SACRED

BOOKS

OF

THE

BUDDHISTS

TRANSLATED

BY

VARIOUS

ORIENTAL

SCHOLARS

AND

EDITED

BY

F.

MAX

MOLLER

PUBLISHED

UNDER

THE

PATRONAGE

OF

HIS

MAJESTY

CHULALANKARANA,

KING

OF

SIAM

VOL.

II

Bonbon
HENRY
OXFORD UNIVERSITY
AMEN

FROWDE
PRESS WAREHOUSE
E.G.

CORNER,

1899

DIALOGUES

OF

THE

BUDDHA

TRANSLATED

FROM

THE

pALI

BY

T.

W.

RHYS

DAVIDS

Bonbon
HENRY
OXFORD UNIVERSITY AMEN

FROWDE
PRESS WAREHOUSE E.G.

CORNER,

1899 t

CONTENTS.

PAGE

PREFACE
Note the

ix

on

probable

age

of the

Dialogues

ix
. .

Note

on

this Version
......

xx

Abbreviations
.........

xxiv

1.

Bkahma-gala
Introduction

Suttanta.
xxv
........

Text
.........

(The

Silas, 3-26.)

2.

SAMAiViVA-PHALA
Introduction

SUTTANTA.
56

........

(Index

to

the

paragraphs

repeated

in

the

other

Suttantas,
Text

57-59.)
65

3.

Ambattha
Introduction. Text

Suttanta.

(Caste)

96
108

4.

SoiVADAi\ri"A
Introduction

Suttanta.
-137

(The
Text

Arahat

the

true

Brahman.)
144

5.

KOrADANTA
Introduction

Suttanta.
.160
. . .

(The

irony

in

this

text,

160;

Doctrine

of

sacrifice,

164;
Text

Lokayata,

166.)
173

DIALOGUES

OF

THE

BUDDHA.

duction
For that the the the time

and

the

reasons

opening chapters of the adduced it {loco citato^

have been
era.

Milinda^ is evident

work of the

must

Christian is
an

composed at or about Whether (as M. Sylvain

L^vy thinks) it
foundation
or

of the

whether from be

(as I
our

the built up on enlarged work Indian original books of the Chinese ; inclined to think)that original is am

derived

Milinda, there
"

is still

one

conclusion
not

that
as we

must
now

drawn them

the

Nikiyas, nearly if
Pali, were
Vatthu of the hiow7i India.

quite
a

have

in the

at

very

early date
Then views
at

in the North

of
Katha end

again, the

(according to
fourth

the
a.d.,

prevalent,at the Ka"/C'ipura in South

century

in

Ceylon

and

India, and at Anuradhapura mentaries, recorded, therefore, in their comand which the
we

by composed,
Tissa, the
century
modern It is law
a man
a

Dhammapala
form
in

Buddhaghosa)
now

was

in the
son

have of the

it, by
third

of
at

Moggali, in
court

middle
at

B.C.,

the

of

Asoka,

the Pa/aliputta, in the books of

Patna, in the North

of India. of evidence
courts

recognised rule
an

that, if
in the

entry

be

found

in

the

kept by

of his trade, which ordinary course entry speaks against himself, then that entry is especiall when time the Now at they worthy of credence. made Tissa's authorship of the Katha this entry about
Vatthu the
tenet commentators

believed, and
among whom

it

was

an
"

accepted
in

of

those

just as it was,

"mutatis the

7nutandis,among
date
canon

Europe,
"

at

corresponding
whole of the also Council
It

they mixed the theologians in the history of

was

tlieir faith of the

that the

the

word been diately imme-

Buddha.

They
the

held of

that

it had

actually recited, at
after

Ra^agaha,
venture
to

his decease.

is, I
these

submit,
that

under absolutelyimpossible, the

commentators
can

circumstances,

have

invented

this information

See

the

authors Professor

quoted

in

the
in

Introduction
an

to

vol. ii of

my

translation.

Takakusu,

article in the

J. R.

A.

S. for

1896, has added

important details.

PREFACE.

XI

about in the dared

to

Tissa records
not

and
on

the which

Kath^ their best

Vatthu.
works
are

They
based. do
was

found

it

They
to

alter it.

The

they

could

try

And this they did by a story, explain it away. the first scheming out evidently legendary,attributing of the book the Buddha. But they felt compelled to
to

hand

on,

as

they
this

found

authorship.
it is evidence attached The in
a

And

of Tissa's it,the record the ground that deserves, on

againstthemselves, to
it. of the

have

great weight
lies before
us

to

text

Kath^

Vatthu

now

scholarly edition, prepared for C. Taylor. It Society by Mr. Arnold

a

the

Pali

Text
to

purports

be

refutation Buddhists his

own.

by

Tissa

of

250

erroneous

opinions held

by
from

belonging to
We

schools

of

thoughtdifferent
sources,
a

have, from
of
data
as

other

siderabl con-

number

regards
"

the

different
ously errone-

schools

to

thought among called the Eighteen know something about

'

of

Buddhists

often
are

Sects \'
the familiar

We

historical
with We of the these

beginning development
sort

of Buddhism,

and

to

be

what
are

of

questions are
to

the

arisen. to have likely know something of the growth different Pali styles. In all Vatthu fits in with what the
we

beginning language,of
the
as

respects
expect
and

Katha

should
of

and possible,

probable, in
discussions for
as

time

Asoka,
in the

in

the North
Now Vatthu

of India. the
are

carried part, and

what

on on

Kath^

the

most

both

sides, an
Without

appeal to authority.And
any
as we

to

authority?

exception
now

as

have

appeal is to the " 6 ; and it is quite

our

discovered, to the Pi/akas, and the Thus on them, in Pali. p. 339 translated below, on p. 278, passage
yet
evident from that any the

quotationis
passage

from

Suttanta, and
^

not

other

where

They
two

are

not

'sects'
of the

at
more

the word.
in

Some

of all,in the modern European sense important of these data are collected
in

articles

by

the

present writer

the

'Journal of

the

Royal

Asiatic

Society'for 1891 and 1892.

Xll

THE

DIALOGUES

OF

THE

BUDDHA.

the

same

words also in

might

occur,

as

the

very

name

of the

Suttanta, the
found other
Katha

Kevaddha
our

(with a difference of reading MSS.), is given. The following are

quotations :
"

instances

of
The

Katha
Vatthu.

The

Vatthu.

Nikayas.
=

Nikayas.
=

p. 344

A.

II, 50.

p. 505

345 345
347

S. I, 33. A. II, 54. Kh. A. Kh. M. M. S. D.

5o6
6, 7.
9.

1,490. M. I, 485 S.IV,

=

M.

393

(nearly).

348
351

P.VII, 111,43.
P. VIII,

5i3 522 525

A.

I, 197. M. I, 389.

369
404 413

I, 85,
I, 4.

92,

"c.

528
549

Dhp. 164. M. 1,447.

S. N. P. 227
6.
=

Kh.

IV, 362.
554 554
=

VI,

426
440

I, 70. S. I, 33.
D.
A. M. D.

I, 233. Vim. V. XXXIV.

25-27.

S.

457 457 459

(M.

P. S.

23).
565
=

II, 172.

0.1,

156.

I, 94.

588, 9=
591 597,
602

48i

1,83,84.
I, 84.

P. P. pp. 71,72. =M. I, 169.

=

483 484
494

0. A.

A. Dh.

I,
C

141,

2.

II,
496.

126.
=

P.

Sutta,

S. I, 206

J. IV, quotations
Kadia
as are

"" 9-23.
from the

There Pii'aka four But

are

many

more

older
or

books
as

in

the

Vatthu, about
contained in the

three
this

times this is

many
to

list.

enough
was were

show

that,

a^

tivie when

tlie Katha
were

Vatthu
;

composed,all
considered
was

the Five

Nikayas
must

extant

and

to be

final authorities

in

any

question that
Hofrath
^

themselves, therefore, be

They being discussed. considerably older.

and that Dr. in Hultsch fact

Thirdly,
called the

Biihler
to

have

attention

the
we

of inscriptions

of donors descriptions the expressions dhammakathika, to pe/aki, suttantika, suttantakini, and pa"/6a-nekdthird century the dagabas,
B.C.

find,as

Epigr. Ind.; II, 93,

and

'

Z. D.

U.

G.,'xl,p. 58.

PREFACE.

Xlll

yika.
the before

The

Dhamma,
must

the

Pi/akas, the
existed

Suttantas,and
for be of
some

five

Nikayas
brethren of the

have

time
as

the

and

sisters could
as

described the

preachers
and
as

Dhamma,
the

reciters
or were

Pi/aka,

guardians of
not

Suttantas

of the

(which were
in the
memory
as

yet written, and

of

Nikayas only kept alive

force of these

livingmen
seem,

and the

women).
exact

Simple
technical
Dr.
*

they

designations is
thinks the but Pi/akas,'
"

K.

Neumann

as not, yet, determined. that Pe/aki does not mean

'

knowing

knowing

the

Pi/aka,' that

in the sense of the is,the Nikayas a single Pi/'aka, before the expression Dhamma, having been known
'

the

Pi/akas the

'

came

into work

use

^.

As

he

points
which

out,

the
an

title of

old

Pe/akopadesa,
three

is

exposition,not
are

of the

Pi/akas, but
So of the Was

Nikayas, supports
the

his view.
or

only of the again the Dialogues

canonical then
a

only parts
our

passages
suttantas.

books
suttan-

called,in
tika This
one was

MSS.,
knew doubt

who
no

preciselythe Dialogues by
the earliest that the
use

heart But

of the
Katha
suttanta

term.

it should about the

be
same

recollected

the word

Vatthu, of
also for

date,
other

uses

passages However

from

parts of the scriptures.

this may

be, the
a

terms

are

conchcsive

some of the existence,

considerable Buddhist

time

before the
called

proof date of
either and

the
a

of inscriptions,
Pitaka
or

literature

the Five

Pitakas,

containing Suttantas,
Edict he and recommends

divided

into

Nikayas.
Bhabra of the brethren sisters of the
sex,

Fourthly,on
to

Asoka's

the

communities
to to
as

Order, and
to

the

of laydisciples
upon
seven

either

frequently

hear

and
are

meditate follows
:
"

selected passages.

These
1. 2.

3. 4.

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.

XIV

DIALOGUES

OF

THE

BUDDHA.

5.
6.

Moneyya

Sutta

from

the

Iti Vuttaka

67

A.

I, 272.

Upatissa-pasina.
=

7. Rahulovdda

Rahulovida

Suttanta

(M. I, 414not

420).
Nos. i and 6 have passages identified. The others may satisfactorily
as

Of

these

yet been

be

regarded
^

for certain,
2

the

reasons

I have tenth time book there

set

out

elsewhere

No.

also

occurs

in the

of the
was

Ahguttara.
collection
to

It is clear that in Asoka's

to

acknowledged
be the

be

an

authoritative

literature, probably a
was

of books,
words

containingwhat
Buddha
:

then that it

believed

of the

and

already known
out

by

the

titles given
been call the Five

passages in his Edict. Five in the

comprised

of the

seven

having
we now

found

published
in the

portions of
portion of

what

Pi/'akas. and

them

called the the

that when

now

Nikayas, raises the presumpt unpublished portions are

printedthe
We have
was no

other

two

will

evidence
at

also, probably,be identified. ture that any other Buddhist literathat date.

in existence is M.

What which

perhaps stillmore
has
:
"

Senart^

by
the

numerous

details and
one

point to called attention, and supported the very clear analogy between important

is the

general tone teaching,on the

whole, and
of
on

the

principal points of
of of the the Asoka

the moral edicts

as an

hand other
verses

the

Dhammapada,
selected

anthology edifying the Five verses Nikayas. The particular characteristic M. Senart, as being especially
ideas, include
the Fifthly, of stock in which
extracts

taken, in great part, from

by

of Asoka's

from

each

of the

Five.

four

passages, ethical some these

are

number contain a Nikayas great and which are constantly recurring,

state

is

set

out

or

described. passages

Many
'

of

also

found

in the

prose

'Journal of
xxxvii
'

the

Pali Text

Asiatic Society,' 1898, p.

j)p.
"^

1896; Society,' Milinda 639. Compare

'

'Journal
(S.B,

Royal E., vol. xxxv),

of the

foil.

de Piyadasi,' II, 314-322. Inscriptions

PREFACE.

XV

of the the in

various

books

collected A

together in
of them

the
are

Fifth,
found in this

Khuddaka each of the

Nikiya.
thirteen

number

Suttantas

translated such

volume.

already
only
before
There ethical
accounts at two
or

that is great probability existed, as ethical sayings or There the

passages

teachings,not
even

before the

Nikayas
were

were

put

together,but

Suttantas
are

also

entire
names

but teaching,

together. episodes,containingnot only of persons and placesand

put
are

of events,
more

which

found, in identical terms,

should also of the be

places. These
But

distinguishe
older than

from
our

the

last.

they
Most

are

probably
Buddhist

existing texts.
in both
one or

parallelpassages,
texts,
come

found under

Pali and other

Sanskrit
two

of these

divisions.

the Samyutta Nikaya (III,13) quotes one Sixthly, both Suttanta in the the Dialogues by name ; and and the Ahguttara Nikayas quote, by name Sa;;2yutta and

found now only in a parchapter, certain poems ticul chapter of the Sutta Nipdta, This Suttanta, and these poems, must thereforebe older, and older in their present arrangement, than the final settlement of the text of these two Nikayas.

Seventhly,
cotemporaries
death. death One of
to

several

of that

the took

Dialogues purport

to

relate conversations
with Sutta wife

the
in

place between people, Buddha, but after the Buddha s the the Ahguttara is based on

the

of

Muw^a,
no reason

king
at not

of

Magadha,
death
to

who

began
Buddha.

reign about
There It is

forty years
that,

after the all

of the
an

suspect

interpolation.
but itself,
must

follows

the

date

of the
in

only the Sutta compilation of the Anguttara,

Peta Vatthu

be

subsequentto
is
a

that event.

There
a

story

IV,

3,

about

King Pingalaka. Dhammapala, in his commentary, informs us that this king,of whom nothing is otherwise
known,
lived
that
two

hundred

follows which which

poem, it is found, and

this

years also and also the

after the
the

Buddha. Vatthu

It in

Peta

Vimana
one

the

Peta

Vatthu

forms really

Vatthu, with whole work,

XVI

DIALOGUES

OF

THE

BUDDHA.

are reason

later than
to

the

date

of

Pingalaka.

And

there

is

no

believe that the commentator's

date, although

evidentlyonly a round number, is very far wrong. the These books from their contents, are evidently, all the Five latest in Nikayas. compositions very
it is There another is also book in the thera

included
the

among Fifth Nikaya,

the

Thera
verses

Gatha,
said, by
posed com-

Dhammap^la by a
father
at

commentator

^
of
been

to

have

been

of the
to

time have

King
added

Bindusara, the
to

of

Asoka, and
time

the collection

the

of Asoka's Sanskrit
to

Council.
Buddhist We
texts

Eighthly,several
been made accessible

have the

now-

scholars.
which

know

real
200

titles,given in the
more

MSS-

themselves, of nearly
the
names

^.
us a

And

the

cataloguesin
amount

occur

give
as even

considerable
contents.

of detailed of them is a

information

to

their
a

No

one one

or translation,

recension, of any

books. bear
to

They
to to

are

of the twenty-seven independent works ; and

a

cal canoniseem

to

the canonical that the borne

books

relation works

similar,in many
of the Christian
not

respects,
Fathers

by
But

the

Bible.

some some

any complete texts, whole numerous poems, about half

though they do they contain numerous

sentences

duce reproverses,

in prose,

and

complete episodes,
a

found

in

the

Pali been
or

books.

And found
to

dozen

instances
are

have

already

in which from

such

be

older

passages texts, and are

may

stated,

inferred,

fortunately we of enlightened liberality

and

Most

the

quoted as authorities. the hope, owing to burg, Academy of St. Petersof

a

the and of

zeal his

and

scholarship
to

Professor able considernear

d'Oldenbourg
number

co-workers,
Sanskrit

have

Buddhist is

Texts the

in the

future. of
is
our so

And

this

just what,

in

present

state

knowledge
great
a

of the

historyof

Buddhist

writings

desideratum.

'

'

Quoted by Prof. Oldenberg at Miss C. Hughes is preparing

for the
'

p. 46 of his edition.
a

these works

Journal of

the

list of all complete alphabetical Royal Asiatic Society,' 1899.

PREFACE.

XVU

in to construct, possible facts,a working hypothesis as

It is

accordance
to to

with

these the the

the

historyof
that be

literature.
evidence
on

It

is also from

possible
Milinda
is

object
show and

drawn

the

may

disregarde
that that

the

ground

that there

nothing to
elaborate
late So be
to

work,
an some

excepting
and
a

only
few

the of the

statel
not

introduction

is opening chapters,
one,

impudent
Buddhist the

forgery,and a in Ceylon.
Vatthu is
may

concocted

by
the

the

evidence

drawn

from

Katha

disregarded on
that that work
one,

ground
not
some an

that there

nothing

show late

is

and a impudent forgery, Buddhist in Ceylon. The

concocted drawn

by
from that and

evidence
on

the

be inscriptions put may state they do not explicitly

aside that

the

ground

the the
now

Suttantas passages have.

as

Nikayas
mention,
the

to
are

which the the

they refer, and

same as

they
And

those

we

fact that

commentators
are

point out,

peculiar
whole
the
rest

that certain book

are

passages

quite as
older. Pi/akas

late,as
It
are

nearly as late,and one Asoka, is no proof that

even

may
not

be

maintained Indian books

'

that
at

the all be
'

P^li that

therefore

they are rightly called

Each appearance of these of

all
'

and Ceylon forgeries, Southern

should
or

the

Recension

the

Si^^^halese Canon.'
taken propositions, careful has by itself,
a

the

scruple.
a

And

healthy and
to

reasonable
criticism. involves it

scepticism is
But
can

valuable said
more we

aid
a

historical

that

be

of

scepticism that
than those
of

belief in
In

thingsfar
breath

incredible
are

? rejects

one

reminded
narrowness,

the the the

to

scholastic

dulness, the
Buddhists.
In

sectarian the the senile

next
we

even literary incapacity,

imbecilityof
are were

Ceylon
accept
of

asked

propositions implying that they

extensive documents with
so so

capable
such

forging

well, with
a

historical between held in

accuracy,

delicate

discrimination
and those skill literary
not

ideas

current

centuries

before,
the

among with

themselves
so

great

expressing
II.

ancient

views, that
b

only

did

XVlll

DIALOGUES

OF

THE

BUDDHA.

they

deceive

their

contemporaries
not

and

opponents,
to

but
out

European scholars have a single discrepancy in

to

been work
a

able
^

point
is
not

their

It

reasona un-

hesitate in
so

in

adopting
unique,
the this
more

which scepticism

involves
The consider

belief
a

and

therefore
if

so

incredible,

performance.
will
seem

hesitation that
to to
"

reasonable
for

we

accept
that

literature

what

it

purports
most

be

is,as
"

North
not

Indian^, and
involves would
no
a

for the such

part

pre-Asokan
is what the lead

only

but absurdity,

reallyjust what

one

priori

expect,
elsewhere The

just

history of
to

similar

literatures
of his time,

would

one

suppose

likely.

Buddha,

like other

Indian

teachers

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 in different ways. enlarged on different occasions 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 ones were opinion. These particular
"

"

but

in

the
to

ordinary conversational
in
a

idiom

of

the

day,

that is

say,

sort

of Pali.

'

As

is well

known,

the made

single instance
so

of
a

such

discrepancy
nest.

which blunder

Prof.
is
on

MinayefT

much

of, is

mare's

The

the part of the European of the Ceylon not professor, pawalts. No critical scholar will accept the proposition that because Vatthu mentions the Vetulyaka,therefore the comvientary on the Kaiha the Kathd
"^

Vatthu

North the

be mw^X. itself Indian, that is,from themselves the

later than the modern

the

rise of that school.

European point
is
to

of view.

In

books

reference

the

Middle

Country

the them the country souih of the To to (Ma^^^ima Desa). How into the calculation. Vindhyas simply did not come 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.

PREFACE.

XIX

When

the

Buddha

died

these

sayingswere

collected

Four Great together by his disciples into the have reached their final form Nikayas. They cannot till about Other afterwards. fifty sayings and years
verses,
most

of
to

them the

ascribed

not

to

the
into
a

Buddha

himself, but
to

were disciples,

put
of

mentary supplemade And books

this

Nikaya. Nikaya as

We late

know
as

of the

slightadditions
time Asoka. short
certain

the
in

developed doctrine found in it notably in the Buddhava?;^sa

"

and

Kariya
"

Pi/aka,
that

and these For

in
are
a

the

Peta-

and

Vimana-Vatthus old

show

later than

the four
two

Nikayas.
as

generationor handed together were

were were lOO

the

books

down

by

first, as accompanied they About by a running commentary. being taught,

years

doubtless

memory. from the

originally put And they

after the

Buddha's Each
canon

death of
"

there
two

was

schism

in
an some

the

community.
of the allied

the

schools

arrangement
works
as we

still in Pali
was

kept (orpossibly
for any used at Each

dialect). Sanskrit
know,
schools
;

not

used
never

Buddhist

till long afterwards, and

for the

all, so
of

far

canonical
up,

books. the

these

two

broke and

in

followin
had their

centuries, into others

several

of them

of the canonical different arrangements also no details. Even doubt in minor first century after the these Christian

books, differin
as

late

as

the

Era,

at

the

Council

of

Kanishka,
extant,

books,
the

remained

many among only authorities \

others But have

then

they all
been

except
and

only

our

present
the stock

Pali

Nikayas,

lost

in India. of

Of

early
and

ethical of statement, passages episodes, used in the composition of

the been And
as some

them,
Sanskrit

of have

Suttas

now

extant,

numerous

fragments
separate

preserved
of the in used

in

the

Hinayana
of the
are

texts.

Suttas, and
other of the

books,

schools,
fourth

represented
^

in Chinese

translations

and

On

the often

repeatederror
my
'

that

Sanskrit

canon

was

established

at

Kanishka's

Council, see

vol. ii, Milinda,' pp.

xv,

xvi.

XX

DIALOGUES

OF

THE

BUDDHA.

fifth centuries of
these method
cannot

a.d.

A with in

careful the

and FkVi
'

detailed
Mara the

comparison
after the

remains

Nikdyas,
und

adopted
fail
to

Windisch's
much

Buddha,'
on

throw of

lighton
in

and history,

the which and

method in tone, Hofrath

composition, of
method,
marks all the

the

canonical

books,
contents
an

style and
bear

language and
of
so

considerable

antiquity.
Dr. the

expressed
them

he published, Biihler, in the last work have opinion that these books, as we for the good evidence, certainly sixth, century B.C. Subject to

in the

are Pali,

fifth, probably for the

what
more

has and

been
more,

said the

above, that will probably become,

it is this accepted opinion. And which gives to all they tell us, either directly or by of the social, life of and religious political, implication,

India, so

great

valued

in spite of the limitations is necessary, of add few followed words method the to on a space, talk of Pali books. We this version. They are
It

our

in
not

books
sentences

in

the

modern
to

sense.

intended and style,

to

be

learnt

They by

are

memorial
;

heart

and

the

whole

method this

of arrangement,

is The

subordinated ideas
in

primary necessity.

entirel leading
are

of our one Suttantas, for any expressed in short phrases not intended
a

instance,
to

convey

to

European
are

reader often

the

argument
with the
as

These neither and the

not

repeated

underlying variations. slight

"

them. But

the

nor repetitions

variations aids
to

introduced,
"

necessarilyintroduced,
modern their reader
very

much. the

That

memory of course
were

help
was

object.

For

object they

intended

'

No
that

reference
to

remarks,
on

the

to point,

slight and imperfec is nothing to add, history of the Vinaya. There the able and lucid exposition of Prof. Oldenberg in
his edition of the text.

has

been

made,

in

these

the Introduction

to

XXll

DIALOGUES

OF

THE

BUDDHA.

ambiguous, that a knowledge of the state the particular India, at on point,in North
a

of
the the

opinion
time,
or

comparison

of other
to
remove seem

Nikaya
the therefore

passages
most

on

subject
that into of

is necessary It would
a
a

uncertainty.
desirable
Suttantas the process of these in

scholar

attempting to language European

"

render

evolved

expressing a
set

very
"

different,and
should him.
an

often the

contradictory
reasons

of

conceptions
that such is and in such

give

the he least

faith holds

He

should
to

state

why
the

expression
and
in

be

inappropriate rendering : from other Nikaya texts

He should forward

quote support

parallel passages
of his
reasons.

explain the

real

of significance

the

thesis

of in his what, statement a by opinion, put it was the point of view from which was put forward, it fits, the current views the stage of opinion into which it supports for which
or

controverts.
can

In
no

there

be

regard to technical he exact equivalent,

to

terms,

should

give
and

the

Pali.
each

And word

in

regard
in which

the is

mnemonic
crtix,

lists he

groups, should give cross-references, and differ from in the

reasons.

usually a
he

wherever

ventures

to

the

Buddhist

down his
can

schools, should
It

explanations,as handed the fact,and state give

such discussions that
we

is

only by

hope
of
no

to

make

of history
are

Buddhist
use can

progress and Indian

in the

of interpretation
Bare the
to

the

thought.
even

versions

to

scholars, and

reader

they

only

convey

general loose, inadequate,and

trust,
meet

inaccurate These

ideas. considerations of in
my

will, I
workers.

with

the

approval
of
course,
a

fellow

Each

scholar of his

would space,

consideringthe
choice dwell would
as

limitations
the in his
to

make
most
to

different

to

points he

regarded

pressing to the points he

has

upon leave

as commentary, explain themselves.

I am It may, these respects

too

afraid, be
not
or reasons

considered

that

my

choice

in

been

that happy, and especially have been left without

many

words where

phrases
were

comment,

necessary.

But

I have

PREFACE.

XXlll

endeavoured,

in those and
to

the

notes

and

introductions,
further

to

emphasise
desirable those
;

points
raise

on

which of which

elucidation

is

some

the will

most

important
to

of

historical
these been

questions
Suttantas

have be

be

settled

before

can

finally

considered

as

having

rightly

understood.

T. 'Nalanda,'

W.

Rhys

Davids.

April,

1899.

ABBREVIATIONS.

INTRODUCTION

BRAHMA-6^ALA

SUTTA.

The meet, detail As series

phase
into in which the

of

beliefs its

which

this

Suttanta been

is
set

intended
out

to
some

argument

fits,has
of my

in

opening
out',
forms first
our

chapter
the also

'American which thus

in

Lectures.'
opens the
cannot

there of

pointed
dialogues
and

discussion the in
to
we or

this Katha be

first the

question

Vatthu,
far of wrong the

the

question

Milinda, the much of these

We

if, in

endeavours

understand
as

real

meaning
to

original
as

Buddhism,
the author

attach authors

weight
ancient

this and

question
authoritative The

did

Buddhist
sets out

books. in which the the

Suttanta
or

sixty-two
the ancient

divisions

various
out
"

lations specu-

theories forms

in of

theorisers,
view but of
a

going
'

always
a

from subtle

various manikin

soul'
from

sort

of

inside after it

body
the

separate
as a

it, and

continuing,
attempt
All since ancient The all old the such the
to

leaves the is

body,
or

separate
the

entity

"

reconstruct

past,

to

arrange And

future.
so,

speculation
Buddhist of
'

condemned. is

necessarily
without

philosophy
soul.'
scheme

put

together

this

idea Buddhist truth

endeavours,
thinkers

in

other had

words,

to
on

include
to

which theories the

previous
of
a

grafted
subtle,

the

savage inside
;

semi-material,

permanent
selves themwhich the
"

entity

body,
to

while retain

rejecting
all
on

those

theories truth

it endeavours thinkers of the had soul

the
to

philosophic
the

previous
corollaries

grafted
theories The such
reasons
"

theosophies
those this

while

rejecting
for about

sophies theoare

themselves. threefold
:

given

position

firstly,that

speculators

ultimate

things,

'American Summed up

Lectures

on

Buddhism.'
52, pp. 53
;

London,
and
set out

1896,
more

pp.

38-43.
in the list

below,

pp.

fully

in

the

'American

Lectures,'

31-33.

XXVI

I.

BRAHMA-GALA

SUTTA.

either
see

in

the
one

only
do

not

evidence, insufficient future, have side of the shield ^ ; secondly, that such speculations ^ lead to ; and emancipation, to Arahatship

past

or

the

thirdly, that such

"

reallyderived from the hopes, 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), So that Buddhism, in the first place, higher wisdom {pa.nua.). holds the modern similar to a position somewhat Agnostic position. Secondly, while acknowledging the importance of and of intellect, it lays special stress upon the regulation feeling the cultivation, of the will*. And thirdly,it distinguishes lower and a higher wisdom ''. between a Several scholars, and knowledge more especially with
are
"

theories

and

detail

"

Dr.

Karl

position of Buddhism analogous to that of Schopenhauer

On that the other

that the have maintained Neumann, in the history of Indian philosophy is in

European
by

philosophy.
Deussen of the

hand,

it is maintained

Professor

Schopenhauer's position is analogous to that The reconciliation will Upanashads. probably be

be that what Buddhism the took
over,

found less
as

to

with

more

or same

of

modification, from
part of the

Upanishads,
; and

is about is what

the

that

Upanishad doctrine phraseology, in Schopenhauer altogether is not to be found

who however knew both inaccurate my
own

which

found, in European
Buddhism He

rejected
himself,
and of be results

in

Schopenhauer.
only from
I
am

systems
'

second-hand the

authorities, says,

If

to

take

philosophy

as

the

standard the

of

truth, I should
over

to Buddhism obliged to concede (systems of philosophy).'

pre-eminence
"

other

However
at

this

the
a

necessary Suttanta

its discussion, and be decided question may of philosophy, student length,by a competent
want
"

is in

very
our

pressing
other the

it is certain
were

from

the

details in

given

that

there

then and it

current

Northern

many those besides have doubt their

India

philosophic
priests found
us

theosophic speculations expedient to adopt, and

And also who have
can

preserved
but that
on

for
some,

in

the

Upanishads.
them,
?

if not
new

all of

may
was

had

influence

the

doctrine outside the

There
narrow

always much
inexact limits

philosophising in
' '

India

and

See See See See

the fable

quoted below,

pp.

187,

i88.

below,

"'

* "

pp. 44, 188. for instance below, pp. 53, 54. the paper The Will in Buddhism,' on
'

J.R.

A. S.,

1898.

See

below,

p. 42,

"c., of this Suttanta.

INTRODUCTION.

XXVll

of

the

so-called
for of

six

Darjanas in their

and Pali
as

we

have and

to

thank

Buddhist

scholars evidences from

preserving,
such

Sanskrit wished

works,
to

the

philosophy

the

priests

exclude

noticed

'

Professor

Cowell the
and the
not

has

been

good

enough
of term,
;

to

inform

me

that,
to

in

his

opinion,

attempted
very
use

restriction of the

all is and these

men,

philosophy
late mediaeval. and the

the

six The

Darjanas,
six
in
are

of

course

mutually
of

exclusive under

this,
six

omissions render it

the

classification like and

a

philosophy
of animals

heads,

rather

classification

into

horses,

birds,

ghosts,

beetles,

sparrows.

I.

BRAHMA-GALA

SUTTA.

Step, after the

brethren.
2.

Blessed Blessed
him

One
One

and

the

company the
to

of

the

Now in

the the

put

up

at

royal restpass brethren. the

house
And his

Ambala/Z/^ika

pleasance^
company of

night, and
so

with

the

the

also did

young

Suppiya the mendicant, and with And there, at discipleBrahmadatta.

two

him the

rest-house, these
as

carried

on

the

same

discussion

before.

[2]3.
brethren

And

in

the
as

early

dawn

number

of

the

in the pavilion ; up, the trend of the talk that sprang and this was up among there. seated How wonderful them, as they were a

assembled,

they rose

'

thing is it,brethren,
One, he who
knows
so

Supreme,
are

should

the that Blessed strange and sees, the Arahat, the Buddha have perceived how various clearly and how
men

the inclinations mendicant

of

! For

the

Buddha, the Brahmadatta, young

of them. step by
the So do

speaks in many Doctrine, and the

Suppiya in the of dispraise ways Order, his own disciple

see as

how

while

speaks,in

two, step after the Blessed the

these

praise many ways, teacher follow and pupil,

One
to

in

and

the

brethren, giving utterance

one

views

company in direct

of

tradictio con-

to

other.'

4.

Now

the

Blessed

One,
to out

on

drift of their
seat
on

talk,went
mat

the

what realising and pavilion,

was

the his he

took when

the down

spread
said
'

for

him.

And
on

had
are

sat

he

What

is the

talk

which

the And

here, and what engaged sitting conversation between you?' And

he said
:

is the

you subject of him

they told

all.

'

Ambala/Z^ikS,

'the mango
and
was

(pp. 41, 42),a well- watered It saplingby the gateway.

in it
a

sapling.'It was, says Buddhaghosa shady park so called from a mango

surrounded with the
a

rampart,

and

had

rest-house
was

adorned

with

for paintings
so

There
to the
no
'

another

garden
other

east

of the Brazen the Rahula

Palace which

king'samusement. named in Ceylon, at Anuradhapura named, (Sum. I, 131). This was so

was

doubt, after
Exhortation
Edict
to

famous

as

the

scene

of

the

Bhabra

(seemy

with falsehood,' mentioned starting 'Buddhism,' pp. 224, 225).

in Asoka's

MINOR

DETAILS

OF

MERE

MORALITY.

if outsiders should speak against me, Brethren, 5. or against the Doctrine, [3]or against the Order, you that should either bear not account on malice, or
*

suffer
account,

or heart-burning,

feel and

should of your

be

angry
own

illwill. If you, hurt, that would

on

that in

stand

the

when others If, self-conquest. way speak againstus, you feel angry at that,and displeased able would then be far that how to judge speech of you theirs is well said
'

or

ill? be

'

That But

would when

not

so,

Sir.'
in
you

outsiders of the it

speak
Order,
as

of dispraise should

me,

or

of

the

Doctrine, or
that
reason

unravel
"

what this

is false and
or a

point
not

out not

this is found

wrong, the fact,that is

us,

saying:
not not

For

so, such

thing
6.
'

is

But

among also,brethren, if outsiders in

is

in us."

should

praise of

me,

praise of
not,
on

the

Doctrine, in

speak in praise of the

Order, you

should

that be

pleasure or
you
to

or gladness,

account, be filled with lifted up in heart. Were stand of your in the way speak in praiseof me,

be

so

that also would

self-conquest.When
or

outsiders
or

of

the

Doctrine,
what
reason

of

acknowledge
this
a or

is

rightto
this

should Order, you be the fact, saying: "For

the

that

is the

fact,that

is so,

such

thing is found
'

7. of little value, of
man,

us." is in us, among of It is in respect only of trifling things,

mere

matters

when
are

the praising such ? praise

'

that an morality, Tathagata,would details of

unconverted

speak.
mere

And

what

minor trifling,

morality

that he

would

[4] [The
8. Gotama
^
' "

Moralities the

Part

I.]
destruction
sections of the

Putting
the

away recluse holds

in the

killingof living things

aloof
at

from

the
of the

These that

titles occur,
now

MSS.,
a

the end

tract

follows.

It forms

part of each
Section

of the Suttas
The

in the division

first division,the first third,of this collection is called The

tract

of Suttas.

therefore

the

Sila

Vagga
B 2

or

containing
as a

the

Silas.

itselfmust

almost

have certainly

existed

separate work

I.

BRAHMA-GALA

SUTTA.

of life. He
and ashamed

has

of

cudgeland and full of roughness,

laid the
kind
to

the

sword

aside,

mercy,

he dwells

compassionate and praiseof

'

all creatures
man,

that have when the

life."

It is thus that the unconverted the Or he has

speaking in
taking
of

Tathagata, might speak \

"

might
not

say

Putting away
the

what

been

given, Gotama

recluse lived
takes
come

aloof from

only what
he
'

He graspingwhat is not his own. will is given, and expecting that gifts his life in

passes

honesty
"

and

purityof
himself

heart."

Or he the
'

might say

Putting away
He
"

Gotama unchastity,
act

the recluse is chaste. from

9.

holds

aloof, far off

from vulgarpractice,
he the

the sexual
away

Or He

might
recluse

say

Putting
himself from

^""^ lyingwords,
from he
never

Gotama

holds

aloof
truth

hood. false-

speaks truth,
faithful and

the

he breaks his not trustworthy, word to 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
swerves

'

"

before the time when

first put

in each the discourses,

of which

it recurs,

were

together. Certain So in also elsewhere. paragraphs from this tract occur Magg/ilma.I, 179 we have the whole of the short paragraphs; in have Ma^^//ima, Nos. 76 and 77, and in IMahavagga V, 8, 3, we of " 18 ; and so on. The II, 3 we have most " 17 ; in 'Maggh'ima. whole of this tract has been translated into English by Gogerly into French (in Grimblot, see i, note), by Burnouf (alsoin page and into German Grimblot, pp. 212 by Dr. Neumann foil.), (in his Buddhisiische Anthologie, pp. 67 foil.)., This refrain is repeatedat the end of each clause. When the Silas recur below, in each Sutta, the only difference is in the refrain.
*

See, for instance,the

^

Neumann

translation of p. 100 in the text. for a gift' has 'waiting which is a possible rendering has
not

but
'

patikankhati waitingfor.' The

as matter trifling ' Gama-dhamma,
" ''

yet been

found of the

elsewhere word

in the

sense

of

usual
we

meaning
been

expresses

just such

have 'from

led, from the context, to expect. the village habit, the pracdce of country
'
'

folk,the

if way.' One might render the phraseby pagan that word in English,a slightly different connotation. acquired, It is the opposite of pori, urbane to speech, (applied below, misses the pointhere,but has hoflich below. " 9). Dr. Neumann pagan had not
' '

^"^ it-4,^-L"Lt4, "X-ihjo Cf^

j*^^^^"".

MINOR

DETAILS

OF

MERE

MORALITY.

against the people

repeats
there. those
are

here raise he

what
a

he

hears

elsewhere

he

not

here

to

Thus who
are

does

quarrel against the people live as binder a together of

an a

divided,

friends, a peacemaker,
a

encourager lover of peace, that make

away

of

those

who

impassioned
peace."
of from aloof rudeness

for peace, he Or
'

speaker

of words
"

for

might

say

Putting
holds

speech, Gotama
harsh

the

recluse Whatsoever

himself
word is
to

language.
to

pleasant
urbane
"

the

ear,

lovely, reaching

blameless, the heart,

\
are

pleasingto
words he
say

the

people,beloved
*'

of the

people
talk
-,

such
'

speaks."
:

Or

he

might
the
In

Putting away
himself he

frivolous

Gotama

recluse

holds

aloof
in
on

from

vain

conversation. with the the

season

speaks,

accordance
on religion,

facts,words

full of

meaning,

of the Order. He speaks, and at the discipline righttime, words worthy to be laid up in one's heart, illustrated, divided, to the point." [5]fitly clearly "Gotama Or he might say: the recluse holds 10. himself aloof from ^ causing injuryto seeds or plants takes but one meal He a day, not eating at night, from food after hours (after midday). refraining
'

He with He himself He He He He He He

refrains nautch

from

being

spectator

at

shows

at

fairs,

and dances, singing, from

scents, garlands,

music.

abstains with

wearing, adorning,or
and of

ornamenting

unguents.

abstains abstains abstains abstains abstains abstains

from from from

large and loftybeds. acceptingsilver or gold.

the
use

grain. accepting uncooked from accepting raw meat. from accepting women or girls. from or accepting bondmen

women. bond-

'

Pori.

See note

above

on

"
A.
mean

8.
occurs

Sampha-ppalapa.
at

Sampha
cannot

alone

in

the

Hemavata

Sutta, and
^

Gat. VI, 295;

II, 23.

Samarambha
it.

'planting' as

Dr.

Neumann

renders

I.

BRAHMA-GALA

SUTTA.

He
He He

abstains abstains abstains

mares.

from from

from from

acceptingsheep or goats. acceptingfowls or swine. cattle, horses, acceptingelephants,

and
He He

abstains abstains

acceptingcultivated fields or waste. the acting as from a go-between or buying and selling. cheating with scales
the crooked
ways

messenger. abstains He He
or

from
from

abstains

or

bronzes

measures.

He

abstains

from fraud.
from

of

bribery,

cheating,and
He abstains

maiming, murder, puttingin bonds, highway robbery,dacoity,and violence." the things, brethren, which Such are an verted unconwhen speaking in praise of the Tathagata, man,
'

might say.'
Here ends the A'llla Sila
on

[the Short Conduct].

"Whereas

Paragraphs

II.

Or

he

might

say:

some

recluses

and

Brahmans, while livingon food provided by the continue addicted the injury of seedlings to faithful,
and

growing plantswhether propagated from roots Gotama or jointsor buddings or seeds cuttings
^
"

or

the

'

Kawsa-k(i/a.
refer to used

The

context
we

suggests that ka.msz

in
'

here is
"

coins, just as
in the reference
were

so actually

say nth and

(bronze)may and the word English a copper,' 12th Bhikkhunt Nissaggiya Rules
to

the

oldest

in Indian

books

coins.

The

most

ancient

either of bronze private (not state) coinage,were or gold. Buddhaghosa (p. 79) explains the expression here used as vessels as gold. Gogerly translates meaning the passing off of bronze and Neumann weights/Childers sud voce has counterfeit metal,' Maass.' has in the meaning Buddhaghosa is obligedto take kawzsa

coins, which

of

'

'

'

which for there is no seems gold pot,' authority very forced ; and ka/wsa On the coin the whole meaning either weight or mass. the simplest. to be to me explanation seems Buddhaghosa gives examples of each of these five classes of the But it is only the vegetablekingdom without explainingthe terms. is doubtful. It may if the art of fourth which mean 'graftings,' in the Ganges valley. then known graftingwas

of

'

MINOR

DETAILS

OF

MERE

MORALITY.

recluse

holds

aloof from

such

injuryto seedlingsand
"

growing plants." 1 2. [6] Or he might say : and Brahmans, while livingon

'

Whereas food

some

recluses
the

provided by

continue addicted the use of things stored to faithful, of to wit, foods, drinks, clothing, stores, ; equipages, up

bedding, perfumes,
recluse
*

and

curry-stuffs^
"

Gotama

the

holds Or he

aloof

from

such

use

of

thingsstored
some

up."

13.

might
while

say:

"Whereas

recluses
^

and

Brahmans,
say,

continue faithful,
to

livingon food provided by the addicted shows is to visiting ; that

dances

(i)

Nautch

(3) Instrumental (vadita?;^).

(4) Shows
at

music

(2) Singing

of

songs

fairs

(pek-

(gita.m).
^

kham)
Buddhaghosa
this term.
a

*.

Amis

a.

included is too
'

under limited

(p. 83) gives a long list of curry-stuf If he is right then Gogerly's raw grain
'
'

translation,and
In its
a relish,

Neumann's

'

all sorts the

of articles vi'ord
means

to

use
*

too

extensive.
a

secondary

meaning

something nice,
^

dainty.'
word 'the has

Visiika-dassanawi.

This

only been
shows

found of

elsewhere

in the

phrase di//^i-visftkaOT,

puppet

g/i\mz I,
Sinhalese
^

Serissaka Vimana pp. 8, 486 ; and it wiparita-darj'awa. renders

cannot
mean

heresy' (Ma^LXXXIV, 26). The

which the persons been
so

Dancing
to
'

here be

dancing
ballet
or

in

referred
*

took

part.

It must This

nautch

dancing.
it in

Literallyshows.'
'

word, only found

here, has always

first translated

rendered his

theatrical

Clough representations.'

followed by Gogerly, Dictionary,p. 665, and he was Suttas,'p. 192), and Dr. Neumann Burnouf, myself (in 'Buddhist to (Indian Literature, pp. 199, 319) seems (p. 69), and Weber Sinhalese
"

approve known

this.

But

it is most
b.c.

unlikely that
And

in the fifth century

already Buddhaghosa (p.84) explains it,

the theatre
was

is Now a very interestin as simply, sama^^o na/a-sama^^a. quite cording acold word (at least in its Pali form). The Sanskrit sama^ya, in modern found to the PetersburgDictionary,has only been such old in other as texts The dictionaries. Pali occurs Vinaya does it context in the times same as IV, II, 107; 267 (both very and it is here); ibid. II, 150; IV, 85; Sigalovada Sutta, p. 300;

undoubtedly
Edicts
at

the

same

of Asoka. sama^^o; and tricks,

a

In

samara the Sigalovadathere

to

word

as

in
are

the

first of
to

the six

fourteen

said

be

dangers
we

such

juring conmusic, recitations, wit, dancing,singing,

acrobatic

shows.

And

in

the

Vinaya passages

I.

BRAHMA-GALA

SUTTA.

(5) Ballad

recitations

(akkhana;;^)\ (6) Hand music sara;;^)^.

learn that
at
a

(7) The chanting of bards (vet^lamjK playing (8) Tam-tam (piwis\ (kumbhathiina;;^)

sama^^o and had officials seats that invited, were special high provided; that it took place at the top of a hill. This last detail of is sacred places) points to places (that the whole root procedure. The of common the stock act ') belongs to What the meaning of was carryingon. took the people who Who were part? have here a survival from we or village? word the dancings together? Later
'

not

only

amusements

but

also

food

was

; and

'high
lying underour means
'

motive religious ag

as

'

(aym, ago, Aryan roots,

'

whence and

this Were old

means

carryingon together ? they confined to one

exogamic
communistic
at

simply 'fair,' as
at

Gataka
'

III, 541

Many
which

the bout (7ataka

I have

with

I, 394
a

played with quarterstaves And be compared. may

is here in the mind of

the

fair,'
no

it is the The

doubt
; but

this side of the festival which

author

'fair' is nevertheless
has
'

very

inadequate rendering.
in prose and
verse

Sinhalese

'rapidmovement
These ballad which has and
no

in

dance-figures' (ranga-mawd'alu).
combined
were

recitations

the

source

from

Buddhaghosa
the
occurs
^

Bharata

afterwards graduallydeveloped. epic poetry was explanationof the word, but gives as examples The the Ramayawa. negative anakkhanazw and here adds and

that
at

Ma^^^ima I, 503. Buddhaghosa explains this as 'playing on cymbals'; it is also called pa"ita/a/?i. The word is only found
'

hand-sounds.' literally ' raising Buddhaghosa says 'deep music, but some say His bodies to life by spells.' own explanationis,I think,meant
means

(rataka V, 506, and

dead
to

etymological;and to show that he derives the word from vi-|-ta/a. This would with the Sanskrit vaitSbring the word into connection the word other explanationconnects with lika, 'royal bard.' The vetala, 'a demon,' supposed to play pranks (as in the stories of the Dr. Neumann Vetala-pa"^a-vi;;/sati) by reanimating corpses.
be

adopts
seems

it.

But

it does

not

agree

so

well

with

the

context;

and

it

reference to to a list, scarcelyjustifiable see, in this ancient beliefs which than thousand can a only be traced in literature more I previous years later. Gogerly's rendering funeral ceremonies,' which to me now followed,seems quiteout of the question.
' *

It is clear And
at

from

Gataka

V, 506

that

this word

means are

sort

of in

music. connection is here uncertain. The

Vinaya IV, 285 kumbhathfinika

hired and
mourners.

mentioned

with dancers, acrobats, and

obscure and

Buddhaghosa
derivation
or

probably corrupt,
drum

the

is

quite

Gogerly's guess seems Sinhalese has 'strikinga

better than

Burnouf's
to

Neumann's. hold sixteen

big enough

gallons.'

lO

I.

BRAHMA-GALA

SUTTA.

played by imagining
boards in the air '.

such

with
out

the in

fingersstretched

(3) Keeping going over

diagrams
drawn that
one one on

lac, or red dye, or flour-water, and strikin

the
or
'

the

wet
on

hand
a

on

the

ground
?
'

ground so only where

go
2.

steps
to

wall, callingout
shall it be and

ought

What

(4)Either removing
pieces or
with them
case men

the

"

from

one's nail,or
into
a

heap putting
a

showing the form required horses, "c.^ elephants, with balls ^. (8) Games (9) Blowing through
of leaves

heap,

in each

toy pipes made

^.

with (10) Ploughing shaking it. shakes the heap, toy ploughs ^. who He loses '. saults (11) Turning summer^". (5)Throwing dice *. (12) Playing with toy (6)Hittinga short stick windmills of palmwith a lonofone made ^ leaves ^^ (7)Dipping the hand without
was

for
^

played with dice and piecessuch as kings and piecesis poru (from purisa) justour 'men.'
"

so

on.

The

word

Akasaw.

How

very

like blindfold A kind of

chess

primitive'hop-scotch.' The Sinhalese be made hopping. says the steps must Santika. Spellicans, pure and simple. Khalika. of playing is not stated. Unfortunately the method III, 106, 7. Eggeling'snote as in his "S"atapatha-Brahma"a 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 with marks and six little cubes the sides on squares (not six by six), Parihara-pathawz.
' *

'^

visible lie
" '

on

the stone

outside

the board.

Gha/ika;".

Something

like

Salaka-hatthaw.

On
usual

'tip-cat.' Si/7Z-kelimayain Sinhalese. flour-water as colouring matter, see

is 'a Neither

Gataka
"'

I, 220.
The with agrees

Akkhaw.

translator
*

meaning Buddhaghosa.
Sinhalese

die.'
this

But

the

Sinhalese

gives any
toy
is the Marathi See

details.

The Panga^iraw. Morris in J. P. T. S., 1889,

*

for

Vankakaw.

From p. So

p. 205, compares Sanskrit vr/ka.

pat-kulal. pungi.
of the Pali

Journal

Text

Society,1889,

206.

"Mokkha^ika.

the Sinhalese.

explanationof turning over on a Vinaya I, 275, and J. P. T. S., 1885, p. 49. " See Morris in the J. P. T. S., 1885, ^ingulikaw. ^ingulayitva at Angutlara 111, 15, 2. compares

tive Buddhaghosa has an alternatrapeze, but givesthis also. See p. 50, who

MINOR

DETAILS

OF

MERE

MORALITY.

II

(13) Playing
measures

with of

toy

traced

in the

air,or

on

made

palmwith

leaves.

(14, 15) Playing

toy
carts
or

toy bows\
at

back ^. playfellow's (17) Guessing the playfello thoughts. ities (18)Mimicry of deform"

(16) Guessing

letters

[7]Gotama
and 15.
and

the

recluse

holds aloof from

"Whereas

such

games recluses

recreations."
'Or he

might

say:

some

Brahmans, while livingon food provided by the continue addicted of high and large faithful, to the use
couches
;

that

is

to

say settees,

(i) Moveable six high, and

feet

long

(Asandi)*.
six, from Ma^^^ima, vol. i, p. 266,
^ ^

(2) Divans with animal carved the supon figures ports (Pallanko)^
inclusive,are
games. evidence
a

All

these

No.
as

10

mentioned

in

the

children's

Akkharika.

It

is

important
that such

for

the be

date

at

which in the

writing was

known

in India

game

should

known

fifth century b.c. ' The followinglist

recurs

Vinaya I,
says

192

II, 163

Ahguttara

I, 181,
*

"c.

beyond the allowed refer to height,as the only rule as to measure measure,' but that must in seats the height of beds or chairs is is the 87th Pa-^ittiya in which limited to eight great The inches (probablyabout eighteeninches). Sinhalese Sanna adds a long chair for supportingthe whole body.' Buddhaghosa merely
'a
seat
' ' '

Asandi.

At up

Gs-t. J, 208 and watch

man

lies down
stars.

on

an

asandi
=

so

as

to

be

able

to

look

Digha I, 55 Ma^^^ima I, 5i5=:SaOTthe asandt is be corrected), yutta III, 307 (where the reading must The the rightsort of seat for used as a bier. asandi is selected as 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 which be made of common probably sorts of wood, and perforated;
the At
means cane

that
or

the frame

was

of

wood

and

the

seat

was

of short the

interlaced

wickerwork.

The

diminutive

asandiko,

with in

legs and
Buddhist

made Order tall

square

not (forsitting,

lying on), is

allowed

is allowed, if the And the asandt even by Vinaya II, 149. legs be cut down, by Vinaya II, 169, 170 (where the reading
seems

^^inditva

and preferable,
' '

is read
'

in
'

the

quotation at

Sum. and

I, 88).
'

The

renderings
at

large cushion
be
'

at

Vinaya Texts,' II, 27

Neumann

stuffed couch
'

translates

III, 209 must large couch,' Burnouf

It is

une

corrected. accordingly and chaise longue,'

Gogerly

'bequeme
**

Lehnstuhl.'

Pallanko.

noteworthy that,in spiteof the

use

of

divan

12

BRAHMA-GALA

SUTTA.

(3) Goats'
with
very

hair

lets cover-

long

fleece

one

(Gonako) '. (4) Patchwork

of
many

panes counter-

(10) Rugs with fur on side (Ekantalomi). dered embroi(11) Coverlets with gems (K a///? iscoverlets

colours
blankets

sa;;^).

(i^ittaka). (5) White

(Pa^'ika). (6) Woollen

embroidered with

(12) Silk (Koseyya;/?). (13) Carpets

enough
for sixteen

large
dancers

coverlets
flowers

(Pa/alika). (7) Quilts

cotton

(Kuttaka;;^). Elephant, (14-16)

horse, and
chariot rugs.

stuffed

with

wool

(Tulikd).
dered embroi-

(8) Coverlets
with

(17) Rugs of antelope skins sewn together (A^iof

figuresof lions, na-pave;2i). "c. (Vikatika). (18) Rugs of skins tigers, the plantain antelope. (9) Rugs with fur on both sides (Uddalomi). (19) Carpets with awn-

with

animals

carved
sort

on

the precisely personages

of

seat

its supports which the on

being
Buddha

here

objected to,

it is

often,in later kunst,' pp. iii, 124, 137; INIitra silting(Griinwedel, Buddhistische 'Budh Gaya,' Plates XI, XX, "c. "c.). At Mahavawisa 25 sihasana
'

of distinction,are

himself,or Buddhist as represented sculptures,

and

pallanko
is used

are

used Du/Ma

of the

same

seat

and (Asoka's throne), But

a

sana siha-

of

Gamini's

throne but
an

of Nissanka

actual

stone

Malla, found at lion, larger than

the similar the

throne, ibid. 157. Pollonnaruwa, is not

life size in
a

the

Lion

('Indian

vol. i, p. 135.

Compare

seat

Griinwedel, p.

pallanko, Antiquary, 95).

allowed to pallanka was if the animal in broken off (the translation the Order figureswere readingva/e for Vinaya Texts,'III,209, must be altered accordingly, that vale, as at Vinaya IV, 312). By Vinaya II, 163 it is laid down in of the Order were members not to use a complete pallanko even laymen's houses, so that Nigrodha's action in the passage just quoted of the regulations. breach a (Mahavawsa 25) was really from The words down ka////issaw to inclusive, and gonako found also kuttaka;w,are and Buddhaghosa seems to only in this list,

By Vinaya II, 170

possession

of

'

be

uncertain

as

to

the

exact

meaning

of

some

No.
and

in laymen's houses 7 might be used all might be possessed by the Order

except ('Vinaya Texts,' III, 197),

if used

of

them.

All

only
cotton

as

floorwool

Ill, 209) ; coverings (ibid.

which

except that

again
the

No. there

7, the
is
a

of
the and

might

be

utilised for be noticed

pillows. As

doubt

about

spellingit

may

Sanna

reads

gowakawz

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

addicted

to

the

use

of

means

for
say,
"

themselves; that is to adorning and beautifying scented in one's on powders Rubbing it, and shampooing bathing it. Patting the
with of clubs after the
manner

body,
limbs
use

of wrestlers

The

mirrors, eye-ointments, garlands,rouge,

embroidered

cosmetics,
cases

reed bracelets, necklaces, walking-sticks,

for

sunshades, drugs, rapiers,

turbans, slippers,

diadems,
white Gotama of

whisks
"

of

the

yak's tail,and
holds

long-fringe
such
means

robes

the and

recluse

aloof
"

from

adorning
'

and

the person ^." beautifying he might say : Whereas Or recluses some 7. Brahmans, while livingon food provided by the addicted
to

continue faithful, these

:

such

low

conversation

as

Tales tales and of

of
war,

kings, of robbers,
of terrors,

of

ministers
;

of

state

of battles

talk

about

foods

garlands,perfumes ; talks about cities relationships, equipages, villages, town, about tales and countries about and women [8], ; heroes street ^ or corners places whence ; gossip at
drinks, clothes, beds,
uddalomiw: and the MS.
in

the

R.

A.

S.

(which

repeats

each

both times. sentence) has gonaka/" and uddalomiOT Sambahanawz. 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 by Gotama practised and halls attached to them, are permitted by 'Vinaya Texts,' III,
^
'

189;

shampooing
for the
in
or

by
; and
are

ibid.

Ill, 68,
hot

provisionof

There 297. baths and steam of the

use

are

elaborate

the the

regulations etiquetteto be in is

observed
streams

them

instances

of

ordinary bath

rivers

frequent.
132-3, and

The

use

of sunshades
to

permittedby

'Vinaya Texts,' III,

'

is referred

Visikha-katha.
sense

Buddhaghosa (p. 90)

of talk about
are

ibid. Ill, 88, 274. takes this word (litera ill

or

in the 'street-talk')

streets, whether
or

well

situate,and

whether

the inhabitants

bold

poor,

"c.

14
water

I.

BRAHMA-GALA

SUTTA.

is

fetched
existence the

ghost
the and

stones

desultory
the
*
"

talk
sea

speculationsabout
or

creation

of

land

or

^,

about Gotama

non-existence

recluse

holds

aloof from "Whereas

food the

such

low

versation. con-

8.

Or

he

might

say:

some

recluses

Brahmans, while livingon addicted to faithful,continue

and

provided by the of wrangling use

and

phrases
"

such

as

"

You

don't

understand

this

doctrine this
views.

discipline
and

I do."
"

How

should
"

you

know

about

doctrine

? discipline
"

You in the

have

fallen

into

wrong

It is I who

am
"

am

"

You

right." speaking to the point,you are are putting last what ought
ougrht to
come

not to

^"
come

first,

and
"

first what

last ^."

What

you've excogitatedso

long, that's

all

quite

upset."

'

Pubba-peta-katha.
deceased relatives

The
or

commentator ancestors.

confines

this to

boasting

talk about
^

seems no

'difference-talk.' The Nanatta-kathazw, literally expression somewhat forced,if taken as meaning desultory ; but I see
* '

explanation. Lokakkhayika. Buddhaghosa refers this speciallyto such speculations as are put forth according to the Lokayata system materialistic are by the Vita""/as (also called Lokayalikas). These
^

better

of whose theorisers, system very little is,so I have at Vinaya Texts,' vol. iii, p. 151.
'

far,known.
collected and
to

See

the note

other

references
1

to

them
120,

in

be now 3, may probably referred to below in chap, iii of this Sutta, "" 10, * This listof foolish talks recurs in Suttas 76-78 in the
114,

my and

'

Milinda,' vol. i, p. 7

these

Attha

Salint,p.

Digha I, added. They

20.

1,

are

Ma^^Aima,

and
'

at

Vinaya I,

188,

These

all recur at Ma^^^ima II, 3. expressions Sahita"i 'the put together is to me,' literally me, is

"c.

The
or

idiom
'

only

found is
on
'

here, and
or side,'

may
*

mean

either

as

rendered

above,
on

the context

or side,'

merely
Sanna,

my that which
to

the
use

text

is (of the Scriptures)

on

my

is of the
same

is
as

by
'

the

amounts

side.' This last, given my the version adopted above.

Puttingthe

cart

before

the horse.

MINOR

DETAILS

OF

MERE

MORALITY.

"
.

Your You Set

challengehas
are

been be

taken

^" up
^."
"

"

proved
work
to

"

to

wrong clear your views

to

2/'

*" if Disentangle yourself you can the recluse holds aloof from Gotama
"

such

wrangling
recluses
the

phrases."
19.

'Or

he

might
while

say:

"Whereas
food

some

and

Brahmans,
errands, and

livingon
to
as

provided by
messages,

faithful, continue
on

addicted

taking

going
on or

acting
*

of kings, ministers saying : men, young with you, bring that Gotama duties."
'

state,

go-betweens ; to wit, Kshatriyas, Brahmans,

hither, take
from such
'
"

Go

there, come
thence abstains

this

from

the

recluse

servile

20.

Or

he

Brahmans,
are

might say : while living on

"

Whereas food
out

some

recluses and
the for ful, faith-

tricksters^,droners

provided by (ofholy words

pay)^

Aropito
on

te

vado. Theri for

On

the p.

use 101.

of this idiom There is

compare
a

the Commentary

the

Gatha,

aropito. 'Issue has been would be a possible one rendering. It is the phrase used, when some has offered to hold debate (maintain a thesis) againstall comers, by takes up the challenge. who an opponent the opening paragraphs Niggahito si. On this idiom compare them and the Commentary Vatthu of the Katha on (especially pp. 9, 10). It is literally 'you are censured.' So ATara Buddhaghosa. But Gogerly vada-pamokkhaya. and this disputation be freed from renders, Depart, that you may ; this view. It is Ma^^^ima the only parallel to support seems passage for the learn the Scriptures it is said to be wrong to I, 133, where debate where sake of the advantage of being freed from discussion or besides Pamokkha at Samoccurs texts are quoted against one.
the text,

aropito

misprint here in joined against you'

'

'

'

'

yutta I,
*

2, G^ataka

V,

30,

31,

and

Mahavawsa

158,

but

not

in

this

connection. So
a

the author

of Milinda

in is

phrase (Mil. p. 27) propriety.

*

such

making making
with

his hero him

Nagasena
a

use

just
of

commit

breach

trickery without referred to also These explanation are Buddhaghosa. says at (zataka IV, 297 (where we should, I think, read kuhana). Ahguttara I, 165, 168; Lapaka. Compare Itivuttaka,No. 99
Kuhaka. 'Astonish the world the three
sorts
"
=

of

and

also Milinda

228, Gataka

III, 349.

l6

I.

BRAHMA-GALA

SUTTA.

diviners
to

\ and
^
"

exorcists the
'

^, ever
recluse

hungering
holds

to

add from

gain
such

gain

Gotama

aloof

deceptionand patter."
Here ends the

Sila [the Longer Ma;f^^/^ima

Paragraphs on

Conduct].
"

[9]21.
and

'

Or

he

might

say

Whereas

some

recluses
the of

Brahmans, while living on food their livingby wrong faithful,earn

"
"

provided by
means

hood, liveli-

by low arts, such as these : (i) Palmistry prophesying (2) Diviningby means and signs ^ long life, prosperity, of omens "c. (or the reverse), from drawn (3) Auguries
marks
on a

child's

hands,

from

thunderbolts
celestial

and

feet,"c.*
'

other

portents *'.
See
the
note

Nemittaka,
nimittaw

on

omens.' of signs and 'interpreters in the next paragraph. Compare

'scarers and

Milinda

299; But

Gat
*

IV,

124.

the been
'

Nippesika, Commentary
found All the there

away' (?of ghosts,or Sanna give no help, and

in this
as

bad the

omens).
word has

only
the

in this hst. five words is

as

list it is

recur

at

A. the

Ill,

in,

but

context

undecisive

dt of the Turnour

MS.

at

the India

Commentary (fol different though slightly Office),

here, and

givesno better help. this from 'limbs.' Buddhaghosa distinguishes Ahga.m, literally lakkha"aw? and from (No. 16). It (No. 5 in this list), anga-vi^^a is not found, in this sense, anywhere in ihe texts. 'marks,' or Nimittaw/, literally 'signs.' Buddhaghosa tells in the Sanna), a King Pa""/u, they say (Pa""fi story in illustration. diviner what he had in his closed hand, and asked took three pearls a this way that for a sign; and and in it. The latter looked seeing a by flywhich had been caught by a house-lizard (the Sanna says a dog,' perhaps the meaning is simply in sugar ') getting free in Pali).'How (mutta), said at once 'pearls'(alsomutta many?' bark answered the The a thrice, diviner, hearing dog king. says Mil. the note 'three.' Compare the last section to on 178, and
* "^
'
'

nemittika,
so

82. the story at RIahavawsa * ' the portents of the great ones, Uppado, on,' says Buddhaghosa. The Great Ones

and

thunderbolts
here
mean,

and falling, I think, the

and planets the sun, moon, or over (seethe note spirits gods presiding on " 26). The word correspondsto the Sanskrit Utpata, though the for by overwhelming authority. But this is only d is vouched another instance of a change not infrequent (asEd. MUller has shown,

i8

BRAHMA-GALA

SUTTA.

(i6) Looking muttering

whether born
or
a a

at

the

(18) Advising
law ^

on

tomary cus-

knuckles, "c., and, after

charm,
man

ing divinis well

a

(19) Laying
cemetery
*.

demons

in

lucky or not ^ ther (17) Determining whethe

(20) Laying ghosts^. (21) Knowledge of the

charms
to
an

site, for
or

posed pro-

be

used

when
-

house is

pleasance, lodgingin
^

earth house

lucky or
176, on
the

not

(22) Snake

charming"'.

p.

use

of blood
own

18, 3, it is one's
the
'

for sorcery. In one passage, blood that is to be used. But

interpretation given
Brahmanical

here

by Buddhaghosa
thus

cannot

be

Ill, Rig-vidh. the specifi from paralleled

the ah gam

books.

Anga-vi^^a.
I.

Buddhaghosa
the

separates this from

Gat. II, 200, 250 the knowledge is passages that he is rough or simply that of judging from a man's appearance in the story (in the second the Bodisat case bad, and it is the good man
of No. In both

So at Gat. V, 458 it is himself)who is the anga-vi^^a-pa/^ako. that the Bodisat will be cruel. prophesiesthat a man by anga-vi^^a instead of has Childers (Diet., Vatthu-vi^^a. 559) 'pool' p. for ghara (s and 'house,'having misread sara gh are nearlyalike in craft is further explained by Buddhaghosa in his Sinhalese). The pend dethe Maha-parinibbana Sutta Its success comment on I, 26. the belief that the sites were haunted on by spirits.See
"^

further
^

below, " 27.

Burmese
MSS.
correct

The Khatta-vij^^jD^a.
khetta.

the
occurs

rare

khatta Ud.

into the familiar and may

Khetta-vi^^a

indeed

at

Ill, 9.

with writing,arithmetic, (in connection in the meaning of tables, "c.) be correct tion.' land-surveying,mensuraBuddhaghosa, though his explanation is corrupt, evidentl understands the phrase in a sense similar to that of khatta-dhamma Gat. V, 489, 490; Mil. 164 (see also 178); and at his gloss niti'

just possiblythere

satthawi

is

probably nearer

the mark

than

.Sahkara's

(on

KM.nd.

Up.

It is the craft of government, 2),which is dhanur-veda. 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,

I,

'

low
*

'

way,

for

Brahman,

of

gaining
that

livelihood.
is used

and euphemistically, here have an we early reference to what afterwards developed may into the cult of the god ^Slva. alternadve Buddhaghosa gives an as explanation knowledge of the cries of jackals. Bhfita-vi^^a. Also in the A7;andogya list (loc. at). as bhQri-kammaw, Bhflri-vi^^a. It is the same explainedin the same " 27 below. way by Buddhaghosa on ^ One is described method Gii. IV, 457, 8. at Ahi-vi^^a.

S\ya.-v'\ggL

It is clear

siva

'

"

MINOR

DETAILS

OF

MERE

MORALITY.

(23)The poison craft ^. (24)The scorpioncraft^.

(25) The
mouse

number
man

of

years
to

that

has

yet
arrows

live. charms
^. animal
to

craft 2.

(29) Giving
ward off

(26) The bird craft ^ craft *. (27) The crow (28) Foretelling the
Gotama
22.

(30)
wheel
^
"

The
such
some

the recluse holds he

aloof from "Whereas

low arts."
recluses

'Or

might

say:

Brahmans, while livingon food provided by the their living of livelihood, faithful, earn means by wrong
and

by
in

low

arts, such as these Knowledge of the signs of

"

good
of the

and

bad

qualitie
in them
:
"

followingthings and denoting the health or luck

gems

the

marks
owners

of their

to

wit,

"^ystaves,
women

weapons,

swords, arrows, garments, *, men ^, boys ^ girls ^,

bows, other

slaves,slave-

horses, buffaloes,bulls,oxen, goats", girls, elephants, and tortoises, sheep ^,fowls ^,quails^ iguanas'^earrings'",
other animals
"

Gotama
*

the recluse holds aloof from Or he

such
some

low arts."
recluses

23.

might

say:

"Whereas

Perhaps

such charms

againstsnake

bite

as

Ath.-v.

V,

13 ;

VI,

12,

56

VII, 88, are included. * Buddhaghosa curing or giving poison, or says (compare Ath.-v. VI, 90, 93, 100).
^

poison spell
bites of these

These

are

explained to

mean

simply curing

the

creatures.
' * "

Understanding their language. and Diviningby the appearance Compare the Amba/Ma-vi^^a
"
23.

the
at

cawings of
Sum. 255

crows.

and

below, p. 96

of

the text,
*

Miga-^akkawi.Understanding the
The
a

language

of all creatures. has in been his

'

whole

of this manuals

'

low
now

art

in

series of
The show
in

appliedto gems edited by L. Finot

as

'

collected

'Lapidaire
on

Paris, 1896. Indiens,'

*

art

these

four

cases

is to determine

whether
to

the marks

them

ihey will bring good (or bad) luck

art

the houses

in which

they dwell.
*

The

in these

five

cases

is to say whether

it is unclean

or

not

to eat
"

them. This
comes

in here

the
as

same

and reading,

very takes the word

oddly.

But

the

old commentator
not

had
even

in its

ordinary senses,

amulet.
C 2

20

I.

BRAHMA-GALA

SUTTA.

Brahmans, while livingon food provided by the of livelihood, their living faithful, earn by wrong means
and

by

low

arts, such

as

to soothsaying, out.

the

effect that

"

The [lo] The The

retreat.

chiefs

will march back. will

chiefs will march home chiefs

attack, and
ours

the

enemies'

The The

enemies' home

chiefs will attack, and chiefs will

will

retreat.

gain

the

victory, and victory, and

the

foreignchiefs suffer defeat. The foreign chiefs will gain

will suffer defeat
Thus will
^
"

the

ours

there

be

victory
holds
"

on

this

side, defeat
such

on

that

"

Gotama
'

the Or he

recluse

aloof

from
some

low
the

arts."
and

might say : Brahmans, while living on their living earn by wrong low arts as foretelling
24.
"

Whereas

recluses

food
means

provided by

faithful of livelihood, by such

of

(i) There
of the eclipse (2) There of the eclipse

will
moon.

be

will be
sun.

ration
moon. an

an

the

sun

or

the

(5)The
return

sun

or

themoon

will

to

its usual

path.

(3) There

will
a

be

an

(6) There
of the

rations will be aberstars.

eclipse shatra)
'\

of

star

(Nakto

(7)The
will be aberthese

stars

will

return

(4) There
*

their usual

course

^.

This cannot is used. be paragraphs the plural the few great kings of that time are as honorific, always spoken of in the singular. Yet all the previous translators, late except Burnouf, transIt is evident by the singular the king will inarch out,' "c. 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. Buddhaghosa explainsit by Mars and so on.' This may apply to I know other passage but also to stars in general, and no planets, is confined where the meaning of the word has to planets. Burnouf but what the eclipse of a constellation mean? 'constellation,' can Prof. Kielhorn and 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

'

"

'

'

'

'

"''

'

MINOR

DETAILS

OF

MERE

MORALITY.

21

(8) There
of
meteors

will be

fall

rising and
and
sun or

ness clearsetting,

dimness, of the
the
or moon or

(9)There
fire 2.

will be

gle junan

the

stars

^,

of foretelling fifteen that

(10) There
earthquake.

will be

each

of these

nome phewill
a

they
and

(11) The

god

will thunder.

betoken result
"

such

such

[ll]
some

(12-15) There
25. and 'Or he

will be
say:

might
while

"Whereas
food
means

recluses the

Brahmans,
low arts, such

faithful, earn

their

livingon by wrong living

these
:
"

provided by
of

livelihood,

by

as

rainfall. abundant an Foretelling deficient rainfall. a Foretelling harvest. a good Foretelling of food. Foretelling scarcity tranquillity. Foretelling

Foretellinofdisturbances.
a pestilence. Foretelling a Foretelling healthy season. *. Counting on the fingers

uppatha-gamana
from
"

would

be

path"; and proper course." one's proper following

conjunction and
It is curious
'

one's

"aberration, the going away literally therefore should be patha-gamana

I
am sure

the two

words

could

not

mean

and opposition ; nor, I think,ascension that Buddhaghosa has not explainedthem.' See Git.

sion. declen-

Ukka-pato.
Disa-daho.

I, 374;
and

Mil.

178.

^
'

'Thunder in But

corruscalions fiery follows.

Burnouf
a
'

according to Neumann; lightning,' the atmosphere,'according to Gogerly,whom of are Buddhaghosa's words only explicable
Gat. I, 212,
four words
as

jungle fire.
Burnouf

Compare
takes these

213,
to

374. refer

to

four

occurrences.
seems

Gogerly and Neumann to imply four.

*

take

them

only two.
in diversity of
'

Buddhaghosa
the various which

Mud
at
'

da. the

There

has
in

been

great

guesses

usually and seal so conveyancing,' means or seal-ring.' Gogerly has also Childers; Burnouf and the next as takes this word one compound in the sense of foretelling the future by calculatingdiagrams ; and ghosa Buddhaservices. Neumann administrative has Verwaltungsdienste,' Hatthahattha-mudda is very curt. He ga"ana. says only hatthawhere mudda is found Git. at elsewhere Ill, 528, only
made

meaning
'

this connection

muddd,

'

'

'

'

12

T.

BRAHMA-GALA

SUTTA.

Counting without using the fingers^ Summing up large totals ^ ^ Composing ballads, poetizing Casuistry, sophistry^
"

Gotama arts."
26.
'

the

recluse

holds
"

aloof Whereas

from

such

low-

Or

he

might

say

some

recluses

food provided by the Brahmans, while livingon of livelihood, their living faithful, earn means by wrong
and

by low

arts, such

as

"

muddawz it is said with his

karoti
of the

means

'to

beckon,' and
of the Order

at

Vin.
he

V,

163,
no

where

politemember
nor

that

makes
compare

sign
Mil.
are

hand,
than But

beckons.

(On

hattha-vikdra
Both these

I, 207,
much

547 =Vin.
later

I, i57=Vin.
our

II, 216.)
sense as a

impossible.
it is called Milinda person Sinhalese

mudda

the text, and is mentioned M.

of craft

passages beckoning is
at

here

Vin. IV, 7
times muddiko

(where
in
as

at honourable),

I, 85, and
Pali D.

several

the the

(pp. 3,
who
comment

78, 178 of the practises that craft at

59,
on

and text),

I,

this

I, 91) shows
or

that the art of

(quoted in my there was simply arithmetic, using the joints

an

The Vin. IV, 8. 51 and translation of the Milinda,

knuckles
the Gawana.
'

the

fingers as

aid

to

memory. this

And

this

is

no

doubt

paragraph. meaning in our Buddhaghosa's comment

contradistinction up
to

on

is

a^^Aiddakaand

in gawana, broken not

the

last.

It is

evidently calculation
arithmetic is called
on a

by using

the

mental fingers,

pure the

who this method accountant uses simple. The (D. I, 51; Vin. IV, 8). Buddhaghosa's comment is given by MinayefF at Pat. 84, but with passage akkhi/"/aka.
"^

gawako

latter

wrong has the

reading

Saw^khana;^^, literally 'counting up.'

He

who

facult

leaves it has, doing this can, on looking at a tree, say how many But the first words of his comment doubtful. are says Buddhaghosa. He of the rosary. masses perhaps mean calculating by means may Burnouf has simply counting.' skipsthis word, and Neumann ' The word in a bad at A. I, 72 sense, recurs, Kaveyyawt. in the III, 107, and also at S. I, no phrase kaveyya-matto, in the drunk with prophecy, inspired.'Buddhaghosa enumerates,
'

of

'

words

of

A.
same

II, 230,
words of the

four
as

kinds found refer

of in
to

poetry,
the

and

explains
Pfirawi

them
on

in that

nearly the
passage.

Manoraiha

None

four

sacrificial

hymns.

Impromptu
meant.

and the composition of poems are rhyming, ballad singing, * 'materialism.' But Lokayataw. Usually rendered clear that this meaning is impossible in this connection. hnda

it is See

quite
Mi-

174.

MINOR

DETAILS

OF

MERE

MORALITY.

23

(1)Arranging a lucky day for marriagesin which the bride or bridegroom

is

(6) Fixing a lucky time

for the

expenditure
to

of

brought

home

\
a

[orcharms money ill luck to an

bring

opponent

lucky throwingdice] ^ day for marriages in which (7) Using charms to the bride or bridegroom make 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 fixed. [or using charms to make ^ discord] to (12) Incantations make throw his (5) Fixing a lucky time a man up for the calling in of debts hands.
for success [or charms throwingdice]^
*

(2) Arranging

in

.(13) Incantations
bring on
deafness
'.

to

Compare Compare

the Sinhalese

btna

is

brought
^

into the house the Sinhalese

of the

marriage in which bride's family.

in which
no

the

bridegroom
out

diga marriage

the bride is sent

now

to to

live in the
express
^

bridegroom'sfamily. We have this difference between marrying

Childers calls this

and
a

Sa;?ivadanaw. who

English giving in marriage. magic art, following

as

words

in

Burnouf The
or

calls it sorcery. Buddhaghosa explains it fact is all these expressionsare technical terms for acts

astrology. of astrology
in

sorcery, Sanskrit,and
cases

they

none

of

them

occur

elsewhere

either

Pali
at
to

or

the tradition
in which

preserved by Buddhaghosa
use

in those

the

of the word be
must

had

not

be may survived

fault later

times.

The

certainty of
Indian
a

general sense may we interpretation

of the actual which
in
a use

clear, but sufficiently

wait

for absolute
are

till examples
in
mere

found

in in

books

of the words, not

but lists,

connection concord

shows

secure

Ath.-v. Ill, 30 is a charm to meaning. several and there are VII, family, 52 ; compare the for
success

charms
*

in the Atharva-veda

in

gambling,
are

Subhaga-karanaw.
It would be useless
to

Many
3;

such

charms
4;

preserved in

the

Atharva-veda
'

(forinstance, X,
in the

5;

XVI,
to

9).
next

seek

in the
notes to

Atharva-veda, which
the

one

exceptionmentioned
charms

(with the gives only section)

instances of

the

which

are

supposed

bring benefits, for

24

I.

BRAHMA-GALA

SUTTA.

(14) Obtaining
answers

lar oracu-

(17)
of the Sun

The
*.

worship worship
^

of

by

means

magic mirror \ lar (15) Obtaining oracuanswers through a girl possessed^. lar (16) Obtaining oracufrom answers a god
the Gotama the

(18)
the Great

The One

of

(19) Bringing
flames from one's

forth

mouth.

the Siri, Invoking (20) o^oddess aloof

have

of Luck such

^
"

recluse holds
practices.
was

from
here
as as

low

arts."
that in the
not

these black

malevolent

But

we

direct

evidence

magic,

as

indeed

was inevitable,

fully trusted
white. recorded.
a

sixth century
be
'

b.c.

in the

valleyof

the

Ganges
are

We

need

that sujprised mirror the

events.

the malevolent

charms says mirror

not

Adasa-paw^o.
and
answer

Buddhaghosa
and make mirror the

they made
It is
a

the

questions put
is of metal
a

later

god appear in conception to

of the

discard hidden
^ "

god,

itself

give pictures

The

Kumari-pa""^o.

Through
Also

Deva-pa"/iO.
or

obtained

(Par.Dip. 235). girlof good familyand repute. through a girl,but this time
It is sixth instructive
to
b.

deva-dasi
the

under

temple prostitute. regime of the patriarchal

could
a

find,
that

even men

century
from

c,

thought they
the rnedium
*

best

have

communications

the

gods through
in the

of

woman.

Adi^^upa/Z^anam.
of the
same

Such
name,

sun-worship
173. Great

is

ridiculed
Brahma.

Gataka
^

No.

Buddhaghosa explains the

to
me

One

as

Maha
to

This duced intro-

seems

in have

very doubtful. this connection.

a

It is at We may list of
or

least odd

find Brahma the Buddhists

was

grant

that

might
no
monial cere-

put
the

sun-worship into
and
new

sorceries, but
none

there

cult of Brahma much

little

of Brahma.

And the

however dominant

gospel might

hold

the

speculations of

theosophy in contempt, that would scarcely explain their being ranked in this regiment. Burnouf this by rendering the avoids as privates Neumann and has practisin phrase generally serving the great,'
'

'

sorcery.'
a

Neither

of

these

is elsewhere sandhi for

always mahati-upa//"^anaw,
the Earth, with
sense,
as

seems happy. guesses maha in Pali, and we

Mahat

in

position com-

in

the

sense

possiblyhave here of worship of the

This
was or

Great

Mother,
excellent
in

covert

allusion of the

to

mahi. Earth
A

would

give

the

worship
with

Mother

associated

the

popular mind
and
one so

witchcraft. would be

god
best

certainlymeant,
It is

associated

in

closely goddess is place here.

perhaps worthy of note that in the oldest portion of the Taittiriy Upanishad, Sun, Moon, Earth, and Sri occur together in a set of mystic groups, and Sun, Moon, Brahma, and food are all identified (SiLra-valli 4-7). by a word-play with Mahas
'^

See

Milinda

191,

and

GkL

II, 410.

