Dialogues of the Buddha (Digha Nikaya)

(#) the Five Hindrances. (b) the Five Groups. (c) the Six Spheres of Sense. (d) the seven Factors of Enlightenment. (e) the four Aryan Truths. Now it is always difficult to make any English term coincide with either dhamma or dhamma. Here, as elsewhere in Buddhist diction, it is chiefly the context that must be the guide to meaning. The Suttanta is a discipline — the supreme discipline — in ethical introspection. And in Buddhist introspective analysis, dhamma (elsewhere translatable now by ' things,' now by ' qualities ') are, more especially, ' cognoscible objects,' These are related to ma no (consciousness as apprehending), just as each kind of sense-object is related to one kind of sense-organ ; thing-seen, for example, to sight. A cognoscible object is any presentation (German, Vorstellung), that has got beyond the stage of mere sensory re-action. It is an idea or perception in the wider sense used by Locke : — ' Whatsoever is the immediate object of perception, thought, or understanding.' But neither cognoscible object, nor presentation, is a term which lends itself with sufficient simplicity and impressiveness to ethical homily. We have therefore decided to perpetuate the Lockean ' idea.' For the same reason we use 'thought ' for citta, in preference to a term of more psychological precision ; and we understand by 'thought', thinking, or knowing, or being intelligently conscious, and do not restrict the word to any special mode of cognition.

Hence we get this distinction of aspects in (3) and (4) : under citta, the ever-changing ever-active continuance of consciousness, or re-acting intelligence; under dhamma, those same activities considered objectively, as concrete states, procedure, ' content of consciousness,' as the psychologists phrase it. Under (3) we watch the agency as a whole, in its chameleon-like phases. Under (4) we take transverse cuttings, so to speak, of our subjective experience. It is interesting to note that Buddhaghosa, explaining the inclusion, under No. 4, of the Six Senses and the fivefold Khandha doctrine, says : — ' in contemplation of the body the Exalted One taught only the grasp of matter, in contemplation of feeling and consciousness, only the grasp of the immaterial. Now in order to teach grasp of matter and the immaterial mixed (ruparupamissakapariggaho), he' spoke of d ham ma. And again: 'grasp of the rupa-khanda being taught by contemplation of body, and grasp of the khandhas of feeling and viiifiawa (cognition or consciousness) by contemplation of feeling and citta, He now, to teach grasp of the khandhas of perception and sankhara (let us say, volition and other mental factors) went on' to speak of dhamma. [290] Thus have I heard.

i. The Exalted One was once staying among the Kurus. Kammassadhamma is a city of the Kuril country. There the Exalted One addressed the brethren, saying, ' Bhikkhus ! ' ' Reverend sir ! ' responded the brethren. And the Exalted One said : The one and only path, Bhikkhus leading to the purification of beings, to passing far beyond grief and lamentation, to the dying-out of ill and misery, to the attainment of right method1, to the realization of Nirvana, is that of the Fourfold Setting up of Mindfulness.2 Which are the Four? Herein3, O bhikkhus, let a brother, as to the body, continue so to look upon the body that he remains ardent, self-possessed, and mindful, having overcome both the hankering and the dejection common in the world. And in the same way as to feelings, thoughts, and ideas, let him so look upon each, that he remains ardent, self-possessed, and mindful, having overcome both the hankering and the dejection common in the world. 1 Naya. Practical Buddhism is summed up (Majjhima I, 181, 197) as exertion in naya,^dhamma, and kusala (the Method, the Norm, and the Good). Naya is defined at Sa#zyutta V, 388 as what comes pretty much to our method in philosophy. Above (p. 167) it is rendered System. There, in a very old verse, the Buddha says that seeking after Good he had been a pilgrim through the realm of System and Law, outside of which no victory can be won.

3 The commentarial tradition sees in this word id ha, the implication of 'belonging to this order or doctrine or school' (imasmirh sasane), and thus an antithesis to 'ito bahiddha/ outside this [order] — an expression which occurs immediately after the verse mentioned in the last note. 328 XXII. MAHA SATIPA7T#ANA SUTTANTA. D. ii. 291. 2. [29l] And how, bhikkhus, does a brother so continue to consider the body ? 1 Herein, O bhikkhus, let a brother, going into the forest, or to the roots of a tree, or to an empty chamber, sit down cross-legged, holding the body erect, and set his mindfulness alert2. Mindful let him inhale, mindful let him exhale. Whether he inhale a long breath, let him be conscious thereof; or whether he exhale a long breath, let him be conscious thereof. Whether he inhale a short breath, or exhale a short breath, let him be conscious thereof. Let him practise with the thought ' Conscious of my whole body will I inhale ' ; let him practise with the thought 'Conscious of my whole body will I exhale.' Let him practise with the thought ' I will inhale tranquillizing my bodily organism : ; let him practise with the thought ' I will exhale tranquillizing my bodily organism.'

Even as a skilful turner, or turner's apprentice, drawing (his string) out at length, or drawing it out short, is conscious that he is doing one or the other, so let a brother practise inhaling and exhaling. [292] So does he, as to the body, continue to consider the body, either internally or externally, or both internally and externally. He keeps on considering how the body is something that comes to be, or again he keeps on considering how the body is something that passes away ; or again he keeps on considering the coming to be with the passing away ; or again, conscious that ' There is the body,' mindfulness hereof becomes thereby established, far enough for the purposes of knowledge and of self-collectedness. And he abides independent, grasping 'after nothing in the world 1 Quoted Pa/isambhida I, 175, and 'Yogavacara Manual/ p. 1. Each quotation gives a word for word commentary ; and so does Sum. I, 210. 2 Parimukha/tt satim upa/Mapati, literally, 'set up his memory in face of (the object of his thought). The ultimate object is throughout, as the ' Yogavacara Manual ' says, Nirvana. Examples of the subsidiary, changing, objects of thought are given in what follows.

D. ii. 293. SETTING-UP OF MINDFULNESS. 329 whatever. Thus, bhikkhus, does a brother continue to regard the body. 3. And moreover, bhikkhus, a brother, when he is walking, is aware of it thus : — ' I walk ' ; or when he is standing, or sitting, or lying down, he is aware of it. However he is disposing the body, he is aware thereof. So does he, as to the body, continue to consider the body, either internally or externally, or both internally and externally. He keeps on considering how the body is something that comes to be, or again he keeps on considering how the body is something that passes away ; or again he keeps on considering the coming to be with the passing away ; or again, conscious that ' There is the body,' mindfulness hereof becomes thereby established, far enough for the purposes of knowledge and of self-collectedness. And he abides independent, grasping after nothing in the world whatever. Thus, bhikkhus, does a brother continue to regard the body. 4. And moreover, bhikkhus, a brother — whether he departs or returns, whether he looks at or looks away from, whether he has drawn in or stretched out [his limbs], whether he has donned under-robe, over-robe, or bowl, whether he is eating, drinking, chewing, reposing, or whether he is obeying the calls of nature — is aware of what he is about. In going, standing, sitting, sleeping, watching, talking, or keeping silence, he knows what he is doing.

[293] So does he, as to the body, continue to consider the body, either internally or externally, or both internally and externally. He keeps on considering how the body is something that comes to be, or again he keeps on considering how the body is something that passes away ; or again he keeps on considering the coming to be with the passing away ; or again, conscious that ' There is the body,' mindfulness hereof becomes thereby established, far enough for the purposes of knowledge and of self-collectedness. And he abides independent, grasping after nothing in the world whatever. Thus, bhikkhus, does a brother continue to consider the body. 330 XXII. MAHA SATIPA7TtfANA SUTTANTA. D. ii. 293. 5. And moreover, bhikkhus, a brother reflects upon this very body, from the soles of his feet below upward to the crown of his head, as something enclosed in skin and full of divers impurities : — ' Here is in this body hair and down, nails, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, membranes, spleen, lungs, stomach, bowels, intestines ; excrement, bile, phlegm, pus, blood, sweat, fat, tears, serum, saliva, mucus, synovic fluid, urine.' Just as if there were a double-mouthed sample-bag l, bhikkhus, full of various sorts of grain, such as rice, paddy, beans, vetches, sesamum or rice husked for boiling ; and a keen-eyed man were to reflect as he poured them out: — 'That's rice, that's paddy, those are beans,' and so forth. Even so, bhikkhus, does a brother reflect upon the body, from the soles of the feet below upward to the crown of the head, as something enclosed in skin and full of divers impurities.

So does he, as to the body, continue to consider the body, either internally or externally, or both internally and externally. He keeps on considering how the body is something that comes to be, or again he keeps on considering how the body is something that passes away ; or again he keeps on considering the coming to be with the passing away ; or again, conscious that ' There is the body,' mindfulness hereof becomes thereby established, far enough for the purposes of knowledge and of self-collectedness. And he abides independent, grasping after nothing in the world whatever. Thus bhikkhus, does a brother continue to regard the body. 6. [294] And moreover, bhikkhus, a brother reflects upon this very body, however it be placed or disposed, with respect to its fundamenials : — ' There are in this body the four primary elements of earth, water, heat, 1 Mutoli. Buddhaghosa has no explanation. But Darami/ipola says mallak pasumbiyak, that is, a small bag, such as is used by grain merchants for keeping samples in. The particular kind meant is kept tied up with string at both ends, and either end can be opened. The word only occurs in this connexion (here, and at M. I, 57; III, 90). The spelling of the word is uncertain.

and air.' Just as a cattle-butcher, or his apprentice, when he has slain an ox, displays the carcase piecemeal at the crossvvays as he sits, even so, bhikkhus, does a brother reflect upon this very body . . . with respect to its fundamental constituents . . . So does he, as to the body, continue to consider the body, either internally or externally, or both internally and externally. He keeps on considering how the body is something that comes to be, or again he keeps on considering how the body is something that passes away ; or again he keeps on considering the coming to be with the passing away ; or again, conscious that ; There is the body,' mindfulness hereof becomes thereby established, far enough for the purposes of knowledge and of self-collectedness. And he abides independent, grasping after nothing in the world whatever. Thus bhikkhus, does a brother continue to regard the body. 7. [295] And moreover, bhikkhus, a brother, just as if he had seen a body abandoned in the charnel-field, dead for one, two, or three days, swollen, turning black and blue, and decomposed, applies that perception to this very body (of his own), reflecting : ' This body, too, is even so constituted, is of even such a nature, has not got beyond that (fate).'

So does he, as to the body, continue to consider the body, either internally or externally, or both internally and externally. He keeps on considering how the body is something that comes to be, or again he keeps on considering how the body is something that passes away ; or again he keeps on considering the coming to be with the passing away ; or again, conscious that ' There is the body,' mindfulness hereof becomes thereby established, far enough for the purposes of knowledge and of self-collectedness. And he abides independent, grasping after nothing in the world whatever. Thus bhikkhus, does a brother continue to regard the body. 8. And moreover, bhikkhus, a brother, just as if he had seen a body abandoned in the charnel-field pecked by crows, ravens, or vultures, gnawn by dogs or jackals or by various small creatures, applies that perception 32,2 XXII. MAHA SATIPATTtfANA SUTTANTA. D. ii. 295. to this very body (of his own), reflecting : ' This body, too, is even so constituted, is of such a nature, has not got beyond that (fate).' [296] So does he, as to the body, continue to consider the body, either internally or externally, or both internally and externally. He keeps on considering how the body is something that comes to be, or again he keeps on considering how the body is something that passes away ; or again he keeps on considering the coming to be with the passing away ; or again, conscious that ' There is the body,' mindfulness hereof becomes thereby established, far enough for the purposes of knowledge and of self-collectedness. And he abides independent, grasping after nothing in the world whatever. Thus, bhikkhus, does a brother continue to regard the body.

