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1. Dãgha Nikàya
2 Sàma¤¤a-Phàla Sutta

In the Ambaññha the point is as to caste. The Kshatriya caste is the most honourable, but wisdom and conduct are higher still. What then is the right conduct, what the right [\q 60/] wisdom? The conduct (caraõa) is all the above paragraphs from 2-9 inclusive; the wisdom (vijjà) is the rest, 10-13. [3]

In the shorter of the two Hatthipadopama Suttas [\q 61/] (No. 27 in the Majjhima), the question discussed between a Brahman and an ascetic is as to the ascendancy of the Buddha over the other teachers of the time. The Buddha himself giving afterwards the full reason, repeats our group 2 (omitting however clauses f to p inclusive [4] ), then repeats our groups 6, 3, 4, 5, 7, 8, 9) then omitting groups 10 and 11, quotes two only, the last two (omitting the first three) [5] of the five Abhi¤¤às in group 12, and concludes with group 13 in full.

Then again in the Sakuludàyi, NO. 79 of the Majjhima, it is declared to be not for the sake of realising happiness that recluses take up the celibate life in the Order under the Buddha, but for the sake of those matters set forth in our groups 2-9 inclusive [6] , of the two last of the Abhi¤¤às, and above all for the sake of the attainment of Arahatship.

In the abstract given above, I have called these last three, together with the power of calling to mind one's own, and other peoples', previous births, the Five Abhi¤¤às, or Intuitions. And this is in accord with the passages on which Childers's article sub voce is based. But these powers are not so called either in our text, or in any other Dialogue yet published. The use of the word abhi¤¤à in this technical sense would seem therefore (to judge from the published texts) to be a sign of the later date of the book in which it occurs. [7] In the oldest portions of the Piñakas the word is always used in the general sense of insight, and if any special limitation is hinted at, it is simply the insight of Arahatship that is emphasised (as in Dhammapada 423, which is a quotation from Itivuttaka, No. 99, and is quoted also at Aïguttara I, 165 ). [8]

The Eightfold Path is not mentioned in our Sutta. This is not merely because it is not possible always to mention [\q 63/] everything. The Path does not come within the special advantages of life in the Order. To enter upon the Path to Arahatship, to walk along it, is not peculiar to members of the Order. A bhikshu might reach the goal either along that path, open also to laymen [9] , or by the process set out in our Sutta. They are two quite distinct methods of training, of which our Sutta deals only with one

Thus in the Saüyutta (IV, 51) the Buddha himself is represented as explaining that the celibate life (the brahmacariyà) [12] is led by his followers for the sake of the complete understanding of pain (dukkha-pari¤¤à). Further on in the same book (VI, 253 = V, 6, 27) this is three times repeated, with the suggestive addition that there is one way to this, to wit, the Noble Eightfold Path.

Nàgasena is therefore quite right when he says that the object of renouncing the world to live in the Order is for the sake of righteousness and peace [13] ; and in. another place that it is to the end that sorrow may pass away [14] . All these explanations belong to the Path, not to the rules of the Order. They are not really inconsistent with the other aim that our Sutta sets out. And they are only additional proof, if such were needed, that it is no more possible to sum up in a single phrase (as some writers have tried to do) the aim of Buddhism, or the object of life in the Order, than it would be to sum up in a similar way the aim of Christianity, or the object for which men enter a Christian Order. The aims are necessarily as various as the character and circumstances of the various individuals who take them up. And Nàgasena does not hesitate to addÞand to add in speaking to a kingÞthat some had joined the Order in terror at the tyranny of kings, some in fear of robbers, some because they were harassed by debt, and some perhaps merely to gain a livelihood.

[Introduction]

[II] . SâMA¥¥A-PHALA SUTTA [\q 65/]
[THE FRUITS OF THE LIFE OF A RECLUSE] [15]

[47] I. Thus have I heard. The Blessed One was once dwelling at Ràjagaha in the Mango Grove of Jãvaka the children's physician [16] , with a great company of the brethren, with twelve hundred and fifty of the brethren. Now at that time the king of Magadha, Ajàtasattu, the son of the Videha princess [17] , on the Uposatha day, held on the fifteenth, on Komudi (white [\q 66/] water-lily), the full moon day of the fourth month [18] , at night, when the moon was full, was seated on the upper terrace roof of his palace surrounded by his ministers. And the king, on that sacred day, gave utterance to a hymn of joy, saying:

`Who is the recluse or Brahman whom we may call upon tonight, who, when we call upon him, shall be able to satisfy our hearts? [19]

2. When he had thus spoken, a certain minister said to the king: `There is, Sire, Påraõa Kassapa, the head of an order, of a following, the teacher of a school, well-known and of repute as a sophist, revered by the people, a man of experience, who has long been a recluse, old and well stricken in years. Let your Majesty pay a visit to him. It may well be [20] that, on calling upon him, your heart, Sire, shall find peace.' But when he had thus spoken Ajàtasattu the king. kept silence.

14. `There are, Sir, a number of ordinary crafts mahouts, horsemen, charioteers, archers, standard bearers, camp marshalls, camp followers, high military officers of royal birth, military scouts [21] , men brave as elephants, champions, heroes, warriors in buckskin, home-born 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 [\q 69/] these enjoy, in this very world, the visible fruits of their craft. They maintain themselves, and their parents and children and friends, in happiness and comfort. They keep up gift, the object of which is gain on high, to recluses and BrahmansÞgifts that lead to rebirth in heaven, that redound to happiness, and have bliss as their result. Can you, Sir, declare to me any such immediate fruit, visible in this very world, of the life of a recluse [22]?'