26

I.

BRAHMA-GALA

SUTTA.

(24)
roots

Administering
drugs.
the

(25) Administering medicines aloof in rotation such low the

^
"

and

Gotama
*

recluse holds
are

from

arts." minor

These,
when
Here

brethren,
mere

the

matters, trifling

details, of
man,

morality,of which the unconverted the Tathagata, might speak.' praising

the

end

Long Paragraphs on
brethren,
other

Conduct.

things,profound, difficult to realise,hard to understand, tranquillisi be grasped by mere not to subtle,compresweet, logic, hensible gata, These only by the wise ^ thingsthe Tathathem face having himself realised them and seen who forth ; and it is of them that they, to face,hath set would with praise the Tathagata in accordance rightly
28.
'

There

are,

the
'

truth, should
And
'

speak.

what There

are are

they ?
recluses the and

29.

Brahmans,

brethren,
of
ultimate various

who whose

reconstruct

ultimate

beginnings
with the

things,

past
'

concerned speculationsare ^,and who on eighteengrounds

Buddhist
view

put forward
not

The

of Nos.

11-25

must

be

mistaken.

It is

the numerous clear from sufficiently examples in the Vinaya (see 'Vinaya Texts,' II, pp. 41-144), and from the high prais especially accorded and other that the objectionwas to (rivaka to physicians, recluses and Brahmans of livelihood. medicine as a means practising and for their coreligionists, or They might do so gratisfor themselves laymen might do so for gain. The of pa/imokkha It is when, for in No. use 25 is curious.

instance, a purgative is first given and then a tonic other, to set free from its effect. Compare Gat. V,
^

to

counteract

the

25.

Sanskrit terms at DivySvadana, p. 492. occur correspondint? No doubt the reading there ought to be nipuwo. These also anuddi///ii S. Ill, 45. On see phrases recur P. T. S., in thej. Gogerly in the 'Ceylon Friend,' i875,p. i33,andI\Iorris
'

The

1886, p. 113;
S. N. almost
occurs,
1 1

and As
in

compare
our

atianuddi////i

at
a

Mil.

146, 160, 352;

di//^i where offhand had
a

19.

expression colloquial
in all the
"

'viewy man,'
passages

always, and
have
a

anudi//^i

seven mere

it

connotation

considered and history,

opinion,a is dogma or speculation

of contempt The delusion.

a

view,

an

ill-

Greek better

86^a has

similar view
or

rendering than

belief.

THE

ETERNALISTS,

27 about
ones

assertions

regarding
to are,

it.

[is]And
venerable
some

what, with
do
so

reference
30.
mans

what, do those
Eternalists both the

? Brah-

'There who
are

brethren,
soul

recluses

and

\ and
and

who,
to

on

four grounds,
are

proclaim that
And
about

the world

eternal. those

what, with
ones

reference
?

what, do
some

venerable
*

do

so

31.

In

the
means

first

place, brethren,
of

recluse

or

Brahman

by

ardour, of exertion, of application,

to to

such mind
one or a

of earnestness, of careful thought, reaches up rapture of heart that, rapt in heart, he calls his various in dwelling-places
or

times

gone

by

"

in

birth, or
twenty,
or

in two, in
"

three,

or

four, or
or fifty,
or
"

or or forty, thirty, or

five,or ten, hundred, or

or

thousand,
of and

several the
name,

hundreds effect
was on

thousands There and

such

laks
such
a

births

to
a

that of such
and

had

such
such
a

such and

such

lineage^ and
and
I

caste

^ lived
such

food,

experienced
such

and span

pains

pleasures, had
1 fell from

such
was

thence such

reborn
a

of years. And when in such and such a in such and such and such
a

and

such

name,

place under lineageand

and such

such caste, livingon and such pains and

a

food, experiencing such

such

pleasures, with

span reborn both

I was I fell from thence of years. And when here." Thus he recollect, in full detail does

of condition

and

of custom,

his various

dwelling

'

Sassata-vada.

Gotra,
be
or

to
a

'cow-stall.' literally written. It probably meant

traced

The
at

historyof
the time father.

this

word
was

has

yet
of

this Sutta On the

written

lineage law-books in the later see of Roman (the gentiles Law) gotra^a Law of Inheritance/ p. 171. West and Biihler, Hindu ' it 'appearance, 'colour.' Gogerly renders Va;/"a, literally
'

family

through

the

meaning

and

Neumann

'

Beruf.'

I have it

chosen
no

caste

(though
that

it is not

caste
va""a

in its strictest

sense)because
often in the and Suddas

doubt

refers to the ^attaro

true

mentioned

so

Sultas.
"

It is
not

these"

Khattiyas
of
to
as

Brahmans, Vessas, the people,each consisting of

connubium See and A.

were

castes, but

four divisions

many commensality) which

subdivisions

(by customs
hardened

afterwards

into castes.

J. R.

S., 1897, pp. 180-190.

28

I.

BRAHMA-GALA

SUTTA.

placesin
"

times

Eternal

gone is the soul

And by. [l4]

;

he

says

to

himself
to

and
as a

the

world, giving birth

nothing new, firmly fixed

and
and
ever.
means

is stedfast
;

mountain

and

though

these

peak,as creatures living

one

pilla
migrate trans-

spring
And

pass away, in another, up

fall from

state
are

of existence for
ever

yet
be of

they
so

and

why

must

that

Because

I, by
ness earnest-

of ardour of careful

of exertion

of application
up
to to

thought,can
in

reach
can

such

rapture
and

of heart

that, rapt

heart, I
gone

call

mind,

in

full detail both

of condition times the

to
a

and

in dwelling-places I know this

"

of custom, various my by by that is it that

"

that

soul

is eternal
new,

and

that

the
as

world, giving birth

a

nothing

is stedfast
;

mountain these

peak,
one

as

pillar firmly fixed

of

and

that

though
away,

livingcreatures
state

fall from

transmigrate and pass and existence spring up in

and ever." for ever another, yet they are of This, brethren, is the first state of which, starting from account which, some
'

things

on

recluses
that both

and the

Brahmaiis soul
32.

are

Eternalists, and
are

maintain

and

the world second

case

eternal.
the mind
same tend ex-

[The
the
a

save

that
over

previous

put is in all respects births thus called to

same

still longer period up to ten world aeons \] all the is in [The third case 33. [15] respects put that the previous births thus called to mind save
over
'

extend
34.

stilllongerperiod up in the fourth

[i6] And
is

fortyworld place,brethren,
to

aeons.
on

what

ground
ones are are

from it, starting eternal.

what, that

those

venerable the

Eternalists, and
this case,

maintain

that the soul and

world
'

In

brethren,

some

recluse

or

Brahman

'

Sa"zva//a-viva//a"z

It is the world.

from va//,to turn). (rolling up and evolution, and of a conformation period of the gradual disintegration that the length of this period cannot Needless add be to in

expressed
Neither the Buddha. is found

figures.
nor

the idea But

the word
are

occurs

in books than

known

to

be

before

both

Indian and

rather

Buddhist. and

Sa/wvarta

in the

Maha

Bharata is

the

Ramayawa;

the later Sahkhya

notion of

pralaya

allied. closely

THE

ETERNALISTS.

29

is addicted
to

to

logicand

reasoning.
and
and
as
a

He

gives
beaten

ance utterout
'

the

conclusion following
soul

by
"

his

argumentations
is the
;

of his own, based his on

Eternal

the

sophistry ; world, giving birth to

peak, as
one a

nothing new,
firmly
fixed
;

is stedfast and these

mountain

livingcreatures,
away,

pilla though they

state
are

transmigrate and pass existence and spring up

ever
'

fall from

of for

in another, yet of

they

and

ever."
state

This, brethren, is the fourth

of which,
are

things on
some

the

ground
and soul and
*

starting from
are

which,

recluses
that the

Brahmans

Eternalists, and
eternal,
are

maintain

the world

35. that both

These, brethren,
are

those

recluses
ways

and

mans BrahFor and

one

w^ho

Eternalists, and
soul
and

in four
are

maintain

the

the and

world

eternal.
are

whosoever
maintain
or

of the

recluses
so

Brahmans four these

at.

such
or

this, they do
of the this Now
same,

in these outside

ways,

in
no

other

and

there

is

way

in which

opinion
of

is arrived

36.
will

'

these, brethren, the

arrived
a

Tath^gata
and who he

knows
on,
an

that these have

on

thus speculations such the

and

at, thus

insisted such
trust

such

result, such
of those
and

effect them. other

future

condition he

in also

[17]That
things far
^

does

know,

knows

beyond (farbetter
that he

than he
his

those is
own

and ;

having

knowledge
has, in

not

speculations) puffed

up, realised
as

and

thus

untarnished

the way

they

them from of escape reallyare, the rising up and

sweet
on

hearty ^,has understood,

of passing away danger, how they
any

sensations, their
cannot

be

relied

taste, their and not grasping after

(of

' ^

This

to

a
'

below, chap, iii, "" phrase recurs and Stla, for instance, and samadhi, Buddha, says Buddhaghosa, p. io8.
See
=

14,

20.

all the other

thingsknown
10,

Pa^^attawz,
M.

the M.

common

phrases A. II, ipSrrS. I, 9,

2F2
' =

117;

I, 188
Mil.

422;

I,

251,

611,906; 96, 347; else,himself by himself,' says Buddhaghosa. * Nirvawa, says Buddhaghosa.

Sum.

182.

S. N. S. Ill, 54, "c.; and Without depending on any one

30

I.

BRAHMA-GALA

SUTTA.

those

things men
free \ These
*

are

eager

he, for)
those

the

Tathdgata, is

quite set
37.

things, found, prodifficult to reaHse, hard to understand, tranquil be grasped by mere subtle, not to logic, sweet, lising, comprehensible only by the wise, which the Tathagata,
^ brethren,
are

other

havinor forth
;

himself and it is

realised

and

seen

face that

to

face, hath
who with

set

concerning

these in

they

would
the

rightlypraise the Tathagata truth, should speak.'

Here ends the First

accordance

Portion

for Recitation.

Chapter
'

II.
some

1. mans

There who
are

are,

brethren,

recluses

and

Brah-

Eternalists

with

regard

to
;

some

things,
on

regard to others Non-Eternalists soul and that the grounds maintain partly eternal and partly not.
and
in

who

four
are

the

world

'And upon,
'

what what ?

is it that is it that

these
start

venerable

they
a

from, in

depend at this arriving

ones

conclusion
2.

Now

there the

comes

time, brethren, when,

of
a

sooner

or

later, after
have and

lapse
away. been

world-system

passes

long long period, this And this happens when

in the

beings
on

mostly
there

reborn made

World

of

Radiance,

they

dwell

lightfrom joy, radiating long long period

'

feeding themselves, traversingthe

thus

of mind,

air, continuing in glory ;

a

and

they

remain

for

of

time. also
a

3.

Now

there

comes

time, brethren, when,

sad mess of this a Gogerly (pp. 77, 78 in Grimblot) has made paragraph,misunderstandingthe grammatical construction of the first in the second, and nisclause, and misinterpreting paramasati
sara"a/w
'

in of

the
course

third. the
to

Not

four

but speculations,

the

higher knowledge

which

has led him

them. reject

ETERNALISTS

AND

NON-ETERNALISTS.

3I

sooner

or

later, this world-system begins

to

re-evolve.
but

When

this

happens

the

Palace

of Brahm^

appears,

it is empty. And some being or other, either because his span of years has passed or his merit is exhausted, of Radiance, and comes falls from that World to life in the of Palace of Brahma.
on

And

there

also

he

lives made

mind, feeding

joy, radiatinglight from

himself,
thus does

traversing the air,continuing in glory ; and he remain for a long long period of time.
'

4.
so

Now

there
a

arises in

him, from
and
come

his
a

long alone,
that
"

dissatisfaction

dwellingthere O ! longing:
"

would

other

beings might

to

join me
their

in this
span

place!
years

And

had

just then, either passed or their merit

the World
as

because
was

of

exhausted, other
and appear

beings fall from

the Palace

of Radiance,

in

of Brahma

companions
one

to

him, and

in all

respects
'

like him.

[is]
who
was

5. thinks

On

this, brethren, the

to

first reborn the Great

thus

himself:

"

am

Brahmd,

Brahma, the Supreme One, the Mighty, the All-seeing the Ruler, the Lord the Maker, the Creator, the of all,
Chief of of all,appointing the Father of
are

to

each

his
are

place,the
and
are

Ancient
to

days,
so

all that of my

be ^

These that

other ? A

beings
while
'

ago
on

! And might come the beings came."

why is I thought, Would that they behold mental aspiration, my

creation.
'

And

*And those beings themselves, too, think be Brahm4, the Great must Brahma, the

thus

"

This the

Supreme,

Mighty,
his
^

the

the Ruler, All-seeing, Ancient

the

Lord

of all,the

Maker, the Creator, the Chief

place,the
This

each of all, to appointing of all that are of days, the Father

recurs

of string the conclusion three

epithets
named
out set

at

M.

I, 327
is The

in the

course

of the
to

story of the very

one,

Brahma,

Baka,
in
our

who

representedas
story
was

coming
a

section. been Mr.

favourite

and

recensions and

of it have

S.

i, 142-144,
The omission be
a

(?at. No.

405).

preserved(M. I, 326-331 ; considered Crow evidently

to

himself the Maha

Brahma in the

period. Dialogue of all reference

of the

the Kesava

Birth the

Story may sign of greater age or it may be there. fact that it is not required for the argument

due

simply to

I.

BRAHMA-GALA

SUTTA.

and him.
was

are

to

be.

And ?

we

must
as

have
we

been
see,

created
was

by
who

And here

why

Because,
we came

it

he

and first,

after that."

6.

'

On

existence
more

first came into who this,brethren, the one there is of longer Hfe, and more and glorious,

powerful than those who appeared after him. And it might well be, brethren, that some being on his hither. And from that state, should come having falling life hither he might go forth from the household come And into the homeless state. a having thus become of ardour of exertion recluse he, by reason of applica tion of earnestness of careful thought, reaches to up
such mind He Great

rapture
his last says
to

of

heart

that, rapt
"That

in

heart, he
the

calls
ones.

to

but dwelling-place, himself: the

not

previous
Brahma,

illustrious

the the the

Brahma,

Supreme
the Lord

One,
of

the

Mighty,
his
are

the Ruler, All-seeing,

the Maker, all, each

and

Creator, the Chief

the
to

of

all, appointingto
Father
were we a

place,
are

Ancient

of days, the

of all that

be, he
he

by

whom

created, he
that and knows
ever. as

is stedfast
no

immutable
and
were

eternal, of
so

nature
ever come

change,
we

will remain

for have

But

who

created

by

him

hither

being impermanent
of
some

mutable
'

limited

in duration

of life.
state

[19] This, brethren,

account

is the

first

things

on

and

from which, out which, starting Brahmans, being Eternalists as to some of

as

recluses

things,and
the soul and

Non-eternalists
the world 'And 7. There
are

to

others, maintain
and

that

partlyeternal
is the second

partlynot.
called the
"

what
are,

'

brethren, certain

For their time by Pleasure'." pass in the pursuitof the laughter and sport of sensual lusts. thereof their self-possession In consequence is corrupted, and through the loss of their self-control they fall from that
*

gods ages they

bauch De-

state

-.

Khi"/i/a-padosika.
gods
in the

in the list of
'

They are not mentioned ]\Iaha Samaya (p.287),

elsewhere

except

The Buddhaghosa on this has a curious note. gods, though of delicate in body. A man, are having gone without food great glory,

34

I-

BRAHMA-GALA

SUTTA.

being, on
hither
;

his

from falling

that

state,

should
as

come

a having become other acquire the power cases, birth,but only his last one.

and

recluse of

should,

in the last

his recollecting "Those

12.

'And
are

he

would

say

to

himself:
do
so

who with

not

debauched

in mind

not

gods burn continually

hearts
nor

envy

againsteach
evil

other,
one

their

do

not

become bodies

disposed
and from
a

towards minds
;

another,
are

their

feeble

their that

imbecile.

Therefore

they they
were

fall not

state

they
and

table, stedfast,immuno

eternal, of
will remain

nature

that
ever

knows
ever.

change,
But [21]

and
w^e

so

for

corrupted

in mind, another. bodies

envy

against one
corrupt
our we

being constantlyexcited by And being thus envious

feeble, and
state,
our

and

became that

minds
come

imbecile, and
hither duration
'

fell from

and

have

as

being
of life."

impermanent,
case.

mutable,

limited

in

This, brethren, is the third

3.
*

1
'

And

what
case,

is the

fourth
some

In

this
to

brethren,

recluse
He
own,

or

Brahman
utterance
out
"

is

addicted
to

the

logic and reasoning. followingconclusion of his

and based
ear on

gives
beaten

by
This
and

his

argumentations

his
nose

sophistry:
and

which

body

is called eye and is a self which

to

and

tongue

eternal, subject

impermanent, unstable, not is called change. But this which

a

is

heart, or

is mind, or consciousness stedfast, eternal,and knows for

ever

self which
no

is manen perchange, and it

on things, some

will remain
*

and

ever

\"
state

This, brethren, is the fourth

of

of

the

ground

which, startingfrom

which,

recluses

Buddhaghosa explains that these speculators perceive how the break of sense impressionspass away) ; but organs up (and sense more thing holds even they fail to see that the same strongly in the of thoughts, since no has each mental case sooner impression given
rise to the and

succeeding

one

depending on the flyaway from that the mind, only to alighton another, (hey conclude is broken individuality up, goes (as a unity)elsewhere.

it passes away. analogy of birds,who

than

Not

perceiving that,
one

tree

when

this

THE

EXTENSIONISTS.

35
in four
are

and

Brahmans that

are

Semi-eternalists,and
soul and the world

ways
some

maintain

the

in

and in not. eternal, some respects 14. 'These, brethren,are those recluses and Brahmans who
are

Semi-eternalists, and
the world For and in is
one
no are

in

four

ways
some

maintain
cases

that the soul and

and
not

eternal in

in others.
are

whosoever maintain
or

of the recluses and

Brahmans these

such

this, they do
of the this
same

so

in and

four ways or outside these there arrived

at.

other

way

in which

opinion

is

[22] 15.
knows insisted such
trust
an

'Now these

of

these, brethren, the

such and such
a

Tathdgata
at, thus

that
on,

thus speculations the future does condition he

arrived

will have
on

such result, of those he

and who

effect them.

in

That far

know, and

knows those is
not

also

other

things
and

speculations) ; and
puffed
up,

(farbetter than having that knowledge, he

beyond
untarnished he from

thus

heart,realised the
as

they
be

of way escape really are, the

sweet

has, in his own stood, them, has underand

rising up
taste, their
not

passing

away

of sensations, their
cannot

danger,how

they (ofthose thingsmen

is

relied
are

on,

and

eager those

grasping after any for)he, the Tathdgata,

other

quite set
'

free.

These, brethren, are hard difficult to realise,

sweet,
not

profound, things, understand, tranquillisi to prehensib subtle, comto be grasped by mere logic, the Tath^gata, only by the wise, which
realised and
seen

having
forth
;

himself and

face that

to

face, hath
who with

set

it is

concerning

these
in

they

would the

Tathagata rightlypraise truth, should speak.'

the

accordance

6.

There
are

are,

brethren, certain recluses and

^ and
who
in

mans Brahways

who
set

Extensionists
or infinity

four

forth

the

finiteness

of the world.

And

Antanantikd.
D 2

I.

BRAHMA-GALA

SUTTA.

on

what

ground, starting out

ones

from

what,
recluse
of

do

these

venerable
'In 17.

maintain

this ?

the first case,

means

brethren,some
of exertion

or

man, Brah-

by
of

of

ardour

applicatio
up
to

earnestness

of careful that

thought,reaches
And
so

such in the

rapture world imagining it finite.

**

of heart

he, rapt in heart, dwells

he that says
a so

thus

to

self: himbe

Finite

is the it ^

w^orld,

path could
? Since
ness earnest-

traced
means

round

And

why

is this of

I, by

of ardour of careful

of exertion

application of
up dwell
to

thought,can
in
"

reach

such in

of

heart

that, rapt
be

heart, I

rapture the world

perceivingit to
'

finite

by
is

that

I know

this."

This, brethren, is the first case.

8.
*

The is

second
:

case
"

similar, only that

is the world who round without
say

the
a

conclusion
limit.

[23]
a

Infinite and

Those
that 2."
'

recluses

Brahmans be traced

it is

finite, so
wrong
19.

path
case

could
is

it, are
the
clusion con-

The

third he

similar, only that

the world

is that

imagines

limited infinite
to
some

in the
across

upward
he
20.

and

downward both

directions,but
conclusions
case,
to

declares
'In

the former

the

fourth

brethren,

be wrong. recluse

or

Brahman
utterance

is addicted
to out
"

the

logicand reasoning. He gives of his own, following conclusion

argumentations
world is neither and Brahmans
or

beaten

by

his

and

based
nor

on

his

sophistry:
either
are

This

finite

yet

fini in-

Those

recluses

who third

maintain

the first, or

the second,

the

wrong.
'

[24] Neither

is the

world

conclusion, is it finite, nor

infinite."

This, brethren, is the fourth

case.

Only found here. Buddhaghosa says nothing. ' 160) there are four thingsthat According to Buddhaghosa (Ats. infinite the of world-systems,the number of number are space, of a Buddha. Had this doctrine Hving creatures, and the wisdom formed should Buddhism we part of the original expect to find these ^attSri anantani in the chapter on the 'Fours' in the Ahguttara,
Pariva/umo.
"

but

I do

not

find them

there.

THE

EEL-WRIGGLERS.

37
and

21.
mans

recluses those 'These, brethren, are who Extensionists, and in four ways are
the

Brah-

maintain

that

world

is finite and

or

infinite.
are

For
in

whosoever
maintain
or no

of the

recluses
so

Brahmans four

such, and
or one

this, they do
of the
same

in these and outside

ways

other
way in

these
at.

there

is

which
22.

this
*

opinion
of

is arrived

Now

these, brethren, the Tathdgata knows

arrived
a

that
on,

these will have

on

thus speculations such and such the future does condition he

at, thus

insisted such
trust
an

result,such
of those and he

and who

effect

in

them.
other

That

know,

knows those is
not
own

also

better than things far beyond (far having that knowledge he ; and and thus untarnished he from the way of escape really are, the
sweet

tions) specula

puffed

up,

has, in his
and their

realised
as

heart, them, has understood,

they

rising up
taste,

of

sensations, their
cannot

passing away danger, how

they
is

be

relied on,
are

and eager

not

(ofthose things men

quite set
*

grasping after any for)he, the Tathagata,

free.
are

These, brethren,
to not

difficult sweet,

profound, things, hard to understand, tranquillisin realise, be to prehensib subtle, comlogic, grasped by mere the Tathagata, only by the wise, which
realised and
seen

those

other

having
forth
;

himself and it is

face that

to

face, hath
who with

set

concerning these rightlypraise the Tathagata in

truth, should

they

would the

accordance

speak.'

23.

'There who

are,

brethren,
eels
that
;
or

some

recluses
when
to
a

and

mans Brah-

wriggle like
on

and

put
to
'

to

them

this

they resort
ways.

question is equivocation
what, do
recluse
in
or

and eel-wriggling, Now

on

this in four

what
ones

out ground, starting

from

those
24.

venerable
'

do

so

?
some

In

the does

first
not

place,brethren,
understand And the
:

Brahman
nature,
nor

good
"

its real know

the

evil.

he thinks

1 neither

3$
the
so,

I.

BRAHMA-GALA

SUTTA.

good, as
were

it

is,nor really
this

the
to

evil.
be

That [25]
or

being
to

to

evil, I might
circumstances wrong
sense

pronounce be influenced
or

good
by
And

that

be

therein

my

feelingsor
under these been the ^"
an

desires, by illwill
I

resentment.

might
me

be

might
of
remorse

cause

wrong the pain of

a

and

my

having
;

remorse

and
to
me

Thus

fearing and

might become abhorring

will bad
;

hindrance

the

being
on a

wrong

in

expressed opinion, he be be good, nor to to

put
to to

neither but

declare

him

on

this

or

that, he
"

resorts

anything question being to eel-wrigglin

it thus.
no

and equivocation, it the And other

says: way.

I don't take
I

I don't

take

But

advance

different
I don't

opinion.
say
* '

I don't

deny
nor

it is neither This And is the

the one, first case.

your the other

position. And
^."

what

is the

second

?
"
.

25. which
me

Under these circumstances '. [The same, reading] I might fall into that graspingcondition of heart rebirth ; and causes so might cause falling my
.

the

pain
become

of
a

remorse

and
to

the me."

sense

of

remorse

might
and

hindrance

[26] Thus
that
state

ing fear-

neither
'

into abhorring the falling declare ("c.,as in " 24).

is the second what is the
case.

^, he will

This And

'

third ?
*

26.

know there

[The same, the good,

are

reading] And
as

he

thinks the who

"

I neither

it and

reallyis, nor
Brahmans

evil.
are

Now

recluses

clever,

who subtle, experienced in controversy, hair-splitters, their wisdom to about, methinks, pieces breaking by go

of bliss in heaven/ in the attainment or self-training says Buddhaghosa (p. 115). ' 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

'

'

Either

in

and mind

illwill when will be the

his

error

is

pointed

out.

Either

of

these
state

of

fuel

called Upadana, technically

keep 'grasping.'
to

the fire

burning, the

THE

EEL-WRIGGLERS.

39 I to

the
to

of others. speculations be

Were

pronounce
men

this

good,

or

that

to

be

evil,these
for my I

issue with my
to
errors.

call upon me me, their And on And the me." he that

sense

reasons,

might join point out

be unable the

explain \
;

doing so, might cause

of
remorse

might
me

pain

of

remorse

and
to

hindrance

joinder of issue,
'

a might become Thus fearing and abhorring the in " 24). will neither declare ("c., as case.

This And
*

is the what

third

[27]
?

'

is the fourth

Brahman recluse this In or brethren, some case, 27. of his dullness, it is by reason is dull, stupid. And his that when stupidity,
to
an
"

put
like

him, he
eel
"
"

resorts

to

question on this or that is equivocation, to wriggling

there is another
so. or

world,
But

whether If you ask me well, if I thought there were,

say
so.

I would

I don't

And think
say

I don't

think

say it is thus And

thus.

And it.

I don't And

it is otherwise. there he

I don't

deny
manner

I don't

neither

is,nor

another

world."
about

Thus each

does

of such

equivocate,and propositionsas the foUowand

to
seem come

is not, in like

mg^:"
a.

(2)There
world.

is not

another

therefore without
a

(3) There (4)

There is

both

is,and
world.

cause).

is not, another

(2) There
beings.

are

no

such

neither
not,

is,

nor

another

(3) There
and
are

both
not,

are,

world.

such

/3.(i) There

are

Chance

beings.

Beings theyspringinto
existence,either here in another world, or
without the of
^

cause (socalled be-

(4) There
nor are

neither
not,

are,

such

beings.
y.

(i) There
of actions.

is fruit, result,

vention inter-

good

and

bad

parents,
the
note at
'

Sampayati,
M.

See

Vinaya Texts,' III, 317,

the
common

and

compare ^ Such

I, 85, 96, 472.

are

questions
among

called elsewhere

basis

cuss of dis-

Brahmans.

40

I.

BRAHMA-GALA

SUTTA.

(2) (3) There

is
not.

There

is

not.

truth

continues after death.

not.

to

both

is,and is,
has the

exist

(4) There
nor

neither
not.

(2) He (3) He
does

does both
not.

does, and does,

is

(i)
'

man

who
to

(4)

He

neither does
not.

penetrated
'

nor

^. This, brethren, is the fourth case those [28] 28. These, brethren, are

reckises

and

Brahmans
a

who

wriggle
to

Hke
on

eels

;
or

and

question

is put
to

them

this

who, when to that, resort

in four four other ways. ways,
way

; and equivocation, eel-wriggling do so, they do so For whosoever

or

that

in these is
no

in

one

or

other do of
so.

of the

same

there

in which
'

they
Now

29.

these, brethren, the

arrived
a

Tathagata

knows
on,
an

that

these

thus speculations such the and future does he such

will have effect them.

on

at, thus insisted result, such and such

condition

of those
he knows than those is
not

who

trust

in

That

know, and
he

also

other

thingsfar
and thus

better beyond (far that

speculations) ;
puffed
up,

having

knowledge
he

and

heart, realised the has, in his own has from of as they understood, them, escape way of and the sensations, passingaway rising really are, up
untarnished their
sweet

be how cannot they danger, taste, those after relied on, and (of not things grasping any is quite set free. the he, are men for) Tathdgata, eager those other things, profound, These, brethren, are difficult to realise,hard to understand, tranquillisi their
'

The

word

here
to

used the

is

Tathagata,
See Chalmers

'he

who
in M. the

has

perhaps come, Jan.,1898, and

S. N.

truth.' S.

J.

gone, R. A. 171,

or

S.,

compare

Ill, iii,

116-118;

I, 140,

486;

use 467. The (D. I, 57, "c.) shows

'

of sammaggato

gone other

to sects

the

that gata was furthest point aimed

arose

(D. I,55, "c.) and of gatatto of in the sense used ellipiically

'

at

among
as

the

followers The

of

the

that and

at

the

same

time

Buddhism.
be

exact

derivation

of history the

the word clear

TathSgata may
put below

doubtful,but
into text)

its

meaning
"

is,on

whole,

enough. (p. 57
of the the

This of

is the identical

answer

mouth

Saw^aya Bela/Maputta.

42

I.

BRAHMA-GALA

SUTTA.

in

origin are the soul Because formerly I was

come

and

the world.
now am.

And

why

so

not, but

Having

not

been, I have

to

be."

[29]

'This, brethren, is the first state of thingson account of which, starting from recluses and out which, some
Brahmans that the
32,
'

become soul and

maintain and Fortuitous-Originists, the what

world
is the

arise without second ?

or

cause.

33.

'And
case,

In

this
to

brethren,

some

recluse He
own,

Brahman

is

addicted
to

the

logicand reasoning. followingconclusion of his

based
on

gives utterance
beaten
out
"

by
The

his soul
'

argumentations, and
and the world
arose

his
a

: sophistry

without

cause."

This, brethren, is the second

'

case.

34.

Now

of these, brethren, the thus speculations such

and

Tathagata

knows

that will

these have
on

arrived
a

such

at, thus insisted on, result,such and such an of those he knows who
trust

effect them.

the That

future
does he

condition

in

know, and
than he

also

other

better things far beyond (far and having that knowledge thus
way

those is
not

speculations) ; puffed up, and

untarnished of
escape

has, in his own heart, realised the from them, has understood, as they
he

really are,

passingaway of sensations, their sweet be they cannot taste, their danger, how relied on, and not grasping after any (ofthose things is the free. set he, are men for) quite Tathagata, eager These, brethren, are those other things, profound, difficult to realise,hard understand, tranquillisin to be grasped by mere not to subtle, comprehensibl sweet, logic, the 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.' rising up
and
'

the

[so] 35.
Brahmans

These,

brethren,
the

are

the

recluses
with

and

who

reconstruct

ultimate

beginnings of
the

things, whose

speculationsare

concerned

THE

BELIEVERS

IN

FUTURE

LIFE.

43 ward forAnd of

ultimate

who and past, assertions various do

so,

on

eighteen grounds put regarding the past^

so none

those these

who

all of

them, do
There is

in

one

or

other

eighteen ways.
'

beside.

36.
will

Now

of

these, brethren, the

arrived
and

Tathagata

knows
on,
an

that these have

on

thus speculations such the such

a

at, thus insisted result, such and such of

and

effect them.

future
does

condition he

those he knows

who

trust

in

That

know,

also

other

better thingsfar beyond (far and having that knowledge thus untarnished he

than he

those is
not

speculations ;
puffed

has, in his own of from has them, understood, as they way escape of sensations, reallyare, the rising up and passingaway
their
sweet

and up, heart, realised the

taste,

relied on,
men are
*

and

not

danger, grasping after

the

their

how any

they

cannot

be

(ofthose things

free. is set Tathagata, quite eager those other things,profound, These, brethren, are difficult to realise,hard to understand, tranquillisin be grasped by mere not subtle, comto prehensibl sweet, logic, only by the wise, which the Tathagata, face to face, hath set having himself realised and seen forth ; and would it is concerning these that they who the with rightlypraise the Tathagata in accordance truth,should speak.'

for)he,

37. who

'There arrange with

Brahmans and recluses brethren, are, the future, whose are cerned conspeculations

the future, and

various of

put
And

forward
on

account
so
'

grounds forty-four assertions regarding the future. what, startingout from what, do
who
on

they
who after

do

?
are,

38.

There

brethren, recluses
doctrine who of
a

and

Brahmans existence ways that

hold [31]
death

the

conscious in sixteen

2, and
(p. 12

maintain

See

I, I,

29
'

of the

text).

Conscious-maintainers.' These Literally who are After-deathers, chosen the word and be a re meant to epithets contemptuous, summary the usual word. for death adds to the force of the phrase. It is not
2

44

I-

BRAHMA-GALA

SUTTA.

the do
'

soul
so

after death
of the

is conscious.

And

how

do

they
not

?
say

They

soul

"

The

soul after death,

subject to decay, and (i) has form \

conscious,

(lo) has
not, has

various

modes

(2)is
form,

formless and

^,
has

of consciousness,

(3)has,

(ii) has (12) has

limited

sciousne con-

(4)neither has, nor

not,

infinite

sciousne con-

form, (5)is finite, (6)is infinite,

(1 3)is altogetherhappy able, miser(14)is altogether

(7)is both, (8) is neither, mode (9)has one

consciousness, 39. 'These, brethren,
mans

of

(15)is both, (16)is neither."

those of
a

are

recluses conscious
ways

and

Brah-

who

hold

the who

doctrine maintain

existence that the do

so,

after

death, and them, do

There

in sixteen And

soul after death

all of ways.
40.

is conscious.
so none

those of

who

in

one

or

other

these

sixteen

is

beside.

'Now
these

of these, brethren, the

thus speculations such and such
a

Tathagata
at,

knows insisted

that
on,

arrived

thus and who

will have
on

result,such
of those he knows

such
trust

an

effect them.

the That

future does he

condition

in

know, and
than he

also other

thingsfar beyond (farbetter and having that knowledge

thus
way

those is
not

speculations ;
puffed up,
and

untarnished of

escape really are, the

sweet

heart, realised the has, in his own from them, has understood, as they
he and

rising up
their

passing away

of sensations,

their

taste, and

relied on,
men are

eager

be they cannot danger, how not grasping after any (of those things he, the Tathagata, is quite set free. for)

but

aghatana (so place of execution.'

^

read The

in

'shambles, text), meaning literally ordinaryphrase would have been param-

the

mara"ika. So the

So the

A^ivakas, says Buddhaghosa. NigawMas, says Buddhaghosa.

THE

BELIEVERS

IN

FUTURE

LIFE.

45

These, brethren, are difficult to reahse, hard

'

sweet,

not

profound, things, understand. to tranquilHsing be grasped by mere to subtle, comlogic, prehensibl the Tathdgata, only by the wise, which
realised and
seen

those

other

having
forth
;

himself and it is

face
that

to

face, hath
with

set

concerning

these

they who

would the

rightly praise the Tathagata truth, should speak.'

Here ends

in accordance

the Second

Portion

for Recitation.

[32]

Chapter
*

III. and Brahmans existence that do the do who after soul

so

1.

There

are,

brethren, recluses
of
an

hold

the

doctrine who

unconscious in

death, and
after death
'

maintain

eight ways
And how
"

is unconscious.

they

2.

not

the The soul : They say subject to decay, and unconscious,

not,

of

soul

after

death,

(i) has form, (2)is formless, (3) has, and has

form,

form,

not,

(5)is finite, (6)is infinite,

(7) is both,

(4)neither has, nor

'

has
are

(8) is
those of
an

neither." and mans Brahtence existhat who

3.

These,
who after

brethren,
the

recluses

hold

doctrine who

unconscious in

death, and
death

maintain

eight ways
And those of those

the do

soul

after

is unconscious.
so

all of them, do so, is There none ways.

4.

in

one

or

other

eight
knows

beside.

'Now these

of

these, brethren, the

arrived
a

Tathagata

that
on,

speculations thus
such and such the future does he condition

will have
on

at, thus result,such and of those who he

knows

insisted such
trust
an

effect them.

in

That

know,

and than he

also other
and

things far beyond (farbetter and having that knowledge

thus untarnished he

those
is not

speculations ;

puffedup,

has, in his

own

heart, realised the

46
way

I.

BRAHMA-GALA

SUTTA.

of escape
the
sweet

from

them,
and

has

understood,

as

they

really are,
their

rising up

passing away

of sensations,

be danger, how they cannot relied on, and not grasping after any (of those things is free. the set are he, men quite for) Tathagata, eager These, brethren, are those other things, profound, hard difficult to realise, to understand, tranquillisin be grasped by mere to subtle, comprehensib logic, sweet, not only by the wise, which the Tathagata,
'

taste, their

having
forth
;

himself and it is

realised

and

seen

face

to

face, hath

set

concerningthese that they who would with the rightlypraise the Tathagata in accordance truth, should speak. sections for those who maintain in 5-8. [33] [Similar eight ways that the soul after death is neither conscious nor unconscious.]
'

9.

[34] There
'

are,

brethren, recluses and

in
seven

Brahmans maintain

who the

are

Annihilationists, who

ways

of cutting off, the destruction, the annihilation of what, starting out a living being ^. And on account from what, do they do so ?
*

10.

In

the

first

Brahman view

puts forth
"

recluse or place, brethren, some ing the followingopinion, the follow-

Since, Sir, this soul has form, is built up of father and of the four elements, and is the offspring mother, it is cut off, destroyed,on the dissolution of the
:

body
that

and

does
is

not

continue

after

death

and

then,

Sir, the
some

soul

completely annihilated." maintain the cuttingoff, the

of
a

Thus

is it

destruction, is, Sir, such

the annihilation
11. a

being". living:
says:

'To
as

him you is

another

"There
I do
not

soul

describe.
not

That then soul

"

deny.

But

the

whole For

soul, Sir, is
there
to
a

completely annihilated.
solid food. But I know Nirvana/
17,

further
sensuous

long divine, having form, be-

the

That
'

you

neither

know

plane,feeding on of nor perceive.

in

"" 9-18

p. 47. * Sato 19, 41,

by James D'Ahvis II, 236, Comp. Jacobi,'Jaina Sfltras,'

are

discussed

'Buddhist

339.
text

sattassa.

Insert Ka/Aa

the

word

sato

in the alludes
to

(as in ""
belief.

42). The

Upanishad I, 20

such

THE

ANNIHILATIONISTS.

47 since off and

is

and

have

experiencedit.
of the after

And is
cut

this

soul, on

the

dissolution
not

body,

destroyed,does

continue

death, then

it,Sir, that the soul

Thus is it that some completely annihilated." the cuttingoff, tion maintain the destruction,the annihilais of
12.
a

livingbeing.
him you is with another
says:

'To
as

"There I do
not

is. Sir, such

soul

describe.
not

That then
"

deny.

But

the

whole For

soul, Sir, is
there
a

further all its

soul

completely annihilated. divine, having form, made

minor
you

of mind,
not
nor

major
organ. I know
on

and

parts complete,
neither know of

deficient

in any

This and

perceive.
since off and

But

have

And
cut

this soul,

the does

dissolution
not

experienced of the body,

after

it. is

destroyed,

continue

death,

completely annihilated." is it that maintain the cutting off, the Thus some of a living destruction, the annihilation being.
then is it,Sir, that the soul is
*

1 a

3.
as

To
you

him

another

"

says

There
not

is, Sir, such

soul

describe.
not

That then

I do

deny.

But

the

whole For ideas

soul. Sir, is
there of
is
a

further

form, by the
no

completely annihilated. soul, which by passing beyond dying out of ideas of resistance,
ideas of
up

by paying
that
space

heed

to

difference, conscious
to

is

reaches infinite,
K

the know

plane
of
nor

of the

of infinity since off and is this

space

This

you

neither have

ceive per-

[35]

But

I know

and

And it. experienced

of the after

soul, on
the

the

dissolution
not

body,

is

cut

destroyed, does
is it that
some

continue is

death, then

it, Sir, that

soul

completely
the of
a

annihilated."

Thus

maintain

destruction, the annihilation

14.
a

cutting off, the being. living

"There

'To
as

him
you

another

says:

is, Sir, such

soul

describe.
not

That then

I do

not

deny.

But

the

whole

soul. Sir, is
the

completely
Rh. D.
'

annihilated.

Compare
The
senses.

4th

Vimokha.

See

Buddhist
not

Suttas,' pp.
ethical,but

213. to the

idea

of resistance, pa/igha, is here

52, refers

Having

no

sense

of reaction

to

to touch, of opposition

muscular the view

It appears from M. I, 164 that this was first teacher A/ara Kalama. put forth by Gotama's effort.

pretty much

48
For the there

I.

BRAHMA-GALA

SUTTA.

is a further of is the

soul, which

plane

of infinity
^

reaches infinite, But I know

having passed beyond that sciousnes conknowing space, the of the to plane up
you

of consciousness infinity
nor

This and

neither

know

of

perceive.
since off and is this

have

And
cut

soul,on the destroyed, does

dissolution
not

experienced it. of the body, is

after death,

continue

then

it.Sir, that the soul is completely annihilated." is it that some Thus maintain the cutting off, the destruction, the annihilation of a living being,
'To 15. him you is another

soul

as

describe.
not

says: That I do then

"There
not

is, Sir, such

whole For

soul, Sir, is
there the
a

further
of is

soul,
the

deny. But the completely annihilated. which by passing quite

beyond

plane
^.

knowing
of
no

that there

infinityof consciousness, nothing,reaches up to the plane

you

obstruction But

This and the

neither

know

of

nor

ceive. per-

I know

since off and is

this

soul,

on

experienced it. dissolution of the body,

continue is after

have

And is
cut

destroyed, does
the
some

not

death, then
annihilated."

it, Sir, that

is it that

soul

completely
the
a

Thus

maintain of

cutting off, the

is, Sir, such

destruction, the annihilation

16.
a

living being.
"There
not

'To
as

him
you

another

says:

soul

describe.
not

That then

I do

whole For

soul, Sir, is
there the is is
a

deny. But the completely annihilated.

'

further of
no

soul, which
reaches of

by passing quite
This is
up
to

beyond good, this

neither

plane
nor

obstruction, realises
the ideas
"^.

and excellent,' the

plane of
you
to

ideas

absence

This

Compare
much
was

the
same

5th Vimokha.
as

This held

seems

from

M.

I, 165
son

have

been

the

the view second

by Rdma,

whose

and

pupil,

Uddaka,
^ '

Gotama's
the 6th it is not
no

teacher.

Compare Though
held the

Vimokha.
so explicitly

stated,this
as

last of

these

seven

theorisers is
soul

doubt

to

be

considered he

in believing in
seven.

all the sorts

of

by

the others, so each

that
more

believes than and

One

may

pare com-

five souls pra"a,

subtle

the last,made

respectivel

of anna,

manas,

vi^"a"a,
of

consciousness, and
The Buddhist

described joy),

in the

(food,breath, mind, Taittirtya Upanishad II, 1-5.

omits the

ananda

modification

these

theories

souls, and

50 sion

I.

BRAHMA-GALA

SUTTA.

of the

five

pleasuresof

sense,

indulges

all its

functions,then. Sir,the soul has attained, in this visible \" Thus do world, to the highest Nirvana some
maintain of
a

the

in complete happiness, another

the

visible world,

being. living
'To
as

21.
a

him
you
not

says:

"There
I do
not

is, Sir, such

soul

describe.

That alone ?

deny.
to

But

the

soul

does

by

that
not

attain

Nirva;2a.

And

why

Sensuous

highest Sir, are delights.

nature

the

transitory, they
fluctuate.
And

involve

pain, their

very

is

to

loathing arise

and lamentation, pain, sorrow, grief, of their inconstancy and out change.

the soul, putting away [37]But whensoever sensuous evil dispositions, into and abides in and enters delights the First 6^/^ana,the state of joy and of born ease, seclusion, accompanied by reflection, accompanied by then. Sir, has the soul attained, in this investigation, visible
some

world,
maintain
a

to

the

the

highest Nirva72a." complete happiness,in

says: I do That alone ? "There
not

Thus the

do

visible

world, of
22.
a

livingbeing.
him another

'To
as

is. Sir, such

soul

you
not

describe.

deny.
to

But

the

soul

does

by

that
not

attain

the

highest
as

Nirvawa.
state
as

And

why
But

Because

inasmuch

that

involves

it is stamped reasoning and investigation

being

gross. both reasoning and

whensoever,

Sir, the

soul, suppressi

and
ease,

abides born
a

into enters investigation, in the Second G/iana.,the state of joy and of serenity, without reflection or investiga tion, of elevation of

state

heart, then, Sir, has the soul world, to the highest Nirvawa."
the
a

mind, internal calm of attained, in this visible

Thus the do
some

tain main-

complete happiness,in

visible world, of

livingbeing.
'

Nirva"a Buddhaghosa here (Sum. I, 121) explains of pain ; pain,dukha, as being bodily, opposed
'

as

the suppression

to

domanassa,
the

mental.

In

this visible world

'

means

in

whatever

world

ticula par-

soul V.

happens

to

be

at

the time.
*

On

'the pari/taresi, ra^a uyyane enjoyed himself,in the garden.' All its functions

II,

290

pari^areti compare king indulged himself,

'

is added

from

the

Commentary.

THE

PERFECT

NET.

5I

23.
a

'To
as

him
you
not

another

says:

"There
I do
not

is, Sir, such

soul

describe.

That

deny.
to

But

the

soul

does

Nirvana.
state

And

by that alone attain why not ? Because

sense

the

highest
as

inasmuch

that

involves the

of

joy,of

exhilaration

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*

it is

heart, whensoever, Sir,

of

dwells Third visible

into and abides in the ease,'and so enters 6^//ana then. Sir, has the soul attained, in this
at
"

highest Nirvana..*' maintain the complete happiness,in some world, of a livingbeing.

to
'

world,

the

Thus the

do

visible

24.

To
you

him

another

"

says

There
not

is, Sir, such

soul
soul

as

describe.
not

That

I do

deny.
to

But

the

does

Nirva^za.
state
ease

And
a

by that why not

constant

alone
?

attain

the

highest
as on

Because

inasmuch the mind

that

involves
it has

dwelling of

the

enjoyed

whensoever.

puttingaway joys and griefshas

Fourth and (7Mna
^
"

stamped as gross. [38]But Sir, the soul, by putting away by ease, pain,by the previous dying away both of
entered
state

it is

into
pure

and

abides

in the

made

by self-possessi
ease
"

equanimity, without
the soul

pain
do

and

without

then.
to

Sir, has

attained,in this visible world,

Thus
some

the

highest
'

Nirva;2a."

maintain
a

the

plete com-

happiness,in
25. who hold five the

the visible

world, of

living being.
Brahmans in this do

These, brethren, are

doctrine of maintain
a

the recluses

and

ways

visible

world, of
text
as

who happiness in this life, the complete salvation, in those who livingbeing. And

The

shows older

that than

the four Buddhism. introduced

GMnas
The

were

regarded by

the

early

Buddhists
; the

only modification
souls.'
on

cal identiused are very words in Buddhism being the omission the four

of the

'

These

four, togetherwith
up the the

Arfipa Vimokhas

(see
often

note

" 19), make

in

mentioned

Gataka

(Samapatiiyo) Eight Attainments as practisedby precommentary

2

Buddhistic

recluses.
E

52 all of

I.

BRAHMA-GALA

SUTTA.

SO,

them, do
is
none

so

in

one

or

other

of

these

five

ways. 26.

There

beside.

that forth of ^ 40, above setting [Repetition 44, p. other, higher, knowledge of a Tathdgata, for which alone he can be rightly praised.]
'

27. who

These, brethren, are the recluses and Brahmans whose the are cerned confuture, speculations arrange with the future, and who on forty-four grounds
various who do assertions
so,

put
And other

forward those

regarding the
them, do
There
so

future.
one or

all of

in

of these

forty-four ways.

is

none

beside.

that of ^ 40, above forth [Repetition setting 44, p. other, higher, knowledge of a Tathagata, for which be rightly alone he can praised.] 28.

[39]29.
who
or

'

These, brethren, are

the

the

recluses

and the

mans Brah-

reconstruct

who

do

both, whose
who in

arrange speculationsare concerned

and past,

future,
with

both, and
with those these who

sixty-two ways
to

put forward
and
so none

tions proposi
other of

regard
do
so,

the

past

to

the
one

future,and
or

all of

them, do
There is

in

sixty-twoways.

beside.

of forth that above [Repetition ^ setting 30. 40, p. 44, other, higher,knowledge of a Tathagata, for which alone he can be rightly praised.]

[40]32.
who
that the

'Of
are

mans these, brethren, those recluses and Brahin four ways maintain Eternalists,who the world
are are

soul

and

eternal

(2)those
maintain and

who

who Semi-eternalists, the world

are

in four

ways

that the

soul and

partlyeternal
in four
ways

partlynot : {3)those who

the

are

Extensionists, who
the finiteness who Eel-wrigglers, that resort, wrigglinglike eels :
on or

maintain

or infinity

of the world: when

a

(4)those
is put
to

who
to

are

tion ques-

them

this

in four

ways,
in two

equivocation,to

(5) those
ways
a cause :

who

are

who Fortuitous-Originists, the world

arose

maintain

that the soul and

without

THE

PERFECT

NET.

53
struct recon-

(6)those
the

who

in any
:

of these

eighteen ways
of
a

past
who

(7)those
after

hold

the

doctrine

conscious
ways

tence exis-

death, who
who

maintain
:

in sixteen

that the

soul after death

is conscious hold the

(8)those
existence the soul

doctrine maintain
:

of in

an

unconscious that

after

death, who
maintain

eight ways
that the
:

after death who

is unconscious
in

(9) those
after death

eight ways
nor

soul

is neither who the

are

conscious

unconscious

(10)those
seven

Annihilationists, who

maintain

in

lation cuttingoff,the destruction, the annihiof a living being : (11) those who hold the doctrine of happiness in this
ways

who life,

in five ways maintain the complete in this visible world, of a living being
"

salvation,

That
thereon who kinds

opinion
on

of theirs is based the

worry

sensations,
know of

and

only on the personal writhing consequent

and
are

^ of those
not,

venerable

recluses

Brahmans,

neither

perceive,and

subjectto

all

craving :
therefore

foil. of theirs 'Those are opinions [41, 42] 45 the based contact (through senses). upon

58 foil. [43]'That
without could
71.
not

they

should such

experience those
a

sations sen-

such

contact,

condition

of

things

be.
'

[44] They,
continual
account
on

all of
contact

them, receive
in the

those

sensations To

through
them
account

spheres
the fuel

of touch.

of

the

sensations arises

arises

craving, on
future
dency ten-

of

the

craving
the fuel

(that is, the

from from the

necessary from lives),

to
comes

condition,
the become

food, the

basis, of

results

becoming,

arises

rebirth, and

rebirth

and lamentation, pain, sorrow, death, and grief, brother understands. a despair. It is,brethren, when

not at

M.

'is paritassati, paritasita compare worry, or worried is not': at what paritassana, 'fidgetiness' On and Mil. M. 1, 136 ; S. Ill, 15-19 vipphandita, 400. 253, ; I, 8, 486 J Dh. S. 381 (Asl.253); G^at. IV, 495.

On

M.

I, 36

na

asati

'

54'
as

I-

BRAHMA-GALA

SUTTA-

they really are,

danger,
and

the the

and origin

the end, the attraction,

the

way
to

of contact, that he gets them all '. 72.

or

of escape from the six realms know what is above, beyond,

[45]

'

For
are

whosoever,
thus

brethren, whether
of the who
are

recluses past
or

Brahmans,

reconstructors

arrangers
are

of the

future, or

both, whose
put
past and
in

concerned

with

both, who
to

speculations forward
to net

various

with regard propositions

are

the

the

future, they, all of them,

these modes sixty-two
;

entrapped

the

of

about, but they are flounder,but they are included in it,caught Just,brethren, as when a skilful fisherman
'

this way and that they plunge in it ; this way that they may and
in it.
or

fisher-

lad should
net

he

drag a tiny pool of water think : Whatever might fairly

"

with

fine-meshed

be

in this
as
"

about

caught"
and past

pond, every one they may, they just so is it with

the included
and

will be will these be

fish of size may in this net ; flounder included in it,and the

may,

future, in this net,

speculatorsabout flounder they as

who

they
won

are
'

caught. [46]
form, brethren, of him
before
you,

outward 73. the truth ^, stands

to

The

has binds shall the

but

that which
as

it

rebirth

is do

cut

in twain.

So

long

his him.

body
On his of

last, so
neither
'

long gods
been

dissolution

of

behold gods and men the body, beyond the

men

end

life
goes man-

nor

shall when

see

him.
a

Just,brethren, as
has that stalk go with form of him
you,

the stalk of mangoes

bunch
were

of

cut, all the

on

it ; who

just

so,

hanging brethren, though the

the rebirth truth has stands
cut

that

outward before

has it

won

that which So

binds his him.

to

been

in twain.

long
behold

as

body
On

shall the

last,so

long
nor men

do

gods and men body, beyond

shall
'

dissolution

of the

the end

of his life, neither

gods

see

him.'
the first three
classes avoid of these four

In

the

text

propositions are
The fourth

repeated

of each

of the eleven
to

of theorisers.

form
'

which,

Tathagata,

I have adopted repetition, that is the speaker himself,the

is put in the for all the four. Buddha.

THE

PERFECT

NET.

55

74. Ananda

When said and of the

to

he the

had

thus Blessed

spoken,
One what
'

the

venerable

Strange,
has this

Lord,

is

this,

wonderful
truth ?
'

And

name

tion exposi-

'

Ananda,
of

you

may

remember and the Net Net of

this of

exposition
Truth,
;

as

the the

Net

Advantage,
Net,
as

as

and

as

Supreme
it
even

and Glorious the

as

the

Theories in
and

remember battle heart

the

Victory
Blessed

the

day

of
at

!'
the of

Thus brethren this

spake
exalted

One,
And

glad
on

his the

word.

the

delivery
shook.

discourse

thousandfold

world-system

Here

ends

the

Brahma-^

dla

Sutta.

INTRODUCTION

TO

THE

sAmaa^a^a-phala

sutta.

The

first that

Dialogue lay
ethical
at

deals the
root

with of

the the

most

fundamental

ceptions con-

Buddha's view of life of

"

doctrine,
the

his

Dharma, puts
the law forth

his his

and

philosophical
the

second for

enunciation

justification for the of the Vinaya,

life in the Order It in
so

foundation

the rules

Order,
of
canon

practical
The certain

by

which
are

is is many the

regulated. only
words.

Rules

selves them-

not

discussed.
to
one as

ethical The of any

use,

precepts
is

that
a

are

referred and wider It

at

question
of

larger
Order

than the

desirability
as

particular having
out

injunction.
any

is

to

advantage, Magadha,
their

to

the

all. of from in have the

King
ordinary
the

A^atasattu
derived

after

pointing
by
the derive
a

the list of of
sponding corre-

advantages
Order,
is

occupations
asks the this whether

long
members
any

people
who

world,

given
visible such each

up in

world,

advantage,
answer a

life, from arranged

before in

theirs.
an

The

list

of

advantages,
one one

ascending
said
to

scale better The

of and

importance,
sweeter

mentioned

being
described. the with notes, time

be

than

the

just

list

of

ordinary

interesting evidence,
lists of
a

occupations especially as
referred
to

given in compared
in
at

question
the of when

is

later social this in

similar in
was

kind

the the

conditions

the

Ganges
how

valley
And he the had

Dialogue
which
to

composed.

introductory
put
a

story,

the

king
is the

explains
of
six

similar the six held the

question replies
by
the

the

founders

other

orders,
evidence
to

and of

gives
the views
at

he

received,
of

interesting

authors The
out

Dialogue
are no

as

beliefs

current

time.

replies
the

less

interesting
are a

from the

the

fact, pointed
Each of his of the

by

king, that
goes off

they
into the

not

to

point.
But

six

teachers of of all

general

statement
as

theory
if
"

instead
any,

answering
these

question
save one

put.
"

the

works,

teachers

Niga"///a
here evidence of

N^ta-putta

have

been

irretrievably lost, the

is of

summary
as

given
the

of
sort

their of

doctrines

great

importance

58
b.
c.

ir.

SAMAATiVA-PHALA

SUTTA.

Honesty. Chastity.
Truthfulness, peacefulness, courtesy, and

d.

good

sense

in

speech; "44.
e.

different kinds, and luxury of twelve freedom from trickeryand violence ; " 45. /. Not injuringplants ; " 46. kinds ; " 47. laying up treasure, of seven g. Not h. Not frequentingshows, of twenty-six specified kinds ; " 48. i. Not playing games, by name ; eighteen being mentioned " 49. kinds different of "c., j. Not using luxurious ; twenty rugs, "50k. Not are fied; speciusing toilet luxuries,of which twenty-two Abstinence from

"51.
/. Not

instances talking vain things,of which twenty-seven are given ; " 52. Not and rude 7n. using sophistical talking of phrases when 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 famine or (" 59); foretelling plague or the reverse or ping worship(" 60) ; arranging marriages, using spells, of medical trickery gods {" 61); various sorts

(" 62).
confidence 3. The the consciousness of
4.

The

habit

from of fear, resulting heart, absence right doing ; " 63. of his senses; of keeping guarded the door of he thus gains ; " 65. self-possession with simplicity with little, of being content

"64.
5. The 6. The life ;
constant

power

of

"

66.
to

emancipation of heart from the Five Hindrances laziness, worry self-mastery covetousness, ill-temper, and perplexity; "" 68-74. flurry, of 8. The joy and peace that, as a result of the sense emancipation, fills his whole being ; " 75.
7. The
"

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 (of the mind), Sottas, and in the Abhidhamma. making up the ten given in my manual, p. 142, are omiited here
because

they belong to the higher morality.

INTRODUCTION.

59

9. The The 10.

practice of the Four Insight arising from

of

6^^anas

"" 75-82*. knowledge ("a"a-dassana)

;

"" 83, "4.

1 1

The
.

12.
a.

power Thefivemodesof

projectingmental images ; "" 85, 86. mystic Insight(abhi";H); ""87-96"

Iddhi.
"

The

practice of

b. The
c.

Heavenly Knowledge of
Memory
of his

Ear

others'
own

hearing heavenly thoughts.

births.

sounds.

d.
e.

previous

Knowledge Eye).
13;. The

of other

people'spreviousbirths (the Heavenly

Four of

realisation and

of the

Truths,
;

the

destruction

of

the

Asavas,
Now it is

attainment

Arahatship

perfectlytrue that of these of propositions, it propositions,or groups

No. the the is exclusively Buddhist. But 13, which of the whole of those union included order
are

97, 98. thirteen consecutive

""

is

the

only the last, thingsomitted,

one

into the

system,

in which treated
on
as

the
so

ideas

are

arranged,
a

they
value

depends
And of

the in

many fact that

steps of
it leads
"

in which way ladder whose chief

point of
Buddhist.

Nirva;za

Arahatship
have Buddhists. it the

up to the all this is also

culminating
details of

distinctivel
into the
or

further, the
must it,

whole soaked For

statement,
very
we

the

it,the order
minds of the
our

thoroughly
find direct the

the

early
as

whole,
tion enumera-

nearly
name

whole,
Sutta

of

repeated (with
oldest and
most

reference

by

to

complete

of in this

it)not

only

in all the

subsequent dialogues translated

others. is the

volume, but also in many In these repetitions the order details (so far as they occur)are
of the those thirteen of them groups that remain is often is

always
same.

the But

same,
one

and
or

the other

omitted,

and

the
"

application of
that is to
say,

always

different

of a different in support, or in illustration, they are enumerated 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

most

honourable,
then is the

but

wisdom

and

conduct the

are

higher
*

still.

What

right conduct,

what
Four
to

right
Arfipa

Buddhaghosa
are

Vimokkhas

(p. 219) says that though the mentioned not they are explicitly
the

be

stood under-

This be so: Samapattis). Eight may (thusmaking up but it looks like a later writer reading his own opinion into the older text. They are put into the text at Po/Mapada, pp. 183, 184, and it have been also inserted here, if is difficult to see why they should not

they were

really implied.

6o

II.

SAMAiVATA-PHALA

SUTTA.

wisdom from In

The

conduct
;

2-9 the

inclusive

the

(/Tarawa)is all the wisdom (vi^^a) is

the his

above the 'What

paragraphs
\ 0-13 is the true
J

rest,

Sowadawrt'a ?'

question
usual

is:

Brahman So"ada"^a

After, by
to

Socratic

method,
two

leading

are as

acknowledge that the only these goodness and intelligence,

essential
are

quisit re-

last

explained

above In the

(2-9 and
Ku/adanta After

10-13),
the

question
than forth

is

as

to
we

the

sacrifice.

animal rejecting better

set

sacrifice the
as

right sort of have generosity

in them
a

(of various
the sacrifice In
same

kinds, each
the last. the

faith,training last),
each of

precepts, and
than the
as,
or

2-13,

better

Caliya
is other

question
the
our

is whether The 2-13

answer

the

soul is
a

is

the

than,
the be the

body.
of each

counter-

question. Repeating
the who Buddha do

sections end

(omitting11
themselves

and

12)
men as

asks,
t/iat

at

subdivision, whether
trouble
answer

would

likely to
And he. docs the
to

to

speculations about 'No,' rejoins that

In the various
answer

soul?

the

being,
to

of course, in which

neither

Po^//^apada
recluses attain it is

question mystic
2

is

as

the

trance.

way The

Buddha's
should be

is that

by training; and
and and then

the then in

training
in

first in morals in Vimokkhas.

our

(our groups
4-9,

3)

groups The Dialogue

then takes

up

tioned things menFour the Arupa other questions

the

omitting our
In the And the

groups Kevadd/isi

10-13. the talk

is

Buddha,
Lohi"^^a and
our

disparaging all
the the
answer

miracles, mystic others, calls attention

on

powers.
to
our

groupis
In of

2-13.

the

question

is

as

to

who

is the
one

right

sort

teacher;
out

is that

it is the

whose

pupil
one

carries In
can answer

the attain

2-13. groups Tevi^^a the question is

to

as

to

the

way

by

which

union
our

with groups of
and

God

(Brahma-sahavyat^).
1-8,
two

The Four

gives
the

and

then

adds

the

Brahma-viharas. In
^

shorter

the

Hatthipadopama
meant, both is here and in

Suttas
all the

Possibly Nos.
Suttas,to
be

11

12

are

other

omitted.

The

wording

ambiguous.

Buddha-

the Eightfol ^s ghosa, who talks here (see p. 268) of Nos, 10-13 include them to (he could not otherwise apparently means pawwa, of the Mahaii them. the argument to exclude seems get eight). But The texts alway.s jump from the last words of 10 to the last words of 13. Now
as

in the Mahaii

No.

12

is excluded, it is clear that at lea'^t there And there is

no

only Nos. 10 and 13 are meant. the phraseologyin the Mahaii

difference

between

and

that used

in the other

Suttas.

INTRODUCTION.

6r

(No. 27 in the Ma^^//ima),

Brahman
over

the
to

question discussed
time. The Buddha

between Buddha himself

and other

an

ascetic teachers

is

as

the

ascendancy of the

the

of

the

the full reason, 2 (omitting giving afterwards repeats our group then however clauses/" to p inclusive^), repeats our groups and 10 6, 3, 4, 5, 7, 8, 9, then omitting groups 11, quotes ^ first last the the two two only, (omitting three) of the five Abhi""as In the in group concludes 12, and Maha Tawha-sankhaya
we

with Sutta

group

13 in full. (No. 38 in the

our

Ma^^/zima),
(omitting /
omitted. In
summary

have

the

to

/"),then
Sutta, the
our

6,

sequence 3, 4, 5, 7, 8, and of the of

two

same

"

9.

group The rest

is

the

next

longer
of

Assapuras,
the
contents not

after of
in
out
our our

in different have
our

words group

most

2, we group Sutta, then

4, then

paragraphs
last two 13
"

12, and group what to show

groups then (as a is the

true

5, 7, 8, 9, and

the
group

only

of

climax)

our

all enumerated

Then

Brahman, again in the Sakuludayi,

to

the No. of

true

sama"a.

79 of the the Order

set

Ma^^ima,
under forth in

it

is declared recluses

be

not

for the celibate sake of

sake

realising happiness that

the
our

take but

Buddha,
groups

up for the

the

life in those
two

matters

above

2-9 inclusive all for the sake the

^ of the
of the

last of the of
out

Abhi""as,
between

and

attainment

Arahatship.
above the

Besides Suttas

differences

pointed

preserved in the Digha, and in the Ma^^/^ima, respectively in differences due, I think, solely to the difference verbal also a few there discussion the subjects under are ings,' readthan various differences, amounting to scarcely more due, perhaps, to the divergent traditions of the Digha and bh^/^aka and the Ma^^^ima-bha;^ak^ (the students
" "

'

"

repeaters
handed However sequence
"

of

the
to

two

collections

in which

the

Dialogues
sum

are

down

us).
may

this of the

be, it is clear
in
our

that Sutta

the is

and
as

the of

paragraphs

regarded

From

which

no
^

difference So that

may himself between power between Sutta

an

we

infer that, as and

respects the other teachers.

those

matters, he

saw

the

of

Iddhi, of hearing heavenly sounds, and of

are

knowing
common are

other

people's thoughts,
our

apparently supposed
and
are

to

be

ground
included of
in

the Buddhists because Order

"

tlie other
to

sects.

They only
the

they
in

supposed
Order,
that

be

part of the

advantage
Buddhist.
^

life in

any

is,not
to

from
as we

Ma^^^ima II, 37, 38. Perhaps the pe Sutta just quoted the twenty-seventh have seen, is not of great importance.
"

is meant the

be

supplied

difference, however,

62

II.

SAMAAT^A-PHALA

SUTTA.

great

importance, not as Buddhist philosophy, or

of the
an

statement

of Buddhist Buddhist
may

ethics, or
as as

of
a

of

the that

religion,but
be looked for the statement the

statement

advantages
Order. and And

the has

result of life in
to

further

that

be

modified slightly
one

shortened

when

question
which

is the
we

narrower

of

life in the Order. is

particularcommunity
"

call the The

Buddhist difference

interesting

in the the

scheme of

for

the

dhist Bud-

Order mental earliest

the

"a"a-dassana,
the of modern

image (apparentlyof
of germ the powers of

power oneself, which

projecting a
like the the astral

seems

Yoga

ideas of

about

body),
sounds the

Iddhi, the

(something like hearing

power the music

hearing heavenly
and spheres),

of the

knowing the thoughts of others, are all omitted. abstract given above, I have called these last three, of calling to mind one's own, and together with the power
power In the other

peoples', previous births, the

And article either The
seem use

Five the

Abhi""as,

or

Intuitions. Childers's
not
so

this is in accord sub in

voce our

called

which on passages is based. But these are powers other text, or in any Dialogue yet word abhi;/;7a from the in this technical

with

published.
sense

of

the

would be
a

therefore

(tojudge

published texts)

to

^ sign of the later date of the book in which it occurs the word is always used In the oldest portions of the Pi/akas of insight, and if any in the general sense special limitation is hinted at, it is simply the insight of Arahatship that is is a quotation emphasised (as in Dhammapada 423, which from Iti-Vuttaka, No. 99, and is quoted also at Aiiguttara I, The is not

Eightfold Path merely because

oldest
case

is not

mentioned

in

our

Sutta.
to

This

it is not

possible always
use

mention

The

of the technical

of the word,

so

far

as

I know, Paraon

introductory story ^ika (Vin. Ill,87). This

Patimokkha,
Neither from which

is in the

of the Maha is later than it

Vibhahj^a
the

on

the fourth

Old

Commentary

the this

incorporates
the Patimokkha Six Abhi""as

again is later,of
the

course,

than the

passages, many itself.

are as

and

Five of in

nor

tlie groups among Abhi77"a is used in exclusively And Six

same

Fives the

given Sixes in the Ahguttara. and divisions containing the Fives

sense

groups The word Sixes

and

its

ordinary

(III, 277,
as

this is the Abhiw"as words

as are

more

instructive

what full

were

451 ; comp. afterwards

IV, 348).
called the

given actualjy
in the 'Buddhist But

in

Akahkheyya

(IV, 17-19, "" 6-1 1) in the SuitA (No. 6 of the Ma^^^^ima,

not

translated

in my

and Suttas'),

here under
'

discussion.
also A.

they are
II, 249;

in very nearly as called Abhi""as. 9, 277.

our

Sutta,

Compare

I, 100;

III,3,

INTRODUCTION.

6^
come

everything.
advantages
Order. A open

The

Path

does Order.

not

within
enter

the

special
Path
to

of life in the walk

To
not

Arahatship, to path,
Sutta. which
our

along it,is

bhikshu also to
are

might reach laymen *, or by

two

peculiar the goal either

the process methods

the upon to members

of the that
our

along
out

set

in

They
Sutta

quite distinct deals only with one

to
are

of

of training,

It is essential, in order bear in mind that there lines

run.

understand be

Buddhist in such

several

different

(and must along which

These
are
:

ethics, to a system)
and

both

speculation
the

edifying teaching
1.

The

course

of

conduct contained

laid

down in the

for

ordinary

Buddhist found
2.

layman,
various
as

Gahapati-vaggas
of the
bers mem-

in the The of

nikayas ^.
to

rules the

the laid

outward down in

conduct the

Order,
^ of

Patimokkha

and

in

the

Khandhakas 3. The

system
for members
a

self-training
of the Order.

in Of

higher
this
our

things
present
those

prescribed
Sutta
4.

is The

striking example.
method entered of

self-training
the Path

laid
to

down

for

who Four In
current

have

upon

Arahatship.

(The
the deal

Truths, the Eightfold Path, and

the first of these ethics of the Buddhism

the

Asavas.)
little
a

day.

In

goes very the second the and rules

beyond
great

very

simply incorporated from Brahman both by previous recluses,

has been there
are numerous

both of differences, Even the included, and also of things deliberately omitted. be considered, except in a very third, as we have seen, cannot It is in the fourth that limited exclusively Buddhist. as sense, the essential doctrines of Buddhism welded
to to
are

expedient non-Brahman, though the positive regulations

found

to

be into

found.
a more

All
or

four less

have,

no

doubt, become
whole. But

together
the

consistent

of its various This will

parts has

whole, the be kept constantly in view.

understand

relation

last Sutta The explain an apparent contradiction. or quoted, the Sakuludayi, states that the aim of the religious celibate life as led in the Buddha's Order, is the attainment, in

order, of the various

12

things

set

out

in

our

Sutta

(groups a-9,

and

13).
a

For
are

list of

twenty-one

laymen

Arahats

see

A.

Ill, 451;

and
of

there
'^

other

instances

recorded.

good
is

summary
in

of this is in the

SigdlovadaSutta,an
foil.

abstract

which
"'

given

my
'

Manual,

Translated

in

Vinaya

pp. Texts

143
'

(S. B. E.).

64
Now Thus in other in the
as

II-

SAMAiV;VA-PHALA

SUTTA.

passages

other

Sawyutta
explaining
of

things are (IV, 51) the

the celibate

stated Buddha life

to

be

the

aim.

himself

is

represented

that

(the brahmathe

X'ariya)'
same

is led

understanding
book the with

by his followers for the sake pain (dukkha-pari""a).

=

of

complete
on

Further times way

in the

(VI, 253 suggestive

V,

6,

27)
that

this

is three is
one

addition

there

repeated, to this,to
to

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
on

is said
seven

be

Bonds

prevent

one

from

attaining Arahatship.
the the the
word
same

The

argument
does
not
on

pp.

88,
comes

99

(though
to

brahma-^arinya

occur)
the of
same

much

thing.
is stated

And
to

further be for the

in

book

(IV, 272)

object

sake

getting rid of five particularsorts of envy. that the he Nagasena is therefore quite right when says is for the object of renouncing the world to live in the Order '^ of righteousness and that sake and in another place ; peace
it is to the end that
to
sorrow

may

pass
not to

away

^.

All of the
aim

these Order.
our

explanations belong
They
Sutta
were are

the

Path,
are

the the

rules other

not out.

really
And that

inconsistent

with

that

sets

they
no more

only
to

additional
to
sum

proof, if
in

such

needed,

it is

possible
tried

phrase (as some the object or

a men

writers

have

do)

the

aim

a single up of Buddhism,

of life in the the aim of

Order, than
The

it would the
are

be

to

sum

similar
enter

way
a

Christianity, or
aims and

Christian character take

"

Order.

object necessarily
of the does
"

up in for which
as

various

as

the who add the

circumstances And

various
not
some

individuals hesitate had

to

them
to

and Order
some

add
terror

Nagasena up. in speaking to a king

at

that

joined
of
some

in

the

tyranny
were

in fear and

robbers,

because
to to

they
a

kings, some harassed by debt,

in India and

of

This

perhaps merely also would apply

and
set

gain
other

livelihood. Orders with

our

both

elsewhere,
purports
to
an

is

quite
the

consistent

Sutta, which

only
held such

to

forth

advantages

the

early
whatever

Buddhists

be

the

likely results
as

of

joining,from

motive,

Order

their

own.

'

That

is, of
The

course,

'

the
'

best

course

of life ' with

is
a

the

connotation

of We

celibacy.
have
'

German

no

Milinda

expression so I, 31 (of my

good rendering of ^ariya. See Saw/yuttaV, 16, 17. good. translation).

I,
loi.

Wandel'

'

Ibid. I, 51 ; compare

66

II.

SAMAA'iC^A-PHALA

SUTTA.

the full moon water-lily), day of the fourth month ^, at seated on the upper when the moon full, was was night, roof of his palace surrounded terrace by his ministers. that sacred And the king, on to day, gave utterance a hymn of joy, saying: How pleasant,friends,is the moonlight night ! How beautiful,friends,is the moonlight night! How friends,is the moonlight night! lovely, How friends,is the moonlight night! soothing, How friends, is the moonlight night! grand a sign,
' *

Who

is the

recluse

or

Brahman
we
^

whom

we

may

call

upon

able
2.

who, when to-night, hearts to satisfy our

When
he
'

call upon
'

him, shall be
minister said

had There
a

thus

spoken, a

certain

to

the
an

king
and of

of

order, of

Sire, Piira;2a Kassapa, the head is, the teacher of a school, well following,
as a

known
a man

of repute stricken

revered sophist, has

by
a

the

people,

experience,who
in

long been
Let
your

old recluse,

and
a

well
to

visit

him,
had

your

years. him. It may well be^ heart, Sire, shall find

that, on

Majesty pay calling upon

he

thus 3-7.

spoken A.^atasattuthe
Then other five of the
cow-pen,

peace,' But when king kept silence.

spake
in the
same

ministers

terms

of Makkhali of

[48]of Ajnta

of the

of of Pakudha hair, Sa;l^aya Ka"('/'ayana, garment 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

silence.

it shows that the year, for the compilers as interesting, of our Sutta,began in Savana (middle of July to middle of August), 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. ber) full moon night of Kattika (middle of October to middle of Novem-

This

is

is called that flower Komudi

*

Komudi

(from Kumuda,
to

white

because water-lily), is wrong in translating

is

supposed
as

bloom

then.

Burnouf

the

name

of the month, but in

a

The

same

lines

recur,

different

order,
and

at

etymology of ghosa (p. 141),is^yotsna. Both nam a. Appeva *to a cenainiy,' but compare
Dosina,
'

the

which

puzzled Childers
and

G'at, I, 105. also Buddhathis to

Gogerly
D,

Burnouf

take

mean

I, 179, 205;

V, II, 85, 262,

THE

FRUITS

OF

THE

LIFE

OF

RECLUSE.

67

8.

[49] Now
the do

at

that

time

6^1vaka
'

seated, in silence,not
And

far from him

'

was physician A^dtasattu the king.

the

king

said

to

But

you,

friend

Qvaka,

why

One, Sire,the Arahat, the all-awakenedis now one, lodging in our Mango Grove, with a great twelve of the with hundred and brethren, fift company
brethren. noised And
as

'The

say I31essed
you

nothing ?

this is the
to

good report
the Blessed

that has One

:

been
"

abroad

Gotama

An

Arahat, fully awakened,

in wisdom and

is the exalted

One, abounding

goodness, happy, with knowledge of the worlds, unsurpassed as a guide to mortals willin be led, the teacher of gods and blessed to a men, Buddha." Let your It Majesty pay a visit to him.
may

well be

that,on

calling upon
the

him, your

heart.Sire,

shall find

peace.'
made riding-elephants the And

'Then, friend Qvaka, have

ready.' Very good. Sire 9.

'

! said Civaka

'

physician in
he had the had five
state

assent

to

the

words

of the made

king.
to

hundred

she-elephants

ready,

and

elephant the brought to

Then
on

wont king was The the king :

'

ride, and
to
women

word
are

elephants, Sire,
seemeth of his
you

caparisoned. Do
the

now

what

meet.'

king had

five hundred

mounted

each ; and himself mounted one on she-elephants, the state forth,the attendants elephant ; and he went from Ra^agaha to bearing torches, in royal pomp, 6^ivaka the physician's Mango Grove. the Mango Grove, close upon And when the king, 10. the
was

seized

with
on

sudden

fear and
erect.

consternation, and
And
are

the

hairs

his said

body
to

stood
: are

anxious

and

excited, he
no are

Qvaka You
to
no an

[50]'You
not

playingme
me

C'ivaka tricks,
not

deceiving
How
a

?
can

You it be
nor

betraying me
should in
so

my

foes ?
at

that
a

there

be

sound

not all,

sneeze

cough,
'

large king.
I

assembly
of fifty
no

of

the

brethren,
? O
'

among Fear you

;
nor

twelve not, O

hundred

and I

the brethren

play
to
2 F

trick,neither
Go
on,

deceive

would

betray you

the foe.

king,

68

II.

SAMAi^i"^A-PHALA

SUTTA.

go
are

on Straight

the lamps There, in the pavilionhall,

burninof.'
1 1.

Then
was

the
to
'

path
the

door

king went on, on his elephant as far as and then on foot, passable for elephants, of the pavilion then said to 6^ivaka : ; and
the
'

where, 6"ivaka, is the Blessed One ? That is he, O king,sitting againstthe middle pilla him.' and facingthe East, with the brethren around
'

But

1 2. on one

Then side.

the

king went
as

And

he
*

stood and up, stood there and

respectful
looked
as a on

the

assembly,seated

in
:

perfect silence,calm
Would calm
'

clear

lake, he broke out Bhadda, might have

the
'

that
as

my

such

this

Udayi assembly of
son,

brethren

now

has !

Do
?
'

your

thoughts
boy,
and

then
wish
as

go that

where

love

guides

them
'

I love

the

he, Uddyi Bhadda,

Blessed

might enjoy such

1

calm

this

assembly has.'
One, and
to

3. Then

the

forth stretching

the to king bowed his joined palms in and aside, [5i] fain

salutation
to

the

Order
One
:

took
'

his

seat

said

the

Blessed
on a

I would matter,

question

the

Blessed

One
set

certain the
'

if he

give

me

opportunityto
you

forth

question.' Ask, O king,whatsoever

*

desire.'
"

of ordinary crafts : Sir, a number mahouts, horsemen, charioteers, archers, standard marshalls, camp bearers, camp followers,high militar officers of royal birth,militaryscouts brave \ men as
14.

There

are.

elephants,champions, heroes,
home-born

warriors

in

buckskin,

slaves, cooks, barbers, bath attendants, confectioners, garland-makers, washermen, weavers, basket-makers, potters, arithmeticians, accountants, and
whatsoever

others

of like

kind

there

may

be.

All

'rushers forth.' The exact Pakkhandino, meaning of some of these military uncertain is stilluncertain, and was terms apparently differences to Buddhaghosa. of reading, They all recur, with some in the Milinda and also (p. 331, in a later and much longer list), in the Ahguttara {IV, 107), the names of the constituent elements as of a standingarmy.

THE

FRUITS

OF

THE

LIFE

OF

RECLUSE.

69

these

enjoy,in
They
and up

craft.
children

this very world, the visible fruits of their maintain themselves, and their parents and

friends, in happiness and

of which is

comfort.

They

keep

the object gifts, and

gain
to

on

high, to
rebirth in

recluses result.
'

Brahmans,
redound
to

heaven, that
Can visible fruit,
1

giftsthat and happiness,

"

lead
have

bliss as their
immediate
a

declare Sir, you, in this very

you admit
to

to

me

any

such

world, of
us,

the life of

recluse' .-* have

5.
same

Do

king,that
or

you

put
?
'

the
'

question to
tell
us

other

recluses
answered

to

Brahmans

do, Lord.'
how

'

Then

they

it,if

you

do

not

mind.'
'

have like
'

no

objection where speak, O

I
went to

the

Blessed

One,

or

others

him, are.'