9. And moreover, bhikkhus, a brother, just as if he had seen a body abandoned in the charnel-neld [reduced to] a chain of bones hanging together by tendons, with flesh and blood yet about it, or stripped of flesh but yet spotted with blood ; or cleaned of both flesh and blood ; or reduced to bare bones, loosed from tendons, scattered here and there, so that the bones of a hand lie in one direction, in another the bones of a foot, in another those of a leg, in another a thigh bone, in another the pelvis, in another [297] the spinal vertebrae, in another the skull, applies that perception to this very body (of his own) reflecting : ' This body, too, is even so constituted, is of such a nature, has not got beyond that (fate).' So does he, as to the body, continue to consider the body, either internally or externally, or both internally and externally. He keeps 'on considering how the body is something that comes to be, or again he keeps on considering how the body is something that passes away ; or again he keeps on considering the coming to be with the passing away ; or again, conscious that 1 There is the body,' mindfulness hereof becomes thereby established, far enough for the purposes of knowledge and of self-collectedness. And he abides independent,

T). if. 299. SETTING-UP OF MINDFULNESS. 333 grasping after nothing in the world whatever. Thus, bhikkhus, does a brother continue to regard the body. 10. And moreover, bhikkhus, a brother, just as if he had seen a body abandoned in the charnel-field, [reduced to] white bones the colour of a sea-shell . . . or to a mere heap of bones a year old ... or to rotten powder, this perception does he apply to this very body (of his own) reflecting : — ' This body too is even so constituted, is of such a nature, has not got beyond that (fate).' So does he, as to the body, continue to consider the body, either internally or externally, or both internally and externally. He keeps on considering how the body is something that comes to be, or again he keeps on considering how the body is something that passes away ; or again he keeps on considering the coming to be with the passing away ; or again, conscious that ' There is the body,' [298] and mindfulness hereof becomes thereby established, far enough for the purposes of knowledge and of self-collectedness. And he abides independent, grasping after nothing in the world whatever. Thus, bhikkhus, does a brother, as to the body, continue to consider the body.

ii. And how, bhikkhus, does a brother, as to the feelings, continue to consider the feelings ? Herein, O bhikkhus, is a brother when affected by a feeling of pleasure, aware of it, reflecting : ' I feel a pleasurable feeling.' So, too, is he aware when affected by a painful feeling, or by a neutral feeling, or by a pleasant or painful or neutral feeling concerning material things, or by a pleasant or painful or neutral feeling concerning spiritual things. So does he, as to the feelings, continue to consider feeling, both internally and externally, or internally and externally together. He keeps on considering how the feelings are something that comes to be, or again he keeps on considering how the feelings are something that passes away, or he [299] keeps on considering their coming to be with their passing away. Or again, with the consciousness : ' There is feeling,' 334 xxn- MAHA SATIPA7T27ANA SUTTANTA. D. ii. 299. mindfulness thereof becomes thereby established far enough for the purposes of knowledge and of selfcollectedness. And he abides independent, grasping after nothing in the world whatever. Thus, bhikkhus, does a brother, with respect to the feelings, continue to consider feeling.

1 2. And how, bhikkhus, does a brother, as to thought, continue to consider thought 1 ? Herein, O bhikkhus, a brother, if his thought be lustful, is aware that it is so, or if his thought be free from lust, is aware that it is so ; or if his thought be full of hate, or free from hate, or dull, or intelligent, or attentive, or distrait, or exalted, or not exalted, or mediocre, or ideal, or composed, or discomposed, or liberated, or bound, he is aware in each case that his thought is so, reflecting : ' My thought is lustful,' and so on. So does he, as to thought, continue to consider thought, internally or externally, or internally and externally together. He keeps on considering how thought is something that comes to be, or again he keeps on considering how a thought is something that passes away, or again he ever considers its coming to be and passing away together. Or again, with the consciousness : ' There is a thought,' mindfulness thereof becomes thereby established, [300] far enough for the purposes of knowledge and of self-possession. And he abides independent, grasping after nothing in the world whatever. Thus, bhikkhus, does a brother, with respect to thought, continue to consider thought.

13. And how, bhikkhus, does a brother, as to ideas2, continue to consider ideas ? Herein, O bhikkhus, a brother, as to ideas, continues 1 Citta. The reader is reminded that 'thought' is used here for citta in the widest sense possible to that term, such as is intended when, in the Christian tradition, it is made to complement the ' word and deed ' of the Epistles. And as such it is ' thinking ' rather than ' what is thought,' that should be understood. 2 Dhamma. See Introduction. D. ii. 302. SETTING-UP OF MINDFULNESS. 335 to consider ideas from the point of view of the Five Hindrances1. And how, bhikkhus, does a brother, as to ideas, continue to consider ideas relating to the Five Hindrances * ? Herein, O bhikkhus, a brother, when within him is sensuous desire, is aware of it, reflecting : ' I have within me sensuous desire.' Or again, when within him is no sensuous desire, he is aware of this. And he knows of the uprising of such desire unfelt before, knows too of his putting aside that uprisen sensuous desire, knows too of the non-arising in future of that banished sensuous desire.

[The paragraph is repeated [30i] of ill-will, sloth and torpor, flurry and worry, and doubt] So does he, as to ideas, continue to consider them, both internally or externally, or internally and externally together. He ever considers how an idea is a thing that comes to be, again he ever considers how an idea is a thing that passes away, or he ever considers their coming to be with their passing away ; or again, with the consciousness : ' There is such and such an idea,' mindfulness thereof is thereby established, far enough for purposes of knowledge and of self-possession. And he abides independent, grasping after nothing in the world whatever. Thus, bhikkhus, does a brother, with respect to dispositions, continue to consider dispositions in the case of the Five Hindrances. 14. And moreover, bhikkhus, a brother, as to ideas, continues to consider these from the point of view of the Five Skandhas of Grasping. And how, bhikkhus, does he so consider them ? Herein, O bhikkhus, a brother reflects : ' Such is material form, such is its genesis, such its passing away ; such is feeling — perception — the mental activities— such is cognition, its genesis, its passing away.

So does he, as to dispositions, continue to consider them, .... [302] . . . 1 Literally, ' in the Five Hindrances.' 336 XXII. MAHA SATIPA7THANA SUTTANTA. D. ii. 302. 15. And moreover, bhikkhus, a brother, as to ideas, continues to consider ideas from the point of view of the Six Internal and External Spheres of Sense. And how does he do this ? Herein, O bhikkhus, a brother is aware of the organ of sight, is aware of the objects of sight, and any Fetter which arises on account of them both — of that, too, is he aware ; and how there comes an uprising of a Fetter not arisen before — of that, too, is he aware ; and how there comes a putting-aside of a Fetter that has arisen — of that, too, is he aware ; and how in the future there shall arise no Fetter that has been put aside — of that, too, is he aware. And so, too, with respect to the organ of hearing and sounds, to the organ of smell and odours, to the organ of taste and tastes, to the organ of touch and tangibles, to the sensorium and images, he is aware of the sense and of the object, of any Fetter which arises on account of both, of how there comes an uprising of a Fetter not arisen before, of how there comes a putting-aside of a Fetter that has arisen, and of how in the future there shall arise no Fetter that has been put aside.

So does he, as to ideas, continue to consider ideas, from the point of view of the Six Internal and External Spheres of Sense. [303] 1 6. And moreover, bhikkhus, a brother, as to ideas, continues to consider ideas, with respect to the Seven Factors of Enlightenment. And how does he do this ? Herein, O bhikkhus, a brother, if there be present to him subjectively mindfulness as a factor of enlightenment, is aware that it is present. Or if it be absent, he is subjectively aware of its absence. And how there comes an uprising of such mindfulness not hitherto uprisen — of that, too, is he aware ; and how there comes a full development of such mindfulness when it has arisen — of that too is he aware. And so too with respect to the other subjective factors of enlightenment: — search the truth, energy, joy, serenity, rapture, equanimity — he is aware if they are subjectively present, or absent, and he is aware of how there D. ii. 305. SETTING-UP OF MINDFULNESS. T>37 comes an uprising of any factor not hitherto uprisen, and of how there comes a full development of such factors when it has arisen.

So does he, as to ideas, continue to consider ideas from the point of view of the Seven Factors of Enlightenment. [304] 1 7. And moreover, bhikkhus, a brother, as to ideas, continues to consider ideas from the point of view of the Four Aryan Truths. And how does he do this ? Herein, O bhikkhus, a brother at the thought : 'This is 111!' is aware of it as it really is ; — at the thought: 'This is the coming to be of 111!' is aware of it as it really is ; — at the thought : ' This is the cessation of 111!' is aware of it as it really is; — at the thought : ' This is the way leading to the cessation of 111 ! ' is aware of it as it really is. 181. [305] And what, bhikkhus, is the Aryan truth [regarding] 111 ? Birth is painful, old age is painful 2, death is painful, grief, lamentation, suffering, misery and despair are painful, painful is it not to get what is wished for, in 1 What follows (down to the line and space on p. 345) is not found in the Majjhima recension of the Satipa/Mana (M. I, 55 ff.). Except for this the two recensions agree, and ours here is doubtless called the Maha-satipa//Mna, precisely because, to that extent, it is longer. That would show that when that title was first used the Majjhima recension was already known. It would not follow that the Digha is younger than the Majjhima; they may have been edited at the same time from older material.

The Digha addition is interesting as containing a fragment of Old Commentary (as old as the texts) of which other fragments are found in the Nikayas, and also in the Vinaya. The Vibhanga (99-106) quotes this Digha addition verbatim. 2 Many MSS. and the Colombo edition of 1876 add 'disease is painful.' But this is not mentioned in the word-for-word commentary that follows. It is probably transferred as a gloss from the Sawvutta recension of the Four Truths (S. V, 421) which differs slightly from that of the repeaters of the Digha (the Dighabhawaka). 33& XXII. MAHA SATIPATTtfANA SUTTANTA. D. ii. 305. a word, the Five Groups that arise from Grasping are connected with pain l. And what, bhikkhus, is birth ? Birth is the production, the outcome 2, the rising up in a new form, the appearance of the Groups, the acquisition of sensespheres, by this or that being in this or that class of beings. This is what is called birth. And what, bhikkhus, is growing old3? Growing old is the decay, the decrepitude, the breaking-up, the hoariness, the wrinkled state, the shrinkage of life's span, the collapse 4 of the sense-faculties of this or that being in this or that class of beings. This is what is called growing old.

And what, bhikkhus, is dying ? Dying is the fall (out of any state), the dropping out of it, the dissolution, the disappearance, the death, the dying, the accomplishment of the life-term, the breaking up of the Groups, the laying down of the body of this or that being in this or that class of beings. This is called dying. And what, bhikkhus, is grief? Grieving is the state of woe, heart ache, and affliction. The inward grief, the hidden wretchedness, of one who is visited by some calamity or other, of one who is smitten by some kind of ill. [306] This is what is called grief. And what, bhikkhus, is lamenting ? 1 Pane' upadanakkhandha. The Groups are the five groups of material and mental qualities that form, in combination brought about by grasping, an individual. One might, therefore, express this central thought of the first Aryan truth in modern Western language by saying that pain is involved in individuality — a most pregnant and far reaching suggestion. The rest o/ the Truth is merely a statement of facts universally admitted. 2 Saiijati only found elsewhere as yet Digha I, 227, where it means the produce arising out of an estate and accruing to the landlord.

3 Cf. Dh. S. and Bud. Psy. on rupassa jarata. (§ 644). * Paripaka, which in all other passages means maturity, must here mean over-ripeness, loss of power through having reached their full vigour and begun to give out. T>. ii. 308. SETTING-UP OF MINDFULNESS. 339 Lamenting is the act and the state of mourning, lamentation, deploring, of one who is visited by some calamity or other, of one who is smitten by some kind of ill. This is what is called lamenting. And what, bhikkhus, is suffering ? Suffering is bodily ill, bodily pain, ill that is born of bodily contact, the being bodily affected by what is painful. This is what is called suffering. And what, bhikkhus, is misery ? Misery is mental ill, mental pain, ill that is born of mental contact, the being mentally affected by what is painful. This is what is called misery. And what, bhikkhus, is despair ? Despair is the act and state of dejection, of despondency, of one who is visited by some calamity or other, of one who is smitten by some kind of ill. This is what is called despair. [307] And what, bhikkhus, is the ill of not getting what is wished for ?

In beings subject to birth the wish arises : — ' Ah ! if only we were not subject to birth, if only we could avoid being born ! ' But this is not to be got by wishing. This is the ill of not getting what is wished for. So too in the case of growing old, falling ill, dying, grieving, lamenting, suffering, being in misery and in despair, in being subject to these the wish arises : — 'Ah ! if only we were not subject to this one or that one of those things ! If only we could avoid them ! ' But this cannot be had for the wishing. This again is the ill of not getting what is wished for. And what, bhikkhus, is ' in a word the Five Groups that arise from Grasping' ? These are the Groups of material form, of feeling, of perception, of dispositions, and of cognition that arise from grasping. This is what is called ' in a word the Five Groups that arise from Grasping are associated with 111.' This, bhikkhus, is the Aryan Truth regarding 111. 19. [308] And what, bhikkhus, is the Aryan Truth concerning the coming to be of 111 ?

