Dialogues of the Buddha (Digha Nikaya)

' He wears, as a garment, a blanket of human hair2: — ' He wears, as a garment, a blanket made of horses' tails 3 : — ' He wears, as a garment, a blanket made of the feathers of owls : — ' He is a "plucker-out-of-hair-and-beard," addicted to the practice of plucking out both hair and beard : — ' He is a "stander-up," rejecting the use of a seat: — 'He is a " croucher-down on-the-heels," addicted to exerting himself when crouching down on his heels4: — * He is a " bed-of-thorns-man," putting iron spikes or natural thorns under the skin on which he sleeps5: — ' He uses a plank bed : — ■ . ' He sleeps on the bare ground 6 : — ' He sleeps always on one side : — 1 He is a "dust-and-dirt-wearer," (smearing his body with oil he stands where dust clouds blow, and lets the dust adhere to his body) : — ■ He lives and sleeps in the open air 7 : — 1 Whatsoever seat is offered to him, that he accepts 1 Phalaka-^iram pi dhareti. See Maha Vagga VIII, 28. 2 ; Aulla Vagga V, 29. 3.

2 So of A^ita of the garment of hair, above, p. 73. Both commentators say the hair is human hair. 3 Vala-kambalam pi dhareti. So the commentators here. The alternative rendering given by us at ' Vinaya Texts,' II, 247, ' skin of a wild beast,' should be corrected accordingly. That would be va/a, and all the passages where our word occurs read vaia. Comp. A. I, 240. 4 Ukku/ikappadhtna. Compare Dhp. 141, 2 = Divy. 339. The commentator says he progressed in this posture by a series of hops. The posture is impossible to Europeans, who, if they crouch down on their heels, cannot keep their balance when the heels touch the ground. But natives of India will sit so for hours without fatigue. 6 Both commentators add : ' or stands, or walks up and down.' * Thaw^ila-seyyam pi kappeti. The Burmese MSS. and Buddhaghosa, but not the Siamese edition, read tatufila. So does my MS. at Dhp. 141. The Puggala omits the word. S. IV, 11 8, and Mil. 351 have the th. 7 Abbhokasiko ka hoti. There is no comment on this. But compare Git. IV, 8 ; Mil. 342. 232 VIII. KASSAPA-SlHANADA SUTTA. (without being offended at its being not dignified enough) : —

1 He is a " filth-eater/' addicted to the practice of feeding on the four kinds of filth (cow-dung, cow's urine, ashes, and clay) l : — ' He is a " non-drinker," addicted to the practice of never drinking cold water (lest he should injure the souls in it) 2 : — 1 He is an " evening-third-man," addicted to the practice of going down into water thrice a day (to wash away his sins). 15. ' If a man, O Kassapa, should go naked, and be of loose habits, and lick his hands clean with his tongue, and do and be all those other things you gave in detail, down to his being addicted to the practice of taking food, according to rule, at regular intervals up to even half a month — if he does all this, and the state of blissful attainment in conduct, in heart, in intellect, have not been practised by him, realised by him, then is he far from Samawaship, far from Brahmawaship. But from the time, O Kassapa, when a Bhikkhu has cultivated the heart of love that knows no anger, that knows no illwill — from the time when, by the destruction of the deadly intoxications (the lusts of the flesh, the lust after future life, and the defilements of delusion and ignorance), he dwells in that emancipation of heart, that emancipation of mind, that is free from those intoxications, and that he, while yet in this visible world, has come to realise and know-— from that time, O Kassapa, is it that the Bhikkhu is called a Samawa, is called a Brahmawa 3 !

1 Veka/iko. So of an A^ivaka at Gat. I, 390, and compare ' Vinaya Texts,' II, 59. My rendering of the word at Mil. 259 ought, I think, to be corrected accordingly. But why was not this entered among the foods above, where one of them was already mentioned ? It looks like an afterthought, or a gloss. 2 Apanako. Compare my Milinda II, 85 foil, on this curious belief. 3 That is, of course, a true recluse, an actual Arahat. Throughout these sections Gotama is purposely at cross purposes with his questioner. Kassapa uses the word Brahmawa in his own sense ; that is, 'And if a man, O Kassapa, feed on potherbs, on wild rice, on Nivara seeds, or on any of those other things you gave in detail down to fruits that have fallen of themselves, and the state of blissful attainment in conduct, in heart, in intellect, have not been practised by him, realised by him, then is he far from Samaraship, far from Brahmaraship. But from the time, O Kassapa, when a Bhikkhu has cultivated the heart of love that knows no anger, that knows no illwill — from the time when, by the destruction of the deadly intoxications (the lusts of the flesh, the lust after future life, and the defilements of delusion and ignorance), he dwells in that emancipation of heart, that emancipation of mind, that is free from those intoxications, and that he, while yet in this visible world, has come to realise and know — from that time, O Kassapa, is it that the Bhikkhu is called a Samara, is called a Brahma/za !

[168] ' And if a man, O Kassapa, wear coarse hempen cloth, or carry out all or any of those other practices you gave in detail down to bathing in water three times a day, and the state of blissful attainment in conduct, in heart, in intellect, have not been practised by him, realised by him, then is he far from Samaraship, far from Brahma^aship. But from the time, O Kassapa, when a Bhikkhu has cultivated the heart of love that knows no anger, that knows no illwill — from the time when, by the destruction of the deadly intoxications (the lusts of the flesh, the lust after future life, and the defilements of delusion and ignorance), he dwells in that emancipation of heart, that emancipation of mind, that is free from those intoxications, and that he, while yet in this visible world, has come to realise and know — from that time, O Kassapa, is it that the Bhikkhu is called a Samara, is called a Brahma/za ! ' not in the ordinary sense, but of the ideal religieux. Gotama, in his answer, keeps the word; but he means something quite different, he means an Arahat. On the persistent way in which the Pi/aka texts try to put this new meaning into the word, see above, in the Introduction to the Kuiadanta.

2 34 vm- KASSAPA-SIHANADA SUTTA. [169] 1 6. And when he had thus spoken, Kassapa, the naked ascetic, said to the Blessed One: 'How hard then, Gotama, must Samawaship be to gain, how hard must Brahmawaship be ! ' ■ That, Kassapa, is a common saying in the world that the life of a Samawa and of a Brahmawa is hard to lead. But if the hardness, the very great hardness, of that life depended merely on this ascetism, on the carrying out of any or all of those practices you have detailed, then it would not be fitting to say that the life of the Sama«a, of the Brahmawa, was hard to lead. It would be quite possible for a householder, or for the son of a householder, or for any one, down to the slave girl who carries the water-jar, to say : " Let me now go naked, let me become of low habits," and so on through all the items of those three lists of yours. But since, Kassapa, quite apart from these matters, quite apart from all kinds of penance, the life is hard, very hard to lead ; therefore is it that it is fitting to say: "How hard must Samawaship be to gain, how hard must Brahmawaship be ! " For from the time, O Kassapa, when a Bhikkhu has cultivated the heart of love that knows no anger, that knows no illwill — from the time when, by the destruction of the deadly intoxications (the lusts of the flesh, the lust after future life, and the defilements of delusion and ignorance), he dwells in that emancipation of heart, in that emancipation of mind, that is free from those intoxications, and that he, while yet in this visible world, has come to realise and know — from that time, O Kassapa, is it that the Bhikkhu is called a Samara, is called a Brahma«a l ! '

[170] 17. And when he had thus spoken, Kassapa, the naked ascetic, said to the Blessed One : ' Hard is it, Gotama, to know when a man is a Samara, hard to know when a man is a Brahmawa ! ' ' That, Kassapa, is a common saying in the world 1 This paragraph, like the last and like the next, is, in the Pali, broken up into three sections, one for each of the three lists of penances. that it is hard to know a Samara, hard to know a Brahmawa. But if being a Samawa, if being a Brahma#a, depended merely on this asceticism, on the carrying out of any or each of those practices you have detailed, then it would not be fitting to say that a Samawa is hard to recognise, a Brahma^a is hard to recognise. It would be quite possible for a householder, or for the son of a householder, or for any one down to the slave girl who carries the water-jar, to know : " This man goes naked, or is of loose habits, or licks his fingers with his tongue," and so on through all the items of those three lists of yours. But since, Kassapa, quite apart from these matters, quite apart from all kinds of penance, it is hard to recognise a Samara, hard to recognise a Brahmawa, therefore is it fitting to say : " Hard is it to know when a man is . a Samara, to know when a man is a Brahmawa!" For from the time, O Kassapa, when a Bhikkhu has cultivated the heart of love that knows no anger, that knows no illwill — from the time when, by the destruction of the deadly intoxications (the lusts of the flesh, the lust after future life, and the defilements of delusion and ignorance), he dwells in that emancipation of heart, in that emancipation of mind, that is free from those intoxications, and that he, while yet in this visible world, has come to realise and know — from that time, O Kassapa, is it that the Bhikkhu is called a Samara, is called a Brahma^a ! '

[l7l] 18. And when he had thus spoken, Kassapa, the naked ascetic, said to the Blessed One : ' What then, Gotama, is that blissful attainment in conduct, in heart, and in mind ? ' [The answer [171-173] is all the paragraphs in the Samawwa-phala translated above, and here divided as follows : — 1. The paragraphs on the appearance of a Buddha, the conversion of a layman, his entry into the Order (§§ 40-42 above, pp. 78-79). 2. The Silas, as in the Brahma-^ala, §§ 8-27. See above, pp. 57, 58. 3. The paragraph on Confidence (J 63 above, Under the heart (A"itta). 4. The paragraph on 'Guarded is the door of his senses' ($64 above, pp. 79, 80). 5. The paragraph on 'Mindful and Selfpossessed' {§ 65 above, pp. 80, 81). 6. The paragraph on Simplicity of Life, being content with little {§ 66 above, p. 81). 7. The paragraphs on Emancipation from the Five Hindrances — covetousness, ill-temper, laziness, worry, and perplexity (§§ 67-74 above, pp. 82-84). 8. The paragraph on the Joy and Peace, that, as a result of this emancipation, fills his whole being (§ 75 above, p. 84). 9. The paragraphs on the Four Ecstasies (6^anas, — §§ 75-82 above, pp. 84-86).

10. The paragraphs on the Insight arising from Knowledge (7^a;za-dassana, — {{83, 84 above, pp. 86, 87.) 11. The paragraphs on the power of projecting mental images (§§ 85, 86 above, p. 87). 12. The paragraphs on the five modes of special intuition (abhmwa) : — a. The practice of Iddhi. b. Hearing heavenly sounds. c. Knowledge of other people's thoughts. d. Knowledge of one's own previous births. e. Knowledge of other people's previous births. 13. The realisation of the Four Noble Truths, the destruction of the Intoxications, and the attainment of Arahatship.] ' And there is no other state of blissful attainment in conduct and heart and mind which is, Kassapa, higher and sweeter than this l. [174] 21. 'Now there are some recluses and Brahmans, Kassapa, who lay emphasis on conduct. They speak, in various ways, in praise of morality. But so fat as regards the really noble, the highest conduct, I am aware of no one who is equal to myself, much less superior. And it is I who have gone the furthest therein ; that is, in the highest conduct (of the Path). ' There are some recluses and Brahmans, Kassapa, who lay emphasis on self-mortification, and scrupulous care of others. They speak in various ways in praise of self-torture and of austere scrupulousness. But so far as regards the really noblest, the highest sort of self-mortification and scrupulous regard for others, I am aware of no one else who is equal to myself, much less superior. And it is I who have gone the furthest therein ; that is, in the highest sort of scrupulous regard for others 2.

' There are some recluses and Brahmans, Kassapa, who lay emphasis on intelligence. They speak, in various ways, in praise of intelligence. But so far as regards the really noblest, the highest intelligence, I am aware of no one else who is equal to myself, much less superior. And it is I who have gone the furthest therein ; that is, in the highest Wisdom 3 (of the Path). 1 ' And by this/ says Buddhaghosa, ' he means Arahatship. For the doctrine of the Exalted One has Arahatship as its end.' 8 At Ahguttara II, 200 (compare M. I, 240-242) it is said that those addicted to tapo-gigukkhS. are incapable of Arahatship. Gotama must either, therefore, be here referring to his years of penance before he attained NirvSwa under the Tree of Wisdom ; or he must be putting a new meaning into the expression, and taking ' the higher scrupulousness' in the sense of the self-control of the Path. Probably both are implied. Gignkkhi is translated by Childers as 'disgust, loathing,' following the Sanskrit dictionaries. The example of it given at M. I, 78 is ' being so mindful, in going out or coming in, that pity is stirred up in one even towards a drop of water, to the effect that: "may I not bring injury on the minute creatures therein." ' It comes therefore to very nearly the same thing as ahizrcsa.