[52]
16.
'

Then Once

king.'
Furana

after Kassapa ^. And exchanging with him the greetings and compliments of friendshipand courtesy, I seated myself beside him, I the have and him to same now as question put, put

Lord,
17.

to

you. 'Then O
or

Plara^a

Kassapa
causes

said

to to

me:

"To him him

him who who

causes

who

acts,

king, or
causes

another
to

act, to
to

mutilates

another another
to to

mutilate,
him
or

punishesor causes griefor torment,

to

punish,to
trembles
a

who

him who

who

causes

others who

tremble,
what

to

him
not

kills

living creature,
into

takes commits

is

given,who

breaks

houses, who

dacoity,or robbery, or highway robbery, or him thus acting there who to or speaks lies, adultery, is no guilt. If with a discus with an edge sharp as
'

Burnouf

has

made He

sad 'Is

mess

of

repeated
declare

clause. them
a

has

it then the

important and Sir, that possible,

this foreseen asks and
as

constantly
one

should in this

to

(that is, to
?
'

craftsmen

just mentioned)
the
to

world,

such

result conduct

(oftheir actions)as
But the the

general
tell him from derive

fruit of their

king

the Buddha Order

(the king

himself)whether
benefit

members

of the

derive

their life any from theirs.

2

correspondingto

that which

the craftsmen

According
went

to

Buddhaghosa (p. 142)

he

was

one

of the

teachers

who

about

naked.

70
a razor

II.

SAMAiViVA-PHALA

SUTTA.

he
one

should

make
one

all the
mass,

livingcreatures

on

the
be

earth
no

heap,

of flesh, there

would

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 men oppressed, increase be no there would no guiltthence resulting, Were he to go along the north would of guilt ensue. of the Ganges giving alms, and ordering gifts bank to be to be given, offeringsacrifices or causing them be merit thence no offered,there would no resulting, of merit. in self-mastery increase [53] In generosity, is in speaking truth there in control of the senses,

guilt thence

neither Purawa

merit,

nor

increase when

of merit." what
was

Thus,
the

Lord, did
immediate his

Kassapa, advantage in the

of non-action
a

asked
a

life of

recluse, expound
as

theory
asked fruit

Just, Lord,
was,

if

man,
a

when bread

what

Pura;ia Kassapa, when asked what was is, just in this present of being, of the life of the fruit, state Then, recluse, expound his theory of non-action. a

mango did so

should

explain what

Lord,
I Brahman blamed
utterance

it occurred of

to

"

me

How

should
to

such
any

one

as or nor

think

giving
he
no

dissatisfaction ?
"

recluse

in my

realm

So

I neither

applauded
I

what
to

said, and

though

dissatisfied

gave

acceptingnor
my

seat, and
19.

and neither expression of dissatisfaction, of his,I arose from rejectingthat answer departed thence.
same manner

['In
not

the

went

to

five

other
an

teachers, and
answer

to

receiving to this same the point,I behaved

the
answers

question put
in each
case as

just

set

forth.

And

of the

five

were

thus

:]
^

this 'he Gogerly interprets 'Akiriya;w vyakasi. replied by future rewards and punishments.' Burnouf that there are no affirming But has simply 'm'a the corresponding vaine.' donnd une reponse summarises the theory of the teacher in the subsequent sections word A. I, 62 ; V. I, 235. questioned. On this theory compare ' In the text the framework of the interview is repeatedeach time in the same above. words differ. The as Only the answers answers all recur in the Magg/iima.I, 513 foil.

THE

FRUITS

OF

THE

LIFE

OF

RECLUSE.

20.

'When
cow-pen

one

day
said
:

I had
"

thus

asked

Makkhali

of

the

^, he
or

There for the without either

is,O

either

uhimate become There

remote,

king, no cause, depravityof beings ;

and
or

they
cause.

depraved
is
no

reason

without
remote,

cause,

proximate
become attainment

for the
reason

rectitude and

of

beings ; they
cause.

pure

without of
any

without of

The

given condition,
either
or or on on

any acts,

character, does
or on

not

depend
another,

one's

own

the such

acts

of

human
or

effort. human
creatures

There

is

no

thing as
more a

energy, animals, all all

strength or human (with one, two, or

from eggs force without
are

power vigour. All

beings (produced souls (in plants) are

-

or

in and

senses) womb), all

power
and

and that class

:

energy by their
to

of their

own.

They

fate,by the

necessary

this way of conditions bent

the

they belong,by their individual nature it is according to their position in one other or six classes that they experience ease or pain.
which
'

and

of the

There

is

good

deal

in

both

the Buddhist followers Buddhist the Gaina

were

and

texts the^G^ain

about and
worst

this Makkhali who

was

Gosala,

whose the of
to

called of

A^tvakas,
view,
as

of

the

regarded, from sophists. Some

here,
are

point

the

Buddhaghosa
108

referred

by

and also passages, Hoernle, ' Uvasaka dasao,'

Pi/aka principal passages pp. S. I, 66, 68 ; III, 69, 211; M. I,31, 198, 238, 250, 483, 516, 524. are 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 certain that it retained an important position for several centuries at See Senart, 'Inscriptions de Piyadasi,' least. II, 82, 209. foil.: and in the

Appendixes.

The

From
at

the

beginning

of the

answer

down

to

the end

S. Ill, 211, and is ascribed answer

^

of it at ibid. 212, and the at ibid. p. 69 to P(ira"a Kassapa. the rest sabbe sabbe

of p. 53 recurs first part of the

Sabbe

satta,

livingbeings, showing from this has that all include earth, how o n life, to meant are they and makes is down confused, to plants. The men explanation very the terms frequently means mutually exclusive. They are by no gives
classes of used renders in the them
same

pa"a, details of these four

bh(ita, sabbe

givL

dhaghos Bud-

order

in

the

G^aina-Sfltras,and
sentient

Professor
every

Jacobi

accordingly'Every
animal
we or

being,
'

livingthing,whether
This is much

vegetable.'
in our to

insect, every Gaina-Sutras,' II, xxv.

sense

better ; but

have,

version, to give the

have taken

in

which

the Buddhists

supposed Gosala

the words.

72

II.

SAMAiV/^A-PHALA

SUTTA.

[54]

'

"There

are

fourteen

hundred

thousands

of the

sorts principal and again six

of birth, and hundred.

again
are

six thousand five hundred

others,
sorts

There

to the five senses) again five (according and again three (according to act, word, and thought); Karma and half Karma and there is a whole a (the half Karma of the Karma whole act or word, a a being of thought). There of conduct) are sixty-two paths (or modes sixty-two periods, six classes (or distinctions among men)\ eight stages of a prophet's existence^,forty-nin of occupation ^, forty-nine hundred hundred sorts sorts of wandering mendicants, forty-nine hundred regions dwelt in by thousand faculties,three Nagas, two thousand mulates, purgatories, thirty-six placeswhere dust accu-

of

Karma,

and

'

"

seven

sorts

of animate

and

seven

of inanimate

and seven production, of of gods, and sorts

of
men,

seven production by grafting,

and

of devils, and

lakes, and
minor
' "

seven

sorts

of
are

principal and again seven Pa^u/as of precipices, and

*

of great hundred

of dreams.

There

hundred eighty-four

thousand

periods

during which both fools and wise alike,wandering in shall at last make of pain. end an transmigration, Though the wise should hope : By this virtue or this performance of duty, or this penance, this or will I make the Karma (I have inherited righteousness mature' that is not yet mature, though the fool should rid of Karma to get gradually hope, by the same means,
*
"

that
ease

has and

matured

"

neither
out,
course

of
as

them it were, of

can

do
a

it.

The

pain,measured
in the

with

measure,

cannot

be altered

transmigration ;

there

Compare the correspondingtheory of the (?ains as given in the vol. ii, and Uttaradhyayana SQtra in Jacobi'sGaina-Sfitras, p. 213: that of P(ira"a Kassapa quoted in Ahguttara III, 383. * Buddhaghosa gives the details babyhood, playtime,trial time, erect time, learning time, ascetic time, prophet time, and prostrate time' with (very necessary)comments each. One on compare may Shakspere's Seven Ages of Man.' ' The Siamese edition reads d^g'ivaka. A^iva. * I think this is the right but don't know what it means. reading,
' '

74
and his

II-

SAMAiV^A-PHALA

SUTTA.

end In ashes. It is a doctrine offerings^ this talk of gifts. It is an fools, mere empty lie, Fools there is therein. talk,when men profit say
on alike,

of

idle
and

wise

the

dissolution

of the

body,

are

cut

off,

annihilated,and after death they are not." of hair, when Thus, Lord, did A^ita of the garment
*

asked
a

what

was

the immediate

advantage

in the

life of

recluse,expound his theory of annihilation.

When, one he said : Ka/('/^ayana,

'

[56]26.

day, I
"

had

thus

asked

Pakudha

The
nor

following seven
commanded
to to

things,
be

king,are (so

neither
nor

made

made,
are

neither barren

created that

caused is

be

created, they

produced out of them), stedfast mountain a as peak, as a pillar firmly fixed. not not, neither do they vary, they trench They move avail one another, nor aught as to ease or pain or upon

nothing

both.

And

what

are

the air
"

seven

The

four elements
and

"

earth, water,

pain,and the soul as seventh. So is neither there a slayer nor of slaying, hearer causer plaine 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
and fire, and
ease,
seven
*

elementarysubstances."
Thus, Lord, did Pakudha
was

when Ka/^/fayana,

asked of

what
a

the

immediate the

recluse, expound
else.
28. [57]
'

advantage in the life thing matter by expounding someday,

I had thus asked

When,
the

one

the

of N\ga.n//ici O king (a man

clan, he said: "A Niga;^//z free from bonds), is restrained with a

He
as

Nata

fourfold self-restraint. all

he
sense

lives restrained all evil

;

as

regards
with the

water

restrained
away
;

regards
he Such

all evil has

washed of

and
at

lives

suffused

evil held And

bay.

is his fourfold

self-

restraint.

since he

is thus

tied with

this fourfold

The XXVII, 10; KathaVatlhu Ahuliyo. See Buddhavawsa 550. in the G^aina phrase is omitted in the parallel Sfltrakr/iahg passage II, xxiv. pointed out by Jacobi, Gaina-SQtras,'
' '

'

THE

FRUITS

OF

THE

LIFE

OF

RECLUSE.

75

bond, therefore
called Gatatto
to

is he, the

Niga"///o(freefrom
has gone; that

bonds),
is,to the

(whose

heart

aim) Yatatto (whose heart is kept down is,is under command), and ; that 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
'

summit,

the attainment, of his

life of bond.

recluse, expound
one

bis

theory
thus

of the

fourfold

[58]31. 'When,
of the there
I

day, I
"

had
"

asked

Sa^^aya

If you ask me whether clan, he said : world is another well, if I thought there were,
say
so. or

Bela/'Ma

would

But thus.

don't And it.

say

so.

And

I don't

think

it is thus And
I

I don't And world.

think
I don't

it is otherwise.
say

don't

deny

there

neither
me

is,nor
the

is not, another

And
;

about

beings produced by
fruit, any
man
"

chance
or

if you ask whether or actions

or

there
or

is any whether

result,of good
has
won or

bad

who
to

the truth
any

continues,

not, after death I give the same

each

of these

questions do
Bela////a
in

reply ^."
did
the

[59]33.
when clan, the life of
a

'Thus, Lord,
asked what
was

Saw^aya
immediate

of the

advantage

of prevarication recluse,show his manner And to him, as to all the others, I expressed neither but neither dissatisfaction, acceptingnor approval nor

'

The
an

series of riddles ironical the

to

be

in this difficult passage imitation of the Niga"/^a's way

is of

probably intended talking. Gogerly

is very idea of the

has

caught

general sense
two

enough, fairly
of the

but it

his version

and free, oracular is

to as wrong form in which

words,

and

gives no
Burnouf

the

is couched. original Restraints

'

rendering
of the
'

quite wide
The
not to

of the mark. the

'

first of

Four

is the

well-known

rule
'

in souls ground that there are in the Milinda it. See the discussion (II,85-91 of my translation). the Four thinks Professor 6?aina-S(itras,' II, xxiii) Jacobi (' the the four intended vows Restraints' are kept by to represent be so, for these vows were But this surely cannot followers of Parjva. quitedifferent. the of above the whole The (p. text 27 paragraph put repeats of the Eel- wriggler. into the mouth text)

Grains

drink

cold

water,

on

the

'

76
what rejecting

II.

SAMAiVJVA-PHALA

SUTTA.

was

said, I

arose

from
the

my

seat, and

departed
*

thence
now.

34.

And

Lord, I put
Can
you

same me a

question
any

to

the

Blessed
this who
are,

One.

show life of

immediate
as

in fruit, those

world, of the
of the of

recluse, such
I have ?'
I would

follow each
each O

occupations
to

tioned men-

them, able
And
to

show end it
as

'

I can, fit.

king.
to

that

question

you. what

Answer

you

fain put think may

most

[eo]35.
among who does
you
out

Now

do

the

do
your

your work for you, rises up in the morning before and retires earlier to rest, who is keen to carry
a

people of

you household

think, O king. Suppose

there
were

slave

pleasure, anxious
he does and
says,

to
a

make
man

himself who

agreeable
your

in what every and

watches

look.

Suppose
Here

he

should

wonderful, this issue

think, "Strange is it of meritorious deeds, this

result of merit!

king of Magadha, A^ataof the Videha sattu, the son princess he is a man, and I. But the king lives in the full enjoyment and so am possession of the five pleasuresof sense a god, very methinks I a slave, working for him, and here am earlier to rest, keen to risingbefore him and retiring his pleasure, anxious make out to myself agreecarry able in deed and word, watching his very looks. Would
"

is this

"

"

that

were

like
not

him, that
I have

too

might
beard

earn

merit.

Why
"

should

my

hair

and

shaved

off

Of

these
versa

six teachers
;

Pftra"a

denies

the

evil Karma
at

in

bad

act out

and the

vice

A^ita,in preaching annihilation

death, shuts

of any effect to be worked Makkhali by Karma possibility ; and and both Karma its eff"ect. The to seems theory of Pakudha rejects exclude responsibility ; the Niga"///asimply begs the question, by attained the end; and that a NigawMa has Sa"^aya gives asserting
no answer

at

all. of these
six theories of life
on

The evidence

only
But

one

is at

theory).
it out be
in
a

present accessible is that of the to summarise no attempt has yet been made
to Western intelligible

independent Niga"//5a(the Gain

it,or
much other
or

which

set to

manner

readers.

It is very
one

hoped

that

this want

may

soon

be

supplied by

of

the excellent scholars familiar with the texts.

THE

FRUITS

OF

THE

LIFE

OF

RECLUSE.

77 from the

and

don

the

yellow robes,
renounce

and

going
?"

forth And

household
after into word
a

state,

the world

suppose,

time, he should do so. And having been admitted dwell restrained in act and Order, should an
and with And
mere

thought,content delighting in solitude.

tell you should majesty, do you of know

food and
your
"

shelter

suppose

this, saying :
that such
a

If
one,

slave, who
has
now

worked donned into

an

for you, and so on the yellow robes,

people it please your formerly your (allas before

and has been

admitted with
mere

Order, and
and
say
"

dwells

restrained,content
"

food
you

shelter, delightingin solitude ?

:

Would
him

then
a

Let

the

man

come

back

let

become

slave

again,and
rather

work
we our

for me"?'

36.
reverence

'

Nay, Lord,
and [ei],

should

greet
seat out

him

with

towards
we

him,
for

rise up from and him press

and
a
"

of deference

to

be
a

seated.

And

should

have

robes

bowl, and
all him ward the
to

lodging place
a

and

medicine
"

the

sick

requisitesof
accept
and

recluse And
we

made should

ready, and
order watch

beg
and

of them.
to

guard

be

kept
'

for him what

according to
do
you not,
some

the law.'

But

think, O

king.

That

being so,

is

there, or
*

is there
a

visible in this world, fruit,

of the life of
*

recluse?' that is so.'

Lord, Certainly,
This

then, O

king, is

the

first kind

of the
to

fruit
from

visible in this the life of

'

world, which

I maintained

arise

recluse.'
show Lord, you.
a

37. in this
*

Can

me

any

other ?
'

visible fruit,
fain

world, of the life of

O And
to

recluse that end

a now

king. question,"c. [as before,

put being
a

I can,

I would of

put
case

to

the
man

end

"

36, the

that

of

free

who

cultivates

his

and thus increases householder, who pays taxes the king's wealth, but gives up his little property and in his clan, and enters his position Order.] an other fruit [62]39. 'Can you, Lord, show me any visible in this world, of the life of a recluse,a fruit

land,

'

higher

and

sweeter

than

these

78
*I can,
*

II.

SAMAA^iV^A-PHALA

SUTTA.

king.

Give

ear

therefore, O

king, and
world

give good heed, and I will speak. Suppose, O king, there appears 40.
one

in the
a

who

has
one,

won

the

truth,
in

an

Arahat,
and
as

awakened

abounding
be

wisdom

happy,
mortals

who

knows

all worlds, unsurpassed

full goodness, a guide to

led, a teacher for gods and men, Blessed a One, a Buddha. He, by himself, thoroughly face to face this universe, knows and sees, as it were, the worlds above of the gods, the Brahmas, including
to willing
"

and and known The

the

Maras,

and its

the

world

below

with
"

its recluses and

to

Brahmans,
it, he
truth,

princes and
his

peoples,

having
others.

makes

knowledo^e known

lovely in its progress, origin, both in lovelyin its consummation, doth he proclaim, and the spirit in the letter,the higher life doth he make known, in all its fullness and in all its purity^
lovely
in its
41.

'A

householder-

or

one

of his

children,or

man

of inferior birth
on

hearing

class listens to that truth ; and in any it he has faith in the Tathagata (theone the

who

has found

truth) ;
thus

and

when

he

is

possessed of
:

he considers that faith,

' "

within

himself

Full of

of hindrances Free

is household
as

life, a path for the

who How

dust has

passion.
man

the air is the life of him

renounced who

all

worldly things.
at

difficult is it

for the

dwells
then the

home

to

live the

in all its !
me me

in all its purity, in all fullness, Let

me

higher life its brightperfecti

let

cut

off my

hair

and

beard, let

clothe
go
*

myself in

and robes, orange-coloured

forth from

the

household

life into the homeless

state,"

Then, before
it great
many
or or

be

long,forsakinghis portion of wealth, his circle of relatives, be small, forsaking

be

they
beard,
^

they few,

he

cuts

off his hair

and

he

clothes himself

in the

robes, orange-coloured

Buddhaghosa appliesthese
the life.

last two in

to
to

But
to

it

seems

more

to the truth, not adjectives accord with the next paragraph

refer them
'

the life. which

Gahapati,

Buddhaghosa takes here

in the

sense

of peasant,

ryot.

THE

FRUITS

OF

THE

LIFE

OF

RECLUSE.

79
into the

and

he

goes
state.

forth

from

the

household

Hfe

homeless
42.

'When

he

has that

thus

become

recluse be

he

lives

self-restrained
on
a

by

restraint

that should

binding
he
sees

recluse

danger
He

in the and

and Uprightness is his delight, least of those things he should trains himself with
means

avoid. He and is his

adopts,
Pure

in, the

precepts.
in
act

encompasses

himself
are

good
of his

deeds

word.

his the

of livelihood,
senses.

good

conduct,
and
*

guarded

door is

Mindful

altogetherhappy. And how, O king, is his conduct good ? 43. In this, O king,that the Bhikshu, puttingaway the holds aloof from of living the destruction killing things, of life. The cudgel and the sword he has laid aside, and full of mercy, and ashamed of roughness, he dwells
*

self-possessedhe

compassionate
*

and

kind

to

all

creatures

that have

life.

is part of the goodness that he has. of the Silas (the graphs [Here follow the whole paraminor on morality), in the words already This above in the the alter

translated
27.

Brahma-^ala Sutta, "" 8

recluse'
in each
one case

to

Only
the

for 'Gotama and

should the

read words

'the of

Bhikshu';
refrain
'

accordingly.]
then that

[69]63.
master

And

Bhikshu, O king,being thus

no

of the minor
;

moralities, sees
far
as concerns
a

danger

side

that

is, so

his

any self-restraint in

from

conduct. whose from

Just, O king,as
enemies have
;

been

sovereign, duly crowned, beaten no down, sees danger

far
as

any
so

side

[7o]that
Bhikshu

is, so

enemies And

are

cerned, con-

is the

confident.

endowed

with

this

body

of

morals, so worthy of honour, he experiences,

a sense

within

himself,

of

ease

it,O
64.
the
^

king, that
'

the O
senses

Bhikshu

And

how,
of his

king, is
^

alloy. Thus becomes righteous. the Bhikshu guarded as

without

is

to

doors

.'*

Patimokkha-sazwvara-sawzvuto.
'

Buddhaghosa,

I think, takes

this to
^

mean

restrained

according to

the rules of the Patimokkha.'

On

the M.

compare

followingimportant and constantly repeated paragraph Asl. Mil. V. K. 367; 400, "c. 424-6, 463-4; 1,180, 268;

8o

II.

SAMAiViVA-PHALA

SUTTA.

When,
He

king,he
in the
sets

sees

an

objectwith
restrain that

not

entranced

general appearance
to

his eye he is the details or which and he

of it\

himself

mieht

give

occasion
to

for evil states, in

to
over

covetousness
so

tion, dejecwatch

flow
as

him
sense

his

of

long as sight. He
he when odour
or

dwells

restrai un-

keeps
to

upon
over

his it.

and facultyof sight, And his

so, ear,

attains

mastery
hears his
nose,
a

in like
or

manner,
an

he with
a

sound
or

with
a

smells

tastes

flavour when
not

with he

his tongue,

feels

touch

with his
or

his mind the

body, or
he is details

cognisesa phenomenon with entranced in the general appearance

it. He
sets

of

himself

to

restrain
covetousness

that

which and dwells

might give occasion

dejection,to
unrestrained He he this flow
as

for evil states, in

over

him mental

so

long

as

he

to

his

(representativ
his
over

faculty.

keeps
attains

watch
to

upon

representative
it. And
dowed en-

and faculty, with

mastery

regards the
sense

self-restraint, so worthy of honour, as he experiences, within himself, a senses,

into which
no

of

ease

evil

state

can

enter

^. Thus
as

is

it,O king,that the Bhikshu

doors
'

becomes

guarded
mindful
in

to

the

of his

senses.

65.
'

And

how, O
O

king, is

the

Bhikshu

and

? self-possessed In this matter, in coming back is wrapt

or

king,the Bhikshu keeps clearlybefore

up

going

forth
eye

his mind's

that (all

therein

"

the

immediate

object of

hoti The nimittaggahi nanuvya"^anaggahi. phrase either to seize upon nimittaw gawhati means anything as the object of one's thought to the exclusion of everythingelse (see,for 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 dhagho no besprinkling' Avyaseka, literally (of evil,says Bud'

Na

'

'

82

11.

SAMANNA-PHALA

SUTTA.

67.
moral

'

Then,
as

master

of

this

so

excellent
so

body
so

of

precepts,
to

gifted with
senses,

this

excellent this

selflent excelthis
to
so

restraint

the

endowed

with

mindfulness
excellent
at
a a on

and he

content,
"

filled with self-possession, chooses some lonely spot

at

rest
on

his way

in the woods,
a

the

foot
a

of

tree,
cave,

hill

side, in
And

mountain

glen, in

rocky
in

in
open

charnel

field.
he
seats

place,or on a heap of returningthither after

his meal and

straw

the

his round

for alms

himself, when
his

is done, his

keeping
intent.
68.
'

body

erect, the

cross-legged alert, intelligence

after
not,

Putting away
with
a

hankering
hankers the
a

the and

world

he remains his mind wish

to

heart

that

of lusts.
he injure, and of

Putting away
remains mind and with

purifie of the corruption

free from

heart

ill-

temper,
away

his purifies heart and and

of malevolence.

Putting
ideas

torpor ^ mindful alight

mind and heart and of weakness worry,
serene

mind^, keeping his

he self-possessed, purifieshis of sloth. flurry Putting away

he

remains

free from

and fretfulness,

with

within, he
of
one

vexation
as

remains

longer in
mind of
*

suspense

himself of irritabil purifies spirit. Putting away wavering, he no passed beyond perplexity ; and his is good, he purifies to what as

doubt.

69.

Then
a

just,O

king, as
set
a

when business

man,
on

after

tracting con-

loan *, should

foot, and

his

Gogerly renders 'banishes desire pahaya. and from in loke altogether, rendering Mmgghz and defiance both of the derivation of the traditional explanation Even desire for words Burnouf of the word. uses (who frequently lusts or excitement in the Pali meaning ')has here cupidit^.' So Buddhaghosa here (p.211). But the Dhamma Sangam 1156, and body. it as torpor of mind ii57^explains ideas 'whose are Aloka-sa""t, light.' Neumann literally which ('Reden des Gotamo,' I, 434, "c.) translates 'lovingthe light,' of his Burnouf has be the right connotation. being aware may which is certainly visual sensation (de son regard), wrong. ghosa Inzm has 'oppressed by debt,'but Buddhaadaya. Neumann and this is confirmed (p.212) says 'taking goods on interest'; by Gat. IV, 256, V, 436.
loke Khh\ggh2im him,' leaving out
'

'

'

'

'

'

'

THE

FRUITS

OF

THE

LIFE

OF

RECLUSE.

83

business able
would
to

should
pay
be
a

succeed, and
old debt
to

he

should

not

only

be

off the

he had

incurred,but there
a

should

surplus over
"

maintain

wife.

Then
on so

he

business with
me

I used to have to carry : [72] by gettinginto debt, but it has gone that 1 have paid off what I owed, and

realise

my

well
a

have

to surplus over of good cheer

maintain
at

wife." be

And

he

would

be
at

that, would

glad
man

of heart

that

"

70.
to
not

'Then

just,O
there he

king, as
very
no were

if

were

disease, in pain, and

and digest,

and ill,

his food in

prey would him

strength left
from that his

and and
to

after

time

were

to

recover

disease,
back and his

his food him

;

should

and digest, he be of

strength come
his former cheer
at

then, when
state,

realised

present
would 71.
a

he

would

good
"

that, he
bound in free

glad of heart at that : O king,as if 'Then just,

be and after
a

man

were

prison house,
of his

time

he

should without

be

set

from

his bonds, safe and

sound, and
he be
at

any

fiscatio con-

goods

when

realised his former

of
: a
"

and

his present state, he would be glad of heart he would

'

good
man

cheer

at

that,

that if

not

72. his

Then
own

O just,
master,

king,as
and after

were

slave,
to

subject to another,
;
a

unable he

whither

he

would from

time

should
own

go be

emancipated not subject to others,

would
;

that

become slavery,

his
to

master, he

then,

on

free a free man, his former realising

go his and

whither

present
be

be of state, he would glad of heart at that :

good

cheer

at

that, he would
if
a a

"

["^3] 73-

'

Then
were no

just, O
to

king,

as on

man,

rich and

prosperous, desert,where
a

find himself
was,

food

but much
out

long road, in a danger ; and after

desert, arrived

time
on

were

to

find himself of his

of the

safe,
peace

the

borders
on

in village, former
at

security and

then,

his realising be

state, he would glad of heart 74.

of

good
:
"

cheer

his present that,he would be and

at

that O

'Just so,

king,the
G
2

Bhikshu,

so

long as

these

84
five upon

II.

SAMAiViVA-PHALA

SUTTA.

Hindrances
himself
on a as

are

not

put
when

away these

within

him

looks

in debt, road.

diseased, in prison,in slavery

five Hindrances

lost
have

desert

But

been
as

looks self himhe him, away upon freed from debt, rid of disease,out of jail, free a

put

within

man,

and

secure

him his within on gladness springs 75. up that, and joy arises to him thus gladdened realising and and at so rejoicingall his frame becomes ease, he is filled with a sense of peace, being thus at ease and 75
in that
*

'And

peace

his heart

is

stayed ^
lusts, aloof from
remains in the of detachment the while.

A.

Then

estranged from
enters

evil
First

he dispositions, a state Rapture

"

into

and

reasoningand
'

joy and ease born investigation going on

does the he
so

of

^,

His

very

body
with is
no

pervade, drench, permeate,

ease

and

suffuse

joy

and

born frame

of

detachment,
not

that there
therewith.

spot

in his whole

suffused

his or [74]76. 'Just,O king, as a skilful bathman will scatter perfumed soap powder in a metal apprentice 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.
'

From

the for

beginning of "
the convenience

68

paragraphs
sentence
or

paragraph of much the GMnas, is a favourite to the peroration, leading on passage Mil. 84. The M. I, 71 ; Vin. I, 294; five similes are to recurring the Five Hindrances to be taken, in order, as referring (Nivara"a) The Dhamma Sangam 1152 gives six hindrances, given in " 68. and M. I. 360-3 gives eight. of the body, 'seclusion';intellectual 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 especially of the five chief hindrances to spiritual progress, Hindrances set out. (Nivarawa) just above Buddhaghosa has Asl. 166. nothing here, but compare
"^
"

though here split up into of the reader, is reallyone long eloquence and force in the Pali ; and
text,

the

'

'

'

THE

FRUITS

OF

THE

LIFE

OF

RECLUSE.

85
the

This,
last.
'

king, is

an

immediate

fruit of

Hfe of
than

recluse,visible in this world, higher and

"j^. Then

sweeter

the

further,O king,the Bhikshu

enters investigation
a

suppressing
abides born of
ease,

all
the

reasoning and
Second

into and and

no

in the

6^Mna,

state

of

joy

serenity of concentration,
"

when

reasoning or
^

investigation on, goes of the a tranquillisation

*

state

of elevation
within. he
so

of mind,

heart does

And

his

permeate,
not

very and suffuse with there

body

pervade, drench,
and
ease

the
no

joy

born

of

concentration, that
suffused

is

in his whole spot

frame

therewith.

78.
water

Just,O

king,as
into the

if there it from
east
or

were
a

with deep pool, and

or

welling up
no

spring beneath,
from time the
to

with

inlet from the

west,

north time

south, and
down
waters

god

should

not

from

send

showers

it. Still the of rain upon risingup from that spring would and be suffuse
no

current

of cool

pervade, fill
and

permeate,
there would therewith.

the
or

pool

with the

cool waters,

part

portionof

pool unsuffused

life of the immediate fruit O is an This, king, [75] of a recluse, visible in this world, and higher and
'

sweeter
*

than Then

the

last.
^

the Bhikshu, holding king, 79. aloof from joy, becomes equable ; and mindful and that his in h e ease body self-possessed experiences talk of when which the Arahats man they say: "The he and i s well ease," so and at serene self-possessed

further, O

enters
'

into and his

abides

in the does

Third he
so

Gh^xvs,.

And

very

body

pervade, drench,
in Mah^vastu

'

Ekodibhava. the notes

in

and
2

Upekhako,
states

Compare Asl. 169, Senart J.P. T. S., 1884, p. 32 foil. 'looking on,' that literally

I, 554,
on

is, looking

rival

tolerant, Imperturbable,impartial, equal mind. and all all renderings, are possible stoical, composed, unsusceptible, translated of kinds The equanimity,' ten Upekkha, unsatisfactory. Sinhalese into English from by Spence Hardy (Manual,p. 505), can
mental
with
'

now

be corrected

from

the Pali at Asl. 172.

86

II.

SAMAA^iVA-PHALA

SUTTA.

permeate,
with suffused
80.

and

suffuse there is

with
no

that

ease

that

has

no

joy
not

that it,

spot
when
or

in his whole

frame

therewith.

'Just, O

king,
in

as

in
or

lotus

tank

the in the

several lotus flowers, red

water,

white

blue, born

the the

up grown surface of the water, depths of the water,

the

water,

not

rising up
nourishment

above

drawing
are so

up

from

permeated,
their is
or
'

and with

suffused the

from

pervaded, drenched, their very tips down to

thereof, that
there

roots

cool

moisture

no

whether of the red lotus, plant, spot in the whole of the white, or of the blue, not suffused therewith.

This, O

king,

is

an

immediate

fruit of the

life of
sweeter

visible recluse, the last. 'Then

81.

in this

world, and king, the

and of

higher and
Bhikshu,
the

than

further, O
alike of of
any
ease

by

the

putting away
away

pain,by

passing
had Fourth

alike

elation, any
into and

dejection, he
in the

previouslyfelt,enters
G/iana,
without
a

abides

state

pain
sense

of pure and self-possession and without ease. he sits there

so

equanimity,

[76]'And
with that that there is

of
no

his body even suffusing of translucence, of heart, purification, frame

not

in his whole spot if a

suffused

therewith.
82.

'Just,O king,as
head
to

man

were

so sitting

wrapt
were

from
no

foot in

clean white
not

robe, that there

contact

spot in his whole

robe
"

frame O

in

with

the

clean

white
so

just so,

king,does
body
with

the that

Bhikshu
sense

sit there, of in

even suffusing

his

tion, purifica
spot

of his whole
'

translucence, of heart, that there

frame
not

is

no

suffused

therewith.
fruit of the than life of

This, O
'

recluse,

king, is an immediate and higher and sweeter

his heart thus of

the last.
pure,
lucent, transto

83.

With

serene,

made

cultured, devoid firm, and

evil, supple,ready
bends

act,

his mind He grasps

he appliesand imperturbable, that insightthat comes from to the

down

knowledge.

fact: "This

is built up

of the

body of mine has Jorny it four elements, it springs from father

THE

FRUITS

OF

THE

LIFE

OF

RECLUSE.

87
boiled

and

renewed mother, it is continually

by

so

much

rice and it is

is impermanence, juicy foods, its very nature integ subject to erasion, abrasion, dissolution,and dis^

and

therein
on

is that

this does

consciousness it

of

mine, too, bound up, 84. 'Just,O king, as

of bright,

if there

the purest water, with without in every a flaw,excellent cut, clear,translucent, it And a blue, or orange-coloured, through string, way.
or a

depend." were a Veluriya gem, eightfacets, excellentl

red,
man,

or

white,
had

or

yellow
to see,

should
were

be
to

threaded. take it into

If his

who

eyes

hand, he would
up

clearly perceive how

^

the

one

is bound

with
*

the

other O

[77] This,
life of
sweeter
a

king,
last.

is

an

immediate

fruit

of

the and

recluse,visible in this world, and

than the his heart thus of he
serene,

higher
pure,

85.

With

made

lucent, transto

cultured, devoid firm, and

his mind
up
to

evil, supple, ready

act,

imperturbable,
the from this

applies and
of
a

bends

down

callingup
body

mental

calls

another

image. He body, having form,

of the body. (See M. I, 500 ; description 11,17; S. IV, 83; G^at. 1, 146, "c.) The words for erasion,abrasion, are They are also cunningly chosen (u^^'^adana, parimaddana). familiar technical of the Indian terms shampooer, and are so used have been above (p.7, " 16 of the text). The double meaning must clearlypresent to the Indian hearer, and the words are, therefore, This is
a

favourite

reallyuntranslatable.
^

Vi""a"a.
and In

'

all emotions
^

five senses, sensations intellectual processes,' says The similar else

as an a

and objects, Buddhaghosa (p. 221).

arisingfrom
adherents

spiteof this and theory (having nothing

the their member that he Buddhist
own

to

passages fasten on) of

as

the
were

of the fasten
on

soul
to

apt
of Buddha

to

Vi?/"a"a

possible point
admirer
so

reconciliation

with

theory. Even of the Order)

must,
as

the
to

(one Sati, a
Buddha
meant

went

far

tell the

himself that up
the

he

admitted

have transmigration,
was

Vi""a"a the
most

did not

really depend

body, but
earnest

that it formed and and

Buddha view. who

meets

In perhaps the transmigration. the the all I, of 256 foil.), (M. Dialogues emphatic of his refutes at lengththis erroneous representation I know the
two

upon, the link in

not

reallybound

wiih,

But

it still survives.

livingwriters

on

Buddhism

(in blissful ignoranceof

the

Buddha

opinion he

so

stillfasten upon Dialogue in question) refused to accept. expressly

88

II.

SAMA^iVA-PHALA all

SUTTA.

made

of mind,
not

having

(his own
\

limbs body's)
to
"

and

parts,
86.
a

deprived of

any

'Just, O
from

king, as
sheath.

organ if a man He The the

were

pull
This

out

reed

its sheath.

would
reed

know is
one

is

the

reed, this the

another. drawn
out

thing,the
the he
to

sheath has been

a

It is from

sheath

that

reed take its

forth 2." And

of its

were similarly

snake

slough,or

draw

sword

from

scabbard
*

^.

This, O king, is an immediate and recluse, visible in this life,

the last.

fruit of the

life of
sweeter

higher

and

than

his heart thus made 87. 'With serene, pure, of evil, supple, ready cultured, devoid firm mind and
to

lucent, transto

act,

he applies and imperturbable, the the he

one

bends

down

his

modes Wondrous becomes

of the Gift

Wondrous in

Gift^
become
or

[78]He
modes
"

enjoys
being
becomes he of
a

its various

one

again

or many, he becomes

having
visible

many
;

invisible

goes,

feeling no
or

wall

obstruction, to the further side if hill, or as through air ; he rampart

and
;

penetrates

up

down walks

through
on

solid

ground,

as

if

through
*

water

he

water

without
have

breaking
his
ears un-

Buddhaghosa explains that, if the will the image, and so on. so pierced, ^ old simile occurs This already in
16. 3, 3, * The

Bhikshu the

6"atapatha-Brahma"aIV,

point
is not

is
a

Kara""/a the snake

similarity. Buddhaghosa explains that the renders it), basket (asBurnouf but the skin which

the

is like the sword, sloughs off; and that the scabbard the sword's shape. He that of course whatever adds could a man of its slough with his hand. take a snake is supposed He out not in the simile to do so in imagination. four Iddhis The of a Iddhi, literally 'well-being, prosperity.' king are personalbeauty,lengthof life, strong health, and popularit Iddhis (M. Sud. Sutta in my 'Buddhist Suttas,' pp. 259-261). The when the possession of a beautiful of Gotama at home, a as boy, were comfortable garden, soft clothing, lodging,pleasantmusic, and good food (A. I, 145). Worldly Iddhi is distinguished from spiritu tual, at A. I, 93. Buddhaghosa gives nine sorts of Iddhi, mostly intellecThere at Asl. 91, and are no examples in the 237. compare
*

Pi/akas of
S.

concrete

instances
; A.

of any 341

of these
; M.

except

the last ; but

see

IV, 289,

290

Ill, 340,

P. S. 43-

90

II.

SAMANNA-THALA

SUTTA.

The
mind The
narrow

attentive

mind
; to

to

be

attentive,and
the

the

ing wander-

wandering
broad
;
mean

mind

be

broad, and
mean,

narrow

mind

The

mind

to

be

and

the

lofty mind
wavering
mind

lofty
'

The mind The

to

stedfast be free

mind

to

be

stedfast, and
the

the

wavering;
mind
to

be

free, and

enslaved

enslaved.
'

92.

Just, O

young of his
a

and
own

lad, or man or a a king,as a woman the image smart, on considering attentively face in a bright and brilliant mirror in or
water

vessel

of clear
O

would, if it had

mole

on

it

know

that
'

it had, and

[8l] This,
of
a

if not, would know it had not. fruit of the life king, is an immediate in this

recluse, visible
than
'

world,

and

higher

and

sweeter

the

last. thus
serene

93.

With

his heart bends of down his his

directs and the

his mind

he ("c. as before), the knowledge of to

states. states
or

memory recalls to mind

previous temporary
various
two
or

He

temporary
or

in
or

days
five

gone

by

"

one

birth, or
or or a

three

four

births,or
a

ten

twenty

thirtyor
or a

forty or

or fifty

hundred

thousand
an an a aeon aeon

hundred

thousand
an

births,through many of evolution, many aeon

evolution
my ^.
"

of dissolution, many of both dissolution

was

and such my the that I had

In such
my

place such
^, such
or

my

name,

family,such
of

caste

my
ease,

food, such
and

experience
limits

discomfort life. When

of

such
from

of

my

passed
a

away

state, I took

form

again in

such

place.

There

Sa-uitara

and

anuttara.

Unless

the interpretation given in

the Dhamma in
use

Sangawi 1292, 1293, 1596, 1597 ('occupiedwith rebirth heaven, and occupied with Arahatship')reveals a change in the of terms, the evil disposition, in this case only,is put first. * This is based the Indian on theory of the periodicdestruction
renovation

and
to
'

of the

universe, each

of which

takes countless

years

accomplish.
Va,nna, 'colour.'

THE

FRUITS

OF

THE

LIFE

OF

RECLUSE.

such and Hmit

and

such

name

and

family and
or

caste

and
was

food the
state

experience

of discomfort
I
"
"

of ease,
away

such from

Hfe. When of my I took form again here

passed
thus gone

that
to

does

he

call

mind

his temporary in state and in all their modes.

'

days
if
a

by
were

in all their

details
his

94.
own

Just, O king,as
another that
"

man

to
one

go
to

from
Then

to

and village,
one

from
return
own

that

another,
he that
way,
to
a

and would other

sat

from know
one.

should
my stood

home.
came

From
I

villageI
in such
my

There

and

such thus.

thus,
came

spake thus, and

to

held

peace

Thence
in held

that such thus.

a

other
way,

village ;
sat
now,

and

there

I stood

such
my

and

thus, spake thus, and

from that other

peace I have returned

And back

village

[82] This,
'

again home \" king, is an immediate

in this

fruit of the
and

life and

of

recluse. than
'

Visible the last.

world,

higher

sweeter

95. directs the

With and

his heart bends down

thus

serene

his mind With

to

he ("c. as before), the knowledge of

fall and

rise of

beings.

the

Eye ^, surpassing that

pass away

from
; he

one

of men, he sees of existence form

mean

Heavenly beings as they and take shape

pure

in another well

recognises the
and the
away

and

the

noble, the
and the
:

favoured

ill favoured,

the
to

happy
their
act

wretched,
"

passing
such

according
the for noble

deeds word
to

Such

and

beings,my

brethren, in
ones,

and

and

wrong which

thought, revilers of views, acquiring

results from
wrong

holding
that Karma

themselves
reborn in

views, they, on
are

the dissolution
some

of the
state

body,
of

after

death,
or woe.

unhappy
such

suffering
of the

But in
act

my
not

brethren, well doers

revilers noble

ones,

beings, and thought, word and holding to rightviews,

such and
the three

The

three

villages correspond
"

to

three

Bhfimis,
worlds

the

world

of

lust, the
and
note

stages of being, the the world of form, and

the end

formless
^

(the Kama,
See

Rfipa,
the

Dibba-"^akkhu.

Ariipa Lokas). at below on " 102

of

this Sutta.

92

II.

SAMAiViVA-PHALA

SUTTA.

acquiringfor
death,
Thus
men,
state
are

themselves
the in
some

that

Karma

that

results from

right views, they, on

reborn

dissolution of the

body,

after

in heaven." happy state with the pure Heavenly Eye, surpassingthat of from one [83]he sees beings as they pass away

of

existence,and
mean

take the

form

in another

the the away

and

noble, the
and
'.
were

he nises recogand well favoured

;

ill favoured, the

happy

the

wretched, passing
a

according to
terrace
on

their deeds

96. 'Just,O
upper roads

king, as
it in the

if there midst

house

with

an

of

place where
with and

four
eyes

meet, and a man watch to see, should forth out of it,and the Then
a

standingthereon, and
men

entering a house,
and in
"

coming
midst.

walking hither
the
:

thither in
are

along

street

he
and

^, and would
and those

seated know
are

square
men

the

Those

entering
are

house,
to

leaving it,and
street, and
immediate those

those
are

ing walkin the

fro in the

seated

square
'

in the

midst."
an

This, O
the
'

king, is

fruit of the

life of
sweeter

visible recluse,

in this

world, and
thus his
serene

higherand

than 97. the

last.
his heart bends of down the mind he ("c. as before), to the knowledge of Floods
^

With

directs and

destruction

Deadly
subjectof
mere

He

knows

'

This

Vatthu

paragraph forms III, 9 (p. 250).

action of Karma

the
The

the

discussion

in the'KathS

knowledge

of the

general fact

of

distinguishedfrom the Dibba"takkhu,the Heavenly Eye ; and the instance of Sariputtais quoted, had that knowledge, but not who the Heavenly Eye. As he was Arahat it follows that the possessionof the Heavenly Eye was an adds of not a Buddhaghosa Arahatship, necessary consequence (p. 224) that the sphere of vision of the Heavenly Eye did not extend the Eye Worlds. to the Formless Qn the Dhamma-^akkhu,
is there
'

the

for the
^

Truth,' see

below,
is

p. no,

"

21

of the text.

Vltisa"/('arante

Buddhaghosa's reading.

The

Siamese

has

Vithiffz.
'

Compare M. I, 279. untranslatable mann Neuterm. Asavas, Deadly Floods, another has Illusion has defilement (Wahn) ; Burnouf (souillure the three here mentioned They are sometimes (M. I, 23, 155; A. is I, 167; S. IV, 256, "c.); but speculation, theorising(Di////i) added fourth in the M. P. S. and elsewhere. a as Unfortunately

THE

FRUITS

OF

THE

LIFE

OF

RECLUSE.

93

is : This is pain." [84] He knows it really as is : This is the origin of pain." He knows really as it really is : This is the cessation of pain." He knows This is the Path it reallyis : that leads to the as of pain." He cessation knows as they really are : These the Deadly Floods." He knows it reall are as is : This is the origin of the Deadly Floods." He it reallyis : This knows is the cessation of the as He knows it really is: "This is the as Deadly Floods." Path that leads to the cessation of the Deadly Floods." To the heart is set free him, thus knowing, thus seeing, from the Deadly Taint of Lusts \ is set free from the Deadly Taint of Becomings ^ is set free from the Deadly Taint of Ignorance ^ In him, thus set free,there arises the knowledge of his emancipation, and he knows : has been destroyed. The Rebirth higher life has been had to be done has been accomplished. fulfilled. What
"

as

it

"

"

"

"

*'

*'

"

After

98.
were

this present life there will be no Just, O king,as if in a mountain

'

beyond

"

fastness there
serene

a a

pool
man,

of water,

clear,translucent, and

and
see,

should
about

gravel and
move

standing on the bank, and with eyes to the perceive the oysters and the shells, the pebbles and the shoals of fish, as they
or

lie within

it : he

would

know

"

This

primary, sense; indeed unless Buddhaghosa's statement (at Asl. 48) that wellcalled Ssava be taken It seasoned were literally. liquors spirituous is the simile that underlies what is therefore impossible to be sure in its secondary, ethical sense. the use of the word Perhaps after
the word
not

has

been

yet found

in

its concrete,

all it is the taint

or

idea that

of
we

overwhelming

and intoxication, from

not

of flood

or

consider. to ought ooze, Subhfiti in quoting the above passage Abhidhana PadJpika SM, p. 43) reads

Buddhaghosa (in the parivas" throughout for

piriv"s".
^

Kamasava,
life in

with the

future

reference to the taint of hankering after special sensuous plane (Kama Loka); that is, in the reference to the taint of special
form and the

world.
^

Bhavdsava,
life in

with the

future

plane of
with

hankering after formless plane (theRfipa

the Four

and
'

ArQpa Lokas);

that is,in heaven. reference special

to

Avi^^as ava, Truths, justabove

ignoranceof

Great

summarised.

94

II-

SAMAiViVA-PHALA

SUTTA.

pool is clear,transparent,
oysters and gravel,and the shoals
are

and

serene,

and

there within
the sand about and
or

it

the

the of

shells,and
fish
are

moving

lying stilP."

[85] This,
'

king,is
in last.

an

immediate

fruit of the and

no

life and the

of

recluse, visible
than
a

this And

world,
there

higher
fruit of is

sweeter

the

is

life of and

recluse, visible in this world, that

than when
to

higher
the

sweeter

this ^.' he had thus One if a

: man or

99.

And said

spoken, A^atasattu
'

king
most

the

Blessed

Most
were

excellent. Lord,
to to out set

excellent !
has been is hidden
to

Just
thrown

as

up

that that

which which road

a

down,
or were

were

reveal
the
to

him

away, who has darkness

to

point
or

gone
so
"

astray,
that

were

right bring

lamp

into the

those

who

could truth the

see

external made One. One the

as

forms known

justeven
to

so.

eyes Lord, has the

a

have

been

me,

in

many

Blessed

And
my

now

I betake the

by figure, myself,Lord, to
to

the Blessed Order.

as one

to refuge,

Truth, and
me as as a

the

May
his

Blessed
this

One

accept
Sin wrong
to

discipl
endures,
me,

who, from
and

day forth,as long

them. and has

life

has

taken

refuge in
foolish

overcome

Lord, weak
for the sake

that death

I am, my

in

that,

of sovranty,
that

I put

father, that

righteousking ! May the Blessed One it of it that do Lord, as so acknowledge me. accept restrain myself.' sin,to the end that in future I may a O king,it was sin that overcame 100. 'Verily, you look in acting thus. But inasmuch it as as upon you sin,and confess it according to what is right, we accept O that. For confession to that, as king,is custom your of the noble in the discipline ones ^, that whosoever righteousman,
*

The

simile

recurs

M.

I, 279;
A.

A.

I, 9.

Compare

for the

words

sippi-sambuka
p. 60.

Gat. V, 197;

Ill,395;

Trenckner, 'Pali

cellan Mis-

Because, NirvSwa; and

'

'

as

Buddhaghosa
was

it

to

Ariyanawz.

That

points out, this is reallyArahatship, that all the rest led up. to Arahatship, this, is, either of previous Buddhas, or perhaps

of the Arahats.

THE

FRUITS

OF

THE

LIFE

OF

RECLUSE.

95

looks

upon

his

fault
to

as

fault,

and

rightfully
A^^tasattu Lord,
to to
we

confesses

it, shall
1 01.

attain When

self-restraint
had thus One and
:

in

future.' the

he Blessed

spoken,
'

king
fain

said go.
*

to

the
are

Now,

would

We

busy,

there

is much

do.' fit' and from

Do,

king,
words
to

whatever the the

seemeth

thee

Then with
and

A^atasattu
of the
as

king,
One,

pleased
arose

delighted
his him
seat,
on

the bowed

Blessed

One,

Blessed
he

and

keeping
after

the

right
102.

hand

passed
One,
addressed
was

him,
not

departed

thence.

Now had

the

Blessed

long

A^atasattu
and he
not

the
'

king

gone,

the

brethren, affected,

said
was

This

king,
in
to

brethren,

deeply
the

touched his father then have

heart.

If, brethren,
that the in

king
man,

had and
eye

put

death,

righteous
and
as

righteous
for the

king,
truth Thus

would arisen

clear
even

spotless
he
sat

him,
Blessed
at

there brethren

^'
were

spake
and

the

One. his words.

The

pleased

delighted

Here

ends

the

Discourse Life of
a

on

the

Fruits

of

the

Recluse.

Sama/2"a-phala

Sutta

is ended.

The

Dhamma-^akkhu
for

(Eye
entering
on

for

the

Truth)
that

is

technical
in

term

for It of the

conversion,
is the

the

Path

ends

Arahatship.
above,
and p.
82

higher
text,
of

than

the
which

Heavenly
sees

Eye

(dibba-^akkhu,
which
is

" 95)
Wisdom

other

people's

previous births,
the wisdom

below

Eye

Arahat

(Itivuttaka,p.

(pa""a-/^akkhu) 52, " 61).

of

the

INTRODUCTION

AMBArr^A

SUTTA.

This
celebrated with the

is

one verse

of

several

Suttas
at

(mentioned
end of

in the

notes

to

the deal

quoted
of
caste.

the

Chapter

I) which

subject

It is the this
were

sufficiently evident
on

from
matter at

the of the

comparative
Brahman time when is

frequency
the

of
that

discussions
was a

the

pretensions
referred

burning
Brahmans

question
No other would
or

Dialogues
to
so

composed.
; and

social
not

problem
be
so

often

often
at

represented

as

expressing
up been schools. misunderstood. Some Gotama

astonishment it

indignation
Buddhists the

the

position
there had the

taken

regarding
a

by

the

early
on

unless

really
two

serious But

difference
the

subject

between been

difference,
Buddhism of
a

though
do
not

real, has
hesitate

gravely
ascribe
to

writers the him

as

on

to

role

successful

political reformer,
poor
as

by

senting repre-

the

rich

and
caste.

having fought for the privileged classes, and

Other of this the writers Order

and

despised against far to having gone

because the ranks in for his rules. is well into
a

abolish of the

gird
were

at

the

Buddha from

most

leaders and

drawn with
an

of

the

respectable
with the their humble
or

well-to-do,
; and

education him

social and
to

position
the

disparage
for
not

keeping neglecting
to

wretched,

using
of
caste

influence

abolish,
Both the

views

mitigate, the equally are

harshness unhistorical.

It

known number which

that
of
are

of India is now population sections 'castes'), (we call them debarred with those from the

divided the

members

of the in

right
their

of

intermarriage
caste, and of

(from

connubiuni)

outside

also, but

varying
'

the degrees, from the members viensality) with

'

right
of committee

eating by

constantly together (of comEach it is such

other

sections. which
caste.

caste

has

also

council all

or

governed,

and

which The

settles

disputes

regarding
the and and

the

disastrous of

effects, from
of these

ethical, social, and

of
caste
as

political
a

points
have

view,
often

restrictions,

whole,
of the

been

grossly exaggerated,

the

benefits

98
the

III.

AWBATTHA

SUTTA.

details, as
in which

to

the

size detail
may

and

groups This

each

complexity of the ought to be observed.

illustrated

particula
case

last statement When the

be

by

the

of the in

Chaliyas.

Dutch

started

cinnamon

cultivation

The Ceylon on a largescale,they wanted labourers. peasantry, who belonged almost exclusively to one caste, the Goigamas, 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. feeling of good the Goigamas were naturallystronger at first among social position, of superiority and it became to have not a mark
a

relative

married
Avere

to

worker

in the

cinnamon

gardens.

And

such

workers of male

families for the

to

Chaliyas. By the time that the numerous Chaliyas were enough to afford mates female it impossible the Chaliyas found or coolies,
called elsewhere. the size of
one

find

wives

And

thus,
had

under been

Europeans,
very

considerable trade.

number In other

group of persons

very diminished in
new a

the

eyes

of the and had

by
new

engaged
we

despised

words,

what

call

caste

of the the English took Chaliyas. When arisen, the caste of cinnamon. cultivation Ceylon they gave up the government The in ever carried gardens were lessening numbers, by on, The number of the Chaliyas consequently private individuals. declined. Numbers of them, became of the
as

they gradually
reabsorbed
a

returned the

to

ordinary peasant
This
to
was

work,
an

among

gamas. Goi-

instance when

change
caste

that

which
not

happened
in

preciselycontrary But gradually arose.

are,

all did
some

succeed

returning

; and

there

therefore,still

of it in

Chaliyas left. And the caste survives though the members are now no largely, employed longer exclusively, or even
gardens
honoured.
;

cinnamon and had

and

many

of

them

have

become

wealthy
What

happened

in this

case

was,

not

two

separate

and

striking revolutions, but a long series of slight changes in public opinion,no doubt quite imperceptibleat the time to the whom the changes were taking place. And very people among
after all the

changes
were

were

not to
can

so

generations
consequent
ancient would be

enough
Who had
to

cover

very the

slow. whole that

Three series the

or

four the of

with

results.

doubt
access

but
to

history

India, if we
found

only

cover,

in its two

evidence, necessary five hundred thousand

succession
are

the

constant a territory, years, and through its wide similar that similar variations variations ; and

of

recurring

still to-day.

INTRODUCTION.

99
of

Owing
worked

to

the
way
on

fact
to

that the

the

particular set
based
or

their
not

top

its claims the

people who on religiou

But

grounds,
doubt,

lasted

political power longer in India

more or

wealth,
in

system
in
as

than

Europe.

has, no public
on

opinion
and
as

still insists in considerable of

a

restrictions
to to
"

less

circles, even defined kind, both

And in the India the

Europe,
to

marriage
of the

eating together.
trace

problem

still

remains

in the

literature

gradual growth

of new sections the gradual formation among of the institution to the families people, the gradual extension of people engaged in certain trades, belonging to the same sect or tribe,tracing their ancestry (whetherrightly or wrongly)

system

the

to

the

same

source.

All

these

factors, and
the

others

besides,are
and

real factors.
not

But

they are
the

phases of
to

the extension

growth^
when the
to

explanations of
There is
no

origin,of
show in the

system.
at

evidence recorded

that

the

time

conversations say, in the

Dialogues
in

took
was

is place (that any and between their

sixth

century
the in the
on

B.C.) there
barriers of the shores

substantial the

difference, as

regards dwelling

question,

peoples dwelling
The

valley
the

Ganges
of the

temporari con-

Mediterranean.

of the great 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

point

"

"

our

evidence

tends

to show

that

at

least in the wide

"

extent

of
a was

territory covered
hundred thousand decided
were

by

the

Pi/akas miles the

countries
area
"

close

upon them.

square

in

the

struggle
for

being
There

rather

against
as a

Brahmans
;

than

distinctions In

to

marriage
amounted,

endogamous
the
to

and lower what

exogamous

classes
would modern little or There which

of
now

groups. the people, these be called the

few

instances, all among

But of

probably,

caste-divisions.

sense, among conclusive no

was a common

preponderating phrase
current

castes, in the majority there is the

evidence. among
or (colours

people,
plexions) com-

divided
"

all the

world

into four

vann^ other

the

the nobles,the priests, 5udras themselves their

was one

Aryan

people,and

the The in

non-Aryan
priests put
support
that of

Suddd). (Khattiya,Brahma"^,Vess^,and
and first,

had

theological legend
from And the it is There all the council for nobles.

contention.
not

But

it is clear the

Pi/akas

this
no

admitted

by

also clear
was

that

of these
nor nor

divisions

was

caste.

neither of The

conmidmm
one

commensality
was

between

members each. The

va""a,
was

there

governing
each

fourth

remaining

three

the from distinguished were distinguishedfrom

H 2

others

by
other

race.

by

lOO

III.

AMBATTffA

SUTTA.

though in a general rough way the position. And classification corresponded to the actual facts of life, there insensible were gradations within the four classes, and the them variable both and undefined. was boundary between this enumeration And of the populace was not complete. Outside these classes there others, resembling in many were
social

points
the

the

modern

low

castes, and
the above is that the

always
four. there

when Thus is
can no

mentioned in

in

Pi/akas

followingafter

Ahguttara

arranged in of colour and the strong, active, (va;z;/a), well-trained is selected ox regard to by preference,without his colour (vanna.); so also, when presenting gifts,the man of strong, active, well-trained should mind be selected as donee

I, 162 ^,the argument in oxen, in spite of classes by difference

just as
that

real difference be

fact

they

"

without four
a

reference classes of

to

the

fact of his

the
or

Pukkusa. last
two

society(vauna), or It is plain that this

the four
vanna.

belonging to of his being

any
a

one

of

A'a;/^ala

the

from

distinguishes passage therefore from the and

these and
two

.Sudras. Other
names
"

old the say,

texts

insert the

between Nesadas. in rushes

three

further

Vewas,
the these
are

that

is to

workers
meant

Rathakaras, ^ bird-catchers,and cart-

the

who were aboriginal tribesmen called craftsmen in these three crafts ; for they are hereditary formed in castes hina-gatiyo, low tribes. They no doubt the modern to their as though we have no information sense,

makers.

By

marriage
as

customs.

They

are

represented

in the

6"ataka

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
"

that those be
a

there who natural

was

no

hard their

and

fast line, determined these

to

by birth,
There

for

gained

living by
son

trades. the

would
*

tendency

for the

follow

father's craft

Compare

Petavaithu
93

II, 6,
in the

12.

'

Assalayana (No.

Moj^jo'^ima) ; Anguttara II, 85

as

?. P.

IV,
'

Sawyutta I, 93 ; Vinaya IV, 6-10, "c. 19; Sometimes explained as carpenters, sometimes
as

basket-makers,
described
"c.
as

sometimes
*

makers

of sunshades. number of

exemplified by the keva//a-putto, assaroha-putto,

Further

people

na/a-putto,

suda-putio,

INTRODUCTION.

lOI

centuries then
on

afterwards the border the We

they
line.

had But
were

become

castes, and
not castes

they
as were

were

they

were

yet.
also domestic had been

Besides slaves.

above, who
hear houses

all freemen,

there

only

of them of the

as quite occasionally,

servants, in the

captured

predatory 220) ; or had been deprived of punishment (Gat. I, 200) ; or had

accord
to

in

very rich. raids,and reduced

Individuals
to

slavery(Cat. IV, their freedom as a judicial submitted to slaveryof their

own

('Vinaya Texts,' I, 191

slaves
were

born slaves

such

also
to.

Sum. I, 168). Children ; slaves, and the emancipation of

we

is often

referred

But

hear

nothing

of such

later

the Roman developments of slaveryas rendered the plantations of some Christian slave-owners, and

or latifundia^ of misery scenes were

oppression.
and
not

For

the

most

part the slaves

their

household
seem

servants,
have been What

badly treated, and then, in the

Buddha's

numbers

to

^. insignificant
we

find

time, is
were
"

caste

in

the

The making. great mass quite roughly into four

of the classes and

"

people
social

distinguished
of which the
one

strata

the of

boundary
the of the
a

lines certain

were

vague

uncertain.

At

end

scale

dirtyor
other end

certain hereditary crafts and outlying tribes, At despised kind, were already,probably, castes. of the scale Brahmans all sorts
were

by birth (not necessarily

of that
not

sacrificial
were

for they followed priests,

caste

occupations)
the details
more

putting forward
There know upon the
were we

claims social

yet universally
of

admitted. which

customs

about

very

little

(and dependent
than upon

probably,
the
to

exactly
raised of

gotta
seldom

rather broken

^ati),which

barriers, not

through, as

intermarriage

and a vanna., people admittedly belonging to the same social code, based And there on a was fortiori of others. the idea of impurity, which prevented familiar intercourse and rank of different between ; as people (such commensality) ever, We foods. the use of certain rendered find,howdisgraceful in the history be which cannot paralleled no amply usages of other peoples throughout the world in similar stages of social evolution.
caste
"

key-stone organisation the absolute

"

The

of the

arch

of the

Indian peculiarly of the Brahmans

had

not

yet been
The
not

made

ready.
did face the

supremacy been in fact, had in yet not, position, put use of caste-system, in any proper or exact
set

the term, In

exist. of circumstances Gotama took up

of this

"

See

also A. 1, 145,

D. I, 5, 60, 72, 93, 141 437 ; i^hp.Cy. 238, "c.

11,67; 111,36,132,217; Vin. IV, 224; above) ; G2X. I, 226, 385 ; III, 343, (translated
206;

I02

in.

AUBATTHA

SUTTA.

distinct

position.
one

It meets and

us,

it is true, in two

phases;

but

logicalwhole. In the first place,as regardshis own which alone Order, over he had complete control,he ignores completely and absolutely all advantages or disadvantages arisingfrom birth, occupation,
and social

it forms

consistent

status, and
the

sweeps

away

all barriers
mere

and

disabilities
or

arising from
impurity.
One very after who
one

arbitraryrules

of

ceremonial
of the his

social

of the

most

distinguished members
who
was on a

of them

referred the rules

one

to

as

Order, the chief authority,

was

Gotama had So

himself,
been
one

of

the

Order,

Upali,
occupations. chosen

formerly
Sunita,
in

barber,
Gatha,

of the whose
a a a

despised
verses are

of the Thera

brethren
was

for insertion low the then tribes.

sons an

the

Sati, the
the

propounder

of

of the Pukkusa, one of deadly heresy, was low

caste, and
even

afterwards fisherfolk, of account occupation, on Nanda of

a was a

of

its The

cruelty, particularl
two

abhorred. born
out

cowherd.
a

Pa"//;akas

were

wedlock,
slave

to

girl of good family through

the rule laid down
was

course inter-

with

(so that by
and

in Manu

31,

they
a

were

actually outcasts). Kap^

Pu""a
was

the been

deer-stalker,
Subha

Pu""ika

had

daughter of slave girls

Sumangalamata
and could known It
was

doubtless when does

as or more

in rushes, daughter and wife to workers More the daughter of a smith. instances be quoted already, and others will become
texts
are

not

show

much
to

numbers

small, and
; and

published. the historical at insight to sneer ment suggest that the supposed enlightenpretence.
of The facts members the

was liberality

mere

speak

for

themselves Order persons mentioned

was

the

percentage
in fair

low-born
to

of the

probably belonging to
the
rest

proportion the despised ^atis

percentage
as pared com-

of

and Thus the

"

sippas
of the social

with

of the Gatha

population.
we

Theris

in the

Theri
are

know above

positionof
cent,

sixty, of whom
of the this is rank whole

five number the

rest

mentioned
were

that

is,84 per
in similar

base-born.

It is most persons

likelythat
social

just about
to

proportion which
of the Order

bore

the the

population.
differed which
are

Whether

Buddhist

in this

respect from
in the the Buddhist

the
Order

other

similar books
as

communities

mentioned when

Buddhist
was

having already existed

matter
on

founded, is still
are

books silence had the

mostly

silent

of controversy. The dhist Budthe matter. But that very

is valuable much

evidence.

It is

scarcely likelythat,
be
no

if there
to

been

difference, there
And the few

should in

allusion

it in

Pi/akas.

passages

print confirm

this.

We

INTRODUCTION.

03

have taken any the

seen

how

in the

SAma""a-phala
a

Sutta

(above, p. 77) it is
an

for

granted
not

that

slave

would And

join
in the

Order

(that is
Sutta there if it
were

order,

the the

Buddhist).
Madhura 5udras of

Digha, and
mention

Sutta

of the

Aggannn Ma^^ima,
as

of is

express
a

becoming
occurrence,

Sama"as,

recognised and
potter, and
On the
custom at

common

the
a

rise of Buddhism.

So

in the of
a

long before the Cataka (III,381) we

become

time hear

of of

IV, 392

who Kanclala.,

Samawas

(not Buddhist
other the

Samawas) ^.
hand, it is just possible that in these
followed in the is
an

afterwards back
to

Buddhist anachronism.

passages Order is The

were no

simply put
doubt recluses twice-born

earlier times, and

earnest

low-born, however
excluded in which

in their search

after truth,
or

from

any Brahmans

community
had the is the

of hermits upper hand.

religious
all the

But

(the Dvi^s,
To what

Vessas) were
Samawas. the

Khattiyas, Brahmawas, and justified, by public opinion, in becoming certainly

extent

that

the in

5udras, and
communities
at

the

tribes

below the the

most

.Sudras, were
a

accorded,

other

than But the

Buddhist,
Buddha rational There

similar

is privilege, and the

certainlyadopted,
view
is
current
one

present doubtful. probably extended,

at

time.

have he seems to point, however, in which It is restricted (and for a valid reason)the existing custom. impossible to avoid the inference from the passage just referred the Sama""a-phala, above, p. 77),that the existing orders, to (in
or a

most

of them,

admitted laid

slaves down wise

to

to

their ranks.

Now

number

of rules

Buddhist

Order, in such
'

regulate admission that the existing rights of third

among the to

is rule there a lated (trans parties should not be encroached upon, slave in Vinaya Texts,' S. B. E., I, 199) that no runaway shall be the admitted. And in the form
new

of

words

to

be
one

used of

at

chapter held for admitting of the candidate questions asked

Whenever slaves
were

members,
*

the
'

is
to

Are

you

freeman
must

'"^P have

admitted

the

Order, they

and also, I of their masters, the consent previously obtained think, have been emancipated. now fairl we as Secondly, as regards all such matters may Buddha the the call outside Order, of caste questions
' '

adopted
is to the
say,

the he

only
strove

course

to

open influence that

a

then

to

any

man

of

sense

; that

public opinion,on
inculcation Sutta
^

which
able reason-

observances views. Thus

'

depend, by
in the

constant

of the

Amagandha

of

Sutta
50, 5
1

' '

pp. Pick, Sociale Gliederung im nordostlichen Indien,' 'Vinaya Texts,' I, 230. Translated by Fausboll, S. B. E., pp. 40-42. See

I04

in.

AMBArr^A

sutta.

Nipata
it is
come

of the very oldest one (certainly laid down, in eloquent words, that from eating this or that, prepared
but from evil deeds and words

of

our

documents)
does
not
or

defilement
or

given by this
and

that

person, This is a in which words

few other

particularly interesting passage, sayings of previous Buddhas

the Buddhists

thoughts. of being one

recorded. view
as

the In

are

having with the intended enunciated been long ago implicationthat self-evident it was was common a proposition which ground the wise. No is claimed to no on originality, specialinsight,
put
"

forward

this

account

of

view

that

would
on

have

put

an

end

to

so

many

foolish is

prejudices based
again
other
to

superstition. The
the

Buddha's sensible

adopt, in this matter,

position position

already put
As
out to

forward details

by

others. it would take

too

also, which

followed the same here, Gotama plan. On For question, however, he had opinions, presumably his own. And found elsewhere. in the early Buddhist not they are texts even (always ready to give credit to others, and wherever anxious possible to support their views by showing that others, especially in ancient times, had held them) these views earlier We heads In of
"

long to set the general

are or

not

referred

to

as

part of
on

the

doctrine

of

either

contemporary
class the

teachers.
utterances

may

this

point

under

three

and ethical, biological, the Yasett/ia have been Sutta of inserted

historical. the Sutta in

Nipata
the

(several verses
the
as

which

also

Dhammapada)
below, is
the
answer

question,as
what reminds makes his

in the
a man

Son"danda.
a

Sutta, translated
As his

to

Brahman.

Buddha

questioners of the fact that whereas, in the case of plants (largeor small), insects,quadrupeds, serpents, fish, marks and birds, there are (due to the species and many of be distinguished in the case they can by which species) such species, there are such marks. and no Herein,' no man with in accord \ Gotama as was pointed out by Mr. Chalmers of modern the AntJiropidaeare the conclusion that biologists, and clusion cona species. Man" represented by the single genus
"

'

'

"

"

the mislead then He

;

more

remarkable
as

as so

the

accident of
so

of colour his

did

not

Gotama' and
on

it did

many

contemporaries
in the West. made

even, to

within draw
men

living memory,
the
are

goes between
custom ;

conclusion
mere

that
matters

many distinctions of that

different that

it is wisdom make

and
a

goodness
man
a

prejudice and the only make

;

valid

distinction,that
'

Brahman

that

the

J. R.

A.

S., 1894, p. 396.

I06

III.

AMBATTHA

SUTTA.

of

Buddhist
are

book

of

Genesis.
in Madhura

In the

it the
same

pretensions
terms
as

of

the

Biahmans

put
from

forward the that The

those

just

quoted
Gotama fulness

above

Sutta. make have

not

replies
of the

they
and

these
no

claims basis

in

forgetIt is

past.
real
see

claims

in fact.

righteousness (dhamma)
that
we sons

class
man

distinction and child

(va""a)
Do

makes
not

the

difference

between
women

man^. and

daily just like

are

Brahman folk ?
?

with
can

bearing
say

other of God

How
as

they
their

then

that

they

evolution

feeding on
the air.
sun

the origin, when of the world at first immaterial, began, beings were joy, giving light from themselves, passing through There thick about darkness round them, and was born And
to
nor

neither Then

moon,
rose

the

earth

stars, nor in the midst

nor

sex,

nor

measures

of time.

of the and

honey

in taste

and

colour

and

smell,
run.

as waters, beautiful the beings, eating sun

thereof, lost their brightness,and stars appeared, and time began to

bodies
became
more coarse

then

and then

moon

and their of

And

also

and

material, and
among

differences them. the Then

complexion (vanna) became some prided themselves, and of their finer complexion.
earth Then rice
a

manifest

despised others, on And thereupon the

and
sweet

ground fine-tastin
delicate with
;

ceased

to

be

so.

fine successively and each Then formed result.

were

moss,

creepers,
ate

and

appeared,

time

the

beings
of
sex

thereof
the

similar

differences the

appeared
up

and

households instead of

gathering

; and it each

lazy
and

stored

rice

evening

morning

rightsof property
were

arose,

and

were

met

and thefts committed, felt, together, and chose certain

no

infringed. And the beings,now become from the differing men,

to

the and ; lusts when

men,

others evil

in

wise

except
or

in virtue fines others

or

(dhamma),
to

restrain
were

the the

doers

by blame Kshatriyas. And

which led

banishment.

These restrain these

no

first

to

the

they chose evil doing.

the others

the evil
were

tions disposi
the

And in

first in

Brahmans,
virtue Then maintain And homes
were was

from differing certain their

were

wise, except

only

(dhamma).
others,
the
to

keep

their

households of

going, and
various kinds. their But

wives, started
first the
vessas.

occupations
And
some

these and alike

abandoned

became in

first recluses

(samawas).
between

all them

in virtue.

origin,and the only distinction the highest of them And all was

acknowledged
of my

The

words

here

are

quoted

in the

Milinda, vol. i,p.

229

translation.

INTRODUCTION.

lO*J

to

be the

the

Arahat,
Four the aside all Mental bonds

who

had

made

himself

so

by

the

destruction and

of

Intoxications that tied him who be

to

(the
rebirths had had
!

Asavas)
;

bywho had and

breaking
had laid

the the his

man

every that

burden,
had
to

lived

life, end,

accomplished
by
the We Indeed the the hearer and than Had whole four who

done,
set

gained

highest
may
a

knowledge
not

was

free

accept
note

the of its the

historical

accuracy

of

this

legend. through
names

continual

good-humoured etymologies
of s"ietix. is it
on

irony
of be it
to to

runs

story,

with and it
att

fanciful
aroma

the lost

of
on

va;/"4;
took

it

would But

the sound facts

grand
and

reveals the actual

healthy
the the and
"

insight,
Brahman Buddha's

much
was

nearer

legend
views

intended the
were,

replace.
won

whole

question by others,
and
to

the
very

day

widely
"

shared,
the
gone

as

they
of India the

they

nearly

prevailed
would have in have the been

evolution
on

social
on

grades
similar

tions distincthose would it

in

lines

followed
never

West,
built

and

caste

system

of

India

tip^.

There
on

is the in

an

admirable views entitled

im
'

little about Les

book

by it,
and dans

M,
on

Senart the

on

the

origin

of

caste, of
his has with
caste
'

Brahman

present
Dr.

actual Fick also

facts in
'

India,

Castes

I'lnde.'
Indien
zu

Sociale collected

Gliederung
the skill. evidence Similar
to

nordostlichen found in the

Buddha's and

Zeit

Gataka
on

book,
the

analysed
and
on

it the

great
are

monographs

Pi/akas,

Epics,

much

be

desired.

III.

AMBATTiYA

SUTTA.

[A

YOUNG

Brahman's

rudeness

and

an

old

one's

FAITH.]
1.
once

I.
on

Thus
a

have

I heard. the

The Kosala with

Blessed

One,
with five
a

when

tour

through
the
at

country
about
in

great

company

of

brethren,
a

hundred named \kkJi2L-

brethren,

arrived
;

Brahman there

village
he

Kosala in the

I/'/'/^anankala nankala Now Wood.

at at

and

while

stayed

that

time

the
a

Brahman

Pokkharasddi with
corn,
on

was

dwelling
much

Ukka///^a,
and him power

spot

teeming
and Pasenadi it
as

life, with
a

grassland
granted
Now the

woodland

royal
as

domain,
a

by

King
over

of
were
^

Kosala the the

royal gift, with

2.

if he

king^
news:

Brahman

Pokkharas^di

heard

'

So the

Buddhaghosa
grant,
pp.
Ill,
or

but

he

gives
The of the

no

further whole

details of

as

to

the

terms
recurs

of

of
114,

the

tenancy.
131

string

adjectives

below, Ill,
222.

127,

text,
p. 620.

and

ra^a-bhoggaw
kind,
would
as

at

Vin.

Compare
land had
revenue,

Divyavadana, payable
of
of

The the

course

in

be

tithe.

If

king
without

full

proprietary (zemindary) rd^a-bhoggaw,

tax,
one

rights
share

well,

which either

is the with
own

probable
or

meaning
the The land

his The

would would other remain

be,
be

half
the

grant
to

of

his
to

rights only.
use

rights
and

of

peasants
and

the would

half, and
to

the If

of

the

common

waste

woods,

them.
then

Buddhaghosa's
grantee
and would executive. and

interpretation
also be the Elsewhere the first the

of

brahmadeyyaw
for has

is correct, all purposes found

as

the

king's representative
word of the
as

judicial applied
has
to

only

been

marriage;
been brahma in
*

part

compound referring
never

(brahma)
to

always
But

interpreted
as

by
first

Brahmans

themselves. has
'

the the
name

part
in
our

of

compound
means

that
a

meaning gift.' (M. II,

the third

Pali His

and full

word
was

passage

literally {gens)

full

Pokkharasadi is the

Opama"/7o
gotta
to

Subhagavaniko
name

2co);
a

where
name.

the

second the

and

local

See

Introduction

the

Mahali

Sutta.

PRIDE

OF

BIRTH

AND

ITS

FALL.

lOQ

They
went

say

that the Sama;2a

out

Gotama,
a

of the

Sakya clan,
the of is the

who

from

Sakya familyto adopt

great
Now
at

religiou

has life, brethren there

now

arrived, with
I^^X'Mnankala such
:
"

company

of his Order,

and I/^y{'^anankala, Wood.

staying
has

in the

regardingthat
is
an

venerable been
a

Gotama,
abroad

is the That

high reputation that

One

noised

Blessed

Arahat,

and goodfullyawakened ness, abounding in wisdom one, happy, with knowledge of the worlds, unsurpassed
a

as

guide
and

to

mortals
a

to willing

be

led, a teacher
face
to

for

gods
this the

men,

Blessed

One,

Buddha.
it were,

self, He, by himface of the below

thoroughly knows and sees, as the worlds universe, including

"

above

gods,
with
"

Brahmas,

and and known The

the Maras,

and its

the world

its recluses
and
to

Brahmans,
it,he

princes and
his

having
others.

makes

truth, lovelyin its

peoples, knowledge known lovelyin its origin,

in its doth he consummation, lovely proclaim, progress, and both in the spirit in the letter,the higher life doth he make known, in all its fullness and in all its purity. like [88] 'And good is it to pay visits to Arahats

that.'
3.

Now

at
was was a a verses

that

time

ba/Ma And the

\
he

pupil under the (of repeater

by heart, one
the

young Pokkharasadi sacred

who

Brahman,
the

an

Am-

Brahman.

words) knowing
had mastered the

mystic
and

Three

Vedas, with
the

indices, the ritual,the phonology,

the

^, and exegesis (as a fourth)

legends
there

According
The
we

to

Gat.
were

IV, 363
not

(compare Ga.t. IV, 366)

by birth, but
Buddha

were

also Amba/Mas
"^

who

Brahmans

farmers.

fourth have do
to
not

is not

expresslymentioned.
fourth the Atharva
as a

ghosa (p. 247)

But It the older

says Pali texts

as

supply the
Veda,

Veda, the Atharva.

Veda. T'ikas. and
to

acknowledge
a

only

occurs,

the Athabbawa
to

in the A//y^akathas silent reference

And

it is fourth

quite
place

unnecessary suppose is quite filled as sufficiently

it here.

The The

suggested in

the translation.

Athabbawa,

of a mystic art (togetherwith given (in S. IV, 927) as the name of lucky signs, and the interpretation and of dreams so astrology, The witchcraft or is probably not the Veda, but sorcery. forth), the Pi/akas always take three Vedas, and three only, for granted. And Buddhist in full in my whole point of the Tevi^^a Sutta (translated
'

I TO

in.

AMBATTHA

SUTTA.

as

fifth, learned
in the

in

the

idioms

and in the
"

the

versed

and Lokayata sophistry,

grammar, theory of the ledge knowsay you

signs on

body

of

great man\
of the

so

recognised an
could
what

authority in the system as expounded by

of him know
4.
*

threefold Vedic

What

I know

his master, that he that you know, and told Amba//"^a the
to

that And
'

I know.'

Pokkarasadi Come and

now,

news,

and

said

dear
out

Amba///^a, go
the with

the Sama?/a noised

or

Gotama,
abroad whether

find

whether

so reputation

regardinghim
the Samana.

is in accord Gotama

the
as

facts

not,
or

is such

they

say

not.'
'

5.

But

how, Sir, shall I know

have been handed

whether

that is

so

or

not?'
*

There

down,

Amba//^a,

in

our
"

thirty-two bodily signs of a great man, mystic verses of two one has, he will become signs which, if a man and no other ^. If he dwells he will at home things, of the world, a righteousking, bearing become a sovran
rule
even

to

the shores

of the of his

four great oceans,

queror, con-

the
seven

protector
treasures.

people,
Wheel,
the

royal

[89] And
"

possessor these are the the

of the
seven

treasures

that

he

has the

the

Elephant, the
the

Horse, the Gem,

Suttas
to

Woman,

Treasurer, and

in
^

fold division. Four Vedas are not four-, ')is this three-, the Milinda, at p. 3, and the Atharva-veda, at p. 117. is the

referred

in the Suttas of a learned Brahman. standingdescription See below, pp. 114, 120 (ofthe text);A.I, 163; Mil. 10; Divyavadana as yet. 620, ""c. One or two of the details are not quitecertain, of a Great The knowledge of these thirty-two marks Being is one of the details in the often-recurring (Maha-purusha) paragraph have we wisdom, which just giving the points of Brahman This
^

3. portions of And the scattered Buddhist obscure

;

had

at

"

No the

such

list has

been

found,
passages

so

far

as

know,
have

in those survived. is

literature pre-Buddhistic priestly from both

our

that

inference

is that the of the

knowledge
details of

through the list (see the

and
a

Brahman
note

texts.