Even this Craving, potent for rebirth, that is accom- 340 XXII. MAHA SATIPA7Ttf ANA SUTTANTA. D. ii. 308. panied by lust and self-indulgence, seeking satisfaction now here now there, to wit, the craving for the life of sense, the craving for becoming (renewed life), and the craving for not becoming (for no rebirth) 1. Now this Craving, bhikkhus, where does it take its rise, where does it have its dwelling? In those material things of this world which are dear to us, which are pleasant. There does Craving take its rise, there does it dwell. What things in this world are dear, what things are pleasant ? The sense of sight, the sense of hearing, the senses of smell, taste, touch and imagination — these are the things in this world that are dear, that are pleasant. There does Craving take its rise, there does it dwell. Things seen, things heard, things smelt, tasted, tangible, things in memory recalled — these are the things in this world that are dear, that are pleasant. There does Craving take its rise, there does it dwell. The thoughts that arise through sight, the thoughts that arise through hearing, the thoughts that arise through smell, taste, touch and imagination — these are the things in this world that are dear, that are pleasant. There does Craving take its rise, there does it dwell.

The stimulus of visual sense, the stimulus of auditory sense, the stimulus of the senses of smell, taste, touch and imagination — these are the things in this world that are dear, that are pleasant. [309] There does Craving take its rise, there does it dwell. Feeling that is born of the stimulus of the visual sense, feeling that is born of the stimulus of the 1 Vibhava. This word usually means power, prosperity, success — the prefix vi being used as an intensitive particle. In this particular connexion the traditional interpretation takes the prefix in a negative sense, and paraphrases the word by ' the absence of becoming (bhava).' This view is apparently supported by some Nikaya passages (S. Ill, 57 ; It, no. 49), and by the Dhamma Sa/»ga»l 13 14. I3ut it may be derived from them; and it is odd that the word should have been found nowhere else in that sense. It is quite possible that the original sense was the usual one. At Dhp. 282 it seems to mean decline in wisdom. D. ii. 310. SETTING-UP OF MINDFULNESS. 34 1 auditory sense, feeling that is born of the stimulus of the senses of smell, taste, touch and feeling born of imagination — these are the things in this world that are dear, that are pleasant. There does Craving take its rise, there does it dwell.

The perceiving of things visible, the perceiving of things audible, the perceiving of things odorous, sapid, tangible, of things in memory recalled — these are the things in this world that are dear, that are pleasant. There does Craving take its rise, there does it dwell. Intentions concerned with things visible, intentions concerned with things audible, intentions concerned with things odorous, sapid, that may be smelt, tasted, touched, tangible, with things in memory recalled — these are the things in this world that are dear, that are pleasant. There does Craving take its rise, there does it dwell. Craving for things visible, craving for things audible, craving for things that may be smelt, tasted, touched, for things in memory recalled — these are the things in this world that are dear, that are pleasant. There does Craving take its rise, there does it dwell. Pre-occupation about things seen, pre-occupation about things heard, pre-occupation about things smelt, tasted, tangible, about things in memory recalled — these are the things in this world that are dear, that are pleasant. There does Craving take its rise, there does it dwell. Deliberating about things seen, deliberating about things heard, deliberating about things smelt, tasted, tangible, about things in memory recalled — these are the things in this world that are dear, that are pleasant. And there does Craving take its rise, there does it dwell.

[310] This, bhikkhus, is what is called the Aryan Truth concerning- the coming to be of 111. 20. And what, bhikkhus, is the Aryan Truth concerning the cessation of 111 ? The utter cessation of and disenchantment about that very Craving, giving it up, renouncing it, emancipation from it, detachment from it. 342 XXII. MAHA SATIPATrtfANA SUTTANTA. D. ii. 310. But now this Craving, bhikkhus, where, in being put away, is it put away ; where, in ceasing, does it cease ? In those material things of this world which are dear to us, which are pleasant — there may this Craving be put away, there does it cease. What things in this world are dear, what things are pleasant ? The sense of sight, the sense of hearing, the senses of smell, taste, touch and imagination — these are the things in this world that are dear, that are pleasant. Here may this Craving be put away, here does it cease. Things seen, things heard, things smelt, tasted, tangible, things in memory recalled — these are the things in this world that are dear, that are pleasant. Here may this Craving be put away, here does it cease. The thoughts that arise through sight, the thoughts that arise through hearing, the thoughts that arise through smell, taste, touch and imagination — these are the things in this world that are dear, that are pleasant. Here may this Craving be put away, here does it cease.

The stimulus of visual sense, the stimulus of auditory sense, the stimulus of the senses of smell, taste, touch and imagination — these are the things in this world that are dear, that are pleasant. [3ll] Here may this Craving be put away, here does it cease. Feeling that is born of the stimulus of the visual sense, feeling that is born of the stimulus of the auditory sense, feeling that is born of the stimulus of the senses of smell, taste, touch and feeling born of imagination — these are the things in this world that are dear, that are pleasant. Here may this Craving be put away, here does it cease. The perceiving of things, visible, the perceiving of things audible, the perceiving of things odorous, sapid, tangible, of things in memory recalled — these are the things in this world that are dear, that are pleasant. Here may this Craving be put away, here does it cease. Intentions concerned with things visible, intentions concerned with things audible, intentions concerned with things odorous, sapid, that may be smelt, tasted, D. ii. 312. SETTING-UP OF MINDFULNESS. 343 touched, tangible, with things in memory recalled — these are the things in this world that are dear, that are pleasant. Here may this Craving be put away, here does it cease.

Craving for things visible, craving for things audible, craving for things that may be smelt, tasted, touched, for things in memory recalled — these are the things in this world that are dear, that are pleasant. Here may this Craving be put away, here does it cease. Pre-occupation about things seen, pre-occupation about things heard, pre-occupation about things smelt, tasted, tangible, about things in memory recalled — these are the things in this world that are dear, that are pleasant. Here may this Craving be put away, here does it cease. Deliberating about things seen, deliberating about things heard, deliberating about things smelt, tasted, tangible, about things in memory recalled — these are the things in this world that are dear, that are pleasant. Here may Craving be put away, here does it cease. This, bhikkhus, is what is called the Aryan Truth concerning the cessation of 111. 21. And what, bhikkhus, is the Aryan Truth concerning the Way that leads to the Cessation of 111 ? This is that Aryan Eightfold Path, to wit, right view, right aspiration, right speech, right doing, right livelihood, right effort, right mindfulness, right rapture. And what, bhikkhus, is right view ? [312] Knowledge, bhikkhus, about 111, knowledge about the coming to be of 111, knowledge about the cessation of 111, knowledge about the Way that leads to the cessation of 111. This is what is called right view.

And what, bhikkhus, is right aspiration ? The aspiration towards renunciation1, the aspiration 1 Nekkhamma. Burnouf (' Lotus,' 334) derives this word from nis + karma; Oldenberg ('Vinaya Texts,' I, 104) from nis + kama, and Childers {sub voce) from nis + kramya. These three derivations would give the meaning respectively as having no Karma, being devoid of lust, and going forth from home. Darami/ipola explains it here as meaning either the second or the third. No doubt 344 xxn- MAHA SATIPA7TJ7ANA SUTTANTA. D. ii. 312. towards benevolence, the aspiration towards kindness. This is what is called right aspiration. And what, bhikkhus, is right speech ? Abstaining from lying, slander, abuse and idle talk. This is what is called right speech. And what, bhikkhus, is right doing ? Abstaining from taking life, from taking what is not given, from carnal indulgence. This is what is called right doing. And what, bhikkhus, is right livelihood ? Herein, O bhikkhus, the Aryan disciple having put away wrong livelihood, supports himself by right livelihood. And what, bhikkhus, is right effort Herein, O bhikkhus, a brother makes effort in bringing forth will that evil and bad states that have not arisen within him may not arise, to that end he stirs up energy, he grips and forces his mind. That he may put away evil and bad states that have arisen within him he puts forth will, he makes effort, he stirs up energy, he grips and forces his mind. That good states which have not arisen may arise he puts forth will, he makes effort, he stirs up energy, he grips and forces his mind. That good states which have arisen may persist, may not grow blurred, may multiply, grow abundant, develop and come to perfection, he puts forth will, he makes effort, he stirs up energy, he grips and forces his mind. This is what is called right effort. And what, bhikkhus, is right mindfulness ? [313] Herein, O bhikkhus, a brother, as to the body, continues so to look upon the body, that he remains ardent,

Oldenberg is right as to the derivation. But Darami/ipola is also right if we take his note as exegetical, not philological. The fact is that the derivation had been, from very early times, forgotten or confused ; and the connotation of the word was renunciation generally, with special reference to these two kinds. It never had anything to do with Karma. The three aspirations of our paragraph here recur at Sazwyutta II, 152, and on p. 151 nekkhamma is replaced by kama. See also It. no. 72, and M. I, 114. D. ii. 314. SETTING-UP OF MINDFULNESS. 345 self-possessed and mindful, having overcome both the hankering and the dejection common in the world. And in the same way as to feelings, thoughts and ideas, he so looks upon each, that he remains ardent, selfpossessed and mindful, having overcome the hankering and the dejection that is common in the world. This is what is called right mindfulness. And what, bhikkhus, is right rapture ? Herein, O bhikkhus, a brother, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana, wherein there is cogitation and deliberation, which is born of solitude and is full of joy and ease. Suppressing cogitation and deliberation, he enters into and abides in the Second Jhana, which is self-evoked, born of concentration, full of joy and ease, in that, set free from cogitation and deliberation, the mind grows calm and sure, dwelling on high. And further, disenchanted with joy, he abides calmly contemplative while, mindful and self-possessed, he feels in his body that ease whereof Aryans declare ' He that is calmly contemplative and aware, he dwelleth at ease.' So does he enter into and abide in the Third Jhana. And further, by putting aside ease and by putting aside mal-aise, by the passing away of the happiness and of the melancholy he used to feel, he enters into and abides in the Fourth Jhana, rapture of utter purity of mindfulness and equanimity, wherein neither ease is felt nor any ill. This is what is called right rapture.

This, bhikkhus, is the Aryan Truth concerning the Way leading to the cessation of 111. [314=] So does he, with respect to ideas continue to consider ideas, both internally, or externally, or internally and externally together. He ever considers how ideas are something that comes to be, again he ever considers how they are something that passes away, or again he ever considers their coming to be with their passing away ; or again with the consciousness ' There are ideas,' mindfulness thereof is thereby established, 346 XXII. MAHA SATIPATrffANA SUTTANTA. D. ii. 314. far enough for purposes of knowledge and of selfpossession. And he abides independent, grasping after nothing in the world whatever. Thus, bhikkhus, does a brother, with respect to ideas, continue to consider ideas with respect to the Four Aryan Truths. 22. Bhikkhus! whoso shall thus practise these Four Applications of Mindfulness for seven years, in him one or two kinds of fruition may be looked for : — either in this present life The Knowledge \ or, if there be yet residuum for rebirth, the state of him who returns no more. Or, not to speak of seven years, bhikkhus, whoso shall thus practise these Four for six years, for five only, for four only, for three only, for two only, for one year only, in him one or two kinds of fruition may be looked for : either in this present life The Knowledge, or, if there be yet residuum for rebirth, the state of him who returns no more. Or not to speak of one year, bhikkhus, whoso shall thus practise these Four for six months, or for five months, for four only, or three, or two, or one month only, [315] or half a month only, in him one or two kinds of fruition may be looked for ; either in this present life The Knowledge, or, if there be yet residuum for rebirth, the state of him who returns no more. Or not to speak of half a month, bhikkhus, whoso shall thus practise these Four for seven days, in him one of two kinds of fruition may be looked for : either in this present life The Knowledge, or if there be yet residuum for rebirth, the state of him who returns no more. It was on account of this that that was said which was said (at the beginning) ' The one and only path, bhikkhus, leading to the purification of beings, to passing far beyond grief and lamentation, to the dying out, of ill and misery, to the attainment of right method, to the realization of Nirvana, is that of the Four-fold Setting-up of Starting.