3 Adhipa»«&. From Ahguttara II, 93 it is clear that this is the 238 VIII. KASSAPA-siHANADA SUTTA. ' There are some recluses and Brahmans, Kassapa, ■who lay emphasis on emancipation. They speak, in various ways, in praise of emancipation. But so far as regards the really noblest, the highest emancipation, I am aware of no one else who is equal to myself, much less superior. And it is I who have gone the furthest therein ; that is, in the most complete emancipation (of the Path). [175] 22. 'Now it may well be, Kassapa, that the recluses of adverse schools may say : " The Samara Gotama utters forth a lion's roar ; but it is in solitude that he roars, not where men are assembled." Then should they be answered : " Say not so. The Samara Gotama utters his lion's roar, and that too in the assemblies where men congregate." 'And it may well be, Kassapa, that the recluses of adverse schools should thus, in succession, raise each of the following objections : — " But it is not in full confidence that he roars : — " But men put no questions to him : — " But even when questioned, he cannot answer : —

" But even when he answers, he gives no satisfaction by his exposition of the problem put : — " But men do not hold his opinion worthy to be listened to : — " But even when men listen to his word, they experience no conviction therefrom : — " But even when convinced, men give no outward sign of their faith : — " But even when they give such outward sign, they arrive not at the truth : — " But even when they arrive at the truth they cannot carry it out : " — • Then in each such case, Kassapa, they should be answrered as before, until the answer runs : — " Say not so. For the Samara Gotama both utters forth his wisdom of the higher stages only of the Path, not of Arahatship. For the man who has adhipa««a has then to strive on till he attains to Arahatship. Puggala Pa««atti IV, 26 is not really inconsistent with this. lion's roar, and that too in assemblies where men congregate, and in full confidence in the justice of his claim, and men put their questions to him on that, and on being questioned he expounds the problem put, and by his exposition thereof satisfaction arises in their hearts, and they hold it worthy to listen to his word, and in listening to it they experience conviction, and being convinced they give outward signs thereof, and they penetrate even to the truth, and having grasped it they are able also to carry the truth out !

23. ' I was staying once, Kassapa, at Ra^agaha, on the hill called the Vulture's Peak. And there a follower of the same mode of life as yours, by name [176] Nigrodha, asked me a question about the higher forms of austere scrupulousness of life. And having been thus questioned I expounded the problem put. And when I had thus answered what he asked, he was well pleased, as if with a great joy 1/ 1 And who, Sir, on hearing the doctrine of the Exalted One, would not be well pleased, as if with a great joy. I also, who have now heard the doctrine of the Exalted One, am thus well pleased, even as if with a great joy. Most excellent, Lord, are the words of thy mouth, most excellent, just as if a man were to set up what has been thrown down, or were to reveal that which has been hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness, so that those who have eyes could see external forms — just even so, Lord, has the truth been made known to me, in many a figure, by the Exalted One. And I, even I, betake myself as my guide to the Exalted One, and to the Doctrine, and to the Brotherhood. I would fain, Lord, renounce the world under the Exalted One ; I would fain be admitted to his Order.'

24. 'Whosoever, Kassapa, having formerly been a member of another school, wishes to renounce the world and receive initiation in this doctrine and 1 The whole conversation will be translated below. It forms the subject of the Udumbarika Sihanada Suttanta, No. 25 in the Digha. 240 vin. kassapa- si hanad a sutta. discipline, he remains in probation for four months \ And at the end of the four months the brethren, exalted in spirit, give him initiation, and receive him into the Order, raising him up into the state of a Bhikkhu. But nevertheless I recognise, in such cases, the distinction there may be between individuals.' ' Since, Lord, the four months' probation is the regular custom, I too, then, will remain on probation for that time. Then let the brethren, exalted in spirit, give me initiation and raise me up into the state of a Bhikkhu.' [177] So Kassapa, the naked ascetic, received initiation, and was admitted to membership of the Order under the Exalted One. And from immediately after his initiation the venerable Kassapa remained alone and separate, earnest, zealous, and master of himself. And e'er long he attained to that supreme goal 2 for the sake of which clansmen go forth from the household life into the homeless state : yea, that supreme goal did he, by himself, and while yet in this visible world, bring himself to the knowledge of, and continue to realise, and to see face to face. And he became sure that rebirth was at an end for him, that the higher life had been fulfilled, that everything that should be done had been accomplished, and that after this present life there would be no beyond !

And so the venerable Kassapa became yet another among the Arahats. Here ends the Kassapa-Sihanada Suttanta3. 1 According to the rule laid down in Vmaya I, 69. 8 That is, Arahatship, Nirv&na. 8 The Burmese MSS. call it the Mahd Sfhanada Sutta, which is also the name given in the MSS. to the Twelfth Sutta in the Magg/iima — called there in the text (p. 83), and in the Milinda (p. 396), the Lomahawzsana Pariyaya. We have had an instance above (p. 55) of several different names being given, in the text itself, to the same Sutta. And I had already, in 1880, called attention in my ' Buddhist Birth Stories ' (pp. lx, lx-i) to the numerous instances in the Gataka Book of the same Gataka being known, in the collection itself, by different names. It is evident that the titles were considered a very secondary matter. This Sutta, beginning with a discussion on the mystery. of trance, passes over, by a natural transition, or association of ideas, to the question of soul. For trance (as is pointed out by Po////apada in § 6) had been explained by adherents of the soul theory as produced by the supposed fact of a ' soul ' having gone away out of the body.

As is well known, this hypothesis of a soul inside the body has been adopted, and no doubt quite independently, among so many different peoples in all parts of the world that it may fairly be described as almost universal. It is even by no means certain that it has not been quite universal ; in which case its adoption is probably a necessary result of the methods of thought possible to men in early times. But it is, unfortunately, very easy for us, who now no longer use the word ' soul ' exclusively in its original sense, to misunderstand the ancient view, and to import into it modern conceptions *. The oldest and simplest form of the hypothesis was frankly materialistic. The notion was that of a double: — shadowy, no doubt, and impalpable — but still a physical double of the physical body; and made up, like the body, of the four elements. When the ' soul ' was away the body lay still, without moving, apparently without life, in trance, or disease, or sleep. When the 'soul* came back, motion began again, and life. Endless were the corollaries of a theory which, however devoid of the essential marks of a sound scientific hypothesis, underlies every variety of early speculation in India, as elsewhere.

Long before the date of the earliest records of Indian belief this theory, among the ancestors of the men to whom we owe those records, had gone through a whole course of development of which the Vedas show us only the results. They take the theory so completely for granted that the 1 See above, p. 189. II. R details of it, as they held it, are nowhere set out in full, or in any detail. The hypothesis having been handed down from time immemorial, and being accepted by all, it was considered amply sufficient to refer to it in vague and indirect phraseology l. And the stage which the theory had reached before the time when our Sutta was composed can only be pieced together imperfectly from incidental references in the Upanishads. I have collected -these references together in the article already referred to (J.R.A.S.. 1899), and need here only state the result. This is that the Upanishads show how the whole theory of the priests, as there set out, is throughout based on this old theory of a soul inside the body. The numerous details are full of inconsistencies, more especially on the point, so important to theologians, as to what happens to the soul after it flies away from the body. But not one of these inconsistent views leaves for a moment the basis of the soul theory. That is always taken for granted. And the different views set out in these priestly manuals by no means exhaust the list of speculations about the soul that must have been current in India when Buddhism arose, and when our Sutta was composed. There were almost certainly other views, allied to one or other of the thirty-two theories controverted above (pp. 44, 45), A careful search would no doubt reveal passages, even in the later priestly literature itself, acknowledging views which do not happen to be referred to in the Upanishads, but which bear the stamp of great antiquity— such passages as Mahabharata XII, 11704, where we are told that if the soul, in departing from the body, goes out by way of the knees, it will go to the Sadhyas.

However, that may be, it is certain that all the religions, and all the philosophies, the existing records show to have existed in India, in the time when Buddhism arose, are based on this belief in a subtle but material 'soul' inside the body, and in shape like the body. It would scarcely be going too far to say that all religions, and all philosophies, then existing in the world, were based upon it. Buddhism stands alone among the religions of India in ignoring the soul. The vigour and originality of this new departure are evident from the complete isolation in which Buddhism stands, in this respect, from all other religious systems then existing in the world. And the very great difficulty which those European writers, who are still steeped in animistic 1 For souls inside animals, see Rig-veda I, 163, 6; for souls inside plants, Atharva-veda V, 5, 7. preconceptions, find in appreciating, or even understanding the doctrine, may help us to realise how difficult it must have been for the originator of it to take so decisive and so fr.r-reaching a step in religion and philosophy, at so early a period in the history of human thought. Nearly a quarter of a century ago I put this in the forefront of my first exposition of Buddhism. The publication, since then, of numerous texts has shown how the early Buddhist writers had previously followed precisely the same method l. They reserve, as is only natural, the enthusiasm of their poetry and eloquence for the positive side of their doctrine, for Arahatship. But the doctrine of the impermanence of each and every condition, physical or mental ; the absence of any abiding principle, any entity, any sub-stance, any 'soul' (ani££ata, nissattata, ni^ivata, anattalakkha- «ata, na h'ettha sassato bhavo atta va upalabbhati) is treated, from the numerous points of view from which it can be approached, in as many different Suttas.

For the most part, one point only is dealt with in each text. In our Sutta it is, in the first place, the gradual change of mental conditions, of states of consciousness: and then, secondly, the point that personality, individuality (attapa/'ilabho) is only a convenient expression in common use in the world, and therefore made use of also by the Tathagata, but only in such a manner that he is not led astray by its ambiguity, by its apparent implication of some permanent entity. 1 See the authorities quoted in my 'American Lectures/ pp. 64, 65. [178] i. Thus have I heard. The Exalted One was once staying at Savatthi rn Anatha Pmdika's pleasaunce in the (7eta Wood. Now at that time Po^/zapada l, the wandering mendicant, was dwelling at the hall put up in Queen Mallikas Park for the discussion of systems of opinion — the hall set round with a row of Tinduka trees, and known by the name of ' The Hall2.' And there was with him a great following of mendicants ; to wit, three hundred mendicants. 2 3. Now the Exalted One, who had put on his under garment in the early morning, proceeded in his robes, and with his bowl in his hand, into Savatthi for alms.

1 This, for the reasons given above at p. 195, is probably a gotta name ; and, as such, a patronymic from the personal name, also Po///fepSda, meaning ' born under Po/Mapada (the old name for the 25th lunar asterism, afterwards called Bhadrapada). Buddhaghosa says that as a layman he had been a wealthy man of the Brahman Va««a. If so, it is noteworthy that he addresses the Buddha, not as' Gotama, but as bhante. 2 The very fact of the erection of such a place is another proof of the freedom of thought prevalent in the Eastern valley of the Ganges in the sixth century b.c. Buddhaghosa tells us that after ' The Hall ' had been established, others near it had been built in honour of various famous teachers ; but the group of buildings continued to be known as 'The Hall/ There Brahmans, NigawMas, A/frelas, Paribba^-akas, and other teachers met and expounded, or discussed, their views. It is mentioned elsewhere. See M. II, 22 ; Sum. I, 32. Mallika was one of the queens of Pasenadi, king of Kosala. See Gat. Ill, 405; IV, 437. 3 §§ 2-6 recur, nearly, at M. I, 513 ; II, 1, 2 ; S. IV, 398.

And he thought : ' It is too early now to enter Savatthi for alms. Let me go to the Hall, the debating hall in the Mallika Park, where Po///*apada is.' And he did so. 3. Now at that time Po///zapada was seated with the company of the mendicants all talking with loud voices, with shouts and tumult, all sorts of worldly talk : to wit, tales of kings, of robbers, of ministers of state ; tales of war, of terrors, of battles ; talks about foods and drinks, about clothes and beds and garlands and perfumes ; talks about relationships ; talks about equipages, villages, towns, cities, and countries; tales about women and heroes ; gossip such as that at street corners, and places whence water is fetched ; ghost stories ; desultory chatter ; legends about the creation of the land or sea ; and speculations about existence and non-existence1. [179] 4. And Po///&apada, the mendicant, caught sight of the Exalted One approaching in the distance. And at the sight of him he called the assembly to order, saying : ' Be still, venerable Sirs, and make no noise. Here is the -Samawa Gotama coming. Now that venerable one delights in quiet, and speaks in praise of quietude. How well it were if, seeing how quiet the assembly is, he should see fit to join us ! ' And when he spake thus, the mendicants kept silence.

5. Now the Exalted One came on to where Po/Mapada, the mendicant was. And the latter said to him : ' May the Exalted One come near. We bid him welcome. It is long since the Exalted One took the departure 2 of coming our way. Let him take a seat. Here is a place spread ready.' And the Exalted One sat down. And Po^apada, the mendicant, brought a low stool, and sat down beside him. And to him thus seated the Exalted One said : 1 For notes on this list, see above, p. 14, § 17. 2 Idhagamanaya pariyayawz akasi. So M. I, 252, 326, 481, 514, &c. Perhaps 'since you made this change in your regular habits.' ' What was the subject, Po/Mapada, that you were seated here together to discuss ; and what was the talk among you that has been interrupted ? ' 6. And when he had thus spoken, Po/^apada said : 4 Never mind, Sir, the subject we were seated together to discuss. There will be no difficulty in the Exalted One hearing afterwards about that. But long ago, Sir, on several occasions, when various teachers, Samaras and Brahmans, had met together, and were seated in the debating hall, the talk fell on trance1, and the question was : [180] "How then, Sirs, is the cessation of consciousness brought about ? "

' Now on that some said thus : " Ideas come to a man without a reason and without a cause, and so also do they pass away. At the time when they spring up within him, then he becomes conscious ; when they pass away, then he becomes unconscious." Thus did they explain the cessation of consciousness. ' On that another said : " That, Sirs, will never be so as you say. Consciousness, Sirs, is a man's soul. It is the soul that comes and goes, When the soul comes into a man then he becomes conscious, when the soul goes away out of a man then he becomes unconscious." Thus do others explain the cessation of consciousness 2. ' On that another said : " That, Sirs, will never be as you say. But there are certain Samaras and Brahmans of great power and influence. It is they who infuse consciousness into a man, and draw it away out of him. When they infuse it into him he becomes conscious, when they draw it away he becomes unconscious." Thus do others explain the cessation of consciousness 3. 1 Abhisa««a-nirodho, 'the cessation of consciousness.' 2 Buddhaghosa explains that they came to this conclusion on the ground of such instances as that of the Rishi Migasingt, who, through love of the celestial nymph Alambusa, fell into a trance that lasted for three years. This must be a different tale from that of the Rishi Isisinga of Gataka No. 523, whom Alambusa tries in vain to seduce. Compare Vimana Vatthu XVIII, 11 ; L, 26.