Many

the

below of the

on

collection

probablythrow course)on the Aryans

the

light upon

them, and

of the text)are p. 106 very older Brahman would passages curious chapterin mythoa logical upon
us a

superstition. Who
in India ?

will write

Maha-purusha

theory as

of monograph (historical held in earlytimes among

PRIDE

OF

BIRTH

AND

ITS

FALL.

Ill

Adviser thousand the armies

as

seventh^.

And

he

has

more

than

sons,

heroes, mighty in frame, beating down

the foe. the And wide he earth the

of
over

dwells
from need the

in
sea

complete
to sea,
or

ascendancy
of sword. into the who

rulinof it in riofhteousness without

But if he go forth

of baton

from he

household
a

life

houseless

state, then

will become

Buddha Now
you

removes

the veil from

am a

I, Amba/Ma,
have
6.

giver
from

the eyes of the

of the world.

mystic

verses;

received

them

me/

said Amba//"^a in reply;and rising 'Very good, Sir,' from his seat and to Pokkharasadi, paying reverence and he mounted chariot drawn a by mares, proceeded, with Wood. far
as
a

retinue And the

of young when he
was

Brahmans,
had gone

to
on

the
in

l^Manankaia, the chariot

as

road
went

down, and
7.

on,

for vehicles, he practicable into the park, on foot.

a

got
were

Now
up
to

at

that time down

and

number
open
*

of the air.
may

brethren And

walking
went

and

in the said
now :

Amba///^a

up

them,

Where We

the venerable
come

Gotama

be

lodging

have

hither

to

call upon him.' 8. Then the brethren Amba///^a

is of

thought: This young Brahman family,and a pupil of the distinguished

'

distinguishedBrahman
One will
not

Pokkharasadi.
to

The conversation
'

Blessed with

find

it difficult
to

hold
:

such.'
is his and knock the

And

they said
the the

Amba/fMa the door

where lodging^, cross-bar.

There, Amba/Ma, is shut, go quietlyup

enter
on

porch gently,and
The

give

cough,
will

and
open

Blessed

One

door
9.

for

you.'
Amba///^a did
so.

Then the

And

the

Blessed in. and

One And

opened
the other

door, and
Brahmans the

Amba/Ma also One

entered
went

exchanged

young with

in ;

they

Blessed

the

greetings and

For

the

details

of

these

seven

see

further

'

my

Buddhist

Suttas,
never

pp.
^

251-259.

Vihara;

often

rendered

a meaning 'monastery,'

the word

has

in the older texts.

I 1 2

III.

AMBATTHA

SUTTA.

compliments
seats.
or

But

and courtesy, politeness Amba////a, walking about, civil kind

or

of

and said
way,

took

their

other

of

in

an

off-hand
to

something fidgetin
One

about

the

while,
And

standing up,
Blessed
One

the

Blessed

there. sitting

[90] 10.
the

the

said would

to

him hold

'

Is that

that Amba/Z/Ja, you way, teachers with aged teachers, and stricken while
11. or

converse

of your seated ?
'

teachers about

well the

in years,

as

you

now

do, moving
It is proper

with me thus standing, 'Certainlynot, Gotama. Brahman himself goes is walking, and seated
a as one

to

speak
the
taken But

with

Brahman who

along only standingto a

who who

when Brahman has

stands, and

to

Brahman

his seat, or recliningto with shavelings, sham of offscouring talk

'

Brahman

reclines.
them

menial friars,

black with

fellows,the
I would

our

kinsman's
to

heels

^
"

as

now

do
must

But

you

you have been

came

'

ba/Ma,
rather This

when
to

you Brahman
on

wanting something, AmTurn here. thoughts your

in view when
you
came.

the

object

young prides himself

you Amba/Ma
;
^

had

is ill bred, what

'

though
come

he

his culture of

can

this

from

except
12.

from Then

want

training ?
was

Amba///^a One
at

displeased and
rude
;

with

the

Blessed

being called

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
*

Bandhupadapa^^'a.
one

Neumann,

loc. cit. p. 521,

on

another's
well have

heels.'
been
were

Buddhaghosa
born the

refers the from For

'treading expression to the

says heels. and

Braliman this may admitted

caste

theory that
his order

the 6"fidras were

Brahma's

And the
were

meaning.
is

though

Gotama

majority of
to

well

born, still others,of low caste,

as certainly represented
'

it,and
S. IV,

Amba/Ma he

giving vent

to

prejudicewhen
I, 334;
And

calls the brethren

black

fellows.'

Compare
that of his

^I.
"^

D. and I, 103. below, 117, is therefore, after all,not much so That this is the is implication

his

fault

as

teacher.

clear from

the text, pp. 90, 91

("" 10-13)

below.

114

^^T.

AMBATTHA

SUTTA.

14.

'Why
can

Amba/Z/^a, quail,
what she
are

little hen
in her
own

bird
own

though
nest.

she
And

be,

there

say the

likes
at

Sakyas

their
you

home,
take

in

Kapilavatthu. It is not at so a thing.' trifling

15. 'There
are

for fitting four the

to

offence
the

these

grades^, Gotama,
"

"

nobles, the
And

Brahmans,
of these the the

people. tradesfolk, and the workthe nobles, the four, three

"

tradesfolk, and
attendants is neither menials
venerate,
nor as nor on

work-people
is
mere nor

are,

verily, but
that the

Brahmans.
it

[92] So, Gotama,

seemly,
that

nor fitting,

Sakyas,
neither

they
to

are,

menials, should
nor

value,
the the

pay

honour did

esteem, Brahmans.' Brahman

give gifts to,

for the

Thus third time

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, be'

young charge the Sakyas with

Amba////a

to
'

'

am

Ka;^hayana.'
if
one
were

'

Yes, but
and mother's
once one

to

follow
on

name

lineage, Amba^Ma,
side, it would
masters, your

up the that
are

your the the

ancient and

father's

the
were

and

appear that you the

^.

Sakyas
their

offsprin

of

of their slave
to

girls. But
the

Sakyas

trace

line back
'

Okkaka

king

Long

divert favourite

ago, Amba///^a, the succession in queen, banished

King
favour
his and

Okkaka,
of the

wanting
son
"

to

of

his

elder

children
"

Okkathe their the grew.

mukha,
land.
borders

Karanda., Hatthinika,
And
on a

Sinipura
they took Himalaya,
oak

from up
on

being
the lake

thus

banished of
a

dwelling

slopes
where

the

of

mighty

tree

*
'

YannL On
this famous

old

king

see

the

legends preservedin the

; Sum.

M.

B.

V,

13;

Mahavastu

I, 348;

Git. II, 311

I, 258.

PRIDE

OF

BIRTH

AND

ITS

FALL.

TI5 of

And hne
'

through fear they intermarried

Now
"

of

injuring the
with asked the

purity

their his

their sisters.

Okkdka

the

king

ministers
i
" '

at

court
*

on

? Sirs,are the children now There is a spot, Sire,on the slopes of the Himalaya, the borders of a lake, where there grows a mighty
:

Where,

oak

(sako).

There the

do

they dwell.

And

lest

they

purity of their line they have married their own (sakahi) sisters.' Then did Okkaka the king burst forth in admiration ["3]: Hearts of oak (sakya) are those young fellows! Right well they hold their own (paramasakya) !
injure
' "

should

"

'

That
as

is

the

reason,

Amba//"^a, why
Okkaka birth
to
a

they
slave

are

known called
no
"

Sakyas.
She
was

Now

had black

girl
And

Dis^.

sooner

gave it born than Bathe So

baby.
Set
to
me

the
me,

little black mother. of

use

thing said,

Wash

me,

mother.

mother, of this dirt.

'

shall I be

free, you."
fellows
"

Now

just

as

now,

Amba//"^a, people call devils

devils "This
a
"

"

devils," so
as

then

(ka?2he). And
soon

they called they said:

born. 'Tis has

black

fellow
!
"

spoke
that
was

as

he

was a

black born

thing (kawha)
And is

that the the

is born,

devil

been

Amba/Ma, origin,
ancestor

of the
that if
one on lineage,

Ka^/hayanas ^. He thus Ka/^hayanas *. And

were

of the

is

it,

Amba///^a,
name

to

follow and

up
on

your

ancient mother's
once one

and

the father's that you the

are

the
were

side, it would
masters, your of their slave 7. When said to the
1

appear

Sakyas
the

and

that

offspringof

girls.'
he had thus

spoken

Blessed

One:

the young the 'Let not

Brahmans

venerable

'

26
"^

in Childers not Sammanti, 'dwell,' Sum. I, 125 and Cat. V, 396. The oak

in this

sense.

But

see

S.

I,

(which

doesn't

in

the

Terai)has

been

grow introduced

in
to

the

text, and
the

could word

not

enable

play

grow be to

The Pali Saka a herb. means adequatelyrendered. Ka"hayana is the regularform of patronymic from Ka"ha. Buddhaghosa givesfurther details as to his subsequentlife*
' *

Il6

TII.

AMBArr^A

SUTTA.

Gotama

humble of

Amba//y^a

too

sternlywith
a

this

proach re-

beino^ descended
and sacred is able

from

slave

is

well

born, Gotama,
in the And
in

of
an

good
able
to

girl. family; he
the

He

is

versed
man.

hymns,
to

reciter,a learned
venerable

he

give answer
One said

Gotama
1

these the

matters.' Blessed
to

8.

Then If

them: then

'Quite
it would

so.

[94] you
you think
to

thought otherwise,
on our

be
as

for you
19.
*

carry let Amba//"^a so, think

to so;

discussion

further.

But

himself
we

speak ^'
our

We

do

and

will hold
to

Amba//"^a Gotama
20.

is able in these

give

answer

the

peace. venerable

matters,' Blessed this One further

one

Then
*

the Then

said

to

Amba//^a

the

Brahman

: a

question arises, Amwhich,

even

ba^Ma,

very

reasonable
answer.

should unwillingly, you clear reply, or a go remain in

or silent, go pieces on the spot

off

away, What ^

Brahmans
yours whence the back And silent.
or

old their the

and

well

your have you stricken in years,

were

upon then

If you do issue ^, another head will

though not give

or

spli
of
to

heard, when
teachers

teachers,
to

talking together, as
their

Ka;^h^yanas
was

draw

origin,and
trace

who

ancestor

whom

they

themselves

'

when And

he

had the

thus

spoken
One

Amba///^a asked

remained the
same

Blessed
Blessed

question again. [95] And

silent. Then
the

still Amba/Ma
One said
to

remained him
*

You

Buddhaghosa (p. 263) says

to
a

that

Gotama's
since In if all

the discussion
not

singleopponent,
to
a

to objectwas spoke at once,

confine it could

well be

brought
a""am

conclusion.

the text

Gotama

repeats the

whole
*

speech of
A""ena

the Brahmans.

pa/ijfarasi. For
I, 85
;

this

idiom, not
Mil. 94;

see

M.

I, 250;
curious

Vin.
one

A.

I, 187, 198;
never

inChilders, Sum. I, 264.

It is answering
'

another. thing by alleging threat

"

the anything, among is a frequentform^of to meant Buddhists, and is apparentlynever expression in Indian books, and is pre-Buddhistic. Comp. Brzhad Ar. Buddhist M. I, 231 ; Dhp. 72 ; are Up. Ill,6. 2 and 9. 26. passages
This which
comes

to

"

Dhp.

A.

87,

140;

Git. I, 54;

V,

21,

33,

87,

92, 493,

"c.

PRIDE

OF

BIRTH

AND

ITS

FALL.

II

had time

better for
you

answer,
to

now,

Amba//^a.
peace.
to

This
For third

is

no

hold

your

whosoever,
time of
a

Amba///za,

does

asking, answer Tathagata (by one into pieces on splits

21.

not, even up reasonable a

the

question put
the
his truth), bears

by
head

who
the

has

won

spot.'
the above who spirit Amba/Z/^a the

Now

at

that

time
over

thunderbolt^ with
a

stood
mass

mighty
the
to

aglow, with
and One
so

iron, all intention, if he did

of

sky and fiery, dazzling,

not answer,

in the

there

then

his head in pieces. And the Blessed split perceived the spirit bearing the thunderbolt, and Amba///^a the of and Brahman. And Amba///^a
on

did

becoming aware seeking safety

Blessed and said it
once

and terrified,startled, it,

agitated,
from in the

protection
down it the
was

and

help
him

One,
'

crouched What
'

beside Blessed

awe^
said ?

One

Say
'

again !
do
you

What

think, Amba/Ma
Brahmans
or

? and

What

have in

you

heard, when
teachers
to

old their

well

stricken

years,

of yours
whence the back ? did

teachers, were
draw whom
was

talking
their

together,as origin,and
trace
*

the
ancestor
'

Kawhayanas
to

who

they

themselves

j ust

so,

Gotama,
said. that

hear,

even

as

the venerable the Kawtrace

Gotama

hath and

That

is the

origin of
to

hayanas,
themselves
22.

the
he

ancestor

whom

they
the

back.' when fell into

'

And

had

thus

spoken

Brahmans and said

:

tumult, and
born, they

Low

uproar, is Amba///^a say, is

not

and

young turmoil the

Brahman

his

family, they
say

standing ;

they
the that

he

is
were

say, descended his

of
a

good
slave did words

from

girl ;
not
are

and

Sakyas
the

masters.

We whose

suppose

Sama/^a
not

Gotama,
a man

was righteousness itself,

to

be

trusted

'

23.
^

And

the

Blessed
to

One

thought: [96] 'They

mystery, secret, listened

'

Va^ira-pa"{: Upanisldati;
awe.

wit, Indra, says Buddhaghosa.

whence

Upanishad,

to

in

I 1

III.

AMBATTHA

SUTTA.

offspringof a slave girl. Let me he said to him free from their reproach.' And set in disparaging Amba///^a them Be not too severe : the Brahman the ground of his descent. That on He into the became Ka7/ha went a mighty seer^ and Dekkan, there he learnt mystic verses, returning the his Okkaka to king, he demanded daughter him the To Madda-rupl in marriage. king in
as

go Amba/Z/za

too

far, these
the

Brahmans,

in their

depreciation of

'

answer son

said of my

"

Who

forsooth he is
"

is

this

fellow, who
fitted let

"

slave
"

girlas
angry

in

marriage ;
to
nor fly,

and,
bow. could

and

for my he displeased,

asks

daughter
an

arrow
arrow
'

his

But he take and the

neither it off the courtiers

could

he

the

stringagain ^.
went to

Then
seer,

the and

ministers said
"

Ka"ha
; let the

the

Let

king

go

safe,Sir
But the

king
"

go The

safe^"

king
arrow
as

shall

suffer

no

harm. then

should
earth

he

shoot
up
" "

the far

downwards,

would
the
nor

dry

as

his realm

extends."

Let The

the

king, Sir, go safe,and

shall suffer
the years
arrow as no

country

too."
But
not

king
he
seven

harm,

his land.

should rain for

"

shoot

upwards,
far
as

the

god

would ^"
too ;

his realm

extends

Let the

king.Sir,go safe,and
suffer
no

the country

and

let the
"

The

god rain." king shall

god
his
at

harm,
But The let

nor

the land

either,
the
no

and
arrow

the

shall rain. eldest

son.

the

king
shall

aim

prince

suffer

harm, not a hair of him shall be touched." 'Then, O Brahmans, the ministers told this

to

Okkaka,

Rishi, mystic
=

II, 8i
^

The

G'at. I, 17 effect of known

magician being no doubt (verse90). Compare Merlin.

sage,
course as

as implied,

in B. V.

of

the

charm

which, Buddhaghosa tells

word

us

(p. 265),was
'

the Ambz/f/ta. is the old

charm.

Sotthihotu.
use

This

mystic

swasti.

We
The

have lost
Amba/Ma such

the

expressions, Faustumfac regent. All this, brutum fulmen. says Buddhaghosa, was charm had only power to stop the arrow going off; not
*

of such

to work

results

as

these.

PRIDE

OF

BIRTH

AND

ITS

FALL.

I 1

and

said

*'

Let

the

king
nor

aim

at

his eldest

son.

He

will suffer neither

no so, and the lesson

harm
was

terror."
But

And

the

king did

harm

done.

the
the

given him, [97] gave

wife. You should
to

king,terrified at his daughter man

Brahmans,
matter
a

Madda-rtapi to
too
severe

disparage
the Blessed ?

Amba/Ma Ka^^ha said

not, O in the
was

be

of his seer.'

ancestress. slave-girl

That One

mighty

24.

Then

to
a

Amba////a:
young be

'What

think
from would

you, should have their the

Amba//-^a connection intercourse

son

Suppose
with
a son a

Kshatriya
maiden, and
born.

Brahman
the

should
to

Now
maiden

thus

come

Brahman
seat

through the Kshatriya youth receive a from the Brahmans (as tokens of respect)
'

and
'

water

Yes, he would, Gotama.'

would the
to

'But the milk

as
*

Brahmans the

allow
or

him

to

partake of
boiled in
sent

feast

offered of the ?
'

dead,

of the

food

2,

or

to offerings

the

gods, or

of food

present
But

Yes, they would, Gotama.'

would
the Brahmans

teach

him

their

verses

or

not?'
'

They
But He But

would, Gotama.'
he be shut
not

would

off, or not, from their women?'

off.' allow him
'

would would

be

shut

the

Kshatriyas
of
a

to

receive

the

consecration
'

ceremony Certainlynot, Gotama.'

not

Kshatriya?

Why

that ? he is

'

'

Because

not

of pure think

descent

on

the mother's
?

side.'
*

25. Brahman

Then

what

youth
Now

you, should have and from would

Amba////a

Suppose
with
a son a

connection
intercourse thus
come

Kshatriya maiden,
should be born. maiden
'

their the
son

to

the

Kshatriya
*

through
arrow

the

Brahman
barb

youth
shaped
like

receive
shoe) horse-

Literallyplacethe
on

(whichhad

his son.'

and

See Git. I, 186; Thalipaka. occasions. also on special

Mil. 249.

It is used

in

sacrifices

I20

III.

AMBATTHA

SUTTA.

seat

and ?
'

water

(as

tokens

of

respect)

from

the

Brahmans
'

Yes, he would, Gotama.'

But would the
to

'

Brahmans the

allow
or

him

to

partake
sent
as

of

the
or

feast offered

dead,
the

of food
of

boiled
food

in milk,
a

of
'

an
'

offering to

gods, or

? present
*

Yes, they would, Gotama/

But

would

the

Brahmans

teach

him

their

verses

or

not?'

They would, Gotama.' he [98] But would

* '

be

shut

off,or

not, from

their

women
'

? He But

'

would
would

not,

Gotama.'
to
'

Kshatriyas allow him consecration of ? a Kshatriya ceremony Certainlynot, Gotama.' Why not that ?'
'

the

receive

the

'

'

Because

he

is

not

of

pure

descent

on

the

father's

side.'
26.
*

Then, Amba////a, whether

or men

one

compares

women are

with

women,

with

men,

the

Kshatriyas
?

higher and
*

the

Brahmans think
some

inferior.
you,

And

what for

Amba///^a
^

Suppose
to

the

Brahmans,
a

offence him

or

other, were

outlaw
over

Brahman

by shaving
were '^,

and

pouring
the
a

ashes
or or

his head the

to

banish he ?
'

him be

from

land
seat

from
water

township.
the
'

Would

offered

among
'

Brahmans

Certainly not, Gotama.'

Or would the Brahmans
to

allow

him of the

to

partake
food of food

of

the in
as

food

offered
or

the

dead,

or

boiled
sent

milk,
a
'

of the ?
'

to offerings

the

gods, or

present

Certainlynot,
Pakarawe.

Gotama.'

of some regulation or Perhaps 'in consequence other.' Mil. 189. but compare Buddhaghosa (p. 267) says 'offence,' him with (the Assa-pu/ena vadhitva, literally 'killing proceeding the Ash-basket.' dead.' It is cut him called) Compare the idiom
"^
'

also mentioned

at A.

II, 242.

122

III.

AMBATTHA

SUTTA.

"

The

Kshatriya
who

is the
trust

best in

of those

among

this

folk

put
who is the this

their is

Hneage.
and and
was

But he
'

he

perfect
among

in wisdom

righteousness,
and said
not

best

gods

men."

Now

stanza, the Brahma

Amba/Z/^a,

well

ill sung
not

by

Sana^w-kum^ra,
and
not

sung well thereof.

:

and And

ill said, full of

too

meaning
I is the
trust

void say

I
"

approve

it

also, Amba////a,
best in of those

The who But he

Kshatriya
put
who is the their is he

among

this

folk

lineage gods
and

perfect
among

in wisdom

and

righteousness,
'

best

men."

Here

ends

the

First

Portion

for

Recitation*.

text

quotation
two
"

from

an

older Brahman have

recension editors

of of

the
the

same

legend,
little in

or
or

one

of

the

either

the Sutta
"

Mahabharata,
a

the
own

composers
favour.
^

of

our

twisted

the

legend
also
Sutta.

their

The

verse

is and

favourite
below in

one.

It

occurs

at

M.

I, 358

S. I,

153;
^

II, 284;

the Either

Aggaw^a

Gotta-patisarino.
their

'tracing according
Biihler from

back
as
we

their

gotras'
the
occurs woman

or

to 'referring back Chifders from with

gotras'
with Sudassana

derive It

word also
as

-y/sar, or

-v/smar.
of the

in

the

description (Maha

Sutta)
/oc.

ideal it

kiwzkara-pa/isarini. gotras.'
The
to
next

Biihler,
also
be

cit., renders

'record

their

line

might

rendered

'

when

"c., referring perfect,'

the
*

Kshatriya.
question
of caste,
at

This

besides also the

being
in the

often

referred

to

in

isolated

passages, Madhura and translated

is described

length
all
in

Suttas,
into

Assalayana, The Ma^^ima.

Pischel
p. 341
see

Ka""akathala,
first has been

German

by
A. the

Professor

and and

the foil.
'

last

into the

English
facts
of

by
caste

Mr.
as

Chalmers,
disclosed
zu

J. R.
in

S,, 1894,
Crdtaka
book

On

Fick's
and
on

Sociale

Gliederung

in Indien
caste

Buddha's
see

Zeit,' Kiel, 1897

'Les Castes

the

general history of

in India

Senart's

dans

I'lnde,'Paris, 1896.

PRIDE

OF

BIRTH

AND

ITS

FALL.

12

Chapter

II.
is the and righteousness,
verse

II. what
'

I.

But

what, Gotama,

the

wisdom

spoken

of in that

'

In the supreme

in perfection

wisdom

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

are

held
as

as

worthy

as

I,"or
the

"

You

are

not

held

as or

worthy
of

I."

It is where

talk is of

marrying,

giving in marriage,that reference is made to such For in whosoever, Amba//i^a, are things as that. to the or bondage to the notions of birth or of lineage, of connection or by marriage, pride of social position,
they
It is
one are

far from

the

best

wisdom

and

righteousness.

only by having got

can

rid of all such

bondage
supreme what

that

realise
in wisdom

for and

himself

[lOO] that

fecti per-

in conduct.' is that

'

2.

But ?
'

what, Gotama,

conduct, and

that

wisdom

\Here follow,under
The

\ Morality (Sila)

introductory paragraphs {""40-42

the his

0/

the

Sd-

on manha-phala,pp. 62, 63 of the text)

a

Buddha,
I.

preaching, the

conversion
:

appearance of of a hearer, and

his renunciation The the

of the

world

then

come

Silas, above, pp.

4-12

%
this

8-2

7J of
at

the text.

Only
each
'

refrain differs. It runs clause,through the whole of

is reckoned in him
as

here,

the end

of
:

This

repeatedpassage morality!
had different

Buddhaghosa, idam p'assa hoti

comes

p.

268,
same

seems
"

to

have that is

reading
"

silasmiw

from

to

much

the

but result,

It preservedin our text. better,as omitting the word

bhikkhu.

124

III-

AUBATTHA

SUTTA.

TAen
2.

under

Conduct

{Karana),
'

above, p. 69 of the paragraph on Confidence, is : The This text,f 63. refram from here onwards
T/ie is reckoned
3.
senses

to him

as

conduct J
'

The

paragraph

on

Guarded

is the

door

of

his

I above,p. 70 of the text, J 64.

The
*

Mi^idful and self-possesse paragraph on above,p. 70 of the text, ^65. the The on above, Content, text, of paragraph 71 p. 5.
4.

"66.
6.

The

paragraph
paragraphs

on

Solitude,above,p. 71 of the text,

on

"67.
7.
8
.

The

the

Five

Hindrances,

above,

pp. 71-2
The

of the text, ""68-74. paragraphs on the Four

The

above, pp. 73-76, "\ 75-82.

each

Rapt Contemplatiotis refrain at the end of

,

of them
to

{^higherand
be read
as

better
as

of
a

course,

7iot

is here, last') higher fruit of the life of than the

but recluse,

higher conduct.
Under

Wisdom

(Vi^a),

9.

The him, last!

ledge paragraphs on Insight arising frofn Knowabove,p. 76 of the text, ""83, 84. (A^a/^a-dassana;;^), is : This is reckoned in from here onwards refrain than the wisdom, and it is higher and sweeter as
*

The

I o.

The

paragraphs

on

the Mental

Image, above, p.TJ

of the
11.

text, "" 85, 86.

The

above, paragraphs on Mystic Gifts {}.^^\), p. 77 of the text, J 87, 88. The paragraphs on the Heavenly Ear 1 2 (Dibbasota), above, /".79 of the text, ^J 89, 90. The paragraphs on 1 3. Knowledge of the hearts of
.

above, p. 79 of the text, (A'eto-pariya-wdwaw), #91,92. The paragraphs on Memory 1 4. ofonis own previous
*

others

It is

important to

notice

that these

are

put,

not

under

wisdom,

but

under

conduct.

PRIDE

OF

BIRTH

AND

ITS

FALL.

25

above, (Pubbe-nivisa-anussati-^awa), p. 81 of the text,""93, 94. The paragraph on the Divine Eye (D ibba/^akkhu), 1 5
births
.

above, p. 82 of the text,f 95, 96.

paragraphson the Destruction of the Deadly Floods (Asav^na;;^ above, khaya-/la;^aw), p' ^Z ^f ^-^^ text,""97, 98 \]
1

6.

The

Such

man,

Amhatths.,is
no

said

to

be

in perfect and
duct. con-

in conduct, perfect in wisdom wisdom, perfect And conduct

*

there is

other

in perfection than this,'

wisdom

and

higherand
Now,
and
are

sweeter to

3.

wisdom And
'

this supreme in perfection there are Four Leakages ^. goodness [loi]

Amhattha,

what In case,

the four ?

'

Amba//"^a, any
and

recluse
unto

or

Brahman,
on

out withfection per-

attained having thoroughly in wisdom

this supreme conduct,with his yoke

his

shoulder
the
rest

a (tocarry fire-sticks, water-pot, needles,and friar's outfit), of a mendicant should plunge

into the depths of the

forest, vowing
"
"

henceforth be
have

one

of those who

himself: I will live only on fruits that

to
"

fallen of themselves be
a

he then, verily,
unto

turns

out

worthy onlyto
to

servant

him

that hath attained

righteousness. And 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 living only on fruits fallen of themselves, takinga hoe and a basket with him, should plungeinto the depthsof the forest, vowing to
wisdom
*

and

himself:

**

I will henceforth

be be

one
"
"

of those

who him

live who

only on
turns

bulbs

and

roots

and
and

fruits
a

he then, verily,
unto

out

worthy only to
to

servant

hath
^

attained
are

wisdom

righteousness.
of

There

therefore

eightdivisions

conduct,and eightof
that it cannot
concrete
occurs sense

the

wisdom. higher ^ so 'outlets, Apaya-mukhani, leakages, is used in its The word aya-mukha/w, inlet,

fillup.'
at D. I,

74, and
a

both words

at
as

A. II, 166; and

in this passage,

'outlet'

sense, secondary

in the

in figuratively, Sutta, Sigalovada p. 299.

t AYA-MHK\1/\M

CANAL

126

III.

AMBArrHA

SUTTA.

man, again,Amba//"^a, in case any recluse or Brahthis without unto having thoroughly attained i n wisdom and without and conduct, perfection supreme selves, having attained to livingonly on fruits fallen of themand without having attained to livingonly on
*

And

bulbs shrine town, him

and
near

roots

and

should fruits, of
some

build

himself

firesome

the there
turns

boundaries dwell
out

and

serving
to

the
to

villageor fire-god
'
"

then,
unto

he verily, 'And

worthy only
wisdom

be

servant

that hath

attained

and

righteousness.

Amba/Z/^a, in case any recluse or Brahman, again, without this supreme having thoroughly attained unto and in wisdom conduct, and without having perfection attained to livingonly on fruits fallen of themselves, and without having attained to livingonly on bulbs and and fruits,and without roots having attained to should build himself a four[102] serving the fire-god,
doored almshouse and dwell
at
a

crossingwhere

four

high

roads

himself: "Whosoever, to there, saying meet, shall pass recluse whether here, from or Brahman, will I entertain four directions, him either of these

accordingto my he then, verily,

unto

and according to ability

turns out

"

my

power
a

"

worthy only
to

to

be

servant

him

who

hath

attained

wisdom

and

ness. righteous
to

'

These
'

are

the

Four

supreme
4.
one

perfectionin
Now
a

Leakages, Amba///^a, ^. and conduct righteousness

you,

what class of

think

Amba/Ma

.'* Have

of

instructed

in this

pupilsunder the same of perfection supreme

How

you, as teacher, been wisdom and

conduct^?'
*

Not

that, Gotama.

little is it that

can

pro-

For instances
a

of this

see

Gai. I, 285, 494

II, 43.

Such

service

the Silas, in the tract on alreadybeen condemned the minor details of mere morality(above, pp. 24, 25). ascetics Buddhaghosa here (p.270) says that all sorts of Brahman he gives further details of eight here intended are to be included,and different sorts (discussed in the Journal of the P. T. S. for 1891, pp. 34 foil.). Sandissasi sa^^ariyako. Compare M. P. S. 6, 7, 8, 9, 24, 25.

paid to
*

god

has

'

PRIDE

OF

BIRTH

AND

ITS

FALL.

12/

fess

to

have and

learnt ! conduct ?
'

How ! Far

wisdom trained 'Then have

not

supreme is it from

this
me

perfectionof
to

have

been

therein what

you, thoroughly attained and

upon

think

Amba/Ma
unto

Although

you

of wisdom
to

goodness,
your
one

this supreme fecti perhave been trained you

take

the

yoke

shoulders, and
who would

plunge

into

the the
'

depths of the forest as of living only on vow

Not Then
not
even

fain observe ?
'

fruits fallen of themselves

Amba^/y^a this ?

that, Gotama.'
think
you,
unto
nor

what

Although
to

you

have wisdom fruits take forest

attained and

goodness,
of

supreme have attained have you into the the

perfection of
on living

fallen hoe
as

themselves,
would
roots

been

trained

to

and
one

basket, and
who and

plunge
and

depths
vow

of the

fain observe fruits ?'

of

living

only on
'

bulbs
even

Not Then
not

that, Gotama.'
think
you,
unto

'

what

Amba///^a this have

supreme
not

Although
to

you

have wisdom
on

attained and

perfection of
not

goodness, and
of

attained have

living

fruits fallen

themselves, and

attained

have you been livingon bulbs and roots and fruits, fire-shrine on the borders of a taught to build yourself who or some some village town, and dwell there as one would fain serve ? the fire-god that, Gotama.' [103] Not even what think you, Amba//^a ? Then Although you
to
' '
'

have wisdom
on

not

attained and

unto

this have

supreme
not

perfection
attained
to

of

goodness, and
of

living
not

fruits fallen

themselves, and
and
roots

have

not

attained have

to

livingon
to

bulbs

and

and fruits,
you

attained
to

have serving the fire-god, four-doored

cross,

been
at

taught
a

build

yourself a

almshouse and dwell

to

spot
one

where who

four would

high
fain
pass

roads observe that

to

there

as

the
way,

vow

entertain
any

ever whosothe four

might
to

from

of

directions, according
'

your

abilityand

according

your Not

power
even

'

that,Gotama.'

128

III.

A-MBATTHA

SUTTA.

'

5.

So

then

you, Amba/Z/^a,
not training,

as

have pupil,

fallen

short
and

of due

only
in

conduct,
debarred.

but which And has

even

in the supreme wisdom the of Four one any attainment too, the
"

Leakages by
is

the

complete
teacher this

thereof Brahman

Pokkharasadi,
these the

your told you

saying :

Who

are

shavelings,sham offscouring of our

claim
converse

black fellows, friars,menial kinsman's heels, that they

with Brahmans himself these
not

should threefold

versed

in the

Vedic
one

lore !
even

"
"

he of

fulfilled any
lead how has
6.
men

lesser

having even duties (which

Pokkharasadi,
Amba^Ma,
allow him with

to

neglectthe higher ones). See, Amba^'Z/za,

teacher, the
Brahman you wrong.' Brahman Pokkharasadi, of
a

deeply your
herein
'

done
the

And the

is in

enjoyment
Kosala.
into his
to

grant

from
does

Pasenadi, the
not

king
to
come

of

But

the

king
When

him How he

he is

speaks
this of ?

presence. him only from

he

consults
a

behind

curtain. whom

Amba/Ma, it,
pure

that the
and does

very

king,from
maintenance.
admit him

accepts

lawful
not

King
to

Pasenadi

Kosala,

his

presence Brahman the wrong 7.

a or
'

See, Amba///^a, how

deeply
has

Pokkharasadi,
what think
on

teacher, your herein done you

?

^.' Now
you,

Amba/Z-^a neck
or

king, either
on

seated of

the

the of

back his of
state

his

horse,
his

Suppose of his elephant the standing on

discuss
some

footrug
resolution
suppose

chariot with the

[i04],should
chiefs and
or

princes.
stepped
of
a on

And
one

as

he

left

spot

side, a
should

workman
come

up

the slave (^Siidra) or and, standing there,

workman

should

discuss

Parihtnako

sS^ariyako.
of, defrauded

'Have

been

done

out

of,neglected

in the matter

of, this wisdom,' "c. ^ By concealing this suggestive fact, and thereby leaving you looked down ignorantthat the king,a Kshatriya, a Brahman, even on whom he considered, as a Brahman, of great merit. So at Ga.t. one 'low born' (hina-^a^^o) compared V, 257 a king calls a Brahman
with

himself.

I30

III.

AMBATTHA

SUTTA.

and

furbelows
too,

round
now

their
'

loins,as

you,

and

your

teacher
'

do

? go

Or

did with

they
the

about

mares

manes plaited

driving chariots,drawn by and tails ^, using long wands

you, and your teacher too,

and do
'

goads
now

while, as

'

Not Or

that, Gotama.'
did with

'

they
moats

have

themselves
out

guarded
them
men
^

in fortified and
bars cross-

towns,

dug
and

round

let

down
as

before
you,

the

gates*, by
teacher

girt with
now

long swords,
*

your

too, do

'

Not
'

that, Gotama.'
So

10.

then, Amba//"^a, neither

nor

are

your under

teacher,
which

do Rishis

you

live

under But

you the

Rishi, nor
conditions it may in doubt I will

the

lived.

whatever
are

be, Amba////a, concerning which

or

you
as

perplexityabout me, ask me make it clear by explanation,'

11.

to

that.

Then and

the

Blessed
to

One walk And

went

forth and he

from

his And

chamber,
Amba/Z/za

began
the

up
as

down. thus

did

same.

walked

Ve/^aka-nata-passahi.
of the very

We
old

have

here

probably the
fashionable
'

ancient
women

name

elaborate
the

which girdles

all the

bas on goddesses wear and details Bharhut,' PI. LI, givesfigures bas them from and and reliefs
" "

and

reliefs. Cunningham,
of them. Pi/aka To

of Stfipa

and
women

I cannot

call to mind

any

the the

of course, the (lay women shoulders downwards) have only very

a

passage Sisterhood

judge from the contradictin

wore

robes

elaborate
a

headdresses
very broad
were

necklaces,
handsome from

skirt from

the waist
over

to

the

ankles, and
of the skirt.

girdleworn
the neck The
to

the

top

They

unclothed
^

the waist. chariot of the

lime,
as on represented

Kutta-valehi.
had reliefs,

the
wore

bas

standing room

for four

tails elaborately plumes on their heads, and had their the chariot of Pasenadi, of Bharhut,'PI. XII, shows us plaited. Stiipa is not in Childers. king of Kosala (seeibid. pp. 124, 125). Kutta But it occurs frequently.See Gat. I, 296, 433; 11,127,128; IV, 219;
*

passengers, and manes

the

steeds

Asl. 321.

Compare Gat. IV, 106 ; Mil. 330. Childers Okkhitta-palighasu. says (followingthe Sanskrit This does the iron come in ? bars 'of iron.' But where dictionaries) is surely a modern improvement. Unfortunatelythe word is found elsewhere (M. 1, 139; A. Ill,84; Dhp. 398) only in an ethical sense.
' *

PRIDE

OF

BIRTH

AND

ITS

FALL.

131

the Blessed he took One, following Up stock of the thirty-two signs of a great man, whether they appeared on the body of the Blessed One or not. all save With And he perceived them only two. [loe] and

down,

respect
extent not

to

those

two
'
"

"

the
was

concealed in doubt

member and

and

the

of tongue
not satisfied,

he

perplexity
he
was so

sure.

12.

And

the And

Blessed he
so

One

knew

that
matters

in

doubt.

arranged
the that One

by
saw

his how

Wondrous that

Gift that

Amba/Ma

Brahman

by
One

Blessed of the part enclosed clothes was

so

ought
And he

to

be

hidden

in

sheath.
that and

the

Blessed
and his both

bent both

round

his
ears,

tongue
touched

touched

stroked
he

his the

stroked

and nostrils, covered

whole

circumference

of his forehead

with

his tongue ^.

Neither

text meant.

nor

commentary
The

make

it clear what

these

two

marks

really quite
and the

an elephant's first, says Buddhaghosa, from what follows, the second of extending to be the power seems, tongue, like a snake's, to a great length. This last is possibly

is ' like

derived

from

of poeticaldescriptions
the disk of the
means
sun.

the

tongues
made

of flame the

or

light

playinground
As
to

the

by

which

the

Buddha

first visible to

simply quotes Nagasena (at Mil. 169) to dressed in his robes. show that he made a visible image of himself fully is to see how that would have helped matters. And the difficulty Only of the meaning of the marks here guide historical explanation can an
Amba//i^a, Buddhaghosa
us

to
"^

what These

is inferred.
are

Being the Brahmans down (see note (Maha-purisa), as handed among They above, p. 88 of the text, " 5) and adopted by the Buddhists. of poetical in part adaptations to a man applied to the are epithets sacrifice ; partly the personification of the mystic human to or sun, characteristics of personalbeauty such as any man might have ; and
two

of the

bodilymarks thirty-two

of

Great

one

or

two

of them
on

"

the littlewart, for instance,between the

white

hair

it,and

protuberance

at

the eyes with the top of the head may

"

which in reminiscence be added of personal bodilypeculiarities possibly had. Gotama actually of the Dialogues in the Digha, the Lakhawa One Sutta, is devoted marks. these thirty-two to They are also enumerated, with sligh differences,in the Mahapadhana Sutta; and later books give other small in many the old lists, from each other,and from lists differing points. the in identical words in in The told here 12 recurs "" 11, story
K 2

132

III.

AMBATTi^A

SUTTA.

And
'

Amba//^a,
Samawa Gotama
a

the

young

Brahman,
with

The

is endowed
man,

thought : the thirty

the

two

signs
some
'

of of

great
them.'

with he
we

them
said
to

all, not
fain

only

with One We
*

And

Blessed

: are

And

now,

Gotama,
have what much

would
do.'
to

depart.

busy, and
Amha^l/ia,
Amha^l/ia. and Now

to

Do,

seemeth his

And
mares,

mounted thence. time the

you chariot

fit.'
drawn

by

departed
at

13.

that from

Brahman with in his And when

a own

Pokkharasddi great
retinue

had of

gone

forth

Ukka///^a seated

Brahmans,
there
to

and for

was

pleasaunce
came

waiting
on

Amba/'^/^a.
And the from
was,

Amba////a he had
come

the

pleasaunce.
as

in

his

chariot

far

as

path
and
one

was

practicable for
came on

chariots, he
to

descended

it, and

foot

where his
so

Pokkharasddi
seat

saluted side.
to
see

him, and
And
:

took he
was

on respectfully

when

seated, Pokkharasadi
Amba///^a! Did

said you

him

14.

'Well,

the

Blessed

One?'
'

Yes, Sir, we
Well
!

saw

him.' venerable Gotama

you
or so as

is the

the
;

tion reputaand
not

[107]about
otherwise.
'

him such

I told
a

of declares is he
not

Is he
so,

one,

'

He

is

Sir, as
is the
not

his

reputation declares, and

not

not

otherwise.
endowed with
'

Such with

he,

different.
of
a

And

he
man,

is

thirty-two signs

great
with

all of them, And did

only with
any

some.*

Sama^za
'

you Gotama ?

have
'

talk, Amba/Z/^a,

the

Yes, Sir, I had.'

And how did the talk go ? Amba////a told the Brahman had had with the
'

Then
all the

Pokkharasddi
Blessed One. said ! Oh
to

talk that he had

W^hen he 15. him : Oh ! you

'

thus

spoken,
! Oh

Pokkharasadi dullard

wiseacre

! you

! you

Sela Sutta
ilie dilemmas

(S.N.

No.

33

M. No.

92)
to

put by King Milinda

of subject Nagasena (Mil. 167).

and forms the

one

of

PRIDE

OF

BIRTH

AND

ITS

FALL.

33

in forsooth, expert,

our

threefold
out

Vedic

lore !

man,

they say,
on

who

should

the
some

dissolution

into

could
words

the lead

body, after death, be reborn dismal of misery and What state woe. in insolent points pressed very you your
up

carry of the

his business

thus, must,

to, if

not
^

to

the What

very
a

disclosures
wiseacre
our

the what

venerable
a

Gotama
;

made
an

dullard

what And

expert, forsooth, in

threefold
struck And

Vedic
out

lore.' with his

foot,
there One.

and he displeased, angr}'^ rolled Amba///Ja and over. and

he
on

wanted,
the

then, himself,
Brahmans there
too

to

go

and

call

Blessed But

[ids] 16.
Pokkharasidi
go
to

the
'

: on

It

is much Sama/^a

spake thus late,Sir, to-day

The

to to

call

the
can

Gotama.

venerable

Pokkharasadi So

do

so

to-morrow.'
sweet
own

Pokkharasadi

had
at

soft, made
wagons,

ready by
the And

his

light
he

of

hard and food, both taken on house, and to blazing torches, out
went
on

Ukka/^/^a.
nankala road
on,
on was

himself

to

the far then

was.

I^/^Mas

Wood, foot,
he had

driving in his chariot as practicablefor vehicles, and

to

the

going
And the

where

the

Blessed the

One Blessed

when

exchanged
on one

with of

One

greetings and
he One: 17.
'

compliments
seat

and politeness said

to

courtesy,
Blessed

took

his

side, and

the

'Has

our

pupil,Gotama,
here he ?
*

the

young

Brahman

Amba//"^a,
'

been

Yes, Brahman,
And did you, what

has.' have any the

Gotama,
I had.'

talk with
talk that

him

'

'

Yes, Brahman,
And
on

wise

was

you

had

with
18.

him.'
Then the Blessed talk that One had told the Brahman taken rasadi PokkhaAnd when all the

place.

Asa^^a
somewhat which
compare

asa^^a

ambiguous
M.

in his

is Buddhaghosa upantyya. upantyya of this idiomatic phrase,on interpretation

; A.

I, 250,

251

I,

172.

134

m-

AMBATTFA

SUTTA.

he

had

thus
is

spoken

Pokkharasidi

said

to

the

Blessed

One:
'

He

Brahman
*

Let

that foolish, Gotama, young Amba////a. Forgive him, Gotama.' him be quite happy, Brahman, that and

young

young took

Brahman

Amba////a.'
And the of Brahman the Blessed

[109] 19.
stock,
two
on

Pokkharasddi

the

body
a

One, of the
And he of
saw

thirty
all the
"
"

marks

of

Great
two.

Being.
As and
to

them them

plainly,save
sheath-concealed
he One had
was

only

two

member and
to

the

extensive

tongue
the
as

stillin doubt
showed shown them them
to

undecided.
And
was

But

Blessed he

Pokkharasadi,
One Great And venerable his

even

Amba///za^

Pokkharasadi endowed with

perceived that the Blessed of a the thirty-twomarks them, not only with some.
Blessed
me

Being, with
he said Gotama

all of
to

the

One favour also

the and the

20.

the May of taking

*

grant
with him.'

to-morrow's Order

meal
with

me,

the

members One

of the

And

Blessed
the One

Then

the the the

Blessed
time meal is

his request. by silence, accepted, Brahman Pokkharasadi, seeing that had accepted, had (on the morrow)
to

announced

him

'

It is time, oh Blessed
on

Gotama,
had

ready.'
bowl

And

the

One, who
his
outer

dressed and
to

in the

early morning, put

with

robe,

taking his
Pokkharasadi's

him, went, with

the

brethren,

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
more,

and Order.

the And and

the his

young when

Brahmans the Blessed bowl and

the One and

sat

members had his down

^

of

finished

meal,

cleansed
took
a

the

hands,
beside

Pokkharasadi
him.
21.

low

seat,

Then

to

him

thus

seated

the [110]

Blessed

One

Above,

'

repeated. See the note at I, 83. Onita-patta-pa"i7w. Vinaya Texts,'

12
'

p. 106

of the text,

"

PRIDE

OF

BIRTH

AND

ITS

FALL.

35
to

discoursed him the of of

in due

order

that

is

to

say,

he

spake

generosity,of right conduct,

danger, the vanity, and the the advantages of renunciation.

One
saw

heaven, of defilement of lusts

And the when the

of

Blessed had
and

that

Pokkharasidi,

Brahman,

prepared, softened,unprejudiced,upraised, believingin heart,then he proclaimed the doctrine

become Buddhas alone have of its
as won

the

that its

is

to

say,

the

doctrine of all the the

of sorrow, Path. And has been

of origin,
a

cessation, and
from which

just

clean

cloth will

stain

dye, just even

while for the

obtain, even

take readily away did Pokkharasadi, the Brahman, so there, the pure and spotless sitting he knew
'

washed

Eye
a

Truth, and
in that

Whatsoever
the

has

beginning
22.

is inherent

also

necessity of

dissolution.' And had

seen

then the

the

Brahman

who

it, dived
doubt and who for his

deep
put

down

Truth, had who into it,

Pokkharasadi, as one mastered it,understood

had

passed beyond
full confidence,
man no

away had become

perplexity and

gained
on

dependent
the

other the

knowledge
the Blessed

of

teaching
said
:

of

Master,
of
were or were were

addressed
*

One, and
Gotama

Most

excellent,oh
most

(are the
as

words
man

thy
to

mouth),
set to
to

excellent!
which which the
to

Just
been been

if

up

that

has
has

thrown hidden

down,

reveal

that
out
were

point
or

astray,
so
"

right road to him bring a light into

had
eyes

or away, who has

the

gone darkness

that

those

who

could truth the

sons,

see

external made

forms,
known

even ^just

so.

Lord, has
with

the

been

to

me,

And
my

in many a I, oh Gotama,

by figure,
my

venerable
my betake
to

Gotama.

and

wife, and

people, and
venerable
to
as

the and
me as

my Gotama

companions,
as

myself
the

to

my

guide,
from him

truth,
accept

the
a as as

Order.
life the

May
one

the venerable

Gotama this
as

as disciple,

who,
Gotama

long

endures, has
venerable

taken

day forth, his guide.

families visit

And of

just

visits the
so

Ukka/Z/za, at others, his disciples,

let him

136

TTI.

AMBATTHA

SUTTA.

mine.
or

Whosoever their

there who
or

may shall stand

be

there,
reverence

of

Brahmans
to

wives, Gotama,

pay up
or

the
or

venerable offer
to

in take
a cause

his

presence, in

him him that

seat

or

water,

delight
of

him,
and

will

be,

for

long,

weal

bliss.'
'

It

is

well,

Brahman,

what

you

say.'

Here

ends

the

Amba/Z/^a

Sutta.

IV.

SONADANDA

SUTTA.

It is this latter

contrary of
of of

phase which the Avi^^a,

the Four

they
which

call Wisdom is

(Vi^^a)
of the of the

^
"

the

-^

ignorance

action

Karma,
the

of

Noble

Truths, and

doctrine

Asavas The who knows Intoxications. man or these ; who, finally and permanently out of the jungle and in the open, quite beyond the stage of wasting his wonder
*

on

the of

fabulous Nirvana

soul,'has
in
a

attained

to, and is not

remains

in this

state

Arahatship,
Brahman,

terminology, called
be the It is

but

only, in Buddhist declared to is, in fact,

only

true

Brahman. that

So/^adaw^a, as learned as he is wealthy, of the Buddha's the logicaloutcome does not see that this, argument, and carefullyled up to in the final paragraph of the exposition ^, is really incompatible with the supremacy Brahmans of that word. of the He in the ordinary sense is baffied by the skill with he which is gradually led on, of the method by the usual Socratic adopted in so many

amazing

Dialogues, to
There which with is indeed

accept

one

self-evident

truth

after

another.^

to that last paragraph, nothing,till we come B rahman could with and not, safety, intelligent any due regard to his own doctrine,fullyaccept. In other

words, the doctrine

indefensible. standard It
was

of Brahman

supremacy reallyquite inconsistent the

was

intellectually
the ethical with

with

Brahmans, in common the rest of the people,fully accepted. Our Sutta is by no the only one in which means leads up to the same, or a or similar,argument times, which
conclusion. of
our

of the

the same,
a

similar,
real
^

It will
to

aid
one

us

in
or

understanding
of these. of the
sort

the

gist
the do

Sutta

mention and the

two

In the Tikanna.

6^a"usso;/i Suttas Buddha is :

to
'

Anguttara
of person Brahman

question put by
Brahmans you Brahman with The
our answer

What
a

acknowledge
threefold of each of the

be

Tevi^g^
is,in

(a
of

lore)?'
Brahmans the words

pure back and

well born Brahman both on sides, of Sutta, " 4 : 'A descent, through the father and through the mother, with no slur put upon him, through seven generations,
no

in respect of reproach, words) knowing the mystic mastered the Three the

birth
verses

"

repeater

(ofthe

sacred has

by
the
a

heart, one

who with

Vedas,

with

indices, the
and fourth),

ritual,the
the

phonology,
*

and

exegesis (as
not

The

do Englishequivalents
are

Pali terms, which distinctiveness.

"^

not, in the

the corresponding cover exactly texts, used always with scrupulous

"

23 of the text, and

of the translation below.

Vol. i,pp. 163-168.

AWAR'if^E^S,

INTRODUCTION.

39

legends

as

fifth

"

man

learned grammar,

in

the versed

(etymologies of
in
on

and the) words ^ (Nature-lore) and of

a

in in

the the

Lokdyata
the

theory of the

signs
in the
;

body

man.' great the the

'

Whereupon
the asked of the Arahats what

Buddha threefold

rejoinsthat
lore
'

is different

teaching of and on being

it is, answers

in the

words

of sections
are our

three
a.

Samaw^a-phala Sutta, which paragraphs of his exposition in

knowledge knowledge
of one's of other of the
own

93, 95, and 97 quoted as the last

to

The

Sutta, that is previous births. Truths, and

on

say,

b. The
c.

people'sprevious births.
Four of the Four of
to

The

knowledge

Intoxications

(Asavas), leading

the

emancipation

Arahatship.
The

only difference is that at the end of each section, and after the words setting forth the emancipation, the following
sentence
'

is added first is

This

Ignorance
The

(or second, or third) lore hath within him, and wisdom dispelled
has been
as

he has

required.
been born.

darkness all

dissipated, the
he has continued

light has

appeared.
in

(And
And added
'

inasmuch this) the end

in earnestness,

zeal, in mastery
at
:

of himself.' of the whole the

followingverses unswerving
own

are

also

Him

do and

they

honour

whose

heart,
"

in

goodness,

wise,
earnest

Given

to

thought,
"

rests

Pacified,stedfast.
Threefold in of Lived Him Him for the of the do
now,

And

him

control, resolute,able in method,

in his

knowledge, dispellingthe
Death, who
weal of

darkness, the
delivered from

queror con-

gods

and

of

men

and lore,mindful they honour, the Buddha, our threefold

folly self-possessed,
Gotama,

wearing
!
'

Conqueror,
'

too, of

Birth, the last of his mortal

indeed he has the lived
states

frames

'Tis he Who And And Has A

who

is

Brahmawa births that

knows
sees

the

before ;
of

(with Heavenly

Eye)

bliss,

of woe, that other men pass through ; the end of all rebirths,become reached
states

sage, In these

Arahat, perfectin insight, three modes of knowledge threefold

wise.

See

below

in the Introduction

to the next

Sutta.

140
Him And The do
not

IV.

SONAT)AND\

SUTTA.

I call the

Brahman,
who
so

threefold

man verse

mutters

wise, o'er again

mystic

often

muttered

through

before.'

How Buddhism stanza, We

important
is with made

place
evident
at

this

doctrine fact
so

occupied
that

in

early
latter

variations

the

by the close, is

this

constantly repeated.

(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
find it in the in another of Sutta
verses

in

the

Sa;"yutta (I, 167), but

the Pi/akas other other MS. called the collection school of of

also

in

the

collection

from also
to

Dhammapada
such
verses

(verse 423) ; and preserved

so-called in the

in the
some

(probably belonging
Kharosh//^i found and Paris. The this whole section

now Buddhists),

oldest

yet

discovered of
to

in

India, the Petersburg

MS.,
way, of

portions
last year,

which both

have St.

taneousl simul-

their

the

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. Sutta of Vase//"^a is
are Twenty-seven of them the Sutta Nipata, in which

which contains Dhammapada, less than forty verses, each of

taken the

from

raised in

which the

much Two first the

were

that raised in our as preciselythe same the reply, though different in details, amounts the reply given here. same as force themselves upon high social
us.

question and Sutta.,

to

conclusions

It

is, in the

in which esteem place, a strikingproof of the Brahmans, such, and quite irrespective of character, as held had

by
the

the views very

masses

of

the

people.
Brahmans
seem on a

We held readers

have about

hitherto selves. themown

only
vivid
as

which absurd

the

And
sense

they
rests

to

whose

of

superiority
as an

self-complacency quite
Here
"

inexpugnable
from

that

of

the

Brahmans.
source,

we

have all the

evidence

independent

evidence the

stronger because
claims When of the valued the the

it is found Brahmans

in Suttas
are

in which

exclusive contested. for those

by birth Buddhists, in selecting a

so name

vigorously
men,

title of honour of for the

they

highly,for
of

the

best

Arahats,

selected

it is clear that that Brahman, in the opinion of the early Buddhists, conveyed to the the

word,
minds of real

of

people
and the been

an

exalted And

meaning,
it is not the

connotation

veneration have

respect.
case

unless

likely that this would Brahmans had, at least as

INTRODUCTION.

14I
other

general rule, deserved the mere prerogative of

In had the been second

it
"

and

on

grounds
the

than

birth. if the
"

place,

contention

of

Buddhists

Brahman had universallyaccepted if the word of a certain not to come only a man descent, but mean, of certain character and a exclusively a man insight
"

then grown

the up. should

present
But it succeed.

caste
was

system

of

India

could that

never

have
tion conten-

obviously impossible

the

adopted by all reformers, of pouring new wine into old into ancient bottles, putting new meanings under words, can only succeed conditions, that, in this case, And non-existent. it is always open the to were danger hallowed that, with the old and word, the old superstition method,
associated with it will also survive. It in
was a

The

method other

largely
cases,

adopted
to

by
I The

the have

Buddhists;
elsewhere

and called

numerous

which

attention, adopted

with

subsequent language of India is full of phrases which and words bear, not the meaning which they previously and bore, but the new by higher meaning put into them the two in this case Buddhists. But ideas were too widely A be contradictory. physical meaning cannot apart, too The which actual facts of life, replaced by an ethical one. they could not alter, could not, indeed, attempt to alter,
success.
" "

were

constant

influence, against their

Brahmans

view,

too

strong

to

be
most

overcome.

of

constant

of them, perhaps by birth, many pations, them, engaged in various worldly trades and occutherefore Brahmans and so only by birth, were and so important a factor in the daily and hourly

life

of

the

people,
from the

that

the

idea The

of

birth

could failed.

not

be And
as

dissociated

word.

Buddhists choice the wide of

they
a

not

title

of

only failed, their very honour, must (through

for of the
so

the

word

influence

they

exercised

many veneration

centuries have which

to
a

valley strength to
means

the

the

Ganges)

they adopted very of emancipation became

themselves. It is
was

lend weapon

throughout and beyond fresh a actually afforded the word inspired. The weight to their doctrine turned be to against
much. which
was

unlikely that
one

this in
"

really mattered
broad that scheme

The

point

only

detail
to

doomed immediate failure of

from and
a

the outset

failure

is if failure to attain called the

lasting acceptance theory of life. A theory which placed

as

can

rightly be
ideal in

the

final salvation

obtainable

in this

Self-conquest, regarded world, and in this world

142

IV.

SOJVADAJVDA

SUTTA.

only, and
the
'

soul

'

only by self-conquest a view of life and brought the very gods themselves
"
"

that

ignored
the

under

domain shafts and and

of law

religiousmovement

which of belief

aimed in the

its keenest

against all those forms mysterious, appealing most the fears of the people to
to

"

strongly alike a philosophy

effect the the

supernatural the hopes to

that
to

confined and

itself
end of

going back,
scorn on

step by

step, from

cause,

poured
of

all

speculations as to things might gain, by

"

ultimate
zeal of

origin and
his

powerful personality
early
But it
success.

its founder
a

and certain
too

the
measure

enthusiasm of vested it tried

too
"

and

followers,
too

temporary
interests in much
'

fought against
up the
many

many retain

at

once,
new

it raised wine into

enemies,
to

pouring
of
at

old

bottles'
for

the that

ancient

ology, phrase-

lasting victory
country
a

at

least

advancing peoples at
And it the
was

then

assimilating to

time, and in an itself surrounding

was

lower

The grade of culture. actually brought about, not the and

end

inevitable.

by

gradual weakening of forms creeping back, under new popular beliefs.

The
to

but by persecution, the gradual theory itself,

new

names,

of the

more

very

event, which
most

seemed, in the
of the and
strenuous

eyes
success

of

the

world,
new

be

the

striking proof
conversion

of

the

movement, the
most

the

support of Asoka,
"

overlord the

powerful ruler India the over practically

The adhesion
more

had whole of

had of

indeed India
"

the

first real

only hastened

decline.

converts, less

especiallyfrom
movement

of nominal large numbers the newly incorporated and

advanced

provinces, produced
for
come.

weakness,
The

rather

than
promise com-

strength, in the
had

reform.

day

of

of the old thoroughgoing Every relaxation position was only half widely supported by converts the converted. And the between margin of difference almost Buddhists their and gradually faded opponents The soul theory, step by step, gained again entirely away. the upper hand. The caste gradually built up system was The into a completely organised system. social supremacy of the Brahmans vertible accepted as an incontroby birth became fact. the inflood of popular superstition which And overwhelmed the whole the Buddhist of the

movement,
Vedic

overwhelmed Buddhism and

also and modern

pantheon
alike
arose on

Brahmanism
Hinduism The

gods. passed practicallyaway,

the
now

ruins

of

both. renewed favourable. under The conditions

tone

struggle the perhaps, on

worldliness and

is

being
more

whole,

of

love

of material

comfort, the

eager

restless-

INTRODUCTION.

ness

of

modern of

social,

and
to

economic
mere

competition,
means

the
on

degradation
and
movement

learning
are

of

getting
to

making
for

money, the

no

doubt

all

unfavourable elevation of of the

two

any

social

and

religious
in the the
contact
case

of

people.

But in of

history

shows,
how
to

notably powerfully

Reformation diverse views India and

Europe,
life tends in

widen twentieth

the

thoughts
century
of of the lend the

of

men.

Both be

Europe
to

the fresh

may
same

fairly

expected
And in and
to

afford the historical

examples
aid

influence. methods of science aid the

India of

powerful
criticism

new

will

their

invaluable
to

the
not

party
in

endeavouring,
but in character

now

once

again,
wisdom.

place

ideal,

birth,

and

IV.

SONADAATDA

SUTTA.

[Characteristics [ill]
when
a

of

the

true

Brahman.]
Blessed
One
once,

I.

Thus
on a

have
tour

I heard.

The the

going

through
of the

Anga
with
^

country
about And there

with five
at

great

multitude

brethren,
at

hundred

brethren,
he
at at

arrived
on

A'ampa
of
the Brahman

A'ampa
Now

lodged
that

the the
a

bank

Gaggara
Sowadaw^^a with and

Lake
was

^.

time

dwelling
much
a

A'ampa,
and

place
him
a

teeming
and
water

life ^, with
corn,
on

grassland
domain of

woodland

royal
if he
2.

granted
^,
as

by

Seniya

Bimbisara,
power
over

the it

king
as

Magadha
were

royal fief, with

and say householders that
out
now

the the
news

king.
of

Now the

Brahmans
*

i^ampi
Gotama

heard of the

They
who

the from

Samara
a

Sakya
the

clan,

went

Sakya
with

family
a

to

adopt

religious life, has

arrived,

great

A'ampS,
same name

the

capital of Anga,
close other the
names

was

on

the

East
the

bank Eastern about in

of

the

river

of of

the

{Git. IV, 454), which

was

formed

boundary
Lat.

Magadha. Long.
over

It

to

modern of the Far

Bagulpur,
famous

24" 10'
it
was we

by
used
now
*

87".
again
Cochin called

Like

places
and p. there

India,

by

colonists and

in

East,

means

what

call So

China after

Annam

(I-Tsing,
who that had
on

58).
had its it excavated, banks of
was a

Queen
I, 279).
so

Gaggara,
He adds known those

says grove

Buddhaghosa
of

(Sum.
trees, It
was

champaka
flowers. up,
'

well under

for
trees

the
that

fragrance
the

their

beautiful

white

wandering quite
and

mendicants

put

Sattussada.

The

meaning
ussada
=

is

really
'desire,'

settled,

though
and list of

Fausboll

wrongly
'

translates
at

Oldenberg
15

myself
the
60
*
=

uneven,'

S.

N.

783
Also

Vin.

I,

3.
=

See

No.
A. Asl.

in 339 307.

the
;

two thirty-

marks. 95
;

(rat.
4 ;

IV,
G.

188

Dhp.
5

Gat.

IV,

Dhp.
In the

A.

Gat. time

IV,

P.
was

D.

22-44
to

Buddha's

Anga

subject

Magadha.

146
Samara whether
'

IV.

SOiVADAJVDA

SUTTA.

Gotama,
that
was

they
so.

went

to

So;2ada;^^a,and
I propose do
to

asked call

That Samara

is my
not

intention,Sirs.
venerable
to

on

the
*

Gotama.'
the

Let

So;^ada^/^a
so.

that.

It is

not

for fitting
who

him

do
to

If it

were

the venerable

So?^ada72^a

went

Son3.d2ind2LS
Samawa
reason

call upon able him, then the venerthe and decrease reputation would would increase.
not

Gotama's

This call upon the

to

is the

first

why

you,

Sir, should

him, but
in

he

upon 5. And
manner

you.'
they laid before Sowada^^fa
also other he
was

Brahman
:

like

considerations,
born mother
on

wit

That descent back

well the

both

sides, of
the
no
"

through through seven

no

and

through
of birth

pure father

with generations,

slur put upon rich

him, and
That

reproach, in respect
was

he

prosperous, he
was a

well

to

do, and
one

"

That [114] knowing the mastered the the

repeater
verses

(ofthe
the

sacred

words),
who had

mystic
Three

by heart,

Vedas, with

indices,the ritual

and the phonology, and the exegesis(as a fourth), in the and learned in the words legends as a fifth, the and in versed in Lokayata (Nature-lore), grammar, theory of the signson the body of a great man That he handsome, was pleasant to look upon, with great beauty of complexion, trust, gifted inspiring fair in colour, fine in presence ^ stately to behold That he was with virtuous,increased in virtue,gifted
"

"

virtue That and

was

that had he had

waxed
a

great

"

pleasant voice

and

pleasingdelivery
"

suitable
That

with polite not address, distinct, gifted for making clear the matter in hand he
was

husky ',
of many, BrahmS,'
MSS.

the

teacher

of the teachers

Brahma-va^/^ast.

'With

body like
Burmese

that and

of Maha Siamese

says
'

Buddhaghosa (p.282). The

AkkhuddSvakaso,
for which

read

\a,kkka.st. three
"

282, 284) gives Buddhaghosa (pp.

contradictory explanations. 'Not slobbering,' Ane/agalaya. says Buddhaghosa.

CHARACTERISTICS

OF

THE

TRUE

BRAHMAN.

47

three instructing of the from various the

hundred and

Brahmans

in the

repetitio
Brahmans,

mystic verses,

directions
verses,

that many young and various

to

counties, all

craving for
under That him
"

came

learn

them

by

heart

he

was

and old, aged, full of

well stricken
of

in years,

and long-lived That he

was

days

"

honoured, held
revered
"

weight, esteemed

and worthy, venerated the king of Magadha That he

was

by Seniya Bimbisira,
of

honoured, held
and revered

weight, esteemed
the

worthy, venerated
Brahman That
"

by Pokkharasadi,

TTampa, a place teeming with life and with much a on corn, grassland and woodland royalfief granted him by Seniya Bimbisara, the king of it as with power if he over Magadha, as a royal gift, the king were For each of these reasons that he, it was not fitting
he
at
"

dwelt

Sowadaw^a

the Brahman, but him. when

:
*

should
the

Gotama,
call upon 6. And
to

rather

that

call upon the Sama;?a Sama;2a Gotama should

they had

thus

spoken,Sonadanda.
hear

said

them

and [115] Then, Sirs,listen, that he

*

why

it is

fitti
not

I should

call upon
me
"

the venerable

Gotama,
is well mother

and

should

call upon
pure

Truly, Sirs, the

sides,of
back

venerable
descent
seven

Gotama

born
and

on

both father

through the

the slur

through

put upon
'

him, and no Truly, Sirs, the Sama/^a

^
"

generations,with no reproach in respect of birth

Gotama gone the great clan has much the has

"

forth of his

the religious (into life), giving up relations

*

Gotama Truly, Sirs, the Sama/^a (into the religious life), giving up

gone
money

forth
and
"

gold,treasure
^
'

both

buried
on

and
the

above

ground
total

Eighty

thousand

families

mother's,and
"

eightythousand
a

on

the

father's

Sakya

clan of

side,'says Buddhaghosa making 800,000, reckoningfive to a family.

L
2

for

the

148
'

IV.

SOiVADAiSTDA

SUTTA.

Truly,Sirs,the
man,

Samawa
a

Gotama,
grey hair has
on

while
his

he

was

still

young

without

head, in the
the

beauty of
household
'

his

early manhood,
homeless Samana.

gone
"

forth from

life into the

state

Truly, Sirs,the
mother
wet
were

Gotama,

though
wept,

his father cheeks

and

and unwilling,

their

being
the
'

with

beard, and

tears, nevertheless cut off his hair and from the yellow robes, and went donned out life into the homeless Sama^za Gotama
state
"

household

Truly, Sirs, the pleasantto look upon,

beauty
'

is

handsome,
great

with trust, gifted inspiring fair in

of

complexion,
"

colour, fine in presence,

Gotama
and

to behold stately Truly, Sirs, the

Sama;za

is virtuous

with

the with
*

virtue

of

the and

Arahats, good
virtue
"

virtuous, gifted

goodness

hath Gotama a Truly, Sirs, the Sama;/a pleasant he is giftedwith polit voice, and a pleasingdelivery, not address, distinct, husky, suitable for making clear the
'

matter

in hand

"

Truly, Sirs, the

Sama;^a
"

Gotama Gotama put

away

is the

teacher

of

the teachers
'

of many Truly, Sirs,the Sama^^a has

has

no

passionof
of

lust left in him, and

mind
'
"

all fickleness

Truly, Sirs,
and
the
race

the

Sama;/a ', he is
one

Gotama who

believes

in

Karma,
in Brahman
'

in

action

forefront
"

(of

his

righteous ness exhortations)to the

puts
went

Truly, Sirs, the Sama;^a

"

Gotama
^

forth

from

distinguished family primeval

among

the

Kshatriya

clans

Kamma-vadi
112.

kiriya-vadi.
The

Compare reading
habit,have
'unbroken

'Vinaya Texts,' II,

is

109,
*

Adina-khattiya-kula.
MSS.,

doubtful, and

the

Burmese
But and

after their constant

reading, abhinna-khattiya-kula,
all the if the Sinhalese MSS.
once more

replaced it by an easy Kshatriya family.

adina;
see

reading had
to

or agree in reading either adina been abhinna, it is difficult to

how

the

alteration

the

difficult reading should

have

occurred.

CHARACTERISTICS

OF

THE

TRUE

BRAHMAN.

49

Gotama Truly, Sirs, the Samara family prosperous, well to do, and [116] Truly, Sirs, people come
*
'

went

forth from the

of the

rich

"

right

across

country
Samara
*

from Gotama

distant
"

lands

to

ask

questions

Truly,Sirs, multitudes
in the

of
"

heavenly beings put high reputation

their

trust
*

Sama;^a such

Gotama is the

Truly, Sirs,
an

noised

abroad
to

concerning the
and
a

be

Gotama, that he is said Arahat, exalted, fullyawakened, abounding in

Sama^za

wisdom the
'

righteousness,happy,
Blessed

with
"

knowledge
all the
bids

of

worlds,

One,

Buddha

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,
"

thirty
men

all

superciliou
"

accessible
'

backward in conversation not all, is honoured, held Truly, Sirs,the Sama/za Gotama
to

of

weight,esteemed
classes

and

venerated
"

and

revered

by

the

four of

'

the brethren and (of his followers the Order, laymen and lay women) believe Truly, Sirs, many gods and men
"

sisters

in

the

Sama;2a
'

Gotama

"

Truly, Sirs,
Gotama
no

in

whatsoever the

village or
non-humans
the
a

town

the do

Sama^^a humans
*

stays, there
"

the

harm

Truly, Sirs, the Samana Order, of a school, as the

Gotama teacher all and the

as

head

of

an

of

school, is the
of
sects.

acknowledged
Whereas
a

chief

of

founders

some

Sama/^as all
sorts

Brahmans

have

gained
\
not

reputation by

of

matters insignificant

Buddhaghosa skipsthe clause, which (ifit was is suggestive. He would scarcelyhave done would were really very simple. 'Autonomous
'

in the text
so

before the

him)
matter

unless
a

make
sense same

good
'

sense

in

the context

; but

I have

taken

the

as aboriginal,' being a

derivative is

word, from adi, in

in

the the

of
way

primordial
as

adhina

is from

adhi.
occurs
'

This

being that simple enough; the only difficulty

else.
'

the word
^

nowhere
;

Literally anyhow Buddhaghosa (p.288).

'

such

as

by wearing

no

clothes

'

explain

150

IV.

SONABANDA

SUTTA.

SO

the Samara
*

Gotama.
conduct and

His

reputationcomes
"

from

in perfection with

Truly, Sirs,the
his children

righteousness king of Magadha, Seniya Bimbisara,

his wives, with his

and

people and
"

his

Gotama courtiers,has put his trust in the Sama;^a of Kosala, with Truly, Sirs, King Pasenadi his and his people and children wives, with
'

his his
"

courtiers, has
'

put his
his

trust

in the

Sama;za

Gotama with his

"

Truly, Sirs,
and has

Pokkharasadi

the his

Brahman,

his

children

wives, with
trust

people
is and of

and

mates, inti-

put his

in the

Samara

Gotama

Gotama Truly, Sirs, the Samawa venerated of weight,esteemed, and by Seniya Bimbisara, the king Pasenadi the king of Kosala, and
'

honoured, held
revered alike

Magadha,
Pokkharasadi
has

by

by

the

Brahman
'

"

[117] Truly, Sirs,

arrived
at

the is

Sama/za

Gotama the and

now

A'ampa,
Lake.
our

and

stayingon

shores Brahmans

of the who

Gaggara
come

But

all Sama^^as

into
we

guests
and be
'

revere.
so

villageborders are our guests. And and honour, to venerate ought to esteem And he is now he ought to as so come,
a

treated, as
each and the does do but
I

guest

"

For

all of these Gotama

us

considerations
should

it is

not us,
so

that fitting but far rather

Samans. it behove know

are

only
is

the

call upon excellencies of

to

call upon And him. the Samawa

Gotama,

these

not

all of

them,

lence for his excelBrahmans the

were

beyond
'

measure.* had thus

he And when 7. The said to him :

spoken,
on

those

venerable Gotama
a

So^^ada^^^a
such

declares

praisesof the Samara he to be dwellingeven

would
to

wise, that

hundred
a

be

enough
him,
the
on

to
even

make had

leagues from here, it thither believingman go

carry his back ^
to
a

call upon
to

he

the bag (for Let

us
'

provisionsfor
all go call

journey) on
Samawa

then

the

Gotama

together!
a

Pu/a/wsenSpi. phrase occurs.

Compare

A. II, 183, where

similar precisely

CHARACTERISTICS

OF

THE

TRUE

BRAHMAN.

15I

So Lake
8.

Sowadawflfa with Now

as a

the Brahman

went

out

to

the

Gaggara

great company

of Brahmans. in SonadandsLS
'

the he

mind the
"

Samara

followinghesitation arose passed through the wood : Gotama a question, if he

not
"

Were
were

I to
to

ask
say

The

questionought
be
me

to ;

be the

asked company

so,

thus

ought
upon there-

the

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 would did so decrease and with reputation ; 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
"

question to speak of

framed

might

might explanationof
not

be the

able

say
so

to ;

"

me

The

gain problem. And question ought

to

his

approval
if they
were

by
then

my
to

not

to

be

answered
"

thus

company
"

problem to might thereupon speak ought

not
even

the

be of
me

explained ; the with disrespect

the

Foolish saying : inexpert. He is Gotama

is this So;2ada;?^a able

to

Brahman,

and

explanation of the if they did so, my reputationwould decrease with ; and for what reputation my incomings would grow less, my have to we enjoy, that depends upon our reputation. But on the other hand so if, far, I should having come by
turn

his

the Sama/^a satisfy problem put." But

back

without

calling upon

the

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
can

he he

dare
turn so,

not

call after

on

the

Sama^za
come so

Gotama. far ?
;
"

How But and

back my
to

having

if

they did
my

reputation would
would

decrease grow upon

with For

reputation my
we

what

have

incomings enjoy,that depends

the Brahman
went

less.
our

tion.' reputathe

9.

So

So/2ada/^^a

up

to

where

K'liizm

na

aradheyyawz, 'win
Mil. 25.

over

his mind.'

Comp. M. 1,85,

341;

II, 10;

152 Blessed

IV.

SONABANDA

SUTTA.

One

was.

And

when

he One

had the

come

there

he

exchanged with the Blessed and compliments of politeness

seat
on one

greetings and
and took his and
to ; some

courtesy,
Brahmans bowed side

side.

And
some

as

to

the

holders houseBlessed of them of

on

of One and

Aampa,
took him

of them
on one

the

their

seats

exchanged with and politeness

one

the
them

greetingsand
then took
out
on one

compliments
their their side
; seats
name

courtesy, and
of

side;

some

called
seats
one

and
some

and family, of them

then

took their
seats
as on

and

took

their Now

side in silence.
was

[119]10.
was

So^iadam^a.

seated

there before that

he
set

still filled with

;

hesitation, thinking as
to

out

and

he

added

himself but ask

Oh

! would
some

the

Samawa
my
own

Gotama

would the

me

subject,on
then be the

threefold
to

Vedic his

question on lore. Verily,

my

I should

able

gain
put !
'

approval by
aware

expositionof
11.

problem

Now

the

Blessed

One in the

became mind of

in his

own

mind he

of the hesitation
'

Son3.da.nd3.,and
doctrine.' And which
to

thought :
better
to

This

Sowada;/rt^a is afflicted in his heart.

him
are man on

I had he the
a

question
'What
say
a

his

own

said

him:

Brahmans

Brahman, things. ought to have in order

"

the

be he

Brahman, so and speaks accurately

that ?
12.
'

if he

says
not

am

Brahman,"

does

become

guiltyof

hood false-

Then desired

Sowadaw^a
and had Gotama

thought:[120]'What
in my mind should put the
and
to
me

I wished for
"

and the
on

hoped
some

that

Sama/za my
now own

question
lore
"

on subject,

threefold

Vedic able
to

that

he

does. with And

on

heart
13.

my

I may be thereof!' exposition

Oh

! that

his satisfy

round 'The who

drawing his body up the assembly, he said to

Gotama,
"

looking erect, and One the Blessed :

to

Brahmans,
can

declare

him
a

be

a
"

Brahman without And

I am accurately say being guiltyof falsehood, who

what
are

Brahman
five

has

things.
Brahman side and

the
on

five ? In both

the first place. Sir,a the

is
on

well

born

sides,on

mother's

154
he have
"

IV.

SONADANDA

SUTTA.

the

other

three would

"

good birth, virtue,

still declare him
to

and
a

wisdom Brahman

Brahmans
;

be

and

he
to

could
be

without rightly,

danger
is

of

falsehood, claim
1

one.'
three

6.

'

But

of

these
one

things, Brahman,
man

it

possibleto
has the

leave
two

other

to

to declare the out, and be a Brahman, to be one

who
can

who

and accurately,

without ?
'

into falsehood, claim falling be

to

be
'

Brahman

Yes, Gotama,
birth. other For
two
"

that could what virtue

to

done.
matter
"

We
?

could
If he

leave
have

out

does and be of he
a

birth wisdom

the

Brahmans
;

would
he could one.' other
be

still declare

him

Brahman

and
to

without rightly, danger [122] 17. And when

falsehood,claim
had thus
'

spoken
not

the

Brahmans

said

to

So7ia.da.nda.:

Say

so,

venerable

He ! not Sona.danda., so depreciates not only our say birth. and colour, but he depreciatesour verses our

Verily the
doctrine 18.
*

venerable
Sama;^a the oh

So^^ada/^rt^a is
Gotama.' One said
to

going
those

over

to

the

of the

Then

Blessed

Brahmans

If

you, he

Brahmans,
he
to

think

that

So7ia.da.nda. is
he
me

unlearned, that
that
matter,
me.

that speaks unfittingly,

is

unwise,
in

is unable

hold

his

own

with

this

let him
if you

But
to

able him

hold
And

his with when

keep silence,and do you discuss with think him learned,able in speech, wise, let and then do silence, keep own, you
me.'
he those had thus

discuss
19.

spoken, Sonada.nda.
'

the

Brahman
ones

said

to
so.

Brahmans
not

Let

not

the

able vener-

say depreciateeither

Say
our

so.

Sirs.
our

[123]I
verses,

do
nor

not
our

colour, nor
time
to
a

birth.'
20.

Now

at

that

Angaka
seated

^, sister's son
in that company.

young So7ia.da.7ida.the And

Brahman

named
was

Brahman,
to

So7ta.dsinda.said

those

This
five

the

of like a kind of personification suspiciously of the true Brahman as just Angas (the five characteristics)
name

looks

above, "

13, set out.

CHARACTERISTICS

OF

THE

TRUE

BRAHMAN.

55

Brahmans
our
*

'

Do
'

the

venerable

ones

see

this

Angaka,

nephew
*

Yes, Sir, we
Well
!

see

him.'

Angaka, Sirs, is handsome, pleasantto look with of plexion, comtrust, gifted beauty inspiring great upon, fair in colour, fine in presence, stately to in behold in this assembly is like unto him none Gotama. colour, save only the Sama;2a And Angaka, Sirs, is a repeater (of the sacred who words),knowing the mystic verses by heart, one
"

'

has

mastered

the

Three

Vedas, with

the

indices,the

ritual,the
and the the the

phonology, and the exegesis (as a fourth) learned in the phrases and legends as a fifth,
versed and Lokayata (Nature-lore), signs on the body of a great man both in in
"

grammar,

theory of the myself have taught him the verses. And Angaka, Sirs, is well born
'

the

mother's back

side

and

on seven

the

sides, on father's side, of pure

on no

descent

through

with generations,

slur
"

of birth in and no him, reproach respect put upon his forebears, on the mother's side and myself know the
'

I
on

father's.
If

Angaka, Sirs,should
has and
not

kill

and livingthings, the

way

take

what

been

given, and
his

speak lies,and
would his birth ?
so

go drink

of

the

terer, adul-

strong
him

drink, what
? what the

then, Sirs,
verses
'

colour

avail

? what It is in

increased

far. Sirs, as a in virtue,giftedwith

so

Brahman virtue and who that

is

virtuous,

great
or

in

far

as

he

is learned

grown wise, the first hold

as

has

those it may be the second, among declare would ladle, that Brahmans with who these
two to qualities, rightlysay "I

out

the

him,

endowed
to

be
am

a a

Brahman,
Brahman"

be

one

could
'

without

into falling
21.

falsehood.' of leave
to

But
to

these
one

two

things,oh
to to

Brahman,
the
one man

is it who
can

possible
has the

out, and
a

declare
be

other

be

Brahman,

who
to

and rightly,
a

without

into falling

falsehood,claim

be

Brahman

'

T56
*

IV.

SON

AB

AND

SUTTA.