Thus spake the Exalted One. Pleased were the brethren, delighting in that which was spoken by the Exalted One. 1 AFifia; one of the many epithets of Arahantship. This Dialogue is one of the few which refer to events that took place in the Community after the Buddha's death. We hear from Dhammapala (in his commentary on the 1 Vimana Vatthu,' p. 297) that the Dialogue was believed, when he wrote (that is, at Kaficipura in South India in the fifth century) to have taken place after the erection of the cairns (thupas) over the ashes of the Teacher. He does not say how long after ; and the length of the interval is not very important, for all the Dialogues were put together more than fifty years at least after the Buddha's death 1. The difference is only this, that whereas the Dialogues in which the principal part is ascribed to the Buddha himself may well, and very often undoubtedly do, contain material much older than the date of the redaction of the Digha, this Suttanta (and that is also true of the few others that fall into the same category) may not. The difference is not great. In this particular case we find nothing fresh in the Suttanta. The climax, led up to at the end, shows us a messenger from the gods coming down from heaven to teach the doctrine of generosity (dana) by laymen. We have discussed above in the Introduction to the - Maha-govinda Suttanta ' (p. 254) the reasons which induced ancient authors to bring down a divinity from heaven to support any particular opinion. Why was it done here ? It seems scarcely necessary.

True, the doctrine does not occupy a very high position in the earliest documents. It does not appear at all in the thirty-seven points (afterwards called the Bodhi-pakkhiyadhamma) in which the Buddha, just before his death, summed up his teaching2. 3 See the general Introduction to the 'Dialogues,' I, 19. 2 See above, pp. 128-30. The Wings of Wisdom are really only thirty, not thirty-seven, as seven of them are repeated. So there was plenty of room, had it been wanted, for charity. The Aryan Path is in the list. But the Path, though open to laymen and lay-women, contains no mention of dana. It does not appear in the Dhammapada, an anthology of verses current in the Community on twenty-six subjects which the makers of the anthology held of most importance. There is a miscellaneous section into which verses on charity might well have been introduced, had it been considered a point of equal value with the rest ; but it is not there. It is the first and lowest in the list of the ten Paramitas, the virtues necessary to the attainment of Buddhahood \ But this list is a late one, and is not found in the Four Nikayas, or even in the Vinaya.

On the other hand there are several incidental references to giving in charity, and always by way of approval, in the Dialogues and the Sawyutta. And in the Anguttara (which contains a good deal more of the milk for babes than the other three of the great Nikayas) 2 there is a special Dana Vagga with seven short Suttas on the subject, and six or seven more are scattered through the work 3. It is clear therefore, though this particular virtue is ranked after the thirty Wings of Wisdom, that it is accorded, in the earliest Buddhism, a very respectable place. Nevertheless at this particular juncture, when the death of their Master had weakened the prestige of the Order, it is quite possible that the brethren, finding their numbers in excess of the sources of income and support, should have found it advisable to invoke the help of a deus ex machina to set the discrepancy right. The rest of the Suttanta throws some light on the reputation in which Kassapa, the Boy- Wanderer, was held by his fellows. As becomes a flowery speaker (citra-kathi) he is lavish in illustration, and tells a number of stories, some of them quite good, and all of them bearing more or less relation (usually less) to the particular point in dispute. They are sufficient, however, to throw dust into the eyes of Payasi, whose arguments, futile as they are, do not depend so exclusively on analogy, that most misleading of guides.

1 The scholastics, by dividing each of the ten into three (see Childers, sub voce), have brought the number up to thirty, the same as the real number of the more ancient Wings of Wisdom, to which this later list is meant as a counterblast or rival. 2 Compare Mrs. Rhys Davids's remarks in the Introduction to vol. VI. 3 See Miss Hunt's 'Indexes,' under Dana. [316] Thus have I heard. i. The venerable Kumara Kassapa1 was once walking on tour in Kosala together with a great company of bhikkhus, to the number of about five hundred, and coming to the Kosalese city named Setavya, he there abode. And there the venerable Kumara Kassapa dwelt to the north of Setavya, in the Si^sapa-tree Grove. Now at that time the chieftain Payasi was residing at Setavya, a spot teeming with life, with much grass-land and wood-land, with water 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 king 2. 2. Now at that time there came over Payasi an evil view of things to this effect : — ' Neither is there any other world, nor are there beings reborn otherwise than from parents, nor is there fruit or result of deeds well done or ill done.'

[317] Now the brahmins and householders of Setavya heard the news : — ' They say that the wanderer Master Kassapa, disciple of the wanderer Gotama, walking on tour with a great company of bhikkhus, to the number of about five hundred, has arrived at Setavya and is staying there to the north of the town, in the 1 The touching story of his birth is told in the Introductory Story to the twelfth Jataka, translated in Rhys Davids's ' Buddhist Birth Stories,' pp. 199 ff. He was declared by the Buddha to be the best of the preachers in the Order (A. I, 24). Kumara was a nickname, ' The Boy ' (because he was Ordained so young), which distinguished him from the other Kassapas in the Order, and clung to him even in advanced years. It was the more appropriate, as kumara means a boy of good family, a young gentleman, a master ; and Kassapa, the son of a clansman, had been brought up at Pasenadi's court. 2 See Vol. I, p. 1 08, note 1. 35° XXIII. PAYASI SUTTANTA. D.ii. 317. Siwsapa-tree Grove. Now regarding that Master Kassapa, such is the excellent reputation that has been raised abroad : — ' Wise and expert is he, abounding in knowledge and learning, eloquent and excellent in discourse, venerable too and an Arahant. And good is it to interview Arahants like him.' Then the brahmins and householders of Setavya, coming out from the town in companies and bands from each district so that they could be counted1, went by the north gate, to the Siwsapa-tree Grove.

3. Now at that time Payasi, the chieftain, had gone apart to the upper terrace of his house for siesta. And seeing the people thus go by he said to his doorkeeper : — ' Why are the people of Setavya going forth like this towards the Siwsapa-tree Grove ? ' [318] Then the doorkeeper told him the news. And he said : — ' Then, good doorkeeper, go to the brahmins and householders of Setavya and say to them : — " Payasi, sirs, bids you wait ; he will come himself to see the Wanderer Master Kassapa." That Boy Kassapa will be winning over at the outset those foolish and inexpert brahmins and householders of Setavya to think : — " There is both another world and there are beings who are born not of parents, and there is fruit, and result of deeds well done and ill done." But, my good doorkeeper, these three things do not exist.' ' Even so, sir,' said the doorkeeper, and carried out his master's bidding. 4. So Payasi, the chieftain, surrounded by the brahmins and householders of Setavya, came to the Si^sapatree Grove, and finding the venerable Kassapa, exchanged with him the greetings and compliments of politeness and courtesy, and took his seat on one side. [319] And as to the brahmins and householders of Setavya, some of them bowed before the venerable Kassapa and took their seats on one side ; some of them exchanged with him the greetings and compliments of politeness and courtesy and then took their

1 The expression is somewhat ambiguous. See the note on 1, 145. D. ii. 320. REBIRTH AND KARMA. 35 I seats on one side ; some of them saluted him with joined hands and took their seats on one side ; some of them called out their name and family and did likewise, some of them took their seats on one side in silence. 5. And when he was seated Payasi spoke thus to the venerable Master Kassapa : — ' I, Master Kassapa, am of this opinion, of these views : — Neither is there another world, nor are there beings reborn not of parents, nor is there fruit or result of deeds well done or ill done.' ' I, Prince, have neither seen or heard of any one holding such a view, such an opinion. How then can you declare, as you do, that " there neither is another world, nor rebirth as inheritor of the highest heavens, nor fruit or result of deeds well-done or ill-done " ? Wherefore, Prince, I will cross-question you herein, and do you reply in what way you may approve. What think you, yon moon and sun, are they in this world or in another world, are they divine or human ? '

' This moon and sun, Master Kassapa, are in another world, not in this, they are gods, not human.' ' Then, Prince, let this be taken as evidence that there is both another world, and rebirth as inheritor of the highest heavens, and fruit and result of deeds done well or ill:' 6. ' Even though Master Kassapa says thus, it still appears to me that not one of these things exists.' ' Have you, Prince, any proof to establish that they do not exist ? ' [320] ' I have, Master Kassapa.' ' As how ? ' ' Here it is, Master Kassapa. I have had friends, companions, relatives, men of the same blood as myself, who have taken life, committed thefts, or fornication, have uttered lying, slanderous, abusive, gossiping speech, have been covetous, of malign thoughts, of evil opinions. They anon have fallen ill of mortal suffering and disease. When I had understood that they would not recover from that illness, I have gone to them and 352 XXIII. PAYASI SUTTANTA. D. ii. 320. said : — " According to the views and opinion held, sirs, by certain wanderers and brahmins, they who break the precepts of morality, when the body breaks up after death, are reborn into the Waste, the Woeful Way, the Fallen Place, the Pit. Now you, sirs, have broken those precepts. If what those reverent wanderers and brahmins say is true, this, sirs, will be your fate. If these things should befall you, sirs, come to me and tell me, saying : — ' There is another world, there is rebirth not of parents, there is fruit and result of deeds well-done and ill-done.' You, sirs, are for me trustworthy and reliable, and what you say you have seen, will be even so, just as if I myself had seen it." They have consented to do this, saying, " Very good," [321] but they have neither come themselves, nor dispatched a messenger. Now this, Master Kassapa, is evidence for me that there is neither another world, nor rebirth not by human parents, nor fruit or result of deeds well done and ill.'

7. ' Well then, prince, I will yet ask you this, and do you answer even as you think fit. What think you ? Take the case of men who have taken a felon redhanded and bring him up saying : — " My lord, this felon was caught in the act ; inflict what penalty you wish." He replies : — " Well then, sirs, bind this man securely, his arms behind him, with a strong cord ; shave his head ; lead him around, to the sound of a sharp drum, from street to street, from cross-road to cross-road, and out at the southern gate ; there, south of the town in the place of execution, cut off his head." They, assenting with " Very good," proceed to carry out these orders, and, in the place of execution, make him sit down. Now would the felo^ gain permission of this sort from his executioners : " Let my masters, the executioners, wait till I have visited my friends and advisers, my kinsmen by blood, in this or that village or town, and come back" ? [322] Or would the executioners cut off the head of this vain talker ? '

1 They would not grant the permission, Master Kassapa ; they would cut off his head.' D. ii. 323. REBIRTH AND KARMA. 353 * But this felon, prince, is human and cannot get leave from human executioners. How much less then would your friends and relatives, after death, in the Pit, gain permission from the keepers of the Pit, saying: — " Let my masters, the Pit-keepers, wait till we have gone and told the chieftain Payasi, that there is both another world and rebirth other than of parents, and fruit and result of deeds well-done and ill ? " Be this exposition a proof to you, Prince, that these things exist.' 8. ' Even though Master Kassapa says thus, it still appears to me that not one of these things exists.' ' Have you, prince, any further proof to establish that they do not exist ? ' 1 I have, Master Kassapa.' ' As how ? ' [323] ' Here it is, Master Kassapa. I have had friends and companions, kinsmen, men of the same blood as myself, who have abstained from taking life, from committing thefts, or fornication, from lying, slandering, rude, or frivolous speech, who have not coveted, or had malign thoughts or evil opinions. They anon have fallen ill of mortal suffering and disease. When I had understood that they would not recover from that illness, I have gone to them and said : " According, sirs, to the views and opinions held by some Wanderers and Brahmins, they who keep the precepts of morality, when the body breaks up, are after death reborn into the bright and happy world. Now you, sirs, have kept those precepts. If what those reverend samaras and brahmins say is true, this, sirs, will be your fate. If these things should befall you, sirs, when you have been there reborn, come to me and let me know that there is both another world, rebirth other than of parents, and fruit and result of deeds well-done and ill-done. You, sirs, are for me trustworthy and reliable, and what you say you have seen, will be even so, just as if I myself had seen it." They have consented to do this, saying " Very good " ; but they have not come and let me know, nor have in. a a