16. `Once I went to Påraõa Kassapa [23] . And after exchanging with him the greetings and compliments of friendship and courtesy, I seated myself beside him, and put to him the same question as I have now put, Lord, to you.

17. `Then Påraõa Kassapa said to me: ßTo him who acts, O king, or causes another to act, to him who mutilates or causes another to mutilate, to him who punishes or causes another to punish, to him who causes grief or torment, to him who trembles or causes others to tremble, to him who kills a living creature, who takes what is not given, who breaks into houses, who commits dacoity, or robbery, or highway robbery, or adultery, or who speaks lies, to him thus acting there is no guilt. If with a discus with an edge sharp as [\q 70/] a razor he should make all the living creatures on the earth one heap, one mass, of flesh, there would be no guilt thence resulting, no increase of guilt would ensue. Were he to go along the south bank of the Ganges striking and slaying, mutilating and having men mutilated, oppressing and having men oppressed, there would be no guilt thence resulting, no increase of guilt would ensue. Were he to go along the north bank of the Ganges giving alms, and ordering gifts to be given, offering sacrifices or causing them to be offered, there would be no merit thence resulting no increase of merit. [53] In generosity, in self-mastery, in control of the senses, in speaking truth there is neither merit, nor increase of merit.û Thus, Lord, did Påraõa Kassapa, when asked what was the immediate advantage in the life of a recluse, expound his theory of non-action, [24] just, Lord, as if a man, when asked what a mango was, should explain what a bread fruit is, just so did Påraõa Kassapa, when asked what was the fruit, in this present state of being, of the life of a recluse, expound his theory of non-action. Then, Lord, it occurred to me: ßHow should such a one as I think of giving dissatisfaction to any recluse or Brahman in my realm?û So I neither applauded nor blamed what he said, and though dissatisfied I gave utterance to no expression of dissatisfaction, and neither accepting nor rejecting that answer of his, I arose from my seat, and departed thence.

19. ['In the same manner I went to five other teachers, and receiving to this same question put an answer not to the point, I behaved in each case as just set forth. And the answers of the five were thus: [25]

[\q 71/] 20. `When one day I had thus asked Makkhali of the cow-pen [26] , he said: ßThere is, O king, no cause, either ultimate or remote, for the depravity of beings; they become. depraved without reason and without cause. There is no cause, either proximate or remote, for the rectitude of beings; they become pure without reason and without cause. The attainment of any given condition, of any character, does not depend either on one's own acts, or on the acts of another, or on human effort. There is no such thing as power or energy, or human strength or human vigour. All animals, all creatures (with one, two, or more senses), all beings (produced from eggs or in a womb), all souls (in plants) [27] are without force and power and energy of their own. They are bent this way and that by their fate, by the necessary conditions of the class to which they belong, by their individual nature: and it is according to their position in one or other of the six classes that they experience ease or pain.

ß`There are sixty-two paths (or modes of conduct), sixty-two periods, six classes (or distinctions among men) [28] , eight stages of a prophet's existence [29] , forty-nine hundred sorts of occupation [30] , forty-nine hundred sorts of wandering mendicants, forty-nine hundred regions dwelt in by Nàgas, two thousand faculties, three thousand purgatories, thirty-six places where dust accumulates, seven sorts of animate and seven of inanimate production, and seven of production by grafting, seven sorts of gods, and of men, and of devils, and of great lakes, and seven principal and again seven hundred minor sorts of Pacuñas [31] of precipices, and of dreams.

[55] 23. `When, one day, I had thus asked Ajita of the garment of hair, he said [32] :

ßThere is no such thing, O king, as alms or sacrifice or offering. There is neither fruit nor result of good or evil deeds. There is no such thing as this world or the next. There is neither father nor mother, nor beings springing into life without them. There are in the world no recluses or Brahmans who have reached the highest point [33] , who; walk perfectly, and who having understood and realised, by themselves alone, both this world and the next, make their wisdom known to others.

`ßA human being is built up of the four elements. When he dies the earthy in him returns and relapses to the earth, the fluid to the water, the heat to the fire, the windy to the air, and his faculties [34] pass into space. The four bearers, on the bier as a fifth, take his dead body away; till they reach the burning-ground men utter forth eulogies, but there his bones are bleached, [\q 74/] and his offerings [35] end in ashes. It is a doctrine of fools, this talk of gifts. It is an empty lie, mere idle talk, when men say there is profit therein. Fools and wise alike, on the dissolution of the body, are cut off, annihilated, and after death they are not.û

[57] 28. `When, one day, I had thus asked the Nigaõñha of the Nàta clan, he said: ßA Nigaõñha, O king (a man free from bonds), is restrained with a fourfold self-restraint. He lives restrained as regards all water; restrained as regards all evil; all evil has he washed away; and he lives suffused with the sense of evil held at bay. Such is his fourfold self-restraint. And since he is thus tied with this fourfold [\q 75/] bond, therefore is he, the Nigaõñha (free from bonds), called Gatatto (whose heart has gone; that is, to the summit, to the attainment, of his aim) Yatatto (whose heart is kept down; that is, is under command), and òhitatto (whose heart is fixed ).û [36]

[58] 31. `When, one day, I had thus asked Sa¤jaya of the Belaññha clan, he said: ßIf you ask me whether there is another worldÞwell, if I thought there were, I would say so. But I don't say so. And I don't think it is thus or thus. And I don't think it is otherwise. And I don't deny it. And I don't say there neither is nor is not, another world. And if you ask me about the beings produced by chance; or whether there is any fruit, any result, of good or bad actions; or whether a man who has won the truth continues, or not, after deathÞto each or any of these questions do I give the same reply.û [37]

