Beruflich Dokumente
Kultur Dokumente
BOOKS
OF
BUDDHISTS
THE
TRANSLATED
BY
ORIENTAL
VARIOUS
AND
F.
PUBLISHED
HIS
MAJESTY
EDITED
SCHOLARS
BY
MOLLER
MAX
UNDER
OF
PATRONAGE
THE
KING
CHULALANKARANA,
II
VOL.
Bonbon
HENRY
OXFORD
FROWDE
PRESS
UNIVERSITY
AMEN
CORNER,
1899
WAREHOUSE
E.G.
OF
SIAM
DIALOGUES
THE
OF
TRANSLATED
BUDDHA
THE
FROM
pALI
BY
T.
W.
RHYS
DAVIDS
Bonbon
HENRY
OXFORD
UNIVERSITY
AMEN
FROWDE
PRESS
CORNER,
1899
t
WAREHOUSE
E.G.
CONTENTS.
PAGE
PREFACE
ix
Note
on
Note
on
the
probable
of the
age
Dialogues
ix
.
this Version
xx
......
Abbreviations
xxiv
.........
1.
Bkahma-gala
Suttanta.
Introduction
xxv
........
Text
i
.........
(The
2.
Silas, 3-26.)
SUTTANTA.
SAMAiViVA-PHALA
Introduction
56
........
(Index
the
to
Suttantas,
paragraphs
repeated
the
in
other
57-59.)
Text
3.
65
Suttanta.
Ambattha
Introduction.
(Caste)
96
Text
4.
108
Suttanta.
SoiVADAi\ri"A
Introduction
(The
the
Arahat
-137
Brahman.)
true
Text
5.
144
KOrADANTA
Suttanta.
Introduction
.160
.
(The
irony
164;
Text
in
this
Lokayata,
text,
160;
Doctrine
of
sacrifice,
166.)
173
DIALOGUES
duction
For
and
the
that
work
time
whether
that
as
from
early date
Then
them
in the North
again, the
Ceylon
Nikiyas, nearly if
in the
Tissa, the
Katha
at
Moggali, in
the
recognised rule
that, if
made
accepted
just as it was,
Europe,
in
tlieir faith
of
the
of
tenet
"mutatis
the
at
7nutandis,among
Council
the
See
the
translation.
can
authors
Professor
these
in
the
Takakusu,
in
quoted
it
important details.
was
Katha
was
an
word
the
it had
to
venture
been
diately
imme-
submit,
circumstances,
that
this information
Introduction
an
the
Ra^agaha,
invented
have
they
"
that
of
is, I
It
especially
they mixed
the theologians
in the historyof
canon
held
also
absolutelyimpossible,under
commentators
date
of the
the
whom
entry
when
time
authorship of
among
They
actually recited, at
is
entry
the
at
corresponding
Buddha.
kept by
of
courts
books
believed, and
"
third
of the
in the
the
in
Tissa's
those
it, by
the
Pa/aliputta,
at
of evidence
in the
man
was
of India.
ordinary course
speaks against himself, then
Now
worthy of credence.
the
a.d.,
have
middle
the
found
be
entry
an
very
century
now
we
Asoka,
of
court
modern
law
Buddhaghosa)
and
which
in
B.C.,
at
(according to
of the fourth
century
It is
hiow7i
Vatthu
end
form
of
son
quite
not
of India.
by Dhammapala
composed,
conclusion
one
and
is still
prevalent,at the
Ka"/C'ipura in South
in
era.
the
"
views
at
evident
an
drawn
have
now
we
is
composed at or about
Whether
(as M. Sylvain
Milinda, there
our
be
must
is
Milinda^
the
built up on
enlarged work
of the Indian original
books
of the Chinese
;
I
inclined
is
to
(as am
think)that original
foundation
derived
BUDDHA.
been
Christian
L^vy thinks) it
or
have
must
of the
THE
reasons
the
the
the
OF
to
article in the
vol. ii of
J. R.
A.
my
S. for
PREFACE.
about
Tissa
in the
records
dared
not
and
Kath^
the
which
on
alter it.
XI
Vatthu.
their
works
best
they
The
And
it away.
found
They
based.
are
could
this
do
it
They
to
was
try
did
they
by a story,
explain
the first scheming out
evidently legendary,attributing
of the book
the Buddha.
But they felt compelled
to
to
hand
to
And
authorship.
it is evidence
attached
The
in
found
they
as
on,
of Tissa's
it,the record
the ground that
deserves, on
this
againstthemselves, to
to
it.
text
of
the
Kath^
have
Vatthu
lies before
now
refutation
Buddhists
by
from
his
250
We
have, from
of
number
data
to
of Buddhism,
and
to
the
Katha
Vatthu
fits in with
possible,and
the North
Vatthu
discussions
as
the
for
are
exception
we
as
have
now
the
in
They
word.
two
Asiatic
beginning
language,of
are
time
should
of
the
respects
expect
Asoka,
as
and
in
are
not
Some
articles
to
what
'sects'
the
evident
that
from
any
not
of the
by
part, and
most
on
in
the
on
both
authority?
Kath^
sides, an
Without
Suttanta, and
^
we
of
sort
yet
appeal is to the
" 6 ; and it is quite
our
what
of the
carried
as
appeal to authority.And
any
beginning
development
are
We
these
ously
errone-
of India.
the
Now
what
the
probable, in
often
with
questions are
siderable
con-
different
the
"
We
familiar
be
to
sources,
historical
the
be
to
purports
regards
Sects \'
'
Text
thoughtdifferent
of
Buddhists
thought among
called
the Eighteen
know
something about
Pali
us
opinions held
other
as
of
the
erroneous
schools
belonging to
own.
schools
of
Tissa
by
great weight
at
more
quotationis
other
passage
from
where
of
all,in the modern
European sense
important of these data are collected
present writer
the
1892.
in
the
'Journal of
the
Royal
THE
Xll
the
DIALOGUES
words
same
might
Suttanta, the
Kevaddha
found
also in
our
other
instances
occur,
p. 344
345
5o6
347
348
351
Kh.
369
M.
I, 85,
404
M.
I, 4.
413
S.
426
D.
440
457
D.
(M.
457
A.
II, 172.
459
M.
I, 94.
48i
D.
1,83,84.
0.
I, 84.
A.
II,
M.
1,490.
M. I, 485
S.IV,
(nearly).
393
P.VII,
111,43.
6, 7.
P. VIII,
92,
5i3
522
9.
525
"c.
528
A.
I, 197.
M. I, 389.
Dhp. 164.
M. 1,447.
549
S.
N.
IV, 362.
P.
I, 70.
S. I, 33.
P. S.
554
554
VI,
Kh.
6.
I, 233.
Vim. V. XXXIV.
25-27.
565
591
126.
0.1,
597, 8
602
156.
P. P. pp. 71,72.
=M.
I, 169.
=
A.
Dh.
J. IV,
227
S.
23).
588, 9=
S. I, 206
Nikayas.
S. I, 33.
A. II, 54.
494
The
p. 505
A.
of the
name
Vatthu.
II, 50.
Kh.
very
Katha
345
483
484
the
as
"
Nikayas.
A.
BUDDHA.
quotations :
The
Vatthu.
THE
of
Katha
OF
I,
2.
141,
P.
Sutta,
the
older
"" 9-23.
496.
There
are
Pii'aka
books
four
But
times
this
as
is
tlie Katha
in
any
the
enough
;
Kadia
as
many
Vatthu
extant
were
in
and
called
Hofrath
attention
that,
considered
was
themselves, therefore, be
Thirdly,
contained
are
composed,all
were
the
a^
this
in
the
the Five
to be
fact
that
list.
Nikayas
final authorities
Dr.
and
or
tivie when
They
being discussed.
considerably older.
Biihler
to
three
Vatthu, about
show
to
was
question that
from
quotations
more
many
in
Hultsch
must
have
of
inscriptions
descriptionsof donors
the expressions dhammakathika,
to
pe/aki, suttantika, suttantakini, and pa"/6a-nekd-
the
third century
the dagabas,
B.C.
we
find,as
and
'
Z. D.
U.
G.,'xl,p. 58.
PREFACE.
the
five
before
Nikayas
the
(which were
in the
technical
*
K.
they
as
as
Suttantas
livingmen
of
memory
for
time
some
described
of
the
as
Pi/aka,
of the
Nikayas
only kept alive
or
were
and
women).
the
seem,
be
reciters
not
Simple
Dr.
Dhamma,
of the
Suttantas,and
existed
sisters could
and
guardians of the
as
Pi/akas, the
have
must
brethren
preachers
and
the
Dhamma,
The
yika.
Xlll
force
exact
of
these
designations is
Neumann
thinks
Pi/akas,'but
the
knowing
as
not,
yet, determined.
that Pe/aki
does
not
mean
'
the
knowing
Pi/aka,' that
of the
is,the Nikayas a single Pi/'aka,in the sense
before
the expression
Dhamma,
having been known
"
'
'
Pi/akas
the
title of
into
came
the
old
work
the
are
only parts
called,in
our
tika
one
who
This
was
no
it should
or
MSS.,
of the
passages
the
date,
of the
that
the
Katha
the
uses
word
of the existence,some
considerable
of
inscriptions,
Pitaka
divided
the
or
into
to
the
to
These
1.
2.
3.
4.
to
and
Asoka's
are
as
suttan-
heart
But
term.
Vatthu, of
also for
suttanta
conchcsive
are
time
beforethe
literature
proof
date of
called
either
containing Suttantas,
Edict
Bhabra
of the
the
brethren
of
laydisciples
meditate
to
books
scriptures.
terms
Buddhist
Pitakas,
communities
Order, and
hear
be, the
a
an
and
Nikayas.
Five
Fourthly,on
then
use
parts of the
is
canonical
Was
earliest
recollected
the
only of the
again the Dialogues
So
from
other
passages
this may
However
the
which
preciselythe Dialogues by
doubt
same
points out,
Pi/akas, but
suttantas.
knew
be
the
about
three
his view.
Nikayas, supports
he
Pe/akopadesa,
of the
exposition,not
As
^.
use
follows
upon
seven
he
sisters of the
and
either
recommends
sex,
frequently
selected passages.
"
Vinaya-samukka;;^sa.
Suttanta).
Ariya-vasanifrom the Digha (Sa?;2giti
from the Anguttaralll,105-108.
Anigata-bhayani
Muni-gatha from the Sutta Nipata 206-220.
*
Reden
des
Gotamo,'
pp. x, xi.
DIALOGUES
XIV
Sutta
Moneyya
5.
OF
THE
from
BUDDHA.
the
Iti Vuttaka
67
A.
I, 272.
Upatissa-pasina.
6.
7. Rahulovdda
Rahulovida
Suttanta
(M. I, 414-
420).
Of
these
certain,for
as
No.
also
the
I have
reasons
in the
occurs
tenth
book
time
there
to
authoritative
an
of books,
Buddha
already known
of the
out
portionsof
portion of
what
we
them
We
have
What
by
is
M.
general tone
teaching,on the
whole, and
now
to
comprised
the
be
passages
Five
published
in the
Pi/'akas. and
in the
that date.
at
"
the
important
principalpoints of
of
hand
one
the
is the
point to
called attention, and supported
the very clear analogy between
and
on
believed
has
details
numerous
the
Five
perhaps stillmore
Senart^
collection
will
two
in existence
was
which
the
evidence
no
call the
called the
other
Ahguttara.
acknowledged
was
found
been
now
that when
printedthe
that it
having
seven
regarded
elsewhere
out
of the
then
was
and
the
by
be
literature,probably a
containingwhat
of the
words
set
yet been
not
other
of
the
the
the moral
Asoka
edicts
Dhammapada,
as
an
anthology of edifyingverses
the Five
Nikayas. The
characteristic
M. Senart, as being especially
ideas, include
Fifthly,the
of stock
in which
Many
'
of
four
"^
these
'Journal of
xxxvii
'
great
which
passages,
ethical
some
the
are
also
of the
each
Five.
state
is
found
set
out
in the
Pali Text
Asiatic Society,'1898, p.
j)p.
from
extracts
of Asoka's
Society,'
1896;
639. Compare Milinda
'
foil.
de Piyadasi,'
II, 314-322.
Inscriptions
or
prose
described.
passages
of
'Journal
(S.B,
the
Royal
PREFACE.
of the
the
Khuddaka
in
before
before
the
There
the
Nikayas
Suttantas
also
are
ethical
found
in this
or
last.
the
names
which
But
are
they
found
in both
under
one
also
of
of these
other
be
distinguished
probably
the
Sanskrit
Pali and
or
should
are
Most
existing texts.
even
together.
episodes,containingnot only
of persons
and placesand
places. These
more
together,but
put
entire
of events,
two
our
Fifth,
are
translated
put
were
were
teaching,but
accounts
from
of them
the
There
already
at
number
Suttantas
thirteen
the
together in
volume.
only
Nikiya.
of
each
collected
books
various
XV
older
than
parallelpassages,
Buddhist
texts,
come
divisions.
two
Seventhly,
several
of
relate conversations
Sutta
One
death
of
began
to
the
in
wife
of
There
interpolation.
but
itself,
be
It
is
of
Magadha,
death
after the
at
reason
all
to
who
of the
suspect
an
follows
subsequentto
There
no
of the
date
the
king
forty years
is
to
took
Muw^a,
reign about
Buddha.
must
the
Dialogues purport
place between
people,
the
Buddha
but
Buddha,
s
after
the
the Ahguttara is based
on
that
cotemporaries with
death.
the
that,
not
that event.
story
in
Peta
Vatthu
IV,
3,
about
known,
lived
two
follows
that
this poem,
which
it is
which
the
hundred
found,
Peta
and
Vatthu
the
Vimana
reallyforms
one
It
in
Vatthu, with
whole
work,
DIALOGUES
XVI
later than
are
date
And
Pingalaka.
of
there
is
no
date, although
to
reason
the
BUDDHA.
THE
OF
There
another
book
Dhammap^la
by a
of
father
the
in
the
of the
thera
made
accessible
And
^.
give
to
as
even
us
the
their
books.
bear
to
They
are
Fathers
that
to
the
to
And
about
by
Bible.
But
found
be
to
in which
fortunately we
of
enlightened liberality
the
d'Oldenbourg
future.
of
our
so
'
'
zeal
and
of
number
is
the
works
And
found
this
is
may
the
cal
canoni-
Christian
not
duce
reproverses,
Pali
the
been
stated,
or
and
books.
already
inferred,
quoted as authorities.
the
hope, owing to
burg,
Academy of St. Peters-
co-workers,
to
Sanskrit
just what,
of the
to
seem
in prose,
scholarship
in
historyof
Professor
of
have
in the
Texts
the
able
consider-
present
Buddhist
near
state
writings,
desideratum.
these works
occur
similar,in many
have
are
200
information
of the
in
instances
and
Buddhist
knowledge
great
his
real
the
translation,or
sentences
passages
texts, and are
Most
and
is a
relation
such
older
from
now-
names
though they do
they contain numerous
dozen
know
the
books
borne
half
which
of them
complete episodes,
some
We
one
some
have
texts
of the twenty-seven
independent works ; and
the canonical
respects,
the collection
to
of detailed
one
recension, of any
added
themselves, of nearly
amount
No
posed
com-
Bindusara, the
Buddhist
cataloguesin
contents.
been
Council.
MSS-
considerable
said, by
verses
King
scholars.
to
Gatha,
Thera
have
to
been
Sanskrit
titles,given in the
more
have
of Asoka's
time
of
time
to
Eighthly,several
been
commentator
Asoka, and
the
at
the
among
Fifth
Nikaya,
included
is also
for the
'
Journal of the
p. 46 of his edition.
a
list of
complete alphabetical
Asiatic
Royal
Society,'
1899.
all
PREFACE.
XVU
possibleto construct, in
facts,a working hypothesis as
It is
literature.
evidence
the
on
from
drawn
introduction
and
Buddhist
from
ground
not
few
that there
is
some
Nikayas
which
to
mention,
are
fact that
that certain
P^li
be
commentators
It
Pi/akas
to
they are
rightly called
that
stately
concocted
by
drawn
the
concocted
one,
evidence
drawn
the
on
the
that
ground
point out,
and
they
Indian
And
peculiar,
as
maintained
be
by
passages
have.
now
whole
the
rest
that
books
and
Ceylon forgeries,
the
all
at
should
be
'
Recension
is
from
Suttantas
the
we
Southern
not
late
therefore
the
'
and
evidence
show
that
even
not
all
that
that
may
are
disregarded
are
late,as
the
disregardedon
those
as
passages
older.
are
same
the
quite as
the
the
that
show
one,
aside
be put
inscriptions
may
state
they do not
explicitly
book
So
may
the
the
late
nothing
the
opening chapters,is
impudent forgery,and a
Buddhist
in Ceylon.
The
an
be
may
elaborate
of the
these
historyof
nothing to
the
Vatthu
Katha
the
is
with
object
to
Milinda
forgery,and a
in Ceylon.
impudent
some
the
only
excepting
the
to
possible
that there
ground
work,
an
is also
It
accordance
'
or
the
Si^^^halese Canon.'
of
appearance
reasonable
involves
it
careful
scruple.
scepticism is
But
criticism.
scholastic
In
that
can
belief in
rejects?
Buddhists.
forging
historical
between
held
in
In
the
next
with
accuracy,
ideas
centuries
current
before,
expressing the
II.
documents
extensive
so
among
with
the
the
the
asked
to
are
we
so
capable
were
well, with
themselves
great
such
discrimination
views, that
ancient
of
imbecilityof
delicate
so
those
narrowness,
senile
the
than
reminded
sectarian
dulness, the
scepticism that
are
we
historical
to
incredible
more
breath
aid
of
the
healthy and
accept
of
said
be
thingsfar
one
And
valuable
literaryincapacity,even
Ceylon
has
by itself,
taken
propositions,
of these
Each
and
those
literaryskill
not
only
did
XVlll
DIALOGUES
they
deceive
their
OF
involves
hesitate
belief
incredible,
hesitation
consider
that
most
just
The
work
point
to
is
It
not
out
reasonable
un-
scepticismwhich
adopting
unique,
and
this
accept
is
therefore
so
the
lead
involves
to
like other
for the
no
such
priori
likely.
suppose
of his time,
teachers
Indian
it
literatures
similar
history of
one
would
one
we
what
for
Indian^, and
only
not
"
literature
North
is,as
if
reasonable
more
reallyjust what
what
Buddha,
the
seem
that
would
elsewhere
will
"
absurdity,but
expect,
so
pre-Asokan
part
their
but
opponents,
able
been
not
in
in
to
be
to
and
performance.
The
purports
BUDDHA.
contemporaries
THE
A
man
highly educated
taught by conversation.
the
current
at
time),
{according to the education
of similar education, he
speaking constantlyto men
followed
the literary
habit of his time by embodying
in set
which
he
his doctrines
phrases, siitras, on
In
enlarged on different occasions in different ways.
the absence
for though writing was
of books
widely
known, the lack of writing materials made
lengthy
any
books
the
sOtras
written
were
impossible^ such
of preserving and
communicating
recognised form
in Sanskrit,
not
were
opinion. These particularones
"
"
that is
'
As
to
say,
is well
Prof.
which
blunder
ordinary conversational
the
in
but
is
pawalts.
on
No
the
MinayefT
made
In
North
the
single instance
so
European
be
the
later than
the
the
modern
reference
such
a
the
day,
discrepancy,
mare's
not
professor,
mw^X.
itself
themselves
of
of, is
the Kaiha
books
much
critical scholar
of
of Pali.
sort
known,
the comvientary on
Vatthu
the Kathd
"^
in
idiom
of the
proposition that
the
Ceylon
because
Vetulyaka,therefore
European point
is
The
nest.
the
Middle
of view.
Country
the
them
the country
souih
of the
To
to
(Ma^^^ima
Desa).
the
calculation.
How
did
into
not
come
Vindhyas simply
suggestive
!
this is as to the real place of originof these documents
used.
But the earliest records
were
Very probably memoranda
of any extent
the Asoka
Edicts, and they had to be written on
were
'
stone.
to
PREFACE.
When
Buddha
the
died
XIX
these
sayingswere
collected
Four
Great
together by his disciples into the
have
reached
their final form
Nikayas. They cannot
till about
Other
fiftyyears afterwards.
sayings and
of
most
verses,
himself, but
the
in
the
to
ascribed
not
were
disciples,
We
Nikaya.
Nikaya as
this
to
them
know
late
of
time
and
the
these
and
later than
are
For
Peta-
generationor
handed
together were
and
after the
years
the
Buddhist
as
these
death
Each
of the
canon
there
the
of
for the
two
schools
broke
that
Kanishka,
extant,
remained
except
only
of
and
them,
Of
fragments
Sanskrit
separate
On
Suttas
the
the
as
Council
they all,
But
have
of
then
others
been
And
books,
of
some
lost
in
Chinese
that
my
'
canon
Hinayana
and
of the
schools,
of the
Sanskrit
Milinda,'vol.
b
the
other
translations
repeatederror
numerous
Suttas,
the
in
used
as
Council, see
extant,
now
preserved
been
texts.
the often
Kanishka's
late
as
stock
the
have
represented in
their
books, differing
at
Nikayas,
had
of ethical statement,
passages
episodes, used in the composition of
the
of
and
Pali
present
early
Era,
Each
following
of them
many
among
authorities
\
only
the
our
the
books,
these
in India.
Christian
after the
books.
in
up,
for any
used at
never
canonical
of the canonical
different arrangements
also no
details. Even
doubt
in minor
first century
kept
(orpossibly
used
not
was
schism
schools
two
several
and
was
still in Pali
"
know,
we
at
Pi/aka,
originally
put
And
they
as
works
far
all,so
books
show
"
memory.
from
the
dialect). Sanskrit
allied
some
of
short
Kariya
by
Buddha's
community.
arrangement
an
And
first,as they
accompanied
About
being taught,by a running commentary.
were
in
down
made
Nikayas.
books
doubtless
were
lOO
old
the
two
mentary
supple-
Asoka.
Vimana-Vatthus
the four
of
certain
"
in
into
put
Buddha
slightadditions
the
as
the
to
fourth
was
are
and
established
XX
DIALOGUES
fifth centuries
of
these
method
fail
method
which
and
in
of
FkVi
the
in
all the
marks
the
Buddha,'
history,and
canonical
language and
of
the
after
und
Mara
lighton
method,
comparison
Nikdyas,
'
composition, of
bear
tone,
detailed
and
the
much
style and
in
BUDDHA.
Windisch's
throw
to
careful
with
adopted
cannot
the
a.d.
remains
THE
OF
on
books,
contents
considerable
so
an
antiquity.
Dr.
Hofrath
the
expressed
them
he published,
Biihler, in the last work
have
opinion that these books, as we
Pali,are
in the
for the
good evidence, certainly
sixth, century B.C.
Subject to
has
said
been
the
it is this
accepted opinion. And
which
gives to all they tell us, either directlyor by
of the social,political,
life of
and religious
implication,
and
more
India, so
more,
great
valued
the
in
books
modern
intended
sentences
whole
subordinated
learnt
method
this
to
be
to
style,and
They
by
sense.
heart
of arrangement,
These
the
neither
and
modern
not
their
No
reference
remarks,
on
the
nor
repetitions
that
object.
to
the
point,to
the Introduction
has
history
the
to
the
been
able
of
and
aids
as
to
That
object they
in
these
"
to
convey
them.
But
introduced,
memory
of course
were
are
"
help
was
intended
made,
the
his edition
variations
much.
very
For
to
underlying
slightvariations.
with
repeated
reader
instance,
argument
necessarilyintroduced,
the
'
often
are
the
reader
European
the
entirely
leading
The
of our
one
Suttantas, for
any
expressed in short phrases not intended
not
and
is
in
ideas
in
memorial
are
primary necessity.
our
of the text.
There
DIALOGUES
XXll
OF
BUDDHA.
THE
of
of other
comparison
is necessary
It would
a
to
Nikaya
the
remove
scholar
attempting to
language
European
"
expressing a
of
set
"
that
is
holds
such
and
render
these
evolved
in
should
conceptions
faith
in
him.
such
subject,
that
Suttantas
into
the
reasons
of
the
state
why
he
should
and
real
be
to
the
least
parallelpassages
quote
in
of
process
contradictory,
the
expression
an
explain the
should
the
or
desirable
often
give
He
inappropriate rendering :
from
other
Nikaya texts
He
most
different,and
very
time,
uncertainty.
therefore
seem
the
on
passages
opinion
support
of
his
of
significance
reasons.
the
thesis
put
it supports
for which
there
the
Pali.
give
In
regard to technical
exact
equivalent,he
controverts.
or
be
can
And
no
in
regard
the
to
each word
in which
groups,
should
give cross-references, and
is
and
differ from
to
down
reasons.
can
hope
of
are
no
reader
most
to
only
can
of
in
comment,
he
ventures
that
we
the
general
loose, inadequate,and
will, I
to
choice
different
would
afraid, be
words
where
as
dwell
has
not
or
reasons
trust,
workers.
to
Each
upon
leave
the
of
his
points he
would
space,
regarded
to
as
commentary,
explain themselves.
that
my
choice
in
phrases
were
scholar
the
in his
considered
been
with
meet
limitations
consideringthe
pressing to
the points he
many
he
discussions
even
convey
fellow
my
I am
It may,
these respects
too
such
only by
considerations
approval
make
crtix,
ideas.
These
course,
wherever
scholars, and
to
use
usually a
in the interpretation
of the
progress
and
Indian thought. Bare versions
Buddhist
they
inaccurate
of
make
to
historyof
is
It
lists
mnemonic
explanations,as handed
the fact,and
state
give
schools, should
in the
his
Buddhist
the
terms,
should
have
been
necessary.
left without
But
I have
PREFACE.
those
points
those
emphasise
desirable
and
having
these
been
raise
to
historical
before
the
in
endeavoured,
questions
Suttantas
rightly
XXlll
and
notes
which
on
further
of
some
which
can
April,
1899.
the
will
finally
to
elucidation
is
most
important
have
to
be
be
W.
considered
Rhys
of
settled
understood.
T.
'Nalanda,'
introductions,
Davids.
as
ABBREVIATIONS.
INTRODUCTION
BRAHMA-6^ALA
The
meet,
into
detail
in
As
which
the
opening
dialogues
forms
the
first
the
if, in
question
did
as
authoritative
The
the
subtle
attempt
All
old
of
truth
in
the
the
'American
past,
various
going
or
in
entity
separate
the
arrange
of
it, and
from
"
future.
necessarily
And
endeavours,
always
sort
"
to
lations
specu-
out
soul'
'
as
put
so,
this
without
together
retain
theories
The
below,
rejecting
all
grafted
soul
"
to
while
subtle,
speculators
pp.
52,
53
Lectures,'
pp.
31-33.
for
set
out
selves
themwhich
truth
position
1896,
pp.
fully
are
things,
ultimate
more
the
"
sophies
theo-
those
this
the
permanent
theosophies
about
London,
and
to
on
theories
those
the
include
to
grafted
rejecting
given
Buddhism.'
words,
philosophic
the
on
reasons
such
on
had
semi-material,
had
other
thinkers
while
to
Lectures
up
body,
is
of
firstly,that
Summed
and
ancient
separate
condemned.
previous
body,
the
'American
this
to
soul.'
'
themselves.
threefold
of
but
body
the
is
scheme
of
divisions
view
philosophy
thinkers
corollaries
weight
theorisers,
ancient
the
it endeavours
previous
the
the
theories
inside
meaning
real
these
of
sixty-two
leaves
which
savage
entity
the
it
Buddhist
the
of
Buddhist
idea
The
which
speculation
the
ancient
in
reconstruct
to
such
since
in
inside
after
continuing,
much
be
cannot
the
as
Katha
the
We
understand
this
opens
in
question
authors
or
thus
Milinda,
attach
we
out
forms
manikin
the
some
Lectures.'
books.
theories
or
first
to
author
sets
various
in
question
which
to
in
out
set
'American
my
the
intended
is
been
discussion
also
Buddhist
Suttanta
from
the
Buddhism,
original
of
endeavours
our
Suttanta
fits,has
chapter
of
and
this
argument
out',
wrong
all
its
which
pointed
Vatthu,
of
beliefs
there
series
far
of
phase
SUTTA.
38-43.
in
the
list
BRAHMA-GALA
I.
XXVI
either
only
see
the
in
past
do
lead
not
such
thirdly, that
evidence,
insufficient
future, have
^
such
shield
tions
specula; secondly, that
emancipation, to Arahatship ^ ; and
the
or
of the
side
one
SUTTA.
to
theories
the hopes,
from
reallyderived
the
the
sensations
evanescent
feelings,and
arising from
^
of
phenomena
they belong, in other words, to the realm
of the
to that
not
hastily formed, empirical opinion (di////i),
that
wisdom
So
the
first
in
Buddhism,
higher
{pa.nua.).
place,
holds
somewhat
the
similar
modern
to
a
position
Agnostic
position. Secondly, while acknowledging the importance of
it lays special stress upon
the regulation,
feelingand of intellect,
the cultivation, of the will*.
And
it
thirdly, distinguishes
lower
and a higher wisdom
''.
between
a
Several
scholars, and
knowledge
more
especially with
are
"
"
detail
and
analogous
On
have
Neumann,
history of
Buddhism
Schopenhauer
hand,
it is
philosophy is
European philosophy.
Professor
by
Deussen
of
that
to
what
that
be
Buddhism
modification, from
the
took
part of the
Upanishad doctrine
phraseology, in Schopenhauer
altogether is not to be found
who
however
both
philosophy
own
which
the
as
at the
this
is
in
Suttanta
India
besides
have
their
other
many
those
the
but
that
influence
there
priests
for
take
of
truth,
if not
the
on
the fable
See
below,
"'
See
for instance
See
the paper
"
See
quoted below,
pp.
p. 42,
current
pp.
himself,
the
and
of
results
should
over
be
other
its discussion,
philosophy,
given
of
details
in
Northern
And
Upanishads.
them,
There
the
rejected
narrow
187,
may
was
and
also
who
can
have
always
inexact
had
much
limits
i88.
188.
44,
on
it
all of
outside
European
theosophic speculations
expedient to adopt, and
and
doctrine
new
India
See
the
the
from
then
were
found
in
us
some,
'
below,
to
pre-eminence
it is certain
"
philosophic
philosophising in
'
want
that
preserved
doubt
the
that
as
second-hand
"
pressing
very
am
below,
'
The
of
less
same
in
the
found
or
found,
and
be decided
question may
student
length,by a competent
necessary
our
the
from
standard
to Buddhism
obliged to concede
(systems of philosophy).'
However
is
only
If
'
is about
more
Buddhism
what
; and
He
in Schopenhauer.
systems
authorities, says,
inaccurate
my
knew
with
over,
Upanishads,
the
Indian
in
maintained
that
maintained
in the
of
that
to
other
the
Karl
Dr.
"
position of
J.R.
A. S.,
1898.
INTRODUCTION.
of
the
so-called
scholars
for
their
in
philosophy
such
and
have
we
Pali
as
Buddhist
Sanskrit
and
the
thank
to
works,
wished
priests
the
exclude
to
noticed
from
'
six
and
are
the
rather
beetles,
of
the
very
classification
like
and
of
classification
sparrows.
good
enough
of
restriction
of
use
mutually
not
course
been
attempted
the
opinion,
Darjanas,
has
Cowell
Professor
his
in
Darjanas
preserving,
of
evidences
six
XXVll
the
philosophy
of
animals
all
is
term,
exclusive
under
into
inform
to
and
these
men,
philosophy
late
this,
six
that,
me
the
to
mediaeval.
and
the
heads,
horses,
in
six
The
omissions
render
birds,
ghosts,
it
SUTTA.
BRAHMA-GALA
I.
One
Blessed
the
and
of
company
the
brethren.
house
the
in
put
pleasance^
the
him
the
at
up
of
company
royal restthe
pass
brethren.
to
the
him
also did
so
his
One
Ambala/Z/^ika
with
night, and
And
Blessed
the
Now
2.
young
rest-house, these
two
carried
on
the
early
dawn
the
discussion
same
before.
as
And
[2]3.
the
in
assembled,
of
number
the
brethren
they rose
as
'
thing is it,brethren,
knows
One, he who
Supreme,
should
the inclinations
the
mendicant
sees,
the
Blessed
perceived
! For
men
the
strange that
how
see
how
various
while
Suppiya
in dispraise
of the
speaks in many
ways
the Doctrine, and the Order, his own
disciple,
of them.
by
step
the
So
do
speaks,in
many
ways, in praise
teacher
and
pupil,follow
these
two,
step after the Blessed
Now
4.
Blessed
the
drift of their
seat
had
on
the
sat
down
One,
talk,went
he
said
the
the conversation
And
said
he
'
in it
What
'
is the
to the
east
Exhortation
Edict
to
talk
on
is the
And
took
when
his
he
which
you
subject of
they told
'the mango
and
It
adorned
the
Rahula
(seemy
other
surrounded
was
with
garden
of the Brazen
doubt, after
Bhabra
what
And
the
was
you?'
gateway.
another
was
tradiction
con-
between
well- watered
rest-house
There
views
him
all.
Ambala/Z^ikS,
of
company
in direct
him.
for
out
are
the
what
realising
and
pavilion,
on
to
spread
mat
to
and
other.'
the
to
as
One
'
and
of
Buddha,
Brahmadatta,
young
no
how
clearlyhave
so
are
and
paintingsfor
so
Palace
which
with
rampart,
and
had
the
king'samusement.
Anuradhapura in Ceylon,
named,
(Sum. I, 131). This was
so
named
was
at
famous
as
the
startingwith falsehood,'mentioned
'Buddhism,' pp. 224, 225).
scene
of
the
in Asoka's
MINOR
DETAILS
OF
MERE
MORALITY.
5.
suffer
should
account,
the
feel
or
heart-burning,
be
of your
illwill. If you,
hurt, that would
and
angry
on
that
stand
in
others
self-conquest.If, when
speak againstus, you feel angry at that,and displeased,
would
then be able to judge how far that speech of
you
way
own
That
'
is false and
that
or
speak
in
of the
Order,
you
'
6.
point
is
in
me,
be
not,
of
or
acknowledge
this
a
that
or
thing is
what
is
found
so,
this
such
should
speak in
praiseof the
be
of your
in the way
speak in praiseof me,
stand
should
Order, you
be the fact,saying: "For
of
or
the
rightto
is the
fact,that
is so,
such
is in us."
us,
among
For
what
that
on
this
reason
"
of
or
in us."
not
Doctrine, in
outsiders
Doctrine,
the
the
self-conquest.When
unravel
saying:
wrong,
the fact,that is not
not
gladness,or
so
me,
as
praise of
should
pleasure or
to
should
is
us,
among
also,brethren, if outsiders
Order, you
you
out
of
dispraise
found
not
But
praise of
it
this is
reason
thing
Sir.'
so,
outsiders
Doctrine, or
the
be
not
when
But
'
ill?
or
only of trifling
things,of matters
morality,that an unconverted
when
praisingthe Tathagata,would speak. And
details of mere
minor
such
morality
are
trifling,
he would
praise?
It is in respect
7.
of little value, of mere
'
man,
what
'
that
[4] [The
8.
'
"
Gotama
^
tract
These
that
Moralities
I.]
Part
the
killingof living things,
away
the destruction
aloof from
recluse holds
Putting
the
titles occur,
now
follows.
in the
MSS.,
It forms
at
the end
of the
part of each
sections
of the Suttas
of
the
in the
division
The
first division,the first third,of this collection of Suttas.
the
Silas.
Section
the Sila Vagga or
is called therefore
containing
The
tract
itselfmust
almost
certainlyhave
B
existed
as
separate work
cudgeland
roughness,and full of
laid the
of life. He
has
ashamed
of
and
SUTTA.
BRAHMA-GALA
I.
compassionate and
kind
Or
'
the
he
"
speaking in
the
Putting away
say
given, Gotama
been
not
recluse lived
the
onlywhat
he
his life in
passes
'
Or he
honesty
"
might say
from
vulgarpractice,
the
'
9.
Or
he
the
Gotama
He
swerves
word
holds
He
might
"
say
recluse
himself
speaks truth,
^""^
lyingwords,
act
from
aloof from
the
truth
he
trustworthy,
faithful and
the sexual
himself
holds
come
Gotama
unchastity,
Putting away
takes
purityof heart."
Puttingaway
and
of
taking
He
graspingwhat is not his own.
will
is given,and expectingthat gifts
aloof from
life."
might
has
what
he dwells
that have
when
man,
aside,
sword
mercy,
all creatures
to
praiseof
the
hood.
false-
he
never
breaks
not
his
the world."
"^^^y^
Or he might say :
Puttingaway slander, Gotama
he
the recluse holds himself aloof from calumny. What
hears here he repeats not
elsewhere
to raise a quarrel
to
"
'
when
of which
it recurs,
were
first put
together.
Certain
also elsewhere.
So in
paragraphs from this tract occur
the
have
whole
of
the
short
Magg/ilma.I, 179 we
paragraphs; in
have
Ma^^//ima, Nos. 76 and 77, and in IMahavagga V, 8, 3, we
have
in
of
18
and
The
we
II,
most
so
on.
" 17 ;
"
'Maggh'ima. 3
;
whole
of this tract
has been
translated
into English by Gogerly
into
French
(in Grimblot, see
note),
i,
by Burnouf
(alsoin
page
German
Dr.
Neumann
and
into
212
Grimblot, pp.
foil.),
by
(in his
Buddhisiische
Anthologie,pp. 67 foil.).,
This
refrain is repeatedat the end of each clause.
When
the
Silas recur
in
each
the
the
difference
is
refrain.
in
Sutta,
below,
only
*
Neumann
has
but
patikankhati
waitingfor.' The
'
as
matter
trifling
'
Gama-dhamma,
folk,the
translation of p.
'waitingfor
has
meaning
have
'from
100
in the text.
gift'which
yet been
not
usual
we
found
of the
is
possible
rendering:
elsewhere
word
in the
of
sense
just such
expresses
been
''
'
if
way.' One might render the phraseby pagan
that word
in English,a slightly
different connotation.
acquired,
It is the opposite of pori, urbane
(appliedto speech,below,
misses the pointhere,but has
hoflich below.
" 9). Dr. Neumann
"
'
pagan
had
not
'
^"^
"X-ihjo it-4,^-L"Lt4,
Cf^
j*^^^^"".
'
DETAILS
MINOR
repeats
not
there.
Thus
those
who
here
raise
to
does
he
for peace,
he
Or
speech, Gotama
harsh
urbane
such
are
Or
he
'
Gotama
he
might
say
the
the
himself
word
aloof
is
to
of
from
blameless,
the
heart,
of the
people
holds
himself
he
season
full of
the
aloof
He
from
in
speaks,
meaning,
Order.
talk
frivolous
Putting away
facts,words
disciplineof
peace."
rudeness
away
people,beloved
*'
In
he
speaks."
recluse
conversation.
with
the
words
the
holds
for
lovely, reaching
ear,
pleasingto
Putting
Whatsoever
the
to
elsewhere
that make
recluse
the
language.
pleasant
say
hears
of those
who
encourager
lover of peace, impassioned
an
"
might
he
of words
speaker
'
MORALITY.
divided,
are
MERE
what
friends, a peacemaker,
are
"
OF
-,
vain
accordance
on
religion,
on
speaks,
and
the
at
He
with
refrains
spectator
at
shows
at
unguents.
abstains
He
abstains
from
He
abstains
He
abstains
He
abstains
grain.
accepting uncooked
from accepting raw
meat.
from accepting women
or
girls.
from
or
accepting bondmen
note
above
Sampha-ppalapa.
at
Samarambha
renders
it.
use
from
abstains
See
the
of
from
Pori.
fairs,
music.
He
Sutta, and
^
garlands,scents,
with
He
'
from
abstains
himself
being
dances, singing,and
nautch
He
from
"
on
8.
Sampha
A.
mean
women.
bond-
occurs
alone
in
the
Hemavata
II, 23.
'planting' as
Dr.
Neumann
BRAHMA-GALA
I.
He
abstains
from
He
abstains
from
He
abstains
from
and
SUTTA.
acceptingsheep or goats.
acceptingfowls or swine.
acceptingelephants,cattle,horses,
mares.
abstains
He
from
abstains
He
messenger.
abstains
He
from
abstains
from
He
or
bronzes
measures.
or
from
abstains
He
cheating,and
the
crooked
of
ways
bribery,
fraud.
from
He
'
might say.'
ends
Here
[the Short
Conduct].
on
II.
Or
he
might
Paragraphs
"Whereas
say:
some
recluses
and
growing plantswhether
propagated from roots
Gotama
cuttingsor jointsor buddings or seeds
and
"
'
Kawsa-k(i/a.
refer to
here
is
actually
so
the
"
oldest
The
coins, just as
used
in the
reference
context
we
nth
(bronze)may
English a copper,'and the word
12th Bhikkhunt
Nissaggiya Rules
say
and
in Indian
or
the
'
books
to
coins.
The
most
ancient
either of bronze
private(not state)coinage,were
the
or
expression here used as
gold. Buddhaghosa (p.79) explains
vessels as
lates
meaning the passing off of bronze
gold. Gogerly transsud
and
Neumann
has
counterfeit metal,'
voce
weights/Childers
Maass.'
has
in the meaning
Buddhaghosa is obligedto take kawzsa
coins, which
'
were
of
'
'
of
there is no
gold pot,'which seems
authorityfor
very forced ; and
ka/wsa
On
the coin
the whole
meaning either weight or mass.
the
be
to
to
me
explanation seems
simplest.
Buddhaghosa gives examples of each of these five classes of the
But
it is only the
vegetablekingdom without explainingthe terms.
is doubtful.
It may
fourth which
if the art of
mean
'graftings,'
in
then
known
the
graftingwas
Ganges valley.
'
MINOR
recluse
DETAILS
holds
OF
aloof from
MERE
such
growing plants."
1 2.
[6] Or he might say :
and
Brahmans, while livingon
"
'
MORALITY.
injuryto
seedlingsand
Whereas
some
food
recluses
provided by
the
addicted
the use
of things stored
to
faithful,continue
equipages,
up ; stores, to wit, of foods, drinks, clothing,
and
bedding, perfumes,
recluse
Or
13.
and
aloof
holds
*
he
"
from
might
such
Brahmans,
the
thingsstored
"Whereas
say:
Gotama
up."
recluses
some
food
provided by the
livingon
addicted
is
to
visitingshows
; that
^
say,
Nautch
(i)
dances
(2) Singing
of
songs
(gita.m).
^
Amis
under
a
something nice,
^
its
secondary
This
pp.
renders
Dancing
referred
word
has
only been
puppet
Serissaka
Vimana
here
It must
part.
shows
be
in
dancing
ballet
to
means
elsewhere
heresy'(Ma^26). The
which
nautch
or
the
persons
dancing.
representations.'
Clough
theatrical
vi'ord
found
of
LXXXIV,
This
'
rendered
of articles
the
meaning
'the
mean
Literallyshows.'
'
all sorts
wiparita-darj'awa.
cannot
took
to
it
; and
'
dainty.'
relish,a
8, 486
Sinhalese
Neumann's
phrase di//^i-visftkaOT,
g/i\mz I,
^
In
'
'
Visiika-dassanawi.
in the
translation,and
extensive.
too
use
this term.
limited
is too
'
Buddhaghosa
a.
included
of
use
while
continue
faithful,
to
curry-stuffs^
first translated
it
been
so
in
followed
by Gogerly,
Dictionary,p. 665, and he was
Neumann
and
Dr.
Suttas,'p. 192),
Burnouf, myself (in 'Buddhist
to
(Indian Literature, pp. 199, 319) seems
(p. 69), and Weber
his
Sinhalese
"
approve
known
this.
But
unlikely that
it is most
the
theatre
was
already
undoubtedly
Edicts
at
such
the
of Asoka.
a
sama^^o;
tricks,and
same
In
word
the
to
And
b.c.
as
juring
wit, dancing,singing,music, recitations,con-
acrobatic
shows.
And
in
the
Vinaya
passages
we
SUTTA.
BRAHMA-GALA
I.
recitations
(7) The
chanting of
(5) Ballad
bards
(vet^lamjK
(akkhana;;^)\
playing
(8) Tam-tam
(6) Hand music (piwis(kumbhathiina;;^)\
sara;;^)^.
also food
but
was
not
at a
only amusements
sama^^o
and
had
officials
that
seats
invited,
were
special
; and
high
provided;
that it took
place at the top of a hill. This last detail of 'high
that
learn
'
places (thatis
the
places)points to
sacred
whole
procedure.
stock
The
the
act
Gataka
Many
'
with
III, 541
which
I have
the bout
(7ataka
I, 394
'fair' is nevertheless
These
ballad
from
source
Bharata
occurs
^
that
old
'
communistic
exogamic
simply 'fair,'as
means
at
has
no
and
is here
in the
mind
of
at
the
it is
the
doubt
author
The
inadequate rendering.
fair,'
no
; but
Sinhalese
dance-figures'
(ranga-mawd'alu).
recitations
which
Buddhaghosa
the
Were
our
means
carryingon together ?
they confined to one
very
in
'rapidmovement
'
'
and
has
ag
this
lying
under-
as
whence
(aym, ago,
Aryan roots,
root
of
common
') belongs to
What
of
the
on.
was
meaning
carrying
took
the
Who
were
part?
people who
survival
from
have
here
a
we
or
village?
Later
word
the
dancings together?
'
motive
religious
in
and
prose
combined
verse
the
were
afterwards
graduallydeveloped.
gives as examples
negative anakkhanazw
Ma^^^ima I, 503.
Buddhaghosa explains this as 'playing on cymbals';
it is also called pa"ita/a/?i. The
word
is only found
adds
and
here
and
literallyhand-sounds.'
raising
Buddhaghosa says 'deep music, but some
say
bodies to life by spells.'His own
explanationis,I think,meant
dead
at
'
means
'
etymological;and
be
This
to show
that he
derives
from
the word
to
vi-|-ta/a.
adopts
it.
But
it does
not
so
agree
in
with
well
the
context;
this ancient
and
it
reference
to
to
a
list,
scarcelyjustifiable
see,
than
thousand
can
a
only be traced in literature more
I prelater. Gogerly's rendering funeral ceremonies,' which
viously
to me
now
followed,seems
quiteout of the question.
seems
beliefs which
'
years
*
It is clear
music.
And
connection
is here
Gataka
V, 506
obscure
and
probably
Gogerly'sguess seems
Sinhalese has 'strikinga
gallons.'
that
this word
kumbhathfinika
uncertain.
The
at
from
hired
means
are
sort
mentioned
of
in
Buddhaghosa
mourners.
the derivation
is quite
corrupt, and
better than Burnouf's
Neumann's.
or
drum
big enough
to
hold
sixteen
lO
SUTTA.
BRAHMA-GALA
I.
with
such
played by imagining
drawn
ground so
only where
that
the
on
steps
one
ought
one
to
from
men
them
into
heap,
or
on
'
hand
ground
wall, callingout
What
the
on
shall
it be
'
and
in each
one's nail,or
with
wet
heap
putting
the
(4)Either removing
pieces or
the
2.
go
in
out
fingersstretched
boards
the
"
of leaves
^.
with
(10) Ploughing
shaking it.
shakes
who
the heap, toy ploughs ^.
He
loses '.
(11) Turning summersaults
^".
(5)Throwing dice *.
(12) Playing with toy
(6)Hittinga short stick
windmills
of palmwith a lonofone
made
^
leaves ^^
(7)Dipping the hand
without
case
was
for
so
The
on.
word
"
'^
Akasaw.
How
very
like blindfold
kind
chess
of
primitive'hop-scotch.' The
Sinhalese
be made
hopping.
says the steps must
Santika.
and
Spellicans,
simple.
pure
Khalika.
of playing is not
stated.
Unfortunately the method
his
in
note
as
I
II,
Eggeling's
"S"atapatha-Brahma"a
106, 7.
Compare
the Bharhut
In the gambling-scene on
Tope (Cunningham, PI. XLV.
No.
the stone
five
of six times
on
out
9) there is a board marked
the sides
on
squares (not six by six),and six little cubes with marks
Parihara-pathawz.
'
visible lie
on
the stone
"
Gha/ika;".
'
Salaka-hatthaw.
Gataka
"'
Something
Text
like
On
agrees
The
'tip-cat.'
Si/7Z-kelimayain Sinhalese.
as
colouring matter, see
flour-water
usual
with
The
Panga^iraw.
in J. P. T. S., 1889,
Vankakaw.
From
Society,1889,
"Mokkha^ika.
die.'
is 'a
meaning
Buddhaghosa.
Morris
*
the board.
I, 220.
Akkhaw.
translator
*
outside
Neither
Sinhalese
for
p. 205, compares
Sanskrit
vr/ka.
But
gives any
this
toy
details.
is
the Marathi
See
Sinhalese
the
Journal
pat-kulal.
pungi.
of
the
Pali
p. 206.
So the Sinhalese.
tive
Buddhaghosa has an alternatrapeze, but givesthis also. See
p. 50, who
MINOR
DETAILS
with
(13) Playing
made
measures
OF
of
MERE
traced
toy
palm-
carts
toy
with
toy bows\
or
(16) Guessing
[7]Gotama
letters
at
the
II
in the
air,or
"
recluse
on
back ^.
playfellow's
(17) Guessing the playfellow's
thoughts.
ities
(18)Mimicry of deform-
leaves.
MORALITY.
such
games
recreations."
and
'Or
15.
he
might
"Whereas
say:
recluses
some
couches
that is
to
say
(i) Moveable
high,
six
and
settees,
feet
long
(Asandi)*.
^
All
these
Ma^^^ima,
^
six, from
Akkharika.
writing
It
known
was
is
mentioned
inclusive,are
10
the
in
children's
as
important
games.
evidence
that such
in India
I, 181,
No.
vol. i, p. 266,
game
Vinaya I,
recurs
for
the
should
192
date
II, 163
which
at
known
be
in the
Ahguttara
"c.
Asandi.
says
'a
seat
'
'
'
At
Gs-t. J, 208
lies down
man
on
an
asandi
so
be
to
as
able
look
to
Digha I, 55
Ma^^^ima I, 5i5=:SaOTis
be corrected),the asandt
reading must
The
the
of
used as a bier.
asandi
is selected
for
seat
as
rightsort
because
the king in both the Va^apeya and Inauguration ceremonies
of its height (Eggeling,6'at.-Brah. Ill, 35, 105). It is there said to
be made
of common
sorts of wood, and
perforated;which probably
and
up
watch
that
means
cane
or
made
Order
tall
the frame
the
was
The
of
wood
and
diminutive
the
seat
asandiko,
interlaced
of
was
legs and
short
with
is allowed
in
Buddhist
the
not
lying on),
(forsitting,
is allowed, if the
And
the asandt
even
by Vinaya II, 149.
be
cut
legs
down, by Vinaya II, 169, 170 (where the reading
square
I, 88).
and
is
preferable,
cushion
renderings large
seems
The
'
stuffed couch
translates
'bequeme
**
At
stars.
(where
wickerwork.
^^inditva
'
the
'
'
be
'
une
read
'
at
in
'
the
Sum.
quotation at
accordinglycorrected.
chaise
longue,'and
and
Gogerly
Neumann
Lehnstuhl.'
Pallanko.
It is
the
use
of
divan
BRAHMA-GALA
12
(3) Goats'
with
hair
(Gonako) '.
(4) Patchwork
of
colours
(i^ittaka).
(5) White
coverlets
flowers
with
(Pa/alika).
(7) Quilts
with
stuffed
(Tulikd).
wool
one
(8) Coverlets
sa;;^).
(12) Silk
(Koseyya;/?).
(13) Carpets
blankets
(Pa^'ika).
(6) Woollen
cotton
fleece
panes
counter-
many
embroidered
lets
cover-
long
very
SUTTA.
enough
coverlets
for sixteen
large
dancers
(Kuttaka;;^).
Elephant,
(14-16)
horse, and
chariot
rugs.
dered
embroi-
with
animals
carved
its
on
here
objected to,
it is
Buddhist
the Buddha
himself,or
in
later
often,
sculptures,representedas
personages
kunst,' pp. iii, 124, 137; INIitra,
silting(Griinwedel, Buddhistische
'Budh
Plates
"c.
XI,
XX,
"c.). At Mahavawisa
Gaya,'
25 sihasana
preciselythe
of
being
supports
of
sort
seat
on
which
of distinction,are
'
and
pallanko
is used
throne
but
an
used
are
Du/Ma
of
of Nissanka
actual
stone
of the
same
Gamini's
Malla, found at
lion, larger than
Compare
the similar
(Asoka's throne),and
seat
life size
seat
in
But
a
('Indian
Griinwedel, p.
the
sana
siha-
Lion
pallanko,
Antiquary,'
95).
allowed
to
pallanka was
if the animal
in
broken
off (the translation
the Order
figureswere
altered
be
va/e
for
must
Texts,'III,
reading
accordingly,
Vinaya
209,
that
vale, as at Vinaya IV, 312). By Vinaya II, 163 it is laid down
of the Order were
in
members
even
not
to use
a
complete pallanko
laymen's houses, so that Nigrodha's action in the passage just quoted
(Mahavawsa 25) was
reallya breach of the regulations.
from
The
words
down
ka////issaw
to
inclusive, and
gonako
found
also kuttaka;w,are
and
in
this
list,
to
only
Buddhaghosa seems
the
possession
of
'
be
No.
uncertain
as
be
7 might
all might
to
the
used
exact
in
meaning
of
laymen's houses
of
them.
All
except
('Vinaya Texts,' III, 197),
some
if used
possessed by the Order
only as floorNo.
the
wool
of
cotton
coverings (ibid.Ill, 209) ; except again
7,
which
the
might be utilised for pillows. As there is a doubt about
it
noticed
be
Sanna
and
that
the
reads
spelling may
gowakawz
and
be
MINOR
DETAILS
OF
MERE
MORALITY.
them
(Sa(20) Sofas with red pilings above
lows for the head and feet."
uttara-"^"^^adaw).
'Or
he might say:
"Whereas
16.
recluses
some
while
and
Brahmans,
livingon food provided by the
faithful, continue
adorning
Rubbing
shampooing
of
in
scented
it, and
after
clubs
the
to
of
use
beautifyingthemselves;
and
with
addicted
Patting
of wrestlers
manner
whisks
diadems,
white
robes
the
recluse
the
The
use
for
cases
turbans,
slippers,
yak's tail,and
holds
long-fringed
aloof
from
such
means
and
'
and
limbs
adorning
1
body,
"
Gotama
of
of
"
cosmetics,
reed
bracelets, necklaces, walking-sticks,
embroidered
say,
the
sunshades,
drugs,rapiers,
to
one's
on
it.
bathing
the
that is
powders
for
means
"
faithful,continue
these
addicted
such
to
low
conversation
as
Tales
tales
of
of
kings, of robbers,
of
war,
of
ministers
of battles
terrors,
talk
of
state
about
foods
garlands,perfumes ; talks
about
relationships,equipages, villages,town, cities,
tales about
countries
and
women
[8], and about
;
heroes ; gossip at street
^ or
corners
places whence
drinks, clothes, beds,
and
and
uddalomiw:
MS.
the
in
and
sentence) has
R.
the
(which
S.
A.
both
uddalomiOT
repeats
each
times.
gonaka/"
Perhaps rubbing the limbs with flat pieces of
wood.
See Buddhaghosa here and at
Vinaya Texts,' III, 60.
This is not quiteaccurate.
Out of the twenty items here objected
of sunshades) were
(shampooing, bathing, and the use
to, three
himself.
Bathrooms,
in the Order, and
allowed
practisedby Gotama
III,
Texts,'
and
halls attached
to
them, are
permitted by 'Vinaya
^
Sambahanawz.
'
shampooing
189;
for the
in
observed
streams
or
by
ibid.
provisionof
them
rivers
; and
are
frequent.
Visikha-katha.
in the
'street-talk')
situate,and
whether
hot
of the
instances
There
297.
baths
and
steam
Ill, 68,
and
The
of
use
of
use
is referred
talk
the inhabitants
about
are
the
the
of sunshades
to
are
elaborate
ordinary bath
is
in
permittedby
streets, whether
bold
regulations
be
etiquetteto
or
poor,
"c.
ill
or
well
14
I.
fetched
is
water
ghost
the
speculationsabout
existence
about
or
Gotama
8.
recluse
he
might
stones
"
such
You
as
don't
land
or
sea
such
low
"Whereas
say:
^,
"
aloof from
holds
versation."
con-
recluses
some
food
talk
non-existence
and
phrases
desultory
the
of
creation
and
the
Or
SUTTA.
BRAHMA-GALA
provided by the
of wrangling
use
the
"
understand
doctrine
this
and
discipline,
I do."
"
should
How
know
you
this
about
doctrine
and
"
?
discipline
"
am
"
"
You
have
in the
right."
speaking to the point,you are
are
ought
putting last what
am
You
and
fallen
first what
"
What
into
ougrht to
It is I who
views.
wrong
not
^"
to
come
first,
last ^."
come
long, that's
you've excogitatedso
all
quite
upset."
'
The
Pubba-peta-katha.
talk about
deceased
relatives
this to
confines
commentator
boasting
ancestors.
or
The
Nanatta-kathazw,
literally'difference-talk.'
expression
somewhat
forced,if taken as meaning
desultory ; but I see
'
seems
better
explanation.
Lokakkhayika.
Buddhaghosa refers this speciallyto such
speculations as are
put forth according to the Lokayata system
Vita""/as
the
materialistic
are
by
(also called Lokayalikas). These
no
of whose
theorisers,
system very little is,so
vol.
I have
at
Texts,'
iii,
Vinaya
p. 151.
far,known.
collected
'
them
to
in
120,
114,
'
my
and
probably referred
*
'
is
now
3, may
to
be
these
added.
Digha I,
They
chap, iii of
in
recurs
1,
are
20.
Ma^^Aima,
188,
side,'or
the
found
only
the context
'
and
idiom
by
Salint,p.
below
the note
references
These
'
Vinaya I,
at
to
This
and
Milinda,' vol. i, p. 7
Attha
See
other
is
merely
Sanna,
on
'
here, and
my
that which
amounts
Puttingthe cart
to
before
mean
may
side,'or
is of
the
same
either
the
text
use
is
as
the horse.
as
rendered
The
"c.
above,
is
(of the Scriptures)
on
or
my
side.' This last,given
my
the version adopted above.
on
MINOR
"
Your
"
You
"
OF
challengehas
"
DETAILS
proved
are
MERE
been
MORALITY.
up ^"
2/'
wrong
clear
views
to
to
your
Disentangle yourselfif you can
Set
work
the recluse
Gotama
taken
be
to
^."
*"
"
holds
aloof
say:
"Whereas
from
such
wrangling
phrases."
he
'Or
19.
might
while
Brahmans,
and
faithful, continue
addicted
errands, and
acting
on
ministers
kings,
of
food
livingon
provided by
taking
to
recluses
some
going
messages,
go-betweens ; to wit,
Kshatriyas, Brahmans,
as
state,
the
on
or
'
"
duties."
Or
'
20.
Brahmans,
might say :
while livingon
Whereas
"
food
tricksters^,droners
are
he
Aropito
on
te
the
On
vado.
Theri
out
the
Gatha,
p.
use
recluses and
some
provided by
(ofholy words
of this idiom
There
101.
ful,
faith-
for
pay)^
the Commentary
compare
is
misprint here in
joined against you'
a
would
aropito
for
the
be
'
'
'
'
yutta I,
2,
G^ataka
V,
31,
30,
and
Mahavawsa
158,
but
not
in
this
connection.
*
such
So
the author
of Milinda
in
is
making
making
his hero
him
Nagasena
commit
use
breach
of
just
of
trickery,'
without
also referred
to
These
explanation
are
says Buddhaghosa.
read
I
(zataka
kuhana).
think,
at
IV, 297 (where we should,
Ahguttara I, 165, 168;
Lapaka.
Compare Itivuttaka,No. 99
*
Kuhaka.
'Astonish
the world
with
"
and
the
also Milinda
228, Gataka
III, 349.
three
sorts
l6
I.
diviners
\ and
gain
to
BRAHMA-GALA
exorcists
Gotama
^
"
SUTTA.
hungering
^, ever
holds
recluse
the
add
to
aloof
gain
from
such
'
deceptionand patter."
ends
Here
the
Paragraphs on
[9]21.
Or
'
he
might
Conduct].
"
say
Whereas
recluses
some
provided by
of
means
the
hood,
liveli-
"
marks
on
child's
from
hands,
feet,"c.*
'
Nemittaka,
Gat
*
the
IV,
in
'
found
All
portents *'.
omens.'
of signs and
'interpreters
the
next
paragraph. Compare
See
the
Milinda
note
299;
and
omens).
bad
'scarers
the
word
has
But
only
in this hst.
the
there
context
and
124.
Nippesika,
Commentary
been
celestial
other
nimittaw
on
thunderbolts
five words
is
dt of the Turnour
as
in
undecisive
MS.
at
this
as
list
it is
the India
A.
at
recur
here, and
the
Ill,
in,
but
Commentary
the
(fol.
different,
though slightly
Office),
"^
'
'
nemittika,
*
so
and
'
thunderbolts
here
mean,
and
falling,
I think, the
planets(seethe note
spirits gods presiding
Sanskrit
the
The
word
on
correspondsto
Utpata, though the
" 26).
for by overwhelming authority. But
this is only
d
is vouched
Ed.
another
has shown,
MUller
instance of a change not infrequent
(as
or
over
the sun,
moon,
and
SUTTA.
BRAHMA-GALA
(i6) Looking
(18) Advising
the
at
law ^
muttering
whether
born
ing
divin-
charm,
(20)Laying ghosts^.
(21) Knowledge of the
lucky or not ^
ther
(17) Determining whesite, for
house
is
lucky or
p.
176, on
the
of blood
use
here
I.
simply that
bad, and
charming"'.
Rig-vidh.Ill,
the specific
from
paralleled
for sorcery.
In one
passage,
that is to be used.
But
by Buddhaghosa
be
cannot
books.
Anga-vi^^a.
of No.
when
earth house
an
blood
own
interpretationgiven
'
used
be
to
(22) Snake
not
Brahmanical
charms
posed
pro-
pleasance, lodgingin
or
18, 3, it is one's
the
*.
cemetery
or
the
in
demons
(19) Laying
is well
man
tomary
cus-
on
i8
Buddhaghosa
thus
the
Gat.
In
both
of
judging
it is the
good
the ah gam
knowledge is
250
that he is rough or
appearance
in the story (in the second
the Bodisat
case
II, 200,
passages
from
man's
a
man
the
So at Gat. V, 458 it is
himself)who is the anga-vi^^a-pa/^ako.
that
Bodisat
that
will be cruel.
the
a
man
prophesies
by anga-vi^^a
Childers (Diet.,p. 559) has 'pool' instead of
Vatthu-vi^^a.
misread
for ghara (s and
sara
'house,'having
gh are nearlyalike in
craft is further explained by Buddhaghosa in his
Sinhalese). The
pended
dethe Maha-parinibbana Sutta
Its success
comment
on
I, 26.
the belief that the sites were
haunted
on
by spirits.See
"^
further
^
The
Khatta-vij^^jD^a.
khetta.
Burmese
MSS.
the
correct
Khetta-vi^^a
indeed
occurs
khatta
rare
at
Ud.
Ill, 9.
just possiblythere
with writing,arithmetic,
(in connection
of
tion.'
land-surveying,mensurameaning
Buddhaghosa, though his explanation is corrupt, evidently
understands
the phrase in a sense
similar to that of khatta-dhamma
Gat. V, 489, 490;
Mil. 164 (see also 178); and
his gloss nitiat
and
may
tables, "c.) be
satthawi
is
correct
in the
'
the mark
.Sahkara's
KM.nd.
Up.
is dhanur-veda.
It is the craft of government,
2),which
then
lying in great part in adhering to custom.
The
Sutta only follows the Upanishad in looking at all these crafts
minor
but it goes
as
matters,
beyond it in looking upon them as a
VII,
'
low
*
probably nearer
than
(on
I,
'
way,
for
Brahman,
of
here
'
"
have
It is clear
gaining
that
livelihood.
and
euphemistically,
afterwards developed
an
we
early reference to
may
into the cult of the god ^Slva.
alternadve
Buddhaghosa gives an
of
the
cries
of
explanationas knowledge
jackals.
Bhfita-vi^^a. Also in the A7;andogya list (loc.
at).
as
Bhflri-vi^^a. It is the same
bhQri-kammaw,
explainedin
the same
below.
on
by
Buddhaghosa
"
27
way
^
One
method
is described
Gii. IV, 457, 8.
at
Ahi-vi^^a.
S\ya.-v'\ggL
siva
is used
what
MINOR
DETAILS
OF
MERE
number
ward
he
might
off
wheel
live.
to
charms
to
^.
arrows
The
animal
^
"
aloof from
low arts."
such
"Whereas
say:
that
years
yet
(30)
'Or
22.
(29) Giving
of
has
man
craft 2.
mouse
MORALITY.
recluses
some
low
by
in
good
the
of
"
followingthings
denoting the health or luck
and
women
weapons,
the
of their
bad
qualities
marks
in them
owners
swords, arrows,
garments,
*, men
^, boys ^ girls
^,
"^ystaves,
gems
and
wit,
to
:
"
bows, other
slaves,slave-
girls,
elephants,horses, buffaloes,bulls,oxen, goats",
and
tortoises,
sheep ^,fowls ^,quails^iguanas'^earrings'",
animals
other
Gotama
Or
23.
Perhaps
"
he
might
such charms
"Whereas
say:
againstsnake
bite
as
low arts."
such
recluses
some
Ath.-v.
V,
13 ;
VI,
12,
56
included.
(compare
^
poison spells
These
are
bites of these
creatures.
'
*
"
the text,
"
the
cawings of
at Sum.
'
The
in
of this
whole
series of
below, p. 96
of
23.
Miga-^akkawi.Understanding the
255
crows.
and
'
'
low
manuals
art
as
language
appliedto gems
by L. Finot
edited
now
of all creatures.
has
in
been
his
collected
'Lapidaires
Indiens,'Paris, 1896.
The
art
these
four
cases
whether
is to determine
show
them
in
luck
to
the marks
the houses
on
in which
they dwell.
*
The
to eat
"
the
as
art
in these
five
cases
is to say whether
it is unclean
or
not
them.
This
same
comes
in here
reading,and
amulet.
C
had
even
20
I.
BRAHMA-GALA
SUTTA.
low
by
arts, such
[lo]The
The
will march
chiefs
The
home
"
out.
back.
will
chiefs
effect that
the
soothsaying,to
as
enemies'
the
attack, and
retreat.
The
enemies'
The
home
will
chiefs
gain
the
the
that
will
will
ours
retreat.
the
victory, and
victory, and
ours
^
"
there
be
victory
on
this
side, defeat
on
"
Gotama
recluse
the
Or
holds
he
might say :
Brahmans, while livingon
their livingby wrong
earn
low arts as foretelling
'
24.
"
aloof from
Whereas
food
low
such
arts."
recluses
some
and
the
faithful,
of livelihood,by such
provided by
means
"
(i) There
eclipseof the
(2) There
eclipseof the
(3) There
eclipse
shatra)
of
will
moon.
be
ration
(5)The
an
will
sun.
will
star
be
sun
to
return
(6) There
an
of the
(Nak-
(7)The
'\
(4) There
the
or
sun
moon.
will be
the
of
an
will be aber-
to
its usual
path.
rations
will be aberstars.
stars
their usual
themoon
or
will
course
return
^.
This cannot
be
paragraphs the pluralis used.
of
of
that
in
time
are
always spoken
great kings
the singular. Yet all the previous translators,except Burnouf, translate
will
inarch
It
evident
the
the
"c.
is
out,'
king
by
singular
that we
have
and not the
to understand
chiefs,'
king : and that not
less
absolute
or
monarchies, but republican institutions of a more
of the composer
of the paragraph.
aristocratic type, were
in the mind
'
translated
a
Nakkhatta,
by Gogerly and Neumann
'planet.'
Mars
This
and
on.'
so
Buddhaghosa explainsit by
apply to
may
know
and
I
other
but
in
also
to
no
stars
general,
planets,
passage
is confined
where
the meaning of the word
has
to planets. Burnouf
but what
the eclipse
of a constellation
mean?
'constellation,'
can
Prof.
and
Kielhorn
Patha-gamana
uppatha-gamana.
says
this section):
on
(in a note he has been kind enough to send me
What
I do
know.
But
the author
not
means
by these words
Throughout
honorific,as
these
the few
'
"
'
'
'
"''
'
'
MINOR
DETAILS
will be
(8) There
of
OF
MERE
fall
MORALITY.
rising and
will be
(9)There
gle
jun-
or
sun
fire 2.
^,
stars
will be
(10) There
each
an
dimness, of the
the
moon
or
foretellingof
god
will thunder.
fifteen
that
they
betoken
result
such
"
the
or
of these
earthquake.
(11) The
ness
setting,clear-
and
meteors
21
and
nomena
phewill
such
[ll]
will be
(12-15) There
he might say:
"Whereas
recluses
some
25. 'Or
and
while
Brahmans,
livingon food provided by the
their livingby wrong
of livelihood,
faithful,
earn
means
by low arts, such as these :
rainfall.
Foretellingan abundant
Foretellinga deficient rainfall.
Foretellinga good harvest.
Foretellingscarcityof food.
Foretellingtranquillity.
"
Foretellinofdisturbances.
Foretellinga pestilence.
Foretellinga healthy season.
Counting on the fingers*.
would
uppatha-gamana
one's
from
path"; and
proper
followingone's proper course."
"
'
Ukka-pato.
Disa-daho.
Burnouf
the two
sure
words
could
Burnouf
Mud
made
these
at
'
means
also
There
da.
the
seal
meaning
'
'
or
of
four
take
has
in
them
been
213,
words
as
to
178.
to
this word
four
occurrences.
Buddhaghosa
the
various
muddd,
which
in
diversity
great
of
has
'
guesses
'
'
the future
foretelling
services.
Neumann
administrative
has
Verwaltungsdienste,'
is very curt.
He
ga"ana.
says only hattha-mudda
mudda
is found
Git.
elsewhere
Ill, 528, where
only at
sense
seems
usually
conveyancing,'and so
and the next
as
one
compound
by calculatingdiagrams ; and
this connection
takes
374.
refer
only two.
seal-ring.'Gogerly
Childers; Burnouf
the
Gat. I, 212,
Compare
takes
Mil.
and
the
But
I, 374;
not
sion.
declen-
lightning,'
according to Neumann;
atmosphere,'according to Gogerly,whom
are
Buddhaghosa's words
only explicableof
in
follows.
jungle fire.
'
Git.
See
'Thunder
fierycorruscalions
in
am
It is curious
conjunction and
mean
'
be
'
ghosa
BuddhaHatthahattha-
T.
12
SUTTA.
BRAHMA-GALA
Gotama
holds
recluse
the
low-
such
from
aloof
arts."
he
Or
'
26.
Whereas
"
might
say
recluses
some
by low
arts, such
karoti
muddawz
with
his
beckon,' and
'to
politemember
hand,
nor
our
But
mudda
it is called
honourable),at
Milinda
(pp. 3,
person
Sinhalese
who
doubt
'
the
M.
the
of
as
I, 85,
Pali
D.
craft
muddiko
I,
the
in
the
as
IV,
The
8.
this
fingers as
aid
an
to
our
paragraph.
meaning
Buddhaghosa's comment
in
contradistinction
gawana,
broken
not
up
The
simple.
(D. I, 51;
is
passage
akkhi/"/aka.
this
And
memory.
to
the
by using
who
accountant
Vin.
the
this
on
It is
last.
is
no
this
uses
evidently calculation
method
IV,
on
a
who
He
gawako
latter
the
reading,
wrong
has
and
pure
is called
this can,
a^^Aiddaka-
is
arithmetic
fingers,mental
Saw^khana;^^, literally
'counting up.'
of
times
Vin.
and
here
(where
Vin. IV, 7
at
text),and
51
are
passages
beckoning is
several
and
Mil.
compare
these
of
sense
is mentioned
sign
no
in
Gawana.
"^
on
knuckles
or
the
59,
comment
I, 91) shows
text, and
where
163,
makes
he
Both
II, 216.)
I, i57=Vin.
impossible.
later
that
V,
hattha-vikdra
(On
than
much
Vin.
at
the Order
of
beckons.
547 =Vin.
I, 207,
"
means
of the
it is said
as
the
faculty
it has,
looking
doing
tree, say
many
But
the
doubtful.
first words
of his comment
are
says Buddhaghosa.
the
of
He
mean
means
masses
perhaps
calculating
by
rosary.
may
Burnouf
has simply counting.'
skipsthis word, and Neumann
The
word
in a bad
at A. I, 72
sense,
recurs,
Kaveyyawt.
S.
and
also
the
in
at
I, no
III, 107,
phrase kaveyya-matto,
in the
drunk
with prophecy, inspired.'Buddhaghosa enumerates,
at
on
leaves
how
'
'
'
words
of
nearly the
passage.
A.
II, 230,
same
None
words
of
the
four
as
four
kinds
found
refer
of
in
to
poetry,
the
and
Manoraiha
sacrificial
explains
Pfirawi
hymns.
are
rhyming, ballad singing,and the composition of poems
rendered
'materialism.'
But
Lokayataw.
Usually
clear that this meaning is impossible in this connection.
*
hnda
174.
them
on
in
that
Impromptu
meant.
it is
See
quite
Mi-
MINOR
DETAILS
OF
MERE
(1)Arranging a lucky
day for marriagesin which
the
bride
or
bridegroom
is
brought
home
23
the
expenditure
[orcharms
money
ill luck
to
an
(2) Arranging
MORALITY.
of
bring
to
opponent
lucky throwingdice]^
day for marriages in which
(7) Using charms
to
the
bride
make
or
bridegroom
people lucky *.
is sent
forth ^.
(8) Using charms
to
make
(3) Fixing a lucky time
people unlucky.
for the conclusion
of treaties
(9) Using charms
to
of
[or using procure abortion.
peace
charms
mony]
harto
(10) Incantations
to
procure
^
bring on dumbness.
(4) Fixinga lucky time
to
(11) Incantations
for the outbreak
of hostilities
a
keep
man
s
jaws
charms
fixed.
[or using
to
make
discord]^
to
(12) Incantations
make
throw
(5) Fixing a lucky time
a
man
up his
for the callingin of debts
hands.
a
for success
[or charms
throwingdice]^
*
is
live in the
to
express
^
Burnouf
The
diga marriage
sorcery,
Sanskrit,and
calls
they
The
Indian
books
them
of
none
in which
of the actual
which
concord
charms
*
have
no
useless
one
exceptionmentioned
the
charms
which
in
now
out
English
elsewhere
occur
either
had
not
till
wait
must
examples
in
Pali
be
at
fault
to
later
may
survived
clear, but
sufficiently
be
in
or
for absolute
are
mere
found
but
lists,
in
in
are
to
in the
such
5;
3;
seek
supposed
to
charms
XVI,
in the
notes
gambling,
in
success
Many
(forinstance, X,
be
words
and
of the word
use
use
Subhaga-karanaw.
It would
bridegroom
the
shows
in the Atharva-veda
Atharva-veda
'
in
the
preserved by Buddhaghosa
the
general sense
may
certainty of interpretationwe
connection
'.
giving in marriage.
Childers
calls
this
a
magic art, following
it sorcery.
Buddhaghosa explains it as astrology.
expressionsare technical terms for acts of astrology
the tradition
cases
times.
secure
in which
bridegroom'sfamily.
between
marrying
who
or
marriage in which
family.
this difference
in those
btna
We
Sa;?ivadanaw.
deafness
to
of the bride's
the Sinhalese
Compare
to
.(13) Incantations
bring on
the Sinhalese
Compare
brought
in
4;
are
preserved in
the
9).
(with the
section)gives only
Atharva-veda, which
to
the
next
of
I.
24
BRAHMA-GALA
(14) Obtaining
by
answers
SUTTA.
of
means
Sun
the
malevolent
black
magic,
sixth century
'
mirror
discard
hidden
and
the
god,
The
events.
Kumari-pa""^o.
"
Deva-pa"/iO.
the
under
same
have
have
cult of Brahma
much
the
173.
Great
It is at
instructive
century
to
b.
the
find,
even
that
men
c,
the
from
gods through
and
little
the
grant
might
no
was
monial
cere-
And
however
the
dominant
of Brahma.
none
the
duced
intro-
Buddhists
there
the
This
find Brahma
to
that
in
Brahma.
Maha
as
sorceries,but
or
hold
One
ridiculed
is
least odd
may
list of
gospel might
new
of
(Par.Dip. 235).
girlof good familyand repute.
through a girl,but this time
We
sun-worship into
put
give pictures
sun-worship
No.
explains the
me
in
Such
very doubtful.
this connection.
to
not
god appear in
conception to
later
itself
communications
name,
Buddhaghosa
seems
need
We
woman.
of the
the
in
recorded.
made
It is
temple prostitute. It is
patriarchalregime of the sixth
of
that
evidence
white.
not
they
arts."
low
fully trusted
as
are
says
obtained
Adi^^upa/Z^anam.
Gataka
Ganges
"
direct
as
or
thought they
the rnedium
mouth.
such
here
mirror
Through
best
forth
is of metal
Also
could
one's
from
have
the
the
mirror
deva-dasi
aloof
charms
make
of Luck
o^oddess
questions put
and
of
Buddhaghosa
answer
worship
One
from
inevitable,was
the malevolent
The
Great
flames
we
valleyof
in the
b.c.