354 XXIII. PAYASI SUTTANTA. D. ii. 323. they dispatched a messenger. Now this again, Master Kassapa, is evidence to me that [324] there is neither another world, nor rebirth other than of parentage, nor fruit and result of deeds well-done and ill-done.' 9. ' Well then, Prince, I will make you a simile, for by a simile some intelligent persons will recognize the meaning of what is said. Just as if a man were plunged head-under in a pit of mire. And you were to order men saying : — " Well now, masters, pull the man out of that pit." They, saying " Very good," were to comply and pull him out. You were then to say to them : — " Well now, masters, brush the mire smearing him from off his body with split bamboo 1." And they were to obey you. And you were to say to them : — " Well now, masters, shampoo this man's body a treble massage with yellow shampoo powder." And they were to do so. And you were to say to them : — " Now, masters, rub him with oil, and bathe him three times using fine chunam." And they were to do so. And you were to say to them : — " Well, masters, now dress his hair 2." And they were to do so. [325] And you were to say to them : — " Now, masters, deck him with a costly garland and costly unguent and costly garments." And they were to do so. And you were to say to them : — " Well, masters, take him up on to the palace and amuse him with the pleasures of the five senses." And they were to do so. Now what think you, O chieftain ? Would this man, well bathed, well anointed, shaved and combed, dressed, wreathed and adorned, clad in clean raiment, taken to the upper palace, and indulging in, surrounded by, treated to, the five pleasures of sense, be desirous of being plunged once more into that pit of mire ? '

' No indeed, Master Kassapa.' 1 No doubt a sort of brush made of split bamboo. 2 How elaborate were the coiffures used by men at this date may be seen from the illustration in Rhys Davids's ' Buddhist India,' p. 97. D. ii. 327. REBIRTH AND KARMA. 355 ' And why ?' ' Foul, Master Kassapa, is a pit of mire, foul and counted as such, stinking, disgusting, repulsive, and counted as such.' ' Even so, Prince, are human beings in the eyes of the gods, foul and counted as such, stinking, disgusting, repulsive, and counted as such. The smell of man offends the gods a hundred leagues away. What then ? Shall your friends and companions, your kinsmen and connexions who, having kept the precepts, are reborn into the bright and happy place, come and bring you word that there is another world, that there is rebirth other than by parentage, [326] that there is fruit and result of deeds well-done and ill-done ? Let this exposition, chieftain, be evidence to you that these things exist.' 10. 'Even though Master Kassapa says so, it still appears to me that not one of these things exists.' ' Have you any further evidence, prince ? ' . . .

1 1 have, Master Kassapa.' ' Here it is, Master Kassapa. I have had friends, companions, kinsmen, men of the same blood as myself, who kept the precepts, abstaining from taking life ; from taking what was not given, from inchastity, lying speech and strong intoxicating liquors. They anon have fallen mortally ill ; and I, having told them how some samaras and brahmins say that, after such a life, one would be reborn in the communion of the Threeand-Thirty Gods, have asked them, if they were so reborn, to come and let me know that there was another world, birth other than of parents, and fruit and result of deeds well-done and ill-done. [327] They have promised to do so, but they have neither come and told me, nor sent a messenger. This, Master Kassapa, is evidence to me that not one of those things exists.' ii. 'Well then, Prince, I will reply by asking you something, and do you answer as you think fit. That which, humanly speaking, is a century, this to the 56 XXIII. PAYASI SUTTANTA. D. ii. 327. Three-and-Thirty Gods is one night and day. Of such a night thirty nights are the month — of such a month twelve months are the year — of such a year the celestial thousand years are the life-span of the Three-and-Thirty Gods. Those of whom you now speak will have attained rebirth into the communion of these Gods. If it should occur to them thus : — " Let us for two or three days indulge ourselves, surrounded by and steeped in the five pleasures of sense, and thereafter let us go and tell the chieftain Payasi that there is another world, rebirth other than of parents, and fruit and result of deeds well-done and ill-done" — would they then have come to you, and told you so ? '

' Certainly not, Master Kassapa ; for we should have been dead long before. But who lets Master Kassapa know all these things : — that there are Three-andThirty Gods, or that the Three-and-Thirty Gods live so many years ? We do not believe him when he says these things.' [328] ' That, Prince, is just as if there were a man born blind who could not see objects as dark or bright, as blue, yellow, red or brown ; who could not see things as smooth or rough, nor the stars, nor moon, nor sun. And he were to say : — " There are none of these things, nor any one capable of seeing them. I don't know them, I don't see them ; therefore they don't exist." Would one so speaking, speak rightly, Prince ? ' ' Not so, Master Kassapa. The visual objects of which you speak do exist, and so does the faculty of seeing them. [329] To say " I don't know them, I don't see them ; therefore they don't exist" : that would not be speaking rightly.' ' But even so, methinks, do you, Prince, talk like the blind man in my parable when you say : — " But who lets Master Kassapa know that there are Threeand-Thirty Gods, or that the Three-and-Thirty Gods live so many years ? We do not believe him when he says these things." For, Prince, the other world is not, as you imagine, to be regarded with this fleshly eye.

X>. ii. 330. REBIRTH AND KARMA. 357 Those Wanderers and Brahmins who haunt the lonely and remote recesses of the forest, where noise, where sound there hardly is, they there abiding strenuous, ardent, aloof, purify the eye divine ; they by that purified eye divine, passing the vision of men, see both this world and that other world, and beings reborn not of parents. In this way, Prince, is the other world to be seen, and not, even as you imagine, by this fleshly eye. Let this be a proof to you that there is another world, that there are beings reborn not of parents, that there is fruit and result of deeds well-done and ill-done.' 12. 'Even though Master Kassapa says so, [330] yet it still appears to me that not one of these things exists.' ' Have you any further evidence, Prince ? ' ' I have, Master Kassapa.' ' Here it is, Master Kassapa. I see Wanderers and Brahmins moral and of virtuous dispositions, fond of life, averse from dying, fond of happiness, shrinking from sorrow. Then I think, Master Kassapa : — " If these good Wanderers and Brahmins were to know this — 'When once we are dead we shall be better off' — then these good men would take poison, or stab themselves, or put an end to themselves by hanging, or throw themselves from precipices. And it is because they do not know that, once dead, they will be better off, that they are fond of life, averse from dying, fond of happiness, disinclined for sorrow. This, Master Kassapa, is for me evidence that there is no other world, no beings reborn otherwise than of parents, no fruit and no result of deeds well and ill-done.'

13. 'Well then, Prince, I will make you a simile, for by way of a simile some wise men discern the meaning of what is spoken. Once upon a time, Prince, there was a brahmin who had two wives. By one he had a son, ten or twelve years of age ; the other was pregnant and near her time. Then the brahmin died. Now the boy said to his mother's co-wife : — ■ 358 XXIII. PAYASI SUTTANTA. D. ii. 330. " Whatever treasure there is, lady, or grain, or silver, or gold, all that is mine. [33l] There is nothing here for you whatever ; make over to me, lady, the heritage of my father ! " Then the brahminee made answer to him: — "Wait, my lad, till my child is born. If 'twill be a boy, one portion shall be his ; if a girl, she shall wait on you." 'But the boy reiterated his claim again and yet again. Then the brahminee, taking a sword, entered an inner room and ripped up her belly, saying : — " If I can only find out whether 'tis a boy or a girl." Thus did she destroy both her own life and her unborn infant, and her wealth also, through the foolish and thoughtless way in which, seeking a heritage, she met with ruin and disaster. Even so you, Prince, foolish and thoughtless that you are, will meet with ruin and disaster by seeking without wisdom for another world. [332] Moral and virtuous Wanderers and Brahmins do not force maturity on that which is unripe ; they, being wise, wait for that maturity. The virtuous have need of their life. In proportion to the length of time such men abide here, is the abundant merit that they produce and accomplish for the welfare of many, for the happiness of many, out of compassion for the world, for the advantage, the welfare, the happiness of gods and men. Let this then be a proof to you, Prince, that there is another world, that there is rebirth other than of parentage, that there is fruit and result of deeds well and ill-done.'

14. 'Even though Master Kassapa says so, it still appears to me that not one of these things exists.' 1 Have you further evidence, Prince ? ' ' I have, Master Kassapa.' 1 ' As how, Prince ? ' 1 Here it is, Master Kassapa. Take the case of men who having taken a felon red-handed bring him up, saying : — " This felon, my lord, was caught in the act. Inflict on him what penalty you wish." And I should say : — " Well then, my masters, throw this man alive into a jar ; close the mouth of it and cover it D. ii. 334. SEARCH FOR THE SOUL. 359 over with wet leather, put over that a thick cement of moist clay, put it on to a furnace and kindle a fire." [333] They saying " Very good " would obey me and . . . kindle a fire. When we knew that the man was dead, we should take down the jar, unbind and open the mouth, and quickly observe it, with the idea : — " Perhaps we may see the soul of him coming out ! " We don't see the soul of him coming out ! This, master Kassapa, is for me evidence that there neither is another world, nor rebirth other than by parentage, nor fruit or result of deeds well or ill-done.'

15. ' Well then, Prince, I will in reply ask you something, and do you answer as you may please. Do you not admit, Prince, that, when you are taking siesta, you see dreams of enjoyment in garden, grove, country, or lake side ? ' ' I do admit it, Master Kassapa.' ' Are you at that time watched over by attendant women — hunchbacks and dwarfs, and maidens * and girls ? ' ' That is so, Master Kassapa.' ' Do they see your soul entering or leaving you ? ' [334] ' Not so, Master Kassapa.' 4 So they who are living do not see the soul of you who are living entering or leaving you (when you dream). How then will you see the soul of a dead person entering or leaving him ? Let this be a proof to you, Prince, that those things do exist.' 16. 'Even though Master Kassapa says so, it still appears to me that not one of those things exists.' ' Have you any further evidence, Prince ? ' ' I have, Master Kassapa.' 4 As how ? ' ' Take the case, Master K assapa, of men taking a felon red-handed, and bringing him up saying : — " My lord, we caught this felon in the act. Inflict what penalty

1 Velamika, 'very young and childish,' says Buddhaghosa here. Above, p. 231, it seems to be a clan name, but used in a similar connexion. 60 XXIII. PAYASI SUTTANTA. D. ii. 334. you wish." And I say: — " Well then, my masters, take this man and weigh him alive ; then strangle him with a bowstring and weigh him again." And they do so. While he lives, he is more buoyant, supple, wieldy. When he is dead, he is weightier, stiffer, unwieldier. This, Master Kassapa, is evidence for me that there is neither another world, nor rebirth other than by human parentage, nor fruit nor result of deeds well-done or ill-done.' 1 7. ' Well now, Prince, I will give you a simile [335], for by way of a simile some wise men discern the meaning of what is said. It is just as if, Prince, a man were to weigh in a balance a ball of iron that had been heated all day, and was burning and glowing with heat ; and were to weigh it later on in a balance when it was cool and quenched. When would that ball of iron be lighter, softer and more plastic ? When it was burning and glowing with heat, or when it was cool and quenched ? '

' When, Master Kassapa, that ball of iron, with its lambent and gaseous concomitants, is burning and glowing with heat, then it is lighter, softer, more plastic, but when, without those lambent and gaseous concomitants, it is cool and quenched, it is then heavier, more rigid, less plastic' ' Even so, Prince, when this body has its concomitants of life, heat and intelligence, then it is lighter, softer and more plastic. But when it lacks those three concomitants, then it is heavier, more rigid, less plastic. 1 Let this, Prince, be a proof to you that there is both another world, rebirth other than of parents, and fruit and result of deeds well and ill-done.' 1 8. ' Even though Master Jvassapa says this, it still appears to me that not one of those things exists.' ' Have you any further evidence, Prince ? ' ' I have, Master Kassapa.' ' What might that be like ?' ' Take the case, Master Kassapa, of the men taking a felon red-handed and bringing him up, saying : — " My lord, this felon was caught in the act. [336] Inflict on D. ii. 337. REBIRTH AND KARMA. 36 1 him what penalty you wish." And I say: — " Well, my masters, kill this man by stripping off cuticle and skin and flesh and sinews and bones and marrow." They do so. And when he is half dead, I say : — " Lay him on his back, and perhaps we may see the soul of him pass out." And they do so, but we see the passing of no soul. Then I say: — "Well then, lay him bent over ... on his side ... on the other side . . . stand him up . . . stand him on his head . . . smite him with your hand . . . with clods ... on this side ... on that side ... all over; perhaps we may see the soul of him pass out." And they do so, but we see the passing of no soul. He has sight and there are forms, but the organ does not perceive them ; he has hearing and there are sounds, but the organ does not perceive them ; he has smell and there are odours, [337] but the organ does not perceive them, he has a tongue and there are tastes, but the organ does not perceive them ; he has a body and there are tangibles, but the organ does not perceive them. This, Master Kassapa, is for me evidence that there is neither another world, nor rebirth other than of parents, nor fruit or result of deeds well or ill-done.'