[59] 33. `Thus, Lord, did Sa¤jaya of the Belaññha clan, when asked what was the immediate advantage in the life of a recluse, show his manner of prevarication. And to him, as to all the others, I expressed neither approval nor dissatisfaction, but neither accepting nor [\q 76/] rejecting what was said, I arose from my seat, and departed thence. [38]

40. `Suppose, O king, there appears in the world one who has won the truth, an Arahat, a fully awakened one, abounding in wisdom and goodness, happy, who knows all worlds, unsurpassed as a guide to mortals willing to be led, a teacher for gods and men, a Blessed One, a Buddha. He, by himself, thoroughly knows and sees, as it were, face to face this universeÞincluding the worlds above of the gods, the Brahmas, and the Màras, and the world below with its recluses and Brahmans, its princes and peoplesÞand having known it, he makes his knowledge known to others. The truth, lovely in its origin, lovely in its progress, lovely in its consummation, doth he proclaim, both in the spirit and in the letter, the higher life doth he make known, in all its fullness and in all its purity. [39]

41. `A householder [40] or one of his children, or a man of inferior birth in any class listens to that truth; and on hearing it he has faith in the Tathàgata (the one who has found the truth); and when he is possessed of that faith, he considers thus within himself:

42. `When he has thus become a recluse he lives self-restrained by that restraint that should be binding on a recluse [41] . Uprightness is his delight, and he sees danger in the least of those things he should avoid. He adopts, and trains himself in, the precepts. He encompasses himself with good deeds in act and word. Pure are his means of livelihood, good is his conduct, guarded the door of his senses. Mindful and self-possessed he is altogether happy.

64. `And how, O king, is the Bhikshu guarded as to the doors of his senses [42]?

[\q 80/] `When, O king, he sees an object with his eye he is not entranced in the general appearance or the details of it [43] . He sets himself to restrain that which might give occasion for evil states, covetousness and dejection, to flow in over him so long as he dwells unrestrained as to his sense of sight. He keeps watch upon his faculty of sight, and he attains to mastery over it. And so, in like manner, when he hears a sound with his ear, or smells an odour with his nose, or tastes a flavour with his tongue, or feels a touch with his body, or when he cognises a phenomenon with his mind he is not entranced in the general appearance or the details of it. He sets himself to restrain that which might give occasion for evil states, covetousness and dejection, to flow in over him so long as he dwells unrestrained as to his mental (representative) faculty. He keeps watch upon his representative faculty, and he attains to mastery over it. And endowed with this self-restraint, so worthy of honour, as regards the senses, he experiences, within himself, a sense of ease into which no evil state can enter [44] . Thus is it, O king, that the Bhikshu becomes guarded as to the doors of his senses.

`In this matter, O king, the Bhikshu in going forth or in coming back keeps clearly before his mind's eye (all that is wrapt up thereinÞthe immediate object of [\q 81/] the act itself, its ethical significance, whether or not it is conducive to the high aim set before him, and the real facts underlying the mere phenomenon of the outward act). And so also in looking forward, or in looking round; in stretching forth his arm, or in drawing it in again; in eating or drinking, in masticating or swallowing, in obeying the calls of nature, in going or standing or sitting, in sleeping or waking, in speaking or in being still, he keeps himself aware of all it really means [45] . Thus is it, O king, that the Bhikshu becomes mindful and self-possessed.

`In this matter, O king, the Bhikshu is satisfied with sufficient robes to cherish his body, with sufficient food to keep his stomach going. Whithersoever he may go forth, these he takes with him as he goesÞjust as a bird with his wings, O king,, whithersoever he may fly, carries his wings with him as he flies. Thus is it, O king, that the Bhikshu becomes content [46]

68. `Putting away the hankering after the world [47] . he remains with a heart that hankers not, and purifies his mind of lusts. Putting away the corruption of the wish to injure, he remains with a heart free from ill temper, and purifies his mind of malevolence. Putting away torpor of heart and mind [48] , keeping his ideas alight [49] , mindful and self-possessed, he purifies his mind of weakness and of sloth. Putting away flurry and worry, he remains free from fretfulness, and with heart serene within, he purifies himself of irritability and vexation of spirit. Putting away wavering, he remains as one passed beyond perplexity; and no longer in suspense as to what is good, he purifies his mind of doubt.

69. `Then just, O king, as when a man, after contracting a loan [50] , should set a business on foot, and his [\q 83/] business should succeed, and he should not only be able to pay off the old debt he had incurred, but there should be a surplus over to maintain a wife. Then would he realise [72] : ßI used to have to carry on my business by getting into debt, but it has gone so well with me that I have paid off what I owed, and have a surplus over to maintain a wife.û And he would be of good cheer at that, would be glad of heart at that:

75. `And gladness springs up within him on his realising that, and joy arises to him thus gladdened, and so rejoicing all his frame becomes at ease, and being thus at ease he is filled with a sense of peace, and in that peace his heart is stayed. [51]

75A. `Then estranged from lusts, aloof from evil dispositions. he enters into and remains in the First RaptureÞa state of joy and ease born of detachment [52] , reasoning and investigation going on the while.

77. `Then further, O king, the Bhikshu suppressing all reasoning and investigation enters into and abides in the Second Jhàna, a state of joy and ease, born of the serenity of concentration, when no reasoning or investigation goes onÞa state of elevation [53] of mind, a tranquillisation of the heart within.

