Dialogues of the Buddha (Digha Nikaya)

1 U/araw viscsaw adhigaK'^ati. See for instance Sawyutta figure, by the venerable Gotama. And I, even I, betake myself to the venerable Gotama as my guide, to the Doctrine, and to the Order. May the venerable Gotama accept me as a disciple ; as one who, from this day forth as long as life endures, has taken him as his guide ! ' Here ends the Lohi/£/£a Suttanta. THIS is the only Suttanta, among the thirteen translated in this volume, in which the discourse does not lead up to Arahatship. It leads up only to the so-called Brahma Vihdras — the supreme conditions — four states of mind held to result, after death, in a rebirth in the heavenly worlds of Brahma. Why is it — the Buddhist ideal being Arahatship, which leads to no rebirth at all — that this lower ideal is thus suddenly introduced ? It would seem that the particular point here discussed was regarded as so important that it could scarcely be left out. And when we recollect that the highest teaching current before the Buddha, and still preserved in the pre-Buddhistic Upa-nishads, was precisely about union with Brahma ; we may, without much danger of error, explain the position occupied in the series of dialogues by this Suttanta by the supposition that it was deliberately inserted here as the Buddhist answer to the Upanishad theory. In this respect it is noteworthy that the neuter Brahman is quietly ignored. That is quite in accordance with the method of the Suttantas. The Buddha is in them often represented as using, in his own sense, words familiar to his interlocutors in a different sense. The neuter Brahman is, so far as I am aware, entirely unknown in the Nikayas, and of course the Buddha's idea of Brahma, in the masculine, really differs widely from that of the Upanishads.

There is nothing original in the Buddhist belief that a man's habit of mind at the time of his death would determine, save only in the one case of the Arahat, the nature of his rebirth. It is an Indian — -not an exclusively Buddhist — theory. The Buddhist texts represent it as held by nonBuddhists, and already long before the Buddha's time, and as accepted by all as a matter of course. And it is even not exclusively Indian. As I have pointed out elsewhere, it is ascribed by Plato to Socrates1. The essentially Buddhist parts of the theory are three. In the first place, the choice of the particular details they held essential to such a habit of mind as would lead to rebirth in the Brahma-worlds ; secondly, their doctrine that there was not really any ' soul ' to be reborn ; and thirdly, that the, highest ideal was not to be reborn at all (even only once, and into union with Brahma). The Gataka commentary in numerous passages states that the four Brahma Viharas were practised, long before the time of the rise of Buddhism, by the sages of old. I have not found such a statement in the Nikayas ; and it is most probable therefore that the Gataka commentator is antedating the particular meditations in question. However this may be, they remained, throughout the long history of Buddhism, an essential part of Buddhist practice. They are even mentioned in the (Jataka Mala, a work usually supposed to be Mahayanist, and dated about a thousand years later than the Buddha2. They are well known to-day in Burma, Siam, and Ceylon. And it would be interesting to know whether they still form a part of the regulated meditations which are known to be practised by Buddhists in Thibet, China, and Japan. But they have not been found in any Indian book not a Buddhist work, and are therefore almost certainly exclusively Buddhist. Even the most determined anti-Buddhist must admit the beauty of the language (in spite of its repetitions §§ 76-78), the subtle depth of the ideas, and the great value of the practice from the point of view of ethical self-training. He would probably rejoin, and with truth, that similar sentiments are met with in other (postBuddhistic) Indian books. But it is one thing to give expression in isolated passages to such views, and quite another to have selected just these four as the four cornerstones of habitual endeavour.

It should be recollected that the argument here is only an argutnentum ad hominem. If you want union with Brahma— which you had much better not want — this is the way to attain to it 3. 1 Phaedo 69. The full context is given in my • Hibbert Lectures,' Appendix viii. 2 In the well-known story of the Bodhisattva giving his body to feed a tigress (No. 1, verse 12). 3 See the remarks above on p. 206. XIII. TEVI£GA SUTTA. [On Knowledge of the Vedas *.] 1. Thus have I heard. When the Exalted One was once journeying through Kosala with a great company of the brethren, with about five hundred brethren, he came to the Brahman village in Kosala which is called Manasaka/a. And there at Manasaka/a the Exalted One stayed in the mango grove, on the bank of the river A/£iravati, to the north of Manasaka/a. 2. Now at that time many very distinguished and wealthy Brahmans were staying at Manasaka/a ; to wit, Kahkl the Brahman, Tarukkha the Brahman, Pokkharasadi the Brahman, G&nussoui the Brahman, Todeyya the Brahman, and other very distinguished and wealthy Brahmans 2. 1 This Suttanta was translated from the MSS. in my ' Buddhist Suttas ' (S. B. E., 1881). Since then the text has been published by the Pali Text Society; and alterations and amendments in a number of details have been rendered necessary.

2 Buddhaghosa says that — Kahki lived at Opasada, Tarukkha lived at IMfogala (so MSS., perhaps for KManangala), Pokkharasadi (sic MS.) lived at Ukka//Aa, Ganussom lived at Savatthi, and Todeyya lived at Tudigama. Ginussoni was converted by the Bhaya-bherava Sutta. On Pokkharasadi, see above, pp. 108, 135, 147 ; and on Todeyya, see above, p. 267 ; and on all the names, see Ma^g^ima Nikaya, No. 98 = Sutta Nipata III, 9. Buddhaghosa adds that because Manasaka/a was a pleasant place the Brahmans had built huts there on the bank of the river and fenced them in, and used to go and stay there from time to time to repeat their mantras. 3. Now a conversation sprung up between Vase/Ma and Bharadvajra, when they were taking exercise (after their bath) and walking up and down in thoughtful mood, as to which was the true path, and which the false 1. 4. The young Brahman Vase/7/za spake thus : ' This is the straight path, this the direct way which makes for salvation, and leads him, who acts according to it, into a state of union with Brahma. I mean that which has been announced by the Brahman Pokkharasadi.' 5. The young Brahman Bharadva^a spake thus :

' This is the straight path, this the direct way which makes for salvation, and leads him, who acts according to it, into a state of union with Brahma. I mean that which has been announced by the Brahman Tarukkha.' 6. But neither was the young Brahman Vase/Ma able to convince the young Brahman Bharadva^a, nor was the young Brahman Bharadva^a able to convince the young Brahman Vase///za. 7. Then the young Brahman Vase/Ma said to the young Brahman Bharadva^a : ' That Samara Gotama, Bharadva^a, of the sons of the Sakyas, who went out from the Sakya clan to adopt the religious life, is now staying at Manasaka/a, in the mango grove, on the bank of the river A/£iravati, to the north of Manasaka/a. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad: "That Exalted One is an Arahat, a fully enlightened one, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed as a guide to mortals willing to be led, a teacher of gods and men, an Exalted One, a Buddha." 1 Gahghaviharaw anuhnkamantana?« anuvi^arantanawz. Aahkamati is to walk up and down thinking. I have added 'after their bath/ from Buddhaghosa, who says that this must be understood to have taken place when, after learning by heart and repeating all day, they went down in the evening to the riverside to bathe, and then walked up and down on the sand. Comp. Mil. 22; Gat. II, 240, 272.

