our author so constantl3 applies to the Buddha@ first came into use, It is not found in the Pitakas@ and the 2ilinda is the oldest book in =hich it has been traced, It is gi/en in the 2ah-/3utpatti@ page !@ as a recognised epithet@ but not in the corresponding P-li list of epithets in the %bhidh-na PadOpik- :though de/aAde/a occurs there;, The origin of the appellation is solemnl3 e.plained in the i/3-/ad-na@ p, #?!, It is there said to ha/e been first besto=ed on the Buddha :=hen@ as a child@ he =as presented in the temple;@ because all the gods bo=ed do=n before him, There is nothing about this in the corresponding passage of the 5alita Vistara@ pp, !#6A!#8, The epithet is used of the Buddha in an inscription of Toram-na 4h-hi :0'pigraphia Indica0 for *ctober@ !88?;, It occurs also in a /erse preser/ed in the commentaries on the hammapada and the G-taka :G-taka IV@ !58 X hammapada !$8;AAa /erse not found in the Pitaka /ersions of the same episodeAAand is used in a kind of pun in the 2ah-/amsa@ chap, i@ /erse 56, But these three passages are all of the fifth centur3 %, ,

#>5:" (ot traced as 3et, % similar parable is used at the passage alread3 Guoted from the Kulla/agga I8@ !@ #@ $, #>6:! The translation is here doubtful, The 4imhalese apparentl3 takes /iggaha as Gualif3ing pada@ though it renders the =hole b3 0learning the rules of resol/ing =ords into their elements@ and of building them up into compounds@ and of 4andhi@ and of conEugation@ and of declension,0 #>6:" (ot reached as 3et in Professor 6ausbVll0s edition, 2r, Trenckner sa3s the /erse Guoted is (o, $7 in the 5#7th G-taka, #>6:# The 4imhalese reads '/am hi me for '/am h0 ime@ and renders 0listening to me,0 2r, Trenckner points out that the G-taka 244, read '/am pi te,

#--K VII. /36PT%R ;.

T3% !IMI5%! @"ontinuedA.
:'. T3% %6RT3.
!, K;(:L 0Venerable (-gasena@ those fi/e Gualities of the earth =hich 3ou sa3 he ought to take@ =hich are the3<0 0Must@ * king@ as the earth remains Eust the same =hether one scatter upon it desirable things or the re/erseAA=hether camphor and aloes and Easmine and sandalA=ood and saffron@ or =hether bile and phlegm and pus and blood and s=eat and fat and sali/a and mucus and the fluid =hich lubricates the Eoints and urine and faecesAAstill it is the sameJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ remain the same@ unmo/ed at support or neglect@ at fame or dishonour@ at blame or praise@ in happiness or in =oe, This@ * king@ is the first of the Gualities of the earth he ought to ha/e, ", 0%nd again@ * king@ as the earth has no adornment@ no garlands@ but is suffused =ith the odour of itselfJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ =ear no finer3@ but rather be set round =ith the s=eet sa/our of his o=n righteousness of life, This@ * king@ is the second Gualit3 of the earth he ought to ha/e, #, 0%nd again@ * king@ as the earth is solid@ =ithout holes or interstices@ thick@ dense@ and spreads itself out on e/er3 sideJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be endo=ed =ith an unbroken righteousness of life =ith no gaps
p, #>8

or cracks in it@ thick@ dense@ and spreading itself out on e/er3 side, This@ * king@ is the third Gualit3 of the earth he ought to ha/e, $, 0%nd again@ * king@ as the earth is ne/er =ear3@ though it bears up the /illages and to=ns and cities and countries@ the trees and hills and ri/ers and ponds and lakes@ the =ild creatures and birds and men@ multitudes of men and =omenJ Eust so@ * king@ should the strenuous Bhikshu@ earnest

in effort@ be ne/er =ear3 in gi/ing e.hortation and admonition and instruction and education@ in rousing and inciting and gladdening@ and at the e.positions of the faith, This@ * king@ is the fourth Gualit3 of the earth he ought to ha/e, 5, 0%nd again@ * king@ as the earth is free alike from fa=ning and from illA=ill !J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ continue in spirit@ like the earth@ free alike from fa=ning upon an3 man@ from illA=ill to an3 man, This is the fifth Gualit3 of the earth he ought to ha/e, K;(;L 6or it =as said@ * king@ b3 the de/oted =oman@ Kulla 4ubhadd-@ =hen she =as e.alting the recluses of her o=n sect ":
p, #>?

9ere one@ enraged@ to cut their one arm =ith an a.e@ %nother@ pleased@ to anoint the other =ith s=eet scent@ (o illA=ill =ould the3 bear the one@ nor lo/e the other, Their hearts are like the earth@ unmo/ed are m3 recluses !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

::. W6T%R.
6, 0Venerable (-gasena@ the fi/e Gualities of =ater =hich 3ou sa3 he ought to take@ =hich are the3<0 0Must@ * king@ as =ater is firml3 fi.ed :in pools@ =ells@ Bc,;@ shakes not@ and :in its ordinar3 state; is not disturbed@ and is pure b3 natureJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ putting a=a3 h3pocris3@ and =hining@ and intimating their =ants@ and improper influences of all sorts@ be fi.ed@ unshaken@ undisturbed@ and pure in nature, This@ * king@ is the first Gualit3 of =ater he ought to ha/e, 7, 0%nd again@ * king@ as =ater is al=a3s of a refreshing natureJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be full of pit3@ and lo/e@ and kindness to all beings@ seeking the good of all@ in merc3 to all, This@ * king@ is the second Gualit3 of =ater he ought to ha/e, 8, 0%nd again@ * king@ as =ater makes the dirt3 cleanJ Eust so@ * king@ should the strenuous Bhikshu@
p, #!>

earnest in effort@ be in all places@ =hether in the /illage or in the forest@ free from disputes =ith@ free from offence against his teachers@ his masters@ or those standing to=ards him like a teacher, This@ * king@ is the third Gualit3 of =ater he ought to ha/e, ?, 0%nd again@ * king@ as =ater is desired of all menJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ =ishing for little@ content@ gi/en to solitude and retirement@ be al=a3s an obEect of desire to all the =orld, This@ * king@ is the fourth Gualit3 of =ater he ought to ha/e, !>, 0%nd again@ * king@ as =ater =orks no harm to an3 manJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ ne/er do an3 =rong@ =hether in deed or =ord or thought@ =hich =ould produce in others either strife@ or Guarrel@ or contention@ or dispute@ or a feeling of emptiness@ or anger !@ or discontent, K;(*L This@ * king@ is the fifth Gualit3 of =ater he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the 1anha G-taka ": QIf 3ou =ould grant a boon to me@ * 4akka@ lord of e/er3 creature@AA 5et none@ 4akka@ on m3 account@ Be harmed@ =hether in mind or bod3@ %t an3 time or place, This@ 4akka@ This =ould I choose as boon of boons #,Q0

p, #!!

:;. 2IR%.
!!, 0Venerable (-gasena@ those fi/e Gualities of fire =hich 3ou sa3 he ought to take@ =hich are the3<0 0Eust@ * king@ as fire burns grass@ and sticks@ and branches@ and lea/esJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ burn out in the fire of =isdom all e/il dispositions =hich feed on obEects of thought@ =hether subEecti/e or obEecti/e@ =hether desirable or the re/erse, This@ * king@ is the first Gualit3 of fire he ought to ha/e,

!", 0%nd again@ * king@ as fire has no pit3@ neither merc3J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ sho= no pit3@ neither merc3@ to an3 e/il dispositions, This@ * king@ is the second Gualit3 of fire he ought to ha/e, !#, 0%nd again@ * king@ as fire destro3s coldJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ lighting up in his heart the burning fire of Deal@ destro3 all e/il dispositions therein, This@ * king@ is the third Gualit3 of fire he ought to ha/e, !$, 0%nd again@ * king@ as fire@ seeking no fa/our of an3 man@ bearing no illA=ill to an3 man@ makes heat for allJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ d=ell in spirit like the fire@ fa=ning on none@ bearing illA=ill to none, This@ * king@ is the fourth Gualit3 of fire he ought to ha/e, !5, 0%nd again@ * king@ as fire dispels darkness@ and makes the light appearJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ dispel the
p, #!"

darkness of ignorance@ and make the light of kno=ledge to appear, This is the fifth Gualit3 of fire he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in his e.hortation to )-hula@ his son: K;(7L QPractise th3self@ )-hula@ in that meditation =hich acts like fire, Thereb3 shall no =rong dispositions@ =hich ha/e not 3et arisen@ arise =ithin thee@ nor shall the3 that ha/e arisen bear s=a3 o/er th3 heart !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

:*. WI0D.
!6, 0Venerable (-gasena@ those fi/e Gualities of =ind =hich 3ou sa3 he ought to take@ =hich are the3<0 0Must@ * king@ as =ind per/ades the spaces in the =oods and gro/es in flo=ering timeJ so@ * king@ should the strenuous Bhikshu@ earnest in effort@ reEoice in the gro/es of meditation that are all in blossom =ith the s=eet flo=ers of emancipation, This@ * king@ is the first Gualit3 of =ind he ought to ha/e,

!7, 0%nd again@ * king@ as =ind sets all the trees that gro= upon the earth in agitation@ bends them
p, #!#

do=nJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ retiring into the midst of the =oods@ there e.amining into the true nature of all e.isting things :all phenomena@ 4amkh-ras;@ beat do=n all e/il dispositions, This@ * king@ is the second Gualit3 of =ind he ought to ha/e, !8, 0%nd again@ * king@ as the =ind =anders through the sk3J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ accustom his mind to =ander among transcendental things, This is the third Gualit3 of =ind he ought to ha/e, !?, 0%nd again@ * king@ as =ind carries perfume alongJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ carr3 along =ith him al=a3 the fragrant perfume of his o=n righteousness of life, This@ * king@ is the fourth Gualit3 of =ind he ought to ha/e, ">, 0%nd again@ * king@ as =ind has no house@ no home to d=ell inJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ remain al=a3 =ithout a house@ =ithout a home to d=ell in@ not addicted to societ3@ set free in mind, This@ * king@ is the fifth Gualit3 of =ind he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the 4utta (ip-ta: QIn friendship of the =orld an.iet3 is born@ In household life distraction0s dust lies thickJ The state set free from home and friendship0s tiesAA That@ and that onl3@ is the recluse0s aim !,Q0

p, #!$

:7. T3% R-/K.

"!, 0Venerable (-gasena@ the fi/e Gualities of the rock that 3ou sa3 he ought to ha/e@ =hich are the3<0

K;(<L 0Must@ * king@ as rock is firm@ unshaken@ immo/eableJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ ne/er be e.cited b3 alluring thingsAAforms@ or sounds@ or scents@ or tastes@ or touchAAb3 /eneration or contempt@ b3 support or b3 neglect@ b3 re/erence or its absence@ b3 honour or dishonour@ b3 praise or blame@ nor should he be offended b3 things that gi/e offence@ nor be=ildered on occasions of be=ilderment@ neither should he Guake nor tremble@ but like a rock should he be firm, This@ * king@ is the first Gualit3 of the rock he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods: QThe solid rock0s not shaken b3 the =ind@ Must so the =ise man falters not@ nor shakes@ %t praise or blame !,Q "", 0%nd again@ * king@ as a rock is firm@ unmi.ed =ith e.traneous thingsJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be firm and independent@ gi/en to association =ith none, This@ * king@ is the second Gualit3 of the rock he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods: The man =ho mi.es not =ith householders@ (or =ith the homeless@ but =ho =anders lone@ 9ithout a home@ and touched b3 fe= desires@AA That is the man I call a Br-hmana ",Q

p, #!5

"#, 0%nd again@ * king@ as on the rock no seed =ill take rootJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ ne/er permit e/il dispositions to take root in his mind, This@ * king@ is the third Gualit3 of rock that he ought to ha/e, 6or it =as said@ * king@ b3 4ubhHti@ the 'lder: Q9hen lustful thoughts arise =ithin m3 heart@ '.amining m3self@ alone I beat them do=n, Thou =ho0rt b3 lust e.cited@ =ho b3 things

That gi/e offence@ allo=est of offence@ 6eeling be=ildered =hen strange things occur@ Thou shouldst retire far from the lonel3 =oods, 6or the30re the d=ellingAplace of men made pure@ %ustere in life@ free from the stains of sin, efile not that pure place, 5ea/e thou the =oods !,Q "$, K;(=L 0%nd again@ Eust as the rock rises aloft@ Eust so should the strenuous Bhikshu@ earnest in effort@ rise aloft through kno=ledge, This is the fourth Gualit3 of the rock he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods: 9hen the =ise man b3 earnestness has dri/en Vanit3 far a=a3@ the terraced heights *f =isdom doth he climb@ and@ free from care@ 5ooks o/er the /ain =orld@ the care=orn cro=dAA %s he =ho standing on the mountain top Can =atch his fello=Amen still toiling on the plain ",Q "5, 0%nd again@ * king@ Eust as the rock cannot
p, #!6

be lifted up nor bent do=nJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be neither lifted up nor depressed, This@ * king@ is the fifth Gualit3 of the rock he ought to ha/e, 6or it =as said@ * king@ b3 the de/out =oman@ Kulla 4ubhadd-@ =hen she =as e.alting the recluses of her o=n sect: QThe =orld is lifted up b3 gain@ depressed b3 loss, 23 4amanas remain alike in gain or loss,Q0

TTTTTTTTTTTTTTTTTTTTTTTTTTTT

:<. !P6/%.
"6, 0Venerable (-gasena@ those fi/e Gualities of space =hich 3ou sa3 he ought to ha/e@ =hich are the3<0 0Must@ * king@ as space is e/er3=here impossible to graspJ Eust so@ * king@ should it be impossible for the strenuous Bhikshu@ earnest in effort@ to be an3=here taken hold of b3 e/il dispositions, This@ * king@ is the first Gualit3 of space he ought to ha/e, "7, 0%nd again@ * king@ as space is the familiar resort of Rishis@ and ascetics@ and gods !@ and flocks of birdsJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ make his mind =ander easil3 o/er all things =ith the kno=ledge that each indi/idual :4amkh-ra; is impermanent@ born to sorro=@ and =ithout an3 abiding principle :an3 soul;, This@ * king@ is the second Gualit3 of space he ought to ha/e,
p, #!7

"8, 0%nd again@ * king@ as space inspires terrorJ Eust so@ * king K;((L@ should the strenuous Bhikshu@ earnest in effort@ train his mind to be in terror of rebirths in an3 kind of e.istence, To seek no happiness therein, This@ * king@ is the third Gualit3 of space he ought to ha/e, "?, 0%nd again@ * king@ as space is infinite@ boundless@ immeasurableJ Eust so@ * king@ should the righteousness of the strenuous Bhikshu@ earnest in effort@ kno= no limit@ and his kno=ledge be be3ond measure, This@ * king@ is the fourth Gualit3 of space he ought to ha/e, #>, 0%nd again@ * king@ as space does not hang on to an3thing@ does not cling to an3thing@ does not rest on an3thing@ is not stopped b3 an3thingJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ neither in an3 =a3 depend on@ nor cling to@ nor rest on@ nor be hindered b3 either the families that minister to him@ or the pupils =ho resort to him@ or the support he recei/es@ or the d=elling he occupies@ or an3 obstacles to the religious life@ or an3 reGuisites that he ma3 =ant@ or an3 kind of e/il inclination, This@ * king@ is the fifth Gualit3 of space he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in his e.hortation to )-hula@ his son: QMust@ )-hula@ as space rests no=here on an3thing@ so shouldst thou practise th3self in that meditation =hich is like space, Thereb3 shall neither pleasant nor unpleasant sensations@ as the3 se/erall3 arise@ bear s=a3 o/er th3 heart !,Q0

p, #!8

:=. T3% M--0.