79. `Then further, O king, the Bhikshu, holding aloof from joy, becomes equable [54] ; and mindful and self-possessed he experiences in his body that case which the Arahats talk of when they say: ßThe man serene and self-possessed is well at ease,û and so he enters into and abides in the Third Jhàna.

83. `With his heart thus serene, made pure, translucent, cultured, devoid of evil, supple, ready to act, firm, and imperturbable, he applies and bends down his mind to that insight that comes from knowledge. He grasps the fact: ßThis body of mine has form, it is built up of the four elements, it springs from father [\q 87/] and mother, it is continually renewed by so much boiled rice and juicy foods, its very nature is impermanence, it is subject to erasion, abrasion, dissolution, and disintegration; [55] and therein is this consciousness [56] of mine, too, bound up, on that does it depend.û

84. `Just, O king, as if there were a Veluriya gem, bright, of the purest water, with eight facets, excellently cut, clear, translucent, without a flaw, excellent in every way. And through it a string, blue, or orange-coloured, or red, or white, or yellow should be threaded. If a man, who had eyes to see, were to take it into his hand, he would clearly perceive how the one is bound up with the other. [57]

85. `With his heart thus serene, made pure, translucent, cultured, devoid of evil, supple, ready to act, firm, and imperturbable, he applies and bends down his mind to the calling up of a mental image. He calls up from this body another body, having form, [\q 88/] made of mind, having all (his own body's) limbs and parts, not deprived of any organ; [58]

86. `Just, O king, as if a man were to pull out a reed from its sheath. He would know: ßThis is the reed, this the sheath. The reed is one thing, the sheath another. It is from the sheath that the reed has been drawn forth.û [59] And similarly were he to take a snake out of its slough, or draw a sword from its scabbard.' [60]

87. `With his heart thus serene, made pure, translucent, cultured, devoid of evil, supple, ready to act, firm and imperturbable, he applies and bends down his mind to the modes of the Wondrous Gift [61] . [78] He enjoys the Wondrous Gift in its various modesÞbeing one he becomes many, or having become many becomes one again; he becomes visible or invisible; he goes, feeling no obstruction, to the further side of a wall or rampart or hill, as if through air; he penetrates up and down through solid ground, as if through water; he walks on water without breaking [\q 89/] through, as if on solid ground; he travels cross-legged in the sky, like the birds on wing; even the Moon and the Sun, so potent, so mighty though they be, does he touch and feel with his hand; he reaches in the body even up to the heaven of Brahmà.

90. `Just, O king, as if a man were on the high road and were to hear the sound of a kettledrum or a tabor or the sound of chank horns and small drums he would know: ßThis is the sound of a kettledrum, this is the sound of a tabor, this of chank horns, and of drums.û [62] `This, O king, is an immediate fruit of the life of a recluse, visible in this life, and higher and sweeter than the last.

93. `With his heart thus serene (&c. as before), he directs and bends down his mind to the knowledge of the memory of his previous temporary states. He recalls to mind his various temporary states in days gone byÞone birth, or two or three or four or five births, or ten or twenty or thirty or forty or fifty or a hundred or a thousand or a hundred thousand births, through many an aeon of dissolution, many an aeon of evolution, many an aeon of both dissolution and evolution [64] .ß In such a place such was my name, such my family, such my caste [65] , such my food, such my experience of discomfort or of ease, and such the limits of my life. When I passed away from that state, I took form again in such a place. There I had [\q 91/] such and such a name and family and caste and food and experience of discomfort or of ease, such was the limit of my life. When I passed away from that state I took form again hereûÞthus does he call to mind his temporary state in days gone by in all their details, and in all their modes.

94. `Just, O king, as if a man were to go from his own to another village, and from that one to another, and from that one should return home. Then he would know: ßFrom my own village I came to that other one. There I stood in such and such a way, sat thus, spake thus, and held my peace thus. Thence I came to that other village; and there I stood in such and such a way, sat thus, spake thus, and held my peace thus. And now, from that other village, I have returned back again home.û [66]

95. `With his heart thus serene (&c. as before), he directs and bends down his mind to the knowledge of the fall and rise of beings. With the pure Heavenly Eye [67] , surpassing that of men, he sees beings as they pass away from one form of existence and take shape in another; he recognises the mean and the noble, the well favoured and the ill favoured, the happy and the wretched, passing away according to their deeds:

ßSuch and such beings, my brethren, in act and word and thought, revilers of the noble ones, holding to wrong views, acquiring for themselves that karma which results from wrong views, they, on the dissolution of the body, after death, are reborn in some unhappy state of suffering or woe. But such and such beings, my brethren, well doers in act and word and thought, not revilers of the noble ones, holding to right views, [\q 92/] acquiring for themselves that karma that results from right views, they, on the dissolution of the body, after death, are reborn in some happy state in heaven.û Thus with the pure Heavenly Eye, surpassing that of men, [83] he sees beings as they pass away from one state of existence, and take form in another; he recognises the mean and the noble, the well favoured and the ill favoured, the happy and the wretched, passing away according to their deeds. [68]

96. Just, O king, as if there were a house with an upper terrace on it in the midst of a place where four roads meet, and a man standing thereon, and with eyes to see, should watch men entering a house, and coming forth out of it, and walking hither and thither along the street [69] , and seated in the square in the midst. Then he would know: ßThose men are entering a house, and those are leaving it, and those are walking to and fro in the street, and those are seated in the square in the midst.û