Adasa-paw^o.
the
indeed
was
as
that
sujprised
be
But
practices.
of
(19) Bringing
recluse holds
the
these
the
worship
*.
(18)
magic mirror \
lar
(15) Obtaining oracuanswers
through a girl
possessed^.
lar
(16) Obtaining oracufrom
answers
a
god
the
Gotama
The
(17)
lar
oracu-
speculations of
sorcery.'
Neither
of
is elsewhere
a
sandhi
Great
give
for
sense,
the
certainlymeant,
guesses
in Pali, and
always maha
the
as
covert
worship
popular mind
and
Neumann
one
so
with
in
the
of the
we
to
would
of
practising
in
worship
This
Earth
A
be
Mahat
mahi.
Mother
witchcraft.
'
possiblyhave
sense
allusion
associated
has
happy.
seems
excellent
associated
these
mahati-upa//"^anaw,
Mother,
in
great,'and
the
god
best
position
com-
here
of the
would
closely
goddess is
place here.
was
or
in
'^
See
Milinda
191,
and
GkL
II, 410.
26
I.
(24)
Gotama
*
brethren,
dicines
aloof
the
are
in rotation
from
such
^
"
arts."
low
minor
the
matters,
trifling
details, of
mere
when
Here
28.
(25)Administering me-
recluse holds
the
These,
man,
SUTTA.
Administering
drugs.
and
roots
BRAHMA-GALA
the
end
There
Conduct.
Long Paragraphs on
other
brethren,
things,profound,
to
to
understand, tranquillising,
be grasped by mere
not
to
subtle,compresweet,
logic,
hensible
gata,
Tathathe
These
only by the wise ^
things
them
face
having himself realised them and seen
forth ; and it is of them
that they,who
to face,hath
set
would
with
rightlypraise the Tathagata in accordance
'
difficult
the
'
realise,hard
truth, should
And
what
'
29.
who
speak.
they ?
are
There
recluses
are
the
reconstruct
whose
past
'
are,
Brahmans,
and
ultimate
Buddhist
of Nos.
view
of
beginnings
concerned
speculationsare
^,and who on eighteengrounds
The
brethren,
ultimate
put forward
various
must
11-25
things,
the
with
not
mistaken.
be
It is
the numerous
clear from
sufficiently
examples in the Vinaya (see
'Vinaya Texts,' II, pp. 41-144), and from the high praise
especially
accorded
and
other
that the objectionwas
to (rivaka
to
physicians,
recluses and Brahmans
livelihood.
of
medicine
as
a
means
practising
and
for their coreligionists,
or
They might do so gratisfor themselves
do
for
so
laymen might
gain.
The
of pa/imokkha
It is when, for
in No.
use
25 is curious.
No
The
Gogerly in
terms
at DivySvadana, p. 492.
occur
reading there ought to be nipuwo.
also
anuddi///ii
S. Ill, 45.
On
see
phrases recur
the 'Ceylon Friend,'i875,p. i33,andI\Iorris
in thej.P. T. S.,
and
1886, p. 113;
1 1
almost
occurs,
As
19.
in
compare
have
and
history,
atianuddi////i
anudi//^i
connotation
in all the
of contempt
The
"
seven
mere
Greek
delusion.
opinion,
dogma or speculationis
a
at
colloquialexpression
our
always, and
considered
belief.
25.
the
These
S. N.
the
counteract
Sanskrit
correspondint?
doubt
'
to
better
Mil.
'viewy man,'
passages
view,
86^a has
an
di//^i
where
offhand
had
rendering than
it
ill-
similar
view
or
THE
assertions
'There
who
mans
what, do those
to
Eternalists
are
proclaim that
And
both
venerable
do
ones
the
In
Brahman
by
mind
his various
birth, or
one
twenty,
laks
of
such
Brah-
grounds,
eternal.
are
what, do
to
those
recluse
some
or
thence
such
and
the
to
"
such
such
a
span
reborn
was
such
name,
such
caste, livingon
and
such
pains and
a
span
reborn
'
Sassata-vada.
Gotra,
be
that
of
was
such
pains
There
and
and
had
and
such
and
such
food,
pleasures,had
and
1 fell from
of years.
And
when
in such
and
such a
in such
or
such
such
on
in
"
thousands
"
to
five,or ten,
hundred, or
or
to
such
place under
lineageand
such
pleasures, with
such
such
and
I was
I fell from
thence
of years.
And
when
here."
Thus
he recollect, in full detail
does
of condition
both
or
fifty,
by
gone
four, or
or
effect
^ lived
and
times
hundreds
name,
caste
such
and
three,
or
several
in
births
and
such
in
dwelling-places
or
experienced
to
the world
or
forty,or
thirty,
or
lineage^ and
and
and
four
on
place, brethren,
in two,
thousand,
who,
reference
of
means
recluses
so
so
first
do
of earnestness,
of careful thought, reaches
up
rapture of heart that, rapt in heart, he calls
such
or
soul
what, with
ones
some
\ and
what, with
about
31.
the
about
venerable
brethren,
are,
27
[is]And
it.
regarding
reference
30.
ETERNALISTS,
and
his various
of custom,
'cow-stall.'
literally
written.
It probably meant
historyof
The
the
at
dwelling-
word
this
this Sutta
time
has
was
yet
written
the meaning of
On
lineage traced through the father.
(the gentiles of Roman
Law) in the later law-books see
gotra^a
Law
of Inheritance/ p. 171.
West
and Biihler, Hindu
'
it 'appearance,'
'colour.'
Gogerly renders
Va;/"a, literally
a
family
or
'
and
Neumann
'
in its strictest
mentioned
Beruf.'
sense)because
often
so
in the
it
See
J. R.
and
A.
"
caste
doubt
no
Sultas.
chosen
I have
were
many
commensality) which
it is not
It is
not
(though
true
these"
that
castes, but
subdivisions
afterwards
caste
va""a
Khattiyas,
four divisions
(by customs
hardened
as
of
to
into castes.
28
I.
placesin
"
times
and
spring
And
ever.
why
in
peak,
these
though
to
call
to
"
is eternal
soul
the
[The
32.
that
save
same
the world
and
second
the
previous
and
as
that
maintain
things
on
recluses
that both
the
same
mind
tend
ex-
extend
over
stilllongerperiod up
Eternalists, and
are
world
'
maintain
to
that
those
on
what
venerable
the
eternal.
are
this case,
In
aeons.]
fortyworld
place,brethren,
'
34.
'
the
eternal.
are
case
that
and
is stedfast
new,
Eternalists, and
are
in
and
of custom,
various
my
by by that is it that
'
Brahmaiis
rapture
mind,
and ever."
for ever
another, yet they are
of
This, brethren, is the first state
of which, starting from
account
which, some
and
ness
earnest-
of
state
one
and
I, by
such
pillarfirmly fixed
migrate
trans-
Because
up
to
pillar
ever
of
application
nothing
livingcreatures
fall from
away,
for
are
so
can
and
soul
to
as
gone
the
heart,
times
that
"
be
reach
of condition
dwelling-placesin
they
of existence
state
one
of
thought,can
this
that
must
that, rapt
I know
these
of exertion
of careful
of heart
peak,as
livingcreatures
mountain
though
of ardour
means
as
himself
to
says
the
fall from
pass away,
in another, yet
up
and
and
and
is stedfast
nothing new,
firmly fixed
he
by. [l4]And
gone
is the soul
Eternal
SUTTA.
BRAHMA-GALA
brethren,
some
recluse
or
Brahman
Sa"zva//a-viva//a"z
It is the
period of
world.
Needless
in
expressed
Neither
is found
notion
But
in the Maha
of
to
figures.
the idea
the Buddha.
(rolling
up and evolution,from va//,to turn).
and
of a
conformation
gradual disintegration
that the length of this period cannot
add
be
the
pralaya
the word
nor
both
are
Bharata
is
occurs
Indian
and
rather
the
closelyallied.
in books
than
Ramayawa;
known
Buddhist.
and
to
be
before
Sa/wvarta
THE
is addicted
"
Eternal
is the
nothing new,
soul
fixed
these
and
existence
and
and
spring up
of which,
and
Brahmans
soul
and
w^ho
the
whosoever
of
state
for
are
of the
recluses
in which
this
Now
opinion
and
is arrived
thus
speculations
will
such
eternal.
are
For
such
are
four
ways,
or
these
there
is
arrived
a
maintain
and
in
no
one
way
at.
Tath^gata
at, thus
result, such
of
condition
future
the
on
such
and
the
mans
Brah-
and
ways
Brahmans
outside
that these
have
world
of
that
recluses
in four
in these
so
and
same,
the
recluses
some
maintain
those
are
the
and
this, they do
other
things on
eternal,
are
soul
of the
maintain
which,
Eternalists, and
are
both
effect
they
of
state
Eternalists, and
are
These, brethren,
'
'
one
in another, yet
starting from
the world
35.
36.
out
pillar
though they
fall from
away,
beaten
peak, as
livingcreatures,
pass
ance
utter-
ever."
ground
that
gives
his own,
his
on
mountain
'
or
as
He
sophistry ;
world, giving birth to
the
and
is stedfast
transmigrate and
ever
reasoning.
followingconclusion of
argumentations and based
his
firmly
logicand
to
29
the
to
by
ETERNALISTS.
those
knows
insisted
and
such
who
trust
on,
an
in
also
[17]That does he know, and he knows
tions)
things far beyond (farbetter than those speculahaving that knowledge he is not puffed
; and
them.
other
up, and
realised
they
as
from
them
of escape
reallyare, the rising up and
the way
sensations, their
be
cannot
'
^
to
a
'
117;
relied
sweet
on
I, 188
See
the
422;
M.
hearty
understood,
own
^,has
of
passing away
danger, how they
taste, their
and
not
grasping after
This
Pa^^attawz,
his
has, in
he
untarnished
thus
common
I,
251,
14,
any
20.
thingsknown
10,
S. N.
S. Ill, 54, "c.; and
Without
depending on any one
=
Sum.
Mil. 96, 347;
182.
611,906;
else,himself by himself,'says Buddhaghosa.
*
Nirvawa, says Buddhaghosa.
'
(of
I.
30
those
BRAHMA-GALA
things men
are
SUTTA.
the
for)he,
eager
Tathdgata, is
free \
quite set
^ brethren,
other
things,profound,
difficult to reaHse,
to
understand, tranquilbe grasped by mere
not
to
sweet,
logic,subtle,
lising,
comprehensible only by the wise, which the Tathagata,
*
37.
These
those
are
hard
havinor
himself
forth
and
realised
it is
and
concerning
face
to
these
that
they
in
the
ends
First
There
'
who
mans
Eternalists
are
others
in
and
regard to
grounds maintain
partly eternal and
what
'And
conclusion
'
2.
is it that
Now
there
world-system
beings
have
Radiance,
soul
the
these
they
comes
3.
Now
to
things,
who
the
and
Brah-
and
some
venerable
from, in
start
on
world
four
are
depend
arrivingat this
ones
the
of
lapse
passes
mostly
and
there
away.
been
they
regard
Non-Eternalists
there
sooner
reborn
dwell
recluses
some
with
in
the
World
made
of mind,
thus
they
of
feeding
themselves, traversingthe
joy, radiatinglightfrom
on
for Recitation.
later, after
or
the
partly not.
is it that
what
upon,
that
with
II.
brethren,
are,
set
would
who
accordance
Portion
Chapter
1.
face, hath
seen
and
remain
for
time.
also
comes
sad mess
of this
a
Gogerly (pp. 77, 78 in Grimblot) has made
the
construction
of
the
first
grammatical
paragraph,misunderstanding
in the second, and
nisclause, and
misinterpreting paramasati
in
sara"a/w
'
Not
which
of
the
course
third.
the
to
four
but
speculations,
rejectthem.
the
higher knowledge
ETERNALISTS
When
NON-ETERNALISTS.
3I
or
sooner
AND
this
the
happens
Palace
re-evolve.
to
of Brahm^
but
appears,
it is empty.
And
some
being or other, either because
his span
of years has passed or his merit is exhausted,
falls from that World
of Radiance, and comes
to life in
the
of Brahma.
Palace
of
mind, feeding
And
there
also
he
lives made
on
himself,
Now
'
4.
there
long alone,
so
would
that
place!
"
World
of Brahma
like him.
respects
On
5.
thinks
the
as
join me
to
in this
their
because
of
span
exhausted, other
was
companions
and
in all
him, and
to
in
appear
[is]
himself:
to
"
of Radiance,
thus
does
dwellingthere
O !
longing:
come
Palace
'
beings might
his
and
And
him, from
dissatisfaction
other
had
years
arises in
thus
"
who
one
first reborn
was
the
Brahmd,
am
Great
of all,appointing to
days,
These
that
other
?
so
Father
the
beings
while
A
!
'
might come
the beings came."
*And
of
those
each
all that
and
are
Ancient
be ^
to
are
why is
I thought, Would
that they
behold
mental
aspiration,
my
of my
are
place,the
his
creation.
And
'
ago
And
on
too, think
beings themselves,
thus
"
This
must
his
^
place,the
This
the
Brahm4,
Great
of
Ancient
stringof epithetsrecurs
named
Baka,
at
who
M.
I, 327
is
i, 142-144,
and
omission
Story may
be
(?at. No.
Brahma
in the
405).
Mr.
in the
The
story
was
are
of the
course
representedas
coming
a
to
favourite
preserved(M. I, 326-331
Crow
evidentlyconsidered
of the
period.
Dialogue of all reference
be
it may
of greater age or
there.
for
the
argument
required
sign
of all that
Father
days, the
to
the Kesava
due
Birth
simply to
the
I.
and
him.
And
here
was
6.
'
And
be.
to
are
why
SUTTA.
BRAHMA-GALA
Because,
first,and
we
have
must
we
as
been
it
see,
we
by
created
who
he
was
after that."
came
first came
into
who
this,brethren, the one
there is of longer Hfe, and more
and
glorious,
On
existence
such
rapture
mind
his last
He
of
but
dwelling-place,
Brahma,
Great
Ancient
the
be,
to
he
he
and
by
mutable
[19]
'
Father
we
will remain
created
were
days, the
eternal, of
immutable
so
him
of
all,the Maker,
for
have
limited
created,
that
nature
and
ever
in duration
first
Non-eternalists
the world
7. 'And
There
are
as
are,
others, maintain
partlyeternal
what
'
to
is the second
and
the
the
place,
and
are
is stedfast
no
But
ever.
change,
who
we
being impermanent
as
of life.
state
from which,
out
which, starting
Brahmans, being Eternalists as to some
and
are
he
of
account
his
knows
hither
come
the
Mighty,
each
to
ones.
Brahma,
of all that
were
calls
previous
the
all,appointingto
of
whom
by
Lord
the
the
not
One,
Supreme
the Ruler,
All-seeing,
heart, he
illustrious
"That
the
in
that, rapt
himself:
to
says
heart
of
some
things
on
recluses
things,and
the soul
that
and
partlynot.
gods called
ages they pass
brethren, certain
the
"
bauched
De-
For
their time
by Pleasure'."
in the pursuitof the laughterand sport of sensual
lusts.
thereof their self-possession
In consequence
is corrupted,
and through the loss of their self-control they fall from
that
*
state
-.
Khi"/i/a-padosika.
in the list of
gods
elsewhere
except
in the ]\Iaha
The
Buddhaghosa on this has a curious note.
gods, though of
delicate
in
A
body.
having gone without food
man,
great glory,are
'
34
BRAHMA-GALA
I-
hither
that
fallingfrom
his
being, on
SUTTA.
recluse
a
having become
other cases, acquire the power
birth,but only his last one.
'And
12.
who
and
with
become
evil
bodies
feeble
they
fall not
disposed
from
they
corrupted
envy
against one
and
corrupt
imbecile, and
hither
3.
In
And
this
body
what
is the
that
and
state,
our
minds
have
come
limited
mutable,
in
case.
fourth
brethren,
case,
recluse
some
to
and
eternal, subject
heart, or
based
ear
on
and
for
of
Brahman
or
gives
utterance
beaten
own,
out
sophistry:
and
nose
is
"
tongue
by
This
and
is
to
and
ever
ever
self which
is manent,
perand
it
change,
no
\"
ground
He
his
is
mind, or consciousness
stedfast,eternal,and knows
will remain
*
feeble, and
became
impermanent,
argumentations
which
and
ever.
the
change,
no
of life."
addicted
his
and
ever
fell from
we
table,
stedfast,immu-
are
knows
'
to
for
bodies
being
as
duration
'
in
our
their
nor
[21]But w^e
mind, being constantlyexcited by
another.
And
being thus envious
so
were
not
Therefore
imbecile.
that
do
hearts
another,
they
nature
will remain
state
last
"Those
their
so
minds
in the
as
gods
burn
continually
not
towards
one
that
eternal, of
do
other,
their
and
himself:
in mind
againsteach
envy
should,
come
his
recollecting
of
to
say
debauched
not
are
would
he
should
state,
which, startingfrom
state
of
which,
things,on
some
the
recluses
succeeding
the
than
it passes
away.
analogy of birds,who
one
Not
perceiving that,
depending on
flyaway from
that the mind,
only to alighton another, (hey conclude
is broken
individuality
up, goes (as a unity)elsewhere.
one
when
tree
this
THE
Brahmans
and
maintain
soul
the
respects eternal,and
14.
who
in
the
Brahmans
For
such
are
four ways
or
there
outside these
these
arrived
knows
'Now
such
on,
in
no
puffed
in which
way
things
up,
and
cases
in
so
same
this
and
opinion
is
such
he
of escape
really are, the
knows
those
from
way
sweet
is
not
rising up
and
taste, their
danger,how
passing
things,profound,
understand, tranquillising,
to
prehensible
to be grasped by mere
logic,subtle, comthe Tath^gata,
only by the wise, which
not
having
himself
forth
and
realised
it is
those
and
concerning
There
are
the
are,
other
face
seen
these
forth
he
who
free.
sweet,
who
he
and
of those
know, and
untarnished
result,such
beyond
at, thus
(farbetter than
having that knowledge, he
far
of sensations, their
quite set
Tathdgata
arrived
condition
future
does
thus
and
they
as
such
That
heart,realised the
6.
of the
the
on
them.
other
away
other
or
some
this, they do
speculationsthus
speculations)
; and
set
some
maintain
one
is
will have
effect
an
trust
in
eternal in
are
whosoever
and
of
these
that
insisted
ways
in
are
at.
[22]15.
is
world
not.
some
the world
in others.
not
also
and
in four
35
Semi-eternalists,and
are
that
EXTENSIONISTS.
in
to
that
face, hath
they
accordance
who
^ and
Extensionists
or
infinity
finiteness
Antanantikd.
D
who
in
would
with
of the world.
set
the
mans
Brahways
And
venerable
maintain
ones
by
of
means
ardour
exertion
of
Finite
is the
it ^
traced
round
means
of ardour
of
heart
in
8.
limit.
The
in
that
of
man,
Brah-
application
heart,
that
by
such
to
thus
in the
self:
him-
to
path could
so
up
dwell
ness
earnest-
such
to
in
I know
be
I, by
Since
applicationof
reach
"
second
is
the
rapture
world
this."
wrong
recluses
that
The
third
is that
upward
and
declares
20.
be
without
who
traced
round
it is
say
it, are
the
by
out
sophistry:
his
This
"
Those
directions,but
infinite
the
conclusions
brethren,
case,
to
some
clusion
con-
in the
across
be wrong.
recluse
or
argumentations
world
recluses
the first,or
and
is neither
and
the second,
[24] Neither
wrong.
limited
the former
fourth
the
world
imagines
is addicted
to
is
downward
the
utterance
either
could
case
he
both
'In
Brahman
beaten
world
Brahmans
and
path
is the
Infinite
the
2."
'
19.
"
is
case
[23]
Those
finite, so
are
or
up
says
is this
why
finite
be
these
conclusion
he
And
that, rapt
do
heart, dwells
he
so
thought,can
perceivingit to
'
w^orld,
of exertion
of careful
of
thought,reaches
recluse
brethren,some
of careful
earnestness
what,
this ?
from
what
on
SUTTA.
BRAHMA-GALA
I.
finite
Brahmans
or
is the
based
the
world
nor
who
on
yet
his
finite.
in-
maintain
third
conclusion,
is it
finite,nor
infinite."
'
case.
'
"
but
I do
not
find them
there.
THE
mans
world
the
this, they do
the
this
opinion
Now
22.
effect
and
there
arrived
he
sensations, their
(ofthose thingsmen
not
sweet,
and
eager
those
are
realised
he
them
to
are,
and
In
Brahman
nature,
on
the
does
nor
puffed
not
own
other
seen
brethren,
eels
wriggle like
venerable
'
tions)
specula-
passing away
danger, how
their
face, hath
face
to
that
they
set
would
who
with
accordance
this
that
or
recluses
some
and
the
the
ones
first
not
evil.
do
so
they resort
to
what, do
from
place,brethren,
understand
And
mans
Brah-
and
question is
equivocation,
when
24.
those
and
'
those
also
knows
is
in
trust
speak.'
'There
who
to
who
an
it is
truth, should
23.
such
not
concerning these
rightlypraise the Tathagata in
;
and
things,profound,
realise,hard to understand, tranquillising,
be
to
prehensible
logic,subtle, comgrasped by mere
the Tathagata,
only by the wise, which
himself
having
and
insisted
heart,
them, has understood,
taste,
on,
are
These, brethren,
to
in
way
free.
quite set
difficult
no
has, in his
rising up
sweet
relied
be
cannot
other
or
at, thus
and
from
of escape
really are, the
of
forth
he
the way
they
put
is
of those
know,
untarnished
as
they
maintain
one
result,such
condition
does
thus
realised
in
other
is
such
and
future
That
them.
up,
such
the
on
whosoever
at.
speculationsthus
will have
on,
these
is arrived
maintain
For
or
ways
Brah-
of
these
outside
and
and
such, and
are
four
in these
infinite.
or
Brahmans
and
so
same
which
that
is finite
recluses
of the
of
37
those
recluses
'These, brethren, are
who
Extensionists, and in four ways
are
21.
that
EEL-WRIGGLERS.
good
the
he thinks
some
"
recluse
in
or
its real
1 neither
know
3$
the
it
good, as
so,
were
to
evil, I might
this to be
pronounce
be influenced
therein
circumstances
might
of
sense
Thus
cause
be
; and
my
wrong
the pain of remorse
me
might become
abhorring
remorse
expressed opinion, he
be
be good, nor
to
to
him
to
this
on
it the
take
other
it is neither
say
This
'
is the
what
And
the one,
first case.
is the
but
on
resorts
But
deny
nor
second
wrong
me
^"
in
an
anything
question being
to eel-wriggling,
I don't take
"
way.
being
the
and
to
declare
says:
I don't
And
opinion.
bad
neither
that, he
or
equivocation,and
to
will
the
been
having
hindrance
these
under
And
resentment.
or
might
fearing and
put
[25]That being
good or that to be
by my feelingsor
evil.
the
reallyis,nor
desires, by illwill
wrong
SUTTA.
BRAHMA-GALA
I.
I don't
it thus.
advance
different
no
I don't
Under
these circumstances
[The same, reading]'.
I might fall into that graspingcondition of heart
rebirth ; and
causes
so
fallingmight cause
my
"
25.
which
the
me
become
might
and
of
remorse
hindrance
This
is the second
And
what
'
and
to
the
is the
[26]
that
there
are
recluses
ing
fear-
Thus
^, he will
state
third ?
*
know
remorse
case.
26.
of
sense
me."
neither
'
pain
and
thinks
Brahmans
the
who
"
I neither
evil.
are
Now
clever,
who
subtle, experienced in controversy, hair-splitters,
go about, methinks, breaking to pieces by their wisdom
'
Either in self-training
of bliss in heaven/
in the attainment
or
Buddhaghosa
(p. 115).
says
Buddhaghosa gives examples of these five equivocations.
Buddhaghosa explains that if,in his ignorance,he should, by
chance, declare the good to be good, he will be puffed up by the
But if he should
blunder, he will be filled with
approval of the wise.
'
'
'
vexation
states
of
and
mind
illwill when
will be
called
technically
his
the
Upadana,
error
fuel
is
pointed
keep
'grasping.'
to
out.
the fire
Either
of
burning, the
these
state
EEL-WRIGGLERS.
THE
be
to
good,
issue with
me,
errors.
my
remorse
the
to
me."
'
third
is the
This
reasons,
might join
point out
be
might
the
me
unable
pain
of
remorse
[27]
case.
is the fourth
what
And
men
this
pronounce
a
might become
Thus
fearing and abhorring the
will neither declare ("c.,as in " 24).
of
sense
he
joinder of issue,
'
for my
doing so,
might cause
that
And
and
hindrance
evil,these
be
to
call upon
me
their
And
on
explain \
to
that
or
I to
Were
others.
speculationsof
the
39
recluse or Brahman
In this case, brethren, some
of his dullness,
it is by reason
is dull, stupid. And
*
27.
stupidity,that
his
him, he
to
put
like
resorts
to
"
"
"
so.
And
I don't
think
I don't
But
thus.
And
say
And
I don't
another
world."
Thus
manner
about
deny
whether
If you ask me
well, if I thought there were,
eel
an
world,
when
it.
say
so.
it is thus
or
neither
there
say
I don't
And
it is otherwise.
is not,
in like
is,nor
equivocate,and
propositionsas the foUowhe
does
of such
each
I would
think
I don't
is another
there
mg^:"
(2)There
a.
is not
and
another
world.
(3) There
to
both
(4)
There
is
nor
not,
(2) There
world.
neither
of
^
Sampayati,
compare
^
Such
M.
See
neither
are,
such
not,
are
y.
(i) There
of
is fruit, result,
good
and
bad
actions.
at
'
317,
and
questionsare
among
nor
parents,
note
not,
are
(4) There
vention
inter-
the
are,
such
beings.
existence,either here
in another
world,
or
the
both
beings.
Chance
cause
Beings (socalled betheyspringinto
without
such
no
are
(3) There
another
and
are
beings.
is,
world.
/3.(i) There
without
come
cause).
is,and
is not, another
therefore
seem
Brahmans.
called elsewhere
the
common
basis
cussions
of dis-
I.
40
(2) There
(3) There
is
is
SUTTA.
BRAHMA-GALA
truth
not.
(2) He
(3) He
not.
is
nor
(i) A
is,
neither
(4) There
after
exist
is,and
both
penetrated
(4)
has
who
man
the
to
to
death.
does
not.
both
does, and
does
not.
continues
not.
does,
neither
He
does
nor
^.
This, brethren, is the fourth case
those
[28] 28. These, brethren, are
not.
'
reckises
'
is put
question
them
to
eels
Hke
wriggle
who
Brahmans
; and
equivocation,to eel-wriggling
do so, they do so
For whosoever
in
or
will have
such
effect
the
such
and
is
ways.
four
ways,
other
no
way
he
knows
Tathagata
arrived
a
he
know, and
who
of those
condition
future
does
That
them.
in these
there
in four
that
so.
speculationsthus
these
on
same
or
of
Now
'
29.
that
do
they
in which
of the
other
or
one
who, when
to
that, resort
and
this
on
and
he
is
in
other
speculations)
;
those
than
an
trust
also
knows
on,
puffed
not
up,
and
untarnished
thus
be
danger, how they cannot
relied on, and
not
grasping after any (of those things
is quite set free.
are
men
eager for)he, the Tathdgata,
those
other
things, profound,
These, brethren, are
difficult to realise, hard to understand, tranquillising,
their
sweet
their
taste,
'
word
The
perhaps come,
Jan.,1898, and
S. N.
467.
the
to
gone
other
sects
derivation
meaning
"
This
mouth
the
to
of
furthest
that
and
is,on
See
Ill, iii,
of sammaggato
use
S.
that gata
was
aimed
point
arose
the
at
same
whole,
is the identical
clear
answer
has
who
'he
Tathagata,
truth.'
compare
The
is
used
here
Chalmers
in
the
116-118;
M.
I, 140,
J.
gone,
R. A.
171,
or
S.,
486;
at
time
the
among
as
followers
Buddhism.
TathSgata may
be
The
of
the
exact
doubtful,but
its
enough.
put below
Saw^aya Bela/Maputta.
(p. 57
of the
text)into
the
I.
42
BRAHMA-GALA
in
been, I have
'This,
become
that the
soul and
this
addicted
his
case,
from
of
which,
the
world
34.
is the
brethren,
the world
Now
second
He
thus
speculations
will
have
such
future
the
That
them.
such
and
does
untarnished
way
of
escape
reallyare,
the
gives utterance
beaten
out
sophistry:
by
The
"
case.
Tathagata
knows
arrived
of
those
he
know, and
is
cause."
condition
he
cause.
Brahman
or
own,
these
on
and
his
on
without
arose
recluse
some
based
that
effect
not
account
recluses
arise without
so
maintain
and
Fortuitous-Originists,
argumentations, and
'
thingson
some
logicand reasoning.
followingconclusion of his
soul and
why
Having
am.
to
the
to
now
And
[29]
be."
what
'And
33.
In
not, but
startingout
Brahmans
'
the world.
and
of which,
32,
to
come
SUTTA.
he
knows
those
than
is
who
not
trust
also
in
other
speculations)
;
puffed up, and
passingaway of sensations,
their sweet
be
they cannot
taste, their danger, how
relied on, and
not
grasping after any (ofthose things
are
men
eager for)he, the Tathagata, is quite set free.
These, brethren, are those other things,profound,
difficult to realise,hard
understand, tranquillising,
to
be grasped by mere
not
to
prehensible
sweet,
logic,subtle, comthe
only by the wise, which
Tathagata,
face to face, hath set
having himself realised and seen
forth ; and it is concerning these that they who
would
with the
rightlypraise the Tathagata in accordance
truth, should speak.'
risingup
and
'
[so] 35.
Brahmans
These,
who
things, whose
brethren,
reconstruct
the
speculationsare
are
the
ultimate
recluses
and
beginningsof
concerned
with
the
BELIEVERS
THE
ultimate
who
past, and
all of
those
who
these
eighteen ways.
do
so,
of
Now
'
on
assertions
various
36.
IN
them, do
There
will
such
them.
such
and
future
the
on
That
is
untarnished
one
ward
forAnd
other
or
Tathagata
those
of
he
and
know,
than
he
of
beside.
none
knows
condition
he
does
43
arrived
in
so
thus
speculations
effect
LIFE.
that these
have
FUTURE
knows
those
is
who
not
on,
an
in
trust
also
other
speculations)
;
puffed
up,
and
sweet
relied on,
he
their
danger,
grasping after
taste,
and
not
how
any
they
be
cannot
(ofthose things
are
for)he,
eager
the
'There
37.
who
are,
the
arrange
with
forward
put
And
they
do
so
'
38.
There
[31]hold
after
death
See
of
I, I,
the
2, and
29
(p. 12
are
are
epithets
to
doctrine
who
'
adds
on
brethren, recluses
are,
Literally who
summary
for death
who
who
grounds
forty-four
assertions
regarding the future.
what, startingout from what, do
various
account
on
of
maintain
of the
and
conscious
in sixteen
Brahmans
existence
ways
text).
After-deathers,Conscious-maintainers.'
meant
to
that
These
chosen
be contemptuous, and the word
the
usual
It
is
not
word.
phrase.
44
BRAHMA-GALA
I-
the
soul
do
after death
how
And
is conscious.
they
do
so
They
'
SUTTA.
of the
say
soul
(2)is
formless
(3)has,
not
conscious,
(lo) has
various
modes
of consciousness,
^,
and
The
"
has
not,
(ii) has
limited
sciousness,
con-
has
(12) has
infinite
sciousness,
con-
form,
(1 3)is altogetherhappy,
able,
(14)is altogethermiser-
(7)is both,
(8) is neither,
mode
(9)has one
(15)is both,
(16)is neither."
not,
of
consciousness,
39. 'These, brethren,
hold
the
death, and
who
who
mans
after
doctrine
is conscious.
all of
so
them, do
There
ways.
'Now
40.
that
on,
these
is
them.
one
And
and
future
That
does
such
their
sweet
relied on,
he
men
are
eager
than
he
So
So the
the
sixteen
Tathagata
knows
at, thus
insisted
those
he
who
knows
those
is
and
not
such
trust
an
in
also other
speculations)
;
and
puffed up,
in his
and
passing away
of sensations,
their
read
The
in
the
'shambles,
text),meaning literally
ordinaryphrase would have been param-
mara"ika.
^
so,
be
they cannot
danger, how
not
grasping after any (of those things
for)he, the Tathagata, is quite set free.
aghatana
(so
place of execution.'
but
of
know, and
risingup
taste,
and
do
these
result,such
condition
he
of
escape
reallyare, the
who
untarnished
way
of
arrived
a
that the
beside.
none
such
existence
ways
those
other
or
speculationsthus
the
on
in
in sixteen
Brah-
and
conscious
will have
effect
of
maintain
recluses
those
are
THE
BELIEVERS
those
having
forth
himself
and
realised
hold
it is
ends
concerning
the Second
There
the
other
face
to
these
that
they who
of
doctrine
death, and
who
maintain
after death
is unconscious.
in
not
And
how
the
soul
they
do
do
3.
has
so,
brethren,
These,
who
hold
after
death, and
soul
after
all of
'Now
4.
these
is
them.
on
(8) is
those
are
death,
after
who
maintain
in
one
such
the
and
future
does
such
he
he
that
And
who
those
of those
know,
Tathagata
at, thus
result,such and
arrived
a
of those
condition
tence
exis-
eightways
other
or
mans
Brah-
eight
beside.
none
speculations thus
That
in
is unconscious.
so
and
unconscious
an
of
neither."
recluses
of
doctrine
them, do
will have
effect
the
death
There
ways.
that
so
(7) is both,
'
thus
that
(5)is finite,
(6)is infinite,
not,
on,
after
form,
not,
form,
do
[32]
existence
The
soul
They say of the soul :
subject to decay, and unconscious,
the
the
who
"
with
Brahmans
and
eight ways
'
2.
would
III.
unconscious
an
set
for Recitation.
brethren, recluses
are,
face, hath
in accordance
Portion
Chapter
1.
45
seen
and
LIFE.
things,profound,
understand.
to
tranquilHsing,
be grasped by mere
to
logic,subtle, comprehensible
which
the
the
wise,
only by
Tathdgata,
'
sweet,
FUTURE
IN
he
and
he
has, in his
knows
those
than
is not
own
who
knows
insisted
such
trust
an
in
also other
speculations)
;
puffedup,
and
46
I.
of escape
way
the
reallyare,
their
BRAHMA-GALA
SUTTA.
from
them,
risingup
and
has
understood,
they
as
of sensations,
passing away
taste, their
be
danger, how they cannot
relied on, and
not
grasping after any (of those things
are
men
eager for)he, the Tathagata, is quite set free.
These, brethren, are those other things,profound,
difficult to realise,hard
to
understand, tranquillising,
be grasped by mere
to
prehensible
logic,subtle, comsweet, not
only by the wise, which the Tathagata,
sweet
'
himself
having
realised
and
face
seen
face, hath
to
set
forth
it is
and
[34] There
'
'
9.
who
are,
Annihilationists, who
are
in
seven
Brahmans
maintain
ways
of
cutting off, the destruction, the annihilation
of what, starting
out
a living
being ^. And on account
from what, do they do so ?
the
the
In
10.
Brahman
recluse or
place, brethren, some
the followingopinion, the following
first
puts forth
view
body
soul
some
as
you
there
is
'
p. 47.
*
Sato
sensuous
know
"There
says:
That
then
not
further
neither
you
soul
"
I do
are
sattassa.
42).
The
then,
Thus
is it
destruction,
Insert
word
the
longing
divine, having form, be-
plane,feeding on
of nor
perceive.
the
But
deny.
completely annihilated.
discussed
Ka/Aa
and
not
by James D'Ahvis
II, 236,
Comp. Jacobi,'JainaSfltras,'
"" 9-18
19, 41,
another
describe.
the
to
That
death
living:being".
soul, Sir, is
whole
For
of
him
'To
soul
after
is
the annihilation
11.
continue
not
completely annihilated."
maintain
the cuttingoff, the
Sir, the
that
does
and
sato
Upanishad I, 20
in
solid food.
But
'Buddhist
I know
Nirvana/
339.
in the
alludes
to
text
such
(as in ""
belief.
17,
THE
experiencedit.
have
and
of the
dissolution
47
And
is
body,
after
continue
not
ANNIHILATIONISTS.
since
this
off and
cut
death, then
is
soul, on
the
destroyed,does
Thus
is it that some
completely annihilated."
the cuttingoff,the destruction, the annihilation
maintain
is
of
him
'To
12.
a
livingbeing.
soul
as
is
there
with
of mind,
deficient
not
all its
major
in any
And
off and
cut
"
But
But
deny.
not
minor
and
This
the
neither
have
continue
not
of
know
experienced
of the body,
dissolution
destroyed, does
complete,
parts
you
and
the
on
completely annihilated.
divine, having form, made
organ.
I know
this soul,
since
I do
then
not
soul
perceive.
nor
That
further
"There
says:
describe.
you
soul, Sir, is
whole
For
another
after
it.
is
death,
completely annihilated."
is it that
maintain
the cutting off, the
Thus
some
of a livingbeing.
destruction, the annihilation
is it,Sir, that the soul
then
To
1
a
3.
soul
as
is
of
no
that
is
space
infinityof
[35]
off and
This
soul, on
the
destroyed, does
the
it that
is
'To
soul
as
whole
another
soul. Sir, is
The
the
idea
senses.
muscular
the view
not
4th Vimokha.
See
not
D.
'
effort.
put forth
no
sense
death, then
deny.
Buddhist
Having
cut
annihilated."
completely
Rh.
is
I do
then
ceive.
per-
the
"There
says:
That
describe.
you
Compare
213.
the
to
him
of
nor
body,
after
completely
maintain
of the
continue
is
of
know
of the
experiencedit. And
have
dissolution
not
plane
the
to
neither
and
soul
some
difference, conscious
up
you
I know
But
Thus
of
ideas
to
reaches
infinite,
space
this
since
heed
the
completely annihilated.
soul, which
by passing beyond
dying out of ideas of resistance,
form, by the
by paying
But
deny.
not
then
not
further
I do
That
There
"
says
describe.
you
there
ideas
is
another
soul. Sir, is
whole
For
him
is
of reaction
to
not
But
the
annihilated.
Suttas,'pp.
52,
ethical,but refers
touch, of oppositionto
It appears
from M. I, 164 that this was
Gotama's
first teacher A/ara Kalama.
by
pretty much
48
I.
For
there
is a further
the
plane
of
soul, which
infinite,reaches
of consciousness
infinity
But
perceive.
nor
of
infinity
the
is
SUTTA.
BRAHMA-GALA
you
and
have
I know
since this
And
soul,on the
destroyed, does
off and
cut
neither
This
experienced it.
of the body, is
dissolution
after death,
continue
not
of
know
then
is
15. 'To
a
soul
him
as
another
describe.
you
soul, Sir, is
whole
For
there
is
the
knowing
that there
obstruction
no
But
this
since
off and
is
soul,
the
infinityof consciousness,
nothing,reaches up to the plane
is
^.
This
I know
and
soul,
the
on
destroyed, does
Thus
of
plane
is it that
soul
as
continue
is
is
there
is
cut
annihilated."
the
livingbeing.
"There
I do
then
not
And
completely
of
That
further
ceive.
per-
death, then
says:
describe.
you
nor
after
maintain
another
soul, Sir, is
whole
For
him
'To
of
experienced it.
dissolution of the body,
not
some
know
have
neither
you
soul
the
then
not
further
beyond
of
"There
says:
That
I do not
not
soul, which
by passing quite
neither
been
'
the
much
was
Compare
Though
theorisers is
soul
held
the
of anna,
by
second
the 6th
Vimokha.
it is not
doubt
Buddhist
be
each
seems
from
This
"^.
M.
whose
stated,this
he
vi^"a"a,
joy),described
of
as
believes
than
subtle
more
modification
ideas
by Rdma,
considered
that
manas,
of
I, 165
son
and
you
to
have
pupil,
teacher.
so
explicitly
to
the others, so
five souls
pra"a,
This
held
the view
as
same
no
absence
5th Vimokha.
Gotama's
consciousness, and
The
the
nor
the
Compare
Uddaka,
^
ideas
and
in the
these
last of
these
seven
seven.
One
may
of
pare
com-
the last,made
respectively
(food,breath, mind,
Taittirtya
Upanishad II, 1-5.
ananda
theories
omits
the
souls, and
50
I.
of the
sion
SUTTA.
BRAHMA-GALA
pleasuresof
five
indulges
sense,
all its
complete happiness,in
visible world,
the
livingbeing.
'To
21.
a
the
soul
soul
him
as
And
Nirva;2a.
why
I do
alone
?
not
involve
transitory,
they
fluctuate.
That
that
by
not
"There
says:
describe.
you
does
another
attain
Sensuous
pain, their
But
deny.
not
the
the
highest
Sir, are
delights.
to
is
nature
very
to
and
grief,lamentation, pain, sorrow,
of their inconstancy and
out
change.
And
loathing arise
world,
maintain
some
world, of
a
soul
soul
as
him
And
involves
being
as
and
why
of
state
"There
says:
I do not
That
deny.
alone
to
But
the
inasmuch
the
highest
that
as
G/iana.,the
Second
serenity,without
of
elevation
of
of
state
reflection
joy and
tion,
investiga-
or
calm
of
mind,
attained, in this visible
complete happiness,in
internal
Thus
the
do
some
tain
main-
visible world, of
livingbeing.
'
mental.
'
II,
happens
to
be
at
'
means
the time.
in
whatever
On
ra^a
Commentary.
as
to
the suppression
domanassa,
world
the
ticular
par-
pari^areti compare
king indulged himself,
pari/taresi,'the
uyyane
himself,in the garden.' * All its functions
290
enjoyed
In
soul
V.
attain
Because
not
visible
it is stamped
reasoning and investigation
in the
born
a
the
But
Sir, the soul, supwhensoever,
pressing
gross.
into
both
enters
reasoning and investigation,
abides
ease,
that
by
not
Nirvawa.
another
describe.
you
does
state
the
do
livingbeing.
'To
22.
Thus
highest Nirva72a."
complete happiness,in
the
to
'
is added
from
the
THE
'To
23.
a
soul
as
soul
him
another
And
involves the
state
5I
"There
That
I do
of
sense
joy,of
deny.
not
not
Nirvana.
NET.
says:
describe.
you
does
PERFECT
But
the
to
the
highest
inasmuch
that
as
exhilaration
heart,
whensoever, Sir,
it is
of
But
stamped as being gross.
the soul, by absence
of the longing after joy remains
and
in equanimity, mindful
and experiself-possessed,
ences
in the body that ease
of which
the Arahats
and
serene
speak (when they say) the man
ful
thought*
dwells
Third
at
"
visible
world,
the
highest Nirvana..*'
maintain
the complete happiness,in
some
world, of a livingbeing.
soul
as
soul
him
To
'
24.
to
describe.
you
does
And
involves
it has
ease
puttingaway
joys and griefshas
(7Mna
the
to
highest
Nirva;2a."
soul
into
entered
made
pain
Thus
do
the visible
happiness,in
and
mind
abides
without
world, of
The
; the
of the
(see
often
shows
text
'
as
older
maintain
some
world, of
that
than
note
on
mentioned
Buddhistic
These
" 19),
in
to
the
GMnas
the four
were
The
Buddhism.
very
in Buddhism
introduced
the
four, togetherwith
make
the
up
the
Gataka
livingbeing.
and
Brahmans
life,who
Eight
recluses.
E
regarded by
words
used
four
as
in
this
do
the
are
being the
early
cal
identi-
omission
Arfipa Vimokhas
Attainments
commentary
the
plete
com-
complete salvation, in
those who
livingbeing. And
only modification
souls.'
then.
"
the
maintain
ways
in the
ease
Buddhists
the
on
by self-possession
pure
and
the recluses
'
that
as
the
visible
the
highest
inasmuch
the
it is
state
"
Sir, has
five
But
deny.
attain
Because
visible
not
dwelling of
equanimity, without
and
alone
the
do
stamped as gross.
[38]But
Sir, the soul, by putting away
by
ease,
pain,by the previous dying away both of
enjoyed
whensoever.
Fourth
I do
That
constant
There
"
says
by that
why not
not
Nirva^za.
state
another
Thus
(Samapatiiyo),
practisedby pre-
52
I.
all of
SO,
them, do
There
ways.
26.
SUTTA.
BRAHMA-GALA
is
in
so
other
or
one
these
of
five
beside.
none
27.
who
put
forward
And
those
other
of these
various
who
regarding the
assertions
do
all of
so,
them, do
There
forty-fourways.
in
so
is
future.
one
or
beside.
none
[39]29.
who
who
or
'
the
both, whose
who
both, and
in
regard
those
who
do
these
sixty-twoways.
the
to
all of
so,
and
past, and
put forward
sixty-two ways
with
recluses
the
arrange
speculationsare concerned
reconstruct
do
the
past
and
them, do
There
is
so
to
in
mans
Brah-
future,
with
tions
proposi-
the
future,and
one
or
other
of
beside.
none
'Of
[40] 32.
who
that the
mans
these, brethren, those recluses and Brahin four ways
maintain
Eternalists,who
are
soul and
(2)those
who
the world
are
eternal
who
Semi-eternalists,
soul and
that the
maintain
are
the
world
are
in four ways
partlyeternal
and
partlynot :
{3)those who
the
maintain
(4) those
is put
to
to
them
cause
who
maintain
:
are
the
this
that resort,
wrigglinglike eels :
on
in
four
ways
who
Eel-wrigglers,
are
equivocation,
ways
a
or
infinity
who
to
(5) those
Extensionists, who
are
or
when
in four
who
Fortuitous-Originists,
the world
arose
tion
ques-
ways,
in two
without
THE
(6)those
who
the
past
(7)those
in any
hold
existence
maintain
hold
after
the
death, who
after death
maintain
who
of
struct
recon-
conscious
in sixteen
doctrine
of
maintain
in
in
that the
ways
unconscious
an
eight ways
that
that
soul
eight ways
conscious
the
unconscious
nor
Annihilationists, who
are
tence
exis-
is unconscious
is neither
(10)those
53
eighteen ways
doctrine
is conscious
who
(9) those
of these
the
death, who
(8)those
NET.
who
after
PERFECT
maintain
in
the
lation
cuttingoff,the destruction, the annihiof a livingbeing :
(11) those who hold the doctrine of happiness in this
seven
ways
life,who
in five ways
maintain
the complete
in this visible world, of a livingbeing
salvation,
"
That
opinion of
sensations,
thereon
who
the
on
^ of those
know
kinds
theirs is based
of
not,
and
worry
recluses
venerable
neither
perceive,and
Brahmans,
and
subjectto
are
craving :
therefore
not
they
such
contact,
all of
[44] They,
through continual
contact
them
of
'
account
of
account
experience those
such
of
condition
the
become
them, receive
in the
sations
sen-
things
craving
arises
the
arises
fuel
food, the
results
of touch.
arises
the
sensations
those
spheres
sensations
the
condition,
necessary
lives),from the fuel
to
should
be.
71.
on
all
craving, on
basis, of
becoming,
rebirth, and
To
from
from
future
the
dency
ten-
rebirth
and
death, and grief,lamentation, pain, sorrow,
brother understands.
a
despair. It is,brethren, when
comes
paritassati, 'is
or
worry,'
worried
at what
paritassana, 'fidgetiness'
On vipphandita,
Mil. 253, 400.
M. 1, 136 ; S. Ill, 15-19
; and
G^at.
Dh.
S.
IV,
I, 8, 486 J
495.
381 (Asl.253);
not
at
M.
On
paritasita
compare
is not':
M.
I, 36
na
asati
'
54'
BRAHMA-GALA
I-
the
they reallyare,
as
the
danger,
the
and
[45]
For
'
Brahmans,
or
of the
arrangers
brethren, whether
thus
who
future, or
both, who
sixty-twomodes
to
to
the
net
lad should
he
in it.
fisher-
about
as
caught"
"
past and
the
they
included
are
'
it
The
rebirth
last,so
long
neither
'
do
of
gods
before
in twain.
nor
been
So
in twain.
long
shall
'
see
In
of each
form
'
the
it ;
long
the end
may,
just
binds
his
him.
so,
has
it
body
On
his
as
binds
body
him.
shall
On
of
his
bunch
of
end
has
the
life,
him.
see
mangoes
who
as
behold
the
who
that which
the stalk of
when
that which
you,
but
you,
So
shall
men
in it,and
speculatorsabout
flounder
they
as
behold
gods and men
the body, beyond the
Just,brethren, as
has
these
included
^,stands
cut
fine-meshed
caught. [46]
and
outward
is
dissolution
be
73.
the truth
to
will be
will
with
or
"
in this
won
of
this way
and
that they plunge
in it ; this way
that they may
and
'
be
the
and
or
lations
specuforward
put
the
regard
past
them, are
entrapped in
past
both, whose
are
with
recluses
the
of
reconstructors
with
propositions
various
these
to
concerned
are
of escape
from
the six realms
know
what
is above, beyond,
way
whosoever,
are
originand
SUTTA-
that
goes
man-
hanging
brethren, though the
the
won
to
were
rebirth
shall
the
truth
has
stands
been
last,so
long
dissolution
of his life,neither
gods
cut
do
of the
nor
men
him.'
the first three
text
of the eleven
which,
to
avoid
Tathagata,
classes
of these
four
of theorisers.
propositionsare
The
I have adopted
repetition,
speaker himself,the
that is the
fourth
repeated
is put in the
for all the four.
Buddha.
THE
Ananda
said
this,
'
the
Ananda,
Net
of
even
the
spake
this
and
Here
One
And
the
'
what
venerable
Strange,
has
name
remember
as
as
the
the
Net
Net
Blessed
the
this
Lord,
this
is
tion
exposi-
his
word.
thousandfold
ends
the
the
and
And
Truth,
Theories
in
One,
exposition
of
of
Victory
Glorious
the
discourse
spoken,
thus
and
exalted
brethren
55
'
may
you
Net,
as
Thus
Advantage,
Supreme
it
truth
NET.
Blessed
the
to
wonderful
and
of
had
he
When
74.
PERFECT
day
the
world-system
Brahma-^
dla
Sutta.
the
as
the
remember
glad
on
and
as
of
battle
!'
at
heart
the
delivery
shook.
of
INTRODUCTION
THE
TO
sAmaa^a^a-phala
first
The
forth
puts
his
enunciation
law
by
is
answer
of
The
list
of
such
of
in
Dialogue
which
each
he
king
The
out
six
any,
have
other
six
they
are
goes
answering
these
having
into
the
teachers
of
great
with
from
put.
one
summary
as
here
evidence
the
by
time.
Each
point.
But
replies
fact, pointed
of
as
of the
his
the
Niga"///a
"
six
the
statement
question
held
the
in
story,
the
at
this
when
views
the
social
of
similar
is
later
the
time
gives
the
be
to
question
notes,
current
to
question
importance
the
the
and
general
save
said
put
not
are
ascending
an
had
interesting
The
theirs.
introductory
beliefs
sponding
corre-
any
the
of
of
described.
the
at
of
list
members
being
in
the
out
long
in
given in
compared
orders,
use,
derive
before
to
he
to
as
off
doctrines
particular
of
the
arranged
evidence
interesting
king, that
been
is
any
life, from
this
just
one
how
the
all
world,
And
teachers
of
the
valley
less
of
of
by
mentioned
Ganges
no
instead
whether
referred
Dialogue
replies
by
asks
one
explains
is
the
of
precepts
pointing
occupations
in
the
kind
of
received,
authors
after
occupations
especially as
the
founders
the
to
selves
them-
question
the
to
canon
Rules
The
as
of
ethical
desirability
up
composed.
was
the
certain
for
Order,
rules
The
words.
ordinary
similar
conditions
only
advantages,
than
sweeter
is
his
second
the
"
the
practical
regulated.
world,
visible
importance,
of
life
of
is
their
the
interesting evidence,
lists
the
Magadha,
advantage,
list
of
view
ceptions
con-
doctrine,
foundation
the
given
and
better
Buddha's
many
have
who
the
advantage,
from
in
people
Order,
scale
the
of
derived
ordinary
so
than
A^atasattu
advantages
the
in
to
as
most
all.
at
King
It
one
It is
Order
Order
to
wider
and
injunction.
any
the
fundamental
the
philosophical
discussed.
referred
larger
of
root
and
life in
not
are
with
which
are
the
at
ethical
the
that
lay
his
Dharma,
deals
Dialogue
that
sutta.
theory
N^ta-putta
given
of
the
if
works,
of
sort
"
their
of
58
SAMAATiVA-PHALA
ir.
b.
SUTTA.
Honesty.
Chastity.
c.
d.
Truthfulness, peacefulness,courtesy,
and
good
in
sense
speech; "44.
different
kinds, and
luxury of twelve
from
trickeryand violence ; " 45.
injuringplants ; " 46.
kinds ; " 47.
laying up treasure, of seven
frequentingshows, of twenty-six specifiedkinds ; " 48.
playing games,
by name
;
eighteen being mentioned
Abstinence
e.
from
freedom
Not
/.
g. Not
h. Not
i. Not
"
j.
49.
Not
k.
using luxurious
rugs, "c., of twenty different
"50Not
are
using toilet luxuries,of which twenty-two
kinds
fied;
speci-
"51.
/. Not
instances
talking vain things,of which
twenty-seven
are
given ; " 52.
Not
7n.
using sophisticaland rude phrases when
talking of
higher things ; " ^'^.
Not
11.
acting as go-between ; " 54.
Not
o.
practising trickery and mystery under the guise of
religion\ \ SSp. Not gaining a livingby low arts, such as auguries ("56) ;
advising as to the best sorts of various things (" 57) ;
and
its results (" 5^) ; astrology
prophesying as to war
or
(" 59); foretellingfamine
plague or the reverse
ping
(" 60) ; arranging marriages, using spells,or worshipmedical
of
various
sorts
trickery
gods {" 61);
(" 62).
of
of fear, resultingfrom
heart, absence
rightdoing ; " 63.
keeping guarded the door of his senses;
of
confidence
3. The
the consciousness
of
4.
The
habit
of
"64.
5. The
6. The
life ;
"
constant
power
66.
"
to
and
this
opposites of the three bad acts of the body, and the four bad acis of
speech, kaya- and va"ti-du^'ii'aritani, so often referred to in the
The
three others
Sottas, and in the Abhidhamma.
(of the mind),
making up the ten given in my manual, p. 142, are omiited here
because
they belong to
the
highermorality.
INTRODUCTION.
9. The
The
10.
59
6^^anas
"" 75-82*.
knowledge ("a"a-dassana)
;
of
power
Thefivemodesof
12.
The
a.
practice of
b. The
c.
Heavenly
Knowledge of
d.
Memory
13;. The
the
Ear
hearing heavenly
thoughts.
"
others'
people'spreviousbirths (theHeavenly
of other
of the
attainment
and
sounds.
births.
previous
own
realisation
Asavas,
Now
Iddhi.
of his
Knowledge
Eye).
e.
projectingmental
images ; "" 85, 86.
mystic Insight(abhi";H); ""87-96"
The
.
Four
of
the
Truths,
Arahatship
No.
97, 98.
thirteen
consecutive
the
is exclusively Buddhist.
But
13, which
of the whole
of those
union
included
the
order
they
in which
treated
are
value
depends
point of
it,the order
of
to
name
the
it,must
have
early
Buddhists.
whole,
Sutta
our
of
as
it
the
into
whole
soaked
very
For
oldest
and
details
thoroughly
find
we
repeated (with
culminating
distinctively
the
statement,
the
into
complete
of
the
whole,
reference
direct
most
or
by
tion
enumera-
dialogues translated
in all the
not
the
up to the
all this is also
"
system,
one
in which
way
ladder
whose
chief
only
it)
subsequent
others.
volume, but also in many
In these repetitions the order
is always
details (so far as they occur)are
the same.
of the thirteen
is often omitted, and
groups
of
it leads
Arahatship
further, the
of
the
nearly
in
And
steps of
is
the
arranged,
are
many
fact that
the
on
ideas
so
as
Nirva;za
Buddhist.
minds
the
of
""
destruction
in this
those
of them
that
remain
is
always
enumerated
in
the
same,
But
the
other
or
application of
the
different
one
and
that
"
of
illustration,
is to
say,
different
in support, or
a
they are
proposition.
of these
other
A
applicationsof the
comparison of some
list is full of suggestion as to its real meaning here.
The
In the Amba/f///a
the point is as to caste.
Kshatriya
caste
is the
higher
*
still.
What
then
wisdom
and
right conduct,
is the
are
conduct
what
Buddhaghosa
Vimokkhas
but
honourable,
most
the
Four
to
are
right
Arfipa
be
stood
under-
(thusmaking
but
text.
like
it looks
They
is difficult to
they were
are
put
into
why they
reallyimplied.
see
the
text
should
at
not
Po/Mapada,
have
been
6o
II.
wisdom
from
The
conduct
inclusive
2-9
the
In
; the
Sowadawrt'a
?'
Brahman
So"ada"^a
SUTTA.
SAMAiVATA-PHALA
the
question
his
usual
After, by
(2-9
In
Ku/adanta
the
After
rejectinganimal
the
sacrifice.
(of various
sacrifice
each
kinds,
than
the
same
the
is other
Buddha
who
asks,
t/iat
do
the
in
our
omitting
the
groupis
In
of
them
better
by
And
docs
the
is
(omitting
12)
and
men
themselves
trouble
the
being,
answer
the
counter-
subdivision, whether
to
as
of course,
he.
is
question
mystic
to
is
soul
the
answer
2-13
the
3)
and
then
then
takes
is
disparaging all
Buddha's
should
training
then
4-9,
groups
The
Dialogue
10-13.
the talk
way
The
trance.
training; and
in which
the
to
as
and
Lohi"^^a
out
the
and
be
tioned
things menFour
the
Arupa
other
questions,
in
in
up
the
miracles, mystic
others, calls attention
on
powers.
to
our
the
the
question
is
it is the
is that
answer
is the
who
to
as
right
pupil
whose
one
sort
our
2-13.
groups
the
Tevi^^a
question is
to
gives
answer
in
2-13.
attain
can
of
11
Buddha,
teacher;
In
we
The
likely to
attain
groups
Kevadd/isi
the
carries
right sort of
have
generosity
each
body.
soul?
neither
our
In the
explained
are
the
is whether
of each
(our groups
Vimokkhas.
And
be
the
it is
first in morals
last
quisites
re-
faith,training
last),
as
sections
end
Po^//^apada
is that
the
our
would
recluses
answer
essential
two
to
as
the
forth
question
the
at
speculations
'No,' rejoins that
In
leading
method,
sacrifice
than
set
than,
about
various
J 0-13
\
is the true
last.
the
question. Repeating
the
is
question
better
2-13,
Caliya
or
as,
rest,
10-13),
and
precepts, and
In
Socratic
are
the
the
paragraphs
'What
is:
to
above
as
above
union
our
1-8, and
groups
the
to
way
which
by
then
the
adds
one
The
(Brahma-sahavyat^).
God
with
as
Four
Brahma-viharas.
In
^
other
the
of
shorter
Possibly Nos.
Suttas,to
11
be
the
and
12
omitted.
are
The
Suttas
Hatthipadopama
two
meant,
both
wording
is
here
and
ambiguous.
in
all the
Buddha-
the Eightfold
^s
ghosa, who talks here (see p. 268) of Nos, 10-13
include
them
could
otherwise
to
means
not
(he
apparently
pawwa,
But
of
the
Mahaii
them.
the argument
to exclude
seems
get eight).
The
texts
alway.s
jump from the last words of 10 to the last words of 13.
Now
as
in the Mahaii
No.
12
and
there
that used
is
no
difference
in the other
between
Suttas.
6r
INTRODUCTION.
the
over
an
teachers
other
as
clauses/"
6, 3, 4, 5, 7, 8, 9,
two
only, the last
to
question discussed
the
to
the
of
however
The
repeats
then
omitting
the
Ma^^/zima),
(omitting /
have
we
the
6,
/"),then
to
repeats
groups
first
groups
quotes
11,
three)^
with
(omitting
our
and
10
(omittingthe
two
himself
2
group
Buddha
Buddha
our
then
inclusive^),
between
of the
ascendancy
time.
in group
concludes
12, and
Maha
Tawha-sankhaya
Abhi""as
In
is
ascetic
afterwards
giving
the
Ma^^//ima),
27 in the
Brahman
and
(No.
of the
five
13 in full.
(No. 38 in the
group
Sutta
same
sequence
8, and
5,
7,
3, 4,
our
"
group
The
9.
is
rest
omitted.
the
In
in different
summary
have
2, we
then
Sutta,
group
Then
our
be
to
Buddha,
but
for the
not
the
the
Besides
Suttas
sake
of the
paragraphs
last two
13
the
true
those
sama"a.
of
pointed
Ma^^ima,
Order
matters
two
it
that
under
forth
set
the
in
our
and
Abhi""as,
Arahatship.
above
out
of
all enumerated
"
last of the
attainment
our
out
realising happiness
the
our
in
not
only
79 of the
No.
of
of
contents
the
between
in the
differences
under
subjects
of
the
the
life in
of the
differences
preserved
"
of
group
sake
celibate
up
for the
2-9
all for the sake
above
our
after
Assapuras,
two
Brahman,
Sakuludayi,
inclusive
groups
the
most
true
in the
again
take
of
4, then
group
is the
recluses
of
words
5, 7, 8,
groups
then (as a climax)
our
is declared
longer
9, and
12, and
group
what
to show
the
the
Sutta,
next
discussion
there
"
also
are
verbal
few
ings,'
readthan
various
scarcely more
of
traditions
the
due, perhaps, to the divergent
Digha
and
bh^/^aka
and
the Ma^^^ima-bha;^ak^
(the students
differences, amounting
"
'
to
of
repeaters
handed
of
difference
So
knowing
that
advantage
Sutta
our
the
of
power
is
between
Sutta
life in
an
the
and
sum
regarded
are
as
matters, he
of
saw
people's thoughts,
our
Dialogues
the
infer that, as
respects those
may
himself and the other teachers.
between
in
of
that
be, it is clear
in
the
we
other
included
may
in which
collections
paragraphs
the
ground
common
are
us).
which
From
to
this
sequence
no
two
down
However
"
the
apparently supposed
are
and
the Buddhists
because
Order
"
they
in
supposed
are
any
tlie other
Order,
that
to
sects.
be
to
be
They
part of the
is,not
only
the
Buddhist.
^
from
as
we
is meant
the
to
be
supplied
difference, however,
62
SAMAAT^A-PHALA
II.
importance, not as
Buddhist
philosophy, or
great
of the
statement
of life in
result
narrower
of
one
call the
Buddhist
The
difference
the
shortened
and
for
looked
that
as
the
as
has
is the
question
which
particularcommunity
the
the statement
when
of
ethics, or
religion,but
be
may
further
we
Order.
interesting
is
the
"a"a-dassana,
of
the
of
power
oneself, which
modern
body),
sounds
the
dhist
Bud-
projecting a
the
like
seems
ideas
Yoga
germ
the powers
of
for
scheme
in the
"
image (apparentlyof
mental
earliest
Buddhist
that
And
life in the
the
Order
of
Order.
slightlymodified
be
to
of Buddhist
statement
advantages
an
SUTTA.
the
about
astral
Iddhi, the
of hearing heavenly
power
the music
of the spheres),and
of
power
In the
abstract
other
Intuitions.
And
Childers's
article
not
called
so
The
would
sense
be
sub
either
published.
to
this is in accord
of
use
seem
later
(tojudge
of
date
the
or
which
on
passages
these
are
powers
other
Dialogue yet
But
in any
abhi;/;7a
text, or
the
word
therefore
sign of the
our
Abhi""as,
the
is based.
voce
in
Five
with
this
in
from
the
book
in which
technical
published texts)
it
occurs
In
oldest
Eightfold Path
merely because
The
is not
The
oldest
is not
it is not
of the technical
case
in
mentioned
Sutta.
our
possible always
of the word,
use
is in the
Vibhahj^a
^ika
the
Old
so
on
mention
to
far
the
Five
the
of
tlie groups
among
Abhi77"a
is used
exclusivelyin
And
Six
Abhiw"as
translated
here under
'
as
in my
ordinary
Commentary
in
and
Abhi""as
divisions
(III, 277,
sense
as
actualjygiven
in
the
what
full
Akahkheyya
'Buddhist
also A.
given
in the Ahguttara.
containing the Fives
But
I, 100;
are
Sixes
instructive
discussion.
Compare
the
more
are
words
same
its
this is the
Fives
in
Six
the
nor
II, 249;
451 ; comp.
afterwards
Parathe
on
and
as
The
and
this
groups
word
Sixes
IV, 348).
called
the
SuitA
and
Suttas'),
they are
were
I know,
as
fourth
which
it incorporates many
from
Patimokkha,
passages,
itself.
again is later,of course, than the Patimokkha
Neither
This
not
in
very nearly as
called Abhi""as.
III,3,
9, 277.
our
Sutta,
6^
INTRODUCTION.
The
everything.
advantages
walk
Arahatship, to
Order.
path,
Path
bhikshu
open
also to
Sutta.
They
which
deals
The
1.
course
The
2.
rules
of
the
3. The
Sutta
is
for
of
have
Four
Truths,
of
entered
down
the
the
Path
Buddhism
of the
limited
have
we
sense,
the essential
have,
as
ordinary
of
the
Patimokkha
in
bers
mem-
in
and
higher
things
this
present
our
the
and
of
those
(The
Arahatship.
to
the
for
Asavas.)
little
a
rules
beyond
great
very
the
deal
found
expedient
non-Brahman,
though
the positiveregulations
Even
things deliberately omitted.
be considered, except in a
cannot
seen,
Buddhist.
It is in the fourth
exclusively
of Buddhism
become
are
welded
But
parts has
of its various
down
the
of
whole.
consistent
laid
goes very
the second
In
day.
doctrines
doubt,
no
the
Of
and
differences,both
also
included, and
third, as
the
self-training
upon
numerous
are
and
Gahapati-vaggas
Order.
been
there
for
the
in
speculation
conduct
Eightfold Path,
the
ethics
current
ethics, to
a
system)
^.
of
first of these
the
our
training,of
in such
both
self-training
members
method
who
In
in
out
of
striking example.
The
4.
set
Buddhist
be
down
in
outward
laid
to
system
prescribed
the
to
Order,
Khandhakas
the
laid
nikayas
as
Path
contained
various
special
one
are
conduct
layman,
in the
found
These
upon
process
methods
(and must
along which
run.
of
the
understand
to
the
the
enter
are
lines
edifying teaching
Buddhist
order
there
different
several
quite
only with
within
of the
peculiar to members
the goal either along that
not
distinct
two
that
in mind
come
To
might reach
laymen *, or by
It is essential, in
bear
not
Order.
along it,is
are
Sutta
our
does
of life in the
to
to
to
together
be
into
found.
a
more
whole, the
kept constantly in view.
the
understand
be
All
or
very
that
four
less
relation
last Sutta
The
explain an apparent contradiction.
quoted, the Sakuludayi, states that the aim of the religiousor
celibate life as led in the Buddha's
Order, is the attainment, in
will
This
For
there
'^
which
"'
are
set
out
in
our
Sutta
(groups a-9,
13).
and
12
things
other
good
is
list of
twenty-one
instances
given
in my
in
'
Arahats
see
A.
Ill, 451;
and
recorded.
of this is in the
summary
Translated
laymen
Manual,
Vinaya
pp.
Texts
143
'
SigdlovadaSutta,an
foil.
(S. B. E.).
abstract
of
64
II-
Now
in other
Thus
represented
X'ariya)'
book
the
with
that
explaining
the
stated
are
of
(VI, 253
suggestive
V,
27)
6,
addition
that
is
the
on
prevent
88,
pp.
occur)
the
one
one
the
much
to
the
(IV, 272)
book
way
is said
object
is stated
argument
does
further
not
in
on
for the
be
to
be
to
Bonds
seven
The
And
thing.
same
the
repeated,
to
this,to
brahma-^arinya
word
in the
on
times
attaining Arahatship.
(though
99
comes
same
from
is
complete
Further
Eightfold Path.
wit, the Noble
Again, in the Anguttara (IV, 7) the higher life
of getting rid of, of cutting through,
for the sake
which
aim.
(the brahma-
of
is three
there
the
himself
life
celibate
this
be
to
Buddha
the
is led
understanding
same
things
(IV, 51)
Sawyutta
as
SUTTA.
other
passages
the
in
SAMAiV;VA-PHALA
sake
of
the
that
end
sorrow
the
explanations belong
to
They
inconsistent
really
not
are
Sutta
sets
out.
that
needed,
were
similar
various
hesitate
had
add
joined
the
and
of
of
as
That
have
set
is
terror
no
The
it would
to
to
the
aims
the
at
are
be
to
gain
were
up in
for which
sum
object
necessarily
of
various
the
does
"
as
that
not
some
of
kings, some
harassed
by debt,
tyranny
they
livelihood.
Orders
other
with
our
the
advantages
of
up in a single
of Buddhism,
aim
the
our
proof, if such
sum
the
Order.
that
aim
And
Nagasena
up.
in speaking to a king
consistent
quite
to
these
All
of the
other
circumstances
because
some
forth
their
is, of
celibacy.
We
in
likely results
the
Order
'
and
to
purports
an
add
also
elsewhere,
be
to
perhaps merely
would
apply
some
This
Order
do)
to
The
and
them
and
robbers,
tried
Order.
take
"
possible
Christianity, or
character
who
the
rules
additional
only
are
the
to
Order, than
of
aim
not
with
more
have
Christian
to
in fear
to
the
the
individuals
no
of life in the
as
they
it is
writers
way
enter
men
And
Path,
^.
away
pass
may
joining,from
both
in
India
Sutta, which
early
whatever
Buddhists
motive,
and
only
held
such
own.
'
course,
German
expression so
I, 31 (of my
'
Milinda
'
Ibid. I, 51 ; compare
the
best
course
Wandel'
is
the
connotation
I, loi.
66
SAMAA'iC^A-PHALA
II.
SUTTA.
Who
is the
able
When
2.
to
the
of
an
visit
call
may
him, shall be
'
spoken, a
certain
minister
said
of repute
as
sophist,revered
has
long
the
by
been
people,
recluse,old
Let
Majesty pay
your
years.
him.
It may
well be^ that, on
callingupon
shall
But
he
when
find
heart, Sire,
peace,'
your
thus
in
silence.
other
of Makkhali
terms
we
There
stricken
to
3-7.
thus
whom
call upon
we
experience,who
well
had
and
man
him,
'
order, of
of
and
had
he
king
known
Brahman
or
to-night,who, when
hearts
to satisfyour
upon
recluse
five ministers
of the
spake
in the
[48]of Ajnta
cow-pen,
same
of the
of Sa;l^aya
hair, of Pakudha
Ka"('/'ayana,
of the N^ta
of the Bela/Z/^a clan, and of the Niga;2/'//a
And
clan.
still,to each, A^atasattu the king kept
of
garment
silence.
it shows
that the year, for the compilers
as
interesting,
Savana
in
Sutta,began
(middle of July to middle of August),
our
three Uposatha days in
There
that is,with the rainy season.
were
the 7th, 14th, and
each
The
month, on
15th day of the month.
Kattika
ber)
full moon
(middle of October to middle of Novemnight of
This
is
of
is called
that flower
is
Komudi
*
The
Dosina,
same
the
(from Kumuda,
Komudi
supposed
as
the
lines
to
then.
white
because
water-lily),
is wrong
in translating
of the month,
name
recur,
but
of which
etymology
ghosa (p. 141),is^yotsna.
Both
nam
a.
Appeva
*to a cenainiy,'
but compare
'
bloom
Burnouf
in
order,
puzzled Childers
Gogerly
D,
different
and
Burnouf
I, 179, 205;
at
and
take
G'at, I, 105.
also Buddhathis to
mean
FRUITS
THE
8.
[49] Now
OF
THE
time
that
at
OF
LIFE
6^1vaka
seated, in silence,not
far from
And
him
the
why
do
king
said
nothing ?
you
say
I31essed
'The
to
'
67
RECLUSE.
the
physicianwas
A^dtasattu the king.
But
friend
you,
Qvaka,
'
And
this is the
abroad
Gotama
to
as
in wisdom
the
Blessed
is the exalted
Arahat, fullyawakened,
that has
good report
One
been
"
An
One, abounding
and
may
shall find
'Then,
peace.'
friend
Qvaka,
ready.'
Very good. Sire
9.
'
assent
heart. Sire,
him, your
callingupon
that,on
the
to
hundred
words
'
! said Civaka
of the
she-elephants
elephant the
brought to
wont
king was
The
the
king :
to
he
and
the
ride, and
had
seemeth
now
Then
five hundred
what
five
had
state
word
elephants, Sire,
'
king had
And
ready,
made
physician in
the
king.
caparisoned. Do
the
made
riding-elephants
the
have
to
of his
are
meet.'
you
mounted
women
on
seized
was
the
hairs
with
excited, he
said
body stood
Qvaka
to
tricks,C'ivaka ?
no
not
are
that
a
his
on
cough,
should
in
so
be
You
betraying me
there
fear and
sudden
not
my
sound
no
large
[50]'You
at
How
all,not
assembly
an
playingme
are
of
You
deceiving me
foes ?
and
anxious
And
erect.
are
to
consternation, and
it be
can
a
the
nor
sneeze
brethren,
'
of the brethren ?
twelve hundred
and fifty
among
Fear not, O king. I play no trick,neither deceive
Go on, O king,
you ; nor would I betray you to the foe.
'
68
SAMAi^i"^A-PHALA
II.
Straighton
go
SUTTA.
burninof.'
are
Then
1 1.
the
path
the
to
was
door
'
But
'
Then
1 2.
on
side.
one
the
the
king went
And
assembly,seated
brethren
'
Do
them
'
I love
the
boy,
3. Then
the
stretchingforth
Order
took
One
'
certain
the
'
looked
that
calm
such
Udayi
assembly of
son,
my
this
as
as
on
clear
'
then
go
wish
that
love
where
guides
'
his
I would
matter,
and
calm
thoughts
your
and
there
Would
has !
now
stood
perfect silence,calm
in
lake, he broke
out
Bhadda, might have
the
he
as
respectfully
stood
and
up,
as
this
assembly has.'
the
to
king bowed
his joined palms in
aside, [5i]and
seat
fain
if he
question
give
question.'
Ask, O king,whatsoever
Blessed
salutation
said
the
the
to
Blessed
opportunityto
me
you
One, and
the
to
Blessed
One
set
on
forth
desire.'
of ordinary crafts :
Sir, a number
mahouts,
horsemen,
charioteers, archers, standard
marshalls, camp
bearers, camp
followers,high military
officers of royal birth,militaryscouts
brave
\ men
as
*
14.
There
are.
"
elephants,champions, heroes,
home-born
in
warriors
buckskin,
in
in
of
others
of like
kind
there
may
be.
All
forth.' The
'rushers
exact
Pakkhandino,
meaning of some
and
still
is
was
uncertain,
apparentlyuncertain
militaryterms
differences
of reading,
Buddhaghosa. They all recur, with some
the Milinda
much
and
also
later
and
in
a
(p. 331,
longer list),
the Ahguttara {IV, 107),as the names
of the constituent elements
a standingarmy.
of these
to
bath
FRUITS
THE
these
OF
THE
LIFE
OF
enjoy,in
craft.
They
children
and
keep
the object
gifts,
up
recluses
and
Brahmans,
heaven, that
result.
redound
to
of which
comfort.
is
giftsthat
happiness,and
"
gain
lead
Do
5.
the
admit
you
question to
same
'
'
Then
to
us,
in
immediate
recluse' .-*'
have
you
put
Brahmans
to
or
rebirth
bliss as their
have
king,that
recluses
other
high, to
to
Can
'
They
on
any such
you, Sir,declare to me
visible in this very world, of the life of
fruit,
1
69
RECLUSE.
'
do, Lord.'
tell
how
us
answered
they
it,if
do
you
not
mind.'
'
have
others
like
[52]
objection where
no
One,
or
him, are.'
speak, O king.'
Then
'
Blessed
the
after
Kassapa ^. And
exchanging with him the greetings and compliments
of friendshipand courtesy, I seated myself beside him,
the same
and
question as I have now
put,
put to him
16.
Lord,
went
you.
'Then
O
acts,
mutilates
Plara^a
king, or
or
tremble,
takes
Furana
another
is
what
him
to
punish,to
to
trembles
kills
who
given,who
not
act, to
to
to
him
who
him
who
who
him
or
him
"To
me:
mutilate,
to
who
him
to
another
another
to
said
Kassapa
causes
causes
punishesor causes
griefor torment,
to
to
to
17.
who
Once
'
causes
others
causes
who
living creature,
breaks
into
houses, who
'
Burnouf
repeated
clause.
declare
to
world,
such
fruit of
has
them
who
He
has
sad
it then
important and
possible,Sir, that
this
the
'
But
the
the
foreseen
king
and
as
the Buddha
asks
of
members
constantly
should
one
in
just mentioned)
craftsmen
(oftheir actions)as
conduct
benefit
of
mess
'Is
(that is, to
himself)whether
result
their
(the king
made
the
Order
the
to
general
tell him
derive
the craftsmen
this
from
derive
theirs.