#!, 0Venerable (-gasena@ those fi/e Gualities of the moon =hich 3ou sa3 he ought to ha/e@ =hich are the3<0 0Must@ * king@ as the moon@ rising in the bright fortnight@ =a.es more and moreJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ gro= more and more in good conduct and righteousness and /irtue and the constant performance of dut3@ and in kno=ledge of the scriptures and stud3 !@ and in the habit of retirement@ and in selfApossession@ and in keeping the doors of his senses guarded@ and in moderation in food@ and in the practice of /igils, This@ * king@ is the first Gualit3 of the moon he ought to ha/e, #", 0%nd again@ * king@ as the moon is a might3 lord "J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be a might3 lord o/er his o=n =ill,
p, #">

=ell@ or a mountain precipice@ or a ri/er in flood@ =ould be abashed alike in bod3 and in mindJ so be 3e@ * brethren@ as the moon in 3our /isits to the lait3, 7olding alike in 3our out=ard demeanour and 3our in=ard spirit@ be 3e al=a3@ as strangers on their first /isit@ retiring in the presence of the lait3L !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

:(. T3% !10.

#6, 0Venerable (-gasena@ the se/en Gualities of the sun 3ou sa3 he ought to ha/e@ =hich are the3<0 0Must@ * king@ as the sun e/aporates all =aterJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ cause all e/il inclinations@ =ithout an3 e.ception@ to dr3 up =ithin him, This@ * king@ is the first Gualit3 of the sun he ought to ha/e,

#7, 0%nd again@ * king@ as the sun dispels the darknessJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ dispel all the darkness of lust@ and of anger@ and of dullness@ and of pride@ and of heres3@ and of e/il@ and of all unrighteousness, This@ * king@ is the second Gualit3 of the sun he ought to ha/e, #8, 0%nd again@ * king@ as the sun is al=a3s in motionJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be e/er thoughtful, This@
p, #"! Kparagraph continuesL

* king@ is the third Gualit3 of the sun he ought to ha/e,

#?, 0%nd again@ * king@ as the sun has a halo of ra3sJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ ha/e a halo of meditation, This@ * king@ is the fourth Gualit3 of the sun he ought to ha/e, $>, 0%nd again@ * king@ as the sun continuall3 =arms multitudes of peopleJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ reEoice the =hole =orld of gods and men =ith good conduct@ and righteousness@ and /irtue K;)>L@ and the performance of dut3@ and =ith the Gh-nas@ and the Vimokkhas@ and 4am-dhi@ and the 4am-pattis :/arious modes of transcendental meditation or ecstac3;@ and =ith the fi/e moral po=ers@ and the se/en kinds of =isdom@ and the four modes of being mindful and selfApossessed@ and the fourfold great struggle against e/il@ and the pursuit of the four roads to saintship, This@ * king@ is the fifth Gualit3 of the sun he ought to ha/e, $!, 0%nd again@ * king@ as the sun is terrified =ith the fear of )-hu :the demon of eclipses;J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ seeing ho= beings are entangled in the =aste =ildernesses of e/il life and rebirth in states of =oe@ caught in the net of the mournful results here of e/il done in former births@ or of punishment in purgator3@ or of e/il inclinations@ terrif3 his mind =ith a great an.iet3 and fear, This@ * king@ is the si.th Gualit3 of the sun he ought to ha/e, $", 0%nd again@ * king@ as the sun makes manifest the e/il and the goodJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ make manifest
p, #""

the moral po=ers@ and the kinds of =isdom@ and the modes of being mindful and selfApossessed@ and the struggle against e/il@ and the paths to saintship@ and all Gualities temporal and spiritual, This@ * king@ is the se/enth Gualit3 of the sun he ought to ha/e, 6or it =as said@ * king@ b3 VangOsa@ the 'lder: Q%s the rising sun makes plain to all that li/e 6orms pure and impure@ forms both good and bad@ 4o should the Bhikshu@ like the rising orb@ Bearing the scriptures e/er in his mind@ 2ake manifest to men@ in ignorance blind@ The man3Asided (oble Path of bliss !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

:). !6KK6.
$#, 0Venerable (-gasena@ the three Gualities of 4akka :the king of the gods; =hich 3ou sa3 he ought to take@ =hich are the3<0 0Must@ * king@ as 4akka enEo3s perfect blissJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ reEoice in the perfect bliss of retirement, This@ * king@ is the first Gualit3 of 4akka he ought to ha/e, $$, 0%nd again@ * king@ as =hen 4akka =hen he sees his gods around him keeps them in his fa/our@ fills them =ith Eo3J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ keep his mind detached@ alert@ and tranGuil@ should make Eo3 spring up =ithin him@ should rouse himself@ e.ert himself@ be full of Deal, K;)'L This@ * king is the second Gualit3 of 4akka he ought to ha/e,
p, #"#

$5, 0%nd again@ * king@ as 4akka feels no discontentJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ ne/er allo= himself to become discontented =ith solitude, This@ * king@ is the third Gualit3 of 4akka he ought to ha/e, 6or it =as said@ * king@ b3 4ubhHti@ the 'lder:

Q4ince I@ great hero@ ha/e renounced the =orld@ %ccording to the doctrine that 3ou teach@ I =ill not grant that an3 thought of lust *r cra/ing care has risen in m3 breast !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

;>. T3% !-VR60 -V%R5-RD.

$6, 0Venerable (-gasena@ the four Gualities of the so/ran o/erlord =hich 3ou sa3 he ought to take@ =hich are the3<0 0Must@ * king@ as the so/ran o/erlord gains the fa/our of the people b3 the four elements of popularit3 :liberalit3@ affabilit3@ Eustice@ and impartialit3;J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ find fa/our =ith@ please@ and gladden the hearts of the brethren and rulers of the *rder and the lait3 of either se., This@ * king@ is the Gualit3 of the so/ran o/erlord he ought to ha/e, $7, 0%nd again@ * king@ as the so/ran o/erlord allo=s no robber bands to form in his realmJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ ne/er allo= lustful or angr3 or cruel ideas to arise =ithin him, This@ * king@ is the second Gualit3 of the so/ran o/erlord he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods:
p, #"$

QThe man =ho takes delight in the suppression *f e/il thoughts@ and al=a3 selfApossessed@ )eflects on the impurit3 of things The =orld thinks beautiful@ he =ill remo/eAA (a3@ clea/e in t=ain@ the bonds of the '/il *ne !,Q $8, 0%nd again@ * king@ as the so/ran o/erlord tra/els through " the =hole =orld e/en to its ocean boundar3@ e.amining into the e/il and the goodJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ e.amine himself da3 b3 da3 as to his acts and =ords and thoughts@ sa3ing

to himself: Q7o= ma3 I pass the da3 blameless in these three directions<Q This@ * king@ K;):L is the third Gualit3 of the so/ran o/erlord he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the most e.cellent 'kuttara (ik-3a: Q9ith constant care should the recluse 7imself e.amine da3 b3 da3AA 0%s da3s and nights pass Guickl3 b3 7o= ha/e the3 found me< and ho= left #<0Q

p, #"5

$?, 0%nd again@ * king@ as the so/ran o/erlord is completel3 pro/ided =ith protection@ both =ithin and =ithoutJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ keep selfApossession as his doorAkeeper for a protection against all e/il@ subEecti/e and obEecti/e, This@ * king@ is the fourth Gualit3 of the so/ran o/erlord he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods: Q9ith selfApossession as his doorAkeeper@ * brethren@ the disciple of the noble ones puts a=a3 e/il and de/otes himself to goodness@ puts a=a3 =hat is matter of offence and de/otes himself to blamelessness@ preser/es himself in purit3 of life !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT 7ere ends the Third Chapter,

2ootnotes
#>8:! This simile has alread3 occurred abo/e@ I@ "58@ "5? :of the translation;,

#>8:" The 4imhalese :pp, 56#@ 56$; gi/es the =hole stor3, 4he =as the daughter of %n-thapindika :4udatta;@ the famous supporter of the Buddha@ and builder of the Geta/ana at 4-/atthi, *n her marriage to a rich merchant at 4-keta :%udh; named 1-laka@ he in/ited the Brahman naked ascetics of his sect@ the RgO/akas@ and asked her to go and entertain 0the %rahats,0 7earing the =ord %rahat she =ent Guickl3 and full of delight to do soJ and =as shocked be3ond measure to find a number of disorderl3 fakirs@ =ith neither modest3 in their hearts@ nor decenc3 in their out=ard beha/iour, 4o she fled from the hall@ and on her husband remonstrating@ =as indignant, 7e then asked her =hat the recluses p, #>? of her sect =ere like@ and she told him, %nother /erse from her description is Guoted belo=@ p, #87 of the P-li, The abo/e stor3 has been often repeated, #>?:! (ot traced, 7OnatiAkumburP reads eka ke b-ham :t=ice; and m-naso@ pamoditoJ and he is no doubt right, #!>:! )ittaggh-na@ =hich 7OnatiAkumburP renders sis=a kipOma, #!>:" These =ords are in the original ascribed@ not to the Buddha himself@ but to 1anhaAkum-ro@ the then Bodisat, #!>:# G-taka IV@ !$, Professor 6ausbVll reads mam kate@ but the 4imhalese :pp, 566@ 567; confirms 2r, Trenckner0s reading@ mam k-na@ mam niss-3a@ mam anatthaAk-mat-3a, #!":! (ot traced as 3et e.actl3 in these =ords, But the passage at 2agghima (ik-3a I@ $"$@ lines #A6@ agrees =ith it throughout@ e.cept that for akusal- dhamm- here =e ha/e there manap-Aman-pa phass-@ =hich comes to much the same thing, %s the =ords are there addressed to )-hula@ and as our passage here is introduced =ith the same formula as the Guotation belo= :p, #88 of the P-li; =hich is certainl3 taken from the same page of the 2agghima@ I think the abo/e :2, I@ $"$@ lines #A6; is most probabl3 the passage our author no= intended to Guote, If so@ =e ha/e here a real case of difference in reading, #!#:! 4utta (ip-ta I@ !"@ !, It has been alread3 Guoted abo/e@ IV@ 5@ ! :p, "!! of the P-li;@ =here see the note, #!$:! hammapada 8!, The first line recurs at 2ah-/agga V@ !@ "7, #!$:" 6rom the 4utta (ip-ta III@ ?@ #5, It is also included in the hammapada collection of 4cripture /erses :(o, $>$;,

#!5:! (ot traced as 3et, #!5:" This /erse@ not traced else=here as 3et@ is included in the hammapada collection as /erse "8, #!6:! BhHta@ =hich the 4imhalese@ p, 57"@ renders 3aksha, I think it means all kinds of gods :e.cept the highest;@ demigods@ fairies@ superhuman beings@ Bc, #!7:! 2agghima (ik-3a I@ $"$, 4ee the note abo/e on VII@ #@ !5, #!8:! Rgam-dhigame, These are t=o@ not one, Rgama adhigama dekhi da sa3s the 4imhalese@ p, 57#, #!8:" +l-r-dhipati, r, 2orris in the 0Mournal of the P-li Te.t 4ociet30 :!88>@ p, !>7; ingeniousl3 proposes to read ulur-g-dhipati@ 0king and lord o/er the ulu0s@ the lunar mansionsF In that case the ul-ra in the latter clause of the sentence =ould be a pla3 upon =ords, But 2r, Trenckner0s reading is confirmed b3 the 4imhalese@ =hich has kandra di=3aAr-ga tema mahat=H sisiraAguna3em adhipati =H3e3a@ 0the moon@ that hea/enl3 king@ is a lord b3 reason of his great coldness,0 %nd the reading ma3 =ell stand@ for the mention@ in the latter part of the clause@ of the thing o/er =hich the Bhikshu is to be lord does not necessaril3 reGuire a corresponding =ord in the first part, 9e ha/e numerous instances in these similes of the ethical interpretation of the ph3sical simile being an addition@ =ith nothing corresponding to it in the t3pe discussed, The moon =as a god@ lord o/er other things besides the lunar mansions,
p, #!?