19. ' Well then, Prince, I will give you a simile, for by way of a simile some wise men discern the meaning of what is said. Once upon a time, Prince, a certain trumpeter, taking his trumpet of chank-shell, travelled to the folk on the border. When he came to a certain village, he stood in its midst and blew thrice on his trumpet, then laying it on the ground sat down beside it. Now, Prince, those border folk thought: — "Whose is this sound so charming, so lovely, so sweet, so constraining, so enervating ? " Coming together they asked the trumpeter. " This, my masters, is what men call a trumpet, the sound whereof is so charming, so lovely, so sweet, so constraining, so enervating." They laid the trumpet on its back and said : — " Speak, master trumpet ! speak, master trumpet ! " No sound did the trumpet make. They laid the trumpet curving downward, on this side, on that side, they stood it upright, 362 XXIII. PAYASI SUTTANTA. D. ii. 337. they stood it topsy turvy, they struck it with their hands, with a clod, with a stick, with a sword, on one side, on the other, on every side, saying : — " Speak, master trumpet ! speak, master trumpet ! " [338] Then, Prince, the trumpeter thought : — " How silly are these border born men ! Why will they seek so senselessly for the trumpet's sound ? " And while they looked on, he took his trumpet, blew thrice upon it and, taking it with him, went away. Then, Prince, those border born men thought thus : — " When forsooth there was with that trumpet a man, and an effort, and air, that same trumpet made sounds. But when there was with it neither man, nor effort, nor air, that same trumpet made no sounds." Even so, Prince, when this body has its concomitants of life, heat and intelligence, then it goes about and comes back, it stands and sits and lies down, it sees forms with the eye, hears sounds with the ear, smells odours with the smell, tastes tastes with the tongue, touches the tangible with the body, cognizes things with the mind. But when it lacks those three concomitants, it can do none of these things. Let this, Prince, be to you a proof that there both is another world, rebirth other than of parents, and fruit and result of deeds well and ill-done.'

20. ' Even though Master Kassapa says this, [339] it still appears to me that there is neither another world, nor rebirth other than of parents, nor fruit or result of deeds well or ill-done.' ' Have you any further evidence, Prince?' ' I have, Master Kassapa.' ' What may that be like ? ' * Take the case, Master Kassapa, of men who have taken a felon red-handed and bring him up, saying : — " My lord, we caught this felon in the act ; inflict on him what penalty you wish." And I say : — " Well, my masters, flay this man alive, perchance we may see the soul of him passing out." They do so, but no passing of the soul of him do we see. And in cutting out his integument, and his flesh, and his nerves, and breaking his bones and extracting the marrow thereof, still no D. ii. 341. REBIRTH AND KARMA. 363 soul of him do we see. This, Master Kassapa, is for me evidence that there is neither another world, nor rebirth other than of parents, nor fruit or result of deeds well or ill-done/ 21. ' Well now, Prince, I will give you a simile, for it is by way of a simile that some intelligent men discern the meaning of what is spoken. Once upon a time, Prince, a fire-worshipping Ja^ila was dwelling in a leafhut in a woodland spot. Now the people of a certain country-side migrated. And their leader, after spending one night near the Ja/ila's hermitage, went away. [340] Then the Ja/ila thought: — " If I were to go to that leader's camp, I might perhaps get something useful." And rising up betimes he came to the leader's camp, and there he saw, abandoned and lying on its back a little baby. And when he saw it he thought : — " It is not fit that I should let a human being die while I look on. What if I were to carry this baby to my hermitage, and foster, tend, and rear it ? ' So he carried the baby to his hermitage, and fostered, tended, and reared it. When the boy had attained the age of ten or twelve years, it happened that the Ja/ila had something or other to do in the country-side. So he said to the boy : — " I want to go to the country-side, my lad ; keep up the fire ; do not let it go out. If it should go out, here is a hatchet, here are sticks, here is the fire drill, so that if you do let the fire out, you can rekindle it again." And having thus instructed the boy, the Ja/ila went off to the country-side. Intent upon his play, the boy let the fire out. Then he thought : — " Father told me, ' Tend the fire, my lad ; let it not go out. If it should go out, here is a hatchet, here are sticks, here is the fire drill, so that if you do let the fire out, you can rekindle it again.' What if I were now to do so ? " [341] Then the boy chopped the fire drill with the hatchet, thinking :— " Perhaps that's how I shall get fire." No fire got he. He split the fire drill in twain, in three, four, five, ten, a hundred pieces, he made it into piecemeal, he then pounded it in a mortar, and winnowed it in the wind, thinking that so he might

364 XXIII. PAYASI SUTTANTA. D- ii. 341. perhaps get fire. No fire got he. Then the Ja/ila, having accomplished his business, came back to his own hermitage and said to the boy : — " Why, child, you have let the fire out ! " " Father, the fire went out because I was busy at my game. Then I thought of what you had told me, and I set about rekindling it. And I chopped the fire drill with the hatchet to get fire, but no fire came. And I went on till I had smashed the fire drill into atoms, pounded it in a mortar and winnowed it in the wind, but I never got any fire ! " Then the Ja^ila thought : — " How silly, how unintelligent is the lad ! Why will he be seeking fire in this senseless manner ? " And while the boy looked on, he took a fire drill, and making fire said to him : — [342] " This is how to make fire, my lad. One doesn't try to get it as you, so silly and unintelligent, were trying." Even so, Prince, have you, silly and unintelligent, sought after another world. Renounce, Prince, this evil set of opinions. Let them not involve you for long in bale and sorrow ! '

22. ' Even though Master Kassapa says this, I still cannot bring myself to renounce this evil set of opinions. King Pasenadi the Kosalan knows me, and so do foreign kings, as holding to the creed and the opinion that there is neither another world nor rebirth other than of parents, nor fruit or result of deeds well and ill-done. If I, Master Kassapa, renounce these opinions, people will say of me : — " How silly is Prince Payasi, how unintelligent, how badly he grasps anything ! " In wrath thereat will I keep to it. In guile will I keep to it. In self-respect will I keep to it ! ' 23. ' Well then, Prince, I will give you a simile ; for it is by way of a simile that some intelligent men discern the meaning of what has been said. Once upon a time, Prince, a great caravan of a thousand carts was going from the East country into the West country. Wherever it went, it consumed swiftly straw, wood, water and verdure. Now in that caravan were two caravan leaders, each commanding one half of the carts. [343] And this occurred to them : —

D. ii. 345- REBIRTH AND KARMA. 365 ' " This is a great caravan, one of a thousand carts. Wherever we go, we consume everything. What if we were to divide this caravan into two, five hundred carts in each." ' So they divided that caravan into two equal portions. Then one of the leaders collected large quantities of straw, wood and water, and started [his carts]. On the second or third march the leader saw a swarthy red-eyed man coming from the opposite direction, armed with a quiver, wearing a lotus wreath, his garments and hair wet, and driving a chariot drawn by asses, its wheel splashed with mud. When he saw this man he said : — " Whence come you, Sir ? '; 1 " From such and such a district " ' " Whither go you ? " ' " To such and such a district." ' " Has there, Sir, been any great fall of rain recently in the jungle ? " 1 " Yes indeed, Sir, there has been a great rain in the jungle just in front, the roads are well watered, there is much grass and wood and water. [344] Throw away the grass and wood and water, Sir, you have already got ; with light-laden carts you will go quite quickly ; do not tire your teams."

' Then the leader told his carters what the man had said, and bade them throw away their provender and wood, that the caravan might travel more quickly. ' " So be it, sir," the carters replied, and did so. But at their first camp they saw no grass or wood or water, nor at the second, third, fourth, fifth, sixth or seventh camp. So they all met with ruin and disaster. And then that fiend, the yakkha, devoured all the men and the cattle in that caravan, leaving only the bones behind. ' When the second caravan leader knew that the other caravan had got well on its way, he took in large supplies of grass and wood and water and set out. And he too met a swarthy red-eyed man, [345] and exchanged with him the same remarks, and was also bidden to throw away his provender. 366 XXIII. PAYASI SUTTANTA. D. ii. 345. 1 Then that leader said to his carters : " This man, sirs, says that there has recently been much rain in the jungle, that the roads are watered, and there is plenty of grass and wood and water. And he advises us to throw away our provender, so that, with lightened carts we may travel quicker and not weary our teams. But this man, 6irs, is not a friend of ours, nor a kinsman, nor of our blood. Why should we act as if we trusted him ? Our stock of provender is not to be thrown away ; let the caravan proceed with the goods we brought ; let us not part with what we have."

1 " So be it, sir,*'* agreed the carters, and went on with the stock they had loaded. And at seven successive camping places they saw no grass or wood or water ; [346] but they saw the other caravan that had come to grief. And they saw the skeletons of the men and cattle devoured by that yakkha fiend. 1 Then the caravan leader said to the carters : " That caravan, my masters, met with ruin and disaster, through having that silly caravan leader for its guide. Well then, let us leave here such of our wares as are of little value, and take from that caravan such wares as are of great value. " So be it, master," replied the carters, and made the transfer, and passed safely through the jungle, through having this wise caravan leader for their guide.1 1 Even so you, Prince, silly and unintelligent, will meet with ruin and disaster in that you seek so senselessly after another world, even like that former caravan leader. They who fancy that they can believe whatever they hear, will meet with ruin and disaster, even like those carters. Renounce, Prince, this evil set of opinions ; renounce them, I say ! Let them not involve you long in bale and sorrow ! '

24. ' Even though Master Kassapa says this, I still 1 This story has been turned into a Jataka by identifying the hero as the Buddha in a previous birth, and has been made the first story in the collection afterwards put together as the Jataka Book. It is one of twelve stories in that book found in the older texts. See 'Buddhist India,' p. 195. D. ii. 348. REBIRTH AND KARMA. 367 cannot bring myself to renounce this evil set of opinions. King Pasenadi the Kosalan knows me, and so do foreign kings, as holding to the creed and the opinion [347] that there is neither another world, nor rebirth other than of parents by human parentage, nor fruit or result of deeds well and ill-done. If I, master Kassapa, renounce these opinions people will say of me : " How silly is prince Payasi, how unintelligent, how badly he grasps anything !" In wrath thereat will I keep to it. In guile will I keep to it. In self-respect will I keep to it ! ' 25. 'Well then, Prince, I will give you a simile, for it is by way of a simile that some intelligent men discern the meaning of what has been said. Once upon a time, Prince, a certain swineherd was going from his own village to another village. There he saw a heap of dry dung thrown away. Seeing it he thought : — " That's a lot of dry dung thrown away which will feed my pigs. What if I were to carry it away ? " So he spread out his cloak and collecting the dry dung tied it into a bundle and lifting it on to his head went on. In the after-part of his journey there fell a heavy shower of rain out of season. He, splashed with muck to his nailtips, bearing his oozing, dripping dung-burden, went on his way. And men seeing him said : — " Gramercy, you must be mad, you must be out of your senses ! How can you tote along that oozing, dripping load of dung, splashed with muck to your nail-tips ? ' " It's you that are mad, you that are out of your senses ; by this my pigs will get food." [348] Even so, methinks, Prince, do you talk, like this dung-carrying simile. Renounce, Prince, this evil set of opinions, renounce them, I say ! Let them not be long a cause of bale and sorrow to you.'