Come, then, Bharadva^a, let us go to the place where the Samawa Gotama is ; and when we have come there, let us ask the Samawa Gotama touching this matter. What the Samara Gotama shall declare unto us, that let us bear in mind V ' Very well, my friend ! ' said the young Brahman Bharadva^a, in assent, to the young Brahman Vase/Ma. 8. Then the young Brahman Vase/7/fca and the young Brahman Bharadva^a went on to the place where the Exalted One was. And when they had come there, they exchanged with the Exalted One the greetings and compliments of politeness and courtesy, and sat down beside him. And while they were thus seated the young Brahman Vase/Ma said to the Exalted One : ' As we, Gotama, were taking exercise and walking up and down, there sprung up a conversation between us on which was the true path, and which the false. I said thus : 1 " This is the straight path, this the direct way which makes for salvation, and leads him, who acts according to it, into a state of union with Brahma. I mean that which has been announced by the Brahman Pokkharasadi." '

' BharadvcL^a said thus : ' " This is the straight path, this the direct way which makes for salvation, and leads him, who acts according to it, into a state of union with Brahma. I mean that which has been announced by the Brahman Tarukkha." ' ' Regarding this matter, Gotama, there is a strife, a dispute, a difference of opinion between us.' 9. ' So you say, Vase//^a, that you said thus : ' " This is the straight path, this the direct way which makes for salvation, and leads him, who acts according to it, into a state of union with Brahmi. 1 Comp. Divjavadana 196, 246; and Ahguttara II, pp. 23, 24. I mean that which has been announced by the Brahman Pokkharasadi." ' ' While Bharadvaf a said thus : ' " This is the straight path, this the direct way which makes for salvation, and leads him, who acts according to it, into a state of union with Brahma. I mean that which has been announced by the Brahman Tarukkha." ' * Wherein, then, O Vase///za, is there a strife, a dispute, a difference of opinion between you 1 ? ' 10. ' Concerning the true path and the false, Gotama. Various Brahmans, Gotama, teach various paths. The Addhariya Brahmans, the Tittiriya Brahmans, the A^andoka Brahmans [the iOandava Brahmans], the Bavhari^a Brahmans 2. Are all those saving paths ? Are they all paths which will lead him, who acts according to them, into a state of union with Brahma ?

'Just, Gotama, as near a village or a town there are many and various paths 3, yet they all meet together in the village — just in that way are all the various paths taught by various Brahmans — the Addhariya Brahmans, the Tittiriya Brahmans, the A^andoka Brahmans [the AVzandava Brahmans], the Bavhari^a Brahmans. Are all these saving paths ? Are they all paths which will lead him, who acts according to them, into a state of union with Brahma ? ' 11. 'Do you say that they all lead aright, Vase#/fca?' ' I say so, Gotama.' 1 This is either mildly sarcastic — as much as to say, 'that is six ot one, anc1 half a dozen of the other' — or is intended to lead on V&se/Ma to confess still more directly the fact that the different theologians held inconsistent opinions. 3 The MSS. differ as to the last name, and some of them omit the last- bu*- one. The Adhvaryu, Taittiiiya, -Oandoga, and Bahvrtka. priests — those skilled in liturgy generally, and in the Ya^xir, Sama, and Rt's Vedas respectively — are probably meant. If we adopt the other reading for the last in the list, then those priests who relied on liturgy, sacrifice, or chant would be contrasted with those who had 1 gone forth ' as religieux, either as Tdpasas or as Bhikshus.

3 Maggani, which is noteworthy as a curious change of gender. 1 Do you really say that they all lead aright, V4se/Ma ? * So I say, Gotama.' 12. 'But yet, Vase^a, is there a single one of the Brahmans versed in the Three Vedas who has ever seen Brahma face to face ? ' ' No, indeed, Gotama.' c Or is there then, Vase/Ma, a single one of the teachers of the Brahmans versed in the Three Vedas who has seen Brahma face to face ? ' ' No, indeed, Gotama ! ' ' Or is there then, Vase/Ma, a single one of the pupils of the teachers of the Brahmans versed in the Three Vedas who has seen Brahma face to face ? ' ' No, indeed, Gotama ! ' 1 Or is there then, Vase////a, a single one of the Brahmans up to the seventh generation who has seen Brahma face to face ? ' ' No, indeed, Gotama ! 13. 'Well then, Vase///£a, those ancient Rishis of the Brahmans versed in the Three Vedas, the authors of the verses, the utterers of the verses, whose ancient form of words so chanted, uttered, or composed, t the Brahmans of to-day chant over again or repeat ; intoning or reciting exactly as has been intoned or recited — to wit, A^Maka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Ahgirasa, Bharadva^a, Vdsetf&a, Kassapa, and Bhagu 1 — did even they speak thus, saying : " We know it, we have seen it, where Brahma is, whence Brahma is, whither Brahma is ? " '

' Not so, Gotama ! ' 14. 'Then you say, Vase/Ma, that none of the Brahmans, or of their teachers, or of their pupils, even up to the seventh generation, has ever seen Brahma face to face. And that even the Rishis of old, the authors and utterers of the verses, of the ancient form of words which the Brahmans of to-day so carefully intone and recite precisely as they have 1 See the note on these names at ' Vinaya Texts,' II, 130. been handed down — even they did not pretend to know or to have seen where or whence or whither Brahma is *. So that the Brahmans versed in the Three Vedas have forsooth said thus : " What we know not, what we have not seen, to a state of union with that we can show the way, and can say : ' This is the straight path, this is the direct way which makes for salvation, and leads him, who acts according to it, into a state of union with Brahma ! ' " ' Now what think you, Vase//^a ? Does it not follow, this being so, that the talk of the Brahmans, versed though they be in the Three Vedas, turns out to be foolish talk ? '

' In sooth, Gotama, that being so, it follows that the talk of the Brahmans versed in the Three Vedas is foolish talk ! ' 15. 'Verily, Vase/Ma, that Brahmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen — such a condition of things can in no wise be ! ' Just, Vase^a, as when a string of blind men are clinging one to the other 2, neither can the foremost see, nor can the middle one see, nor can the hindmost see — just even so, methinks, Vase/Ma, is the talk of the Brahmans versed in the Three Vedas but blind talk : the first sees not, the middle one sees not, nor can the latest see. The talk then of these J In the text §§ 12, 13 are repeated word for word. 2 Andhaverci paramparaw sawsatta. The Phayre MS. has replaced ve«i by pave «f, after the constant custom of the Burmese MSS. to improve away unusual or difficult expressions. Buddhaghosa explains andhavewi by andhapavewi ; and tells a tale of a wicked wight, who meeting a company of blind men, told them of a certain village wherein plenty of good food was to be had. When they besought him for hire to lead them there, he took the money, made one blind man eaten hold of his stick, the next of that one, and so on, and then led them on till they came to a wilderness. There he deserted them, and they all — still holding each the other, and vainly, and with tears, seeking both their uide and the path — came to a miserable end ! Comp. M. II, 170.