97. `With his heart thus serene (&c. as before), he directs and bends down his mind to the knowledge of the destruction of the Deadly Floods [70] . He knows [\q 93/] as it really is: ßThis is pain.û [84] He knows as it really is: ßThis is the origin of pain.û He knows as it really is: ßThis is the cessation of pain.û He knows as it really is: ßThis is the Path that leads to the cessation of pain.û He knows as they really are: ßThese are the Deadly Floods.û He knows as it really is, "This is the origin of the Deadly Floods.û He knows as it really is: ßThis is the cessation of the Deadly Floods.û He knows as it really is: ßThis is the Path that, leads to the cessation of the Deadly Floods.û To him, thus knowing, thus seeing, the heart is set free from the Deadly Taint of Lusts, [71] is set free from the Deadly Taint of Becomings, [72] is set free from the Deadly Taint of Ignorance. [73] In him, thus set free, there arises the knowledge of his emancipation, and he knows: ßRebirth has been destroyed. The higher life has been fulfilled. What had to be done has been accomplished. After this present life there will be no beyond!û

98. `Just, O king, as if in a mountain fastness there were a pool of water, clear, translucent, and Serene; and a man, standing on the bank, and with eyes to see, should perceive the oysters and the shells, the gravel and the pebbles and the shoals of fish, as they move about or lie within it: he would know: ßThis [\q 94/] pool is clear, transparent, and serene, and there within it are the oysters and the shells, and the sand and gravel, and the shoals of fish are moving about or lying still.û [74]

[85] `This, O king, is an immediate fruit of the life of a recluse, visible in this world, and higher and sweeter than the last. And there is no fruit of the life of a recluse, visible in this world, that is higher and sweeter than this.' [75]

100. `Verily, O king, it was sin that overcame you in acting thus. But in as much as you look upon it as sin, and confess it according to what is right, we accept your confession as to that. For that, O king, is custom in the discipline of the noble ones [76] , that whosoever [\q 95/] looks upon his fault as a fault, and rightfully confesses it, shall attain to self-restraint in future.'

102. Now the Blessed One, not long after Ajàtasattu the king had gone, addressed the brethren, and said: `This king, brethren, was deeply affected,. he was touched in heart. If, brethren, the king had not put his father to death, that righteous man, and righteous king, then would the clear and spotless eye for the truth have arisen in him, even as he sat there [77] .'

[1] Details a-d (though the fact is not referred to here) are the opposites of' the three bad acts of the body, and the four bad acts of speech, kàya-and vacã-duccaritàni, so often referred to in the Suttas, and in the Abhidhamma. The three others (of the mind), making up the ten given in my manual, p. 142, are omitted here because they belong to the higher morality.

[2] Buddhaghosa (p. 219) says that though the four aråpa vimokkhas are not explicitly mentioned they are to be understood (thus making up the eight samàpattis). This may be so: but it looks like a later writer reading his own opinion into the older text. They are put into the text at Poññhapàda, pp. 183, 184, and it is difficult to see why they should not have been also inserted here, if they were really implied.

[3] Possibly Nos. 11 and 12 are meant, both here and in all the other Suttas, to be omitted. The wording is ambiguous. Buddhaghosa, who talks here (see p. 268) of Nos. 10-13 as the Eightfold pa¤¤à, apparently means to include them (he could not otherwise get eight). But the argument of the Mahàli seems to exclude them. The texts always jump from the last words of 10 to the last words of 13. Now as in the Mahàli No. 12 is excluded, it is clear that at least there only Nos. 10 and 13 are meant. And there is no difference between the phraseology in the Mahàli and that used in the other Suttas.

[4] From which we may infer that, as respects those matters, he saw no difference between himself and the other teachers.

[5] So that the power of iddhi, of hearing heavenly sounds and of knowing other people's thoughts, are apparently supposed to be in common ground between the buddhists and the other sects. they are included in our sutta because they are supposed to be part of the advantage of life in an OrderÞin any Order, that is, not only the Buddhist.

[6] Majjhima II, 37, 38. Perhaps the p e is meant to be supplied from the twenty-seventh Sutta just quotedÞthe difference, however, as we have seen, is not of great importance.

[7] The oldest case of the technical use of the word, so far as I know, is in the introductory story of the Mahà Vibhaïga on the fourth Pàràjika (Vin. III, 87). This is later than the Old Commentary on the Pàñimokkha, from which it incorporates many passages, and this again is later, of course, than the Pàñimokkha itself.

[8] Compare also A. I, 100s; 11, 249; III, 3, 9, 277.

[9] For a list of twenty-one laymen Arahats see A. III, 451; and there are other instances recorded.

[10] A good summary of this is in the Sigàlovàda Sutta, an abstract of which is given in my Manual, pp. 143 foll.

[11] Translated in `Vinaya Texts' (S. B. E.).

[12] That is, of course, `the best course of life' with the connotation of celibacy. The German `Wandel' is a good rendering of cariyà. We have no expression so good. See Saüyutta V, 16, 17.

[13] Milinda I, 31 (Of my translation).

[14] Ibid. I, 51;compare I, 101.

[15] Gogerly's translation of the first part of this Sutta, and Burnouf's translation of the whole of it, have been reprinted in Grimblot's `Sept Suttas Palis.' These versions, of remarkable merit for the time when they were made, are full of mistakes which the since published editions of the Commentary, and of numerous allied texts, enable us now to avoid. I have not thought it necessary to point out the numerous passages, occurring indeed in nearly every sentence, in which the present translation differs from theirs. It should be mentioned here, however, that Burnouf has missed the whole point of the dialogue by misunderstanding the constantly repeated phrase sandiññhikaü sàma¤¤a-phalaü. from which this title is taken. He renders it throughout as meaning `foreseen and general fruit' which is grammatically impossible as regards sandiññhikaü, and rests on a false derivation as regards sàma¤¤a. This last word means, of course, `samaõaship, being a samaõa, living as a samaõa, a recluse, a religieux.'