! For wisdom, oh Gotama, [124] Not that, Gotama is purified and by uprightness, uprightnessis purified is uprightness, there Where wisdom by wisdom. there is wisdom, is there, and where uprightness is there. To the upright there is wisdom, to the wise there is uprightness, and wisdom and goodness are declared to be the best thing in the worlds Just, oh Gotama, as one might wash hand with hand, or foot with foot, justeven Gotama, is wisdom purified so, oh and uprightness is purifiedby wisdom. by uprightness, Where there is uprightness,wisdom is there, and where there is wisdom, uprightnessis there. To the there is wisdom, to the wise there is uprightupright, ness, and best
22.

wisdom the is But

and

goodness
oh

are

declared
And

to

be

the

thing in
'That
same.

world.' Brahman.

just so,
?
'

I, too,

say

the what

what, then, is that uprightness and

that wisdom

only know, oh Gotama, the general statement in this matter. be pleased May the venerable Gotama to explainthe meaning of the phrase.' Well then, oh Brahman, give ear, and pay earnest attention, and I will speak.' said So;^ada"rtfa in assent to the 23. 'Very well. Sir,'
*

'We

Blessed

One.

And

the

Blessed

One

said

\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 preachthe conversion of the of the hearer, his renunciation world, all the Silas, and tJie paragraph on Confidence
*

This

also, oh Brahman,
the

is that
on

uprightness {Stla).
the

[flere follow
'

paragraphs

Ghdnas,

begin-

Oldenberg renders this ('Buddha,'p. 283) as follows: 'The wisdom of the upright and the uprightnessof the wise have, of all I cannot in the world, the highestvalue.' uprightnessand wisdom how this can is be grammaticallyjustified see ; though the sentiment have somewhat admirable enough, and would relieved the monotony of the paragraph. On pa""a"a as nominative, not genitive, see, for S. I, 41, 42; Sum. I, 171, 290; A. IV, 342. instance,

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, the Heavenly Ear, on Knowthe Wondrous ledge on on Gifts, 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.]
*

This, oh Brahman,
When said
'

is that wisdom

\'
the

24.

he
to

had the

thus Blessed

spoken, Sonadands.
One Gotama
:

Brahman

[125] Most
set

excellent,oh
excellent! has has been been which

(are the
as

words
were

of
to to

thy mouth), most

up

Just

if

man or or

that that

thrown hidden him who

down,
away,

were were

reveal

which

to

point out
or were

the
to

right road to bring a lightinto

could been
see

has

the darkness

astray, gone that those so

who has

had the

eyes

external
known Gotama. Gotama And

forms
to

"

just even
in
many

so a

truth the the

to

made

me,

figure,by

venerable

I, even
as

I, betake

myself
Gotama

to

venerable
the
me

my

guide,to
the

the

truth, and

Order.
as a

may
one

venerable this his the and

accept
And of

as disciple,

who, from
taken him
me as

day forth,as long as

life endures, has to-morrow's Order

guide.
favour

may

the venerable
of the One
on

Gotama meal with

grant
with

taking his
Blessed
his

me,

also the members

Then the And
arose

him.'
sent. con-

Sonadanda,
seat

signified, by silence,his seeing that he had done

down before

so,

from

and

bowed

the Blessed

The

here repetition
above

is
at

nearly the

same

as

that

in the Amba//^a

summarised .Sutta,

the translation

only
there under

difference is that
included Sila
as

paragraphs coming under Tarawa (Conduct) are

there put, G/ia.na.s,
are

the

The of p. 100 of the text. 64-74 of the Sama""a-phala here under included

The (Uprightness). but under

not

Yigg3i
but

(Wisdom),
under that But
was

A'ara^a,
under

here other and

put,
words the

not

under

Sila,
includes

Pa""a there

In (Intelligence). included all that

Pa/7"a Four

all

Vi^^a,

G/izms
under

besides.
Sila
"

Sila

includes

indeed

of the

eightdivisions
at

is put in the Amba/Z/^a of Sila as summarised pp. 219,

all

above, pp. 57-59.

See

notes Buddhaghosa's

268,

292.

158
One,
towards made and

IV.

SOiVADAiVDA

SUTTA.

walking
at

round

him

with And

his
at

him, departed thence.

right hand earlydawn he

hard and Blessed

ready
had

his

house

sweet

food, both
to

soft, and
*

the

time

announced and the

the
is

One
in the

It is 25.

time, oh Gotama,
Then the Blessed
on

meal

ready.'
dressed

One, who
his
outer

had

early morning, put

bowl
And with

robe, and
to seat

taking
for

his

him,
sat

went

with
on

the the

brethren

So;2ada?^^a's
him. the

house, and

down

prepared

So;^ada;^rt^a the

Brahman

satisfied

Blessed
sweet
more.

One, and the brethren, with his own hand, with food, both hard and soft,until they refused any
And when the Blessed and One his had finished cleansed
seat, 26.

his meal, and took

a

the bowl
sat

and
'

down

beside

hands, Sowadawrt^a him, and said :

I

low

If, oh
I should

Gotama,

after my then he

have
to

entered bow down

the

sembly as-

rise from

seat

before find

the fault

venerable with find

me

Gotama,
^

the with

assembly
whom the

would

Now

assembly
less
;

should he grow seated in who

his reputation would fault,

should less.
upon in the For

lose his
that
our

grow his income reputation,

we

and

would

which

have If

to

enjoy, that
I
am

depends

reputation. assembly, I stretch

venerable from the
a

then, when
accept

salutation, let the

me as am

forth my Gotama
seat.

joined palms
that

from when

risingup
in

my

[l26]And
I take off
my
me

if

seated

assembly
So

turban, let the venerable

as a

Gotama head.

accept that from

when if, I
am

salutation with
were

my

chariot, I
with bend Gotama And
me.

the venerable

from the chariot to get down would find fault Gotama, the surrounders
to

in my salute

If, then, when

low the

mounted

on

my

chariot, I
venerable

down

accept
when if,

staff of my that from me

on

goad, let
as

the

if I had

got down.
wave

mounted

my

chariot,I

should

On

the

ground,

says

younger If this tradition be correct,

events describing

a saluting

much

Buddhaghosa (p. 292), that one enough to be man, young

it would the follow that this

he his Sutta

would

be

grandson.
must

be

very

earlyin

publicministryof

the Buddha.

CHARACTERISTICS

OF

THE

TRUE

BRAHMAN.

59

my
me

hand,
as

let I had

the bowed the and

venerable
low in One

Gotama

accept
^

that

from

if

salutation instructed
Sondidanda

'

27. and with and

Then incited

Blessed

and the

roused Brahman his

seat

gladdened
discourse,
and

religious departed

then

rose

from

thence.

Here

ends

the

Sonadanda

Sutta.

It
a

will

be

seen

from

this

section
extent.

that

So?iad3.ndz

is

represented
on

as

being
of
his Vedic

convert

only
and of

to

limited

He
to

still

keeps
the

his

school of

studies,
and before

is other him

keenly
Brahmans. in
two

anxious And Sutta be

retain if that

good
of it will the be with
to

opinion
Buddha's
found the its

students,
put

part

doctrine

this

examined,

to

be,

with

perhaps
views. conclusion from the

one

or

exceptions,
if every be
no

quite
detail

compatible
were

best strict

Brahman

No
there

doubt would

carried need for details

not

logical
except
face the the of then soul

further
But
to

Vedic

studies,
are,
on

historical
ethical. studies.

standpoint. They They

And the

those

the in

them,
Vedic

belong
could

plane

touched
an

on

be

accepted
doctrines

by
of

adherent

of the
"

theory
Tmths,

of

life.
and

essential
are

Buddhism
to.

Path,

the

Arahatship

"

barely

even

referred

INTRODUCTION

KUTADANTA

SUTTA.

Whoever
imbued
a

put
with the Suttas

this

Sutta
of

together
subtle in
to

must

have that of

been

deeply
no

spirit
than

irony
so

plays
the

less

part
have

in the

it does

many

6^atakas. for of It
"

I the
a

already right

called

attention of of
as

the

great
Buddhist subtle

importance

understanding appreciation
far

early
sort aware,

teaching
humour overlooked the
a

constant

this I
am one

of

^.

has that

been

hitherto,
the

so

entirely
to

is, in
The

Suttas

; every

recognises
all intended
aroma

it in

Cataka

tales.

humour
a

is not smile. And

"

at

raise

laugh,
the because

scarcely
whole of
as

even

the
none

of less

it, pervading
all the
to

of very

an

exposition
serious

the of
at

delightful
be

the

earnestness

the
"

narrator, is apt And it

while,

regards

the

ethical
of but
to

point
that the write
one

issue

lost
as a

sight

of may
so

precisely because be explained,

in the than the

earnestness.

just
in the

joke

point
about
runs

of

spoilt danger

process,
more

attempt
any

this

irony,
of

much

delicate it under The easy,

joke,

great
be

smothering
it is most
no one

explanatory
to

words.
must
an

attempt,

nevertheless,
do
so

made. which
we are

And

perhaps,

by
the

example
Cataka^ famous

will of the and their

In the Ra^ovada dispute. two kings, reigning over

told Benares into So the

no

lands
to

of examine of

Kosala,
own

who

simultaneously
No and courtier
went
on

determined would tell

to

faults!

them the

any. in

they
finders faultthen made with

each outside

went,
the

in
a

vain,
similar
went
on

people Fmding

city,

palace

quest.
to

there, they
to
over a

each

the

city gate,
So

and each and the

the

surrounding
the

suburbs,
to
as

all

in

vain.

they
into

kingdom
attendant

their

respective
sallied

ministers,
forth

single

charioteer,

world,

See, for

instance,
to

the the the

notes

above
on

on

p.

33

and

the

remarks,

in

the
"^

Introduction
I

Aniba//^a,
Pali
text

the
in

Agga/7"a
Cowell.

Sutta.

No.

in

vol.

ii of

Prof.

Fausboll's

edition,

and

of the

Cambridge

translation

edited

by Prof.

62

V.

K^rADANTA

SUTTA.

have its

this

mixture
most

perhaps adopted
why
to

Na^iketas. often But confined Great

same numerous

And and

unreality and earnestness, and it finds touching expression in the legend of G^ataka the Buddhists, in their stories
of

developed
we

old Indian that have

tales of
sort

similar humour

sort.

should the of for

think
?

this
a

of

is

6^atakas

We

Gataka.

story of the
Sutta embodies lesson of the the
at

King
name,

the on Glory, certainlybased it expressly quotes it, and which those lead
up
to
are

details of it K details And in

the
at

sublime

the
as

end the

details

least

as

extravagant

Ra^ov^ada Cataka. Allowing for all the the story-telle 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 mythology of the sun- myth is brought into play
in order of the
to

the

show

how

the best

greatest
of all

greatest and
And the intentional
to

possiblemajesty and glory possiblekings is, after all,but

the

vanity.

by
A
as

an

similar

that

in

similar

state out

Sutta, are enlivened exaggeration, a designed dry humour, the Ra^ovada Cataka, above referred to. of things is found in the Agga;7"a Sutta,
in the Introduction below is the
; to

details, here

also,in

pointed
the

above

the in

Amba///^a many other

in

Keva//a In

Sutta,
all of

translated there
same

and
same

Suttas. the
same

them the

exaggeration,
art

dry humour,
It is

restrained

of the

teller. storytellers with

and
a

hearers

impossible not to see that to the early of these legends, always striking, often

specialbeauty of their own, the unreality of the whole thing be as to meant was as evident, and was evident, as it ju.st is now to us. They knew quite well that the lesson taught the the main was principal matter, point compared with
which all others
were

quite
with and

subservient. Great

And

it made of

no was

difference

that, for instance, the

identified the it all ;
as

King
in
a

Glory
into

expressly
They
the

Buddha
none

former less

birth. the both

accepted
the and I

entered

the

spiritof
lesson And

legend
the would The
manner

legend, because
of the

they enjoyed
it. also with
case

tellingof
the is be

so,

submit,
whole
are

stands

our

present
ad hoc.

Sutta.

legend
meant to

Its details

not

obviously invented taken seriouslyas

'

Both
'

Gataka

and

Sutta

are

translated

in full in my

Buddhist

Suttas

xi (vol.

of the S. B.

E., pp. 238-289).

INTRODUCTION.

63
of

historical the words

we

fact.

The and be

forced

twist

given
is
sense

to not

the

meaning
What

words could have is

vidhd
not
a

parikkhafo
in the
a new

serious.

The

used of pun,

assigned.

the words, a piece play upon of dialectic smartness, delightfulto the hearers then, and unfortunately quite impossible to be rendered adequately,in English prose, for readers now. And it is quite open this does to not question whether Sutta to the whole to the as apply as much legend of King
sort

Wide-realm. mentioned rather that

case

The nowhere hero

we

Brahman

Ku/'adanta is
an us

is (pointed-tooth) be In

else, and
a

the

of

tale have

than before

to likely meant very historical character.

a

should

novelette,
Sir
"

an

historical

romance,

in which lord and of the

the
manor

Very
of
on

Reverend

Goldstick cruel his

*

tooth, doubt,
be
as

Khanumata,
sure as

Sharpenough, no
'

very comfortable

keen

being

that he

soul

should

in the next

world that

was,

now,

in end

this,
"

makes murder
a

to secure up his mind of a number of his

or as

most

desirable in

by

the of

fellow

creatures,
not
one

honour

god,
In
"

he
to to

would make the

a sacrifice. by celebrating put it,

order for

certain
accurate

that

of

the

technical

performance of all these the god was supposed to attach great weight should be done the represented as intending sacrificer is ironically wrong, of position, under doing the very last thing any Brahman
"

details

similar the
to

circumstances,
Gotama

would

think about

of

doing.
modes

He

Sama;za be

for advice

the

to goes of the ritual

about performed at the sacrifice ; and the altar-furniture, in making to be used utensils, The of
a

the it.

requisit

Buddha's

answer

is to and

tell him of the

wonderful he

legend
offered All
"

King
the

Wide-realm,
most

sacrifice

truly
of
none a

extraordinary sacrifice imaginable.

one

its

marvellous

details, each
are

be settled, with
a

it

noted, on
evident

the

advice

Brahman,
the less
to

described

deliberate the

extravagance
earnestness

delicious be of

because

of

of the The

moral Brahman the

inferred.
our

Sutta be

wants

to

know

the

three
*

modes modes
'

in which
are

ritual is to in the

declared

performed. The legend (" 15)to be simply

at

three three three

or

conditions

condition of mind mind, or rather one times, the harbouring of no regret, either
or

of

different

before

during

And expenditure involved. material the the accessories required, the altar-furniture, is that? It is the hearty co-operation outfit,what priest's with the king of four divisions of his people, the nobles,
at sacrifice,

after

the

the

the

the officials,

Brahmans,
M

and
2

the

householders.

That

64
four

V.

K^rADANTA
of furniture.

SUTTA.

eight personal qualifi cations makes other eight. And of the king himself. That of his advising Brahman make four personal qualifications No articles the total of the sixteen required. living up thing,either animal or vegetable,is injured. All the labour all the world is voluntary. And co-operates in adding its share strict vegetarian principles to the largesse of food, on
makes articles in which,
not

And

alone, the sacrifice consists.

the
to

It is offered

on

behalf,
the And
over

only of king desires

and

king himself, not propitiate,

verses

but any
over

of all the

god,
each

but

good. And livingmen.

and

the

muttering of mystic

article used

of unhappy victims, verses bleeding bodies which all the been on magic efficacy of a sacrifice had supposed to depend, is quietly ignored. It is all ironical,of course just the very contrary, in sacrifice. And the evident respect, of a typical Vedic every be one explanation of the unreality of the legend may of the Cataka curious fact that the authors book standing (notwiththat King Wide-realm's Chaplain is actuallyidentified in the Sutta with the Buddha himself have in a previous birth) included this professedly Cataka not story in their collection. This far discovered, in which similar is the only case, so a

mangled

"

omission

has

been

made. ideal
a

Having
of
court
or

thus with

laughed the Brahman the gentle irony of

of the be.

of

sacrifice

out

sarcastic
to

travesty, the

author
a

authors

Sutta
Far

ought to procedure, they put

list of sacrifices each the
sweetest

sacrifice

go from

on

say

what

they
of
a

think

exaltingKing
the very

Wide-realm's

his sacrifice better than of

at

bottom

long
to

the

other, and
is the

leading up
attainment

and

highest

all, which
last
a

of

Arahatship.
Here

again, except
sacrifice of

in the That

paragraph, there

is

nothing
is better

exclusivelyBuddhistic.
than
a

sacrifice of the

heart

bullocks, the ethical more worthy than any is simply the sensible, rational, human view physical sacrifice, of the matter. The whole long history of the development

chiefly by 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 thought, as
carried
on

of Indian

Even of this

in the view And

Vedas in the in

themselves mental the of

there
as

is

already the

Varuwa.

regards pre-Buddhistic KMndogya,

the sacrifice with
and
man

attitude

germ Aditi and in the find

mystic

identification
^

^,

we

Ajiandogya Upanishad III, i6

17.

INTRODUCTION.

65

placed on an equality with certain parts of the sacrificial procedure. And these moral states, among of causing no the habit ahimsa, injury to any livingthing, is especially This mentioned. to the Hebrew comes near 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 words the up that it is truth Mahabharata, (not mercy) that outweighs
certain
states
'

moral

thousand the

sacrifices ^. ahi;;/sa
so

But

there

is

very in

great probability
the

that and the

doctrine, foreshadowed

Upanishad,

afterwards Cains

extravagantly taken
Buddha's

of the

time,

was

up also

by the
a

Niga;z///a
a

part of the earlier

only in germ, but as developed teaching, pre-Buddhistic. Though the Buddhists did this would not extreme seem position,there accept therefore valid reason for doubting the be to no accuracy
doctrine, and
not

6"ain

therefore

of

the
on

Buddhist
a

tradition ancient

that belief

their which
or

view
was,

of in

sacrifice

was

based

ground
the Our in and the took view
so

to

very the wise, whether

fact, common
the

inside

outside

ranks

of

Brahmans. Sutta

is, then, merely the

and

oldest

extant

expression,

of an ancient uncompromising a way, trend of opinion. On this question, as on the early Buddhists question of caste or social privileges, pushed to its logical conclusions, a rational up, and held also by others. And this question of sacrifice on

thorough widely held

their

party

won.

The

Vedic when

sacrifices,of
the reached its
even was

animals, had
between Isolated
to

practicallybeen
Brahmanism instances Muhammadan of and such

given up
Buddhism sacrifices

long struggle
close. down

are

known the

the
won

invasion.

But their of the is

our

battle And

really
the have had

by
share

the

Buddhists
and

and

allies. Sutta

combined its

ridicule
in

earnestness

will

That

bringing about they did win

done often addicted
so

victory.
a

suggestive
Indians of

fact. time

How had

could

they
as

have
so

if the of
manner

that

been,
more

is

asserted
to
more

them

by

European
any
averse

writers,
other
to
no

deeply
under

all

of ritual than

nation in
to

heaven,

superstitious,more
?

change
reason

religious ceremonial believe that they were

^

There very

seems

to

me

in these different,

respects, from

Rosea
XV,

Prov.
^

vi. 6 ; quoted Matt. ix. 1 3, and xii. 7. 8, and xxi. 13, are, of course, later.

See

also Micah

vi. 6-8.

Mahabharata

I,

3095

nearly

XIII, 1544.

Compare

XIII,

6073.

66
Romans
a

V.

K^rADANTA
of the

SUTTA.

Greeks there
was

or

well

marked

period. On the contrarya wide-spread antagolay feeling, nism

same sense

to

the

a priests, sense.

real Above

of

humour,
was

strong
the

fund
most

of

common

all

there

then

of thought and complete and unquestioned freedom sion expresworld had that the in religiousmatters yet witnessed. Brahman Indian the To peoples through spectacles, regard from the tone prevalent in the .Srauta and to judge them seem impossible that this victory Grihya. Siitras,it would could have been
won.

But be

it

was

won.

And

our

views

of Indian

history must
is
a

modified

accordingly.
the stock

There the I
to
our

curious

expression in
so

phrase describing
Pi/akas, which
as

learned have the

Brahman,
in

often in

found

in the

left untranslated

this it
was

Sutta, being uncertain

used be
at

meaning
was

which

the

time

when
more

Sutta than

composed.
to

It and

will

instructive,in
the other

ways in which

one,

collect
occurs.

consider

passages

the

word is

Lokdyata
atheistical

'the as explained by Wilson philosophy taught by /Tarvaka^,'

'

system
and

of the

by

Petersburg Dictionary
of the mouth

as

Materialism.'

Now

the

description

good
of

Brahman

as

put, in the Buddhist

The the whole
exact

Suttas, into the

of Brahmans
his And

themselves^, mentions

branch
of

learning. though
terms

as one Lokayata paragraph is mentary. compli-

connotation
are

of all

one

or

two

the

other

is which

doubtful, they
a

descriptive
have been

of

just those rightly proud

things
to

Brahman

would

of. It is evident, judged a master of the word therefore, that the 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), charges the Mimawsa system with having been, for the most for his into a Lokayata system, and claims part, converted the of bringing it back book merit theistic lines ^. to own 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 be
as

orthodox
uses

as

himself, a
in the

term

of abuse. of
'

But

it is clear that
exact

he

that term

sense

atheistic'

The

phrase

He

givesas

his

the authoriiy
a

Amara any
'

Kosa. ; but

the

Koja

merely

mentions
^

the word, in

without list, other in Muir's

explanation.

Ahguttara I, 163, and

The

passages.

'

passage

is

quoted

Sanskrit

Texts,'III, 95.

INTRODUCTION.

67

would that

be

"

t ik a,

as or

opposed
the
man

to

his

own

dstika-patha:
'

is,the

system
is

who wider
to

infidel.

This

somewhat

says than atheist the

same

there
;

is not,' it
comes

an

however,

in Kumarila's

mouth,
the word

much

thing.
several times of those

^aiikara^^rya uses and always in the same

who look upon
so a

Lokdyata as specificsense
as

the

view the

the

soul
as

identical

with

existing only
after A

long
new

the

body
and

exists, not
separate from
same

body, as continuing,
the

death,

in

condition

body.
is also and the
never

indeed the similar, if not very very in the controverted Brahma-^ala Sutta is

view

(above,p. 46) ;
Pi/akas But
to

constantly

referred
tarn

to

throughout
tarn

the

under it is be the the

stock called that and

phrase
there dies but is with
not
a

^ivam

sariram^. It
seems

Lokdyata

in

the

Pi^akas.

view

soul ; but that it is diffused it ; and is not a separate of

through
unity,
the

body,
the after

within

body
death.
or a

it,which

flies away
to

from

body

^"ahkara that either suppose necessary forth in their minds the Buddhists book had setting any philosophy based on this single proposition, or any actual It is not

school
so.

using
But the

such

book

as

manual.

It may
to
an

have

been held
not

expressions used
in

point rather
with other

opinion
and

either the Nor do treatise. special any Buddhists ^ankara or pretend to set out that opinion in full. They are dealing with it only so far as is necessary enforce their to own though positions. And contrary in 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
'

by certain expounded

thinkers,

union

opinions,

materialist,' as

'

'

the

view

which

.Sankara in
our

describes passage 'the

to

his

Lokayatikas.
vu"^/^ati
a

Buddhaghosa
of but the VitaWas

has:

vita"^a-vada-sattha?",

Lokdyataw is Lokayata
does
not

text-book
us

V (Sophists) he

This

help

much
as

;"

previously,
'

follows

Foolish
as
:

91, p. talk according to

"

explains
the this
was

Lokakkhayika Lokayata, that

world created

is the
?

Viianda,

such

By

whom

By

For
2;

instance

in 53.
in

his

commentary Mahali Vitawa'as

and

on

the

Brahma-

Siitra, I, i,

II, 2,
^

III,3,
instance

For

the

Galiya Suttas, both quoted

is and

translated

below.
'

Sum.

I, 247.

The
241

are

refuted in the Attha

Salini, pp.

3, 90, 92,

(where

the word

wrongly spelt).

68

V.

K^rADANTA
is white from
on

SUTTA.

such bones

one. cranes

A
are

crow

from redness

the

whiteness

of
'

its

red

the

of their
are

blood."

Other

Pali

comments

the

word

the

Abhidhana

Padipika (verse 112), which says Buddhaghosa : Vitaz/rt'a-sattha;//

lokayataw.
twelfth The
A.D.

simply, probably following

vinneyyam
work is the is yam middle
tarn

date

of

this

of in

the the

century

Much
a

clearer older.

Aggavawsa
He
^ :

Sadda-niti, which
Loko manti

is

ti bala-loko vddassadeniti
na

generation ayatanti ; ettha

says ussahanti

vayatena

loko,

gandham uppadenti.
sabbam
va

yatati nissaya

na

va lokayataw. Ayatati Ta/w ihati lokayataw. va, kittain satta pu""a-kiriyaya nama:

hi
na

Lokayata/;/
karanenati

sabbaw kako ka/o

\xkkh\tthain bako imina

arwxkk/nttham
va

seto

imind

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
means

means: Lokayata that that themselves "on is, they exert they ayatanti;" about it, through the pleasure they take it, strive about in discussion. Or world the does not : perhaps it means on yatati by it ;" that is,does not depend on it,move by it. For living beings do not stir up their hearts to right-doing of that book^. Now the Lokayata is the book by reason common
"

the

world.

of

the

unbelievers
as crow or

(of
is that

the

Titthiyas)full
"All
crane

of

such

useless
not

disputations
impure
this the
;

the

following:
"
"

is

impure;
is black in the

all is
;

the

white, the
the book the
:

and world

for
as

reason

for

known

of Vitawrt^a-sattha, the the

'

which

Bodisat, the
not

incomparable
for progress in

leader, Vidhura
"

pandit, said
Loka

Follow

not

yata, that works

merit."

Quoted

sub
to

voce

in Sasana

Subhfiti's Vaw/sa

'

According
p.

the

AbhidhanappadJpika SMi/ p. 310. Bode's edition Dipika (Dr. Mabel

Burma in 1127
a.d.

74),he

lived

at

Arimaddana

in

See

also

Vawsa, pp. 63, 67; Dipo, verse 1238; Gandha Forchammer, Jardine Prize Essay,'p. 34 ; J. P. T. S., 1882, p. 103. With this attempt at derivation be compared NilakawMa on may the passage quoted below from the IMahabharata (as given in B. R.), Loka te lokdyatika. Also Prof. Cowell's suggestion evayatante be analysed etymologically as (Sarvad.S., p. 2) that Lokayata may in the world,' The exact prevalent meaning of iyata is really very
Sasana
'

Vaz'/sa

'

doubtful.

170
this may be a book, entitled
same

V.

K^rADANTA
two

SUTTA.

century
the

or

after

Christ.
Weber in
a

And

in the
at

Cain the

time, the
In

Bhagavati, which Lok^yatikas occur

^ is

puts

about

similar

list of blameworthy

persons the Milinda, which is mentioned twice.

probably somewhat
passage hero the of old ascribes
a

earlier,the

word of the

One

knowledge
the
very

Lokayata
in the
our

clause Here

(in a Sutta) to
is

sentence

expanded
the

from

the

story, Nagasena^.
The other

Milinda is in
a as

quite at
^

standpoint.

passage is described of

wrangling

the sub-hero, the king, parenthesis in which fond of wordy disputations, and in the habit and against the quibbles of Lokayatas
'

Vita;/^as.' into time

has crept possibly be a gloss which may the text. But in any it is evidence that, at the case when it was of the written, the later view meaning This word the had become list of the

of the In the who

prevalent.
various
sorts

long
be

of
come as

hermits

given
We
as

in

Harsha would

A'arita

Lokayatikas
by
Vedantists any

classed

among heretics^. conclusion

others

cannot,
whether

unfortunately, draw
or

certain

to

actually any Lokayatikas living in Bawa's time. In expanding previous descriptionsof the of be hermits in the concourse merely forest, he may of such including in his list all the sorts people he had
not

there

were

ever

heard

or

read

of.

Lastly,
the

the

Lokayata
century
and

system

is, in

various

works

of

on later, appropriately fathered in the Mahabharata, an .^arvaka, a mythical character ogre, certain in who ^. It the of Brahman is not a garb appears

fourteenth

whether either ancient

this is due
case,

to

like

the

ingenuity of fathering of the

or

the

friend

or

foe.
on

In the of

later

Sankhya
century

sage made fables,

A.D., upon Aesop the story-tellerof the fifth century B.C., it has been still is and widely eminently successful,has deceived many, the
from

Kapila ; by Planudes

the in the

fathering of the
fourteenth

collection

accepted. Pending
given
above

discovery
the Abhidhana

of

other

texts,

and
which

of especially

Padipika,in

This last simply explained as vita""/a-sattha?". mean possibly anything of that sort. Weber, Ueber ein fragment der Bhagavati,II, 248. My Milinda, I, 7.
' 2 '
*

Lokayataw expressioncannot

is

Ibid. I, 17.

"

Cowell's Translation, p. 236. MadhusQdana Sarasvaii, Prabodha"^androdaya, Sarva-darjana-

saw/graha.

INTRODUCTION.

171
of above

such

as

are

not

only
to B.C.

the

testimony
the word
name

opponents,
facts
seems was

the
to

best be in

working
that
a

hypothesis
500

explain
the

about

Lokayata
of
a

used Brahman

the as complimentary way probably meant learning, and riddles, rhymes, and theories
to

branch
"

of wise

Nature-lore handed down

sayings,
as

by

tradition

cosmogony,

of

astronomy,
of and beasts

knowledge
and then

elements, the stars, the weather, scraps of elementary of anatomy, and physics, even of birds of precious stones, the and nature
the

considered

plants. by no
it there
was

To
means

be

master

of

such
to
a

lore

was

unbecoming
below
so

learned studies.

Brahman,
At that handbook
so

though
time

ranked,
no

of course, school But

his other
no

called,and

special

of

such

knowledge.
so

portions
useful
as

of

it trenched

were closely upon, discussing the higher we

often
more

and that

that

find in

sayings
the
as on

may

in metaphor especially priestlywisdom, have well belonged to it

preserved
for and
on

instance,
2-7, the colour
on

Such pre-Buddhistic literature. passages, Brz. Ar. Up. Ill, 8, 3, isf//and. Up. IV, 17, i, the worlds
rays and
sun on

VI,

of the the

of the

cosmogony; ; Brz. Ar. Up.

A'^and.

III.

III, 7, 3-7,
on on

elements

the

parts of the
and
amount
a

these The

other then

Ar. Ait. Ill, 2, ; others of a similar kind body ; and many subjects might be cited as examples. existing
in
amount

II, i, 5-7, and 1,4, and others,

of such it

lore

was

too

small

to

make

fair

proficiency
As the science with

knowledge.
branches exclusive with the of

natural

acquaintance
Even

other incompatible with of it grew larger,and several were regularly studied, a too looked Lokayata became upon the Christian such This of
era

disfavour. dark

before

masters

of
were

sayings,the
with for
we

mysteries, of
casuists. centuries

mundane

lore

marked vouched

sophists and
in hear the of
a

feelingis increasingly
our on era.

early

In

the

fifth and

century
Various

mysteries

of

the

book, presumably craft,as it is called a

'

the

riddles of

book
been

quibbles.
that
name

branches worked

of mundane
out.

science

had
was as on

by

time for

fairlywell
the old

Lokayata

still the

level Natttre-lore,on the same not contradistinction, only to theosophy

to

in folk-lore, and the one hand, but the

such In

science

as

there of

was

on

the

other. Kumarila the

sense uses

the
as a

first half
mere

the of

eighth century
abuse, and
in

word of his

term

of

infidel

equally
controverts
"

orthodox

shortly afterwards
soul,

And the Mimawsists. opponents, 6"ankara, in settingforth his theory of the curious

opinion
as

which the very

he
same

ascribes

to

Lokayatikas,

possibly wrongly,

opinion

172

V.

K^rADANTA

SUTTA.

was

controverted

ages

before the

in word

the
was

Pi/akas,
in the in
use

and in Pi/aka

not

there times.

called

Lokayata,
in the

though
fourteenth has
a

Finally

century

great
which of life

theologian
he the
;

Saya;/a-Madhava
to

longish
most

chapter
extreme

ascribes let-usof

the

Lokayatikas

the

forms view of in

eat-and-drink-for-to-morrow-we-die in

rhonism PyrThe

philosophy,
had
no

and
at

of that

atheism

theology.
ceased
to

Lokayata
His drawn certain very from

doubt,

time,
all
;

long

exist.

able his

description
own

has

the and

appearance
is
cannot

of based

being
on

imagination
verses

chiefly

infidel
a

doggrel
of the

which studied will

possibly
the the
not

have of of
some

formed
old ^.

part
is but the

Lokayata
of
so

by
to

Brahmans
man

It

ideal

what

happen
that he

intellect,

morally
position.
the himself After

depraved

will

accept

the

theosophist Throughout
one

whole
a

story

we

have
or

no

evidence his
own

of

any

who

called

Lokayatika,
early
use

knowledge
in of real
some

Lokayata.
sense as

the

of there And
a

the is

word
a

such

Nature-lore,
the
statements

folk-lore,
we

tone

unreality
existence that middle
are

over

all
a

have.
or

of of
trace.

the

of

school itself the In become

can

of

thought,
the
name

of there

system
is
no

philosophy
In the

called

by

period
despised. tika,
writers

riddles the
mere

and

quibbles period
hobby
the

of words

the

Nature-lorists

last

Lokayata,
pegs
on

Lokayawhich
to

horses,
that in

certain their

hang
and

the

views

they
so,
an

impute
odious

adversaries,

give

them,

doing

name.

'

Sarva-dar.yana-sa;;/graha,
version

Chapter
in 1882.

I,

translated

by

Prof.

Cowell

in

the

published

V.

kOtadanta
Sacrifice

sutta.

[The

wrong

and

the

right.]
One with five
a

[127] I. Thus when going on

multitude

have
a

I heard.

The

Blessed

once,

tour

through
with

Magadha,
about in

great

of
came

the
to
a

brethren,
Brahman there
at

hundred

brethren,
Khanumata.

village
Khanumata
\

And

called Magadha he lodged in

the

Ambala/Mika Now
at at

pleasaunce
that time the
a

Brahman

Kta/adanta with and

was

dwelling
much
a

Khanumata,
and

place teeming
and
water

life,with
corn,
on

grassland
domain of
were

woodland him

royal

presented
as a

by Seniya

Bimbisara
over

the it
as

king
if he And
on

Magadha,
the

royal gift,with
sacrifice the

power

king.
a

just
of
a

then

great

was

being
And
a

got

ready

behalf

Ku/adanta hundred and the

a

Brahman. and
a rams

hundred

bulls, and
a

steers,

hundred had

heifers, and
been

hundred the
2.

goats, post
for the the

hundred

brought
mata KhanuSamana.

to

sacrifice. and of the

Now heard

Brahmans
news

householders arrival
to to

of
the

of leave the

Gotama^. in

[128]
and

And in

they began
bands
to

Khanumata Ambala//^ik^

companies
And
to

go

pleasaunce.
3.

just
the the
reason.

then

Kii/adanta
terrace

the of go his

Brahman house he for asked told

had his his him

gone siesta keeper door^.

;

apart
and

upper

seeing
the

people
And

thus the

by,

doorkeeper

Not

the

same

as

the

one

wiih

the p.
i

same

name

half

way

between

Ra^agaha

and says whole it

Nalanda
was

(above,
it. the in of

of

the

text).
repeated.

Buddhaghosa

(p. 294)
^

like

The All

of in

"

Sofla.d^nd^

is here the

given

the

text

full,as

in

So"ada"^a

Sutta.

174 Then Sama;/a

V.

K^^rADANTA

SUTTA.

4.

Ku/adanta Gotama of
a

thought :
understands

'

I have the

heard

that

the

about

successful method I don't

a

performance
and know

sacrifice with

its threefold Now

out to

its sixteen

accessory all this,and yet I

instruments.
want
me

to

carry
to

sacrifice.

[129]It
Gotama,
So he

would
and
sent

be ask his

well for
about

go the

the

Sama?/a
and wait One.

him

it.'
to

doorkeeper
them
at to

Brahmans them
to

householders
he

of Khanumata, with

to

ask

til

go But there were 5. stayingat Khanumata And

and

could

call upon
a

the number

Blessed

that time
to

of Brahmans

take this

part in the great sacrifice.

they heard persuaded him,

had them

when

they
same

went

to

Ku/adanta,
as

on

the

grounds
to
as

the But had

Brahmans he answered used and

9.
to went

laid before in the

not Son3.d3.7id3.,
same

terms

go. So;2ada"^a

those with

Brahmans. him he the

him
to

Then [i34] the

they were
Blessed

satisfied
One \ the heard

And

when told

call upon seated was One tell him its three

there what about modes

Ku/adanta
he

Brahman and

Blessed
to

had

^,

requested
a

success
^

sacrifice

in

and

in formi perwith its

*.

accessory
'

articles of furniture
inclusive of the So"ada"(/a

of sixteen
here

kinds

"" 3~7
As in Vidha.

are

in repeated

full in the text.

*
'

"

4.

Childers
he has vidho has under

gives 'pride' as
a

the
be

only meaning
between struck it and
out.

of

this

word.

But

made both

strange
words entered

muddle

vidho.

All that he has the it under

one

should under

All that he has

should
'

be

vidha, which

always

meaning

refers,no
in

mode, doubt, to
na

manner,

way.'
'

Used of

divers

modes

'

of the Arahats ethically pride or delusion (as for in the passage word, and vidho

instance

in vidhasu

vikampanti
makes vidha is

at
a

S. I, 84, and very

rare

quoted
a

Childers). He
one.

Vidha is frequent just the contrary. is most of adjectival at the end rare. compounds. Vidho especially doubtful It is given doubtfullyby Buddhaghosa, in discussing a of 'yoke'; and is a possibl reading at Sum. I, 269, in the sense of 'brooch' reading at Vin. II, 136,319; IV, 168, 363 in the sense
common

It

or

'

buckle.'
vidha in Kfi/adanta's mouth
means,

Here ritual. round

*

Goiama
to

lays hold

of the

of rite or of course, mode ambiguity of the word, and twists it

sense

his ethical

ParikkhSra,

generosity. 'accessories,fillings, equipments, appurtenances,

teachingin

the

of mode

of

THE

WRONG

SACRIFICE

AND

THE

RIGHT.

75

'

Well and

then, O
I will

Brahman,

give

ear

and

listen

tively atten-

speak.'
Kti/adanta in

'

said Very well.Sir,' One

*

reply;
was a

and

the

Blessed
10.
name

spake
ago,

as

follows

"

Long
and aids

Brahman,
; with

there

king by
great
and with when

Wide-realm

(Maha Vi^ita)\ mighty, with

stores

wealth

large property
to

of and

silver
corn

gold, of
his

enjoyment ^,of goods

and
was once

treasure-houses Wide-realm

his

garners

full.

Now

King
he

sittingalone
the

in meditation
"

became

anxious all the wide

at

thought :
a

I
can

have

in

abundance The
to

good things
well
ensure

mortal is mine
to

enjoy.
conquest
a

whole
possess.

circle of the earth if I

me were

by

'Twere

offer

great
for

sacrifice that
many
'

should
the

weal

and

welfare

days."
And he had

Brahman,
had

him telling I would the my

to

all that he

called ; chaplain, he said : thought,[l35] his offer

me

and
"

So
let and

fain, O
one

Brahman,
instruct

venerable

great sacrifice how for my weal

a
"

"

welfare
11.

for many
"

days."
the Brahman who
was

'Thereupon

chaplainsaid
who the
to

the

king :

The There

king's country,
are

Sire, is harassed
make
that
be

and the

harried.

dacoits

abroad

pillag
roads

and villages Were tax,

unsafe.
a

townships,and who the king, so long as

fresh

But

verilyhis majesty would perchance his majesty might

stop
to

levy actingwrongly.
:

is so,

think

'I'll

soon

put
and

these

scoundrels'
fines and be

banishment, and
cannot

game bonds

by degradation
and death !' But

their licence The

satisfactorily put a stop to so. still go on ing harassleft unpunished would remnant the realm. method Now there is one to adopt to
furniture of the smallest

"

the

room,

things one

wears,

the

few

with carries about him, and so on. objectsa wandering mendicant Here the solution of which is again the word is turned into a riddle, the basis of the dialogue. ' 'he who has a great realm' we as Literally ^just might say
"

Lord
^
'

Broadacres.

Such

as

jewelsand plate/says Buddhaghosa (p.295).

176
put
a

V.

kOtadanta

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. realm who themselves be in the king's devote to trade, let his majesty the king give capital. Whosoever to them there selves the
to

be

in the

realm kinof's service

who them

devote let his

them-

government

to

majesty

and Then those food. king give wages men, each his own business, will no longer harass following the realm ; the king's will go up ; the country revenue will be quietand at peace ; and the populace, pleased with another and one happy, dancing their children in their
'

arms,

will dwell

with

open

doors."

Then

word And the And

King Wide-realm, O Brahman, accepted the of his chaplain, and did as he had said. [l36] those men, followingeach his business, harassed realm no And the king's revenue went more. up.
the country became

quiet and
with another dwelt had is
at
an

at

peace.

And

the

populace,pleased one
their children
*

and with his end.

happy, dancing
open The doors.

12.

So
"

in their arms, King Wide-realm

chaplain called,
country
"

and is the my
'

said
at

The

disorder
to

peace.

I want
one

offer that
me

great
"

sacrifice weal

let and

venerable welfare Then

instruct

how

for my send

for many days." let his majesty the there

may

king
in

invitations who

to
are

whomsoever

be

his

realm

vassals Kshatriyas,
towns

; or

who

are

his, either in the country or the ministers and officials of his,either

of who
or are

in the country or the towns ; or position,either in the country

are

Brahmans
towns ; or

of who
or

the

householders
towns,

of
"

substance, either in the country

I intend
to

the Let be
'

saying:
for weal

the
to
me

venerable

ones

give
welfare

sacrifice. great their sanction to what will

a

offer

and

for many O

days."
accepted
the

Then

King Wide-realm,

Brahman,

this word, the On Ra^a-porise. abstract form, compare M. I, 85.

'

locative

of singular

neuter

78
'

V.

K^jrADANTA

SUTTA.

He
out

was

think
'

And
to

intelligent, expert and wise, and thingspresent or past or future these eight giftsof his, too, became
^
"

able

to

withal where-

furnish
*

forth that sacrifice. Brahman

ways
on :
"

[l38]14. The the following four

*

his

chaplainwas
sides, on
back the

in gifted

He
on

was

well born
of father's,
no
"

both

mother's

and

the

pure
cast

descent upon

with generations,

slur

through seven him, and no reproach

knew the

in respect of birth 'He student was a

verses

by heart, master

repeater who of the Three

mystic
the

Vedas, with

the ritual, the phonology,and the exegesis indices, (asa learned in the idioms fourth),and the legends as a fifth, and the grammar, and versed in Lokayata (Nature-lore) in the thirty marks the body of a great man on He virtuous, established in virtue,giftedwith was
"

virtue
'

that had
was

grown

great

"

He

intelligent, expert,
second, among
four those these

and who

wise

foremost,

or

at most
'

the

hold

out

the ladle.' withal where-

Thus
to

gifts of his, too,

became

furnish forth that sacrifice.

the chaplain, before furthef,O Brahman, 15. 'And the sacrifice had begun, explainedto King Wide-realm the
'

three

modes his

Should

majesty

the

king,before

on starting
"

the

feel any such regret as great sacrifice, will be the portion of my wealth used
not

Great, alas,
his

the

king

harbour he
as :

such is
"

regret.

up Should

herein,"let

majesty

the

king, whilst
such

offeringthe
herein," let
his
not

great
the

feel sacrifice, the

any of my such

regret

Great, alas,will be

portion

wealth

used

up

regret.
"

Should

majesty
the

the

king harbour the king, when

such my such

great
as :

sacrifice has

been

offered, feel
been the

any

regret
wealth

Great, alas, has

up

portion of
harbour
that he

used
*

herein," let

not

king

regret.

this Buddhaghosa explains knew done that his

to

as

meaning

knew

the result of

Karma, he good deeds

a

him to was a gift by the present prosperity be that there would others in the past, and

similar result in future for his

good

deeds

done

now.

THE

WRONG

SACRIFICE

AND

THE

RIGHT.

79

did sacrifice had

'

Thus

O Brahman, before chaplain, to King Wide-realm explain begun,

the

the the

three modes. O Brahman, the chaplain, before 16. 'And further, in order to prevent any comthe sacrifice had begun, punction in ten ways, arise as that might afterwards, '* those who had taken part therein, Now said : regards

there will come who destro to your sacrifice. Sire, men the lifeof living and men who refrain therefrom things, who take what has not been given, and men men who refrain therefrom who act evilly in respect men
"
"

of

who refrain therefrom and men w^ho lusts, men and men who who slander do not men speak lies,
" "
"

who do not who speakrudely, and men and men men who do not and men who who chatter vain things, men refrain therefrom [l39, l4o]men who covet, and men who covet who and men who harbour illwill, not men
"
"

"

harbour

whose views are wrong, and men whose views are right. Of each of these let them, who do evil, alone with their evil. For them who do well let your majesty offer,for them. Sire,arrange the
"

it not

men

them rites,
*

let the king gratify, in them heart within find peace."

1

shall your

7.

And

O further,

the

kingwas
"

whilst Brahman, the chaplain, the sacrifice, instructed and out carrying

aroused
ways
: as

his heart in sixteen and incited and gladdened Should there be people who should say of the the sacrifice: he is offering
*

king, is celebrating sacrificewithout havinginvited

King Wide-realm

the four classes of his subjects, without himself having the eigh who without the assistance of a Brahman personal gifts,

has the four personal ;'then would theyspeaknot gifts four the the fact. of For the consent to according classes has been obtained, and the kinghas the eight, his Brahman With regard has the four, personal gifts. to each and every one of these sixteen conditions the He can king may rest assured that ithas been fulfilled.

and be glad, and possess his heart in peace'. sacrifice,

^

This

whole

sentence closing

is

in repeated,

the text, of each

of the sixteen.
N 2

]80

V.

KUTADANTA

SUTTA.

[l4l]i8.
neither
nor were

And
any

further, O
oxen were

Brahman,
kinds
cut

at

that sacrifice
nor

neither slain, any

were mown

goats,
of
to

fowls,
used
as

fatted
to

pigs,nor
No Dabbha

creatures living

put

death.
no

trees

down
to

be

posts, sacrificial spot.

workmen
nor

grasses
And the

strew

around

the and

slaves
were

and

there

employed
on

driven

messengers neither by rods with

tears ;

fear, nor
their chose

carried faces.
not

their work chose

to

weeping
help, he

upon

Whoso
to

worked

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 sacrifice that milk, and honey, and was only sugar accomplished. whoso

[142]19.
vassals, and
mans

'And the

further, O
ministers the
or

Brahman,

the

Kshatriya
the Brah-

and

and officials,

of

and position, of the

householders of the
towns,

of substance,
went to

whether

country

King
said hither
at
our
:

Wide-realm,
"

taking with
Let

them

much
we

wealth, and

This

abundant

wealth, Sire, have

his

brought
it

for the
hands
*"

king's use.
"

majesty accept
I, my

Sufficient wealth of taxation

away
more

have that with thus is

friends,laid up, the

Do
you

produce
and
'

just.
!
"

keep
by
the

yours,

take When
went
"

you

they
It would
away

had

been

refused thus
now,
own
were

king,
the take

they
other this

aside, and
not

considered beseem
to
us our

one we

with
to

wealth

again
"

homes. Let
us

King
too

Wide-realm
make
20.
an

is

offeringa great

sacrifice.

after-sacrifice !

'So

the
the

Kshatriyas established
east

continual
the the

to largesse

of the

and king'ssacrificial pit, the

officials
west

to

the south

thereof, and
the

Brahmans
to

to

thereof, and
And the
was gift, of King
'

householders

the
manner

north
of

thereof.
their

things given, and

unto

the the

in all respects like himself Wide-realm O

fice great sacri-

[143]

Thus,

Brahman,

there

was was

fourfold

co-operation,and

King

Wide-realm

gifted with

THE

WRONG

SACRIFICE

AND

THE

RIGHT.

Si

and eight personal gifts,

his three

four.
due with
21.

And

there

were

Brahman with officiating of the giving of modes is what

'

that sacrifice.

This, O
of
a

Brahman,
kinds

is called the mode and

celebration
its furniture And
up

sacrifice in its threefold !

of sixteen
he

when their

had

thus in

spoken,
its

those

Brahmans
'

lifted

voices

tumult,
pure
sat to

and

said

How
'

gloriousthe sacrifice,how
But Ku/adanta those the Brahman Then
you
not
as

accomplishment !
in silence.
'

there

Brahmans

said

Ku/adanta of

Why

do

approve
not

the
'

good
:

words

the

Sama^^a

Gotama
'

well-said ?
fail
to

I do

approve

for he

who

approves

not

as

well-said that

which

has

been head the

well would Sama^za

"

Sama;/a But
not to

Gotama,
was
"

I say

verilyhis consideringthat
Thus have
I
"

spoken by the in twain. split

Gotama does it
was

heard,"
it

nor was
"

Thus

behoves
"

be,"

but

like that Samara

says then."

only
So

Thus

then,"
For
a

or

It

thought :
must at

the certainty have been for officiated Gotama

causes

Gotama

himself
or

that time who

King Wide-realm,
him admit it
to at

the

Brahman the such

at
a

that

sacrifice. who

Does

venerable

that he be

celebrates

sacrifice, or
dissolution of

celebrated, is reborn body, after death, into some

heaven
*

the
state

of

the in

happiness
at

'

Yes, O
the

Brahman,
Brahman

that

I admit.
as

And

that time

was

who,

had chaplain,

that sacrifice

performed.'
2 2.

'Is

there, O
less

difficult and
more

less other sacrifice Gotama, any fruit and with more troublesome, this ? there
may
'

advantage still than [144] Yes, O Brahman,

' '

is.' that be in
a

And The

what, O

Gotama,

'

are

perpetual gifts kept up to virtuous given specifically

'

family where
Gotama,
and

they
what

recluses.
O

23.

But

what

is the such

reason,

the

cause,

why

virtuous

recluses, and

to perpetual givings specifically less in are family, a kept up

difficult and

troublesome, of greater

fruit and

greater

82

V.

xOrADANTA
that other

SUTTA.

advantage
modes
'

than

sacrifice

with ?
'

its three

and the

its accessories latter

sort

of sixteen

kinds

To

of
nor

O Brahman, sacrifice, such

not
as

neither
on

will the Arahat with But

not.

Arahats

way. sticks takes will go

go, And

have Because

entered
at

the

why

it

beating
throat
K

place, and
to
are

seizing by
such

the

they
And
sort
'

the former, where such

therefore
is

things are the above perpetual gifts

other
24.

of sacrifice.'

And

difficult and

there, O Gotama, any other sacrifice less less troublesome, of greater fruit and of
than either of these is.'
'

greater advantage

'

[145] Yes,
' *

Brahman,
Gotama,
up

there may

And The

what, O

that be ?

'

putting
*

of

place (Vihara)on dw^elling

behalf of the
And

Order is

in all the four directions.'

O other sacrifice Gotama, there, 25. any less difficult and less troublesome, of greater fruit and

of greater
'

advantage
Brahman,
with the

than there

each is.'
may

and

all of these
'

three ?

'

Yes, O
And He who

'

what, O

Gotama,

that be takes
"

?
a

'

trusting heart

Buddha

as

his

guide,and
better better than than

Truth, and

the Order

that is a sacrifice

open

the
'

better than perpetualalms, largesse, of a dwellingplace.' gift

26. [146]

And

less difficult and of greater When

'

there, O Gotama, any other sacrifice less troublesome, of greater fruit and
is than all these four .'* takes
upon
'

advantage
a man
"

with

heart trusting from has

not

himself

the

precepts
from

abstinence

takingwhat
;

nence destro)ing life ; abstibeen given ; abstinence

from

evil conduct

lying words maddening

a

in respect of lusts ; abstinence from abstinence from strong, intoxicating the

root

drinks,

of

carelessness

"

that

is

sacrifice better

better
'

than b etter largesse, petua peropen alms, better than the giftof dwelling places than accepting guidance.' attendants,at such
the in
a

than

The

general largesse, says

them stand in

Buddhaghosa
a

(p.303), push
use

violence

about, make recipients doing so.

queue,

and

THE

WRONG

SACRIFICE

AND

THE

RIGHT.

183

27.

'And

is

difficult and greater

*

there,O Gotama, any other sacrifice less less troublesome, of greater fruit and of
than all these five ?
'

advantage
O
'

Brahman, there is.' [147] And what, O Gotama, may

Yes,

that be ?

'

[The

answer

is

the

Sama^wa-phala, " 40, " 75 (p- 74)"on the First 6^-^ana, as follows The 1. Introductory paragraphs on of a Buddha, his preaching,
of the
2.
a

from long passage the d own 62 text), (of p.

:
"

the
to

the the

peara apversion con-

hearer,

and

his

renunciation

of

world. The The

Silas

(minor morality).
on on

3.

4. The

paragraph paragraph paragraph paragraph paragraph paragraphs

description
Brahman,

Confidence. 'Guarded is the door

of

his

senses.*
on

The 5.

'Mindful

and

self-

possessed.'
6.

The

on
on on

Content.

7. The 8. The
9.
'

Solitude.
the Five First Hindrances.

The

of the is
a

GAans.!]
less difficult and

This, O
the

sacrifice

less troublesome,
than

of greater fruit and said

in

greater advantage Second,

previous sacrifices.'
same

[The
and

is then

of

the

Third,
in the

Fourth

6^^anas,

succession of the

(as

and S^ma^^a-phala, ""77-82), from

knowledge (omitting direct

of inclusive) the the

Insight arising further (ibid."" 83, 84), and

either of
way

mention

of

"" 85-96
of
or

knowledge

the

destruction

Asavas, the deadly (ibid. "" 97-98).]

'

intoxications

floods

And

there

is

no

sacrifice
sweeter

man

can

celebrate, O
the

Brahman,
28.

higher and
when said
to

than thus

this.'

And

he the

had

spoken, Kii/adanta
: are

Brahman
'

Blessed

One

Most

excellent, O
most

Gotama,

the
man

words
were

of
to set

thy
up

mouth,

excellent !

Just

as

if a

184
what which has has been been

V.

kCtadanta

sutta.

thrown hidden who the

down,
away,

or

were
were

to to

reveal

that the
to

or

point out
or were

right road to him bring a lightinto

eyes truth coidd been
see

has darkness forms

to

gone
so
"

astray,
that

those
so a

who has

had the

external known

just even
in many I,betake

made

me

figureby
to

the venerable

Gotama.
as

I,even
my

myself
as a

the the

venerable
Order.
as one

Gotama

guide,to
One

the Doctrine
me

and

May

the venerable this

as

accept

disciple

who, from
taken him will

has

as day forth, long as life endures, I [148] his guide. And myself, O

Gotama,
seven

have

the

seven

hundred the
seven

hundred the
set
seven

steers,

and

bulls, and the hundred heifers,

seven

and
rams

hundred To and them

goats, and
I grant

the

hundred Let may them cool

free.

their life.
water,

grass green waft around breezes

29.

eat

drink them.' One

;

fresh

and

Then

the

Blessed order

discoursed
that is
to

to

Kt^/adanta he

the him

Brahman

in due

say,

spake

to

of right conduct, generosity, and the defilement danger, the vanity,

of

of

heaven, of the of the of lusts,

the Brahman Blessed had

advantages
One become became

of

renunciation. that

And

when the

aware

Ku/adanta

upraised,and prepared, softened, unprejudiced,

did
won

believing in heart, then

the Buddhas

he
;

proclaim the
that is
to

doctrine the of in
so

alone

doctrine the

of sorrow, Path. And just as

away,

say, of its origin, of its cessation,and

a

have

clean

cloth, with
the
even

all stains

it washed did

will the and

readilytake
Brahman,

dye, just even

seated

K6/adanta the
'

while

there,

obtain knew
:

pure Whatsoever

Eye for the Truth, and he spotless in that is inherent has a beginning,
dissolution.' Brahman

also the
30.

necessityof
then the the

And
seen

had dived

Truth, had
down into

Kii/adanta, as one mastered it, understood

had

who

it,

deep
and

it, who

passed beyond

doubt,

full and fidence conperplexity gained put away who had become dependent on no other for his knowledge of the teaching of the Master, addressed

the Blessed

One

and

said

INTRODUCTION
TO THE

mahAli

sutta.

The distinct
to
see

form

of

this

Sutta

is First hear

remarkable. the

We of

have the

two

subjects heavenly
says

discussed.

question
sounds of him. sake under he

abih"ty

sights
that

and

heavenly
for Order the

the

Buddha that what

on

it is not

being raised, acquiring such

And leads the

powers asked

people
their
to

join
object
the Buddha

the then

being
the

is,
as

gradually
aim, along
raises the

questioner
Path. ended. But

Arahatship,
Sutta

the

fold Eighthave

There the
"

might
then and soul

appropriately
a

himself the
reason

totally
are

different
same.

question
And he leads of mental

whether for the

body
he

the
no

though,
the

stated up
to

below,

gives

answer,

discourse
states set
our

again
out

Arahatship
form

along
separate
the also

the

series This

in the

Sama""a-phala. might
a

second and it

part
is in of

of fact the

Dialogue
as a

Sutta,
present
included noble harbour

added,

Sutta

by
then is that
was

itself, to
is the known it has and it

division here?

Dialogues. Buddhaghosa's answer

raises that there the is first
a

Why point,
and

young
to

Mahali,
the words the I

who

heresy

soul,
are

that

form. the

(The
context

commentator

uses

very the his

short,

must,

think,
p.

be It

supplied
was

from clear the

passage mind of

translated this notion

above,
that the

"

lo

on

46.)
may

to

Buddha this
one,
a

specially
be,
have that Each
very
must

raised the had division Sutta

second
must

point.
have been

However
a

Sutta its of in
tract

already
before it

double

present
the that

form,

received where the it whole

place
of the

in

Buddhist division the And Our

scriptures
incorporates
Silas.
no

now

stands.

ancient the
can

called

The Sutta

division
not

is

therefore the Silas

called Silas in the

to

Sila

Vagga.
to

containing
the have

belong
part.
the

it.

Sutta

only

contains
must
as

second it when

That

part,
were

therefore,

belonged
stand. raised
on

dialogues
part
Buddhism is

arranged
of

they
The

now

question

in

that

second

one

group
no

of

questions

which

primitive

expresses

INTRODUCTION.

87

opinion. They
minates,

are

called

the

Ten

vyakatani,

the

Indeter-

Besides being often mentioned points not determined. in the Dialogues translated in the present work and elsewhere, they form the subject of the Avyakata Sa;"yutta (No. 44 in vol. iv of the as Sawyutta they are Nikdya), and follows^
1
,

"

2.

Whether

the world
the the it'^.
a man

is eternal is infinite is the

same

or or as

not. not.

3, 4.

Whether
from

world soul

5, 6. Whether
7-10.

the

body,
to

or

distinct

Whether
death.

who

has

attained

the way,

truth after

(a Tathagata) exists,or
There but
1-4
are

not, and

in any

others form 7-10 the

are

mentioned usual group.

occasionally by
Of

themselves
numbered in the

these and

them, those
condemned

speculations already

and (above, pp. 27 foil.,pp. ^^ foil., The respectively). remaining two, those numbered 5

Brahma-^ala
the

p. 40 and 6,

form Sutta. The

subject

of the

incorporated 6'aliya,
the

in

our

present

positiontaken
is
so

by
often in

Indeterminates
an

these to as primitive Buddhists referred to that it undoubtedly was Buddha's old actual belief. It

important
very in

item clear Udana of

one

the the

is

rendered mouth Buddhist

by

the

teachers

legend put into the Buddha's the various nonjust quoted. There the time are represented as expressing
or

strong
and blows.
a men as

opinions

similar in

questions ; to about them that they came getting so excited 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
way

the

other

on

these

brought
what it
was a an

in.

Each

of

the

blind

men

touches asks had them felt the

ear

different

part of the
like

elephant. The elephant is like.

a

king
He who He He

then who had who who

to

explain
said it
was

head said tusk the

water-pot.
basket.
a

He

felt the had

like it
was

winnowing
like it
was

felt the had who had felt had

said trunk the

plough-share.
a

said

like it
was a

plough-handle.
granary. pillar. He who
a

He who

felt

body
said

said
it
was

like

He had

felt its

legs

like

felt its back

said

it

Po/Mapada
4 ; M.

Sutta

(translated below). Sawyutta IV,

sariraz".

393

; Udana

VI,
'^

I, 484, "c.

Ta/w
'

gi\2im
this the

tarn

Childers

voce {sul"

pa"-^o) renders
must

this See

Is

life? is this the

body

.? but

'

that

be

wrong.

Sum.

I, 319.

88
like
a

VI.

mahAli
He who had
one

sutta.

was

mortar.

had

felt its tail said said

was came

it

was

like
a

pestle.
And clamoured
amusement
'

He

who each

felt its bristles

was so sure

it

was

like that

broom.

he

right
to

they
to

one

against the

other, and
comes

blows,
:
"

the

of the

king.

Then

the

moral

recluses stick and points Brahmans Wrangling on them^ they violentlydiscuss Poor folk ! they see but one side of the shield In such
"

'

The
mere

inference

is

obvious.

To

discuss

such

questions

is

insufficient it is based on speculation,useless,because This is the philosophic position; and evidence. it resembles the taken in the West, many centuries closely position very up,

afterwards, by

Hume

and the

his

followers.

And,

as

usual

in

corollaryis very emphatically It is several times pointed out in the Dialogues^ insisted upon. of these ten speculations that they The jungle,the desert,the puppet show, the writhing,the entanglement, of speculation are accompanied by sorrow, by the fever of excitement by wrangling, by resentment, ; neither to detachment of heart, nor freedom to they conduce from to to to wisdom, lusts,nor nor tranquillity, peace, nor the to nor insight of the higher stages of the Path, nor
"

primitive Buddhism,

ethical

'

"

to

Arahatship,'
In other words
are

the

speculations, being
useless
"

based

on

insufficient

evidence,
that the

not

only

is, from

the

Buddhist

the struggle towards perfectionand emancipation of Arahatship. As for the Sutta special point of our
no

also,therefore, ; wrong point of view, a disadvantage in the striving for only aim worth they
are
"
"

the

lesson

that

wise soul

man

will condescend

to
same

discuss
as

the

question whether
body
"

the

is, or

known to negative is the view now be so widely, indeed unthinking universally prevalent among almost people throughout the world that it was certainlyheld also in India. The general opinion about the soul in the different. There (to pre-Buddhistic Upanishads is somewhat in my article in the J. R. A. S. set out judge by the passages for January as 1H99) it is looked being, at least upon the body, though after death, when smaller than during life, of it flies away from the body through an the in top aperture the head, it was apparently regarded as a subtle and very of the body of the impalpable, but still material, double deceased. It
was

remembered

is not, that the

the

the

it must

be

the

refusal
^

to

allow

any

place

for

this

universal

For

instance,M. I, 455.

INTRODUCTION.

189
in his
own

belief the in

in

semi-material
No

soul

system
of which

that

is

and striking, Gotama's teaching.

most to

perhaps
other
us

the

most

feature original,
we

religion
form
an

have

sufficient records has said been

'

enable

to

opinion on
Where

the the
comes

point
others
to

constructed

without said

the

'soul.'
'

Gotama soul,' the this

same as

usually Action,' which

very
near
'

much
In the
'

character.
came

respect he
in such

to
a

our

modern

use
'

of
or

word soul for

expressions
And

as

music'
in it old

it is worth

high-souled man calling attention

to

the

fact word Even the

that

even

is used in the word

than half the the times Shakspere more is in this secondary, ethical, emotional sense. translation of
our

authorised

Bible, in

which

occurs sense

merely
sense,

in the and

altogether 449 times, it is used ^^^ times of person \ only 85 times in the animistic
sense

in the 306 times or disposition^. qualities This will

more

of emotional

or

intellectual

make

Gotama's He

simple,
word
sense,

clear.

in the in the

old animistic of
'

is really very position,which of the rejected entirely the use He retained it in a personal sense.

of course, intellectual them The

as a

And onesdf, though, meaning he acknowledged the realityof the emotional and he refused dispositions, absolutely to look upon

himself,' "c.

unity.
so

positionis
to

absolute,
should

so

often of
no

insisted

on,

so

mental funda-

the

right understanding
there
so

primitive Buddhism,
about it. Yet

that the
to

it is essential

be

mistake

position is also what is usually

and
a

so original, as

understood

fundamentally opposed religiousbelief, both in

attempt
esoteric

India
to

elsewhere, that there

find

loophole through
the

is great temptation to which at least a covert or future life

belief
a

in

soul,

and

in

(that is

of

course

of

be of way, sort as soul), can recognised, in some part of so There is no widely accepted a religious system. efforts have the find to one always met loophole, and with unswerving opposition, both in the Pi/akas themselves and
^

in extra-canonical

works*.

Actsxxvii. souls,' 'Wewereintheshiptwohundredand seventy-six There

as are

37.

about them

score

of
not

decision
'^

to

would

ambiguous passages ; but change the proportion to

all the

different any for

stantia sub-

extent.

Attano,

attana,

"c., in

oblique cases.

But

the

nominative
sa,yam
*

of which atta, the use might have been misunderstood, is almost always,if not indeed always, substituted.
the

See

quotationsin
the
notes

my

'American

Lectures'

(London, 1896),

pp. 39-42,

and

above, pp. 81, 87.

IQO
Our
us

VI.

MAHALI

SUTTA.

available

records of

are

not

at

present sufficient
or

to

enable

to

judge
the from there

either who of

the made

numbers,
such

of

the

importance, of
But Katha it is clear

those from and that

Buddhists
tone

attempts.
of the
as

the

first

chapter
of
as

the

Vatthu,
on

the
were

express such Buddhists

to two out

statements

commentary
the time of

it,

early

of Asoka.

They
which

belonged
had then and
a

of the
names

eighteen schools
of these We may
at

thought
are

arisen. the

The

schools

the

Sammitiya
to
own recover

Va^^i-puttak^^.
will contain their

yet

hope
14-19 view the form

work But

which if the

arguments
pp. the

in their

words. the Kathi

of

Vatthu

be

opinion condemned really theirs, as

seem

commentator

declares

it is, then
same

it would
as

that of

they
to

held

the practically

that

opinion
as

Mahali,

which

Buddha,
of
a

Sutta, goes out question,and to put aside

in
our

of his way

raise in the of discussion.

unworthy

The

expression sambodhi-parayano
misunderstood. is
a

used

in this

Sutta,

"

has hitherto been 13, The Buddhist ideal

subjective

state

to

be

reached, in
because make into up four

this

world, by going along an eightfold path,so called characteristics which of the eight good qualities or its eight parts. Progress along this path is divided
in
are

stages

which

certain rid of.

evil The

the dispositions, Sambodhi is

ten

so-called

Bonds,
wisdom,

got

the

insight

is essential the to intelligence, awakening, which three what higher stages of this state of Arahatship. And is connoted can best, perhaps, be understood by the term

by

bearing

in
"

mind

its

seven

constituent

parts, the

Sam-

investigation into the truth, self-possession, and concentration, calm, joy, magnanimity. energy, of the four stages of the In describingthe first and lowest Path, it is always stated (Digha I, 156 ; M. P. S. II, 27 : A. that he has then II, 238, "c.) of the disciple not the sambodhi, attained he has only attained abhisamaya

bo^^//ang"

"

"

but

that

he

is

sambodhi-parayano.

Childers

{stib voce

parayano)
support.'
the sambodhi
"

his as explains this as 'having the Four Truths But 'He has Buddhaghosa (Sum. I, 313) says: that of the three higher is meant by which
"

as stages that.' to

his furthermost

aim

; in other

words, he will attain

one

Buddhaghosa's
^

explanation

is

the

only
8

possible

in

Pali

Katha-vatthu-ppakara"a-a/Makatha, p. Text Societyfor 1889).

(in the Journal of

the

INTRODUCTION.

I91
other has but in the It

the P^li
never

context, Pi^akas
means

and where the

is confirmed the wisdom word of

a

by

every

sambodhi

passage been traced. the

Buddha,

higher stages of the path to this because out to point necessary

of the the first

always Arahatship.
the Buddhism Burnouf

insight
it is is of

But

distinction
;

importance
the
erroneous

for

the

because followed

history rendering

of of

and has

also been

in the Dictionary, j?^"5 voce sambodhi by Childers Buddhahood of has not ('attainment Buddhaship, '),and of the been corrected who distinguished scholars by any discussed the have eighth edict in meaning of Asoka's which
out

the for the

own

word

occurs

^.

The

king
means

there

sambodhi.'

If this

says that he

that had

he

'

set

started,

opinion, along the line of the Paramitas, towards future the then birth, of Buddhahood, attainment, in some it is most and important as giving us the earliest interesting mention found in the Pali Pi/akas, and of a doctrine not of Buddhism. their view But the to entirely opposed the context word does does not necessarilyimply this, nor doctrine spoken of with contempt, by the require it. The is quite possible Mahayanist doctors, as the Lesser Vehicle
in his
*
'

here, and

more

in accordance There
not
own

with
seem

all the
to

rest

of the

Asoka
reason

expressions.
should why we started, in his the Whether word And Path
to
so

would understand

be
to

no

sufficient
mean

Asoka the

that

he

had

opinion,along
in
some so or

attainment, doubtless
this be far found in the

not, this Pi^akas.

on

Eightfold Path, towards future birth,of Arahatship. is the only meaning of the
the
"

further, this
the wisdom from

entering
of
a

Path is There
a

"

the

Eightfold
numerous

the

Arahat

quite different
are

thing
passages

becoming
the

Buddhist.
nature

where

very

of

the

discourse
to

held of

not

only
Order have

to

(upasakas), but even that they (bhikkhus), shows

laymen
as

members
not

the
to
as

were

supposed
described the

attained

yet
the laid

to

the

state

of the

mind rules of

'entering upon
and the of

Path.' down

Both for

Order,
Pi/aka

precepts

different a view, on apart from, that of the Path. carrying out those precepts, can

point

laymen, are, from the plane altogether,lower

Acting
never new even

than,
sion conver-

up life.
'

to

those
'

rules,

result in

'

without doubtful

the

awakening
the of

of the
'

It is therefore should be
a

very

whether

word

conversion

used,
man's

in

English
*

translations

Buddhist

texts,

to

express

See

Senart,

'

Inscriptionsde

Piyadasi,' I, 186,

and

the

other

authorities referred to at I, 182

ifnd II, 223.

192

VI.

MAHALI

SUTTA.

becoming
'

an
'

upAsaka
is used outward
eyes

or

bhikkhu. in
two

For

though
"

the

word that

conversion

in

English

senses

either

joiningthe having one's

of the be
more

that of faith, or organisation of a new is opened to the higher life the second
"

accurate

use

of

the

word,

and

ought always
in the

to

implied
The word

in the

first.
occurs

sambodhi-pardyano
quoted

first above

(Digha I, 156)
aim of the Buddhist of

in

the
'

answer

passage the to

question, 'What
is,of the member
controversialists

is the of the
are

life of

the

recluse

(that
and it is the

Order) ?
this answered.

fond how

asking
but of

Opponents question, and

It is
never

interesting
attainment

to

notice

it is

of

Buddhahood,
attainment

the differs)

always (though the phraseology Arahatship. Thus, in the

so

that standing phrase used to state Arahat an (M. P. S., p. 60, at the end it elsewhere), life the KxiWa. is said he has realised

and

so

has

become and often

of

Chapter V,
aim of

the

the

higher
and

(brahmay^ariya-pariyosanaw).The

Ratha-vinita

Sakuludayi Dialogues (Nos. 24 and 79 of the lead up conclusion. In the same to MsLgg-Zilma. Collection) the Sawyutta IV, 51, the aim is said to be the complete pari""a), and the (dukkhassa understanding of sorrow
same

reply is expanded
the

further the the is the

on

in the of of

same

book

(IV,233)

by
to

explanation
is to follow And

that
out

way whole

standing gaining this underthe Eightfold Path

Arahatship.

this

Mil. 49, 101). In compare is said to be the destruction of which So

to

repeated further on (S. V, 6 : Anguttara (IV, 7) the object

seven

of the

bonds, the

tion destruc-

precisely Arahatship. is used in the sambodhi-patto

the

is

Sutta

Nipata, 478, 503,

47,

describe
:

Arahat, of whom

it is said

No (Itivuttaka,

A. also A. ibid. and = II, 200, II, 14, p. 42 compare p. 117 202 here, in this world, he will reach ; S. N. 765) that even said be the which is to the the to to sambodhi, up way Eightfold Path (M. I, 431 and the Dhamma-^akka-ppavattana

Sutta, "c.). And sambodhi-parayano, of statingwhat started,is only another way

amata-parayano
his aim

with is

which

we

('having the
Sutta,
Kath^ the
not

ambrosia

')in

yet traced, but

expressed by of Arahatship as quoted by Moggallito

putta Tissa
Of Buddha
course

at

Vatthu

XXII,

above attained all the

is not the graces

7 ^ intended

imply
was an

that

the

had

not

sambodhi.
an

He

Arahat,
^.

and,
'

as

such, had

Arahat

should

have

Mil. at brahma^ariyabrahma-parayano 234, at A. Ill, 75, and da""/a-parayano at ISI. I, 88. parayano ' is merely anoiher form of sambodhi. Childers thinks sambodho

Compare

194

VI.

MAHALI

SUTTA.

Mantd"i-putta

(=Pu""a), Godhi-putta
=

Devadatta),
or

of the Kathd ( Tissa, author Moggali-putta Less is the case, and a mother frequentlythe reverse whose child has become famous, is simply referred

Vatthu).
to
as

father,
the

mother,
in this
name

father,of so and It is noteworthy that the

or

so. name

of the
name

father is
never

is

never a

used

way,

and

that

the

mother's either

personal
from the of

but

always
she

taken

from

the

clan,

or

family,to
the in
a name

which of the

belonged.
or

Occasionally the
trade, has
are

root-form

similar

putto).
classified 6. the The

way But these under

name

to it -putto added (Vanganta-putto, Todeyya-putto \ rathakara-

clan,

of the

cases,
next

which division.

rare,

should

rather

be

the

person 7. A any

the occupation, of in society, or of the positioti Such addressed. are brahma"a, gahapati,

mahara^a,
mere

thapati,
general

"c.
term

of courtesy
the

or

respect,
addressed

not
"

ing containsuch
as

specialapplicationto
avuso,

person

bhante,
8.
a

Lastly
but

ayye, there is the

"c.

local name,
added
to to

never

used mula
or

in

addressing
name,

two more or distinguish between Thus of the eighteen different name. people of the same in the books, three are in Kassapas mentioned distinguished, and narrative, as Uruvela-NadiGaya-Kassapa respectively ; of the eight different Pittas is distinguished as Ma-('^/none kasandika different is seventeen Bharadva^as one ; of the instances are distinguished as Kapa/Zrika. Other probably Hatthako Pokkharasadi SubhaA/avako,Bahiyo DaruX'iriyo, gavaniko, "c. of the rules On one regulating the choice as to which

person, in narrative

prefixed or
sentences,

the

gotta

these be be

various in any

sorts

of

names

should, under
the

the

circumstances,
may in the of

used made.

particular case,
courteous

followingobservations
among either

It is not
case

considered

equals,except
of the
or

of

close
names,

to familiarity,

use

two

sorts

personal
nama.

that

is, either
Brahmans

the

nickname

the

niula-

The

Buddha and
at

addresses Ku/adanta

as

Brdhmawa the Suttas

instance (for
so

So"adaw^a 6^a"usso;n

above

in

called
;

M.
at

54;

Saw^ya

I, 16, 178 ; A. I, 56, 159, 166 ; II, 173 M, name II, 127, 132, though his gotta
be

IV,
is

Todeyya-putto may
of
'

rendered
in

either Tudi
'

'

son

of the

man

of Tudi

'

or

'

the

sons

of

the dwellers
'

(a well-known

or village),

lastlyof the

Todeyya clan,' the Todeyyan.'

INTRODUCTION.

9 5

given, Akasa-gotta
name

Sikha

at

A. But young

IT,
we

is

given,Moggallana).
he addresses
name a

232, have

though
had
as one

his

gotta

instance

above

where

Brahman
was

Amba//"^a,
This

apparently a clan solitaryexception

On
not
as

(hisgotta
be the but because Buddha

Ka"h^ya"a).

the

other

may hand

of his

youth. usually addresses

ascetics,
Thus his
at

paribba^aka,
he calls

M.
name

I, 228-250

name. by their gotta Sa/^^ako, the Niga"///a, by

gotta

nakho his M. This besides 175, also

Aggi-vessayana. At (so called,no doubt,

M.

I, 497-500
he

he

calls

because

which is gotta name, II, 40 he calls Vekhawaso is

kept his nails again Aggi-vessayana.

by

Dighalong) by
And
at

only
the

in

accord

with Thus

his gotta of Ka/iMna. name the usage followed by others

Buddha. the

addresses

ascetic
a

(7a"usso;n, a Pilotika by
member
name

Brahman,
his the

at

M.

I,

and Va^^.^ayana, calls Sa^^ako

not
a

Assa^i,

of

of gotta name Buddhist order, body, every-

by

his

gotta

and {loc. ct^.), Buddha

we

Buddhist,

addresses

the

by

his

gotta
ascetics

name,

as

Gotama.

When

therefore

find

other

addressed

has been used name as by the Buddha by the same for instance, in the case in the introductory narrative of (as, A. II, 100 D. 1, 178 Sarabha, A. I, 186; Potaliya. ; Po///^apada,
one foil.), names.

may This doubt

conclude
custom
a common

that of

these

also

are

probably gotta
their

addressing people by
one

gotta

name,

expressly forbidden to 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

in certain
*

cases,

was

any

other. The Buddha addresses

or

members not,

of his their M.

own

clan, whether

members

of his Order A.

by

personal names
I, 91, 354;
A.

(so of
I,
220

Vappa,
III,
the them

II, 197
The but

284).
Order,
are

of Mahanama, ; holds same good

at

of the
more

some

least of the

junior members distinguished among

by
their gotta,

of

always

addressed
name

by

him

either

or

MoggallAna, Ka"^^ana, Kassapa, Gotami, Sariputta).Nagita, for instance, though he is addressed as Kassapa by his nephew, the novice Siha, is addressed by the Buddha simply as Nagita. of each of the Probably every Brahman, and every member
by
their

mother's,

(compare

free

clans, had
a name are

gotta
same

name.

We
case.

have The

no

certain
names

instance used books Brahman from

name

of such the

in any

other
as

gotta

in
to

clans

the It has

those concluded
must

given

in Brahman

Brahmans.
names,

been clans

and

that

the

Brahmans,

each

familyor

"^ens
O
2

they are have adopted them taking the gotta

that

the

of

196
their

VI.

MAHALI

SUTTA.

private chaplain, their purohita priest. But in that that such evidence should case we surely expect to find some There in such is no clans. usually maintained priests were All that we is that evidence of the kind. can fairlyconclude
the clans

claimed, by
from the
names

the

very

use

of
as

these the
was

names,

to

be who

descended also well bore

the
:

same

ancestors

Brahmans,
admitted
use

and

that

the

claim
even

to

be

founded.
names

As

shown

above,

Brahmans
seem

these name, nick-

gotta
a.

of non-Brahmans.
once

It would

that in it is

the

when person, From

to

generally known,
the others
out

tended,
use.

speaking of
never

drive
to

of
to

But it.

used

in

speaking
the

the

others,
more

usage it would seem

referred person referred to, as that the

by

followed
name

by the Buddha
was

and
as

gotta
of the

considered
names,

honourable the

than

either

personal

and

also

than

title of paribba^aka or descriptivegeneral name the title Brahma// a (wandering mendicant, recluse). Even of a recluse. in the case was dropped for the gotta name of problems, both There number to general prinare a as ciple and
names,
a as

to

unsolved.

details,that still remain, in this matter nickname Is A/ara, for instance, a

a

of
or

mula-nama what

To

Kalamo is ; classes of the what there is the

as

gotta
was

name

or use

clan

name^
names

people
as a

the

of

gotta
of in

limited, and
?

historical

explanation
clan
names

this limitation

Were

many
?

and

Kosala

combined the

What

clan-name,
had the
same

Kula-nama?

meaning,
that Are the there

when

Magadha was exactly implied by the The word probably gotta the Pi/'akas were composed, as
dozen written of
more

gotra
comes

has

in the

later law

books

by the priests. How

referred
a score

it then small?

number much

gottas
than

to

is

so

very

altogether?

What

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
in this Sutta

clear''.

See

my

note

at

'Buddhist

Suttas,'p. 75,
at

and

compare
; D.

contra

A.
^

I, 188, 278.
Evaw-namo
at

evaw-gotto
D.

M.

II, 33
;

S.

Ill, 25

I,

242

is followed social

I, 13 by
on names

evaw-vawwo

but very

evidence

of any

effect of

distinctions

is at present

slight.

VI.

MAHALI

SUTTA.