This@ * king@ is the second Gualit3 of the moon he ought to ha/e, ##, 0%nd again@ * king@ as the moon =anders at nightJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be gi/en to solitude, K;()L This@ * king@ is the third Gualit3 of the moon he ought to ha/e, #$, 0%nd again@ * king@ as the moon hoists a standard o/er his mansion !J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ hoist the standard of righteousness, This@ * king@ is the fourth Gualit3 of the moon he ought to ha/e,

#5, 0%nd again@ * king@ as the moon rises =hen begged and pra3ed to do soJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ freGuent for alms those families =ho ha/e asked and in/ited him to do so ", This@ * king@ is the fifth Gualit3 of the moon he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the most e.cellent 4am3utta@ (ik-3a: Q5ike the moon@ * brethren@ let 3our /isits be paid to the lait3, ra=ing back alike in out=ard demeanour and in in=ard spirit@ be 3e al=a3s@ as strangers on their first /isit@ retiring in the presence of the lait3, K%s the man =ho looks do=n a deep #!?:! Kando /im-naAketu, 07as his mansion@ fort3Anine 3o ganas in e.tent@ as his banner@0 sa3s 7OnatiAkumburP, :% 3ogana is se/en miles,; Vim-na does not mean lunar mansion@ but the palace =hich e/er3 deit3@ and therefore also the moon@ is supposed to inhabit, #!?:" The 4imhalese@ p, 57#@ has the e.act opposite, 0%s the moon rises =hether begged to do so or not@ so should the Bhikshu /isit the lait3 =hether in/ited to do so or not,0 But the P-li must be right@ as the subseGuent Guotation sho=s, #">:! 4am3utta@ 8VI@ #@ "@ #, The sentence in brackets is added from 7OnatiAkumburP@ =ho gi/es here@ p, "7$@ the P-li te.t, %pakassa@ the gerund of a/aAkarsh@ and na/i3-@ 0ne=Acomers@0 are onl3 found in this passage, In three cases 2, 5Ion 6eer has here gone =rong@ as he has so often else=here done@ b3 putting the readings of the 4imhalese 244, onl3 in the notes@ and adopting the Burmese readings in the te.t, 7e should ha/e read@ as 7OnatiAkumburP does@ nikkam na/i3- , , , , , , gambhOrHdap-nam@ , , , , , , nadOAduggam, #"":! (ot traced as 3et, #"#:! (ot traced as 3et, #"$:! This /erse has not been else=here traced as 3et@ but is included in the hammapada collection@ /erse #5>, Vitakka@ =hich@ in accord =ith the conte.t and =ith 7OnatiAkumburP@ is rendered abo/e 0e/il thoughts@0 and b3 Professor 2a. 2Wller 0doubts@0 reall3 means simpl3 0thoughts@0 and is sometimes used =ithout an3 bad connotation, In the P-li the =ord 2-ru@ =hich spoils the metre@ ma3 possibl3 be an ancient gloss introduced b3 mistake into the te.t, #"$:" %nu3-3ati@ =hich is onl3 found here@ and =hich the 4imhalese@ p, 577@ renders anus-san- karanne3a, But compare -nu3-3in at 4utta (ip-ta V@ 7@ #A5@ and Tela 1ataha &-th- "5@ anu3-3in abo/e@ p, "8$ of the P-li@ and -nu3-to at Tela 1at-ha &-th- $!,

#"$:# 2r, Trenckner points out that this passage is taken from the %nguttara 8@ 5@ 8, 7OnatiAkumburP@ =ho gi/es the P-li@ prints it as /erse@ and translates the conte.t at some length, #"5:! (ot traced as 3et@ but the same phrase from 0puts a=a3 e/il0 to the end occurs at G-taka I@ !#>@ !#!,

#--K VII. /36PT%R *.

T3% !IMI5%! @"ontinuedA.
;'. T3% W3IT% 60T.
!, 0Venerable (-gasena@ that Gualit3 of the =hite ant =hich 3ou sa3 he ought to ha/e@ =hich is it<0 0Must@ * king@ as the =hite ant goes on =ith his =ork onl3 =hen he has made a roof o/er himself@ and co/ered himself upJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ on his round for alms@ co/er up his mind =ith righteousness and selfArestraint as a roof, 6or in so doing@ * king@ =ill he ha/e passed be3ond all fear, This@ * king@ is the one Gualit3 of the =hite ant he ought to ha/e, K;);L 6or it =as said@ * king@ b3 +pasena Vangantaputta@ the 'lder: QThe de/otee =ho co/ers up his mind@ +nder the sheltering roof of righteousness %nd selfAcontrol@ untarnished b3 the =orld )emains@ and is set free from e/er3 fear !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

;:. T3% /6T.

", 0Venerable (-gasena@ those t=o Gualities of the cat 3ou sa3 he ought to ha/e@ =hich are the3<0 0Must@ * king@ as the cat@ in freGuenting ca/es and holes and the interiors of storied d=ellings@ does so onl3 in the search after ratsJ Eust so@ * king@ should

p, #"7

the strenuous Bhikshu@ earnest in effort@ =hether he ha/e gone to the /illage or to the =oods or to the foot of trees or into an empt3 house !@ be continuall3 and al=a3s Dealous in the search after that =hich is his food@ namel3 selfApossession, This is the first Gualit3 of the cat he ought to ha/e, #, 0%nd again@ * king@ as the cat in pursuing its pre3 al=a3s crouches do=n "J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ continue conscious of the origin and end # of those fi/e groups of the characteristic marks of indi/idualit3 =hich arise out of clinging to e.istence@ thinking to himself: Q4uch is form@ such is its origin@ such its end, 4uch is sensation@ such is its origin@ such its end, 4uch are ideas@ such is their origin@ such their end, 4uch are the mental potentialities :the Confections@ 4amkh-r-;@ such is their origin@ such their end, 4uch is selfAconsciousness@ such is its origin@ such its end $,Q This@ * king@ is the second Gualit3 of the cat he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods:
p, #"8

Q4eek not rebirths afar in future states, Pra3@ =hat could hea/en itself ad/antage 3ouF (o=@ in this present =orld@ and in the state In =hich 3ou find 3oursel/es@ be conGuerorsFQ0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

;;. T3% R6T.

$, 0Venerable (-gasena@ that one Gualit3 of the rat 3ou sa3 he ought to take@ =hich is it<0 0Must@ * king@ as the rat@ =andering about back=ards and for=ards@ is al=a3s smelling after food !J Eust so@ * king@ K;)*L should the strenuous Bhikshu@ earnest in effort@ be e/er in his =anderings to and fro@ bent upon thought, This is the Gualit3 of the rat he ought to ha/e, 6or it =as said@ * king@ b3 +pasena VangantaAputta@ the 'lder:

Q'/er alert and calm@ the man of insight@ 'steeming =isdom as the best of all things@ 1eeps himself independent of all =ants and cares ",Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

;*. T3% !/-RPI-0.

5, 0Venerable (-gasena@ that one Gualit3 of the scorpion 3ou sa3 he ought to take@ =hich is it<0 0Must@ * king@ as the scorpion@ =hose tail is its =eapon@ keeps its tail erect as it =anders aboutJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ ha/e kno=ledge as his =eapon@
p, #"?

and d=ell =ith his =eapon@ kno=ledge@ al=a3s dra=n, This@ * king@ is the Gualit3 of the scorpion he ought to ha/e, 6or it =as said@ * king@ b3 +pasena VangantaAputta@ the 'lder: Q9ith his s=ord of kno=ledge dra=n@ the man of insight 4hould e/er be unconGuerable in the fight@ 4et free from e/er3 fear !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

;7. T3% M104--!%.

6, 0Venerable (-gasena@ that one Gualit3 of the mungoose 3ou sa3 he ought to take@ =hich is it<0 0Must@ * king@ as the mungoose@ =hen attacking a snake@ onl3 does so =hen he has co/ered his bod3 =ith an antidoteJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ =hen going into the =orld =here anger and hatred are rife@ =hich is under the s=a3 of Guarrels@ strife@

disputes@ and enmities@ e/er keep his mind anointed =ith the antidote of lo/e, This@ * king@ is the Gualit3 of the mungoose he ought to ha/e, 6or it =as said@ * king@ b3 4-riputta@ the 'lder@ the Commander of the 6aith: QTherefore should lo/e be felt for one0s o=n kin@ %nd so for strangers too@ and the =hole =ide =orld 4hould be per/aded =ith a heart of lo/eAA This is the doctrine of the Buddhas all,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

;<. T3% -5D M65% B6/K65.

7, K;)7L 0Venerable (-gasena@ the t=o Gualities of the old male Eackal 3ou sa3 he ought to take@ =hich are the3<0
p, ##>

0Must@ * king@ as the old male Eackal@ =hate/er kind of food he finds@ feels no disgust@ but eats of it as much as he reGuiresJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ eat =ithout disgust such food as he recei/es =ith the sole obEect of keeping himself ali/e, This@ * king@ is the first Gualit3 of the old male Eackal he ought to ha/e, 6or it =as said@ * king@ b3 2ah- 1assapa@ the 'lder: 5ea/ing m3 d=ellingAplace@ I entered once +pon m3 round for alms@ the /illage street, % leper there I sa= eating his meal@ %nd@ as =as meet@ deliberatel3@ in turn@ I stood beside him too that he might gi/e a gift, 7e@ =ith his hand all leprous and diseased@ Put in m3 bo=lAA0t=as all he had to gi/eAA % ball of riceJ and as he placed it there % finger@ mortif3ing@ broke and fell, 4eated behind a =all@ that ball of food

I ate@ and neither =hen I ate it@ na3@ (or after=ards@ did an3 loathing thought %rise =ithin m3 breast !,Q 8, 0%nd again@ * king@ as the old male Eackal@ =hen he gets an3 food@ does not stop to e.amine itJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ ne/er stop to find out =hether food gi/en to him is bitter or s=eet@ =ellAfla/oured or illAAEust as it is should he be satisfied =ith it, This@ * king@ is the second Gualit3 of the old male Eackal
p, ##!

he ought to ha/e, 6or it =as said@ * king@ b3 +pasena VangantaAputta@ the 'lder: QBitter food too should he enEo3@ (or long for =hat is s=eet to taste, The mind disturbed b3 lust of taste Can ne0er enEo3 the ecstacies *f meditations high, The man content 9ith an3thing that0s gi/enAAin him alone Is 4amanaship made perfect !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

;=. T3% D%%R.

?, 0Venerable (-gasena@ those three Gualities of the deer 3ou sa3 he ought to take@ =hich are the3<0 0Must@ * king@ as the deer freGuents the forest b3 da3@ and spends the night in the open airJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ pass the da3 in the forest@ and the night under the open sk3, This@ * king@ is the first Gualit3 of the deer he ought to ha/e, K;)<L 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the e.position called the 5omahamsana Pari3-3a:

Q%nd I@ 4-riputta@ =hen the nights are cold and =intr3@ at the time of the eights :the %shtak- festi/als ";@ =hen the sno= is falling@ at such times did I pass the night under the open sk3@ and the da3 in the =oods, %nd in the last month of the hot season I spent the da3 under the open sk3@ and the night in the =oods #,Q
p, ##"

!>, 0%nd again@ * king@ as the deer@ =hen a Ea/elin or an arro= is falling upon him@ dodges it and escapes@ not allo=ing his bod3 to remain in its =a3J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ =hen e/il inclinations fall upon him@ dodge them@ and escape@ placing not his mind in their =a3, This@ * king@ is the second Gualit3 of the deer he ought to ha/e, !!, 0%nd again@ * king@ as the deer on catching sight of men escapes this =a3 or that@ that the3 ma3 not see himJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ =hen he sees men of Guarrelsome habits@ gi/en to contentions and strife and disputes@ =icked men and inert@ fond of societ3AAthen should he escape hither or thither that neither should the3 see him@ nor he them !, This@ * king@ is the third Gualit3 of the deer he ought to ha/e, 6or it =as said@ * king@ b3 4-riputta@ the 'lder@ the Commander of the 6aith: Q5et not the man =ith e/il in his heart@ Inert@ bereft of Deal@ of =icked life@ 1no=ing but little of the sacred =ordsAA 5et not that man@ at an3 time or place@ Be m3 companion@ or associate =ith me ",Q

p, ###

;(. T3% #155.

!", 0Venerable (-gasena@ those four Gualities of the bull 3ou sa3 he ought to take@ =hich are the3<0

0Must@ * king@ as the bull ne/er forsakes its o=n stallJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ ne/er abandon his o=n bod3 on the ground that its nature is onl3 the decomposition@ the =earing a=a3@ the dissolution@ the destruction of that =hich is impermanent !, This@ * king@ is the first Gualit3 of the bull he ought to ha/e, !#, 0%nd again@ * king@ as the bull@ =hen he has once taken the 3oke upon him@ bears that 3oke through all conditions of case or of painJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ K;)=L =hen he has once taken upon himself the life of a recluse@ keep to it@ in happiness or in =oe@ to the end of his life@ to his latest breath, This@ * king@ is the second Gualit3 of the bull he ought to ha/e, !$, 0%nd again@ * king@ as the bull drinks =ater =ith ne/er satiated desireJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ recei/e the instruction of his teachers and masters =ith a desire@ lo/e@ and pleasure that is ne/er satiated ", This@ * king@ is the third Gualit3 of the bull he ought to ha/e, !5, 0%nd again@ * king@ as the bull eGuall3 bears the 3oke =hoe/er puts it on himJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ accept =ith bo=ed head the admonitions and e.hortations
p, ##$

of the elders@ of the brethren of Eunior or of middle standing@ and of the belie/ing lait3 alike, This@ * king@ is the fourth Gualit3 of the bull he ought to ha/e, 6or it =as said@ * king@ b3 4-riputta@ the 'lder@ the Commander of the 6aith: Q% no/ice@ se/en 3ears of age@ a bo3 *nl3 toAda3 recei/ed into our ranks@ 7e too ma3 teach me@ and =ith bended head@ 7is admonitions =ill I gladl3 bear, Time after time@ =here0er I meet him@ still 23 strong appro/al@ and m3 lo/e@ =ill I 5a/ish upon himAAif he be but good@AA %nd 3ield the honoured place of teacher to him !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

;). T3% #-6R.

!6, 0Venerable (-gasena@ those t=o Gualities of the boar 3ou sa3 he ought to take@ =hich are the3<0 0Must@ * king@ as the boar@ in the sultr3 and scorching =eather of the hot season@ resorts to the =aterJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ =hen his heart is distracted and read3 to fall@ all in a =hirl@ inflamed b3 anger@ resort to the cool@ ambrosial@ s=eet =ater of the meditation on lo/e, This@ * king@ is the first Gualit3 of the boar he ought to ha/e, !7, 0%nd again@ * king@ as the boar@ resorting to mudd3 =ater@ digs into the s=amp =ith his snout@ and making a trough for himself@ lies do=n thereinJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ put his bod3 a=a3 in his mind@ and
p, ##5

lie do=n in the midst of contemplation, K;)(L This@ * king@ is the second Gualit3 of the boar he ought to ha/e, 6or it =as said@ * king@ b3 Pindola Bh-rad/aga@ the 'lder: Q%lone@ =ith no one near@ the man of insight@ 4earching into and finding out the nature *f this bod3@ can la3 him do=n to rest *n the s=eet bed of contemplations deep !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

*>. T3% %5%P360T.