Brahmans versed in the Three Vedas turns out to be ridiculous, mere words, a vain and empty thing ! ' 16. 'Now what think you, Vase/Ma ? Can the Brahmans versed in the Three Vedas — like other, ordinary, folk — see the Moon and the Sun as they pray to, and praise, and worship them, turning round with clasped hands towards the place whence they rise and where they set ? ' ' Certainly, Gotama, they can l.' 1 7. ' Now what think you, Vase////a ? The Brahmans versed in the Three Vedas, who can very well — like other, ordinary, folk — see the Moon and the Sun as they pray to, and praise, and worship them, turning round with clasped hands to the place whence they rise and where they set — are those Brahmans, versed in the Three Vedas, able to point out the way to a state of union with the Moon or the Sun, saying : "This is the straight path, this the direct way which makes for salvation, and leads him, who acts according to it, to a state of union with the Moon or the Sun ? " ' Certainly, not, Gotama ! '

18. 'So you say, Vase/Ma, that the Brahmans are not able to point out the way to union with that which they have seen, and you further say that neither any one of them, nor of their pupils, nor of their predecessors even to the seventh generation has ever seen Brahma. And you further say that even the Rishis of old, whose words they hold in such deep respect, did not pretend to know, or to have seen where, or whence, or whither Brahma is. Yet these Brahmans versed in the Three Vedas say, forsooth, that they can point out the way to union with that which they know not, neither have seen 2. Now what 1 The words of the question are repeated in the text in this and the following answers. It must be remembered, for these sections, that the Sun and Moon were gods just as much as Brahma; and that the Moon always comes first in Nikaya and other ancient texts. 2 The text repeats at length the words of §§ 12, 13, 14. think you, Vase///^a ? Does it not follow that, this being so, the talk of the Brahmans, versed though they be in the Three Vedas, turns out to be foolish talk ? '

' In sooth, Gotama, that being so, it follows that the talk of the Brahmans versed in the Three Vedas is foolish talk ! ' 1 9. ' Very good, Vase////a. Verily then, Vase///£a, that Brahmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen — such a condition of things can in no wise be !' 'Just, Vase/7/£a, as if a man should say, "How I long for, how I love the most beautiful woman in this land ! " . 'And people should ask him, "Well! good friend ! this most beautiful woman in the land, whom you thus love and long for, do you know whether that beautiful woman is a noble lady or a Brahman woman, or of the trader class, or a <Sudra ? " ' But when so asked, he should answer : " No." ' And when people should ask him, " Well ! good friend ! this most beautiful woman in all the land, whom you so love and long for, do you know what the name of that most beautiful woman is, or what is her family name, whether she be tall or short or of medium height, dark or brunette or golden in colour, or in what village or town or city she dwells ? " ' But when so asked, he should answer : " No." ' And then people should say to him, " So then, good friend, whom you know not, neither have seen, her do you love and long for ? "

' And then when so asked, he should answer : " Yes." ' Now what think you, Vase^/za ? Would it not turn out, that being so, that the talk of that man was foolish talk ? ' ' In sooth, Gotama, it would turn out, that being so, that the talk of that man was foolish talk ! ' 20. ' And just even so, Vase///za, though you say that the Brahmans are not able to point out the way to union with that which they have seen, and you further say that neither any one of them, nor of their pupils, nor of their predecessors even to the seventh generation has ever seen Brahma. And you further say that even the Rishis of old, whose words they hold in such deep respect, did not pretend to know, or to have seen where, or whence, or whither Brahma is. Yet these Brahmans versed in the Three Vedas say, forsooth, that they can point out the way to union with that which they know not, neither have seen ! Now what think you, Vase/Ma ? Does it not follow that, this being so, the talk of the Brahmans, versed though they be in the Three Vedas, is foolish talk ? '

' In sooth, Gotama, that being so, it follows that the talk of the Brahmans versed in the Three Vedas is foolish talk ! ' ' Very good, Vase/Ma. Verily then, VaseMfo, that Brahmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen — such a condition of things can in no wise be.' 21. ' Just, Vase/Ma, as if a man should make a staircase in the place where four roads cross, to mount up into 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 south, or in the west, or in the north ? whether it is high or low or of medium size ? ' And when so asked, he should answer : " No." ' And people should say to him, " But then, good friend, you are making a staircase to mount up into something — taking it for a mansion — which, all the while, you know not, neither have seen ! "

' And when so asked, he should answer : " Yes. " ' Now what think you, Vase////a ? Would it not turn out, that being so, that the talk of that man was foolish talk ? ' ' In sooth, Gotama, it would turn out, that being so, that the talk of that man was foolish talk ! ' 22. 'And just even^so, Vase/^a, though you saythat the Brahmans are not able to point out the way to union with that which they have seen, and you further say that neither any one of them, nor of their pupils, nor of their predecessors even to the seventh generation has ever seen Brahma. And you further say that even the Rishis of old, whose words they hold in such deep respect, did not pretend to know, or to have seen where, or whence, or whither Brahma is. Yet these Brahmans versed in the Three Vedas say, forsooth, that they can point out the way to union with that which they know not, neither have seen ! Now what think you, Vase///£a ? Does it not follow that, this being so, the talk of the Brahmans versed in the Three Vedas is foolish talk ? '

' In sooth, Gotama, that being so, it follows that the talk of the Brahmans versed in the Three Vedas is foolish talk ! ' 23. ' Very good, Vase/Ma, Verily then, Vase/Ma. that Brahmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen — such a condition of things can in no wise be.' 24. ' Again, Vase///za, if this river A^iravatt were full of water even to the brim, and overflowing1. And a man with business on the other side, bound for the other side, making for the other side, should come up, and want to cross over. And he, standing on this bank, should invoke the further bank, and say, " Come hither, O further bank ! come over to this side ! " ' Now what think you, Vase////a ? Would the further bank of the river A/£iravati, by reason of that man's 1 Samatittika kakapeyya. See on this phrase the note in my 'Buddhist Suttas' (S.B. E.), pp. 178, 179. invoking and praying and hoping and praising, come over to this side ? ' 1 Certainly not, Gotama ! '

25. 'In just the same way, Vase/Ma, do the Brahmans versed in the Three Vedas — omitting the practice of those qualities which really make a man a Brahman, and adopting the practice of those qualities which really make men non-Brahmans — say thus : " Indra we call upon, Soma we call upon, Varu«a we call upon, Isana we call upon, Pa^apati we call upon, Brahma we call upon, [Mahiddhi we call upon, Yama we call upon * !] Verily, Vase/Ma, that those Brahmans versed in the Three Vedas, but omitting the practice of those qualities which really make 1 man a Brahman, and adopting the practice of those qualities which really make men non-Brahmans — that they, by reason of their invoking and prayin'g and hoping and praising, should, after death and when the body is dissolved, become united with Brahma — verily such a condition of things can in no wise be2!' 26. 'Just, Vase/Ma, as if this river A/£iravati were full, even to the brim, and overflowing. And a man with business on the other side, making for the other side, bound for the other side, should come up, and want to cross over. And he, on this bank, were to be bound tightly, with his arms behind his back, by a strong chain. Now what think you, Vase///za, would that man be able to get over from this bank of the river A/£iravati to the further bank ? '