26. 'Even though Master Kassapa says this, I cannot bring myself to renounce this evil set of opinions. King Pasenadi the Kosalan knows me, and so do foreign kings, as holding to the creed and the opinion that there is neither another world, nor rebirth other than of parents by human parentage, nor fruit or result of deeds well or ill-done. If I, Master Kassapa, renounce these opinions, people will say of me: — " How silly is Prince Payasi,how 368 XXIII. PAYASI SUTTANTA. D. ii. 348. unintelligent, how bad is his grasp of things ! " In anger thereat will I keep to it. In guile will I keep to it. In self-respect will I keep to it ! ' 27. ' Well then, Prince, I will give you a simile, for it is by way of a simile that some intelligent men discern the meaning of what is said. Once upon a time, Prince, two gamesters were playing with dice. One gamester swallowed as it came each adverse die. The other gamester saw him do this and said: — "Look here, friend, you've won outright ; give me the dice ; I will make a votive offering of them." " Good, friend," said the other, and handed over the dice. Then the second gamester smeared over the dice with poison, and proposed to the former : — " Come along, friend, let's play." " Good, friend," replied the other. Again, therefore, they played, and again that gamester swallowed each adverse die. [349] The second gamester saw him doing so and said : —

The man knows not the swallowed die With sharpest burning is smeared o'er. Swallow, you false cheat, swallow now ! Bitter the hour at hand for you ! l 1 Even like the simile of the gamester, Prince, methinks is what you say. Renounce, Prince, this evil set of opinions, renounce them, I say ! Let them not be long a source of bale and sorrow to you ! ' 28. ' Even though Master Kassapa says this, I still cannot bring myself to renounce this evil set of opinions. King Pasenadi the Kosalan knows me, and so do foreign 1 This story is also in the Jataka Book, I, 380. The modus operandi of the cheat is rendered obscure by our ignorance of the game played. Liiders in his ' Wurfelspiel der alten Inder ' has shown that the dice were seeds of a tree called the Vibhitaka, and that the usual game was probably to throw a number of seeds on a board, having previously fixed on a certain number. The seeds fell some upright, some on their sides. Only the upright ones counted. If they were less than the agreed number it was a draw ; if equal the thrower won and threw again ; if more he lost, and lost the throw. An extra seed was called the kali, 'the unlucky die.' This the cheat seems to have managed to pick up, and swallow.

D.ii.35°- REBIRTH AND KARMA. 369 kings, as holding to the creed and the opinion that there is neither another world, nor rebirth other than of parents, nor fruit or result of deeds well or ill-done. If I, Master Kassapa, renounce these opinions, people will say : " How silly is Prince Payasi, how unintelligent, how bad is his grasp of things ! ' In wrath thereat will I keep to it. In guile will I keep to it. In self-respect will I keep to it.' 29. 'Well then, Prince, I will give you a simile, for it is by way of a simile that some intelligent men discern the meaning of what is said. Once upon a time, Prince, a certain country-side migrated. And one man said to his crony : — " Let's go friend, to that country-side ; perhaps we may come upon some treasure." " Good, friend," assented the other. And they came to where, in that country-side, there was a certain village street. [350] There they saw a heap of hemp thrown away. Then one said to the other : " Here's a heap of hemp: do you make some into a bundle, I'll do the same and we'll carry it away." The other consented, and they did so.

' Bearing this burden they went on to another village street. There they saw a heap of hempen thread thrown away, and one said to the other : — " This heap of hempen thread thrown away is just the thing we want hemp for. Well then, friend, you throw away your load of hemp, I'll throw away mine, and we'll take away each a load of hempen thread." " I've brought this load of hemp a long way, friend, and it's well tied up — that's enough for me ; you choose for yourself." So the former changed his load for one of hempen thread. 1 Then they came to another village street. There they saw a heap of hempen cloths. And the one said to the other : — " This heap of hempen cloths is just the thing we want hemp for, or hempen thread for. Well then, friend, do you throw away your load of hemp, I'll throw away my load of hempen thread, and we'll each take a load of hempen cloth." " I've brought this load of hemp a long way, friend, and it's in. b b 37° PAYASI SUTTANTA. D. ii. 350. well tied up — that's enough for me ; you choose for yourself." So the former changed his load for one of hempen cloth.

' Then they came to another village street. There they saw a heap of flax ; and to another where they saw linen thread ; and to another where they saw linen cloth. And at each place the one crony made a change for the better, the other retained his hemp. [35i] Further they saw cotton-down, cotton thread and calico ; and the same thing happened. Further they saw iron, copper, tin, lead, silver, gold. So that in the end the one crony had a load of gold, the other of hemp. ' So they came to their own village. There the crony who brought a load of hemp pleased neither his parents, nor his own family, nor his friends, and won neither pleasure or happiness. [352] But the other with his load of gold both gave and won pleasure. ' Even like the simile of the load of hemp, methinks Prince, is what you say. Renounce, Prince, this evil set of opinions, renounce them, I say ! Let them not be long a source of bale and sorrow to you.' 30. 'With Master Kassapa's first simile I was pleased, I was charmed ; moreover I wanted to hear his ready wit in questions, for I regarded Master Kassapa as one who was to be opposed. It is wonderful, Master Kassapa, it is marvellous! just as if one were to set up what has been upset, or were to reveal that which has been hidden away, or were to point out the road to the bewildered, or were to bring a lamp into the darkness, so that they that have eyes may see — even so has the truth been declared in many a figure by Master Kassapa. And I, even I, betake myself for refuge to Gotama the Exahed One, to the Doctrine and to the Brotherhood. May Master Kassapa accept me as a disciple, as one who from this day forth as long as life endures, has taken him as his guide. And I should like, Master Kassapa, to offer a great sacrifice. Let Master Kassapa instruct me herein that it may bring me long welfare and happiness.'

31. 'At the sort of sacrifice, Prince, where oxen are D. ii. 354. THE RIGHT SACRIFICE. 37 1 slain, or goats, or fowls and pigs, or clivers creatures are put an end to ; [353] and those that take part in the sacrifice have wrong views, wrong intention, wrong speech, wrong action, wrong livelihood, wrong endeavour, wrong mindfulness, wrong rapture, such a sacrifice, Prince, is neither of great fruitfulness nor of great profit, nor of great renown, nor of widespread effect \ It is just as if a farmer, Prince, were to enter a wood taking with him plough and seed, and were there, in an untilled tract, in unfavourable soil, among unuprooted stumps, to plant seeds that were broken, rotten, spoilt by wind and heat, out of season, not in good condition, and the god were not to give good rain in due season. Would those seeds attain to growth, increase and expansion, or would the farmer 2fet abundant returns ? ' 1 No indeed, Master Kassapa.' 1 So is it, Prince, with that sort of sacrifice. But where, Prince, neither oxen are slain, nor goats, nor fowls and pigs, nor are divers creatures put an end to, and those that partake of the sacrifice have right views, right intention, right speech, right action, right livelihood, right endeavour, right mindfulness, right rapture, such a sacrifice is of great fruitfulness, of great profit, of great renown, of widespread effect. It is just as if a farmer, Prince, were to enter a wood, taking with him plough and seed, and were there, in a well-tilled tract, in favourable soil well cleared of stumps, [354] to plant seed that was unbroken, free from mildew, unspoilt by wind or heat, in season and in good condition, and the god were to give good rain in due season. Would those seeds grow, increase, expand, and would the farmer get abundant returns ? '

' He would indeed, Master Kassapa/ ' So is it, Prince, with that sort of sacrifice, where . . . no creatures are put to death, and those that take part 1 So of the sacrifice intended by the Very Reverend Sir Gold-stick Sharp- tooth in the KuVadanta. See especially above, I, 163. 372 PAYASI SUTTANTA. D. ii. 354. therein are of high character. Such a sacrifice is of great fruitfulness, profit, renown and widespread effect.' 32. Then Prince Payasi instituted a gift to Wanderers and Brahmins, the poor, wayfarers, beggars and petitioners. In that gift such food was given as gruel and scraps of food, and coarse robes with ball-fringes \ And at that gift a young brahmin named Uttara was passed over 2. When the largesse had been distributed he mocked, saying : ' By this largesse I have met Prince Payasi in this world, but how about the next?3' [355] Payasi heard of this, and sent word to Uttara asking him if it was true that he was saying this ? 4 Yes, sir,' replied Uttara. ' But why have you been saying this, my dear Uttara ? Do not we who are seeking merit look for result from caving- ? '

1 In your gift, sir, such food as gruel and broken meats are given which you, sir, would not touch with your foot, much less eat ; also coarse ball-fringed robes which you, sir, would not deign to use as carpets, much less to wear. You, sir, are pleasant and dear to us ; how are we to associate what is pleasant and dear with what is unpleasant?' 'Well then, my dear Uttara, do you arrange that such food shall be given as I eat, and such garments be given as I wear.' 'Very good, sir,' replied Uttara, and did so4. 1 To keep the robes down. 2 Vyava/o. This became almost a technical term in connexion with largesse. It is literally 'hindered'; but when the things to be given were too limited as compared with the number of applicants, some had to be passed over. They were dana-vyava/a 'hindered at the largesse ' (Jat. Ill, 129). Compare D. II, 141 ; Sum. I, 296 ; Jat. I, 89; VVA. 298. But heie perhaps it may simply mean ' objected to the largesse.' 3 Literally ' do not associate (with him) in the next.' The gibe intended must be very nearly as we have rendered. But both the reading of the text and the grammatical construction are doubtful. The word we have rendered 'mocked' (uddissati) has only been found here. Perhaps it means ' showed (the matter) up,' which comes to much the same as to point the finger of mockery.

' Apparently at his own cost. X>. ii. 357. THE RIGHT WAY TO GIVE. 373 [356] Now prince Payasi, inasmuch as he had bestowed his gift without thoroughness, not with his own hands, without due thought, as something discarded, was, after his death, reborn into the communion of the Four Great Kings1, in the empty mansion of the Acacia. But the youth Uttara, who had objected to that gift and had bestowed his gift thoroughly, with his own hands, with due thought, not as something discarded, was, after his death, reborn in a bright and happy world, into the communion of the Three-andThirty Gods. 2)2,- Now at that time the venerable Gavampati2 used frequently to go for siesta to the empty mansion of the Acacia. And Payasi, now one of the gods, came up to him and, saluting him, stood on one side. To him so standing the venerable Gavampati said : — ' Who art thou, friend ? ' ' I, sir, am prince Payasi.' 1 Wert thou not once of the opinion that there was no other world, no rebirth other than of parents, no fruit or result of deeds well or ill-done ? ' [357] ' I was indeed, sir, but through his reverence Kumara Kassapa I detached myself from that evil set of opinions.'

' But the youth Uttara, who objected to thy gift, friend, whereunto has he been reborn ? ' ' He, Sir, having objected to my gift, and having himself bestowed a gift thoroughly, with his own hands, with due thought, not as something discarded, has, since he died, been reborn in the bright and happy world, into the communion of the Three-and-Thirty Gods. I, sir, inasmuch as I bestowed my gift without thoroughness, not with my own hand, without due thought, as something discarded, was after my death 1 The guardian spirits of the four quarters. See the Introduction to the Maha-samaya Suttanta. 2 He had been the son of a merchant at Benares ; and had been received into the Order by the Buddha at the very beginning of his career as a teacher (Vin. I, 19). This legend supposes him, still a man, going for meditation to the lower heavens. ->74 XXIII. PAVASI SUTTANTA. D. ii. 357. reborn into the communion of the Four Great Kings, in the empty mansion of Acacia. Wherefore, Gavampati, Sir, go thou into the world of men and tell them : — " Give ye your gifts with thoroughness, with your own hands, with due thought, and give not as if ye were discarding somewhat. For so did not prince Payasi ; and he after his death was reborn into the communion of the Four Great Kings, in the empty mansion of the Acacia. But the youth Uttara, who bestowed his gifts in the right way, was after his death reborn in the bright and happy world, into the communion of the Three-and-Thirty Gods."

34. So the venerable Gavampati came back to the world of men, and there told these things. The Payasi Dialogue is ended. Accuta, a fairy, 290. Ajata-sattu, king of Magadha, 78, 187 Ambasanda, village in Magadha, 299. Arahant, 167 ; his qualities compared with those of a Buddha, 2, S8, 89. Aryan, truths, the four, 96, 3 37— 345 ; merchants, 92. Asavas, gods, 291. Taints, 28. Assakas, a tribe, 270. Asuras, 289. See Titans. Babe, visible in the womb, 10. Bandhuman, raja, father of Vipassi Buddha, 1 3 ff . Bhadda, name of Suriya-vaccasa, 302, 320. Bharahat Tope, evidence of, 4. Bharatas, the seven, kings, 270. Bhunjatt, wife of Vessavawa, 305. Bimbisara, king of Magadha, 238, 240. Birth, results of, 21, 52; definition of, 338 ; cause of, 51. Bodhisatta, Wisdom-Being, 1, 2; various changes in the meaning of the term, 3 ; sixteen events at the birth of a, 8-12 ; earthquakes at incarnation of, 116. Brahma, verses by, 32, 175 ; recites Patimokkha, 37; portent of, 243, 264; commune with, 272275. Brick Hall, at Nadika, 97, 237, 239. Buddha, an Awakened One, at first referred to an Arahant, 2 ; afterwards acquired its present technical sense, 2; the Buddha never called himself the B., 2 ; how far a B. can recollect previous births, 4 ; his div'ne hearing, 5 ; the seven Buddhas, details as to, 6, 7; B.'s last meal, 137; modes of addressing a B., 140 ; only one B. at a time, 263.