!8, 0Venerable (-gasena@ the fi/e Gualities of the elephant he ought to take@ =hich are the3<0 0Must@ * king@ as the elephant@ as he =alks about@ crushes the earthJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ mastering the nature of the bod3@ crush out all e/il, This@ * king@ is the first Gualit3 of the elephant he ought to ha/e,

!?, 0%nd again@ * king@ as the elephant turns his =hole bod3 =hen he looks@ al=a3s looking straight before him@ not glancing round this =a3 and that "J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ turn his =hole bod3 =hen he looks@ al=a3s looking straight before@ not glancing round this =a3 and that@ not looking aloft@ not looking at his feet@ but keeping his e3es fi.ed about a 3oke0s length in front of him, This@ * king@ is the second Gualit3 of the elephant he ought to ha/e, ">, 0%nd again@ * king@ as the elephant has no permanent lair@ e/en in seeking his food does not al=a3s freGuent the same spot@ has no fi.ed place of
p, ##6

abodeJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ ha/e no permanent restingAplace@ but =ithout a home should go his rounds for alms, 6ull of insight@ =here/er he sees a pleasant suitable agreeable place !@ =hether in a hut or at the foot of a tree@ or in a ca/e@ or on a mountain side@ there should he d=ell@ not taking up a fi.ed abode, This@ * king@ is the third Gualit3 of the elephant he ought to ha/e, "!, 0%nd again@ * king@ as the elephant re/els in the =ater@ plunging into glorious lotus ponds full of clear pure cool =ater@ and co/eredAo/er =ith lotuses 3ello=@ and blue@ and red@ and =hite@ sporting there in the games in =hich the might3 beast delightsJ K;))L Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ plunge into the glorious pond of selfApossession@ co/ered =ith the flo=ers of emancipation@ filled =ith the delicious =aters of the pure and stainless clear and limpid TruthJ there should he b3 kno=ledge shake off and dri/e a=a3 the 4amkh-ras "@ there should he re/el in the sport that is the delight of the recluse, This@ * king@ is the fourth Gualit3 of the elephant he ought to ha/e, "", 0%nd again@ * king@ as the elephant lifts up his foot =ith care@ and puts it do=n =ith careJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be mindful and selfApossessed in lifting
p, ##7

up his feet and in putting them do=n@ in going or returning@ in stretching his arm or dra=ing it back@AA=here/er he is he should be mindful and selfApossessed, This@ * king@ is the fifth Gualit3 of the elephant he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the most e.cellent 4am3utta (ik-3a:

Q&ood is restraint in action@ %nd good restraint in speech@ &ood is restraint in mind@ )estraint throughout is good, 9ell guarded is he said to be 9ho is ashamed of sin@ in all things selfAcontrolled !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT 7ere ends the 6ourth Chapter,

2ootnotes
#"6:! (ot traced as 3et, But as it is doubtless an old /erse it is interesting that it contains the =ord 3ogO, #"7:! 7ammi3antara, The 4imhalese has Pita bar-nda Yti udu mahal pr-s-da Ytulata gi3e da, 0Bar-nda@0 =hich is not in Clough@ I take to be simpl3 0/erandah@0 and the =hole to mean: 0or goes into the interior of a mansion =ith an upper stor3 to it on =hich is a /erandah,0 Buddhaghosa on Kulla/agga@ VI@ !@ "@ :putting onl3 kHt-g-ra@ 0peaked chamber@0 for bar-nda@; has the same e.planation, Ten or t=el/e 3ears is allo=ed in Kulla/agga VI@ !7@ !@ for the building of such a pr-s-da, 4ee also 2ah-/agga I@ #>@ $@ and VI@ ##@ ", #"7:" Rsanne is 2r, Trenckner0s reading, But 7OnatiAkumburP@ =ho translates de3at tab- hindOmem ma@ 0sitting =ith its forepa=s stretched out@0 e/identl3 read -sanena, #"7:# %bba3a@ not in Childers@ is of course a/3a3a, #"7:$ The 4imhalese e.pands this speech o/er ten pages@ 58>A58?@ and then omits the /erse at the end,

#"8:! +pasimsako, r, 2orris@ in the 0Mournal of the P-li Te.t 4ociet30:!88$@ p, 75;@ suggests upasinghako, But the 4imhalese in the first clause :p, 58?@ last line; has patamim ma@ 0hoping for@ seeking for@0 and in the second :p, 5?>@ line "; pYtOmem ma@ =hich is the same thing :from pr-rthan-@ =hich confirms 2r, Trenckner0s reading;, #"8:" (ot traced as 3et, #"?:! (ot traced as 3et, ##>:! Thera &-th- !>5$A!>56, The reading pakkena hatthena seems to me to be Guite correct, Compare pakkaAgatto@ also of a leper@ at 2, I@ 5>6J and abo/e@ p, #57 of the P-li, ##!:! Thera &-th- 58>, ##!:" 4o called because the3 =ere held on the 8th da3 after the full moon in the t=o =inter months, 4ee the notes in 0Vina3a Te.ts@0 I@ p, !#>@ and in the 2agghima@ p, 5#6, ##!:# 2agghima (ik-3a I@ p, 7?, To Guote this passage here as an authorit3 the Bhikshu ought still to follo=@ is a striking instance of p, ##" the fatal habit of Guoting te.ts of 4cripture apart from their conte.t, %s it stands@ it seems as if it supported the proposition of our author, But it is reall3 Eust the contrar3, 6or it occurs in the description gi/en b3 &otama of =hat he had done before he arri/ed at insight@ =hen he =as carr3ing out that s3stem of penance =hich he after=ards abandoned as useless@ and indeed =orse than useless, ##":! 4ee 2agghima (ik-3a I@ 7?@ =here the closing =ords are the same, ##":" Thera &-th- ?87 :but the last =ords differ;, ###:! 4ee Ogha (ik-3a II@ 8#J G-taka I@ !$6, ###:" &h-3am-nena@ atriptika=a -ghr-na3em in the 4imhalese,

##$:! (ot traced as 3et, 7OnatiAkumburP@ p, 5?$@ takes santo in the sense of sat purusha guna3em 3ukta =H, ##5:! (ot traced as 3et, ##5:" *n this curious belief@ see 0Buddhist 4uttas@0 p, 6$, ##6:! 6or dese bha/am the 4imhalese reads desaAbh-ga, ##6:" 4amkh-ra is here used in the sense in =hich the3 are said at hammapada@ /erse ">#@ to be param- dukkh-, The =ord is there e.plained b3 the commentator :=rongl3@ I think; as the fi/e 4kandhas, The 4imhalese@ p, 5?6@ simpl3 has sar/a samsk-ra dharma3am, ##7:! 6rom the 4am3utta III@ !@ 5@ 6, The first four lines are also included in the hammapada collection@ /erse #6!,

#--K VII. /36PT%R 7.

T3% !IMI5%! @"ontinuedA.
&*>>+ *'. T3% 5I-0.
!, 0Venerable (-gasena@ those se/en Gualities of the lion 3ou sa3 he ought to ha/e@ =hich are the3<0 0Must@ * king@ as the lion is of a clear@ stainless@ and pure light 3ello= colourJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be clear@ stainless@ and pure light in mind@ free from anger and moroseness, This@ * king@ is the first Gualit3 of the lion he ought to ha/e, ", 0%nd again@ * king@ as the lion has four pa=s as his means of tra/elling@ and is rapid in his gaitJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ mo/e along the four paths of saintship, This@ * king@ is the second Gualit3 of the lion he ought to ha/e, #, 0%nd again@ * king@ as the lion has a beautiful coat of hair@ pleasant to beholdJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ ha/e a beautiful coat of righteousness@ pleasant to behold, This@ * king@ is the third Gualit3 of the lion he ought to ha/e, $, 0%nd again@ * king@ as the lion@ e/en =ere his life to cease@ bo=s do=n before no manJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ e/en though he should cease to obtain all the reGuisites of a recluseAAfood and clothing and lodging and medicine for the sickAAne/er bo= do=n
p, ##?

to an3 man !, This is the fourth Gualit3 of the lion he ought to ha/e, 5, 0%nd again@ * king@ as the lion eats regularl3 on@ =heresoe/er his pre3 falls there does he eat =hate/er he reGuires@ and seeks not out the best morsels of fleshJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ stand for alms at each hut in regular order@ not seeking out the

families =here he =ould be gi/en better food@ not missing out an3 house upon his rounds "@ he should not pick and choose in eating@ =heresoe/er he ma3 ha/e recei/ed a mouthful of rice there should he eat it@ seeking not for the best morsels, This@ * king@ is the fifth Gualit3 of the lion he ought to ha/e, 6, 0%nd again@ * king@ as the lion is not a storer up of =hat he eats@ and =hen he has once eaten of his pre3 returns not again to itJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ ne/er be a storer up of food, This is the si.th Gualit3 of the lion he ought to ha/e, 7, K*>'L 0%nd again@ * king@ as the lion@ e/en if he gets no food@ is not alarmed@ and if he does #@ then he eats it =ithout cra/ing@ =ithout faintness@ =ithout sinking $J Eust so@ * king@ should the
p, #$>

strenuous Bhikshu@ earnest in effort@ be not alarmed e/en if he gets no food@ and if he does then should he eat it =ithout cra/ing@ =ithout faintness@ =ithout sinking@ conscious of the danger in the lust of taste@ in full kno=ledge of the right outcome of eating :the maintenance of life for the pursuit of holiness; !, This@ * king@ is the se/enth Gualit3 of the lion he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the most e.cellent 4am3utta (ik-3a@ =hen he =as e.alting 2ah- 1assapa@ the 'lder: QThis 1assapa@ * Bhikshus@ is content =ith such food as he recei/es@ he magnifies the being content =ith =hate/er food one gets@ he is not guilt3 of an3thing improper or unbecoming for the sake of an alms@ if he recei/e none@ 3et is he not alarmed@ and if he does then does he eat it =ithout cra/ing@ =ithout faintness@ =ithout sinking@ conscious of danger@ =ith full kno=ledge of the right obEect in taking food ",Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

*:. T3% K6KR6V?K6 #IRD.

8, 0Venerable (-gasena@ those three Gualities of the Kakra/-ka bird 3ou sa3 he ought to take@ =hich are the3<0 0Must@ * king@ as the Kakra/-ka bird ne/er forsakes his mate e/en to the close of his lifeJ Eust so@ * king@ should the strenuous Bhikshu@ ne/er@ e/en

p, #$!

to the close of his life@ gi/e up the habit of thought, This@ * king@ is the first Gualit3 of the Kakra/-ka bird he ought to ha/e, ?, 0%nd again@ * king@ as the Kakra/-ka bird feeds on the 4e/-la and Panaka :=aterAplants so called;@ and deri/es satisfaction therefrom@ and being so satisfied@ neither his strength nor his beaut3 gro=s lessJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ find satisfaction in =hate/er he recei/es, %nd if he does so find satisfaction@ * king@ then does he decrease neither in po=er of meditation@ nor in =isdom@ nor in emancipation@ nor in the insight that arises from the consciousness of emancipation@ nor in an3 kind of goodness, K*>:L This@ * king@ is the second Gualit3 of the Kakra/-ka bird he ought to ha/e, !>, 0%nd again@ * king@ as the Kakra/-ka bird does no harm to li/ing thingsJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ la3ing aside the cudgel@ la3ing aside the s=ord@ be full of modest3 and pit3@ compassionate and kind to all creatures that ha/e life !, This@ * king@ is the third Gualit3 of the Kakra/-ka bird he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the Kakra/-ka G-taka: QThe man =ho kills not@ nor destro3s@ *ppresses not@ nor causes other men To take from men that =hich is rightl3 theirs "AAA p, #$" %nd this from kindness to all things that li/eAA (o =rath =ith an3 man disturbs his peace !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

*;. T3% P%N?3IK? : #IRD.

!!, 0Venerable (-gasena@ those t=o Gualities of the Pen-hik- bird 3ou sa3 he ought to take@ =hich are the3<0 0Must@ * king@ as the Pen-hik- bird@ through Eealous3 of her mate@ refuses to nourish her 3oung #J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be Eealous of an3 e/il dispositions

p, #$#

=hich arise =ithin him@ and putting them b3 his mindfulness into the e.cellent cre/ice of selfAcontrol@ should d=ell at the door of his mind in the constant practice of selfApossession in all things relating to his bod3 !, This@ * king@ is the first Gualit3 of the Pen-hik- bird he ought to ha/e, !", 0%nd again@ * king@ as the Pen-hik- bird spends the da3 in the forest in search of food@ but at night time resorts for protection to the flock of birds to =hich she belongsJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ =ho has for a time resorted to solitar3 places for the purpose of emancipation from the ten 6etters@ and found no satisfaction therein@ repair back to the *rder for protection against the danger of blame@ and d=ell under the shelter of the *rder ", This@ * king@ is the second Gualit3 of the Pen-hik- bird he ought to ha/e, 6or it =as said@ * king@ b3 the Brahm- 4ahampati in the presence of the Blessed *ne: Q4eek lodgings distant from the haunts of men@ 5i/e there in freedom from the bonds of sinJ But he =ho finds no peace in solitude 2a3 =ith the *rder d=ell@ guarded in heart@ 2indful and selfApossessed #,Q0

p, #$$

**. T3% 3-1!%9PI4%-0.

!#, K*>;L 0Venerable (-gasena@ that one Gualit3 of the houseApigeon 3ou sa3 he ought to take@ =hich is it<0 0Must@ * king@ as the houseApigeon@ =hile d=elling in the abode of others@ of men@ does not become enamoured of an3thing that belongs to them@ but remains neutral@ taking notice onl3 of things pertaining to birdsJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ =hile resorting to other people0s houses@ ne/er become enamoured of =omen or of men@ of beds@ or chairs@ or garments@ or Ee=elr3@ or things for use or enEo3ment@ or /arious forms of food that are there@ but remain neutral al=a3s@ addicted onl3 to such ideas as become a recluse, This@ * king@ is the Gualit3 of the houseApigeon he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the Kulla N-nada G-taka:

Q6reGuenting people0s homes for food or drink@ In food and drink alike be temperate@ %nd let not beaut30s form attract th3 thoughts !Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

*7. T3% -W5.

!$, 0Venerable (-gasena@ those t=o Gualities of the o=l 3ou sa3 he ought to take@ =hich are the3<0 0Must@ * king@ as the o=l@ being at enmit3 =ith the cro=s@ goes at night =here the flocks of cro=s are@ and kills numbers of themJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be
p, #$5

at enmit3 =ith ignoranceJ seated alone and in secret@ he should crush it out of e.istence@ cut it off at the root, This@ * king@ is the first Gualit3 of the o=l he ought to ha/e, !5, 0%nd again@ * king@ as the o=l is a solitar3 birdJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be de/oted to solitude@ take delight in solitude, This@ * king@ is the second Gualit3 of the o=l he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the most e.cellent 4am3utta (ik-3a: Q5et the Bhikshu@ m3 brethren@ be de/oted to solitude@ take delight in solitude@ to the end that he ma3 realise =hat sorro= reall3 is@ and =hat the origin of sorro= reall3 is@ K*>*L and =hat the cessation of sorro= reall3 is@ and =hat the path that leads to the cessation of sorro= reall3 is !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

*<. T3% I0DI60 /R60% :.