According
went
about
to
naked.
he
was
one
of the
teachers
70
a
earth
heap,
one
all the
make
should
he
razor
SUTTA.
SAMAiViVA-PHALA
II.
of flesh, there
mass,
one
on
the
would
be
livingcreatures
increase
of guiltwould
no
resulting,
of the
bank
Were
he to go along the south
ensue.
Ganges strikingand slaying,mutilating and having
mutilated, oppressing and having men
oppressed,
men
be no
there would
guiltthence resulting,no increase
Were
he to go along the north
of guiltwould
ensue.
of the Ganges giving alms, and ordering giftsto
bank
be
to
be
given, offeringsacrifices or causing them
be
merit
thence
no
offered,there would
no
resulting,
of merit.
increase
[53] In generosity,in self-mastery,
is
in speaking truth there
in control of the
senses,
guiltthence
no
neither
merit,
of merit."
increase
nor
Kassapa,
advantage in the
when
of
Just, Lord,
Purawa
non-action
what
life of
what
the
was
recluse, expound
should
was,
mango
did
so
asked
as
if
Lord, did
Thus,
his
theory
asked
when
man,
immediate
explain what
fruit
bread
Lord,
it occurred
think
of
blamed
giving
what
utterance
he
to
no
acceptingnor
seat, and
my
19.
['In
set
not
forth.
How
should
dissatisfaction
?
"
said, and
So
to
any
I neither
though
such
one
as
recluse
or
applauded
dissatisfied
nor
gave
and neither
expression of dissatisfaction,
of his, I arose
from
rejectingthat answer
departed thence.
the
teachers, and
answer
me
realm
in my
Brahman
"
to
to
And
same
manner
went
answers
of the
to
five
other
question put
in each
five
were
case
as
thus
an
just
:]
^
FRUITS
THE
'When
20.
the
^, he
either
uhimate
for the
of
rectitude
and
reason
of
given condition,
either
or
on
human
on
or
one's
or
energy,
animals, all
and
proximate
become
or
the
on
human
strength or human
(with one, two, or
all
beings (produced
souls (in plants) are
of their own.
energy
by their fate,by the
such
no
or
eggs
force
without
They
of
more
depend
another,
power
All
and
senses),
womb), all
and
power
this way
of
conditions
necessary
and
There
is
this Makkhali
about
who
and
Gosala,
here,
Buddhaghosa
followers
whose
the
of
sophists. Some
the
referred
are
the Buddhist
both
in
regarded, from
was
of
worst
deal
good
of
point
class
:
and
of the
texts
the^G^ain
called
were
Buddhist
A^tvakas,
view,
as
the
Gaina
the
and
also
passages,
'
Uvasaka
Hoernle,
dasao,'
by
to
and
that
the
which
to
any
vigour.
bent
are
of
thing as
in
from
without
not
acts
There
is
remote,
or
attainment
effort.
creatures
of
without
pure
character, does
acts,
king, no cause,
depravityof beings;
The
any
own
Makkhali
reason
either
cause.
is,O
beings ; they
without
asked
without
cause,
no
RECLUSE.
thus
for the
remote,
is
OF
There
depraved
There
cause.
"
said
or
become
they
LIFE
I had
day
one
cow-pen
THE
OF
principalPi/aka passages
I, 66, 68 ; III, 69, 211;
are
I,31, 198, 238, 250, 483, 516, 524.
IV, 398. A. I, 33, 286; III, 276, 384. V. I. 8, 291 ; II, III, 130,
As the sect is
and G. V, 68.
See also Git. I, 493
165, 284; IV, 74.
Edicts
thrice mentioned
in the Asoka
as
receivingroyal giftsit is
retained
certain that it
an
important position for several centuries at
See Senart, 'Inscriptions
de Piyadasi,'
least.
II, 82, 209.
pp.
foil.: and
108
in the
The
Appendixes.
S.
M.
From
beginning of
the
down
answer
and
of it at ibid. 212,
the rest
the end
to
the
of p. 53 recurs
first part of the
at ibid. p. 69 to P(ira"a
Kassapa.
dhaghosa
Budsabbe
sabbe
Sabbe
bh(ita,
givL
satta, sabbe
pa"a,
of
classes
these
four
details
of
livingbeings, showing
gives
how
they are
men
down
the
the
in
renders
the
them
no
same
which
is much
means
order
the Buddhists
They
mutually exclusive.
in
animal
better ; but
this earth,from
on
life,
confused, and makes
has
explanationis very
The
the
G^aina-Sfltras,and
accordingly'Every
livingthing,whether
This
all that
include
to
plants.
to
by
terms
used
meant
we
sentient
or
vegetable.'
supposed
in our
Gosala
frequently
Jacobi
being,
'
have,
are
Professor
to have
taken
sense
the words.
in
72
II.
[54] "There
principalsorts
and again six
SAMAiV/^A-PHALA
fourteen
'
are
SUTTA.
hundred
of birth, and
again
There
hundred.
of the
thousands
six thousand
others,
five hundred
are
sorts
and
Karma,
'
"
of animate
sorts
seven
production,and seven
of
of gods, and
sorts
lakes, and
minor
'
"
seven
of
sorts
There
of inanimate
seven
seven
production by grafting,
and
men,
of devils, and
eighty-fourhundred
are
during which
of
and
fools
both
wise
and
of great
hundred
of dreams.
thousand
periods
alike,wandering in
of pain.
end
an
transmigration,shall at last make
Though the wise should hope :
By this virtue or
this performance of duty, or
this penance,
this
or
(I have inherited),
righteousnesswill I make the Karma
mature'
that is not yet mature,
though the fool should
to get graduallyrid of Karma
hope, by the same
means,
*
"
that
ease
cannot
has
and
matured
"
neither
pain,measured
be altered
in the
out,
of
them
as
it were,
of
course
can
do
with
it.
The
measure,
transmigration
;
there
'
'
'
74
SAMAiV^A-PHALA
II-
and
SUTTA.
his
It is a doctrine
offerings^end In ashes.
fools,this talk of gifts. It is an empty lie,mere
Fools
therein.
talk,when
men
say there is profit
wise
the
alike,on
dissolution
of the
body,
cut
are
of
idle
and
off,
what
asked
a
the immediate
was
life of
in the
advantage
[56]26.
day, I
When, one
he said :
Ka/('/^ayana,
O
'
neither
king,are
neither
created
The
"
made
thus
Pakudha
asked
things,
following seven
commanded
nor
caused
nor
had
be
to
to
be
made,
created, they
are
barren
(so
both.
And
that
nothing
what
are
the
is
The
seven
four elements
"
pain,and the
soul as
seventh.
So
is neither
there
a
slayer nor
of slaying,hearer
causer
plainer.
exor
or
speaker, knower
When
with a sharp sword
cleaves a head
one
in twain, no
of life,
one
thereby deprives any one
sword
has only penetrated into the interval between
a
earth, water,
seven
*
what
a
fire,and
air
and
"
and
ease,
elementarysubstances."
Thus, Lord, did Pakudha
the
was
immediate
recluse, expound
the
asked
when
Ka/^/fayana,
of
else.
[57]28.
'
When,
of
N\ga.n//ici
O king (a man
the
day,
one
he
water
washed
sense
of
restraint.
asked
thus
the
Nata
fourfold self-restraint.
all
had
restrained
away
evil held
And
as
and
at
lives restrained
He
regards
he
bay.
since he
all evil
lives
Such
is thus
as
regards
suffused
with
is his fourfold
tied with
the
self-
this fourfold
The
XXVII, 10; KathaVatlhu
Ahuliyo. See Buddhavawsa
550.
in the G^aina
phrase is omitted in the parallel
Sfltrakr/iahga
passage
xxiv.
II,
pointed out by Jacobi, Gaina-SQtras,'
'
'
'
THE
FRUITS
THE
OF
bond, therefore
is he, the
called
(whose
Gatatto
summit,
LIFE
OF
RECLUSE.
75
Niga"///o(freefrom
heart
has
that
gone;
bonds),
is,to the
aim) Yatatto
(whose
is
heart
is kept down
that
under
is,
;
command), and
T'^itatto
(whose heart is fixed)\"
of the Nata
Thus, Lord, did the N\ga.n//ia.
clan,
when
the immediate
asked
what
was
advantage in the
to
'
life of
recluse, expound
bis
theory
of the
fourfold
asked
Sa^^aya
bond.
[58]31. 'When,
of the
Bela/'Ma
there
would
think
it is thus
neither
there
don't
world.
And
who
has
or
or
the truth
won
each
to
"
chance
result,of good
any
of these
I don't
it is otherwise.
there
say
if you
ask
whether
or
bad
actions
continues,
or
questions do
reply^."
did
'Thus, Lord,
clan,when
I don't
beings produced by
man
think
And
it.
deny
And
so.
say
I don't
And
fruit,any
is any
whether
[59]33.
"
is not, another
the
thus
"
If you ask me
whether
well, if I thought there were,
thus.
don't
said
But
or
is,nor
about
or
world
so.
say
And
me
clan, he
is another
had
day, I
one
asked
what
immediate
the
was
Bela////a
of the
Saw^aya
advantage
in
of prevarication.
recluse,show his manner
And
to
him, as to all the others, I expressed neither
but neither
acceptingnor
approval nor dissatisfaction,
the
'
life of
The
be
to
has
ironical
an
caught
the
first of
to
not
See
it.
is
the
Professor
Restraints'
followers
of
two
the
of the
words,
of
but
fairlyenough,
sense
and
it
originalis couched.
probably intended
talking. Gogerly
his version
gives no
Burnouf
idea
s
is very
of the
rendering
of the mark.
quite wide
Grains
general
as
to
wrong
form
in which
oracular
The
series of riddles
free,and
is
the
'
Four
Restraints
'
is the
well-known
rule
of the
'
in
are
ground
discussion
in the Milinda
(II,85-91 of my translation).
the
Four
II, xxiii) thinks
Jacobi ('6?aina-S(itras,'
intended
kept by the
to
are
represent the four vows
these
for
be so,
vows
were
Parjva.
But this surelycannot
drink
cold
water,
on
the
that there
'
souls
'
quitedifferent.
2
The
text)into
text
the mouth
of the Eel-
paragraph put
wriggler.
above
(p. 27
of
the
76
II.
rejectingwhat
departed thence
now.
Blessed
One.
34.
the
this
fruit,in
those
I can,
Can
of
to
seat, and
my
recluse, such
tioned
men-
fain put
think
may
I would
end
it
have
as
?'
show
to
to
immediate
any
occupations I
Answer
you.
me
that
to
question
same
life of
of the
And
the
show
you
them, able
king.
question
Lord, I put
world, of the
each
are,
from
arose
follow each
who
SUTTA.
said, I
was
And
'
SAMAiVJVA-PHALA
as
you
fit.
most
[eo]35.
Now
what
do
Suppose
your
in what
pleasure, anxious
does
he
look.
every
and
and
Suppose
who
agreeable
watches
your
should
think, "Strange is it
of meritorious
deeds, this
result of merit!
himself
man
says,
he
make
to
Here
"
"
"
that
Why
should
"
Of
and
like
were
I have
six teachers
these
vice
not
him, that
versa
my
Pftra"a
might
too
hair
beard
and
denies
the
shaved
evil Karma
at
merit.
earn
in
off,
bad
act
death, shuts
out
no
The
only
evidence
be
in
one
is at
theory).
it out
all.
at
answer
hoped
But
manner
that
of these
six
theories
of
life
intelligibleWestern
to
this want
may
soon
be
on
the
to
readers.
which
independent
Niga"//5a(the Gain
summarise
It is very
suppliedby
one
or
it,or
set
much
to
other
of
THE
and
FRUITS
don
THE
LIFE
OF
and
going
yellow robes,
the
household
OF
state,
the world
renounce
RECLUSE.
77
forth
?"
from
And
the
suppose,
And
do so.
a time, he should
having been admitted
dwell
into an
restrained
in act
Order, should
and
after
with
thought,content
delighting in solitude.
word
and
tell you
majesty, do you
of
should
slave, who
has
into
with
food
mere
Would
him
become
36.
slave
should
have
recluse
made
"
we
kept
for him
do
of the life of
*
This
then, O
visible in this
'
37.
in this
now
seat
back
him
with
let
the
of deference
out
be
to
him
and
seated.
And
lodging place,
requisitesof
to
ward
accept
and
of them.
guard
be
to
the law.'
That
king.
being so,
is
that is so.'
I maintained
world, which
of the
first kind
the
king, is
arise
to
fruit,
from
recluse.'
put
greet
our
all
"
beg
some
Can
I can,
"
for me"?'
we
me
recluse
that
of
free
end
of
who
man
fruit,visible
'
I would
end
being
other
any
been
recluse?'
Certainly,Lord,
life of
sick
watch
not,
come
bowl, and
think, O
you
the
the
order
is there
there, or
and
accordingto
what
But
man
should
ready, and
should
And
'
for
has
restrained,content
work
again,and
robes
medicine
and
the
rise up from
and
him
press
him,
towards
Let
rather
and
[ei],
reverence
we
"
say
Nay, Lord,
'
dwells
and
and
then
you
one,
Order, and
an
your
If it
"
shelter,
people
please your
formerly your
(allas before)
suppose
that such
know
donned
admitted
And
this, saying :
worked
now
food and
mere
"
fain
36, the
cultivates
put
case
his
land,
'
higher
and
sweeter
than
these
78
SAMAA^iV^A-PHALA
II.
*I can,
Give
king.
SUTTA.
therefore, O
ear
in the
has
who
one
awakened
mortals
truth,
in
abounding
one,
who
happy,
the
won
Arahat,
an
wisdom
world
fully
goodness,
a guide to
and
knows
king, and
as
willingto
"
and
the
Maras,
and
and
Brahmans,
its
it, he
known
The
the
world
below
princes and
makes
his
with
its recluses
and
peoples,
"
knowledo^e known
having
others.
to
truth,
'A
41.
in its
householder-
or
children,or
of his
one
man
of inferior birth
hearing
on
who
has found
truth);
the
Full
"
dust
of
has
of hindrances
all
in all its
me
clothe
me
go
Let
home
at
to
then
myself in
forth from
the
the
off my
cut
who
difficult is it
How
worldly things.
me
higher life
its brightperfection
live the
possessed of
as
dwells
who
man
is
himself
within
is household
Free
passion.
renounced
for the
thus
he
when
and
hair
beard, let
and
orange-colouredrobes,
and
let
household
state,"
*
be
it great
they
beard,
^
to
he
they few,
be
or
many
life.
refer them
'
or
clothes himself
Buddhaghosa appliesthese
the
to
Then, before
But
to
Gahapati,
ryot.
it
seems
more
he
in the
last two
cuts
and
orange-colouredrobes,
adjectivesto
in accord
with
the
next
paragraph
the life.
which
Buddhaghosa
sense
of peasant,
THE
he
and
FRUITS
forth
goes
homeless
self-restrained
on
recluse
from
the
OF
RECLUSE.
household
has
thus
by
that
restraint
79
Hfe
into
and
Pure
conduct,
recluse
that should
himself
trains
himself
encompasses
word.
become
he
be
the
with
his
are
self-possessedhe
in
of livelihood,
of
door
his
he
sees
avoid.
He
precepts.
deeds
good
means
the
guarded
in, the
lives
binding
adopts,
and
LIFE
he
in the
danger
He
THE
state.
'When
42.
OF
and
act
is his
good
Mindful
senses.
is
altogetherhappy.
And
how, O king, is his conduct
good ?
43.
In this, O king,that the Bhikshu,
puttingaway the
of livingthings,holds aloof from
the destruction
killing
of life. The
cudgel and the sword he has laid aside,
and ashamed
of roughness,and full of mercy,
he dwells
*
and
compassionate
kind
all
to
that have
creatures
life.
translated
Only
'the
Bhikshu';
the
[69]63.
;
'
that
from
body
it,O
side
far
And
'
morals,
is, so
how,
of his
of
ease
Bhikshu
the
king, is
senses
On
compare
the
M.
'
restrained
far
confident.
worthy
sense
danger
from
any
self-restraint in
sovereign,duly crowned,
beaten
no
down, sees
danger
been
so
no
enemies
as
And
are
endowed
of honour, he
cerned,
con-
with
experiences,
alloy. Thus
becomes
righteous.
the Bhikshu
guarded as
without
is
to
.'*
Patimokkha-sazwvara-sawzvuto.
mean
words
the
case
his
concerns
as
Bhikshu
is the
of
each
read
should
one
that
[7o]that
himself,
doors
this to
^
in
moralities,sees
have
king, that
64.
the
then
enemies
so
within
recluse'
Just, O king,as
any
this
And
is, so
conduct.
whose
the
to
accordingly.]
of the minor
side
alter
and
refrain
master
the
for 'Gotama
27.
of
in
above
according to
Buddhaghosa,
I think, takes
8o
When,
king,he
of it\
He
in
And
it.
with
sound
tastes
or
his
he
is
and
not
of
it.
He
He
faculty,and
with
regards the
of
sense
ease
in
his
watch
attains
to
doors
65.
'
hears
his
nose,
touch
with
or
that
long
he
as
(representative)
his
mastery
his
covetousness
so
mental
upon
representative
it.
over
And
dowed
en-
self-restraint,
so
worthy of honour, as
he
experiences, within himself, a
senses,
this
into which
of his
And
him
over
no
evil
the
mastery
he
restrain
to
to
as
keeps
he
himself
sets
flow
unrestrained
faculty.
feels
or
watch
to
with
odour
an
restrained
un-
dejection,to
dwells
keeps
attains
manner,
tion,
dejec-
dwells
he
which
he
when
his tongue,
with
when
details
the
he
mieht
and
long as
sight. He
smells
or
ear,
flavour
in like
so,
his
body, or
mind
so
of
sense
which
covetousness
him
his
his eye he is
the details
or
that
restrain
to
facultyof sight,and
his
over
general appearance
over
to
as
upon
objectwith
flow
to
SUTTA.
an
himself
sets
occasion
give
sees
in the
entranced
not
is
SAMAiViVA-PHALA
II.
state
can
becomes
enter
^. Thus
guarded
as
to
senses.
how, O
king, is
the
Bhikshu
mindful
and
going
forth
?
self-possessed
'
or
In this matter,
in coming back
(allthat
is wrapt
king,the Bhikshu
keeps clearlybefore
up
therein
"
the
in
his mind's
immediate
eye
object of
hoti
The
nimittaggahi
nanuvya"^anaggahi.
phrase
either to seize upon
nimittaw
the
as
gawhati means
anything
one's
the
exclusion
of
of
else
everything
(see,for
thought to
object
Buddhaghosa's note on it given in the
instance, Vin. I, 183, and
Vinaya Texts,' II, 9), or to seize upon the outward sign of anything
so
keenly as to recognisewhat it is the mark of (Vin. Ill, 17). And
of the other sex
when
the object is a person
this phrase is the idiom
used for our
in love with.' Buddhaghosa gives,as an
instance
falling
of the nimitta, the generalconclusion that the objectseen, heard, "c.,
of the anuvya"^ana,
is a man
the perception of the
or
woman;
"
c.
detail that he or she is smiling,
talking,
'with
dhaghosa).
no
besprinkling'(of evil,says BudAvyaseka, literally
'
Na
'
'
'
82
SAMANNA-PHALA
11.
Then,
'
67.
moral
mindfulness
excellent
at
a
hill
field.
he
he
in the woods,
side, in
charnel
mountain
at
his
body
this
with
the
erect,
lent
excelthis
to
so
rest
tree,
on
in
cave,
in
straw
self-
so
rocky
the
open
for alms
his round
cross-legged,
intelligencealert,
is done,
his
and
of
foot
glen, in
his meal
himself, when
keeping
excellent
so
place,or on a heap of
returningthither after
And
seats
this
of
body
filled with
self-possession,
chooses
some
lonely spot
and
"
excellent
so
endowed
senses,
content,
his way
on
this
gifted with
the
to
as
of
master
precepts,
restraint
SUTTA.
intent.
68.
'
he remains
with
injure,he
to
of
and
heart
and
mind
69.
purifies
corruptionof the
free
heart
from
of malevolence.
mind
and
not,
the
a
world
the
mind^, keeping
ill-
Putting
his
ideas
he
self-possessed,
purifieshis
of sloth.
flurry
Putting away
and
of
as
of
hankers
with
and
free from
remains
vexation
longer in
after
fretfulness,and
with
purifieshimself of irritability
spirit. Putting away
wavering, he
passed beyond perplexity; and no
his
is good, he purifies
to what
as
within, he
serene
remains
one
suspense
doubt.
Then
a
'
he
worry,
that
remains
and
of weakness
hankering
Putting away
heart
torpor
alight^ mindful
away
mind
heart
purifieshis
and
temper,
of lusts.
his mind
wish
the
Putting away
just,O
king,as
loan *, should
set
when
after
man,
business
foot, and
on
tracting
con-
his
'
'
'
'
'
'
THE
FRUITS
business
able
to
should
be
would
old
surplus over
me
83
RECLUSE.
should
he had
only
not
maintain
wife."
that, would
at
wife.
Then
And
be
he
on
'Then
just,O
there
and
after
he
and
his food
him
well
so
have
would
be
of heart
glad
should
he
state,
his
digest,and
he
would
at
of
his
in
that
and
after
man
time
back
and
bound
were
should
he
be
without
sound, and
be
of
just,O
Then
72.
his own
'
would
if
king,as
and
from
that
after
on
'
prosperous,
desert,where
time
his
safe,
peace
on
the
then,
'Just so,
of
that
at
go
be
master,
own
whither
go
his
and
his
good
man,
he
present
would
be
rich and
long road, in a
danger ; and after
a
desert, arrived
of the
out
realisinghis
be
on
but much
was,
of
borders
state, he would
glad of heart
74.
find himself
food
on
to
should
to
if
king, as
find himself
to
slave,
"
to
no
that,
just, O
were
were
unable
his former
realising
be of good cheer at that, he
Then
and
at
he
time
that
state, he would
glad of heart at that
["^3]
73-
cheer
were
man
slavery,become
emancipated
not
subjectto others, a free man, free
then,
fiscation
con-
"
subject to another,
master,
he
at
good
free
any
goods
in
set
he
his
that, he
at
when
of his
would
"
prison house,
whither
him
disease,
former
cheer
good
prey
would
strength come
realised
be
his food
from
recover
be
71.
from
to
were
strength left
no
were
man
ill,and
very
were
then, when
present
would
time
if
king, as
digest,and
my
"
not
not
be
incurred,but there
maintain
to
to
he
70.
to
OF
"
to
surplus over
of good cheer
debt
realise
business
that
LIFE
he
with
THE
succeed, and
off the
pay
should
OF
cheer
at
his present
that,he would be
and
"
king,the Bhikshu,
G
so
long as
these
84
II.
five
Hindrances
himself
upon
lost
SAMAiViVA-PHALA
on
have
been
and
man,
road.
put
freed
as
in debt,
as
desert
not
are
put
within
away
him
looks
But
when
five Hindrances
these
within
self
him, he looks upon himfree
debt, rid of disease,out of jail,
a
away
from
secure
SUTTA.
'And
in that
and
75
A.
his heart
peace
Then
reasoningand
and
with
suffuse
that
is
there
and
no
he
does
the
spot
evil
First
of detachment
^,
the while.
so
and
joy
in the
remains
of
body
very
into
enters
"
His
stayed ^
estranged from
he
dispositions,
a state
Rapture
'
is
of
born
ease
in his whole
frame
detachment,
not
suffused
therewith.
his
or
[74]76. 'Just,O king, as a skilful bathman
apprenticewill scatter perfumed soap powder in a metal
basin, and then besprinklingit with water,
drop by
it together that the ball of lather,
drop, will so knead
with it,
moisture, is drenched
taking up the unctuous
pervaded by it, permeated by it within and without,
and there is no leakage possible.
'
the
From
beginning of "
paragraphs
for
sentence
paragraph of much
or
the
convenience
68
the
of
text,
the
though
here
reader, is
eloquence and
splitup into
long
reallyone
force
the GMnas,
is a
to
peroration,leading on
Mil.
The
M.
Vin.
five similes are
to
I, 294;
I, 71 ;
84.
recurring
be taken, in order, as
referringto the Five Hindrances
(Nivara"a)
The
Dhamma
six
in
68.
hindrances,
Sangam 1152 gives
given
"
and M. I. 360-3 gives eight.
of the body, 'seclusion';intellectually,
Viveka, 'separation' physically
of the objectsof thought, discrimination
of the
; ethically,
have no word
in English
heart, being separate from the world.' We
suggestingthese three, all of which are implied. The stress is upon
in the sense
of all the
separation from the world, taking 'world'
arid
the
hindrances
five chief
to
spiritual
especiallyof
progress,
Hindrances
set
out.
(Nivarawa) just above
Buddhaghosa has
Asl.
166.
nothing here, but compare
the
"^
"
'
'
'
FRUITS
THE
This,
THE
OF
king, is
LIFE
OF
immediate
an
fruit of
85
RECLUSE.
Hfe of
the
than
sweeter
the last.
all
Then
'
"j^.
reasoning and
in the
Second
investigation
6^Mna,
of
state
serenity of concentration,
the
investigation
on,
goes
of
a
tranquillisationthe
concentration, that
suffused
water
there
reasoning or
no
of elevation
into
inlet from
the
south, and
is
of mind,
no
the
it from
east
should
god
were
spring beneath,
or
west,
not
from
from
suffuse
and
permeate,
would
be
part
no
the
or
pool
to
the
and
north
time
current
or
send
of cool
pervade, fill,
cool waters,
with
portionof
the
time
waters
frame
deep pool,with
showers
there
within.
if there
king,as
welling up
no
down
of
therewith.
Just,O
78.
with
born
ease,
permeate,
not
abides
his
And
heart
and
when
state
"
joy
suppressing
into and
enters
and
pool unsuffused
therewith.
O
[75] This,
'
of
king,is
recluse, visible
the
than
sweeter
in
an
fruit of the
immediate
this
world, and
higher
life
and
last.
79.
further, O
Then
enters
'
'
and
2
into and
And
his
Ekodibhava.
the notes
in
Upekhako,
abides
very
in the
body
does
Gh^xvs,.
Third
he
pervade, drench,
so
in Mah^vastu
is, looking
I, 554,
on
rival
Imperturbable,impartial,tolerant,
equal mind.
and
all
all possiblerenderings,
are
stoical,composed,
unsusceptible,
translated
unsatisfactory.The ten kinds of Upekkha, equanimity,'
Sinhalese
into English from
by Spence Hardy (Manual,p. 505),can
mental
states
with
'
now
be
corrected
from
86
SAMAA^iVA-PHALA
II.
and
permeate,
with
it,that
there
is
'Just, O
king,
when
as
in the
up
grown
surface of the water,
depths of the water,
and
their
with
joy
no
frame
not
roots
not
drawing
up
the
blue, born
in the
risingup
above
from
nourishment
pervaded, drenched,
their very tips down
to
so
from
cool
the
or
tank
moisture
thereof, that
there
is
no
or
This, O
'
has
lotus
water,
are
suffused
permeated,
in
white
or
water,
the
that
ease
in his whole
spot
no
that
therewith.
suffused
80.
with
suffuse
SUTTA.
recluse,visible
than
is
king,
immediate
fruit of the
world, and
higher and
an
in this
life of
sweeter
the last.
alike of
putting away
alike
away
of
without
state
pain
into
with
that
that
there
abides
sits there
the
passing
in the
had
Fourth
equanimity,
his body
suffusingeven
of translucence, of heart,
purification,
of
so
no
the
by
dejection, he
of pure
and
self-possession
and without
ease.
sense
is
and
Bhikshu,
pain,by
elation, any
any
he
[76]'And
of
and
ease
previouslyfelt,enters
G/iana,
king, the
further, O
'Then
81.
frame
not
suffused
therewith.
from
head
white
foot in
robe
of
frame
not
the
recluse,
'
king, is an immediate
and higher and sweeter
With
his heart
thus
firm,
and
his mind
grasps
is built up
of
serene,
that
the
insightthat
fact:
of the
"This
is
tion,
purifica-
no
fruit of the
than
spot
in
made
appliesand
comes
life of
the last.
pure,
evil, supple,ready
imperturbable,he
to
sit there,
of
sense
clean
the
Bhikshu
that
were
therewith.
suffused
cultured, devoid
He
with
with
contact
king,does
body
wrapt
This, O
83.
in
not
sittingso
were
clean white
frame
his
man
his whole
'
just so,
"
suffusingeven
so
to
no
if a
'Just,O king,as
82.
from
of mine
bends
lucent,
transto
act,
down
knowledge.
has Jorny it
body
four elements, it springs from father
FRUITS
THE
and
OF
THE
LIFE
OF
renewed
mother, it is continually
87
RECLUSE.
by
much
so
boiled
rice and
it is
is impermanence,
juicy foods, its very nature
integrati
subject to erasion, abrasion, dissolution,and distherein
and
on
is
this
that
does
red,
or
white,
or
had
who
man,
hand, he would
the
with
up
to
the
than
the
With
is
king,
immediate
an
it into
his heart
thus
to
from
up
is bound
one
fruit
of
the
higher
callingup
this
applies and
of
and
lucent,
trans-
pure,
to
bends
act,
down
mental
image. He
body, having form,
another
body
made
serene,
of
his
the
his
last.
imperturbable, he
mind
If
firm, and
threaded.
take
to
were
see,
cultured, devoid
calls
be
sweeter
85.
should
yellow
eyes
other
[77] This,
flaw,excellent in every
string,blue, or orange-coloured,
or
it
clearlyperceive how
life of
it
through
of
depend."
were
a
Veluriya gem,
eightfacets,excellently
if there
bright,of
way.
consciousness
is
favourite
S.
G^at. 1, 146,
reallyuntranslatable.
^
Vi""a"a.
'
all emotions
^
and
The
In
the
their
own
member
that
he
must,
body, but
most
earnest
Buddha
who
as
did not
the
he
and
to
a
as
an
went
the
passages
fasten on) were
possible point
of
admirer
so
far
the
of
apt
fasten
of
reallydepend
upon,
the link in
was
not
to
Buddha
the
to
on
with
(one Sati, a
himself
Buddha
meant
reallybound
that
up
the
wiih,
it still survives.
I know
two
livingwriters
on
Buddhism
Buddha
soul
the
reconciliation
tell the
to
as
adherents
have
transmigration,
admitted
that it formed
and
meets
But
view.
else
Vi?/"a"a
theory. Even
of the Order)
Vi""a"a
similar
and
objects,
Buddhaghosa (p. 221).
arisingfrom
opinion he
so
expresslyrefused
to
accept.
upon
88
made
of mind,
parts,
not
deprived of
from
reed
the
scabbard
The
is
reed
draw
that
the
he
take
to
its
^.
life of
fruit of the
higher
and
sweeter
the last.
than
and
mind
to
being
imperturbable,he appliesand
in
or
many,
he becomes
penetrates
or
down
his
[78]He
modes
visible
the
or
and
up
water
he
down
through
walks
water
on
point
is
is not
solid
invisible
further
Bhikshu
the
ground,
without
have
"
many
obstruction,
hill,as if through air
or
rampart
Kara""/a
act,
become
having
to
3, 3, 16.
*
The
lucent,
transto
Gift^
its various
feeling no
wall
through
bends
Wondrous
Gift
becomes
again
one
goes,
a
of the
Wondrous
he
one
becomes
he
modes
the
the
enjoys
of
reed
from
sword
is
thing,the
were
similarly
slough,or
out
This
"
one
sheath
the
know
and
pull
to
were
would
He
sheath.
its
body's)limbs
organ \
if a man
out
SUTTA.
(his own
It is from
drawn
snake
any
its sheath.
another.
has been
all
king, as
sheath
having
'Just, O
86.
a
SAMA^iVA-PHALA
II.
side
;
as
he
if
breaking
his
ears
un-
6"atapatha-Brahma"aIV,
the
the
snake
Pi/akas
S.
of concrete
IV, 289,
290
instances
; A.
Ill,340,
of any
341
of these
; M.
except
P. S. 43-
see
II.
90
The
SAMANNA-THALA
attentive
mind
wandering
The
mind
broad
narrow
mind
SUTTA.
be
to
attentive,and
the
ing
wander-
broad, and
be
to
the
mind
narrow
The
mind
mean
lofty
be
to
the
and
mean,
loftymind
'
The
mind
stedfast
The
stedfast, and
to
be
be
free, and
the
wavering
wavering;
be
to
mind
free
mind
to
mind
enslaved
the
enslaved.
Just, O
'
92.
young
of his
a
and
own
of clear
vessel
know
that
[8l]
than
sweeter
'
93.
the
With
directs and
in
world,
and
thus
down
his mind
births,or
ten
or
evolution
^.
experience
limits
of
of
my
state, I took
Sa-uitara
the Dhamma
in
heaven,
*
and
This
discomfort
life.
form
and
again in
^, such
of
or
days
or
five
four
forty or
hundred
fiftyor
thousand
was
such
Unless
food, such
my
ease,
passed
name,
my
and
away
place.
such
from
There
an
and
such
my
the
that
I had
the interpretationgiven in
is
renovation
of the
accomplish.
'
When
anuttara.
aeon
place such
caste
my
in
of dissolution, many
of both dissolution
aeon
an
or
states
and
of terms,
use
to
In such
family,such
my
and
He
states.
or
thirtyor
or
an
three
or
thousand
births,through many
of evolution, many
aeon
"
two
twenty
or
hundred
birth, or
one
"
higher
he
("c. as before),
the knowledge of
to
serene
by
it,
on
last.
his heart
bends
this
the
gone
mole
if not, would
know
it had not.
fruit of the life
king,is an immediate
recluse, visible
would, if it had
water
it had, and
This, O
'
of
lad,
or
man
or
a
a
king,as a woman
the image
smart, on
consideringattentively
face in a bright and
brilliant mirror
in
or
Va,nna, 'colour.'
universe, each
of
which
takes countless
years
FRUITS
THE
such
and
and
such
OF
THE
LIFE
and
family and
name
of discomfort
experience
Hmit
Hfe.
When
of my
I took form
again here
his temporary
in
state
and in all their modes.
'
another
own
to
and
from
other
"
From
spake
and
other
that
such
[82] This,
'
the
With
95.
directs
from
thus
that
in another
well
; he
favoured
wretched,
"
Such
serene
to
With
beings.
and
wrong
which
one
recognises the
and
such
of
state
not
after
death,
sufferingor
three
revilers
The
Bhfimis,
formless
^
three
worlds
of the
the
this Sutta.
life
and
in
See
of
to
the
lust, the
note
world
Karma
such
beings,
thought,
rightviews,
and
word
three
to
unhappy
some
and
holding
ones,
Rfipa,
the
and
act
word
holding
that
the dissolution
in
such
But
deeds
and
act
the
and
their
to
ones,
reborn
noble, the
happy
themselves
for
are
noble
world
the
noble
the
woe.
(the Kama,
Dibba-"^akkhu.
higher
the
brethren, in
villagescorrespond
"
village,
Heavenly
beings as they
and
take shape
views, they, on
wrong
my
held
pure
and
mean
according
away
beings,my
results from
body,
other
in
("c. as before),he
the knowledge of
the
ill favoured,
the
thought, revilers of
views, acquiring
of the
way,
I stood
and
of men,
he sees
of existence
form
passing
and
Thence
fruit of the
world,
his mind
down
rise of
from
away
that
thus.
to
last.
bends
fall and
the
he
such
there
his
Then
in this
his heart
and
and
details,
came
and
peace
my
now,
Visible
than
sweeter
home.
in such
mind
to
another,
to
villageI
own
state
from
go
one
recluse.
to
the
that
call
food
was
in all their
return
sat
way,
such
he
that
village;
thus.
And
peace
I have
returned
back
'
from
and
from
were
man
held
thus, and
my
of
by
my
stood
There
to
came
such
if
gone
should
one
one.
thus,
sat
days
does
caste
away
thus
and
village,
that
know
passed
"
RECLUSE.
of ease,
or
"
Just, O king,as
94.
would
OF
to
Ariipa Lokas).
below
at
on
" 102
and
the
end
of
92
II.
acquiringfor
themselves
SUTTA.
SAMAiViVA-PHALA
that
results from
that
Karma
dissolution of the
the
after
body,
men,
in heaven."
happy state
with the pure
Heavenly Eye, surpassingthat of
from
one
[83]he sees beings as they pass away
state
of
death,
Thus
reborn
are
96. 'Just,O
terrace
happy
the
Then
a
he
house,
and
to
This, O
'
the
'
97.
'
Those
men
those
street, and
in
square
along
the
midst.
entering
are
leaving it,and
are
king, is
an
in this
With
his heart
bends
those
ing
walk-
are
in the
seated
are
immediate
fruit of the
world, and
higherand
of
Vatthu
of
action
of
thus
his
down
paragraph forms
III, 9 (p. 250).
the
the
coming
thither
and
eyes
midst."
destruction
This
"
with
and
an
four
place where
walking hither
in
with
life of
sweeter
last.
directs and
the
of
house
entering a house,
men
fro in the
recluse,visible
than
were
standingthereon, and
know
those
in the
square
and
'.
midst
seated
^, and
would
street
wretched, passing
the
and
if there
it in the
he nises
recogand
well favoured
in another
noble, the
the
king, as
on
form
their deeds
according to
upper
roads
take
and
mean
away
some
existence,and
the
the
in
the
the
mind
("c. as before),he
to the knowledge of
Deadly
Floods
subjectof
the
The
Karma
serene
discussion
knowledge
mere
is there
of the
distinguishedfrom
He
knows
in the'KathS
general fact
the
Dibba-
who
Arahat
an
not
that
of Sariputtais quoted,
the instance
; and
the
knowledge, but not
Heavenly Eye. As he was
it follows
that
the
necessary
consequence
that the sphere of
(p. 224)
extend
to the Formless
for the
Truth,' see
Vltisa"/('arante
Vithiffz.
Worlds.
below,
is
p. no,
Qn
"
the Dhamma-^akkhu,
21
'
the
was
adds
not
Eye
of the text.
Buddhaghosa's reading.
The
Siamese
has
Compare M. I, 279.
untranslatable
mann
Neuterm.
Asavas, Deadly Floods, another
has
Illusion
has
defilement
(Wahn) ; Burnouf
(souillures).
the
mentioned
three
here
They are sometimes
(M. I, 23, 155; A.
I, 167; S. IV, 256, "c.); but speculation,
theorising(Di////i)is
added
the
P.
and
fourth in
M.
S.
elsewhere.
a
as
Unfortunately,
'
FRUITS
THE
it
OF
THE
LIFE
OF
RECLUSE.
93
"
"
"
"
"
*'
*'
"
After
and
see,
should
gravel and
the
about
clear,translucent, and
lie within
or
has
word
been
not
it : he
yet found
in
would
its concrete,
taint
or
of
idea
ooze,
Subhfiti
overwhelming
ought to consider.
quoting the above passage
PadJpika SM, p. 43) reads
that
"
This
primary, sense;
48) that welltaken
It
literally.
intoxication,and
that
underlies
Perhaps
not
after
of flood
or
we
in
Abhidhana
Asl.
statement
seasoned
all it is the
serene
know
Buddhaghosa's
(at
called Ssava
be
liquorswere
spirituous
is
the
simile
what
be
is therefore
to
sure
impossible
in its secondary, ethical sense.
the use
of the word
indeed
unless
"
man,
move
of water,
pool
fastness there
'
98.
were
beyond
from
piriv"s".
^
with
Kamasava,
future
the
life in
world.
^
future
and
'
life in
specialreference
plane of form and
with
Bhavdsava,
the
Truths, justabove
summarised.
hankering after
plane (theRfipa
to the taint of
the
to
formless
ignoranceof
the Four
Great
94
II-
SAMAiViVA-PHALA
pool is clear,transparent,
it
the
oysters and
gravel,and the shoals
are
SUTTA.
and
and
serene,
shells,and
the
of
fish
there within
the
sand
about
moving
are
and
or
lying stilP."
recluse, visible
than
sweeter
life of
and
99.
And
king
said
than
when
has
which
is hidden
lamp
could
truth
the
has
fruit of
no
as
who, from
taken
his
higher
just
"
point
or
even
and
now
of sovranty,
foolish
that
the
out
right
bring
to
who
have
eyes
so.
the
One
Truth, and
accept
me
as
them.
and
Sin
that
wrong
I put
to
has
death
life
Lord, weak
reveal
in many
a
figure,by
me,
I betake
myself,Lord, to
to
refuge in
that
were
those
that
so
to
were
astray,
refuge,to
my
this
or
the
up
set
to
were
to
gone
Blessed
the
May
is
the
excellent. Lord,
Most
man
were
or
And
One
down,
known
One.
'
if a
as
forms
made
Blessed
one
is
and
higher
spoken, A^atasattu
One
darkness
external
been
thus
thrown
into the
Order.
Just
away,
who
has
him
see
had
Blessed
been
the Blessed
as
he
the
to
which
to
there
life
this ^.'
excellent !
road
And
and
sweeter
most
world,
this
last.
the
an
in
fruit of the
immediate
'
to
disciple,
endures,
me,
overcome
I am,
my
the
in
that,
father, that
righteousman,
The
simile
M.
recurs
I, 279;
Gat. V, 197;
sippi-sambuka
A.
A.
I, 9.
Ill,395;
Compare
for the
Trenckner, 'Pali
words
cellany,'
Mis-
p. 60.
'
Because,
NirvSwa; and
'
as
it
Ariyanawz.
of the Arahats.
Buddhaghosa
was
to
That
FRUITS
THE
looks
attain
said
We
go.
*
bowed
the
right
hand
king,
touched
in
king,
truth
brethren,
heart.
would
have
Thus
the
in
arisen
the
spake
the
ends
Here
conversion,
for
It
of
the
Dhamma-^akkhu
is
the
higher
text,
Eye
Arahat
of
than
" 95)
for
entering
which
Wisdom
(Itivuttaka,p.
on
Heavenly
sees
other
was
put
righteous
the
for
eye
^'
there
sat
brethren
were
the
Fruits
of
the
Recluse.
is ended.
Sutta
for
(Eye
the
he
not
and
The
on
Sama/2"a-phala
The
he
said
and
words.
Discourse
of
A^atasattu
had
king
man,
One.
his
at
after
spotless
as
even
Blessed
Life
and
on
thence.
affected,
the
seat,
him
keeping
deeply
clear
his
brethren,
righteous
him,
delighted
and
pleased
that
delighted
from
long
the
was
and
arose
not
fain
fit'
departed
If, brethren,
death,
to
then
One,
addressed
gone,
This
father
Blessed
the
him,
passed
thee
and
One,
king
do.'
pleased
One,
the
would
we
to
to
king,
Blessed
he
Lord,
is much
Blessed
the
as
had
king
his
the
the
to
Now
102.
'
of
A^^tasattu
seemeth
whatever
words
and
there
confesses
future.'
Now,
95
rightfully
spoken,
One
RECLUSE.
and
in
'
and
OF
fault,
thus
A^atasattu
the
the
had
busy,
king,
Then
LIFE
as
Blessed
are
Do,
with
he
the
to
THE
self-restraint
to
When
1 01.
fault
his
upon
it, shall
OF
the
Eye
the
Path
that
is
ends
(dibba-^akkhu,
people's
(pa""a-/^akkhu)
52, " 61).
Truth)
technical
above,
previous births,
which
is
the
term
Arahatship.
in
wisdom
and
p.
82
below
of
the
INTRODUCTION
AMBArr^A
This
is
celebrated
It is
discussions
this
was
composed.
often
; and
No
it
comparative
the
to
I) which
Chapter
at
Brahman
the
time
social
would
not
deal
when
unless
the
on
to
had
between
real,
so
has
as
taken
position
there
subject
though
Dialogues
represented
the
at
of
that
referred
is
often
so
Buddhists
early
the
problem
be
frequency
pretensions
indignation
difference,
the
of
other
difference
But
the
or
the
by
serious
schools.
from
matter
astonishment
regarding
of
question
Brahmans
expressing
been
the
on
were
end
notes
caste.
burning
in the
the
at
sufficiently evident
the
up
of
subject
(mentioned
Suttas
quoted
verse
the
with
several
of
one
SUTTA.
really
the
been
two
gravely
misunderstood.
Some
writers
Gotama
the
role
him
rich
the
abolish
of
the
Other
leaders
of
social
humble
and
abolish,
or
Both
to
views
writers
this
the
and
their
with
successful
well-to-do,
the
; and
from
with
for
the
of
It
is well
of
divided
into
India
is now
population
them
call
the
members
sections
'castes'),
(we
debarred
of
from
the
intermarriage
right
(from
those
their
outside
from
varying
degrees,
the
viensality) with
'
'
caste
has
which
and
The
of
all
settles
been
view,
often
right
members
of
council
or
of
disputes
these
also,
of
eating
other
by
regarding
the
of
the
but
grossly exaggerated,
and
and
of
number
which
are
connubiuni)
in
constantly
together (of com-
which
the
such
Each
it is
governed,
caste.
ethical, social,
restrictions,
to
that
known
sections.
committee
effects, from
disastrous
points
have
also
caste,
the
and
influence
rules.
the
with
the
keeping
neglecting
for
his
caste
unhistorical.
of
in
him
using
not
most
ranks
education
an
harshness
because
Buddha
disparage
wretched,
mitigate, the
equally
are
as
the
at
senting
repre-
despised against
far
to
having
gone
poor
and
by
to
and
drawn
were
position
ascribe
to
political reformer,
gird
Order
hesitate
not
having fought
privileged classes,
as
and
respectable
of
do
for the
caste.
the
Buddhism
on
of
caste
the
and
as
benefits
political
a
whole,
of
the
98
III.
the
details, as
each
in which
groups
This
the
to
complexity of the
ought to be observed.
and
size
detail
last statement
be
may
When
Chaliyas.
SUTTA.
AWBATTHA
Dutch
the
illustrated
started
the
by
of the
case
cultivation
cinnamon
labourers.
wanted
particular
in
The
Ceylon on a largescale,they
peasantry,
the
almost
to
one
Goigamas,
caste,
exclusively
belonged
for hire. Some
to work
regarded it as unworthy of a free man
of them, however, in the struggleof motives, found the pressure
of poverty too strong for them, and accepted service as coolies.
The
to giving
others, thinking this bad form, became
averse
These
their daughters in marriage to such
coolies.
feelings
first
of
the
were
naturallystronger at
Goigamas
good
among
social position,and it became
mark
of
have
to
not
a
superiority
who
relative
such
married
workers
families
of
for the
male
to
find
size of
had
group
of persons
In other
what
This
all did
of it
in
of
an
in
are
now
as
we
of
when
the
returning
wealthy
and
honoured.
What
had
happened
and
the
by
the
new
and
caste
had
English
took
new
of cinnamon.
there
gamas.
Goi-
even
of
are,
them
two
not
was,
therefore,still
survives
case
the
preciselycontrary
But
gradually arose.
caste
many
in this
among
change
; and
the caste
gardens
cultivation
longer exclusively, or
no
call
reabsorbed
became
instance
happened
cinnamon
engaged
in
of
eyes
of the
them,
work,
very
diminished
lessening numbers, by
Chaliyas consequently
to
they gradually returned
number
some
And
gardens.
the
When
Chaliyas.
The
succeed
not
been
up the government
in ever
carried
on,
was
which
words,
the
Numbers
ordinary peasant
that
of
one
under
thus,
number
to
And
elsewhere.
the
declined.
cinnamon
trade.
despised
in the
called
considerable
very
worker
Avere
wives
Europeans,
to
have
become
separate
and
all the
generations
would
years,
similar
were
India,
be
and
to
through
variations
still to-day.
to
Who
had
if we
found
not
were
enough
results.
consequent
ancient
changes
cover
can
only
cover,
very
the
access
that
whole
that
Three
series
the
or
with
four
the
history
of
the
evidence,
necessary
five hundred
thousand
to
territory,a
similar
slow.
but
doubt
in its two
its wide
and
so
constant
variations
succession
are
of
recurring
INTRODUCTION.
Owing
worked
their
grounds,
the
particular set
based
top
politicalpower
longer in India
on
restrictions
of
remains
more
less
or
than
And
to
in
trace
in
in
literature
the
people who
religious
its claims
the
wealth,
or
of
has, no
public
But
Europe.
India
the
on
system
circles,even
defined
kind, both
eating together.
to
as
the
opinion
and
that
to
way
not
lasted
doubt,
fact
the
to
99
in
Europe,
the
on
marriage
to
as
still
problem
gradual growth
of the
of new
sections
the
gradual formation
among
of
the
institution
extension
the
families
to
gradual
of people engaged in certain
trades, belonging to the same
sect or tribe,tracing their ancestry (whetherrightly
or
wrongly)
system
the
"
people, the
the
to
same
All
source.
real factors.
But
they are
explanations of
not
There
is
origin,of
the
in the
sixth
difference, as
regards
peoples dwelling
dwelling
the
on
in
time
the
at
Dialogues
valley
in the
that
barriers
the
besides,are
and
growth^
system.
B.C.) there
century
others
the extension
the
show
to
recorded
the
in
say,
factors, and
phases of
evidence
no
conversations
these
when
the
took
place (thatis
was
any
question,
substantial
between
the
their
of the
Ganges
and
shores
of
Mediterranean.
the
to
temporaries
con-
of the great
point of greatest weight in the establishment
the supremacy,
difference
in
in the subsequent development
And
all
still being hotly debated.
India, of the priests was
The
"
"
evidence
our
tends
being
There
thousand
decided
would
of
modern
little
or
sense, among
conclusive
no
There
which
was
non-Aryan
The
in
5udras
of
support
that
also clear
was
each.
that
neither
members
this
of
The
was
no
one
conmidmm
one
va""a,
fourth
remaining
was
three
was
for
them.
endogamous
and
the
lower
probably,
amounted,
what
to
castes, in the
majority there is
of
But
preponderating
phrase
current
into four
world
the
among
people,
(coloursor
vann^
Aryan
priests,the other
plexions)
com-
people,and
(Khattiya,Brahma"^,Vess^,andSuddd).
admitted
of these
divisions
was
there
was
it is
There
caste.
governing
distinguishedfrom
were
distinguishedfrom
2
And
all the
between
the
the
from
nobles.
the
commensality
nor
nor
by
theologicallegend
it is clear
But
contention.
not
had
and
first,
themselves
their
struggle
than
;
upon
evidence.
nobles,the
priests put
Pi/akas
The
all the
the
the
the
"
caste-divisions.
common
divided
"
the
called
be
now
area
Brahmans
marriage
to
as
In a few
groups.
the people, these
exogamous
classes
against
distinctions
were
the
of
extent
close
countries
"
in
miles
square
rather
at
Pi/akas
the
by
territory covered
hundred
that
to show
council
others
by
each
other
for
race.
by
lOO
III.
SUTTA.
AMBATTffA
the
points
the
low
modern
castes, and
followingafter the
Pi/akas
is that
the
above
four.
just as
there
fact
when
always
that
mentioned
Thus
is
in
in
Ahguttara
real difference
no
arranged in
of colour
and the strong, active,
(va;z;/a),
well-trained
selected
is
ox
regard to
by preference,without
his colour
when
also,
so
(vanna.);
presenting gifts,the man
of strong, active,well-trained
should
mind
be selected as donee
without
"
the
four
or
reference
classes
of
Pukkusa.
last
the
the
four
and
vanna.
be
can
belonging to
of his being
society(vauna), or
It is plain that this
from
two
fact of his
the
to
they
of
one
any
A'a;/^ala
distinguishes
passage
therefore
from
the
.Sudras.
Other
names
"
that
old
the
is to
makers.
say,
the
By
these
hina-gatiyo,
modern
marriage
insert
the
Vewas,
hereditarycraftsmen
the
texts
low
sense,
Nesadas.
workers
three
two
further
the
and
in rushes
Rathakaras,
^ bird-catchers,and cart-
who
were
aboriginal tribesmen
called
in these three crafts ; for they are
formed
in
tribes.
castes
They no doubt
to their
as
though we have no information
meant
are
They
customs.
these
between
represented
are
6"ataka
in the
book
in which
livingin villagesof their own, outside the towns
ordinary people dwelt, and formed
evidently a numerically
insignificant
portion of the populace.
there are
In the last passage
quoted in the previous note
mentioned, as distinct from these low tribes (the hina-^atiyo),
certain low occupations (hina-sippani) mat-makers, potters,
As they are
excluded
leather-workers, and barbers.
weavers,
from the list of those distinguishedby birth [gkX.\),
it is implied
as
"
that
there
those
be
was
who
no
gained
hard
their
natural
tendency
Compare
Petavaithu
'
Assalayana (No.
IV,
'
and
93
living by
for the
II, 6,
in
the
son
to
trades.
follow
There
for
would
father's craft
the
12.
Moj^jo'^ima)
; Anguttara II, 85
?. P.
"c.
sometimes
as
makers
Further
as
basket-makers,
of sunshades.
exemplified by the
keva//a-putto, assaroha-putto,
*
these
by birth,
number
of
na/a-putto,
people
described
suda-putio,
as
"c.
INTRODUCTION.
afterwards
centuries
then
the
on
Besides
line.
border
the
We
slaves.
they
they
houses
very rich.
raids,and reduced
predatory
been
220) ; or
deprived of
punishment (Gat. I, 200) ; or had
born
slaves
such
they
there
also
were
yet.
as
also
were
domestic
Individuals
had
been
slavery(Cat. IV,
as
a
judicial
to slaveryof their
to
their
freedom
submitted
accord
castes
as
quite occasionally,
had
own
not
were
of the
in
captured
castes, and
all freemen,
were
of them
hear
only
become
But
who
above,
servants, in the
had
lOI
; Sum.
slaves, and
Children
I, 168).
the
emancipation of
we
nothing of such later
the Roman
or
developments of slaveryas rendered
latifundia^
the plantations
of some
Christian
of misery
slave-owners, scenes
to
slaves
and
is often
and
have
been
the
find
we
lines
boundary
scale
the
other
then,
in
of the
classes
and
vague
of the
time,
people
social
"
to
seem
is caste
of which
"
At
in
forward
caste
the
one
know
little
very
gotta
barriers, not
seldom
upon
that
broken
than
upon
through, as
crafts
At
yet universally
the
about
(and dependent
rather
of
end
occupations)
of
not
were
customs
the
(not necessarily
birth
all sorts
followed
claims
social
were
by
the
distinguished
were
strata
uncertain.
Brahmans
scale
the
exactly
numbers
certain
There
we
raised
were
Buddha's
the
priests,for they
putting
admitted.
which
their
household
were
hereditary
outlying tribes,and
kind,
were
despised
already,probably, castes.
end
sacrificial
were
and
certain
dirtyor
most
badly treated,
not
The
making.
great mass
quite roughly into four
of
hear
^.
insignificant
What
the
But
to.
For
oppression.
servants,
were
referred
details
probably,
the
to
of
more
^ati),which
intermarriage
and
a
people admittedly belonging
based
social code,
And
there
on
a
was
fortiori of others.
familiar
intercourse
the
idea of impurity, which
prevented
between
people of different rank ; and
(such as commensality)
ever,
We
rendered
find,howdisgracefulthe use of certain foods.
be amply paralleledin the history
which
cannot
no
usages
of other peoples throughout the world in similar stages of social
of
to
key-stone of the
organisation the absolute
evolution.
caste
not
made
the term,
In
"
D.
437
yet been
ready.
did
the
See
face
The
not
of the
vanna.,
Indian
peculiarly
of the
exist.
of this
also A. 1, 145,
arch
same
Brahmans
supremacy
put in position,had not, in fact, been yet
use
of
caste-system, in any proper or exact
"
had
"
The
the
141
i^hp.Cy. 238,
set
of
circumstances
Gotama
took
up
"c.
I02
AUBATTHA
in.
distinct
it forms
SUTTA.
It meets
position.
phases;
but
logicalwhole.
In the first place,as regards his own
which
alone
Order, over
he had
he
complete control,
ignorescompletely and absolutelyall advantages or disadvantages arisingfrom
birth, occupation,
and
consistent
it is true, in two
us,
one
social
and
status, and
arising from
the
sweeps
all barriers
away
arbitraryrules
of
disabilities
and
ceremonial
mere
social
or
impurity.
of the
One
who
of them
one
very
after
Gotama
had
who
Sunita,
for insertion
in
low
tribes.
Sati, the
the
sons
then
of
Nanda
of
out
was
wedlock,
with
slave
Subha
could
does
numbers
themselves
the
with
sixty, of
whom
Whether
the
Order
similar
books
silence
had
the
much
Pi/akas.
of the
differed
which
having already
silent
few
pared
com-
Theris
positionof
is,84 per
cent,
likelythat
social
in similar
in this
are
existed
respect from
in
mentioned
when
the
Buddhist
the
of controversy.
The
dhist
Budthe matter.
But that very
is still matter
the
of
population.
on
It is
difference, there
And
persons
as
of the
social
that
"
of the
sippas
Thus
the
for
speak
percentage
It is most
which
Order
evidence.
the
and
above
proportion
mostly
are
we
communities
as
is valuable
been
31,
daughter of
slave
girls.
members
to
base-born.
were
founded,
was
in Manu
facts
low-born
know
mentioned
Buddhist
books
The
population.
Gatha
are
rest
the
other
Buddhist
of the
the
the
to
been
proportion
despised ^atis
the
number
just about
bore
had
in fair
Theri
five
of
percentage
rest
in the
whole
this is
rank
the
; and
mentioned
was
the
pretence.
mere
probably
belonging to
of the
laid down
historical
to
was
persons
were
course
inter-
are
much
liberalitywas
or
Order
show
small, and
as
Pa"//;akas
published.
the
at
insight to sneer
ment
suggest that the supposed enlighten-
texts
more
not
even
cruelty, particularly
two
rule
the
of
and
caste,
the
was
Pu""ika
and
of
in rushes,
daughter and wife to workers
More
the daughter
of a smith.
instances
others
will
be quoted
become
already, and
was
when
It
(so that by
are
verses
low
The
girl of
occupations.
chosen
was
doubtless
known
to
Pu""a
Sumangalamata
and
were
deer-stalker,
despised
Pukkusa,
deadly heresy,
its
cowherd.
Upali,
was
one
of
propounder
the
whose
was
Order, the
chief authority,
his
Order,
the
of
one
afterwards
fisherfolk,
of
account
occupation, on
an
they
of
brethren
Gatha,
the
as
the
abhorred.
born
Thera
to
rules
barber,
of the
one
the
the
on
been
formerly
referred
was
himself,
So
of
distinguished members
most
scarcelylikelythat,
should
passages
in
be
no
allusion
print confirm
if there
to
this.
it in
We
INTRODUCTION.
have
taken
for
in the
the
not
and
Digha,
Madhura
of
and
recognised
a
potter, and
(not Buddhist
On
the
the
custom
recluses
back
it is
To
Buddhist,
the
had
that
what
view
is
of
hear
of
in these
passages
Order
is
Buddhist
anachronism.
an
The
after truth,
of hermits
upper
were
no
religious
or
hand.
5udras, and
privilege,is
But
all the
valid
of them,
number
Order,
below
than
the
present doubtful.
probably extended,
But
the
the
most
time.
which
in
he
have
to
seems
reason)the existing
It is
custom.
just referred
from
the passage
p. 77),that the existing orders,
Now
slaves to their ranks.
among
admitted
of rules
tribes
other
point, however,
a
the
at
and
at the
current
one
(and for
Buddhist
were
time
Samawas
communities
in
accorded,
similar
the
impossible to avoid
to (inthe Sama""a-phala, above,
a
as
is
is the
extent
certainlyadopted,
most
is
community
the inference
or
the
in
in their search
any
Brahmans
.Sudras, were
restricted
there
if it
Samawas.
There
of
become
from
(the Dvi^s,
Vessas) were
rational
followed
earnest
in which
Buddha
Sama"as,
Kanclala.,who
to
however
twice-born
the
392
hand,
excluded
doubt
Sutta
Aggannn
Ma^^ima,
of the
in the
of
afterwards
low-born,
in the
(that is
Samawas) ^.
other
simply put
And
Order
an
occurrence,
So
IV,
(above,p. 77) it is
join
becoming
common
at
Sutta
would
Sutta
5udras
rise of Buddhism.
the
slave
Buddhist).
the
mention
express
SAma""a-phala
that
granted
order,
any
the
how
seen
03
laid
down
to
in such
wise
that
the
to
regulate admission
the existing rights of third
lated
parties should not be encroached
upon, there is a rule (transslave
in Vinaya Texts,' S. B. E., I, 199) that no runaway
'
shall be
admitted.
chapter held
of
questions asked
the
Whenever
slaves
previously
think, have
obtained
been
Secondly,
call
'
questions
adopted
is to
the
as
say,
the
'
'
the
the
consent
of
observances
'
caste
course
to
in
to
of
open
influence
that
the
the
Are
their
as
fairly
; that
sense
which
public opinion,on
constant
Amagandha
inculcation
Sutta
of
of
able
reason-
the
pp.
Pick, Sociale Gliederung im nordostlichen Indien,'
'Vinaya Texts,' I, 230.
Translated
by Fausboll, S. B. E., pp. 40-42.
See
'
'
'"^P
Buddha
the
of
man
the
also, I
now
may
at
have
must
and
Order,
any
of
freeman
you
we
used
one
masters,
the
to
be
to
Order, they
matters
outside
then
depend, by
Thus
is
words
members,
new
candidate
admitted
of
form
admitting
emancipated.
regards all such
strove
views.
for
were
only
he
in the
And
Sutta
50, 5
in.
I04
AMBArr^A
sutta.
of
Nipata
it is
come
evil deeds
defilement
but
few
particularlyinterestingpassage,
sayings of previous Buddhas
in which
it
this
or
and
forward
the
In
recorded.
are
this
view
having
long ago
implicationthat
self-evident
was
common
a
proposition which
ground
No
wise.
on
originality,no specialinsight,is claimed
enunciated
was
the
to
Buddhists
the
words
other
been
not
thoughts.
of
being one
words
and
does
given by
or
that
person,
This
is a
from
documents)
our
of
account
foolish
"
view
again
forward
already put
As
Gotama
as
intended
have
put
end
an
on
superstition. The
in
this
the
matter,
to
so
Buddha's
sensible
many
position
position
others.
by
details
other
to
adopt,
to
the
would
that
prejudices based
is
put
with
also, which
followed
take
it would
long to set
general
too
On
the
the
same
here,
plan.
For
question, however, he had opinions, presumably his own.
And
found
elsewhere.
in the early Buddhist
not
they are
credit
texts
to
even
others, and
(always ready to give
wherever
their
anxious
views
to
possible
by showing
support
that others, especiallyin ancient
times, had held them) these
out
views
the
the
have
what
makes
reminds
his
birds, there
pointed
the
then
He
and
goes
between
custom
valid
even,
to
different
; that
in
(several verses
Nipata
As
fact
the
his
below, is
the
answer
that
the
Dhammapada)
the
Sutta, translated
Chalmers
whereas,
to
as
Buddha
the
in
case
'
Gotama
with
in accord
was
the AntJiropidaeare
that
biologists,
and
clusion
cona
species. Man"
single genus
"
"
remarkable
more
on
Mr.
the
Gotama'
mislead
also
of modern
represented by
the
Sutta
the
'
by
conclusion
three
under
"
no
out
point
are
which
are
either
plants (largeor
and
species)by
of
doctrine
historical.
Brahman.
questioners of
of
there
of
Son"danda.
man
the
this
on
inserted
been
in the
question,as
as
utterances
Sutta
Yasett/ia
which
man
part of
as
ethical,and
biological,
"
In
of
class
may
heads
to
teachers.
contemporary
or
We
referred
not
are
earlier
as
it did
as
within
men
'
of
many
conclusion
are
it is wisdom
distinction,that
so
make
J. R.
A.
man
did
of
that
Brahman
not
contemporaries
in the
many
distinctions
so
that
goodness
a
his
matters
mere
and
of colour
accident
living memory,
the
draw
the
West.
made
prejudice and
the only
make
;
that
the
I06
of
Buddhist
of
Genesis.
Gotama
forward
put
are
from
above
quoted
AMBATTHA
book
Biahmans
the
of the
the
makes
real
daily
just like
not
we
sons
they
are
of the
feeding on
air.
neither
sun
Then
have
class
not
How
And
stars, nor
in the midst
earth
rose
and
became
colour
of the
more
ceased
rice
be
to
result.
households
instead
the
of
beautiful
and
and
moon
their
also
then
each
Then
them.
among
the
ground
fine-tasting
despised others, on
thereupon the
And
and
and
of
appeared
stored
and
evening
with
thereof
ate
sex
lazy
the
delicate
and
creepers,
beings
differences
it each
gathering
sweet
the
time
formed
together, and
in
wise
no
doers
by
Kshatriyas.
Brahmans,
the
up
rice,
; and
morning
Then
certain
their
these
homes
were
and
alike
to
men,
(dhamma),
banishment.
or
chose
they
evil doing.
the
The
in
words
translation.
others,
the
to
others
keep
wives, started
the
first
became
in virtue.
others
differingfrom
maintain
was
fines
differingfrom
to
And
in
were
the
restrain
these
evil
the
evil
the
first
tions
disposifirst
only
wise, except
no
men,
the
were
the
lusts
others
the
restrain
to
These
and
in
(dhamma).
virtue
were
certain
in virtue
or
And
led
which
And
chose
except
blame
of
differences
material, and
when
rightsof property arose, and were
infringed. And
become
were
felt,and thefts committed, the beings,now
met
as
beings, eating
And
manifest
moss,
Then
were
the
sun
run.
of time.
so.
and
appeared,
then
and
coarse
successivelyfine
similar
that
waters,
and
smell,
and
say
origin, when
measures
nor
sex,
earth
their
Do
bearing
and
then
they
to
nor
moon,
in taste
bodies
child
can
as
man^.
and
man
It is
(va""a)
distinction
with
women
forget-
in fact.
basis
no
in
world
nor
the
honey
of
just
those
as
claims
these
between
folk ?
God
the
at first immaterial,
began, beings were
joy, giving light from themselves, passing through
There
thick
about
darkness
round
them, and
was
evolution
the
and
difference
other
born
terms
same
make
claims
Brahman
see
of
pretensions
Sutta.
they
past. The
it the
the
in
righteousness (dhamma)
that
In
Madhura
that
replies
fulness
SUTTA.
III.
the
vessas.
their
households
occupations
And
first recluses
of
some
are
quoted
in the
various
kinds.
their
abandoned
(samawas).
here
going, and
But
between
all
them
acknowledged
229
of my
lO*J
INTRODUCTION.
the
be
to
of
the
the
laid
had
Mental
Four
breaking
aside
We
Indeed
with
whole
story,
the
four
va;/"4;
healthy
and
than
Had
insight,
the
followed
never
caste,
of
his
has
is
the
on
in
caste
Sociale
'
with
Epics,
great
are
the
they
in
social
little
views
entitled
'
Gliederung
to
actual
facts
they
similar
very
tions
distincthose
to
India
of
the
won
and
grades
system
by
it,
Castes
and
found
desired.
in
monographs
M,
Senart
the
on
Indien
the
on
present
I'lnde.'
dans
nordostlichen
Similar
be
caste
sound
others,
lines
on
book
about
Les
im
evidence
skill.
India
the
reveals
question
by
were,
the
on
replace.
to
whole
of
and
admirable
India,
much
intended
of
names
lost
the
to
through
the
be
it
legend.
it
would
tip^.
built
an
the
would
it
But
was
and
runs
of
nearer
on
on
Brahman
collected
it
as
West,
been
There
of
much
end,
this
of
irony
s"ietix.
is
had
etymologies
evolution
gone
the
have
grand
life,
his
accuracy
aroma
bywho
man
the
gained
"
have
in
the
views
the
prevailed
would
fanciful
shared,
good-humoured
legend
widely
and
of
and
Buddha's
"
nearly
att
Brahman
the
day
it
free
set
and
the
lived
had
historical
the
its
had
done,
was
and
took
be
to
note
the
who
had
accept
continual
hearer
that
not
may
to
destruction
Asavas)
rebirths
who
burden,
knowledge
highest
the
(the
him
tied
the
by
so
Intoxications
every
all
himself
made
that
bonds
accomplished
by
had
who
Arahat,
Gataka
on
Dr.
zu
book,
the
the
facts
actual
Fick
also
Pi/akas,
in
Zeit
Buddha's
and
of
origin
it
analysed
and
on
'
the
AMBATTiYA
III.
[A
SUTTA.
Brahman's
YOUNG
rudeness
one's
old
an
and
FAITH.]
1.
once
Thus
I.
on
of
company
the
I/'/'/^anankala
nankala
much
So
woodland
granted
him
by
gift, with
the
grant,
pp.
probable
revenue,
course
full
the
The
be
as
Pali
*
His
2co);
local
and
full
where
name.
the
the
by
first
the
the
word
the
See
of
part
in
second
the
has
the
Brahmans
part
the
is
the
Introduction
terms
recurs
Vin.
at
only
for
been
to
the
own
If
then
the
judicial
applied
has
literally
that
a
full
But
meaning
gift.'
Subhagavaniko
and
name
Sutta.
to
always
themselves.
'
the
to
them.
as
has
Mahali
with
his
purposes
(brahma)
{gens)
gotta
of
to
found
to
is the
half, and
all
If
either
is correct,
never
Opama"/7o
which
be,
remain
referring
means
tithe.
be
other
would
compound
passage
our
would
compound
as
of
well,
as
brahmadeyyaw
word
the
to
be
would
grant
king's representative
Pokkharasadi
was
name
of
news:
adjectives
would
share
to
woods,
and
the
first
The
peasants
waste
Elsewhere
and
brahma
the
interpretation
also
interpreted
been
rights
and
executive.
marriage;
one
of
the
as
of
king^
ra^a-bhoggaw
rights
his
half
details
kind,
in
rd^a-bhoggaw,
tax,
common
would
grantee
in
of
land
the
the
as
620.
proprietary (zemindary)
meaning
Buddhaghosa's
and
payable
Kosala
heard
string
and
text,
p.
rights only.
of
131
the
of
without
use
of
further
royal
were
^
whole
Divyavadana,
had
if he
as
no
The
Compare
land
king
gives
tenancy.
127,
114,
he
on
of
Pokkharas^di
but
the
it
was
life, with
corn,
Pasenadi
King
Brahman
of
or
Ill,
222.
The
or
\kkJi2L-
the
with
and
over
power
Buddhaghosa
below,
the
in
named
Pokkharasddi
teeming
spot
and
Now
2.
Ill,
Kosala
in
stayed
Brahman
grassland
royal
the
he
hundred
five
village
there
the
time
Ukka///^a,
at
domain,
of
that
at
dwelling
'
while
and
Brahman
about
great
Wood.
Now
at
with
country
with
when
One,
Blessed
Kosala
brethren,
arrived
brethren,
The
the
through
tour
I heard.
have
(M. II,
the
third
OF
PRIDE
They
who
from
out
now
brethren
of his Order,
venerable
been
a
abroad
as
guide
gods
and
"
men,
One,
the
Brahmas,
and
and
known
having
The
others.
to
it,he
and
its
Brahmans,
is
has
Arahat,
an
and
led, a teacher
Buddha.
for
self,
He, by himface
it were,
above
"
its recluses
staying
goodness,
worlds, unsurpassed
be
this
the Maras,
is
the
regardingthat
One
of the
of
in wisdom
willingto
Blessed
religious
high reputationthat
Blessed
knowledge
mortals
to
the
company
Now
abounding
one,
with
happy,
is the
That
great
Wood.
such
Gotama,
fullyawakened
Sakya clan,
and
I/^y{'^anankala,
at
I^^X'Mnankala
noised
lOQ
of the
Gotama,
arrived, with
in the
FALL.
life,has
there
ITS
AND
say
went
BIRTH
of the
the world
face
to
gods,
below
with
peoples,
knowledge known
origin,lovelyin its
princes and
his
makes
"
known,
make
[88] 'And
is it
good
to
in all its
and
visits
pay
purity.
like
Arahats
to
that.'
3.
Now
ba/Ma
And
the
he
was
was
mystic
Three
we
says
Pali texts
as
have
who
do
not
the Athabbawa
not
Veda,
whole
the
take
point of the
as
in the A//y^akathas
silent reference
suggested in
three
Vedas,
Tevi^^a
Sutta
and
and
farmers.
It
T'ikas.
And
The
the translation.
a
mystic
and
of
art
only
occurs,
it is
fourth
The
older
quite
place
Athabbawa,
(togetherwith
witchcraft
three
the
But
Veda.
to it here.
were
Buddha
the Atharva
legends
there
366)
by birth, but
Brahmans
of
given (in S. IV, 927) as the name
astrology,the interpretationof dreams
forth),is probably not the Veda, but
always
the
mastered
Ga.t. IV,
(compare
fourth
acknowledge
to suppose
a
unnecessary
is quitesufficiently
filled as
Pi/akas
had
expresslymentioned.
supply the
Brahman.
IV, 363
were
is not
to
the
Am-
an
words) knowing
sacred
who
by heart, one
Gat.
to
fourth
The
Brahman,
young
the
Pokkharasadi
the
also Amba/Mas
pupilunder
repeater (of the
verses
According
"^
time
Vedas, with
and
that
at
or
sorcery.
And
only,for granted.
in full in my
(translated
'
so
The
the
Buddhist
I TO
in.
as
AMBATTHA
fifth, learned
versed
in
said
find
told
dear
now,
and
Gotama,
whether
Amba///^a, go
the
ledge
know-
could
say
what
you
news,
and
Gotama
the Sama?/a
to
noised
reputationso
is in accord
Samana.
the
the
Amba//"^a
whether
out
regardinghim
abroad
his master,
that he
that you know, and
by
Pokkarasadi
Come
so
"
grammar,
theory of the
recognised an
in the
I know.'
And
'
the
threefold Vedic
of the
I know
What
that
4.
and
idioms
great man\
system
expounded
as
know
of
body
authority in the
of him
the
Lokayata sophistry,and
the
signs on
in
SUTTA.
the
with
is such
as
facts
or
they
say
not,
or
not.'
But
'
5.
whether
that is
so
or
not?'
There
have
handed
been
down,
Amba//^a,
in
our
rule
the
that
treasures
he
of his
protector
has
of the
possessor
these are
the seven
Wheel,
the
"
Woman,
the
queror,
con-
people,
[89] And
royal treasures.
seven
to
of the
the shores
to
even
Elephant,the
the
Treasurer, and
the
the
referred
is the
had
at
3.
portions of
And
the
such
from
through the
list (see the
scattered
and
probablythrow
list has
both
the
our
Brahman
found,
so
far
texts.
collection
lightupon
of
that
the
in those
know,
have
survived.
knowledge
Many
of
the
details
106
of
the
text)
on
p.
older
them, and
upon
will write us
Maha-purusha
in India
the
as
is that
passages
below
note
superstition. Who
course)on
the Aryans
been
pre-Buddhisticpriestlyliterature
the
inference
Buddhist
obscure
No
"
theoryas
Brahman
a
a
curious
are
passages
chapterin
of
is
the
very
would
mythological
of
monograph (historical
held in earlytimes among
PRIDE
Adviser
as
thousand
the
And
he
of
the
And
foe.
wide
the
over
of sword.
But
into the
houseless
I, Amba/Ma,
have
if he
than
more
dwells
earth
forth
go
state, then
removes
Ill
has
he
who
FALL.
sons,
ascendancy
ITS
AND
seventh^.
armies
BIRTH
OF
am
received
giver
from
the
the eyes
of the
sea,
of baton
or
life
household
the
will become
he
to
sea
need
from
complete
Buddha
of the world.
mystic
Now
verses;
you
me/
from
them
in
in reply;and rising
'Very good, Sir,'said Amba//"^a
from
his seat
and
to
Pokkharasadi,
paying reverence
and
he mounted
chariot drawn
a
by mares,
proceeded,
6.
with
Wood.
far
of young
when
he
retinue
And
the
as
road
down, and
Now
7.
walking up
went
and
Gotama
be
said
and
lodging
of the
number
is of
Where
now
will
such.'
And
is his
and
knock
the
on
for
door
9.
Then
opened
the
other
exchanged
pp.
^
has
For
the
were
Amba///^a
the venerable
hither
come
Pokkharasadi.
to
to
door
conversation
There, Amba/Ma,
is shut, go quietlyup
:
give
Blessed
The
with
'
porch gently,and
cross-bar.
Blessed
The
hold
to
Amba/fMa
the
cough,
will
One
and
open
you.'
Amba///^a
the
got
'
lodging^,where
the
brethren
may
have
We
it difficult
they said
enter
the
find
not
as
distinguishedBrahman
One
chariot
And
air.
open
*
call upon
him.'
8. Then
the brethren
Amba///^a
l^Manankaia,
in the
on
gone
in the
down
them,
to
up
on,
that time
at
had
the
to
practicablefor vehicles, he
into the park, on
foot.
was
went
Brahmans,
did
door, and
the
details
of
also
these
seven
see
Blessed
One
in.
And
and
they
in ;
went
One
Blessed
the
entered
Amba/Ma
Brahmans
young
with
And
so.
further
the
greetings and
'
my
Buddhist
Suttas,'
251-259.
Vihara;
often
rendered
a
meaning
'monastery,'
the word
never
I 1 2
III.
compliments
But
seats.
of
other
or
about
the
AMBATTHA
SUTTA.
of
and courtesy,
politeness
Amba////a, walking about,
civil kind
while,
in
an
took
said
off-hand
to
said
to
their
something
fidgeting
way,
the
standing up,
or
and
Blessed
One
sittingthere.