Buddhism, the Buddha's last summary of, 127-129; description of, 250; result of, 280, 281. Cairn, burial, four people worthy of, 156; over the Buddha's ashes, 1 87-1 91. Candana, a god, 288. Channa, not to be spoken to, 171. Christianity and Buddhism, 311, 313, 323. Chunda, a bhikkhu, 147; called Chundaka, 147. Chunda, copper-smith, 137 ff., 147, 148. Citta-sena, a god, 288. Cloth of gold, 145. Conversion, two talks leading to, 34-36. Cosmogony, the inter-world space, 9, 12, 296 ; ten thousand worldsystems, 9, 1 2 ; three worlds of Gods, 9, 12; highest heavens, 39-41, 67. Council at Rajagaha, 76, 77, 169. Courtezan, the converted, 102 ff. Cremation, of a king, 155, 182; of the Buddha, i8off. Cries, the ten, 152. Danaveghasas, gods, 289. Danta-pura, in Kalinga, 270. Death, with longing in one's heart, 226; when full of noble thoughts, 229. Delight, heaven of, 8, 9, 11 ; eyes blink not there, 17. Deliverance, from delusion, eight stages of, 119. Desire, suppression of, not taught in Buddhism, 83; source of, 311. Dhataratt&i, god of the East quarter, 259, 287. king, 270 ; Naga, 289. Digestion, ancient theory of, 208, 209. Disam-pati, king, 266. Dreams, soul leaves the body during,

Ear, heavenly, far reaching, 5. Earthquakes, eight causes of, 114; at the Buddha's death, 175. Economic conditions in the Buddha's time, 198. Effort, the right, 344. Elephant, dream of, 116 ; elephant look, 121; mystic elephant, 204. Enlightenment, seven factors of, 336. Eravawa, Sakka's elephant, 289. Esoteric doctrine, none in the Buddha's teaching, 107. Ethics, see lay ; see faith and works. Eye, heavenly, can see a league off, 17; can perceive the other world, 357 ; a Buddha's eye surveys the world, 31 ; sees fairies and gods, 92, 286, 293 ; eye for the Truth, 34, 176, 320 ; eye of the World, 152 ; the Devas cannot see Brahma, 244. Faith, and works, 86 ; in the three jewels, 99. Five-crest, a fairy, 300 ff., 320. Gandhabbas, gods, 288, 308. Gavampati, 373. Gem, the mystic, 205. Gifts, right method of, 374. Gods, like men, 103, 117; haunt sites, 92 ; receive merit from men, 94 ; in perfumes, 50 ; take precedence below men, 115; death of, 178; list of, 246; keep the Feast of Invitations, 259 ; smell of men offends, 355 ; length of days and years of, 356. Gopaka, and Gopika, 306 ff. Great-Man, potentate or prophet, has thirty-two marks, 13.

Happiness, when to be sought after, 312. Haramatta fairies, 291. Heart, seat of imagination, 60. Hell, wrong rendering, 91. Inda-sala-guha, cave, 299. Individuality, pain involved in, 338. Indra, 297, 308. Intoxications, the four, 28, 105. Iron, 155. Jana-vasabha, 240 ff. Janesabha, a god, 288. Jeta's Wood, near Savatthi, 4. Jotipala, afterwards Maha-Govinda, 267 ff. Kakusandha, one of the six previous Buddhas, 6, 7. Kalakanjas, gods, 289. Kambala Nagas, 289. Kawha-Mara, 293. Kassapa, one of the six previous Buddhas, 6, 7. Kassapa, the Boy, 349 ff. Kassapa, the Great, 75, 183-185. Kanaka, fairies, 291. Khemiya gods, 291. KinnughaWu, a god, 288. Koliyas, of Rama-gama, 188. Konagamana, one of the six previous Buddhas, 6, 7. Kosiya, epithet of Sakka, 297, 305. Kumbhira, local god at Rajagaha, 287. Kus'mara, where the Buddha died, 149, 161, 187. Ku/eWu, god, 288. Kuvera, god of the North, 288. Law, realm of system and, 167. Lay ethics, for clansmen, 80 ; for householders, 91. Licchavis, 103, 187. Light, universal, at conception and birth of a Bodhisat, 9, 12. Lotus ponds, their architecture, 210, Maghava, epithet of Sakka, 297, Mahapadana Suttanta, 1 ff.; meaning of, 3. Maha-purisa, see Great Man. Maha-sudassarta, king, 161, 192 ff. Mahavastu, meaning of, 3 ; contents of, 257. ^

Mallas, of Kusinara, 149, 162 ff.; called Vasetf^as, 179, 181. Maras, a class of gods, 9, 12, 117, 293. Mastery, over delusion, eight positions of, 118. Matali, a Gandharva, charioteer to Sakka, 288. Maya, the Buddha's mother, 7, 116. Maya, goddess of guile, 288. Merit of gifts may be transferred to gods, 94. Migration, of a community, 369. Mind, power over body, 106, 108, 138; mind and matter, 115. Mindful and self-possessed, 101, 106, 109, 330 ff. Mirror of truth, 99 ff. Missionaries, sending forth of, 36. Moriyas, of Pipphali-vana, 190. Mother, of a Bodhisat, character of, 9, 10. Musical instruments, seven, 214. Nabhasa, a town, 288. Nadika, in Videha, 97, 237. Nala, a god, 288. Nalanda, in Magadha, 87. Namuci, Spirit of evil, 289. Needle, angels on the point of a, 151. Niga«/^a of the Natha clan, 166. Nighaw^u, a god, 288. Nirvana, entered into, of a living Opamanna, a Gandharva, 288. Ordination, was at first without ceremony, 170. Pajapati, a god, 308. Palaces, Vipassi's three, 17. Panada, a Gandharva, 288. Panca-sikha, heavenly musician, 288. Paramatta, a god, 292. Pasenadi, king of Kosala, 4. Pa/ali-putta, fort on the Ganges, prophecy concerning, 92. Paf icca-samuppada, dependent origination, doctrine of, older than Buddhism, 1 ; discussed, 42-49.

Patimokkha, Brahma gods recite, 37 ; Vipassi's version of the, 38 ; Sakka's question about the, 314. Potana, in Assaka, 270. Probation, of four months, 168. Pukkusa, the Mallian, 141ft0. Purindada, epithet of Sakka, 297. Rahu, demon, 289. Rainy season (Vassa), 106. Rama-gama, 188-191. Rama-setf£a, a god, 288. Rapture, nine stages of, 174 ; the four, 215; practice of, 250, Reign of Law, the Buddhist doctrine of, 1. Re«u, prince and king, 267 ff. Rest, at (deceased), 132. Retreat, see Rainy season, 241. Righteousness, kingdom of, foundation of, 116. Robes, method of wearing, 145, 186, 202. Roruka, in Sovira, 270. Rucira, a fairy, 290. Sacred places, four kinds of, 153. Sacrifice, the ideal, 371-374. Sakiyas, the Buddha's clan, 187, 188. Sakka, king of the gods, 290, 294- 298 ; verses by, 175, 260; builds a palace, 212 ; his eulogy of the Buddha, 261-263. Sakya sage, 308. Sa/ala, cottage, 305. Sanaw-kumara, 245, 264, 292. Sanskrit Buddhist literature, 256. Sanskrit literature, anachronisms in, 283. Sariputta, his names, 78 ; his death, 193. Sata, a hill, 287. Satipa//Mnas, the four, 249. Serpent-race, 191. Sikaddhi, son of Matali, 302. Sikhi, one of the six previous Buddhas, 6, 7. Similes : The threaded jewel, 10. The jewel laid on muslin, n. The lotus, 16, 32. The man on the crag, 32. Clean cloth and dye, 34. The tangled skein, and matted

thread, 50. Child on his father's hip, 68. The brooding hen, 86. The city walls and the cat, 88. The causeway and the rafts, 95. Mirror of Truth, 99. Jewels of the Law, roi. The lamp, 108. The topmost height, 109. Golden image, 244. The confluence of Ganges and Jumna, 261. The pure gem, 276. The elephant, 301, 308. The bag of samples, 330, The butcher, 331. The man in the pit of mire, 354. The blind man and colours, 356. The posthumous child, 357. The soul of the boiled man, 359. The hot iron, 360. The country bumpkins and the trumpet, 361. The forest lad and the fire, 363. The caravan leaders and the demon, 365. The swineherd and the dung, 367. The gambler and the poisoned dice, 368. The two treasure seekers, 369. Sneezing, phrase to counteract evil from, 279. Soma, 282, 290. Sorrow, when to be sought after, 3i3. Soul, seven theories of, 61 ff. ; three aspects of, 636°.; search for, Spirits, 178. See Gods; cloudspirits, five kinds of, 205. Subhadda, the last convert, 164169 ; was a Brahmin, 184. Subhadda, the old barber, 184. Subhadda, queen, 193 ff., 221. Sublime conditions, the Four, 219, 256,^279.

Subrahma, a god, 292. Suddhodana, the Buddha's father, 7. Sudhamma, council-hall of the gods, 304, 308. Sukhavati-vyuha, origin of phrases in the, 198. Suleyya, a fairy, 290. Sunetta, a prophet, 73, 294. Sun-myths, how far to be accepted, 197. Tacchaka, a town, 288. Teachers, the six, 166. Timbaru, a god, 288, 301. Titans, 243. Tooth-relics, 191. Transfiguration, rise of legend of, 146, 223. Treasurer, the mystic, 207. Treasures, the seven, of the Lord of the Wheel, 13, 202-208. Trees, musical, 201, 214, 217. Truffles, 137. Tusita, heaven of delight, 8, 9, 11. Upava«a, 151. Uttara, 294, 372. Vajjians, Videha clan, 78-81. Varusa, Vedic god, associated afterwards with tree-cult, 4, 289. Vasava, god, 289, 308, 320. Vasavanesi, deities, 290. Vasus, gods, 290. Vediya, bill, 299. Veghanasas, gods, 291. Vejayanta, Sakka's palace, 297. Vepacitti, god, 289. Veroca, god, 289. Vessabhu, a king, 270. Vessabhu, one of the six previous Buddhas, 6, 7. Vessamitta, god, 287. Vessavawa, a god, 241, 251, 259, 305. Ve^eWu, god, 288. Veft&a-dipa, brahmin of, 188. Vicakkha/?a fairies, 291. Vihara, in old texts a room, not a monastery, 4, 106, 157. Vipassi, a former Buddha, 6 ff. ; people's derivation of the name, 17. Viru/haka, a guardian spirit, 241,

259, 287. Virupakkha, god of the West quarter, 259, 288. Vishsu, 290. Visions, the four; aged, diseased, dead man, and a wanderer, 18 ff. See Eye. Vissakamma, architect to the gods, 212. ViVu, and Vi/ucca, gods, 288. Voice, the ideal kind of, 16. Weighing a dead man, 360. Welfare, conditions of, for clansmen and Wanderers, 80 ff. Wheel, the mystic, behaviour of, 202-204. Wheel, Lord of the, king of the Golden Age, 13, 155, 157. Wings of Wisdom, the thirty-seven, 128, 129. Wisdom Tree, 23, 33, 113. Women, 98, 102, 154, 160, 163, 206, 276, 279, 306. World, the next, messenger from, 352-355- Yama, twins, 290. Yasa, a god, 290. AjjhittS, 321. Anna, 346. Advaya, 159. Anacchariya, 30. Anuttara, 277. Apadana, 3. Apaya, 51. Abhifina, 318. Amata, 33. Ayasa, 155. Araha, 2. Avijja, 312. Avecca, 251. Iddhi, 78, no, 208, 246. Unhisa, 210. U«hisa-s'so, 16. Udaka-sala, 187. Uddisati, 372. Upadana, 24, 53. Upalapana, 81. Upekha, 314. Okkamati, 60. Ottappa, 83. Karavika, 16. Kenacideva, 235. Gahawi, 209. Gahapati, 206. Govindiye, 267. Citta, 325, 334. Cetiya, 80, in. Chanda, 311, 315. Chanda-rago, 55. Takka, 29. Tawha, 54, 5S, 58. Tathagata, 65. Tamatagge, 109. Turiya, 18. Thiti, 195. Thupa, 156. Dana, 347, 34S. Devata, 115, 278. Dhamma, 325. Dhammata, S.