' Certainly not, Gotama ! ' 27. 'In the same way, Vase/Ma, there are five things 1 The Sinhalese MSS. omit Mahiddhi and Yama, but repeat the verb, ' we call upon,' three times after Brahma. It is possible that the Burmese copyist has wrongly inserted them to remove the strangeness of this repetition. The comment is silent. 2 The Buddha, as usual, here takes the ' further bank ' in the meaning attached to it by the theologians he is talking to, as union with Brahma. In his own system, of course, the 'further bank' is Arahatship. So Ahguttara V, 232, 233, and elsewhere. leading to lust, which are called, in the Discipline of the Arahats, a " chain " and a " bond." ' ' What are the five ? ' * Forms perceptible to the eye ; desirable, agreeable, pleasant, attractive forms, that are accompanied by lust and cause delight. Sounds of the same kind perceptible to the ear. Odours of the same kind perceptible to the nose. Tastes of the same kind perceptible to the tongue. Substances of the same kind perceptible to the body by touch. These five things predisposing to passion are called, in the Discipline of the Arahats, a "chain" and a "bond." And these five things predisposing to lust, Vase^a, do the Brahmans versed in the Three Vedas cling to, they are infatuated by them, attached to them, see not the danger of them, know not how unreliable they are, and so enjoy them1.'

28. ' And verily, Vase/Ma, that Brahmans versed in the Three Vedas, but omitting the practice of those qualities which really make a man a Brahman, and adopting the practice of those qualities which really make men non-Brahmans — clinging to these five things predisposing to passion, infatuated by them, attached to them, seeing not their danger, knowing not their unreliability, and so enjoying them — that these Brahmans should after death, on the dissolution of the body, become united to Brahma — such a condition of things can in no wise be ! ' 29. ' Again, Vase^Ma, if this river A/£iravati were full of water even to the brim, and overflowing. And a man with business on the other side, making for the other side, bound for the other side, should come up, and want to cross over. And if he covering himself up, even to his head, were to lie down, on this bank, to sleep. ' Now what think you, Vase/^a ? Would that man 1 Gathita mxxkkhiii a^opanna. See A. I, 74, 274; Udana VII, 3, 4 ; Sum. 59, &c. be able to get over from this bank of the river A/6iravati to the further bank ? '

1 Certainly not, Gotama ! ' 30. ' And in the same way, Vase/Ma, there are these Five Hindrances, in the Discipline of the Arahats \ which are called " veils," and are called " hindrances," and are called " obstacles," and are called " entanglements." ' ' Which are the five ? ' ' The hindrance of worldly lusts, ' The hindrance of illwill, ' The hindrance of torpor and sloth of heart and mind, ' The hindrance of flurry and worry, 4 The hindrance of suspense. 'These are the Five Hindrances, Vase///*a, which, in the Discipline of the Arahats, are called veils, and are called hindrances, and are called obstacles, and are called entanglements 2. ' Now with these Five Hindrances, Vase/Ma, the Brahmans versed in the Three Vedas are veiled, hindered, obstructed, and entangled. ' And verily, Vase////a, that Brahmans versed in the Three Vedas, but omitting the practice of those qualities which really make a man a Brahman, and adopting the practice of those qualities which really make men non-Brahmans — veiled, hindered, obstructed, and entangled by these Five Hindrances — that these Brahmans should after death, on the dissolution of the body, become united to Brahma — such a condition of things can in no wise be ! '

31. ' Now what think you, Va.se/Ma, and what have you heard from the Brahmans aged and well-stricken in years, when the learners and teachers are talking 1 Ariyassa vinaye. This may possibly mean 'in the disciple recommended by the Arahat ' (that is, by the Buddha). But the latter is expressed rather by Sugata-vinaye. Comp. Ahguttara V, 237239 with 234, 235. 2 These Five Hindrances are more fully dealt with above, p. 82. together? Is Brahma in possession of wives and wealth, or is he not ] ? ' ' He is not, Gotama.' ' Is his mind full of anger, or free from anger ? ' ' Free from anger, Gotama.' ' Is his mind full of malice, or free from malice ? ' ' Free from malice, Gotama.' ' Is his mind tarnished, or is it pure 2 ? ' ' It is pure, Gotama.' ' Has he self-mastery, or has he not 3 ? ' 1 He has, Gotama.' 32. ' Now what think you, Vase/7/fca, are the Brahmans versed in the Vedas in the possession of wives and wealth, or are they not ? ' ' They are, Gotama.' ' Have they anger in their hearts, or have they not ? '

' They have, Gotama.' ' Do they bear malice, or do they not ? ' ' They do, Gotama.' ' Are they pure in heart, or are they not ? ' ' They are not, Gotama.' ' Have they self-mastery, or have they not ? ' 1 They have not, Gotama.' 33. ' Then you say, Vase///?a, that the Brahmans are in possession of wives and wealth, and that Brahma is not. Can there, then, be agreement and likeness between the Brahmans with their wives and property, and Brahma, who has none of these things ? ' 1 Sapariggaho va Brahma apariggaho va ti. Buddhaghosa says on Vase//^a's reply, ' Kama^Z/andassa abhavato itthipariggahena apariggaho,' thus restricting the 'possession' to women. But the reference is no doubt to the first ' hindrance ' ; and the word in the text, though doubtless alluding to possession of women also, includes more. Compare, on the general idea of the passage, the English expression, ' no encumbrances,' and Jacobi, ' Gaina-Sutras ' (S. B.E.) I, xxiii. 2 Asahkili///;a-£itto. That is, says Buddhaghosa, 'free from mental torpor and idleness, worry and flurry.' 3 Vasavatti va avasavatti va. Buddhaghosa says, in explanation of the answer, 'By the absence of wavering he has his mind under control (vase vatteti).'

3 T4 Xm- TEVIGGA SUTTA. 1 Certainly not, Gotama ! ' 34. • Very good, Vase/Ma. But, verily, that these Brahmans versed in the Vedas, who live married and wealthy, should after death, when the body is dissolved, become united with Brahma, who has none of these things — such a condition of things can in no wise be ! ' 35. ' Then you say, too, Vase/Ma, that the Brahmans bear anger and malice in their hearts, and are tarnished in heart and uncontrolled, whilst Brahma is free from anger and malice, pure in heart, and has self-mastery. Now can there, then, be concord and likeness between the Brahmans and Brahma ? ' ' Certainly not, Gotama ! ' 36. 'Very good, Vase/Ma, That these Brahmans versed in the Vedas and yet bearing anger and malice in their hearts, sinful, and uncontrolled, should after death, when the body is dissolved, become united to Brahma, who is free from anger and malice, pure in heart, and has self-mastery — such a condition of things can in no wise be ! ' So that thus then, Vase/Ma, the Brahmans, versed though they be in the Three Vedas, while they sit down (in confidence), are sinking down (in the mire)1 ; and so sinking they are arriving only at despair, thinking the while that they are crossing over into some happier land.