[90] 10.
Blessed
the
And
One
would
the
way,
with
stricken
in years,
you
as
with
Brahman
as
But
'
rather
to
heels
object
you had
Amba/Ma
Brahman
young
prides himself on his culture
from
with
the
of
want
Blessed
in view
fellows,the
I would
them
what
training ?
at
this
can
came.
you
though
he
from
come
'
displeased and
was
One
when
is ill bred,
^
Amba///^a
Then
12.
with
"
But
came
This
except
black
taken
reclines.
who
friars,menial
has
you !
have
been
you
the
who
to
must
when
ba/Ma,
speak
to
'
do
you
Brahman
Brahman
kinsman's
our
now
to
the
about
the
along only when
standingto a Brahman
one
seated
stands, and
well
'
It is proper
goes
is walking,and
himself
Brahman
who
as
teachers
seated
or
11.
converse
do, moving
now
Is that
'
hold
of your
standing,with me thus
'Certainlynot, Gotama.
while
him
being called
rude
and
angry
the
at
with him, he
vexed
thought that the Blessed One was
said, scoffing,jeering,and
sneering at the Blessed
One
:
Rough is this Sakya breed of yours, Gotama,
of yours
and
and
rude ; touchy is this Sakya breed
*
another's
one
on
heels.'
Braliman
theory that
this may
well
have
his
admitted
it,and
^I.
"^
to
been
prejudicewhen
I, 334;
And
teacher.
were
Amba/Ma
he
the
refers the
born
is
from
For
meaning.
well
born, still
("" 10-13)
this is the
below.
Brahma's
though
Gotama
certainly
representedas
implicationis
heels.
others,of low
'
black
says 'treading
expression to the
Buddhaghosa
order
majority of
caste
Neumann,
Bandhupadapa^^'a.
his
clear from
and
caste,
the
were
giving vent
fellows.'
fault
And
as
to
Compare
that
of his
^^T.
114
'Why
14.
she
be,
And
say
the
there
what
she
Sakyas
are
'There
nobles, the
of
tradesfolk, and
the
the
is neither
nor
fitting,
menials
they
as
venerate,
nor
honour
pay
Thus
the
"
it
is
the
that
seemly,
esteem,
Brahmans.'
nor
neither
nor
Amba////a
the
that
Sakyas,
menials, should
mere
the
verily, but
Brahman
young
charge the Sakyas with
did
in
offence
take
are,
"
are,
to
home,
own
"
work-people
value,
nor
nest.
own
grades^, Gotama,
Brahmans.
on
though
people.
tradesfolk, and the workthe nobles, the
four, three
these
attendants
her
to
you
bird
the
Brahmans,
And
in
their
at
four
these
are
likes
for
fitting
Kapilavatthu. It is not
at so
a
thing.'
trifling
15.
little hen
quail,Amba/Z/^a,
can
SUTTA.
AMBATTHA
for
the
being menials.
Then
the
One
Blessed
16.
thought thus: 'This
AmhaU/ia.
is very
set
on
humbling the Sakyas with
if I were
ask
his charge of servile origin. What
to
him
to his own
as
lineage.' And he said to him :
And
what
long
family do you then, Amba///za, bethird
time
'
to
'
am
'
Ka;^hayana.'
Yes, but
'
if
follow
to
were
one
name
and
lineage, Amba^Ma,
the
mother's
side, it would
were
of
of their slave
one
line back
'
to
girls.
the
ago, Amba///^a,
the
succession
in
favourite
favour
land.
And
dwelling
borders
being
of
YannL
'
On
the
on
a
this famous
Mahavastu
lake
old
I, 348;
thus
and
banished
slopes
of
where
king
see
the
the
the
Sakyas
Okkaka,
of
elder
his
Karanda., Hatthinika,
mukha,
father's
that
are
ancient
your
and
Sakyas
offspring
their
trace
^.
King
banished
queen,
the
But
king
Long
divert
13;
Okkaka
on
appear
that you
and
masters,
your
once
up
the
the
wanting
the
children
"
they took
Himalaya,
oak
legendspreservedin
I, 258.
the
their
up
tree
his
Okka-
"
from
Sinipura
mighty
; Sum.
of
son
to
the
on
grew.
the M.
B.
V,
PRIDE
And
OF
through fear
they intermarried
hne
Now
'
Okkdka
BIRTH
of
the
AND
ITS
FALL.
injuring the
TI5
purity
with
their sisters.
king
asked
the
of
ministers
"
their
his
at
'
i
?
Sirs,are the children now
There
is a spot, Sire,on the slopesof the Himalaya,
the borders
of a lake, where
there grows
a
mighty
"
court
*
on
Where,
(sako).
oak
There
should
injure
married
their
they dwell.
do
the
of
And
their
lest
they
line
purity
they
sisters.'
own
(sakahi)
Then
did Okkaka
the king burst forth in admiration
["3]: Hearts of oak (sakya) are those young
fellows!
Right well they hold their own
(parama!
sakya)
have
'
"
"
'
That
is
known
no
Dis^.
sooner
Wash
"
birth
gave
it born than
mother.
Bathe
'
just
devils," so
"
then
he
as
that
the
devil
of
ancestor
and
name
and
masters,
of their slave
7. When
said to
the
1
'
26
"^
The
oak
Set
free,
you."
to
use
devils
me
black
"
black
been
born
follow
to
were
the father's
that
that
the
spoke
as
thing (kawha)
!
"
And
that
up
your
on
the
Sakyas
the
are
you
and
"
fellows
fellow
"This
is
was
is
it,
ancient
mother's
were
once
offspringof
one
girls.'
he
had
thus
Blessed
the young
the
'Let
not
spoken
One:
Sammanti,
'dwell,'not in Childers
Sum.
I, 125 and Cat. V, 396.
the
in
one
appear
your
mother.
thing said,
Ka^/hayanas ^. He
thus
Ka/^hayanas *. And
lineage,on
side, it would
girl
And
of the
the
that if
Amba///^a,
me,
'Tis
has
Amba/Ma,
origin,
the
slave
baby.
little black
of
are
born.
black
they
the
they called
they said:
was
is born,
to
had
shall I be
So
now,
as
(ka?2he). And
soon
Okkaka
Now
She
was
me,
Amba//"^a, why
reason,
Sakyas.
as
called
the
(which
Terai)has
doesn't
been
in
grow
introduced
to
in this
the
enable
the
venerable
But
sense.
text, and
Brahmans
could
word
S.
see
not
play
'
*
grow
be
to
herb.
The Pali Saka
a
means
adequatelyrendered.
Ka"hayana is the regularform of patronymic from Ka"ha.
Buddhaghosa givesfurther details as to his subsequentlife*
I,
Il6
TII.
humble
Gotama
of
well
is
in the
man.
And
for
as
you
19.
think
in these
Brahman
ba^Ma,
venerable
the
to
said
and
so;
give
to
it would
then
speak ^'
will hold
we
answer
Blessed
Then
One
this
reasonable
very
said
further
should
unwillingly,
you
clear reply, or
a
go
our
peace.
venerable
to
the
to
Amba//^a
which,
one
off
though
not
give
even
If you
do
issue ^,
another
upon
then
old
head
split
your
have
heard, when
you
of
stricken
teachers
in years,
the
their
or
yours
whence
the
teachers,
draw
they
when
silent.
he
had
And
thus
the
Blessed
silent.
Then
One
well be
whole
speech of
to
since
pa/ijfarasi.
Vin.
I, 250;
Gotama's
that
conclusion.
said
In
if all
to
same
remained
him
to
objectwas
spoke at once,
the text
Gotama
You
confine
it could
repeats the
the Brahmans.
a""am
It is answering
One
singleopponent,
brought
A""ena
M.
see
to
the
asked
still Amba/Ma
Blessed
the discussion
the
remained
Amba///^a
spoken
not
themselves
trace
'
And
to
who
origin,and
their
whom
to
was
talking together, as
were
Ka;^h^yanas
ancestor
back
well
and
or
will
silent,or go away,
What
pieces on the spot ^
Brahmans
the
answer.
remain
in
But
further.
discussion
himself
'Quite
them:
to
matters,'
the
Then
20.
is
reciter,a learned
thought otherwise,
is able
Gotama
One
our
carry on
so, let Amba//"^a
do
He
girl.
family; he
good
give answer
to
proach
re-
slave
able
an
to
We
Amba//"^a
of
and
Blessed
[94] you
from
this
matters.'
the
you
think
sternlywith
too
hymns,
is able
he
Then
If
be
sacred
in these
8.
so.
Amba//y^a
born, Gotama,
Gotama
SUTTA.
beino^ descended
versed
AMBArr^A
one
For
this
idiom, not
Mil. 94;
; A. I, 187, 198;
by
alleginganother.
thing
I, 85
inChilders,
Sum. I, 264.
the
anything,among
is a frequentform^of
to
meant
Buddhists, and is apparentlynever
and
Indian
is
in
books,
pre-Buddhistic.Comp. Brzhad Ar.
expression
Buddhist
M. I, 231 ; Dhp. 72 ;
are
Up. Ill,6. 2 and 9. 26.
passages
'
This
curious
threat
"
which
never
to
comes
"
Dhp.
A.
87,
140;
Git. I, 54;
V,
21,
33,
87,
92, 493,
"c.
PRIDE
had
better
time
for
answer,
does
with
aglow, with
and
then
did
so
the
and
One,
said
it
Say
'
of
of
by
head
bears
Amba/Z/^a
the
in the
sky
fiery,dazzling,and
not
there
answer,
j ust
so,
hayanas,
themselves
Brahman
not
and
And
when
Low
awe.
even
ancestor
stricken
in
talking
whom
their
they
the venerable
as
origin of
whom
to
he
the
tumult, and
the
Kaw-
they
trace
say
he
Sakyas
the
Sama/^a
Blessed
to
not
One
the
of
good
his
were
young
turmoil
uproar,
say, is Amba///^a
say, is
descended
is
the
spoken
and
they
family, they
that
the
thus
had
born,
his
Va^ira-pa"{:
Upanisldati;
in
have
draw
to
was
is the
was
righteousness itself,
23.
What
Kawhayanas
hear,
That
the
that
'
suppose
are
said ?
'
did
said.
standing ; they
girl;
awe^
One
teachers, were
ancestor
back
fell into
said
the
back.'
Brahmans
and
the
the
Gotama,
And
22.
in
well
and
their
or
whence
old
Brahmans
who
and
from
him
Blessed
think, Amba/Ma
of yours
hath
Gotama
it the
agitated,
help
beside
on
'
you
themselves
trace
down
was
to
Amba///^a
and
protection
What
teachers
And
it,terrified,startled,and
crouched
do
together,as
origin,and
Brahman.
and
heard, when
years,
to
above
the
again !
once
What
you
'
time
his
truth),
spiritwho
of
Amba///^a
Blessed
third
to
becoming aware
seeking safety
the
won
no
whosoever,
question put
the
over
mass
is
One
'
the
to
iron, all
intention, if he did
mighty
This
spot.'
time
stood
II
For
peace.
has
the
FALL.
Amba//^a.
your
who
that
at
thunderbolt^
ITS
not, even
up
reasonable
a
asking, answer
Tathagata (by one
splitsinto pieces on
Now
AND
now,
hold
to
you
Amba///za,
21.
BIRTH
OF
not
from
We
masters.
whose
Gotama,
man
to
be
slave
did
words
trusted
'
whence
Upanishad,
I 1
III.
go too
Amba/Z/za
AMBATTHA
SUTTA.
in their
Brahmans,
far, these
depreciationof
as
'
said
answer
slave
of my
son
in
marriage ;
Then
'
the
go
The
shoot
far
as
Let
"
The
he
The
"
ministers
and
courtiers
"
shall
as
Let
the
suffer
shoot
the
years
his
(p. 265),was
'
the
*
eldest
known
Sotthihotu.
use
charm
Ka"ha
; let the
as
far
suffer
as
let
But
The
son.
nor
dry
of
prince
charm
the Ambz/f/ta.
is the old
But
would
god
extends
^"
too
the land
and
either,
aim
the
suffer
no
king
shall
not
touched."
shall be
the
too."
his land.
the
told this
This
earth
the
the country
harm,
no
the
his realm
sage,
as
he
country
nor
upwards,
arrow
of him
course
should
to
Okkaka,
implied,as
in B. V.
us
charm.
mystic
word
swasti.
We
have lost
of such
expressions,
Faustumfac regent.
brutum
this,says Buddhaghosa, was
fulmen.
had only power
to stop the arrow
going off; not
All
results
the
to
But
the
harm,
no
shall rain.
god
G'at. I, 17
effect of
let
he
went
would
then
king.Sir,go safe,and
Rishi, mystic
The
an
stringagain ^.
harm.
no
harm, not a
'Then, O Brahmans, the ministers
II, 8i
fitted
extends."
shall suffer
hair
"
daughter
king go safe,Sir
god rain."
king shall
at
arrow
it off the
downwards,
seven
the
and
could
take
his realm
Let the
let the
for my
he
displeased,
he
said
king
rain for
"
asks
neither
arrow
the
should
"
But
king
the
"
is
fellow, who
safe^"
king
"
this
is
and
angry
could
and
he
girlas
bow.
the
seer,
forsooth
and,
fly,nor
arrow
up
"
his
to
arrow
Who
"
as
these.
The
Amba/Ma
to work
such
OF
PRIDE
and
said
the
Let
*'
and
harm
no
?
you, Amba//-^a
should
have
connection
think
from
their
would
intercourse
the
Ka^^ha
said
with
was
to
a
mighty
seer.'
'What
Kshatriya
young
maiden, and
be
the
to
be
of his
matter
a
born.
Now
Brahman
maiden
and
seat
water
'
'
would
'But
the
feast
milk
as
Brahmans,
Amba////a:
should
come
king did
king,terrified at
his daughter
man
Brahman
son
the
not, O
in the
Suppose
a
thus
son
the
should
One
the Blessed
Then
24.
And
He
son.
the
But
That
ancestress.
slave-girl
I 1
his eldest
at
Amba/Ma
disparage
to
severe
FALL.
terror."
nor
You
wife.
Madda-rtapi to
too
lesson
the
aim
done.
was
ITS
AND
king
harm
BIRTH
2,
offered
of the
or
present
the
allow
Brahmans
the
to
dead,
partake of
to
of the
or
the
to
offerings
him
food
boiled
of food
gods, or
in
sent
'
But
would
teach him
Brahmans
the
their
verses
or
not?'
'
But
would
he be shut
He
would
not
But
would
be
shut
off.'
of
ceremony
Certainlynot, Gotama.'
consecration
'
Why
'
Because
not
that ?
he
is
allow
Kshatriyas
the
him
Kshatriya?
to
receive
the
'
'
of pure
not
descent
the mother's
on
side.'
Then
25.
Brahman
youth
Kshatriya maiden,
should
be born.
Kshatriya
*
Literallyplacethe
on
and
and
Now
maiden
'
?
you, Amba////a
connection
should
have
Suppose
think
what
would
through
arrow
their
from
the
the
intercourse
thus
son
Brahman
(whichhad
with
barb
the
receive
youth
shaped
son
to
come
like
shoe)
horse-
his son.'
Mil. 249.
It is used
in
sacrifices,
I20
III.
and
seat
Brahmans
tokens
(as
water
'
But
would
of
the
to
dead,
the
offering to
an
respect)
allow
Brahmans
the
feast offered
or
of
from
the
'
'
the
SUTTA.
AMBATTHA
him
of food
or
boiled
of
gods, or
partake
to
food
of
in milk,
sent
as
'
present ?
'
But
would
the
Brahmans
him
teach
their
verses
or
not?'
He
'
not, from
off,or
would
not,
would
the
Gotama.'
'
their
'
women
shut
be
'
the
receive
to
'
'
Because
'
he
is
of
not
descent
pure
father's
the
on
side.'
*
26.
with
women,
higher and
And
the
his head
the
think
for
Brahman
Brahmans
what
Brahmans,
the
Would
?
'
Or
food
the
milk,
in
as
or
present
a
'
offered
of the
?
and
be
Suppose
other, were
or
him
from
the
offered
ashes
land
seat
the
outlaw
to
pouring
allow
Brahmans
to
are
over
from
or
water
or
'
'
the
him
he
Brahmans
would
Amba///^a
you,
banish
to
Kshatriyas
inferior.
by shaving
'^,
were
women
compares
the
men,
offence
some
township.
among
with
men
one
the
dead,
to
offerings
or
the
him
of the
gods, or
to
partake
food
of
boiled
of food
sent
'
Certainlynot,
Gotama.'
Pakarawe.
of some
Perhaps 'in consequence
regulation or
Mil. 189.
but
'offence,'
Buddhaghosa (p.267) says
compare
him with (theproceeding
Assa-pu/ena vadhitva, literally
'killing
the
idiom
him
dead.'
It is
cut
called)the Ash-basket.'
Compare
other.'
"^
'
also mentioned
at A.
II, 242.
The
"
is
who
is the
he
this
Now
ill sung
too
who
is the
he
of
from
quotation
the
editors
Brahman
of
Sutta
our
the
twisted
have
"
folk
righteousness,
'
Recitation*.
of
the
of
the
legend,
same
or
Mahabharata,
"
composers
this
men."
for
recension
and
and
Portion
First
said
And
among
and
gods
older
the
lineage
not
say
in wisdom
among
an
either
two
perfect
the
ends
Here
in
and
thereof.
those
of
best
trust
best
sung
well
void
not
also, Amba////a,
is the
is
who
he
But
text
their
put
and
meaning
Kshatriya
The
"
it
approve
well
was
Sana^w-kum^ra,
Brahma
the
by
righteousness,
men."
and
gods
Amba/Z/^a,
stanza,
and
in wisdom
among
folk
this
among
Hneage.
in
trust
best
of those
best
perfect
not
their
put
he
But
'
is the
Kshatriya
who
SUTTA.
AMBATTHA
III.
122
legend
little in
one
the
or
their
own
favour.
^
The
is
verse
and
II, 284;
153;
^
favourite
one.
It
below
the
Aggaw^a
in
Either
Gotta-patisarino.
back
'referring
Chifders
their
to
Biihler,
kiwzkara-pa/isarini.
gotras.'
The
to
the
*
line
next
question
of caste,
is described
translated
caste
Mr.
S. I,
'
gotras'
we
-v/smar.
of
the
derive
the
It
or
word
also
occurs
ideal
as
woman
their
'record
it
cit., renders
rendered
into
as
disclosed
zu
in India
all
German
J.
in
Buddha's
see
besides
length
at
Suttas,
Chalmers,
in Indien
caste
be
I, 358
"c., referring
perfect,'
when
Kshatriya.
This
passages,
Madhura
and
by
also
might
as
from
Sutta)
/oc.
M.
their
back
according
Sudassana
at
Sutta.
Biihler
with
description (Maha
the
also
occurs
'tracing
gotras'
-y/sar,or
from
with
in
R.
in
being often
also
the
in
the
Assalayana,
The
Ma^^ima.
by
Professor
Pischel
A.
S,, 1894,
p.
the
Crdtaka
book
Zeit,'Kiel, 1897
Senart's
'Les
referred
Castes
and
and
341
see
Fick's
; and
dans
on
the
foil.
'
the
in
to
isolated
Ka""akathala,
first
has
last
into
On
the
Sociale
been
English
facts
of
Gliederung
general history
I'lnde,'Paris, 1896.
of
PRIDE
BIRTH
OF
AND
ITS
Chapter
II.
what
the
what, Gotama,
wisdom
spoken
is the
of in that
and
righteousness,
?
verse
wisdom
perfectionin
In the supreme
'
12
II.
But
I.
FALL.
'
and
ness,
righteous-
the question
to
Amba^'/z^a, there is no reference
either of birth,or of hneage, or of the pride which
says :
You
"
held
are
worthy
as
worthy
as
I."
as
I,"or
as
It is where
You
"
talk is of
the
not
are
held
marrying,
or
far from
the
are
It is
one
realise
can
for
in wisdom
'
2.
But
wisdom
wisdom
best
they
himself
conduct, and
is that
what, Gotama,
his
each
'
idam
of the
world
then
comes
is reckoned
to
that
much
p.
the
in him
268,
"
Sd-
the
appearance of
of a hearer, and
7J of
8-2
here,
at
the text.
the end
of
repeatedpassage
morality!
to
seems
silasmiw
same
as
0/
come
4-12
the
Buddhaghosa,
p'assa hoti
bhikkhu.
what
the
conversion
This
fection
per-
\
Morality (Sila)
preaching, the
his renunciation
Only
supreme
in conduct.'
and
The
that
'
Buddha,
I.
bondage
[lOO] that
righteousness.
\Here follow,under
The
and
from
result,but
this
have
that
is
had
different
preservedin
better,as
our
reading
"
text.
omitting the
It
word
III-
124
AUBATTHA
Conduct
under
TAen
SUTTA.
{Karana),
above, p. 69 of the
paragraph on Confidence,
is :
The
This
text,f 63.
refram from here onwards
T/ie
2.
'
to him
is reckoned
conduct J
paragraph
The
3.
as
'
on
Guarded
is the
door
of
his
senses
4.
"66.
6.
The
paragraph
The
paragraphs
on
"67.
7.
pp. 71-2
The
8
.
on
the
of them
each
of
a
course,
to
recluse,but
{^higherand
be read
as
The
7iot
above,
Rapt Contemplatiotis^
refrain at the end of
,
The
last')is here,
higher fruit of the lifeof
better
as
Hindrances,
than
the
higher conduct.
Under
9.
Five
Wisdom
(Vi^a),
The
ledge
paragraphs on Insight arising frofn Knowabove,p. 76 of the text, ""83, 84.
(A^a/^a-dassana;;^),
is :
This is reckoned in
refrainfrom here onwards
than
the
wisdom, and it is higher and sweeter
as
*
him,
last!
The
I o.
of the
paragraphs
on
the Mental
Image, above,p.TJ
others
under
It is
important to
conduct.
notice
that these
are
put,
not
under
wisdom,
but
OF
PRIDE
BIRTH
ITS
AND
FALL.
25
above,p. 81 of the
(Pubbe-nivisa-anussati-^awa),
text,""93, 94.
The paragraph on the Divine Eye (Dibba/^akkhu),
1 5
above,p. 82 of the text,f 95, 96.
the Destruction of the Deadly
1 6. The paragraphson
Floods (Asav^na;;^
above,p' ^Z ^f ^-^^
khaya-/la;^aw),
text,""97, 98 \]
births
Such
Amhatths.,is
man,
said
be
to
perfectin
in conduct, perfect
in wisdom
wisdom, perfect
there is
And
higherand
conduct
3.
what
And
'
the four ?
are
In case,
wisdom
and
this supreme
perfectionin
there are Four Leakages^.
goodness [loi]
and
wisdom
in
perfection
duct.
con-
than this,'
sweeter
Amhattha,
Now,
other
no
and
to
'
recluse
Amba//"^a, any
or
Brahman,
out
with-
havingthoroughlyattained
in wisdom
rest
into the
depthsof
henceforth be
the
his
on
of those who
one
be
worthyonlyto
himself:
I will
live only on fruitsthat
forest,
vowing
"
fallen of themselves
have
fection
per-
a
(tocarry fire-sticks,
water-pot, needles,and
friar's outfit),
of a mendicant
should plunge
shoulder
the
and
this supreme
unto
conduct,with his yoke
he
then, verily,
"
servant
"
to
him
unto
turns
out
and
righteousness.
recluse or
again,Amba///i!a, in case
any
Brahman, without having thoroughlyattained unto
in wisdom
and conduct, and
this supreme
perfection
without having attained to livingonly on fruits fallen
of themselves, takinga hoe and a basket with him,
should plungeinto the depthsof the forest,
vowing to
wisdom
to
And
himself:
bulbs
only on
hath
^
attained
There
and
are
wisdom
to
therefore
be
be
and
of those
one
fruits
and
roots
worthy only to
out
turns
I will henceforth
**
"
live
he
then, verily,
"
servant
who
unto
him
who
righteousness.
eightdivisions
of
conduct,and eightof
the
higherwisdom.
^
The
so
'outlets,leakages,
Apaya-mukhani,
word
aya-mukha/w, inlet,is used in its
74, and
a
both words
secondarysense,
at
as
t AYA-MHK\1/\M
that it cannot
fillup.'
concrete
at
'outlet'
in the
sense
D. I,
in
figuratively,
S
utta,
Sigalovada
p. 299.
occurs
CANAL
126
III.
SUTTA.
AMBArrHA
man,
again,Amba//"^a, in case any recluse or Brahthis
without
unto
having thoroughly attained
in wisdom
and conduct, and without
perfection
supreme
selves,
having attained to livingonly on fruits fallen of themand without
having attained to livingonly on
*
And
bulbs
and
shrine
town,
near
the
and
there
he
verily,
boundaries
dwell
of
serving
attained
wisdom
to
himself
build
fire-
villageor
fire-god
some
worthy only
out
turns
that hath
him
fruits,should
and
roots
the
some
then,
'
"
be
to
servant
unto
righteousness.
and
almshouse
doored
of
these
him
'
who
These
Now
4.
of
one
hath
attained
class
instructed
roads
"
think
of
in this
to
my
to
be
and
wisdom
power
"
servant
ness.
righteous-
Leakages, Amba///^a,
righteousnessand conduct ^.
Four
the
what
worthy only
out
perfectionin
'
high
"Whosoever,
there,saying to himself:
shall pass
here, from
Brahman,
or
will I entertain
four directions, him
turns
are
supreme
four
crossingwhere
abilityand accordingto
accordingto my
he
then, verily,
unto
at
you,
Amba/Ma
to
.'* Have
you, as
teacher, been
wisdom
and
conduct^?'
*
Not
For
paid to
that, Gotama.
instances
a
the minor
god
has
of this
How
see
alreadybeen
details of
little is it that
condemned
II, 43.
in the
tract
can
Such
on
pro-
service
the
Silas,
'
mere
PRIDE
fess
wisdom
therein
Far
the
and
yoke
Not
'
have
what
upon
wisdom
and
hoe
forest
as
Not
'
have
one
plunge
into
'
Although
perfection of
livingon
to
been
trained to
you
into the depths of the
fain observe
the
of
vow
living
fruits ?'
and
roots
you
that, Gotama.'
what
think
attained
and
Amba///^a
you,
this
unto
of
Although
attained
not
themselves,
and
you
perfection of
supreme
have
goodness, and
fruits fallen
on
have
plunge
would
and
supreme
have
attained
nor
who
even
wisdom
you
fain observe
this
basket, and
not
Although
would
Amba^/y^a
unto
and
Then
'
been
themselves,
of
bulbs
only on
who
one
you,
goodness,
fruits fallen
take
shoulders, and
your
think
attained
not
have
to
me
that, Gotama.'
even
Then
perfectionof
this supreme
fection
perhave
been
trained
you
goodness,
the
12/
this
supreme
is it from
you, Amba/Ma
thoroughly attained unto
not
the
FALL.
'
of wisdom
to
ITS
think
what
'Then
take
AND
How
conduct
and
trained
have
learnt !
have
to
BIRTH
OF
have
living
to
attained
not
'
'
'
have
attained
not
wisdom
and
bulbs
livingon
to
attained
to
build
to
yourself a
would
who
themselves,
and
high
fain
might
your
Not
power
'
even
and
have
pass
roads
cross,
observe
the
that
way,
to
your
'
that,Gotama.'
attained
not
almshouse
and
dwell
to
vow
from
have
been
you
at
there
entertain
any
of
abilityand
living
to
fruits,and
and
four-doored
directions, according
to
roots
attained
not
have
serving the fire-god,
four
where
of
perfection of
supreme
have
goodness, and
fruits fallen
on
this
unto
not
taught
a
as
spot
one
ever
whosothe
four
according
128
III.
then
So
'
5.
short
of due
and
conduct,
but
which
And
Pokkharasadi,
has
the
should
claim
threefold
Vedic
6.
is in
of
king
into
How
he
his
Pasenadi
having even
(which
not
lesser
these
in the
versed
himself
duties
Brahman
Pokkharasadi,
from
grant
the
that the
pure
and
Kosala, does
not
See, Amba///^a, how
him
consults
with
behind
curtain.
king,from
whom
maintenance.
him
admit
King
his
to
deeply
teacher,
your
herein
done
you
has
Pokkharasadi,
allow
not
he
very
lawful
Amba^Ma,
Pasenadi, the
does
king
of
'
Now
what
king, either
on
the
footrug
should
come
up
on
his
chariot
with
left
he
workman
in the matter
of
state
side, a
Parihtnako
seated
his
of
as
suppose
think
back
of
resolution
are
^.'
wrong
or
to
this
?
presence
Brahman
the
saying :
When
presence.
him
only from
it,Amba/Ma,
accepts
7.
of
But
speaks
is
he
"
of
enjoyment
Kosala.
he
him
Who
"
you wrong.'
Brahman
Pokkharasadi,
the
come
Brahman
the
too,
Brahmans
teacher, the
done
the
thereof
attainment
And
'
"
even
deeply your
herein
fallen
black fellows,
friars,menial
kinsman's
heels, that they
with
lore !
one
to
men
how
to
teacher
your
told you
this
converse
fulfilled any
has
complete
shavelings,sham
offscouring of our
these
pupil,have
in the supreme
wisdom
of the
Four
one
any
in
the
as
only
even
is debarred.
lead
Amba/Z/^a,
you,
not
training,
Leakages by
SUTTA.
A-MBATTHA
the
Amba/Z-^a
you,
the
neck
horse,
or
Suppose
elephant
the
standing on
of, defrauded
his
of
[i04],should
his
chiefs
spot
and
discuss
'Have
been
some
princes.
or
stepped
the slave
(^Siidra)
or
and, standing there,
sS^ariyako.
of
out
one
workman
should
done
on
And
discuss
of,neglected
himself.
III.
I30
furbelows
and
teacher
did
they
with
mares
and
now
'
Not
'
Or
let
have
they
with
before
down
as
the
and
you,
them
round
out
gates*, by
So
'
teacher,
do
nor
the
which
live
you
lived.
Rishis
Then
11.
chamber,
Blessed
the
and
Amba/Z/za
began
did
the
of
the very
goddesses
We
elaborate
wear
the
on
old
reliefs
and
"
the
women
shoulders
the
from
and
necklaces,
and
handsome
bas
the neck
Kutta-valehi.
had
reliefs,
any
The
over
to
to
the
the
top
king
But
of
walked
thus
To
his
And
ancient
fashionable
women
'
Stfipaof
passage
Sisterhood
wore
elaborate
ankles, and
of the
robes
headdresses
a
skirt.
very
broad
They
were
the waist.
chariot
standing room
for
of the
four
lime,
representedon
as
passengers,
and
their
all the
details of them.
the waist
girdle
from
probably the
here
Pi/aka
I will
down.
he
as
of course,
the
(lay women
have
downwards)
only very
skirt from
it may
in doubt
reliefs. Cunningham,
bas
call to mind
worn
from
unclothed
^
I cannot
and
up
have
conditions
forth
went
girdleswhich
and
Bharhut,' PI. LI, givesfigures
"
'
Rishi, nor
that.
to
as
And
are
you
walk
same.
Ve/^aka-nata-passahi.
them
now
whatever
But
One
to
you
the
under
bas
too, do
are
or
and
bars
cross-
girt with
men
teacher
your
and
that, Gotama.'
Not
name
too,
in fortified
guarded
teacher
your
themselves
dug
moats
long swords,
your
under
and
you,
'
did
10.
your
that, Gotama.'
towns,
while, as
the
and
you,
by
driving chariots,drawn
and tails ^,using long wands
about
go
loins, as
'
plaitedmanes
goads
do
now
SUTTA.
their
round
do
too,
Or
'
AMBATTHA
the
the
steeds
the
wore
tails
elaborately
chariot of Pasenadi,
is not
in Childers.
(seeibid. pp. 124, 125). Kutta
See
Gat. I, 296, 433;
frequently.
11,127,128; IV, 219;
Kosala
it occurs
Asl. 321.
PRIDE
OF
BIRTH
ITS
AND
FALL.
131
Up
down,
those
to
respect
two
of tongue
extent
"
satisfied,not
not
And
12.
in
he
'
he
Gift that
One
so
bent
round
stroked
both
his
the
nostrils,and
Neither
text
and
the
perplexity,
that
in
ought
and
was
he
how
hidden
be
Blessed
the
touched
stroked
circumference
his
saw
to
And
so
by
Brahman
that
tongue
he
matters
sheath.
touched
ears,
that
the
One
his
whole
with
covered
he
knew
Amba/Ma
One
and
arranged
so
that
by
in doubt
was
Blessed
And
Wondrous
member
sure.
the
doubt.
concealed
the
"
and
both
his
of his forehead
his tongue ^.
make
commentary
nor
it clear what
these
marks
two
first,
says Buddhaghosa, is like an elephant's,'
what
follows,to be the power of extending
seems,
tongue, like a snake's, to a great length. This last is possibly
The
really
quitemeant.
and
from
the second
the
derived
of
poeticaldescriptions
from
playinground
As
the
to
'
tongues
of flame
light
or
sun.
which
by
means
the
the
Buddha
the
made
first visible to
us
what
to
"^
is inferred.
thirty-twobodilymarks
of
Great
Being
(see note
(Maha-purisa), as
among
They
above, p. 88 of the text, " 5) and adopted by the Buddhists.
the
of
to
in
to
man
a
are
poeticalepithetsapplied
part adaptations
sacrifice
the
human
the personification
of
to
or
; partly
mystic
sun,
characteristics of personalbeauty such as any man
might have ; and
These
of
two
are
the
handed
or
one
white
two
hair
of them
on
"
it,and
possiblybe added
the
down
Brahmans
protuberance
of
in reminiscence
at
"
which
personalbodilypeculiarities
had.
actually
the Dialogues in the Digha, the Lakhawa
Sutta, is devoted
marks.
these thirty-two
to
They are also enumerated, with slight
differences,in the Mahapadhana Sutta; and later books
give other
small
in many
the old lists,
from each other,and from
lists differing
points.
in the
in identical words
The
story told here in "" 11, 12 recurs
Gotama
One
of
III.
132
'
The
Samawa
with
And
'
One
We
Do,
Amha^l/ia.
and
mares,
that
at
forth
gone
waiting
the
to
on
chariots, he
where
to
his
took
he
path
Pokkharasddi
was,
Amba///^a!
he
had
in
come
came
saluted
one
side.
said
And
when
the
see
you
him, and
him
to
foot
on
and
Did
came
practicable for
was
it, and
on
respectfully
pleasaunce
own
Amba////a
when
from
'Well,
14.
And
the
as
And
retinue
great
in his
seated, Pokkharasadi
so
was
by
Pokkharasddi
with
Amba/'^/^a.
descended
seat
you fit.'
chariot
drawn
Brahman
seated
was
far
as
his
the
pleasaunce.
chariot
his
to
Ukka///^a
from
for
there
depart.
do.'
seemeth
time
and
Brahmans,
of
fain
thence.
departed
Now
13.
only
Blessed
the
to
would
to
mounted
all, not
said
we
much
what
Amha^l/ia,
And
had
have
them
he
Gotama,
now,
busy, and
are
*
And
thought :
the thirty-
with
with
man,
them.'
of
some
is endowed
great
Brahman,
young
Gotama
of
signs
two
the
Amba//^a,
And
SUTTA.
AMBATTi^A
Blessed
One?'
'
Yes, Sir, we
Well
is the
[107]about
otherwise.
'
He
so,
'
him
Sir, as
with
all of them,
so
of declares
not
is he
or
one,
not
different.
not
only
did
tion
reputanot
you
thirty-two signs
not
the
as
and
he,
have
you
Gotama
?
And
of
'
And
a
great
is
man,
some.*
with
talk, Amba/Z/^a,
any
he
with
the
'
Sama^za
'
And
'
how
Then
all the
his
is
the
Gotama
I told
such
Such
otherwise.
with
venerable
Is he
is
endowed
him.'
saw
talk that he
he
15. W^hen
him : Oh ! you
'
Sela Sutta
ilie dilemmas
(S.N.
No.
had
thus
had
wiseacre
33
had
put by King
with
spoken,
! Oh
M. No.
92)
Milinda
to
Pokkharasddi
the
Blessed
One.
Pokkharasadi
! you
dullard
said
! Oh
subjectof
Nagasena (Mil.167).
and
forms
the
to
! you
one
of
PRIDE
OF
expert, forsooth, in
the
on
into
dissolution
some
the
words
lead
Vedic
Gotama
lore.'
he
the
there
Blessed
[ids] 16.
But
the
on
road
when
he
too
hard
and
food, both
taken
on
house, and
to
blazing torches, out
own
of
himself
far
to
had
his
took
where
the
went
on
compliments
on
Blessed
with
exchanged
seat
to
sweet
light
he
to
venerable
The
the
greetingsand
he
call
spake thus
late,Sir, to-day
to
foot,
And
and
go
Wood,
on
struck
there
Gotama.
his
at
And
was
what
threefold
our
to
the
to-morrow.'
so
had
the
Ukka/^/^a.
on,
do
ready
by
nankala
thus, must,
wiseacre
then, himself,
Sama/^a
can
soft, made
What
is much
It
Pokkharasadi
wagons,
man,
disclosures
very
Brahmans
the
Pokkharasadi
So
the
to
^
and
'
call
to
33
One.
Pokkharasidi
go
displeased,he
angr}'^ and
rolled Amba///Ja
and
over.
foot,
wanted,
on
lore !
expert, forsooth, in
an
And
his
not
made
what
with
out
to, if
up
venerable
dullard
Vedic
his business
out
carry
of the
FALL.
could
ITS
AND
threefold
our
should
who
they say,
BIRTH
side, and
one
said
to
And
One
politenessand
of
going
was.
Blessed
the
as
then
One
the
I^/^M-
the
courtesy,
Blessed
the
One:
17.
'Has
Amba//"^a,
been
here
'
Yes, Brahman,
'
And
did you,
has.'
he
have
Gotama,
Yes, Brahman,
I had.'
And
wise
with
what
any
the
was
talk with
talk
that
him
you
'
had
him.'
18. Then
the Blessed
all the
Asa^^a
somewhat
which
Brahman
young
'
on
the
pupil,Gotama,
our
talk
asa^^a
ambiguous
compare
M.
One
that
in his
I, 250,
had
rasadi
Pokkha-
place.
And
when
Buddhaghosa is
upantyya.
upantyya
of this idiomatic phrase,on
interpretation
251
; A.
I,
172.
m-
134
thus
had
he
SUTTA.
AMBATTFA
spoken
Pokkharasidi
said
Blessed
the
to
One:
'
is
He
Brahman
him
Let
be
[109] 19.
only
sheath-concealed
was
One
stillin doubt
and
them
to
shown
them
to
and
the
me
One
the
favour
and
also
me,
the
And
Blessed
the
time
the
meal
announced
said
to
Gotama
Order
the
grant
meal
with
with
him.'
to-morrow's
And
It is time, oh
'
Blessed
the
taking his
and
he
of the
him
to
ready.'
in the
all of
One
is
with
Being, with
venerable
members
he
as
endowed
And
his
Blessed
Pokkharasadi
was
Great
"
One
the
the
dressed
the
Blessed
Then
20.
the
May
of taking
One
the
"
even
And
all
tongue
the
Pokkharasadi,
them
extensive
But
thirty-
them
saw
of
two
Amba///za^
to
he
undecided.
And
As
two.
took
One, of the
Being.
member
showed
had
young
Pokkharasddi
Blessed
the
Great
plainly,save
he
of
body
of
Brahman
the
And
the
on
marks
two
young
Amba////a.'
Brahman
stock,
that
foolish, Gotama,
Forgive him, Gotama.'
quite happy, Brahman, that
and
young
Amba////a.
bowl
on
One, who
his
with
Gotama,
robe,
outer
the
had
brethren,
Pokkharasadi's
the seat
house, and sat down
on
And
Pokkharasadi, the Brahman,
prepared for him.
Blessed
satisfied the
One, with his own
hand, Avith
sweet
food, both hard and soft, until he refused any
to
and
more,
the
Order.
his
meal,
the
And
took
Pokkharasadi
Blessed
the
cleansed
and
the
Brahmans
young
when
the
low
bowl
seat,
and
of
members
One
had
and
his
sat
down
finished
^
hands,
beside
him.
21.
'
Then
Above,
to
p. 106
him
thus
of the text,
seated
"
Onita-patta-pa"i7w.See the
[110]the
Blessed
One
repeated.
note
at
Vinaya Texts,'I, 83.
12
'
PRIDE
discoursed
him
that
ITS
FALL.
to
say,
is
Blessed
One
that
saw
he
35
spake
to
of
heaven, of
defilement
of lusts,
And
Pokkharasidi,
when
the
the
Brahman,
prepared, softened,unprejudiced,upraised,
believingin heart,then he proclaimed the doctrine
had
become
and
the
alone
Buddhas
the
all
stain
the
has
of
for
been
the
that
origin,of
is
its
clean
as
washed
to
the
say,
cessation, and
cloth
from
which
will
readily take
did Pokkharasadi, the Brahman,
so
sittingthere, the pure and spotless
away
he
Truth, and
knew
'
also
is inherent
in that
beginning
won
its
just
while
obtain, even
Eye
have
of sorrow,
Path.
And
doctrine
AND
of
of
BIRTH
order
in due
of
the
OF
Whatsoever
the
has
necessity of
dissolution.'
And
22.
had
who
it, dived
doubt
and
his
away
had
become
mouth),
set
reveal
astray,
"
those
^justeven
to
me,
And
to
were
or
that
so
the
out
who
so.
my
people, and
the
venerable
and
to
me
as
as
And
of
long
life
as
just
as
the
the
truth
with
my
Gotama
sons,
my
companions,
as
May
endures, has
who,
man
Gotama
or
external
to
this
him
wife, and
myself
the
as
so
to
truth,
accept
day forth,
his guide.
visits the
Ukka/Z/za,
at
others, his disciples,
known
Gotama
from
were
Gotama.
and
my
betake
were
forms,
made
been
to
gone
darkness
the
see
thy
were
or
away,
who
has
guide,
taken
of
down,
the venerable
one
venerable
my
Master,
words
venerable
the
figure,by
disciple,as
could
eyes
Lord, has
Order.
the
if
hidden
been
the
man
in many
a
I, oh Gotama,
of
thrown
been
has
as
full confidence,
other
no
(are the
Just
has
which
that
point
to
which
said
Gotama
excellent!
on
teaching
One, and
Blessed
most
that
up
to
the
passed beyond
gained
dependent
excellent,oh
Most
had
perplexity and
of
knowledge
the
Pokkharasadi, as one
mastered
it,understood
Truth, had
into it,who
put
addressed
*
down
deep
who
for
the
seen
Brahman
the
then
families
let him
visit
136
AMBATTHA
TTI.
Whosoever
mine.
their
or
offer
him
seat
shall
that
will
well,
Brahman,
be,
water,
for
there,
in
up
long,
his
It
is
Here
ends
what
the
you
Amba/Z/^a
presence,
of
cause
bliss.'
'
Brahmans
to
delight
take
or
of
reverence
pay
stand
or
or
be
may
who
Gotama,
him
to
there
wives,
venerable
SUTTA.
say.'
Sutta.
in
weal
the
or
him,
and
It is this latter
contrary
of
phase which
the Avi^^a,
of
of
Karma,
the
SUTTA.
SONADANDA
IV.
which
Noble
Four
(Vi^^a) ^
call Wisdom
they
is
of
ignorance
of
Truths, and
the
the
the
"
-^
action
doctrine
Asavas
The
who
knows
the
Intoxications.
man
or
these ; who, finallyand
permanently out of the jungle and
in the open, quite beyond the stage of
wasting his wonder
of
the
on
fabulous
of
state
soul,'has
Nirvana
in
terminology, called
the
be
only
is, in
but
Brahman,
in this
only, in Buddhist
fact,declared to
is not
Arahatship,
remains
to, and
attained
Brahman.
true
Dialogues, to
There
that
amazing
accept
self-evident
one
truth
after
another.^
is indeed
which
with
It
of the
of Brahman
was
supremacy
reallyquite inconsistent
intellectually
was
with
the ethical
with
Brahmans, in common
the rest of the people,fullyaccepted.
Our
Sutta is by no
the only one
in which
means
the
leads
to
or
a
or
similar,argument
same,
up
conclusion.
of
It will
Sutta
our
times, which
aid
mention
to
the
in
us
one
or
understanding
and
6^a"usso;/i Suttas
question put by
the
Buddha
The
is :
acknowledge
threefold
of each
answer
'
similar,
real
the
gist
Anguttara ^
of
sort
Tevi^g^
person
Brahman
the
do
(a
lore)?'
of the
Brahmans
well
Brahman
Sutta, " 4 : 'A
descent, through the father
our
of the
What
be
to
of these.
two
In the Tikanna.
Brahmans
you
Brahman
with
the same,
is,in
born
on
the
words
both
of
sides, of
the
mother,
through
through seven
generations,with no slur put upon him,
and no reproach,in respect of birth
a repeater (ofthe sacred
who
has
by heart, one
words) knowing the mystic verses
pure
back
and
"
mastered
the
phonology,
Three
and
Vedas,
the
with
the
exegesis (as
indices, the
and
fourth),
ritual,the
with
the
The Englishequivalents
do not
the corresponding
exactlycover
Pali terms, which are not, in the texts, used always with scrupulous
distinctiveness.
"^
"
AWAR'if^E^S,
INTRODUCTION.
legends
fifth
as
in
and
the) words
^
(Nature-lore) and
of
the
in
versed
grammar,
the
of the
theory
(etymologies of
the
in
39
in
signs
Lokdyata
the
on
body
great man.'
the
Arahats
asked
three
lore
in the
of one's
knowledge
knowledge
The
of
knowledge
teaching of
and
on
being
are
Sutta, that
previous births.
is to
our
say,
people'sprevious births.
the
Four
on
to
the
end
of
and
Truths,
(Asavas), leading
Intoxications
the
of sections
words
own
of other
in
is different
Samaw^a-phala Sutta,
paragraphs of his exposition in
b. The
c.
'
which
The
a.
threefold
it is,answers
what
the
'
the
rejoinsthat
Buddha
the
Whereupon
of
learned
man
"
the
the
Four
emancipation
of
Arahatship.
The
after
words
'
is
Ignorance
all
And
'
Him
has
the
following
he
required.
he
as
been
has
light
continued
has
has
born.
appeared.
in
in earnestness,
of himself.'
at
the
do
they
whole
of the
end
the
followingverses
also
are
Given
whose
honour
"
thought,
earnest
Threefold
unswerving
for the
in
goodness,
Death,
weal
of
do
control,
in method,
darkness, the
queror
con-
who
gods
and
of
men
and
lore,mindful
they honour, the Buddha, our
of the
own
resolute,able
him
And
in his
rests
"
knowledge, dispellingthe
in
of
Lived
heart,
wise,
to
Pacified,stedfast.
Him
section, and
emancipation,
dissipated, the
been
this)inasmuch
and
Him
of each
zeal, in mastery
added
the
darkness
(And
at
forth
first
This
The
setting
is added
sentence
is that
difference
only
the
threefold
delivered
from
folly.
self-possessed,
Gotama,
wearing
now,
Conqueror, too,
'
'Tis he
Who
And
who
knows
the
And
states
Has
reached
sage,
In these
Birth, the
births
that
he
Eye)
has
the
lived
states
before ;
of
bliss,
of woe,
that other men
pass through ;
the end of all rebirths,become
perfectin insight,Arahat,
three modes
of knowledge
See
frames
indeed
Brahmawa
(with Heavenly
sees
is
of
below
in the Introduction
threefold
to the next
wise.
Sutta.
'
140
SONAT)AND\
IV.
Him
do
And
not
The
I call
the
How
who
man
mystic
verse
is
with
stanza,
often
made
variations
early-
in
occupied
latter
this
that
fact
by
close, is
the
at
doctrine
the
evident
before.'
through
muttered
this
place
wise,
again
o'er
mutters
so
important
Buddhism
threefold
Brahman,
SUTTA.
constantly repeated.
so
(p.too) and in
99th Sutta of the Iti-vuttaka
the 91st Sutta
of the Ma^^/nma
(the Brahmiya
Sutta). And
it is quoted also, not only in this Sutta
in the Ahguttara, and
We
find it in the
in
Sutta
another
collection
(verse
of
from
verses
423) ; and
also
(probably belonging
in
preserved
so-called
the
some
Kharosh//^i
found
MS.
MS.,
their
of
portions
such
in
which
verses
India,
the
taneously
simul-
have
St.
both
to
the
Buddhists),now
discovered
yet
in
Dhammapada
of
of
school
last year,
way,
the
called
collection
other
other
oldest
the
Pi/akas
in the
to
also
the
in
Petersburg
Paris.
and
The
whole
of
section
which
Dhammapada,
less than
forty verses,
the
this
contains
of
each
quotation, consists of no
which, from
one
point of view or another, emphasise this
point of the identification,
by the Buddhists, of the Arahat
with
the
the
Brahman.
Vase//"^a
raised
in
is
Two
the
reply, though
the reply given
as
same
conclusions
held
the
by
had
vivid
the
from
stronger
claims
of
When
the
they
the
in the
the
the
veneration
been
and
the
of
the
an
source,
in Suttas
the
exalted
of
meaning,
And
unless
it is not
the
own
"
evidence
all
the
the
exclusive
vigorously
contested.
men,
for
for
the
that
conveyed
a
have
we
title of honour
Brahman,
early Buddhists,
selves.
them-
whose
Here
in which
are
best
hitherto
self-complacency quite
it is clear
respect.
case
Brahmans.
of
name
opinion
people
on
the
by
selecting a
highly,for
so
the
in which
about
held
readers
to
seem
birth
Buddhists, in
valued
selected
of
to
is, in
have
We
Brahmans
rests
it is found
Brahmans
details, amounts
people.
independent
an
because
our
It
us.
upon
social
esteem
high
they
that
as
in
question
Sutta.,and
here.
the
the
superiority
inexpugnable
evidence
which
absurd
very
in
the
of
masses
views
of
sense
raised
from
taken
themselves
place, a strikingproof
such, and
as
And
have
force
Brahmans,
only
of
that
as
of the
were
as
same
different
the
the
first
of
preciselythe
which
much
Sutta
are
Twenty-seven of them
the Sutta
Nipata, in which
to
Arahats,
that
the
connotation
likely that
Brahmans
had,
those
word,
minds
of
real
this would
at
least
as
INTRODUCTION.
it
the
In
second
14I
and
"
if the
place,
contention
been
"
grown
the
present
up.
should
But
The
caste
it
of
certain
India
had
descent,
and
"
have
never
that
but
insight
could
obviously impossible
was
Buddhists
Brahman
word
character
of
system
the
of
if the
to
then
than
grounds
birth.
universallyaccepted
not
come
only a man
mean,
of
certain
a
exclusively a man
had
other
on
the
tion
conten-
succeed.
with
associated
by
adopted
which
to
it will
also
survive.
the
Buddhists;
have
elsewhere
It
in
and
called
was
method
largely
other
numerous
cases,
attention, adopted
with
success.
"
were
of
of
the
they
from
title
of
for
exercised
the
valley
strength to
very
of
the
the
word.
so
of
of
The
Buddhists
the
Ganges)
have
which
veneration
they adopted
became
emancipation
lend
to
means
weapon
choice
the
could
failed.
of
wide
be
not
And
word
the
influence
as
they
and
centuries
many
the
birth
idea
not
to
in various
that
people,
dissociated
strong
them, perhaps
by birth, many
and
trades
pations,
occuworldly
therefore
Brahmans
so
only by birth, were
so
important a factor in the daily and hourly
and
constant
too
of
them, engaged
and
life
view,
Brahmans
overcome.
most
constant
be
"
beyond
throughout
fresh
afforded
a
actually
the word
inspired. The
weight to their doctrine
turned
be
to
against
themselves.
It is
unlikely that
only
was
from
one
the outset
detail
this
in
to failure
really mattered
a
"
broad
that
scheme
The
much.
which
was
is if failure to attain
point
doomed
immediate
and
a
final salvation
as
obtainable
in this
world,
and
in this world
SOJVADAJVDA
IV.
142
only, and
the
of law
domain
and
itself
poured
scorn
of
end
back,
going
to
all
of belief
followers,
"
and
certain
bottles'
lastingvictory
then
country
interests
was
to
event, which
very
the
be
the
movement,
the
most
overlord
decline.
the
converts,
less
The
advanced
strength,
in
had
in
of
the
whole
of
inevitable.
was
of the
of
eyes
the
of
success
support
India
new
Asoka,
of
first real
hastened
only
"
world,
the
the
indeed
"
more
of nominal
large
the newly incorporated and
for
movement
ology,
phrase-
and
names,
the
numbers
provinces, produced
the
into
wine
new
ancient
end
new
had
especiallyfrom
more
it raised
not
had
of
it
But
in an
time,
itself surrounding
strenuous
adhesion
early
his
once,
the
The
and
and
and
by persecution,but
theory itself,the gradual
seemed,
conversion
origin
that
at
the
striking proof
most
and
of
at
assimilating to
gradual weakening of
forms
creeping back, under new
popular beliefs.
The
of
grade of culture.
actually brought about,
cause,
success.
pouring
least
at
the
by
in
much
lower
zeal
vested
'
confined
powerful personality
and
temporary
too
"
advancing
peoples at
it
retain
to
the
of
it tried
enemies,
many
old
And
many
to
ultimate
the
enthusiasm
measure
too
too
for
the
its keenest
that
effect
the
supernatural
the hopes
to
in the
step, from
step by
speculations as to
things might gain, by
fought against
up
the
"
ignored
under
aimed
strongly alike
a
philosophy
on
its founder
of
which
religiousmovement
"
shafts
and
that
"
'
soul
'
SUTTA.
The
than
rather
weakness,
reform.
of
day
promise
com-
old
going
thoroughEvery
only half
widely supported by converts
the
converted.
And
the
between
margin of difference
almost
Buddhists
their
faded
and
gradually
opponents
The
soul
entirely away.
theory, step by step, gained again
the upper
hand.
The
caste
gradually built up
system was
The
into a completely organised system.
social supremacy
birth
became
vertible
of the Brahmans
accepted as an incontroby
fact.
the inflood
of popular superstitionwhich
And
relaxation
come.
of
the
position was
overwhelmed
the
whole
the
pantheon
Brahmanism
Hinduism
alike
arose
The
and
of
is
now
whole,
love
movement,
the
ruins
Vedic
of
being
more
of material
also
overwhelmed
gods.
passed practically away,
the
on
struggle
the
perhaps, on
worldliness
Buddhist
Buddhism
and
modern
and
both.
renewed
under
favourable.
comfort,
the
conditions
of
The
tone
eager
restless-
INTRODUCTION.
of
ness
of
degradation
and
making
But
history
in
Europe,
of
life
Europe
in
afford
to
of
party
birth,
the
century
examples
of
endeavouring,
but
in
character
of
now
of
once
and
methods
new
lend
their
again,
wisdom.
Both
views
India
fairly
And
of
science
invaluable
to
place
and
expected
influence.
same
people.
diverse
two
be
any
Reformation
the
men.
may
the
the
will
criticism
of
contact
twentieth
aid
of
case
thoughts
the
widen
to
powerful
historical
the
powerfully
fresh
the
India
notably
the
on
to
of
the
getting
unfavourable
elevation
religious
in
of
means
all
doubt
and
competition,
mere
no
are
shows,
economic
to
social
the
how
tends
and
learning
money,
for
movement
in
social,
modern
aid
the
in
and
to
ideal,
the
not
IV.
SONADAATDA
SUTTA.
[Characteristics
[ill]
when
Thus
I.
going
hundred
he
Now
much
domain
of
if he
the
were
Now
2.
the
heard
the
of
Sakya
the
the
of
Magadha.
same
now
*
from
was
It
it
and
He
under
was
who
adds
known
well
East,
(I-Tsing,
Gaggara,
for
those
trees
p.
that
there
the
was
what
means
it excavated,
of
fragrance
that
it
India,
banks
its
on
24" 10'
we
58).
had
had
the
in
river
boundary
Lat.
about
places
and
the
of
to
great
Eastern
Bagulpur,
Far
Annam
I, 279).
so
the
family
bank
the
famous
Gotama
with
East
formed
of
i^ampi
Sakya
the
on
modern
in
of
arrived,
now
names
Queen
after
trees,
the
over
power
Samara
the
out
the
to
colonists
China
flowers.
put
went
other
(Sum.
champaka
white
by
called
Buddhaghosa
of
Like
Cochin
So
who
close
was
again
over
call
that
say
capital of Anga,
87".
on
corn,
Bimbisara,
Seniya
It
Long.
used
clan,
name
was
and
water
^.
life ^, with
with
householders
and
They
the
Sowadaw^^a
fief, with
royal
A'ampS,
of
as
at
Lake
Gaggara
the
and
by
five
there
And
teeming
him
about
Brahman
Brahmans
news
of
with
country
with
bank
once,
king.
*
the
adopt
^,
Anga
A'ampa
woodland
granted
Magadha
the
place
One
Blessed
at
the
and
grassland
king
by
time
A'ampa,
at
royal
the
on
that
The
brethren,
the
arrived
lodged
at
dwelling
as
of
Brahman.]
true
through
tour
brethren,
A'ampa
on
the
I heard.
have
multitude
great
of
was
says
grove
beautiful
their
mendicants
wandering
up,
'
Fausboll
myself
the
uneven,'
Dhp.
In
the
A.
at
S.
N.
Buddha's
ussada
783
Gat.
time
IV,
(rat.
4
Anga
P.
was
really
quite
'desire,'
Vin.
Also
marks.
95
is
meaning
translates
wrongly
'
thirty-two
60
The
Sattussada.
I,
IV,
G.
See
3.
188
D.
22-44
to
and
Oldenberg
No.
Dhp.
subject
and
though
settled,
15
A.
Asl.
Magadha.
in
339
307.
the
;
list
Gat.
of
IV,
146
Samara
Gotama,
whether
that
'
That
Let
venerable
the
So?^ada72^a
him
who
he
upon
5. And
like
It is
the venerable
were
to
This
increase.
Sir, should
also other
is the
call upon
not
first
him, but
and
was
well
[114]That
knowing the
he
mastered
Three
the
was
repeater
mystic
sides, of
(ofthe
Vedas, with
the
pure
father
"
do, and
rich
"
words),
sacred
by heart,
verses
the
no
of birth
to
in
through
generations,with
prosperous,
wit
to
both
on
reproach, in respect
no
he
born
mother
the
the Brahman
considerations,
well
was
through
through seven
That
If it
so.
that.
do
him, and
on
you.'
descent
back
So;^ada^/^a
would
you,
manner
That
call
to
call upon
able
him, then the venerthe
and
decrease
reputation would
went
Gotama's
why
do
to
Son3.d2ind2LS
reason
I propose
intention,Sirs.
Gotama.'
not
Samawa
asked
So;2ada;^^a,and
to
went
so.
was
for
fitting
not
they
is my
the Samara
*
SUTTA.
SOiVADAJVDA
IV.
who
one
had
indices,the ritual,
and the
phonology, and the exegesis(as a fourth),
in the
and
legends as a fifth,learned in the words
and in the
versed
in Lokayata (Nature-lore),
grammar,
theory of the signson the body of a great man
That
he
handsome,
was
pleasant to look upon,
trust, giftedwith great beauty of complexion,
inspiring
fair in colour, fine in presence
^ stately to behold
That
he was
virtuous,increased in virtue,giftedwith
the
"
"
virtue
that had
That
and
was
he
he
making
was
Brahma-va^/^ast.
great
the
and
pleasingdelivery,
politeaddress, distinct,not
clear the
teacher
'With
Buddhaghosa (p.282).
says
"
pleasant voice
giftedwith
suitable for
That
had
waxed
The
matter
in hand
"
of the teachers
body
like that
Burmese
and
husky ',
of Maha
Siamese
of many,
BrahmS,'
MSS.
read
\a,kkka.st.
'
three
"
for which
OF
CHARACTERISTICS
THE
craving for
him
under
That
the
47
repetition
Brahmans,
counties, all
them
heart
by
"
he
he
well stricken
was
full of
and
long-lived
That
learn
to
came
verses,
in the
that many
young
and
various
directions
various
BRAHMAN.
Brahmans
three hundred
instructing
and
of the mystic verses,
from
TRUE
days
"
honoured, held
was
revered
and
worthy, venerated
the king of Magadha
in years,
of
weight, esteemed
by Seniya Bimbisira,
"
That
he
honoured, held
was
and
worthy, venerated
Brahman
revered
of
weight, esteemed
by Pokkharasadi,
the
"
dwelt
he
at
"
Sowadaw^a
the Brahman,
Gotama,
but
call upon
6. And
him.
them
to
rather
when
should
that
the
they had
call upon
the Sama;?a
Sama;2a
Gotama
should
thus
spoken,Sonadanda.
that
call upon
I should
should
he
call upon
me
both
sides,of
father
back
through
on
through the
mother
and
the
Gotama
forth
has
gone
the great clan
of his
"
both
Eighty thousand
Sakya
"
gold,treasure
on
slur
generations,with no
reproach in respect of birth
seven
Gotama
Truly, Sirs, the Sama/^a
(into the religiouslife),
giving up
the
not
born
'
and
is well
(intothe religious
life),
giving up
Gotama,
fitting
Gotama
him, and no
Truly, Sirs, the Sama/^a
relations
it is
why
"
descent
pure
hear
the venerable
venerable
put upon
'
said
father's
buried
families
and
the
on
side,'says
clan of 800,000,
above
has
much
the
mother's,and
Buddhaghosa
making
five
to
a family.
reckoning
"
gone
forth
money
and
ground
"
eightythousand
a
total
for
the
148
SOiVADAiSTDA
Truly,Sirs,the
'
IV.
Samawa
without
man,
young
beauty of
his
household
and
mother
being
has
homeless
state
head, in the
forth from
gone
the
"
though
Gotama,
unwilling,and
his father
their
wept,
Sama^za
'
of
cheeks
statelyto
Truly, Sirs, the
of
handsome,
is
Gotama
fair in
great
Sama;za
the
Gotama
Arahats, good
and
goodness
"
"
'
virtue
state
trust, giftedwith
inspiring
complexion,
behold
with
his
on
still
was
household
the
hair
he
with
wet
beauty
while
grey
Samana.
were
beard, and
the
Gotama,
early manhood,
Truly, Sirs,the
'
SUTTA.
virtue
is virtuous
with
virtuous, gifted
and
"
hath
Gotama
a
Truly, Sirs, the Sama;/a
pleasant
he is giftedwith polite
voice, and a pleasingdelivery,
address, distinct,not husky, suitable for making clear
the
in hand
matter
"
'
Sama;^a
Gotama
of many
Truly, Sirs,the Sama^^a
Gotama
the teachers
'
'
Truly, Sirs,
in
Brahman
has
put
and
the
Sama;/a
action
', he is
forefront
(of
in
the
race
passionof
no
all fickleness
away
of
believes
who
in
righteousness
exhortations)to the
one
his
puts
"
clans
109,
has
Gotama
Gotama
distinguished
familyprimeval
of
"
Karma,
'
teacher
"
is the
forth
went
the
among
from
Kshatriya
"
Kamma-vadi
kiriya-vadi.
Compare
112.
Adina-khattiya-kula.
The
reading
is
doubtful, and
the
Burmese
alteration
to
the
more
have
occurred.
CHARACTERISTICS
OF
THE
TRUE
BRAHMAN.
Gotama
Truly, Sirs, the Samara
family prosperous, well to do, and
[116] Truly, Sirs, people come
*
rich
country
from
Samara
Gotama
right
Truly, Sirs,
abroad
be
to
an
of
the
across
questions
of
Gotama
is
such
concerningthe
wisdom
the
Sama;^a
in the
ask
to
"
the
"
Truly,Sirs, multitudes
trust
*
lands
distant
49
forth from
went
'
their
"
the
high reputation
noised
Sama^za
and
worlds,
righteousness,happy,
Blessed
One,
with
Buddha
of
knowledge
"
Gotama
has
Truly, Sirs, the Sama^^a
two
bodily marks of a Great Being
Gotama
Truly, Sirs, the Sa.mana.
not
welcome, is congenial,conciliatory,
all the
'
thirty-
"
accessible
'
of
all,not
Truly, Sirs,the Sama/za
backward
to
weight,esteemed
and
all
bids
supercilious,
in conversation
Gotama
venerated
is
and
"
honoured, held
of
classes
sisters
"
"
in
'
Sama;2a
'
Gotama
in
Gotama
humans
acknowledged
chief
Whereas
Sama/^as
reputation by
the
non-humans
all
of
sorts
Gotama
teacher
all
the
and
of
of
I have
as
aboriginal,'
being a
is from
the word
^
adhi.
This
taken
derivative
is
sects.
have
gained
matters
insignificant
word, in the
adi, in the
from
the
the
unless
make
good
sense
of
same
way
'
not
him)
before
in the text
so
an
matter
in
sense
primordial,
as
adhina
being
only difficulty
that
else.
'
Literally anyhow
Buddhaghosa (p.288).
'
of
founders
Brahmans
simple enough;
nowhere
occurs
the
of
school, is the
'
; but
the
do
head
the
as
the
town
"
some
village or
whatsoever
stays, there
harm
no
the
"
Truly, Sirs,
Sama^^a
the
by
revered
the brethren
and
(of his followers
the Order, laymen and lay women)
believe
Truly, Sirs, many
gods and men
four
men
'
such
as
by wearing
no
clothes
'
explains
150
SONABANDA
IV.
the Samara
SO
Gotama.
perfectionin
conduct
Truly, Sirs,the
his children
with
SUTTA.
His
from
reputationcomes
and
righteousness
king of Magadha, Seniya Bimbisara,
and
"
his
people and
Gotama
courtiers,has put his trust in the Sama;^a
of Kosala, with
Truly, Sirs, King Pasenadi
his
children
and
his people and
wives, with
his
"
his
'
courtiers, has
put his
Truly, Sirs,
'
children
Pokkharasadi
his
and
his
in the
trust
Sama;za
the
wives, with
put his
has
in the
trust
Brahman,
Samara
Gotama
Truly, Sirs, the Samawa
venerated
of weight,esteemed,
and
by Seniya Bimbisara, the king
Pasenadi
the king of Kosala, and
Brahman
and
people
'
the
Gotama
"
with
his
his
mates,
inti-
Gotama
is
his
"
honoured, held
and
alike
revered
of
by
Magadha,
Pokkharasadi
by
"
has
Gotama
now
[117] Truly, Sirs, the Sama/za
of the
arrived
is stayingon
the shores
at A'ampa, and
who
But all Sama^^as
and
Brahmans
Gaggara Lake.
into our
come
villageborders are our guests. And
and
honour, to venerate
ought to esteem
guests we
and revere.
And
he is now
he ought to
as
so
come,
'
be
so
'
treated, as
For
each
that
fitting
but
rather
far
only
Gotama,
is
guest
all of these
and
Samans.
the
does
know
do
but
these
beyond
enough
had
him,
provisionsfor
the
to
call
on
Pu/a/wsenSpi.
phrase occurs.
thus
call upon
And
him.
the
us,
so
Samawa
lence
for his excel-
them,
make
had
Samawa
Compare
such
wise, that
the
were
hundred
journey) on
the
on
Brahmans
declares
So^^ada^^^a
Gotama
even
those
spoken,
venerable
to
call upon
all go
not
measure.*
all of
not
are
'
be
should
to call upon
us
excellencies
of
the
it is
considerations
Gotama
it behove
he
when
7. And
The
said to him :
would
"
he
to
carry
his back ^
Gotama
bag (forthe
Let
us
together!
then
'
preciselysimilar
CHARACTERISTICS
So
with
mind
"
the
questionought
be
question to
speak of
Gaggara
of Brahmans.
not
framed
15I
the
to
out
followinghesitation arose
passed through the wood :
Gotama
a
question, if he
Samara
The
BRAHMAN.
in SonadandsLS
the
he
as
TRUE
went
great company
Now
8.
THE
the Brahman
Sowadawflfa
Lake
the
OF
the
Were
I to
to
were
asked
be
to
"
'
say
thus
so,
ought
might
company
ask
upon
there-
Foolish
is
disrespect,
saying :
and inexpert, [lis]He
the Brahman,
this Sowada^^^a
able to ask a question rightly."But if they
is not even
did so
decrease
with
reputation would
; and
my
my
reputation my incomings would grow less,for what we
have
to
enjoy, that depends on our reputation. But
if the Sama/^a
Gotama
to
were
put a question to me,
with
me
"
"
so
thus
the
problem to
might thereupon speak
ought
company
"
saying :
inexpert.
Gotama
Foolish
He
be
of
me
is this So;2ada;?^a
is
not
even
able
to
his
"
explained ; the
with disrespect,
the
Brahman,
and
the Sama/^a
satisfy
problem put." But
explanation of the
if they did so, my reputationwould
decrease
with
; and
reputation my incomings would grow less,for what
my
have
to
we
enjoy, that depends upon our
reputation.
But on
the other hand
if,having come
so
far, I should
by
back
turn
without
the
callingupon
Sama/za
Gotama,
then
of me,
speak disrespectfully
might the company
saying : Foolish is this So/^ada^^^^a the Brahman, and
inexpert,though obstinate with pride, he is so afraid
"
that
he
he
can
dare
back
turn
they did
call
not
so,
after
what
9.
341;
have
So
So/2ada/^^a
II, 10;
na
to
having
the
aradheyyawz,
Mil.
Sama^za
come
25.
Brahman
'win
over
far ?
decrease
went
How
Gotama.
so
incomings would
enjoy,that depends
we
K'liizm
the
reputation would
my
reputation my
my
on
upon
up
his mind.'
But
with
less.
For
our
to
if
and
grow
"
tion.'
reputa-
where
Comp.
the
M. 1,85,
152
SONABANDA
IV.
One
Blessed
And
was.
SUTTA.
when
on
One
one
side.
of
Aampa,
took
and
seats
him
the
side;
of them
of
then
[119]10.
seats
Now
out
he
and
would
I should
then
but
able
be
ask
Now
thought :
he
I had
he
better
said
'
in the
him
question
Brahmans
the
'What
say
are
man
his
and
desired
the
Sama/za
my
he
now
heart
13.
round
'The
who
well
set
that
the
approval by
in his
aware
of
my
own
Son3.da.nd3.,and
doctrine.'
own
And
which
things.Brahman,
ought to have in order
"
am
be
to
Brahman,"
he
hood
false-
guiltyof
become
Sowadaw^a
and
on
should
subject,on
does.
And
in
Gotama
own
with
had
my
Oh
thought:[120]'What
and
mind
hoped
my
the
put
to
! that
Gotama,
born
the
on
five ? In
both
able
has
the
"
that
question
lore
"
that
satisfyhis
to
to
be
Brahman
five
mother's
Brahman
a
"
without
things.
sides,on
for
looking
erect, and
One
the Blessed
:
him
"
can
I wished
some
Vedic
I may
be
expositionthereof!'
Brahmans,
are
me
threefold
I am
accuratelysay
being guiltyof falsehood, who
what
before
question on
lore.
Verily,
Vedic
his
he
there
'
Then
on
some
the
and
! would
some
mind
on
and
name
This
him:
to
on
'
of the hesitation
mind
Oh
problem put !
One
Blessed
became
the
seats
seated
me
gain
to
expositionof the
11.
side
one
threefold
the
subject,on
own
my
their
their
was
himself
to
of
side in silence.
one
on
Blessed
of them
hesitation,thinking as
added
Gotama
Samawa
on
the
compliments
out
So^iadam^a.
as
was
seats
holders
house-
; some
took
then
his
took
and
to
side
called
took their
their
took
bowed
greetingsand
them
and
Brahmans
one
courtesy, and
some
family,and
on
he
greetings and
courtesy,
of them
some
there
come
the
One
the
to
as
their
exchanged with
politenessand
one
And
had
he
Brahman
side
and
And
is
on
154
IV.
he
have
the
wisdom
other
Brahman
and
6.
of
But
the
has
other
be
Brahman
to
out
birth.
the
other
what
him
be
to
without
rightly,
danger
And
when
[122] 17.
Brahmans
said
to
birth
and
We
done.
be
does
virtue
"
still declare
is
it
who
man
who
can
that could
For
two
of
to
'
Yes, Gotama,
'
danger
things, Brahman,
three
without
and
accurately,
rightly,without
be
to
to declare the
out, and
be a Brahman, to be one
one
two
him
and
one.'
be
these
leave
possibleto
still declare
could
to
"
would
he
falsehood, claim
SUTTA.
three
Brahmans
"
'
SONADANDA
he
had
thus
So7ia.da.nda.:
'
have
would
and
falsehood,claim
of
If he
Brahmans
"
Brahman
leave
matter
wisdom
could
not
one.'
be
to
spoken
Say
could
he
the
other
venerable
so,
Verily the
doctrine
If
of the
Then
18.
*
venerable
you,
that
he
Blessed
he
is unable
let him
matter,
if you
to
him
discuss
with
me.'
And
when
he
Brahman
said
to
over
the
his
Brahmans
those
to
that
he
with
own
So7ia.da.nda. is
unwise,
is
in
me
this
able
19.
think
hold
to
But
his
said
that
speaks unfittingly,
me.
hold
One
Brahmans,
unlearned,that
going
Gotama.'
Sama;^a
the
oh
So^^ada/^rt^a is
had
Say
ones
say so.
depreciateeither
our
spoken, Sonada.nda.
Brahmans
those
to
thus
not
'
so.
colour, nor
Let
not
[123]I
Sirs.
our
the
verses,
the
able
vener-
do
nor
not
our
birth.'
20.
Now
Angaka
seated
the
This
five
above, "
at
that
^, sister's son
in that company.
Brahman
named
young
So7ia.da.7ida.the Brahman,
was
time
to
And
So7ta.dsinda.said
suspiciouslylike a kind
five
of the
characteristics)
Angas (the
name
looks
of
true
to
those
of
personification
Brahman
as
just
CHARACTERISTICS
Brahmans
*
Do
'
nephew
our
OF
the
TRUE
THE
venerable
BRAHMAN.
ones
this
see
55
Angaka,
'
Yes, Sir, we
him.'
see
Well
"
'
has
mastered
Three
the
Vedas, with
the
indices,the
ritual,the
and
the
the
in
and
Lokayata (Nature-lore),
signs on the body of a great man
versed
grammar,
the
theory of the
myself have taught him the verses.
And
Angaka, Sirs, is well born
mother's
descent
and
on
through
seven
side
back
the
both
on
with
generations,
slur
no
If
Angaka, Sirs,should
has
what
speak lies,and
would
then, Sirs,
on
'
increased
in
go the way
drink
strong
colour
avail
so
far
so
as
he
is learned
who
could
fallinginto
'
21.
to
qualities,
rightlysay "I
the
Brahman
the
what
that
am
has
grown
the
first,
wise,
who
hold
him,
as
Brahman,
virtuous,
Brahman"
the
out
endowed
be
to
one
without
falsehood.'
of
these
leave
one
other
and
rightly,
be
two
But
possibleto
is
and
those
it may
be the second, among
declare
would
ladle, that Brahmans
these
terer,
adul-
drink, what
him
virtue
or
with
take
of the
Brahman
far. Sirs, as a
in virtue, giftedwith
It is in
great
his
livingthings,and
his birth ?
? what
verses
kill
given, and
been
not
and
"
father's.
'
has
"
sides, on
father's side, of pure
'
the
in
to
without
'
be
two
things,oh
out, and
a
to
Brahman,
Brahman,
declare
to
be
the
one
man
is it
who
who
into falsehood,claim
falling
can
to
be
T56
SON
IV.
AB
AND
SUTTA.
and
wisdom
thing in
best
'That
22.
the
goodness
declared
are
be
the
I, too,
say
to
the world.'
is
Brahman.
oh
just so,
But
same.
what
and
And
that wisdom
'
'We
Blessed
And
One.
the
Blessed
said
One
\Here follozvthe paragraphs 40-63 in the Sdmanhaphala Sutta above, pp. 62-70 of the text ; that is,the
ing,
paragraph on the appearance of a Buddha, his preachhis
renunciation
the
the conversion
hearer,
of the
of
world, all the Silas, and tJie paragraph on Confidence^
*
This
also, oh Brahman,
[flerefollow
'
Oldenberg
wisdom
of
the
uprightnessand
see
how
admirable
this
can
the
renders
wisdom
this
in
on
uprightness {Stla).
the
('Buddha,'p. 283)
the
the
uprightnessof
world, the
Ghdnas,
have
would
pa""a"a
Sum.
somewhat
as
I, 171,
290;
A.
the
relieved
IV,
not
342.
'The
have, of
wise
highestvalue.'
nominative,
begin-
follows:
as
the
grammaticallyjustified
; though
enough, and
paragraph. On
instance,S. I, 41, 42;
of the
paragraphs
upright and
be
is that
I cannot
sentiment
the
all
is
monotony
genitive,
see, for
CHARACTERISTICS
OF
THE
TRUE
BRAHMAN.
57
kimehi
in " y^ of the Sdmahhaeva
nifigat So vW\kk
phala down to the end 0/ " S2, then the paragraphs on
Insight arisingfrom Knowledge, on the Mental
Image,
Wondrous
the
the
ledge
on
Heavenly Ear, on KnowGifts,on
of the hearts of others,on Memory of one's own
previous births,on the Divine Eye, and on the Destructio7i of the Deadly Floods, all as in the Sdmanna-phala,
""83-98 inclusive.]
*
When
24.