[16] Jãvakassa komàrabhaccassa. Buddhaghosa (Sum. I, 133) naturally follows the compilers of the Khandakas (V. 1, 269) in interpreting the adjective as `brought up by the Prince.' But see the note at `Vinaya Texts,' II, 174; which shows that the more likely meaning is `the bringer-up of children' (child-doctor). Several cures, however, wrought by him are recorded; and the patients are always adults. There is no other reference at all to his being a child-doctor, and the Khandaka which gives the other interpretation is a very ancient document.

[17] See the note in my `Buddhist Suttas,' p. i. Buddhaghosa (P. 139) says she was the daughter of the king of Kosala.

[18] This is interesting, as it shows that the year, for the compilers of our Sutta, began in Sàvana (middle of July to middle of August), that is, with the rainy season. There were three uposatha days in each month, on the 7th, 14th, and 15th day of the month. The full moon night of Kattika (middle of October to middle of November) is called Komudi (from Kumuda, a white water lily), because that flower is supposed to bloom then. Burnouf is wrong in translating Komudi as the name of the month.

[19] The same lines recur, but in a different order, at Jàt. 1, 105. Dosinà, the etymology of which puzzled Childers and also Buddhaghosa (p. 141), is jyotsnà.

[20] Appeva nàma. Both Gogerly and Burnouf take this to mean `to a certainty,' but compare D. I, 179, 205; V. II, 85, 262.

[21] Pakkhandino, `rushers forth.' The exact meaning of some of these military terms is still uncertain, and was apparently uncertain to Buddhaghosa. They all recur, with some differences of reading, in the Milinda (P. 331, in a later and much longer list), and also in the Aïguttara (IV, 07), as the names of the constituent elements of a standing army.

[22] Burnouf has made a sad mess of this important and constantly repeated clause. He has `Is it then possible, Sir, that one should declare to them (that is, to the craftsmen just mentioned) in this world, such a result (of their actions) as foreseen and as the general fruit of their conduct?' But the king asks the Buddha to tell him (the king himself) whether the members of the Order derive from their life any benefit corresponding to that which the craftsmen derive from theirs.

[23] According to Buddhaghosa (p. 142) he was one of the teachers who went about naked.

[24] Akiriyaü vyàkàsi. Gogerly interprets this `he replied by affirming that there are no future rewards and punishment.' Burnouf has simply `m'a donn`e une r`eponse vaine.' But the corresponding word in the subsequent sections summarises the theory of the teacher questioned. On this theory compare A. 1, 62; V. 1, 235.

[25] In the text the framework of the interview is repeated each time in the same words as above. Only the answers differ. The answers all recur in the Majjhima I, 5 I 3 foll.

[26] There is a good deal in both the Buddhist and the Jain texts about this Makkhali Gosàla, whose followers were called âjãvakas, and who was regarded, from the Buddhist point of view, as the worst of the sophists. Some of the Jaina passages, and also Buddhaghosa here, are referred to by Hoernle, Uvàsaka dasào,' pp. 108 foll.: and in the Appendixes. The principal Piñaka passages are M. I, 31, 198, 238, 250, 483, 516, 524. S. I, 66, 68; III, 69, 211;

[27] Sabbe sattà, sabbe pànà, sabbe bhåtà, sabbe jãvà. Buddhaghosa gives details of these four classes of living beings, showing how they are meant to include all that has life, on this earth, from men down to plants. The explanation is very confused, and makes the terms by no means mutually exclusive. They are frequently used in the same order in the Jaina-Såtras, and Professor Jacobi renders them accordingly `Every sentient being, every insect, every living thing, whether animal or vegetable.' `Jaina-Sutras,' II, xxv. This is much better; but we have, in our version, to give the sense in which the Buddhists supposed Gosàla to have taken the words.

[28] Compare the corresponding theory of the Jains as given in the Uttaràdhyàyana Såtra in Jacobi's Jaina-Såtras, vol, ii, P. 213: and that of Påraõa Kassapa quoted in Aïguttara III, 383.

[29] Buddhaghosa gives the details `babyhood, playtime, trial time, erect time, learning time, ascetic time, prophet time, and prostrate time' with (very necessary) comments on each. One may compare Shakspere's `Seven Ages of Man.'

[30] âjãva. The Siamese edition reads àjãvaka.

[31] I think this is the right reading, but don't know what it means.

[32] This answer recurs S. III, 307, M. 1, 515 (compare Dh. S. 1215, 1362, 1364), as the view of a typical sophist.

[33] Sammag-gato. Buddhaghosa gives here no explanation of this word, but the Jàtaka Commentary on Jàt. III, 305 says it means the man who has attained the highest fruit; that is, Arahatship. Gato is used here in the same sense as it has in Tathàgato, in gatatto (in the Nigaõñha paragraph below), and in vijjà-gato (S. N. 730, 733, 743), that is, who has not only attempted to go to, but has actually reached, the aim (common alike to the orthodox Vedàntist Brahmans and to each of the various schools of independent, dissenting, thinkers and recluses) of the conquest over ignorance, of the grasp of truth.

[34] Indriyàni, the five senses, and the mind as a sixth.

[35] Ahutiyo. See Buddhavaüsa XXVII, 10; Kathà Vatthu 550. The phrase is omitted in the parallel passage in the Jaina `Såtrakritànga pointed out by Jacobi, Jaina-Såtras,' II, xxiv.