!6, 0Venerable (-gasena@ that one Gualit3 of the Indian crane 3ou sa3 he ought to take@ =hich is it<0

0Must@ * king@ as the Indian crane b3 its cr3 makes kno=n to other folk the good fortune or disaster that is about to happen to themJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ make kno=n to others b3 his preaching of the hamma ho= dreadful a state is purgator3@ and ho= blissful is (ir/-na, This@ * king@ is the Gualit3 of the Indian crane he ought to ha/e, 6or it =as said@ * king@ b3 Pindola Bh-raAd/-ga@ the elder:
p, #$6

QT=o matters there are that the earnest recluse 4hould e/er to others be making clearAA 7o= fearful@ ho= terrible@ purgator3 isJ 7o= great and ho= deep is (ir/-na0s bliss ! ,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

*=. T3% #6T.

!7, 0Venerable (-gasena@ those t=o Gualities of the bat 3ou sa3 he ought to take@ =hich are the3<0 0Must@ * king@ as the bat@ though it enters into men0s d=ellingAplaces@ and flies about in them@ soon goes out from them@ dela3s not thereinJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ =hen he has entered the /illage for alms@ and gone on his rounds in regular order@ depart Guickl3 =ith the alms he has recei/ed@ and dela3 not therein, This@ * king@ is the first Gualit3 of the bat he ought to ha/e, !8, 0%nd again@ * king@ as the bat@ =hile freGuenting other folk0s houses@ does them no harmJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ =hen /isiting the houses of the lait3@ ne/er gi/e them cause for /e.ation b3 persistent reGuests@ or b3 pointing out =hat he =ants@ or b3 =rong demeanour@ or b3 chattering@ or b3 being indifferent to their prosperit3 or ad/ersit3J he should ne/er take them a=a3 from their chief business occupations@ but desire their success in all things, This@ * king@ is the second Gualit3 of the bat he ought to ha/e, 6or it =as said@ * king@ K*>7L b3 the Blessed *ne@ the god o/er all gods@ in the 5akkhana 4uttanta: 0Q*hF 7o= ma3 others ne/er suffer loss *r diminution@ =hether in their faith@p, #$7

*r righteousness@ or kno=ledge of the =ord@ *r understanding@ or selfAsacrifice@ *r in religion@ or in all good things@ *r in their stores of =ealth@ or corn@ or lands@ *r tenements@ or in their sons@ or =i/es@ *r in their flocks and herds@ or in their friends@ %nd relati/es@ and kinsmen@ or in strength@ In beaut3@ and in Eo30AA0tis thus he thinksAA 5onging for other men0s ad/antage and success !FQ0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

*(. T3% 5%%/3.

!?, 0Venerable (-gasena@ that one Gualit3 of the leech =hich 3ou sa3 he ought to take@ =hich is it<0 0Must@ * king@ as the leech@ =heresoe/er it is put on@ there does it adhere firml3@ drinking the bloodJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ on =hatsoe/er subEect for meditation he ma3 fi. his mind@ call that subEect firml3 up before him in respect of its colour@ and shape@ and position@ and e.tension@ and boundaries@ and nature@ and characteristic marks@ drinking the delicious draught of the ambrosia of emancipation, This@ * king@ is the Gualit3 of the leech he ought to ha/e, 6or it =as said@ * king@ b3 %nuruddha@ the 'lder: Q9ith heart made pure@ in meditation firm@ rink deep of freedom0s ne/erAfailing draught ",Q0

p, #$8

*). T3% !%RP%0T.

">, 0Venerable (-gasena@ those three Gualities of the serpent 3ou sa3 he ought to take@ =hich are the3<0 0Must@ * king@ as the serpent progresses b3 means of its bell3J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ progress b3 means of his kno=ledge, 6or the heart of the recluse@ * king@ =ho progresses b3 kno=ledge@ continues in perception :of the four Truths;@ that =hich is inconsistent =ith the characteristics of a recluse ! does he put a=a3@ that =hich is consistent =ith them does he de/elop in himself, This@ K*><L * king@ is the first Gualit3 of the serpent he ought to ha/e, "!, 0%nd again@ * king@ Eust as the serpent as it mo/es a/oids drugs "J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ go on his =a3 a/oiding unrighteousness, This@ * king@ is the second Gualit3 of the serpent he ought to ha/e, "", 0%nd again@ * king@ as the serpent on catching sight of men is an.ious@ and pained@ and seeks a =a3 of escape #J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ =hen he finds himself thinking =rong thoughts@ or discontent arising =ithin him@ be an.ious and pained@ and seek a =a3 of escape@ sa3ing to himself: QThis da3 must I ha/e spent in carelessness@ and ne/er shall I be able to reco/er it,Q This@ * king@ is the third Gualit3 of the
p, #$?

serpent he ought to ha/e, 6or it is a sa3ing@ * king@ of the t=o fair3 birds in the Bhall-ti3a G-taka: Q0Tis one night onl3@ hunter@ that =e0/e spent %=a3 from home@ and that against our =ill@ %nd thinking all night through of one another@ Net that one night is it that =e bemoan@ %nd grie/eJ for ne/ermore can it return !FQ0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

7>. T3% R-/K9!06K% :.

"#, 0Venerable (-gasena@ that one Gualit3 of the rockAsnake that 3ou sa3 he ought to take@ =hich is it<0

0Must@ * king@ as the rockAsnake@ immense as is its length of bod3@ =ill go man3 da3s =ith empt3 bell3@ and@ =retched get no food to fill its stomach@ 3et in spite of that it =ill Eust manage to keep itself ali/eJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ though he be addicted to obtaining his food b3 alms@ dependent on the gifts that others ma3 gi/e@ a=aiting offers@ abstaining from taking an3thing himself@ and find it difficult to get his bell30sAfull@ 3et should he@ if he seek after the highest good #@ e/en though he recei/e not so much as four or fi/e mouthfuls to eat@ fill up the /oid b3 =ater, This@ * king@ is the Gualit3 of the rockAsnake he ought to ha/e, 6or it =as said@ * king@ K*>=L b3 4-riputta@ the 'lder@ the Commander of the 6aith:
p, #5>

Q9hether it be dr3 food or =et he eats@ 5et him to full repletion ne/er eat, The good recluse goes forth in emptiness@ %nd keeps to moderation in his food, If but four mouthfuls or but fi/e he get@ 5et him drink =ater, 6or =hat cares the man 9ith mind on %rahatship fi.ed for ease !FQ0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT 7ere ends the 6ifth Chapter,

2ootnotes
##?:! This is, an inEunction the Bhikshus still obser/e, 4ome of them ha/e been kno=n to attend a le/Ie in Ce3lon :improperl3@ as I /enture to think;, But as the3 =ould bo= to no one@ not to go/ernor or prince@ the le/Ie became@ so far as the3 =ere concerned@ a mere marchApast,

##?:" This is one of the hutangas@ and is in the 4ekhi3as :(o, ##;, 2ost Bhikshus ne/er 0stand for alms0 at all, But if the3 do@ the3 obser/e this rule, ##?:#0 If he does not@0 sa3s the 4imhalese, ##?:$ %naggh-panno, The 244, in parallel passages :Te/igga !@ "7J %nguttara II@ 5@ 7J III@ !#!J +d-na VII@ #@ !>J 2agghima I@ p, #$>!7#J 4umangala I@ 5?; ha/e usuall3 agghopanno, The 4imhalese has -h-ra trishn-=ehi no gYlO, #$>:! (issaranaApaena, This 7OnatiAkumburP renders nissaran-kh3-ta=H brahmakari3-nugraha pinisa 3an-di=H prat3a=eksh- -na3em 3ukta=H, #$>:" 4am3utta 8VI@ !@ # :/ol, ii@ p, !?$ *f 2, 5Ion 6eer0s edition for the P-li Te.t 4ociet3;, #$!:! This is from the first clause in the KHla 4Ola :translated in 0Buddhist 4uttas@0 p, !8?;, #$!:" (a gin-ti na g-pa3e, Both these forms are to be deri/ed@ I /enture to think@ from GNR :or its more primiti/e form Gb;@ and not from GI, It is true that Childers gi/es gin-ti as third person singular of GI@ and that :through the influence of the p, #$" common =ord Gina; there has reall3@ perhaps@ been some confusion in P-li =riters bet=een the t=o roots@ closel3 allied as the3 are both in form and meaning, But =hether or not that be so else=here@ =e ha/e here at least another instance of the freGuent association of a simple /erb =ith its o=n causal, G-peti@ =hich occurs three times in the 2ilinda@ and is al=a3s e.plained b3 7OnatiAkumburP in the same =a3 :see m3 notes abo/e on pp, !7!@ ""7 of the P-liJ here he has arthaAh-ni no kara=- da;@ i neither for gh-peti :as r, 'd=ard 2Wller suggests in his grammar@ p, #7; nor for g-pa3ati@ but for g3-pa3ati, 6or the apparent confusion bet=een GI@ ga3ati@ 0conGuer@0 and GNR@ gin-ti@ :!; 0o/ercome@ bring into subEection@0 :"; 0oppress@ e.tort@0 see the commentar3 on gine at hammapada@ /erse !># :Guoted also at G-taka I@ #!$;@ =hich runs ginit/-na ga3am -hare33aJ and on ga3am at Verse ">! :taken from 4am3utta III@ "@ $@ 7;@ =hich is e.plained b3 ginanto@ and at /erse !>$ =here gitam is e.plained b3 gin-ti, But in Pitaka te.ts I kno= of no instance =here the t=o roots cannot be kept Guite distinctJ and it is Guite possible that the hammapada commentator@ =hile interpreting the one root b3 the other@ is still conscious of the difference bet=een them, GOna :the p, p, p, of gin-ti; is not gi/en at all b3 Childers@ but occurs G-taka III@ !5#@ ""#@ ##5J V@ ??, #$":! G-taka IV@ 7!, *ne =ord differs@ and the lines are not spoken b3 the Buddha@ but b3 the bird,

#$":" The 4imhalese :p, 6>>; has kYndYtti3a@ a =ord not in Clough, #$":# 7OnatiAkumburP0s translation of this clause sho=s that he had a different reading in his P-li te.t, #$#:! 0%s the Pen-hik-@ refusing to nourish her 3oung in the nest@ puts them into a cre/ice of a tree@ and =atches them there@0 is the 4imhalese interpretation, %nd the =ord susira =ould not ha/e been used in the second clause unless something corresponding to it had originall3 stood also in the first, #$#:" 7ere again it is probable from the 4imhalese /ersion that 7OnatiAkumburP reads rattim for ratim, #$#:# The /erse occurs in the Thera &-th- !$"@ but is here Guoted from the 4am3utta (ik-3a VI@ "@ #@ $@ =here the readings sake ka , , , , , n-dhigakkha3e , , , , , satim- must be corrected according to the readings here, #$$:! G-taka IV@ ""#, There is a difference of reading@ making no difference to the senseJ and the =ords are put into the mouth@ not of the Buddha@ but of the old ascetic@ the Bodisat of the stor3, #$5:! (ot traced as 3et, #$5:" 4atapatto@ literall3 the hundredAfeathered one@0 4imhalese kYrYl@ Guite different from the ordinar3 crane :bako;@ This one =as a bird of ill omen, 4ee G-taka II@ !5# foll, #$6:! (ot traced as 3et, #$7:! This is from the #>th 4utta in the Ogha (ik-3a@ =here it occurs in the description of the Bodisat, #$7:" (ot traced as 3et, Childers translates asekana b3 0charming@0 Bc,@ apparentl3 on the authorit3 of 4ubhHti0s 'nglish gloss on %bhidh-na PadOpik- 5?7, But that meaning is rather the point of union bet=een all the s3non3ms gi/en in the /erse@ and not the e.act meaning of each of them, The =ord@ either in its simple form@ or =ith an added Aka@ occurs in Ther- &-th- 55J 2agghima (ik-3a I@ !!$,

#$8:! Vilakkhanam@ not found else=here, 7OnatiAkumburP@ p, 6>$@ renders it simpl3 0dullness0 :moha;, #$8:" 0&oes slanting@ a/oiding medicinal plants@ trees@ Bc,@0 sa3s the 4imhalese, #$8:# Kinta3ati@ perhaps 0put out,0 &Yla=O 3anta sitanne3a@ sa3s the 4imhalese@ p, 6>, #$?:! G-taka IV@ $#?, #$?:" %gagara, Childers renders this 0boaAconstrictor,0 But 7OnatiAkumburP has pimbur-@ =hich is a rockAsnake@ often confounded =ith the boaA constrictor on account of the siDe to =hich it gro=s, #$?:# %ttha/asikena@ attha being rendered (ir/-na b3 the 4imhalese, #5>:! Thera &-th- ?8"@ ?8#, The ne.t /erse but one has been alread3 Guoted abo/e@ p, #66 of the P-liJ and these recur at G-taka II@ "?#@ "?$,

#--K VII. /36PT%R <.

T3% !IMI5%! @"ontinuedA.
7'. T3% R-6D !PID%R.
!, 0Venerable (-gasena@ that one Gualit3 of the road spider 3ou sa3 he ought to ha/e@ =hich is it<0 0Must@ * king@ as the road spider =ea/es the curtain of its net on the road@ and =hatsoe/er is caught therein@ =hether =orm@ or fl3@ or beetle@ that does he catch and eatJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ spread the curtain of the net of selfApossession o/er the si. doors :of his si. senses;@ and if an3 of the flies of e/il are caught therein@ there should he seiDe them, This@ * king@ is the Gualit3 of the road spider he ought to ha/e, 6or it =as said@ * king@ b3 %nuruddha@ the 'lder: Q7is heart should he shut in@ at its si. doors@ B3 selfApossession@ best and chief of gifts@ 4hould an3 e/il thoughts be caught =ithin@ Them b3 the s=ord of insight should he sla3 !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

7:. T3% /3I5D 6T T3% #R%6!T.

", 0Venerable (-gasena@ that one Gualit3 of the child at the breast 3ou sa3 he ought to take@ K*>(L =hich is it<0 0Must@ * king@ as the child at the breast sticks to its o=n ad/antage@ and if it =ants milk@ cries for itJ
p, #5"

Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ adhere to his o=n good@ and in e/er3thingAAin teaching@ in asking and ans=ering Guestions@ in the conduct of life@ in the habit of solitude@ in association =ith his teachers@ in the culti/ation of the friendship of the goodAAshould he act =ith kno=ledge of the Truth, This@ * king@ is the Gualit3 of the child at the breast he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the Ogha (ik-3a@ in the 4uttanta of the &reat ecease: QBe Dealous@ rather@ I beseech 3ou@ Rnanda@ in 3our o=n behalf, e/ote 3oursel/es to 3our o=n good, Be earnest@ all aglo=@ intent on 3our o=n good !FQ0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

7;. T3% 560D T-RT-I!% :.