3 Buddhaghosa explains that the ground for this view is the way in which sorcerers work charms (Athabbanika athabbanawz payo- 1 Then, Sir, the memory of the Exalted One arose in me, and I thought : " Would that the Exalted One, would that the Happy One were he/e, he who is so skilled in these psychical states." For the Exalted One would know how trance is brought about l. How, then, Sir, is there cessation of consciousness ? ' 7. ' Well, as to that, Po/Mapada, those Samawas and Brahmans who said that ideas come to a man and pass away without a reason, and without a cause, are wrong from the very commencement. For it is precisely through a reason, by means of a cause, that ideas come and go. [i8i] By training some ideas arise. By training others pass away. ' And what is that training ? ' continued the Exalted One. [He then sets out the first part of the system of selfi tr aining for the Bhikkhu, as translated above, pp. 78-84, from the Samanna-phala, as follows : — 1 . The introductory paragraphs on the appearance of a Buddha, his preaching, the conviction of a hearer and his renunciation of the world.

2. The tract on the Silas, the minor details of mere morality. 3. The paragraphs on Confidence. 4. The paragraphs on ' Guarded is the door of his senses! 5. The paragraphs on * Mindful and Self-possessed! 6. The paragraphs on Solitude. 7. The paragraphs on the conquest of the Five Hindrances. And goes on :] [182] 10. ' But when he has realised that these Five Hindrances have been put away from within him, a gladness springs up within him, and joy arises to him thus gladdened, and so rejoicing all his frame ^enti — perhaps 'Atharva priests work out an Atharva charm') which make a man appear as dead as if his head had been cut off ; and then bring him back to his natural condition. 1 Sa««a-nirodhassa pakata««u. So Buddhaghosa. Compare Vin. II, 199. becomes at ease, and being thus at ease he is filled with a sense of peace, and in that peace his heart is stayed. Then estranged from lusts, aloof from evil dispositions, he enters into and remains in the First Rapture (the First CHna) — a state of joy and ease born of detachment, reasoning and investigation going on the while. Then that idea, (that consciousness)1, of lusts, that he had before, passes away. And thereupon there arises within him a subtle, but actual, consciousness of the joy and peace arising from detachment, and he becomes a person to whom that idea is consciously present.

1 Thus is it that through training one idea, one sort of consciousness, arises ; and through training another passes away. This is the training I spoke of,' said the Exalted One. 11. 'And again, Po/Mapada, the Bhikkhu, suppressing all reasoning and investigation, enters into and abides in the Second Rapture (the Second GVzana) — a state of joy and ease, born of the serenity of concentration, when no reasoning or investigation goes on, a state of elevation of mind, a tranquillisation of the heart within. Then that subtle, but actual, consciousness of the joy and peace arising from detachment, that he just had, passes away. And thereupon there arises a subtle, but actual, consciousness of the joy and peace born of concentration. And he becomes a person conscious of that. [183] ' Thus also is it that through training one idea, one sort of consciousness, arises ; and through training another passes away. This is the training I spoke of,' said the Exalted One. 12. 'And again, Po//^apada, the Bhikkhu, holding aloof from joy, becomes equable ; and, mindful and selfpossessed, he experiences in his body that ease which the Arahats talk of when they say : " The man serene and self-possessed is well at ease." And so he enters

1 Sa««a which is used in a sense covering both 'idea' and 'consciousness.' Eka sa»«a is therefore rendered below, in the refrain, ' one idea, one sort of consciousness.' into and abides in the Third Rapture (the Third ^ana). Then that subtle, but yet actual, consciousness, that he just had, of the joy and peace born of concentration, passes away. And thereupon there arises a subtle, but yet actual, consciousness of the bliss of equanimity. And he becomes a person conscious of that. ' Thus Jsc is it that through training one idea, one sort of consciousness, arises ; and through training another passes away. This is the training I spoke of,' said the Exalted One. 13. 'And again, Po/Mapada, the Bhikkhu, by the putting away alike of ease and of pain, by the passing away of any joy, any elation, he had previously felt, enters into and abides in the Fourth Rapture (the Fourth G^ana) — a state of pure self-possession and equanimity, without pain and without ease. Then that subtle, but yet actual, consciousness, that he just had, of the bliss of equanimity, passes away. And thereupon there arises to him a subtle, but yet actual, consciousness of the absence of pain, and of the absence of ease !. And he becomes a person conscious of that.

4 Thus also is it that through training one idea, one sort of consciousness, arises ; and through training another passes away. This is the training I spoke of,' said the Exalted One. 14. ' And again, Po/Mapada, the Bhikkhu, by passing beyond the consciousness of form, by putting an end to the sense of resistance, by paying no heed to the idea of distinction, thinking : " The space is infinite," reaches up to and remains in the mental state in which 1 Sukha and dukkha. Well-fare and ill-fare, well-being and illbeing, ease and dis-ease, uneasiness, discomfort. ' Pain ' is both too strong a word, and has too frequently an exclusively physical sense, to be a good rendering of dukkha. It is unfortunate that dis-ease has acquired a special connotation which prevents the word being used here; and that we have no pair of correlative words corresponding to those in the Pali. For pain we have vedana often (M» I, 10; M. P. S., chapters 2 and 4; Mil. 134), and sometimes dukkha-vedanS (Mil. 112). 2 50 IX. POTTtfAPADA SUTTA. the mind is concerned only with the consciousness of the infinity of space. Then the consciousness, th?t he previously had, of form passes away, and there arises in him the blissful consciousness, subtle bul yet actual, of his being concerned only with the infinity of space. And he becomes a person conscious of that.

4 Thus also is it that through training 01.° idea, one sort of consciousness, arises ; and through training another passes away. This is the training I spoke of,' said the Exalted One. [184] 15. 'And again, Po////apada, the Bhikkhu, by passing quite beyond the consciousness of space as infinite, thinking: "Cognition1 is infinite," reaches up to and remains in the mental state in which the mind is concerned only with the infinity of cognition. Then the subtle, but yet actual, consciousness, that he just had, of the infinity of space, passes away. And there arises in him a consciousness, subtle but yet actual, of everything being within the sphere of the infinity of cognition. And he becomes a person conscious of that. ' Thus also is it that through training one idea, one sort of consciousness, arises ; and through training another passes away. This is the training I spoke of,' said the Exalted One. 16. 'And again, Po/Mapada, the Bhikkhu, by passing quite beyond the consciousness of the infinity of cognition, thinking : " There is nothing that really is," reaches up to and remains in the mental state in which the mind is concerned only with the unreality of things. Then that sense of everything being within the sphere of infinite cognition, that he just had, passes away. And there arises in him a consciousness, subtle but yet actual, of unreality as the object of his thought2. And he becomes a person conscious of that.

1 Vwnanz; the exact translation of this word is still uncertain. Perhaps ' mind ' is meant. 2 On these last three sections, which set out the fourth, fifth, and sixth stages of Deliverance (the Vimokkhas). see my former transla- ' Thus also is it that through training one idea, one sort of consciousness, arises ; and through training another passes away. This is the training I spoke of,' said the Exalted One. 17. 'So from the time, Po/Mapada, that the Bhikkhu is thus conscious in a way brought about by himself (from the time of the First Rapture), he goes on from one stage to the next, and from that to the next until he reaches the summit of consciousness. And when he is on the summit it may occur to him: "To be thinking at all is the inferior state. 'Twere better not to be thinking. Were I to go on thinking and fancying1, these ideas, these states of consciousness, I have reached to, would pass away, but others, coarser ones, might arise. So I will neither think nor fancy any more." And he does not. And to him neither thinking any more, nor fancying, the ideas, the states of consciousness, he had, pass away ; and no others, coarser than they, arise. So he falls into trance. Thus is it, Po/Mapada, that the attainment of the cessation of conscious ideas takes place step by step.

18. ' Now what do you think, PW/^apada ? Have you ever heard, before this, of this gradual attainment of the cessation of conscious ideas ? ' ' No, Sir, I have not. But I now understand what you say as follows : [and he repeated the words of section 17.]' ' That is right, Po/Mapada V [185] 19. 'And does the Exalted One teach that there is one summit of consciousness, or that there are several ? ' tion at p. 52 of my 'Buddhist Suttas' (S. B. E.) and the notes on PP> 5°j 51- These stages are almost exactly the same as the views controverted above at pp. 47, 48. And the doctrine of the sixth Vimokkha, as we see from M. I, 164, formed part of the teaching of Gotama's teacher, A/ara Kalama. 1 Abhisawzkhareyyazrc, perhaps 'perfecting' or 'planning out.' 2 The foregoing discussion on trance is the earliest one on that subject in Indian literature. Trance is not mentioned in the preBuddhistic Upanishads. 1 In my opinion, Po///£apada, there is one, and there are also several/ ' But how can the Exalted teach that there both is one, and that there are also several ? '

' As he attains to the cessation (of one idea, one state of consciousness) after another, so does he reach, one after another, to different summits up to the last. So is it, Po///&ap&da, that I put forward both one summit and several.' 20. ' Now is it, Sir, the idea, the state of consciousness, that arises first, and then knowledge ; or does knowledge arise first, and then the idea, the state of consciousness ; or do both arise simultaneously, neither of them before or after the other ? ' ' It is the idea, Po/Mapada, the state of consciousness, that arises first, and after that knowledge. And the springing up of knowledge is dependent on the springing up of the idea, of the state of consciousness l. And this may be understood from the fact that a man recognises : " It is from this cause or that that knowledge has arisen to me." ' 21. 'Is then, Sir, the consciousness identical with a man's soul, or is consciousness one thing, and the soul another 2 ? ' ' But what theft, Po^apdda ? Do you really fall back on the soul ? ' [186] ' I take for granted3, Sir, a material soul, having

1 Nina, depends on sa»»&; that is, I take it, that the mass of knowledge a man has, his insight, his power of judgment, depends on the ideas, the states of consciousness (here, in this connection, those that arise in the Guanas, &c.) that are themselves due to the action on his sense organs of the outside world ; but are in so far under his own control that he can shut out some, and give play to others. 2 Buddhaghosa says that as a village pig, even if you bathe it in scented water, and anoint it with perfumes, and deck it with garlands, and lay it to rest on the best bed, will not feel happy there, but will go straight back to the dung-heap to take its ease ; so Po///tapada, having tasted the sweet taste of the doctrine of the Three Signs (of the impermanence, the pain, and the absence of any abiding principle) found in everything, harks back to the superstition of the ' soul.' 3 Pa£^emi. This is another of the words the exact sense of which, in Pi/aka times, is still doubtful. It means primarily ' to go form, built up of the four elements, nourished by solid food1.'

1 And if there were such a soul, Po/Mapada, then, even so, your consciousness would be one thing, and your soul another. That, Po/Mapada, you may know by the following considerations. Granting, Po/Mapada, a material soul, having form, built up of the four elements, nourished by solid food ; still some ideas, some states of consciousness, would arise to the man, and others would pass away. On this account also, Po/^apada, you can see how consciousness must be one thing, and soul another.' 22. ' Then, Sir, I fall back on a soul made of mind, with all its major and minor parts complete, not deficient in any organ2.' ' And granting, Po#//apada, you had such a soul, the same argument would apply3.' [187] 23. 'Then, Sir, I fall back on a soul without form, and made of consciousness.' 1 And granting, Po/Mapada, you had such a soul, still the same argument would apply3.' back towards, to revert,' and is so used in the Pi/akas. So in 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 same way as to go back home is to go to a place of security ; so in a secondary sense, of opinions or reasons, it means apparently to revert to them, fall back on them, harp on them, with the connotation of regarding them as certain. At S. N. 803 it can be taken either way. At S. N. 788, 803, 840 = 908 ; M. I, 309, 445, and in the question and answer here, the latter seems to be the sense.