Brahman
he
said
had
thus
spoken, Sonadands.
Blessed
the
to
\'
is that wisdom
This, oh Brahman,
One
Gotama
Just
(are the
if
as
that
which
has
been
thrown
down,
reveal
that
which
has
been
hidden
away,
the
right road to
bring a lightinto
point out
or
to
were
who
had
eyes
could
has
the
truth
been
him
made
known
figure,by
the
venerable
Gotama.
myself
the
venerable
Gotama
to
truth, and
Gotama
the
to
accept
Order.
me
as
And
favour
of
taking his
Blessed
the
And
The
his
seat
here
repetition
summarised
.Sutta,
only
difference
there
included
Sila
under
(Wisdom),
that
Sila
indeed
See
coming
with
on
down
bowed
is
nearly the
at
the translation
same
as
that
paragraphs
Tarawa (Conduct) are
In
(Intelligence).
of the
under
all that
eightdivisions
Buddhaghosa's
notes
at
his
as
the
me
and
me,
sent.
con-
so,
in the Amba//^a
here
under
A'ara^a,
included
this
The
of p. 100
of the text.
of
the
Sama""a-phala
64-74
are
includes
the
the Blessed
before
but
under
him.'
there put,
G/ia.na.s,
there
was
But
as
so
signified,
by silence,his
seeing that he had done
and
the
him
grant
meal
with
to
from
taken
(Uprightness).The
Pa""a
under
above
is that
Order
One
Sonadanda,
from
arose
of the
were
venerable
who,
Gotama
to-morrow's
to
guide,to
the
one
were
or
in many
I, betake
my
may
as
disciple,
to
just even
"
I, even
And
were
or
me,
as
the venerable
may
to
guide.
forms
of
astray,
gone
that
those
so
the darkness
external
see
has
who
words
man
up
set
the
here
other
Vi^^a,
and
put,
words
the
not
Four
219,
268,
292.
included
under
Yigg3i
Sila,
under
Pa/7"a
not
includes
G/izms
under
but
all
besides.
Sila
"
all
158
and
One,
made
round
walking
ready
his
at
had
soft, and
It is
the
time
the
Then
with
with
him,
house, and
with
went
down
sat
the
his
Blessed
meal
is
ready.'
So;^ada;^rt^a the
had
brethren
Brahman
when
Blessed
the
satisfied
cleansed
the bowl
seat, and
'
26.
If, oh
for
venerable
fault
with
should
who
he
should
upon
in the
seated
that
from
me
when
as
reputation.
assembly, I stretch
venerable
from
risingup
in
seated
the
salutation with
chariot, I
my
bend
down
low
On
staff of my
that from
me
salutinga
mounted
ground,
much
If this tradition
describingevents
am
joined palms
that
accept
[l26]And
seat.
take
off
if
my
mounted
the
accept
the
would
then, when
assembly
and
if,when
am
me
in my
salute
from
the chariot to
get down
would
find fault
Gotama, the surrounders
assembly
enjoy, that
to
forth my
Gotama
my
head.
me.
if,when
If
Gotama
with
And
find
less
to
were
the venerable
Gotama
would
the
have
we
sembly,
as-
before
grow
reputation,his income
our
am
whom
low
the
down
bow
assembly
with
which
in
the
more.
took
entered
to
sweet
reputation would
lose his
For
depends
he
have
seat
my
then
Now
fault,his
less.
grow
rise from
me
find
after
Gotama,
finished
him.
Blessed
the
hands, Sowadawrt^a
him, and said :
beside
Gotama,
I should
the
his
and
down
sat
had
One
his
So;2ada?^^a's
to
in the
taking
prepared
seat
and
One
dressed
robe, and
the
on
hard
the
outer
the
at
to
One, who
on
right hand
earlydawn he
food, both
announced
and
his
And
sweet
Blessed
And
him
house
time, oh Gotama,
25.
bowl
SUTTA.
towards
SOiVADAiVDA
IV.
my
my
chariot, I
the
venerable
goad, let
as
if I had
chariot,I
earlyin the
follow
that
got down.
should
says
younger
be correct,
very
on
on
this
wave
he
would
his
grandson.
Sutta
must
be
be
OF
CHARACTERISTICS
let
hand,
my
me
if
as
and
and
Here
will
It
being
of
his
put
with
conclusion
except
from
the
the
Path,
them,
then
Vedic
soul
the
and
rose
of
roused
the
Brahman
from
his
seat
in
or
doubt
theory
Tmths,
of
be
quite
detail
every
be
They
But
to
could
the
be
essential
that
keeps
the
his
on
good
of
part
it
need
plane
accepted
by
doctrines
of
best
its
Vedic
strict
studies,
are,
touched
an
to
the
to
for
not
found
be
with
details
the
on
on
adherent
Arahatship
"
are
barely
even
referred
in
of
Buddhism
the
"
and
of
Buddha's
the
will
as
school
opinion
carried
those
represented
compatible
were
further
no
belong
They
And
if
examined,
standpoint.
studies.
life.
if
would
there
historical
And
Sutta
still
retain
to
exceptions,
two
No
ethical.
extent.
this
is
So?iad3.ndz
He
anxious
Brahmans.
him
Sutta.
that
section
keenly
other
one
Sonadanda
limited
is
before
the
of
to
and
views.
logical
face
only
perhaps
Brahman
this
from
and
students,
the
ends
seen
studies,
doctrine
be,
be
convert
Vedic
Sondidanda
then
from
that
thence.
departed
59
'
instructed
and
discourse,
religious
with
accept
One
gladdened
and
incited
BRAHMAN.
salutation
in
Blessed
the
TRUE
Gotama
low
bowed
Then
27.
venerable
the
had
THE
to.
INTRODUCTION
SUTTA.
KUTADANTA
Whoever
imbued
with
part
have
right
called
of
whole
the
as
regards
is
exposition
ethical
the
the
than
it under
the
one
nevertheless,
do
to
own
who
No
went,
and
each
outside
the
there, they
the
to
the
over
a
in
See, for
the
"^
of the
instance,
Introduction
No.
in
vol.
Cambridge
went
to
ii of
more
smothering
the
notes
all
translation
Pali
the
on
in
text
edited
by
they
forth
into
on
p.
the
Agga/7"a
Prof.
Prof.
33
and
their
So
they
and
each
the
then
made
and
the
city,
finders
fault-
with
world,
remarks,
Sutta.
Fausboll's
Cowell.
into
no
ministers,
sallied
the
and
the
city gate,
So
vain.
above
in
Fmding
quest.
in
any.
people
respective
Aniba//^a,
the
the
of
Benares
examine
of
will
one
told
of
them
to
charioteer,
the
process,
no
are
to
to
on
their
to
as
joke
it is most
which
lands
tell
similar
suburbs,
attendant
sight
much
And
we
famous
the
vain,
each
kingdom
single
on
surrounding
while,
as
the
of
made.
determined
in
palace
in
irony,
example
an
would
courtier
went
be
Cataka^
simultaneously
faults!
because
lost
just
danger
great
must
by
so
In
the
Ra^ovada
dispute.
two
kings, reigning over
Kosala,
this
the
words.
explanatory
perhaps,
about
runs
be
to
apt
spoilt
it
laugh,
all the
And
of
point
write
joke,
is
"
it, pervading
narrator,
"
It
Cataka
the
delightful
earnestness.
the
to
any
attempt,
easy,
that
but
attempt
delicate
The
of
issue
at
of
^.
raise
to
of
the
for
overlooked
it in
less
6^atakas.
humour
entirely
the
of
point
subtle
aroma
none
"
the
teaching
intended
the
earnestness
precisely because
be
explained,
in
And
less
no
importance
recognises
all
at
of
Buddhist
of
deeply
plays
great
aware,
one
not
the
sort
am
; every
serious
very
that
many
early
this
as
smile.
an
of
so
of
so
to
of
far
so
humour
even
in
been
have
must
irony
it does
attention
Suttas
the
The
scarcely
may
than
hitherto,
is, in
tales.
of
Suttas
subtle
of
appreciation
been
that
spirit
together
understanding
constant
has
the
already
the
a
the
in
Sutta
this
put
edition,
and
62
have
this
its
And
should
why
confined
of
King
of it K
end
which
And
details
the
this
have
Gataka.
those
the
details
in order
of the
are
at
the
lesson
sublime
least
at
extravagant
as
And
similar
A
the
that
to
similar
as
pointed
in
the
in
state
out
the
best
Sutta,
translated
In
the
dry humour,
hearers
and
also,in
in the
all
of
them
Introduction
the
was
all
which
others
the
accepted
the
lesson
quite
the
quite
were
Both
Suttas
'
Gataka
with
it all ;
legend
the
the
and
teller.
storytellers
and
are
not
Sutta
(vol.xi of the S. B.
whole
thing
King
in
the
none
because
lesson
taught
with
the
to
translated
it made
of
be
birth.
less
also
into
the
both
with
our
invented
obviously
taken
seriouslyas
in full in my
was
it.
case
is
no
Glory
former
they enjoyed
tellingof
legend
it
evident, as
And
Great
stands
meant
are
the
with
point compared
Buddha
of the
whole
as
that
entered
submit,
The
well
main
legend,
as
be
to
subservient.
the
manner
would
Its details
hoc.
Sutta.
present
ad
and
so,
many
of the
art
to
other
exaggeration,
same
unreality of the
meant
identified
And
in
Amba///^a
of
expressly
the
the
that
to
spiritof
; and
restrained
difference
They
the
to
see
impossible
early
these
legends, always striking, often
not
us.
the
is
same
They knew
principal matter,
to
now
below
there
a
specialbeauty of their own,
was
ju.stas evident, and was
is
the
Suttas.
It is
of all
above
Keva//a
same
greatest
details, here
intentional
an
Cataka.
how
greatest and
vanity.
by
show
to
the
the
of
embodies
it, and
to
up
is
story of the
Sutta
the
on
sort.
humour
Ra^ov^ada
Allowing for all
the
the story-teller
earnestness
undeniably animating both
the hearers, it is clear that they enjoyed, all the time,
and
the
of the
dry humour
exaggeration and grotesqueness of
the details of the story as it went
the details
along. Now
are
given only in the Sutta ; and omitted, as well known,
in the 6^ataka.
They build up a gorgeous
fairy tale in which
the ancient
of
the
is
sunmythology
myth
brought into play
as
in
lead
similar
of
sort
Glory,
it expressly quotes
details
numerous
that
We
tales of
Indian
certainlybased
for
name,
same
think
we
6^atakas
the
to
Great
old
developed
and
adopted
But
most
Na^iketas.
often
SUTTA.
of
mixture
perhaps
the
K^rADANTA
V.
'
Buddhist
INTRODUCTION.
fact.
historical
the
vidhd
words
could
words
The
have
and
be
not
is
forced
twist
given
parikkhafo
in the
used
of
is
new
the
to
The
What
assigned.
sense
of
meaning
serious.
not
63
the
a
words, a piece
play upon
delightfulto the hearers then, and
unfortunately quite impossible to be rendered
adequately,in
for
readers
now.
English prose,
And
it is quite open
this does
to
not
question whether
Sutta
to the whole
to the
as
apply as much
legend of King
we
of
sort
dialectic
Wide-realm.
The
that
the
case
lord
of
of the
as
up
of
murder
god,
In
or
his
as
order
details
for
in the
to
would
to
make
us
novelette,
Sir
Khanumata,
that
secure
Sharpenough, no
his
was,
in
now,
end
in
creatures,
'
soul
desirable
most
fellow
his
In
historical
an
cruel
"
he
as
be
Goldstick
that
sure
world
next
of
he
an
being
on
is
(pointed-tooth)
to
likely meant
very
historical character.
Reverend
of
manor
number
than
Very
keen
mind
is
before
have
the
very
comfortable
makes
tale
should
and
Ku/'adanta
else, and
in which
tooth,
doubt,
hero
we
romance,
be
Brahman
nowhere
mentioned
rather
pun,
smartness,
should
this,
"
by
the
honour
of
certain
the
not
of
one
the
of
technical
all these
the
performance
god was
supposed to attach great weight should be done
the
intending sacrificer is ironicallyrepresented as
wrong,
of position, under
doing the very last thing any Brahman
"
to
accurate
"
similar
the
circumstances,
Sama;za
Gotama
would
think
of
modes
sacrifice ; and
performed
in
to be used
utensils,the altar-furniture,
about
be
at
Buddha's
The
of
truly
the
details, each
the
none
of the
are
delicious
to
the
declared
of
because
our
Sutta
ritual is to
in the
with
of
it
legend
he
offered
the
All
the
noted, on
"
its
advice
extravagance
evident
wants
to
the
know
performed. The
legend ("15)to be simply
earnestness
three
*
three
be
condition
of mind
mind, or rather one
times, the harbouring of no
regret, either
the
wonderful
deliberate
of
after
requisite
it.
making
inferred.
be
Brahman
in which
the
sacrifice
the
settled,be
one
described
are
less
moral
The
of
and
to
goes
of the ritual
Brahman,
tell him
is to
answer
most
marvellous
of
the
Wide-realm,
King
about
He
doing.
the
to
for advice
three
at
modes
'
conditions
different
three
before
modes
or
during
involved.
And
expenditure
material
the
accessories
required, the altar-furniture,the
is that?
It is the hearty co-operation
outfit,what
priest's
with
the king of four
divisions
of his people, the nobles,
or
the
sacrifice,at
the
officials,
the
Brahmans,
and
M
the
householders.
That
64
K^rADANTA
V.
SUTTA.
of furniture.
And
makes
articles
makes
in which,
of the
only
king desires
not
the
of
muttering
mystic
god,
any
verses
each
over
behalf,
on
And
of all the
but
king himself,
not
propitiate,
to
It is offered
consists.
the
good.
livingmen.
but
article used
And
and
over
of unhappy
victims, verses
bleeding bodies
had
of
been
the
sacrifice
on
a
magic efficacy
supposed to depend, is quietlyignored.
It is all ironical,of course
just the very
contrary, in
of
sacrifice.
And
the evident
Vedic
a
typical
respect,
every
be
one
explanation of the
unreality of the legend may
of the
curious
fact that the authors
Cataka
book
standing
(notwithWide-realm's
that King
Chaplain is actuallyidentified
in the Sutta with the Buddha
himself
in a previous birth)have
included
this professedly Cataka
not
story in their collection.
This
far discovered, in which
similar
is the only case,
so
a
and
mangled
which
all
"
omission
has
thus
Having
of
with
court
author
been
made.
authors
or
of the
sacrifice
ought to
procedure, they put
a
and
sweetest
go
from
Far
be.
his sacrifice
Sutta
of
highest
of
to
say
the
very
think
they
Wide-realm's
bottom
other, and
all, which
out
travesty, the
what
exaltingKing
the
sacrifice
sarcastic
on
at
than
better
ideal
of
long
leading up
is the
attainment
to
of
Arahatship.
Here
again, except
in the
exclusivelyBuddhistic.
That
than
sacrifice
last
a
paragraph, there
sacrifice
of the
is
heart
nothing
is better
of Indian
of
chieflyby Brahmans
(however
much
have owed
it may
in the earliest period to the nobles and
shows
that they, the more
others),
enlightened and cultured
of the Brahmans,
not
were
only as fully alive to this truth
as
Buddhist, but that they took it all along for granted.
any
Even
of
this
Varuwa.
mystic
thought, as
Vedas
in the
view
carried
in
And
the
in
identification
^
on
themselves
mental
the
of
there
attitude
is
already
regards
pre-Buddhistic KMndogya,
the
sacrifice
as
with
man
and
17.
the
Aditi
germ
and
in
^,
we
the
find
INTRODUCTION.
of
placed on an
procedure. And
of causing no
habit
moral
certain
the
equality with
states
sacrificial
certain
these
among
65
parts
moral
states,
injury
livingthing,
any
This
to the Hebrew
comes
near
especiallymentioned.
very
prophet's: I will have mercy, and not sacrifice ^.' The more
Indian
is, no
doubt, in the
point of view
characteristically
taken
of the old saying long afterwards
into the
words
up
that
it is truth
Mahabharata,
(not mercy) that outweighs
the
ahimsa,
to
is
'
sacrifices ^.
thousand
that
the
and
Cains
6"ain
is
Buddha's
time,
therefore
in
taken
extravagantly
so
of the
great probability
very
doctrine, foreshadowed
ahi;;/sa
afterwards
the
there
But
up
also
was
the
Upanishad,
the
by
Niga;z///as,
earlier
a part of the
in germ,
but
as
a
only
developed teaching, pre-Buddhistic. Though the Buddhists
did
this
would
not
extreme
seem
position,there
accept
therefore
valid
for
the
be
to
no
reason
doubting
accuracy
of
doctrine, and
Buddhist
the
based
on
ground
the
to
tradition
in
belief which
ancient
very
the wise, whether
inside
view
sacrifice
of
in
was,
fact, common
the
outside
or
was
of
ranks
Sutta
the
took
view
oldest
expression,
extant
and
thorough
widely held
their
party
trend
The
won.
practicallybeen
Brahmanism
of
Muhammadan
Buddhists
ridicule
share
and
in
they
have
is
so
deeply
done
often
addicted
heaven,
under
win
did
asserted
all
XV,
suggestive
Indians
them
manner
of
I,
3095
have
had
its
by
seems
time
European
to
nearly
other
to
no
me
different,in these
See
XIII, 1544.
had
been,
writers,
any
averse
could
How
fact.
of ritual than
There
very
combined
the
that
Mahabharata
6073.
of
won
victory.
more
religious ceremonial
that they were
Rosea
is
the
to
really
was
will
Sutta
our
down
And
superstitious,
more
believe
Prov.
of
the
allies.
between
Isolated
close.
even
battle
the
their
if the
so
to
are
But
earnestness
bringing about
That
they
and
its
known
had
animals,
long struggle
the
reached
sacrifices
invasion.
the
by
when
up
Buddhism
such
sacrifices,of
Vedic
given
and
instances
the
of an
ancient
uncompromising a way,
of opinion. On
this question, as
on
of
social
t
he
Buddhists
caste
or
question
privileges,
early
rational
and
its
to
a
conclusions,
pushed
logical
up,
held
sacrifice
also by others.
And
this question of
on
so
and
their
that
Brahmans.
Our
as
not
more
nation
change
in
reason
to
respects, from
also Micah
Compare
vi. 6-8.
XIII,
66
Greeks
was
well
the
to
real
of
sense
Above
sense.
common
same
marked
priests,a
SUTTA.
the
of
Romans
or
there
of
K^rADANTA
V.
all
humour,
there
was
fund
strong
then
of
the
most
thought
unquestioned
complete
sion
expresworld
had
that the
in religiousmatters
yet witnessed.
To
spectacles,
regard the Indian peoples through Brahman
the
.Srauta
and
in
from
the
them
tone
prevalent
to
judge
seem
impossible that this victory
Grihya. Siitras,it would
freedom
and
have
could
of Indian
is
have
the
to
so
untranslated
it
collect
than
to
one,
ways
the word
in which
occurs.
Lokdyata
atheistical
mouth
of Brahmans
his
And
of
the
the
Sutta, being
used
was
will
be
just those
rightly proud
when
the
other
Now
more
passages
system
and
the
by
The
whole
the
terms
is
things
which
exact
is
paragraph
are
Brahman
all
would
of.
the
the
one
mentary.
compli-
of
connotation
doubtful, they
of
description
as
learning.
though
other
of
as
as
time
instructive,in
Materialism.'
'
which
uncertain
the
at
consider
and
Pi/akas,
Suttas, into
put, in the Buddhist
themselves^, mentions
as
Lokayata
Brahman
good
two
in
phrase describing
'the
as
explained by Wilson
philosophy taught by /Tarvaka^,'
of the
of
stock
is
Petersburg Dictionary
branch
the
found
It
composed.
was
views
our
accordingly.
this
in
which
in
meaning
Sutta
our
often
And
won.
was
expression in
Brahman,
left
it
modified
be
curious
learned
the
But
won.
history must
There
been
and
one
or
descriptive
have
been
It
is evident,
judged a master
of
the
word
therefore,
Dictionary interpretations
are
quite out of place in this connection.
Yet
they are each of them, at least for a later period,well
Kumarila
authenticated.
Bha//a, in his Varttika
(verse lo),
Mimawsa
for
the
with
the most
been,
charges
having
system
for his
into a Lokayata
system, and claims
part, converted
the
of
book
merit
it
theistic
back
lines ^.
to
own
bringing
the Mimawsists
would
Now
of course
indignantly deny this.
have
been
to
seems
Kumarila, who
a
good deal of a bigot,
is here
claimed
be
to
merely hurling at adversaries, who
orthodox
as
he
uses
He
mentions
the
himself, a
as
in the
that term
givesas
be
to
that
his
'
The
is
of
other
quoted in
But
atheistic'
'
Amara
without
list,
passage
sense
authoriiythe
the word, in
of abuse.
term
The
Kosa. ; but
any
it is clear that
the
exact
phrase
Koja
explanation.
passages.
Muir's
'
Sanskrit
Texts,'III, 95.
merely
INTRODUCTION.
would
be
that
is,the
t ik a, as
opposed
however,
system
the
or
the
^aiikara^^rya uses
always in the same
who
his
to
dstika-patha:
own
there
is not,'
says
than
wider
atheist ; it comes
This
is somewhat
the same
in Kumarila's
mouth, to much
thing.
infidel.
and
"
67
look
the
upon
existing only
so
after
death,
in
new
very
controverted
several
Lokdyata
as
specificsense
identical
as
the
as
and
indeed
the
the
with
the
the
body.
is also
view
same
those
body, as
continuing,
separate from
very
an
times
of
view
exists, not
body
condition
similar, if not
'
word
soul
long
who
man
Brahma-^ala
(above,p. 46) ; and
the
is constantly referred
to
throughout the Pi/akas under
sariram^.
stock
But
it is never
tarn
phrase tarn ^ivam
called
the
Lokdyata
in
that
there
is
and
dies
with
but
body
death.
of
not
school
But
so.
the
by certain
expounded
full.
in
or
enforce
to
based
such
this
on
book
as
in
be
to
seems
the
that
any actual
have
been
It may
point rather
with
union
to
other
^"ahkara
setting forth
single proposition, or
a
the
after
body
either
book
manual.
body,
within
unity,
the
view
the
through
from
suppose
minds
any
necessary
in their
had
expressions used
They
It
flies away
to
thinkers,
Buddhists
Pi^akas.
it,which
Buddhists
philosophy
using
the
It is not
the
or
Sutta
in
opinion
an
and
opinions,
held
not
the
special
pretend to set out that opinion in
dealing with it only so far as is necessary
own
though
positions. And
contrary
any
^ankara
are
their
Nor
treatise.
either
do
of vSankara's
rough and ready translation
reader, of
Lokayatika,
gives a good idea, to a European
of feeling conveyed
Indian
.Sahkara's
the
readers,
sort
to
materialists
(and
European
yet it is not
quite exact.
hold
careful
do
discovered
not
two
be
one
search)
or
by
may
'
materialist,'as
'
'
the
view
which
.Sankara
Buddhaghosa
in
describes
our
of
the
but
'
Viianda,
For
II, 2,
^
instance
III,3,
2;
For
instance
"
as
in
By
does
whom
vu"^/^ati
the
this
was
not
text-book
help
us
Lokakkhayika
Lokayata, that
explains
91,
p.
talk according to
Foolish
such
Lokdyataw
is
Lokayata
This
he
previously,
follows
(Sophists)V
VitaWas
Lokayatikas.
his
has:
passage
'the
vita"^a-vada-sattha?",
to
the
world
Brahma-
created
much
is the
?
Siitra,I, i,
his
commentary
on
the
Mahali
;"
as
By
53.
in
and
translated
below.
'
Sum.
Salini,pp.
I, 247.
The
3, 90, 92,
241
Vitawa'as
(where
are
quoted
the word
is
and
refuted
in the Attha
wrongly spelt).
68
K^rADANTA
V.
such
bones
one.
; cranes
Other
Pali
from
is white
crow
from
red
are
SUTTA.
the
comments
word
The
lokayataw.
twelfth
century
Loko
yatati
nissaya
na
gandham
uppadenti.
imind
na
Lokayata/;/
is
yam
middle
Aggavawsa
tarn
of
the
in
the
He
says
ussahanti
vaya-
kako
tena
hi
na
\xkkh\tthain
sabbaw
nama:
seto
karanenati
va
Abhidhana
va
lokayataw.
Ayatati
Ta/w
ihati
lokayataw.
va,
kittain
satta
pu""a-kiriyaya
arwxkk/nttham
sabbam
is the
work
clearer
generation
ayatanti
; ettha
vddassadeniti
loko,
vinneyyam
older.
ti bala-loko
manti
va
is
its
'
blood."
the
are
of
this
Much
A.D.
Sadda-niti, which
of
date
whiteness
of their
redness
the
on
the
ka/o
bako
imina
evam-adi-niratthaka-kara"a-
loke
Vita;/^apa/isa;;/yutta;" titthiya-satthawz, yam
sattha7"
Bodhisatto
asamavukkat'i, yam
sandhaya
dhuro
:
Vidhura-paw^ito
Na
n'eta;"
seve
Lokayatikaw,
pu;}"aya vaddhanam
ti aha.
'Loko
the
world.
means:
Lokayata
themselves
exert
is, they
they ayatanti;"
about
strive
about
it,
it,
through the pleasure they take
in discussion.
Or
world
the
does
not
:
perhaps it means
that
is,does not depend on it,move
on
yatati by it ;"
by it.
For
stir
their
hearts
do
not
to
livingbeings
right-doing
up
of that book^.
Now
the Lokayata
is the book
by reason
means
common
that
that
"on
"
of
the
disputations
impure
this
the
as
the
reason
the
the
74),he
Sasana
Forchammer,
With
'
in
voce
lived
Vaz'/sa
said
of
such
impure;
is
crane
book
the
is
known
Bodisat,
black
in
the
the
useless
all is
;
not
and
for
world
as
incomparable
not
for progress
in
'
the
to
"All
the
the
"
pandit,
Loka
the
sub
Quoted
According
"
of which
Vitawrt^a-sattha,
merit."
p.
Titthiyas)full
white,
that
for
or
the
following:
is
crow
leader, Vidhura
"
Follow
not
(of
unbelievers
Sasana
at
Subhfiti's
Vaw/sa
Arimaddana
'
in
at
derivation
the passage
quoted below from the
Loka
te
lokdyatika.
evayatante
that
1127
a.d.
See
also
Gandha
Dipo, verse
1238;
Prize
Essay,'p.
Jardine
this attempt
in
Also
Prof. Cowell's
suggestion
(Sarvad.S., p. 2)
Lokayata may
analysed etymologicallyas
prevalentin the world,' The exact meaning of iyata is reallyvery
'
doubtful.
be
170
K^rADANTA
V.
this may
be a
book, entitled
Bhagavati, which
Lok^yatikas occur
And
Christ.
after
two
or
the
the
time,
same
century
SUTTA.
Weber
in
puts
Cain
in the
at
the
about
list of blameworthy
similar
persons
the Milinda, which
In
is mentioned
word
of
the
(in a
Sutta) to
Lokayata
clause
in
our
the
Here
Milinda
is in a
passage
is described
as
of
wrangling
Vita;/^as.'
time
of the
sentence
expanded
the
of
quite
hero
at
the
old
knowledge
the
from
very
story, Nagasena^.
the
standpoint.
other
The
king,
habit
'
and
This
word
In
had
the
long
the
Harsha
who
would
prevalent.
list of
various
A'arita
be
of
including
in
heard
Lokayatikas
Lastly,
the
fourteenth
.^arvaka, a
conclusion
certain
as
to
were
Lokayata
system
of
works
various
is, in
sage
fables,made
and
century
like
case,
to
the
the
ingenuity of
fathering of the
Kapila ;
by Planudes
the
or
from
the
friend
later
fathering
in the
We
of.
appears
whether
this is due
given
others
on
later, appropriately fathered
in the Mahabharata, an
mythical character
ogre,
certain
in the garb of a Brahman
^.
It is not
who
ancient
any
as
in
given
among
heretics^.
come
Vedantists
by
hermits
In
read
or
of
sorts
time.
concourse
either
the
classed
not
or
Bawa's
ever
become
unfortunately, draw
cannot,
whether
the
is
ascribes
passage
has crept
possibly be a gloss which
may
the text.
But
in any
it is evidence
case
that, at the
when
the
it was
later
of
the
view
written,
meaning
into
in
One
twice.
earlier,the
probably somewhat
is
of
or
Sankhya
foe.
on
In
the
collection
the
of
fourteenth
Abhidhana
the
of
other
texts,
Padipika,in
vita""/a-sattha?".
This
and
which
last
especiallyof
Lokayataw
expressioncannot
simply explained as
possiblymean
anything of that sort.
Weber, Ueber ein fragment der Bhagavati,II, 248.
My Milinda, I, 7.
'
'
Ibid. I, 17.
Cowell's
"
MadhusQdana
saw/graha.
Translation, p. 236.
Sarasvaii, Prabodha"^androdaya, Sarva-darjana-
is
171
INTRODUCTION.
such
hypothesis
working
that
about
the
only
not
are
as
word
the
B.C.
500
the
as
complimentary way
and
probably meant
learning,
riddles, rhymes, and theories
a
to
and
beasts
At
there
time
handbook
of
was
find
for
and
on
instance,
VI,
2-7,
the colour
III, 7, 3-7,
The
portions
may
useful
worlds
of the
the
on
and
of the
rays
on
sun
proficiency
As
the
acquaintance
disfavour.
marked
science
with
before
in
hear
we
Various
the
of
of
the
such
such
of
science
Lokayata
word
of
his
as
equally
controverts
Lokayatikas,
"
of
was
on
the
of
term
mere
the
lore
were
In
era.
our
of
book
had
riddles
the
on
by
been
still the
was
the
fifth
and
quibbles.'
that
time
for
name
in
folk-lore, and
the one
hand, but
as
on
other.
eighth century
abuse, and
in
Kumarila
the
sense
uses
of
the
infidel,
And
the Mimawsists.
opponents,
6"ankara, in settingforth his theory of the
orthodox
shortly afterwards
soul,
there
as
first half
of
feelingis increasingly
This
centuries
of mundane
science
the
to
masters
era
mundane
old
In
small
too
was
Christian
level
Natttre-lore,on the same
not
contradistinction,
only to theosophy
to
kind
similar
examples.
as
lore
out.
2,
of
cited
'
worked
others
book, presumably
craft,as it is called
a
branches
fairlywell
the
casuists.
early
III.
it
mysteries, of
sophists and
for
mysteries
with
Even
sayings,the
century
the
natural
A'^and.
other
incompatible with
of it grew
larger,and several
were
regularly studied, a too
looked
Lokayata became
upon
in
amount
of
vouched
as
Ar. Ill,
exclusive
dark
special
no
it trenched
cosmogony;
Brz.
Ar. Up.
;
; Ait.
elements
branches
the
studies.
the
knowledge.
with
learned
of
was
in
metaphor
especiallypriestlywisdom,
have
well
belonged to it
more
that
to
called,and
so
But
lore
such
his other
below
often
and
of
master
on
fair
as
as
amount
make
sayings,
tradition
by
down
parts of the
these
and other
on
wise
"
in
Brahman
Such
pre-Buddhistic literature.
passages,
Brz. Ar. Up. Ill, 8, 3, isf//and. Up. IV, 17, i,
the
on
of
unbecoming
so
sayings
the
in
preserved
be
knowledge.
such
were
closely upon,
the
higher
discussing
we
handed
of course,
school
no
so
that
used
was
branch
Nature-lore
means
ranked,
it
though
that
name
To
plants.
by no
considered
Brahman,
Lokayata
be
to
seems
of
knowledge
then
facts
best
of
astronomy,
and
above
of
the
opponents,
the
cosmogony,
of
the
explain
to
of
testimony
curious
opinion
possibly wrongly,
as
which
the
very
he
same
ascribes
to
opinion
K^rADANTA
V.
172
controverted
was
Finally
the
has
philosophy,
had
Lokayata
His
drawn
from
formed
It
is
intellect,
the
the
tika,
to
exist.
of
being
based
on
have
of
Brahmans
the
will
of
man
some
the
accept
not
can
adversaries,
the
last
period
hobby
the
give
published
in
words
in
the
of
the
I,
translated
that
middle
the
Nature-lorists
on
which
impute
an
are
Lokaya-
Lokayata,
so,
unreality
existence
philosophy
In
they
doing
such
some
of
real
trace.
pegs
that
Chapter
1882.
of
horses,
views
them,
no
in
tone
of
any
knowledge
own
word
is
system
is
the
his
the
And
quibbles
Sarva-dar.yana-sa;;/graha,
version
of
there
name
mere
and
have.
or
and
hang
of
there
of
evidence
no
or
use
folk-lore,
thought,
the
become
the
the
he
have
we
early
we
riddles
In
writers
in
by
the
despised.
'
of
itself
period
the
statements
school
called
The
possibly
to
Lokayatika,
Nature-lore,
as
story
himself
After
Lokayata.
over
whole
the
called
all
that
depraved
so
chiefly
by
happen
rhonism
Pyr-
position.
who
sense
will
of
ceased
cannot
studied
what
let-us-
the
theology.
is
and
verses
of
ideal
Throughout
one
life
ascribes
appearance
which
Lokayata
the
morally
but
theosophist
of
own
of
of
long
the
imagination
doggrel
part
^.
old
his
all
has
he
of
in
time,
theologian
which
atheism
that
at
description
infidel
certain
of
doubt,
no
able
very
and
times.
Pi/aka
forms
view
there
not
great
in
extreme
eat-and-drink-for-to-morrow-we-die
in
in
use
chapter
most
and
the
century
the
Lokayatikas
in
was
longish
Pi/akas,
the
word
fourteenth
the
in
in
the
though
Saya;/a-Madhava
to
before
ages
Lokayata,
called
SUTTA.
certain
to
odious
by
their
name.
Prof.
Cowell
kOtadanta
V.
[The
Sacrifice
wrong
[127] I. Thus
when
going on
multitude
brethren,
to
came
Khanumata.
And
Now
at
dwelling
at
much
if he
Magadha,
the
were
And
behalf
of
bulls, and
the
to
for
heard
in
life,with
with
and
water
on
corn,
Bimbisara
by Seniya
sacrifice
the
the
it
power
over
and
being
got
as
And
hundred
had
rams
ready
hundred
heifers, and
been
brought
sacrifice.
of
And
and
in
arrival
the
they began
bands
of
householders
and
news
[128]
companies
and
hundred
Brahmans
the
was
Brahman.
steers,
the
the
Gotama^.
him
great
goats,
Now
2.
and
was
king.
hundred
post
hundred
Kta/adanta
royal gift,with
Ku/adanta
hundred
as
then
just
Brahman
woodland
presented
great
called
Magadha
he
lodged in
in
place teeming
and
domain
of
king
Khanumata,
once,
the
time
grassland
royal
on
pleasaunce
with
five
about
Khanumata
at
One
Magadha,
village
there
that
Blessed
with
Brahman
Ambala/Mika
the
brethren,
right.]
the
The
through
tour
and
I heard.
have
the
of
sutta.
to
the
to
Samana.
the
leave
to
go
of
mata
Khanu-
Khanumata
Ambala//^ik^
pleasaunce.
And
3.
apart
and
to
the
seeing
Not
Ra^agaha
(p. 294)
^
The
All
the
and
says
it
the
as
was
of
in
thus
"
the
one
the
it.
of
the
wiih
text
in
full,as
he
of
the
is here
the
his
asked
text).
him
way
keeper
door^.
between
Buddhaghosa
repeated.
So"ada"^a
gone
siesta
his
told
half
name
same
Sofla.d^nd^
in
for
doorkeeper
the
p.
house
by,
go
(above,
like
his
had
Brahman
the
of
And
Nalanda
whole
given
people
reason.
same
Kii/adanta
terrace
upper
the
the
then
just
Sutta.
K^^rADANTA
V.
174
Then
4.
Ku/adanta
Sama;/a
the
and
thought :
Gotama
of
performance
would
Gotama,
and
he
So
him
his
sent
to
well for
be
ask
want
to
me
out
sacrifice.
Sama?/a
the
to
go
I don't
it.'
about
doorkeeper
of Khanumata,
householders
method
Now
carry
that
successful
its threefold
instruments.
accessory
all this,and yet I
[129]It
heard
the
about
sacrifice with
I have
'
understands
its sixteen
know
SUTTA.
the
to
ask
to
Brahmans
them
and
till
wait
to
the Blessed
One.
to call upon
go with them
of Brahmans
at that time a number
5. But there were
to take part in the great sacrifice.
stayingat Khanumata
could
he
And
they heard
persuaded him,
and
he answered
used
and
with
went
And
9.
when
told
Brahman
and
not
Son3.d3.7id3.,
he
Blessed
him
One
tell him
in
its three
articles of furniture
inclusive of the So"ada"(/a
As
"
'
Vidha.
But
the
he
has
has
quoted
words
here
and
kinds
\
the
heard
^,
in forming
perwith
its
*.
repeatedin
the
be
entered
vikampanti
na
Childers). He
makes
Used
'
modes
of
this
vidho.
All that he
has
always
of the Arahats
ethically
delusion
pride or
(as
for
S. I, 84, and
at
vidha
out.
vidha, which
under
way.'
'
it and
between
struck
be
of
only meaning
muddle
should
'
in vidhasu
in
strange
both
mode, manner,
doubt, to divers
refers,no
instance
made
should
meaning
one
success
^
had
satisfied,
had
he
modes
gives 'pride' as
under
vidho
under
has
go.
So;2ada"^a
of sixteen
are
But
to
they were
about
the
as
4.
Childers
All that he
as
what
to
"" 3~7
word.
terms
[i34]Then
in
grounds
One
call upon
the Blessed
there
Ku/adanta
seated
was
sacrifice
accessory
Ku/adanta,
to
to
the
requested
a
it
him
went
same
same
Brahmans.
those
to
in the
them
they
the
on
laid before
had
Brahmans
'
this
when
very
in the passage
word, and vidho
rare
Vidha
is frequent,
just
contrary.
is most
rare.
compounds. Vidho
especiallyat the end of adjectival
It is given doubtfullyby Buddhaghosa, in discussing a
doubtful
of 'yoke'; and
is a possible
reading at Sum. I, 269, in the sense
Vin.
the
of 'brooch'
in
at
IV,
sense
II, 136,319;
168, 363
reading
a
or
common
'
one.
is
the
buckle.'
Here
vidha
ritual.
round
*
It
in Kfi/adanta's
Goiama
to
lays hold
his ethical
ParikkhSra,
mouth
of the
teachingin
means,
of course,
mode
the
sense
of mode
of
of rite
or
twists it
generosity.
'accessories,fillings,
equipments, appurtenances,'
WRONG
THE
'
Well
I will
One
*
10.
spake
Long
and
wealth
gold, of
he
whole
The
to
was
king by
at
"
there
full.
garners
sittingalone
the
should
if I
ensure
to
weal
me
"
and
with
when
have
by
in
enjoy.
can
is mine
were
corn
Now
mortal
great
silver
in meditation
thought :
good things
well
the
conquest
offer
great
welfare
and
for
days."
many
And
he
I would
the
had
fain, O
the
venerable
my
welfare
instruct
one
the
king :
the
villagesand
unsafe.
Were
me
and
"
So
let
"
and
"
who
king's country,
There
harried.
great sacrifice
how
for my weal
offer
Brahman
the
The
and
his
days."
for many
"
had
Brahman,
'Thereupon
11.
called ;
chaplain,
thought,[l35]he said :
Brahman,
all that he
tellinghim
to
and
of
stores
; with
^, of goods and
his
once
'Twere
sacrifice that
reply;
wide
possess.
'
was
all the
abundance
are
dacoits
chaplainsaid
was
Sire, is harassed
who
abroad
townships,and who
the king, so long as
make
that
pillage
the
is so,
roads
to
levy
be actingwrongly.
tax, verilyhis majesty would
perchance his majesty might think : 'I'll soon
fresh
But
put
and
scoundrels'
these
to
stop
banishment,
their licence
fines and
and
game
bonds
by degradation
and
death
!' But
be
satisfactorily
put a stop to so.
still go on
ing
harassleft unpunished would
remnant
the realm.
method
Now
there is one
to adopt to
The
"
and
anxious
became
in
Brahman,
enjoyment
to
Wide-realm
King
75
tively
atten-
treasure-houses
his
large property
aids
listen
and
ear
Kti/adanta
follows
as
ago,
Wide-realm
name
give
RIGHT.
speak.'
Very well.Sir,'said
Blessed
THE
AND
Brahman,
then, O
and
'
SACRIFICE
the
furniture
cannot
of
room,
the
smallest
things one
wears,
the
few
with
carries about
him, and so on.
objectsa wandering mendicant
Here
the
the
word
is
turned
solution
of which is
into
a
again
riddle,
the basis of the dialogue.
has a great realm'
Literally'he who
^justas we
might say
'
"
Lord
^
Broadacres.
'
Such
as
176
kOtadanta
V.
sutta.
there
thorough end to this disorder. Whosoever
in the
devote
themselves
be
to
king's realm who
keeping cattle and the farm, to them let his majesty
there
Whosoever
the king give food and
seed-corn.
themselves
be in the king'srealm who
devote
to trade,
let his majesty the king give capital. Whosoever
to them
put
there
selves
to
be
kinof'srealm
in the
service
government
let his
them
to
them-
devote
who
majesty
the
and
Then
those
food.
king give wages
men,
each
his
harass
will
own
business,
no
following
longer
the realm ; the king'srevenue
will go up ; the country
will be quietand at peace ; and the populace,pleased
with another
and
one
happy, dancing their children in
their
will dwell
arms,
with
Then
'
word
And
the
And
the country
quiet and
became
their children
*
12.
said
and
at
the
in their arms,
King Wide-realm
So
The
"
venerable
welfare
my
'
Then
disorder
I want
peace.
to
there
may
Kshatriyas,vassals
towns
; or
had
his
at
who
an
offer that
how
me
be
in
the
Let
be
towns,
the
to
'
'
me
Then
venerable
The
great
sacrifice
for my
let
"
weal
and
invitations
send
realm
his
country
who
to
are
who
or
Brahmans
are
the
towns
of
who
; or
"
and
welfare
King Wide-realm,
M.
offer
sanction
to
will
what
days."
Brahman,
locative
or
great sacrifice.
for many
word, the
I, 85.
this
On
to
give their
ones
for weal
Ra^a-porise.
form, compare
abstract
of
saying:
end.
are
householders
doors.
open
of
the
chaplain called,
"
king
And
happy, dancing
and
with
for many
days."
let his majesty the
whomsoever
peace.
dwelt
is
instruct
one
at
with another
populace,pleased one
is
doors."
open
accepted
singularof
the
neuter
78
'
He
out
"
furnish
Brahman
generations,with
no
giftedin
chaplainwas
his
"
both
on
father's,of
the
on
ways
well born
was
withal
where-
[l38]14. The
the followingfour
He
to
And
and
able
intelligent,
expert and wise, and
thingspresent or past or future
these eight giftsof his, too, became
to
SUTTA.
was
think
'
K^jrADANTA
V.
slur
in respect of birth
'He
student
was
a
cast
mother's
back
through seven
him, and no reproach
descent
pure
the
sides, on
upon
"
by heart, master
verses
knew
repeater who
of the Three
the
mystic
Vedas, with
the
the grammar,
and
versed in Lokayata (Nature-lore)
in the thirtymarks
the body of a great man
on
He
virtuous, established in virtue,giftedwith
was
"
virtue
'
at
that had
He
'
the
those
second, among
these
Thus
"
intelligent,
expert,
was
most
great
grown
four
and
wise
hold
who
foremost,
or
the ladle.'
out
withal
where-
became
to
the chaplain,
before
furthef,O Brahman,
15. 'And
the sacrifice had begun, explainedto King Wide-realm
three
the
'
modes
Should
his
majesty
the
startingon
king,before
the
the
king, whilst
king
harbour
he
such
is
Great, alas,
"
herein,"let
up
Should
regret.
offeringthe
his
herein," let
his
not
majesty
the
the
king
king, when
"
up
not
Buddhaghosa explainsthis
he
Karma,
good deeds
a
herein," let
knew
done
the
as
king
meaning
harbour
that he
such
knew
the
regret
wealth
regret.'
the result of
was
a
present prosperity
giftto him by the
be
that there
would
others in the past, and
that his
to
portion
harbour
the
majesty
sacrifice,feel
great
Great, alas,will be
"
the
good
deeds
done
now.
THE
'
WRONG
SACRIFICE
THE
AND
RIGHT.
O
Brahman, before
chaplain,
to
begun,explain King Wide-realm
Thus
the
did
sacrifice had
79
the
the
three modes.
before
16. 'And
further,O Brahman, the chaplain,
the sacrifice had begun,in order to prevent any compunction
in ten ways, arise as
that might afterwards,
said : '* Now
regardsthose who had taken part therein,
there will come
who destroy
to your sacrifice.
Sire,men
the lifeof living
and men
who refrain therefrom
things,
who
"
"
"
speak lies,and
who
men
who slander,
do not
men
who speakrudely,
and men
"
who do not
and men
men
who do not
and men
who
chatter
vain things,
men
refrain therefrom
[l39,
l4o]men who covet, and
who covet
and men
who harbour illwill,
not
men
"
"
"
"
harbour
it not
who
men
who
men
rites,them
the
7.
And
kingwas
aroused
"
ways
shall your
whilst
Brahman, the chaplain,
the sacrifice,
instructed and
out
carrying
further,O
This whole
of the sixteen.
closingsentence
is
in
repeated,
]80
[l4l]i8.
neither
were
nor
fatted
put
to
further, O
And
pigs,nor
were
No
posts, no
sacrificial spot.
there
workmen
their
upon
employed
faces.
chose
slaves
the
carried
fear, nor
nor
And
Whoso
with
tears
worked
help, he
to
as
the
around
weeping
chose
used
and
messengers
neither by rods
and
their work
on
be
to
driven
were
fowls,
nor
livingcreatures
strew
to
mown
grasses
goats,
down
cut
were
that sacrifice
at
of
kinds
any
trees
Dabbha
Brahman,
slain,neither
oxen
any
death.
SUTTA.
KUTADANTA
V.
What
each
not.
help, worked
chose
to do, he did ; what
they chose not to do, that
With
left undone.
was
ghee, and oil,and butter, and
that sacrifice
milk, and honey, and
only was
sugar
accomplished.
whoso
not
[142]19.
'And
vassals, and
the
of
mans
of the
Wide-realm,
This
hands
It would
wealth
not
said
it
majesty accept
hither
at
our
is
largesseto
to
the
east
the south
And
their
was
gift,
of King
[143]
'
just.
you
Do
refused
been
to
keep
you
thus
us
now,
our
own
the
one
were
co-operation,and
the
to
take
homes.
King
Let
too
us
continual
king'ssacrificial pit,and
thereof, and
the
Brahmans
householders
Brahman,
King
king,
with
we
sacrifice.
Thus,
the
by
"
of the
the
yours,
"
Kshatriyas established
thereof, and
thereof.
is
offeringa great
the
'So
I, my
beseem
after-sacrifice !
an
west
King
to
brought
we
considered
again
away
Wide-realm
officials
thus
aside, and
went
"
20.
with
had
they
make
that
more
away
When
this
have
of taxation
take
other
went
wealth, and
much
his
of substance,
towns,
Brah-
the
"
produce
they
of the
them
taking with
Sufficient wealth
and
householders
or
Kshatriya
the
and
officials,
and
the
country
king's use.
*"
'
ministers
abundant
for the
Brahman,
further, O
position,and
whether
"
to
unto
there
Wide-realm
to
to
the
the
manner
the
was
was
the
the
north
of
fice
great sacri-
fourfold
gifted with
THE
WRONG
SACRIFICE
and
eight personal gifts,
four.
And
there
that sacrifice.
This, O
celebration
due
with
of
its furniture
And
21.
lifted
had
kinds
thus
Ku/adanta
Then
those
not
you
I do
fail
not
to
well-said that
as
Sama;/a
But
which
Thus
"
not
say
only
says
then."
like that
Samara
So
King Wide-realm,
him
admit
it
that
at
I
"
the
was
do
Why
Sama^^a
nor
For
"
at
must
who
the
celebrates
such
"
It
or
it
was
certaintythe
have
been
officiated
venerable
the
at
does
behoves
that time
Brahman
Does
Gotama
then,"
was
not
for
Gotama
sacrifice,
or
causes
dissolution
of
of
state
the
happiness
in
'
Yes, O
'
spoken by the
splitin twain.
Thus
"
it
celebrated, is reborn
body, after death, into some
heaven
the
Sama^za
the
be
to
How
approves
would
head
thought :
the
or
who
'
who
well
been
Thus
sacrifice.
that he
'
in silence.
of
for he
heard,"
himself
Gotama
said
accomplishment !
words
has
have
be," but
to
approve
verilyhis
consideringthat
was
Brahmans
Ku/adanta
to
good
Gotama,
those
there
sat
and
'
well-said ?
as
its
pure
said
the
approve
Gotama
'
Brahmans
mode
'
spoken,
Brahman
the
Si
is called the
tumult, and
in
voices
gloriousthe sacrifice,how
But
is what
he
their
RIGHT.
Brahman
with
officiating
of the giving of
modes
Brahman,
of sixteen
when
up
his
three
were
THE
AND
Brahman
who,
And
I admit.
that
Brahman,
as
at
that time
that sacrifice
chaplain,had
performed.'
'Is
2 2.
difficult and
more
other
sacrifice less
Gotama,
any
fruit and
with
less troublesome,
more
there, O
'
are
And
what, O
may
perpetual giftskept up
to virtuous
given specifically
23.
But
why
cause,
virtuous
what
is the
such
recluses, and
difficult and
is.'
there
The
'
the
Gotama,
'
this ?
reason,
that be
in
'
familywhere
they
recluses.
O
Gotama,
and
what
to
perpetualgivings specifically
less
kept up in a family,are
troublesome, of greater
fruit and
greater
82
than
advantage
modes
its accessories
the
latter
will the
Arahat
with
But
Arahats
way.
sticks takes
will go
they
not.
other
sort
24.
'
And
putting
of greater
'
Yes, O
'
And
throat
the
such
what, O
who
than
better
than
the
[146]26.
'
than
from
all of these
three ?
'
is.'
that be ?
may
takes
the Order
"
'
Buddha
as
his
that is a sacrifice
And
is
all these
than
with
man
trustingheart
abstinence
"
and
'
precepts
each
there
advantage
a
dw^ellingplace (Vihara)on
trusting heart
'
that be ?
may
Truth, and
open
'
is.'
there
Gotama,
with
the
of these
other sacrifice
there, O Gotama,
any
less troublesome, of greater fruit and
Brahman,
better
takingwhat
takes
himself
upon
nence
destro)ing life ; abstibeen given ; abstinence
from
has
'
four .'*
not
evil conduct
lying words
maddening
drinks,
sacrifice better
better
The
than
the
violence
in
of
carelessness
"
that
is
better than
largesse,
petual
peropen
than
the giftof dwelling places,
acceptingguidance.'
attendants,at such
(p.303),push
root
than
alms, better
use
beating
advantage
guide,and
'
of
up
Order
And
is
25.
less difficult and
from
it
at
seizing by
either
Gotama,
the
than
what, O
behalf of the
He
Because
the
on
The
'
are
entered
things are
perpetualgiftsabove the
such
Yes, O
'
to
advantage
[145]
not
neither
is
difficult and
greater
why
Brahman,
have
as
its three
'
of sacrifice.'
And
'
such
nor
with
kinds
O
sacrifice,
place, and
therefore
And
sacrifice
of sixteen
of
sort
go,
And
SUTTA.
other
that
and
To
'
xOrADANTA
V.
the
doing so.
Buddhaghosa
general largesse,says
about, make
recipients
them
stand
in
queue,
and
THE
'And
27.
SACRIFICE
WRONG
THE
advantage
all these
than
five ?
Yes,
183
RIGHT.
is
difficult and
greater
AND
'
that be ?
'
'
is the
from
long passage
[The answer
down
Sama^wa-phala,
" 40, p. 62 (of the text),
" 75 (p- 74)"on the First 6^-^ana, as follows :
The
the
1.
Introductory paragraphs on
of a Buddha,
his preaching, the
the
to
"
of
the
hearer,
and
his
pearance
apversion
con-
of
renunciation
world.
2.
The
3.
The
4.
The
of
Silas
(minor morality).
paragraph on Confidence.
'Guarded
on
paragraph
is
the
door
senses.*
his
5. The
paragraph
'Mindful
on
self-
and
possessed.'
The
7. The
8. The
paragraph
paragraph
paragraphs
The
description
6.
9.
'
This, O
than
of the
is
knowledge
(omitting direct
inclusive)of
And
Brahman,
mouth,
is
mention
no
higher and
And
when
said
to
either
of
Third,
Second,
(as
in
the
he
the
thus
Blessed
excellent !
man
Just
as
floods
or
celebrate, O
this.'
the
spoken, Kii/adanta
One
Gotama,
of
destruction
can
than
sweeter
had
the
"" 85-96
of
way
intoxications
sacrifice
excellent, O
most
the
of the
knowledge
the
there
Most
greater advantage
Insight arising
further
(ibid."" 83, 84), and
'
succession
in
the
Brahman
GAans.!]
First
of
said
6^^anas,
from
28.
Hindrances.
sacrifice
S^ma^^a-phala, ""77-82),and
'
Five
is then
same
Fourth
and
the
on
previous sacrifices.'
the
[The
Solitude.
on
Brahman,
less troublesome,
Content.
on
:
are
if a
the
man
words
were
to
of
thy
set
up
184
what
has
which
been
has
thrown
been
coidd
eyes
truth been
venerable
Gotama
taken
the
and
the
One
and
To
the
I grant
them
the
Blessed
the
Brahman
in due
seven
goats, and
and
drink
grass
green
them.'
waft around
breezes
Then
fresh
One
order
One
of
became
become
that
aware
alone
doctrine
Let
and
may
is
to
it washed
obtain
the
cool
Kt^/adanta
he
spake
to
heaven, of the
of lusts,of the
of
Blessed
when
the
Ku/adanta
the
Brahman
'
had
necessityof
then
dived
deep
doubt,
and
who
knowledge
the Blessed
won
that
clean
the
the
Brahman
it, who
had
perplexityand
away
had become
dependent on
One
seated
in
so
there,
who
Kii/adanta, as one
mastered
it,
it, understood
put
the
all stains
while
even
to
dissolution.'
into
down
of
is
cloth, with
readilytake
Truth, had
the
seen
doctrine
proclaim the
he
pure and
Whatsoever
And
30.
did
Brahman,
the
also the
had
say,
them
say, the
of its origin,
of its cessation,and of
will
away,
K6/adanta
knew
to
And
have
of sorrow,
Path.
And
just as
did
hundred
Buddhas
the
the
disciple,
seven
discoursed
renunciation.
the
to
and
their life.
as
water,
that
the
of
him
myself
hundred
eat
29.
the
figureby
me
had
has
so
the Doctrine
accept
seven
hundred
free.
set
rams
who
to
life endures,
steers,
seven
those
in many
I,betake
me
the
have
hundred
seven
were
this
as
will
or
just even
"
guide,to
my
the venerable
him
Gotama,
to
that
so
I,even
as
from
who,
has
known
astray,
gone
forms
Gotama.
May
one
has
darkness
the
made
the venerable
Order.
who
that
point out
to
were
or
reveal
to
were
or
away,
external
see
sutta.
down,
hidden
as
kCtadanta
V.
teaching of
and
said
the
passed beyond
gained
no
full
other
fidence,
con-
for his
Master, addressed
INTRODUCTION
TO
THE
mahAli
form
The
distinct
to
of
that
powers
asked
people
what
Path.
ended.
different
question
same.
leads
series
This
of
is
division
included
here?
noble
the
context
that
"
lo
However
it
of
whole
division
is
contains
as
of
the
they
The
in
that
the
now
Sutta
called
Silas
belonged
can
the
in
to
the
second
it when
that
to
form.
the
and
translated
notion
this
already
been
before
form,
Buddhist
incorporates
the
Silas.
The
no
Sutta
And
Sutta
Our
it.
That
part,
dialogues
it
scriptures
division
Vagga.
part.
young
point.
called
to
also
it
it has
of
have
the
the
known
short,
present
belong
the
the
mind
second
tract
Sila
that
passage
his
of
in
is
very
must
its
division
ancient
very
the
only
therefore,
arranged
were
stand.
raised
question
questions
had
Each
Silas
Sutta
the
along
itself, to
that
the
clear
no
separate
was
and
are
the
raised
have
therefore
have
must
be,
may
to
was
gives
then
point,
from
supplied
It
must
containing
not
be
is
soul,
the
are
he
by
Why
first
is
body
form
might
uses
specially
stands.
now
there
46.)
p.
place
where
that
think,
one,
received
the
the
totally
Arahatship
Sutta
as
commentator
this
double
added,
have
Sama""a-phala.
Dialogues.
Buddhaghosa's
answer
Buddha
the
Dialogue
fold
Eight-
below,
to
in the
out
raises
the
up
the
who
on
and
again
our
raises
stated
reason
set
fact
of
the
must,
above,
of
heresy
words
(The
states
in
Mahali,
harbour
the
then
soul
the
discourse
part
it
and
present
the
mental
second
Sutta,
for
though,
he
answer,
whether
"
the
the
appropriately
might
himself
being
leads
along
aim,
abih"ty
And
gradually
the
Sutta
the
him.
he
is,
two
being raised,
acquiring such
of
under
as
Buddha
sounds
sake
the
Order
then
the
the
And
the
Arahatship,
There
But
for
have
of
question
the
heavenly
it is not
object
to
on
hear
join
their
questioner
the
that
says
First
and
sights
We
remarkable.
is
discussed.
heavenly
Buddha
the
Sutta
this
subjects
see
sutta.
on
which
in
that
second
primitive
part
Buddhism
is
one
of
expresses
group
no
INTRODUCTION.
opinion. They
the
called
are
87
Ten
minates,
the
vyakatani,
Indeter-
Besides
in the
follows^
"
the world
Whether
2.
3, 4. Whether
5, 6. Whether
the
world
the
soul
from
it'^.
Whether
7-10.
is eternal
or
not.
is infinite
or
not.
is the
same
who
man
has
(a Tathagata) exists,or
the
as
body,
attained
not, and
distinct
or
the
to
in any
truth
after
way,
death.
There
others
are
but
these
1-4
and
form
mentioned
the
7-10
usual
Of
group.
condemned
in
form
subject
of the
incorporated
6'aliya,
in
numbered
them, those
speculations already
are
themselves
occasionally by
the
p. 40
and 6,
present
our
Sutta.
The
positiontaken
Indeterminates
rendered
in
teachers
and
as
similar
in
men
in.
brought
old
excited
Each
of
the
other
about
them
or
way
the
blind
part of the
king
what
He
it
like
like
it
elephant. The
elephant is like.
an
was
was
said
it
said
VI,
'^
like
was
like
said
body
it
was
it
basket.
Ta/w
'
Is
this
See
Sum.
these
like
like
a
Sutta
asks
had
who
granary.
pillar. He who
who
He
had
trunk
(translated
below). Sawyutta IV,
393
the
felt
felt its
had
was
said
tusk
the
had
it
said
ear
who
He
said
head
felt
had
explain
to
felt the
had
who
He
them
felt the
different
felt the
had
plough-handle.
that
touches
then
who
He
on
men
who
plough-share.
was
Po/Mapada
4 ; M.
He
water-pot.
winnowing
is
questions ;
to
came
they
getting
Gotama
thereupon tells a story how, in ancient days,
riot having taken
place, the king had all the blind
the
had
an
elephant
city brought together, and
one
so
blows.
It
belief.
actual
of
opinions
strong
Buddha's
the
the
by
Udana
the
Buddhist
in
clear
very
mouth
often
so
item
important
an
is
these
to
as
primitive Buddhists
referred to that it undoubtedly was
the
by
legs
said
it
; Udana
I, 484, "c.
gi\2im
this the
I, 319.
tarn
sariraz".
Childers
body
'
voce
{sul"
.? but
that
pa"-^o) renders
must
be
wrong.
88
like
was
like
the
was
of the
it
the
like
that
blows,
moral
recluses stick
and
points Brahmans
Wrangling on them^ they violentlydiscuss
Poor
folk ! they see
but one
side of the shield
was
was
to
came
comes
it
right
was
other, and
Then
king.
said
he
sure
so
the
against
one
amusement
'
one
had
had
each
sutta.
who
who
And
clamoured
they
to
He
pestle.
He
mortar.
broom.
mahAli
VI.
"
In such
"
inference
The
is
obvious.
To
such
discuss
'
is
questions
insufficient
it is based
on
speculation,useless,because
This is the philosophic position; and
it resembles
centuries
closelythe positiontaken up, in the West, many
mere
evidence.
very
Hume
afterwards, by
primitive Buddhism,
insisted
followers.
And,
ethical
corollaryis
pointed out
they
It is several
upon.
of these
his
and
the
as
usual
in
very emphatically
in the Dialogues^
times
speculationsthat
The
jungle,the desert,the puppet show, the writhing,the
entanglement, of speculation are
accompanied by sorrow,
fever of excitement
the
by wrangling, by resentment,
by
;
neither
of heart, nor
freedom
to
to detachment
they conduce
from
to
to
to wisdom,
lusts,nor
nor
tranquillity,
peace, nor
the
of
of
the
the
to
Path, nor
nor
insight
higher stages
ten
"
'
"
to
Arahatship,'
In other
evidence,
words
are
is, from
that
the
only
not
the
speculations,being
useless
they
"
also,therefore,wrong
;
in
a
disadvantage
the
worth
striving for
point
the
struggle towards
only aim
perfectionand emancipation of Arahatship.
As
for the
Sutta
special point of our
wise
the
soul
will
man
is, or
remembered
be
that
condescend
is not,
the
widely, indeed
people throughout the
so
also
discuss
same
the
the
"
body
view
negative
universallyprevalent
world
that it
was
lesson
that
question whether
the
the
as
is
"
"
it must
be
known
to
now
among
almost
unthinking
certainlyheld
India.
the
to
insufficient
view,
the
no
on
are
of
Buddhist
based
The
deceased.
It
was
the
refusal
^
to
For
allow
any
place
instance,M. I, 455.
for
this
universal
189
INTRODUCTION.
belief
the
in
semi-material
most
in Gotama's
'
much
same
word
soul
fact
is used
Even
in the
word
And
old
authorised
will
others
to
comes
our
modern
of
use
high-souled man
calling attention
'
or
to
the
sense
our
which
Bible, in
of emotional
sense
intellectual
or
Gotama's
clear.
more
of
make
in the
as
translation
in the
306 times
qualitiesor disposition^.
word
the
point
than
half the
the
times
Shakspere more
sense.
secondary, ethical, emotional
occurs
simple,
the
it is in this
in the
This
'
it is worth
and
sense,
to
near
very
expressions
in
even
word
merely
came
such
music'
for
Where
have
we
Action,' which
'
usually
which
opinion on
'soul.'
the
of
character.
as
in
that
the
said
respect he
this
In
'
soul,'Gotama
the
the
without
constructed
been
said
is
original,feature
most
an
that
system
own
religion
form
to
us
his
the
other
enable
to
in
perhaps
No
teaching.
sufficient records
has
soul
striking,and
is really very
position,which
of the
rejected entirely the use
He
retained
it
in
sense.
a
personal
He
old animistic
of course,
intellectual
though,
meaning of onesdf, himself,' "c. ^ And
he acknowledged
the realityof the emotional
and
h
e
refused
look
dispositions,
absolutely to
upon
them
unity.
in the
sense,
as
The
positionis
the
to
that
the
to
absolute,
so
there
position is also
what
is usually
find
belief
should
understood
in
the
and
soul,
as
insisted
of
so
about
it.
future
Yet
fundamentally opposed
religiousbelief, both in
is great temptation to
which
at least a covert
or
in
mental
funda-
primitive Buddhism,
mistake
no
on,
there
loophole through
be
original,so
so
elsewhere, that
and
often
so
right understanding
it is essential
India
to
'
life
(that is
of
attempt
esoteric
course
of
be
of way,
sort
as
soul), can
recognised, in some
part
There
is
no
so
widely accepted a religious system.
efforts
have
the
find
to
one
always met
loophole, and
with
unswerving opposition, both in the Pi/akas themselves
a
of
and
works*.
in extra-canonical
Actsxxvii.
'Wewereintheshiptwohundredand seventy-sixsouls,'
There
decision
about
are
them
to
as
of
score
would
not
; but
ambiguous passages
change the proportion to
37.
different
any
stantial
sub-
extent.
'^
Attano,
nominative
sa,yam
*
atta, the
is almost
See
pp. 39-42,
the
"c., in
attana,
always,if not
the
notes
the
oblique cases.
But
for
the
of which
use
quotationsin
and
all
my
'American
Lectures'
(London, 1896),
IQO
VI.
available
Our
Buddhists
from
the
from
the
that
there
were
of
belonged
had
of
the
of
of
the
same
as
that
at
in their
pp.
held
which
Bonds,
the
form
of discussion.
unworthy
in this
used
Sutta,
misunderstood.
is
certain
rid
view
raise in the
subjective
state
be
to
reached, in
14-19
which
this
stages
hope
commentator
Mahali,
to
the
are
yet
may
they
of
expression sambodhi-parayano
hitherto
13, has been
The
Buddhist
ideal
thought
arguments
of his way
as
of Asoka.
of
schools
the
it,
on
time
schools
We
their
opinion
"
the
as
of these
seem
that
Vatthu,
commentary
opinion
really theirs, as
it would
it is clear
Katha
condemned
be
enable
to
importance, of
But
the
eighteen
contain
in
The
early
as
names
will
Vatthu
the
practically
the
Va^^i-puttak^^.
if the
it is, then
declares
chapter
The
which
But
of
or
attempts.
of the
out
two
work
Kathi
the
first
arisen.
and
words.
own
such
the
to
then
numbers,
express
such
Buddhists
They
recover
the
made
statements
which
Sammitiya
of
present sufficient
at
not
are
who
tone
and
to
records
either
judge
to
us
those
SUTTA.
MAHALI
of.
evil
dispositions,the
The
Sambodhi
ten
is
because
make
into
up
four
so-called
the
insight,
is essential
the
to
intelligence,
awakening, which
of
three
this
of
And
what
state
higher stages
Arahatship.
is connoted
the
term
can
best, perhaps, be understood
by
got
are
wisdom,
by
in
bearing
mind
its
seven
parts, the
constituent
Sam-
bo^^//ang"
"
"
"
that
but
he
parayano)
support.'
sambodhi
the
as
stages
that.'
to
"
is
his
as
explains this as 'having the Four Truths
'He
has
Buddhaghosa (Sum. I, 313) says:
that of the three higher
is meant
by which
"
his furthermost
aim
explanation
; in other
is
the
Katha-vatthu-ppakara"a-a/Makatha,
p.
Societyfor 1889).
Pali Text
{stib voce
But
Buddhaghosa's
^
Childers
sambodhi-parayano.
only
8
one
possible
in
the
INTRODUCTION.
the
P^li
where
Pi^akas
never
is confirmed
and
context,
the
means
the
word
wisdom
of
of
of the
higher stages
to
point
necessary
first
the
importance
the
because
followed
by
been
corrected
have
discussed
which
word
the
in his
^.
occurs
of
doctrine
entirely opposed
word
does
the
The
should
why we
started, in his
word
this
And
the
to
from
thing
only
to
Order
have
so
in the
this
upon
laid
precepts
of
view, on
apart from, that
carrying out those
very
without
doubtful
English
in
See
the
of
is
Senart,
'
the
to
Path.'
But
the
the
context
the
by
quite possible
of the
rest
Asoka
sufficient
reason
that
mean
Path
is
"
for
down
different
the
of
the
he
had
the
of
held
described
rules
of
'
new
the
life.
'
to
Pi/aka
than,
rules,
'
sion
conver-
It is therefore
should
be
express
Piyadasi,'I, 186,
to
as
Order,
those
result in
conversion
texts,
to
up
even
the
supposed
not
mind
Acting
not
of
members
were
never
Buddhist
Inscriptionsde
numerous
are
of the
word
different
quite
to
the
Eightfold
discourse
of
state
Path.
can
the
"
There
Both
awakening
translations
and
Pi/akas,
is
no
the
on
nature
precepts,
whether
earliest
Buddhist.
very
the
the
future
Arahat
the
yet
as
set
Pi^akas.
of
the
'
the
some
entering
becoming
'
to
the
'
Asoka
not, this
or
wisdom
attained
point
in
be
laymen
'entering
and
be
where
passages
seem
started,
contempt,
all the
to
had
does
Vehicle
with
he
Buddhism.
of with
Lesser
that
us
Pali
the
of
opinion,along
doubtless
further,
Path
understand
own
far found
so
in
spoken
would
not
attainment,
been
sambodhi
Paramitas, towards
then
Buddhahood,
of
view
the
as
There
expressions.
the
their
in accordance
more
Whether
of the
found
doctrine
require
Mahayanist doctors,
here, and
line
birth,
important as giving
not
to
means
necessarilyimply this,nor
not
it.
of
also
has
says
that he
future
interestingand
mention
is
and
Burnouf
there
king
If this
own
it is most
Buddhism
of
it is
distinction
j?^"5 voce
The
opinion, along
attainment, in some
the
of
the
sambodhi.'
for the
out
the
because
insight
But
Dictionary,
Buddhahood
has
not
Buddhaship,
'),and
of the
who
distinguished scholars
by any
Asoka's
the
of
eighth edict in
meaning
of
('attainment
path
the
always
Arahatship.
to
history
rendering
in
but
Buddha,
in the
passage
been
traced.
It
has
the
erroneous
other
every
sambodhi
out
for
Childers
by
the
this
I91
and
the
used,
man's
other
192
VI.
becoming
'
upAsaka
an
'
conversion
is used
joiningthe
having one's
of
the
be
implied
The
bhikkhu.
English
two
senses
either
"
word
that
of
the
is the
of the
controversialists
of
are
of
how
standing phrase
asking
used
to
of
Arahat
the
passage
the
to
recluse
the
(that
'
Opponents
question, and
this
It
is
and
it is
the
never
that
state
the
answer
answered.
but
attainment
the
Order) ?
it is
Buddhahood,
the
differs)
in
life of
the
Buddhist
fond
notice
of
aim
in
occurs
(Digha I, 156)
quoted
attainment
to
first.
'What
to
is
ought always
and
word,
sambodhi-pardyano
interesting
of
"
use
life
in
the
though
faith,or that
organisation of a new
life
the
the second
higher
opened to
eyes
in the
first above
an
For
outward
word
question,
or
in
accurate
more
SUTTA.
MAHALI
and
so
of
end
realised
has
so
Chapter V,
the
of
aim
(brahmay^ariya-pariyosanaw).The
become
often
and
the
higher
Ratha-vinita
and
KxiWa.
is
reply
same
the
by
explanation
that
follow
is to
the
the
out
And
Arahatship.
to
further
expanded
this
the
of
way
whole
of
describe
(IV,233)
book
same
standing
gaining this underthe
Eightfold Path
of the
bonds,
seven
the
tion
destruc-
is
preciselyArahatship.
is used in the
sambodhi-patto
So
to
is
in the
on
the
Arahat,
of whom
Sutta
it is said
No
(Itivuttaka,
47,
A.
also
A.
ibid.
and
=
II,
II, 14,
200,
p. 42 : compare
p. 117
will
reach
he
N.
that
this
in
S.
world,
202
even
here,
765)
;
the
which
is said to be
the sambodhi,
the
to
to
up
way
Eightfold Path (M. I, 431 and the Dhamma-^akka-ppavattana
('having the
amata-parayano
his
aim
')in
putta Tissa
Of
'
at
course
Buddha
and,
as
had
such,
Sutta,
not
Kath^
Vatthu
the
not
had
above
ambrosia
7 ^
intended
the
all the
graces
we
is
expressed by
Arahatship as
quoted by Moggalliof
XXII,
is not
attained
which
with
sambodhi.
an
Arahat
to
He
imply
was
should
an
have
that
the
Arahat,
^.
Mil.
at
brahma^ariyabrahma-parayano
234,
ISI.
and
A.
at
at
I, 88.
Ill,
da""/a-parayano
75,
parayano
'
form of sambodhi.
Childers thinks sambodho
is merely anoiher
Compare
194
VI.
MAHALI
(=Pu""a), Godhi-putta
Mantd"i-putta
(
Moggali-putta
Less
frequentlythe reverse
child
mother,
name
but
so
that
and
way,
and
Vatthu).
mother
or
referred
simply
of the
name
mother's
the
Devadatta),
Kathd
father,
to
the
as
so.
the
taken
always
is
the
case,
famous,
and
that
noteworthy
in this
is the
become
father,of
or
It is
has
of
author
Tissa,
whose
SUTTA.
father
is
name
either
from
the
is
used
never
never
personal
from
clan, or
the
family,to
which
she
the
of the
to it
-putto added
(Vanganta-putto,Todeyya-putto \ rathakara-
in
name
similar
putto).
But
classified
The
6.
the
clan,
way
these
under
the
name
of
of the
or
mahara^a,
thapati,
"c.
general
term
bhante,
8.
a
in
there
ayye,
is the
prefixed
but
person,
narrative
rather
be
the
addressed
person
ing
contain-
not
respect,
or
such
"
as
"c.
avuso,
Lastly
should
rare,
of courtesy
specialapplicationto
any
are
addressed.
mere
of
division.
next
the
root-form
trade, has
which
cases,
person
7. A
Occasionally the
belonged.
local name,
added
or
mula
the
to
in
used
never
addressing
gotta
or
name,
two
more
or
distinguish between
of
Thus
of
the
different
the
same
name.
people
eighteen
mentioned
in
three
the
are
books,
Kassapas
distinguished,in
and
narrative, as Uruvela-NadiGaya-Kassapa
respectively;
of the eight different Pittas
is distinguished as Ma-('^/none
kasandika
the
different
is
of
seventeen
Bharadva^as one
;
instances
are
distinguished as Kapa/Zrika. Other
probably
Hatthako
SubhaA/avako,Bahiyo DaruX'iriyo,Pokkharasadi
gavaniko, "c.
of
the rules
On
one
regulating the choice as to which
these
various
be
used
be
made.
of
should, under
names
the
particularcase,
considered
close
personal
of
sorts
in any
It is not
case
to
sentences,
courteous
familiarity,to
that
names,
is, either
circumstances,
followingobservations
the
may
in the
equals,except
among
either
use
the
of
the
nickname
two
or
of
sorts
the
niula-
nama.
The
Buddha
So"adaw^a
or
'
at
Saw^ya
M.
at
the
sons
lastlyof the
'
of
Brdhmawa
as
in
above
the
(forinstance
Suttas
so
; A.
called
I, 16, 178
I, 56, 159, 166 ; II, 173
M,
II, 127, 132, though his gotta name
Todeyya-putto may
of
Brahmans
Ku/adanta
and
6^a"usso;n
54;
addresses
be
rendered
the dwellers
Todeyya
clan,' the
'
in
either
Tudi
'
'
son
(a
Todeyyan.'
of the
well-known
man
IV,
of Tudi
is
'
or
village),
INTRODUCTION.
at
A.
given,Moggallana).
But
given, Akasa-gotta
name
is
above
where
he
addresses
apparently a clan
solitaryexception
the
On
not
be
may
hand
other
he
I, 228-250
M.
This
is
in
only
M.
175,
and
Va^^.^ayana,
calls Sa^^ako
also
not
name,
his
at
gotta
calls
he
his gotta
of Ka/iMna.
name
the usage
followed
by others
(7a"usso;n, a
Pilotika
by
member
his
by
Buddhist,
Gotama.
as
ascetics,
Thus
by
ascetic
Assa^i,
This
Thus
the
addresses
he
I, 497-500
because
with
accord
Buddha.
the
besides
youth.
usually addresses
name.
by their gotta
the
Sa/^^ako,
Niga"///a,by
which
is
gotta name,
II, 40 he calls Vekhawaso
his
Amba//"^a,
as
but
calls
gotta
instance
one
Ka"h^ya"a).
was
9 5
of his
because
Aggi-vessayana.
(so called,no doubt,
name
had
Brahman
young
his
though
232,
have
we
Buddha
the
At
nakho
IT,
(hisgotta
name
paribba^aka,
as
M.
Sikha
gotta
of
When
the
the
of
gotta name
Buddhist
order,
Buddha
therefore
find
we
I,
M.
at
and
{loc.ct^.),
name
addresses
Brahman,
his
body,
every-
his
by
other
gotta
ascetics
has been
used
name
as
by the Buddha
by the same
narrative
for
the
in
of
instance,
case
introductory
(as,
D. 1, 178
Sarabha, A. I, 186; Potaliya.A. II, 100 ; Po///^apada,
addressed
in the
one
foil.),
names.
that
conclude
may
This
custom
doubt
these
also
probably gotta
are
addressing people by
of
in certain
their
gotta
expressly
cases,
Nigaw//^as (Jacobi, Caina-Siitras,' II, 305).
Order
a
They called their own
(ibid.321, 327), and
gotra
of
apparently thought it worldly to recognise the existence
no
name,
forbidden
common
one
was
to
other.
any
Buddha
The
of his Order
members
A.
Vappa,
III,
the
284).