[36] The series of riddles in this difficult passage is probably intended to be an ironical imitation of the Nigaõñha's way of talking. Gogerly has caught the general sense fairly enough, but his version is very free, and wrong as to two of the words, and it gives no idea of the oracular form in which the original is couched. Burnouf's rendering is quite wide of the mark.

[37] The text repeats the whole paragraph put above (p. 27 of the text) into the mouth of the Eel-wriggler.

[38] Of these six teachers Påraõa denies the evil karma in a bad act and vice versa; Ajita, in preaching annihilation at death, shuts out the possibility of any effect to be worked by karma; and Makkhali rejects both karma and its effect. The theory of Pakudha seems to exclude responsibility; the Nigaõñha simply begs the question, by asserting that a Nigaõñha has attained the end; and Sa¤jaya gives no answer at all.

[39] Buddhaghosa applies these last two adjectives to the truth, not to the life. But it seems more in accord with the next paragraph to refer them to the life.

[40] Gahapati, which Buddhaghosa takes here in the sense of peasant ryot.

[41] Pàñimokkha-saüvara-saüvuto. Buddhaghosa, I think, takes this to mean `restrained according to the rules of the Pàñimokkha.'

[42] On the following important and constantly repeated paragraph compare M. I, 180, 268; K. V. 424-6, 463-4; Mil. 367; Asl. 400, &c.

[43] Na nimittaggàhã hoti nànuvya¤ganaggàhã. The phrase nimittaü gaõhàti means either to seize upon anything as the object of one's thought to the exclusion of everything else (see, for instance, Vin. I, 183, and Buddhaghosa's note on it given in the (Vinaya Texts,' II, 9), or to seize upon the outward sign of anything so keenly as to recognise what it is the mark of (Vin. III, 17). And when the object is a person of the other sex this phrase is the idiom used for our `falling in love with.' Buddhaghosa gives, as an instance of the nimitta, the general conclusion that the object seen, heard, &c., is a man or woman; of the anuvya¤jana, the perception of the detail that he or she is smiling, talking, &c.

[44] Avyàseka, literally `with no besprinkling' (of evil, says Buddhaghosa).

[45] A small volume might be written on the various expansions of this text in the Piñakas. Several whole Dialogues are devoted to it, and various Suttas in others of the oldest texts. Buddhaghosa has many pages upon it here, and deals with it also at length in the Visuddhi Magga and elsewhere. What is above added in brackets explains the principal points of what is implied, according to the Piñakas, in this famous passageÞthe Buddhist analogue to St. Paul's: `Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God' (I Cor. x. 31).

[46] `Consider the fowls of the air,' &c. (Matt. vi. 26).

[47] Abhijjhaü loke pahàya. Gogerly renders `banishes desire from him,' leaving out loke altogether, and rendering abhijjhà in defiance both of the derivation and of the traditional explanation of the word. Even Burnouf (who frequently uses `desire' for words in the Pàli meaning `lusts' or `excitement') has here `cupidite'

[48] So Buddhaghosa here (p.211). But the Dhamma Sangaõi II 56, II 57 explains it as torpor of mind and body.

[49] âloka-sa¤¤ã, literally `whose ideas are light.' Neumann (Reden des Gotamo,' 1, 434, &c.) translates `loving the light,' which may be the right connotation. Burnouf has `being aware of his visual sensation' (de son regard), which is certainly wrong.

[50] Iõaü àdàya. Neumann has `oppressed by debt,' but Buddhaghosa (p. 212) says `taking goods on interest'; and this is confirmed by Jàt. IV, 256, V, 436.

[51] From the beginning of Section 68 the text, though here split up into paragraphs for the convenience of the reader, is really one long sentence or paragraph of much eloquence and force in the Pàli; and the peroration, leading on to the jhànas, is a favourite passage recurring M. I, 71; Vin. I, 294; Mil. 84. The five similes are to be taken, in order, as referring to the Five Hindrances (Nãvaraõà) given in Section 68. The Dhamma Sangaõi 1152 gives six hindrances, and M. 1, 360-3 gives eight.

[52] Viveka, `separation `physically of the body, `seclusion'; intellectually, of the objects of thought, `discrimination'; ethically, of the heart, `being separate from the world.' We have no word in English suggesting these three. all of which are implied. The stress is upon separation from the world, taking `world' in the sense of all the hindrances to spiritual progress, and especially of the five chief hindrances (Nãvaraõà) just above set out. Buddhaghosa has nothing here, but compare Asl. 166.

[53] Ekodibhàva. Compare Asl. 169, Senart in Mahàvastu I, 554, and the notes in J. P. T. S., 1884, P. 32 foll.

[54] Upekhako, literally `looking on,' that is, looking on rival mental states with equal mind. Imperturbable, impartial, tolerant, unsusceptible, stoical, composed, are all possible renderings, and all unsatisfactory. The ten kinds of upekkhà, `equanimity,' translated into English from Sinhalese by Spence Hardy (Manual, p. 505), can now be corrected from the Pàli at Asl. 172.

[55] This is a favourite description of the body. (See M. I, 500; II, 17; S. IV, 83; Jàt. I, 146, &c.) The words for erasion, abrasion, are cunningly chosen (ucchàdana, parimaddana). They are also familiar technical terms of the Indian shampooer, and are so used above (P. 7, Section 16 of the text). The double meaning must have been clearly present to the Indian hearer, and the words are, therefore, really untranslatable.

[56] Vi¤¤àõa. `The five senses, sensations arising from objects, and all emotions and intellectual processes,' says Buddhaghosa (P. 221).