1 Buddhaghosa says this was not his real opinion. He held to that set out below in § 23. But he advances this, more elementary, proposition, just to see how the Buddha would meet it. It is nearly the same as the first of the seven propositions about the soul controverted in the Brahma-^ala (above, pp. 46-48). 2 This sort of soul is nearly the same as the one referred to above, in the Brahma-^ala (§ 12, p. 47); and in the Sama««a-phala (§ 85, p. 87). It is a soul the exact copy, in every respect, of the body, and material, but so subtle that it can be described as 'made of mind.' 8 The text repeats the answer given in § 21, with the necessary alterations.. The supposition in § 23 is quoted at Asl. 360. The argument is of course that, even if Po/Mapada had any one of these 24. ' But is it possible, Sir, for me to understand whether consciousness is the man's soul, or the one is different from the other ? ' ' Hard is it for you, Po///zapada, holding, as you do, different views, other things approving themselves to you, setting different aims before yourself, striving after a different perfection, trained in a different system of doctrine, to grasp this matter ! '

25-27. 'Then, Sir, if that be so, tell me at least: " Is the world eternal ? Is this alone the truth, and any other view mere folly ? " ' 1 That, PozY/zapada, is a matter on which I have expressed no opinion.' [Then, in the same terms, Po/Mapada asked each of the following questions : — 2. Is the world not eternal ? — 3. Is the world finite ? — 4. Is the world infinite ? — [188] 5. Is the soul the same as the body ? — 6. Is the soul one thing, and the body another ? — 7. Does one who has gained the truth live again after death ? — 8. Does he not live again after death ? — ■ 9. Does he both live again, and not live again, after death ? — 10. Does he neither live again, nor not live again, after death ? — And to each question the Exalted One made the same reply : — ]* 1 That too, PorV/zapada, is a matter on which I have expressed no opinion.' 28. ' But why has the Exalted One expressed no opinion on that ? '

' This question is not calculated to profit, it is not three sorts of soul, then he would regard each of them, in the given case, as a permanent entity. But the consciousness is not an entity. It is a ' becoming ' only ; subject, as he must (and would) admit, to constant change. On his own showing then, it is not ' soul.' 1 On these Ten Indeterminates see above, in the Introduction to the Mahali Sutta. concerned with the Norm (the Dhamma), it does not redound even to the elements of right conduct, nor to detachment, nor to purification from lusts, nor to quietude, nor to tranquillisation of heart, nor to real knowledge, nor to the insight (of the higher stages of the Path), nor to Nirvana. Therefore is it that I express no opinion upon it.' [189] 29. ' Then what is it that the Exalted One has determined ? ' ' I have expounded, Po/Mapada, what pain1 is ; I have expounded what is the origin of pain ; I have expounded what is the cessation of pain ; I have expounded what is the method by which one may reach the cessation of pain2.'

30. 'And why has the Exalted One put forth a statement as to that ? ' ' Because that question, Po///£apada, is calculated to profit, is concerned with the Norm, redounds to the beginnings of right conduct, to detachment, to purification from lusts, to quietude, to tranquillisation of heart, to real knowledge, to the insight of the higher stages of the Path and to Nirvana. Therefore is it, Po^/zapada, that I have put forward a statement as to that' 1 That is so, O Exalted One. That is so, O Happy One. And now let the Exalted One do what seemeth to him fit' And the Exalted One rose from his seat, and departed thence. 31. Now no sooner had the Exalted One gone away than those mendicants bore down upon Po^/zapada, the mendicant, from all sides with a torrent of jeering and biting words3, saying: 'Just so, forsooth, this Yotthz.- pada gives vent to approval of whatsoever the Samara 1 Dukkha. See the note above on § 13. 2 These are the Four Truths, set out more fully in my ' Buddhist Suttas' (S. B. E.), pp. 148-150. 3 Va^aya sannitodakena saw^ambhari/zz akazrcsu. So also at S. II, 282 and A. I, i8f. Probably from the roots tud and £-ambh.

256 IX. POrrffAPADA SUTTA. Gotama says, with his : " That is so, O Exalted One. That is so, O Happy One." Now we, on the other hand, fail to see that the Sama/za Gotama has put forward any doctrine that is distinct with regard to any one of the ten points raised.' And they went through them all in detail. [190] But when they spake thus Po///6apada, the mendicant, replied : ' Neither do I see that he puts forward, as certain, any proposition with respect to those points. But the Samawa Gotama propounds a method in accordance with the nature of things, true and fit, based on the Norm, and certain by reason of the Norm. And how could I refuse to approve, as well said, what has been so well said by the Samara Gotama as he propounded that ? ' 32. Now after the lapse of two or three days Afitta, the son of the elephant trainer1, and Po/Mapada, the mendicant, came to the place where the Exalted One was staying. And on their arrival A'itta, the son of the elephant trainer, bowed low to the Exalted One, and took his seat on one side. And Po//^apada, the mendicant, exchanged with the Exalted One the greetings and compliments of courtesy and friendship, and took his seat on one side, and when he was so seated he told the Exalted One how the mendicants had jeered at him, and how he had replied.

[l9l] 33. 'All those mendicants, Po///zapada, are blind, and see not. You are the only one, with eyes to see, among them. Some things, Po/Z/zapada, I have laid down as certain, other things I have declared un- 1 There are seven or eight Pittas in the books, one of whom, a layman, was placed by the Buddha at the head of the expounders of the Norm. The A'itta of our passage was famous for the fact that he joined the Buddha's Order, and then, on one pretext or another, left it again, no less than seven times. (The same thing is related by I-Tsing of Bhartr/hari.) He prided himself on his keenness in distinguishing subtle differences in the meanings of words. And his last revolt was owing to a discussion of that sort he had had with Maha Ko///nta. He took refuge with his friend Po////apada, who, says Buddhaghosa, brought him along with him, on this occasion, with the express purpose of bringing about a reconciliation. certain. The latter are those ten questions that you raised, and for the reasons given I hold them matters of uncertainty. The former are the Four Truths I expounded, and for the reasons given I hold them to be matters of certainty.

[192] 34. * There are some Samaras and Brahmans, Po/Mapada, who hold the following opinion, indulge in the following speculation : '* The soul is perfectly happy and healthy after death." And I went to them, and asked them whether that was their view or not. And they acknowledged that it was1. And I asked them whether, so far as they were in the habit of knowing or perceiving it2, the world (that is, the people in the world) was perfectly happy, and they answered : " No." 4 Then I asked them : " Or further. Sirs, can you maintain that you yourselves for a whole night, or for a whole day, or even for half a night or day, have ever been perfectly happy ? " And they answered : " No." ' Then I said to them : " Or further, Sirs, do you know a way, or a method, by which you can realise a state that is altogether happy ? " And still to that question they answered : " No." ' And then I said : " Or have you, Sirs, ever heard the voices of gods who had realised rebirth in a perfectly happy world, saying : ' Be earnest, O men, and direct in effort, towards the realisation of (rebirth in) a world of perfect happiness. For we, in consequence of similar effort, have been reborn in such a world.' " And still they answered : " No."

' Now what think you as to that, Po/Mapada ? That being so, does not the talk of those Samaras and Brahmans turn out to be without good ground3 ? ' 1 Compare above, pp. 44-47. 2 Buddhaghosa takes g a. nam passa/w as plurals. 8 Appa/ihirakataw*. Buddhaghosa explains this as 'witless' (pa/ibhana-virahitaw). It isthe contrary of sap pa/i hirakata/« which he explains (on § 45 below) by sappa/iviharawaw. Perhaps the meaning of the two words is ' apposite ' and ' not apposite ' (compare B. R. on pratihara«a). Therjs is a closely-allied expression at M. P. S., pp. 26, 32, where the talk is of disciples who, when a discussion on a wrong opinion has II. S [103] 351. 'Just as if a man should say: "How I long for, how I love the most beautiful woman in the land ! " 1 And people should ask him : " Well ! good friend ! this most beautiful woman in the land, whom you so love and long for, do you know whether that beautiful woman is a noble lady, or of priestly rank, or of the trader class, or of menial birth ? " ' And when so asked, he should answer :' " No." ' And people should ask him : " Well ! good friend ! This most beautiful woman in the land, whom you so love and long for, do you know what her name is, or her family name, or whether she be tall, or short, or of medium height; whether she be dark or brunette or golden in colour 2 ; or in what village, or town, or city she dwells ? "

' And when so asked, he should answer : " No." ' And people should say to him : " So then, good friend, whom you know not, neither have seen, her do you love and long for ? " 1 And when so asked, he should answer : " Yes." ' Now what think you of that, Po/Mapada ? Would it not turn out, that being so, that the talk of that man was witless talk ? ' arisen, know how to refute it according to the doctrine (Dharma), and to preach, on the other hand, a doctrine that is sappa/ihariya/tf ; that is, a doctrine which, in contra-distinction to the heresy advanced, is the apposite explanation from the Buddhist point of view. The Pali word for miracle comes from the same root (prati-har); but to render here ' unmiraculous ' would make nonsense of the passage, and both my own and Windisch's rendering of the word in the M. P. S. ('Buddhist Suttas,' p. 43 ; ' Mara und Buddha,' p. 71) must be also modified accordingly. On the form compare anuhiramane, quoted at Sum. I, 61 from the Maha-padhana Suttanta (No. 14 in the Dfgha). 1 This simile recurs in the Teviggu Sutta (translated in my 'Buddhist Suttas,' S. B. E., XI, 175) and in the Maxima II, 33.

2 Mangura-/££^avr. Perhaps ' of sallow complexion.' Compare M. I, 246 where all these three words for complexion are used. Manguli itthi at V. Ill, 107 = S. II, 260 is an allied form. In all these cases an unhealthy complexion is inferred. Here it must evidently be taken in a favourable sense. [194] 36, 37. ' Then just so also, Po/Mapada, with the Samaras and Brahmans who talk about the soul being perfectly happy and healthy after death1. It is just, Po///£apada, as if a man were to put up a staircase in a place where four cross roads meet, to mount up thereby on to the upper storey of a mansion. And people should say to him : " Well ! good friend ! this mansion, to mount up into which you are making this staircase, do you know whether it is in the East, or in the West, or in the South, or in the North ? whether it is high, or low, or of medium size ? " ' And when so asked, he should answer : " No." 1 And people should say to him : " But then, good friend, you are making a staircase to mount up into a mansion you know not of, neither have seen ! " ' And when so asked, he should answer : " Yes." 1 Now what think you of that, Po///^apada ? Would it not turn out, that being so, that the talk of that man was witless talk ? '

' For a truth, Sir, that being so, his talk would turn out to be witless talk.' 38. ' [Then surely just so, Po/Mapada, with those Samaras and Brahmans who postulate a soul happy and healthy after death. For they acknowledge that they know no such state in this world now. They acknowledge that they cannot say their own souls have been happy here even for half a day. And they acknowledge that they know no way, no method, of ensuring such a result 2.] Now what think you of that, Po/Mapada. That being so, does not their talk, too, turn out to be without good ground ? ' [105] ' For a truth, Sir, that being so, their talk would turn out to be without good ground/ 39. The following three modes of personality, Po/Map&da, (are commonly acknowledged in the world): — material, immaterial, and formless3. The 1 § 34 is here repeated in the text. 2 § 34 repeated. 8 O/ariko, manomayo, and arupo atta-pa/ilabho. Buddhaghosa here explains atta-pa/ilabho by attabhava-pa/ilabho; first has form, is made up of the four elements, and is nourished by solid food. The second has no form, is made up of mind, has all its greater and lesser limbs complete, and all the organs perfect. The third is without form, and is made up of consciousness only.

40-42. ' Now I teach a doctrine, Po/Z/zapada, with respect to each of these \ that leads to the putting off of that personality ; so that, if you walk according to that doctrine, the evil dispositions one has acquired may be put away 2 ; the dispositions which tend to purification3 may increase; and one may continue to see face to face, and by himself come to realise, the full perfection and grandeur of wisdom. [196] ' Now it may well be, Po/Z/zapada, that you think : "Evil dispositions may « be put away, the dis- and on attabhava he says (Asl. 308) that it is used for the body, or the five Skandhas, because the fool jumps to the conclusion : ' This is my soul.' These three forms of personality correspond nearly to the planes, or divisions, into which the worlds are divided in the later Buddhist theory — (1) the eleven kamava^ara worlds, from purgatory below to the deva heavens above, both inclusive: (2) the rupava^ara worlds, which are the sixteen worlds of the Brahma gods, and are attained to by the practice of the Four Raptures (the Four GMnas) : (3) the four arftpSva^ara worlds, attained to by the practice of four of the Vimokkhas (Nos. 4-7).

It will be noticed that the lowest of these three planes includes all the forms of existence known in the West, from hell beneath to heaven above. And that the others are connected with the preBuddhistic idea of ecstatic meditation leading to special forms of re-existence. But it is clear from § 58 below that the opinion here put forward is intended to represent, not any Buddhist theory, but a view commonly entertained in the world, such as Po/Mapada himself would admit, and indeed has admitted (above, §§ 21-23). ^n either case, of course, these modes of existence would be, from the Buddhist point of view, purely temporary. They are the fleeting union of qualities that make up, for a time only, an unstable individuality. 1 The whole paragraph is repeated for each of the three modes of personality. 2 These sawzkilesika dhammi are identified by Buddhaghosa with the twelve kamava£ara-akusala-£ittappada of Dhamma Sawzgawi 365-430. But compare, contra, Dh. S. 1241 (where, of course, the word apariydpanna must be struck out). 3 Buddhaghosa explains these as ' tranquillity and insight.' positions that tend to purification may increase, one may continue to see face to face, and by himself come to realise, the full perfection and grandeur of wisdom, but one may continue sad." Now that, Po^apada> would not be accurate judgment. When such conditions are fulfilled, then there will be joy, and happiness, and peace, and in continual mindfulness and selfmastery, one will dwell at ease.