Order,
them
but
same
he
is addressed
by
as
the
free
of such
the
name
clans
are
Brahmans.
names,
Brahmans,
I,
220
members
junior
distinguishedamong
either
by
their gotta,
of
or
(compare
name
gotta
in any
the
member
every
We
have
no
and
name.
other
same
It has
and
(so of
A.
I, 91, 354;
more
him
by
Brahman,
Probably
every
clans, had a
of the
good
clan, whether
MoggallAna, Ka"^^ana,
Sariputta). Nagita, for instance, though
Kassapa by his nephew, the novice Siha, is
Buddha
simply as Nagita.
mother's,
addressed
M.
least of the
own
personal names
Mahanama,
addressed
Kassapa, Gotami,
their
by
holds
at
some
always
are
their
by
The
not,
or
; of
II, 197
of his
members
addresses
as
been
that
the
each
familyor
clans
The
case.
those
given
concluded
"^ens
O
certain
names
in Brahman
that
they are
adopted them
taking the gotta
have
must
gotta
of each
of the
instance
used
books
in
to
Brahman
from
name
the
of
196
VI.
SUTTA.
MAHALI
the
clans
from
descended
also
bore
well
founded.
gotta
the
speaking
to the
of
these
as
the
claim
the
above,
It would
the
others
person
referred
usage
it would
seem
honourable
to,
that
by
gotta
these
the
name,
nick-
speaking of
it is
used
never
it.
by the Buddha
name
of the
in
But
be
to
use
that
tended,
use.
to
admitted
seem
followed
as
the
either
than
of
out
referred
who
Brahmans,
was
be
to
names,
Brahmans
even
generally known,
the
more
that
shown
once
drive
others,
ancestors
and
of non-Brahmans.
to
From
use
very
same
:
As
names
person,
in
the
names
when
a.
the
claimed, by
and
considered
was
personal
also
and
names,
as
title of paribba^aka
or
descriptivegeneral name
the title Brahma//
a
(wandering mendicant, recluse). Even
for
the
the
of
recluse.
in
name
case
a
was
dropped
gotta
of
There
both
number
to
are
a
as
general principles
problems,
the
than
and
unsolved.
names,
a
mula-nama
what
To
details,that
Is A/ara,
to
as
; is Kalamo
classes
Were
the
the
comes
small?
What
Are
the
there
the
was
nickname
clan
of
use
name^
gotta
of
explanation
or
names
this limitation
dozen
clan
in
names
was
when
later law
or
of
matter
Magadha
exactly implied by the
The
word
probably
gotta
the Pi/'akas were
composed, as
as
many
that
name
historical
Kula-nama?
in the
it then
for
people
meaning,
same
has
gotra
as
combined
clan-name,
had
the
this
remain, in
instance, a
gotta
is the
there
Kosala
and
of
what
limited, and
still
books
written
of
number
the
by
priests.
referred
gottas
to
How
is
so
than
score
more
a
altogether?
light does the meaning of the mil la and gotta names
of the
throw
the religiousconceptions and
social customs
on
people?
these
I can
I hope to return
similar questions when
to
and
find time
in
Pali Oiiomasticon, of the names
to
publish my
in the
older
here
the Pi/akas
and
has
inscriptions. What
said is probably sufficient to make
the use
been
of the names
very
much
What
in this
A.
Sutta
See
clear''.
note
my
at
'Buddhist
Suttas,'p. 75,
and
contra
compare
I, 188, 278.
^
Evaw-namo
is followed
social
at
evaw-gotto
D.
distinctions
I, 13 by
on
names
at
M.
II, 33
evaw-vawwo
is at present
but
very
S.
Ill,25
evidence
slight.
; D.
of any
I,
242
effect of
VI.
MAHALI
[The
Thus
[i50] I.
Great
Wood
who
mans,
kind
lodging at
And
been
The
the
at
that
at
sent
heard
Blessed
Gabled
time
Hall
in the
of
number
One
Brah-
the
on
that
say
the
at
high reputation
Gabled
that
regarding
One
They
'
news
of the
family to
Blessed
heard.
Vesdli.
Vesali
at
from
Gotama
Sdkya
Now
had
they
Samawa
a
Now
Brethren.]
the
Vesali
another
or
of
have
staying at
once
was
Aim
SUTTA.
that
is
Hall
in the
venerable
has
noised
been
from
out
ing
stay-
now
Great
Wood.
such
Gotama,
the
is the
That
"
abroad
fully awakened
one,
knows
and goodness, happy, who
abounding in wisdom
all worlds, unsurpassed as a guide to mortals
willing
be
Blessed
to
One,
led, a teacher for gods and men,
a
Buddha.
and
He, by himself, thoroughly knows
a
face to face this universe,
it were,
as
including
sees,
Arahat,
an
"
worlds
the
Maras, and
its
mans,
makes
he
lovely in
^
The
Himalaya
and
made
the
world
the
the
gods,
below
its recluses
with
and
Brahmas,
and
the
Brah-
it,,
peoples, and having known
his knowledge known
The
truth,
to others.
its origin,lovely in its progress,
lovely in its
princes
Great
there
and
Wood
In
range.
pillarsonly,and
in which
of
above
stretched
it
they
storied
facing the
die Buddha
"
so
had
house,
west,
often
with
and
stayed.
northwards
Vesali
from
laid out
above
pleasaunce
hall
below
it the
for the
to
the
Order,
by
surrounded
gabled apartments
198
MAIIALI
VI.
SUTTA.
and
consummation, doth he proclaim,both in the spirit
he make
in the letter,the higher life doth
known, in
pay
those
went
out
to
Now
at
that
Brahmans
the
the
time
went
said
Gotama
is
him,
to
venerable
and
'
and
Magadha
the Gabled
to
Nagita
the
Blessed
Where
is
on
and
Kosala
venerable
personalattendant
the
is it to
good
'
from
Wood,
Great
And
purity.
like that."
Arahats
to
So
2.
in all its
Hall.
actingas
was
One.
And
they
lodging now,
wish
we
to
see
him.'
[l5l]
It is not
'
One.
Blessed
Then
not
He
without
go away
3. And
clan
round
seeing
and
'
the venerable
Gabled
the
to
will
about, saying, We
Gotama.'
Li/^/^^avi,too,
Hare-lip the
Wood,
Great
the
has
down
they sat
call upon
time, Sirs, to
fitting
to
came
Hall, with
the
retinue of
and
'
'
'
4.
Siha,
But
Nagita,
novice
saluted
and
came
and
him,
standing reverently
hi^Mavl,
do
to
come
the
He
as
when
learner
himself.
a
the
was
novice
who
Li^^i^iavi,
be
of
only
seven
must
he
was
with
allowed
years
therefore
to
the
see
He
old, and
different
joined the
much
so
with
all,even
from
One.'
the
as
Professor
Edward
MUller
(J. P.
T.
S., 1888,
p.
This
as
Buddha
the
other
Siha, also
A. IV,
97)
the two.
^
Order
intelligence
179-188,
lip
Hare-
clan, has
Blessed
had
shown
favourite with
be
his
of
come,
and
One;
retinue
Nagita'ssister.
a
them, have
'Twere
same.
son
that
He
too,
Brahmans
of the
'
the
the venerable
to
up
Nagitabelonged.
at
all.
confounds
THE
AIM
THE
OF
BRETHREN.
Tell
the
and
was,
saluted
apart, he said
him
to
even
5. And
from
the
Siha
from
Kosala
And
so.
and
took
their
Li/^y^^avi
Magadha
down
And
Blessed
when
few
hiMAsLYis
one's
the
to
Blessed
of
One, and
thus
Brahmans
with
And
of
retinue
was
the
politenessand
side.
seated
him
the
courtesy,
Hare-lip the
clan, bowed
his
himself
seated
out
came
he
on
one
addressed
the
Sir, Sunakkhatta
ago.
and
said : "It is
me,
^, since
first
under
came
of
only
the
three
Blessed
the
One, and
fitted
to
came
One
assent
One
exchanged
one
the
said
days
Mahali
years,
he
One, and
Some
on
Blessed
the
to
side.
also, with
where
And
down.
sat
seats
in
Blessed
the
greetingsand compliments
and
novice
went
the shade
and
Blessed
standing reverently
he had said to Nagita.
as
Spread out a mat for me in
house,
the
99
him, and
'
did
that."
see
can
'
'
heart, which
could
he
hear.
not
They
not
are
things
nought.'
of
^
This
went
over
Order.
mortification.
forth
the
And
of the uselessness
But
*
Buddha
we
Now
to
was
scorched,
Naked,
without
He,
do
This
(p.316)
as
not
is
now
a
show
name
ra^a.
woods,
that Sunakkhatta
the
again
how
hermit, sought
hear
calls him
in extreme
was
by Sunakkhatta, was,
'
the Buddha's
man
young
afterwards,when
of the
of faith,'
crown
ever
came
gotta,
back
the gens.
to
the fold,
Buddhaghosa
2CX"
VI.
But
6.
ultimate
what
he
why
real and
being thus
one-sided
and
"
the
And
why
not
concentration
[sa
[154]8,
'And
one-sided
9.
the
he
practised
in
object only
one
hears
the
has
the
not
of
nature
sounds.
self-
his
hi].
mad
also,Mahali, if he have
so
with
concentration
direction, the
one
any
for the
objectof hearing
since
of
practised
the object of
"
the
sights,he
Because
have
direction, in the
the North, or above,
with
with
to
one
or
Then
concentration,
West,
not
heavenly sounds.
one-sided
the
object
heavenly
of
sounds.
practised
hearing,in
Then,
and
,
same
the
not
the
or
in any
the
them, they
with
of mind
what
'
recluse, Mahali,
concentration
hear
not
thingsof nought
such
proximate, and
could
not
Suppose
'
SUTTA.
is the
then
cause,
[153]7.
MAHALI
he
reason,
hears
he
sees
sights.
'
[155]10,
II.
But
self-concentration
direction, those
one
hearing, in any
seeing and
Then
heavenly sights and those heavenly sounds.
he
has
since
practised self-concentration with the
double
the sights and
object in view, he both sees
the
hears
sounds.
so
12.
practiceof
such
self-concentration
life under
relig^ious
the
No,
Then,
'
'
why
of
the
attainingto
the
Because
of his self-concentration.'
nature
lead
And
Mahali.
There
the
of
that
Blessed
the
One
things,higher and
which
they do so.'
are
brethren
?
sweeter
'
'
ceremonies)
be
'
See
the full
reborn
my
becomes
in any
'American
meaning
of these
converted
state
Lectures'
three,and
of woe,
man,
and
one
who
not
can-
is assured
of
for
202
VI.
MAHALI
SUTTA.
realisation of these
the
conditions
method
'
be
that
that
path,what
'
realisation of these
the
'
15.
One
conditions.
day, Mahali,
stayingat Kosambi,
was
in
How
is it
then, O
venerable
Gotama,
is the
soul
same
'
'
'
assent,
and
spake
as
follows
"
given in the
\H ere follows the whole of the exposition
Sdmaniia-phala Sutta, ^$40-75, that is to say:
and his preaching,
The appearance of a Buddha
1
.
The
awakening of a hearer,and
3.
His
4.
The
5.
The
2.
his
Order.
absence
and
speech.
which
of fear, confidenceof
he observes.
heart
tJunce
resulting.
*
See
3M-316.
my
'American
Lectures,'
pp.
36-1
41;
and
Sum.
I,
THE
The
6.
his
OF
AIM
in which
way
THE
203
BRETHREN.
he learns
the door
guard
to
of
senses.
7. The
8. The
constant
power
he thus gains,
self-possession
with
of being content with little,
plicity
sim-
of life.
9.
"
and
16. 'Then
he
of
state
and
a
and
into
enters
and
joy
him
ready to
thing as
same
the
body
and
up
the
the
another
body,
?
"
mind,
ment
excite-
he
from
evil states,
Rapture
a
detachment, reasoning
"
Now,
thus, would
sees
subject:
Sirs,when
that make
Is the
"
is the soul
or
gains^
First
the while.
thus
take
of
born
ease,
knows
in the
remains
going on
investigation
Bhikshu
and
The
10.
fivehindrances
perplexity.
and
worry,
the
one
soul
the
thing and
'
I do
not
say
and
either the
see
one
thus.
And
theless
never-
the other.'
or
"
"
"
"
The
idiom
Siamese
kalla/w
et3.m
edition reads
va^anaya
'
No,
compare
it would
A.
I,
144;
not,
M.
Sir.'
II, 211.
On
the
204
VI.
Path
that
To
leads
him,
from
thus
the
Taint
of
the
of
fulfilled.
'
that
the
and
'And
do
Thus
not
Blessed
three
edition.
Two
Arahat
reached
either
the
ends
knows
he
life has
beyond
thus
take
arises
:
been
accomplished.
no
and
the
up
thus,
question
is the
or
"
sees
thus.
one
soul
And
one
exalted
the
Hare-lip
and
theless
never-
other.'
the
or
One
the
of
word
the
up
hold
the
Kfi/adanta
IMSS.
false
to
of
have
the
Brahma-^ala
ts
and
much
too
soul
theory,
might,
the
that
same
(above, p. 46).
(above, p. 167).
being
and
" i6,
explanation
wisdom
the
to
Bhikshu
still
Siamese
the
it
Sir,
above,
characteristic
leanings
soul
MSS.
'Yes,
read:
here
have
the
(7Mnas
the
man,
that
would
trail
Sutta.
Burmese
two
both
gives
Mahali
the
and
he
unconverted
in
been
see
heart,
clearly,
And
the
following
to
and
Sinhalese
had
followed.
To
Deadly
'
Blessed
Sinhalese
Buddhaghosa
the
the
One.
So
have
from
K'
thus
at
Here
free
free, there
body,
"
set
the
and
be
to
the
not
pleased
h\M/ia.vi,
will
another
the
from
higher
has
is
free
set
set
The
done
as
say
spake
thus
ready
I, Sirs, know
I
be
same
body
heart
free
Sirs, knows
Sir, it would
No,
'
him,
there
him
the
the
is
set
Floods."
Deadly
emancipation,
to
life
make
soul
the
thing
had
Bhikshu,
is
destroyed.
present
When
"Is
his
been
What
this
would
In
the
Lusts,
Becomings,
of
has
of
seeing,
of
Taint
knowledge
After
thus
Ignorance.
Rebirth
"
cessation
knowing,
Deadly
Deadly
Taint
the
to
SUTTA.
MAHALI
But
would.'
reading
the
we
whereas
that
"
be
led
who
astray,
had
only
puthu^^ana,
an
way.
as
the
See
body
also
is the
the
heresy
Introduction
referred
to
the
6^ALIYA
VII.
[Is
[ This
""
as
Soul
THE
15-19,
to
The
Mahali
the
Digha
in
Sutta
being
being
contained
Why
a
be
only
should
of
of
similar
kind,
where
only
referred
to
Sutta,
is
Sihanada
whole
set
Sutta,
is
for
striking
now
the
the
cases
history
is
S.III,
13;
Silas
the
merely
of
the
compare
the
in
the
Digha,
Sum.
tion,
ques-
Udumbarika
But
full.
there
Such
and
Pi/akas,
literature.
the
the
Kassapa-Sihanada
Digha).
the
in
instance
Nigrodha's
full, in
in
of
another
of
the
again,
because
have
twice
of
also
appear
We
the
where
in
it
in
given
not
contained
pa"//a Sutta,
23
in
25
For
Mahali
the
Vagga,
episode
fairly frequent
are
importance
question
(No.
when
included,
for
reason
Is
is
6"aliya episode.
episode
at
reader
episode.
afterwards,
out
Sutta
references
most
the
episode
that
in
the
importance
a
no
Sutta?
separate
already
Silakkhanda
the
for word,
the
Sutta,
this
together,
into
word
there.
have
otherwise
put
last
given
must
put
then
as
the
?]
Body
the
incorporated,
translation
was
would
full,
inclusive,
Sutta
there
from
been
the
referred
distinct
having
Sutta
sutta.
One
Sa/^^yutta
by
crossare
of
quotes
of
the
a
(Sakka-
name.
1,51;
the
Mil.
350.)]
INTRODUCTION
THE
TO
kassapa-sIhanAda
In
this
ascetic,
that
Sutta
the
Buddha,
his
position
explains
as
is
compatible
represented
in
the
is,
which
When
with
speaking
God
claims
to
insight
to
believes
the
in
the
mental
cherished
his
his
by
Tevi^^a),
rank
(as
(as
in the
in
Mahali),
partly
view)
appeal
by
conclusion.
This
fruit
sweetest
that
the
of
life of
social
and
is
it
his
that
best
in
social
of
sights,
"c.
And
questioner.
Buddhist
point
partly
by
that
best
is the
sacrifice,
of
means
seeing
and
which
is
his
to
up
"
an
ground
common
object
the
Po////apada).
the
is the
Arahatship
to
(as
or
Arahatship
the
condition
or
opponent
worthy
more
path
are
as
recluse,
that
of
the
words
always
rank,
a
the
the
leads
course,
starting-point
God
in
his
(from
conceptions
gradually
the
sights,
Sutta
our
he
is, of
highest
heavenly
In
of
and
into
his
act
(as
the
in
none
heavenly
seeing
always
of
with
theory
new
meaning
ethical
them
between
soul
the
who
one
is
Ku/adanta),
phraseology
putting
such
to
of
mystic
possible
as
the
as
the
of
to
attacks
union
in
or
the
very
higher
of
or
the
adopts
even
of
Amba////a),
the
He
union
on
on
followed
far
as
the
(as
sacrifice
on
Brahman
on
soul
method
accepts
of
"
the
on
desirability
opponent
of
or
it,
the
priest,
Brahman,
proud
questioner.
the
(as
point
theology,
current
in
He
exposition
prized
then,
the
sacrificial
himself
puts
of
method
discussing
to
theory,
convictions.
own
He
soul
position
the
trusts
Gotama
same.
to
rank
who
man
far,
so
"
invariable
when
naked
interlocutor.
of
social
superior
to
his
with
asceticism
regards
as
sacrifice
on
conversation
with
his
adherent
an
in
Dialogues)
from
differs
he
sutta.
so
on.
the
best
asceticism.
There
is
But
employed.
of
the
the
myth,
both
ethical
On
result.
and
his
and
dignity
dialectic
skill, and
courtesy
no
little
points
involved,
the
hypothesis
are
that
required
the
in
the
method
an
easy
mastery
to
bring
is
Buddha
of
the
about
a
sun
stars,
INTRODUCTION.
facts
the
difficult to
seem
something quite
who
is it that
How
expect, then,
the
other
disciples
concocted
these
Dialogues,
and
astrological
mythological
have
case,
from
entirely
so
would
One
explain.
different.
that
in
must,
refrain
20*J
details?
is it
"
personages
the
On
he
hypothesis that
character
and
training
had,
the
have
he
probable
method
would
Whoever
he
was
is
is
To
mental
the
loomed
details
the
of
dialogues
of the
Socrates.
But
We
with
He
story.
as
Plato
he
was
taught
he
else, that
anything
that,than
with
position
same
doctrine
compiler, the
than
concerned
in the
accuracy
in much
the
larger
necessarilymore
to
most
have
had
a
may
of the
he
conversed, may
way
occasions
and
particular
persons.
of
vision
much
so
it is
actuallyfollowed.
Dialogues together
memory
remembered
even
which
have
the
put
have
represented
of that
Pi/akas
the
in
precisely that
sufficientlyclear
well
historical person,
an
was
historical
any
in this respect,
recording the
was,
when
not, like
Plato, giving
think
of compilers,
ought,
than
of co-disciples
rather
of a compiler. The
had
memory
actual
far
the
And
to be respected, and
as
so
kept in mind.
is concerned
doctrine
our
probably a more
Dialogues are
teacher
the
than
of
the
of
the
exact
thoughts
reproduction
his
opinions.
own
this
However
us,
to
ad
menium
of
is
hominem
BenareSjOn
represented
way.
be
He
avoided
the
to
there
'
very
his
the
it
one
describes
the
in
'Buddhist
as
our
of asceticism
of
'two
Sutta.
Pa"^avaggiyi, the
in the Deer-park
it
as
Puggala
in
extremes
'
very
which
Buddha
different
are
painful,unworthy,
Pa""atti
Sutta, by Kassapa
Suttas'
argu-
statement
spoken
out
"
authors
Gotama's
particularperson.
any
the
"
position
the
The
as
present
our
the
lines.
same
first Arahats
calls
in
the
to
five hearers
occasion
So
practicesset
with
have
and
unprofitable\'
be
reference
case
and
accepting
his language,
they give us
the
all these
in
In
between
never
without
converts,
what
deal
can
addressing
first five
at
follow
to
strikinglythe
When
is
adopting
good
opinion given
That
and
followed
method
disadvantage.
in order
read
the
be,
may
to
of Plato.
dialogues
compel
doubt,
no
(S.B.E.),p.
147.
(IV, 24)
the
to
and
the
ascetic,
208
KASSAPA-siHANADA
VIIT.
desirable
SUTTA.
in these
and
Suttas.
three
Puggala
practiceof
to
of
some
the
the
are
notably
in the
enough
also
our
had
And
self-imposed
twelfth
called
other
Sutta
penances
carried
out
details,in
are
even
the
same
This
Ma^/nma.
Sutta, and the
in
carrying out of such practices,
Those
ascetic a very high reputation.
and
comforts,
looked
all
more
date,
is
oddly
is not
reason
ascetics
with
laid
the
the
self-control
of
And
no
doubt,
specialvirtue.
of
the
as
In
wonder,
in
in
occasion
our
cases,
the
Suttas
dealing
laying stress
in
-also to
Sutta, that
more
as
most
the
ascetics, Gotama,
view, takes
maintains,
despise earthly
voluntary torture,
to
fearsome
to
moderate
He
kind
men.
claim
practices
more
claim.
with
for
countries,wins
who
themselves
submit
even
upon,
other
than
holy
on
of
of the
The
are
put together
was
seek.
far to
the
Sutta
same.
further
Dialogues
Sihanada
Sutta
the
is modified
already been
India.
and
disciples,our
to
language used
exactly the
when
in
in
given
extreme,
time
extent
which
first discourse
in all is
self-mortification
considerable
the
conclusion
at
the
addressed
ascetic,and
an
The
It is clear that
the
while
both
were
passage
is addressed
to
accordingly.
But
the
dispute
this
insight and
"
Naked,
without
Struggled,
And
the
ascetics
no
was
not
fire,afire within.
in awful
really
goes
the
than
better
boast
practical. The
It turned
men's
only
silence, towards
further.
even
self-mortification
from
minds
not
superior
^
M.
I, 79
Not
Arahats, they
more
to
goal '
the
only
even
were
an
actual
essential
matters.
was
other
men,
Gat. I, 390.
no
nearer
'
the
were
not
so
hindrance.
Diogenes
to
the
VIIT.
2IO
tap
be
to
came
as
KASSAPA-SIHANADA
with
association
known
the
There
making
amends
by
was
for
charm
desirable
ends
a
of
sort
of
sort
that
results.
The
what
There
tapas.
call
he
we
was
no
worked
'
his
to attain
sacrifice,
there
himself, so
was
supposed to be
producing mystic and marvellous
tapas
for
charm
of
month
ception
penance,' a conof an
entirelydifferent order of religious
idea
of atonement
for, punishment of,
no
sin. But justas the sacrificer was
supposed,
arising out
ideas.
the
as
word
SUTTA.
in
distinction
by
have
to
seems
that
been
it
was
rather
that
By
natural
for like
ends,
offer sacrifice
to
it is sometimes
and
but
sacrifice,
by
different
the
the
anthropomorphism
to
more
cosmological legends
supposed,
gods too were
Thus
perform tapas.
often by tapas, that in
god
one
meant
to
glowed
desire,
that
or
Sutta.
be
he
these
were
as
some,
Brahman
they
one
would
with
of
the
were
known
among
who
therefore
it could
that
view
heart
repeating by
gods
to
men.
expect,
held
in
to
meant
ascribed
he
strong
all
or
conservative
more
it is
some
been
that
resolve,or
possibly be
may
well
or
sacrifice,
that
"
ideas
been
The
have
glowed
or
of this
lists of self-mortifications
three
before
have
must
he
each
out
various
together,and
actions
There
carried
an
atapasyata,
It may
fierce
is
case
meaning
exact
certain.
means
Kassapa's
in
All
inferred
similar
no
practicesgiven
our
by
other
latter
is tapas
'
enigmatic phrase
the
In
the
or
to
take
the
of
the
oneself,
and
"
'
be
to
and
necessary,
teaching the Veda
is tapas
^.'
is
There
Thus
sacrifice
one
yet
enough by
several
are
text
'
thinks
learning and
that
'
passages
'
There
says :
of the Veda
and
to
dwell
duty
study
austerity (tapas) is the second,
"
that
itself,for that
third
is tapas,
making similar
three
are
branches
charity are
as
parisons.
com-
learner
the
of
first,
one's life
'
INTRODUCTION.
in the
long
So
the
five
those
who
fires,and
know
those
austerity (tapas),go
Brahma
worlds.
alms
go
reborn
in
give
are
But
the
who
stands
to
bad
the
moon,
high
have
firm
in
follow
forest
of
thence
and
consistently)
the
the
to
doctrine
faith
and
gods to the
and
sacrifice,
to
earth, and
who
return
positionsaccording
have
we
mystical
path
hand, they
other
low
or
become
in the
the
along
the
certain
who
On
these
body,
According
^.
division
corresponding
KMndogya.,
about
he
But
All
which
explain (by no means
passages
soul goes
after it leaves
the
to
in the
somewhat
third.
\'
deathlessness
obtains
where
worlds.
heavenly
Brahman
is the
of one's teacher
house
reward
as
211
their
to
deeds.
insects.
know
the
According to the Br/hadarawyaka, those who
doctrine
of
the
five
those
who
and
in
the
woods
fires,
mystic
faith
and
truth
worlds.
practise
(nottapas) go to the Brahma
On
the other
hand, those who
practise sacrifice,charity,and
the
and
thence
reborn
are
austerity (tapas) go to
on
moon,
earth.
But
those
who
follow
of these
neither
two
paths
insects.
become
Here
austerityis put
in the
III,
last extract.
is
general
which
austerity,
higher,a
This
of
view,
than
with
the
of
that
doubt
before
Gotama,
he
attained
into contact
come
similar
to
those,
during
Nirvana
with
now
from
the
the
argument
In the
"
'
to
II, 7;
differ
details
sacrifice
both
is
and
thing
some-
wisdom.
or
Upanishad point
Arahatship is
Upanishad belief is
that
far
carried so
consistency, nor
that
be
is
to
Buddhist,
simply
it is not
only earlier,belonging to
the
less matured, but
is also not
several.
There
be
can
little
but
of study and
his years
austerity
of Wisdom,
had
the Tree
under
the very
or
beliefs,
in the
preserved
based
general conclusion
was
condemns
practically
physical tapas
no
occupies
Mundaka.
the
faith
Buddhists
his
of wisdom
it
the
of
mind, but
one
or
though
same
logicalconclusion, as
explained by the facts that
when
time
a
thought was
work
the
And
its
are
above
of truth
of
than
meritorious, there
analogue,
doctrine
out
that
kind
exact
grade
Though
4.
themselves
austerity.
worked
not
to
V,
concensus
are
the
to
lower
later passages
I, 9
certain
is the
better
Other
Prajna
6 ;
2, 4,
there
into
at
least with
Upanishads
upon
beliefs
; and
That
them.
that
he
altogether is
(austerity)
passages
in which
II, 23.
^Mnd.Up.
ATMnd.
Up. V, lo;
that
older
theory
is set
forth
I.
Bnhad.
VI,
P
; Pra^na
I, 9
V,
4, 5.
we
the
have
of
KASSAPA-siHANADA
VIII.
2 12
indistinct
germs
but
still the first
the
the
statements,
"
Ajramas
the
the
of
"
Efforts
should
stress
ranks
of the
later
In
times
are
laid
was
taken
of the
divided.
be
the
well-known
member
each
is, the
(4) the
and
sistent,
incon-
doubt, and
no
theory
(or perhaps Trainings),four
source
life of
Dvi^as)
SUTTA.
the
on
in which
order
Brahma^arin,
Yati\
the
and
And
stages of effort
the
were
the latter
to enter
being held improper for a man
the
former.
having passed through
The
know
nothing of the curious
Upanishad passages
technical
of Effort
term
(Ajrama) applied to these stages.
And
have
divisions
they
(and these not
really only two
regarded as consecutive
stages),that of the sacrificer and of
the
hermit
(not the Bhikshu). Of course
studentship is
understood
here
But
at
are
as
we
preliminary to both.
the
and
Aj-rama
from
a standpoint reallyquite apart
theory,
it
up,
without
6"ankara
and
curious
other
irreconcilable
and
old
into these
Even
the
but
the
texts
older
shifts when
the
pupil,Yati in two or
Grz'hastha,
Vanaprastha,
^.
old law
The
earliest
books.
Grzhastha,
Bhikshu,
wandering beggar,
i) has
21,
different
order,
"
Hofrath
in
the
Biihler
fifth and
B.C.^
centuries
'
So
See
Manu
dated
frequently
ascetic
not
even
is in the
Brahma^arin,
as
holder,
(student,house-
and
and
different
these
names
four
for the
possibly
theory of the
Compare
137 ; VI, 87.
Miiller's interesting
note
and
(very hypothetically)
works
V,
Ma.x
as
occur,
Efforts
Vaikhanasa^
third, or
The
not
A"taryakula;", Maunaw,
Garhasthya;;/,
*.
Vanaprasthyaw
stages
^.
doctrine
do
Four
back
read
to
means
passages
Bhikshu
and
to
resort
is
do
three
of the
mention
Gautama
Ajramas
Brahma^arin
Upanishads.
to
developed
more
several
for
occur
obliged
they try
are
later and
of
names
such, in the
used
commentators
in the
sixth
Four
VIII,
in
and
Efforts
was
fourth
then
VI, 97.
390, and
of the
translation
his
and,
if the argument
then
restingon
the mention
of
older.
a
Burnell, whom
good,
century or two
(Baudh. p. xxx) calls the first authority on the literature of
Schools of the Taittirfya
Veda,' to which Apastamba belonged.
Biihler
the
b.c.
INTRODUCTION.
213
settled as to detail.
It must
already current, but by no means
the date of the Upanishads
evidentlyhave taken shape between
that
of
the
law
books
is to say, either
just quoted and
; that
before
just
or
after the
time
some
Pi/akas
in the
any
has
theory
detail
books
which
after
even
the
together.
For
of the
stages of it,are
four
onwards.
^irin, Gr/hastha,
It will be
respects
neither
both
first
is in
that
the
when
technical
mentioned
The
commentators
In
at
are
And
order.
they
is put
in
the
is not
He
great pains
do
mendicant
wandering
importance,
and
put back
last,
subordinated, as he
the second
place the expression
the
to
wandering mendicant, is
beggar
suggesting
by
so
harmonise
to
is,
(which,
course,
arrangement
infer
is
meant
to
exactly the
strange one)
familiar
so
contrary later arrangement
of time
Brahma-
"
Parivra^aka
of
earlier
the
or
later books.
in the
them
Efforts
"
highest,place.
dropped
divergent
Four
the
Mendicant
and
wandering
to the hermit.
first,
Bhikshu, applied in Gautama
the
time
the
in
differs in two
this final arrangement
of importance
from
the earliest.
at
the
can,
been,
holder,
(i)Student;(2)House-
as
person,
(4) Wandering
of them
place
the
gives
Vanaprastha,
noticed
and
"
the
He
orthodox
an
(3) Hermit,
was
and
have
Vasish/Z/a
from
that
say
it must
become
has
In
that
We
Pi/akas.
The
to
put
were
Ai-rama, nor
term
rise of Buddhism.
their
view
own
of
in
the
into
Efforts
Four
the
of
words
same
to
the
eyes,
does
as
them.
To
last,in order
; and
the
that
their
the
become
had
the
they try
ancient
to
writer
familiar
But
if the order
they were
dealing with.
which
is
the
older
order,
exactly the
thing,
implies one
Or if it does, then the
can
scarcelyimply the same.
reverse,
the explanation
question arises,why should it ? In either case
the
ideas.
be sought for in the history of
two
may
Now
the distinction
is quite clear, though
between
the two
the ambiguity of the English word
ascetic,'often applied to
they
are
with
'
both,
may
He
least
B.
older
"
by
Apastamba
Gautama
view^.
starts
his
sion.
leading up to the^aboveconcluat
reading them, to put Apastamba
was
some
generations
xxvii), Baudhayana
And
Gautama
(seeBiihler,Ap. pp. xxi-xxii).
the
arguments
'
still.
Vas. VII, 2.
Biihler
Thus
Sanskrit
it from
ventured, after
c.'^(Manu,p.
older than
was
only
hide
to
convinced
not
was
tend
words
"
uses
for
the
one
sawnyasin
term
at
'ascetic'
Baudh.
to
render
number
of
KASSAPA-stHANADA
VIII.
214
descriptionof
and
fruits,and
stress
tapas,
the
other
or
one
in
tapasa,
of the
mendicant
though
a
mental
rather
for him
four
than
five
observe
the
is
to
severe
and
without
self-restraint
rules
is
laid down
(inX,
the
rules
1-25),
Buddhist
significantrule
one
quite contrary
to
the
According
is, in begging
priestlybooks
of ceremonial
purity,what we
rules
other
tapasa,
Bhikshu
is
the
wanders
fifteen
the
rule.
of the
it
to
the
in
sponding
corre-
twice-born
for
call
food,
to
the
now
^.
of caste
rules
which
however,
Buddhist
mendicant
the
There
observe.
to
Baudhayana,
Of
calls him
lay
of the
by Kassapa
On
world,
begging his food, his
who
books
instances
called
never
precisely equivalent
are
has
Bhikshu
is
roots
on
practisethese
not
and
physical.
by Gautama,
or
does
the
feed
later
Sutta^
our
He
abandoned
has
all the
giving, as
lists,in
physical self-mortifications.
is to
practices detailed
very
his three
And
often
point ;
same
he
that
by saying
practise tapas.
the
on
hermit
the
SUTTA.
Now
at
are
present
of ancient
was
It
6^ain
obscure,
records
Gaut.
Ill, 2,
tapasa),
II
; for
in
Sanskrit, Manu
rendering can,
Sanskrit
words
be
called
may
means
And
point.
they
were
*
also
Vas.
IManu
at
refer to
X,
home
at
he has
; for
as
and
whole, is
desires
yati
at
to
see
Manu
at Manu
VI, 27 ; for muni
in the woods
the hermit
(the
wandering mendicant
remains
'become
under
an
(thebhikshu). Even
of his
the protection
ascetic' (saz^'inyased
VI, 94).
in each
one
asceticism.
or
case,
other
But
the
easilyjustified.Each of the
form, one or other degree,of what
differences
clear
might be made
be
rendering.
of which
rules for the hermit, none
has altogether
ten
Buddhist
Bhikshu
the
to
(Gaut.Ill, 26-35).
applicable
VI, 27 (ofthe hermit). So
Baudhayana II, 10, 18, 4, 5. Manu
But Biihler thinks
Vas. X, 31, according to the commentator.
Gautama
otherwise;
^
it
confirmed
are
who
he
varietyof
by
that
Buddhist
Upanishad which,
parivra^akaat
son(theVeda-saz^/nyasin),
This
believe
Both
time.
it is said that
86
in the
an
; for tapasa
these the last two
Of
II.
to
reason
no
Buddha's
this
on
agree
the
have
we
the
than
by an isolated passage
pre-Buddhistic-K There
at
in
date.
older
was
belief
the
and
Manu
VI,
94
confirms
Buhler's view.
i.
INTRODUCTION.
the
Brahman
god
put
must
silence
a
and
become
Gotama
attaches
The
apply
^, but
the
on
than
earliest
that
in
to
one
any
his
word
of old.'
men
mendicant
be
is
to
so,
the
to
But
more
higher
this is the
three
these
superiority to
of the
in the
thinks
might be taken
also
begged.
If that
of
and
"^aranti).
'
belonging
as
ascetic.
sense)
(the
ideas
ascetic, and
*)have, as yet,
Brahma;^a
priestlyliterature to unorthodox
(not necessarilyBuddhists) is probably the Maitri
The
reference
oldest
Bhikshus
in the
referred
food.
This
in the
to
in the
The
the
Jacob's
little tract
of
called
originated in Kshatriya
All
Pi/akas,
important,
Aiigas
not
to
say
hermit
from
than
Br/had.
'
4,
Brahmawa.
the
same
But
one
the
Brahman
of
have
Brah-
learned
Upanishads,
"
Buddhist
in
the
priestlyliterature
of the
of the Arahat.
22.
of about
ception
con-
wandering
likely, to
more
among
an
IV,
peculiar institution
not
epithetoften used, in
(thetapasa), in the Buddhist books
the
it is
agree
"
Afterwards
circles
"
But
in
only occurs
Upanishad.
word
Parama-ha;"sa
likely,if
their
of these
in any
occur
indexed
in
Upanishads
the
the
custom,
not
arisen, the
authorities
our
Gain
'
the
that
does
all
of
is
begging
long standing.
from
Concordance
it may
have
is quite as
Bhikshu
mans.
of
indeed
'
There
later.
books, of students
Bhikshu
word
And
Whenever
law
different
altogether
passages.
Colonel
is much
doubtless
was
mendicant.
who
to
This
found.
been
It
as
world
Deussen
habit
wandering
referred
which
wandering mendicant,
the specialethical sense
the
the
muni,
passage
this
not
preserved
which
ambiguous.
to, and
the
ethical
the
and
also
passage,
connection
(the tdpasa)
whole
referred
probably
sphere
same
in
doubt
no
hermit
the
to
I think
(inthe
of the
is
statement
'
away
Sutta).
Sonadanda.
wealth
and
interpolation^,ascribes
later
Brahmawas
'
by speculation; he
childlike, put away
in the
word
for children
recension
Upanishad
is
in
one
it is that
give up cravings
adopt begging as
same
the
to
explain why
Another
Brahma"a
but
end
become
muni
by birth,
Brahma"a
is to
become
his
and
learning
away
and
childishness
attain
cannot
2 I
date.
the
wise
.Sudra
applicationis by
no
IV,
i, 7 is another
is
apparently there
means
certain.
passage
called
2i6
kassapa-sJhanAda
VIII.
Brahmans
the
ignore all
Kshatriya books
law
oldest
The
of
Books
literature
practice,
in
only
Cains
and
weight, or
the
that
"
dealt
are
three
brevity,and
books
in the
and
four
or
to
to
one
latter
were
had
they
be
to
seem
not
the
There
\'
another
Pra^apati
Bhikshus
do
Bhikshu
keen
is
And
from
the
at
time
idea
for
In
alone
the
words,
rather
due
was
them
other
the
to
in the
gain
the
not
there
Apastamba
way.
remark
that upsets the
closes
place
to
before
it
On
it.
reason
just
did
theory, they
other
with
no
Even
matter.
contrary,
about
the
which
not
when
intended
naturally half-hearted
Aj-rama
invented
the
passages
exposition of them
theory
as
sacrificing
priests.
several
'
priestly
entirely
has only
in the
regulations
of the
very
the
The
practicalimportance.
to
Sacred
'
inconsistency,
regulations
priestly
the
that,
the
Manu
Even
subject.
of
in
on
goes
Bhikshu
a
manner.
age,
volumes
they were
enough Bhikshus, belonging to those
the
also
than
Kshatriyas
time
life of
the
on
suppose
of much
development
after
the
curtest
pages
The
as
treat
incompleteness
lead
matter
And
for
same
three
Texts,'
Vinaya
'
the
fill the
rules
the
on
page
about
texts,
title
the
East.'
the
barely
Buddhist
continues
subordinate,
that
follows
salvation
Ai^rama
one
he
quotes
that
those
before
become
become
'
of
saying
who
all, they
at
whole
dust
perish.'
and
This
was
no
phrase
name
"
did
not
the
idea
had
esteem
god
And
the
his
inmost
like
the
to
Bhikshu
as
become
too
for
and
it survives
Manu
(II,230),where
respects,
curious
avoids
and
the
the
Institutes
of
We
passage
Vish"u
interestingphrase
difficulty.
"
is made
mention
Ap. II, 9,
is
for
own
special
he
So
using
his
earlier
of
the
'the
his
view.
portion
Three
(XXXI,
replaced by
24,
his
of
that.
tries,by
more
of
in
worthy
man
strong
stalking-horse ;
the
first maker
forward
this
put
of
opinion
the
But
priests.
quite
of
real
to
name,
the
already
the
makes
doubt
of
narrow-minded
of
much
regulations,of
the
Bhikshus,
preserved in the
translated, under
his
Buddhists
has
book
whereas
are
the
receive
of
practice
it is
in full detail.
with
And
authorities.
those
"
of the
details
the
these
is to
the
have
must
sutta.
15.
7),this
another
very
which
2l8
VIII.
self-torture
of
which
There
account.
the
set
in
our
Sutta,
whose
old
in the
law
livingand
there
also
on
both
classes
there
religiousprofessionsfor
the Silas incorporated
in not
few
instances,recur
little earnestness, no
little 'plain
'
these
irregularfriars.' And
among
no
great deal
'
of
both
sympathy,
with
their
with
tract
words,
very
was
their
used
high thinking
was
In
books.
there
But
who
in the
out
mendicant.
who
men
aims'
'low
others
wandering
unworthy
were
SUTTA.
Sutta
our
were
life of the
the
KASSAPA-SIHANADA
their
they
aims
keep
and
the
to
authority
an
which
Sutra,
in the
law
is several
books
whose
from
it ^. Tapas
in part, taken
the general view in the circles
regarded
composed,
therefore
But
there
which
its
this view
the
was
the
had
is the
basis
changed.
the
final
other
view
with
of
Sutta,
our
taken
view
made
already
Buddhists.
favour
by
in
sequence
con-
the
by
up
According
the
then
became
to
spirituallyunquestionably
more
A.yramas
of the
preliminary stage
of,the religiouslife.
crown
continued
influential
put
Tapas
of the
were
and
widely spread
the
to, instead
But
regarded
books
two,
which
more
call
as
Aj'ramas.
view
which
law
the
of the
upper
to be
had
list of
been
now
This
higher.
but
minded,
minded
we
life of the
the
higher^ of
became
having
progressive party
the
the
Upanishads,
doubt
no
of
in which
another
also
was
as
in
end
the
at
to
doubtless,
precepts are
with
then, in accordance
was
the
referred
times
be
to
held
The
by
of the
large
human
and
heart
minority.
strong leaning
a
singular efficacyto physical self-mortifications
impute
to
See
15-18.
they are
this
used
II, 6,
202
1, 14,
Haradatta
the
work,
or
and
15
on
Dr.
what,
in his
Burnell
the commentators
Also
J^which
proves
Apastamba
same).
by followers of
note) says the SQira
203.
and
the
II, 9,
had
Vas.
IX,
10;
of
identity
21,
in his
21
referred to in
Gaut.
the
two)
(where he
Ill, 27 ;
; III,3,
also
says
possessionfragments of
to be so.
He^says it was
opinion,seemed
the Black Ya^ur-veda. Biihler also (Ap. p. 154,
is in existence,and procurablein Gujarat.
INTRODUCTION.
could
of all kinds
looked
favour.
in
The
of
spite
to
as
effect.
a
even
that,
forms
of
tapas
In
degree.
somewhat
forms
contained
point
in which
of the
learned
in
earlier
of their
But
discussion
far from
the
theory
like
A^ramas^.
became
like
that
It
the
years
of the
is
time
This
the
of
the
go
and
is another
advanced
more
found
are
of
extreme
hermits
be
to
details
order
others
went
acting
would
take
the
other
distinction
in time
doubtful
to
admitted
never
between
far
how
that
practicalrealityamong
have
we
seen, always
'going forth,' either as
bhikshu),
or
then
and
fulfilled.
And
in which
as
life
the
They
we
they
laid
have
seen
mention
learned
stress
ascetic
the
or
on
as
first the
unless
as
Four
distinction
the
spoke
any
the
and
studentship,
in the
special
Milinda^
most
for
books.
they
even
reallyvalid
been
householder, had
of Three
Efforts only.
differed
rules
Buddhists,
the
subject.
our
and
extreme,
brethren
receive
of
the
and
Niga"///as,A^ivakas, and
The
of
the
Buddhists
Brahmans
sympathy.
of the
end
dhutangas,
the
early
the
passages
the ' extra
extra
omitted, especially in
are
too
the
Buddhism,
for
these
the
in
other
even
many
peculiar
omitted.
than
of
at
priestly law
further
mendicants
us
book
laitystill
practices with
felt
And
these
of the
special name
out
by such
way.
in
aire
the
and
carried
that
It
is true
is
whole
glorificationin
in
There
inclined
itself
Sutta,
present
our
Many
such
out
made
dhutangas,
the
were
carried
tendency
similar
vows/
who
those
on
eradicated.
be
not
2 1
sacrificing
occasionally
the lawyers
two
classes
religieux^.
My 'Milinda,'II, 244-274.
"^
The
Buddhists
adniiued
distinction
in class
as
between
tapasas
the
simple
distinguishbetween
former.
of
of
the
latter
and
the
the
pabba^^a
tapasa-pabba^^a
Gat. Ill, 119 (ofnon-Buddhists).
See for instance
When
murders
the warrior
hero of the Ramayawa brutally
a peaceful
the
rules to justify
hermit, it is not necessary
to call in the A^rama
the
of
the
The
of
foul deed.
offence
the
the
view
on
part
(in
poet
Westerns
the part of the hero) is simply
hermit, in the view of most
on
Would
social insolence.
public opinion, in Kosala, have sanctioned
The
such an
act, or enjoyed such a story, in the time of the Pi/akas ?
in
has
Professor
shown,
originalRamayawa probably arose, as
Jacobi
Kosala; but this episode (VII, 76) is not in the oldest part. The
doctrine for which the poet claims the approvalof the gods (and which,
and
'
bhikkhus.
They
often
2 20
VIII.
the
By
time
Bhikshu
had
that
the
be
the
to
that
learned
The
found
yet,
as
fact that
as
have
we
the
for the
In another
for
mendicants,
Karmandinas,
been
been
used
are
books
sections
special class
the
very
names
Buddhists
Orders
of recluses
When
Brahma;/a
isolated
Anguttara
have
we
of the
These
can
not
is in
tapasas.
curious
if
as
and
to
find
they belonged
the
6'ains.
(pabba^ita)
by
Thus
the
:
to
mentioned
are
referred
are
an
Order
to,
in the
it is
Ca/ilaki.
5.
Paribba^aka.
Pi/akas.
either
as
not
implying any
generic name
of
the
an
important passage
following list of rcligicux,
contemporaries
a
in
"
7. Teda;/rt'ika.
4.
like those
Brahmanical
such
No
with
Bhikshus
Br^hmawa
Nigaw///^.
Magaw^ika.
8. Aviruddhaka.
Gotamaka.
9.
Devadhammikd.
10.
Makkhali
whom
of the livelihood,among
recognised leader, were
especiallyaddicted
men
a
not
therefore,was
unquestionedamong
so) is that a ^fidra may not become
11,3,54.
in
in the
Vaikhanasa
the
as
2.
was
of
this
are
sections
in the
to
6.
Gosdia
the
acquired so
they would
Siitra, or
3. Muw^a-savaka.
'
have
never
mendicants, just
Buddha
The
to
Sutras
A^ivika.
I.
hermits
and
1.
No.
manuals
Kielhorn
305, and Professor
has
that nothing more
me
referred
IShikshus
Order.
in ti^.
"
refers
Weber
Vaikhanasa
been
it in
of
Para^ariz/as
matter.
they
the
recluses, or
separate
Professor
the
is
corporations, doubtless,
or
And
on
on
It is also
the
the
Literature,p.
enough to inform
on
form
for the
was
But
time,
nouns
Sutras
Sutra
by
their
The
of
Bhikshu
is not
it.
special notice
take
two
It
before
desideratives
Vaikhanasa
elsewhere.
later law
of
the
importance as
certainly have
almost
the
mentions
discovered
mentioned
fittingto
first used
mendicants.
to
from
groups
mendicants.
kind
since
much
as
all
of Indian
History
it
pre-Buddhistic
any
common
Pa;/ini
two
Brahmanical
has
he
These
(tapasas).
his
for
in
Buddhists
the
formation
rule
cant
mendi-
doubtful.
above,
seen
Grains
sufficientlycurious
rule
word
at least may
in Gautama's
it is used
is somewhat
word
or
Perhaps
it was
more
term
a
probably
though not
long before, to
the
This
mendicants.
own
the
speciallya Buddhist
no
longer thought
so
of the
of the
text.
settled
was
afterwards.
not
history
order
Brahmans
explanation
book, and
law
mean
their
to
term
SUTTA.
later
the
to
come
the
apply
KASSAPA-SIHANADA
'
or
men,
a
ta
IV,
pas
3,
a.
1 10.
he need
not
have
to
done
INTRODUCTION.
of all
tapas
probably
also
of
rules
laid
to
as
went
who
Those
'
means
their
in
kinds, and
claimed
on
No.
under
the
leadership
but
addicted,
to
The
3.
the
the
that
adds
of
disciples
name
especiallystrict
The
fifth of the
Buddhists
eight divisions
sect
they
the
we
wore
Grains,then
also
and
loin cloth.
Shaveling
No.
call
now
somewhat
here
Buddhaghosa
No.
of
The
a^ivo^
the
The
this.
be
to
livelihood/
of
means
specialstress
2 21
stated
are
ghosa
Buddha-
by
The
to
his
the
Those
4.
the
was
rule
as
G'ains
of the
subdivision
No.
same
zvho
for the
2.
is intended.
their
wear
hair
in
hermits
orthodox
braids.
do
so
(theVanaprasthas
or
Brahma;?a
III, 34). The
have
to be bald, or
to
Tapasas, Gautama
hand, was
other
To
Bhikshu,
either
only
the
on
forelock
(ibid.22).
This
is a generic term
for wandering
5. The wanderers.
mendicants.
They went, according to Buddhaghosa, fully
clad.
No.
6-10
Nos.
that
Titthija,
said
are
Buddhist.
is the
It
is
interesting,the
it is much
of
leaders
precisely here
first five
regretted
explanation of
that
that the
the
be
to
all schools
being
names
be
to
better
any
by Buddhaghosa
that
the
otherwise
elsewhere,
It
to
carried
as
possibly the
is very
the
three
bound
staves
of their
name
Brahma//a
self-restraint
than
case
Gaut.
conduct
and
"^
See
in
recurs
is not
on
Leumann
the
this Order
in the
law
mentioned
'
not
And
the
vague
not
preserved
phrase
been
found
They
as
a
sign, it is supone,
posed,
up as
This
in thought, word, and
deed.
for
early a date.
edifying gloss on an
been
forgotten. In
on
this
books.
But
But
so
such
threefold
the
old
that
passages
division
technical
as
of
term
in them.
the passages
quoted above in the note
Vienna
Oriental Journal,'
III, 128.
most
known.
(not Tapasas).
Bhikshus
tridaw^in
non-
explanation may
it may
word
were
had
repeated by Buddhaghosa.
No. 6 is quite unintelligible
at present.
No.
of the triplestaff have
7. The Bearers
yet, earlier than
of the
list becomes
tradition
terms
followers
11,
23;
Manu
V, 165;
IX,
at
29.
p. 7
22
KASSAPA-siHANADA
VIII.
No.
The
8.
opposing
not
SUTTA.
the
ones,
Friends,
mentioned
not
are
elsewhere.
No.
the
of
followers
distinct
from
of
is
gotra,
here
Bhikshus
an
him.
But
clan,
Order.
We
the
Gotama
of
community
know
we
native
alter-
only
to
had
having
as
Sakya
The
belonging
to
after
Those
lo.
(Indra)
in
much
as
of
nothing
friends
mendicants.
come
to
school,
the
any
the
only.
is
to
course
p.
similar
191.
date
list,
later
Worshippers
also
by
of
should
has
full
of
the
"Slva
are
were
have
gradually
of
member
be
puzzles,
than
there
to
one
surprised
history^.
similar
interesting
be
to
they
place,
therefore,
centuries
some
of
not,
had
to
claimed
unfettered,
be
only
meaning
also,
Bhikshu,
There
We
all
to
can
applicable
meaning
place
from
technically
used
in
but
livelihood,
special
same.
They
names
Devadatta,
names,
others.
wandered
the
order,
name
Milinda,
all
several
Sakka
it
names
the
not
are
Is
the
sects,
the
of
And
have
or
of
means
they
all
list
God
'
God
probably
is
the
of
the
of
particular
most
regards
as
pure
to
'
Deva
"c.,
of
religion
is
suggestive
designation
quite
be
The
this
the
Who
Devadaha,
find
the
follow
5iva?
or
Devase////i,
We
who
elsewhere.
mentioned
of
referred
founded
Devadatta.
so,
certainly,
the
person.
No.
if
also
Rrahma;/a.
named
such
did
some
of
member
who
who
almost
means,
other
some
one
that
is
Gotama
of
Gotama.
our
know
only
as
folloivers
The
g.
the
expressly
but
applicable
above,
mentioned.
in
the
kassapa-sIhanAda
VIII.
[The
sutta.
Ascetic]
Naked
The
Blessed
One
was
[l6l]I. Thus have I heard.
deeronce
dwelHng at U^'umia.,in the Ka^z/^akatthala
Now
to where
park \
Kassapa, a naked ascetic,came
and
the
Exalted
One
exchanged with him the
was,
and
greetings and compliments of civility
courtesy, and
aside.
stood
And, so standing,he said to
respectfully
the
Exalted
*I
2.
lives
who
said
words,
fault
finds
and
hard
this, were
and
announcing,
not
as
said, O
it
disparages
Gotama
reviles
who
heard
have
Sama;/a
one
One
with
Gotama,
all
minor
tenet
his system, or as
with
objection ^ ?
false accusation
'
3.
No,
verily he
repeating Gotama's
falsely? Are
they
of his, a matter
really
(his system) ? Is there
they therein
reporting him
with
meet
"The
ascetic,with every
those, O Gotama,
Now
penance
every
life."
thus:
forward
corollaryfrom
For
against the
Kassapa.
put
would
we
venerable
Those
who
wrapt
it,that could
as
fain
bring
no
Gotama.'
said
so
not
were
in
That
is, a place set apart for deer to roam
Miga-daye.
in safety,
allowed.
a
public park in which no hunting was
It would, perhaps, be more
if one
could
agreeable to the context
render
this idiomatic
in
this
there
Is
opinion of
phrase :
anything
theirs as to his system, or as to this corollary
they have drawn from it,
which
But I do not
he
would
amounts
to being a matter
objectto ?
^
'
'
see
how
And
words
this could
be
reconciled
Buddhaghosa takes it as
Is your opinion herein
:
*
with
rendered
the syntax
of the
Pali
sentence.
it in the
above, summarising
altogetherfree from
blame?
'
24
SUTTA.
KASSAPA-SIHANADA
VIII.
words.
On
following my
and at
reportingme falsely,
[162]
with
vision
men
a
how
life,are
the
with
wont
am
fact.
be
to
were
aware,
some
reborn,
contrary, they
variance
Kassapa,
bright and
see,
can
hard
Herein,
'
the
the
on
dissolution
of the
fallen
body,
of
state
unhappy,
misery
and woe
reborn
into
others, livingjust so, are
; while
how
some
some
happy state, or into a heavenly world
life
less
hard, are
men
given to asceticism, but livinga
equally reborn, on the dissolution of the body, after
some
"
death
into
woe
while
could
of the
are,
they
will
go,
existence, and
I
disparage
as
all penance
Now
'
hair
speculationsof
them
and
and
to
as
in
another,
form
one
"
find
and
lives
who
of
could
how
revile
one
to
life
as
the
between
points,agreement,
some
As
points, not.
some
And
adversaries.
is,as
wisdom
their
pieces by
their
there
me
whither
are,
who
controversy,
from
every
they really
there
Brahmans
come,
bluntly
then
and
away
or
ascetic,with
every
is hard ?
4.
men
some
How
as
aware,
have
they pass
take
shape
fault with
that
thus
am
in
reborn
are
and
misery
heavenly world.
whence
states
of
state
into a
state, or
I, O Kassapa, who
happy
fallen
unhappy,
some
to
of
some
thereof.
also approve
we
approve,
of those
things they disapprove, we also
those
things they
As
some
prove
disap-
thereof.
we
approve
of, so
of, so
they do
approve,
'
And
things,my
leave
them
of the
thingsthey approve,
of the thingsthey
to some
And
thereof.
some
thingswe
approve
do they. And
some
prove
things we disapAnd
do
some
they. [i63]
things we
As
to
some
disapprovethereof.
disapprove, we
to
As
And
not.
some
disapprove
things we
thereof
I went
to
friends,on
alone.
them, and
which
As
to
we
those
said
"
As
for those
agree, let
things on which
do
not
us
we
226
KASSAPA-siHANADA
VIII.
the
ones,
other
of
teachers
SUTTA.
it is,O
partially."Thus
puttingquestionsone to the other, asking
would, for the most
talkingthe matter
over,
praise of
in
for reasons,
part,
speak
therein.
us
[i64] 9-12.
which
method
know
and
see
that
in due
speaks
redounds
to
Dhamma),
Vinaya)."
if a
The
"
he will of
follow
man
Gotama
Sama/za
speaks that
advantage, that which
season,
that
which
which
is
one
who
is,that which
is the
Norm
of self-restraint
law
is the
himself, both
(the
(the
'
'
that
"
due
The
Sama^^a
speaks
season,
that
profit,
to
Gotama
is
that which
which
is the
who
one
speaks
in
redounds
is,that which
that which
is the
Norm,
'
of self-restraint."
law
14.
And
when
he
had
the
One
ascetic,said to the Exalted
:
And
the following ascetic
also, Gotama, are
so
naked
'
practicesaccounted,
text
The
wiih
four
the
in the
opinion
paragraphs 5, 6, 7 and 8
change only of reading
'
'
Samawa
Gotama
the other
teachers.
instead
of
'
are
the
the Samana
here
of
some
Samaras
THE
Br^hmawas,
and
NAKED
ASCETIC.
22/
as
"
[166]
goes naked
is of loose
He
'
"
habits
tions,
(performinghis bodily funcand
eating food, in a standing posture, not
crouching down, or sittingdown, as well-bred people
do):"
licks his hands
He
clean (aftereating,instead of
washing them, as others do) :
(When on his rounds for alms, if politely
requested
He
'
'
"
'
to
step
nearer,
be
may
he should
into
put
wait
to
or
incur the
guiltof followinganother
person's
word) :
"
'
refuses
He
he has
accept food
to
before
his
on
"
'
"
"
'
The
followingdescriptionof the
Ma^^"^ima I, 77, 238, 342, II, 161, and
in
my
when
Puggala
Pa""atti
for word
on
the
the
The
same.
These
Puggala.
differences
two
are
justsuch
are
authors
two
uniform
77 that it
before
are
these
was
his
eyes
forms
were
(M. I, 167.)
Hatthapalekhano.
"^
Both
word.
scratched
Pa""atti
himself
had
IV,
The
tradition
give
an
before
was
after
by
arise
in
that it was
especially
from
doubt
to
M.
I,
self
him-
Gotama
attained
alternative
curious
very
he
nearly
tradition.
followed
been
opened,
commentators
commentator
for this
that
very
would
as
reason
the
in
recurs
commentator
word
ascetic
the
in
It consists
24.
naked
Nirvawa.
this
about
rendering :
He
explanation.
It
no
the exact
doubt
means
some
and
signification,
cooking
the deriva-
228
KASSAPA-SIHANADA
VIII.
those
should
vessels
SUTTA.
struck
be
his
scraped, on
or
spoon) :
hold
(He will)not (acceptfood placed)within the thres(lestit should have been placed there specially
for him) :
the sticks^
(He will)not (acceptfood placed)among
(lestit should have been placed there speciallyfor
him):
the
'(He will) not (accept food placed) among
it should
have been
pestles(lest
placed there specially
with
account,
the
"
'
"
'
"
him) :
for
"
When
him
*
will
He
'
will
He
(lestthe
*
Dravidian
suffer
"
from
in the
course
from
giving suck
woman
"
unknown.
Many
Vyutpatti,and
hindered):
be
"
Kolarian
It
centuries
of the
in intercourse
woman
possibly be a
may
afterwards
karo/a
and
the
Amara
question that
Koja,
word
karo/i
'
meaning
as
or
were
vessel.'
b. c.
evidentlythe
descendants
of allied forms.
Childers gives another
form khalopi on
of the Abhidhana
the authority
Padtpika(twelfthcentury),verse 456,
where
it occurs
in a list of names
of pots.
Another
is
kha/opi
be
can
derived
child
with
woman
"
should
out
want) :
food
accept
both
are
word.
included
It is of
two)
food
accept
not
milk
of it
tion
of the
:
less)
grow
will not accept food from a
^
their intercourse
man
(lest
He
with
not
from
child should
(lestthe
are
persons
(food,taken
by only one
accept
to
two
from
either
of
them
but
they
are
"
Na
at
Both
Da"6^a-m-antaraOT.
expression
Dr.
reason.
beyond
differ.
Milinda,
p. 107, from
MS.,
one
paraphrase
commentators
it here
but
by
pa^^"^i va.
the
but
by Trenckner
"
is not
Neumann
'
the lattice
That
the firewood
is,perhaps,among
The
clear.
Commentaries
(on Ma^^^ima
I, 77) has,
'
the bars
only give
'
he
does
of the grate
great deal of
not
the
spy
'
perhaps beyond
(spahte
nicht iiber das Gitter),
but this seems
a
meaning
putting
into the sticks,
and not sufficiently
reproducingthe force of antaraw.
And
how
We
?
can
mean
have, no doubt, to fill
pa/iga/ihati
spy
But
it
is
such
those
in this
out
an
cases
as
elliptical
phrase.
just
follow the ancient
to go rightif we
paragraph where we are more
likely
or
'
'
tradition.
'
Na
reason.
purisantara-gataya.
On the meaning of the
The
word
commentators
compare
Gat.
only give
I, 290.
the
NAKED
THE
will
He
'
in time
of
(lestthe
drought)
not
"
should
dog
lose
as
will
is
He
soon
not
gruel
"One-houser"
he
as
he
Or
'
is
dog
meal)
fish,nor
accept
has
standingby
"
swarming
are
is
meat,
strong drink,
nor
"
(turningback
received
alms
an
from
at
his round
house),
one
any
"
One-mouthful-man
"
where
not
intoxicants,nor
'
food
accept
"
He
nor
faithful
flies
accept food where
:
(lestthe flies should suffer)
round
'
(by the
will
He
'
229
collected
accept food
not
will
He
'
ASCETIC.
"
Two-houser,"
"
"
Two-mouthful-
"
man
"
Or
'
he
man"
two,
keeps
or
'
so
Seven-houser,"
Seven-mouthful-
"
on
days, or
once
dwell addicted
to
so
he
himself
alms
on
up
once
seven
every
the practice of
only
or
"
takes
He
does
"
"
He
'
is
two
every
Thus
days.
food
taking
to
half
even
month.
the
also, Gotama, are
followingascetic
Sama;^as
practicesaccounted, in the opinion of some
and Brihma^as,
as
Sama/^aship and Brahma^^aship :
*
And
so
"
Dr.
'
Both
Nasa/wkhittisu.
Neumann
has
Thusodaka.
'
not
called
and
derivation
fermented.
Suviraka/??
traditional
The
(afterthe
country
Vagga
as
VI,
water, to
mentioned
cure
i6,
the
in
for wind
and
3;
Buddhist
a
it
the
in
was
uncertain.
given
In
to
interpretation
Suvira) made
The
of salt
use
is mentioned
stomach
allowed, as
Bhikkhus.
list of drinks
are
dirty.'
the
from
It is not
meaning
Maha
at
beverage, if mixed
Vimana
Vatthu
them.
Childers
XIX,
with
it is
calls it
'
sour
'
'
'
KASSAPA-stHANADA
VIII.
230
feeds
He
seeds,
leather
on
Ha
/a,
of
rice
the
on
fine
husk,
Nivara
on
water-plantcalled
adheres
to the grains
the
on
discarded
of
scum
flour of oil-seeds ^, on
grasses, on
fruits and roots
from the woods, on fruits
the
cow-dung,
on
that
fallen of themselves.
have
rice \
the
which
powder
the
beneath
boilingrice,on
wild
potherbs,on
parings^, on
on
SUTTA.
And
'
so
"
He
'
wears
He
wears
He
'
away
from
interwoven
hemp
and
"
cloths
thrown
and
corpses
"
'
clothing made
of rags
clothingmade
of the
wears
dust
taken
"
He
'
of
wears
*
cloth
coarse
materials
other
cloth
hempen
coarse
heap
He
taka
from
of the
Tiri-
black
lope
ante-
"
wears
tree^
up
picked
bark
"
[l67] He
natural
the
'
wears
hide
of
:
"
'
He
black
'
'
III,
*
here
*
dress
wears
antelope'shide
He
wears
dress
He
wears
garment
Samaka,
in
not
of
made
^
of
network
stripsof
"
of Kusa
made
of bark
Childers.
fibre
grass
"
"
See
M.
Gat.
I, 156.
II, 365,
144.
Daddula,
Pi""aka,
merely
not
not
'
say
in Childers.
See
in Childers.
SeeVin.
This
A'^ava-dussani
is
pi
'
M.
I, 78, 156,
IV,
341.
188.
The
commentators
plain.'
dhareti.
Clothingmade
The
commentators
of Eraka
native
give an alterWas
together.'
explanation:
grass
clothingthen used to wrap dead bodies in ?
This custom
Tiritani
is referred to at MahS
pi dhareti.
VIII, 29, as having been there followed by ascetics. The use
tied
such
"^
garments
*
is there
forbidden
to
Vagga
of such
the Bhikkhus.
planation
Buddhaghosa gives here an exhim
Vin.
on
given by
Ill, 34 (quoted
The
Vinaya Texts,'II, 247),where the word also occurs.
Puggala
Pa""atti gives both
A.
at
as
I, 33
explanations
possible. Khipa
of net.
sort
some
means
A^inakkhipa is referred to at S. I, 117 as
A^inakkhipam
different
pi
from
dhareti.
that
'
an
old Brahman.
NAKED
THE
He
'
wears
He
wears,
He
wears,
tails ^
garment,
a garment,
as
as
as
wears,
blanket
of human
hair^:
made
of horses'
blanket
"
garment,
a
:
blanket
of the
made
"
is
to
"
He
is
"
"
He
"
He
"
He
'
"
with
oil he
dust
adhere
He
'
"
"
He
when
"
natural
'
where
stands
to
dust
his
lives and
the open
is offered to
Phalaka-^iram
pi
Aulla
Vagga V, 29.
So of A^ita of
3.
the
garment
say
Vala-kambalam
of
wild
and
va/a,
See
dhareti.
alternative
lets the
blow, and
"
seat
skin
clouds
body) :
sleepsin
Whatsoever
The
to
He
'
"
croucher-down-on-the-heels," addicted
exertinghimself
be
"
addicted
"plucker-out-of-hair-and-beard,"
practiceof plucking out both hair and beard :
the use
of a seat:
He
is a "stander-up,"rejecting
He
the
'
"
feathers of owls
slabs of
slipsor
He
'
of small
piecedtogether
(shingle)
'
'
23!
wood
made
garment
"
ASCETIC.
pi
air"^ :
"
Maha
dhareti.
the
28.
Both
mentators
com-
here.
commentators
the
where
passages
I, 240.
Comp.
Ukku/ikappadhana.
our
word
read
occurs
vala.
A.
The
commentator
The
hops.
down
the
on
their
ground.
"
says
posture is
But
141,
in this posture
progressed
impossible to Europeans, who,
heels,cannot
natives
Both
Dhp.
Compare
he
keep
of India
their balance
will sit
so
when
for hours
walks
Divy.
339.
series of
by
they
a
if
crouch
the heels
without
and
touch
fatigue.
down.'
commentators
:
or
stands,or
up
MSS.
Burmese
The
Tha""/ila-seyyam
pi kappeti.
does
So
izndAz.
read
but
the
Siamese
not
edition,
Buddhaghosa,
S. IV, 118,
MS.
The
at
Dhp. 141.
Puggala omits the word.
add
'
Mil. 351
''
have
Abbhokasiko
compare
and
my
and
the th.
ka, hoti.
There
is
no
comment
on
this.
But
KASSAPA-stHANADA
VIII.
232
offended
(without being
enough) :
SUTTA.
its
at
being
dignified
not
"
feeding
addicted
filth-eater,"
"
is
He
'
the
on
four
kinds
practiceof
(cow-dung, cow's
filth
of
the
to
"
'
the
to
practice of
"
'
of
loose
and
tongue,
do
and
detail,down
in
lick
habits, and
be
clean
his
hands
all those
other
his
addicted
with
thingsyou
gave
practiceof
the
being
taking food, according to rule,at regularintervals
half
to
month
if he
his
to
up
all
to
even
is he
far
from
from
But
the heart
knows
illwill
of love
from
"
from
Kassapa, when
time, O
cultivated
of the
does
Sama;zaship,far
the
no
"
the
deadly intoxications
Bhikkhu
has
when, by
anger, that
the destruction
(thelusts
of the flesh,
that knows
time
Brahma;zaship.
no
the
and
that
of delusion
is called
Brahma;/a
Veka/iko.
So
an
'
entered
?
^
the foods
among
It looks like an
Apanako.
above, where
afterthought,
Compare
my
of them
one
or
Milinda
was
gloss.
II, 85 foil, on
and
at
was
compare
INIil, 259
this
not
tioned
alreadymen-
this curious
belief.
^
That
is,of
these sections
course,
Gotama
Kassapa
uses
is
actual Arahat.
an
recluse,
purposely at cross
purposes
true
the word
Brahmawa
in his
own
Throughout
with
sense
his tioner.
ques; that is,
34
VIII.
KASSAPA-SIHANADA.
And
when
[i69]1 6.
the
ascetic,said
naked
then, Gotama,
that
life of
the
lead.
to
life
of that
merely
be
the
of
son
slave
now
naked, let
go
all the
through
But
the
items
hard
very
from
hard
hard
from
the
intoxications
(thelusts
life,and
defilements
dwells
the
in that
of mind,
that
that
from
these
mawa
the naked
when
And
he
when
to
a
man
penances.
into
three
to
when
know
is
paragraph, like
up
on
yours.
matters,
gain,how
to
the
time,
cultivated
the
heart
illwill
no
"
deadly
the
and
he
ignorance),
of heart, in that
tion
emancipa-
intoxications,and
those
world, has
to
come
that
is called
time, O Kassapa, is it
Samawa, is called a Brah-
had
thus
the
a
man
the
common
last and
sections, one
spoken, Kassapa,
Blessed
Brahma?^a
That, Kassapa, is
broken
so
from
of delusion
ascetic, said
it,Gotama,
This
me
of the
from
"
be
For
know
the
'
[i7o]17.
know
"
has
Bhikkhu
the
be !
emancipation
he, while
realise and
lists of
no
when, by
time
Let
three
Sama;2aship
Bhikkhu
knows
that
say
for
of penance,
the life is hard,
therefore is It that it is fittingto
must
Kassapa, when
of love
to
"
habits,"and
of low
Brihma;zaship
must
or
down
one,
lead.
to
householder,
any
those
hard
the
all kinds
lead
to
"How
say:
'
of
have
that
say
was
water-jar,to
become
me
the
practicesyou
for
is hard
ascetism, on
Brahma;/a,
or
world
in the
to
fitting
quite apart
of the
carries
hard
great hardness,
very
this
be
not
householder,
girlwho
hard
Brahmawa
on
'How
gain,how
to
all of those
of any or
detailed,then it would
carryingout
It would
of
and
hardness, the
depended
Samara,
One:
saying
common
Sama?/a
life of the
spoken, Kassapa,
'
be !
if the
But
thus
Blessed
the
to
That, Kassapa, is
'
had
Sama;/aship be
must
Brahmawaship
must
he
SUTTA.
is
!
One
'
Hard
Samawa,
hard
is
to
'
saying
in the
world
NAKED
THE
that
it is hard
Brahma?^a.
ASCETIC.
know
to
if
But
depended merely
ma"a,
being
235
on
carrying out
detailed,
Samawa
is hard
It would
recognise.
for the
or
down
know:
licks his
girlwho
of those
items
all kinds
of
Sama;/a, hard
fittingto
a
say
the
of
illwill
to
habits,or
is
man
love
deadly
that
the
to
and
life,
dwells
recognise
therefore
a
is it
is
man
For
vated
culti-
has
when, by
that
anger,
the destruction
(thelusts
of the
no
the defilements
in that
quite apart
Bhikkhu
knows
intoxications
since,
But
Brahma;^a!"
time
through
when
know
one
water-jar,to
matters,
it is hard
is it
from
"
he
ignorance),
in that
these
Kassapa, when
from
when
heart
of the
lists of yours.
Hard
time, O
no
three
penance,
know
to
the
knows
the
carries
recognisea Brahmawa,
to
"
Samawa,
from
for any
or
man
householder,
to
holder,
house-
This
"
all the
of
slave
the
to
quite possiblefor
be
son
is hard
Brahma;^a
recognise,a
to
flesh,
of delusion
emancipation of heart,
emancipation
of
"
is called
Brahmawa
And
[171]18.
the
'
when
he
had
thus
spoken, Kassapa,
naked
What
One
ascetic,said to the Blessed
:
in conduct,
then, Gotama, is that blissful attainment
in heart, and in mind
?
'
'
[The answer
[171-173]is all
the
Sama?^?Ia-phala translated
divided
follows
as
The
Buddha,
into
the
Conduct
on
conversion
Order
and
above,
in
here
"
paragraphs
the
paragraphs
Under
I.
the
(""40-42
(Sila).
the
of
appearance
his
of
layman,
entry
above, pp. 78-79).
a
236
KASSAPA-SIHANADA
VIII.
SUTTA.
The
Silas, as in the
above,
57, 58.
pp.
2.
See
The
3.
paragraph
on
Brahma-^ala,
Confidence
"" 8-27.
{" 63
above,
79).
P-
Under
the
heart
(/fitta).
The
is the door
of
paragraph on 'Guarded
his senses'
(J64 above, pp. 79, 80),
The
'Mindful
and
Selfon
paragraph
5.
possessed' {" 65 above, pp. 80, 81).
6. The
paragraph on Simplicity of Life, being
with
little {" 66 above,
content
p. 81).
from
on
paragraphs
Emancipation
7. The
the Five
Hindrances
ill-temper,
covetousness,
and
laziness, worry,
perplexity (""67-74 above,
4.
"
pp.
82-84).
8. The
paragraph
as
of this
result
the
Ecstasies
"
Under
Intelligence (Pawwa).
the
on
paragraphs
Insight arising
from
(iV'd;^a-dassana,
Knowledge
J^83, 84 above,
87.)
pp. 86,^
The
the
of pro11.
on
paragraphs
jecting
power
mental
images {""85, 86 above, p. 87).
The
10.
"
The
12.
paragraphs
The
a.
five
modes
of
:
(abhi";7a)
intuition
special
the
on
"
practice
of
Iddhi.
d.
c.
d.
e.
births.
Truths,
the
and
attainment
the
'
And
of
realisation
The
13.
there
destruction
is
no
of
other
of
the
the
Four
Noble
Intoxications,
Arahatship.]
state
of blissful attainment
THE
and
conduct
in
higher and
there
Kassapa, who
speak, in various
Brahmans,
They
But
so
I
less
as
am
aware
that
There
'
are
is, Kassapa,
recluses
some
are
lay emphasis
in
ways,
of
no
one
who
is equal
it is I who
And
have
to
conduct.
on
praise
and
of
morality.
duct,
highest conmyself,much
the furthest
gone
and scrupulous
lay emphasis on self-mortification,
in praise
of others.
They speak in various ways
self-torture and of austere
scrupulousness. But so
who
care
of
far
regards
as
am
of
aware
less
much
no
else
one
superior.
;
scrupulous regard
the
highest sort
scrupulous regard
and
therein
furthest
reallynoblest,
the
self-mortification
I
which
far
superior.
therein
mind
2^/
this ^
than
'Now
[174] 21.
and
heart
sweeter
ASCETIC.
NAKED
And
that
who
equal
is
it is I who
for others
recluses
have
the
is, in
for
to
others,
myself,
gone
highest
of
sort
the
of
^.
Brahmans, Kassapa,
who
lay emphasis on intelligence.They speak, in
various ways,
in praise of intelligence. But so far as
I am
regardsthe reallynoblest,the highestintelligence,
less
of no one
else who
is equal to myself,much
aware
the furthest
it is I who
have
superior. And
gone
'
There
therein
And
doctrine
are
some
and
by this,'
says Buddhaghosa,
of the Exalted
One
(ofthe Path).
highestWisdom^
has
'
he
Arahatship.For
means
its end.'
the
Arahatship as
(compare M. I, 240-242) it is said that those
addicted
must
are
to tapo-^iguX'-^M
incapableof Arahatship. Gotama
before
he
his years of penance
to
either,therefore,be here referring
be
he
must
attained Nirva"a
the Tree
under
of Wisdom
putting
; or
the
and
into
the
a
new
ness'
scrupuloushigher
taking
expression,
meaning
in the sense
of the self-control of the Path.
Probably both are
implied.
ing
followloathing,'
Gigukk/ia. is translated by Childers as 'disgust,
the Sanskrit dictionaries.
The
example of it given at M. I, 78 is
in
being so mindful,
going out or coming in, that pityis stirred up
I not
in one
towards
even
a
may
drop of water, to the effect that :
therefore
It comes
therein."
creatures
bring injuryon the minute
to very nearly the same
thing as a.hims^.