[The [i50] I.
was once

Aim

of

the

Brethren.]
The Gabled
a

Thus

have

heard.
at

Blessed
Hall of

One in the Brahof

one were

staying at
Wood
^

Vesali
at sent

the time

Great
mans,

Now been

that
on

number

who
or

had another

kind

from

pressing business Kosala and Magadhd,

'

lodging at
And

Vesdli.
heard the
news :

they
Gotama

They

say

that
out
now

the from

Samawa
a

of the

Sdkya
at

family to
at

Sdkya clan, who went life,is adopt the religious

Gabled Hall in the venerable has been
a

ing stayWood. is the

"

Vesali

the that that

an

Great such
:

Now

regarding
One is

Gotama,
noised

high reputation
Blessed

abroad

That

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,
"

the

worlds

above the

of

the

gods,
with
"

the

Brahmas,

and and

the Brah-

Maras, and
mans,

world and

below

its recluses

its

he

makes

lovely in
^

it, peoples, and having known his knowledge known The truth, to others. its origin, lovely in its progress, lovely in its

princes

The

Great
range.

Wood
In
a

stretched it

from laid out with

a
a

Vesali

northwards
for the

to

the

Himalaya
and made

they had
west,

pleasaunce
hall below it the

there

storied

house,

Order, surrounded by

only,and pillars
in which

facing the
so

and

above

gabled apartments

die Buddha

often

stayed.

198

VI.

MAIIALI

SUTTA.

both in the spirit and consummation, doth he proclaim, he make in the letter,the higher life doth known, in

all its fullness and

pay
2.

in all its

purity.
'

And

good
and

is it to

visits So
out at

to

Arahats
the Great the

like that." from

those
to

Brahmans

Kosala
to

Magadha
Hall.

went

Wood,
on
'

and

the

Gabled
was

Now the
went

that

time

venerable the Where

Nagita
is

actingas
And

personalattendant
to

Blessed
for

One.

they
to
see

him,

and

said is

it,Ndgita, that that

we

venerable

Gotama

lodging now,

wish

him.'

[l5l]
Blessed Then
not

'

It is not He

time, Sirs, to fitting

has retired round

call upon
'

the

One.

into solitude.'

they sat
away

down

about, saying, We
the venerable

will
the

go And 3. clan

without

seeing
the

Gotama.'
came a

Hare-lip the
and
to
;

Li/^/^^avi, too,
Gabled

to

Great his

Wood,
and

Hall, with

retinue of

going up to the venerable Nagita, he saluted him, and reverently standing apart, he said to him : Where, venerable Nagita, is the Blessed One wish to now lodging,the Arahat, the Buddha ; for we him ? And on a similar reply he, too, sat see receiving I will not go till I have down the seen apart, saying : August One, the Arahat, the Buddha.'
' ' '

4.

But

Siha,
and

novice

came

up

to

the venerable
Brahmans
come,

Nagita,

saluted
'

him,

and

standing reverently
of the

apart, he said to him : These envoys from Kosala and Magadhi, many of O Kassapa^, to call upon the Blessed the
come

them, have
One;
of

and

lip Hare-

hi^Mavl,
do the be
of

too,

with

retinue

his

clan, has
One.'
Order
Buddha

to

same.

'Twere
allowed
to

best, O Kassapa, that all

see

this folk should

'

the
had

Blessed

He

was

the

son

sister. Nagita's
years
a

He

joined the
so

as

a
as

novice
a

when

only seven
that
must

old, and
different

shown

much with other

intelligenc
the

learner He

he

was

favourite with
be

all,even
from
the

himself.
a

therefore

who Li^^i^iavi, 179-188, as

is the hero of the story told at the latter is not member a

Siha, also A. IV, Vin. I, 233-238

=

of

the p.

Order

at

all.

Professor
the two.
^

Edward

MUller

(J. P.

T.

S., 1888,

97)

confounds

This

is the gotta, the gens, to which

Nagitabelonged.

THE

AIM

OF

THE

BRETHREN.

99

Very well, then, Siha. yourself.* Very good, Sir,'said Siha the venerable Nigita. And he
* *

Tell

the

Blessed

One

the
went

novice where

in

assent

to

the

Blessed

One

was,

and
to

saluted him
even

him, and

apart, he said
'

[152] Very well, Siha,

the shade 5. And from the from Siha did
so.

standing reverently he had said to Nagita. as Spread out a mat for me in

the

in front of the house.' And

sat

Blessed
And

One the with

came

out

house,
and

and

down.

Brahmans him the

Kosala

Magadha
of
on one

exchanged
side. of And his

greetingsand compliments
and took their
seats

politenessand

courtesy,

Hare-lip the
clan, bowed
on one

Li/^y^^avi down side.

to

also, with
the

the

retinue

Blessed
when he said

One, and
was :

seated seated

himself
he

And

thus

addressed

the

Blessed
*

One, and
few
^

Some

days
to

hiMAsLYis
years,

came

ago. and me,

I

Sir, Sunakkhatta
said
came :

of

the three

"It under

is

only

Mahali
I
can

^, since
see

first

the

Blessed

One, and
fitted one's that."

heavenly forms, pleasantto behold, to satisfyall one's desires, excitinglonging in heart. But I cannot hear heavenly sounds like
Now,
'

Sir,are there such heavenly sounds, which he could not hear, or have they no existence ? real, those They are heavenly sounds, pleasant fitted to satisfy one's desires,exciting longing in one's
'

heart, which
of
^

he

could

not

hear.

They

are

not

things

nought.'
This
man

young afterwards,when
went
over

Order.

personal attendant; but the Buddha in extreme old age was (M. I, 82), he left the Buddhist of Kora the Kshatriya, and to the creed Kora's doctrine of asceticism, of rigidselfthe efficacy was
became And it
was

the Buddha's

mortification.

this doctrine, as put wrong forth by Sunakkhatta, was, that the Buddha told the story {Git.I,398) of the efforts he himself had made when of the uselessness
to

show

how

'

Now

scorched,
without
a

now
a

Naked,
He,
But
*

frozen, lone in fearsome afire within, fire,

the
crown
ever

woods,

as

hermit, sought
the
a name

of faith,'
came

we

do

not

hear

that Sunakkhatta of the

back

to

the fold,

This

is

again
him

gotta,

the gens.

Buddhaghosa

(p.316) calls

ra^a.

2CX"

VI.

MAHALI

SUTTA.

6.

But

what
cause,

then

is the he

proximate, and
not

what

the

ultimate

why
a

could

hear ?
to
'

them, they
practised the object of
"

being

thus
'

real and

not

thingsof nought
recluse, Mahali,
of mind in any
one or

[153]7.

Suppose

have

one-sided

concentration

with

seeingsuch heavenly forms

East, or the South, below, or across, or
such one-sided
or
"

the and

West,
not

direction, in the the North, or above,

he has

with

the

objectof hearing object only

not

heavenly sounds.
concentration,
the
not

Then with

since the
one

practised
in sounds. his

view, he only sees

And

he sights,

hears
nature

the of

why

Because
mad
so

of

the

self-

concentration

[sa
'And

hi].
also,Mahali, if he have
with the

8, [154]
one-sided any for the
not
one

9.

practised

concentration

object
sounds.

of

hearing,in
Then,
,

direction, the
same

heavenly
hears

and
sees

reason,

he

the sounds, but

he

the

sights.
'

[155]10,

II.

But

self-concentration

he has Mahclli, practise suppose, the double with object in view of

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
hears
nature
'

the

sounds.

And

why

so

Because

of

the

of his self-concentration.'

12.

Then,

Sir, is it for the sake

self-concentration
the There

of

to attaining

the

practiceof
lead
'

such

that

the One ?

brethren
*

the

life under relig^ious

Mahali.
are

Blessed

No,

that, for the sake of 'And what, Sir, may those other thingsbe ? [l56] 13. In the first place, Mahali, a brother by the complete destruction of the Three Bonds (the Delusions of self in the efficacy of good works and Doubt, and Trust
than
'
'

things,higher and which they do so.'

sweeter

ceremonies)
be

becomes in any

converted of woe,

man,

one

who

not can-

reborn

state

and

is assured

of

'

See

my

'American of these

Lectures'

the full

meaning

three,and

(London, 1896, pp. 142-149) of the following Bonds.

for

202

VI.

MAHALI

SUTTA.

(than seeing heavenly sights and hearing heavenly lead the sounds),for the sake of which the brethren life under me.' religious But is there, Sir, a path,is there a method, for 14.
'

the

realisation of these

conditions

'

'Yes, Mahali, there is.' 'And what, Sir, may [157]

method
*

be

that

path,what

that

'

Verily it is this Noble Eightfold Path, that is to rightspeech,right say : Right views, rightaspirations, of livelihood,right effort,right action, a right means '. mindfulness, and right ecstasy in self-concentration This, Mahali, is the path, and this the method, for
the

realisation of these
'

conditions. I
was

15.

One

day, Mahali,

stayingat Kosambi,

in

pleasaunce. There two recluses,Mandissa. the wandering mendicant, and (7aliyathe pupil of with the wooden to bowl),came Ddrupattika (theman the with and me ments greetingsand compliexchanged me, of politeness and courtesy, and stood reverentl And said to me so : they standing apart.
the Ghosita
*

How
same

is it

then, O

venerable
'

Gotama,

is the

soul

thing as the body ? Or is the soul one thing and the body another ? I Listen then, Sirs,and and give heed attentively, will speak.' in mendicants Very good, Sir,' said those two
the
' '

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
.

2.

The

awakening of a hearer,and selftraining in act, word, details of morality minor

absence

his

entry i^tto the

Order.
3. 4.

His The The

and which

speech.
he observes. heart tJunce

5.

of of fear, confidence

resulting.
*

See

my

'American

Lectures,'

pp.

36-1

41;

and

Sum.

I,

3M-316.

THE

AIM

OF

THE

BRETHREN.

203
the door

6.

The

way

in which

he

learns

to

guard

of

his

senses.

7. 8. The

The

constant

he thus gains, self-possession

power

of being

content

with

with little,

plicit sim-

of life.
"

heart emancipationof from 9. sloth of body covetousness, illwill, The and

10.

the and

fivehindrances
mind,
ment excite-

worry,

and

perplexity.
he

The

16. 'Then

resulting joy and peace that aloof estranged from lusts,

into and remains born in the of and
ease,

gains^
evil states,
"

from

he
state

enters

of

joy

Rapture a detachment, reasoning

Now,
"

First

and
a

going on investigation
knows take the ?
"

the while.
sees

Sirs,when
that make soul the

Bhikshu

thus
up
'

and the
or

thus, would
one

him
same

ready to thing as
body

subject:

Is the

body,

is the soul

thing and

the
'

another

Yes, it would, Sir^' thus *But I, Sirs,know

I do
not

and the

see one

thus.
or

And

theless never-

say

either
are

the other.' who

8] 17, [15
has

18.

cases \^The

then

put of a Bhikshu
and

acquired

the

second, third,

(D. II, 77-81) and the (iVa^^a-dassana ; D. II,83, 84) ;

reply,and
19. 'With

fourth Raptures knowledge arisingfrom insight

and the
same

question,

rejoinderare
his heart bends down of the

given
thus

in each

case.]

serene

directs and the

his mind

("c.above, p. 85),he the knowledge of to

knows He Deadly Floods. This is pain." He it really knows is : it really as as is : This is the originof pain." He knows it as is : This is the cessation of pain." He knows really it really is : This that leads to the is the Path as of pain." He cessation knows as they reallyare : the Deadly Floods." "These it really He knows are as is the originof the Deadly Floods." This He is : it reallyis: "This knows is the cessation of the as is the He knows it really is: "This as Deadly Floods." destruction
" "

"

"

"

The

Siamese
et3.m

edition reads

'

No,

it would A.

not, M.

Sir.'

On

the

idiom

kalla/w

va^anaya

compare

I,

144;

II, 211.

204

VI.

MAHALI

SUTTA.

Path To from

that

leads thus

to

the

cessation thus of

of

the the is free

set

Deadly
heart free the

Floods."
is
set

him,
the

knowing,
Taint of

seeing,
Lusts,
is
set

free the

Deadly
Taint

set

from

Deadly
Taint the
"

Becomings,
In his

from

Deadly
arises knows
been
:

of

Ignorance.
of been had has What

him,

thus

free, there
and he

knowledge

emancipation,
The has be be there been
no

Rebirth

destroyed.
to

higher

life has

fulfilled.
After
'

done will

accomplished.

this When that the and

present
a

life

beyond
and the is the
sees

"

Bhikshu,
make the him
same

Sirs, knows

thus take
up
or

thus,
:

would "Is

ready
as

to

question
soul
one

soul
the

the ?
K'
" '

body,

thing
'

body

another
not

No,

Sir, it would I, Sirs, know

I

'And

thus either Blessed

at

and the

see

thus.
or

And other.'

theless never-

do

not

say

one

the
and

Thus

spake
One.

the

One exalted

Hare-lip
word of

the
the

h\M/ia.vi,
Blessed

pleased

heart,

the

Here

ends

the

Mahali

Sutta.

So

three

Sinhalese
Sinhalese had And

and IMSS.

two

Burmese read:

MSS.

and

the

Siamese But
we

edition.

Two

'Yes,
above,

Sir,

it

would.'

Buddhaghosa
have the followed. Arahat

clearly, both
he

here

and

" i6,

the
"

reading
that whereas led had

gives
would of

characteristic
too

explanation
wisdom the
to

(in " 19)

the up
to

have the soul

much

be who

astray,

following
reached unconverted

false the

trail

theory,
being
way.
as

Bhikshu
a

only
an

(7Mnas have

might,
that the

still

puthu^^ana, heresy

man,

leanings
ts

To
to

hold the

that

the

soul

same

the

body
also

is the

referred
to

in

Brahma-^ala

(above, p. 46).

See

the

Introduction

the

Kfi/adanta

(above, p. 167).

VII.

6^ALIYA

sutta.

[Is [ This
as

THE

Soul

distinct

from

the

Body

?]
for word,
reader is

Sutta

having
inclusive,
translation

been in

incorporated,
the last

word the

""

15-19,
to

Sutta,

referred
The the there Sutta

the

given
have this
no

there.

Mahali
was

Sutta

must

already

included,

when For Mahali

Digha
would

put

together,
be the in the Sutta?

6"aliya episode.
for the

otherwise

reason

being
contained then
a

put

into

Silakkhanda
that

Vagga,
also because another

the

Silas

being Why
full,
as

only
should

episode.
appear

episode
Is ? it We

again,
of instance tion, ques-

in the

separate
of the

merely
have of

importance
of
a

question
where
to at

similar

kind,
referred
set out

the

episode
23

Nigrodha's
the Udumbarika But there Such and One

only
Sutta,
Sihanada
is

^
in

of in

the

Kassapa-Sihanada
the
crossare

afterwards,

full, in

Sutta

(No.
is
not

25

the twice in the

Digha).
in the full.

whole

episode
are

given

references

fairly frequent
the
cases

Pi/akas,

of the
a

importance
most

for

history
is in
13;

of

literature.

of

striking
now

where the

the

Sa/^^yutta by
name.

quotes

Sutta,

contained

Digha,
Sum.

(SakkaMil.

pa"//a Sutta,

S.III,

compare

1,51;

350.)]

INTRODUCTION
THE

TO

kassapa-sIhanAda

sutta.

In

this

Sutta

the his

Buddha,

in
as

conversation

with asceticism
"

naked
so

ascetic,
that

explains
as

position

regards
his when

far,

is,

is in differs

compatible
the from
on

with

invariable

method
a

(as
on

represented
which When with claims God
to to

Dialogues)
his sacrifice of rank
trusts to

discussing
sacrificial

point

he

interlocutor.
a

speaking
to
an

priest,
on

on

union

adherent social who soul

the
to

current
a

theology,
Brahman,
the soul

Brahman
on

superior
a man

proud
it,
on

mystic
who

insight
believes the mental cherished his
own same.

in the

to

one

in

the Gotama

theory,
puts
the

method
as

followed
far
as

is

always
in of the his of

himself

possible
none

position

of

questioner.
He

He
as

attacks the the with

convictions.

accepts

starting-point
act
or

exposition by
his
or

the
"

desirability
of the in

of

condition

prized
rank

opponent
of

union the

God
or

(as
of

in

the

Tevi^^a),
(as
in the
even

sacrifice

(as
or

Ku/adanta),
heavenly
in the his

social "c.

in

the

Amba////a),
or

of

seeing
of

sights,

(as
He

Mahali),
adopts
by

of very

the

soul

theory
and

(as

Po////apada).
And

the

phraseology
a new

questioner.
Buddhist
;
common

then,
of

partly
a

putting
ethical
;

(from
the
as are

the

point by
to
an

view)
to

higher
such

meaning
he

into

words

partly

appeal
between conclusion.
sweetest

conceptions
leads

ground
up
"

them

gradually
course,
a

his

opponent

his

This fruit of

is, of
the

always recluse,
that the

Arahatship
that is the best
means

that

is the

life of

best

sacrifice,
of

that

the

highest sights,
Sutta it

social and is the

a

rank,
more

seeing
so on.

heavenly
In
our

worthy
to

object
which

and is

path

Arahatship
and

the

best

asceticism. There is both But

no

courtesy
little

dignity
skill, and required
the

in
an

the
easy

method

employed.
of the the ethical result. and

dialectic
are

mastery
about
a sun

points
On the

involved,

to

bring
is of the

hypothesis

that

Buddha

myth,

his

principal disciples personifications

stars,

INTRODUCTION.

20*J
One

the

facts

seem

difficult to
different.
case,

explain.
How

would
the

expect, then,
other

something quite
who must,
so

in

that

refrain details?

entirely
How is it

from

disciple have concocted these Dialogues, astrological and mythological

is it that

they attribute to their hero qualities of courtesy and sympathy, and a grasp of ethical problems, all quite foreign, those to even antagonistic, usually ascribed truculent and very un-ethical to sun-heroes mostly somewhat
"

personages the On

hypothesis that
he

he is

was

an

historical person,
in

of that
to most

training and character have had, the method

represented

the

Pi/akas it is

probable
Whoever

he

would

put
even

precisely that have actuallyfollowed. the Dialogues together

of the way

is

which

clear sufficiently well To have the mental

so

memory remembered vision of

may he conversed,

have

had may

and particularoccasions the compiler, the doctrine than

persons.

taught

loomed

much

larger
concerned details

necessarilymore
accuracy in much in the the of
same

anything else, that he was historical with that,than with any

story.
as

of the

He

was,

position
But

Plato
was

when

in this respect, recording the

dialogues
his
own

Socrates.

he

not, like

Plato, giving

ought, no doubt, to think of compilers, than of co-disciples rather of a compiler. The had memory far as the actual And to be respected, and so kept in mind. is concerned doctrine our probably a more Dialogues are exact reproduction of the thoughts of the teacher than the
dialogues of Plato.
However this may

opinions. We

be, the

method

followed

in the the
as

all these

Dialogues has one disadvantage. In of the adversary, and adopting his

compel
view,
menium to

us,

in order
a

to

follow deal
can never

what between be

accepting language, they give us

the the
to
same

position
authors Gotama's

read ad

good

lines.
as a

The

argu-

hominem

statement

of

opinion given without

is When

reference

any the
"

particularperson.
Sutta.

That

the case with our strikingly addressing his five hearers and the occasion have calls and

present
"

first five
at

converts, BenareSjOn the

to

first Arahats

Pa"^avaggiyi, the in the Deer-park

Buddha different
are

of his first discourse, the of asceticism of it 'two

'

is

represented
He avoided
'

spoken
it
one

in

very

way.

there
;

extremes

which

to

be

describes

as

painful,unworthy,

and

the \' So Pa""atti in the (IV, 24) unprofitable Puggala Sutta, by Kassapa the ascetic practicesset out in our very

'Buddhist

Suttas'

(S.B.E.),p. 147.

208
desirable

VIIT.

KASSAPA-siHANADA

SUTTA.

praiseworthy, are set out as the actions by which There is nothing of this sort man a injureshimself. in our Sutta. To it alone one judge from might fairl that the Buddha conclude approved of asceticism,only insistin self-control that the self-mastery and of the Path the were highest and best forms of it. There is reallyno inconsistency
as

and

in these

three

Suttas.
were an

But both

while

the

first discourse
to
our disciples,

and

the

Puggala

passage is addressed to

addressed the in when

Sutta

ascetic,and
conclusion
at

accordingly.
the
to
some a

The

language used all is exactly the

our

is modified
same.

It is clear that

the

time

Sutta

was

put together
carried
out

practiceof
considerable of which
are

self-mortification
extent

had

already been
And penances of further
are

in

India.

details,in
even same more

the

self-imposed
in other Sutta of the

extreme,

given
called
a

Dialogues

the

date,
is

notably in the twelfth

enough
far to The the

also

Sihanada

Ma^/nma. Sutta, and the

all

This
reason

oddly
is not

seek.

in carrying out of such practices, ascetic a very high reputation. Those

even

countries,wins

for

who
to

comforts, and
are

submit with
men. a

themselves kind of
no

despise earthly voluntary torture,

wonder,
as more

looked than

holy
with
on

upon, other claim

fearsome

And

doubt,
In

in the

most

cases,

the

ascetics the

laid

to

specialvirtue.
view, takes
as

Suttas in

practices of the
moderate He

ascetics, Gotama,
occasion in
our

dealing laying stress

dispute this

the

more

-also to the

claim.

maintains,
and

Sutta, that

insight and

self-mastery of the Path, or of the system intellectual laid down of and moral for the self-training Bhikkhu, are reallyharder than the merely physicalpractices much evident of the vulgar. It was the eye to more so the Suttas And it in which a point that had to be made. is made are designated as Sihanadas, literally the lion's roars' the to a by the Arahat proud claim dignity and that allowed veneration by the people to the greater than who to the man even or self-torturer, woods. Bescorched, befrozen, lone in fearsome
*
"

self-control

Naked,
And the
no

without

afire within. fire,

Struggled,
boast ascetics

in awful

silence, towards

the

goal only
even

'

'

further. Not even really goes the Arahats, they were than better

were

the
not
so

practical. The
It turned
was

self-mortification
minds
not

was

an

actual
matters.
no nearer

hindrance.

men's

from

more

essential other
men,

Diogenes
to

not

only

superior to
^

the

M.

I, 79

Gat. I, 390.

2IO

VIIT.

KASSAPA-SIHANADA

SUTTA.

tap

as

came

to

be

known word

as

the of

month
we

tapas.
call
'

There

was

no

association

with

the

arisingout
ideas. There amends of
was

making
by
ends
a a

for

ception penance,' a conof an entirelydifferent order of religious idea of atonement for, punishment of, no sin. But justas the sacrificer was supposed,

what

sort

charm for in

that

desirable of charm The

sort

to attain sacrifice, there himself, so was supposed to be producing mystic and marvellous tapas

he

worked

by

his

results. rather

distinction

seems

to

have

been

that

it

was

wealth, children, and heaven worldly success, power, that attained were by sacrifice ; and mystic, extraordinary, attained superhuman faculties that were by tapas. By
a

natural

anthropomorphism
to

the
to

for like

ends,

offer sacrifice but by sacrifice,

and
more

it is sometimes the different

supposed, gods too were Thus perform tapas. often by tapas, that in
god
In the
or

cosmological legends

one

the

other
case

is
an

supposed to bring forth creation ^. expression often used on such occasions literally he glowed a glow,' and the
'

latter

is tapas
exact

atapasyata,
of this been he have

meaning
It may

enigmatic phrase
meant
to

is

by

no

means

certain. fierce he
or

glowed
desire,
our

that he glowed with convey with deep thought, or that that he in carried
out

resolve, or
with
or

that

glowed
some

strong
of the in
to

or

each

all

given practices
Sutta. inferred All be

Kassapa's
various

three

lists of self-mortifications may known

these

ideas

possibly be
were

meant to

together,and
must some,

before been
one

they
well

ascribed
men.

gods

similar There

actions
were

have
as

would held

among who expect, that

therefore take of the

placed austerity above place of sacrifice ^.

learned and Brahman
"

or sacrifice,

it could view
to

The

more

conservative

the

that

it is

repeating by

heart

oneself,

teaching others, the Vedic verses, that is the chief thing should (with which twelve other qualitiesor practices always be associated) is only given with the interesting that one note the true' only, another thinks thinks teacher austerity only
"

'

necessary, teaching the Veda is tapas ^.' There Thus

"

to

be

and is

yet

third

thinks
'

that

learning and
that
parisons. com-

enough by itself,for that is tapas, several passages are making similar

text

one

sacrifice study duty austerity (tapas) is the second,

There says : of the Veda and

'

are

three

branches the

of

charity are
as a

first

to

dwell

learner

one's life

^atapatha-Br.VI, Upanishads. 1,1,13, ^"^ several times in the early ^ So A7/and. Up. Ill, 17, 2 and 4. ' Tait. I, 9. Compare, on the ethics,Manu VI, 92 and the Ten ParamitSs. The idea that Veda-leaming is tapas is a common one.

'

INTRODUCTION.

211

long
as

in the

house

of one's teacher worlds.

is the he

third. who

All

these

have in

reward

heavenly
obtains

But \'

stands

firm

Brahman So where
a

deathlessness

in the the

which explain (by no means passages soul goes after it leaves the to

consistently
we

somewhat

corresponding
those who those know who and fires, On the
or

division
a

^.

body, According

have
to

the

KMndogya.,
about five

certain forest

mystical
follow
the

doctrine and

in the the

faith

austerity (tapas),go
Brahma worlds. alms
go
to

along
the
moon,

other and

path of hand, they

thence

give
are

gods to the who and sacrifice, return to earth, and

to

reborn the bad

in

high

low

positionsaccording

their

deeds.

But

become

insects.

know the According to the Br/hadarawyaka, those who those who and in the woods mystic doctrine of the five fires, faith and truth (nottapas) go to the Brahma worlds. practise On the other hand, those who and practise sacrifice,charity, and thence reborn are austerity (tapas) go to the moon, on earth. But those who follow of these neither two paths become Here in the insects.

austerityis put
last extract.
6 ;
a

into

lower

grade than
are

it

occupies
II, 7;
differ and

Other

later passages
;

Mundaka. the details

III,
there

2, 4,

Prajna

I, 9
concensus

V,

4.

Though
above

is

general
are

that

both

sacrifice is
a

which austerity, higher,a This of is the

to

themselves kind

meritorious, there
or

thing some-

certain
exact

of truth

faith the

or

wisdom.

analogue,
of the

from

view,

the

doctrine

Buddhists the

better
not

than

austerity. And
out

though

Upanishad point that Arahatship is Upanishad belief is

far carried so consistency, nor to its logical conclusion, as the Buddhist, that is simply to be explained by the facts that it is not only earlier, belonging to the when less matured, but is also not time a thought was worked with the
same

work doubt before

come

of

one

mind, but

of

several.

There

can

be

but

little

that he

Gotama,
attained

during
Nirvana

of study and his years austerity of Wisdom, had the Tree under
or beliefs,

into contact
to

with
now

the very

at

least with
; and

beliefs that he

similar his

those,

preserved in the Upanishads

upon them.

based general conclusion was condemns practically physical tapas

That

altogether is (austerity)

no

argument
to

of wisdom In the

against his indebtedness, so far as the superiorit is concerned, to the older theory. austerity
in which that older

passages

theory

is set

forth

we

"

'

II, 23. ^Mnd.Up. ATMnd. Up. V, lo;

I.

Bnhad.
P

VI,
2

; Pra^na

I, 9

V,

4, 5.

2 12

VIII.

KASSAPA-siHANADA
indistinct first the

SUTTA.

have

the

germs but still the

"

statements,
source
"

no

doubt, and
well-known

sistent, incon-

of

the

Ajramas

Efforts each

theory (or perhaps Trainings),four

member of the ranks of the

of the

stages into which

twice-born these and the
stress
are

the

life of

In later times (the Dvi^as) should be divided. (i)the student, (2)the householder, (3)the hermit, ascetic
; that

(4) the wandering

Gr/hastha,
was

is, the
and the the

Brahma^arin,
Yati\ And
were

the
on

Vanaprastha,
order in which

laid it

the

stages of effort

the latter held for to enter man a being improper up, without having passed through the former. The know nothing of the curious Upanishad passages technical of Effort term (Ajrama) applied to these stages. And divisions they have (and these not really only two of that of the sacrificer and regarded as consecutive stages), the hermit (not the Bhikshu). Of course studentship is understood here But at are as we preliminary to both. the Aj-rama from a standpoint reallyquite apart theory, and 6"ankara curious and and other
commentators
are

taken

irreconcilable
texts
names

shifts when
more

obliged they try

do

to to

resort

to

read doctrine

back ^.
as

into these Even

old the

the of

later and the several

developed

Ajramas
passages Bhikshu and Four
as

not

occur,

such, in the
used but
occur

older

Upanishads.

Brahma^arin three

is
means

frequently
ascetic
not
even

pupil,Yati in two or Grz'hastha, Vanaprastha,

^. The books. earliest mention

for

do

of the

Efforts

is in the

old law

Gautama

(III,2) gives them

and

Brahma^arin,
holder, (student,housefor the four and

Grzhastha,
21,

Bhikshu,
a

Vaikhanasa^
and and different

wandering beggar, i) has

"

hermit). Apastamba (II, 9,

names

different

order,

Garhasthya;;/, *. Vanaprasthyaw
stages
Hofrath in the Biihler dated fifth and

A"taryakula;", Maunaw,
these works

(very hypothetically
sixth Efforts and
was

third, or
The

centuries

B.C.^

possibly theory of the

in the Four

fourth then

' ^

So Manu
See Ma.x

V,

Compare 137 ; VI, 87. Miiller's interesting note

VIII,
in

390, and VI, 97. of the his translation

Upanishads (Part I, pp. 82-84). ' under See Jacob'sConcordance the wojds. * Comp. Baudhayana II, 10, 17, 6, and Apastamba II, 4, 9, 13. ^ He a ventures on conjectureas to possibledate in the case of he placeson linguistic Apastamba only. Him grounds not later than
the third century iS"vetaketu hold
b.c.

and,
then

if the argument
a
*

restingon
two

the mention

of

good,

century

or

older.

Burnell, whom

Biihler
the

the first authority on the literature of (Baudh. p. xxx) Schools of the Taittirfya Veda,' to which Apastamba belonged. calls

INTRODUCTION.

213

settled as to detail. It must already current, but by no means the date of the Upanishads evidentlyhave taken shape between just quoted and that of the law books ; that is to say, either

just before

or

some

time

after the
say

rise of Buddhism. that

even

We

can,

I think, go safelyfurther, and after Buddha, all probability, the

term

it must after neither

have the the

been, in
when technical

and

time

Pi/akas

were

put
any become

together.
of the four

For

Ai-rama, nor
Pi/akas.

are stages of it,

mentioned

in the The
to

theory has
which from

detail

has

formulated, in the order as finally law permanently survived, in the later^

onwards. He person,

books

Vasish/Z/a
an

gives the Four

as

Efforts

or

stages in the life of

orthodox

holder, (i)Student;(2)HouseMendicant
"

(3) Hermit,
^irin, Gr/hastha,
It will be noticed both

(4) Wandering
Vanaprastha,
that and

Brahma\

Parivra^aka
"

respects
In that the

"

and

differs in two this final arrangement of them of importance from the earliest.

first

place the

wandering
He

beggar
is not

is put

in

the

last,

subordinated, as he In the second at first, to the hermit. was place the expression to the Bhikshu, applied in Gautama wandering mendicant, is
is in the

highest,place.

dropped
The

in the

later books.
are

commentators

at

great pains
so

to

harmonise that

the the
eyes,

divergent
earlier the the them

order.

And

they do

by

suggesting

is, in their (which, of course, arrangement infer exactly the same to as strange one) is meant them. familiar to so contrary later arrangement
the had wandering mendicant and importance, of the Four their
own

does To

become Efforts of

the
;

of time

last,in order and they try to

ancient writer

put back

view

into

the

words

the

familiar But if the order they were dealing with. is exactly the with thing, the older order, which implies one Or if it does, then the can scarcelyimply the same. reverse, the explanation question arises,why should it ? In either case ideas. be sought for in the history of the two may Now the distinction is quite clear, though between the two the ambiguity of the English word ascetic,'often applied to

they

are

'

both, may
was

tend

to

hide

it from

view^.

Gautama

starts

his

not

least older
was
"

sion. concluto leading the^above up arguments He at only ventured, after reading them, to put Apastamba was some B. c.'^(Manu,p. generations xxvii), Baudhayana than Apastamba Ap. pp. xxi-xxii). And Gautama (seeBiihler, convinced

by

the

'

older

still.

Vas. VII, 2. Biihler Thus

words
"

uses

the

one

term at

'ascetic' Baudh.

to

render

number

of

Sanskrit

for

sawnyasin

II, 10, 17

; for bhikshu

214

VIII.

KASSAPA-stHANADA
hermit

SUTTA.

descriptionof
and
stress

the

by saying
And often

that

he

is to

feed

on

roots

and fruits,
on one

practise tapas.
same

all the

later

books

lay

the
or

point ;
of the

giving, as
our

instances

of the

tapas,
the

other

very

practices detailed
Sutta^
not

by Kassapa
On the other
severe

tapasa,

in

his three

in lists,

hand, the wandering

mendicant

does

practisethese

He called is never physical self-mortifications. tapasa, and the world, and without wanders though he has abandoned home, simply clad, and begging his food, his self-restraint is a mental rather than physical. Of the fifteen rules laid down for him by Gautama, who calls him the Bhikshu (inX, 1 1-25), five are four or precisely equivalent to rules the Buddhist has Bhikshu There rule in observe. is one to significant

Baudhayana,
mendicant observe rules Now the

however, which
rule.

is

quite contrary
to

to

the

sponding corre-

Buddhist

According
is, in

it

the

twice-born for

of the
rules ^. the

priestlybooks
of ceremonial

begging
we

food,
now

to

purity,what
the

call

the

of caste
while

special efficacyand holiness of austerity, self-torture,tapas, is a world-wide phenomenon, the practice of it was, no and doubt, very early in India too, the idea of the wandering mendicant is peculiar to India. And though the origin and early history of this institution
are was

belief

in

at

present
older

obscure,
date. than agree the
on

we

have

no

reason

to

believe

that

it

of ancient It
was

Buddha's this in
an

time. And

Both

Buddhist
are as a

and

6^ain

records

point.

they
he who

confirmed

by an isolated passage pre-Buddhistic-K There

at

Upanishad which,

whole, is
to
see

it is said that

desires

Gaut. 54,
II.

VI, VI,

Ill, 2, 56, 69,

Of

II

; for ; for

parivra^akaat
tapasa
last two
at

Vas.

X,

; for

yati

at

Manu

86

IManu

VI,
the

these

the
to

refer to

at Manu 27 ; for muni hermit in the woods (the

tapasa), the others

for the old Brahman

the

wandering mendicant
remains
at

who

home

under
an

son(theVeda-saz^/nyasin),
in the

he has

'become
be

(thebhikshu). Even of his the protection ascetic' (saz^'inyase

Sanskrit, Manu

VI, 94).
in each
one

This
Sanskrit may be

rendering can,
words called
means

asceticism.

of the Each justified. easily of what other degree, other form, one or or But the differences clear might be made
case,

of rendering. by variety * of which rules for the hermit, none has altogether Gautama ten Bhikshu to the Buddhist were (Gaut.Ill, 26-35). applicable VI, 27 (ofthe hermit). So Baudhayana II, 10, 18, 4, 5. Manu But Biihler thinks also Vas. X, 31, according to the commentator.
*

otherwise;
^

and

Manu

VI,

94

confirms

Buhler's view.
i.

Bnhadarawyaka Upanishad III,5,

INTRODUCTION.

2 I

the
must

god

Brahman away and

cannot

attain and muni

his become

end

put
and

learning
become
a a

by speculation; he childlike, put away

away
not
as

childishness silence
a

become

Brahma"a but
one

Brahma"a

by birth,
attaches
to

in

(a silent one)^, put (that is, of course, sense nearly the same
Sonadanda.
'

Gotama is to

the

word
'

in the

Sutta).
ethical the world

This

explain why

it is that

Brahmawas and

(inthe
and

sense)
and

give up cravings adopt begging as

Another
same

for children
a

wealth

regular habit (bhiksha^arya;"

of the
same a

"^aranti)
in the thinks

recension

Upanishad
a

^, but
is
no

in

passage, connection this

also which habit It

preserved
Deussen
to
'

is The

later

^,ascribes interpolation
doubt the hermit whole

men

of old.'
to

statement
to
on

ambiguous.
who the

apply
I think

(the tdpasa)
that referred the ascetic. any his of the
one

might be taken also begged.

mendicant
to
a

But

the referred the

wandering
to
as

is

more

probably
sphere
earliest

to, and

belonging
be
so,

higher

than

muni,
in

If that of these

this is the ideas

passage

which

three the

(the

wandering mendicant, the specialethical sense

been The Bhikshus found. oldest reference

superiority to
word Brahma;^a

ascetic, and

*)have, as yet,

literature to unorthodox priestly (not necessarilyBuddhists) is probably the Maitri is much law of later. There is
a

in the

Upanishad VIII, 8, which

often food. referred This
was

custom, their
a ception con-

to

in the doubtless

books, of students

begging
But the it is

long standing.
from does that
not

altogether
mendicant. passages. Colonel in the The And

different Bhikshu of

of
occur

wandering

word indeed
'

all
'

the the

of these in any indexed in Upanishads in only occurs Upanishad.

one
"

Jacob's

Concordance called the

word

little tract

Parama-ha;"sa

Whenever the Bhikshu

it may have is quite as authorities

"

arisen, the

peculiar institution
more

of

likely,if
than
"

not

likely, to
the learned

have Brah-

originated in Kshatriya
mans.

circles

among

All Gain

our

Brahman in

Upanishads,

Buddhist

ascribing to Kshatriyas a most important, not to say predominant, part in such religiou take for granted that To activity as lay apart from sacrifice.
agree

Pi/akas,

Aiigas

Afterwards

hermit
2 ^

epithetoften used, in (thetapasa), in the Buddhist books

an

the

literature priestly

of the

of the Arahat.

Br/had.
'

IV,

4,

22.

Sechzig Upanishads,'p. 465. Perhaps, on this third notion, A'Hnd.

the
same

IV,

of about
a

date.

wise

.Sudra
no

passage is apparently there called

means

i, 7 is another

Brahmawa.

But

the

is by application

certain.

2i6

VIII.

kassapa-sJhanAda
have these
"

sutta.

the

Brahmans

must

originated the idea, or

authorities. of the And it is and Buddhists much

the

practice,
the that dealt
"

is to

ignore all Kshatriya books

details of the

only in
Cains
are

those

the with

practice receive
book the has

weight, or
on

in full detail. oldest law page of about regulations, texts,

'

The

barely

the the three in the the

as

rules
same

for

Bhikshus, whereas preserved in the translated, under

Books

Buddhist the title And

treat curtest
on

fill the

age, volumes
'

Vinaya
as

Texts,'

Sacred

of

the

East.'
to

literature

continues and

the

on goes life of a Bhikshu

time

subordinate,
three
or

in the pages
to

manner.

Even The

Manu

priestly entirely has only

four

the

subject.
at

and brevity, books lead

incompleteness of the
one

inconsistency, regulations in the priestly

the time when

suppose
not

written, there were circles,to make

a

they were enough Bhikshus, belonging to those

for In other due them alone

that,

the

regulations intended
Bhikshu idea
was

matter

of much also
to

practicalimportance.
of the the

words, the
to

development
The after
seem are

rather

the

Kshatriyas than
latter
were

sacrificing priests.
in the
matter.

they
to

had

naturally half-hearted invented the Aj-rama

keen the with
reason

Even
not

theory, they did

the

be

very

about other
a

it.

On

contrary,

there closes whole before of

his

passages exposition of them

'

several

Apastamba way. remark that upsets the

to

theory
another

There And from do

not

is

no

place
he that
at

one

Ai^rama
a

\'

just
which

before it

that

quotes
those
'

saying
become

Pra^apati
Bhikshus and

follows

who

gain
doubt of the

salvation

all, they become

dust

perish.'
was no

This

the

real

inmost But

opinion
the forward

of

the

more

narrow-minded

priests.
to

first maker in

of his of

the
own

phrase
name
"

did the had the

to

not

quite like
of the become

put
as

this
a man

idea

Bhikshu
too

worthy
for

special
So he

esteem

already
god
his

strong

that.

makes
name,

stalking-horse ; and

tries,by
for

using his
his view.

And of

it Manu

and gain respectability acceptance survives accordingly as late as the

earlier of 'the

portion
Three

(II,230),where

mention

is made

We Ajramas,' omitting the Bhikshu. ought not to be surprised to find that, though the whole is reproduced, in other passage

respects,
curious avoids the

in and

the

Institutes

of

Vish"u is

(XXXI,

7),this
another

very

interesting phrase difficulty.

"

replaced by

which

Ap. II, 9,

24,

15.

2l8
self-torture
account.

VIII.

KASSAPA-SIHANADA

SUTTA.

of

which
were

our

Sutta who

There

others

gives the earliest detailed rejectedboth, and preferred

In both classes there their

the
were

life of the

wandering
men

mendicant. used

unworthy
'low
our

who
out

the in

aims'

set

in the

tract

on

religiousprofessionsfor the Silas incorporated

a

Sutta,
old law there

whose books.
was

very also

words,

in not

few

instances,recur

in the But

no
'

livingand
there with
was a

high thinking
great deal
of

little earnestness, no little 'plain ' friars.' these And irregular among

sympathy,

both

with

their

aims
to

and the

their

practice (provided always

they

keep

the official class, the regular priestlyview of things), among of condemning them, the priests sacrificing priests. Instead One Vikhanas to tried, therefore, rather regulate them. on Tapas, called either after the compiled a special book the Vaikhanasa author Sutra, or after the subject the "S"rama"aka
an

Sutra,
in the

which books

is several whose
was

times

referred

to

as

authority

law

from it ^. Tapas in part, taken the general view in the circles

doubtless, precepts are with then, in accordance

the the law books and
were

in which

composed,
therefore But
at

regarded
the
was

as

the the

higher^ of
list of view which
more

two,

put
made

end also

in

Aj'ramas. which is the had basis

there

another

already
of
our

itself felt in the and which of

no

Upanishads,
doubt became

Sutta,
in
sequence con-

widely spread
view taken up

its

having
we now

been

the

by

the
to

progressive party
this view
was

call

Buddhists.

According

the

life of the This

the

higher.
but of the

Bhikshu, of the wandering mendicant, narrowview, disliked by the more

with favour

minded,
minded the had upper to be

regarded

by

the

more

Brahmans, gradually attained so hand, that the order of the last two

spirituall unquestionably
A.yramas

of the

preliminary stage life. of,the religious to, instead of the final crown the other view continued But be held to by a large and influential minority. The heart strong leaning of the human to impute a singular efficacyto physical self-mortifications
a

changed.

Tapas

became

then

See

Biihler's ' Manu,' XXVII,

202

and

the commentators Vas.

Biihler's notes, pp.

Baudh.

and 15

203.

Also

IX,
21

10;

referred to in Gaut. Ill, 27 ;

II, 6,
the
or

1, 14,

J^which proves
Apastamba
Burnell had

the

of identity
21,

the

two)

III,3,

15-18.

Haradatta

on

II, 9,

they are
this used

same).
what,

Dr. in his

says in his possession fragments of

(where he

also

work,

by followers of note) says the SQira

to be so. He^says it was opinion,seemed the Black Ya^ur-veda. Biihler also (Ap. p. 154, and procurablein Gujarat. is in existence,

INTRODUCTION.

2 1

of all kinds looked favour. in

to
on

could those

not

be

eradicated.
out

Many
even

of the

laitystill Buddhism,
passages ' the extra brethren

who

carried made

such

practices with
in other for of the receive of the many

peculiar

The
our

tendency
present
effect.

itself felt of

spite of
a

Sutta, and
is
a

similar the

There

vows/
as were

dhutangas,
inclined
a even

carried
way.

special name out by such

And
at

that whole in

these the end

special
Milinda^

in glorification It is true forms of

book these
'

that, tapas
In the

aire

omitted.

degree.
somewhat forms
are

priestly law
than the

vows,' all the extreme But this is only a matter of books, also, though they go
extra

further

the most extreme dhutangas, and omitted, especially in the rules for hermits contained the
in

mendicants

the

earlier

books. and the

This
more

is another advanced
to

point
of the in
us

in which learned

early
the

Buddhists time

Brahmans But
our

of their discussion

are

found details

be

acting
take

sympathy.
too

of the

would

far from

subject.
others
went
never

The

Niga"///as,A^ivakas, and
and like like the

to

the

other
any

extreme,

Buddhists,
distinction doubtful

they
how

admitted the

theory
became

that It

of the is
even

in time

between that

Four

A^ramas^.
a

far

distinction the learned

on as

reallyvalid priests. They alone,

the

and
as

importance
of

of

not

practical reality among have we seen, always 'going forth,' either as

or

laid

stress
or

ascetic

wandering
years

mendicant

(tApasa

bhikshu),
the life
as

unless
a

first the

studentship, and
And

then

sacrificin

been householder, had of Three Efforts only. differed of in the order ^. religieux

fulfilled.
as

They
we

spoke
seen

have mention

occasionally the lawyers

two

in which

they

the

classes

^ "^

My 'Milinda,'II, 244-274.
The

Buddhists

adniiued

distinction

in class

as

between

tapasas

the simple distinguishbetween of the former. of the latter and the tapasa-pabba^^a 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 to call in the A^rama hermit, it is not necessary The foul deed. offence (in the view of the poet on the part of the Westerns the part of the hero) is simply hermit, in the view of most on sanctioned Would have in social insolence. Kosala, opinion, public The such an act, or enjoyed such a story, in the time of the Pi/akas ? Ramayawa probably arose, as Professor Jacobi has shown, in original 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.

KASSAPA-SIHANADA

SUTTA.

By
Bhikshu

the

time had the

term
come

that
to

the
mean

later
so

order

was

settled

the

word cant mendi-

that

learned
to

Brahmans
own

speciallya Buddhist no longer thought

This
at

it

to fitting

apply
be law
to

the the

their

mendicants. fact that

least

may

explanation
not

of the

it is used

in Gautama's

book, and

afterwards. word have is somewhat

seen

The found
text.

history
as

of the
we

doubtful.
in any

It

is not

yet,

as

above,

pre-Buddhistic

first used it. But Perhaps the Grains or the Buddhists before it was their more time, common probably a term The form is though not long before, to all mendicants. for Pa;/ini to take sufficientlycurious special notice of it in the rule for the rule
^

formation
he the
are

from

desideratives
two

of

nouns
"

in ti^. manuals hermits and the of in

In another for

mentions

Bhikshu Sutra
was

Sutras

mendicants,

as

Vaikhanasa used
or

for the

(tapasas).
Karmandinas,
Brahmanical his has been

These
two

by

the

Para^ariz/as

groups mendicants. of Indian

corporations, doubtless,
Weber refers
to

Professor

this

History
been since

kind

Literature,p. enough to inform

on

Kielhorn 305, and Professor has that nothing more me These

never

discovered elsewhere.

the

matter.

Sutras have

are

not

mentioned much almost

And the been

they

can

importance as certainly have

books
on on

Vaikhanasa referred
to
as

Siitra, or
in the the

acquired so they would

in the is in

sections

later law
the

mendicants, just
tapasas.
curious
as

Vaikhanasa

sections It is also

the very

to

find

Br^hmawa
to
an

Bhikshus Order

with

special class
of the Orders When isolated

names

if

they belonged
the 6'ains.
are

like those

Buddhists of recluses Brahma;/a

and

No

such

Brahmanical in the it is Pi/akas. either

as

(pabba^ita)
IShikshus
are

mentioned to,

referred

recluses, or
Order.
we

by
the
:
"

separate

Thus

Anguttara
1.

have Buddha

not implying any generic name of the in an important passage following list of rcligicux, contemporaries
a

of the

A^ivika.

6.

Magaw^ika.

2.

Nigaw///^.
Ca/ilaki.

7. Teda;/rt'ika.
8. Aviruddhaka. 9.
10.

3. Muw^a-savaka.
4.

Gotamaka. Devadhammikd.

5.
No.

Paribba^aka.
I.
was

The
a

men

Gosdia

Makkhali whom of the livelihood,among recognised leader, were especiallyaddicted he need

have

to

not was therefore, unquestionedamong so) is that a ^fidra may not become
'

men,
a

or
a.

not

done

ta

pas 3,

11,3,54.

'

IV,

1 10.

INTRODUCTION.

2 21

tapas
in also

of all
means

kinds, and
'

went

always quite naked.

claimed of
to

The

name

probably
their laid

Those
to
means

who

be

strict especially The

rules

as

livelihood/

Buddhists

specialstress on this. The fifth of the eight divisions is samma of the Eightfold Path a^ivo^ call Grains, then No. 2. The Unfettered are the sect we now under the also leadership of the Nataputta. They were less degree, to addicted, but to a somewhat tapas ; and loin cloth. a Buddhaghosa here adds that they wore ghosa No. 3. The disciples of the Shaveling are stated by Buddhato

his

reading is doubtful, and explanation requires explanation. Perhaps some special

be the
same as 2.

No.

The

subdivision No.
was

of the Those rule

G'ains zvho
wear

is intended. their hair in braids. To do

so
or

4.

the

for the

orthodox

hermits

(theVanaprasthas
Bhikshu,
on

Tapasas, Gautama other hand, was

Brahma;?a III, 34). The have either to be bald, or to

the

only

forelock

(ibid. 22).
No.

This is a generic term for wandering 5. The wanderers. mendicants. They went, according to Buddhaghosa, fully clad. Nos. 6-10 that It
are

said is the

by Buddhaghosa
leaders of that

to

be

followers that
were

of the
non-

Titthija,
Buddhist.

all schools the

is

precisely here
names

list becomes known.

not

most

the interesting, it is much

any
to

first five

being
the
terms

otherwise had the

And

better

regretted explanation of

be

that the

tradition than

preserved

vague

phrase

repeated by Buddhaghosa. No. 6 is quite unintelligible at present. No. staff have of the triple 7. The Bearers
elsewhere,
It is very
to
as

not

been

found

yet, earlier than

name

possibly the
the Brahma//a
staves

the latest part of Manu (XII, 10). munity comgiven in the Buddhist Bhikshus
as

(not Tapasas).
one,
as a

They

carried

three

bound

of their self-restraint

up in thought, word, and for

so

sign, it

is posed, supThis deed. But old that

as

explanation may
it may word
case

Gaut.

possibly hold good also be nothing more than an whose originalmeaning had the be founded gloss would the idea of Ill, 17^, where
recurs

early a date. edifying gloss on an been forgotten. In

on

this But

passages threefold division the technical

such

of

conduct tridaw^in

in

the

law

books.
in them.

term

is not

mentioned

See

on

this Order in the

'

and
"^

Leumann

the passages quoted above in the note Vienna Oriental Journal,' III, 128.
11,

at

p. 7

Comp. Baudhayana XI, 6,

23;

Manu

V, 165;

IX,

29.

22

VIII.

KASSAPA-siHANADA

SUTTA.

No. elsewhere. No. the distinct

8.

The

not

opposing

ones,

the

Friends,

are

not

mentioned

g.

The

folloivers
of
some

of
other

Gotama member also

means,

almost of the
an

certainly, Sakya
Order.

followers from know is of that here named person. No.

lo. our

clan,
We native alterGotama of of

Gotama. who
some

who did
so,

founded

only

one

Devadatta.

The
to

only
the

Rrahma;/a.
to
as

belonging
having
But
we

gotra,
Bhikshus such

is

referred after

had know

community

him.

nothing

any

Those elsewhere.
or

who

follow
Who The Deva

the is

religion
'

of
God
'

the
?

God Is it

are

not

mentioned

the the

Sakka

(Indra)
Devase////i,
We
as

5iva?

of

names

Devadatta,

Devadaha,
in this

"c.,

is

probably
several sects, others. but

the

same.

find

suggestive
of

list

names,

used

technically applicable
claimed
to

the

designation
as

particular
of the of wandered the
names

in

meaning
all be
to

quite
pure be all
come

much

to

most

They
to

be
to

as

regards
;

means

livelihood,
from
can

unfettered,

friends mendicants.
to

they

all And

place

place,

they

were

only
of the

gradually
member be of

have
one

have
or

the

special
We

meaning
should has had

school,
if the
name

order,

only.

not,
a

therefore,
similar

surprised

Bhikshu,

also,

history^.

There
course

is
to

similar date

list,
later

also

full

of

interesting
centuries

puzzles,
than the

but

applicable
in

of

by

some

above,
mentioned.

the

Milinda,

p.

191.

Worshippers

of

"Slva

are

there

expressly

VIII.

kassapa-sIhanAda

sutta.

[The [l6l]I.
once

Naked
I heard.

Ascetic]
The Blessed One
was

Thus
at

have

in the Ka^z/^akatthala deerU^'umia., 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

dwelHng

the
2.

Exalted *I have

One

heard

it

said, O
with

Gotama,
all
penance

thus:
;

"The

Sama;/a

Gotama and finds

a

disparages
fault hard

verily he

reviles
one

every

who said

lives

life."

Now

ascetic,with every those, O Gotama,

who

this, were
not
as a

words,

and

they therein reporting him

minor
tenet

announcing,

following from his Dhamma nothing in this opinion of his, so

up
meet

repeating Gotama's Are ? falsely they of his, a matter really (his system) ? Is there
put
forward

with

his system, or as ^ with objection ?

corollaryfrom
we

wrapt it,that could

as

For

would

fain Gotama.'

bring
were

no

false accusation
'

against the
Those

venerable who

3.

No,

Kassapa.

said

so

not

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 phrase : Is there anything in this opinion of 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

this could

be

reconciled

with rendered

the syntax

of the

Pali

sentence.

And words

Buddhaghosa takes it as Is your opinion herein :

*

above, summarising
from

it in the
'

free altogether

blame?

24

VIII.

KASSAPA-SIHANADA

SUTTA.

words. On following my and at reportingme falsely,

the

contrary, they
with
wont

were

variance I
am

the
to

fact.
aware,

[162]
with
men
a

'

Herein,
how

Kassapa,

be

vision
can

bright and
some

see,

seeing beyond what purified, men given to asceticism, living

on

hard

life, are

reborn,
some

the

dissolution

of the

body,

unhappy, fallen state of 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 a given to asceticism,but living equally reborn, on the dissolution of the body, after
after death, into
"

death
woe

into
;

some

unhappy,

fallen

state
are

of

misery
in

and

while

others, livingjust so,

am men

reborn How
as

some

happy
could
are,

into a state, or I, O Kassapa, who

states
as

heavenly world.
thus have
away
aware, come,

then

they reall
and

of the
will

whence

whither form

they
I

go, existence, and

they pass take shape

;
or

from

one
"

of
find

in

another,
one

how
and

could

disparage

all penance

bluntly
every

revile who

fault with
that
4.
'

every is hard ? Now there

with ascetic, O

lives

life

are,
are

Kassapa,

certain

recluses

and in

Brahmans controversy,

who
hair

clever, subtle, experienced

go

who splitters, their adversaries.

to
some

about,
their And

one

would the

think, breaking into

pieces by

wisdom
as

speculationsof
them and
as

between

and
to

me some

there

is,as

points,agreement,
to
some

points, not.
we

As

of

those As
to

things they
some

prove they disapprove, we also disapof the thingsthey approve, thereof. As to some of the thingsthey As to some we disapprovethereof. And thereof. some thingswe disapprove, we approve And do of, some prove so things we disapthey. approve do of, so some things we they. [i63]And And do not. some things we disapprove they approve,
of, they approve
5.
'

approve, of those things

also approve

thereof.

thereof
went to

And

them, and
which
we

said do

"

As

for those let

us we

things,my
leave them

friends,on
alone.
As

to

those

agree, things on which

not

226 the

VIII.

KASSAPA-siHANADA
teachers of

SUTTA.

ones,

other

it is,O partially."Thus puttingquestionsone to the other, asking for the most would, talkingthe matter over, in

schools,have done so only Kassapa, that the wise, so

for reasons,

part,

speak

praise of

us

therein.

'[And further, also, O Kassapa, the that the wise would, for the most acknowledge part, addicted to that which more were body of my disciples selves is generally acknowledged to be good, refrain themis generally more completely from that which acknowledged to be evil,than the venerable ones, the of other teachers \] disciples [165]13. Now there is,O Kassapa, a way, there is

[i64] 9-12.

a see

method and

which know in due

to

if a that
:

man
"

follow The

he will of Gotama which

himself, both
is
one

Sama/za

who

speaks
redounds

speaks that advantage, that which

season,

is,that which
Norm

is the

Dhamma),
Vinaya)."
'

that

which

is the

law

of self-restraint

(the (the

what, Kassapa, is that way, what that method, which if a man follow, he will,of himself, know that, that. and see Verily it is this Noble Eightfold Path, that is to say : Right Views, Right Aspirations, Right of Livelihood, Speech, Right Action, Right Mode Right Effort, Right Mindfulness, and Right Rapture. This, Kassapa, is that way, this that method, which if a man and see follow, he will of himself, both know
And
'

that due
to

"

The

Sama^^a

Gotama

is

one

who

speaks

in

season,

speaks
which

that which is the

'

that profit, And

redounds is,that which that which is the Norm, the

law

of self-restraint."
14.

when

he

had

spoken thus, Kassapa,

naked
'

said to the Exalted One ascetic, : And the following ascetic also, Gotama, are so in the

practicesaccounted,

opinion

of

some

Samaras

The
wiih

four
the

text

paragraphs 5, 6, 7 and 8 change only of reading

'

are

'

the

Samawa the other

Gotama

instead

of

'

the Samana

repeatedin full in the body of the disciples of the for Gotama,' and similarly

here

teachers.

THE

NAKED

ASCETIC.

22/

and

Br^hmawas,
He He

as

Sama"a-ship and Brahma"a-ship\

:
"

"

[166]
' '

tions, (performinghis bodily funcand eating food, in a standing posture, not down, as well-bred people crouching down, or sitting do):" licks his hands He clean (after eating,instead of washing them, as others do) : (When on his rounds for alms, if politely requested
'

goes is of loose

naked

habits

"

'

to

step nearer,
be

or

may

put

into

in order that food moment, his bowl), he passes on stolidly (les

to
a

wait

he should

incur the

another guiltof following

person'
before

word) :
"

'

He

refuses to accept food

started
on

brought (to him,

"

he has
'

dailyround for alms): He refuses to accept (food, if told that it has been for him : prepared)especially He refuses to accept any invitation (tocall on his rounds at house, or to pass along any any particular : particular street, or to go to any particular place) He will not from the direct) accept (food taken lest of the pot or pan^ (inwhich it is cooked mouth ;
"

his

"

'

Puggala Pa""atti IV, It consists of a stringof enigmatic phraseswhich are interprete 24. in my known translation, according to Buddhaghosa here, and the unthe Puggala. These commentator on two are very nearly The arise differences are justsuch as would word for word the same. when authors are two drawing upon one uniform tradition. would from M. I, 238, if compared with I, 524, that it was seem It^ the A^ivakas (see note above on more were especiall p. 71) who M. I, known for the practice of these forms of asceticism : and from
in

of the followingdescription Ma^^"^ima I, 77, 238, 342, II, 161, and

The

naked the

ascetic

recurs

in

the

77 that it before
"^

was

these his eyes

forms
were

that

had

been before

followed he

by

Gotama
to

self him-

opened,
The

attained

Nirvawa.
about
*

(M. I, 167.) Hatthapalekhano.

word. scratched Pa""atti
reason
^

tradition
an

was

in

doubt

this
He

Both

commentators

give
a

alternative

rendering

himself
commentator

clean with his hand adds very

the Puggala And stooling.' curious pieceof old folklore as his after doubt

for this

explanation.
It
no means some

Ka/opi; not in Childers. vessel of a particular shape,but

cooking
deriva-

the exact

and the signification,

228

VIII.

KASSAPA-SIHANADA

SUTTA.

those
account,
'

vessels
with

should
the

be
"

struck

or

scraped, on

his

spoon) : the threshold food placed)within not (accept (He will) have been it should placed there speciall (lest for him) : sticks^ the not (He will) (acceptfood placed) among for (lestit should have been placed there specially him): the '(He will) not (accept food placed) among it should have been pestles(lest placed there speciall
"

'

"

for
*

him) :
When

"

two

persons

are

accept
to

him
*

taken (food, by only one will

not

from

eatingtogetherhe will not what if offered they are eating,

two)
:
"

of the

He

accept accept
should

food

from

a
"

woman

with

child

the (lest
'

child should will

not

suffer

want) :
from
: less)
"

He

food

woman

giving suck
in intercourse
: hindered)
"

the (lest
*

He
a

with

grow will not accept food from a ^ their intercourse man (lest

milk

woman

be

tion

of it

are

both

unknown.

It

Dravidian
included It is of
can

word.
in the

Many centuries and the Vyutpatti,

of the from either of

possibly be a may afterwards karo/a and

Amara
a

Kolarian karo/i
'

or were

Koja,
word but

as

meaning
are

vessel.'
b. c.

course

out

question that
them

of the fifth century

evidentlythe descendants of allied forms. Childers gives another form khalopi on of the Abhidhana the authority verse century), 456, Padtpika (twelfth where it occurs in a list of names of pots. Another is kha/opi
be
;

derived

they

"

"

put in his
the other

text two

by Trenckner
differ.

at

Milinda,

p. 107, from

one

MS.,
it here

but

Both

commentators

paraphrase

by

ukkhali
*

pa^^"^i va.
Da"6^a-m-antaraOT. That clear.

Na
the

is, perhaps,among
Commentaries

the firewood
he does
'

but
reason.

expression
Dr. the lattice
'

is not

The

only give the

'

Neumann
or

(on Ma^^^ima
'

I, 77) has,

not

spy

perhaps beyond the bars of the grate (spahte nicht iiber das Gitter), but this seems puttinga great deal of meaning into the sticks, and not sufficiently reproducingthe force of antaraw. And how We ? can mean have, no doubt, to fil pa/iga/ihati spy those in this out an as phrase. But it is just such cases elliptical if we follow the ancient to go right paragraph where we are more likely beyond
'
'

tradition.
'

Na

reason.

purisantara-gataya. On the meaning of the

The word

commentators

compare

only give the Gat. I, 290.

THE

NAKED

ASCETIC.

229

'

He

will of

not

accept
^

food

collected
where

(by the
is

faithful

in time
'

drought)
not

"

He

will

accept

food
a

a :
"

dog
flies

standingby swarming

the dog (lest

'

should

lose

meal)
where

He

round
'

accept the flies should (lest

will
not

will

not

food

are

: suffer)
"

He

accept

fish, nor
^

meat,

nor

strong drink,
from his round

nor
'

intoxicants,nor
He
soon
"

gruel
received
"

"

is
as

"One-houser" he has

back (turning
an
"

as a
'

alms

at

any
"

one

house),

One-mouthful-man
Or
"

:
"

he
:
"

is

Two-houser,"
a

Two-mouthful-

man
'

Or
:
"

he

is

"

Seven-houser,"

"

Seven-mouthfulalms

man"
'

He
or

keeps
so on

two,
'

He

takes
so

going on only one : up to only seven food only once a day, or

"

himself

or

only
two

once

every

days, or
does he

on

up

to

once

dwell addicted

to

every the practice of

seven

days.
to
even

Thus food half

taking

according to rule,at regularintervals,up

a

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
"

Nasa/wkhittisu. has
'

Both
not

meaning
the

and

derivation

are

uncertain.

Dr. Neumann
'

from

dirty.'
The

Thusodaka.

It is not called

fermented.

traditional country

here is: 'a drink

Soviraka

Suviraka/??

the (after

interpretati Suvira) made

use

the husk, of all cereals.' of the constituents, especially

as
a cure

The

of salt

for wind and it

was

in

the

stomach
a

is mentioned

at

Maha
with

Vagga

VI,
to

i6,

water, mentioned
'

the
in

3; Buddhist
a

allowed, as
In
to

Bhikkhus.

Vimana them.

beverage, if mixed Vatthu XIX, 8

Childers

it is
'

list of drinks

given

calls it

sour

the of Abhidhana Subhuti the edition first in (1865) following gruel Padipika (verse460),but in the Abh. Pad. Sfi^i (publishedin 1893) as it 'kongey'; something of the same sort Subhfiti renders barley water. Buddhaghosa adds : Every one agrees that it is wrong to drink The in this.' intoxicants. These ascetics see sin even corresponding Sanskrit word, tusodaka, is found only in Sujruta. ' which in bits Datti. 'A small pot,' specialtitBuddhaghosa, says and keptj are put aside,
'
'

230
*

VIII.

KASSAPA-stHANADA

SUTTA.

He

feeds
on
on

on

seeds,
Ha of

leather the fine

potherbs,on parings^, on
powder
which
on

wild
the

rice \

on

Nivara

/a,
rice

water-plantcalled adheres to the grains

discarded
scum

beneath

the the

husk,

the

of

boilingrice,on
cow-dung,
that
'

on

flour of oil-seeds ^, on grasses, on fruits and roots from the woods, on fruits

have

fallen of themselves.
so

the following ascetic also, Gotama, are Samaras accounted, in the opinion of some practices and Brahma;^as, as Samawaship and Brahma/^aship :

And

"

'

He He

wears wears

coarse coarse :
"

hempen
cloth

cloth
of

"

interwoven

hemp
and

and

other
'

materials
wears
*

He
:
"

cloths

taken

from

corpses

thrown from
Tiri-

away
'

He He

wears

clothing made
:
"

of rags
of the

picked
bark

up

dust
'

heap
wears

clothingmade
:
"

of the

taka

tree^
'

[l67] He
:
"

wears

the

natural
made
^

hide

of

black

lope ante-

'

He

wears

dress

of

network

of

stripsof
:
"

black
'

hide antelope's
wears wears a a

"

He He

dress

made

of Kusa
:
"

grass

fibre

garment

of bark

'

Samaka,
144.

not

in

Childers.

See

M.

I, 156.

Gat.
188.

II, 365,

III,
* *

Daddula, Pi""aka,

not not
'

in Childers. in Childers. This is

See

M.

I, 78, 156,

SeeVin. The

IV,

341.

The

commentators

here
*

merely

say

plain.'
commentators

A'^ava-dussani
'

pi

dhareti.

: explanation Clothingmade of Eraka grass tied then used to wrap such clothing dead bodies in ? This custom is referred to at MahS Tiritani pi dhareti. VIII, 29, as having been there followed by ascetics. The use
"^

native give an alterWas together.'

Vagga
of such

garments
*

is there

forbidden

to

the Bhikkhus.

'

planat Buddhaghosa gives here an exdifferent from that given by him Vin. Ill, 34 (quoted on The Vinaya Texts,'II, 247),where the word also occurs. Puggala Pa""atti gives both explanationsas possible. Khipa at A. I, 33 of net. sort some means A^inakkhipa is referred to at S. I, 117 as

A^inakkhipam

pi

dhareti.

the characteristic dress of

an

old Brahman.

THE

NAKED

ASCETIC.

"

23!
or slips

'

He

wears

garment
a

made

of small
^

slabs of hair^:

wood
'

piecedtogether (shingle)
He He
:
"

"

wears,

as as

wears,

garment, a garment,
a

blanket
a

of human made

"

blanket

of horses' of the

tails ^
'

He

wears,

as :
"

garment,

blanket

made

feathers of owls
*

the
*

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 is
a
"

to

"

He

is

"

croucher-down-on-the-heels," addicted
when
"

to

exertinghimself
*

He

natural
'

He He He He

'

'

crouchingdown on his heels"*: is a bed-of-thorns-man," puttingiron spikes or thorns under the skin on which he sleeps*: uses a plank bed : sleeps on the bare ground : sleepsalways on one side : his body is a dust-and-dirt- wearer," (smearing
"
" "

"

"

"

with
dust
'

oil he adhere He

stands
to

where

dust
"

clouds

blow, and
air"^ :

lets the

his

lives and

body) : sleepsin

the

open
to

"

Whatsoever

seat

is offered

him, that he accepts

Vagga VIII,
28.
2

'

Phalaka-^iram

pi
3. the

dhareti.

See

Maha

Aulla
^

Both of hair, above, garment p. 73. hair. say the hair is human Vala-kambalam So the commentators pi dhareti. alternative of
a

Vagga V, 29. So of A^ita of

mentators com-

here.

The
'

skin

wild and

rendering given by us at 'Vinaya Texts,' II, 247, would should be corrected accordingly. That beast,'
all the passages

be

va/a,

where

our

word

occurs

read

vala.

Comp. A. I, 240. * Ukku/ikappadhana.

The
commentator

Compare
he

Dhp.

141,

Divy.

hops.
down the
" *

The
on

says posture is

progressed in this posture impossible to Europeans, who,

by a if they
without

339. series of crouch touch

their

cannot heels,

keep
of India
:
'

their balance will sit

so

when

the heels

ground.
Both

But

natives

for hours

fatigue
and my and

commentators

add

Tha""/ila-seyyam pi So does Buddhaghosa, but not the Siamese edition, read izndAz. S. MS. The the word. omits IV, 118, at Dhp. 141. Puggala
Mil. 351
''

walks up and or stands, Burmese The kappeti.

or

down.'

MSS.

have

the th. ka, hoti.

Abbhokasiko

There

is

no

comment

on

this.

But

compare

G^at. IV, 8 ; Mil. 342.

232

VIII.

KASSAPA-stHANADA
offended
at

SUTTA.

(without being enough) :

"

its

being
to

not

dignifie

'

He

is
on

"

addicted filth-eater," four kinds

^

feeding
'

the and

of

filth

of practice (cow-dung, cow's the

the

urine, ashes,
He is
"

clay)

"

non-drinker," addicted

to

practice of

(lesthe should injurethe drinking cold water souls in it) : 'He is an "evening-third-man,"addicted to the into water thrice a day (to practiceof going down his wash sins). away If O and should be naked, a Kassapa, man, 15. go
never
^
"

'

of
in

loose

habits, and
and do and be

lick

his

hands other

clean

with

his

tongue,

all those

thingsyou

the down to detail, to his being addicted taking food, according to rule,at regularintervals up half a month if he does all this, and the state to even of blissful attainment in conduct, in heart, in intellect have been not by him, realised by him, then practised
"

gave practiceof

is he But

far from

from the

Sama;zaship,far
time, O
"

from

Brahma;zaship
a no

Kassapa, when
that knows time the

Bhikkhu

has that

cultivated knows
no

the heart illwill

of love

from

when, by

anger, the destruction

of the the and that

deadly intoxications

(thelusts

of the flesh, of delusion

lust after future

and the defilements life,

he dwells in that emancipation of heart, ignorance), emancipation of mind, that is free from those

intoxications, and that he, while yet in this visible from that time, know world, has come to realise and O Kassapa, is it that the Bhikkhu is called a Samara,
"

is called

Brahma;/a

A^ivaka at Git. I, 390, Vinaya Texts,' II, 59. My rendering of the word ought, I think, to be corrected accordingly. But why
of
an
'

Veka/iko.

So

and
at
was

compare
INIil, 259 this not

entered

the foods among ? It looks like an

above, where
my

one
a

of them

was

tioned alreadymen-

or afterthought,

Apanako.
That

Compare
course,
a

Milinda

gloss. II, 85 foil, on

this curious

belief.
^

is,of

true

these sections

Gotama
uses

is

actual Arahat. an recluse, purposely at cross purposes

Brahmawa in his
own

Throughout
with
sense

Kassapa

the word

his tioner. ques; that is,

34

VIII.

KASSAPA-SIHANADA.

SUTTA.

[i69]1 6.
the naked

And

when

he
to

had the

thus

spoken, Kassapa,
One:
to

ascetic,said
must

Blessed

'How

hard hard

then, Gotama,
must
'

Sama;/aship be
be !
a
'

gain,how
in the

Brahmawaship
the life of But
a

That, Kassapa, is
lead. if the

common

saying
of
a

world
is hard

that
to

Sama?/a

and

Brahmawa

hardness, the

very

great hardness,

of that

life

depended

merely
not

on

this

ascetism, on
say

the have the

carryingout
life of the It would the
son

of any or detailed,then it would

all of those
be

practicesyou
was

to fitting

that
to
or

Samara,
be
a

of the

Brahma;/a,
a or

hard

lead.
for the
me on

quite possible for

householder,
carries
me

householder,
one,

of

for

any

down
"

to

slave
now

girlwho

the

to water-jar,

say

Let
so

let naked, go all the

become of

of low those

habits,"and
lists of these

through
But

items

three from

yours.

since, Kassapa, quite apart

from lead hard all kinds
;

matters,

quite apart
very
say:

hard "How
must

to

of penance, the life is hard, therefore is It that it is fitting to

must

Sama;2aship
be !
"

be

to

gain,how
the the
no

hard O

Brihma;zaship
a

For

from

time,
heart
"

Kassapa, when
that time knows the

Bhikkhu
no

has

cultivated knows of

of love from

when, by

anger, the destruction

that

illwill

the

deadly

intoxications and life, dwells the

(thelusts
defilements

of the

the lust after future flesh, and he ignorance), of heart, in that those

of delusion

in that

emancipation
that

tion emancipacome

of mind, that

is free from

and intoxications,
to

he, while
the
^

yet in this visible

"

world, has

realise and
that
mawa

know

from is called

that
a

Bhikkhu
'

time, O Kassapa, is it Samawa, is called a Brahthus Blessed is !

'

[i7o]17.
the naked

And

when

he
to

had the
a man

spoken, Kassapa,
One
'

ascetic, said
to
a

Hard hard

is
to

it,Gotama,
know
'

know
man

when is
a a

Samawa,
in the

when

Brahma?^a
common

That, Kassapa, is
This up

saying

world

paragraph, like
into three

the

last and

broken penances.

sections, one

like the next, is,in the Pali, for each of the three lists of

THE

NAKED

ASCETIC.

235

that

it is hard But

to

know if

a a on

Brahma?^a.
ma"a,

being

depended merely

Sama;;a, hard to know a Sama/za, if being a Brihthis asceticism, on the

carrying out
Samawa

have of any or each of those practices you that be fitting not to a detailed, then it would say is hard
to
a recognise,

Brahma;^a

is hard
a

to

recognise.
or

It would
son

be of
a

quite possiblefor
householder,
carries
or or

holder, houseone

for the the This

for any

down know:

to
"

slave
man

girlwho

the

water-jar,to
habits,or
on

licks his all the

goes fingerswith his of those

naked,

is of loose
so

tongue,"and
these

through
But

items

three from

lists of yours.
matters, it is hard to

since,
a

Kassapa, quite apart

from all kinds
to
"

quite apart
recognise
a

of

penance, is it
a

Sama;/a, hard
to fitting
a

recognisea Brahmawa,
Hard when
to

therefore when
man

is it is For

say
to

know is
a a

Samawa,
the the

know

man

Brahma;^a!" Bhikkhu
no

from

time, O
heart illwill
"

Kassapa, when
of love the that time from

has

vated cultithat

knows

knows of

no

when, by

anger, the destruction of the

the

deadly intoxications
and life, dwells of
in that

(thelusts

flesh,

the lust after future and he ignorance),

the defilements

of delusion

emancipation of heart,

mind, that is free from those visible in that he, while this intoxications,and yet realise and know from that time, to world, has come O Kassapa, is it that the Bhikkhu is called a Sama;^a,

in that

emancipation

"

is called

Brahmawa And when

'

[171]18.
the naked

he

had

thus

spoken, Kassapa,
'

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
as

the

paragraphs
and

in

above,

here

follows Under

:
"

Conduct
on

(Sila).
the

I.

The
the

paragraphs
the conversion Order

appearance

of

Buddha,
into

of

(""40-42

layman, his entry above, pp. 78-79).

a

236
2.

VIII.

KASSAPA-SIHANADA

SUTTA.

The

See
3.

Silas, as in the above, pp. 57, 58.

The

Brahma-^ala,

"" 8-27.
above,

paragraph
Under

on

Confidence

{" 63

P-

79).
the

heart

(/fitta).

is the door of paragraph on 'Guarded his senses' (J64 above, pp. 79, 80), 'Mindful and Selfon paragraph 5. The possessed' {" 65 above, pp. 80, 81). 6. The paragraph on Simplicity of Life, being with little {" 66 above, content p. 81). The from on paragraphs Emancipation 7. the Five Hindrances ill-temper, covetousness, and laziness, worry, perplexity (""67-74 above,
4.
"

The

pp. 8.
as a

82-84).
The result

paragraph
of this

Joy and Peace, that, emancipation, fills his whole

on

the

being {" 75 above,

9.

p.

84),
on

The
"

paragraphs

the pp.

Four

Ecstasies

(G/mmiS, "" 75-82 above,

Under
10.

84-86).

Intelligence (Pawwa).

the on paragraphs Insight arising from (iV'd;^a-dassana, Knowledge J^83, 84 above, 87.) pp. 86,^ The the of 11. on paragraphs jectin propower mental images {""85, 86 above, p. 87). The
"

12.

The

paragraphs
intuition

on
"

the

five

modes

of

special
a.

: (abhi";7a)

The

practice

of

Iddhi.

d.
c.

d.
e.

Hearing heavenly sounds. of other Knowledge people's thoughts. of one's own Knowledge previous births. of other Knowledge people's previous
The the

births.
13.

realisation destruction
of attainment

of of

the the

Four

Noble

Truths,
and
'

Intoxications,

the And

Arahatship.]
state

there

is

no

other

of blissful attainment

THE

NAKED

ASCETIC.

2^/ which

in

conduct

and
sweeter

heart than

and

mind

is, Kassapa,
recluses
on

higher and

this ^
are some

[174] 21.
Brahmans,

'Now

there

and

They
But
so

Kassapa, who speak, in various

far
am as aware

lay emphasis
ways,

conduct.

in

praise
to

noble, the regards the really

of And
no one

I less

who

is equal have

morality. duct, highest conmuch myself,

the furthest

of

superior.
;

it is I who

gone

therein
'

that
are

There

is,in the highestconduct (ofthe Path). recluses and Brahmans, Kassapa, some

who
care

of

and scrupulous lay emphasis on self-mortification, in praise of others. They speak in various ways self-torture and of austere scrupulousness. But so
as

far
I

regards
aware

the

reallynoblest,
and
one

the

highest sort
for
to

of

self-mortification
am

scrupulous regard
else And who is it is I who have

others,
the of

of

no

equal

myself,
sort

much

less

superior.
therein
;

gone

furthest

that for

is, in
others
^.

the

highest

scrupulous regard
'

Brahmans, Kassapa, who They speak, in lay emphasis on intelligence. various ways, in praise of intelligence. But so far as I am noblest,the highestintelligence, regardsthe really less of no one else who is equal to myself,much aware the furthest it is I who have superior. And gone
are some

There

recluses

and

therein

that is, in the

highestWisdom^
'

(ofthe Path).
Arahatship.For
the

And

by this,' says Buddhaghosa,

of the Exalted One

he

means

doctrine

Arahatship as its end.' * At Ahguttara II, 200 (compare M. I, 240-242) it is said that those of Arahatship. Gotama must addicted are to tapo-^iguX'-^M incapable before he his years of penance to be here referring either, therefore, be putting attained Nirva"a the Tree under of Wisdom ; or he must and taking the higherscrupulousness' a new meaning into the expression, 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 being so mindful, in going out or coming in, that pityis stirred up I not in one towards even a may drop of water, to the effect that : It comes therefore 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
has
' '
"

'

238
*

VIII.

KASSAPA-stHANADA
recluses
and

SUTTA.

There

are

some

Brahmans,

Kassapa,

who

lay emphasis on emancipation. They speak, in of various in emancipation. But so far praise ways, noblest,the highestemancipation, as regards the really of no else who is equal to I am aware one myself,
much less

superior.
;

And

it is I who
most

furthest

therein

that

is,in the
well
may
roar

gone pation complete emanci-

have

the

(ofthe Path).

[175]22.
recluses
Gotama that he

'Now

it may

be, Kassapa, that

"

the

of adverse
utters

schools
a

forth
not

lion's
men
"

say ; but

The

Samawa

it is in solitude Then Sa.ma.n3i in the

roars,

where

are

assembled."
not
so.

should
Gotama

they

be

answered his
men

Say

The
too

utters

lion's roar,

and

that

assemblies
'And adverse of the
"

where

congregate."

it may

well be, Kassapa, that the recluses of schools should thus, in succession, raise each
"

objections: following
it is
men even even

But But But But

not

in full confidence
no

that he
"

roars

"

"

put
when when

"

questions to him ; questioned,he cannot

"

answer

:
"

"

by
"

he gives no he answers, his exposition of the problem put : But

men

satisfaction

do
"

not

hold

his

opinion worthy
to
:
"

to

be

listened
"

to :

But

even

when

men

listen therefrom
men

his

word,
no

they

experienceno
"

conviction when
:
"

But
But

even

convinced,

give
,

outward

sign of
"

their faith
even

when

they give
:
"

such

outward

sign,they they cannot

be
not

arrive
"

not

at

the truth when

"

But it

even

they arrive
such
case,

at

the truth

carry
'

out

"

Then

in each
as

Kassapa, they should

"

answered
so.

before, until the

Samawa Gotama

answer

runs

"

Say
forth

For

the

both

utters

his

wisdom

higher stages only of has who has adhipan"a the man Arahatship. Puggala Pa""atti IV,
of the this.

the Path, not then

26
to

of
on

Arahatship. For
tillhe attains to with

strive

is not

inconsistent really

THE

NAKED

ASCETIC.