[197] 43-45. 'And outsiders, Po^apada, might question us thus : " What then, Sir, is that material (or that mental, or that formless) mode of personality for the putting away of which you preach such a doctrine as will lead him who walks according to it to get free from the evil dispositions he has acquired, to increase in the dispositions that tend to purification, so that he may continue to see face to face, and by himself come to realise, the full perfection and grandeur of wisdom?" And to that I should reply (describing it in the words I have now Used to you J) : " Why this very personality that you see before you is what I mean." [198] • Now what think you of that, Po^Mapada. That being so, would not the talk turn out to be well grounded ? ' ' For a truth, Sir, it would.' 46. ' Just, Po///&apada, as if a man should construct a staircase, to mount up into the upper storey of a palace, at the foot of the very palace itself. And men should say to him 2 : ' " Well ! good friend ! that palace, to mount up into which you are constructing this staircase, do you know whether it is in the East, or in the West, or in the

1 In the words of §§ 39, 40; that is, that whatever the mode of existence, of temporary individuality, there is happiness obtainable ; but only in one way, by getting rid, namely, of certain evil dispositions, and by the increase of certain good dispositions. Buddhaghosa thinks this is said in protest against those who, seeking for happiness beyond the grave, do not admit that happiness can be reached here (as above, in § 34). The above rendering of the elliptical phrase Ay am va so is confirmed by the simile in § 46. 2 See above, § 37. South, or in the North ? whether it is high or low or of medium size ? " 'And when so asked, he should answer: "Why! here is the very palace itself! It is at the very foot of it I am constructing my staircase with the object of mounting up into it." ' What would you think, Po^apada, of that ? Would not his talk, that being so, turn out to be well grounded ? ' ' For a truth, Sir, it would.' [iog] 47. ' Then just so, Po/Mapada, when I answer thus 1 to the questions put to me.'

48. Now when he had thus spoken, Altta, the son of the elephant trainer, said to the Exalted One : * At that time, Sir, when a man is in possession of any one of the three modes of personality, are the other two unreal to him then ? Is it only the one he has that is real 2 ? ' 49. ' At the time, Altta, when any one of the three modes of personality is going on, then it does not come under the category of either of the other two. It is known only by the name of the mode going on. [200] ' If people should ask you, A'itta, thus : "Were you in the past, or not ? Will you be in the future, or not? Are you now, or not?" — How would you answer ? ' 1 1 should say that I was in the past, and not not ; that I shall be in the future, and not not; that I am now, and not not.' 50. ' Then if they rejoined : " Well ! that past personality that you had, is that real to you ; and the future personality, and the present, unreal ? The future personality that you will have, is that real to you; and the past personality, and the present, unreal ? The personality that you have now, in the present, is that real to you ; and the past personality, and the future, unreal ? " — How would you answer ? '

1 §§ 42-45 repeated in full. 2 Each of the three cases is given in full. [201] ' I should say that the past personality that I had was real to me at the time when I had it ; and the others unreal. And so also in the other two cases/ 51. 'Well! Just so, Kitta, when any one of the three modes of personality is going on, then it does not come under the category of either of the other two. 52. 'Just, A'itta, as from a cow comes milk, and from the milk curds, and from the curds butter, and from the butter ghee, and from the ghee junket ; but when it is milk it is not called curds, Or butter, or ghee, or junket ; and when it is curds it is not called by any of the other names ; and so on — [202] 53. ' Just so, A'itta, when any one of the three modes of personality is going on, it is not called by the name of the other. For these, isTitta, are merely names, expressions, turns of speech, designations in common use in the world. And of these a Tathagata (one who has won the truth) makes use indeed, but is not led astray by them1.'

54. And when he had thus spoken, Po///$apada, the mendicant, said to the Exalted One : ' Most excellent, Sir, are the words of thy mouth ; most excellent! Just as if a man were to set up that which has been thrown down, or were to reveal that which has been hidden away, or were to .point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could, see external forms, — just even so has the truth 1 The point is, of course, that just as there is no substratum in the products of the cow, so in man there is no ego, no constant unity, no ' soul ' (in the animistic sense of the word, as used by savages). There are a number of qualities that, when united, make up a personality — always changing. When the change has reached a certain point, it is convenient to change the designation, the name, by which the personality is known — just as in the case of the products of the cow. But the abstract term is only a convenient form of expression. There never was any personality, as a separate entity, all the time.

The author of the Milinda (pp. 25, 27) has a precisely similar argument. 064 IX. POrrtfAPADA SUTTA. been made known, in many a figure, by the Exalted One. And I, Sir, betake myself to the Exalted One as my guide, to his Doctrine, and to his Order. May the Exalted One accept me as an adherent ; as one who, from this day forth as long as life endures, has taken him as his guide.' 55. But A^itta, the son of the elephant trainer, though he made use of the same words, concluded with the request : ' And may I be permitted to go forth from the world under the Exalted One ; may I receive admission into his Order.' [203] 56. And his request was granted, and he was received into the Order. And from immediately after his initiation Kitta, the son of the elephant trainer, remained alone and separate, earnest, zealous, and resolved. And e'er long he attained to that supreme goal of the higher life for the sake of which the clansmen go forth utterly from the household life to become houseless wanderers — yea ! that supreme goal did he, by himself, and while yet in this visible world, bring himself to the knowledge of, and continue to realise, and to see face to face ! And he became conscious that rebirth was at an end ; that the higher life had been fulfilled ; that all that should be done had been accomplished; and that, after this present life, there would be no beyond !

So the venerable A^itta, the son of the elephant trainer, became yet another among the Arahats. Here ends the Po////apada Suttanta. As this Sutta is almost word for word the same as the Sama«/*a-phala, the question arises why it was considered advisable to include it in our collection as a separate Sutta. The chief difference is that the states of mind enumerated in the Samaw/a-phala as fruits of the life of a recluse are here divided under the three heads of Sila, Samadhi, and Pa»«a (Conduct, Concentration, and Intelligence). Samadhi has not yet been found in any Indian book older than the Pitakas. And, as in them, it is used exclusively of a mental state, never in a concrete sense, its meaning is not easy to fix exactly. It is not the same as 67/ana, which is a pre-Buddhistic term applied to four special forms of meditation, culminating in self-induced ecstasy. Samadhi on the other hand is a constant habit, or faculty, of mind. The oldest Sanskrit text in which it occurs is the Maitri Upanishad ; and it probably has there the same meaning as it has in the Pi/akas. In our present Sutta — and the principal reason for its existence as a separate Sutta is that it points out just this — it is pointed out that Samadhi includes, it is true, the G/ianas, but also other, and very different things. These are the habit of guarding the doors of one's senses ; constant mindfulness and self-possession ; and the faculty of being content with little. From the negative point of view it is said to include emancipation from ill-temper, inertness of mind and body, worry, and perplexity ; from the positive point of view it is said to include a constant state of joy and peace.

Wilson's Sanskrit Dictionary (1819) gives the meaning 'devonl meditation'; and the rendering 'meditation' has been used for it in subsequent works in English by Western scholars. It is quite clear that this would be a very inadequate and misleading rendering in our Sutta. But exigencies of space preclude the discussion here, either of the meaning, or of the very interesting and suggestive history of the word in India. How far was the word (literally ' allocation ') invented or adopted by the Buddhists, or by their immediate spiritual forerunners, to express 'self-concentration' with implied coordination, harmonisation, of the mental faculties — an idea they wanted, in the statement of their most essential and ethical doctrines, to be used in preference to the more limited, more physical, notion of G/iana.? (It is Samadhi, and not GV/ana, that we find in the Four Truths, in the Noble Path, and in the thirty-seven constituent paits of Arahatship.) How far, through the constant association of the two ideas, did the larger, as ethical feeling died away, become swallowed up by the smaller? At what date, in what circles, and under what reservations, did the word Samadhi come to mean nothing more than meditation ? The history of the two ideas, Samadhi and GV/ana, has constant analogies with the history of the two similarly related ideas of Tapasa and Bhikshu, and, like it, is of the first importance in following the evolution of philosophical and religious thought in India.

I have made some detailed contributions to the discussion of such questions in my ' Yogavacara Manual ' (Pali Text Society, 1896, pp. xiv-xxviii) ; and must confine myself, here, to referring to those pages.

[Conduct, Concentration, and Intellect.] [204] I. i. Thus have I heard. The venerable Ananda was once staying at Savatthi in the 6*eta Wood, in Anatha F'mdiksLS pleasaunce, shortly after the Exalted One had died away x. Now at that time the young Brahman Subha, the son of the man of Tudi 2, was dwelling at Savatthi on some business or other. 2. Now Subha. the young Brahman, addressed a certain young man, and said : ' Come now, young man. Go to the Sama/za Ananda, and ask in my name as to whether his sickness and indisposition has abated, as to his health and vigour and condition of ease ; and say : " 'Twere well if the venerable Ananda would be so kind as to pay a visit to Subha, the young Brahman, the son of the man of 1 udi. 3. ' Very well, Sir,' said that young man in reply. And he went to the place where the venerable Ananda was staying, and exchanged with him the greetings and compliments of politeness and courtesy, and took his seat apart. And, so seated, he delivered to the venerable Ananda the message with which he had been charged. [205] 4. On hearing that message, the venerable Ananda said to him :

' It is not just now, young man, convenient, for I have just taken medicine. But perhaps I may be able to go on the morrow, if so be that conditions and opportunity seem fit.' 1 The full details are given in Sumangala Vilasini, p. 7. 2 A village near Savatthi, now in Nepal territory. Then that young man arose from his seat, and went to Subha, and told him all, and added : ' So, Sir, the matter has been so far accomplished that perhaps the venerable Ananda may be able to come on the morrow, if so be that conditions and opportunity seem fit.' 5. And the venerable Ananda, when the night had passed away, dressed himself early in the morning, and went, in his robes and carrying his bowl, with a Bhikkhu from the A'etiya country as his attendant, to Subha's house, and took his seat on the mat spread out for him. And Subha, the young Brahman, the son of the man of Tudi, came there where he sat, and exchanged with the venerable Ananda the greetings 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, constantly near him, continually in his company. You, Sir, will know what were the things the venerable Gotama was wont to praise ; to which he used to incite the folk, in which he established them, and made them firm. What were they, Ananda ? ' 6. ' Three are the bodies of doctrine, O Brahman, which the Exalted One was wont to praise ; to which he used to incite the folk, in which he established them, and made them firm. And what are the three ? The so noble body of doctrine regarding right conduct, the so noble body of doctrine regarding self-concentration, the so noble body of doctrine regarding intelligence V ' And what, Ananda, is this so noble body of doctrine regarding right conduct (Si la) in praise of which the venerable Gotama was wont to speak ; to which he used to incite the folk, in which he established them, and made them firm ? ' 7. [The reply f J 7-29 is §§ 40-63 of the Samawwaphala Sutta, including: 1 On these three Skandhas of doctrine, see above, p. 82, and A.I, i25,&c.

1. The appearance of a Buddha, and his preaching. 2. The awakening of a hearer, and his entry into the Order. 3. His self-training in act, word, and speech. 4. The minor details of morality he observes. 5. The absence of fear, confidence of heart thence resulting. And the answer concludes the enumeration with the words : — ] 30. ' And there is yet something further, according to this system, still to be done.' ' Wonderful is this, Ananda, and mysterious — both that this so noble group of conduct is well-rounded, not incomplete ; and that I perceive no other, like unto it, among the other Samawas and Brahma^as outside of this communion. [207] And were they also to perceive such in themselves, then would they be satisfied with thus much, and would say : "So far is enough. We have done thus much. The aim of our Samawaship has been reached." But you, Ananda, on the other hand, say : " There is yet something further, according to your system, still to be done." Here ends the First Portion for Recitation in the II. i. 'And what, Ananda, is this so noble body of doctrine regarding self-concentration (Samadhi) in praise of which the venerable Gotarrta was wont to speak ; to which he used to incite the folk, in which he established them, and made them firm ? '

[The answer $ 2-18 is §§ 64-82 of the Sama«»aphala Sutta, that is to say : 1. The way in which he learns to guard the door of his senses. 2. The constant mindfulness and self-possession that he gains. 3. The power of being content with little, with simplicity of life. 4. The emancipation of heart from the Five Hindrances — covetousness, ill-temper, sloth of body and mind, excitement and worry, and perplexity. 5. The resulting joy and peace that pervades his bodily frame, and fills his heart. 6-9. The Four Raptures (Qanas). And the answer is followed by the same injunction as to something further to be done, and the same rejoinder as above in Chapter I, [208] 20. ■ And what, Ananda, is this so noble body of doctrine regarding intellect (Pa»#a) in praise of which the venerable Gotama was wont to speak; to which he used to incite the folk, in which he established them, and made them firm ? ' [The answer §§ 20-26 is §§ St,, 85, and 97 of the Sama#«a-phala Sutta, that is to say: 1. The iVawa-dassana — the insight which sees that the body is impermanent, and that mind (Vinn&na) is bound up with it, has no existence independent of it.

2. The power of calling up mental images. 3. The perception of the Four Truths as to sorrow and the Eightfold Path; the rooting out of one's mind of the Intoxicants (the Asavas); and the final assurance, consequent thereon, of Emancipation gained.] [200] 27. 'This, young Brahman, is that so noble body of doctrine regarding intellect, of which that Exalted One was wont to speak in praise ; to which he used to incite the folk, in which he established them, and made them firm.' [210] ' Wonderful is this, Ananda, and mysterious — both that this so noble group of doctrine regarding intellect is well-rounded, not incomplete; and that I perceive no other, like unto it, among the other Samawas and Brahmawas outside of this communion. And there is not, in this matter, anything further to be accomplished. Most excellent, Ananda, are the words of thy mouth, most excellent ! Just as if a man were to set up that which has been thrown down, or were to reveal that which has been hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who have eyes could see external forms — just even so has the truth been made known to me, in many a figure, by the venerable Ananda. And I, even I, betake myself to that venerable Gotama as my guide, to the truth, and to the Order. May the venerable Ananda receive me as an adherent, as one who, from this day forth, as long as life endures, has taken them as his guide.'