' Therefore is it that the threefold wisdom of the Brahmans, wise in their Three Vedas, is called a waterless desert, their threefold wisdom is called a pathless jungle, their threefold wisdom is called perdition ! ' 37. When he had thus spoken, the young Brahman Vise/Ma said to the Blessed One : 1 Asiditva sa/wsidanti. I have no doubt the commentator is right in his explanation of these figurative expressions. Confident in their knowledge of the Vedas, and in their practice of Vedic ceremonies, they neglect higher things; and so, sinking into folly and superstition, ■ they are arriving only at despair, thinking the while that they are crossing over into some happier land.' ' It has been told me, Gotama, that the Samawa Gotama knows the way to the state of union with Brahma.' ' What do you think, Vase///£a, is not Manasaka/a near to this spot, not distant from this spot ? ' 'Just so, Gotama. Manasaka/a is near to, is not far from here.' 1 Now what think you, Vase//>£a, suppose there were a man born in Manasaka/a, and people should ask him, who never till that time had left Manasaka/a, which was the way to Manasaka/a. Would that man, born and brought up in Manasaka/a, be in any doubt or difficulty ? '

' Certainly not, Gotama ! And why ? If the man had been born and brought up in Manasaka/a, every road that leads to Manasaka/a would be perfectly familiar to him.' 38. ' That man, Vase/Ma, born and brought up at Manasaka/a might, if he were asked the way to Manasaka/a, fall into doubt and difficulty, but to the Tathagata, when asked touching the path which leads to the world of Brahma, there can be neither doubt nor difficulty. For Brahma, I know, Vase/Ma, and the world of Brahma, and the path which leadeth unto it. Yea, I know it even as one who has entered the Brahma-world, and has been born within it!' 39. When he had thus spoken, Vase///za, the young Brahman, said to the Blessed One : 'Just so has it been told me, Gotama, even that the Samara Gotama knows the way to a state of union with Brahma. It is well ! Let the venerable Gotama be pleased to show us the way to a state of union with Brahma, let the venerable Gotama save the Brahman race 1 ! ' ' Listen then, Vase/Ma, and give ear attentively, and I will speak ! '

1 Buddhaghosa takes this to mean, ' Save me of the Brahman race.' 3l6 XIII. TEVIGGA SUTTA. 1 So be it, Lord ! ' said the young Brahman Vase/Z/za, in assent, to the Blessed One. 40. Then the Blessed One spake, and said : ' Know, Vase////a, that (from time to time) a Tathagata is born into the world, an Arahat, a fully awakened one, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed as a guide to mortals willing to be led, a teacher of gods and men, a Blessed One, a Buddha. He, by himself, thoroughly understands, and sees, as it were, face to face this universe — including the worlds above with the gods, the Maras, and the Brahmas ; and the world below with its Samaras and Brahmans, its princes and peoples ; — and he then makes his knowledge known to others. The truth doth he proclaim both in the letter and in the spirit, lovely in its origin, lovely in its progress, lovely in its consummation : the higher life doth he make known, in all its purity and in all its perfectness. 41. 'A householder (gahapati), or one of his children, or a man of inferior birth in any class, listens to that truth 1. On hearing the truth he has faith in the Tathagata, and when he has acquired that faith he thus considers with himself:

' " Full of hindrances is household life, a path defiled by passion : free as the air is the life of him who has renounced all worldly things. How difficult it is for the man who dwells at home to live the higher life in all its fullness, in all its purity, in all its bright perfection ! Let me then cut off my hair and beard, let me clothe myself in the orange-coloured robes, and let me go forth from a household life into the homeless state ! " ' Then before long, forsaking his portion of wealth, be it great or be it small ; forsaking his circle of relatives, be they many or be they few, he cuts off his hair and beard, he clothes himself in the orange- 1 The point is, that the acceptance of this ' Doctrine and Discipline ' is open to all ; not of course that Brahmans never accept it. coloured robes, and he goes forth from the household life into the homeless state. 42. ' When he has thus become a recluse he passes a life self-restrained by that restraint which should be binding on a recluse. Uprightness is his delight, and he sees danger in the least of those things he should avoid. He adopts and trains himself in the precepts. He encompasses himself with goodness in word and deed. He sustains his life by means that are quite pure ; good is his conduct, guarded the door of his senses ; mindful and self-possessed, he is altogether happy ! '

43-75. ' And how, Vase/A&a, is his conduct good ? ' [The answer is set forth in the words of the tract on the Silas, translated above, pp. 3-26, but with the refrain as in the Sama^wa-phala Suttanta above, p. 79. Then follow §§ 63-75, inclusive, of the Sama»»a -phala ; setting forth : — 1. The confidence of heart that results from the sense of goodness. 2. The way in which he guards the doors of his senses. 3. The way in which he is mindful and selfpossessed. 4. His habit of being content with little, of adopting simplicity of life. 5. His conquest of the Five Hindrances, each with the explanatory simile. 6. The joy and peace which, as a result of this conquest, fills his whole being.] 76. l ' And he lets his mind pervade one quarter of 1 These paragraphs occur frequently; see, inter alia, Maha-Sudassana Sutta II, 8, in my ' Buddhist Suttas ' (S. B. E.). It will be seen from ' Buddhism/ pp. 170, 171, that these meditations play a great part in later Buddhism, and occupy very much the place that prayer takes in Christianity. A fifth, the meditation on Impurity, has been added, at what time I do not know, before the last. These four (or five) are called the Brahma Viharas, and the practice of them leads, not to Arahatship, but to rebirth in the Brahma-world.

the world with thoughts of Love, and so the second, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, does he continue to pervade with heart of Love, far-reaching-, grown great, and beyond measure. 77. 'Just, Vase#/za, as a mighty trumpeter makes himself heard — and that without difficulty — in all the four directions ; even so of all things that have shape or life, there is not one that he passes by or leaves aside, but regards them all with mind set free, and deep-felt love. 1 Verily this, Vase/Ma, is the way to a state of union with Brahma. 78. ' And he lets his mind pervade one quarter of the world with thoughts of pity1, . . . sympathy1, . . . equanimity \ and so the second, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, does he continue to pervade with heart of pity, . . . sympathy, . . . equanimity, far-reaching, grown great, and beyond measure. 79. 'Just, Vase/Ma, as a mighty trumpeter makes himself heard — and that without difficulty — in all the four directions ; even so of all things that have shape or life, there is not one that he passes by or leaves aside, but regards them all with mind set free, and deep-felt pity, . . . sympathy, . . . equanimity.