From
Adhipa""a.
Anguttara II, 93 it is clear that this is the
*
At
'
'
"
'
'
238
KASSAPA-stHANADA
VIII.
There
recluses
some
are
SUTTA.
and
Brahmans,
Kassapa,
who
much
furthest
And
superior.
therein
that
it is I who
is,in the
most
have
the
gone
pation
complete emanci-
(ofthe Path).
'Now
[175]22.
recluses
of adverse
Gotama
utters
that he
should
Gotama
where
assemblies
of the
"
by
not
The
so.
and
roar,
Then
that
Sa.ma.n3i
the
in
too
congregate."
men
followingobjections:
"
in full confidence
But
it is
But
men
put
But
even
when
"
it is in solitude
adverse
"
Say
Samawa
assembled."
are
the
it may
'And
"
The
say
; but
roar
"
lion's
his
utters
may
men
answered
lion's
where
not
be
they
schools
forth
roars,
well
it may
not
that he
roars
questions to him ;
questioned,he cannot
no
answer
:
"
satisfaction
when
even
"
"
he gives no
he answers,
his expositionof the problem put :
But
"
But
"
listened
when
even
But
when
even
their faith
But
when
arrive
carry
'
even
it
Then
answered
so.
For
this.
word,
they
"
give
men
outward
no
such
they give
outward
sign,they
"
they arrive
the truth
at
they cannot
"
out
"
in each
as
the
such
of the
case,
Say
utters
forth
"
answer
Gotama
wisdom
be
to
"
when
even
his
to
therefrom
convinced,
the truth
at
not
But
"
opinion worthy
listen
men
conviction
sign of
"
his
"
experienceno
"
hold
not
to :
But
"
do
men
runs
both
of
then
on
26
to
strive
is not
"
be
not
his
Arahatship. For
tillhe
attains to
reallyinconsistent
with
NAKED
THE
lion's
and
roar,
that
claim, and
in
too
put their
men
239
assemblies
in full confidence
and
congregate,
ASCETIC.
where
in the
questions to
men
justiceof
him
his
that, and
on
'I
23.
staying once,
was
Kassapa, at Ra^agaha,
of
mode
same
Peak.
life
of
And
as
there
by
yours,
on
follower
[l76]
name
I had
thus
if with
pleased,as
who, Sir, on
Exalted
not
One, would
I also, who
a great joy.
of the Exalted
One, am
with
thy mouth,
of
set
what
up
that which
has
the
be
well
have
now
the
doctrine
heard
pleased,even
been
thrown
been
hidden
down,
or
the
truth
the
by
were
or
away,
known
to
Exalted
One.
And
I, even
to
the
to
the
world
admitted
to
-"'The
Exalted
the
Brotherhood,
under
the
if
point out
to
so,
in many
I, betake
me,
reveal
or
to
were
who
have
Lord, has
figure,
myself as
Exalted
One
I would
fain
be
his Order.'
'Whosoever,
member
world
^justeven
"
made
and
24.
forms
been
guide
my
external
see
as
to
were
the
if with
the
eyes
of
pleased,as
well
thus
doctrine
most
has
joy ^.'
hearing
well
was
Most
great joy.
asked, he
he
great
And
'
what
answered
of another
and
receive
whole
conversation
of the Udumbarika
school, wishes
initiation
in
will be translated
Sihanada
to
the
renounce
this
doctrine
below.
It forms
Suttanta, No.
been
and
the subject
25 in the
Digha.
KASSAPA-stHANAoA
VIII.
240
he
discipline,
remains
in
And
end
of
the
the
at
probation for
four
exalted
in
into the
Order, raisinghim
spirit,
give
But
khu.
distinction
there
So
Kassapa,
and
was
the
Exalted
One.
of which
life into
of
state
such
Bhik-
the
cases,
individuals.'
between
months'
raise
venerable
me
the
into
up
of
state
initiation,
remained
Kassapa
attained
that
to
alone
of
master
go forth from
that
state
: yea,
and
himself.
goal
supreme
clansmen
homeless
the
ascetic,received
zealous, and
earnest,
e'er long he
sake
him
receive
under
membership of the Order
And
from
immediately after his
to
separate,
the
into the
recognise,in
naked
the
admitted
initiation the
And
brethren,
[177]
Bhikkhu.'
the
months
up
four
initiation and
me
months
probation is the
I too, then, will remain
on
probation
Then
let the brethren, exalted in spirit,
regular custom,
give
four
and
initiation,
I
be
may
the
Since, Lord,
him
nevertheless
SUTTA.
for
the household
goal
supreme
did he,
to
that rebirth
was
had
been
had
been
And
an
face.
end
for
ends
The
also the
"
became
sure
done
life
yet another
Kassapa-Sihanada Suttanta^
the
'
he
Here
And
the Arahats.
among
ima
at
to
there
'
face
see
Burmese
given in
name
called
there
Lomahaw/sana
call it the
the MSS.
different
Sutta.
And
names
to
Vinaya I, 69.
Maha
We
have
had
being given,
in
Stories'
Book
of the
same
names.
secondary matter.
G^ataka
being known,
It is evident that
Sutta
in the
is
Ma^^^-
in the Milinda
instance
an
the
I had
Birth
Sutta,\yhich
Sthanada
the Twelfth
(p.83),and
in the text
Pariyaya.
several
different
MSS.
in
text
attention
the
the titleswere
in my
in the
'
instances
in
the
to
itself,
collection
considered
same
Buddhist
Gataka
itself,
by
a
very
IX.
242
POrrffAPADA
SUTTA.
nowhere
in full,
out
set
they held it,are
detail.
in any
The
down
or
hypothesis having been handed
from
time
and
immemorial,
being accepted by all, it was
considered
amply sufficient to refer to it in vague and indirect
the theory had
the stage which
reached
phraseology ^. And
of
it, as
the
time
details
before
when
Sutta
our
incidental
collected
have
referred
already
result.
the
on
details
are
important
so
after
is that
theologians,as
to
it flies away
views
from
inconsistent
soul
views
exhaust
been
the
allied
doubt
when
one
are
by
out
that
way
all the
and
existed
the
be
body,
and
stands
alone
soul.
The
in
in
shape
in
existing in
those
European
souls
basis
like
by
no
that
the
be
to
the
body,
writers, who
inside
the
are
animals, see
V, 5, 7.
plants,Atharva-veda
show
goes
religions,
to
have
are
arose,
'soul*
inside
It would
and
religions,
all other
referred
of great antiquity
where
we
11704,
material
upon
India
originality of
complete isolation
would
stamp
body.
religionsof
our
priestlyliterature
Buddhism
based
have
when
search
from
and
the
means
other
XII,
but
the
the
must
and
happen
when
the
these
of
And
granted.
existing records
subtle
soul
of
one
careful
departing
time
respect, from
the world.
And
For
whole
the
to
not
later
Mahabharata
stands, in this
inside
the
state
certainly
thirty-two theories
not
bear
to
vigour
from
do
which
the
in
among
evident
in the
which
soul,
belief
'
how
India,
this
on
then
are
only
the
arose,
the
45),
philosophies,the
in
based
here
almost
of
even
but
as
passages
if the
that
However,
for
were
other
passages,
views
of the
taken
Buddhism
(pp. 44,
Upanishads,
such
"
told
in
happens
moment
There
or
above
reveal
in the
show
But
body.
for
itself,
acknowledging
to
article
priestlymanuals
speculations about the soul
India
to
controverted
no
the
need
what
to
always
composed.
was
views,
in the
in these
out
list of
current
Sutta
is
set
in
the
leaves
That
theory.
different
the
references
together
1899), and
Upanishads
be
old
this
(J.R.A.S..
to
This
references
only
can
the
of
theory
these
composed
was
this
all
scarcely
philosophies,
it.
in
Buddhism
ignoring
the
departure
hew
in which
Buddhism
religioussystems then
which
great difficulty
very
still
steeped
in
Rig-veda I, 163, 6;
animistic
for
souls
INTRODUCTION.
243
find in appreciating,
or
even
preconceptions,
understanding
realise
how
difficult it must
the doctrine,may
help us to
of it to take so decisive and
have been for the originator
in
so
a
religionand philosophy,at so
far-reaching step
the
in
historyof human
thought.
earlya period
front
a
century ago I put this in the foreof Buddhism.
The
first exposition
publication,
has shown
how
texts
since then, of numerous
the early
f
ollowed
had
the same
Buddhist
writers
previously
precisely
^. They reserve, as is only natural,the enthusiasm
method
Nearly
quarter of
of my
absence
of any
of mental
conditions,of
of consciousness:
states
and
then,
that
individuality
personality,
(attapoint
is
in
convenient
a
common
use
expression
pa/ilabho) only
in the world,and therefore made
of
also
the
use
by
Tathagata,
that he is not led astray by its
but only in such a manner
of some
ambiguity,by its apparent implication
permanent
entity.
secondly,the
Jv
'American
Lectures,'
pp. 64,65.
IX.
VOTTHh.VKDA
[The
[i78] I. Thus
once
stayingat
the
in
the
wandering
put
up
in
of
And
the
with
and
known
was
with
Exalted
in the
garment
his
Park
and
time
for
the
who
with
his
in
of
row
of
name
'
The
following of
great
mendicants.
had
put
his under
on
in his
bowl
hall
the
at
discussion
by
hundred
One,
the
round
was
Po///^apada\
set
him
One
pleasaunce
dwelling
hall
the
wit, three
; to
Piw^ika's
was
Mallika's
Exalted
that
at
mendicant,
there
The
in Anatha
Now
"
^. Now
Savatthi
trees,
mendicants
I heard.
opinion
Tinduka
Hall^.'
have
Queen
of
systems'
Theory.]
Soul
Wood.
G"eta
SUTTA.
robes,
for alms.
is probably a gotta
at p. 195,
This, for the reasons
given above
the personal name,
also
name
such, a patronymic from
; and, as
under
for the
born
Po/Mapada, meaning
Po////apada(the old name
lunar
afterwards
called
Bhadrapada). Buddhaghosa
asterism,
25th
'
that
says
Va""a.
Gotama,
^
the
as
had
he
layman
been
wealthy
he
addresses
of
man
the
the
Brahman
Buddha,
The
in the
had
sixth
century
established, others
been
various
famous
known
as
teachers
and
Paribba^akas,
other
it had
near
the
that
us
been
after
built
in
'
as
proof of
Ganges
The
'
Hall
honour
of
to be
buildingscontinued
There
A^elas,
Brahmans, Niga"/^as,
and expounded, or discussed,
teachers met
; but
Hall.'
'The
tells
Buddhaghosa
b.c.
not
of
group
their views.
It is mentioned
Mallika
was
""
2-6
See
elsewhere.
of the
one
IV,
recur,
queens
M.
of
437.
nearly,at
M.
I, 513
II, i,
; S.
IV, 398.
See
THE
And
he
thought :
for
alms.
Let
did
It is
me
Mallika
in the
SOUL
THEORY.
earlynow
too
the
to
go
245
Park, where
to
Savatthi
enter
Hall, the
debating
Po/Z/zap^dais.' And
hall
he
so.
Now
that time
tales
at
of
of
war,
clothes
drinks, about
and
of battles
terrors,
and
talks
beds
foods
about
garlands and
and
about
perfumes ; talks about relationships
pages,
equi; talks
and countries ; tales about
villages,
towns, cities,
and
heroes ; gossip such
that
at
street
women
as
and
is fetched; ghost
water
places whence
corners,
stories ; desultorychatter ; legends about
the creation
of the land or
sea
speculationsabout existence
; and
and
non-existence
[179]4.
And
of the Exalted
the
at
sight of
saying :
Here
the
is
he
'
mendicant
welcome.
the
fit
see
came
And
was.
said
^
2
Exalted
mendicant,
beside
him.
that
One
And
One
brought
to
him
to
near.
Exalted
Let
low
thus
One
took
him
take
the
him
bid
the
seat.
Po/Z/^apada,
stool, and
seated
him
to
We
And
down.
And
Vottha-
where
latter said
the
come
sat
join us !
kept silence.
on
Now
'
to
mendicants
It is
the
noise.
no
speaks in praise
if,seeing how
quiet
And
order,
to
make
coming.
were
One
Exalted
the
May
it
should
Exalted
the
pada, the
assembly
Sirs, and
Gotama
well
How
spake thus,
5. Now
the
delightsin quiet,and
one
assembly is,he
when
called
he
Saman^.
quietude.
the
him
venerable
still,
Be
'
venerable
of
down
sat
Exalted
One
For
notes
on
this list,
see
Idhagamanaya
"c.
Perhaps
514,
habits.'
above,
pariyayaw
'since
you
p. 14,
akasi.
made
this
"
17.
So M.
change
I, 252,
in
326, 481,
your
regular
246
POrr/fAPADA
IX.
What
subject,Po/Z/^apada,that
togetherto discuss ; and what was
the
was
here
seated
SUTTA.
were
you
the talk
'
interrupted?
you that has been
thus spoken, Po///^apadasaid
when
he had
And
among
6.
'
Never
One
will be
There
discuss.
to
mind,
hearing afterwards
several
on
had
about
and
Brahmans,
the
question was
of consciousness
'
Now
without
they
that
on
pass
within
pass
then
away,
On
as
say.
comes
into
then
soul
man
goes
consciousness
On
and
he
of
to
come
and
cause,
when
man
also do
so
they spring up
they
when
unconscious."
did
Thus
of consciousness.
"
When
goes.
becomes
soul
the
he
explain
becomes
the
comes
the
when
conscious,
then
man
others
do
scious."
uncon-
of
cessation
'^.
that another
But
say.
you
said
out
away
Thus
'
cessation
be so
That, Sirs,will never
Consciousness, Sirs, is a man's soul. It is
Ideas
conscious
becomes
the
"
"
in
\ and
trance
on
time
cessation
that another
you
becomes
he
they explainthe
'
he
him, then
about
the
At
away.
seated
were
without
and
reason
fell
talk
said thus
some
teachers, Sama;ias
various
together,and
met
[I80]"How
brought
in the Exalted
difficulty
that.
But long ago. Sir,
no
occasions, when
together
seated
were
there
said
"
That, Sirs,will
certain Sama;zas
are
be
never
and
as
Brahmans
of great power
and
influence.
It is they who
infuse
of him.
consciousness
into a man,
and draw it away
out
When
conscious,
they infuse it into him he becomes
when
do
they draw
others
^
he becomes
it away
explainthe
cessation
'the
Abhisa""a-nirodho,
unconscious."
Thus
of consciousness
of consciousness.'
cessation
'
the
to this conclusion
on
Buddhaghosa explainsthat they came
that
the
Rishi
of
Migasingi,who, through
ground of such instances as
fell into a trance
that lasted for
love of the celestial nymph Alambusa,
This
years.
Isisingaof Gataka
three
must
be
different
523, whom
No.
tale from
Alambusa
XVIII, 11 ; L, 26.
Compare
Buddhaghosa explainsthat the ground for
Vimana
sorcerers
of
tries in vain
the
to
Rishi
seduce.
Vatthu
which
that
work
charms
(Athabbanika
this view
athabbanaw
is the way
payo-
in
THE
Then, Sir,the
in me,
would
and
thought :
the Happy
skilled in these
247
of the
Would
"
One
Exalted
is
trance
here, he
were
For
brought
about
away
without
from
the
through
by
reason,
[I81]By
go.
others pass away.
And
what
without
of
'
so
One
and
and
pass
man
are
it is
wrong
precisely
that ideas
ideas arise.
training?
is
Sama/^as
cause,
cause,
trainingsome
is that
For
means
who
How, then,
to
come
commencement.
and
and
reason,
very
ideas
said that
One,
'
'
who
arose
the Exalted
?
Sir,is there cessation of consciousness
those
7. Well, as to that, Po////apada,
Brahmans
One
the Exalted
that
psychicalstates."
how
know
THEORY.
memory
that
would
SOUL
continued
come
By training
the
Exalted
One.
then
\He
traifiing
for
from
Bhikkhu,
translated
as
follows
Sdmaiina-phala,as
above,pp. 78-84,
"
The
the
the
the
out
sets
his renunciation
The
2.
tract
world.
of the
on
Silas,the minor
the
details
of
mere
morality.
3.
The
4.
The
paragraphs
paragraphs
Confidence.
on
'
on
is the
Guarded
door
of
his
senses!
5.
The
6.
The
paragraphs
paragraphs
7. The
'
on
Solitude.
on
paragraphs
Self-possessed!
and
Mindful
on
the
conquest of the
Five
that
Five
Hindrances.
And
on
goes
[I82]10.
Hindrances
:]
But
when
have
he
been
has
put
^enti
perhaps 'Atharva
"
make
bring
him
Vin.
man
priestswork
realised
II, 199.
pakata""fl.
him,
joy arises to
rejoicingall his frame
him,
out
Sa""a-nirodhassa
within
from
away
these
Atharva
an
had
So
and
been
cut
charm') which
off ; and
Buddhaghosa.
then
Compare
248
IX.
becomes
with
at
being
of peace,
sense
Then
stayed.
and
ease,
SUTTA.
VOTTHATABA
and
thus
at
he
ease
is filled
his heart is
peace
lusts,aloof from evil
in that
estranged from
he enters
into
dispositions,
Rapture (the First 6^/^ana)
remains
and
First
in the
of
there
of the
he
him
joy and
becomes
ness
actual, conscious-
subtle, but
detachment, and
arisingfrom
peace
whom
to
person
state
"
that
idea
is
consciously
present.
is it that
Thus
'
through trainingone
of consciousness, arises
passes
Exalted
11.
and
a
"
and
sort
through traininganother
the
One.
'And
state
and
joy
w^hen
heart
the
the
that he
arises
of the
born
reasoning or
no
of
Then
within.
of
there
ease,
of elevation
state
on,
is the
This
away.
idea, one
joy
mind,
actual, consciousness
arisingfrom
peace
centration,
con-
investigationgoes
of
tranquillisation
subtle,but
that
and
serenityof
ment,
detach-
just had,
a
And
thereupon
passes
away.
consciousness
but
of the
subtle,
actual,
he becomes
And
peace born of concentration.
conscious
of that.
person
[l83] Thus also is it that through trainingone idea,
joy
a
and
'
sort
one
of consciousness,
arises
another
This
away.
passes
One.
of,'said the Exalted
and
through training
training I spoke
is the
the
and
^
'And
Arahats
talk of when
is well
self-possessed
Sa""a
which
Eka
'
one
they
idea,one
sort
at
in
sa"/7a
is therefore
sense
of consciousness.'
ease."
is used
"
say
The
And
covering both
rendered
man
so
'
serene
he
idea'
below,
enters
and
in the
sciousness.'
'con-
refrain,
TX.
250
only with
the
mind
the
infinityof space.
previouslyhad, of
he
SUTTA.
POTTFAPADA
is concerned
Then
the
form
passes
space.
that.
'
also
consciousness,
he
with
only
becomes
subtle
that
there
and
away,
but
the
of
yet
infinity
conscious
person
of
is it that
Thus
of
sort
consciousness
arises in him
of
the
another
One.
the Bhikkhu, by
[184]15. 'And
again,Po///^apada,
of space
as
passing quite beyond the consciousness
reaches
infinite,
thinking: "Cognition^ is infinite,"
up
and
to
remains
is concerned
the
only with
had, of the
the
of
infinity
in him
in which
state
mind
the
of cognition.
infinity
space,
passes
away.
subtle but
consciousness,
of
Then
he
subtle, but
arises
mental
in the
just
And
there
yet
actual,
of
infinity
the
conscious
of
that.
also is it that
Thus
another
idea, one
through trainingone
consciousness, arises ; and
through training
This is the trainingI spoke of,'
passes away.
said the
Exalted
of
sort
16.
'And
One.
"
reaches
which
to
up
the
mind
things. Then
the sphere of
away.
subtle
thought^.
^
Yinnam;
Perhaps
^
On
'
mind
these
remains
nothing that
in
mental
the
only with
is concerned
there
arises
yet actual, of
And
he
the
exact
'
is
There
ing
pass-
of
infinity
reallyis,"
state
in
the
unrealityof
of everything being within
that sense
that he just had, passes
infinite cognition,
And
but
and
of the
consciousness
by
in
him
unrealityas
becomes
translation
the
object
conscious
person
of
consciousness,
this word
of his
of that.
is still uncertain.
is meant
last three
sections, which
set
(theVimokkhas),
out
see
and
the fourth,fifth,
my
former
transla-;
another
One.
17.
is thus
(from
the
to
he
reaches
he
is
summit
it may
to
occur
all is the inferior state.
at
these
fancying\
reached
might
more."
any
to, would
So
arise.
he
of consciousness,
Thus
cessation
18.
arise.
ideas
do
you
takes
better
fancy
nor
him
to
and
falls
he
the
be
thinking and
think
away
So
To
consciousness,
but others, coarser
And
had, pass
when
of
I will neither
not.
until
'Twere
on
go
away,
that
Po^'///apada,
what
him
"
fancying,the ideas,
of conscious
Now
'
he
they,
is it,
to
states
pass
does
nor
more,
than
ideas, these
And
thinking any
coarser
Were
thinking.
be
to
I have
the
on
thinking
ones,
in
of the
time
stage
the time,
from
conscious
one
not
idea, one
through trainingone
consciousness, arises ; and
through training
This
is the training I spoke
away.
passes
of
sort
25
also is it that
Thus
'
THEORY.
SOUL
THE
neither
the
states
others,
no
into
attainment
trance.
of
the
place step by
step.
think, Po/Z/mpada ?
Have
'
you
follows
as
say
not.
But
[and
he
now
the
repeated
17.]'
That
is right,Po//^apadal'
the Exalted
does
[l85]19. 'And
what
understand
of
words
section
'
there
is
several
lion
at
of
consciousness,
or
teach
that
there
that
are
'
p. 52
Vimokkha,
summit
one
One
as
of
my
'Buddhist
These
stages
above
at
we
see
are
Suttas'
almost
the
as
notes
the
on
views
of the sixth
the doctrine
And
pp. 47, 48.
from
M. I, 164, formed
of
the
teachingof
part
Gotama's
teacher,A/ara Kalama.
or
Abhisa7"khareyya"z, perhaps 'perfecting'
planning out.'
The
discussion
that
is the earliest one
on
foregoing
trance
on
mentioned
in the preis not
subject in Indian literature. Trance
Buddhistic Upanishads.
^
'^
'
252
IX.
'
In
'
But
POrrHAPADA
SUTTA.
there
opinion,Po////apada,
my
also several/
are
how
and
one,
As
'
that there
he
of
state
the
can
after
consciousness)
after another,
So
is it,
summit
is it.Sir, the
that
arises
first,and
arise
first,and
knowledge
consciousness
do both
; or
before
It is the
different
there
both
idea,
does
so
one
reach,
he
the
to
up
forward
idea, the
then
last.
both
one
does
; or
idea, the
the
of
state
neither
simultaneously,
or
of consciousness,
state
knowledge
then
arise
'
ness,
of conscious-
state
after that
And
knowledge.
the
this may
recognises:
has
man's
the
on
'
me."
to
from
this
that
or
cause
that
the
\
man
ledge
know-
'
identical with
consciousness
is consciousness
the
thing,and
one
'
soul ?
take
fact that
the
then, Po//y^apdda?
what
[186] I
^
It is from
soul, or
But
back
"
understood
soul another
'
be
arisen
'Is
21.
is
'
summits
I put
there
several.'
Now
of them
another,
Po/Z/^apdda,that
and
20.
to
and
(of one
cessation
the
to
that
teach
also several ?
are
attains
one
'
Exalted
is one,
for
Do
reallyfall
you
'
granted=^,Sir,a
material
soul, having
of
that is, I take it,that the mass
depends on sa""a;
of judgment, depends
knowledge a man
has, his insight,his power
the
the
of consciousness
states
on
ideas,
(here,in this connection, those
that arise in the G/^anas, "c.) that are
themselves
due to the action
Nana,
his
on
his
own
'^
of the outside
organs
control that he can
shut out
some,
; but
and
are
in
so
give play to
far under
others.
bathe
it in
if you
villagepig, even
perfumes,and deck it with garlands,
Buddhaghosa
says that as a
and
anoint it with
water,
it
lay to rest on the best bed, will not
scented
and
world
sense
'
Pa^^emi.
which, in Pi/aka
This
is another
of
the
times,is stilldoubtful.
words
It
the
exact
sense
'
means
primarily
to
of
go
SOUL
THE
THEORY.
253
by
solid
foodi;
if there
'And
such
were
would
consciousness
your
soul another.
That,
even
so,
your
by the
be
elements, nourished
by solid food
of consciousness, would
states
some
would
others
and
all
with
in any
deficient
'
'Then,
made
form, and
back
towards,
G. V, 196 and
man,
also,
account
be
must
soul made
minor
of
mind,
complete,
parts
not
^.'
had
Sir,
I fall back
such
on
soul, the
soul without
of consciousness.'
granting,Po///^apada,you had
would
same
apply^'
argument
And
stillthe
and
organ
on
granting,Po/Z/^apada,you
would apply^'
argument
[l87]23.
the
to
consciousness
And
same
'
and
major
its
this
ideas,
some
arise
four
the
another.'
I fall back
Then, Sir,
'
how
see
of
up
still
On
away.
pass
know
may
Granting,Po/Mapada,
soul,
thing,and
one
Po/Z^apada, you
followingconsiderations.
material
soul, Po//"^apida,
then,
revert/
to
and
in S. N. 662
recurring also
G.
is
so
(quoted as
used
back
125
verse
; S. I, 13,
home
is to go
Ill, 203
in
164).
the
such
Pi/akas.
in the
But
soul,
So
in
Dhammapada,
somewhat
in the
of
to a place
security; so
it means
opinions or reasons,
apparently to
on
revert
to them, fall back
them, harp on them, with the connotation
of regarding them
either
certain.
At S. N. 803 it can
be taken
as
N.
M.
and
the
At
S.
in
788, 803, 840
I, 309, 445,
908 ;
way.
to be the sense.
here, the latter seems
questionand answer
same
in
to
as
way
go
of
secondary sense,
set
Buddhaghosa
says
below
"
out
in
proposition,
just to
the
this
not
was
his real
opinion.
But
he
advances
23.
how
the
Buddha
would
see
He
held
it.
elementary,
It is nearly
this,more
meet
to
that
verted
propositionsabout the soul controin the Brahma-^ala (above,pp. 46-48).
referred to above,
This sort of soul is nearlythe same
the one
as
the Brahma-^ala (" 12, p. 47); and
in the Sama""a-phala (" 85,
87). It is a soul the exact
respect, of the body,
copy, in every
same
as
seven
in
p.
and
material, but
so
subtle
that
it
can
be
described
as
'made
of
mind.'
^
The
alterations.
argument
repeats the
text
The
is of
answer
supposition in
course
that, even
in
IX.
54
But
'
24.
different
from
Hard
SUTTA.
possible.Sir, for
is it
consciousness
whether
POrrFAPADA
the
is the
other
understand
to
me
soul,or
man's
the
is
one
'
is it for you,
views, other
"
to
this
grasp
matter
'
view
"
folly?
That, Po///^apada,is a
expressed no opinion.'
[Then, in the same
terms,
the followingquestions :
any
least:
at
truth, and
'
mere
'
matter
which
on
Po/Mapada
asked
have
each
of
"
world
Is the
3.
Is the world
finite ?
4.
Is the
infinite ?
[188]5.
7. Does
after death
not
"
Is the
soul
soul
not
Does
he
both
Does
And
he
"
live
again
live
again after
live again,and
death
not
live
"
again,after
to
each
too,
expressed
*
28.
opinion
This
sorts
case,
as
It is
On
on
no
]^
is
Po////apada,
opinion.'
has
why
Exalted
One
again,
that ?
matter
Exalted
the
on
One
made
which
the
I have
expressed
no
'
question
of
not
question the
soul, then
is
he
calculated
not
would
But
regard
the
each
to
it
profit,
is
of them, in the
consciousness
is not
not
given
entity.
permanent entity.
becoming
only ; subject,as he must
(and would) admit, to
soul.'
change. On his own
showing then, it is not
these Ten
Indeterminaies
see
above, in the Introduction to
a
'
constant
But
live
again,nor
"
"
That
live
neither
reply:
same
three
truth
"
after death
"
10.
body ?
body another
"
he
death
the
as
same
8. Does
9.
the
thing,and the
has gained the
one
who
one
"
"
world
Is the
6.
eternal ?
2.
the Mahali
'
'
Sutta.
an
SOUL
THE
the
THEORY.
255
Norm
concerned
the
Therefore
[i89]29.
determined
I have
what
expounded
what
is the
cessation
method
pain^.'
why has the
'And
that ?
to
as
concerned
I have
pain ;
which
one
pounded
ex-
reach
may
the
Path,
Po^Z/zapada,that
forth
put
to
and
the
to
to
tranquillisationof
insightof
put forward
I have
the
higher
Therefore
Nirva;2a.
to
to
redounds
the
to
Norm,
detachment, to tion
purifica-
quietude,
to
knowledge,
stages of the
One
Exalted
'
with
lusts,
real
heart, to
of
by
beginnings of rightconduct,
from
has
is calculated
question, Po//-^apada,
that
profit,is
One
of
Because
'
what
is the
the cessation
statement
Exalted
press
ex-
pain^ is ;
Po/Z/^apada,what
is the originof pain ; I have
expounded,
expounded
30.
is it that the
what
'
have
Then
is it that
statement
is
it,
as
to
that.'
'
That
One.
is so, O Exalted
One.
And
let the Exalted
now
him
fit.'
And
the
to
Exalted
One
That
is
One
do
from
rose
so,
what
his
Happy
seemeth
seat, and
parted
de-
thence.
Now
31.
than
those
mendicant,
no
mendicants
from
bitingwords^
pada gives vent
*
Dukkha.
'^
These
are
bore
all sides
down
with
One
upon
torrent
the note
Four
above
Truths, set
on
out
"
gone
away
the
Po////apada,
of jeeringand
See
the
the Exalted
had
sooner
13.
more
fullyin
'
my
Buddhist
Suttas'
aka/^/su.
the
roots
So
tud
also
and
256
IX.
Gotama
is so, O
fail to see
hand,
of the
those
that
the
Norm.
well
But
is distinct
with
And
Now
Sama7^a
other
Norm,
and
could
been
that ?
his
mendicant,
seat
one
on
him, and
how
[191]33.
'All
blind, and
are
owing
took
the
Exalted
or
the
Altta
of
Po/Z^apada, the
One
the ings
greetfriendship,and
discussion
eightAlttas
Buddha
at
in the
times.
(The
meanings
of that sort
friend
him,
a
books,
the head
seated
jeered
on
one
same
he
had
of
whom,
expounders
for the
pretext
eyes
have
un-
man,
lay-
of tfie
fact that
he
another, left it
by 1-Tsing
or
thingis related
his keenness
of words.
are
declared
one
of the
famous
our
so
had
have
things I
prided himself
in the
was
Po/Mapada,
are
only one, with
things,Po/Z/zapada,I
Some
seven
One,
the
was
passage
Order, and then, on
Buddha's
less than
Exalted
the mendicants
certain, other
seven
differences
to
the
to
mendicants,
You
them.
Bhartr/hari.) He
subtle
low
of
son
replied.
those
placed by
The
again, no
ATitta, the
And
how
had
not.
among
laid down
as
joined the
arrival
side.
with
One
he
see
see,
Norm.
as
approve,
the Sama^^a
by
of courtesy and
he
side, and when
was
one
on
exchanged
seat
There
of
reason
'
compliments
his
took
by
to
said
things,true
came
took
and
certain
well
their
on
staying. And
elephant trainer,bowed
and
nature
I refuse
so
propounds
of
after the
mendicant,
the
on
Gotama
the
propounded
of the
son
the
One.
regard to any
they went
through
And
with
how
has
he
as
32.
the
the
on
said, what
Gotama
He
Gotama
pointsraised.'
in accordance
fit,based
of
Sama/za
the
Exalted
and
to
One."
that
points.
method
was
is so, O
Now
we,
when
mendicant,
forward, as
at
That
"
Happy
ten
[i9o]But
the
SUTTA.
all in detail.
them
his
doctrine
any
one
with
says,
That
POrr/fAPADA
And
had
in
distinguishing
with
Maha
was
Ko////ita.
reconciliation.
258
POTT/fAPADA
IX.
SUTTA.
[193]351. 'Just as if a
long for, how I love the
the
land
And
'
this
beautiful
most
woman
'
'
him
Well
"
good
land, whom
in the
of menial
when
And
people should
birth ?
ask
him
so
you
beautiful
or
of the
No."
"
answer
Well
"
in the
woman
friend !
"
asked, he should
so
beautiful
most
love
ask
woman
And
This
in
woman
class,or
trader
beautiful
most
How
say:
"
people should
love and
"
should
man
good
land, whom
friend !
so
you
and
is,or
long for, do you know what her name
her family name,
whether
she be tall,or short, or of
or
medium
brunette
she be dark
or
or
height; whether
or
golden in colour ; or in what village,
town, or city
^
she
dwells
And
'
when
And
'
"
people
friend,whom
Now
it
not
should
know
you
asked, he should
so
what
long for ?
so
him
say
to
not,
neither
out, that
witless talk ?
"
then, good
So
have
her
seen,
"
being so,
answer
do
Yes."
Would
?
Po/^Z/zapada
of that.
you
turn
"
asked, he should
think
No."
"
answer
man
'
was
arisen, know
and
to
that
is,a
preach,on
is the
Pali
doctrine
the other
which,
hand,
doctrine
in contra-distinction
to
the
Buddhist
same
my
comes
'
unmiraculous
and
own
would
make
Mara
und
(prati-har);but
nonsense
'
form
to
word
Buddha,'
p.
anuhiramane,
quoted at
compare
the Maha-padhana Suttanta (No. 14 in the Digha).
the
(Dharma),
sappa/ihariyaw/;
the heresy advanced,
The
point of view.
root
rendering of the
Windisch's
doctrine
that is
the
('Buddhist Suttas,'
p. 43
modified
accordingly.
On
the
according to
from
for miracle
here
render
refute it
to
appositeexplanation from
word
both
how
71) must
Sum.
be
also
I, 61 from
in my
Sutta
Tevi^jo'^a
(translated
S. B. E., XI, 175) and in the Magghima. II,33.
'Buddhist Suttas,'
Mangura-i^^^avi.
Perhaps of sallow complexion.' Compare
used.
all these three words
for complexion are
M.
I, 246 where
S.
form.
In
all
V.
allied
ittht
260
is
an
at
Ill, 107
II,
Manguli
these cases
it must
an
unhealthy complexion is inferred. Here
be
taken
in
favourable
sense.
a
evidently
This
simile
recurs
in
the
'
SOUL
THE
'
[194]36,
the
37.
just
Then
259
also, Po/Z/mpada,with
so
Brahmans
and
Samaras
THEORY.
talk about
who
thereby on to
people should
mansion, to
staircase,do
the West,
you
in the
or
And
when
storey
upper
him
to
*'
South,
of medium
mansion
*
And
when
Now
what
'
it
not
'
For
38.
that
But
to
No."
then, good
mount
up
seen
into
"
being
that
so,
the
talk
of that
'
and
Brahmans
who
know
such
no
For
in
state
"
Yes."
asked, he should answer
:
think you of that, Po^Z-^apada? Would
healthyafter death.
they
? whether
with
[Then surelyjust so, Po//-^apada,
Samawas
and
in
turn
witless talk.'
be
to
out
or
so
witless talk ?
was
East,
North
not
this
making
"
out,
turn
man
know
you
up
And
"
"
staircase
mount
friend ! this
answer
him
to
staircase
to
good
size ?
asked, he should
so
up
It ig
mansion.
in the
or
And
Well
soul
deaths
are
you
up into which
whether
know
it is in the
mount
high,or low, or
it is
*
say
of
the
happy
acknowledge
here
that
they
know
soul
happy
for
even
postulatea
those
half
their
a
own
day.
no
way, no
what think
souls have
And
they
method,
of
of that,
^.] Now
you
That
being so, does not their talk,too,
turn
out
to be without
good ground ?
[185] For a truth. Sir, that being so, their talk would
out
to be without
turn
good ground.'
The
of personality,
following three modes
39.
Po//-^apada, (are commonly
acknowledged in the
The
world): material, immaterial, and formless ^
ensuring such
Po//^apada.
result
'
'
"
'
'^
'
"
34
is here
repeatedin
" 34 repeated.
0/ariko, manomayo,
ghosa
here
the text.
260
IX.
form, is made
first has
of the
up
The
by solid food.
nourished
SUTTA.
POrrfl'APADA
elements, and
four
second
has
'
40-42.
Now
I teach
each
of
to
respect
off of that
personality;
to
be
may
put
away
purification^
may
face
to
perfectionand
[l96]
'
think
and
Now
the
five
one
Skandhas,
soul.'
is my
These
three forms
tend
continue
may
to
to
see
full
realise,the
to
come
Po/Z/^apada,that
be,
be
dispositions
may
he
acquired
of wisdom.
well
it may
attabhava
on
or
grandeur
Evil
"
himself
by
has
dispositionswhich
increase; and
face, and
putting
according
walk
dispositionsone
with
the
to
that, if you
the
third is without
leads
\ that
so
evil
plete,
com-
only.
doctrine, Po///mpada,
these
form, is
no
lesser limbs
is
put
you
dis-
the
away,
This
of
divisions,into which
or
the deva
which
four
above, both
the sixteen
are
practice of
the
by
heavens
worlds
the
Four
planes,
in
from
w'orlds,
purgatory below
to
(2) the
inclusive:
rflpava^'ara worlds,
gods, and are attained to
Raptures (the Four GMnas) : (3) the
of
worlds
divided
are
kamava^ara
eleven
the
personalitycorrespond nearlyto
the
the Brahma
to
by
the
practiceof
four
of
the
Vimokkhas
It will be
the
forms
heaven
noticed
of
above.
Buddhistic
existence
idea
And
of
known
that
ecstatic
the
in
of these
the
others
meditation
three
West,
are
planes includes
from
connected
leading to
hell
with
beneath
the
special forms
all
to
preof
re-existence.
it is clear from
" 58
below
that the
'
'
THE
positions that
tend
to
reaHse, the
to
but
one
would
not
may
be
face
see
mastery,
question
thus
us
And
'
"
him
the evil
from
continue
may
realise,the
to
And
I
that
to
have
For
who
walks
accordingto
it
to
'
In
get free
used
has
to
before
you
think
you
would
not
the
is what
of
the words
talk
very
I mean."
sonality
per-
that, Po/Mapada.
out
turn
be
to
well
'
a
*
Well
man
upper
palace itself.
should
construct
storey of
And
palace,
should
men
up into
you
whether
doctrine
"
which
self-
personality
reply(describingit in
this
Why
you ^):
at
"
of
preach
you
if
as
Just, Po^//2apada,
into the
staircase,to mouTl'tUip
'
and
such
of which
I should
being so,
46.
formless)mode
that
that you
see
what
[188] Now
'
mindfulness
ditions
con-
ness,
happi-
joy, and
acquired, to increase
that he
to purification,
so
face to face, and by himself come
to see
full perfectionand grandeur of wisdom?"
now
grounded
such
outsiders, Po///^apdda,
might
What
then, Sir, is that material
'
That
will be
there
dispositionshe
that tend
dispositions
in the
When
judgment.
accurate
[197]43-45.
as
face, and
to
and
increase, one
purification
may
to
then
fulfilled,
are
26
THEORY.
by himself copie
full perfection
and grandeur of wisdom,
sad."
Now
continue
that, Po//"^apada,
continue
may
SOUL
it is in the
the
words
of
""
East,
or
40;
that
39,
in the
is,that
West,
whatever
you
know
in the
or
mode
the
of
above
va
so
is
firmed
con-
262
IX,
South,
in the
or
of medium
when
SUTTA.
? whether
North
size ?
'And
TOTTHAVABA
it is
high
low
or
or
"
should
asked, he
so
"Why!
answer:
here
'
'
For
'
[199]47.
thus
the
to
48. Now
of the
when
that
had
that is real
modes
of
under
the
then
is going
personality
'
I should
that
I shall
now,
and
50.
of the
ask
?
has
he
other
Will
not
going
not?"
on.
Were
"
future,
would
How
"
It is
in the
be
you
come
two.
ivitta,thus
you,
or
now,
say that I
be in the
not
you
that
was
in the
future, and
past, and
not
not
not
that
not;
am
not.'
if
Then
'
other
'
answer
not
past, or
Are
you
it does
of the mode
'
not?
the
of the three
one
any
then
on,
of either
category
in the
possession of
are
personality,
Is it only the one
son
'
or
is in
man
One
of
known
you
Exalted
the
to
At
49.
him
to
^
the
spoken, J^'itta,
thus
modes
answer
me.'
to
unreal
two
he
of the three
one
any
questions put
At
'
when
justso, Po/Z/^apada,
Then
'
they rejoined:
had,
you
is that
Well
"
real
! that
to
you
past personality
; and
the
and
personality,
future
the present, unreal ? The
personalitythat you will have, is that real to you; and
The
the present, unreal ?
the past personality,
and
future
personalitythat
real
to
unreal
you
"
"
and
How
the
past
would
"" 42-45
Each
have
you
you
now,
present, is that
and
personality,
?
answer
repeatedin
of the three
in the
cases
'
full.
is
given in
full.
the
future,
THE
[201]
I had
the
I should
real
was
SOUL
to
the
the
at
me
unreal.
others
that
say
263
THEORY.
And
time
when
also
so
personalitythat
past
I had
the
in
it ; and
other
two
cases.'
'Well!
51.
three
not
modes
come
the
milk
curds, and
from
the
butter
ghee, and
from
the
it is milk
it is
and
when
junket
or
personalityis going
of the other
of
names,
common
(one who
not
names
it is curds
and
so
the
on
For
other.
excellent!
which
has
which
has
it is
by
any
of the three
anyone
called
it is not
the
by
the
who
the
spoken, Po///5apada,
point is,of
cow,
forms,
that
in
so
animistic
man
sense
or
of
thy
mouth
were
to
set
up
that
were
to
reveal
that
to
were
or
away,
has
course,
man
down,
darkness
external
see
if
as
hidden
him
to
products of the
'soul'
(in the
There
ghee,
or
called
not
but
"
"
thus
thrown
been
lightinto
The
Just
been
right road
'
butter, and
butter,
or
'
could
it does
ghee junket
One
mendicant, said to the Exalted
:
Most
words
the
excellent,Sir, are
the
merely
of speech, designationsin
expressions, turns
in the world.
And
of these a Tathagata
use
has won
the truth)makes
indeed, but is
use
most
then
on,
curds
called curds,
not
of
one
any
the
when
of
A'itta, when
so,
under
52.
from
the
from
Just
point out
to
the
bring
had
eyes
has
the
truth
just even
"
justas
there
of
is
the
so
there
no
is
ego^
word,
substratum
no
constant
no
in the
unity,no
used
by savages).
united, make
up
as
qualitiesthat, when
the change has reached
a
a
personahty always changing. When
the
the
certain
it
to change
designation,
name,
point, is convenient
of
the
the
in
is known
case
a
s
products
by which the personality
^just
of the cow.
is only a convenient
But the abstract
term
form 0/
all
as
a
entity,
was
expression. There never
personality,
separate
any
are
number
of
"
"
the time.
The
author
argument.
of
the
Milinda
has
preciselysimilar
264
POrr^APADA
IX.
made
been
And
One.
Exalted
the
who,
from
taken
him
One
this
made
the
request
from
the
admission
And
56.
received
his
initiation
his
alone
resolved.
And
of
goal
the
the
himself
to
life
and
to
see
that
rebirth
So
be
the
trainer,
at
was
accomplished
would
to
;
;
that
and
beyond
no
venerable
became
Here
yet
ends
the
I receive
may
attained
! that
in
of
that
that,
life
the
should
be
after
this
to
and
men
clans-
become
goal
did
world,
he,
bring
realise,
to
became
that
end;
the
continue
he
And
after
supreme
which
visible
of, and
face
was
trainer,
that
supreme
this
he
zealous,
to
household
yet
and
earnest,
the
yea
all
forth
go
elephant
sake
from
an
with
immediately
the
knowledge
face
fulfilled
been
has
trainer,
to
from
of
he
for
while
the
one
endures,
granted,
son
long
utterly
and
as
concluded
One
separate,
wanderers
himself,
permitted
be
And
"
by
May
elephant
words,
was
and
higher
houseless
Order.
[203]
Order.
e'er
forth
go
One
life
the
Exalted
the
A'itta,
remained
Exalted
adherent
as
same
request
the
of
Order.'
his
into
long
the
may
under
into
his
an
as
son
of
'And
world
to
as
the
use
and
Exalted
guide.'
A'itta,
he
though
to
me
forth
day
his
as
But
55.
accept
the
by
the
myself
Doctrine,
his
to
figure,
many
betake
I, Sir,
guide,
my
as
in
known,
SUTTA.
conscious
life
higher
had
done
had
been
life, there
present
ATitta,
another
the
the
among
Po///mpada
of
son
the
the
Arahats.
Suttanta.
elephant
266
far
How
adopted
the
by
forerunners,
Buddhists,
to
of
harmonisation,
they
wanted,
ethical
doctrines,
in
and
the
the
through
larger,
smaller
the
Samadhi
of
have
the
of
1896,
to
pp.
those
xiv-xxviii)
pages.
in
thought
and
to
Manual
Yogavacara
must
by
what
nothing
the
two
with
the
ideas,
history
Bhikshu,
the
evolution
India.
contributions
'
my
following
up
mean
and
Tapasa
in
importance
detailed
in
of
ideas
religious
some
questions
referring
first
and
made
such
Society,
to
is
philosophical
I
of
it,
analogies
the
did
under
and
of
history
constant
related
similarly
two
like
and,
has
How
ideas,
to
come
The
Path,
swallowed
circles,
what
not
Noble
two
become
Samadhi
word
6^/^ana,
and
the
of
the
meditation
than
more
in
and
Arahatship.)
the
of
away,
date,
what
did
reservations,
died
of
parts
and
limited,
more
the
in
Truths,
Four
association
feeling
At
an
Samadhi,
is
(It
constituent
constant
ethical
as
the
the
to
ordination,
co-
idea
essential
most
preference
in
6'/^ana?
in
thirty-seven
their
of
used
of
find
we
implied
faculties
mental
or
spiritual
with
"
notion
that
6'^ana,
immediate
'
the
statement
be
to
physical,
more
far,
the
by
or
express
in
their
self-concentration
'
') invented
allocation
(literally
word
the
was
SUTTA.
SUBHA
X.
confine
the
discussion
'
(Pali
myself,
Text
here,
X.
[Conduct,
[204]
I.
Ananda
Thus
I.
Anatha
the
Exalted
One
the
young
2,
have
Savatthi
at
the
in
on
the
6^eta
after
shortly
that
at
of
son
Savatthi
at
venerable
Now
away
Subha,
dwelling
The
pleasaunce,
died
Brahman
was
heard.
Pi^^^fika's
had
Intellect.]
and
staying-
once
in
Tudi
SUTTA.
Concentration,
was
Wood,
SUBHA
the
time
of
man
business
some
or
other.
certain
'
now,
Ananda,
and
Subha,
to
the
as
to
whether
abated,
as
to
ease
Ananda
the
to
and
would
say
be
ness
sick-
health
and
'Twere
kind
so
Brahman,
young
his
his
"
Samara
the
well
to
as
of
son
pay
the
of Tudi."'
man
he
And
Very
'
3.
went
to
and
staying,
was
and
compliments
his
seat
been
where
him
the
greetings
took
and
delivered
to
which
with
message
the
courtesy,
he
seated,
so
Ananda
venerable
the
reply.
in
man
young
he
the
had
charofed.
On
4.
Ananda
said
is
It
have
able
that
with
exchanged
of politeness and
Ananda
[205]
'
place
the
And,
apart.
venerable
of
condition
venerable
visit
has
addressed
Go
name
my
indisposition
and
if the
in
said
man.
young
ask
and
Brahman,
young
and
man,
young
Come
vigour
the
Subha,
Now
2.
on
go
opportunity
*
'
The
A
to
him
just
not
just
to
hearing
taken
the
venerable
now,
perhaps
But
if
convenient,
man,
young
morrow,
full details
the
message,
medicine.
seem
village near
that
so
be
that
may
given
Savatthi,
now
in
Sumangala
in
Nepal
Vilasint,
territory.
p.
be
and
conditions
fit.'
are
for
7.
268
X.
that young
Then
to
'
perhaps
come
the
on
opportunity
dressed
and
his
Bhikkhu
from
the
house, and
out
for
And
son
of the
him.
far
so
accomplished
that
Ananda,
when
able
be
may
be
so
conditions
to
and
and
^etiya country
his
took
night had
morning,
the
early in the
carrying his bowl,
himself
robes
Subha's
to
been
Ananda
if
venerable
away,
in
went,
added
went
fit.'
seem
passed
a
has
morrow,
the
5. And
all,and
venerable
the
from
arose
man
that
SUTTA.
SUBHA
seat
as
his
the
on
with
attendant,
spread
mat
the
Subha, the young
Brahman,
of Tudi, came
he sat, and
there where
man
the greetings
Ananda
exchanged with the venerable
and compliments of politenessand courtesy, and took
his
seat
on
side.
one
Ananda
venerable
And,
seated, he said
so
the
to
used
to
and
incite the
made
6.
'
which
he
them
Three
the
used
The
the
Exalted
incite
made
were
bodies
of
the
firm.
\'
intelliofence
And
what,
'
of
Ananda,
regarding right
of which
the
which
he
them,
venerable
used
and
to
of
so
'
On
of
the three
are
centration,
self-con-
regarding
body
noble
(Sila)
was
wont
folk,in which
firm ?
in
to
he
of
praise
speak ;
lished
estab-
'
which
established
doctrine
conduct
Gotama
them
to
regarding
this
incite the
made
'
regardingrightconduct,
body
is
he
what
doctrine
doctrine
to
praise ;
to
Brahman,
doctrine, O
And
doctrine
noble
so
they, Ananda
folk, in which
them
them,
established
he
wont
was
the
body of
noble
body
so
What
One
noble
so
the
firm.
are
to
them, and
folk, in which
of the
Sima";la-
see
above, p. 82,and A.I, 1
doctrine,
25, "c.
CONDUCT,
The
1.
CONCENTRATION,
AND
of
appearance
269
INTELLECT.
Buddha,
and
his
preaching.
of
2.
The
into
the
Order.
3.
His
self-training in
4.
The
minor
awakening
5. The
thence
the
with
And
'
30.
"
this
still to
noble
so
be
the other
Here
and
would
system,
of doctrine
praise
of
speak ;
to
[The answer
phala Sutta,
door
2.
The
of
The
that
venerable
he
used
them, and
f^2-18
that
in
way
his
is
which
of
is
our
Ananda,
on
something further,
'
done."
in the
is
JJ64-82
wont
was
to
folk, in which
firm ?
them
made
body
(Samidhi) in
Gotama
incite the
to
noble
so
of the
'
Skmanna.-
say
he
learns
to
guard
the
senses.
constant
he
to
far
aim
you,
is this
the
which
established
1.
The
regarding self-concentration
which
"So
Sutta.
what, Ananda,
'And
I.
they also
they be
for Recitation
Portion
Subha
v/ould
say
But
is yet
still to be
Brahmawas
were
much.
There
"
First
the
and
[207]And
much,
thus
your
ends
both
"
themselves, then
in
hand, say
accordingto
mysterious
Sama;2as
of this communion.
with
enumeration
done.'
he
heart
other
the
perceive such
H.
of
of conduct
is well-rounded,
group
and
that I perceive no
other, like
it, among
satisfied
the
incomplete
outside
to
fear, confidence
is yet
there
this system,
Wonderful
unto
observes.
'
not
speech.
he
morality
concludes
answer
words
the
that
and
entry
resulting.
And
to
of
his
and
word,
act,
of
details
absence
hearer,
gains.
mindfulness
and
sion
self-posses-
X.
270
The
3.
with
of
power
of
simplicity
The
4.
SUTTA.
being
and
mind,
And
the
and
" 30.]
[208] 20.
And
venerable
he used
and
them,
that
them
The
3. The
of
thereon,
[209] 27.
Exalted
used
he
them,
to
and
[210]
is
and
say:
insight
and
impermanent,
the
"
with
up
it,has
calling
that
of
97
sees
mind
existence
no
mind
Four
images.
Truths
Path;
the
of
final
the
mental
up
the
of
'This, young
the
Intoxicants
incite
the
them
to
as
rooting
(the
consequent
assurance,
gained.]
Brahman,
is that
so
was
made
established
he
which
Emancipation
One
to
"" 8^,^85,
that
Eightfold
doctrine
of
body
the
and
Asivas);
body
praise of
speak; to
in
to
of
one's
of
noble
so
wont
is
Sutta,
perception
and
it.
of
power
sorrow
1,
'
20-26
is bound
independent
out
is
body
{Vinn^na)
2.
done,
Chapter
(Vanua)
was
firm ?
A^a;2a-dassana
the
folk,in which
incite the
to
made
The
in
same
be
to
is this
intellect
Gotama
""
[The answer
the Sama^wa-phala
1.
above
what, Ananda,
regarding
the
which
the
of doctrine
which
and
pervades
by
further
something
rejoinder as
same
of
sloth
(G^/^anas).
followed
is
Five
worry,
that
peace
fills his heart.
to
as
little,
the
and
Raptures
answer
injunction
and
excitement
Four
the
from
ill-temper,
perplexity.
resulting joy
5. The
and
his bodily frame,
6-9. The
heart
of
covetousness,
"
with
content
life.
emancipation
Hindrances
body
SUBHA
folk, in which
he
noble
that
which
established
firm.'
Wonderful
is this, Ananda,
other, like
unto
and
mysterious
that this so
noble
both
of doctrine
regarding
group
intellect is well-rounded, not incomplete;and that I perceive
'
no
and
BrMima;/as
outside
it,among
of
this
the
"
other
communion.
Samawas
And
CONCENTRATION,
CONDUCT,
there
is
to
set
up
astray,
gone
that
just
"
in
I,
my
I, betake
even
guide,
venerable
one
has
figure,
many
the
has
so
who,
taken
to
the
from
them
Here
truth
myself
to
truth,
and
this
as
forth,
day
his
ends
me
as
Subha
to
Gotama
Suttanta.
May
adherent,
an
long
me,
And
Order.
guide.'
the
forms
Ananda.
as
has
darkness
known
made
the
to
receive
the
venerable
that
or
who
external
venerable
were
away,
into
see
been
the
by
Ananda
could
eyes
were
or
him
to
light
words
man
down,
road
bring
have
if
as
hidden
been
right
to
Just
as
be
to
the
are
thrown
has
were
who
those
!
been
the
out
or
even
has
which
point
to
were
which
that
Ananda,
excellent
most
that
reveal
to
so
mouth,
thy
excellent,
27
further
anything
matter,
Most
accomplished.
of
this
in
not,
INTELLECT.
AND
life
endures,
as
the
as
INTRODUCTION
KEVADDHA
this
In
Sutta
of
doubt
no
wonders
the
the
have
we
and
Buddhists,
SUTTA.
Gotama
by
there
miracles
in
the
to
as
the
by
up
himself,
which
in
miracles,
or
taken
position
then
was
early
practice
universal
belief.
They
There
of
was
however,
not,
were
interference
no
It
nature.
by
that
supposed
was
special acts
beyond
in
number
eight
are
89)
to
remind
of
us
and
to
common
As
usual
trouble
that
157)
is
question
of
And
Iddhi.
only
of
reverse
very
or
one
of
eight
or
have
powers
notably
any
craft
referred
to
"
See
Vin.
for
other
II, 183
instances
;
noted
was
have
above
puthu^^anikd-iddhi'^
reasonable
are
or
by
the
who
his
course
the
just
of
books,
for
as
But
unconverted.
the
was
power
famed
were
called
p.
(Diet,
Arahats.'
the
in
this
they
the
pothu^^anika-
amisd-iddhi
above,
G^at. I, 360.
for
mentioned
it, of
of
stated
of
Devadatta,
statement,
skill
or
have
Moggallana,
could
They
in
forward
put
attribute
Arahats
many
them
culminates
been
should
peculiar
the
Arahat,
an
the
two,
acquirement.
could
for
of
Buddha.
Childers
is the
authority
no
having
the
that
which
such
them
of
all
or
similarly
of
practice
any
self-training
wonders
before
Iddhi
'
than
the
taking
not
existence
the
of
pre-Buddhistic,
as
loathes
evidence
no
88,
pp.
India.
the
of
wonder
of
system
strange
that
gives
the
the
fact
he
better
and
There
is very
It
that
says
teacher
Indian
any
p.
He
this
the
dispute
or
in
Arahatship.
of
represented
simply
is education
view
thought
is
in
acts
attributed
now
is
It
Buddha
certain
(above,
detail
Buddhist.
is not
of
These
men.
powers
of
greater
all) the
of
all schools
the
He
powers.
and
belief
doubt
to
(not
some
The
mediums.
as
in
laws
reason
accomplish
ordinary
forth
set
the
people, by
could
of
sense.
with
power
certain
powers,
power
and
outside
an
Western
our
^;
that
206.
'
A.
I,
93.
is, pre-
^I-
74
from
texts
KEVADDHA
SUTTA.
in Western
passages
literature, old
W.
(W.
leads
not
I, 538),'One
V.
the
to
The
view
that
say
that
Kant's
end
of the
and
the
beginning
within, us.'
problem,
as
elements
foothold
where
does
(nam
person
The
alteration
that
find
They
foothold
no
We
faculty) ceases,
of
elements
find
that
qualities
then
know
only
in the
(with special
intellection
the
away?'
pass
The
suggestive.
person
is
derivatives,as reflected
intelligence. To the question, as
'
'
no
make
rupa)
and
their
and
are
gods, is : Where
Buddha, in giving his
the right way
to
put the
union
thinking being.
teaching
world
the
to
The
away?'
pass
first
that
that
is
not
solution,
says
do
It
question.
ought to be : ' Where
the
do
saying
be
to
compares
also
can
are
new,
Schopenhauer's
happy, appropriately
so
and
be
of
elements
the
in, constructed
thus
reference
the
and
human
is
answer
and
Arahat,
the
to
duced
intro-
by,
altered,the
of the
mind
they,
should
when
representative
with
person
them,
cease.'
So
*
in
No
And
'
From
is
striking,and in
Upanishad passages
the
is used
It
is
Great
of the
of
one
Dahlmann)
Pi/akas
of the
We
have
no
Nip^ta
that
arise,either
upon
Arahat
throughout
example
be
in whom
him
by
human
soul.
by
out
in
later
or
or
is,of course,
alertness
mental
the
the
excellence, the
what
the
the
the
priestly
of
him,
man
dull
from
no
of the
Buddhists
had
at
that
the
Four
Sa;//yuttaI, 15.
verse
in
1 ] 1 1
the
delight in feelings
Buddha
early
Viniia.ua.
this
The
books.
view
Arahat
harbours
who
within
from
less
of
older
the
to
That
grows
par
the
been
in the
in the
is meant
To
'
to wane.'
"
are
of
pointed
expressions, used
same
used
foothold
what
Sutta
tends
(as has
the
reference
another
see
corollary
God.
find
we
probabilityintentional,contrast
of language
the same
kind
where
instances
where
Arahat,
speculationof
Elements
all
Soul, the
many
Father
And
There
to
told
are
where
There,
This
the
waned.
Arahat
picture
himself,
is laid
of
drawn
is
considered
Whatever
stress
the
standing
a
a
man
else
to
it is,
intellectually
asleep,unconscious
ideas.
But
it is the picture of
to
I
a
INTRODUCTION.
them,
have
the
the
to whom
man
material
ceased
Elements,
Four
things,and
to
have
the
275
the
ways
paramount
and
all that
in which
follows
they
from
affect
importance they
him,
have
to
thoughtless^.
54-58
nirodho,
Vii7"a"assa
On
;
A.
II, 45
and
see
further
Asl. 350
compare
p. 87.
Ud.
; A.
VIII,
IV, 39 ;
9;
and
S. Ill,
above,
[The
[211]
was
Thus
where
came
he
seated,
so
the
to
by
power
his
him
the
thus
of
the
become
ours
Exalted
the
to
mystic
men,
Nalanda
One
perform,
to
ordinary
devoted
speaking
it
Kevaddha,
But,
instruction
give
brethren
their
that
Exalted
One.'
One
said
And
2.
time
the
Afterwards
The
to
have
who
pologie,'
the
pp.
belter
site
differ
wealthy
now,
by
wonder,
for
the
to
my
power
lay folk
clad
'
"
Kevaddha
One,
of the
as
and
called
been
has
wont
am
the
made
received
and
same
second
reply.
the
MSS.
men,
time
Exalted
same
should
the
to
that
second
request
white
Come
"
mystic
ordinary
of
that
thus
not
brethren
ye
of
garments
is
the
to
perform
surpassing
be
brother
of
devoted
Exalted
if the
some
this
more
people
and
:
*
in
would
much
so
well
that
influential
with
were
to
surpassing
Thus
On
It
command
give
wonder.
even
folk, crowded
And,
is
Sir,
ours.
One.
Exalted
were
of
One
down
side.
one
on
Exalted
the
to
bowed
and
seat
mango
householder,
young
was,
took
One
Pavarika's
the
One
of
full
prosperous,
to
said
Nalanda
This
'
^^
and
him,
to
Exalted
The
in
Exalted
Gods.]
the
heard.
Kevaddha
the
in salutation
and
Nalanda
at
Now
have
staying
once
grove
Wonders,
Three
I.
SUTTA.
KEVADDHA
XI.
translated'
62-100,
of the
has
two.
to
the
Buddhist
famous
speHing
distinguished
Keva//a,
this
'
this
man,
this
in
his
form;
It
name.
of
high
fisherman.'
Suttanta
adopted
of
University.
However,
'
able
improb-
is
social
position,
Dr.
Anthro-
Buddhistische
and
it may
mann,
Neu-
turn
out
to
THE
WONDERS,
THREE
[212]3.
And
third
I would
fain
that
only say
Exalted
the
to
were
One.
It
give command
to
even
the
much
so
There
'
would
Thus
wonder.
Nalanda
made
The
the wonder
In
'
of education
this
enjoys
power
being
the
being
multiform
he
of
is the
further
side of
he
he
wall
become
ours
One.'
Exalted
which
them, have
the
are
three
manifestation, and
one
from
being
without
passes
or
mystic wonder
that a brother
suppose
of
various
mystic
ways,
becomes
multiform, from
becomes
:
perform, by
a
mystic
one
invisible
becomes
the
wonder
possession, in
from
"
what
Kevaddha,
case,
One
Kevaddha,
And
what, Kevaddha,
And
'
4.
he
the
mystic wonder,
men,
realised
and
others.
to
to
the
to
devoted
Exalted
of
of wonders,
sorts
people
brother
devoted
One.
is influential and
ours
ordinary
this
more
three
are
of
young
said :
Exalted
the
with
some
that
and
well if the
were
277
the
One,
to
of
Nalanda
surpassing
power
injury
no
GODS.
Kevaddha,
time
folk,crowded
full of
prosperous,
to
do
this
THE
the Exalted
householder, addressed
'
AND
battlement
visible
hindrance
or
to
mountain,
if
he
touches
and
the
and
Sun,
though they
the
heaven
to
'
marvellous
various
becoming
even
168-173.
Then
And
him
believer
For
in
multiform
potency
body, up to
believer,of trusting
so.
should
"
Wonderful,
and
power
him
the
announce
potency
Sir, and
of
that
indulging himself, in
being one
mystic power : from
("c.,as before, down to)reaching,
verily I
ways,
are
mystic
and
Moon
in the
some
doing
the
even
power
reaches, even
that
is the
in the
These
behold
hand
mystic
unbeliever, saying :
an
recluse.
he
of
of Brahma.
[213]5.
fact
beings
be
heart, should
the
feels with
body, up
saw
"
to
explained at
the heaven
length
in
the
of Brahma."
'
Sawzgarava Sutta, A. I,
278
*
that
Then
Sir ! there
Charm.
SUTTA.
KEVADDHA
XI.
should
unbeliever
is
It is
thereof
efficacy
the
by
called
charm
certain
him
to
say
the
"
Well,
Gandhira
that he
performs
unbeliever
'
'
so
Yes, Sir
in the
say
he
Kevaddha
you,
and
It is because
And
'
perceivedanger
that
loathe, and
thereof.
ashamed
am
the
not
might.'
abhor,
Might
'
Kevaddha
Well,
6.
think
what
Now
is the
what, Kevaddha,
of
wonder
festation
mani-
?
'
Suppose,
this
Kevaddha,
case,
manifest
make
can
in
the
heart
thus
are
emotions."
your
trustingheart, should
is in your
[214]7.
fact
to
is the
recluse.
For
and
of other
such
*
the
by
'
The
is
thereof
efficacy
Gandhara
well-known
charm
Charm
for
thus
are
should
the
the
that he
to
the
thoughts,
"
So
and
and
such
emotions."
him
Well,
"
^
Jewel Charm
performs all this."
is mentioned
the
your
say
of that
manifest
thinking of
are
called
charm
Sir, and
potency
individuals, saying
and
unbeliever
that
there
and
power
You
Thus
matter.
Then
Sir!
is
mind.
your
the
announce
him
verily I saw
making
the reasonings and
feelings,
beings, of other
is in
so
the
mystic
2.
Wonderful,
*'
and
believer, of
should
believer
Thus
some
doing so
unbeliever, saying :
an
marvellous
heart
that
Then
'
him
You
mind.
matter.
And
see
feelings,the
beings,of other
other
"
brother
the
and
that
at
singlepurpose
It
invisible.
'
The
either by omens,
Sawgarava Sutta {/oc.
cit)tells us how
exterior sounds, or
or
by hearing the actual sound of
by interpreting
the man's
mental
heart, the
operations,or by knowing, in his own
heart
^
"
of the other.
Identified
probable that
the (rataka
is
the
only
is
for
right in
A'intamawi
Vi^^^a,
following up
both
cases
as
trails.
to the
THE
'
Now
THREE
'
think
what
unbeliever
WONDERS,
so
say
he
practice of the
loathe,and abhor, and
GODS.
wonder
of
in
Consider
this
thus,
train
Kevaddha,
manifestation, that
ashamed
am
do
way,
and
not
thereof.
yourself,and
is born
into the
[Thetext
Get
rid
"The
in
the
repeats
His
4.
The
6.
7.
This,
that."
of education."
Tathdgata
his
and
hearer,
self-training in
details
minor
at
p.
word,
act,
of
mere
58) which
of
absence
ciation
renun-
he
and
speech.
morality (summarised
observes.
confidence
fear,
of
heart
arising.
The
doors
position,
dis-
world.
above
5. The
thence
way.
this
S4ma/2/Za-phalaSuttanta,
of
awakening
of the
3.
world, "c.'
"" 40 to 84,
" 97, that is to say
The
1.
preaching of the Buddha.
The
of
that
and
2.
that
wonder
suppose
thus
teaches
in
remain,
is called
is what
of education?
reason
thus.
not
further, Kevaddha,
And
the
not
perceive danger
'And
Reason
279
Might
is the wonder
what, Kevaddha,
that a brother
Suppose, Kevaddha,
'
'
Kevaddha
you,
Yes, Sir ;
might.'
Kevaddha
! It is because
Well,
8.
"
THE
'
in the
I
AND
of
way
his
The
which
in
learns
he
guard
to
the
senses.
he
self-possession
constant
thus
gains.
8.
The
simplicity
9.
Five
sloth
and
The
of
power
of
The
11.
The
of
emancipation
body and
perplexity.
10.
little, of
with
content
life.
Hindrances
of
being
"
the
the
ill-temper,
covetousness,
mind,
from
heart
excitement
and
worry,
that hegains.
resulting joy and peace
Raptures.
training in the Four
and
Amba/Ma
that
the
objectoris intentionally
Suttanta,to
be
'
drawing
the
So
KEVADDHA
XI.
The
12.
of the
and
insight arising
of the
nature
of
with
fact
the
from
knowledge
the
its im permanence,
is bound
consciousness
and
body,
that
of
of
assurance
The
[215] 67.
certain
doubt
four
the
wonder
understood
the
are
realised
and
myself,and
time, Kevaddha,
upon
there
occurred
of the
company
the followingpoint :
Where
now
brother
in this very
great elements
leaving no
behind
trace
himself
worked
Kevaddha,
"
So
such
into
up
that
68.
Then
brother, Kevaddha,
of the Four
thereof:
my
behind
And
when
he
of the
Four
heaven
brother, do
Great
[216-219]
69-79.
the
to
and
sent
was
who
sent
to
on
Four
him
sent
From
Warren
on,
him
on
who
on
said
to
the
the
four
great
leaving
cease,
"
gods
'
that.
But
and
potent
there
the
are
Four
gloriousthan
more
it."
Then
that
brother, Kevaddha,
went
question,
Kings, [and put the same
by a similar reply,to the Thirty-three,
him
their king,Sakka
sent
to
; who
gods, who sent him on to their king,
Great
the Yama
Suyama;
thus
Great
Kings, more
They will know
we.
wind
and
fire,
had
know
not
and
the
to
up
"
trace
of
state
of the Gods
went
friends, do
earth, water,
"
Kings
Great
"Where,
elements
'
that
pass
"
brother,
do these
wind
fire,and
earth, water,
"
to
brethren,
"
away,
three
others.
to
on
final
the
education.']
of
these, Kevaddha,
I have
Once
and
Intoxicants,
'
'So
known
the
Truths,
emancipation of Arahatship.
throughout is : This, Kevaddha,
is called
is what
made
the
Four
the
the
refrain
wonders
of
realisation
The
destruction
no
up
it.
13.
'
SUTTA.
to
sent
him
their
king,Santusita
on
has been
to
the
Tusita
;
translated
who
by
in|_Translations,'
pp. 308
gods,
sent
the late
foil.
who
him
Henry
on
C.
252
KEVADDHA
XI.
SUTTA.
of
all, the
"
82.
'
Then
I did
"
that brother
ask
not
all that
indeed
friend,
you,
now
you
I ask
But
say.
the
whether
to
as
said
you
w^ere
where
you
wind
fire,and
earth, water,
"
and
Brahmi,
answered
"
"
cease,
Brahma
to
'
his
Then,
brother
by
[222]
'
''
the
These
brother,
me,
nothing
not
realised.
have
done
Exalted
return
to
and
accept
an
the
hold
Brahma,
of
I have
their
those
four
wind
fire, and
cannot
in
answer
no
Therefore
cease,
"
brother,
you,
according
answer
question. Go you
him the question,
this
to
answer
Exalted
the
is
gave
that
acted
have
you
said
have
wrong,
now,
behind.
trace
One,
there
earth, water,
others, for
among
not
not
"
no
that
Therefore
I do
presence.
great elements
aside, and
retinue
the
took
nothing I
understood, nothing
such
I have
time, put
third
Brahmi
Great
led him
gods,
be
to
see,
leaving
the
and
arm
yet
the
gave
before.
question as
Kevaddha,
Brahma
make
shall
he
as
reply."
84.
'
could
one
as
Then,
in when
stretch
salutation
four
to
great
me,
85.
I
And
answered
Atisitvd.
atisitva
S. N.
see
II, 366.
and
The
Morris
"
me
seat
had
he
thus
"
Siamese
the
from
the
And
he
one
T.
it
Brahmain
bowed
side
and,
is it.Sir,that these
wind
fire,and
"
spoken, Kevaddha,
Long, long
J. P.
draw
or
"
thus
edition
quickly
as
arm,
on
Where
behind
trace
in
me.
earth, water,
"
when
him
bended
his
took
to
elements
leavingno
cease,
before
appeared
seated, he said
so
forth his
Bhikkhu,
forth, vanished
stretched
world, and
that
Kevaddha,
has
ago,
brother.
abhisiwsitvS.
FausboU
On
at
TPIREE
THE
WONDERS,
sea-faringtraders
sail
on
an
ocean
Such
bird
and
the
would
would
West,
the
to
to
they
and
would
thither
it
Just
fly.
brother, do
so,
the
But
this
if
it.
put
elements
have
asked
"
Where
'
all round
therefore
should
be
put
the
as
you
four great
should
do
And
Pure
and
impure,
is it that
both
is
answer
intellect
of
endless, accessible
footing find
no
leaving no
out,
that the
The
the
[223]
behind, you
trace
to
to
up
me.
where
ship.
answer
to
not
about,
the
to
even
land,
earth, water,
fire,and wind.
long and short, and fine and coarse.
Die
On
land,
of
if
Where
And
caught sight
asking
leaving no
cease,
to
free.
South,
zenith, and
the
having sought an
sought it in vain, even
of
sight
the
to
you,
Instead
of
compass.
back
question, and
back
Brahma-world, come
Now
the question,brother,
have
the
no
come
land-
out
got
East, and
it
setting
them
bird
land-sighting
North,
horizon
visible, it would
were
the
with
ship
points of
the
on
let the
to
intermediate
anywhere
the
283
GODS.
they were
take
to
flyto
THE
when
wont,
were
voyage,
And
when
sighting bird.
of the shore
AND
and
name
trace
behind
form
?
"
Arahatship,
from
every
side
the
invisible, the
^
"
and
the physical.
rfipa" ka.; that is, the mental
ing
Dr. Neumann
language by translatputs this into nineteenth-century
the phrase
un-Buddhistic
however
subject and object.' And
for no
be
Buddhist would
an
ing
use
expression apparentlyimplymay
understood
in
if
be
the
it
an
a
really,
by
subject
unity
subject"
faculties or
of impermanent
comes
qualities,
ever-changing group
^
Nama"
"^a
'
"
very
^
near
to
the
Pahaw.
Buddhist
Buddhaghosa
meaning.
takes this in the
sense
"
'
'
'
'
284
XI.
There
'
is
long
And
Pure
spake
householder,
young
Here
have
gone
meaning,
no
vi""a"a,
when
be
for
could
meant
be
behind.
all
One.
pleased
also
Kevaddha,
And
heart,
at
cease.'
rejoiced
at
word.
spoken
that
form
they
Exalted
coarse,
and
trace
no
wind,
find.
name
ceases
the
and
footing
both
that
fine
and
and
fire,
water,
no
intellection
Thus
give
short,
leavinof
out,
When
the
it
SUTTA.
earth,
impure,
is
Die
that
and
and
There
the
it
KEVADDHA
the
could
easily
further
afield
qualified
the
supported
Kevaddha
ends
vinnina.
by
other
by
found
have
than
such
of
Suttanta.
other
adopting
simply
adjectives
a
passages
man
who
from
as
has
the
He
means.
those
attained
Pi/akas.
That
^aha;?^.
here
used,
to
need
can
Nirvawa,
INTRODUCTION
LOHIA'A'A
It
is
not
for
suitable
the
lies too
in
now
Eastern
the
Suttanta.
this
it is directed
admitted
ourselves
put
appreciating
in
argument
to
easy
SUTTA.
the
the
kind
of
The
social
remote
from
West.
But
in
that
position
underlies
the
view
against which
views
universally-
social
the
the
mental
idea
the
of teachers
in
sixth
century
question
of wide
the
to
as
interest
in
B.C.,
ethics
of great
and
importance.
S'ahkara quotes
books
which
lay
Veda
the
be
filled
split if
be
he
exclusive
right
indeed
claim
gods*.
taught women,
These
and
is to
each
be
males
lac.
be
had
their
and
that
had
he
be
than
give
of the
least
birth
of
other
of
hand
brought
who
gods
I,
88.
one
may
approved
life into
brought
Commentary
Manu
any
the
to
they
twice-born
ethics
of
of
the
had
fair
idea
of
priests, and
of
also
been
such
gods
very
he
But
they,
the
.spirit
was
very
not
times.
upon
far
that
show
far
older
to
doubt
in
change
easily
so
to
of
trend
in Pi/aka
about
longer,
no
Pi/akas.
than
the
from
won.
the
our
Manu.
measures
state
had
the
if
prerogatives
the
its supporters
had
those
to
later
them,
at
thought
text
gentle
in that
order
or
as
that
is
is a battle
right. That
But
the expression of his belief
is sufficient
striking idea he thought he had killed was
the
if he
bestowed
social
views
privileges
like
doubtless
come
the
is to
through
has
to
thinking
On
hears
tongue
cut
twice-born,
not
much
section
one
that
existing
who
Upanishads)
His
himself
danger
share
the
to
5iidra
of the
teaching
any
God
priestly law
teacher.
public opinion
earth
body
not
as
Asoka
When
it ; his
^.
memory
the
theosophy
and
would
animating
opinion
course
it would
or
ears
the
of
of
lead
are
passages
others
many
the
the
rules
molten
be,
And
who
teaching,
priest as
of
to
the
and
that
recites
it in his
males
down
with
preserves
the
approval
(includingof
to
are
with
on
which
them,
the
were
be
permitted
people
evil deeds
in a previous
their
ever
actually,in practice,carried
by
6"ankara
Vedanta-Sfitras
'
for
whether
keeping
I, 3. 38.
*
319.