[57] In spite of this and similar passages the adherents of the soul theory (having nothing else to fasten on) were apt to fasten on to the Buddhist vi¤¤àõa as a possible point of reconciliation with their own theory. Even an admirer of the Buddha (one Sàti, a member of the Order) went so far as to tell the Buddha himself that he must, as he admitted transmigration, have meant that the vi¤¤àõa did not really depend upon, was not really bound, up with, the body, but that it formed the link in transmigration. In perhaps the most earnest and emphatic of all the Dialogues (M. I, 256 foll.), the Buddha meets and refutes at length this erroneous representation of his view. But it still survives. I know two living writers on Buddhism who (in blissful ignorance of the Dialogue in question) still fasten upon Buddha the opinion he so expressly refused to accept.

[58] Buddhaghosa explains that, if the Bhikshu have his ears unpierced, so will the image, and so on.

[59] This old smile occurs already in the Satapatha-Bràhmaõa IV, 3, 3, 16.

[60] The point is the similarity. Buddhaghosa explains that the karaõóa is not a basket (as Burnouf renders it), but the skin which the snake sloughs off; and that the scabbard is like the sword, whatever the sword's shape. He adds that of course a man could not take a snake out of its slough with his hand. He is supposed in the simile to do so in imagination.

[61] iddhi, literally `well-being, prosperity.' The four iddhis of a king are personal beauty, length of life, strong health, and popularity (M. Sud. Sutta in my `Buddhist Suttas,' pp. 259-261). The iddhis of Gotama when at home, as a boy, were the possession of a beautiful garden, soft clothing, comfortable lodging, pleasant music, and good food (A. 1, 145). Worldly iddhi is distinguished from spiritual at A. 1, 93. Buddhaghosa gives nine sorts of iddhi, mostly intellectual, at Asl. 91, and compare 237. There are no examples in the Piñakas of concrete instances of any of these except the last; but see S. IV, 289, 290; A. III, 340, 341;M. P. S. 43.

[62] The point of the comparison, says Buddhaghosa (223), is that if he is in trouble and has lost his way he might be in doubt. But if calm and secure he can tell the difference.

[63] Sauttara and anuttara. Unless the interpretation given in the Dhamma Sangaõi 1292, 1293,1596,1597('occupied with rebirth in heaven, and occupied with Arahatship') reveals a change in the use of terms, the evil disposition, in this case only, is put first.

[64] This is based on the Indian theory of the periodic destruction and renovation of the universe, each of which takes countless years to accomplish.

[65] Vaõõa, `colour.'

[66] The three villages correspond to the three stages of being, the three BhåmisÞthe world of lust, the world of form, and the formless worlds (the Kàma, Råpa, and Aråpa Lokas).

[67] Dibba-cakkhu. See the note below on Section 102 at the end of this Sutta.

[68] This paragraph forms the subject of the discussion in the Kathà Vatthu III, 9 (p. 250). The mere knowledge of the general fact of the action of karma is there distinguished from the dibba-cakkhu, the Heavenly Eye; and the instance of Sàriputta is quoted, who had that knowledge, but not the Heavenly Eye. As he was an Arahat it follows that the possession of the Heavenly Eye was not a necessary consequence of Arahatship. Buddhaghosa adds (p. 224) that the sphere of vision of the Heavenly Eye did not extend to the Formless Worlds. On the dhamma-cakkhu, `the Eye for the Truth.,' see below, p. 110, Section 21 of the text.

[69] Vãtisa¤carante is Buddhaghosa's reading. The Siamese has Vithiü. Compare M. I, 279.

[70] âsavas, Deadly Floods, another untranslatable term. Neumann has Illusion (Wahn); Burnouf has defilement (souillures). They are sometimes the three here mentioned (M. I, 23, 155; A. I, 167; S. IV, 256, &c.); but speculation, theorising (diññhi) is added as a fourth in the M. P. S. and elsewhere. Unfortunately, the word has not been yet found in its concrete, primary, sense; unless indeed Buddhaghosa's statement (at Asl. 48) that well seasoned spirituous liquors were called àsavà be taken literally. It is therefore impossible to be sure what is the simile that underlies the use of the word in its secondary, ethical sense. Perhaps after all it is the idea of overwhelming intoxication, and not of flood or taint or ooze, that we ought to consider.

[71] `Kamàsavà, with special reference to the taint of hankering after a future life in the sensuous plane (kàma loka); that is, in the world.

[72] Bhavàsavà, with special reference to the taint of hankering after a future life in the plane of form and the formless plane (the råpa and aråpa lokas); that is, in heaven.

[73] Avijjàsavà, with special reference to ignorance of the Four Great Truths, just above summarised.

[74] The simile recurs M. I, 279; A. I, 9. Compare for the words Sippi-sambuka Jàt. V, 197; A. III, 395; Trenckner, `Pali Miscellany,' p. 6o.

[75] Because, as Buddhaghosa points out, this is really Arahatship, Nirvàõa; and it was to this, to Arahatship, that all the rest led up.

[76] Ariyànaü. That is, either of previous Buddhas, or perhaps of the Arahats.

[77] The dhamma-cakkhu (Eye for the Truth) is a technical term for conversion, for entering on the Path that ends in Arahatship. It is higher than the Heavenly Eye (dibba-cakkhu, above, p.82 of the text, Section 95) which sees other people's previous births, and below the Eye of Wisdom (pa¤¤à-cakkhu) which is the wisdom of the Arahat (Itivuttaka, p. 52, Section 6i).