239

lion's

roar,

and and
men

that

too

in

assemblies in the him

where

men

congregate,

in full confidence

justiceof
on

his

claim, and
on

problem put, and being by his exposition thereof satisfaction arises in their hearts, and they hold it worthy to listen to his word, it they experience conviction, and and in listening to they give outward signs thereof, being convinced the and to truth, and having they penetrate even grasped it they are able also to carry the truth out !
23. 'I
was

their questions to put questioned he expounds the

that, and

staying once,
mode

Kassapa, at Ra^agaha,
Peak.
as

on

the hill called the Vulture's of the

same

And
yours,

there

follower

of

life

by

name

[l76

Nigrodha, asked me a question about the higher forms of austere scrupulousnessof life. And having been thus questioned I expounded the problem put. And
when I had thus if with answered
a

what

he

asked, he
doctrine

was

well
of the

as pleased,
'

who, Exalted not One, would I also, who a great joy. of the Exalted One, am
with of
set
a

And

^.' joy great Sir, on hearing

be have thus

the

well
now

pleased,as
heard the
even pleased,

if with doctrine
as

well

if

great joy.
most

Most

thy mouth,
up

excellent,Lord, are the words to excellent,just as if a man were

thrown hidden

what

has has

been been

down,
away,
or

or were

were

to to
or

reveal

that which the

point out
were

rightroad to him who has gone astray, bring a lamp into the darkness, so that those
eyes

to

who

have

could truth the

see

external made One. the

forms known And

"

even ^just

so,

Lord, has
a

the

been

to

me,

by
my

Exalted
to

I, even

in many I, betake

figure

myself as

guide
to

Exalted

and the

the

Brotherhood,
under the his Order.'

One, and to the Doctrine, I would fain,Lord, renounce

One
;

world
to

Exalted

I would

fain

be

admitted
24.
a

'Whosoever,
of another receive
conversation

Kassapa, having formerly

school, wishes
initiation
in
to
renounce

been the and

member and
whole

world
-"'The

this
below.

doctrine
It forms

will be translated

the subject

of the Udumbarika

Sihanada

Suttanta, No. 25

in the

Digha.

240

VIII.

KASSAPA-stHANAoA
in the him

SUTTA.

he discipline, And
at

remains end of

probation for
four
months

four the

months

the in

brethren,
him of
a

exalted
into the khu.

spirit, give
nevertheless there may the

and initiation,
up

receive

him Order, raising I

be

into the

state

Bhikthe

But

in recognise,

such

cases,

distinction
*

between

individuals.'

Since, Lord,

regular custom,
for that time.

probation is the I too, then, will remain on probation Then let the brethren, exalted in spirit
raise
me

four

months'

give
a

me

initiation and

up

into

the

state

of

Bhikkhu.' So

[177]
the
to

Kassapa,
was

naked

ascetic,received

initiation

and the

admitted

Exalted

One.

under membership of the Order And from immediately after his

initiation the separate,

And the sake

venerable

Kassapa
to

remained
master

alone of

and

earnest, e'er long he of which the

zealous, and
attained that

himself.

supreme

goal

for

clansmen

life into did he,

homeless
the face
at
an

forth from go that state : yea,

the household
supreme

goal

by himself,and
to
see

bring himself
and realise, that rebirth had had there And among been been
to
was

visible in this world, yet to knowledge of, and continue while

to

face. for

And

he

became

sure

end

him, that the higher life

be done after this present became

that everythingthat should fulfilled,

accomplished, and that would be no beyond ! the venerable so Kassapa

the Arahats.

life

yet another

Here
' * '

ends

the

Kassapa-Sihanada Suttanta^
in

According to the rule laid down That Nirva"a. is,Arahatship,

The
Burmese
name

Vinaya I, 69.
Sthanada Sutta

MSS.

call it the the MSS.

to

Maha

Sutta,\yhich
in the

is

also the
ima
"

given in
there

the Twelfth

Ma^^^-

called

in the text We

(p.83),and
have had

in the Milinda
an

Lomahaw/sana
several Sutta. Birth Book And

Pariyaya.
names

instance
text

(p. 396), the above (p. 55) of

the
same

different

being given, in
the
numerous

the

to itself,

I had

in 1880, called attention already,

Stories'
of the
names.

to (pp. Ix,Ixi)

' Buddhist in my instances in the Gataka

same

G^ataka

being known,

in

the

collection

itself, by
a

different

It is evident that

the titleswere

considered

very

secondary matter.

242
details of

IX.

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

it, as

before

the

time

when

our

Sutta

was

composed

can

only be
in the

pieced together imperfectly from Upanishads.

I have

incidental

references

collected
referred This
to

these

references

together
need show

in here how

the

article
state

already
the

(J.R.A.S.. 1899), and

the

only
the

result.

is that

Upanishads

whole

theory of the priests,as there set out, is throughout based this old theory of a soul inside the body. The on numerous details are full of inconsistencies, the point, on more especially
so

important

to

theologians,as
from leaves
is
out

to

what But

happens
not
one

to

the of of And
no

soul these the the

after
soul

it flies away inconsistent views

the for

body.
a

moment

the

basis

theory.
views the
current
was

That
set

always
in these

taken

for

granted.
by
that and

different exhaust been Sutta

list of in

priestlymanuals speculationsabout the soul

when There
or

means

must

have
our

India

Buddhism
were

arose,

when

composed.
to
one

almost the A

views, allied
controverted
no

other

of

certainly other thirty-two theories

search would

above reveal

(pp. 44,
even

45),
do bear

careful later

passages, itself, acknowledging views

to

doubt

in the
not

which

priestlyliterature happen to be referred

stamp
of great antiquity where we 11704,

in the
"

Upanishads,
passages that if the

but
as

which
in

the

such

Mahabharata

XII,

are

told

out

by

way

the body, goes departing from of the knees, it will go to the Sadhyas. that
may

soul,

However,
and all the in
on

be, it is certain
the in
a

that

all the show

religions
to
arose,

the philosophies,

existing records
when but Buddhism material

have
are

existed based the be

India, in
this belief in
to

time subtle the

'soul*

inside

body, and

shape

like

body.
based

It would all

going too far then existing in

stands soul. alone The evident

say that all the world, were the and

and religions,
upon

scarcely philosophies
Buddhism the

it. in

among

religionsof

India

ignoring
Buddhism

vigour
from
the

are

originality of this hew complete isolation in which

all other the
are

departure

stands, in this

respect, from
world. And

existing in the those European

'

writers, who

very still

religioussystems then which great difficulty

steeped
in animistic

animals, see inside plants, Atharva-veda V, 5, 7.

For

souls

inside

Rig-veda I, 163, 6;

for

souls

INTRODUCTION.

243

find in appreciating, or even preconceptions, understandin the doctrine, help us to realise how difficult it must may of it to take so decisive and have been for the originator and at so a so philosophy, far-reaching step in religion thought. earlya period in the historyof human

I put this in the forefront of Buddhism. The publicatio of my first exposition has shown how texts since then, of numerous the early followed precisely the same Buddhist writers had previously ^. They reserve, as is only natural,the enthusiasm method of their poetry and eloquencefor the positive side of their for Arahatship. But the doctrine of the impermadoctrine,

Nearly

quarter of

century ago

of each absence of any

nence

mental ; the or condition, physical principle, abiding any entity, any sub-stance, any anattalakkha'soul' (ani/^i^ata, nissattata, ni^^ivatcl, and every

"ati,
is
can

na

h'ettha
the

sassato
numerous

bhavo

atta

va

upalabbhati)
from which

from treated,

pointsof

view

it

in as many different Suttas. be approached, For the most point only is dealt with in each part, one in the first place, the gradual In our Sutta it is, text. change of states of consciousness: and then, of mental conditions, the secondly,
in the

point pa/ilabho)is only a

and world,

individuality personality, (atta in common convenient use expression therefore made use of also by the Tathagata
led astray
some

that

that he is not only in such a manner of ambiguity, by its apparent implication entity. but
^

by

its

permanent

in my See the authorities quoted

'American

Lectures,' pp. 64,65.

Jv

IX.

VOTTHh.VKDA

SUTTA.

[The
[i78] I.
once

Soul

Theory.]
The

Thus

have

I heard. in Anatha
at
was

Exalted

One

was

stayingat
the
G"eta

Savatthi

Piw^ika's time

pleasaunce
at

in the

Wood.

Now

that

Po///^apada\
the

wandering
up

mendicant,
Mallika's
"

dwelling
for
set

hall
of
row
'

put
of

in

Queen
trees,

Park hall

the

discussion with of
a

systems'
Tinduka

of

opinion
and
was

the

round the
a name

known with

by
him

The

Hall^.'
mendicants
2

And

there
; to

great put

following of
on

wit, three
Exalted

hundred who

mendicants. had his under

^. Now

the

One,
his

garment
and with

in the

early morning, proceeded

in

in his

robes,

his

bowl

hand, into Savatthi

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 called Bhadrapada). Buddhaghosa 25th lunar asterism, afterwards
'

that says Va""a.

as

If but

layman he had been so, it is noteworthy that

a as

wealthy
addresses

man

of the

the

Brahman
not
as

he

Buddha,

Gotama,
^

bhante, fact of the erection of

the

very freedom of sixth

The

such

in the had

thought prevalentin the Buddhaghosa century b.c.

near

place is another proof of Eastern valleyof the Ganges

a us

tells

that

after in

'

The

Hall

'

been

established, others
teachers
; but
as

it had group of

been

built

honour

of

various known

famous 'The

Hall.'
and

Paribba^akas,
their views. It is mentioned

other

be to buildingscontinued There A^elas, Brahmans, Niga"/^as, and expounded, or discussed, teachers met M. of

the

elsewhere.
one

See

Mallika

was

of the
437.

queens
M.

II, 22 ; Sum. I, 32. Pasenadi, king ot Kosala.

;

See

Cat. Ill, 405;

"

IV,

"" 2-6

recur,

nearly,at

I, 513

II, i,

; S.

IV, 398.

THE

SOUL

THEORY.

245
to enter

And for

he alms.

thought :
Let
me

It is go

too to

earlynow
the

Savatthi
hall

in the did
so.

Mallika

Park, where
that time

debating Po/Z/zap^dais.' And

Hall, the

he

seated with the was Po///^apdda all of mendicants with loud the voices, talking company with shouts and tumult, all sorts of worldly talk : to of state ; wit, tales of kings, of robbers, of ministers
3.
at

Now

tales and

of war,

of

terrors,

of battles
and beds

talks and

about

foods

drinks, about

clothes

garlands and

about perfumes ; talks about relationships pages equi; talks and countries ; tales about villages, towns, cities, and heroes ; gossip such that women at street as and is fetched; ghost water places whence corners, stories ; desultory the creation chatter ; legends about of the land or existence about sea speculations ; and and non-existence And
^

[179] 4.
at

of the Exalted

the mendicant, caught sight Po///2apada, One And approaching in the distance.
him he

the

sight of
'

called
Gotama

the

assembly
make

to
no

order,
noise. that

saying :
Here is venerable of the when

Be the
one

venerable still, Saman^.

Sirs, and

coming.

Now

delightsin quiet,and
How

quietude.
he

well
should the

it

were
see

speaks in praise if,seeing how quiet

to

assembly is,he
spake thus,
the

fit

mendicants
came on

join us ! kept silence.

to

'

And

5. Now

Exalted
was.

One One

where

Votthato

pada, the
'

mendicant the Exalted

And
come

the

latter said
We One

him him the

seat.

May

near.

bid

long since the departure of coming our way. Here is a place spread ready.'
It is
^

welcome.

Exalted Let him

took
a

take

And the

the

Exalted

One

sat
a

down. low

And

Po/Z/^apada
sat

mendicant,
him.
And
:

brought
to

stool, and
the

down

beside said

him

thus

seated

Exalted

One

^ 2

For

notes

on

this list, see

above,

514, habits.'

Idhagamanaya pariyayaw "c. Perhaps 'since you made

p. 14, akasi.

"

17. So M.

I, 252,
in

326, 481,

this

change

your

regular

246
*

IX.

POrr/fAPADA

SUTTA.

What

was

seated among
6.
'

here

that Po/Z/^apada, subject, togetherto discuss ; and what was the that has he been had

you

were

the talk

said : spoken, Po///^apada Never seated together mind, Sir, the subject we were will be no There in the Exalted to discuss. difficulty One hearing afterwards about that. But long ago. Sir,
on

you when And

interrupted?
thus

'

several

occasions, when
had
met

various

teachers, Sama;ias
were

and the

Brahmans,

and together, talk

seated

in the

debating hall, the

:

fell
?
: a
"

on

trance

\ and

question was
'

[I80]"How
brought
some

then, Sirs, is the

about
"

cessation

of consciousness
Now
on a

that
reason

said thus without the time

Ideas

come

to
so

man

without

and At he he

cause,

and

also do

they
within pass
'

pass

away.

when conscious

they spring up
;

him, then
away,

becomes becomes

when Thus

they
did

then

unconscious." of consciousness.
"

they explainthe
On
you
as

cessation said
:

that another

the into soul

say. soul that

a man

be so That, Sirs,will never Consciousness, Sirs, is a man's soul. It is

comes

and he of
a

then
away
out

goes. becomes
man

When

the

soul
when

comes

conscious,
then he the

the
scious." uncon-

goes

becomes

Thus consciousness
'

do
'^.

others
said
are
"

explain

cessation
be

of

On
say.

that another But there

That, Sirs,will
and

never

as

you

certain Sama;zas

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

it away

he becomes cessation
'the

unconscious."
^

Thus

others

explainthe

of consciousness
of consciousness.'

Abhisa""a-nirodho,

cessation

the to this conclusion on Buddhaghosa explainsthat they came ground of such instances as that of the Rishi Migasingi,who, through fell into a trance that lasted for love of the celestial nymph Alambusa,

three

This years. of Gataka Isisinga

must

be

different

tale from

that

of

the
to

Rishi

No.

523,

whom

Alambusa

tries in vain

seduce.

Vatthu XVIII, 11 ; L, 26. Compare Vimana * Buddhaghosa explainsthat the ground for which
sorcerers

this view

is the way payo-

in

work

charms

(Athabbanika

athabbanaw

THE

SOUL

THEORY.

247

Then, Sir,the
and that I

memory
"

of the Would

Exalted

One

arose

in me, would

thought : the Happy

how
trance

that
were

the Exalted who

the Exalted ^
'

One,
is
so

One
is

here, he
For about

skilled in these

states." psychical

One

would
'

know

brought

How, then,
and
pass

? Sir,is there cessation of consciousness those 7. Well, as to that, Po////apada, Brahmans

away

Sama/^as
man

who
a

said that
reason,

ideas and

come

to
a

and
are

without the
a

without

cause,

wrong

from

very
reason,

commencement.

For of
a

it is

precisel
come

through
and

by

means

cause,

that ideas

go. others pass

*

some By training [I81]

ideas arise.
'

By training
the

away.

And

what

is that

? training the

continued

Exalted

One.

\He from
1
.

then

sets

out

firstpart of the system of self

as

traifiing for
the The

the

Bhikkhu,

translated follows
:
"

above,pp. 78-84,

as Sdmaiina-phala,

introductoryparagraphs 071 the appearance of Buddha, his preaching, the conviction of a hearer and

his renunciation
2.

of the
on

world.

The

tract

the

Silas,the minor

details

of

mere

morality.
3. 4.

The The

paragraphs paragraphs
paragraphs paragraphs

on on

Confidence.
'

Guarded

is the

door

of

his

senses! 5.
6.

The The

'

on on

Mindful
the

and

Self-possessed
Five

Solitude.
on

7. The

paragraphs
on
*

conquest of the

Hindrances.
And goes

:]
when been he has realised
away

10. [I82]

But have

that

these within

Five

Hindrances
a

put
within
so

from and

him,

gladness springs up thus him gladdened,

^enti
make
"

him,

and

joy arises to all his frame rejoicing

an

perhaps 'Atharva
man

work priests
as

out

Atharva been
cut

charm') which
off ; and then

bring
^

him

appear back to his natural

as

dead

if his head condition.

had

Sa""a-nirodhassa

pakata""fl.

So

Buddhaghosa.

Compare

Vin.

II, 199.

248
becomes with
a

IX.

VOTTHATABA

SUTTA.

at
sense

ease,

and

being
and

thus

at

ease

he his

is filled heart is

of peace,

in that

stayed.

Then

estranged from
and
"

peace lusts,aloof remains of

from

evil
First

he enters into dispositions, Rapture (the First 6^/^ana)

in the

joy and ease born of detachment, reasoning and investigation going Then that idea, (that consciousness) the while. \ of on And lusts,that he had before, passes away. thereupon
a

state

there

arises of the

within

him peace
to

subtle,but
from arising that

ness actual, conscious-

joy and
a

detachment, and
is

he

becomes

person

whom

idea

consciousl
sort

present.
'

Thus

is it that

one through training

idea, one

of consciousness, arises
passes away.

and

another through training the

This

is the

I spoke of,' said training

Exalted
11.

One. 'And

and
"

again, Po/Mapada, the Bhikkhu, suppressi all reasoning and into enters investigation, abides in the Second Rapture (theSecond G/is-na
of joy and
w^hen
no

state

ease,

born

of the

serenityof

centrati con-

reasoning or
of

on,

state

of elevation within. of the

mind,
peace

investigation goes of tranquillisation

ment, detach-

the

heart

Then

that

subtle,but
And

actual, consciousne

joy

and

arisingfrom

that he there arises

a

just had,
born

thereupon passes away. of the subtle,but actual,consciousness

of concentration. And he becomes

joy
a

peace conscious of that. person [l83] Thus also is it that

'

and

one

sort

another

idea, one through training of consciousness, arises ; and through trainin This the is I spoke training away. passes
One.

said the Exalted of,'

12.

again, Po////apada,the Bhikkhu, holding aloof from joy,becomes equable ; and, mindful and selfwhich possessed,he experiences in his body that ease
'And the and
^

Arahats

talk of when

they
at

"

say

The
so

man

serene

is well self-possessed
Sa""a

ease."

And
'

he

enters

which Eka

is used
sa"/7a

in

sense

covering both

idea'

and

sciousn 'con-

is therefore rendered

below,

in the

refrai

'

one

one idea,

sort

of consciousness.'

250 the the he mind

TX.

POTTFAPADA

SUTTA.

is concerned

only with
Then form the

the

consciousness
and

of that

of space. infinity previouslyhad, of

consciousness,
away,

passes

there but

arises in him

the blissful consciousness, subtle

yet
of

actual, of his being concerned

of space. that.
'

only
a

with

the

infinit

And

he

becomes

person

conscious

Thus of

sort

another

idea, one one through training consciousness, arises ; and through trainin is the I This spoke training away. passes
One. 'And the Bhikkhu, by again, Po///^apada,
as

also

is it that

of,'said the Exalted

[184] 15.

of space passing quite beyond the consciousness reaches infinite, thinking: "Cognition^ is infinite,"
to

up

and

remains

in the

mental the

state

in which

the

mind Then

is concerned the

only with
of infinity
a

of cognition. infinity And

subtle, but
in him

he that actual, consciousness, just yet

space, passes

had, of the
arises of

consciousness,

away. subtle but

there

yet

actual,
of

everythingbeing within the sphere of he becomes a cognition. And person

that.
*

the

of infinity

conscious

Thus of

sort

another said the

16.

idea, one through trainingone consciousness, arises ; and through training is the I This spoke of,' training passes away.
Exalted One. passing of infinity in the Bhikkhu, again, Po///^apida, consciousness There is of the
"

also is it that

'And

by

quite beyond the cognition,thinking:

reaches which
up
to

is," nothing that really

the mental the
state

and

remains

in

the

mind

things. Then the sphere of

away. subtle And
but

of unreality of everything being within that sense that he just had, passes infinite cognition,
there arises in him
a

is concerned

only with

consciousness,

yet actual, of
And
the
'

as unreality a

the

object

of his

thought^.
^

he

becomes
translation

person
of

conscious

of that.

Yinnam;
'

exact

this word

is still uncertain.

Perhaps
^

mind

is meant

On

these

last three

sections, which

set

out
see

and the fourth,fifth, my former

sixth stages of Deliverance

(theVimokkhas),

transla-

THE

SOUL

THEORY.

25

'

Thus of

sort

another

idea, one through trainingone consciousness, arises ; and through training This is the I spoke training away. passes
also is it that One. So from the time, in

of,'said the Exalted

*

17. is thus

conscious the time

to

(from
one

of the

that the Bhikkhu Po//-^apdda, himself about a by brought way First Rapture),he goes on from
until when To be

stage
reaches is
on

he he

the next, and from that to the next the summit And of consciousness. it may to occur all is the inferior state. Were I
to

the
at

summit

him

"

thinking
not to

'Twere

better

be

thinking.
these

go

on

thinking and

fancying\
I have
ones,

ideas, these
pass

states

reached

might
more."

to, would So arise. And

more,

away,

consciousness, but others, coarser

think
to
nor

of

I will neither
not.

fancy
neither
states

any of

he
nor

does

And

him the
no

thinking any
coarser

the ideas, fancying,

away
;

consciousness,
than is it,

he

had, pass
arise. So

and

others,
trance.

they,

he the

falls

into

Thus

that Po^'///apada, ideas you what do

attainment

of

the

cessation 18.
ever
'

of conscious Now

takes

place step by

step.
Have

think, Po/Z/mpada ?
ideas ? I
now
'

you of the cessation

'

heard, before
not.
:

this, of this gradual attainment

But he understand the words what of

of conscious

No, Sir, I have

say
as

you
'

follows

[and

repeated

section That

17.]'
is

right, Po//^apadal'
'And summit does of the

[l85] 19.
there several is
one
'

Exalted

One

teach there

that
are

consciousness, or

that

lion

at

p. 52

of

my

'Buddhist

Suttas'
almost

PP- 5o" 51' controverted

These
above
as we see

stages
at

are

(S, B, E.) and exactlythe same

the
as

notes

on

the

views

Vimokkha,
Gotama's

pp. from

47, M.

of the sixth the doctrine 48. And I, 164, formed part of the teachingof

A/ara Kalama. teacher, ^ or Abhisa7"khareyya"z, perhaps 'perfecting' planning out.' '^ The that is the earliest one on foregoing discussion on trance mentioned in the preis not subject in Indian literature. Trance Buddhistic Upanishads.
'

252
'

IX.

POrrHAPADA

SUTTA.

In

are
'

my also several/ how

can

there opinion,Po////apada, the

is one, that
'

and

there

But and As of

Exalted
are

teach

there

both

is

one,
'

that there he attains

also several ?
the cessation

to

(of one
so

idea,
he
to

one

state
one

after consciousness)
to

another,
summits I put

does

reach,
last.
one

after another, is it,

different

So

that Po/Z/^apdda,

up forward

the both

summit
20.
'

and Now

several.'
is it.Sir, the arises arise
; or
or

idea, the
then then arise the

state

of consciousness,
; or

that

first,and
and first, do both

knowledge

does of

knowledge
consciousness of them
*

idea, the

state

neither simultaneously, ?
'

before

after the other

It is the

idea, Po/Mapada, the

after that

state

ness, of consciousAnd the \

man

that arises first,and the

knowledge.

springing up of knowledge is dependent on springingup of the idea, of the state of consciousness

And this may
"

be

understood this
'

from
cause

the
or

fact that that that

: recognises

It is from
to

ledge know-

has
21. a

arisen

me."

'Is

then. Sir, the

^

consciousness
one

identical with

man's

soul, or
?
'

is consciousness

thing,and
you

the

soul another
'

But
on
'

what the

? then, Po//y^apdda soul ? for

'

Do

reallyfall
soul, having

back

[186] I
^

take

Sir,a granted=^,

material

of that is, I take it,that the mass depends on sa""a; his power of judgment, depends knowledge a man has, his insight, the ideas, the states of consciousness in this connection, those on (here, that arise in the G/^anas, "c.) that are themselves due to the action

Nana,

on

his
own

sense

his
'^

organs control that he

of

the
can

outside shut
as a

world
some,

out

under far in but so are ; and give play to others.

in bathe it if even village pig, you says scented water, and anoint it with perfumes,and deck it with garlands and lay it to rest on but will go the best bed, will not feel happy there, back to the dung-heap to take its ease having straight ; so Po/Z^apada, tasted the sweet of the doctrine of the Three taste Signs (of the of any impermanence, the pain, and the absence abiding principle soul.' found in everything, of the harks back to the superstition

Buddhaghosa

that

'

Pa^^emi. Pi/aka

This

is another

of

the

words It
means

the

exact

sense
'

of go

which, in

times,is

stilldoubtful.

primarilyto

THE

SOUL

THEORY.

253

form, built up of the four elements,nourished

foodi; 'And
even

by

solid

if there

were

such

soul, Po//"^apida, then,

be
one

your by the
a

your soul another.

so,

consciousness

would

thing,and
may

That, Po/Z^apada,

you

know

considerations. following

Granting,Po/Mapada,
up

having form, built elements, nourished by solid food ;

material

soul,
of

of
some

the

four

still

ideas,
the
man,

some

states

consciousness, would
pass
see

arise this

to

and

others

would

away.

On

account must

also,
be

Po^/^apada, you can one thing,and soul

'

how

consciousness

another.'
on a

22.

Then, Sir,
its in any

I fall back

soul made parts

had

of

mind,
not

with

all

major
organ

and ^.'

minor

complete,
such
a

deficient
'

And

same

Po/Z/^apada, granting, you would apply^' argument

'Then,
made

soul,the

[l87] 23.
form, and
'

Sir,

I fall back

on

soul without
such

of consciousness.'
a

And

stillthe

granting,Po///^apada,you had would same apply^' argument

soul,

is so in the Pi/akas. used So in towards, to revert/ and G. V, 196 and in S. N. 662 (quoted as verse 125 in the Dhammapada, and recurring also G. Ill, 203 ; S. I, 13, 164). But somewhat in the back home is to go to a place of security; so to go as same way it means in a secondary sense, of 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 At S. N. 788, 803, 840 908 ; M. I, 309, 445, and in the way. to be the sense. here, the latter seems questionand answer back
=

Buddhaghosa
out

says

this

was

not

his real

opinion.
this,more
meet

He

held

to

that

set

below

in

"

proposition, just to
the
same

But he advances 23. how the Buddha would see

seven

it.

elementary, It is nearly

in

p. and

about the soul controverted propositions in 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
as

the first of the

material, but
^

so

subtle

that

it

can

be

described

as

'made

of

mind.'
The
text

repeats the
The

answer

alterations.

argument

is of

supposition in course that, even

" 21, with the necessary " 23 is quoted at Asl. 360. The of these if Po/Mapada had one any given
in

54
'

IX.

POrrFAPADA

SUTTA.

24.

But

is it

Sir, for possible.

is the ?
'

me

to

understand the
one

whether different
*

consciousness from the other

man's

soul,or

is

Po/Mapada, holding,as you do, different to things approving themselves different before aims yourself, strivin setting you, trained in a different system after a different perfection,
of doctrine,
to

Hard

is it for you, views, other

grasp

this

matter

'

"

'Then, Sir, if that be so, tell me 25-27. Is the world eternal ? Is this alone the
other view
" '

at

least:

truth, and
I

? folly is a That, Po///^apada, expressed no opinion.' [Then, in the same terms, the following questions :
any
mere
'
"

matter

on

which

have
of

Po/Mapada
"

asked

each

2.

Is the

world
world

not

eternal ?
"

3. 4.

Is the world Is the

finite ?
soul
one

infinite ? the

"

[188] 5.
6.

Is the soul
one

same

as

the

Is the

7. Does after death 8. Does

9.

who

and the thing, has gained the

body ? body another

"

?
"

truth

live

again

"

he
he

not

live

Does
?
"

both

again after live again,and

live

death
not

"

live

after again, live

death
10.

Does
?
"

he

neither

again,nor
Exalted

not

again,
the

after death And

same
*

to

each
"

question the
a

One

made

reply:
That
no

too, But
on

expressed
28.
*

]^ is Po////apada, opinion.'
has
'

matter

on

which

I have

why
that ?

the

Exalted calculated

One

expressed
it profit, is

no

opinion
*

This

question
of

is

not

to

not

three
case,

sorts
as
'

soul, then
'

he

would

regard

each

of them, in the

given

It is
constant
^

is not an entity. entity. But the consciousness he must as becoming only ; subject, (and would) admit, to soul.' change. On his own showing then, it is not

permanent

'

On

these

Ten

Indeterminaies

see

above,

in the

Introduction

to

the Mahali

Sutta.

THE

SOUL

THEORY.

255

(the Dhamma), it does not the elements of right conduct, nor redound to even from to to detachment, lusts, nor to nor purification of heart, nor real to quietude, nor to tranquillisation (of the higher stages of knowledge, nor to the insight
concerned with the

the

Norm

Path), nor to Nirva^^a. no opinion upon it.'

*

Therefore

is it that

press ex-

[i89]29.
determined
*

Then
'

what

is it that

the

Exalted

One

has

have

expounded,
what what
is the

I have

expounded
what

pain^ is ; Po/Z/^apada,what is the originof pain ; I have

cessation of

expounded
the cessation
30.
statement
'

pain ;
one

I have

pounde ex-

is the of

method

by

which

may

reach

'And
as

pain^.' why has the

to

Exalted

One

put

forth

that ?

'

Because

that concerned

is calculated question, Po//-^apada, with the

to

to

is profit, from

beginnings of rightconduct,
lusts,
real
to

redounds the to Norm, detachment, to tion purifica

to

quietude,
to

of tranquillisation
the Therefore
a

heart, to

knowledge,
Path,
and
to

the

insightof

higher
is
as

of the stages that.'

'

Nirva;2a. forward

it,
to

Po^Z/zapada,that
That

I have

put

statement

One.
to

is so, O Exalted One. And let the Exalted now fit.' the

That One

is do

so,

Happy
seemeth

what

him

And

Exalted

One

rose

from

his

seat, and

part de-

thence.
31.

Now those

no

sooner

had bore

the Exalted down

a

One

gone

away

than

mendicants

upon
torrent

mendicant,

from

all sides

with

the Po////apada, of jeeringand this Po//^athe Samawa

bitingwords^
pada gives vent
* '^

saying: 'Just so, forsooth, to approval of whatsoever

the note Four above
on

Dukkha.
These
are

See the

"

13.
more

Truths, set

out

fullyin

'

my

Buddhist

(S. B. E.), pp. 148-150. Va^aya sannitodakena sa"^ambhari/" and A. I, 187. at S. II, 282 Probably from ^ambh.
'

Suttas'

aka/^/su.
the
roots

So tud

also and

256
Gotama That
says,

IX.

POrr/fAPADA

SUTTA.

with

his

"

That

is so, O hand, fail to see

any
one

Happy
that that

One."
the

is so, O Now we, Gotama with

Exalted
on

One.
other

the

Sama/za is distinct And

ward has put for-

doctrine
ten

of the

pointsraised.'

regard to any they went through

them

all in detail. the they spake thus Po///^apada, do I see that he replied: 'Neither puts certain, any propositionwith respect to when But the Sama7^a with the and Gotama
nature

[i9o]But
mendicant, forward, as
those
a

points.
based fit, Norm.

propounds
of
true things,

method

in accordance
on

and the well

the how has

Norm,
could
so

certain
to

by

reason

of

And

I refuse well said

'

said, what
as

been

by

as approve, the Sama^^a

Gotama
32.

he

propounded

that ?

Now

after the

the

son

of the
came

mendicant,
was

lapse of two or three days A^itta, the elephant trainer \ and Po///zapada, the Exalted the place where One to
arrival

the and

their on staying. And elephant trainer,bowed took his

seat
on one

ATitta, the
the Exalted

son

of

low

to

One,

side. the

And Exalted

Po/Z^apada, the
the ings greetand friendship,
was so

mendicant,
and took his

exchanged
compliments
on

with

One

seat

one

of courtesy and he side, and when how

seated

he told the Exalted

at

One had

the mendicants

had

jeered
are

him, and

how

he

replied.
mendicants,

[191] 33.
blind, and
to

'All
see

those You

not.

among laid down as

see,

them.

Some

Po/Mapada, the only one, with are Po/Z/zapada,I things,

eyes

have
un-

certain, other
eightAlttas
Buddha
our

things I
in the

have

declared

There
was

are

seven

or

books,
famous

one

of

whom,

man, layhe

placed by
The Altta Buddha's less than

the of

at

the head

of the

expounders
or

of tfie

Norm.

joined the
again, no
of
subtle

was passage Order, and then, on

for the fact that

one

seven

times.

(The

same

another, left it thingis related by 1-Tsing

pretext
keenness And had in his last revolt Maha
was

Bhartr/hari.) He
differences
to
a

in

prided himself on his the meanings of words.

of that sort friend he had

distinguishin
Ko////ita.

owing
He

discussion

with

refuge with his brought him along with purpose of bringingabout

took

Po/Mapada, who, says Buddhaghosa, this occasion, with the express him, on
reconciliation.

258

IX.

POTT/fAPADA

SUTTA.

[193]351. 'Just as if a long for, how I love the

land And
most

man

should

"

say:
woman

How in

most

beautiful
"

the
'

"

people should
beautiful
is noble
woman

ask

him

Well

good

friend !
you
so

this

in the know of

land, whom
that
or

love and
woman

long for,do
a

you

whether

beautiful of the

lady,or

rank, priestly
" "

trader
'

class, or
when

of menial
so

birth ?

And And
most

asked, he should
ask him
"

answer

No."

'

people should
beautiful

Well

good

friend ! you
so

This love

woman

in the

land, whom

is,or long for, do you know what her name her family name, whether she be tall, short, or of or or medium brunette she be dark or or height; whether or golden in colour ; or in what village, town, or city
^

and

she
'

dwells And And

"

when

so

asked, he should
should know
"

"

answer
"

No."
her do

'

people
you

say
not,

to

him

So

then, good
seen,

friend,whom
you 'And
'

neither

have

love and
when what
turn

long for ?
so

asked, he should

"

answer

Yes."

Now

it
was

not

? Would of that. Po/^Z/zapada you out, that being so, that the talk of that man think talk ?
'

witless

arisen, know
and that
to

how

to

refute it

according to
a

the

doctrine

(Dharma),

preach,on
doctrine

the other

hand,

doctrine

that is
to

is,a
word

which,
comes

in contra-distinction the the make Buddhist

same

is the Pali

appositeexplanation from
for miracle
*

sappa/ihariyaw/; the heresy advanced, The point of view.

but (prati-har);
to

from
'

root
nonsense

render both
my

here
own

unmiraculous and

would

Windisch's
*

('Buddhist Suttas,' p. 43 modified accordingly.

On
the form

rendering of the Mara und Buddha,'

of the passage, and word in the M. P. S. p.

71) must
Sum.

be

also

anuhiramane, quoted at compare the Maha-padhana Suttanta (No. 14 in the Digha).

'

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. II, 260 In all allied form. is an Manguli ittht at V. Ill, 107 these cases it must an unhealthy complexion is inferred. Here be taken in a favourable sense. evidently This simile
recurs

in

the

'

THE

SOUL

THEORY.

259

[194]36,
the Samaras

'

37.
and

Then

just

so

also, Po/Z/mpada,with
who talk about the

Brahmans

soul
It ig

and healthy after h appy being perfectly if a man to put were as just,Po///^apada, in
a

deaths up
a

staircase up And

place
on

where
to

four

cross

roads

thereby people should

mansion, to do staircase,
the West, it is
*

the
say

upper him to

storey
*'

meet, to mount of a mansion. !

you

Well

good
are

friend ! this

mount

you

up know

into which whether

or

making
East,
or

this in

it is in the in the size ?

"

or

in the

South,

North

? whether

high,or low, or
when
so

of medium

And And

asked,

he should
to

answer
"

"

No."
into

people should say friend, you are making a

*

him

But
mount

then, good
up
seen
"

staircase

to

mansion
*

you

know
so

not

of, neither have

"

And Now

when what
turn

'

Yes." asked, he should answer : think you of that, Po^Z-^apada ? Would

that

it
man

not
was
'

out,

being
'

so,

that
so, his

the

talk

of that

witless talk ?
a

For
to
*

truth. Sir,that being

witless

talk would

turn

out

be

talk.' those
who For in

38.
Samawas and

with [Then surelyjust so, Po//-^apada, and Brahmans death.

state

postulate a

soul

happy

healthyafter
know
no

they
been

such

they acknowledge that this world now. They

say

acknowledge that they cannot

happy
here that
a even

their
a

own

souls have And

for know

half
no

day.
no

they
of

acknowledge
ensuring such Po//^apada.
'

they

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 personalit following three modes 39. Po//-^apada, (are commonly acknowledged in the The world): material, immaterial, and formless ^ result
' *
"

way, what think

method,

' '^ '

"

34

is here

repeatedin

the text.

" 34 repeated. 0/ariko, manomayo,

here

ghosa

arfipo atta-pa/ilabho. Buddhaexplainsatta-pa/ilabho by attabhava-pa/ilabho j

and
S 2

260

IX.

POrrfl'APADA

SUTTA.

first has nourished made

form, is made

up

of the The

four

elements, and
has
no

is

by solid food.

second

form, is
plete, com-

all of has its and mind, greater up and all the organs perfect. The of consciousness form, and is made up
'

lesser limbs third

is without

40-42.

Now each

I teach

only. doctrine, Po///mpada,

leads
you
to

with

respect
to

to

of

these
so

\ that

the

off of that

personality;
evil
^

that, if

walk has

putting according
acquired
tend
to to
see

that doctrine, the be

one dispositions

may

put

away

the

which dispositions
one come

purification^ may
face
to

increase; and

may
to

continue

face,and
'

by

himself

realise,the

full

perfectionand

grandeur
it may

of wisdom. that be, Po/Z/^apada, be you dis-

[l96]
think
and
or
*

Now Evil

well

"

dispositions may
he

put

away,

the

on

attabhava five

the
This

Skandhas,

for the body, says (Asl.308) that it is used because the fool jumps to the conclusion :

soul.' is my These three forms

into which divisions,
"

of

personality correspond nearlyto

worlds
are

the

planes,
to

or

the

divided

in

the later Buddhist

theory (i) the

the deva which
are

eleven

kamava^ara

from w'orlds,

purgatory below

heavens

above, both
worlds Four the

the sixteen

by
four

the

practice of

(2) the rflpava^'ara worlds, of the Brahma gods, and are attained to Raptures (the Four GMnas) : (3) the
inclusive:
to

arfipava^ara worlds, attained Vimokkhas (Nos. 4-7).

It will be

by

the

practiceof
three from

four

of

the

noticed
of

that the lowest known that ecstatic the in

of these the

planes includes
hell with beneath the

all
to

the

forms

existence

West,
are

heaven

above. idea

And
of

others

connected

Buddhistic
re-existence.

meditation

leading to

prespecial forms of

opinion here put forward is but a view commonly intended to represent, not theory, any Buddhist entertained in the world, such as admit, Po////apadahimself would and indeed has admitted (above,"" 21-23). ^^ either case, of course, would these modes of existence be, from the Buddhist point of view, union of qualities that make They are the fleeting purelytemporary. up, for a time only,an unstable individuality. The whole paragraph is repeated for each of the three modes of personality. dhamma identified by Buddhaghosa sawzkilesika These are of Dhamma with the twelve kamdva^ara-akusala-"^ittappdda S. 1241 But (where,of contra, Dh. Sawgawi 365-430. compare, struck the be word must out). apariyapanna course, and insight.' Buddhaghosa explainsthese as tranquillity
But it is clear from

" 58

below

that the

'

'

THE

SOUL

THEORY.

26

positions that
may
to

tend
to
see

to

purification may
to

increase, one

continue

reaHse, the
one

but would

may be not
are

by himself copie full perfection and grandeur of wisdom, Now sad." continue that, Po//"^apada
face

face,and

accurate

judgment.
there in continual
at
ease.

When

such

ditions con-

then fulfilled, peace, will dwell one

'

will be

joy, and

ness, happi-

and

and

mindfulness

and

self-

mastery,

[197]43-45.
question
us

And
"

thus

outsiders, Po///^apdda, might What then, Sir, is that material

mode formless)
you

(or that mental, or for the putting away

as

that

of such it

personalit
a

of which
walks

preach

doctrine

will lead

him

who

accordingto
has

to

get free

from in the
may
to

the evil

he dispositions that tend dispositions

continue

realise,the
to

acquired, to increase that he to purification, so face to face, and by himself come to see full perfection and grandeur of wisdom?"
used
to

And
I

that
now

I should

have

it in reply (describing this Why you ^):

"

the words

that you see what [188] Now

'

before think
not

you you

is what

very I mean."

sonali per-

of

that, Po/Mapada.
out to

That

being so,
?
'

would

the

talk

turn

be

well

grounded
'

For
*

truth, Sir, it would.'

a

if as Just, Po^//2apada, into the to mouTl'tUip staircase,

46.

man

should storey of
And
men

construct
a

upper

palace
should

the foot of the V9ry ^ him : say to

at
' "

palace itself.

Well
you

which
whether

to mount good friend ! that palace, do this staircase, are constructing

up
you
or

into

know in the

it is in the

East,
39, 40;

or

in the

West,
whatever

'

In

the

words

of

""

that

is,that

the

mode

of

there is happiness obtainable existence, of temporary ; individuality, but only in one namely, of certain evil disposition way, by getting rid, and by the increase of certain good dispositions. Buddhaghosa thinks this is said in protest against those who, seeking for happiness here beyond the grave, do not admit that happiness can be reached (as above, in " 34). The

rendering of the elliptical phrase Aya/w by the simile in " 46. See above, " 37.

above

va

so

is

firmed con-

262

IX,

TOTTHAVABA

SUTTA.

South,
'And

or

in the size ? when

so
"

North

? whether

it is

high

or

low

or

of medium

asked, he

should

answer:

"Why!

here

palace itself! It is at the very foot of it I am constructingmy staircase with the object of mounting up into it." would that What o f ? think, Po^'Z-^apada, you Would his talk,that being so, turn not out to be well grounded ?
is the very
' ' '

For

truth. Sir, it would.'

'

[199]47.
thus
^

Then

when justso, Po/Z/^apada,

to

answer

to

the

questions put
when he had

me.' the spoken, J^'itta, the

man son

48. Now
of the
'

thus
to
a

elephant trainer, said

that

Exalted
is in

One

At
one

time. Sir, when

modes then ?
to
^

possession of
the he other has

any
two

of the three him

'

of

unreal
*

are personality, Is it only the one

that is real
49.

At

when the time, A'itta, is going personality

on,

modes under known

of the

any then

one

of the three
not
come

it does other

category

of either

of the

two.
on.
"

It is

only by the name [200] If people should

'

of the mode
ask ?
or

going
be

you,

thus ivitta,
you
"

Were

you
or

in the not? ?
'

past, Are you

or

not

Will

in the

future,
you

now,

not?"
in the

How

would

answer
'

I should I shall and

'

that
now,

say be in the

that

was

past, and
not

not

not

future, and
"

not; ! that
to

that

am

not

not.' if

50. future

Then that

they rejoined:
had, is that

Well real

past personal
and ;

you

you

the

future the present, unreal ? The and that you will have, is that real to you; personality The the present, unreal ? the past personality, and that personality real
to

and personality,

you

have

you

and

the would

past
you

is that present, and the future, personality,

now,

in the

unreal

"
"

How

answer

'

"" 42-45
Each

repeatedin
cases

full. is

of the three

given in

full.

THE

SOUL

THEORY.

263
past
when
in

[201]
I had the
was

I should

say
me

that
at

the
time

personalitythat
I had the it ; and
two

real

to

the
so

others

unreal.

And

also

other
of

cases.' 51.

'Well!
modes under

Just
of the

so,

A'itta, when

any
on,

one

the

three
not
come

personalityis going

then

it does

52. from the

category of either of the other two. milk, and a cow comes 'Just, ATitta, as from
milk butter

curds, and

from from

the the

curds

butter, and
;

from when
or

the

ghee, and
it is
not

ghee junket
or

but

it is milk
;

called curds,
it is
"

butter, or ghee,
called

junket

and
names

when
;

it is curds

not

by

any

of the

other

and

so

on

"

[202]53. 'Just so, i^itta,when

modes
name

anyone
it is not

of the three called

of of

is going personality the other. For

on,

by

the

names,
common

(one who
not

merely of speech, designationsin expressions, turns in the world. And of these a Tathagata use has won makes the truth) indeed, but is use
thus the spoken, Po///5apada, of
to to to
or

these, ATitta, are

led astray by them\' he had when 54. And

'

One mendicant, said to the Exalted : Most the words excellent,Sir, are
most

thy
set

mouth
up

excellent! has
has been been
to

Just
hidden who

as

if

man or or

were were were

that that the

which which

thrown

down,
away,

reveal

point out
were

right road
a

him the

has

lightinto
see

darkness

gone that so
"

astray,

to

bring
eyes

those
so

who has

had the

could

external

forms,

just even
justas
there
no

truth

'

The

point is,of
cow,

course,
so

that
man sense

is

no

substratum
constant

in the

products of the 'soul' (in the

There
are a
"

in

there of

is

ego^

no as

no unity,

animistic
number

the

word,

used

qualitiesthat, when the change has reached a a personahty always changing. When the name, certain point,it is convenient to change the designation, of the products in the case is known as 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 separate personality, any
of
"

by savages). united, make up

the time. The

author

of

the

Milinda

(pp. 25, 27)

has

preciselysimilar

argument.

264

IX.

POrr^APADA

SUTTA.

been One.
as

made And
my

known, I, Sir,
to

in betake

many

figure, by
to to
an

the Exalted

Exalted
One

myself
and
as

the his

guide,
Exalted
from him But he

his

Doctrine,
accept
me

Order.
;
as

May
one

the

One this
as

adherent
as

who,
taken 55.

day
his

forth

as

long
of
same

life

endures,

has

guide.'
the of
may
son

A'itta,
made
: use

the

elephant
concluded
to

trainer,
with go forth

though
the from the

the I

words,

request

'And under his

be

permitted
One
;

world into

the

Exalted

may

I receive

admission

Order.'
was

[203]
granted,
from of the and he
was

56.
received his

And into

his the

request
Order. the

And
son

immediately
elephant
zealous,
to

after

initiation

A'itta,
alone And and e'er

trainer,
and

remained resolved.

separate,

earnest,

long
for from
"

he the the

attained sake

that

supreme the
to

goal

of go

the forth

higher
wanderers and the face
was

life

of

which life

men clans-

utterly
while

household
supreme

become
did

houseless

yea

! that in this

goal
world,
to

he,

by

himself,
to to
see

yet

visible continue he became the be

bring
realise,

himself
and that
been

knowledge
to at

of, and
! And that

face
an

conscious life had had been

rebirth fulfilled

end;
that

higher
done

; ;

that and

all

should
this

accomplished
would So be the
no

that,
!

after

present

life, there

beyond
venerable

ATitta,
another

the among

son

of the

the

elephant

trainer,

became

yet

Arahats.

Here

ends

the

Po///mpada

Suttanta.

266

X.

SUBHA

SUTTA.

How

far

was

the

word

(literally
or

allocation
immediate
'

') invented

or

adopted
forerunners,

by

the
to

Buddhists,
'

by

their

spiritual implied
"

express

self-concentration of the of in 6'/^ana? the Four mental their

with faculties

ordination co-

harmonisation,

an

idea and

they
ethical
more

wanted, doctrines,

in

the
to

statement

most to

essential the
more

be

used of in

preference (It
Truths, parts
of of the is

limited,
and
not

physical,
that the
we

notion find

Samadhi,
in the Noble

6'^ana,
and in

Path,
How did up the

thirty-seven
the ethical
? constant

constituent association died

away,

Arahatship.)
two

far,

through
as

ideas,

larger,
the

feeling
At what the word
?

become

swallowed and
to
mean

by

smaller

date,

in

what

circles,
come

under

what

reservations,
more

did

Samadhi The
constant

nothing
two

than and
two

meditation

history

of

the with and the

ideas,

Samadhi
of the like

6^/^ana,

has related

analogies
of in

the

history

similarly
it,
is of the and
some

ideas

Tapasa following
in India.
to

Bhikshu,
evolution

and,
of

first

importance thought

philosophical
I have such made

religious
detailed in
'

contributions

the
'

discussion

of

questions 1896,
to

my

Yogavacara
;

Manual
must

(Pali

Text

Society,
to

pp.

xiv-xxviii)
pages.

and

confine

myself,

here,

referring

those

X.

SUBHA

SUTTA.

[Conduct, [204]
Ananda
I.
was

Concentration,
Thus
once

and

Intellect.]
The
in

I.

have

I
at

heard. Savatthi

venerable
the 6^eta after time of
or

stayingPi^^^fika's had died

Wood,
the the Tudi

in

Anatha One Brahman

pleasaunce,
away ^

shortly
at

Exalted young

Now
son

that
man

Subha,
at

the
on

of
some

the

2,

was

dwelling
Subha,
young
now, man,

Savatthi

business

other.
2. a

Now

the and

young said
:

Brahman,
Go
as

addressed

certain
'

Come

young ask in
my

man. name

to to
as

the

Samara
his health ness sickand well
to

Ananda,
and

and

whether
to
:

indisposition
and condition

has of
ease

abated,
;

his
"

vigour
if the
a

and be

say
so

'Twere
as son

venerable
to

Ananda
the young

would

kind the

pay

visit

Subha,

Brahman,
that where

of

the

man

of Tudi."'
'

3.

Very
went

well, Sir,' said

to

young the

man

in

reply.

And
was

he

the

place

venerable
him the

Ananda

staying,

and

and his

compliments
seat

with exchanged of politeness and

greetings
and
to

courtesy,
he with delivered which

took the had

apart.

And,
the

so

seated,
message

venerable been

Ananda

he

charofed.
4. said

[205]
Ananda
'

On
to

hearing
him
:

that

message,

the

venerable

It

is

not

just
taken the
seem

now,

young

man,

convenient,

for be and

have
to

just
go
on

medicine.
morrow,

But if
so

perhaps
that

may

able

be

conditions

opportunity
*

fit.'

The A

full details

are

given
now

in

Sumangala
in

Vilasint,

p.

7.

'

village near

Savatthi,

Nepal

territory.

268

X.

SUBHA

SUTTA.

Then
to
'

that young

man

arose

from added
so

his seat, and

:

went

Subha, and told him So, Sir, the matter

and all, has been

far
may

accomplished
be

that
come

perhaps
on

the

venerable if
so

Ananda
be

able

to

the

morrow,

that
when

conditions

and

opportunity
And 5.

seem

fit.'

the

venerable
dressed his robes the

Ananda,
himself and

the

passed
and
a

away, in went,

early in the carrying his bowl,

as on

night had morning,

with

Bhikkhu Subha's for

from

^etiya country
took his
seat

his the

attendant,
mat

to out
son

house, and
And
man

spread

him.

of the

the Subha, the young Brahman, of Tudi, came he sat, and there where

the greetings Ananda exchanged with the venerable and compliments of politeness and courtesy, and took his
seat
on one

side.
:

And,

so

seated, he said

to

the

venerable
'

Ananda

[206] You, Sir, have waited long on the venerable Gotama, him, continually in his constantly near will the know what were You, Sir, things company. he which the venerable Gotama to wont to praise was ;
used and
6.
to

incite the them

are

folk, in which
What bodies
was were

he

established

them,
?
'

made
'

firm. the One the

they, Ananda
doctrine, O
to

Three
the
to

of
wont

Brahman,
to

which he

Exalted incite made

praise ;
he
are

which

used

folk, in which
firm. doctrine of And what

established
the three ?

them, and
The the
so so

them

noble

body of noble body

the
so

regardingrightconduct,
regarding
doctrine of

doctrine

centration self-con-

noble

body
is

regarding
body
in
to

\' intelliofence And what,

'

Ananda,

this

so

noble

of

doctrine of which
to

regarding right
the he venerable
to

conduct
was

(Sila)
wont

Gotama

praise speak ;
lished estab-

which

used
and

incite the them

folk,in which
'

he

them,

made

firm ?

7. [The reply ""7-29 is ""40-63 phala Sutta, including:

of the

Sima";la-

'

On

these three Skandhas

of

see above, p. 82,and A.I, 1 doctrine,

25, "c.

CONDUCT,

CONCENTRATION,

AND

INTELLECT.

269
and

1.

The

appearance

of
of

Buddha,

his

preaching.
2.

The the His The

awakening
Order.

hearer, and word,

and

his

entry

into
3. 4.

self-training in
minor absence details of

act,

speech.
observes. of heart

of

morality

he

5. The

fear, confidence
the

thence
And with
30.
to

resulting.
the the
'

answer
:
"

concludes

enumeration

words there

]
be done.'

And

is yet

something further,according
mysterious
is
no
"

'

this system, Wonderful this

so

still to

is this, Ananda, and group and that other of conduct I

both

that
not unto

noble
;

well-rounded,
other, like
Brahmawas

incomplete
it, among

perceive

the

Sama;2as

and
were

outside
to

of this communion.
in

[207]And
and would much. But

perceive such
with thus

themselves, then
much,

v/ould
say
:

they also they be

far of
our on

satisfied

"So aim

is

enough. We have done thus Sama;2aship has been reached."

the other

The you, done."

Ananda,
'

hand, say
your

"

There

accordingto

system,

is yet still to be

something further,

Here

ends

the

First

Portion

for Recitation

in the

Subha

Sutta.

H.

I.

'And

what, Ananda,
the he

is this

so

of doctrine

regarding self-concentration
which which

body (Samidhi) in
was

noble

praise

of
to

venerable
used
to

Gotama incite the them

wont

to

speak ;
he

folk, in which
'

established

them, and

made
is

firm ? of the

[The answer phala Sutta,

1.

f^2-18
that in
senses.

JJ64-82
:

Skmanna.-

is

to

say

The of The that

way

which

he

learns

to

guard

the

door
2.

his

constant

mindfulness

and

sion self-posses-

he

gains.

270 The

X.

SUBHA

SUTTA.

3.

power

of of

being
life. of

content

with from

little,
Five of and

with
4.

simplicity
The
"

emancipation
covetousness,

heart

the

Hindrances

ill-temper,
and

sloth

body

and

mind,

excitement

worry,

perplexity. The resulting joy 5. and his bodily frame,

6-9. The
And the
as

peace fills his heart.

and

that

pervades

Four
answer

Raptures
is

(G^/^anas).
by
to

followed
further above

the be

same

injunction
and the
same

to

something rejoinder as
-

done,

in

Chapter
noble
in
to
,

1,

" 30.] [208] 20.

of doctrine
which which the

And

what, Ananda,
intellect Gotama
was

is this

so

regarding
venerable
to

(Vanua)
wont

body praise of speak; to

he used and made

answer

incite the them

in which folk,
'

he

established
and
say:

them,
the
1.

firm ?
20-26

[The
The the

""

is

"" 8^,^85,
is
to

97

of

Sama^wa-phala
A^a;2a-dassana

Sutta,
"

that

that

body
of

is

insight and impermanent,

up with

the

which that

sees

mind

{Vinn^na)
independent
2.

is bound it. of

it,has
up

no

existence

The

power and the

calling
of

mental

images.
as

The 3.
sorrow

perception
one's
and mind the

the

Four

Truths
the

to

Eightfold
of final the

Path;

out

of

Intoxicants

rooting (the

Asivas);
thereon,

assurance,

consequent
is that
so

of

Emancipation
'This, young
was

gained.]
Brahman,
noble
that which

[209] 27.
body
Exalted he used and
'

of

doctrine One
to

regarding intellect,of which wont to speak in praise ; to

the

incite

folk, in which
firm.' and

he

established

them,

made

them

mysterious that this so noble both of doctrine regarding group and that I perintellect is well-rounded, not incomplete; ceive
"

[210]

Wonderful

is this, Ananda,

no

other, like

unto

it,among
of this

the

other

Samawas

and

BrMima;/as

outside

communion.

And

CONDUCT,

CONCENTRATION,

AND

INTELLECT.

27

there

is

not,

in

this Most

matter,

anything
Ananda,
! been

further
are

to

be

accomplished.
of
to

excellent,
excellent
has has

the
a man

words
were

thy
set

mouth,
up

most

Just
thrown

as

if

that that

which

down,
hidden
to

or

were

to

reveal
to

which
out

been road
a

away,

or

were

point
or

the
to

right
bring
eyes

him the external known Ananda.

who darkness

has

gone
so

astray,
that those
even so

were

light
see

into

who has

have the

could been venerable

forms
to
me,

"

just
many
even

truth the
to

made

in

figure,

by myself

And Gotama
as

I,
my

I, betake

that
to

venerable
the
as

guide,

to

the

truth,
receive

and

Order.
an

May
adherent,

the
as

venerable
one

Ananda
from them this
as

me

who,
taken

day
his

forth,

as

long

as

life

endures,

has

guide.'

Here

ends

the

Subha

Suttanta.

INTRODUCTION

KEVADDHA

SUTTA.

In

this

Sutta
and
no

we

have doubt

the

position
in which

taken
as was

up
to

by
the then

the

early

Buddhists,
of the

by

Gotama

himself,
there

practice
universal

wonders

or

miracles, however,

belief.

They
There of
was

were
no

not,

miracles

in

our

Western with the

reason

sense.

interference
was

by

an

outside certain could

power

laws of

nature.

It

supposed
the
:

that powers, of
set

people, by accomplish
men.

special (but quite natural) special acts beyond eight in number are
and

certain
acts

power
as

ordinary
in

These

forth

detail

(above,
now

pp.

88,

89)
to

remind

us

of The
to

some

(not
is not

of

all)the
Buddhist.

powers It in is

attributed

mediums.
common

belief

pre-Buddhistic,
not

and As

all schools Buddha

or

of is

thought
fact of

India.
as

usual
to

the

represented
the the he loathes than

taking
of of of them

the such

trouble powers. and that

doubt He
a

dispute
says

the

existence

simply
greater
in the There

that better of

practice
any
or

and

wonder

all

them in

is education

system
is of before that is the for
an no

self-training
of
a

which

culminates reasonable forward

Arahatship.
view any It p. He the Iddhi. of this Indian is very that
no
'

evidence

similarly
been

question
teacher

wonders the

having
Buddha.
should

put

by

strange
Iddhi

Childers

have of

stated the

(Diet,
who

157)
very

peculiar
the
statement,
was

attribute

Arahats.'
was

gives

authority
of of two, the

Devadatta,
noted mentioned
were course

reverse

Arahat,
Arahats

for

his in famed
;

power the

of

And
one or

many

books,
for
as

only
could

notably
could
or

Moggallana,
have skill of
are or

this

acquirement.
have powers any

They
craft referred

it, of
the called

just

they
the

unconverted. the

But

eight
or

to

above

pothu^^anika^;
that

puthu^^anikd-iddhi'^

amisd-iddhi

is, pre-

See Vin.

for

other
;

instances

above,

p.

206.
'

"

II, 183

G^at. I, 360.

A.

I,

93.

74
from passages

^I-

KEVADDHA

SUTTA.

texts
so

in Western compares also can

literature, old
that

and

new,

are

happy, appropriately
V. the

Schopenhauer's
say

saying
are

(W. W.
leads
not to to

I, 538),'One
view that the

Kant's
of the

teaching
world

beginning and end be sought without, but within, us.'

The do the

problem, as put by the Bhikshu The elements away?' pass

that
to

to

the

gods, is
in
to

'

Where his

Buddha,
the do of the

giving
find

solution, first says

that be
'

is not Where union

right way

put the
no

question.
foothold
a

It

ought
a

elements

where

does and

that

qualities that
should of the be

make

(nam person The alteration

;
a

away?' pass is suggestive. The person

We

rupa)

duced intro-

thinking being.

only

know

elements

and

derivatives,as reflected in, constructed by, human is intelligence. To the question, as thus altered,the answer

their

'

They

find

no

foothold

in the

mind

of the
to

Arahat,
the

and

when

intellection

(with special
then

reference and the

representative
with

faculty) ceases,
cease.'
So
*

they,

person

them,

in

the

Bahiya story (Ud. I, 10) we

are

told

earth, water, fire,and wind no footing find. There the nights not are bright,nor suns resplendent. No shines there, there is no darkness moon seen. And he, the Arahat then, when hath, in his wisdom, seen ; From form well and ill, from and formless, is he freed !
'

There, where

This
to

is

the

and in striking, Upanishad passages

a

all

probabilityintentional,contrast of language the same kind where

corollary of the human (as has been pointed same expressions, used
in the older
or

is used It is
one

of the of

Great many

Soul, the
instances where
are

soul.
out

by
the

Father Pi/akas

Dahlmann)
of the God. another
no

the used

in

Arahat,

later

priestl
Four

speculationof
We Elements And Sutta that tends
grows
we

have

reference

to

the Arahat

view
at

that

the

find
see

foothold is meant him who

in the

Sa;//yuttaI, 15.
1 ] 1 1

what
'

by
or

this

from
no

verse

in

the

Nip^ta
to

To from That

harbours

delight in feeling

arise,either
wane.'
"

without, cognition (Vi""a//a) of course, that his mental not is, activity
alertness books. of the The Buddha Arahat is laid
stress

within

less

the

mental the

upon Arahat

throughout
par
of what the

excellence, the
the Viniia.ua. of
a man

picture drawn himself, is a

considered Whatever
a

of

the

standing
man

example
be in whom

early Buddhists
had waned.

to

else

it is,

it is the very reverse of what is said to

him, dull

asleep,unconscious intellectually But it is the picture of to ideas.

I
a man

INTRODUCTION.

275
and all that follows affect from

to whom

the

Four

Elements,
the ways

them,
have the

material
to

and things, have the

in which

they

him,
to

ceased

paramount

importance they

have

^. thoughtless

On
;

Vii7"a"assa
A.

nirodho,
and compare

see

further
;

Ud.
A.

54-58
p. 87.

II, 45

Asl. 350

VIII, IV, 39 ;

9;

S. Ill, above,

and

XI.

KEVADDHA

SUTTA.

[The [211]
was once I.

Three

Wonders,

and

the

Gods.]
Exalted
One mango

Thus

have
at

I Nalanda

heard. in the

The

staying
^

Pavarika's

grove
came

Now the
to

Kevaddha Exalted and

to

^^
One took
a

young
was,
seat
on

householder,
and
one

where

bowed side.

down

in salutation
so
'

him,

And,

seated,
This

he

said

the of

Exalted
ours.

One

Nalanda full of

Sir,

is with

influential

and devoted One

prosperous,
to
were

folk, crowded
It
were

people

the

Exalted
to

One.
command

well
some

if the brother

Exalted
to

give
Thus

to

perform,
a

by

power

surpassing
would
the
more

that
this

of

ordinary
Nalanda
to

men,

mystic
become One.' said
to

wonder.
even so

of
the

ours

much his

devoted thus the

Exalted One

On him
*

speaking

Exalted

But,

Kevaddha,
to

it the
ye

is

not

thus
:

that
"

am

wont now,

to

give
brethren

instruction
;

brethren
a

Come

my power

perform
that of of

mystic
men,

wonder,
for the

by

surpassing
in their
2.

ordinary
white time !
"

lay folk
the
a

clad

'

garments
a

And
to

second the Exalted

Kevaddha

made received

same

request
time the

One,

and

second

same

reply.

Afterwards The that MSS.

a

the differ

site
as

of the
to

famous

Buddhist
of
man,

University.
name.

the

speHing
'

this
of

It social

is

able improbposition,
Dr. mann, Neu-

wealthy
been has

and called

distinguished
Keva//a,
this

high

should

have who

fisherman.'
in his
'

However,
Buddhistische
it may
turn

translated' has
two.

Suttanta
this

Anthroout
to

pologie,'
be

pp.

62-100,
of the

adopted

form;

and

the

belter

THE

THREE

WONDERS,

AND

THE

GODS.

277 the

[212]3.
'

And

third

time

Kevaddha,
to
ours

householder, addressed
I would fain that do
no

the Exalted

One, and
the

young said : One.

injury
of

Exalted

only say
the
to

this

Nalanda
It
to

is influential and

prosperous,
to
were

full of One.

folk,crowded
were some

with

people
to

devoted One

Exalted

well if the brother

Exalted

give command
surpassing
Thus much
are

power

that

of this

ordinary
Nalanda
to

men,

perform, by a mystic
become

wonder.
even
'

would the
more

of the

ours

so

devoted

Exalted

One.'

There

three

sorts

of wonders, and And

I, having myself understood

made

which Kevaddha, realised them, have

are

known

to

others. the

what of

the

three

The

mystic wonder,
'

wonder
\

manifestation, and

the wonder
4.
'

of education

And this the

what, Kevaddha,
case,

is the

mystic wonder
that
a

In

Kevaddha,
in he

enjoys
power
"

possession,

from multiform

being
he invisible

one

suppose of various mystic ways, becomes multiform, from

one :

brother

being
he the
as

becomes
:

from

being
or a

visible
to

becomes further if

he
or

passes
a

without

hindrance

side of

wall

battlement

mountain,

through air : he penetrates up and down through solid ground, as walks if through water water on : he without if on solid ground : he travels as dividing it, cross-legged through the sky, like the birds on wing :
he and touches the and feels with the hand
power
even

the and

Moon

Sun, beings of mystic though they be : he reaches, even

the heaven of Brahma. behold Then him And
some so.

potency

body, up to believer,of trustin

announce

in the

heart, should

doing

[213]5.
fact
to
an

'

that

believer

should
"

the

unbeliever, saying :
is the For
ways,

Wonderful,
and

Sir, and
of that

marvellous
recluse. various

mystic
saw

verily I
in

becoming
even

multiform

indulging himself, in being one mystic power : from before, down to) reaching as ("c.,
"

power him

potency

in the
These
are

body, up

to

the heaven

of Brahma."

'

explained at

length

in

the

Sawzgarava Sutta, A. I,

168-173.

278
*

XI.

KEVADDHA

SUTTA.

Then

that
is It is

unbeliever
a

should charm

say

to

him the

"

Well,

Sir ! there
Charm.

certain the

called

Gandhira

by

thereof efficacy
Kevaddha

that he ?

performs
not

all this V"

*

Now

what
so

think
say

you,
'

Might

the

unbeliever
'

Yes, Sir

he

might.'
! It is because I

'

Well, Kevaddha
and And ?
am

perceivedanger
I

in the

practice of mystic wonders,

ashamed

that

loathe, and
of

abhor,
6.
'

thereof.
is the wonder

what, Kevaddha,
in this
case,

festati mani-

'

Suppose,
make

Kevaddha,
heart and other

that the

brother

can

manifest
"

the

reasoningsand the thoughts,of So and so individuals,saying : are thinking of such and such
thus
are

the feelings, beings,of other mind. Thus

is in your
a

You
and

matter.
some

your
'

emotions."
see

And him

believer, of
2.
announce

heart, should trusting

doing so
should
*'

[214]7.
fact
to
an

Then

that

believer

the

unbeliever, saying :
is the For the

Wonderful,
and

Sir, and
of that the

marvellous

mystic

power

potency
the
:

recluse.
heart and of other
so

him verily I saw making the reasonings and feelings, mind. Thus You and

manifest

thoughts,
"

beings, of other
your
matter.

individuals, saying
are

So

and and

is in
a

thinking of
are

such

such
*

thus should

your say
to

emotions." him
"

Then there the

that is
a

unbeliever charm

Well,
It

Sir!
is

called the
that he

by
'

thereof efficacy

^ Jewel Charm performs all this."

The

Gandhara
charm

Charm
for the

is mentioned

at

well-known
'

singlepurpose

Ga.t. IV, 498, 499, as only of making oneself

invisible.

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 or by knowing, in his own operations,
"

The

heart
^

of the other. Identified

here, by Buddhaghosa, with

is

the for

A'intamawi

Vi^^^a,

which, according to Gat. Ill, 504, Compare Sum. 265, 267, 271.
It is most

only

followingup
cases as

trails. the

probable that the (rataka is rightin both

to

THE

THREE

WONDERS,

AND

THE

GODS.

279
not

'

Now

what
so

think
say he ?
'

you,

Kevaddha

Might

the

unbeliever
' *

Yes, Sir ; might.' ! It is because Well, Kevaddha

wonder
am

perceive danger
thereof. of education? teaches in rid in of that this thus
way.

in the I

practice of the loathe,and abhor, and

8.
'

of

manifestation, that

ashamed

is the wonder what, Kevaddha, that a brother Suppose, Kevaddha, in this

way,
not

'And

"

Reason

do

not

reason

Consider

thus, and
train is what

thus.

Get

posit dis-

yourself,and
is called

remain,
"The

that."

This,

Kevaddha,
'

wonder

of education."

And

further, Kevaddha,
into the

suppose

that

Tathdgata

is born

world, "c.'
the that

[Thetext

repeats
and

S4ma/2/Za-phalaSuttanta,
is
to

"" 40
1.

to

84,

The The

2.

" 97, preaching awakening

world.

say

of the of
a

Buddha.

hearer,
act,

and

his

ciation renun-

of the
3. 4.

His The

self-training in
minor above
at

word,
he

details
p.

of

mere

speech. morality (summarise

and of heart

58) which
fear,
he

observes.

5. The thence
6.

absence

of

confidence

arising.
way his in
senses.

The of The

which

learns

to

guard
he

the

doors 7.
8.

constant

self-possession
of

thus

gains.
The power

being

content

with

little, of
from the

simplicity
9.

of

life. of the heart

The

emancipation
"

Five

Hindrances

covetousness,

ill-temper,
and worry,

sloth
and
10. 11.

body and perplexity.

The The

of

mind,

excitement

that hegains. resulting joy and peace Raptures. training in the Four

meaning of these charm-names, and that the objectoris intentionall the be to in Amba/Ma drawing Kanha. the like Suttanta, represented, long bow.'
'

So

XI.

KEVADDHA

SUTTA.

12.

The
nature

insight arising
of the

from

the

knowledge
up

of the and with

13.

body,

of

the

fact

that

its im permanence, is bound consciousness and

it. The

realisation
of of the the

of

the

Four

Truths,
and the

the
final

destruction
assurance

Intoxicants,
'

The is what

refrain

emancipation of Arahatship. throughout is : This, Kevaddha,

the wonder of

is called 'So

education.']
are

[215] 67.
wonders made
'

these, Kevaddha,
understood
others.
a

the

three

I have known
to

and

realised
there

myself,and
occurred
to

Once

upon

time, Kevaddha,
"

a a

certain doubt

brother
on

company the following point : Where

"

in this very

of the
now

brethren,
do these
"

four away,

elements great

earth, water,
behind
up

and fire,
"

wind

pass

leaving no
worked

trace

So

that
a

brother,
state

Kevaddha,

himself

into

such

of

world that the the to leading ecstasy way clear to his ecstatic vision. became 68.
*

of the Gods

Then

that

brother, Kevaddha,
Great
my

went

up
to

to

the

realm

of the Four

Kings
and fire, thus

and

said the
"

the

gods
great

thereof:
elements
no
'
"

"Where,
behind when of the
not

friends, do
wind

four

earth, water,
? he Four know
"

cease,

leaving

trace

And

had

heaven

Great that.

spoken the gods in the We, Kings said to him :

"

brother, do
Great
we.

But and

there
more

are

the

Four

Kings, more They will know

'

potent
it." Then that

glorious than
went

[216-219] 69-79.
to

brother, Kevaddha,

the
was

Four
sent

Great
on,
on

and

who
on

sent to

him

the Yama who

on

question, Kings, [and put the same to the Thirty-three by a similar reply, him their king,Sakka sent to ; who their who him to sent on king, gods,
him
on

Suyama;
sent

sent to

to

the

Tusita
;

gods,
sent

who
on

him

their

king,Santusita
has been

who

him

From

here to the end

in his 'Buddhism

translated

by the

late

Henry

C.

Warren

in|_Translations,' pp. 308

foil.

252

XI.

KEVADDHA

SUTTA.

Controller, the Creator, the Chief of of all, appointing to each his place, the Ancient days, the Father of all that are and are to be !
Lord

of

all, the

"

82.
"

'

Then
not

that brother ask you,

you

answered
as

Brahmi,
whether I ask

and
you you

said
w^ere

I did

friend,
now
"

to

indeed the

all that

say.
"

But

where wind
"

four great elements

earth, water,

and fire,

cease,

leaving no trace behind ? S^,. 'Then again, Kevaddha, that brother, same reply. And
to

Brahma

gave

the

yet

third

time, put
took that
:

Brahma
'

his

question as
the
arm

before. Great Brahmi

Then,

Kevaddha,
the These
to

brother

by
' ''

and

led him the that

aside, and
of is

said

[222]
me,
see, not

gods,
be such
not

retinue there

Brahma,

hold
cannot

brother,

nothing
realised.

I have

nothing I understood, nothing

I

I have their four

cease,

Therefore
not

gave

no

answer

in those wind
"

presence. great elements

I do
"

know, brother, where

fire, and
Therefore

earth, water,
behind.

leaving
have
done

no

trace

you,

brother,
^

wrong,

have
have
an

acted

Exalted
among
now,

One,
to

you

in that, ignoring the ill, this long search, undertaken

to

others, for
return

answer

this

the

Exalted

One, ask

question. Go you him the question,

as

and

accept
'

the

answer

according
that

he

shall

make

reply."
84.
as one

Then,

Kevaddha,
stretch

Bhikkhu,
arm,

as or

quickly
draw Brahmabowed in

could

forth his

bended from And

seat
on

it

in when

stretched

forth, vanished
before took
"

the he
one

world, and
salutation
so

appeared
to me,

me.

and
to
"

his

side

and,

seated, he
great
*

said

me

Where

is it. Sir,that these

four
cease,

elements

earth, water,
behind had
"

fire,and

wind

"

leavingno
And when him

trace

"

85.
I

he thus

thus

spoken, Kevaddha,
ago,

answered

Long, long
edition has

brother.

Atisitvd.
see

The Morris

Siamese
in the

abhisiwsitvS. FausboU

On
at

atisitva

J. P.

T.

S., 1886, and

S. N.

II, 366.

THE

TPIREE

WONDERS,

AND

THE

GODS.

283

traders sea-faring sail

on an ocean

were

wont,
to

when take

they were
with them
out
a

settin
landof

sighting bird.
of the shore Such
and
to to
a

voyage, And when would

the

ship

got

sight

they
would

let the the the

bird land-sighting

free.

bird the

flyto
to

East, and

West, and
on

North,
the it

to

South, the zenith, and

to

the

the

intermediate the it

points of
horizon But if
no

compass.

And of

if

anywhere
thither
were

caught sight
land, all round
to
an

land,
about,
to to

would

fly.

back visible, it would come even Just so, brother, do you, having sought this

the
answer

ship.
the

question, and sought it in vain, back therefore Brahma-world, come Now the question,brother, should not
put
asked
"

even

up
me.

to

[223]
as

be

put

you

have
have

it.
cease,
:

Instead

of

asking
trace

where

the

four great

elements

leaving no
do

behind, you

should

Where And Pure Where Die

earth, water, fire,and wind. long and short, and fine and coarse.
and

impure,

no

footing find
name

? form ?
"

is it that out,

both

and behind

leaving no
answer

trace

On

that the

is

'

The

intellect

of

Arahatship,
every side

the
^
"

invisible, the

endless, accessible
^

from

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 if by subjectbe understood an a unity in the subject" it really, of impermanent faculties or comes qualities, ever-changing group Nama" "^a
'
"

very
^

near

to

the

Buddhist

meaning.
this in the
sense

Pahaw.

Buddhaghosa takes

of tittha; that is,

into of steps or to step down shelving beach from which ghat,flight Tucfawa, water. gives the view of Ba/uwan James d'Alwis,who usually took it as pabha"/, shining which Buddhaghosa, who givesit as alternative had Nirva"a,' p. 39). an ('Buddhist rejected explanation, has discussed the point, the only European writer who Dr. Neumann, thinks it is put by the poet, me/ri rejecting. causd, for pa^aha/w, would But an scarcely English poet, if he wanted to save a syllable, he wished to the Pali poet, had And write reeling for rejecting.'
=
"

'

'

'

'

284

XI.

KEVADDHA

SUTTA.

'

There
And Pure There Die When
out,

is

it

that

earth,

water,

fire,
and find. and behind.

and
coarse,

wind,

long
and is

and

short,
no

and

fine

impure,
it that

footing
name

both

form

leavinof
intellection

no

trace

ceases

they
One.

all

also

cease.'

Thus
the the young

spake

the

Exalted

And
at

Kevaddha,

householder,
word.

pleased

heart,

rejoiced

at

spoken

Here

ends

the

Kevaddha

Suttanta.

give
have

that

meaning,
no

could further

easily
afield than

have

found

other

means.

He

need That

gone

adopting adjectives
as

simply
those attained

^aha;?^.
here
to

vi""a"a,
be could
meant

when

qualified
the

by

such
of
a

used,

can

for
be

vinnina.

man

who from

has

Nirvawa,

supported

by

other

passages

the

Pi/akas.

INTRODUCTION

LOHIA'A'A
It is
not to

SUTTA.
ourselves
the kind The from But of in the mental that view

easy

put

position
the

suitable

for in

appreciating
this Suttanta.
remote

idea

underlies

argument
it is directed admitted the Eastern

social the in the

lies too
in

social the

against which views universally

century
as

now

the

West.

sixth

B.C.,

in

of teachers

valley of the Ganges, and teaching was one

with down

question

to

the

ethics

of wide

interest

and

of great

importance.
S'ahkara quotes books which lay
the
are

approval
that
course

the
ears

rules of

of
a

the 5iidra

priestly law
who hears

the the lead

Veda
to

(includingof
be filled he with recites

theosophy
and is to lac. be

of the His
cut

Upanishads)
tongue
is to if he the
; who
to

molten

be

split if

preserves

it in his

it ; his ^. memory

body
God

through
bestowed

himself the

has

exclusive indeed the

right
claim
to

of

teaching be,
each it would

upon of them, be
a

hereditary priestsgreat
to

divinities social
or

even

gods*. taught women,

males who

And
or

danger
views and

order

if

they

any
not to

males share the

not

twice-born,
as

would and
as

their

twice-born any the ethics of to of the

teaching, priest as
These and the

privileges
later than

prerogatives
Pi/akas. idea of of But the
a

teacher. much like

at

are passages others many one

the
a

they,
of

them,
least

give

fair

.spiri
times. in the from
won.

animating

section doubtless

of the

priests, and
also about been
very

trend

opinion
When

that

had he

its supporters had who

no

in Pi/aka such
a

Asoka

thought
that
to
come

brought
had

change
upon far

public opinion
earth had

those be

gods
very
so

gods

longer,

he

was

that is is a battle right. That But the expression of his belief is sufficient striking idea he thought he had killed was

thinking

not to

easily
that than

show older

the
our

far

existing
On the the

text

of

Manu. hand
one

other
measures

may

be

permitted
6"ankara

to

doubt

whether

gentle
state

approved
life into which
were

in that birth

of

had

brought
on

them,
the
'

people evil deeds in a previous their ever actually,in practice,carried

by keeping
I, 3. 38.
*

for

Commentary
Manu

Vedanta-Sfitras

I,

88.

Ibid. IX, 317,

319.

Ibid. XI, 85.

286
The the Pi/akas

XII.

LOIII^^A

SUTTA.

out.

themselves
were

of

there priests, in that

succeeded,
but in among collected for and the
were

time

at

give ample proof that, in spite few base-born not a people who least, not only in getting taught,
this The
was

And becoming teachers. the despised Buddhists.

not
numerous
'

the

case

only

passages

by
show

Dr.

Muir the

in his article in the literature priestly from

Indian
"

Antiquary'
law books in which

187/
the

that
"

itself

the

epics

has
as

preserved evidence
exclusion

of the

lax way

strict rules

to

And really carried out. tradition, in according to the priestly

teaching or being taught is especiallythe that case,

ancient

times, as

old, or

older, than
The the

the

rise of Buddhism. is

fact doubtless and

to

that, though there

our

were

bigots among

Brahmans,
the time of

though they were

which
no

before

strong enough to establish, rules as to present Sutta refers,

one

restriction
venture
a

teaching which formally to dispute

"

in

circles priestly
was

could

yet
which

that many

there of

also
more

always
liberal looked

strong

party in India,
of the Brahmans
on

to

the

minded with

themselves

belonged,
rules.

who The

sympathy

relaxations

have been that practice must and the magic of the sacrifice, with the knowledge of it, in their went

general the hereditary priestskept the emoluments that and privileges

own

of these

hands.

Even

the

of theosophy was to be handed higher teaching of the m.ysteries down from teacher to son, or only from priest-father priestly The to numerous exceptions. pupil. But there were many who Brahmans not to were wont, of course, priestswere 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 importa higher wisdom. free clans,though they gave support to the Brahmans, also equal support other teachers to ^just as, in later gave
"

times, Hindu
Buddhists Our derived have and

and

Buddhist alike.

sovereigns

are

found

supporting

Hindus

knowledge of Indian views almost exclusivelyfrom

inevitably tended the importance to what

of

things.
now

As the

matter

having been hitherto the priestly books, scholars attach too to degree of great a priestsdescribe as the proper state of fact it never really prevailed.
or

of life

Even claim

Brahmans,
the

those about

who

in the
cent,

census

returns

to

be

such, form
of these in

only
vast

And

they
'

are

engaged

all sorts

population. majority are not priestsat all ; of worldly occupations '. We

Census
of

five per

of the

Baines, 'General
census

Report

on

the

1891,'pp.

190,

202.

The

shows

that out

of 261

millions

only

fifteen millions

could

f
must not

INTRODUCTION.

287
in the of M. for time of

less judge India at any time, much the Buddha, through the yellow spectacles of the priestly As compilers of Manu. even already in i^JS, in protesting against Lassen this mistake between of
not
a
^ :
'

5ankara, or Barth said,

fallinginto
does,
had

We

must

more distinguish,

than the

Lassen

different and the

epochs, as
real
state

well of

as

between The

pretensions

caste

things.