Here ends the Subha Suttanta. In this Sutta we have the position taken up by the early Buddhists, and no doubt by Gotama himself, as to the practice of the wonders or miracles, in which there was then universal belief. They were not, however, miracles in our Western sense. There was no interference by an outside power with the laws of nature. It was supposed that certain people, by reason of special (but quite natural) powers, could accomplish certain special acts beyond the power of ordinary men. These acts are eight in number : and as set forth in detail (above, pp. 88, 89) remind us of some (not of all) the powers now attributed to mediums. The belief is not Buddhist. It is pre-Buddhistic, and common to all schools of thought in India. As usual l the Buddha is represented as not taking the trouble to doubt or dispute the fact of the existence of such powers. He simply says that he loathes the practice of them ; and that a greater and better wonder than any or all of them is education in the system of self-training which culminates in Arahatship. There is no evidence of a similarly reasonable view of this question of wonders having been put forward by any Indian teacher before the Buddha.

It is very strange that Childers should have stated (Diet, p. 157) that ' Iddhi is the peculiar attribute of the Arahats/ He gives no authority for the statement. Devadatta, who was the very reverse of an Arahat, was noted for his power of Iddhi. And of the many Arahats mentioned in the books, only one or two, notably Moggallana, were famed for this acquirement. They could have it, of course ; just as they could have any craft or skill of the unconverted. But the eight powers referred to above are called the pothu^anikaor puthu^anika-iddhi2 or amisa-iddhi 3 ; that is, pre- 1 See for other instances above, p. 206. 2 Vin. II, 183; Gat. I, 360. 3 A, I, 93. cisely not an attribute of the Arahats, or even of men in the lower stages of the Path, but of the worldly, the unconverted, a practice carried out for worldly gain. We have the Iddhi, the majestic movement, of animals1 — the Iddhi, the glory and majesty and potency, of a king2 — the Iddhi, the prosperity and splendour, of a rich young man3 — the Iddhi, the craft and power, of a hunter4 — the Iddhi, in the technical sense just explained, of the unconverted wonder-worker. The Iddhi of the Arahats, as such, was the majesty and potency of their victory, of their emancipation 6.

In illustration of his position Gotama is represented to have told a wonderful legend — how a Bhikshu, seeking the answer to a deep problem in religion and philosophy, goes up and up, by the power of his Iddhi, from world to world, appealing to the gods. In each heaven, as he mounts ever higher, the gods confess their ignorance, and send him on to the gods above, more potent and more glorious than they. And so he comes at last to the great god of gods, the Maha Brahma himself, only to be taken discreetly aside, and told in confidence, so that the gods may not hear it, that he too, the Maha Brahma, does not know the answer I All the details of the story are worked out with persistent humour, characteristic of such legends in the Buddhist books, in order to bring out the two lessons — in the first place how, in all such matters, to trust to the gods is to lean on a broken reed ; and secondly, how perfectly useless is the power of such Iddhi, which, even at its best, can give no better help than that to one in earnest about higher things.

The problem put is of great interest ; and goes to the very core of the Buddhist Welt-anschauung, of Buddhist philosophy. The zv or Id, as ive know it, is within each of us. 'Verily, I declare to you, my friend, that within this very body, mortal as it is and only a fathom high, but conscious and endowed with mind6, is the world, and the waxing thereof, and the waning thereof, and the way that leads to the passing away thereof7!' On this Dr. Karl Neumann, whose illustrations of Buddhist 1 Dhp. 175. 2 Above, p. 88, and Gat. Ill, 454. 5 That is, in the Pi/akas. In some passages of the fifth century a.d. it seems to be implied that, in certain cases, Iddhi was then considered to be a consequence of the Arahatta. 6 Samanake, perhaps 'with the representative faculty.' Compare savi«»a»ake kaye (A. I, 132). Morris here has, wrongly, samawaka. 7 Ahguttara II, 48 — Sawyutta I, 62. texts from passages in Western literature, old and new, are so happy, appropriately compares Schopenhauer's saying (W. W. V. I, 538), ' One can also say that Kant's teaching leads to the view that the beginning and end of the world are not to be sought without, but within, us.'

The problem, as put by the Bhikshu to the gods, is : ' Where do the elements pass away ? ' The Buddha, in giving his solution, first says that that is not the right way to put the question. It ought to be : ' Where do the elements find no foothold ; where does that union of qualities that make a person (nam a and rupa) pass away?' The alteration is suggestive. The person should be introduced ; a thinking being. We only know of the elements and their derivatives, as reflected in, constructed by, human intelligence. To the question, as thus altered, the answer is : 1 They find no foothold in the mind of the Arahat, and when intellection (with special reference to the representative faculty) ceases, then they, and the person with them, cease.' So in the Bahiya story (Ud. I, 10) we are told : ' There, where earth, water, fire, and wind no footing find, There are the nights not bright, nor suns resplendent, No moon shines there, there is no darkness seen. And then, when he, the Arahat hath, in his wisdom, seen ; From well and ill, from form and formless, is he freed !'

This is a striking, and in all probability intentional, contrast to the Upanishad passages where the same kind of language is used of the Great Soul, the corollary of the human soul. It is one of many instances (as has been pointed out by Father Dahlmann) where the same expressions, used in the Pi/akas of the Arahat, are used in the older or later priestly speculation of God. We have another reference to the view that the Four Elements find no foothold in the Arahat at Sawzyutta I, 15. And we see what is meant by this from verse 1 1 1 1 in the Sutta Nipata : ' To him who harbours no delight in feelings that arise, either from within or without, cognition (V\nna.na) tends to wane.' That is, of course, not that his mental activity grows less — the mental alertness of the Arahat is laid stress upon throughout the books. The picture drawn of the Arahat par excellence, the Buddha himself, is a standing example of what the early Buddhists considered a man to be in whom the Vi««a«a had waned. Whatever else it is, it is the very reverse of a man intellectually asleep, unconscious of what is said to him, dull to ideas. But it is the picture of

a man to whom the Four Elements, and all that follows from them, material things, and the ways in which they affect him, have ceased to have the paramount importance they have to the thoughtless l. 1 On Vi««a«assa nirodho, see further Ud. VIII, 9; S. Ill, 54-58 ; A. II, 45 ; and compare Asl. 350 ; A. IV, 39 ; and above,

[The Three Wonders, and the Gods.] [211] 1. Thus have I heard. The Exalted One was once staying at Nalanda in the Pavarika's mango grove l. Now Kevaddha 2, a young householder, came where the Exalted One was, and bowed down in salutation to him, and took a seat on one side. And, so seated, he said to the Exalted One : ' This Nalanda of ours, Sir, is influential and prosperous, full of folk, crowded with people devoted to the Exalted One. It were well if the Exalted One were to give command to some brother to perform, by power surpassing that of ordinary men, a mystic wonder. Thus would this Nalanda of ours become even so much the more devoted to the Exalted One.' On his speaking thus the Exalted One said to him : ' But, Kevaddha, it is not thus that I am wont to give instruction to the brethren : " Come now, my brethren ; perform ye a mystic wonder, by power surpassing that of ordinary men, for the lay folk clad in their garments of white ! " ' 2. And a second time Kevaddha made the same request to the Exalted One, and received a second time the same reply.

1 Afterwards the site of the famous Buddhist University. 2 The MSS. differ as to the spelling of this name. It is improbable that a wealthy and distinguished man, of high social position, should have been called Keva//a, 'fisherman.' However, Dr. Neumann, who has translated this Suttanta in his ' Buddhistische Anthropologic,' pp. 62-100, has adopted this form; and it may turn out to be the better of the two. [212] 3. And a third time Kevaddha, the young householder, addressed the Exalted One, and said : ' I would fain do no injury to the Exalted One. I only say that this Nalanda of ours is influential and prosperous, full of folk, crowded with people devoted to the Exalted One. It were well if the Exalted One were to give command to some brother to perform, by power surpassing that of ordinary men, a mystic wonder. Thus would this Nalanda of ours become even so much the more devoted to the Exalted One.' ' There are three sorts of wonders, Kevaddha, which I, having myself understood and realised them, have made known to others. And what are the three ? The mystic wonder, the wonder of manifestation, and the wonder of education \

4. 'And what, Kevaddha, is the mystic wonder ? 1 In this case, Kevaddha, suppose that a brother enjoys the possession, in various ways, of mystic power — from being one he becomes multiform, from being multiform he becomes one : from being visible he becomes invisible : he passes without hindrance to the further side of a wall or a battlement or a mountain, as if through air : he penetrates up and down through solid ground, as if through water : he walks on water without dividing it, as if on solid ground : he travels cross-legged through the sky, like the birds on wing : he touches and feels with the hand even the Moon and the Sun, beings of mystic power and potency though they be : he reaches, even in the body, up to the heaven of Brahma. And some believer, of trusting heart, should behold him doing so. [213] 5. ' Then that believer should announce the fact to an unbeliever, saying : " Wonderful, Sir, and marvellous is the mystic power and potency of that recluse. For verily I saw him indulging himself, in various ways, in mystic power : — from being one becoming multiform (&c, as before, down to) reaching, even in the body, up to the heaven of Brahma." '

'a These are explained at length in the Sawgarava Sutta, A. I, 168-173. 1 Then that unbeliever should say to him : " Well, Sir ! there is a certain charm called the Gandhara Charm. It is by the efficacy thereof that he performs all this V ' 4 Now what think you. Kevaddha ? Might not the unbeliever so say ? ' 1 Yes, Sir ; he might.' 1 Well, Kevaddha ! It is because I perceive danger in the practice of mystic wonders, that I loathe, and abhor, and am ashamed thereof. 6. ' And what, Kevaddha, is the wonder of manifestation ? 1 Suppose, in this case, Kevaddha, that a brother can make manifest the heart and the feelings, the reasonings and the thoughts, of other beings, of other individuals, saying : " So and so is in your mind. You are thinking of such and such a matter. Thus and thus are your emotions." And some believer, of trusting heart, should see him doing so 2. [214] 7. ' Then that believer should announce the fact to an unbeliever, saying : " Wonderful, Sir, and marvellous is the mystic power and potency of that recluse. For verily I saw him making manifest the heart and the feelings, the reasonings and the thoughts, of other beings, of other individuals, saying : " So and so is in your mind. You are thinking of such and such a matter. Thus and thus are your emotions."

1 Then that unbeliever should say to him : " Well, Sir ! there is a charm called the Jewel Charm 3. It is by the efficacy thereof that he performs all this." 1 The Gandhara Charm is mentioned at Git. IV, 498, 499, as a well-known charm for the single purpose only of making oneself invisible. 2 The Sawzgarava Sutta (loc. a'/.) tells us how — either by omens, or by interpreting exterior sounds, or by hearing the actual sound of the man's mental operations, or by knowing, in his own heart, the heart of the other. 8 Identified here, by Buddhaghosa, with the Kint&m&nt Viggi, which, according to Git. Ill, 504, is only for following up trails. Compare Sum. 265, 267, 271. It is most probable that the Gataka is right in both cases as to the 1 Now what think you, Kevaddha ? Might not the unbeliever so say ? ' ' Yes, Sir ; he might.' ' Well, Kevaddha ! It is because I perceive danger in the practice of the- wonder of manifestation, that I loathe, and abhor, and am ashamed thereof. 8. ' And what, K evaddha, is the wonder of education ? ' Suppose, Kevaddha, that a brother teaches thus : " Reason in this way, do not reason in that way. Consider thus, and not thus. Get rid of this disposition, train yourself, and remain, in that." This, Kevaddha, is what is called "The wonder of education."

1 And further, Kevaddha, suppose that a Tathagata is born into the world, &c.' [The text repeats the Sam a wwa-phalaSuttanta, §§ 40 to 84, and § 97, that is to say : 1. The preaching of the Buddha. 2. The awakening of a hearer, and his renunciation of the world. 3. His self-training in act, word, and speech. 4. The minor details of mere morality (summarised above at p. 58) which he observes. 5. The absence of fear, confidence of heart thence arising. 6. The way in which he learns to guard the doors of his senses. 7. The constant self-possession he thus gains. 8. The power of being content with little, of simplicity of life. 9. The emancipation of the heart from the Five Hindrances — covetousness, ill-temper, sloth of body and mind, excitement and worry, and perplexity. 10. The resulting joy and peace that hegains. 11. The training in the Four Raptures. meaning of these charm-names, and that the objector is intentionally represented, like Kawha in the Amba/Afca Suttanta, to be ' drawing the long bow.' 12. The insight arising from the knowledge of the nature of the body, and its im permanence, and oj the fact that consciousness is bound up with it.

13. The realisation of the Four Truths, the destruction of the Intoxicants, and the final assurance of the emancipation of Arahatship. The refrain throughout is : ' This, Kevaddha, is what is called the wonder of education.'] [215] 67. 'So these, Kevaddha, are the three wonders I have understood and realised myself, and made known to others. ' 1 Once upon a time, Kevaddha, there occurred to a certain brother in this very company of the brethren, a doubt on the following point : " Where now do these four great elements — earth, water, fire, and wind — pass away, leaving no trace behind ? " So that brother, Kevaddha, worked himself up into such a state of ecstasy that the way leading to the world of the Gods became clear to his ecstatic vision. 68. ' Then that brother, Kevaddha, went up to the realm of the Four Great Kings ; and said to the gods thereof : " Where, my friends, do the four great elements — earth, water, fire, and wind — cease, leaving no trace behind ? " 1 And when he had thus spoken the gods in the heaven of the Four Great Kings said to him . " We, brother, do not know that. But there are the Four Great Kings, more potent and more glorious than we. They will know it."