#, 0Venerable (-gasena@ that one Gualit3 of the land tortoise =hich 3ou sa3 he ought to take@ =hich is it<0 0Must@ * king@ as the land tortoise@ being afraid of the =ater@ freGuents places far from it@ and b3 that habit of a/oiding =ater its length of life is kept undiminishedJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ seeing the danger in the =ant of earnestness@ be mindful of the ad/antages that distinguish earnestness, 6or b3 that perception of
p, #5#

danger in carelessness@ his 4amanaship fades not a=a3@ but rather does he go for=ard to (ir/-na itself, This@ * king@ is the Gualit3 of the land tortoise he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the hammapada: QThe Bhikshu =ho in earnestness delights@ 9ho sees the danger of indifference@ 4hall fall not from his high estate a=a3@ But in the presence of (ir/-na d=ell !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

7*. T3% M-10T6I0 3%I43T.

$, 0Venerable (-gasena@ those fi/e Gualities of the mountain height 3ou sa3 he ought to ha/e@ =hich are the3<0 0Must@ * king@ as the mountain height is a hidingAplace for the =ickedJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ keep secret the offences and failings of others@ re/ealing them not, This@ * king@ is the first of the Gualities of the mountain height he ought to ha/e, 5, 0%nd again@ * king@ Eust as the mountain height is /oid of man3 peopleJ Eust so@ * king@ should the strenuous Bhikshu@ K*>)L earnest in effort@ be /oid of lust@ angers@ follies@ and pride@ of the net of :=rong; /ie=s "@ and of all e/il dispositions, This@ * king@
p, #5$

is the second Gualit3 of the mountain height he ought to ha/e, 6, 0%nd again@ * king@ Eust as the mountain height is a lonel3 spot@ free from cro=ding of menJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be gi/en to solitude@ and free from e/il@ un=orth3 Gualities@ from those that are not noble, This@ * king@ is the third Gualit3 of the mountain height he ought to ha/e, 7, 0%nd again@ * king@ Eust as the mountain height is clean and pureJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be good and pure@ happ3@ and =ithout selfArighteousness, This@ * king@ is the fourth Gualit3 of the mountain height he ought to ha/e, 8, 0%nd again@ * king@ Eust as the mountain height is the resort of the noble onesJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be sought after b3 the noble ones, This@ * king@ is the fifth Gualit3 of the mountain height he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the most e.cellent 4am3utta (ik-3a: Q9ith solitar3 men@ those noble ones@ 9hose minds@ on %rahatship strictl3 bent@ )ise easil3 to contemplation0s heights@ 4tedfast in Deal and =ise in hol3 =ritAA 9ith such should he resort@ =ith such commune !,Q0

p, #55

77. T3% TR%%.

?, 0Venerable (-gasena@ those three Gualities of the tree 3ou sa3 he ought to take@ =hich are the3<0 0Must@ * king@ as the tree bears fruits and flo=ersJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ bear the flo=ers of emancipation and the fruits of 4amanaship !, This@ * king@ is the first Gualit3 of the tree he ought to ha/e, !>, 0%nd again@ * king@ as the tree casts its shado= o/er the men =ho come to it@ and sta3 beneath itJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ recei/e =ith kindness@ both as regards their bodil3 =ants and their religious necessities@ those that =ait upon him@ and remain near b3 him, This@ * king@ is the second Gualit3 of the tree he ought to ha/e, !!, 0%nd again@ * king@ Eust as the tree makes no kind of distinction in the shado= it affordsJ K*'>L Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ make no distinctions bet=een all men@ but nourish an eGual lo/e to those =ho rob@ or hurt@ or bear enmit3 to him@ and to those =ho are like unto himself@ This@ * king@ is the third Gualit3 of the tree he ought to ha/e, 6or it =as said@ * king@ b3 4-riputta@ the 'lder@ the Commander of the 6aith: Q e/adatta@ =ho tried to murder himJ %ngulim-la@ high=a3 robber chiefJ The elephant set loose to take his lifeJ %nd )-hula@ the good@ his onl3 sonAA The sage is eGualAminded to them all ",Q0
p, #56

7<. T3% R6I0.

!", 0Venerable (-gasena@ those fi/e Gualities of the rain 3ou sa3 he ought to take@ =hich are the3<0 0Must@ * king@ as the rain la3s an3 dust that arisesJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ la3 the dust and dirt of an3 e/il dispositions that ma3 arise =ithin him, This@ * king@ is the first Gualit3 of the rain he ought to ha/e, !#, 0%nd again@ * king@ Eust as the rain alla3s the heat of the groundJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ soothe the =hole =orld of gods and men@ =ith the feeling of his lo/e, This@ * king@ is the second Gualit3 of the rain he ought to ha/e, !$, 0%nd again@ * king@ as the rain makes all kinds of /egetation to gro=J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ cause faith to spring up in all beings@ and make that seed of faith gro= up into the three %ttainments@ not onl3 the lesser attainments of glorious rebirths in hea/en or on earth@ but also the attainment of the highest good@ the bliss of %rahatship !, This@ * king@ is the third Gualit3 of the rain he ought to ha/e, !5, 0%nd again@ * king@ Eust as the rainAcloud@ rising up in the hot season@ affords protection to the grass@ and trees@ and creepers@ and shrubs@ and medicinal herbs@ and to the monarchs of the =oods that gro= on the surface of the earthJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@
p, #57

culti/ating the habit of thoughtfulness@ afford protection b3 his thoughtfulness to his condition of 4amanaship@ for in thoughtfulness is it that all good Gualities ha/e their root, This@ * king@ is the fourth Gualit3 of the rain he ought to ha/e, !6, K*''L 0%nd again@ * king@ as the rain =hen it pours do=n fills the ri/ers@ and reser/oirs@ and artificial lakes@ the ca/es@ and chasms@ and ponds@ and holes@ and =ells@ =ith =aterJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ pour do=n the rain of the hammaAA according to the te.ts handed do=n b3 tradition@ and so fill to satisfaction the mind of those =ho are longing for instruction, This@ * king@ is the fifth Gualit3 of the rain he ought to ha/e, 6or it =as said@ * king@ b3 4-riputta@ the 'lder@ the Commander of the 6aith: Q9hen the &reat 4age percei/es a man afar@ 9ere it a hundred or a thousand leagues@

)ipe for enlightenment@ straight=a3 he goes %nd guides him gentl3 to the path of Truth !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

7=. T3% DI6M-0D.

!7, 0Venerable (-gasena@ those three Gualities of the diamond 3ou sa3 he ought to take@ =hich are the3<0 0Must@ * king@ as the diamond is pure throughoutJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be perfectl3 pure in his means of li/elihood, This@ * king@ is the first Gualit3 of the diamond he ought to ha/e, !8, 0%nd again@ * king@ as the diamond cannot
p, #58

be allo3ed =ith an3 other substanceJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ ne/er mi. =ith =icked men as friends, This@ * king@ is the second Gualit3 of the diamond he ought to ha/e, !?, 0%nd again@ * king@ Eust as the diamond is set together =ith the most costl3 gemsJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ associate =ith those of the higher e.cellence@ =ith men =ho ha/e entered the first or the second or the third stage of the (oble Path@ =ith the Ee=el treasures of the %rahats@ of the recluses@ of the threefold 9isdom@ or of the si.fold Insight, This@ * king@ is the third Gualit3 of the diamond he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the 4utta (ip-ta: Q5et the pure associate =ith the pure@ '/er in recollection firmJ =elling harmoniousl3 =ise Thus shall 3e put an end to griefs !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

7(. T3% 310T%R.

">, K*':L 0Venerable (-gasena@ those four Gualities of the hunter 3ou sa3 he ought to ha/e@ =hich are the3<0 0Must@ * king@ as the hunter is indefatigable@ so also@ * king@ should the strenuous Bhikshu@ earnest in effort@ be indefatigable, This@ * king@ is the first Gualit3 of the hunter he ought to ha/e, "!, 0%nd again@ * king@ Eust as the hunter keeps his attention fi.ed on the deerJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ keep his
p, #5?

attention fi.ed on the particular obEect =hich is the subEect of his thought, This@ * king@ is the second Gualit3 of the hunter he ought to ha/e, "", 0%nd again@ * king@ Eust as the hunter kno=s the right time for his =orkJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ kno= the right time for retirement@ sa3ing to himself: Q(o= is the right time to retire, (o= is the right time to come out of retirement,Q This@ * king@ is the third Gualit3 of the hunter he ought to ha/e, "#, 0%nd again@ * king@ Eust as the hunter on catching sight of a deer e.periences Eo3 at the thought: Q7im shall I getFQ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ reEoice at the sight of an obEect for contemplation@ and e.perience Eo3 at the thought: QThereb3 shall I grasp the specific idea of =hich I am in search !,Q This@ * king@ is the fourth Gualit3 of the hunter he ought to ha/e, 6or it =as said@ * king@ b3 2oghar-ga@ the 'lder:
p, #6>

QThe recluse =ho@ =ith mind on (ir/-na bent@ 7as acGuired an obEect his thoughts to guide@ 4hould be filled =ith e.ceeding Eo3 at the hope: 0B3 this m3 uttermost aim shall I gain !,0Q0

TTTTTTTTTTTTTTTTTTTTTTTTTTTT

7). T3% 2I!3%RM60.

"$, 0Venerable (-gasena@ those t=o Gualities of the fisherman 3ou sa3 he ought to take@ =hich are the3<0 0Must@ * king@ as the fisherman dra=s up the fish on his hookJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ dra= up b3 his kno=ledge@ and that to the uttermost@ the fruits of 4amanaship, This@ * king@ is the first Gualit3 of the fisherman he ought to ha/e, "5, 0%nd again@ * king@ Eust as the fisherman b3 the sacrifice of a /er3 little comes to great gain "J Eust so@ * king@ K*';L should the strenuous Bhikshu@ earnest in effort@ renounce the mean baits of =orldl3 thingsJ then b3 that renunciation =ill he gain the might3 fruits of 4amanaship, This@ * king@ is the second Gualit3 of the fisherman he ought to ha/e, 6or it =as said@ * king@ b3 )-hula@ the 'lder: Q)enouncing the baits of the =orld he shall gain The state that is /oid of lust@ anger@ and sin@AA Those conditions of sentient lifeAAand be free@ 6ree from the cra/ings that mortals feel@ %nd the fruits of the stages of th0 '.cellent 9a3 %nd the si. modes of Insight shall all be his #,Q0

p, #6!

<>. T3% /6RP%0T%R.

"6, 0Venerable (-gasena@ those t=o Gualities of the carpenter he ought to take@ =hich are the3<0

0Must@ * king@ as the carpenter sa=s off the =ood along the line of the blackened string :he has put round it to guide him; !J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ standing on righteousness as a basis@ and holding in the hand of faith the sa= of kno=ledge@ cut off his e/il dispositions according to the doctrine laid do=n b3 the ConGuerors, This@ * king@ is the first Gualit3 of the carpenter he ought to ha/e, "7, 0%nd again@ * king@ Eust as the carpenter@ discarding the soft parts of the =ood "@ takes the hard partsJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ forsaking the path of the discussion of useless theses@ to =it:AAthe e/erlasting life theor3AAthe letAusAeatAandAdrinkAforA tomorro=A=eAdie theor3 #AAthe theor3 that the soul and the bod3 are one and the sameAAthat the soul is one thing@ the bod3 anotherAAthat all teachings are alike
p, #6"

e.cellent !AAthat =hat is not done is of no a/ailAAthat men0s actions are of no importanceAAthat holiness of life does not matterAAthat on the destruction of beings nine ne= sorts of beings appearAAthat the constituent elements of being are eternal "AAthat he =ho commits an act e.periences the result thereofAAthat one acts and another e.periences the result of this actionAAand other such theories of 1arma or =rong /ie=s on the result of actionsAAforsaking@ I sa3@ all such theses@ paths =hich lead to heres3@ he should learn =hat is the real nature of those constituent elements of =hich each indi/idualit3 is@ for the short term of its indi/idualit3@ put together@ and so reach for=ard to that state =hich is /oid of lusts@ of malice@ and of dullness@ in =hich the e.citements of indi/idualit3 are kno=n no more@ and =hich is therefore designated the Void 4upreme #,
p, #6#

This@ * king@ is the second Gualit3 of the carpenter he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the 4utta (ip-ta: Q&et rid of filth !F Put aside rubbish from 3ouF 9inno= a=a3 the chaff "@ the men =ho hold Those =ho are not so@ as true 4amanasF &et rid of those =ho harbour e/il thoughts@ 9ho follo= after e/il modes of lifeF

Thoughtful 3oursel/es@ and pure@ =ith those resort@ 9ith those associate@ =ho are pure themsel/es #FQ0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT 7ere ends the 4i.th Chapter,

2ootnotes
#5!:! (ot traced as 3et, #5":! 2ah-Aparinibb-na 4uttanta V@ "$@ translated in 0Buddhist 4uttas@0 p, ?!, The beginning of the e.hortation has been alread3 Guoted abo/e@ p, !77 :of the P-li;, #5":" KittakaAdharaAkummassa@ literall3 0of the tortoise =ho =ears the sectarian mark :on his forehead;,0 The 4imhalese repeats this phrase@ =hich clearl3 distinguishes this tortoise from the other@ the =ater tortoise@ of VII@ !@ !", #5#:! hammapada@ /erse #", The source from =hich the /erse is taken is unkno=n no=@ and =as also e/identl3 unkno=n to our author, 9ith the closing =ords nibb-nass e/a santike@ compare /erse #7"@ sa /e nibb-naAsantike, 4antike@ immediate@ close@0 is al=a3s used =ith the connotation of being in the /er3 presence of, The local Gualification@ 0near@0 is upanissa3a@ a/idHre, #5#:" itthiAg-la@ the net of delusions@ those relating to the permanence p, #5$ of an3 indi/idualit3@ and the separateness of oneself from others@ as =ell those no= li/ing as those in the future and the past, #5$:! This is a fa/ourite stanDa, It occurs in the 4am3utta 8IV@ !6A!8@ and is included in the /erses ascribed@ in the Thera &-th-@ to the %rahats 4omamitta and Vimala :/erses !$8@ "66;,