' Verily this, Vase/Ma, is the way to a state of union with Brahma.' 80. ' Now what think you, Vase^a, will the Bhikkhu who lives thus be in possession of women and of wealth, or will he not ? ' ' He will not, Gotama ! ' ' Will he be full of anger, or free from anger ? ' ' He will be free from anger, Gotama ! ' ' Will his mind be full of malice, or free from malice ? ' 1 Paragraphs 76, 77 are supposed to be repeated of each. 1 Free from malice, Gotama ! ' ' Will his mind be tarnished, or pure ? ' ' It will be pure, Gotama ! ' ' Will he have self-mastery, or will he not ? ' ' Surely he will, Gotama ! ' 81. 'Then you say, Vase//>6a, that the Bhikkhu is free from household and worldly cares, and that Brahma is free from household and worldly cares. Is there then agreement and likeness between the Bhikkhu and Brahma ? ' ' There is, Gotama ! ' ' Very good, Vase/^a. Then in sooth, Vase/Ma. that the Bhikkhu who is free from household cares should after death, when the body is dissolved, become united with Brahma, who is the same — such a condition ot things is every way possible !

' And so you say, Vase/Z/^a, that the Bhikkhu is free from anger, and free from malice, pure in mind, and master of himself; and that Brahma is free from anger, and free from malice, pure in mind, and master of himself. Then in sooth, Vase///^a, that the Bhikkhuwho is free from anger, free from malice, pure in mind, and master ot himself should after death, when the body is dissolved, become united with Brahma, who is the same — such a condition of things is every way possible ! ' 82. When he had thus spoken, the young Brahmans Vase/7/ka and Bharadva^a addressed the Blessed One, and said : ' Most excellent, Lord, are the words of thy mouth, most excellent! Just as if a man were to set up that which is thrown down, or were to reveal that which is 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 can see external forms ; — just even so, Lord, has the truth been made known to us, in many a figure, by the Exalted One. And we, even we, betake ourselves. Lord, to the Blessed One as our guide, to the Truth,

and to the Brotherhood. May the Blessed One accept us as disciples, as true believers, from this day forth, as long as life endures ! ' Here ends the Tevi^a Suttanta1. 1 Literally ' The Suttanta about those who have the knowledge of the Three (Vedas).' See p. 303, where the names of these ' doctors ' are given. A^atasattu, son of a Videha princess, king of Magadha in the Buddha's time, 56, 64-68, 94, 95-. A^-ita, of the garment of hair, his doctrine, 73. Ag-ivakas, 71, 219, 220, 227, 232. Agni, sacrifices to, one of the low arts. 17 ; shrine to, 126. Aim of the Buddhist recluses, 63, 64, 202. Alwis, James d', 283. AmbalaM&ika, garden and rest-house in Magadha, 2; another 173. in Anuradhapura, 2. Ambattba., 709 foil, charm, 118. Angaka, So«ada«^a's nephew, 155. Animals, kindness to, 57. Arahat, used of the Buddha, 2 ; laymen Arahats, 63. is the real Brahman, 105, 138 ; expressions used by Buddhists of the Arahat the same as those used by the priests of God, 274. Arahatship, the highest aim, 94, 192, 237; the Dialogues lead up to, 186, 206; is emancipation, 201, 232 ; is the positive side of Buddhism, 243; intellect of, 283.

Arithmetic, 21, 22, 69. Asoka, 142; his Edicts, xviii, 7, 71, 191 ; his battle against the priests, 28.,. Ajramas, four supposed stages in the life of a Brahman, 212-219. Astral body, Yoga idea of, 62. Astronomy and astrology, 20. Atharva Veda quoted, 17, 19, 23. 25, 247 ; not acknowledged as a Veda in the old texts, 109, but in the Milinda, no. Athletic exercises, 9, 13. Aviruddhaka, religieux in the Buddha's time, 220, 222. Avyakatani, the Ten, j 86-1 88 Bahiya, story of, 274. Ballads, in prose and verse, 8. Bamwan Tu^awa, pandit, 283. Bharhut Tope, bas-reliefs at, 130, 169. Bhartr/'hari, as member of the Buddhist Order, 256. Bhesika, a barber, 289 ; was a Buddhist, 290. Bimbisara, king of Magadha, gives a grant to a Brahman, 144; is a follower of the Buddha, Body and mind, 86, 87. Bonds, the Five, 200, 201. Brahma, the supreme God, description of, 31, 281. origin of the belief in, 32 ; his ignorance, 282; union with, 301-318; B. and the Bhikkhu, 319. Brahmadatta, pupil of Suppiya, 1,2. Brahman, unknown in the Nikayas, 298. Brahmanism, how it was destroyed, 142, 165. Brahmans : caste claims of, 105; a standing description of the learned, no, 146; as ascetics, 1 26 ; luxury and pride of, 129 ; the Arahat is the true, 105, 138-9, 232 ; usually not a priest, 141, 286; reputation the source of their income, 151 ; five essentials of, 153-156; mode of addressing, 194 ; their ethics of teaching, 285-287 ; qualities that make men Brahmans, 310 ; various kinds of, 303.

Brahma Viharas, Supreme Conditions, 299. Br/had-ara«yaka Upanishad, 1 1 6, 1 7 1, 201, 209, 214. Biihler, Hofrath Dr. G., xii, xx, Burnouf, E., 4, 20-24, 65, 70, 82, 86, 169, 191. Castes, the four, an inexact phrase, 27, 99key to the origin of, 97. phases of the extension and growth of, 99. none, strictly, in the Buddha's time, 99, 101. mental distinctions to be preferred to distinctions of, 100. no distinctions of, in the Buddhist Order, 102. the Buddha's views as to, outside the Order, 103-107. Cause, two forms of the heresy of denial of a, 52. Ceylon forgeries, xvii-xviii. Chaliyas, cinnamon-peelers, 98. Chalmers, Robert, 40, 104, 113, Chance-beings, the so-called, 39, 7-3. Chandalas, a low caste, as acrobats, 9; could enter an order, 100, 103. Charms, power of, 118, 278. Chastity, part of the minor morality', 4. Clans, the free, 20, 195 ; clan mote, 113; their independence of the priests, 286. Clothing, strange sorts of, used by ascetics, 230. Commentaries, the Buddhist, xix. Connubium/ 27, 97-100. Content, 81. Conversion, 191. Cowell, Prof. E. B., xxvii, 170, 172. Crafts, mystic arts, 19; trades, 68. Creation, legends of, condemned, M. Dacoity, 175. Dahlmann, Father, 274. Danranas, the six, xxvii. Darupattika, he with the wooden

bowl, 202. Detachment, 84. Deussen, Prof. P., xxvi, 169, 209. 215. Devadatta, 209, 271. Devadhammika, religitux in the Buddha's time, 222. Diogenes, 208, 209. Disa, Kapha's mother, 115. Divination, 16, 18, 19. Dreams, interpretation of, 17. Dvi^as, twice-born, 103. Earth, quaking as witness to the truth, 55. worship of, see Mother Earth. Economics, state action, 176. Eel- wrigglers, four kinds of, 37-40. Eightfold Path, see Path. Elements, the, four, Indian belief about the, 73, 74, 86, 260, 274. Elephants, the royal, 67, no, 128. Emancipation, the Arahat's certainty of his, 93 ; is preferable to penance or asceticism, 234, 235. Epic poetry in India, source of, 8. Equability, in the third GMna, 85. Eihics, Buddhist, the four planes of, Evil, overcoming, by good, 161. Existence, speculations about, condemned, 14. after death, 40, 43-48. Exogamy, 8. Exorcists, 16, 18, 19. Extensionists, four kinds of, 35. Fairs, shows at, 5, 7. Fick, Dr., 103, 107, 122. Finot's ' Lapidaires Indiens,' 19. Fish in the pool, simile of, 54. Food, one meal a day, 5 ; varioi^ kinds of, which an ascetic would Freedom of thought in India, 165, Gaggara, an early queen of Anga, 144 ; the lake called after her, ibid. Gainas, 71, 72, 74, 165, 170, 214,