[21G-219] 69-79. 'Then that brother, Kevaddha, went to the Four Great Kings, [and put the same question, and was sent on, by a similar reply, to the Thirty-three, who sent him on to their king, Sakka ; who sent him on to the Yama gods, who sent him on to their king, Suyama ; who sent him on to the Tusita gods, who sent him on to their king, Santusita ; who sent him on 1 From here to the end has been translated by the late Henry C. Warren in his 'Buddhism in Translations,' pp. 308 foil. to the Nimmina-rati gods, who sent him on to their king, Sunimmita ; who sent him on to the Para-nimmita Vasavatti gods, who sent him on to their king, Vasavatti ; who sent him on to the gods of the Brahmaworld V] [220] 80. 'Then that brother, Kevaddha, became so absorbed by self-concentration that the way to the Brahma-world became clear to his mind thus pacified. And he drew near to the gods of the retinue of Brahma, and said : " Where, my friends, do the four great elements — earth, water, fire, and wind — cease, leaving no trace behind ? "

1 And when he had thus spoken the gods of the retinue of Brahma replied : " We, brother, do not know that. But there is Brahma, the Great Brahma, the Supreme One, the Mighty One, the All-seeing One, the Ruler, the Lord of all, the Controller, the Creator, the Chief of all, appointing to each his place, the Ancient of days, the Father of all that are and are to be 2 ! He is more potent and more glorious than we. He will know it." 1 " Where then is that Great Brahma now ? " 1 " We, brother, know not where Brahma is, nor why Brahma is, nor whence. But, brother, when the signs of his coming appear, when the light ariseth, and the glory shineth, then will He be manifest. For that is the portent of the manifestation of Brahma when the light ariseth, and the glory shineth." [221] 81. 'And it was not long, Kevaddha, before, that Great Brahma became manifest. And that brother drew near to him, and said : " Where, my friend, do the four great elements — earth, water, fire, and wind — cease, leaving no trace behind ? "

And when he had thus spoken that Great Brahma said to him : " I, brother, am the Great Brahma, the Supreme, the Mighty, the All-seeing, the Ruler, the The question and answer in § 68 is repeated, in the text, in each 2 So also above, p. 31. Lord of all, the Controller, the Creator, the Chief of all, appointing to each his place, the Ancient of days, the Father of all that are and are to be ! " 82. ' Then that brother answered Brahma, and said : " I did not ask you, friend, as to whether you were indeed all that you now say. But I ask you where the four great elements — earth, water, fire, and wind — cease, leaving no trace behind ? " 83. 'Then again, Kevaddha, Brahma gave the same reply. And that brother, yet a third time, put to Brahma his question as before. ' Then, Kevaddha, the Great Brahma took that brother by the arm and led him aside, and said : [222] ' " These gods, the retinue of Brahma, hold me, brother, to be such that there is nothing I cannot see, nothing I have not understood, nothing I have not realised. Therefore I gave no answer in their presence. I do not know, brother, where those four great elements — earth, water, fire, and wind — cease, leaving no trace behind. Therefore you, brother, have done wrong, have acted ill, in that, ignoring x the Exalted One, you have undertaken this long search, among others, for an answer to this question. Go you now, return to the Exalted One, ask him the question, and accept the answer according as he shall make reply."

84. ' Then, Kevaddha, that Bhikkhu, as quickly as one could stretch forth his bended arm, or draw it in when stretched forth, vanished from the Brahmaworld, and appeared before me. And he bowed in salutation to me, and took his seat on one side ; and, so seated, he said to me: " Where is it, Sir, that these four great elements — earth, water, fire, and wind — cease, leaving no trace behind ? " 85. 'And when he had thus spoken, Kevaddha, I answered him thus : " Long, long ago, brother, 1 Atisitva. The Siamese edition has abhisiwsitva. On atisitva see Morris in the J. P. T. S., 1886, and Fausboll at S. N. II, 366. sea-faring traders were wont, when they were setting sail on an ocean voyage, to take with them a landsighting bird. And when the ship got out of sight of the shore they would let the land-sighting bird free. Such a bird would fly to the East, and to the South, and to the West, and to the North, to the zenith, and to the intermediate points of the compass. And if anywhere on the horizon it caught sight of land, thither would it fly. But if no land, all round about, were visible, it would come back even to the ship. Just so, brother, do you, having sought an answer to this question, and sought it in vain, even up to the Brahma-world, come back therefore to me. [223] Now the question, brother, should not be put as you have put it. Instead of asking where the four great elements cease, leaving no trace behind, you should have asked :

" Where do earth, water, fire, and wind, And long and short, and fine and coarse, Pure and impure, no footing find ? Where is it that both name and form1 Die out, leaving no trace behind ? " ' On that the answer is : ' The intellect of Arahatship, the invisible, the endless, accessible from every side 2 — 1 Nama# ka. rupa» kz ; that is, the mental and the physical. Dr. Neumann puts this into nineteenth-century language by translating • subject and object.' And however un-Buddhistic the phrase may be — for no Buddhist would use an expression apparently implying a unity in the subject— it really, if by subject be understood an ever-changing group of impermanent faculties or qualities, comes very near to the Buddhist meaning. 2 Paha?w. Buddhaghosa takes this in the sense of tittha; that is, ghat, flight of steps or shelving beach from which to step down into water. James d'Alwis, who usually gives the view of Ba/uwan Turfawa, took it as = pabhawz, shining — which Buddhaghosa, who gives it as an alternative explanation, had rejected (' Buddhist Nirva»a,' p. 39). Dr. Neumann, the only European writer who has discussed the point, thinks it is put by the poet, metri causd, for pa^ahaw, ' rejecting.' But an English poet, if he wanted to save a syllable, would scarcely write ' recting ' for ' rejecting.' And the Pali poet, had he wished to

1 There is it that earth, water, fire, and wind, And long and short, and fine and coarse, Pure and impure, no footing find. There is it that both name and form Die out, leaving no trace behind. When intellection ceases they all also cease.' Thus spake the Exalted One. And Kevaddha, the young householder, pleased at heart, rejoiced at the spoken word. Here ends the Kevaddha Suttanta. give that meaning, could easily have found other means. He need have gone no further afield than adopting simply gaham. That vi««a«a, when qualified by such adjectives as those here used, can be meant for the vi««a«a of a man who has attained to Nirva/za, could be supported by other passages from the Pi/akas. It is not easy to put ourselves in the mental position suitable for appreciating the kind of idea that underlies the argument in this Suttanta. The social view against which it is directed lies too remote from the social views universally admitted now in the West. But in the sixth century B.C., in the Eastern valley of the Ganges, the question as to the ethics of teachers and teaching was one of wide interest and of great importance.

.Sarikara quotes with approval the rules of the priestly law books which lay down that the ears of a 50dra who hears the Veda (including of course the theosophy oi the Upanishads) are to be filled with molten lead and lac. His tongue is to be split if he recites it ; his body is to be cut through if he preserves it in his memory l. God himself has bestowed the exclusive right of teaching upon the hereditary priests * ; who indeed claim to be, each of them, great divinities 3, even to the gods*. And it would be a danger to social order if they taught women, or any males not twice-born, or any twice-born males who would not share their views as to the ethics of teaching, and as to the privileges and prerogatives of the priest as teacher. These passages are much later than the Pi/akas. But they, and the many others like them, give a fair idea of the spirit animating one section at least of the priests, and of a trend of opinion that doubtless had its supporters also in Pi/aka times. When Asoka thought he had brought about such a change in public opinion that those who had been very gods upon the earth had come to be gods no longer, he was very far from thinking right. That is a battle that is not so easily won. But the expression of his belief is sufficient to show that the striking idea he thought he had killed was far older than our existing text of Manu.

On the other hand one may be permitted to doubt whether the gentle measures approved by .Sarikara for keeping people in that state of life into which their evil deeds in a previous birth had brought them, were ever actually, in practice, carried 1 Commentary on the Vedanta-SCitras I, 3, 38. 2 Manu I, 88. 3 Ibid. IX, 317, 319. 4 Ibid. XI, 85. out. The Pi/akas themselves give ample proof that, in spite of the priests, there were not a few base-born people who succeeded, in that time at least, not only in getting taught, but in becoming teachers. And this was not the case only among the despised Buddhists. The numerous passages collected by Dr. Muir in his article in the ' Indian Antiquary' for 1877 show that the priestly literature itself — the law books and the epics — has preserved evidence of the lax way in which the strict rules as to exclusion from teaching or being taught were really carried out. And that is especially the case, according to the priestly tradition, in ancient times, as old, or older, than the rise of Buddhism. The fact doubtless is that, though there were bigots among the Brahmans, and though they were strong enough to establish, before the time to which our present Sutta refers, rules as to restriction of teaching which no one in priestly circles could venture formally to dispute — yet that there was also always a strong party in India, to which many of the more liberal minded of the Brahmans themselves belonged, who looked with sympathy on relaxations of these rules. The general practice must have been that the hereditary priests kept the magic of the sacrifice, and the emoluments and privileges that went with the knowledge of it, in their own hands. Even the higher teaching of the mysteries of theosophy was to be handed down only from priest-father to son, or from priestly teacher to pupil. But there were many exceptions. The numerous Brahmans who were not priests were wont, of course, to emphasise the importance rather of birth than of knowledge. We have enough evidence, even in the pre-Buddhistic Upanishads, of others, besides the priests, being teachers of the higher wisdom. The four powerful kings, and the still important free clans, though they gave support to the Brahmans, gave also equal support to other teachers — just as, in later times, Hindu and Buddhist sovereigns are found supporting Buddhists and Hindus alike.

Our knowledge of Indian views of life having been hitherto derived almost exclusively from the priestly books, scholars have inevitably tended to attach too great a degree of importance to what the priests describe as the proper state of things. As a matter of fact it never really prevailed. Even now the Brahmans, or those who in the census returns claim to be such, form only about five per cent, of the population. And of these the vast majority are not priests at all ; they are engaged in all sorts of worldly occupations l. We 1 Baines, 'General Report on the Census of 1891/ pp. 190, 202. The census shows that out of 261 millions only fifteen millions could must not judge India at any time, much less in the time of the Buddha, through the yellow spectacles of .Sankara, or even of the priestly compilers of Manu. As M. Barth said, already in 1873, in protesting against Lassen for falling into this mistake * : ' We must distinguish, more than Lassen does, between different epochs, as well as between the pretensions of a caste and the real state of things. The Brahmans had not yet monopolised the intellectual life. Certain testimonies of the epics, applicable to this very period, as also the very nature of the Vedic books, show for example that there existed alongside of them an entire profane literature of great extent . . . which was certainly, at first, in other hands. . . . Their teaching (that of the Brahmans), it is true, appears to have been in a high degree esoteric and exclusive.'

The position taken up by the Buddha on this question, as appears from our present Sutta (and such other passages as M. I, 513-524; A. I, 277; III, 123-127 ; M. P. S. II, 32 = A. Ill, 69 = V, 56 = Mil. 144), is that every one should be allowed to learn ; that every one, having certain abilities, should be allowed to teach ; and that, if he does teach, he should teach all and to all ; keeping nothing back, shutting no one out. But no man should take upon himself to teach others unless and until he have first taught himself, and have also acquired the faculty of imparting to others the truth he has gained himself. There can, I think, be very little doubt but that the great teacher is here voicing the opinion of many others of liberal views, his contemporaries and predecessors. He lays no claim, either in our Sutta or elsewhere, to any special peculiarity in this respect. It is taken for granted that the arguments put into his mouth in our Sutta will appeal to the Brahman to whom they are addressed. And they are based not on any distinctively Buddhist doctrine but on general ethical principles accepted, or rather acceptable, by all.

read or write. On this striking fact Mr. Baines comments (p. 211) : ' The second influence antagonistic to a more general spread of literacy is the long continued existence of a hereditary class whose object it has been to maintain their own monopoly of book learning as the chief buttress of their social supremacy. The opposition of the Brahmins to the rise of the writer class has been already mentioned ; and the repugnance of both, in the present day, to the diffusion of learning amongst the masses, can only be appreciated after long experience.' 1 ' Revue Critique,' June, 1873, translated by Dr. Muir in the ' Indian Antiquary,' 1874.