#55:! The 4imhalese@ p, 6!>@ is here greatl3 e.panded, #55:" This stanDa has onl3 been traced at present in commentaries@p, #56 =here it is Guoted =ith some /ariation, 4ee the Commentar3 on the hammapada@ p, !$7, #56:! In m3 note abo/e@ I@ !$6@ I might ha/e referred to this passage, #57:! (ot traced as 3et, #58:! 4utta (ip-ta II@ 6@ !> :/erse "8";, #5?:! +ttarim /isesam udhigakkhiss-mi, 7OnatiAkumburP@ p, 6!$@ renders this@ 0shall I arri/e at the ad/antage of the attainment of the fruits of the path,0 %nd he ma3 be right@ as the =ord uttarim is used, But the conte.t seems to impl3 the rendering I ha/e /entured to gi/e@ =hich preser/es the usual connotation in this connection of the other t=o =ords of the phrase, % Bhikshu@ for instance@ on seeing a faded flo=er@ =ill tr3 to realise@ to conEure up before his mind@ the real fact of the transitoriness of all earthl3 :and of all hea/enl3; things, That is the specific idea of =hich he is in search@ the deer he has to catch, (o doubt it is onl3 an intermediate step to the realisation of the fruits of the path, But as /isesam adhigakkhati is the technical term for success in such meditation@ I cannot but think that the mind of our author =as directed to the intermediate@ rather than to the later stage of the Bhikshu0s endea/our, The 4imhalese has@ perhaps@ been guided b3 the /erse@ but there the =ord /isesam is omitted, #6>:! (ot traced as 3et, There are stanDas of 2oghaAr-ga0s both in the 4utta (ip-ta and the Thera &-th-@ but this is not one of them, #6>:" B3 putting a small fish on his hook catches a big one, #6>:# (ot traced as 3et, #6!:! K-laAsuttam, 4ee r, 2orris0s note in the 0Mournal of the P-li Te.t 4ociet3@0 !88$@ pp, 76A78@ =here he compares 2ah- Vastu@ p, !7@ and other passages,

#6!:" Pheggum, 4ee abo/e@ p, "67 :of the P-li;@ and 2agghima (ik-3a I@ !?8@ $#$@ $88@ from =hich it is clear that pheggu is a technical term applied to the softer portions of e/er3 tree@ no doubt the outside portions, 4-ra@ on the other hand@ means not pith@ but heart of a tree, The 4imhalese =ords are sambulu and aratu=a, Compare the ebon3 tree@ the outside of =hich is as soft and =hite as deal@ =hereas the inside is black and hard, #6!:# 4assatam and +kkhedam, 4ee 0Buddhist 4uttas@0 p, !$?, 7OnatiAkumburP@ p, 6!5@ omits these t=o@ and is /er3 confused in his /ersion of the others, #6":! Tad uttamam aad uttamam, The 4imhalese omits the second uttamam, #6":" The 4imhalese takes all the four pre/ious phrases as Gualif3ing this last one, #6":# This passage =ill be found of the greatest importance for the histor3 of the de/elopment of earl3 Buddhist belief, In the present state of our kno=ledgeAAor rather of our ignoranceAAof that subEect@ its obscure allusions are no doubt unintelligible, But the3 =ill not al=a3s remain so, %nd@ =hen rightl3 understood@ the3 =ill be e.pressl3 /aluable inasmuch as the3 refer to that department of Buddhist belief of =hich =e kno=@ from other sources@ the least, The de/elopmentAAor degeneration@ if the e.pression be preferredAAof Buddhist doctrine took place along three principal lines, 6irstl3@ in the doctrine as to the person of the BuddhaJ secondl3@ in the pushing of %rahatship into the background and the ele/ation@ in its place@ of Bodisatship into the idealJ and thirdl3@ in the doctrine of the relation of man to the uni/erse, 9e kno= a good deal of the gro=th of the legend of the Buddha@ and of the change in the ethical standpoint, *f the e/olution of the philosophic conceptions =e kno= at present but little, It is on this last point that our author here lets us some=hat behind the scenes, The theses he p, #6# condemns are to some e.tent the same as those the discussion of =hich is condemned in the =ellAkno=n passages in the Pitakas@ =here similar lists occur, In other respects the3 are e/idence of a different and later stage of thought than appears in those parts of the Pitakas at present accessible, %nd on the positi/e side@ in the closing =ords@ though the author has e/identl3 enough the old %rahatship in /ie=@ 3et he chooses e.pressions =hich became the germ of the much later nihilism of the 2-dh3amika school@ =hich has had so much influence in the more corrupt Buddhisms@ more especiall3 in China, %s these later /ie=s ne/er penetrated into Ce3lon :or at least ne/er had an3 /ogue there@ and =ere forgotten =hen 7OnatiAkumburP =rote;@ it is not surprising that the 4imhalese scholar should be at fault in his interpretation of this difficult passage, 4anskrit Buddhist te.ts =ill be here the best commentar3, #6#:! 1-randa/am, In Childers@ 0a sort of duck@0 in the 4imhalese@ 0e.crement,0

#6#:" Pal-pe /-hetha, Chaff is so often used in P-li of fri/olous talk that it is gi/en in the dictionaries as ha/ing that meaning, 7OnatiAkumburP takes it here in the sense of men of lo= caste@ leprous Kand-las, #6#:# (ot traced as 3et, It is not in the 4utta (ip-ta, This is the onl3 passage in =hich our author gi/es the name of a book as the source from =hich he takes a passage@ =hen the passage cannot be found in it, 4ee Introduction@ I@ .liii,

#--K VII. /36PT%R =.

T3% !IMI5%! @"ontinuedA.
<'. T3% W6T%RP-T.
!, K*'*L 0Venerable (-gasena@ that one Gualit3 of the =aterpot 3ou sa3 he ought to take@ =hich is it<0 0Must@ * king@ as the =aterpot =hen it is full gi/es forth no soundJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ e/en =hen he has reached the summit of 4amanaship@ and kno=s all tradition and learning and interpretation@ 3et should gi/e forth no sound@ not pride himself thereon@ not sho= himself puffed up@ but putting a=a3 pride and selfArighteousness@ should be straightfor=ard@ not garrulous of himself@ neither deprecating others, This@ * king@ is the Gualit3 of the =aterpot he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods@ in the 4utta (ip-ta: Q9hat is not full@ that is the thing that sounds@ That =hich is full is noiseless and at restJ The fool is like an empt3 =aterpot@ The =ise man like a deep pool@ clear and full !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

<:. #56/K IR-0 :.

", 0Venerable (-gasena@ those t=o Gualities of black iron 3ou sa3 he ought to take@ =hich are the3<0 K*'7L 0Must@ * king@ as black iron e/en =hen

p, #65

beaten out ! carries =eightJ Eust so@ * king@ should the mind of the strenuous Bhikshu@ earnest in effort@ be able@ b3 his habit of thoughtfulness@ to carr3 hea/3 burdens, This@ * king@ is the first Gualit3 of black iron he ought to ha/e, #, 0%nd again@ * king@ as black iron does not /omit up the =ater it has once soaked in "J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ ne/er gi/e up the faith he has once felt in the greatness of the Blessed *ne@ the 4upreme Buddha@ in the perfection of his octrine@ in the e.cellence of the *rderAAne/er gi/e up the kno=ledge he has once acGuired of the impermanence of forms@ or of sensations@ or of ideas@ or of Gualities@ or of modes of consciousness, This@ * king@ is the second Gualit3 of black iron he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all gods: QThat man =ho is in insight purified@ Trained in the doctrine of the (oble *nes@ &rasping distinctions as the3 reall3 are@ 9hat need hath he to tremble< (ot in part *nl3@ but in its full e.tent@ shall he To the clear heights of %rahatship attain #,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

<;. T3% !10!36D%.

$, 0Venerable (-gasena@ those three Gualities of the sunshade $ 3ou sa3 he ought to take@ =hich are the3<0
p, #66

0Must@ * king@ as the sunshade goes along o/er one0s headJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be of a character abo/e all e/il dispositions, This@ * king@ is the first Gualit3 of the sunshade he ought to ha/e,

5, 0%nd again@ * king@ Eust as the sunshade is held o/er the head b3 a handleJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ ha/e thoughtfulness as his handle, This@ * king@ is the second Gualit3 of the sunshade he ought to ha/e, 6, 0%nd again@ * king@ as the sunshade =ards off =inds and heat and storms of rainJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ =ard off the empt3 =inds of the opinions of the numerous 4amanas and Brahmans =ho hold forth their /arious and di/ergent nostrums@ =ard off the heat of the threefold fire :of lust@ malice@ and dullness;@ and =ard off the rains of e/il dispositions, K*'<L This@ * king@ is the third Gualit3 of the sunshade he ought to ha/e, 6or it =as said@ * king@ b3 4-riputta@ the 'lder@ the Commander of the 6aith: Q%s a broad sunshade spreading far and firm@ 9ithout a hole from rim to rim@ =ards off The burning heat@ and the god0s might3 rainJ 4o doth the Buddha0s son@ all pure =ithin@ Bearing the sunshade bra/e of righteousness@ 9ard off the rain of e/il tendencies@ %nd the dread heat of all the threefold fire !,Q0

p, #67

<*. T3% RI/% 2I%5D.

7, 0Venerable (-gasena@ those three Gualities of the rice field 3ou sa3 he ought to ha/e@ =hich are the3<0 0Must@ * king@ as the rice field is pro/ided =ith canals for irrigationJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be pro/ided =ith the lists of the /arious duties incumbent on the righteous manAAthe canals that bring the =ater to the rice fields of the Buddha0s doctrine !, This@ * king@ is the first of the Gualities of the rice field he ought to ha/e,

8, 0%nd again@ * king@ Eust as the rice field is pro/ided =ith embankments =hereb3 men keep the =ater in@ and so bring the crop to maturit3J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be pro/ided =ith the embankments of righteousness of life@ and shame at sin@ and thereb3 keep his 4amanaship intact@ and gain the fruits thereof, This@ * king@ is the second Gualit3 of the rice field he ought to ha/e, ?, 0%nd again@ * king@ Eust as the rice field is fruitful@ filling the heart of the farmer =ith Eo3@ so that if the seed be little the crop is great@ and if the seed be much the crop is greater stillJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be fruitful to the bearing of much good fruit@ making the hearts of those =ho support him to reEoice@ so that =here little is gi/en the result is great@ and =here much is gi/en the result is greater still,
p, #68

This@ * king@ is the third Gualit3 of the rice field he ought to ha/e, 6or it =as said@ * king@ b3 +p-li@ the 'lder@ he =ho carried the rules of the *rder in his head:
Kparagraph continuesL

QBe fruitful as a rice field@ 3ea@ be rich In all good =orksF 6or that is the best field 9hich 3ieldeth to the so=er the goodliest crop !,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT

<7. M%DI/I0%.
!>, K*'=L 0Venerable (-gasena@ those t=o Gualities of medicine 3ou sa3 he ought, to take@ =hich are the3<0 0Must@ * king@ as /ermin are not produced in medicineJ Eust so@ * king@ should no e/il dispositions be allo=ed to arise in the mind of the strenuous Bhikshu@ earnest in effort, This@ * king@ is the first of the Gualities of medicine he ought to ha/e, !!, 0%nd again@ * king@ Eust as medicine is an antidote to =hate/er poison ma3 ha/e been imparted b3 bites or contact@ b3 eating or b3 drinking in an3 =a3J Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ counteract in himself the poison of lusts@ and malice@ and dullness@

and pride@ and =rong belief@ This@ * king@ is the second of the Gualities of medicine he ought to ha/e, 6or it =as said@ * king@ b3 the Blessed *ne@ the god o/er all the gods: QThe strenuous recluse =ho longs to see Into the nature@ and the meaning true@ *f the constituent elements of things@ 2ust as it =ere an antidote become@ To the destruction of all e/il thoughts !,Q0

p, #6?

<<. 2--D.
!", 0Venerable (-gasena@ those three Gualities of food 3ou sa3 he ought to take@ =hich are the3<0 0Must@ * king@ as food is the support of all beings@ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be a handle@ as it =ere@ b3 =hich all beings ma3 open the door of the noble eightfold path, This@ * king@ is the first of the Gualities of food he ought to ha/e, !#, 0%nd again@ * king@ Eust as food increases people0s strengthJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ gro= in increase of /irtue, This@ * king@ is the second of the Gualities of food he ought to ha/e, !$, 0%nd again@ * king@ Eust as food is a thing desired of all beingsJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ be desired of all the =orld, This@ * king@ is the third of the Gualities of food he ought to ha/e, 6or it =as said@ * king@ b3 2ah- 2oggall-na@ the 'lder: QB3 selfArestraint@ training@ and righteousness@ B3 dut3 done@ and b3 attainments reached@ The strenuous recluse should make himself To all men in the =orld a thing desired !Q0

TTTTTTTTTTTTTTTTTTTTTTTTTTTT

<=. T3% 6R/3%R.