220, 221. Galiya, pupil of him with the wooden bowl, 202. Games, list of, as played fifth century B.C., 9-1 1. Genesis, Buddhist legend of, 106, 107. Guanas, the four (the four Raptures), a pre-Buddhistic idea and prac- , tice, 50, 51, 265 ; details of, 84-87 ; not part of wisdom, Ghost stories condemned, 14. Givaka, a celebrated Buddhist physician, 65-68. God, see Brahma. Gods, sacrificing to, a low art, 17, 24. the, ' Debauched by Pleasure,' 32. the, ' Debauched in Mind,' 33. brought under the domain of law, 142. Brahman priests claim to be, 285. ignorance of, 280-283 j ust °f> 280. Gogerly, the Rev. Daniel, 1, 4, 7, 26, 30, 65, 82. Goodness, a function of intelligence, 137. Gotama, appreciation of, 109, 147- 150. Gotamaka, religieux in the Buddha's Hair garments, see Makkhali. Happiness, of a recluse, causes of, 79 ; after death, discussion as to, 257. Harsha Aarita, Ba/za's list of hermits in, 170. Head-splitting, on refusal to answer a question, old belief as to, 116, 117 ; on failing to approve what has been well said, 181. Hermit, contrasted with wandering mendicant, 212-215. High places, old village festivals at, 7,8. Hillebrandt, Prof., quoted, 17.

Hinayana books, xvi, xix. Hindrances, the Five, 58, 84, 312. Hindus, compared with Europeans, 99, 165-166. Homonyms in Pali, 17, 33, 41. Honesty, part of the minor morality, 4. Human hair, worn as clothing, 231. I>W£anankala wood, 108. Indeterminates, the Ten, 187, 254. Infinities, the Four, in Buddhism, 36. Infinity, of the world, 35. Intoxicating drinks, abstinence from, 182. Intoxications, the Three, and the Four, 92, 93, 107. Irony, the Buddha's, in talks with Brahmans, 33, 160, 163. I-Tsing, Chinese traveller, 256. Jacob, Colonel, 212, 215. Jacobi, Professor, 71, 72, 74, 75, 219. Joy, result of emancipation, 58. Aampa, capital of Anga, 144. Ka«ha, sage, ancient legend of, 116- 1 19. Ka«hayanas, a Brahman family, origin of, 115. Kapila, the ancient sage, 170. Kapilavatthu, congress hall at, 113. Karma, non-Buddhist theory of, 72. Aarvaka, on whom the Lokayata was lathered, 170. Kassapa, the naked ascetic, 223. Katha Vatthu, its evidence as to the age of the Dialogues, x-xii. Kanaka Upanishad, 209. Aetiya, a country, 268. Kevaddha or Keva//a, xii, 276. A^andogya Upanishad, 18, 164, 171, 210, 211. Khanumata, in Magadha, 173. Kielhorn, Professor F., 20, 220. Kindness to men and animals, 4, 164, 180. Aitta, son of the elephant-trainer, 256. Knowing other people's thoughts, 89,

152, 278. KotfAita, Aitta's dispute with, 256. Kumarila Bhatfa, 166, 17T. Ku/adanta, the rich Brahman, his Law-books, the priestly, on asceticism. 212-219; on teaching, 285. Leakages, to wisdom and right conduct, the four, 125. Levy, M. Sylvain, x. Li^iiavi, the clan, 193, 196. Lohi/Wa, his views on teaching, 288 foil. Lokayata, speculation, 14, no, 139 , in old texts the word means nature-lore, 166 foil. Love, method of the deliberate practice of, 317. Luck, good and bad, 19. Luxury, abstinence from, 58. MagaWika, religieux in the Buddha's time, 220. Magic, black and white, 23, 24; of the sacrifice, 210, 286 ; charms to work, 118, 278. Maha-bharata, 121. 165, 169, 209. Maha-purisa, Great Being, thirtytwo signs of, no, 131. Makkhali Gosala, a famous teacher, head of A^ivakas in the Buddha's time, 71. Mallika, queen of Pasenadi, 244. MaWissa, a wandering mendicant, 202. Mangoes on the stalk, simile of, 54. Marriage, 8, 23, 119, 123. Medicine, wrong for a recluse to gain his living by various sorts of, 25, 26. Mice, auguries drawn from the gnawing of, 17; curing the bites of(?), 19. ' Middle Country,' place of origin of Buddhist books, xviii. Milinda, the, its evidence as to the age of the Dialogues, ix.

Minayeff, Prof., on the date of the Katha Vatthu, xviii. .Mind and body, 86, 87. Mindful and self-possessed, 80. Moon-worship, older than sun-worship, 306. Mother Earth, ancient cult of, 24, 25Mother's name, sons called by, 193. Muir, Dr. J., 209, 286, 287. Mu«</aka Upanishad, 211. Music, 5, 7-9. Myths, sense of humour in the Vedic, 161. Nagita Kassapa, 193, 198. Nalanda, afterwards seat of the Buddhist University, r, 276. Names, eight sorts of, in use in early times in India, 193-196. Nautch dances, 5, 7-1 1. Nesadas, hereditary bird-catchers, 100. Neumann, Dr. K., xiii, xxvi, 4-7, 20- 23, 82, 112, 228, 229, 273, 283. Nicknames, 193, 194, 196. Nidanas, the twelve, old form of, 53. N'igantha. Nata-putta, 56. 74, 75 ; his followers, 220, 221. Nikayas, the five, x-xv. Nirvawa, the way of escape from speculation, 29. a non-Buddhist view of, 30 ; the Buddha's attainment of, 211, 227 ; the highest aim, 225. Non-action, a famous theory of, 70. Okkaka. king, ancestor of the Sakyas, 114. Oldenberg, Prof. H., xvi, xx, 156. Optimism, the, of the Buddha's doctrine, 261. 0//£addha, 'Hare-lip,' the L\H/jhv\, 198, 204. Pakudha Ka/Wayana, his doctrines, PaWu, a king, 16. Pasenadi, king of Kosala, fatherin-law of Aij-atasattu, 65 ; as patron of a Brahman, 108, 288 ; bas-relief of his chariot, 130; his wife Mallika, 244 ; overlord of Kasi, 291.