[Some Points in the Ethics of Teaching.] [224] 1. Thus have I heard. The Exalted One, when once passing on a tour through the Kosala districts with a great multitude of the members of the Order, with about five hundred Bhikshus, arrived at Salavatika (a village surrounded by a row of Sala trees). Now at that time Lohii^a 1 the Brahman was established at Salavatika, a spot teeming with life, with much grassland and woodland and corn, on a royal domain granted him by King Pasenadi of Kosala, as a royal gift, with power over it as if he were the king2. 2. Now at that time Lohl£/v'a the Brahman was thinking of harbouring the following wicked view : ' Suppose that a Samara or a Brahmawa have reached up to some good state (of mind), then he should tell no one else about it. For what can one man do for another ? To tell others would be like the man who, having broken through an old bond, should entangle himself in a new one. Like that, I say, is this (desire to declare to others) ; it is a form of lust. For what can one man do for another3? '

1 This is, I think, a local name ; the name of the place from which he had come. If that be so, the better rendering throughout would be ' the Lohi-W'a Brahman.' 2 See above, pp. 108, 144. 3 This is open to two interpretations : ' What can the teacher gain from a disciple ? ' or ' What can a disciple gain from a teacher ? ' ' Why should you trouble about others ? they cannot help you ! ' or ' Why should you trouble about others ? you cannot help them ! ' But in either case the implied ground of the argument is the proposition that a man's rise or fall, progress or defeat, in intellectual and religious matters, lies in himself. He must work out his own salvation. 3. Now Lohi/£/6a the Brahman heard the news : ' They say that the Samara Gotama, of the sons of the Sakyas, who went out from the Sakya clan to adopt the religious life, has now arrived, with a great company of the brethren of his Order, on his tour through the Kosala districts, at Salavatika. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad: — that Exalted One is an Arahat, fully awakened, abounding in wisdom , and goodness, happy, with knowledge of the worlds, unsurpassed as a guide to mortals willing to be led, a teacher for gods and men, an exalted one, a Buddha. He, by himself, thoroughly knows, and sees as it were face to face, this universe — including the worlds above of the gods, the Brahmas, and the Maras ; and the world below with its Samaras and Brahmawas, its princes and peoples — and 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. And good is it to pay visits to Arahats like that/

[225] 4. Then Lohi/£/£a the Brahman said to Bhesika the barber : ' Come now, good Bhesika, go where the Samara Gotama is staying, and, on your arrival, ask in my name as to whether his sickness and indisposition has abated, as to his health and vigour and condition of ease ; and speak thus : " May the venerable Gotama, and with him the brethren of the Order, accept the to-morrow's meal from Lohi^a the Brahman." 5. ' Very well, Sir,' said Bhesika the barber, acquiescing in the word of Lohi^ia the Brahman, and did so even as he had been enjoined. And the Exalted One consented, by silence, to his request. 6. And when Bhesika the barber perceived that the Exalted One had consented, he rose from his seat, and passing the Exalted One with his right hand towards him, went to Lohi^a the Brahman, and on his arrival spake to him thus : ' We addressed that Exalted One \ Sir, in your name, even as you commanded. And the Exalted One hath consented to come.' [226] 7. Then Lohi^/C'a the Brahman, when the night had passed, made ready at his own dwellingplace sweet food, both hard and soft, and said to Bhesika the barber : ' Come now, good Bhesika, go where the Samara Gotama is staying, and on your arrival, announce the time to him, saying : " It is time, O Gotama, and the meal is ready." '

' Very well, Sir,' said Bhesika the barber in assent to the words of Lohiiia the Brahman ; and did so even as he had been enjoined. And the Exalted One, who had robed himself early in the early morning, went robed, and carrying his bowl with him, with the brethren of the Order, towards Salavatika. 8. Now, as he went, Bhesika the barber walked, step by step, behind the Exalted One. And he said to him : 1 The following wicked opinion has occurred to Lohi/£-£a the Brahman : " Suppose that a Samawa or a Brahmawa have reached up to some good state (of mind), then he should tell no one else about it. For what can one man do for another ? To tell others would be like the man who, having broken through an old bond, should entangle himself in a new one. Like that, I say, is this (desire to declare to others) ; it is a form of lust." 'Twere well, Sir, if the Exalted One would disabuse his mind thereof. For what can one man do for another ? ' 1 That may well be, Bhesika, that may well be.' [227] 9. And the Exalted One went on to the dwelling-place of Lohi££a the Brahman, and sat down on the seat prepared for him. And LohL££a the Brahman satisfied the Order, with the Buddha at its head, with his own hand, with sweet food both hard

1 It is clear from this expression that Bhesika was already a follower of the new teaching. SOME POINTS IN THE ETHICS OF TEACHING. 29 1 and soft, until they refused any more. And when the Exalted One had finished his meal, and had cleansed the bowl and his hands, Lohi^a the Brahman brought a low seat and sat down beside him. And to him, thus seated, the Exalted One spake as follows : ' Is it true, what they say, Lohi^a, that the following wicked opinion has arisen in your mind : [and he set forth the opinion as above set forth] ? ' 1 That is so, Gotama.' 10. ' Now what think you, Lohi/&£a ? Are you not established at Salavatika ? ' ' Yes, that is so, Gotama.' ' Then suppose, Lohi^a, one were to speak thus : " Lohi^a the Brahman has a domain at Salavatika. Let him alone enjoy all the revenue and all the produce of Salavatika, allowing nothing to anybody else ! " Would the utterer of that speech be a dangermaker as touching the men who live in dependence upon you, or not ? ' ' He would be a danger-maker, Gotama ? '

' And making that danger, would he be a person who sympathised with their welfare, or not ? ' ' He would not be considering their welfare, Gotama. 1 And not considering their welfare, would his heart stand fast in love toward them, or in enmity ? ' ' In enmity, Gotama.' ' But when one's heart stands fast in enmity, is that unsound doctrine, or sound ? ' ' It is unsound doctrine, Gotama.' 1 Now if a man hold unsound doctrine, Lohi££a, I declare that one of two future births will be his lot, either purgatory or rebirth as an animal.' [228] 11. ' Now what think you, Lohi££a ? Is not King Pasenadi of Kosala in possession of Kasi and Kosala ? ' 4 Yes, that is so, Gotama.' ' Then suppose, LohL££a, one were to speak thus : " King Pasenadi of Kosala is in possession of Kasi and Kosala. Let him enjoy all the revenue and all the produce of Kasi and Kosala, allowing nothing to anybody else." Would the utterer ot that speech be a danger-maker as touching the men who live in dependence on King Pasenadi of Kosala — both you yourself and others — or not ? '

' He would be a danger-maker, Gotama.' 1 And making that danger, would he be a person who sympathised with their welfare, or not ? " ' He would not be considering their welfare, Gotama.' 1 And not considering their welfare, would his heart stand fast in love toward them, or in enmity ? ' ' In enmity, Gotama.' ' But when one's heart stands fast in enmity, is that unsound doctrine, or sound ? ' 4 It is unsound doctrine, Gotama.' ' Now if a man hold unsound doctrine, Lohi/6>£a, I declare that one of two future births will be his lot, either purgatory or rebirth as an animal. 1 2 and 14. 'So then, Lohi^a, you admit that he who should say that you, being in occupation of Salavatika, should therefore yourself enjoy all the revenue and produce thereof, bestowing nothing on any one else ; and he who should say that King Pasenadi of Kosala, being in power over Kasiand Kosala, should therefore himself enjoy all the revenue and produce thereof, bestowing nothing on any one else — would be making danger for those living in dependence on you ; or for those, you and others, living in dependence upon the King. And that those who thus make danger for others, must be wanting in sympathy for them. And that the man wanting in sympathy has his heart set fast in enmity. And that to have one's heart set fast in enmity is unsound doctrine : —

1 3 and 15. 'Then just so, Lohi^a, he who should say: ' Suppose a Samawa or a Brahmawa to have reached up to some good state (of mind), then should he tell no one else about it. For what can one man do for another ? To tell others would be like the man who, havinor broken through an old bond, should entangle himself in a new one. Like that, I say, is this desire to declare to others, it is a form of lust ; " — [229] just so he, who should say thus, would be putting obstacles in the way of those clansman who, having taken upon themselves the Doctrine and Discipline set forth by Him-who-has-won-the-Truth, have attained to great distinction therein — to the fruit of conversion, for instance, or to the fruit of once returning, or to the fruit of never returning, or even to Arahatship — he would be putting obstacles in the way of those who are bringing to fruition the course of conduct that will lead to rebirth in states of bliss in heaven l. But putting obstacles in their way he would be out of sympathy for their welfare ; being out of sympathy for their welfare his heart would become established in enmity ; and when one's heart is established in enmity, that is unsound doctrine. Now if a man hold unsound doctrine, Lohi^i-a, I declare that one of two future births will be his lot, either purgatory or rebirth as an animal 2.

[230] 16. 'There are these three sorts of teachers in the world, Lohi^a, who are worthy of blame. And whosoever should blame such a one, his rebuke would be justified, in accord with the facts and the truth, not improper. What are the three ? 4 In the first place, Lohi/6/£a, there is a sort of teacher who has not himself attained to that aim of Samawaship for the sake of which he left his home and adopted the homeless life. Without having himself attained to it he teaches a doctrine (Dhamma) to his hearers, saying: "This is good for you, this will make you happy." Then those hearers of his neither listen to him, nor give ear to his words, nor become stedfast in heart through their knowledge thereof; they go their own way, apart from the teaching of the master. Such a teacher may be rebuked, setting out these facts, and 1 Literally ' Who are making heavenly embryos ripe for rebirth in heavenly states.' 2 Paragraphs 12, 13 are repeated of the case put about Pasenadi, king of Kosala. In the translation both cases are included at the beginning of § 12. 294 Xn- LOHIJSXA SUTTA. adding: "You are like one who should make advances to her who keeps repulsing him, or should embrace her who turns her face away from him. Like that, do I say, is this lust of yours (to go on posing as a teacher of men, no one heeding, since they trust you not). For what, then, can one man do for another ? "

1 This, LohL&fca, is the first sort of teacher in the world worthy of blame. And whosoever should blame such a one, his rebuke would be justified, in accord with the facts and the truth, not improper. 17. 'In the second place, Lohi/£/6a, there is a sort of teacher who has not himself attained to that aim of Sama^aship for the sake of which he left his home and adopted the homeless life. Without having himself attained to it he teaches a doctrine to his hearers, saying: "This is good for you ; that will make you happy." And to him his disciples listen ; [23l] they give ear to his words ; they become stedfast in heart by their understanding what is said ; and they go not their own way, apart from the teaching of the master. Such a teacher may be rebuked, setting out these facts and adding : " You are like a man who, neglecting his own field, should take thought to weed out his neighbour's field. Like that, do I say, is this lust of yours (to go on teaching others when you have not taught yourself). For what, then, can one man do for another ? "

' This, Lohi/^a, is the second sort of teacher in the world worthy of blame. And whosoever should blame such a one, his rebuke would be justified, in accord with the facts and the truth, not improper. 18. ' And again, Lohi/£ia, in the third place, there is a sort of teacher who has himself attained to that aim of Sama^aship for the sake of which he left his home and adopted the homeless life. Having himself attained it, he teaches the doctrine to his hearers, saying: "This is good for you, that will make you happy." But those hearers of his neither listen to him, nor give ear to his words, nor become stedfast in heart through understanding thereof; they go their own way, apart from the teaching of the master. Such a teacher may be rebuked, setting out these facts, and adding : "You are like a man who, having broken through an old bond, should entangle himself in a new one. Like that, do I say, is this lust of yours (to go on teaching when you have not trained yourself to teach). For what, then, can one man do for another ? ' This, Lohi/£/£a, is the third sort of teacher in the world worthy of blame. And whosoever should blame such a one, his rebuke would be justified, in accord with the facts and the truth, not improper. And these, Lohiiv6a; are the three sorts of teachers of which I spoke.'

[232, 233] 19. And when he had thus spoken, Lohi^a the Brahman spake thus to the Exalted One : 4 But is there, Gotama, any sort of teacher not worthy of blame in the world ? ' ' Yes, Lohi^a, there is a teacher not worthy, in the world, of blame.' ' And what sort of a teacher, Gotama, is so ? ' [The answer is in the words of the exposition set out above in the Sama^wa-phala, as follows: — 1. The appearance of a Tathagata (one who won the truth), his preaching, the conversion of a hearer, his adoption of the homeless state. (Above, pp. 78, 79.) 2. The minor details of mere morality that he practises. (Above, pp. 57, 58.) 3. The Confidence of heart he gains from this practice. (Above, p. 79.) 4. The paragraph on ' Guarded is the door of his Senses.' (Above, pp. 79, 80.) 5. The paragraph on 'Mindful and Selfpossessed.' (Above, pp. 80, 81.) 6. The paragraph on Simplicity of life, being content with little. (Above, p. 81.) 7. The paragraphs on Emancipation from the Five Hindrances — covetousness, ill-temper, laziness, worry, and perplexity. (Above, pp. 82-^-84.) 8. The paragraph on the Joy and Peace that, as a result of this emancipation, fills his whole being. (Above, p. 84.)

9. The paragraphs on the Four Raptures (Guanas). (Above, pp. 84-86.) 10. The paragraphs on the Insight arising from Knowledge (the knowledge of the First Path). (Above, pp. 86, 87.) 11. The paragraphs on the Realisation of the Four Noble Truths, the destruction of the Intoxications — lust, delusions, becomings, and ignorance — and the attainment of Arahatship. (Above, pp. 92, 93.) The refrain throughout and the closing paragraph is:] ' And whosoever the teacher be, Lohi^a, under whom the disciple attains to distinction so excellent as that1, that, Lohiiv£a, is a teacher not open to blame in the world. And whosoever should blame such a one, his rebuke would be unjustifiable, not in accord either with the facts or with the truth, without good ground.' [234] 78. And when he had thus spoken, Lohi^/C'a the Brahman said to the Exalted One : 'Just, Gotama, as if a man had caught hold of a man, falling over the precipitous edge of purgatory, by the hair of his head, and lifted him up safe back on the firm land — just so have I, on the point of falling into purgatory, been lifted back on to the land by the venerable Gotama. Most excellent, O Gotama, are the words of thy mouth, most excellent! Just as if a man were to set up what has been thrown down, or were to reveal what has been hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could see external forms— just even so has the truth been made known to me, in many a