!5, K*'(L 0Venerable (-gasena@ those four Gualities of the archer 3ou sa3 he ought to take@ =hich are the3<0 Must@ * king@ as the archer@ =hen discharging
p, #7>

his arro=s@ plants both his feet firml3 on the ground@ keeps his knees straight@ hangs his Gui/er against the narro= part of his =aist@ keeps his =hole bod3 stead3@ places both his hands firml3 on the point of Eunction :of the arro= on the bo=;@ closes his fists@ lea/es no openings bet=een his fingers@ stretches out his neck@ shuts his mouth and one e3e !@ and takes aim " in Eo3 at the thought: QI shall hit it #JQ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ plant firml3 the feet of his Deal on the basis of righteousness@ keep intact his kindness and tenderness of heart@ fi. his mind on subEugation of the senses@ keep himself stead3 b3 selfArestraint and performance of dut3@ suppress e.citement and sense of faintness@ b3 continual thoughtfulness let no openings remain in his mind@ reach for=ard in Deal@ shut the si. doors :of the fi/e senses and the mind;@ and continue mindful and thoughtful in Eo3 at the thought: QB3 the Ea/elin of m3 kno=ledge =ill I sla3 all m3 e/il dispositions,Q This@ * king@ is the first of the Gualities of the archer he ought to ha/e, !6 , $0%nd again@ * king@ as the archer carries a /ice 5 for straightening out bent and crooked and
p, #7!

une/en arro=sJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ carr3 about =ith him@ so long as he is in the bod3@ the /ice of mindfulness and thoughtfulness@ =here=ith he ma3 straighten out an3 crooked and bent and shift3 ideas, This@ * king@ is the second of the Gualities of the archer he ought to ha/e, !7, 0%nd again@ * king@ as the archer practises ! at a targetJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ practise@ so long as he is in the bod3, %nd ho=@ * king@ should he practise< 7e should practise himself in the idea of the impermanence of all things@ of the sorro= inherent in indi/idualit3@ in the absence in an3 thing or creature of an3 abiding principle :an3 soul;J in the ideas of the diseases@ sores@ pains@

aches@ and ailments of the bod3 that follo= in the train of the necessar3 conditions of indi/idualit3J in the ideas of its dependence on others "@ and of its certain disintegration #J in the ideas of the calamities@ dangers@ fears@ and misfortunes to =hich it is subEectJ of its instabilit3 under the changing conditions of lifeJ of its liabilit3 to dissolution@ its =ant of firmness@ its being no true place of refuge@ no ca/e of securit3@ no home of protection@ no right obEect of trustJ of its /anit3@ emptiness@ danger@ and insubstantialit3 K*')LJ of its being the source of pains and subEect to
p, #7"

punishments ! and full of impurit3@ a mongrel compound of conditions and Gualities that ha/e no coherenceJ of its being the food alike of e/il and of the '/il *ne "J of its inherent liabilit3 to rebirths@ old age@ disease@ and death@ to griefs@ lamentations@ despairJ and of the corruption of the cra/ings and delusions that are ne/er absent from it, This@ * king@ is the third of the Gualities of the archer he ought to ha/e, !8, 0%nd again@ * king@ Eust as the archer practises earl3 and lateJ Eust so@ * king@ should the strenuous Bhikshu@ earnest in effort@ practise meditation earl3 and late, 6or it =as said@ * king@ b3 4-riputta@ the 'lder@ the Commander of the 6aith: Q'arl3 and late the true archer =ill practise@ 0Tis onl3 b3 ne/er neglecting his art@ That he earns the re=ard and the =age of his skill, 4o the sons of the Buddha@ too@ practise their art, It is Eust b3 ne/er neglecting in thought The conditions of life in this bodil3 frame That the3 gain the rich fruits =hich the %rahats lo/e #,Q0 TTTTTTTTTTTTTTTTTTTTTTTTTTTT 7ere ends the fifth riddle@ the riddle of the archer, TTTTTTTTTTTTTTTTTTTTTTTTTTTT 7ere end the t=o hundred and si.t3At=o Guestions of 2ilinda@ as handed do=n in the book in its si. parts@ adorned =ith t=ent3At=o chapters, (o= those =hich ha/e not been handed do=n are fort3A

p, #7#

t=o !, Taking together all those that ha/e been@ and those that ha/e not been@ handed do=n@ there are three hundred plus four@ all of =hich are reckoned as 0Zuestions of 2ilinda ",0 !?, *n the conclusion of this putting of puDDles and gi/ing of solutions bet=een the king and the 'lder@ this great earth@ eight3Afour thousand leagues in e.tent@ shook si. times e/en to its ocean boundar3@ the lightnings flashed@ the gods poured do=n a rainfall of flo=ers from hea/en@ 2ah- Brahm- himself signified his applause@ and there =as a might3 roar like the crashing and thundering of a storm in the might3 deep, %nd on beholding that =onder@ the fi/e hundred high ministers of the king@ and all the inhabitants of the cit3 of 4-gala =ho =ere there@ and the =omen of the king0s palace@ bo=ed do=n before (-gasena@ the great teacher@ raising their clasped hands to their foreheads@ and departed thence #, ">, K*:>L But 2ilinda the king =as filled =ith Eo3 of heart@ and all pride =as suppressed =ithin him, %nd he became a=are of the /irtue that la3 in the religion of the Buddhas@ he ceased to ha/e an3 doubt at all in the Three &ems $@ he tarried no longer in the Eungle of heres3@ he renounced all obstinac3J and pleased be3ond measure at the high
p, #7$

Gualities of the 'lder@ at the e.cellence of his manners befitting a recluse@ he become filled =ith confidence@ and free from cra/ings@ and all his pride and selfArighteousness left his heartJ and like a cobra depri/ed of its fangs he said: 02ost e.cellent@ most e.cellent@ /enerable (-gasenaF The puDDles@ =orth3 of a Buddha to sol/e@ ha/e 3ou made clear, There is none like 3ou@ amongst all the follo=ers of the Buddha@ in the solution of problems@ sa/e onl3 4-riputta@ the 'lder@ himself@ the Commander of the 6aith, Pardon me@ /enerable (-gasena@ m3 faults, 2a3 the /enerable (-gasena accept me as a supporter of the faith@ as a true con/ert from toAda3 on=ards as long as life shall lastF0 "!, Thencefor=ard the king and his might3 men continued in pa3ing honour to (-gasena, %nd the king had a 9ih-ra built called 0The 2ilinda 9ih-ra@0 and handed it o/er to (-gasena@ the 'lder@ and =aited upon him and all the multitude of the %rahat Bhikshus of =hom he =as the chief =ith the four reGuisites of the Bhikshu0s life, %nd after=ards@ taking delight in the =isdom of the 'lder@ he handed o/er his kingdom to his son@ and abandoning the household life for the houseless state@ gre= great in insight@ and himself attained to %rahatshipF Therefore is it said: 09isdom is magnified o0er all the =orld@ %nd preaching for the endurance of the 6aith,

9hen the3@ b3 =isdom@ ha/e put doubt aside The =ise reach up=ard to that TranGuil 4tate, That man in =hom =isdom is firml3 set@ %nd mindful selfApossession ne/er fails@ 7e is the best of those =ho gifts recei/e@ The chief of men to =hom distinction0s gi/en, p, #75 5et therefore able men@ in due regard To their o=n =elfare !@ honour those =ho0re =ise@AA 9orth3 of honour like the sacred pile Beneath =hose solid dome the bones of the great dead lie ",0 7ere ends the book of the puDDles and the solutions of 2ilinda and (-gasena #,

2ootnotes
#6$:! 4utta (ip-ta III@ !!@ $# :/erse 7"!;, #6$:" 1al-3asa, I suppose to distinguish it from bronDe, #65:! 4uthito, 05ike a thin@ strong creeper@0 sa3s the 4imhalese, #65:" There is no e.planation in the 4imhalese of this curious phrase, #65:# (ot traced as 3et, 7OnatiAkumburP :p, 6!8; reads /isesagun- pa/edhati@ and mukhabh-/am e/a so, #65:$ Khatta, %s used b3 high officials@ a circular sunshade supported@ p, #66 not b3 a short stick fi.ed underneath its centre@ but b3 a long stick fastened to a point on its circumferenceJ and carried@ not b3 the person it shades@ but b3 an attendant behind him,

#66:! (ot traced as 3et, #67:! %s the pun on the t=o secondar3 meanings of m-tik-@ 0rule@ line@0 is untranslateable@ I add here 7OnatiAkumburP0s gloss on the simile, #68:! (ot traced as 3et, #6?:! (ot traced as 3et, #7>:! 5iterall3 0and his e3es,0 #7>:" (imittam ugum karoti, 01eeps his mind directed@0 sa3s 7OnatiAkumburP@ p, 6"!, #7>:# *n other technical terms of archer3@ compare abo/e@ p, #5" :of the P-li;, #7>:$ 6rom this point to the end@ 2r, Trenckner0s te.t is taken from a 24, brought from 4iam@ as e.plained in his Introduction@ pp, /@ /i@ and in m3 Introduction@ I@ ..i/, 7OnatiAkumburP gi/es no indication of an3 change here in the 244, he used, #7>:5 Rlaka@ =hich 7OnatiAkumburP@ p, 6""@ merel3 repeats, But see r, 2orris@ in the I Eournal of the P-li Te.t 4ociet3@0 !886@ p, !58, #7!:! +p-seti :onl3 found here;, 7OnatiAkumburP@ p, 6""@ has abh3-sa karanne3a, 7e gi/es the =hole passage from katham mahar-ga 3ogin- , , , , , , tati3am angam gahetabbam in P-li@ and reads throughout up-sitabbam@ =ithout the omissions, #7!:" Parato@ not in Childers@ but see 2agghima (ik-3a@ I@ $#5@5>>@ =here all these e.pressions occur together, #7!:# Palokato@ from rug, #7":! Vadhakato@ 0untrust=orth3 as the man =ho assassinates his friend@0 sa3s 7OnatiAkumburP@ p, 6"#,

#7":" 2ar-misato@ gi/en b3 7OnatiAkumburP both in the P-li and 4imhalese@ but omitted b3 2r, Trenckner, :2rit3uAm-raAklesa m-ra3anta -h-ra3aA=uAbY=im,; #7":# (ot traced as 3et, #7#:! There are onl3 thirt3Aeight in the list at VII@ !@ r, #7#:" Before these last sentences :(o= those , , , , , , 2ilinda;@ 7OnatiAkumburP has: 07ere ends that mirror of the good la= called@ QThe Zuestions of 2ilinda,Q0 Then he goes on as abo/e, #7#:# I here follo= 7OnatiAkumburP@ =ho has apparentl3 had a fuller te.t before him, #7#:$ The Buddha@ his religion@ and his order, #75:! This line is identical =ith the si.th line of the little poem on the gift of 9ih-ras preser/ed in the Kulla/agga VI@ !@ 5@ and VI@ ?@ "@ and Guoted as a =hole in the G-taka@ book I@ ?#@ and in part abo/e IV@ 5@ !, This line also occurs@ in a third connection@ at G-taka IV@ #5$, #75:" These /erses differ from those here gi/en b3 7OnatiAkumburP@ =hich I ha/e Guoted in the Introduction to this /olume, #75:# This closing title is omitted b3 7OnatiAkumburP@ =ho gi/es instead of it a second account of ho= he came to =rite his translation@ and then adds as the closing title to his o=n book: 07ere ends the SrO 4addharm-d-sa3a :the 2irror of the &ood 5a=; made b3 4OnatiAkumburP 4umangala@ the 'lderF K4Onati is merel3 the 'lu form of the 4imhalese =ord 7Onati@ =hich is the name of a plant@ cor3Da sati/aJ and 7OnatiA kumburP is the locati/e of the name of the place@ 7OnatiAfield@ =here he =as born, '/er3 unn-nsP in Ce3lon has such a local name in addition to his religious name, %nd the religious names being often identical :there are@ for instance@ man3 4umangalas;@ the Bhikkhus are usuall3 spoken of b3 the former@ and not b3 the latter,L

6DDITI-0! 60D /-RR%/TI-0!.

P6RT '.
P, ../, 6or 02ah-3-na0 read ! 2adh3amika,0 There is a (-gasena mentioned in the Bharhut Tope, 6@ l, !, )ead 0to Tissa the 'lder@ the son of the 2oggalO,0 The =hole sentence had better perhaps ha/e been rendered: 0%nd these t=o also =ere foreseen b3 our Buddha :Eust as he foresa= Tissa the 'lder@ the son of the 2oggalO;@ in that he foretold@ sa3ing@ Bc,0 #>@ n, !, The phrase isiA/-tam pari/-tam nagaram akamsu recurs at G-taka III@ !$"J 4amanta P-sadik- #!6J 4addhamma 4amgaha $!, #"@ n, !, Compare 4addhamma 4amgaha@ p, $", 6>@ C !#, *n the first simile@ compare the 4am3utta (ik-3a 88II@ !>"@ 7, 76@ last line, 6or 03oke0 read 03olk,0 78, It =ould ha/e been better perhaps to ha/e a/oided the use of the =ords 0=here0 and 0there@0 and to ha/e rendered: 0In the case of beings =ho@ ha/ing died@ ha/e been reborn else=here@ time is, In the case of beings =ho@ ha/ing died@ ha/e not been reborn else=here@ time is not, %nd in the case of beings@ Bc,0 The three cases are those of the Puthuggana@ the %rahat =hen dead@ and the %rahat ali/e, 23 note refers to the third case@ not to the secondJ and should@ I think@ be modified accordingl3, 4ee 4am3utta (ik-3a III@ !"@ #5J 2ah- Parinibb-na 4utta IV@ #J hammapada@ /erse 8?J 4utta (ip-ta II@ !#@ !@ !"J 2agghima (ik-3a I@ "#5J G-taka IV@ $5#J and compare +d-na@ p, 8>, 7OnatiAkumburP gi/es onl3 a literal translation, % similar Guestion is discussed in the 1ath- Vatthu 8V@ #, ??@ n, !, 6or 0chapter0 read 0book@ p, #?,0

!>7@ l, !6, %fter 0brought about0 insert a comma, !!8@ 5, I no= prefer 0initiation0 instead of 0ordination0 as the translation of +pasampad-, !!?@ n, !, This interpretation is confirmed b3 part ii@ p, !?7, !"?@ l, 7, The phrase@ 0though his hands and feet =ere cut off@0 seems@ at first sight@ out of place, But compare part ii@ p, !$7, !5>@ l, ", )ead I and not accepting them,0
p, #78

P, !5#@ C !8, )ead 01ik-:0 and compare G-taka IV@ !8?, !6$ :si. lines from the bottom of the page;, )ead 0and then a subseGuent ease to the pain he has gi/en,0 !76@ C #?, In accordance =ith the note at part ii@ pp, 86@ 87@ =e must read 0a huge and might3 cauldron@ full of =ater and cro=ded =ith grains of rice@ is placed o/er a fireplace,0 !7?, *n the problem of king 4i/i and his ne= e3es@ compare the Guestion discussed in 1ath- Vatthu III@ 7, ""?@ n, !@ l, 6, 6or 0these0 read 0those,0 "#?@ n, ", 6or 0But I ne/er think0 read 0But I no= think,0 "$!@ C ">, 6or 0The 2aster said@ (-gasena@0 read 0The 2aster said@ * king,0 "$$@ n, ", 6or 0Gatharaggi0 read 0Gatharaggi,0 "78@ n, !, 6or 0adika0 read 0-dika,0

"88@ n, #, 6or 0purdhita0 read 0purohita,0 !?>@ n, ", This stor3@ =hich I could not trace@ is no doubt the one referred to in 1ari3- Pitaka I@ 7, "?!@ l, "", )ead 0+posatha,0

P6RT II.
P, "7@ last line but t=o, )ead 0k-maAloka,0 "?@ n, "@ l, 7, )ead 0sams-ra,0 !#?@ l@ $, 6or 0sun and moon0 read 0moon and sun,0 7$8@ t=o lines from the bottom, 6or 0* king0 read 04ir,0 !5>@ four lines from the bottom, 6or 0destructions0 read 0distinctions,0 !66@ n, !, )ead 0sam-hato,0 "!?@ n, ", )ead 0bha/an-,0 "5"@ l, $, 6or 0pulling0 read 0putting,0 "7!@ n, !, Compare the 0Mournal of the P-li Te.t 4ociet3@0 !887@ p, !55,