Path, the Eightfold, to Arahatship, 62, 63, 202, 226. Peace, impassioned for, part of the minor morality, 5. a result of emancipation, 58, 84 ; of the Bhikshu, 84. Penance, means of maturing Karma, 72 ; tht Buddha does not disparage all, 224 ; the three lists of, 227 foil. ; the Buddha's views about, 232 foil. Personality, three modes of, 259263. Pingalaka, king, 300 B.C., xv. Plants and seeds, injury to, 5, 6, 58. Planudes, fourteenth century, author of Aesop's Fables, 170. Pokkharasadi Opamawwo Subhagavaniko, 108, 135, 147. Praise and dispraise, Buddh'st attitude respecting, 3. Prakrits in India in the sixth century B.C., 57. Precepts, the five, for laymen, 182. Previous births, a man's recollection of, 27, 59, 90, 91. Pukkusas, a low tribe, 100. Pura«a Kassapa, a teacher, his views, 69, 75Purohita, priest, 196. Rama, teacher and father of the Buddha's teacher Uddaka, 48. Ramayawa, 169, 219. Rathakaras, hereditary cart-makers, 100. Recluses, position of, in India, in the Buddha's time, 57. details of the advantages of the life of a, 58. Religieux, in the Buddha's time, ten kinds of, 220 ; the true sort of, 232-233. Repeaters of the books (which were not written), 61. Representative faculty (ma no), 73,

80. Republics in India in the Buddha's time, 20. Rishis, authors and reciters of the Three Vedas, 129, 306. Sacrifices, all kinds of, ranked as low, 17, 25 ; Kutadanta's, 163 ; King Wide-realm's, 163, 176 foil. ; the right kind is selftraining, &c, 182 foil. ; ethical, more worthy than physical, 164. Sakyas, 112-119 > number of, in the Buddha's time, 147. Salavatika, in Kosala, 288. Salvation, priestly view of, 298, 303. Sanaw-kumara, the Ever Virgin, old legend of, 121. SaǤ-aya, a teacher in India, 1, 66, 75Sahkara, 18, 167, 169, 171, 212, 285. Sahkhya doctrine of pralaya, 28; doctrine of seven souls or planes of mental being, 49 ; ascription of the S. system to Kapila, 170. Sanskrit Buddhist texts, xv, xvi. Satapatha-Brahmawa, 2ro. Sati, a Bhikshu who thought that the mind was the link in transmigration (as a unity), 87. Schopenhauer, xxvi, 274. Seats, sofas, beds, &c, list of, 1 1-1 3. Seclusion, 84. Self-mortification, 218. Senart, M. E., xiv, 71, 105, 107, 191. Senses, the six, 73; guarded as to, 79, 80. Shavelings, sham friars, 112. Siesta, 173. Siha, Nagita's nephew, 198. Sihanada Suttantas, 208. Silas, ancient tract on minor morality, 3-20. Similes : The fish in the pool, 54. The mangoes on the stalk, 54. The bird happy and free, 81. Success of the man in debt, 82. Recovery of the man diseased, 82. Delivery of the man in prison, 82. Emancipation of the man enslaved,

83. Return home of the man lost, 83. The ball of soap, 84. The deep pool full of water, 85. The lotus-plants in the pool, 86. The man in the clean robe, 86. The Veluriya gem on the thread. 87. The reed in the sheath, and sword in the scabbard, 88. The clever potter, 89. The young man and the mirror, 90. The three villages, 91. The pebbles and fish in the clear pool, 93. The blind men and the elephant, 187-188. The pig wallowing in the mire, 252. The lover of the unknown lady, 258. The ladder up to nowhere, 259, 261. The products of the cow, 263 The land-sighting bird, 283. The weeding out of one's neighbour's field, 294. Wooing the objecting maiden, 294. Wooing the unknown maiden, 307. Blind leaders of the blind, 305. Staircase up to nowhere, 308. Calling ..to the further bank to come over here, 309. The bound man and the river, 310, 311. The trumpet's far-reaching tones, 318. Singing, 5. Siva, ancient traces of the cult of, 18, 222. Siva-vi^^a, exercising demons in a cemetery, 18. Slavery, 5, 19, 76-77, 83, 101, 103, 128. Snake-charming, 18. Social conditions in India about 500 B. c, 10-26, 56. Socrates, on transmigration, 299. Sowadaw^a, a Brahman, 144-159. Soothsaying, 20-24. Soul, meaning of, xxv ; eternity of, one origin of speculation as to the, 38-29. another origin of belief in, 34,

35after death, sixteen speculations as to, 45-46. annihilation of, seven forms of the heresy as to, 46-47. in water, Gaina doctrine of, 75, 232. none to be considered in actions, 81. is it the same as the body? 187- 205. Upanishad theory of, 188. meanings of, in Shakspere and the Bible, 189. trance comes from the soul being away, 241. old theory of, frankly materialistic, 24 1. souls inside plants and animals, 242 ; diffused through the human body, 167, 352-254. Speculations, the sixty-two foolish, 26_53 i the ten, on insufficient Stages, eight, in the life of a recluse, 72. Sudras, 99-103, 112, 128,211, 220, 285. Sunakkhatta, of the Li&Mavis, 199. Sun-myths in Buddhism, 131, 162. Sun-worship, a low superstition, 24 ; always mentioned after moonworship in old texts, 306. Suppiya, a wandering mendicant, follower of Saw^aya, 1, 2. Suttanta, meaning of, in the inscriptions, xiii. Sympathy, method of deliberate practice of, 318. Taittinya Upanishad, 24, 48, 210. Brahmans, 303. Tathagata, meaning of, 40, 7*3. does he exist after death ? 40, Taxes, 77, 108, 176, 180. Teachers, the three, 293. Teaching, ethics of, 285-295. Teda»<flka, religieux in the Buddha's time, 220, 221. Trade and capital, 176. Trance, mystery of, 241-264.

Transmigration, taught by nonBuddhists, 72, 298. Treasures, the Seven, of the universal monarch, no. Truthfulness, part of the minor morality, 4. Ug-uwwa, a town, 223. Upanishad, meaning of, 117. Upanishads, humour in, 161. Urbanity, part of the minor morality, 5- Vagira-pa/zi, the spirit who bears the thunderbolt, 117. Vaikhanasa Sutra, 218. Vain'talk, abstinence from, 5, 179. list of, 13. Vedas, the Three (not Four), 109. Vedic myths, humour in, 161. Vedic studies, 159. Venas, hereditary basket-makers, 100. Vetulyaka, the school so called, xviii. VidhQra, the pandit, 168-169. Vitan^as, sophists, 14, 167-168. Warren, Mr. H. C, 280. Weber, Professor A., 7, 170. Wide-realm, name of a king, his wonderful sacrifice, 175 foil. Windisch, Prof. E., xx, 258. Wisdom and righteousness, 123 foil., 156. Women, talks about, 13 ; were mediums between men and the gods, 24 ; of a king's harem, 67 ; maintenance of, 83; their interest in religious questions, 244 ; restrictions on education of, 285 ; in heaven, 313. Wonders, three kinds of, 277. Wood, the Great, at Vesali, 197. Word, deed, and thought, 57, 58, 72, 104. World, various forms of belief in the eternity of, 26-35. four forms of belief in finity and Yoga ideas of the astral body, 62.