286
Pi/akas
The
out.
of
the
in that
succeeded,
in
but
the
and
by
show
that
the
older, than
The
the
from
And
and
time
is
that, though
minded
to
party in India,
books
law
lax way
in which
there
old, or
times, as
bigots among
were
yet
there
that
have
been
practice must
of
the
and
sacrifice,
magic
that
the
of
the
belonged,
of these
the
also
was
more
who
The
rules.
could
always
liberal
looked
general
hereditary priestskept
emoluments
and
the
privilegesthat
Even
the
own
knowledge
of theosophy was
to be handed
higher teaching of the m.ysteries
down
from
to son, or
only from priest-father
priestlyteacher
But
there
to
were
numerous
exceptions. The
pupil.
many
who
of
Brahmans
not
to
were
were
priests
wont,
course,
emphasise the importance rather of birth than of knowledge.
We
have
in the pre-Buddhistic Upanienough evidence, even
of the
the priests,being teachers
shads, of others, besides
four powerful kings, and
The
the still important
higher wisdom.
free clans,though they gave support to the Brahmans,
also equal support
other
teachers
to
^justas, in later
gave
went
the
of
many
themselves
relaxations
on
priestlycircles
in
one
no
which
to
Brahmans
sympathy
with
the
"
though they
strong enough to establish,
which
our
present Sutta refers,rules as to
of
of the
with
itself
were
"
strong
that
passages
Antiquary'
Indian
of the
priestlytradition, in
teaching which
formally to dispute
venture
numerous
'
only
case
rise of Buddhism.
Brahmans,
restriction
The
evidence
the
not
was
priestlyliterature
out.
fact doubtless
before
this
Buddhists.
exclusion
to
as
And
preserved
carried
the
to
the
has
"
really
the
at
Muir
epics
according
Dr.
strict rules
were
were
time
becoming
the
despised
187/
the
teachers.
among
collected
for
themselves
priests,there
SUTTA.
LOIII^^A
XII.
hands.
it,in their
"
times, Hindu
Buddhists
Buddhist
and
and
Our
derived
have
inevitably tended
the
importance to what
of
things.
Even
now
claim
to
'
The
are
As
the
be
And
they
sovereigns
such,
form
of these
engaged
shows
those
or
only
the
in
found
supporting
about
vast
all sorts
Report
that out
of life
Brahmans,
Baines, 'General
census
matter
are
alike.
Hindus
on
of 261
who
in the
five per
census
returns
of the
tion.
populamajority are not priestsat all ;
of worldly occupations '. We
the
Census
millions
of
only
cent,
287
INTRODUCTION.
less
judge India at any time, much
the
Buddha, through the yellow spectacles
of the priestlycompilers of Manu.
As
even
already in i^JS, in protesting against Lassen
not
must
this mistake
different
between
of
distinguish,more
must
well
epochs, as
the
and
caste
We
'
real
of
state
things.
for
of
fallinginto
Lassen
the
The
time
5ankara, or
Barth
said,
M.
than
between
as
in the
of
does,
pretensions
Brahmans
had
yet
of
the
which
.
certainly,at
was
of
first,in
other
from
appears
M.
as
A.
learn
to
should
be
should
teach
no
also
has
allowed
acquired
gained
144),
is that
that
all and
unless
have
to
question,as
=
Mil.
to
one,
every
teach ; and
should
one
every
be
and
the
facultyof imparting
But
out.
one
others
this
on
A.
allowed
Their
it is true, appears
exclusive.'
our
I, 513-524
;
Ill, 69
^1, 56
hands.
.
teaching (that
Brahmans),
in a high degree esoteric and
been
The
position taken up by the Buddha
the
to
others
to
the
truth
he
himself.
either
I think, be
can,
in
our
Sutta
or
elsewhere,
this respect.
for
It is taken
Sutta
in our
into his mouth
they
whom
accepted,
read
'
or
The
write.
second
literacyis
objectit
as
or
the
the
has
chief
the Brahmins
will
And
are
rather
On
doctrine
this
influence
long
been
to
buttress
to
the
they
maintain
of
to
are
based
own
Baines
a
more
Brahman
not
to
any
on
(p. 211) :
general spread of
comments
of
The
their social
rise of
put
arguments
the
all.
existence
their
the
on
fact Mr.
striking
antagonisticto
continued
that
appeal
but
acceptable,by
specialpeculiarityin
any
granted
addressed.
Buddhist
distinctively
to
supremacy.
the writer class has
been
oppositionof
tioned
already men-
the repugnance
of both, in the present day,to the diffusion
of learningamongst
the masses,
can
only be appreciatedafter long
; and
experience.'
'
Revue
Critique,'
June, 1873,
Indian Antiquary,'1874.
'
'
translated
by
Dr.
Muir
in
the
LOHIA'A'A
XII.
Points
[Some
[224]
when
Thus
I.
with
with
Order,
have
Silavatika
five
Now
that
at
at
with
grassland
much
royal
Kosala,
of
some
another
having
broken
himself
in
can
one
had
be
'
'
'
If
above,
'
This
that
of
Pasenadi
it
if he
as
lies
be
so,
the
form
should
say,
of
reached
tell
is
for
do
man
the
who,
man
entangle
this
(desire
lust.
For
what
'
the
name
like
view
should
he
one
bond,
that,
another^?
of
name
better
the
rendering
from
place
which
would
throughout
144.
interpretations
two
'
'
or
What
trouble
can
about
you
trouble
about
the
implied
ground
rise
in
old
an
then
be
was
have
can
would
it is
local
ic8,
to
you
case
man's
that
pp.
disciple
should
matters,
Brahman.'
is open
should
Brahma7^a
what
Like
for
is, I think,
Lohi/'X'a
either
on
corn,
wicked
following
a
For
one.
do
See
life,
Brahman
the
(of mind),
others
others)
to
the
Why
tell
new
come.
Why
in
it.
or
through
from
about
man
This
he
state
To
declare
to
the
Sama;za
good
else
one
no
was
with
over
Lohiy^/'a
time
harbouring
that
Suppose
to
that
at
thinking
up
Brahman
King
power
Sala
of
and
by
at
king^.
Now
2.
him
the
arrived
teeming
woodland
of
row
the
spot
and
granted
as
the
were
'
Salavatika,
domain
by
Lohi/^/C'a
Kosala
members
Bhikshus,
surrounded
time
established
the
hundred
(a village
trees).
of
One,
the
through
multitude
about
Exalted
The
tour
Teaching.]
of
heard.
on
great
Ethics
the
passing
once
districts
in
SUTTA.
or
fall, progress
himself.
He
must
What
others
others
cannot
you
argument
defeat,
work
from
the
of
the
can
disciple gain
or
'
out
in
his
help
is
the
gain
teacher
help
intellectual
own
teacher
them
you
!
'
'
'
or
But
proposition
and
salvation.
religious
290
XII.
We
'
addressed
name,
even
One
Exalted
that
you
consented
^, Sir, in
One
And
commanded.
as
hath
SUTTA.
LOUIKKA
the
your
Exalted
come.'
to
Lohi/6-^a
the
when
the
Brahman,
[226] 7. Then
ready at his own
night had passed, made
dwellingand
soft, and said to
food, both hard
place sweet
Bhesika
the barber :
Come
good Bhesika, go
now,
where
the Sama^^a
Gotama
is staying,and
on
your
It is time,
the time to him, saying :
arrival,announce
O Gotama,
and the meal
is ready."
'
"
'
the
to
even
he
as
And
in
had
the
with
the
been
in
barber
Brahman
Lohi/'/^a the
assent
and
did
so
enjoined.
Exalted
had
One, who
early morning,
the
bowl
of
words
Bhesika
him, with
of the
the brethren
early
carrying his
and
robed,
went
himself
robed
Order, towards
Salavatika.
Now,
8.
him
to
*
The
And
One.
the
Brahman
have
he
mind), then
can
would
opinion has
Suppose that
following wicked
Brahmawa
what
Exalted
the
barber
walked,
he
said
occurred
to
Lohiy^/^a
a
the
Bhesika
went,
step, behind
by
step
he
as
one
reached
should
up
tell
man
no
to
else
Sama;/a
good
state
about
it.
some
one
or
(of
For
To
tell others
through an
for
do
man
like the
be
"
another
old
Like
bond, should entanglehimself in a new
one.
that, I say, is this (desireto declare to others); it is
form of lust."
'Twere
well. Sir, if the Exalted One
a
disabuse
would
do
man
'
That
his mind
for another
may
well
[227]9. And
dwelling-placeof
the
on
'
his
It is clear from
of the
new
Exalted
the
Lohi^/a
satisfied
head, with
own
this
teaching.
For
prepared
seat
Brahman
thereof
what
can
one
'
One
the
for
went
Brahman,
him.
well be.'
And
and
sat
Bhesika
was
down
Lohi/'/f-a the
the
expressionthat
the
to
on
alreadya
at
its
hard
follower
SOME
and
POINTS
One
the bowl
low
had
ETHICS
'
and
That
is
10.
'
Then
of
"
'
you,
the
be
sympathised
'
He
And
In
'
But
would
Are
not
you
all
one
domain
the
speak
to
were
the
at
men
all the
and
anybody
to
be
speech
who
Salavatika.
revenue
of that
thus
live in
danger-
dependence
?'
welfare, or
not
who
person
'
consideringtheir welfare,Gotama.'
be
his heart
them,
in
or
enmity ?
'
enmity, Gotama.'
when
one's
fast in
stands
heart
enmity,is
that
'
doctrine,or sound ?
It is unsound
doctrine, Gotama.'
Now
either
if
that
hold
man
of
one
purgatory
Kosala
King
births
future
two
an
as
think
what
Kosala
will be
lot,
animal.'
Lohi/^/('a?
30U,
possessionof
in
his
Is
Kasi
not
and
'
'Yes, that is
Then
doctrine, Lohi/'/'a,I
unsound
rebirth
or
[228]II. 'Now
of
King Pasenadi
"
[and he
'
utterer
their
with
not
not
declare
'
hoKiMa.
you,
unsound
'
forth]?
set
ing
follow-
'
fast in love
stand
mind
danger-maker,Gotama
making that danger,would he be
And
the
'
not
or
would
He
touching
as
upon
enjoy
Would
maker
in your
him, thus
to
Gotama.'
so,
alone
produce
else !
think
LohiMa,
suppose,
the Brahman
has
him
Let
brought
that
Lohi"^/('a,
above
Salavatika
Yes, that is
hohiMs.
at
Brahman
And
the
cleansed
had
follows
as
when
Gotama.'
so,
what
established
*
opinion as
Now
'
and
him.
spake
they say,
opinion has arisen
forth the
set
One
29
And
meal,
beside
down
sat
Is it true, what
wicked
TEACHING.
and
seat
OF
more.
any
his
finished
"
THE
Exalted
IN
so,
suppose,
Pasenadi
and
Kosala.
the
produce
Let
Gotama.'
one
Lohi/C^/^a,
is in
of Kosala
him
of Kasi
enjoy
speak
possessionof
were
all the
to
revenue
thus
Kisi
and
all
Kosala, allowingnothing to
and
u
LOHIZ^A
XII.
292
SUTTA.
the utterer
anybody else." Would
danger-maker as touching the men
of Kosala
on
King Pasenadi
and
others
'
'
who
both
"
would
He
'
danger-maker, Gotama.'
And
he
be
not
person
'
not
fast in love
stand
them,
toward
in
or
his heart
?
enmity
'
enmity, Gotama.'
In
But
one's heart
when
unsound
doctrine,
It is unsound
Now
if
declare
that
either
1 2
be
not
yourself
you
'
'
be
speech be a
live in dependence
And
who
'
would
He
not
or
"
that
ot
should
hold
man
of
one
enmity, is
that
future
two
rebirth
or
doctrine, Lohi/'/'a,I
unsound
as
will be
births
his
lot,
animal.
an
that he who
admit
Lohi/^/'a,
you
'So then,
14.
sound
fast in
'
doctrine, Gotama.'
purgatory
and
or
stands
say
should
enjoy
all the
and
revenue
else
one
of
Kosala,
therefore
produce thereof,
fast in
in
enmity. And
enmity is unsound
13 and
"
Suppose
up
to
no
one
'Then
15.
else about
it.
To
having
broken
himself
in
to
or
state
another?
declare
to
through
one.
what
would
to
can
be
should
should
one
man
like the
say:
reached
have
man
he
tell
do
for
who.
old
an
Like
others, it is
fast
"
set
Brahma?/a
tell others
new
one's heart
have
doctrine
good
some
to
he who
justso, Lohi"('"{'a,
Samara
that
form
of
lust ;
"
"
[229]just
SOME
POINTS
he, who
SO
should
in the way
themselves
THE
IN
ETHICS
thus, would
say
Doctrine
the
and
Him-who-has-won-the-Truth,
distinction
therein
instance, or
fruit of
would
putting obstacles
bringing to fruition the
are
rebirth
to
in
putting obstacles
welfare
his
and
when
enmity
their
in
sympathy
their
of
that is unsound
will be
animal
in the
doctrine.
Now
of
he
be
that
in
hold
man
of
out
sympathy
is established
if
But
for
established
of
one
lot,either purgatory
his
'There
these
are
should
in
enmity,
unsound
future
two
rebirth
or
In the
has
as
an
not
the
the
homeless
himself
three
facts and
to
doctrine
is
those
he
to
rebuke
the
And
would
truth, not
?
is a
that aim
sort
of
home
left his
of teacher
Samawaship
and
adopted
life. Without
teaches
"This
attained
of which
sake
give ear
through
the
teachers
of blame.
his
one,
there
first place,Lohi/^"('a,
for
Then
the
of
sorts
worthy
are
with
in accord
justified,
are
improper. What
three
such
blame
be
it he
would
become
heart
who
world, Lohi/^/^a,
whosoever
who
heaven
being out
one's
the
[230] 16.
'
in
he
would
heart
for
of those
who
way
of conduct
that will
bliss
the
way
;
great
conversion,
"
course
states
to
returning,or to
to
Arahatship
even
in
be
lead
of
once
returning, or
never
attained
fruit
fruit of
the
to
293
be
have
the
to
"
TEACHING.
puttingobstacles
who, having taken upon
Disciplineset forth by
clansman
of those
OF
for
good
hearers
his
of
words,
his
nor
listen
neither
to
him,
stedfast
become
in
nor
heart
Literally Who
heavenly states.'
Paragraphs 12,
'
are
king
of
Kosala.
beginning of
"
In
12.
13
are
the
repeated of
translation
the
both
case
cases
put about
are
rebirth in
Pasenadi,
included
at
the
294
"You
adding:
her who
to
LOHiJirjsrA
XII.
who
like
are
sutta.
should
who
one
keeps repulsinghim,
face
her
turns
embrace
her
I
that, do
posing as
they trust
teacher
not).
you
?
"
For
do for another
what, then, can
one
man
of teacher
This, Lohi/'/Ca, is the first sort
'
world
of blame.
worthy
such
his
one,
with
And
would
the
truth, not
for
and
adopted
the
attained
to
their
by
their
own
Such
And
field.
be
may
You
field,should
are
take
with
worthy
a
one,
And
of
sort
of
his
rebuke
to
his
hearers,
stedfast
and
in heart
they
go
not
can
do
man
for
who
teacher
would
has
for the
blame
in
justified,
improper.
accord
be
himself
sake
the homeless
it,he teaches
those
should
whosoever
And
in the
of teacher
sort
truth, not
again,Lohi/i'^a,in the third place,there is
adopted
"This
to
self
him-
having
the
Sama/mship
and
attained
But
of blame.
home
home
.'*
18.
aim
of
such
aim
"
another
world
of
the
that, do
Like
is said
Without
they become
from
apart
"
that
sort
left his
he
doctrine
understanding what
adding
own
life.
to
his words
to
is
good
him
to
way,
teacher
and
is
which
teaches
it he
accord
improper.
attained
of
homeless
"This
saying:
happy."
give ear
sake
blame
in
justified,
be
himself
in the
should
place, Lohi/^/^a,there
the
Sama;^aship
whosoever
rebuke
ear
on
advances
Like
him.
(to go
say, is this lust of yours
of men,
one
no
heeding, since
should
or
from
away
make
of which
life.
doctrine
he
to
that
left his
himself
Having
his words,
nor
the
attained
become
to
stedfast
their
in heart
own
through
way,
apart
SOME
from
be
POINTS
the
IN
teaching of
THE
the
hke
may
adding : "You
through an old
broken
in
295
teacher
facts,and
entangle himself
bond, should
TEACHING.
Such
having
who,
man
OF
master.
these
rebuked, settingout
are
ETHICS
Like
one.
new
that,
I say,
have
you
then,
one
do
can
world
such
worthy
a
with
of blame.
his
one,
facts and
the
spoke.'
[232,233]
19. And
the
Brahman
But
not
there, Gotama,
in
justified,
improper. And
accord
teachers
thus
Yes, LohiX'X'a,there is
which
One
of
sort
teacher
not
'
teacher
of
these,
spoken, Lohi/'/'a
Exalted
any
in the world
of blame
blame
of
the
to
in the
should
he had
thus
teacher
be
sorts
when
spake
is
worthy
would
three
of
sort
whosoever
the truth,
the
third
And
rebuke
Lohi"^y{'a,
are
'
for another
do
man
not
in the
worthy,
world, of blame.'
'
And
what
[The
1.
the
won
a
The
is
out
above
2.
appearance
truth),his
teacher, Gotama,
the
in
in
words
the
of
is
so
the
'
tion
exposi-
Sama"/1a-phala,
pp.
The
The
(one
Tath^gata
preaching, the conversion
of
his
adoption
78, 79.)
minor
as
details
of
of
the
mere
57, 58,)
he
of heart
homeless
who
of
state.
morality
that
he
(Above, pp.
practises.
3.
"
hearer,
(Above,
of
answer
set
follows:
sort
Confidence
gains
from
this
(Above, p. 79.)
of
is the door
Guarded
paragraph on
4. The
his Senses.'
(Above, pp. 79, 80.)
Selfand
'Mindful
on
paragraph
5. The
possessed.' (Above, pp. 80, 81.)
6. The
Simplicity of life,
on
paragraph
little.
with
(Above, p. 81.)
being content
the
from
paragraphs on Emancipation
7. The
practice.
'
Five
Hindrances
worry,
and
"
covetousness,
ness,
ill-temper, lazi-
296
XII.
8. The
as
paragraph
result
of this
(Above,
being.
9. The
SUTTA.
LOHIATA
p.
the
on
and
Joy
fills his
emancipation,
84.)
paragraphs
the
on
that,
Peace
Four
whole
Raptures
Four
Intoxications
ignorance
92,
refrain
And
whom
93.)
throughout
whosoever
the
the
in the
discipleattains
world.
his
one,
either
and
Arahatship.
and
the
closing
And
rebuke
with
teacher
with
or
excellent
so
blame
to
open
blame
not
unjustifiable,
be
facts
not
should
whosoever
would
the
distinction
to
under
be, hoKiMay
teacher
is
that\ that, Lohi/^"^a,
as
of
attainment
the
is:]
paragraph
'
the
and
"
(Above, pp.
The
"
of
the
destruction
Truths,
lust, delusions, becomings,
such
in accord
truth, without
the
good
ground.'
[234]78.
the
And
Brahman
he
when
said
spoken,
thus
Exalted
the
to
had
One
Lohi/f'-Ca
if a man
had
"Just, Gotama,
as
caught hold of
the precipitousedge of purgatory,
a
fallingover
man,
by the hair of his head, and lifted him up safe back on
the firm land
^justso have I, on the point of falling
"
words
man
of
were
to
were
reveal
point out
or
who
has
V,
had
the
U/araw
154,
5-
excellent, O
Most
thy mouth,
set
what
up
has
been
been
hidden
rightroad to him
bring a lightinto the
eyes
truth
could
been
visesa;;^
see
made
external
known
adhiga/t^^ati.
Just
thrown
away,
has
who
darkness
forms
to
See
by
Gotama,
excellent!
most
what
has
the land
to
on
the
to
were
to
lifted back
"
me,
the
are
as
if
down,
or
were
to
or
astray,
gone
that
those
so
just even
in
for instance
many
so
a
Sawyutta
INTRODUCTION
THE
TO
SUTTA.
TEVIGGA
Is
This
in
this
the
volume,
in
the
result,
to
after
Brahma.
which
leads
to
would
And
as
may,
supposition
Buddhist
it
is
that
it
The
in
Brahma,
the
worlds
of
is thus
in
the
Brahman
with
often
interlocutors
is,
far
so
of
and
course
in
in
his
different
aware,
the
Buddha's
widely
own
sense.
entirely
am
differs
really
masculine,
as
using,
respect
ignored.
Suttantas.
the
as
the
as
quietly
of
method
the
by
this
In
is
represented
his
to
the
position
here
inserted
we
the
Suttanta
this
theory.
neuter
current
Brahma
explain
by
out.
pre-Buddhistic
with
error,
was
left
be
teaching
the
union
of
discussed
scarcely
preserved
Upanishad
Nik^yas,
the
held
ideal
here
highest
dialogues
the
Brahman
the
mind
Arahatship,
lower
this
deliberately
them
familiar
in
the
about
accordance
is in
neuter
unknown
of
that
in
words
sense,
that
still
was
to
quite
Buddha
The
of
idea
from
that
belief
that
of
Upanishads.
There
man's
is
mind
the
in
rebirth.
theory.
of
It
is
The
Buddhists,
accepted
exclusively
the
at
by
Indian.
as
not
"
As
death
an
before
of
matter
have
would
the
Arahat,
the
course.
pointed
it
out
his
Buddhist
Buddha's
And
of
held
as
determine,
nature
exclusively
represent
long
I
Buddhist
his
the
texts
already
all
of
Indian
an
the
of
time
case
one
Buddhist
and
in
original
nothing
habit
only
save
as
series
noteworthy
is
being
could
it
danger
the
answer
That
ideal
point
particular
precisely
much
in
heavenly
that
that
and
was
occupied
the
recollect
without
the
"
Brahma
of
states
to
up
Buddha,
Upanishads,
all
at
important
we
the
Buddhist
"
that
so
when
before
the
in
lead
not
so-called
the
four
rebirth
rebirth
seem
regarded
in
it
no
does
to
translated
thirteen
"
introduced
suddenly
It
is
only
conditions
death,
Why
discourse
up
supreme
"
the
among
the
which
leads
It
Arahatship.
Viharas
Suttanta,
only
by
time,
it
is
even
elsewhere,
"
non-
and
not
it
is
INTRODUCTION.
Plato
by
ascribed
of the
parts
particular
the
mind
would
as
their
; and
reborn
at
The
the
of
the
rebirth
that
probable
the
an
essential
mentioned
in the
be
Mahayanist,
than
And
Ceylon.
they still form
Siam,
and
whether
which
known
are
China,
and
Indian
book
be
to
anti-Buddhist
of its
the
admit
must
ethical
similar
truth, that
Buddhistic)
to
sentiments
books.
isolated
of habitual
just
are
met
But
it
the
recollected
that
argtimentum
ad
homineni.
If you
attain
to
"^
had
In
69.
See
know
meditations
four
found
in
any
almost
determined
ideas, and
of
point of view
with
rejoin, and
with
is
Thibet,
one
in
thing
views, and
the
as
(post-
other
four
give
quite
to
stones
corner-
much
here
argument
better
not
want
full context
is
given
with
union
want
"
this
is
only
Brahma
is the
way
an
"
to
The
in my
'
Hibbert
Lectures,'
viii.
the well-known
tigress (No.
*
this
it ^.
Phaedo
Appendix
dating
ante-
endeavour.
be
you
is
later
years
in Burma,
most
such
to
should
which
most
therefore
are
depth
these
not
is
in
been
the
subtle
passages
selected
have
time
However
Buddhists
of the
beauty
that
have
it
regulated
the
Indian
in
expression
another
of
and
the
practice from
would
probably
self-training. He
great
It
the
Even
76-78), the
repetitions ""
value
the
be
interesting to
practised by
to-day
be
not
they have
Buddhist
work, and
to
Brahma).
thousand
known
of
be
long history of
practice. They are
work
usually supposed
well
to
the
about
part
with
But
Japan.
not
Mala,
it would
a
not
was
question.
Buddhist
are
'
soul
commentator
throughout
They
secondly,
;
'
old.
Nikayas
in
dated
worlds
of
6^ataka
states
passages
long before the
sages
the
Gataka.
and
Buddha^.
the
the
part of
of
union
numerous
the
remained,
they
Buddhism,
even
that
habit
ideal
into
particular meditations
be,
may
in
statement
therefore
of
such
to
practised,
by
choice
really any
and
were
place, the
Brahma-
highest
in
Buddhism,
first
not
was
Viharas
of
rise
there
essentially Buddhist
essential
in the
commentary
Brahma
the
In
all
such
found
to
lead
to
The
held
they
6^ataka
four
three.
are
details
doctrine
reborn
Socrates^.
to
theory
299
the
i,
verse
remarks
12).
above
on
p. 206.
lo
feed
TEVIGGA
XIII.
[On
Thus
1.
Knowledge
have
of
company
the
he
brethren,
the
Exalted
bank
of
Kahki
the
that
Brahmans
and
Suttanta
'
Pali
of
details
Text
Society;
have
been
Buddhaghosa
Kahki
lived
the
Brahman,
Pokkha-
Todeyya
and
wealthy
lived
and
all
on
Nipata
III,
Buddhaghosa
Brahmans
had
them
in,
repeat
their
mantras.
in
has
been
text
'
my
published
amendments
and
Buddhist
in
by
number
at
at
at
lived
at
Savatthi,
and
for
perhaps
IX'^Mnangala),
Ukka/Ma,
Tudigama.
pp.
the
108,
147
135,
names,
and
on
Todeyya,
Nikaya,
Ma^^/^ima
see
kharasadi,
Pok-
On
Sutta.
Bhaya-bherava
the
by
above,
see
No.
98
9.
adds
fenced
I\ISS.
"
converted
above,
the
necessary.
{sic MS.)
was
see
that
lived
Todeyya
C?a"usso"i
the
Brahman,
Opasada,
at
G^a"usso"i
267
wit,
; to
the
the
then
alterations
and
says
Pokkharasadi
from
Since
rendered
lived
Tarukkha
Sutta
Manasaka/a
distinguished
very
translated
was
the
p.
other
and
^.
This
G^nussom
saka/a.
Mana-
of
north
the
on
distinguished
at
Tarukkha
Kosala
in
grove,
the
very
staying
hundred
Manasaka/a
at
mango
to
many
were
Brahman,
Brahman,
Suttas
time
Brahman,
the
the
A/^iravati,
Brahmans
the
rasadi
river
at
in
stayed
there
great
five
village
And
One
with
about
Brahman
Manasaka/a.
the
wealthy
with
the
Exalted
the
Kosala
through
to
\]
Vedas
the
When
brethren,
One
Now
2.
heard.
came
is called
which
of
journeying
once
was
SUTTA.
and
that
built
used
Manasdka/a
because
huts
to
there
go
and
on
stay
the
was
bank
there
from
of
pleasant
the
time
place
river
to
time
and
to
ON
Now
3.
KNOWLEDGE
OF
conversation
sprung
and
which
to
as
THE
301
between
up
V4se//""a
were
and
the
was
VEDAS.
true
false ^
The
4.
young
is the
This
'
makes
Vase///^a
leads
whicL
has
of union
state
thus
spake
it,into
to
Brahman
him,
with
announced
been
direct way
which
who
acts
according
Brahma.
the
by
that
mean
Brahman
Pokkha-
rasidi.'
5. The
young
is the
This
'
for
makes
it,into
to
which
the
the
young
young
7. Then
Brahman
the
Brahman
young
That
Samawa
*
Brahma.
Bharadva^a
Brahman
young
Vase////a
from
Gotama,
is the
abroad:
noised
been
convince
to
the
said
the
to
of the
sons
of
Sakya
clan
to
stayingat Manasaka/a,
in the
has
Tarukkha.'
able
Bharadva^a :
Gotama, Bharadva^a,
out
Sakyas, who went
adopt the religiouslife,is now
venerable
that
mean
Vase//-^a.
the
to
Brahman
Vase//^a
young
Brahman
Bharadvd^a, nor
young
Brahman
according
acts
the Brahman
by
the
was
him, who
with
announced
neither
the
was
been
convince
to
leads
of union
state
But
able
salvation,and
has
6.
Brahman
"That
regarding
that
high reputation
that
Exalted
One
is
an
in wisdom
of
teacher
and
(?anghavihdraOT
is to walk
A'ahkamati
their
to
gods
bath,'from
have
taken
day, they
went
then
walked
240,
272.
men,
an
Exalted
anuj^ahkamantSnaw
up
and
down
who
One,
Buddha."
anuvi^arantSnaw.
thinking.
have
added
be
'after
understood
Buddhaghosa,
says
place when, after learningby heart and repeating all
in the evening to the riverside
to
down
bathe, and
down
the sand,
on
Comp. Mil. 22; G'at. II,
up and
XIII.
302
Sama?/a
there, let
us
that let
is
ask
Sama;/a
the
bear
us
us
to
go
when
and
the Samawa
the
placewhere
we
have
Gotama
touching
friend !
said
the
Brahman
Bharadva^a
Exalted
One
Vase//"^a.
with
of
the
Exalted
while
Vase////a
'
As
us
'
This
"
which
sat
seated
Exalted
the
is the
One
him.
Brahman
This
which
the
false.
the
direct
according to
state
has been
said thus
of
union
announced
way
who
him,
with
Brahma.
for
salvation, and
it, into
has
state
been
the
leads
of union
announced
direct
him, who
with
the
by
'
**
which
So
you say,
This
is the
makes
according to
^
acts
man
Brah-
'
9.
way
Brahm^.
'
acts
the Brahman
by
straightpath, this
that which
Tarukkha."
leads
'
is the
makes
mean
path, and
true
salvation, and
it, into
Bharadvafa
which
compliments
beside
the young
straightpath, this
for
Pokkharasadi."
the
to
that which
"
thus
they were
down
makes
mean
'
greetingsand
courtesy, and
was
according to
the
and walking
Gotama, were
taking
between
down, there sprung
up a conversation
thus
I said
One
come
exercise
which
on
the
to
on
we,
and
up
said
had
they
politenessand
And
went
the young
the
place where
was.
when
And
unto
Brahman
young
Then
this
\'
'
Bharadva^,
8.
come
shall declare
Gotama
in mind
well, my
Very
'
Gotama
What
matter.
us,
SUTTA.
Come,
the
TEVIGGA
for
Vase//"^a,that
you
said thus
straightpath, this
salvation, and
it, into
state
of
and
leads
union
the
direct
him, who
with
Anguttara II,pp.
strife,
way
acts
Brahma.
23, 24.
ON
KNOWLEDGE
that which
mean
'
While
"
is the
it, into
to
has been
then, O
Wherein,
difference
a
*
of
acts
Brahmd.
with
Addhariya
true
the Brahman
teach
the
Brahmans
pute,
strife,a dis-
a
^
you
and
path
Gotama,
Brahmans,
A7/andoka
is there
opinion between
Brahmans,
Various
way
him, who
by
announced
Vase/Ma,
Concerning the
10.
leads
of union
state
direct
the
'
T^rukkha."
'
the Brahman
salvation, and
that which
mean
303
by
for
makes
according
VEDAS.
announced
said thus
Bharadva^a
This
which
has been
THE
'
Pokkharasadi."
'
OF
the
'
false,Gotama.
various
paths.
The
Tittiriya Brahmans,
[the AV^andava
the
Brahmans], the
saving paths ?
all those
^.
Are
Bavhari^a Brahmans
will lead him, who
Are
acts
they all paths which
?
according to them, into a state of union with Brahma
there are
'Just,Gotama, as near
a
villageor a town
and various
paths ^,yet they all meet
togetherin
many
the village ^just
all the various
in that way
are
paths
Brahmans
the Addhariya
mans,
Brahtaught by various
the TittiriyaBrahmans, the AOJandoka
Brahmans
[the A'/^andava
Brahmans], the Bavhari^a Brahmans.
Are
all these saving paths ?
Are they all paths which
"
"
will lead
him, who
of union
Do
I say
This
Vase//"^a
you
is either
half
theologiansheld
*
last
The
but
MSS.
dozen
still
differ
as
to
the
of
"
much
as
other'
"
or
directlythe
opinions.
more
inconsistent
The
one.
state
Vase///^a?'
they all lead aright,
mildly sarcastic
confess
to
that
say
into
'
Gotama.'
so,
and
of one,
Brahm^
with
II.'
'
according to them,
acts
and
as
to
say,
'that
is intended
fact
some
that
to
the
of them
A'y^andoga,and
Adhvaryu',Taittirtya,
is six
lead
on
diflFerent
omit
the
Bahvn'^a.
those
Vedas
'
'
'
skilled
in
"
XIII.
304
Do
'
So
they
I say, Gotama,'
'But yet, Vase//"^a,is there
12.
Brahmans
versed
Brahma
seen
that
reallysay
you
SUTTA.
in the
face
of the
teachers
who
aright,Va-
has
Brahmans
Brahma
seen
who
has
ever
'
face ?
to
of the
singleone
Vedas
Three
all lead
'
se/Z/^a ?
'
TEVIGGA
versed
face
Three
in the
face ?
to
of
single one
the
Vedas
'
'
!
No, indeed, Gotama
Or
is there
then, Vase/Z/^a, a
'
'
pupilsof
Three
the
teachers
Vedas
who
has
'
'
Or
Brahma
face
Brahma
seen
the
to
up
Brahmans
the
versed
face
the
in
the
'
'
of
single one
generationwho
seventh
face ?
to
of
face ?
to
then, Vase///5a, a
is there
Brahmans
of
single one
the
has
seen
'
'
!
No, indeed, Gotama
then, Vase/Z/^a,those
13. 'Well
'
Brahmans
the
versed
the
verses,
form
in the
of words
Brahmans
chanted, uttered,
so
to
"
authors
whose
verses,
of
or
recited
the
of
again
ancient
repeat
or
the
toning
in-
intoned
been
Vamaka,
of
composed,
or
has
of the
Rishis
Vedas, the
Three
utterers
ancient
or
Vessa-
Vamadeva,
Kassapa,
saying :
''
and
We
Not
14.
know
Brahma
is,whence
*
Bhagu
so,
Brahmans,
to
the
Brahma
face
to
old, the
authors
even
up
ancient
so
form
See
the
on
teachers,
is ?
"
'
And
and
utterers
and
these
or
of
none
of
their
pupils,
generation,has
face.
of words
note
Brahma
Vase/Z/^a, that
say,
seventh
carefullyintone
Brahmi
it,where
seen
'
their
of
Vase/Z/^a,
they speak thus,
even
have
it, we
!
you
or
"
is,whither
Gotama
'Then
did
that
of
which
the
at
'
Rishis
of
verses,
preciselyas
seen
ever
the
the Brahmans
recite
names
even
the
of
of
the
to-day
they
have
306
XIII.
Brahmans
versed
in the Three
ridiculous,mere
words,
'Now
6.
versed
and
turns
thing!
empty
Vedas
'
Can
the
Hke
"
be
to
out
Vase^//^a
you,
Three
the
in
Vedas
vain
think
what
Brahmans
SUTTA.
TEVIGGA
other,
the Moon
the Sun
and
as
ordinary, folk see
they
and
and
round
praise,
worship them, turning
pray to,
the place whence
with clasped hands
towards
they rise
and where
they set ?
Certainly,Gotama, they can ^.'
"
'
'
7.
versed
think
what
Now
'
in the
Vedas, who
Three
they
rise and
in
the
is the
makes
'So
18.
able
not
of
of
to
where,
old, whose
whence,
or
Brahmans
that
which
The
words
followinganswers.
'
and
Moon
text
the
or
the
that
Sun
Brahmans
of
pupils, nor
to
"
'
are
their
generation
know,
has
Three
be
Yet
these
much
of
Now
^.
""
12,
13,
what
the
sections, that
Brahma;
ancient
that
in this and
for these
as
other
forsooth,
with
the text
remembered,
deep
is.
say,
seen
the
seen
union
to
ever
to
Vedas
way
have
decessors
pre-
have
or
Brahma
whither
gods just as
firstin Nikaya and
at lengththe words
were
repeals
Moon
questionare repeated in
It must
always comes
The
direct way
which
who
acts
according
further
that even
say
you
words
they hold in such
in the
of the
'
they can
point out the
they know not, neither
the Sun
Moon
or
versed
to
way
Sun, saying
the
him,
seventh
pretend
not
the
out
the
the
their
the
And
did
respect,
of
nor
Brahma.
versed
the way
with that which
to union
further say that neither any
you
and
seen,
them,
Rishis
or
Vase/Ma,
say,
even
seen
Moon
with
Gotama
point out
have
they
one
you
to
point
leads
of union
Certainly,not,
the
Brahmans,
to
straightpath, this
state
able
with
those
are
"
salvation,and
for
it,to
set
Vedas,
of union
This
to
they
Three
state
a
"
where
"
praise,and
clasped hands to
with
Brahmans
well
like
very
and
the Sun
as
can
Moon
and
to,
pray
round
the
see
"
? The
VaseU/is.
you,
and
texts.
14.
that the
ON
think
KNOWLEDGE
V^s^iihz.
you,
able
Vase/'Ma.
in this land !
and
woman
class,or
But
when
whom
the
love
foolish
of
that
Vedas
should
union
have
seen
with
such
"
be !'
should
"How
say,
beautiful
most
him,
in the
woman
know
woman
most
love
you
thus
that iDeautiful
woman,
of the
or
ask
him,
Well
"
all the
in
woman
beautiful
No."
"
answer
long for, do
most
friend !
good
land, whom
Brahman
whether
should
and
Well
"
"
beautiful
of that
name
wise
man
ask
people
so
you
neither
asked, he should
so
this
Three
Vedas
state
the
6'udra ?
when
friend !
the
Three
to
And
'
be
to
"
beautiful
most
trader
if
people should
And
'
though
it follows
so,
in
the
way
as
love
in
the
'Just, Vdse//"^a,
this
versed
condition
'
being
versed
versed
show
to
that
Brahmans
Brahmans
that which
that, this
'
'Very good,
19.
Brahmans,
out
Vedas, turns
Gotama,
sooth,
is foolish talk !
be
307
follow
not
of the
Three
that
it
VEDAS.
'
In
'
THE
Does
talk
OF
what
what
is,or
woman
land,
know
you
good
is
whether
she be tall or
short or of
family name,
medium
height,dark or brunette or golden in colour,
in what
or
villageor town or cityshe dwells ?
her
"
'
But
when
good friend,whom
do
her
'
And
'
Now
turn
you
love
In
long
so
what
think
that
being
foolish talk ?
'
and
not,
for ?
so,
Vase///m
that
"
neither
So
then,
have
seen,
"
asked, he should
you,
him,
to
No."
"
answer
say
know
you
then when
out,
should
people
then
And
asked, he should
so
the
"
answer
Would
talk of that
Yes."
it
man
not
was
'
it would
sooth, Gotama,
man
out,
that
foolish talk !
was
X
turn
'
being
so,
308
XIII.
And
'
20.
that the
further
even
Brahmans
union
to
just
are
with
neither
pupils,nor
of their
generation
has
that
say
hold
in such
Brahmans
think
talk
of the
foolish
'
the
they do
of
into
"
talk
of
Three
that
'
'
And
to
in
no
wise
mansion.
in the
versed
'
Three
of union
if a
four
seen
is
that
able
be
that which
with
such
"
condition
make
should
man
roads
people
whether
should
Vedas
to
cross,
should
to
mount
high
him,
into
up
know
you
south,
it is
up
to
mount
staircase, do
in the
case
stair-
say
in the
or
low
or
"
so
or
of
while, you
making
are
taking
know
when
what
so
it for
staircase
a
mansion
you,
to
"
seen
mount
up
Vase///^a
into
"
"
answer
No."
then, good
"
"
Now
follow
not
be.'
And
north
when
something
'
it
seen
size .'*
And
And
union
state
place where
friend,you
'
Vedas
Brahmans,
the
in the
are
making this
you
whether
it is in the east, or
medium
Three
Does
being so,
which
or
Brahma
the way
to
have
neither
west,
know,
to
versed
Just,Vase///^a,as
in the
in the
in the Three
way
thingscan
21.
further
you
words
they
whither
or
not,
not
seventh
'
versed
show
to
Vase/Ma
Gotama,
the
pretend
not
you
point out
can
you,
in the
to
way
and
nor
And
whence,
Brahmans
them,
say
of their
old, whose
of
versed
the
out
seen,
Brahma.
know
Brahmans
talk !
have
of
one
they
so,
be
they
or
point
to
respect, did
say,
'
the
Rishis
deep
though they
able
the
these
w^hat
not
seen
Yet
Now
you
any
is.
that
Vase////a, though
ever
where,
with
so,
predecessorseven
seen
have
to
or
even
SUTTA.
which
that
that
say
TEVIGGA
Would
Yes.
"
it not
ON
turn
KNOWLEDGE
that
out,
being
foolish talk ?
was
In
'
the
further
with
are
of their
generation
has
that
hold
in such
Rishis
where,
these
Brahmans
talk
of
talk !
'
23.
that
be
Brahmans
which
they
condition
full of
a
and
to
business
side, making
want
the
seventh
further
words
they
know,
to
whither
Brahma
Vedas
Three
Does
the
of
being
follow
not
Brahmans
versed
'
so,
Three
the
in
it
Vedas
is
to
cross
in
the
of union
state
have
if this
river
A/^iravati
side, should
And
that
such
"
were
And
for the
side, bound
other
seen
overflowing \
brim, and
the
with
be.'
wise
no
should
Vedas
Three
neither
in
on
the
to
way
know,
not
even
with
nor
the way
to union
!
neither
have
seen
Vase/Ma.
thingscan
water
man
other
that
'Again, Vase/Z/za,
24.
you
of their
you
in the
not,
versed
the
do
of
way
and
point out
talk
versed
show
to
say
the
pretend
or
so,
'
Very good,
able
And
is foolish talk ?
Gotama,
to
not
Vase//"^a
the
so,
you
out
old, whose
did
being
seen,
even
whence,
can
Brahmans
the
foolish
one
know
you,
Vedas
Three
In sooth,
'
have
versed
they
think
man
'
of them,
of
or
that
point
to
they
deep respect,
which
that
though
Brahmi.
the
able
seen
say,
Now
not
ever
Yet
that
of
out,
Vase/Ma,
predecessors
is.
with
talk
the
so,
any
seen
have
to
or
even
309
foolish talk !
which
that
that neither
say
VEDAS.
turn
was
even
pupils,nor
say
man
Brahmans
union
to
just
that
so,
it would
talk of that
'And
22.
THE
'
sooth, Gotama,
that the
that
OF
come
standing
he,
up,
this
on
Come
bank, should invoke the further bank, and say,
this side !
to
hither, O further bank ! come
over
"
"
'
bank
^
Now
what
of the
Samatittika
'Buddhist
think
river
A/'iravati, by
kakapeyya.
Suttas'
) ou, Vase///^a
See
on
(S.B.E.),pp. 178,
reason
this
179.
Would
phrase
the
of that
the
note
further
man's
in
my
3IO
XIII.
invoking and
*
SUTTA.
and
praying
hoping
and
come
praising,
'
this side ?
to
over
TEVIGGA
Gotama
Certainlynot,
'
'In
Vase///^a, do
the
just the same
25.
way,
Brahmans
versed
in the Three
Vedas
omittinQf the
"
practice of
those
adopting the
men
reallymake
qualitieswhich
thus
call
we
upon,
Brahma
upon,
Yama
call upon
!]
versed
in the
we
practice of those
Brahman, and
a
man
which
qualities
they, by
of
those
non-Brahmans
call upon,
Pa^apati
[Mahiddhi
Three
say
"
Varuwa
call
we
we
Vedas,
omitting-
but
qualitieswhich
really make
adopting the practice of those
reallymake
reason
man
call upon,
Verily,Vase///^a, th^t those
"
Brahmans
the
call upon,
we
of
practice
Indra
"
reallymake
and
Brahman,
which
quahties
non-Brahmans
men
their
and
invoking
that
"
and
praying
'-^
full,even
with
business
want
the
to
to
cross
bound
strong
that
on
for
side, bound
be
'In the
The
verb,
'
we
other
And
call
way,
MSS.
omit
upon,'three times
up,
bank,
were
man
and
to
his
this bank
from
over
come
behind
arms
further
Gotama
this
on
back, by
think you, Vase/Z/za,would
his
get
the
to
he,
what
to
same
Sinhalese
side, should
other
Now
Certainlynot,
27.
able
be
were
the
with
tightly,
man
And
overflowing.
the
chain.
AX'iravati
river
brim, and
over.
river A/iravati
'
if this
'Just,VaseZ/y^a, as
26.
'
bank
of the
'
'
Vase/Z/m, there
Mahiddhi
and
Yama,
after Brahma.
Burmese
five
are
It is
but
things
repeat
the
possiblethat the
the strangeness
remove
of this
with
BrahrnS.
Arahatship. So
In
his
own
system, of
Ahguttara V,
232,
233,
course,
and
'
further
is
bank
talkingto,
the
'further
elsewhere.
'
as
in
the
union
bank'
is
ON
OF
KxVOWLEDGE
Arahats,
What
'
and
perceptibleto
the
the
to
the
to
forms,
perceptible to
the
accompanied
are
of
Sounds
Tastes
of the
of
the
These
called,in the
the
Arahats,
"chain"
and
kind
kind
"bond."
bykind
same
same
same
touch.
body by
the
of the
Substances
tongue.
Disciplineof
desirable,agreeable,
eye
that
Odours
ear.
nose.
the
"bond."'
the
delight.
cause
1 I
'
perceptibleto
pleasant, attractive
lust
and
the five ?
are
Forms
VEDAS.
called,in
are
"chain"
THE
ceptible
per-
ible
perceptkind
same
five
things
Disciplineof
And
these
five
qualitieswhich
the
adopting
make
really make
a
of
those
practice
non-Brahmans
men
man
Brahman,
qualitieswhich
and
really
clingrinor
to these five thingfs
"
should
after
become
in
can
united
'
water
with
and
up,
Brahma
be !
such
"
business
side, bound
want
even
to
his
to
this
the
condition
of
river
on
for the
cross
of
body,
things
'
to
even
dissolution
the
on
Again, V^se/Z-^a, if
full of
other
to
wise
no
29.
man
death,
were
to
if he
lie
were
overflowing. And
side, making for the
side, should
other
And
over.
head,
other
A/^iravati
come
up,
covering himself
down,
on
this bank,
sleep.
to
'
Now
Gathita
what
think
mu^/^^ita
VII, 3, 4 ; Sum.
59, "c.
you,
Vase//"^a
a^^"^opanna.
Would
that
man
Udana
XIII.
312
able
be
vati
to
get
And
'
Gotama
in the
which
and
called
are
called
are
there
Vase//"^a,
Disciplineof
"
river A/'ira-
'
way,
in the
Hindrances,
Five
same
of the
'
bank
Certainlynot,
30.
this bank
from
over
the further
to
'
SUTTA.
TEVIGGA
the
called
Arahats
',
"hindrances,"
called
are
these
are
"
ments."
entangle-
'
the
five ?
'
Which
'
The
hindrance
of
worldly lusts,
'
The
hindrance
of
illwill,
'
The
are
hindrance
of
sloth
and
torpor
of
heart
and
mind,
'
The
hindrance
'
The
hindrance
'These
are
called
called
Arahats,
the
hindrances, and
Vase///^a,which,
veils, and
called
are
are
are
entanglements-.
Now
'
flurryand
worry,
of suspense.
the Five
Hindrances,
Discipline of
in the
are
of
with
Brahmans
Five
these
in
versed
Vase//-^a, the
Vedas
veiled,
are
Hindrances,
the
Three
really make
a
qualitieswhich
adopting the practice of those
make
and
non-Brahmans
men
Brahmans
body,
become
31.
you
in
from
heard
when
Ariyassa
to
the
the
Hindrances
239
'^
These
"
that
the dissolution
on
"
such
these
of the
of
condition
'
you,
Vase///m, and
Brahmans
learners
aged
and
and
teachers
what
have
well-stricken
are
talking
really
qualitieswhich
Brahma
be !
think
and
Brahman,
'
recommended
is
wise
no
what
Now
years,
'
united
in
thingscan
Five
after death,
should
veiled,hindered, obstructed,
"
these
entangled by
man
234,
Comp. Ahguttara V,
237-
235.
Plve Hindrances
are
more
fullydealt
XIII.
3T4
SUTTA.
TEVIffGA
'
!
Certainlynot, Gotama
Very good, Vase////a.
34,
'
But, verily,that
'
Brahmans
and
in
versed
wealthy, should
dissolved, become
of these
wise
such
"
be !
Brahma,
of
condition
married
the
death, when
with
live
who
body
has
who
is
none
in
things can
no
'
Then
'
55.
after
united
things
Vedas.
the
these
bear
Brahmans
tarnished
anger
in heart and
is free from
uncontrolled, whilst Brahma
and
malice, pure in heart, and has self-mastery.
anger
Now
and likeness between
can
there, then, be concord
the
Brahmans
and
Brahma
'
'
!
Certainlynot, Gotama
56. Very good, Vase///^a.
'
That
'
in the Vedas
versed
in their
and
yet
these
Brahmans
malice
and
bearing anger
has
heart,and
in
can
'
So
self-mastery
"
thus
that
of
condition
things
be !
wise
no
such
versed
then, Vase////a,the Brahmans,
in the Three
Vedas, while
they sit
though they be
down
(in confidence),
are
sinking down
(inthe mire) ;
and
so
sinking they are
arriving only at despair,
into
thinking the while that they are
crossing over
^
land.
happier
some
'
Therefore
Brahmans,
is it that
wise
the
in their Three
jungle,their
37.
threefold
When
V4se/^//a
Asiditva
rightin his
he
said
to
wisdom
thus
the
Blessed
is called
is called
spoken, the
I have
explanationof these
of the
wisdom
Vedas, is called
wisdom
had
sazwsidanti.
threefold
One
no
less
water-
pathless
perdition!
young
'
Brahman
doubt
the
commentator
Confident
is
in
figurative
expressions.
knowledge of the Vedas, and in their practiceof Vedic ceremonies,
they neglect higherthings; and so, sinkinginto follyand superstition,
they are arrivingonly at despair,thinking the while that they are
crossingover into some
happierland.'
their
'
Gotama
told
been
It has
'
OF
KNOWLEDGE
ON
the
knows
THE
VEDAS.
that
Gotama,
me,
the
to
way
315
of
state
Sama"a
the
with
union
Brahma;
near
do
What
'
Manasaka/a
not
there were
Vase/Z/^a, suppose
ask him,
in Manasaka/a, and people should
left Manasaka/a, which
had
till that time
think
what
born
who
this spot ?
is near
to, is
here.'
Now
man
Manasaka/a
not
'
from
distant
far from
think, Vase///5a, is
you
never
was
the
and
brought
Manasaka^a.
to
way
you,
in
up
Would
that
be
in any
Manasaka/a,
born
man,
doubt
or
'
?
difficulty
'Certainly not,
been
had
familiar
38.
leads
brought
in Manasaka/a,
up
would
Manasaka/a
to
If the
why?
And
man
every
perfectly
be
him.'
to
'
and
born
that
road
Gotama!
That
Vase///2a, born
man,
he
if
Manasaka/a
might,
Manasika/a,
fall into
brought
the
asked
were
at
up
way
to
to
the
but
difficulty,
and
doubt
asked
Tathagata, when
and
leads
which
doubt
be neither
there can
Brahma,
I know,
Vase//^a, and
difficulty.For Brahma,
world
the
to
nor
world
the
of
Brahma,
of
the
and
it even
as
Yea, I know
Brahma-world, and has been
it.
he
When
39.
said
Brahman,
Sama^^a
pleased
be
Brahman
'
show
let
!
the
us
the
speak !
to
way
the
way
that
even
of
state
of
state
Gotama
the
union
Gotama
venerable
to
venerable
save
union
the
'
then, Vise///^a,and
Buddhaghosa
race.'
race
Listen
I will
'
to
Brahma,
with
the
young
Gotama,
me,
It is well ! Let
Brahma.
with
told
knows
Gotama
One
Blessed
it been
has
'Just so
the
to
the
it!'
within
born
unto
entered
has
who
one
leadeth
which
thus
had
path
and
attentively,
give ear
'
takes
this
to
mean,
'Save
me
of
the
Brahman
3l6
XIII.
So
'
it,Lord
be
in assent, to the
the Blessed
40. Then
'
SUTTA.
TEVIGGA
One
said
spake, and
Know,
gata
Vase///^a,
Brahman
Tatha-
time)a
to
Arahat,
fully
goodness,
a
and
abounding in wisdom
happy, with knowledge of the worlds, unsurpassed
as
a
guide to mortals willingto be led, a teacher of
awakened
one,
and
gods
Blessed
men,
One,
Buddha.
face
to
with
the
world
this universe
below
both
and
"
known
others.
to
letter and
in the
the
its Sama;^as
peoples;
princes and
and
worlds
then
he
The
Brahmas
and
in the
above
Brahmans,
he
spirit,
lovelyin
the
its
ledge
know-
his
doth
by
were,
and
makes
truth
it
as
sees,
includingthe
"
He,
proclaim
its
origin,
: the
lovelyin its progress, lovelyin its consummation
known, in all its purity and
higher life doth he make
in all its perfectness.
householder
'A
41.
children,
listens
or
that
to
faith in the
faith he
'
renounced
free
Then
me
myself
forth
go
state
he
air is the
home
at
the
has
acquired that
himself:
is household
the
dwells
Let
clothe
me
as
when
then
in the
from
his
in
cut
has
difficult it is for
How
to
who
life of him
live
higher life
all its bright
the
perfection!
me
with
hearing
worldly things.
who
in all its
let
considers
all
man
let
On
of hindrances
by passion:
the
truth ^.
of
one
class,
any
truth he has
birth
inferior
Tathagata, and
thus
Full
"
of
man
(gahapati), or
off my
hair
beard,
and
orange-colouredrobes,
life into the
household
and
less
home-
"
it great
relatives,be
his
beard, he
'
before
be
hair
The
is open
and
point is,that
to
all ; not
clothes
himself
in
Doctrine
never
the
and
accept
orange-
'
Discipline
it.
KNOWLEDGE
ON
he
robes, and
coloured
'
42.
he
binding on
he
thus
has
avoid.
the
household
recluse
he
which
should
restraint
passes
himself
trains
in the
precepts.
himself
with goodness in word
encompasses
his life by means
that are
sustains
deed.
He
and
He
pure
senses
mindful
happy
[The
is
above,
inclusive,
his
p.
the
of
of his
altogether
the
in
words
above,
in
as
good
of
'
the
3-26,
pp.
Sama/Iwa-phala
the
"" 63-75,
-phala;
setting
Then
follow
79.
Sama^^"a
"
The
confidence
of
sense
2.
forth
set
refrain
the
Suttanta
the
is
is his conduct
Silas, translated
the
with
1.
he
self-possessed,
Vase/Ma,
how,
answer
on
forth
and
And
'
tract
door
quite
'
43-75.
but
is his
good
be
and
Uprightness is his delight,
least of those
thingshe should
danger in the
He
adopts and
sees
become
that
by
recluse.
forth from
goes
317
VEDAS.
state.
life self-restrained
THE
OF
The
of
heart
results
that
from
goodness.
the
way
in
which
he
guards
way
in
which
he
is mindful
doors
of
senses.
3.
The
and
self-
possessed.
4.
His
habit
adopting
being content
simplicity of life.
5. His
each
with
6.
this
The
76.
conquest
the
joy
'
And
of
little,of
Hindrances,
simile.
which,
peace
fills his
he
Five
the
explanatory
and
conquest,
1
with
of
as
being.]
pervade one
result
of
quarter
of
whole
Maha-Sudassana
frequently;
see, inter alia,
B.
It
will
from
Suttas
be seen
(S. E.).
'Buddhism,' pp. 170, 171, that these meditations
play a great part in
later Buddhism, and occupy
much
the
place that prayer takes in
very
the meditation
on
Christianity.A fifth,
Impurity,has been added, at
what
time I do not know, before the last.
These
four (or five)are
called the Brahma
Viharas, and the practiceof them
leads, not to
rebirth
but
in
the Brahma-world.
to
Arahalship,
These
Sutta
paragraphsoccur
II, 8, in my
'
Buddhist
'
31 8
XIII.
with
world
the
and
whole
wide
he
does
Love,
77.
himself
heard
and
"
is
great, and
and
with
where,
every-
beyond
that
all with
them
mind
the way
to
makes
all the
shape
leaves
free, and
set
of union
state
of
measure.
of all
one
the
heart
"
Brahma.
78.
And
'
world
lets his
he
with
equanimity ^
mind
of
thoughts
and
fourth.
the
so
thus
mighty trumpeter
without
difficultyin
deep-feltlove.
Verily this,Vase///^a, is
the
second,
so
not
regards
aside, but
with
the
so
pervade
to
that
even
life,there
or
continue
far-reaching,grown
'Just, Vase/Z/^a, as
directions
four
and
of Love,
thoughts
And
third, and so the fourth.
world, above, below, around,
the
so
SUTTA.
TEVIGGA
And
below, around,
the
so
pity\
second, and
the whole
thus
and
pervade
the
so
does
he
third, and
world,
wide
everywhere,
sympathy \
of
quarter
one
above,
continue
to
sympathy,
beyond
great, and
.
measure.
'Just, Vase/Z/^a, as
79.
himself
four
heard
directions
and
"
that
; even
so
mighty trumpeter
without
difficultyin
of all things that have
a
"
that
he
all with
sympathy,
deep-feltpity,
Verily this,Vase////a,is the
.
mind
Now
'
80.
Bhikkhu
'
think
what
lives thus
who
of
'
shape
leaves
or
free, and
set
to
way
of union
state
Brahmd.'
with
and
all the
equanimity.
by
passes
makes
wealth,
or
not
will
possession of
the
women
'
'
'
He
'
Will
in
be
will he
He
malice
Vdse/Ma,
you,
his
?
free from
mind
be
or
free from
'
anger
.-*
'
!
anger. Gotama
full of malice, or
free
'
Paragraphs 7 6,
77
are
supposed
to
be
repeatedof
each.
from
KNOWLEDGE
ON
Free
his
mind
Will
'
Surely he will,Gotama
'Then
free
you
then
Bhikkhu
Very good,
from
so
you
anger,
of
master
Then
anger, and
of himself.
cares.
between
the
is the
household
from
same
cares
dissolved, become
is
body
the
sooth, Vase/Ma.
such
"
condition
say,
from
free
himself;
in
malice, pure
malice, pure
is free
mind,
is free
Brahma
that
and
free from
mind, and
in
and
from
master
same
Vase//-^a
said
Most
which
and
had
into
see
away,
who
has
Just
Lord,
made
One.
to
or
way
Brahmans
Blessed
the
the
"
known
just
to
in
we,
Blessed
One
One,
set
to
we,
which
road
right
bring
have
that
up
that
Lord, has
many
our
thy mouth,
the
out
who
so.
even
as
reveal
were
or
even
us,
And
to
those
that
to
were
point
to
of
words
man
astray,
so
were
or
were
gone
forms
the
are
if
as
down,
darkness,
external
Exalted
every
young
addressed
excellent,Lord,
the
been
spoken, the
thus
Bharadva^a
is thrown
him
things is
is hidden
to
he
excellent!
most
of
condition
'
When
82.
in
such
"
possible!
and
Then
that
possible!
way
and
in
is free
death,
with Brahma, who
And
and
worldly
likeness
is
'
who
every
'
Bhikkhu
cares,
and
and
when
things is
worldly
Vase//^a.
after
united
'
bhikkhu
not
'
is,Gotama
There
will he
household
from
Brahma
'
should
'
'
and
agreement
and
the
pure
say,
is free
there
that
household
from
Brahma
Is
or
'
'
81.
3I9
'
!
pure, Gotama
he have
self-mastery,or
It will be
of
tarnished,
be
VEDAS.
THE
malice, Gotama
from
Will
'
OF
lamp
can
eyes
the truth
figure,by
betake
guide,to
the
ourselves.
the
Truth,
XIII.
."^20
and
us
as
disciples,
long
as
Brotherhood.
the
to
life
as
Here
the
are
Literally
Three
given.
TEVIGGA
'
The
(Vedas).'
May
endures
ends
the
Snttanta
See
Blessed
the
believers,
true
as
SUTTA.
this
accept
day
forth,
'
about
p.
from
One
303,
Tevi^a
those
where
Suttanta'.
who
the
have
names
the
of
knowledge
these
'
doctors
of
'
DIALOGUES
32
how
Brahmanism,
it
OF
claims
caste
of, 105;
:
standing description of the
learned, no,
146; as ascetics,
126 ; luxury and
pride of, 129 ;
Brahmans
a
Arahat
the
is the
true, 105,
138-9, 232 ; usuallynot a priest,
the source
141, 286; reputation
of
essentials
209,
201,
16, 171,
214.
Dr.
Hofrath
213.
121,
the
Buddhist,xix.
Dacoity, 175.
Dahlmann, Father, 274.
Darjanas, the six,xxvii.
Darupattika, he with the wooden
bowl, 202.
Detachment, 84.
Deussen, Prof. P., xxvi, 169, 209,
215.
299.
Br/had-aranyakaUpanishad,
Biihler,
BUDDHA.
destroyed, Commentaries,
was
165.
142,
THE
Burnouf, E., 4,
86, 169, 191.
65, 70,
20-24,
inexact
Castes,the four,an
82,
phrase,
the
27, 99-
to
distinctions
no
Order,
the
\Cause,
100.
Buddhist
the
102.
Buddha's
the
of,
of,in
views
to, outside
as
Order,
103-107.
forms
of the
two
heresy
of
of a, 52.
denial
Ceylon forgeries,xvii-xviii.
Chaliyas,cinnamon-peelers, 98.
Chalmers, Robert, 40, 104,
113,
217.
122,
Chance-beings, the
Chandalas, a
9;
low
could
so-called,
39,
caste,
enter
as
100,
103.
Charms, power
Chastity,part
the
truth,
minor
ity,
moral-
witness
as
to
the
55.
Earth.
worship of, see Mother
Economics, state action, 176.
Eel- wrigglers,four kinds of, 37-40.
Eightfold Path, see Path.
belief
Elements, the, four, Indian
about
the, 73, 74, 86, 260, 274.
Elephants, the royal,67, no, 128.
Emancipation, the Arahat's certainty
of
his, 93 ; is preferable to
penance
or
Jisceticism,234,
235.
acrobats,
order,
an
73.
Earth, quaking
demned,
con-
14.
after death, 40,
43-48.
Exogamy, 8.
Exorcists,16, 18, 19.
Extensionists,four kinds of, 35.
4.
Chess, 9,
lo.
free,20,
mote,
independence of the
priests,286.
Clothing, strange sorts of, used by
Clans, the
113;
195 ; clan
their
ascetics, 230.
Commensality, 27,
97-100.
Fairs,shows at_,5, 7.
Fick, Dr., 103, 107, 122.
Finot's
Lapidaires Indiens,'19.
Fish in the pool, simile of, 54.
meal
a
Food, one
day, 5 ; various
kinds of,which
ascetic would
an
'
refuse,227-229.
INDEX
Freedom
of
SUBJECTS
OF
thought
NAMES.
244.
GaggarS,
early
an
; the
144
of
queen
called
lake
Anga,
after
her,
Gainas,
73,
71,
165,
74,
170,
214,
165-166.
99,
ibid.
221.
220,
B.C., 9-11.
Genesis, Buddhist
Iddhi, 88.
pre-Buddhistic idea
265 ;
51,
50,
not
part
and practice,
details of,
of
wisdom,
137.
Givaka,
condemned,
celebrated
Four,
14.
Buddhist
sician,Irony,
phy-
low
the
Buddha's,
in
talks
with
art, 17,
by Pleasure,'32.
in Mind,' 33.
of law,
the domain
'
93,
and
24.
'
92,
the
Three,
107.
Brahmans,
65-68.
the, Debauched
the, Debauched
brought under
clothing,331.
182.
Intoxications,the
stories
as
wood, 108.
Indeterminates,the Ten, 187, 254,
the Four, in Buddhism, 36.
Infinities,
of
Infinity, the world, 35,
Intoxicatingdrinks,abstinence from,
107.
Ghost
ity,
moral-
I"^""Mnankala
84-87 ;
41.
4.
323
India, 165,
in
PROPER
AND
219-
142.
Brahman
119.
Brahman
family,
Ka"hayanas, a
origin of, 115.
Gogerly, the Rev, Daniel, i, 4, 7,
Kapila, the ancient sage, 170.
26, 30, 65, 82.
hall at, 1 1 3.
Goodness, a function of intelligence, Kapilavatthu,congress
Karma, non-Buddhist
theory of, 72.
137.
the Lokayata was
ATarvaka, on whom
Gotama, appreciationof, 109, 147fathered,170.
150.
in the Buddha's
Kassapa, the naked ascetic,223.
Gotamaka, religieux
Katha
Vatthu, its evidence as to the
time, 222.
280.
age
Hair
garments,
see
Makkhali.
Hair-splitting,
38,
Happiness, of a recluse,causes
79 ; after death, discussion
to,
of,
as
210,
1 1
7 ;
has
on
been
Hermit,
refusal to
contrasted
mendicant,
Kindness
to, 116,
failingto approve
well
Khanumata,
answer
as
men
256.
Antta,son of the elephant-trainer,
Knowing other people'sthoughts, 89,
what
152,
278.
212-215,
to
180.
said,181.
with wandering
Hillebrandt,Prof.,quoted,
171,
211,
in Magadha, 173.
Kielhorn, Professor F., 20, 220.
Harsha
belief
Dialogues, x-xii.
Upanishad, 209,
268.
a country,
ATetiya,
Kevaddha
Keva//a, xii,276,
or
ATAandogya Upanishad, 18, 164,
257,
Head-splitting,on
a question,old
of the
Ka/^aka
DIALOGUES
324
Land-revenue,
the
Law-books,
OF
io8.
cism,
priestly,on ascetion
teaching,
212-219;
285.
and right conduct,
four, 125.
Leumann, Prof., 221.
L6vy, M. Sylvain,x.
L'lMbavi,the clan, 193, 196.
LohiXvJa,his views on teaching, 288
Leakages,
foil.
Lokayata, speculation,14,
old
texts
the
139
no,
word
in
Magawrt'ika,
reltgieux
the
Buddha's
time, 220.
Magic, black and white, 23, 24; of
the sacrifice,210, 286 ; charms
to work, 118, 278.
Maha-bharata, 121, 165, 169, 209,
Being, thirtyMaha-purisa, Great
two
signsof, no, 131.
Maitri
Upanishad, 215.
Makkhali
Gosala, a famous
teacher,
of
Mu"i^aka
Upanishad, 211.
Music, 5, 7-9.
of
humour
Myths, sense
Vedic, 161.
A^Tvakas in
the
dha's
Bud-
time, 71.
Mallika, queen of Pasenadi, 244.
Ma/z^issa,a wandering mendicant,
23,
of the
Dialogues, ix.
MinayefF, Prof., on the date of the
Vatthu, xviii.
Mind
and body, 86, 87.
Mindful
and self-possessed,
80.
older
than
ship,
sun-wor-
306.
Earth,
ancient
cult
Muir,
Dr.
of
the
Okkaka,
king, ancestor
Sakyas, 114,
Oldenberg, Prof. H., xvi, xx, 156.
trine,
Optimism, the, of the Buddha's doc261.
Pakudha
204.
74.
books, xix-xxii.
Palmistry, 16.
Paw^u, a king, 16.
Pasenadi, king of Kosaln, fatherin-law
of Ai^atasattu,65 ; as
of
a Brahman,
patron
108, 288 ;
bas-relief
of his chariot, 130;
his wife Mallika,244 ; overlord
of Kasi, 291.
Path, the Eightfold,to Arahatship,
Pali
62, 63,
202,
226.
of, 24,
72
; the
sons
called
by,
193.
of,227
about,
does
Buddha
all,224
name,
20-
283.
Nicknames, 193,
Nidanas, the twelve,old form of, 53.
Niga"//ia Nata-putta, 56, 74, 75 ;
his followers,220, 221.
Nikayas, the five,x-xv.
of escape
from
Nirvana, the way
speculation,29.
non-Buddhist
view
a
of, 30; the
Buddha's
attainment
of, 211,
227 ; the highestaim, 225.
Non-action, a famous
theory of, 70.
25.
Mother's
xxvi,4-7,
K., xiii,
112,
KathTi
Moon-worship,
Dr.
82,
198,
for a recluse
to
Medicine,
wrong
his
various
sorts
gain
livingby
Mother
the
100.
Neumann,
202.
age
in
means
head
BUDDHA.
wisdom
to
the
in
THE
; the
three
foil.
not
parage
dislists
views
INDEX
OF
Personality, three
SUBJECTS
of, 259-
modes
AND
PROPER
SaS^aya,
263.
rejected,261.
Pingalaka,king, 300 B.C.,
Pi/aka, xiii.
and
Plato, 207,
Subha-
OpamaSwo
c,
tude
atti-
sixth
in the
tury
cen-
57.
Purohita,priest,196.
Rama,
teacher
Buddha's
Ramayana,
and
teacher
169,
of
father
the
Uddaka, 48.
219.
hereditary cart-makers,
Rathakaras,
life of a, 58.
Religieux,in the
kinds of, 220
Buddha's
; the
true
time, ten
sort of,
232-233.
80.
Republics
time,
in India
in the
Three
Vedas,
Sacrifices,all
reciters
129,
kinds
of the
306.
ranked
of,
as
KG/adanta's, 163 ;
Wide-realm's, 163, 176
foil. ; the
right kind is selftraining,"c., 182 foil. ; ethical,
more
worthy than physical,164.
SIkyas,112-119
of,in the
; number
17, 25
Buddha's
time,
147.
the
was
link
that
in transmigration
79, 80.
Shavelings,sham friars,112.
Siesta,173.
Siha, Nagita'snephew, 198.
Sihanada
Suttantas, 208.
tract
on
Silas, ancient
morality, 3-20.
Similes
minor
The
fish in the
The
the stalk,54.
on
mangoes
bird happy and free, 81.
Success
of the
pool, 54.
debt, 82.
diseased,82.
in prison,82.
man
enslaved,
in
man
Return
of the
lost,83.
man
The
The
lotus-plantsin
The
man
The
Veluriya gem
in the
the
85.
pool, 86.
robe, 86.
the thread,
clean
on
87.
The
and
(as a unity),87.
Schopenhauer, xxvi, 274.
Seats,sofas,beds, "c., list of,i i-i 3.
Seclusion,84.
218.
Self-mortification,
M.
Senart,
E., xiv, 71, 105, 107, 191.
Senses, the six, 73; guarded as to,
Buddha's
20.
Rishis,authors
low,
King
mind
The
to
planes
or
; ascription
Kapila, 170.
5atapatha-Brahma;/a, 210.
who
Sati, a Bhikshu
thought
The
100.
S. system
Buddhist
the
Praise
in India
of the
souls
seven
being, 49
of mental
Sanskrit
299.
Pokkharns^di
of
doctrine
Prakrits
India, i, 66,
in
xv.
Planudes,
of
teacher
325
75.
Pessimism
Plants
NAMES.
in the
reed
in the
sheath,and
scabbard,
The
clever
The
young
sword
88.
potter, 89.
and
man
the
mirror,
90.
The
three
villages,
91.
pebbles and fish in
pool, 93.
the
The
The
blind
and
men
the
clear
elephant,
187-188.
pig wallowing
The
in
the
mire,
252.
The
lover
of
the
unknown
lady,
258.
The
ladder
261.
up
to
nowhere,
259,
326
DIALOGUES
OF
The
The
The
field,294.
objecting maiden,
the
Wooing
the
Wooing
maiden,
unknown
307.
of the
leaders
Staircase
further
the
to
come
blind, 305.
nowhere, 308.
to
up
Calling
here,
over
bound
The
Stages, eight,in
the
life of
recluse,
72.
220,
bank
to
worship
Suppiya,
309.
the
and
man
river,
310, 311.
The
trumpet's far-reachingtones,
after
moon-
mendicant,
Saw^aya, 1, 2.
Suttanta, meaning of,in the inscriptions,
wandering
follower
of
xiii.
Sympathy,
318.
Smgmg,
5.
method
of
deliberate
24,
48,
practiceof, 318.
ancient
6'iva,
18,
BUDDHA.
285.
294.
Blind
THE
of
traces
the
cult
of,
222.
Upanishad,
Taittiriya
in
cemetery, 18.
Slavery, 5, 19, 76-77, 83, 101, 103,
Brahmans, 303.
Tathagata,meaning of,
does
he
exist
after
40,
210.
73.
death
40,
128.
54.
Snake-charming,
18.
Social
in India
conditions
B.
about
500
10-26, 56.
c,
transmigration,299.
SowadaWa, a Brahman, 144-159.
Soothsaying, 20-24.
of, xxv ; eternityof,
Soul, meaning
one
origin of speculation as to
the, 28-29.
another
origin of belief in, 34,
Socrates,
35.
after
as
on
sixteen
death,
annihilation
the
in
speculations
to, 45-46.
of,
heresy
as
of
to, 46-47.
Gaina
water,
forms
seven
of,
doctrine
75,
232.
be
to
none
considered
in
actions,
81.
is it the
same
as
the
body?
U^u""a,
town,
223.
ity,
moral-
5.
187-
205.
comes
241.
away,
old
theory
from
soul
the
being
istic,
of, frankly material-
241.
souls
the
bears
spirit who
thunderbolt, 117.
Vaikhanasa
Sutra, 218.
Vain talk,abstinence
from, 5, 179.
list of, 1 3.
(not Four), 109.
Vedas, the Three
Vedic
myths, humour
in, 161.
Vedic
studies,159.
Ve"as, hereditary basket-makers,
Va^ira-pa"i,the
and
the
inside
;
diffused
Warren,
Mr.
H.
C,
Professor
Weber,
Wide-realm,
A.,
344
7,
Windisch,
E.,
123
foil.,
about,
talks
mediums
gods,
13
between
24
of
men
king's
of,
maintenance
in
83;
religious
and
72,
harem,
their
four
the
67
education
on
heaven,
313.
of,
kinds
Great,
at
and
277.
Vesali,
197.
thought,
57,
58,
belief
in
104.
of
forms
various
the
were
in
deed,
World,
156.
Women,
285
the
Word,
327
restrictions
three
Wood,
258.
xx,
Wonders,
foil.
175
righteousness,
and
his
king,
sacrifice,
Prof.
of,
170.
of
NAMES.
PROPER
AND
280.
name
wonderful
Wisdom
SUBJECTS
OF
INDEX
of,
eternity
forms
of
infinity
of,
26-35.
belief
in
finity
and
35-37.
terest
in-
questions,
Yoga
ideas
of
the
astral
body,
62.
INDEX
Akiriya,
Akkarika,
Isi,
Akkhanawj,
18.
Anguli-patodakena,
Addhariya,
259.
Anuvya%-ana,
258.
Abbhokasiko,
257.
59,
85.
Opapatiko,
Opana,
201.
177.
Kaw7sa-k(i/a,
62.
251.
Ka/opi,
19.
94.
187.
Avyaseka,
80.
309.
22.
12.
Kuhaka,
130.
8.
193.
15.
Khatta-vi^^a,
10.
133.
Kakapeyya,
Kaveyyaw,
Kula-nama,
120.
Aloka-sanwi, 82.
203.
227.
Kutta-va/ehi,
Kumbhathunaw,
165.
Aghatana, 42.
Adina, 148.
Amisa, 7.
Aradheti, 151.
Aropito te vado,
12.
idam,
Kuttaka,
146.
Avyakata,
6.
KattMssaram,
Kalla"2
246,
Abhisamaya,
190.
Amhattbd-v\gga,
Asava,
16.
231.
Abhisawwa,
Asandi,
Uppado,
Ekodibhava,
Abhisawkharoti,
Asa^a,
85.
125.
66.
nama,
Assa-pu/a,
133.
146.
Apaya-mukhani,
Appafihirakata,
Avakaso,
231.
117,
Upekhako,
80.
Anuhiramane,
Abhi";7a,
Ukku^ikappadhana,
U^y^Mdana,
87.
Uddalomi,
12.
Upani^^^ayati,
33.
Upaniyya,
26.
Ane/agalaya,
5.
21.
Upanisidati,
303.
Anud'ittb),
Akasa,
1 1
282.
Atta-pi/ilabho,
Ahiwisa,
113.
118.
Ukka-pato,
Anga-vi^^a,
Appeva
foil.
271
8.
16,
Atisitva,
words.
Ibbha,
11.
10.
Angam,
PALI
Iddhi,
70.
Akkhaw,
Ariya,
OF
Khalika,
18.
10.
Khi"/^a-padosika,
Gama-dhammo,
Go"aka,
32.
4.
12.
15.
Gotta,
27,
Gha/ikam,
loi,
193-196.
10.
11.
92.
Asiditva,314.
ATakkhu,
91,
ATankamati,
92,
301.
95.
330
Saina";"-o,
DIALOGUES
Samadhi,
266.
265,
230.
Sippani,
39.
5.
Sambahanawj,
Sa/wva//a,
10.
100.
Sippi-sambuka,
Sampha-ppalapa,
Sa/"kbitti,
Samaka,
5.
13.
190-192.
Sawkhanaw,
314.
Salakahatthaw,
273.
Sampayati,
22.
Sawsidanti,
309.
Samarambha,
Sambodhi,
BUDDHA.
THE
Sawvadanaw,
7.
Samatittika,
Samanaka,
OF
22.
Siva,
i8,
Sukha,
94.
222.
249.
Sobhanagarakawz,
Sovirakaw,
9,
229.
229.
28.
Hatthapalekhano,
227.
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