Brahmans

monopolised the intellectual life. Certain testimonies of the epics, applicable to this very period, as also the very of the Vedic nature books, show for example that there existed alongside of them an entire profane literature of great extent
yet
which
. . .

was

certainly,at

in first,

other

hands.
. . .

Their
to

teaching (that of the Brahmans), it is true, in a high degree esoteric and exclusive.' been The on position taken up by the Buddha
appears M. as A. from
our

appears this

have

question,as
=

I, 513-524 ; Ill, 69 ^1, 56

=

(and such other passages present Sutta S. A. I, 277 ; III, 123-127 M. P. II, 32 ;
=

Mil. that

144),

is that
one,

every

one

should

be

allowed should should

no one

to

learn allowed

be

to

every teach ; and

having certain abilities that, if he does teach, he

teach
out.

all and But and the

others also has

unless

all ; keeping nothing back, shutting himself should take upon to teach no man have until he have first taught himself, and
to to

acquired

facultyof imparting
very the opinion of and

others

the

truth

he

gained

himself. I think, be little doubt many but that the of

There teacher

can,

great
liberal

is here

views, his
either in

voicing contemporaries
Sutta
or

others He

predecessors.
to

our

elsewhere,
will And

any

lays no claim, in specialpeculiarity

the
to

this respect. for It is taken Sutta in our into his mouth whom

granted

that

arguments
Brahman
not
on

put
to

appeal
they
on are

the based

they
or

are

addressed. doctrine

any

Buddhist distinctively

but

generalethical principle

accepted,
read
'

rather

by acceptable,

all.

or

write. second the

On

this

The

influence

fact Mr. striking to antagonistic existence their

own

Baines
a more a

comments

(p. 211) : general spread of

is literacy

long
been
to

continued maintain of

of

objectit
as

has

hereditary class whose monopoly of book learning

The been of opposition
tioned already men-

the

chief

buttress
to

their social the

the Brahmins
; and

the

rise of

supremacy. writer class has

the repugnance of both, in the present day,to the diffusion of learningamongst the masses, can only be appreciatedafter long

experience.' Revue Critique,' June, 1873, Indian Antiquary,' 1874.

'
' '

translated

by

Dr.

Muir

in

the

XII.

LOHIA'A'A

SUTTA.

[Some [224]
when districts
once I.

Points

in

the

Ethics

of

Teaching.]
Exalted
the

Thus

have
on

I
a

heard.
tour

The

One,
Kosala of the
at

passing
with
a

through
of the

great

multitude five hundred surrounded time

members

Order,
Silavatika

with

about

Bhikshus,

arrived
row

(a village
Now
at at

by
^

of

Sala
was

trees).
established with much

that

Lohi/^/C'a
a

the

Brahman

Salavatika,
and him

spot

teeming
and

with
corn,
on

life,
a

grassland granted
a

woodland

royal
Kosala,
were

domain
as

by
power

King
over

Pasenadi it
as

of if he

royal gift, with

that time

the
2.

king^.
at

Now of

Lohiy^/'a the
or a

the

Brahman wicked have he

one

was

thinking
'

harbouring
a

following
Brahma7^a then
can

view reached

Suppose
to
one some

that

Sama;za
state

up
no

good
about To tell

(of mind),
For what would
an

should
man

tell do for

else ?

it. others

another

be

like

the

man

who,

having
himself
to
can

broken in
a new

through
one.

old

bond,
I

should is

Like
;

that,
a
'

say,

entangle this (desire

For what

declare
one man

to

others)
do for

it is

form

of

lust.

another^?

This
had
'

is, I think,
If

local be
so,

name

the

name

of

the

place

from

which would

he be
^

come.

that

the

better

rendering

throughout

the See

Lohi/'X'a

Brahman.'
pp.
to

above,
is open

ic8,
two
'

144.

'

This
a

interpretations
What
can a

'

What

can

the from

teacher
a

gain
?
'

from
'

disciple
should should
case

'

or

disciple gain
.'' they ?
cannot cannot

teacher you
!
'

'

Why Why

you you the rise in

trouble
trouble

about about

others others of
or

help help
is the them

or

'

you

But

in

either
a

implied
or

ground

the

argument
in his

proposition
and

that

man's
lies

fall, progress
He
must

defeat,
out

intellectual
own

religious

matters,

himself.

work

salvation.

290
'

XII.

LOUIKKA

SUTTA.

We
hath

addressed
even

that

Exalted come.'
the

One

^, Sir, in
the

your

name,

One

you consented Then

as

commanded.
to

And

Exalted
the

[226] 7.
night place
Bhesika where had
sweet

Lohi/6-^a made

Brahman,
at

when

passed,
the barber

ready
hard Come
'

his

own

dwelling

food, both
:

and
now,

soft, and said to good Bhesika, go

on

the

Sama^^a

Gotama

the time arrival, announce O Gotama, and the meal Very well, Sir,'said Bhesika
*

staying,and to him, saying : is ready."

is
" '

your

It is time, in

the

barber
;

assent

to
even

the
as

words he the had

of

Lohi/'/^a the

Brahman
had robed and

and

did

so

been

enjoined.
One, who
went

And
in

Exalted

himself

the

early morning,
him, with
as

robed,

early carrying his

bowl

with

the brethren

of the

Order, towards
barber And

Salavatika.
8.

Now,

he

went,

Bhesika Exalted

the One.

walked,
he said

step
to
*

by
:

step, behind

the

him

The

following wicked
the Brahman
"

Lohiy^/^a
a

opinion has Suppose that

up
no

occurred
a

to
or

Sama;/a
state

Brahmawa

have
he

reached tell for

to
one

some

good
about To

(of
For

mind), then
what
can one

should
man man

else ?

it.

do

another

tell others

would
old

be

like the

who, having broken

through an

Like bond, should entanglehimself in a new one. declare to that, I say, is this (desire to others) ; it is form of lust." 'Twere well. Sir, if the Exalted One a

would
man
'

disabuse do

his mind ?
'

thereof

For

what

can

one

for another
may

That

well

be, Bhesika, that may

Exalted the for One
went

well be.'
on

[227]9.
on

And

the

to sat

the down

of dwelling-place the
seat

Lohi^/a

Brahman,
And

and

prepared
the his
own

him.

Lohi/'/f-a the
at

Brahman

satisfied

head, with
'

Order, with the Buddha food both hand, with sweet

its

hard

It is clear from
new

this

that Bhesika expression

was

a follower already

of the

teaching.

SOME

POINTS

IN

THE

ETHICS

OF

TEACHING.

29

and

soft, until they refused

One and
and

Exalted the bowl

a

had

finished

any his

more.

And
and

when

the

meal,
him.
as

had

cleansed

his hands, Lohi/('/^a the

sat

Brahman And
:

brought
him, thus
ing follow-

low

seat

down One

beside

to

seated, the Exalted

'

spake

follows

set
*

that they say, Lohi"^/('a, wicked opinion has arisen in your mind forth the opinion as above ? set forth]
'

Is it true, what

the
:

[and he

That
'

is Now

so,

Gotama.'
what think
you,

10.

hoKiMa.

Are

you

not

established
*

at

Salavatika
so,

'

Yes, that is
Then

Gotama.'

'

"

hohiMs. him

suppose, the Brahman alone of

LohiMa,
has all

one a

were

to at

speak
and
to

thus

domain
revenue

Salavatika. all the

Let

enjoy
the
'

the

produce
else ! maker
upon
* "

Salavatika, allowing nothing

utterer
men

anybody
a

Would
as

of that who

speech
live in

be

danger-

touching the
or

dependence
?'

you,

not

?
a

He And

would

'

danger-maker, Gotama making that danger,would he be

be with
not

person

who

sympathised
'

their
be

welfare, or

not

'

He And

would
not

Gotama.' consideringtheir welfare,

his heart
'

their welfare, would considering toward

stand
*

fast in love

them,
stands
'

or

in

enmity ?

In But

enmity, Gotama.'
when one's heart

'

fast in

enmity,is

that

unsound
'

doctrine,or sound ? It is unsound doctrine, Gotama.'

if that
a man one

Now

hold of
or

unsound future
as an

doctrine, Lohi/'/'a,I
births will be his animal.' ? Lohi/^/('a Is
not

declare either

two

lot,

purgatory
II.

rebirth what

[228] King Pasenadi

Kosala ?
'

'Now of

think in

30U,

Kosala Gotama.'

possessionof

Kasi

and

'Yes, that is
'

so,

Then

suppose,

one Lohi/C^/^a,

were

"

King

Pasenadi
Let

of Kosala
him and
u

is in

speak possessionof
to
revenue

thus Kisi

and the

Kosala.

enjoy
2

all the

and

all

produce

of Kasi

Kosala, allowingnothing to

292

XII.

LOHIZ^A

SUTTA.

the utterer anybody else." Would danger-maker as touching the men of Kosala on King Pasenadi
and
'

ot

that

who
"

speech be a live in dependence

you

both

yourself

others He And

"

or

not

'

would

be

danger-maker, Gotama.'
he
not

'

who
'

making that danger, would sympathised with their welfare,or

would
not not

be ?
'

person

He And

be

consideringtheir welfare, Gotama.'

his heart ?
'

'

their welfare, would considering toward

stand
'

fast in love

them,
stands ?
'

or

in

enmity

In But

enmity, Gotama.'
when

one's heart
or

fast in

enmity, is

that

unsound
*

doctrine,
if that

sound

It is unsound Now
a

doctrine, Gotama.'
hold of
or

man one

unsound future
as an

I doctrine, Lohi/'/'a, births animal. admit that he who will be his

declare
either
1 2

two

lot,

purgatory
and
14.

rebirth

'So then,

Lohi/^/'a, you

should

of in Salavatika, occupation being say you, should therefore and yourselfenjoy all the revenue else ; produce thereof, bestowing nothing on any one and he who of Kosala, should say that King Pasenadi Kasi and Kosala, should therefore being in power over that himself

enjoy

all the

revenue

and
"

produce thereof,

bestowing nothing on any one else would be making danger for those livingin dependence on you ; or for the those, you and others, livingin dependence upon who make that those thus King. And danger for And be wanting in sympathy for them. others, must that the man wanting in sympathy has his heart set
fast in in

enmity. And enmity is unsound

15.
a

that

to

have
:
"

one's heart

set

fast

doctrine

and 13
"

'Then Samara

he who justso, Lohi"('"{'a,

or a

should

say:

Suppose
to
one some

Brahma?/a

to

have

reached he do
man

up
no

good
To

state

(of mind), then

For what would
an can one

should
man

tell for

else about

it.

another?

tell others

be

like the

who.

having
himself
to

broken
in
a new

through
one.

old

Like
a

bond, should entangle that, I say, is this desire

of lust ;
"
"

declare

to

others, it is

form

just [229]

SOME

POINTS

IN

THE

ETHICS

OF

TEACHING.

293

SO

he, who

should

say

thus, would
and

in the way themselves

of those the

clansman

Doctrine

puttingobstacles who, having taken upon Disciplineset forth by

have attained of
to

be

Him-who-has-won-the-Truth,
distinction therein
to
"

great
for the he who

to

the

fruit
once even

conversion,

instance, or
fruit of would
are never

the

fruit of

returning, or

to or returning, to Arahatship

"

putting obstacles bringing to fruition the

be
to

in
course

the

way of conduct in

of

those

that will
^
out

lead

rebirth

in

states

of
way
;

bliss he

heaven be

But of

putting obstacles
sympathy
their welfare
;

in

their

would of

for their welfare his when heart one's

being out
become

sympathy
established in

for
in

would heart Now

enmity

and

is established if that
a

enmity,
future
as an

that is unsound

doctrine.

man one or

hold of
two

unsound

doctrine, Lohi/v^a, I declare

births animal will be
^

his

lot,either purgatory
are

rebirth

[230] 16.
in the

'There

these
are

three

sorts

of

teachers And would

who world, Lohi/^/^a, should blame with the

worthy
a

of blame. rebuke the

whosoever
be

such the

one,

his

in accord justified, are improper. What

'

facts and ? is a

truth, not
of teacher

three

In the has the

first

there Lohi/^"('a, place,

attained
to

sort

who
for the it he

not

himself

that aim home

of

Samawaship
adopted

sake

of which

he

left his

and

homeless teaches "This

life. Without
a

doctrine

is

good

for of

having himself attained to (Dhamma) to his hearers, saying: will make this happy." you, you
his
nor

Then

those
to

hearers his

neither become

listen

to

him,
in

nor

knowledge thereof ; they go their own Such of the the from master. teaching apart way, these and teacher be out facts, rebuked, a setting may
their

give ear through

words,

stedfast

heart

Literally Who heavenly states.' ^ Paragraphs 12,

'

are

making heavenlyembryos ripe for

are

rebirth in

13

repeated of
translation

the

case cases

put about
are

Pasenadi,
at

king

of

Kosala.
12.

In

the

both

included

the

beginning of "

294

XII.

LOHiJirjsrA

sutta.

adding:
to

"You

are

like

one

who

should
or

make

advances
her
I

her who
turns

keeps repulsinghim,
her face
away

should

embrace

who

from

him.
on

Like

that, do
a

is this of lust (to go yours say, of men, one no heeding, since For
'

posing as they trust

teacher

do for another what, then, can one man of teacher This, Lohi/'/Ca, is the first sort

you ?
"

not).
in the blame accord

world such with

a

worthy
one,

of blame. his rebuke the

And would

whosoever
be

should

in justified, is that

the facts and

truth, not
himself sake of

improper.
a

17. 'In the second has not teacher who

place, Lohi/^/^a,there
attained which he
to

sort

of of

aim home

Sama;^aship
and

for the
to

the
it he

left his

adopted
attained "This And
to

homeless teaches

life.
a

Without
to

having
his

self him-

doctrine

hearers,

saying: happy." give ear

by
their
own a

is
to

good
him
;

for you ; that will make you his discipleslisten ; [23i] they

his words

they

become

stedfast
;

in heart

understanding what
way, teacher
"

is said

and

they

go

not

their Such and

own

apart
may

from be
are

adding

You

should field, field. Like

take

teaching of the master. these facts out rebuked, setting his like a man who, neglecting bour's thought to weed out his neighthe say, when you
can

that, do

is this lust of

yours

(to go on teaching others what, then, yourself). For

another
'

have
one man

not

taught
do for

.'*
sort

"

This, Lohi^y^a, is the second

of teacher should

in the blame accord

world such with

a

worthy
one,

of blame. rebuke the

And

whosoever be

his

would

the facts and

*

18.
a

And of

truth, not in the third place, there is again,Lohi/i'^a,

who has himself sake attained he
to

in justified, improper.

sort

teacher

that

aim home

of

Sama/mship
adopted
he teaches it,

for the

of which

left his himself

and

the homeless the

life.
to

Having

attained

"This But
ear

those
to

his hearers, ing: sayis good for you, that will make you happy." hearers of his neither listen to him, nor give
nor

doctrine

his words,

become

stedfast their

in heart
own

through
apart

understanding thereof; they go

way,

SOME

POINTS

IN

THE

ETHICS

OF

TEACHING.

295

from be
are

the
hke

teaching of
a man

the

master.

Such
and facts,

teacher

may

rebuked, settingout
who,

these

having

broken in
a

adding : "You through an old

one.

bond, should
I say, have you do

entangle himself

new

Like

that,

is this lust of yours (to go on teachingwhen trained not yourselfto teach). For what,
one man

then,
*

can

do

for another third And would

not

?
sort

This, hohiMa., is the

of

teacher

in the blame accord

world such with

a

worthy
one,

of blame. his rebuke

whosoever
be

should

the

facts and the

the truth, three

sorts

in justified, improper. And teachers of

these,
I

Lohi"^y{'a, are

of

which

spoke.' 233] [232,

the
'

19. And

when thus
to

he had the
any

Brahman But is

spake

thus spoken, Lohi/'/'a One Exalted :

sort

there, Gotama,
in the world
a

of

teacher

not

worthy
*

of blame

'

there is Yes, LohiX'X'a,

And what
answer

teacher

not

worthy,
is
so

in the

world, of blame.'
'

sort

of
is

teacher, Gotama,
the in the words of

'

[The
set

in

the

tion exposias

out
"

above

Sama"/1a-phala,

follows:
1.
won a

The the

appearance truth),his his

(one Tath^gata preaching, the conversion

of
a

who of

hearer,
pp.
2.

(Above,
The

adoption 78, 79.)

details

of

the

homeless

state.

minor

of

mere

morality

that

he

practises.
3. The

(Above, pp.
Confidence

57, 58,) he of heart

gains

from

this

(Above, p. 79.) of is Guarded the door The on paragraph 4. his Senses.' (Above, pp. 79, 80.) Selfand 'Mindful The on paragraph 5. possessed.' (Above, pp. 80, 81.) 6. The Simplicity of life, on paragraph little. with (Above, p. 81.) being content the from The paragraphs on Emancipation 7. practice.
'

Five

Hindrances

"

covetousness,

ness, ill-temper, lazi-

worry,

and

perplexity. (Above, pp. 82-.-84.)

296
8. The
as a

XII.

LOHIATA

SUTTA.

paragraph
of this p.

on

the

Joy

and

Peace

that,
whole

result

being.
9.

(Above,

emancipation, 84.)
on

fills his
Four

The

paragraphs

the

Raptures

(6^//anas). (Above, pp. 84-86.) The the 10. on Insight arising paragraphs from First of the Knowledge (the knowledge Path). (Above, pp. 86, 87.) The of the 11. paragraphs on the Realisation
Four

Noble
"

Intoxications

of the destruction Truths, lust, delusions, becomings, the attainment

the and

ignorance

"

and
92,

of
and

Arahatship.
the

(Above, pp.
The

refrain

93.) throughout
the teacher
to

closing
under

paragraph
'

is:]
be, hoKiMay
so

And

whosoever the

whom
as

attains disciple
a

distinction
not

excellent
to

is that\ that, Lohi/^"^a,

teacher

open

blame such
a

in the
one,

world.
rebuke the with

And

whosoever be
or

should

blame

his

would
facts

not unjustifiable,

in accord

either

with

the

truth, without

good

ground.'

[234]78.
the Brahman

And said

when
to

he the

had

thus One

spoken,
:

Lohi/f'-Ca

Exalted

if a man had "Just, Gotama, as caught hold of the precipitousedge of purgatory, a over falling man, by the hair of his head, and lifted him up safe back on the firm land the point of fallin have I, on so ^just
"

into purgatory, been venerable Gotama. the

a man

lifted back Most

on

to

the land

by
as

the
are

excellent, O
most

Gotama,

words
were

of
to

thy mouth,
set

excellent!
been thrown
away,

Just
or were

if
or

up

what

has

down,

were

to

reveal the
to

what

has

been

hidden who

to

point out
or were

right road to him bring a lightinto the

could
see

has

darkness forms
to
"

astray, gone that those so

who
has

had the

eyes truth

external
known

just even
in
many

so a

been

made

me,

U/araw
154,

visesa;;^

adhiga/t^^ati.

See

for instance

Sawyutta

V,

5-

INTRODUCTION

TO

THE

TEVIGGA

SUTTA.

This in this

Is

the

only
in It

Suttanta,
which the up

among discourse

the

thirteen does
not

translated lead up Brahma mind worlds held of

to

volume,

Arahatship.
Viharas
to

leads

only
"

to

the four

so-called
states

the
"

supreme

conditions in the
"

of

result,

after

death,
is
no

rebirth Buddhist
at

in

the ideal

heavenly

Brahma. which leads

Why
to

it

being
lower

Arahatship,
ideal is thus

rebirth
?

all
"

that

this

suddenly
It would

introduced
seem as we so

that

the

particular
that that still it the

point highest
in

here

discussed be left

was

regarded
And before when the

important
recollect and

could

scarcely

out.

teaching
the with Brahma the

current

Buddha,
was

preserved
about of union
error,

pre-Buddhistic
;
we

Upanishads,
may, without in

precisely
much

danger
of
was

explain by
this inserted

position by
as

occupied
supposition
Buddhist it is

the that

series it
to

dialogues
deliberately

Suttanta here In is this

the the

answer

the the

Upanishad
neuter

theory.
Brahman

respect

noteworthy
is

that

quietly
of the

ignored.

That The
sense,

quite

in

accordance them
to

with often his

the

method
as

Suttantas. in his
own sense.

Buddha words
neuter

is in

represented
interlocutors
so

using,
a

familiar Brahman in the the

in I
am

different
aware,

The unknown

is,

far of

as course

entirely
idea that of of

Nik^yas,
masculine,

and

the

Buddha's
from

Brahma,
the

in

really
in

differs

widely

Upanishads.
There is habit

nothing
of mind the is
an one

original
at

the of his

Buddhist death would the

belief

that

man's
save

the
case

time of
"

determine,
nature

only

in It The and

the
not
an

Arahat,

of

his
"

rebirth.

Indian

exclusively
it
as

Buddhist held

theory.
Buddhists,
as

Buddhist

texts

represent
before of have
course.

by
time,

non-

already
all
as a

long
matter

the

Buddha's
And
out

and
not

accepted

by

it

is

even

exclusively

Indian.

As

pointed

elsewhere,

it

is

INTRODUCTION.

299
The the

ascribed

by

Plato

to
are

Socrates^.
three. In

essentially Buddhist
first

parts
the mind their reborn reborn The the of

of the

theory
lead that

place, the
to

choice habit

of of

particular details
as

they
rebirth there

held

essential Brahma-

such worlds
'

would

to

in the
not

secondly,
'

doctrine
; and
at

was

really any
ideal union
was

soul
not

to to

be be

all

thirdly, that the (even only once,

commentary
Viharas
were

highest
and into
numerous

with

Brahma).
that time
not most dating ante-

6^ataka
Brahma rise such of
a

in

four the

practised,
the the
sages

states passages long before the

Buddhism,
statement

by
in the

of
;

old. and

I it

have is is

found

Nikayas

probable
the

therefore

that

6^ataka

commentator

in question. However this particular meditations the be, they remained, throughout long history of may essential Buddhism, an practice. They are part of Buddhist in the Gataka. mentioned Mala, a work even usually supposed be dated about thousand later to a Mahayanist, and years Buddha^. than the well known They are to-day in Burma, And and it would be Siam, Ceylon. interesting to know whether a they still form part of the regulated meditations known which be in Thibet, to are practised by Buddhists

China,
Indian

and book

Japan.
not
a

not they have Buddhist work, and

But

been
are

found

in

any

therefore
most

almost

certainly exclusively Buddhist.

anti-Buddhist of its the
must

Even

the of the

determined

admit

the

beauty
subtle

language (in spite

of the

repetitions "" 76-78), the

value of the

depth

ideas, and

great

ethical

the practice from would probably self-training. He similar Indian in have sentiments books. passages
are

of point of view with rejoin, and in other

truth, that expression

another
to

met

with is such
one

(post-

Buddhistic)

But

it
to

isolated selected

thing to give views, and quite

the four
stones corner-

just
that

these

four

as

of habitual It should be ad had it ^.

endeavour. recollected homineni. much the

argument
union
"

here with

is

only
way

an
"

argtimentum
which you
to

If you better
not

want want

Brahma

this

is the

to

attain

Phaedo

69.
viii.

The

full context

is

given

in my

'

Hibbert

Lectures,'
lo

Appendix
"^

In

the well-known
i,
verse

story of the

Bodhisattva

giving his body

feed

tigress (No.
*

12).
above
on

See

the

remarks

p. 206.

XIII.

TEVIGGA

SUTTA.

[On
Thus
once

Knowledge

of

the

Vedas

\]
Exalted with five in
a

1.
was

have

heard.

When

the Kosala about

One

journeying
of he the
came

through
with Brahman And in the
to

great

company

brethren,
to

hundred

brethren,
which the bank

the

village
there mango the
at

Kosala

is called Exalted of the

Manasaka/a. One river

Manasaka/a
on

stayed

grove,

the

A/^iravati,

north

of

saka/a. Mana-

2.

Now

at

that

time
were

many

very
at

distinguished
Manasaka/a
; to

and

wealthy
Kahki rasadi the

Brahmans the the

staying
Tarukkha G^nussom

wit,

Brahman, Brahman,
and

the the

Brahman,

Pokkha-

Brahman,
and

Todeyya

Brahman,
^.

other

very

distinguished

wealthy

Brahmans

This
'

Suttanta

was

translated Since and then

from the and

the
text

I\ISS. has

in been

'

my

Buddhist

Suttas
the

(S. B. E., 1881).

Text have

published
in
a

by

Pali details
^

Society;
been

alterations necessary.
"

amendments

number

of

rendered says
at

Buddhaghosa
Kahki Tarukkha Pokkharasadi G^a"usso"i lived

that

Opasada,
at

lived

K'X7/agala (so MSS.,

lived
at

perhaps

for

IX'^Mnangala),

{sic MS.)
lived lived
at at

Ukka/Ma,

Savatthi,

and

Todeyya
C?a"usso"i
see

Tudigama.
by
108,
the

was

converted pp. the

Bhaya-bherava
147
;

Sutta.
see

On

kharasa Pok-

above,
on

135,

and

on

Todeyya, Nikaya,

above,

p.

267

and

all 9. adds

names,

see

Ma^^/^ima

No.

98

Sutta

Nipata
Brahmans
them

III,

Buddhaghosa
the

that built used

because huts
to

Manasdka/a
on

was

pleasant
the time river
to

place
and
to

had

there go and

the

bank from

of

fenced

in,

and

stay

there

time

repeat

their

mantras.

ON

KNOWLEDGE

OF

THE

VEDAS.

301

3.

Now

conversation

sprung
were

up

between

V4se//""a

and

Bhiradvi^a, when they their bath) and walking up

mood,
false ^
4.
'

and
true

as

to

which

was

the

taking exercise (afte down in thoughtfu path,and which the spake

thus
:

The

This

young is the

Brahman

Vase///^a the

path, this straight

leads with of union announced

makes
to

for salvation, and

a

him,
the

direct way which who acts according

I
mean

it,into
has

state

Brahma.

that

whicL rasidi.'

been

by

Brahman

Pokkha-

The 5. young is the This

'

Bharadv^^a spake thus : path, this the direct way which straight
leads with

Brahman

makes
to

for

salvation,and
a

him, who
Brahma. the Brahman

acts

according
mean

it,into
has But
to

state

of union announced
was

that

which
6.

been

by
the

Tarukkha.' Vase//^a
nor

neither convince
young

able
was

the Brahman

young

young Brahman

Brahman

Bharadvd^a,
able
to

the

Bharadva^a
Brahman

convince

the

young 7. Then

Brahman the young

Vase//-^a. Vase////a said

to

the

young That
*

Brahman Samawa

Bharadva^a : Gotama, Bharadva^a,

from the

of the

sons

of
to

out Sakyas, who went is now life, adopt the religious

the

Sakya

clan

stayingat Manasaka/a,
Now

in the
to

grove, mango of Manasaka/a. the north

on

the bank

of the river A/('iravati

regarding
One

that that
an

venerable
has been
a

Gotama,
noised

such abroad:

is the "That

high reputation
Exalted

is

fully enlightened one, abounding in wisdom and goodness, happy, with knowledge of the worlds, to be led, a unsurpassed as a guide to mortals willing
Arahat,
teacher of

gods

and

men,

an

Exalted

One,

Buddha."

(?anghavihdraOT
is to walk

anuj^ahkamantSnaw
up and down

anuvi^arantSnaw.
I have added 'after

A'ahkamati
their

thinking.

be understood Buddhaghosa, who says that this must taken to have place when, after learningby heart and repeating all riverside the and the to in down to bathe, went evening they day, down the sand, walked then on Comp. Mil. 22; G'at. II, up and

bath,'from

240,

272.

302

XIII.

TEVIGGA

SUTTA.

Come,
the

then, Bharadva^'a, let

Gotama
us

us

go
when

to

the
we

placewhere
have
come

Sama?/a

is

and

there, let
matter. us,
'

ask

the

Sama;/a

Gotama

touching

this

What
us

the Samawa bear in mind friend !

'

Gotama

shall declare
the

unto

that let

\'
said
young

Very
Then

well, my

Brahman Vase//"^a.

Bharadva^,
8.

in assent, to the young Brahman the young Brahman Vase///^a and

went
on

Brahman

Bharadva^a
One when
was.

to

the

the young the place where

Exalted
And with of the

they

had

come

there, they exchanged

Exalted

One

the

greetingsand
down

compliments
beside him. Brahman

and courtesy, and sat politeness And while they were thus seated said
to

the young
:

Vase////a
'

the

Exalted

One

As and
on

we,

up
us

Gotama, were taking exercise and walking conversation between down, there sprung a up
was :

which

the

true

path, and

which

the

false.

I said
'

thus
makes

"

This

is the for

straight path, this

salvation, and
a

the

direct who

way
acts

which

leads union

him,
with

according to
I
mean

it, into
has
'

state

of

Brahma.

that which

been

announced

by

the Brahman

Pokkharasadi."
*

Bharadvafa
"

said

thus

'

This

is the for

straight path, this

salvation, and
a

the

direct

way
acts

which

makes

leads

him, who
with

according to
I
mean

it, into
has
'

state

of union
announced

Brahm^. the man Brah-

that which Tarukkha."

been

by

Regarding this matter, Gotama, there is difference of opinion between us.' a dispute,
'

strife

9.
* **

'

you This is the makes

So

that Vase//"^a, say, for

you

said thus the

straight path,
salvation, and
a

this

direct

way
acts

which

leads
union

him, who
with

according to
^

it, into

state

of

Brahma.

Comp. DivySvadana 196, 246;

and

Anguttara II, pp.

23, 24.

ON

KNOWLEDGE

OF

THE

VEDAS.

303 the Brahman

mean

that which
'

has been

announced

by

Pokkharasadi."
'

While
"

Bharadva^a
is the for

said thus

'

This

straight path, this

salvation, and
a

the

direct

way
acts

which

makes
to

leads

him, who
with

according
I
mean

it, into

state

of union

Brahmd.

that which
'

has been

announced

by
a

the Brahman

T^rukkha."
'

Wherein,
a
*

then, O
of

Vase/Ma,
true

is there
you

pute, disstrife, a
^

difference

opinion between
path
and

'

10.

Concerning the
Brahmans,
Brahmans

the

Gotama. false,

Various

Gotama,
the

teach

various

paths.

The the

Addhariya
A7/andoka

Brahmans,

Tittiriya Brahmans,

[the AV^andava

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 town a or a 'Just,Gotama, as near village 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 Tittiriya Brahmans Brahmans, the AOJandoka [the A'/^andava Brahmans], the Bavhari^a Brahmans. Are all these saving paths ? Are they all paths which
" "

Brahmans], the saving paths ?

will lead of union

II.'
'

him, who
with Do
so,

acts

according to them,
?
'

into

state

Brahm^
say

you

that

Vase///^a?' they all lead aright,

I say

Gotama.'

This

is either and
to

mildly sarcastic
dozen still of
more

"

as
"

much
or

as

to

say,

'that
to

is six
on

of one,
Vase//"^a

half

the

other'

is intended fact that

lead

confess
differ The

held theologians
*

inconsistent
as

the directly opinions.

and

the

diflFeren
omit

The but
"

MSS.
one.

to

the last name,

some

of them

the

Bahvn'^a. and A'y^andoga, Adhvaryu',Taittirtya, and in the Ya^r, Sama, generally, priests those skilled in liturgy If we and Hig Vedas adopt the respectivelyare probably meant. who relied on then those priests other reading for the last in the list, those who had with contrasted chant would be o r s acrifice, liturgy, Bhikshus. forth either as or as as Tdpasas relif^ieux, gone Maggani, which is noteworthy as a curious change of gender. last
"

'

'

'

304
'

XIII.

TEVIGGA

SUTTA.

Do

you
'

reallysay

that

they

all lead

Vaaright,

se/Z/^a ?
'

So

12.

I say, Gotama,' 'But yet, Vase//"^a,is there versed face in the

to

singleone
who has

of

the
ever

Brahmans
seen
*

Three
'

Vedas

Brahma

face ?

No, indeed, Gotama.' Or is there then, V^se//^a,

of the
seen

single one
in the
'

of

the

teachers who
'

Brahmans

versed
to

Three

Vedas

has

Brahma

face
'

face ?

'

! No, indeed, Gotama Or is there then, Vase/Z/^a, a the

single one
versed
to

of
in
'

the
the

pupilsof
Three
'

teachers
who has

of
seen

the
'

Brahmans face

Vedas

Brahma

face ?

No, indeed, Gotama

Or is there
up
to
to

'

then, Vase///5a, a
the seventh
'

Brahmans Brahma
'

single one generationwho

of has

the
seen

face

face ?

! No, indeed, Gotama then, Vase/Z/^a,those 13. 'Well versed the in the
utterers
so

'

ancient

Rishis

of the of

Brahmans
the form
verses,

Three of the

Vedas, the
verses,
or

authors

whose

ancient the
;

of words of
or

chanted, uttered,
has

composed,
or

Brahmans
recited

to-day chant over reciting exactly as

wit, A/Maka,

again

repeat
intoned

toni inor

been

"

to

Vamaka,
did
even

Vamadeva,

Vessa-

mitta, Yamataggi, Ahgirasa, Bharadva^a,

Kassapa, saying :
''

and We

Bhagu
know

^
"

Vase/Z/^a, they speak thus,

it,where
is ?
"
'

is,whence
*

Brahma
so,

it, we have seen Brahma is,whither

!
'

Brahmi

Not

Gotama
you
or

14.

'Then

say,

Vase/Z/^a, that teachers,

And that of
or

none

of

the

Brahmans,
even

of the
to

their

of

their
ever

pupils,
seen

up

to

seventh
face.
and

generation,has
even

Brahma

face

the
verses,

Rishis of of

of the

old, the
ancient
so

authors form

utterers

the

of words and

which recite

the Brahmans
as precisely

to-day
have

intone carefully

they

See

the

note

on

these

names

at

'

Vinaya Texts,' II, 130.

306
Brahmans
versed

XIII.

TEVIGGA

SUTTA.

in the Three

Vedas and

turns

out
'

to

be

ridiculous,mere

words,

vain

empty

thing!

6.

'Now

what versed
"

think in the

Brahmans

you, Three

Vase^//^a Vedas
"

Can Hke

the

other,

the Moon the Sun and as ordinary, folk see they and and round them, praise, turning to, worship pray the place whence with clasped hands towards they rise and where they set ? Gotama, they can ^.' Certainly,
'

'

7. versed
1

'

Now

what

think

you,

VaseU/is.
can

? The

Brahmans
well
"

in the

Three
"

Vedas, who
see

other, ordinary, folk

the

Moon

very and the

like
as

Sun

they
round

pray

to,

with

and praise, clasped hands to

and

worship them, turning the place whence they

those

rise and in
a
"

where Three of

they
Vedas,
with

set

"

are

Brahmans,
out

versed
way
to
:

the
state

able the

to

point
or

the

union

Moon

the

Sun, saying

This

is the for
a

straight path, this

leads with !
'

the

makes
to

and salvation,
state

him,
the

direct way which who acts according

or

it,to
*

of union Gotama

Moon

the

Sun

"

'

not, Certainly,

18.
not

'So
to

you

say,

Vase/Ma,

that

the

Brahmans

are

able have of

point out
seen,
nor

they
one

and

the way with that which to union further neither that you say any of their

them,
even

pupils, nor
say

of

their

decess preever

to

the

seventh further

generation has
that
in
to
even

seen

Brahma. of

And

Rishis

old, whose
not

you words

the

they
know,

hold
or

such

deep
seen

respect,

did
or

pretend
or

to

have Yet

where,
Brahmans
that which

whence,
versed

whither Three

Brahma Vedas
to
seen

is.
say,

these

in the

forsooth,
with Now that what

they can point out the they know not, neither

words of the

way have

union
^.

The

questionare repeated in
be

the text for these

in this and

the

followinganswers.
the Sun Moon
'

It must
were

remembered,

sections, that
that the

gods just as much as Brahma; and firstin Nikaya and other ancient texts. always comes The text repeals at lengththe words of "" 12, 13, 14.
and

Moon

ON

KNOWLEDGE

OF

THE

VEDAS.

307

think

you,

V^s^iihz. talk

Does

it

not

follow
versed
to

that, this
be foolish

being so, the they be in the

talk ?
'
'

of the

Three

Brahmans, out Vedas, turns

that

though

In

sooth,

Gotama,
Brahmans
'

being
in

so,

it follows Three

that Vedas

the talk of the is foolish talk !

19.

versed

the

'Very good,
Brahmans
to

Vase/'Ma. in
way

Verily then, Vdse//"^a

the
to
a

that be that
a

versed
show

Three
state

Vedas of have union

seen
"

should with such

able which

the

condition

they do not know, of things can in no

neither
wise

be !'

'Just, Vdse//"^a,
I

as

if

man

should
most

say,

"How
woman

long for, how

" '

love

the

beautiful

in this land ! And

most

people

should
woman

ask

him,
in the

"

Well

good

friend ! thus

this love
woman

beautiful

land, whom
woman,

you

and

long for, do you is a noble lady or

a so

know
a
"

whether

that iDeautiful
or

Brahman

of the

trader
'

class,or
when when this
so

6'udra ?

But And

asked, he

should ask
woman

answer

"

:
"

No."
!

'

people
most

should

him,
in

Well

good
what

friend ! whom the her

name

beautiful
and

all the know

land,
is

you

love

long for, do
beautiful
woman

you

of that

most

is,or

what

whether she be tall or short or of family name, medium height,dark or brunette or golden in colour, in what town or or or cityshe dwells ? village
" '

But And

when then

so

asked, he should

answer

"

No."
"

people
you

should know ?

say not,
"

to

him,

So

then,
seen,

good friend,whom
her
'

neither

have

do And Now

you

love

and
so

long for
you,
so,

then what that

'

when

asked, he should
Vase///m the talk ? that

"

answer

Yes." it
not
was

'

think

Would of that
man

turn

out,

being

foolish
'

talk ?

In

sooth, Gotama,
man

it would
was X 2

turn

out,

that
'

being

so,

that the talk of that

foolish talk !

308
'

XIII.

TEVIGGA

SUTTA.

20.

And

just

even are

so,
not

Vase////a, though
able
to

you

say way you

that the
to

Brahmans with
say

point
them,
to

out

the and

union

that

which any

they
one

have of

seen,
nor

further

that

neither

of their seventh further

nor pupils,

of their has
ever

predecessorseven
seen

the

generation
say

Brahma. of

And

that

even

the

Rishis

old, whose
not
or

you words
to

they
know,
Vedas union
seen

hold
or

in such have Yet

seen

deep

did respect,
or

pretend
whither Three

to

where,
Brahmans

whence,
versed

Brahma

is.
say,

these

in the

forsooth, that they

that w^hat W'hich think

can

point out
not,

with Now

they
you,
so,

know Vase/Ma talk Three that

the way to have neither Does it

not

? of the

follow
versed
'

that, this being

the

Brahmans,

though they
'

be

in the

Vedas, is foolish talk ?

In sooth, of the talk !

'

Gotama,
Brahmans

being so,
in the

it follow^s that the Three Vedas

talk

versed

is

foolish
'

Very good, Vase////a.

versed the
not

Verily then, Vase/Z/m,

Vedas

that able

Brahmans
to

in the Three
to
a

should
with such
a

be

show

way

state

of union
seen
"

that which condition

they do
of

know, neither have

in
no

thingscan

wise

be.'

21.

Vase///^a,as Just,

if a four

man

should
cross,

make
to

case stairup

in the into
"

place where
And

roads

mount to

mansion.

people
this
or

should
to

say
mount

him,
into

Well, good friend, this mansion,

are

up you
or

which

you whether it is in the

west,
or

making
?

staircase, do
in the it is

know
in the
or

east,

south,

in the size .'* when

north

whether

high

or

low

of

medium
'

And And

so

asked,
should

he say
a

should
to

"

answer
"

No."
into

'

people
are
"

him,

But
mount

then, good
up

friend,you

making

staircase
a

to
"

something
while, you
'

taking
know
so

it for

mansion have

which, all the

!
" "

not, neither think

seen answer

And Now

when
what

asked, he should
you,

Yes.

"

'

Vase///^a

Would

it not

ON

KNOWLEDGE

OF

THE

VEDAS.

309

turn
was
'

out,
In

that

being
'

so,

that

the

talk

of
that
'

that

man

foolish talk ?

sooth, Gotama,
talk of that
man

it would
was

turn

out,

being
you

so,

that the
22.

foolish talk !

'And the

just
with

even are

so,
not

Vase/Ma,
able
to

though
point
out seen,
nor

say way you

that
to

Brahmans that

the and

union
say

which
any

they
one

have

further

that neither of their has

ever

of them,
even

of their seventh further

nor pupils,

predecessors
seen

to

the
you

generation
say

Brahmi.
of did

And

that

even

the

Rishis

old, whose
not
or

words
to

they
know,
Vedas

hold
or

in such have Yet

seen

deep respect,
where,
Brahmans
can or

pretend
whither

to

whence,
versed

Brahma

is.
say,

these

in the

Three

forsooth, that they

that what which think

point out
not,

with Now

they
you,

know

the way to union ! neither have seen Does it

not

Vase//"^a

follow versed

that, this being

in the
'

Three

the the talk of so, Vedas is foolish talk ? that

Brahmans
'

In sooth, of the talk !

'
'

Gotama,
Brahmans

being
in

so,

it follows that Three

Vedas

the
is

talk

versed

the

foolish
23.

Very good,
to

Vase/Ma. in
to

Verily then, Va.seU/ia.

the
a

that be

Brahmans show do

versed the
not

Three

Vedas

should with
"

able

way

state

of union have be.'

seen

that
a

which

they
of

know,
in

neither
no

such

condition

thingscan

wise

24.

'Again, Vase/Z/za,
water
even

if this

river

A/^iravati

were

full of
a

to

the
on

brim, and
the other

overflowing \
side, bound he, standing
come on
"

And

man

with

business

for the
up,

other and

side, making
want to
cross

for the other

over.

side, should

And

this

Come bank, should invoke the further bank, and say, this side ! to hither, O further bank ! come over
" '

Now

what

think river

Vase///^a ou, )

Would

the

further man's

bank
^

of the

A/'iravati, by
See
on

reason

of that

Samatittika

kakapeyya.

this 179.

phrase

the

note

in

my

'Buddhist

Suttas'

(S.B.E.), pp. 178,

3IO

XIII.

TEVIGGA

SUTTA.

invoking and
over
*

praying
'

and

hoping
!
'

and

come praising,

to

this side ?

Certainlynot,
'In

Gotama the
same

25. Brahmans

just
versed those and

in the

way, Three Vedas which

Vase///^a, do
"

the

omittinQf the
a man

practice of
a

quahties

reallymake
practice
non-Brahmans call upon, of

Brahman,
"

which qualities thus

we :

adopting the men reallymake

those
"

say

Indra
upon,

we

call

call upon, Soma we Isana call upon, we

Varuwa
we

Pa^apati
we

call

upon, Yama

Brahma
we

we

call upon,
^
"

Brahmans the
a

call upon !] versed in the

call upon, Verily,Vase///^a, th^t those

[Mahiddhi
Vedas,

Three

but

omitting-

man

practice of those Brahman, and a

reason

which qualities really make adopting the practice of those

men

which qualities

make really of their

non-Brahmans and

"

that and

they, by

invoking

praying

and when should, after death hoping and praising, with the body is dissolved, become united Brahma verilysuch a condition of thingscan in no wise be !
"

'-^

'

26.

'Just,VaseZ/y^a, as
to

if this

river

AX'iravati
And
a

were man

full,even
with

the
on

brim, and
the the other other And his what

overflowing.
side, should

business

side, making for the other

come

side, bound
want to
cross

for

up,
were

and
to

over.

he,
arms

on

this

bank,
his

be
a

bound

with tightly, chain. be Now

to

strong
man

back, by think you, Vase/Z/za,would

from bank ?
'

behind

that

able
to

get

over

this bank

of

the

river A/iravati
'

the

further
!
'

Certainlynot,
'In the
same

Gotama

27.
^

there Vase/Z/m, way,

omit Mahiddhi and

are

five

things
the the

The
'

Sinhalese
call

MSS.

Yama,
It is
remove

but

repeat

verb,

we

Burmese of this

upon,'three times after copyist has wrongly inserted

Brahma.
them
to

that possible

the strangeness bank

'

is silent. repetition. The comment ^ The Buddha, as usual, here takes the he meaning attached to it by the theologians with

'

further is

in

the

talkingto,
'further

as

union

BrahrnS.

In

his

own

system, of
232, 233,

course,

the

bank'

is

Arahatship. So Ahguttara V,

and

elsewhere.

ON

KxVOWLEDGE

OF

THE

VEDAS.

1 I

leading to lust, which

the
'

are

called,in
a

the

of Discipline

Arahats,
What Forms
are

"chain"
'

and

"bond."'

the five ?

to perceptible

the

pleasant, attractive
lust
and
cause

forms,

eye that

desirable,agreeable,

are

accompanied
of the
same same

bykind

delight.
the
nose. ear.

Sounds

perceptibleto
to

Odours Tastes

of the
same

kind

ceptib per-

the

of the

kind the
same

ible perceptkind

to

the

tongue.
the

Substances touch.

of

perceptible to
the

body by
and

These

to passion are predisposing

called,in the
a

things of Discipline
these five

five

Arahats,

"chain"

"bond."

And

to lust, Vase///5a,do the Brahmans things predisposing versed in the Three Vedas clingto, they are infatuated by them, attached to them, see not the danger of them, know how unreliable not they are, and so enjoy them\' And 28. that Brahmans versed in V^ase/Z/za, verily, the Three Vedas, but omitting the practice of those
'

qualitieswhich

adopting
make
men

the

really make a practice of those

"

man

Brahman,

and

which qualities

really

non-Brahmans

clingrinor to these five thingfs

predisposingto passion,infatuated by them, attached to them, seeing not their danger, knowing not their unreliabil and so enjoying them that these Brahmans
"

should
become
can

after united
no

death,
to

on

the
"

dissolution such
a

of

the of

body,

Brahma
'

condition

things

in

wise

be !

'

29.

Again, V^se/Z-^a, if
even

this

river

A/^iravati

were

full of
a man

water

to

the brim, and

on

with

business

the

other

overflowing. And side, making for the

come

other and up,

to
'

side, bound
want to
to
cross

for the
over.

other And

side, should
if he lie

up,

covering himself
on

even

his

head,

were

to

down,
?

this bank, that

sleep.
Now what think
you,

Vase//"^a

Would

man

Gathita

mu^/^^ita

a^^"^opanna.

See A. I, 74, 274;

Udana

VII,

3, 4 ; Sum.

59, "c.

312
be

XIII.

TEVIGGA

SUTTA.

able
to

to

get

over

from bank Gotama

same

this bank ?
' '

of the

river A/'ira-

vati
'

the further

Certainlynot,
'

30.

And

in the

way,

there Vase//"^a, the called

are

are

these

Five which and

are

Hindrances,
are

in the

of Discipline

Arahats

',

called called
"

"veils," and are obstacles,"and

five ?
of of of
'

"hindrances,"
"

called

ments." entangle-

'

Which The The The

are

the

'

hindrance hindrance hindrance

worldly lusts,
illwill,
torpor
and flurry and

'

'

sloth

of heart

and

mind,
'

The The

hindrance hindrance
are

of

worry,

'

'These in the
are

of suspense. the Five Hindrances, the

Vase///^a,which,
called

Discipline of

Arahats,
are

are

veils, and
are

called

hindrances, and
with these in Five the

called obstacles, and

called
'

entanglements-.
Hindrances,
Three versed

Now

Brahmans

Vase//-^a, the Vedas veiled, are

hindered, obstructed, and entangled. in And versed verily,Vase/Z/za, that Brahmans the Three Vedas, but omitting the practice of those
'

which really make a qualities adopting the practice of those make and
men

man

Brahman,

and

which qualities Hindrances that

really
these of the of

non-Brahmans these

"

veiled,hindered, obstructed,
Five
"

entangled by
should become in

Brahmans

after death,
to

on
"

the dissolution such

a

body,

united
no

Brahma
'

condition

thingscan
*

wise

be !

31.

Now

what from

think the

you,

Vase///m, and

what

have

you
in

heard years,

Brahmans

aged
and

and

well-stricken
are

when

the

learners

teachers

talking

'

Ariyassa

recommended is 239
'^

the 'in This mean discipl vinaye. possibly may is,by the Buddha). But the latter by //i" Arahat (that
'

expressed rather by Sugata-vinaye.

with 234, 235.
are more

Comp. Ahguttara V,

237-

These

Plve Hindrances

dealt fully

with above, p. 82.

3T4
'

XIII.

TEVIffGA

SUTTA.

! Certainlynot, Gotama Very good, Vase////a. 34,

'

'

that But, verily,

who

these

Brahmans
and

versed

in

the after

Vedas.
with

live the who

married

wealthy, should
things
"

death, when
Brahma,
of

body
has
none

is

dissolved, become
of these wise be !
'
'

united such
a

condition

things can

in

no

55.
bear

Then

is free from uncontrolled, whilst Brahma and in and has malice, heart, self-mastery anger pure Now and likeness between can there, then, be concord the
'

anger in heart and

you and malice

say, too,

Vase/Z/za, that the Brahmans

are

in their hearts, and

tarnished

Brahmans

and

Brahma
'

'

! Certainlynot, Gotama 56. Very good, Vase///^a.

'

That

these

Brahmans and malice

versed in their

in the Vedas

and

yet

bearing anger

uncontrolled, should after the body is dissolved, become united death, when to and is free from in Brahma, who malice, pure anger hearts, sinful, and

heart,and
can
'

has wise

self-mastery
"

such

condition

of

things

in So

no

be !

that

thus

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
^

versed then, Vase////a,the Brahmans, in the Three Vedas, while they sit

some
'

happier
Therefore wise

land. is it that the threefold wisdom

a

of

the

Brahmans,

in their Three

Vedas, is called
is called
a

less water-

desert, their threefold

wisdom

pathless
'

jungle,their
37.

threefold

wisdom

is called

perdition!
young

When said

he
to

had the

thus

spoken, the
One
no

Brahman

V4se/^//a
Asiditva

Blessed
I have

sazwsidanti.

doubt

the

commentator

is

in his explanationof these figurative right expressions. Confident in their knowledge of the Vedas, and in their practiceof Vedic ceremonies, and superstitio they neglect higher things ; and so, sinkinginto folly they are arrivingonly at despair, thinking the while that they are crossingover into some happierland.'
'

ON

KNOWLEDGE

OF

THE

VEDAS.

315 the

'

It has

been knows

told
the

me,

Gotama,
to

that
state

Sama"a
with

Gotama Brahma;
'

way

the

of

union

What
to

do

you

think, Vase///5a, is
distant from Manasaka/a

not

Manasaka/a
'

near

this spot, not 'Just so, Gotama.

this spot ? is near to, is

not

far from
*

here.'
what there were Vase/Z/^a, suppose you, ask him, in Manasaka/a, and people should left Manasaka/a, which had till that time think
to

Now

man

born
never

who
was

the

way
'

Manasaka^a. in

Would be

that in any

man,

born
or

and

brought

up

Manasaka/a,
And
up

doubt

? difficulty 'Certainly not, had road been that

to
'

Gotama!

why?
would

If the

man

born

and
to

brought

in Manasaka/a, be

every

leads him.'
man,

Manasaka/a

perfectl
up
to at to

familiar

38.

That

Vase///2a, born
if

and asked

brought
the

Manasaka/a

might,
fall into

he

were

way

Manasika/a,
to
nor

doubt

and

but difficulty, which

the

Tathagata, when
the

asked

touching the path

leads

doubt be neither there can Brahma, I and For know, Vase//^a, Brahma, difficulty.

world

of

the it.

world

of

Brahma,

and

the

path
one

which has

leadeth entered it!'

unto

it even as Yea, I know Brahma-world, and has been

who

the

born

within

39.

When

he said has
to

had the

thus

spoken, Vase////a, the

One
: even

young the

Brahman,

Blessed told
me,

'Just so
Sama^^a with
be

it been knows

Gotama,
to
a

that of

Gotama

the

way

state

union

Brahma.

It is well !
to

Let
way

the
to

venerable
a

Gotama of
save

pleased

show let
^

us

the

state

union the

with

Brahma,
race

the

venerable

Gotama

Brahman
'

'

Listen

then,
'

Vise///^a,and

give

ear

and attentively,

I will

speak !

'

Buddhaghosa

takes

this

to

mean,

'Save

me

of

the

Brahman

race.'

3l6
*

XIII.

TEVIGGA

SUTTA.

So

be

it,Lord

in assent, to the the Blessed Then 40.

'

! said the young Blessed One. One

'

Brahman

Vase///^a,
:
a

spake, and
to

said

Know,

gata

Vase/Z/^a,that (from time into the is born world, an

one,

time)

Tathaa

Arahat,

and abounding in wisdom happy, with knowledge of the worlds, unsurpassed as a guide to mortals willingto be led, a teacher of awakened

fully goodness,

gods
face with world

and

men,

Blessed

One,

Buddha.
sees,
as

He,
it

by

himself, thoroughly understands, and

to

were,

face

this universe

"

the including and the

and

worlds
;

above the its

the

gods, the Maras,

with its
"

Brahmas

and

below

Sama;^as and he

Brahmans,
makes doth he
his

princes and
known both in the

peoples;
to

then
truth

ledge know-

others.

The

proclaim
its

letter and

in the

spirit, lovelyin

origin,

: the lovelyin its progress, lovelyin its consummation known, in all its purity and higher life doth he make in all its perfectness.

41.

'A
or

householder
a man

(gahapati), or
of inferior On birth the has in

one

of

his

children,
listens
to

that

truth ^.

hearing
when he himself:

class, any truth he has

faith in the faith he

' "

Tathagata, and
considers with

acquired that

thus

Full

of hindrances free
as

is household air is the

life, a path defiled

life of him who has difficult it is for the

by passion:
renounced the
man

the

all who

worldly things.
dwells
at

How
to

home

live

in all its

fullness,in all its purity, in

Let
me

higher life all its bright

and

! perfection let let

me me

then

cut

off my

hair

beard,

clothe myself in the orange-coloured robes, and forth household less homethe from life into a go
!
"

state
'

Then

before

be

it great relatives,be hair and

long,forsakinghis portion of wealth, be it small ; forsaking his circle of or be they few, he cuts off or they many
beard, he
clothes himself
in

his

the

orange-

The
to

that the acceptance point is, all ; not

of this

Doctrine

and

Discipline

'

is open

of

course

that Brahmans

never

accept it.

ON

KNOWLEDGE

OF

THE

VEDAS.

317 the

coloured

robes, and
When he has

he

goes

forth from

household
he

life into the homeless

42.
a
'

state.

thus

become

recluse which

passes

life self-restrained
on a

by

that

restraint

should

be

binding
he
sees

recluse.

avoid. He

danger in the He adopts and

and Uprightness is his delight, least of those things he should trains with life himself in the

precepts.
and

encompasses sustains deed. He

pure
senses

himself his

goodness
means

in word
are

by

that

quite
of his

good
;

is his

conduct, guarded the

he self-possessed,

door is

mindful
' '

and

altogethe good
of
pp.

happy

43-75.

And

how,
is

Vase/Ma,
set

is his conduct in the words

'

[The
tract
on

answer

forth

the

the the

Silas, translated
refrain
p.
as

above,
the follow

3-26,

but

with

in Then

Sama/Iwa-phala

Suttanta

above,
of

inclusive,
forth
1.
:
"

the

79. Sama^^"a

"" 63-75, -phala; setting

that

The
sense

confidence of way

of

heart

results
the

from

the
2.

goodness.
in which he

The
senses.

guards
is mindful

doors

of

his
3.

The

way habit

in

which

he

and

self-

possessed.
4.

His

adopting
5. His each with
6.

being content simplicity of life.

conquest
the of the Five simile.

of

with

little,of

Hindrances,
as a

explanatory
and
peace

The
1
'

joy
And he

which,
whole

result

of

this

conquest,

fills his

76.

lets his mind

being.] pervade one

quarter

of

Maha-Sudassana frequently; see, inter alia, Sutta II, 8, in my Buddhist from Suttas (S.B. E.). It will be seen 'Buddhism,' pp. 170, 171, that these meditations play a great part in that takes later Buddhism, and occupy much the in place prayer very the meditation A fifth, on Christianity. 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 but to rebirth in the Brahma-world. Arahalship,
These

paragraphsoccur
'

'

31 8

XIII.

TEVIGGA

SUTTA.

the and

world
so

with

thoughts

of

Love,

and

so

the

second,
thus the

the wide does

whole

And third, and so the fourth. world, above, below, around, he continue
to

and

where, every-

pervade

with

heart
measure.

of

Love,
77. himself four
or

far-reaching, grown 'Just, Vase/Z/^a, as

heard
"

great, and
a

beyond
"

and
;
even

that
so one

mighty trumpeter without difficultyin

of all that

makes all the

directions

there life,

is

not

things that have he passes by or

mind
set

shape
leaves

aside, but
*

regards

them

all with

free, and
of union

love. deep-felt Vase///^a, is Verily this, with Brahma.

'

the way

to

state

78.
the

And

he with and

lets his

mind of

pervade
pity\
. . .

one

quarter
.

of
. .

world

thoughts
so

sympathy \
the

equanimity ^
so

the thus

second, and
the whole does
.
.

so

third, and

the

fourth.

And and

wide

world,
he

above,
to
.

below, around,

everywhere,
.

continue
.

pervade with heart of pity, equanimity, far-reaching, grown

measure.

sympathy, beyond great, and

.

79.

'Just, Vase/Z/^a, as
heard
"

himself
four
or

and
; even

that
so

directions

mighty trumpeter without difficultyin of all things that have

a
"

makes all the

shape
leaves

there is not life, one aside, but regards them

.
.

that

he

passes

by
set

or

all with
.

mind

free, and
of union

pity, sympathy, deep-felt Verily this,Vase////a,is the

.

equanimity.
to
a

way

state

with

Brahmd.'

80.

'

Now who

what

think be

you,

Vdse/Ma,

will of
women

the

Bhikkhu
and
'

lives thus
or

in ?
'

possession

of He

wealth,

will he
'

not

'

will not, Gotama ! Will he be full of anger, He Will ?

'

or

free from Gotama !

anger
'

.-*

'

'

will be his

free from mind be

'

anger. full of

malice,

or

free

from

malice

Paragraphs 7 6,

77

are

supposed

to

be

repeatedof

each.

ON

KNOWLEDGE

OF

THE

VEDAS.

3I9

Free Will

from
his

malice, Gotama
be Gotama !
'

'

'

mind

tarnished,

or

pure

'

It will be

'

Will

pure, he have or self-mastery, !

'

will he

not

'

'

Surely he will,Gotama
'Then
you say,

81.

Vase///^a, that the

and

Bhikkhu and

is that

free
Brahma Is

from

household is free then and from

worldly
and
and

cares,

household

worldly
between

cares.

there

agreement
Brahma !
'

likeness

the

Bhikkhu
'

'

There

is,Gotama
bhikkhu

Very good,
the

Vase//^a. who

Then is free the

in from is
"

sooth, Vase/Ma.
household
cares

that

should
united of

death, when with Brahma, who

every way
say,
so

after

body
same

dissolved, become
such
a

is the

condition

things is
'

! possible is free
and

And

you
and

Vase/Z/^a, that the Bhikkhu

from
and

from
master

anger, of and

free

malice, pure
that Brahma in

in

mind,

himself;
free from Then
in

is free

from
master

anger, of himself.

malice, pure

mind, and

sooth, Vase/Ma, that the Bhikkhu who is free from anger, free from malice, pure in mind, after death, when and of himself should the master with united Brahma, who body is dissolved, become
is the
same
'
"

such

condition

of

things is

every

way

possible!
82.

When and
:

he

had

thus

spoken, the
addressed

young

Brahmans Blessed

Vase//-^a
and
*

Bharadva^a

the

One,

said

Most

excellent,Lord,

are

the
a man

words
were

of
to

thy mouth,
set

most

excellent!
is thrown away,

Just
or

as

if
or

up

that which road

which

down,
were

were

to

reveal
out

that

is hidden
to

to

point
or were

the
to

right
a

him

who

has

gone
so

astray,
that

bring

lamp

into
see

the

darkness,
forms known And Blessed
;
"

those
even

who

have

external
made

just
to us, we,

so.

Lord, has
a

can eyes the truth

been Exalted

in
even as

many
we,
our

figure,by
the

the

One.
to

betake

ourselves.

Lord,

the

One

guide,to

Truth,

."^20

XIII.

TEVIGGA

SUTTA.

and
us as

to

the

Brotherhood.
true

May
believers,
!
'

the

Blessed from this

One

accept

disciples,
as

as

day

forth,

as

long

life

endures

Here

ends

the

Tevi^a

Suttanta'.

Literally
Three

'

The

Snttanta

about p. 303,

those where

who the

have
names

the

knowledge
these
'

of
'

the

(Vedas).'

See

of

doctors

are

given.

32

DIALOGUES

OF

THE

BUDDHA.

Brahmanism,
142,

how

it

was

destroyed, Commentaries,

the

Buddhist,xix.

165.
:

Brahmans

of, 105; a standing description of the learned, no, 146; as ascetics, 126 ; luxury and pride of, 129 ;
caste

claims

the

Arahat

is the

true, 105,

Connubium, 27, 97-100. Content, 81. Conversion, 191. Cowell, Prof. E. B., xxvii,170, 172. Crafts,mystic arts, 19; trades,68. Creation, legends of, condemned,
14.

138-9, 232 ; usuallynot a priest, 141, 286; reputation the source

income, 151 ; five of essentials of, 153-156; mode addressing, 194 ; their ethics of teaching, 285-287 ; qualities that make men Brahmans, 310 ; kinds of, 303. various tions, CondiBrahma Viharas, Supreme
of their
299.

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.

Br/had-aranyakaUpanishad,
201,
209, 214.

16, 171,

Biihler,
121,

Hofrath
213.

Dr.

G., xii, xx,

65, 70, 82,

Burnouf, E., 4, 86, 169, 191.

20-24,

Castes, the four,an

27, 99key to the

inexact

phrase,

Devadatta, 209, 271. Devadhammika, religieux in Buddha's time, 232. Diogenes, 208, 209. Disa, Kawha's mother, 115. Divination, 16, 18, 19. Dreams, interpretation of, 17. Dvi^as,twice-born, 103. Earth, quaking
truth,
55.
as

the

origin of, 97.

witness

to

the

phases of the extension and growth of, 99. in the Buddha's strictly, none, time, 99, loi. mental distinctions to be preferred
to
no

distinctions

of,

100.

distinctions

of,in
views

the

Buddhist

Order,
the the

102. as

Buddha's

to, outside

Order, 103-107.
two

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

\Cause,

forms of a, 52.

of

the

heresy

of

denial

xvii-xviii. Ceylon forgeries, Chaliyas,cinnamon-peelers, 98. Chalmers, Robert, 40, 104, 113,
122, 217.

Jisceticism, 234, 235. Epic poetry in India, source of, 8. Equability,in the third Ghhxz, 85.
penance
or

Ethics,Buddhist, the

four

planes of.

Chance-beings, the so-called, 39, 73. Chandalas, a low caste, as acrobats, could enter an order, 100, 9;
103.

Evil,overcoming, by good, 161. Existence, speculations about,

14. after

demned, con-

death,

40,

43-48.

Charms, power Chastity, part

4.

of, 118, 278.

of

the

minor

ity, moral-

Exogamy, 8. Exorcists,16, 18, 19. four kinds of, 35. Extensionists, 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
'

Chess,

9,

lo.

Clans, the free,20, 195

113; their
286. priests, Clothing, strange

; clan

mote,
of the

independence
sorts

of, used

by

ascetics, 230.

Commensality, 27,

97-100.

refuse, 227-229.

INDEX

OF

SUBJECTS
in

AND

PROPER

NAMES.

323

Freedom
244.

of

thought

India, 165,

Htnaylna books, xvi,xix.

Hindrances, the Five, 58, 84, 313. Hindus, compared with Europeans,

GaggarS,
144

an

early
lake

; the

queen called

of

Anga,

after

her,
214,

ibid.

Gainas,
220,

71,
221.

73,

74,

165,

170,

165-166. Hoernle, Dr,, 71. in Pali, 17, 33, Homonyms Honesty, part of the minor
99,
4.

41.

ity, moral-

Galiya,pupilof him with the wooden bowl, 202. Games, listof,as played fifth century
B.C., 9-11. Genesis, Buddhist
107.

Hultsch, Dr., xii. Human hair,worn Iddhi, 88.

as

clothing,331.

legend of, 106,

I"^""Mnankala wood, 108.

Gi"anas,the four (thefour Raptures),

a

pre-Buddhistic idea
50,

51,
not

265 ;

practice, details of,

and

Indeterminates,the Ten, 187, 254, the Four, in Buddhism, 36. Infinities, of the world, 35, Infinity, abstinence from, Intoxicating drinks,
182.

84-87 ;
137.

part

of

wisdom,
14.

Intoxications,the
condemned, Four,
92, 93,
a

Three,
107.

and

the with

Ghost

stories

Givaka,

celebrated

Buddhist

sician,Irony, phy-

the

Buddha's,

in

talks

65-68.

Brahmans,

33, 160, 163.

God, see Brahma, Gods, sacrificing to,

24.

I-Tsing,Chinese
a

256. traveller,

low

art, 17,

the, Debauched the, Debauched brought under

'

'

by Pleasure,' 32. in Mind,' 33. of law, the domain

Jacob, Colonel, 212, 215. Jacobi,Professor, 71, 72, 74, 75, Joy, result of emancipation, 58.

219-

142. Brahman

claim to be, 285. priests ignorance of, 280-283 ; list of,

280.

of Anga, 144. ATampa, capital Kanha, sage, ancient legend of,116119.

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, appreciation of, 109, 147fathered,170. 150. in the Buddha's Kassapa, the naked ascetic, 223. Gotamaka, religieux Katha Vatthu, its evidence as to the time, 222.
age

of the

Dialogues, x-xii.
209,
268.

Hair

garments,

see

Makkhali.

Ka/^aka

Upanishad,
or

38, Hair-splitting, Happiness, of a recluse,causes 79 ; after death, discussion

a country, ATetiya,

of,
as

Keva//a, xii, 276, ATAandogya Upanishad, 18, 164,

Kevaddha
210,
211,

171,

to,
Harsha

257,

Ba;za's listof hermits ATarita, refusal to belief

as

in, 170.
on Head-splitting, old a question, 1 1 answer

Magadha, 173. Kielhorn, Professor F., 20, 220.

Khanumata,
Kindness
180. to
men

in

and animals, 4, 164,

to, 116,
what

7 ;

on

failingto approve
well

has

been

Hermit,

contrasted

said,181. with wandering

256. Antta,son of the elephant-trainer, thoughts, 89, Knowing other people's

152,

278.

mendicant, 7,8,

212-215,

festivals at, old village High places,

quoted, Hillebrandt,Prof.,

17. Y 2

Ko"""ita, ATitta's dispute with, 356. Kumarila Bha//a, 166, 171. KQ/adanta, the rich Brahman, his sacrifice, 173-185.

324
Land-revenue, the Law-books,
285.
io8.

DIALOGUES

OF

THE

BUDDHA.

Mu"i^aka

Upanishad,

211.

cism, ascetion priestly, on teaching, 212-219; wisdom and

duct, right con-

Music, 5, 7-9. of Myths, sense Vedic, 161.

humour

in

the

Leakages,

to

four, 125. Leumann, Prof., 221. L6vy, M. Sylvain,x. L'lMbavi,the clan, 193, 196. his views on teaching, 288 LohiXvJa,
foil.

the

Lokayata, speculation, 14,

in old
texts

no,

139
means

Nagita Kassapa, 193, 198. of the seat Nllanda, afterwards Buddhist University, i, 276. Names, eight sorts of,in use in early times in India, 193-196. Nautch dances, 5, 7-1 t. Nesadas, hereditary bird-catchers
100.

the

word

nature-lore, 166 foil. deliberate the method of Love, practice of, 317. Luck, good and bad, 19. from, 58. Luxury, abstinence
in Magawrt'ika, reltgieux the Buddha's

Neumann,
23,

Dr.

xxvi,4-7, K., xiii,

228, 229, 273, 196. 194,

20-

82,

112,

283.

time, 220. Magic, black and white, 23, 24; of 286 ; charms the sacrifice, 210,

work, 118, 278. Maha-bharata, 121, 165, 169, 209, Being, thirtyMaha-purisa, Great two signs of, no, 131. Maitri Upanishad, 215. Makkhali teacher, Gosala, a famous
to

Nicknames, 193, Nidanas, the twelve, old form of, 53. Niga"//ia Nata-putta, 56, 74, 75 ; his followers, 221. 220, x-xv. Nikayas, the five, of escape from Nirvana, the way speculation,29. non-Buddhist view of, 30; the a Buddha's attainment of, 211, 227 ; the highest aim, 225. Non-action, a famous theory of, 70.

head

of

A^Tvakas in

the

dha's Bud-

time, 71. Mallika, queen of Pasenadi, 244. Ma/z^issa, a wandering mendicant,

202.

of the Okkaka, king, ancestor Sakyas, 114, Oldenberg, Prof. H., xvi, xx, 156. trine, Optimism, the, of the Buddha's doc261.
'

the "Lxkkbzy' O^Z/jaddha, Hare-lip,'

198,
Pakudha
74.

204.

simile of,54. Mangoes on the stalk, Marriage, 8, 23, 119, 123. 167. Materialists, for a recluse to Medicine, wrong gain his livingby various sorts

Ka^"tayana, his doctrines,

Pali

of, 25, 26. the from Mice, auguries drawn gnawing of,17; curing the bites of(?), 19. Middle Country,' place of origin of Buddhist books, xviii. to the as Milinda, the, its evidence
*

Dialogues, ix. MinayefF, Prof., on the date of the

age

of the

books, xix-xxii. Palmistry, 16. Paw^u, a king, 16. Pasenadi, king of Kosaln, fatherin-law of Ai^atasattu,65 ; as patron of a Brahman, 108, 288 ; bas-relief of his chariot, 130; his wife Mallika,244 ; overlord of Kasi, 291. Path, the Eightfold,to Arahatship,
62, 63,
202,

226.

Vatthu, xviii. Mind and body, 86, 87. Mindful and self-possessed, 80.

KathTi

Moon-worship,
306.
Mother
25.

older

than

ship, sun-wor-

Peace, impassioned for, part of the minor morality, 5. result of emancipation, 58, 84 ; a of the Bhikshu, 84. of maturing Karma, Penance, means
72 ; the

Earth,
name,

ancient

cult

of, 24, by,

193.

Buddha

does
; the

not

parag dis-

all,224
sons

three

lists views

Mother's

called

Muir,

Dr.

J., 209, 286, 287.

of,227 about,

foil. ; the Buddha's

232

foil.

INDEX

OF

SUBJECTS

AND

PROPER

NAMES.

325

Personality, three
263.
Pessimism

modes

of, 259-

SaS^aya,
75.

teacher

in

India, i, 66,

rejected,261. Pingalaka, king, 300 B.C., Pi/aka, xiii.

Plants and Planudes, of

xv.

"Sankara,18, 167, 169, 171, 212, 285. of pralaya, 28; Sahkhya doctrine
doctrine of mental of the Sanskrit of
seven

souls ;

or

planes

seeds, injuryto, 5, 6, 58. fourteenth century, author

299.

being, 49

Aesop's Fables, 170. OpamaSwo

Subha-

S. system to Buddhist texts, xv, xvi.

ascriptio Kapila, 170.

Plato, 207,
Pokkharns^di

5atapatha-Brahma;/a, 210. who Sati, a Bhikshu thought

the mind
was

that

gavaniko, 108, 135, 147. Praise and Buddhist dispraise, respecting,3.

Prakrits in India
B.

the

link

in transmigratio

tude atti-

(as a unity), 87.

in the

sixth

tury cen-

for laymen, 182. five, tion recollecPrevious births, a man's of, 27, 59, 90, 91. Probation, 240. Pukkusas, a low tribe,100. PGrawa Kassapa, a teacher,his views,

Precepts,

c, the

57.

Schopenhauer, xxvi, 274. beds, "c., list of,i i-i 3. Seats, sofas, Seclusion,84. 218. Self-mortification, Senart, M. E., xiv, 71, 105, 107, 191. Senses, the six, 73; guarded as to,
79, 80.
112. Shavelings,sham friars, Siesta,173. Siha, Nagita'snephew, 198. Sihanada Suttantas, 208. tract on Silas, ancient morality, 3-20.

69, 75.

Purohita,priest,196.
Rama,
teacher and teacher father of the

minor

Buddha's

Uddaka, 48.

Similes
The

Ramayana,
100.

169,

219.

Rathakaras, hereditary cart-makers,

Recluses, position of, in India, in the Buddha's time, 57. details of the advantages of the
life of a, 58. in the Buddha's Religieux, kinds

pool, 54. The the stalk, on 54. mangoes The bird happy and free, 81. Success of the man in debt, 82. diseased,82. Recovery of the man in prison,82. Delivery of the man enslaved, Emancipation of the man
83.
Return The home of the
man

fish in the

of, 220

; the books

time, ten true sort of,

83. lost, 85.

232-233. Repeaters of the

not

(which were
73,

The The The The

ball of soap, 84. deep pool full of water, in lotus-plants

man

written),61. Representative faculty (mano),

80.

the

pool, 86.
robe, 86. the thread,
sword

in the

clean
on

Veluriya gem
reed in the

Republics
time,

in India
20.

in the

Buddha's

87.
The

sheath,and
88.

Rishis,authors and Three Vedas,

reciters 129,

of the

in the The The

scabbard,
man

306.

clever young three

potter, 89.
and the

mirror,

Sacrifices,all kinds of, ranked as low, 17, 25 ; KG/adanta's, 163 ; King Wide-realm's, 163, 176 foil. ; the right kind is self"c., 182 foil. ; ethical, training, more worthy than physical, 164. SIkyas,112-119 of,in the ; number
Buddha's

90.

The

villages, 91. The pebbles and fish in pool, 93.

The
The
252.

the

clear

blind

men

and

the

elephant,
the

187-188.

pig wallowing
lover ladder of the

in

mire,

time,

147.

Salavatika,in Kosala, 288. view of, 298, 303. Salvation,priestly Sanam-kumara, the Ever Virgin,old legend of, 121.

The

unknown

lady,
259,

258.
The up
to

nowhere,

261.

326
The The The

DIALOGUES

OF

THE

BUDDHA.

products of the cow, 263. bird, 283. land-sighting bour's weeding out of one's neighfield, 294.
the

in Stages, eight,
72.

the

life of

recluse,

Wooing
294.

objecting maiden,
unknown

Subha, Todeyya-putta, 267. Subhuti, Terunnanse, 93. "Sudras, 99-103, 112, 128,211,
285.

220,

Wooing
307.

the

maiden,

Blind

leaders up
to
over

of the
to

Staircase

blind, 305. nowhere, 308.

further
309.

Sunakkhatta, of the h\ikA^\\s, 199. Sun-myths in Buddhism, 131, 162. Sun-worship, a low superstition, 24
always mentioned
after
moon-

Calling
come

the

bank

to

worship

in old texts, 306.

here,
man

Suppiya,
the

wandering
of

mendicant,

The

bound

and

river,

310, 311. The trumpet's far-reachingtones,

Saw^aya, 1, 2. Suttanta, meaning of,in the tions, inscrip

xiii.

follower

318. Smgmg, 5.
ancient 6'iva,
traces

Sympathy,
of the cult

method

of

deliberate

practice of, 318. of, Upanishad, Taittiriya

a

18,

222.

Siva-vi^a, exercising demons

in

24,

48,

210.

cemetery, 18. Slavery, 5, 19, 76-77, 83, 101, 103,

128.

Brahmans, 303. Tathagata,meaning of,

does
54.

40,

73.

he

exist

after

death

40,

Snake-charming,
Social
B.

18. in India

conditions c,

about

500

10-26, 56.
on

Socrates,

SowadaWa, a Soothsaying, 20-24. of, xxv ; eternity of, Soul, meaning one origin of speculation as to the, 28-29. another origin of belief in, 34,
35. after
as

transmigration,299. Brahman, 144-159.

death,

sixteen

speculations
forms of

to, 45-46.

annihilation the in

of,
as

Taxes, 77, 108, 176, 180. Teachers, the three, 293. Teaching, ethics of, 285-295. in the Buddha's TedawJika, religieux time, 220, 221. Trade and capital, 176. Trance, mystery of, 24 1-264. Transmigration, taught by nonBuddhists, 72, 298. versal Treasures, the Seven, of the unimonarch, no. Truthfulness, part of the minor morality, 4.
town, 223. Upanishad, meaning of, 117. in, 161. Upanishads, humour
a

seven

heresy

to, 46-47.
doctrine

water,
232. to 81.

Gaina

of,

75,

U^u""a,

none

be

considered

in

actions,
187-

Urbanity, part
same as

of the

minor

ity, moral-

is it the
205.

the

body?

5.

Upanishad theory of, 188. meanings of,in Shakspere Bible, 189.

trance
comes

and

the

from

the

soul

being

241. away, old theory 241.

istic, of, frankly material-

plants and animals, diffused the through 242 ; human 100. body, 167, 252-254. xviiL Speculations,the sixty-two foolish, Vetulyaka, the school so called, 26-53 i the ten, on insufficient VidhQra, the pandit, 168-169. Vitan"/as, sophists, evidence,187-188. 14, 167-168.
inside

souls

bears spirit who the 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, the Va^ira-pa"i,

INDEX

OF

SUBJECTS

AND

PROPER

NAMES.

327

Warren,
Weber,

Mr.

H.

C,
A.,

280. 7, of
a

344 170.

restrictions in

on

education
313.

Professor
name

of,
king,
his

285

heaven,
kinds
at

Wide-realm,
wonderful

Wonders,

three the

of,

277. 197.

sacrifice,
Prof.

175

foil.

Wood, Word,

Great,
and

Vesali,

Windisch,
Wisdom and

E.,

xx,

258.
123

deed,
72,
104.

thought,

57,

58,

righteousness,

foil.,
World,

156.

various the

forms

of

belief

in

Women,
mediums

talks

about,
between
men

13

were

eternity
forms of

of,
belief
35-37.

26-35.
in

and

the

four
;

finity

and

gods,

24

of

king's of,
83;

harem,
their

67

infinity

of,

maintenance in

terest in-

religious

questions,

Yoga

ideas

of

the

astral

body,

62.

INDEX

OF

PALI

words.

Akiriya,

70.
11. 10.

Iddhi, Ibbha, Isi,

8. 118.

271
113.

foil.

Akkarika,
Akkhaw, Akkhanawj, Angam,
16,

Ukka-pato,
18.
1 1

21.

Anga-vi^^a,
Atisitva,

Anguli-patodakena,
282.

5.

Atta-pi/ilabho,

259.

Ukku^ikappadhana, U^y^Mdana, 87. Uddalomi, 12. Upani^^^ayati, 33.

Upanisidati,
117,

231.

Addhariya,
Anud'ittb), Anuvya%-ana,

303.

26. 80.

Upaniyya,
Upekhako,
258.

133.

85.
16.

Anuhiramane,
Ane/agalaya,

Uppado,

146.

Apaya-mukhani, Appafihirakata,
Appeva Abhi";7a, Abhisawwa,
nama,

Ekodibhava,
125. 257.

85.
201.

Opapatiko, Opana,
177.

66.
231.

Abbhokasiko,
59,

62.
251.

Kaw7sa-k(i/a,
KattMssaram,
Kalla"2

6.
12.

Abhisawkharoti,
246,

idam,
227.

203.

Abhisamaya, 190. Amhattbd-v\gga,

Ariya,
94.

Ka/opi,
19.

Kakapeyya, Kaveyyaw,
Kuttaka,
12.

309.
22.

Avakaso, Avyakata, Avyaseka, Assa-pu/a, Ahiwisa,

146. 187.
80.
120.

Kutta-va/ehi, Kumbhathunaw,
Kula-nama,

130.
8. 193.

165.

Kuhaka,

15.

Akasa,

10.

Khatta-vi^^a,
Khalika,
10.

18.

Aghatana, 42. Adina, 148. Amisa, 7. Aradheti, 151. Aropito te vado,

Khi"/^a-padosika,
Gama-dhammo,
Go"aka,
15.
12.

32.

4.

Aloka-sanwi, 82.
Asa^a,
Asandi,
133.
11.

Gotta,

27,

loi,

193-196.

Gha/ikam,
ATakkhu,
91,

10.

Asava,

92.

92,
301.

95.

Asiditva,314.

ATankamati,

330

DIALOGUES

OF

THE

BUDDHA.

Saina";"-o,
Samatittika,

7.

Sawvadanaw,
309.

22.

Sawsidanti,

314.

Samanaka,
Samadhi, Samarambha,

273.

Salakahatthaw,
266.

10.

265,

Samaka,

230.

5.

Sippani, Sippi-sambuka,
5.

100.

Sampayati, Sampha-ppalapa,

39.

94.
222.

Siva, Sukha,

i8,
249.

Sambahanawj,
Sambodhi, Sawkhanaw,
190-192.

13.

Sobhanagarakawz, Sovirakaw,
229.

9,

22.

Sa/"kbitti,
Sa/wva//a,

229.

28.

Hatthapalekhano,

227.

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