Majjhima Nikāya I (Further Dialogues of the Buddha, vol. I: suttas 1-76)

[339] Thus have I heard. Once when the Lord was staying at Campa by the banks of the lake (of Queen) Gaggara with a great following of Almsmen, there came to him Pessa, the elephant trainer’s son, and Kandaraka the Wanderer. Saluting the Lord, Pessa took a seat to one side, while Kandaraka, after ex¬ changing courteous greetings, remained standing. Marking the universal silence of the Confraternity as he stood there, Kandaraka said : — It is wonderful, Gotama, it is marvellous, how you have schooled your Confraternity, — even to that perfection which Arahats all-enlightened reached of yore and Arahats allenlightened will reach in ages to come. Yes, Kandaraka; as it is now, so it has been of yore and so it will be in ages to come. For, in this Con¬ fraternity there are Almsmen who are Arahats, — in whom the Cankers are eradicated, who have greatly lived, whose task is done, who have cast off their burthens, who have won their weal, whose bonds are no more, who by utter knowledge have found Deliver¬ ance. Here too there are Almsmen still under training, uniformly virtuous and uniformly good in their lives, men of understanding, with understanding shown forth in their lives, whose hearts are stablished in the four applications of mindfulness, as in the case [340] of an Almsman who — realizing (i) body, (ii) feelings, (iii) heart, and (iv) states of consciousness to be just what they respectively are — lives the strenuous life, purposeful and mindful, quelling all worldly hankerings and frets.

v' Hereupon Pessa said: — It is wonderful, it is marvellous how well the Lord has indicated the four applications of mindfulness so as to cleanse men’s hearts, to raise them above sorrow and lamentation, to annihilate pain of body and of mind, to achieve the system, and to realize Nirvana. Even we who live in houses and wear the white clothes of the layman, even we from time to time have our hearts stablished in the four applications of mindfulness and — realizing body, feelings, heart, and states of consciousness to be just what they respectively are — live the strenuous life, purposeful and mindful, quelling all worldly hanker¬ ings and frets. Yes, it is wonderful and marvellous how — in this human tangle with all its bitterness and guile — the Lord knows man’s weal and woe. For men are indeed a tangle, whereas animals are a simple matter. I myself can train a young elephant to remember, whensoever he is going in or out of Campa, to display every naughty and roguish trick he possibly can. But those that are styled our slaves and messengers and servants do one thing, say another, and think a third. Yes, it is wonderful and marvellous . . . animals are a simple matter, y

Quite right, Pessa [841]. Men are indeed a tangle, whereas animals are a simple matter. There are four types of individuals to be found in the world. — One torments himself and is given to self-torment ; a second torments others and is given to tormenting others ; a third torments himself and others, and is given to tormenting both ; while the fourth torments neither, and is given to tormenting neither, — dwelling, here and now, beyond appetites, consummate, unfevered, in bliss, and in holiness. Now which of the four, Pessa, commends himself most to you ? I am not drawn, sir, either to the self-tormenter or to the tormenter of others ; nor can I commend him who does both. The individual who commends himself most to me out of the four is the fourth, the man who neither torments himself nor others, who dwells, here and now, beyond appetites, consummate, unfevered, in bliss, and in holiness. And why, Pessa, do you not approve of the first three ? I do not approve of the first, sir, because he torments and tortures himself, despite his yearnings for pleasure and despite his repugnance to pain ; nor do I approve of the second, because he torments and tortures others, despite their yearnings for pleasure and repugnance to pain ; nor of the third, because he torments and tortures both himself and others, despite his and their yearnings for pleasure and repugnance to pain. But [342] I do approve of the fourth, because, tormenting and torturing neither himself nor others, he dwells, here and now, beyond appetites, consummate, unfevered, in bliss, and in holiness. — And now, sir, I must be going, for I have much to do and attend to.

Do not let me detain you, Pessa. So, with grateful thanks to the Lord for what he had heard, Pessa, the elephant trainer’s son, rose up, saluted, and withdrew with deep veneration. Pessa had not been gone long when the Lord said : — Pessa, Almsmen, is informed and has great under¬ standing. Had he but sat on a little longer, while I set out in detail the distinctions between the four types of individual, he would have carried away with him what would have profited him greatly. Now, Lord, is the time for that ; now is the time. Blessed One ; the Almsmen will treasure up the Lord’s utterance. Then the Lord proceeded to address the listening Almsmen, as follows : What kind of individual is he who torments himself and is given to self-torment? — Take the case of an individual who, naked, flouting the decencies of life, . . . (etc., as in Sutta No. 12) . . . [343] to wash' (away the evil within). — Such are the divers ways in which he is given to tormenting his body. Such a man is said to torment himself and to be given to self-torment. What kind of individual is he who torments others and is given to tormenting others ? — Take the case of the individual who butchers sheep or sticks pigs, or

who is a fowler, deer-stalker, hunter, fisherman, robber, cut-throat, or gaoler, or who follows any other cruel trade. — Such a man is said to torment others and to be given to tormenting others. What kind of individual is he who torments himself and others too ? — 1 Take the case of an individual who becomes an anointed king of Noble race, or a brahmin magnate. East of the town, he orders the building of a new sacrificial hall, into which — after first cutting off his hair and beard and donning the rough pelt of a black antelope — he goes with his queen-consort and his brahmin chaplain, with his body anointed with ghee and oil, and scratching his itching back with an antler. His bed is grass and leaves strewn on the bare ground. For the whole party, there is only one solitary cow, with a calf by her side, which must be coloured precisely like its mother ; and on this solitary cow’s milk [344] the king has the first call, the queenconsort takes the second turn, the brahmin the third, the fourth makes the fire-oblation, while the calf has to get along on what is left. Says the king :

Let there be slain for the sacrifice so many bulls, so many steers, heifers, goats, and rams. Let there be felled so many trees for sacrificial posts. Let so much kusa grass be cut to strew round the sacrificial spot. And all persons known as slaves, messengers, and servants, harried by stripes and fear, then set about the preparations with tearful faces and voices of lamentation. — Such a man is said to torment himself and others, and to be given to tormenting both. v Lastly, what kind of individual is he who, tormenting neither himself nor others, dwells, here and now, beyond appetites, consummate, unfevered, in bliss, and in holiness? — Take the case that there appears here in the world a truth-finder, Arahat all-en- 1 This Buddhist satire depicts, not unfaithfully, the brahmin ritual enjoined for a yajamdna who wishes to perform Somasacrifices, — as described by Hillebrandt in his Ritual-litteratur (in Bflhler’s Qrundriss) p. 125 fif. lightened . . . (etc., as in Sutta No. 2 7) . . . [345-7] enters on, and abides in, the First Ecstasy with all its zest and satisfaction, a state bred of inward aloofness but not divorced from observation and reflection ; — and he successively attains to the Second, Third, and Fourth Ecstasies.

With heart thus stedfast, thus clarified and purified, clean and cleansed of things impure, tempered and apt to serve, stablished and immutable, — it is thus that he applies his heart to the knowledge which recalls his own earlier existences. He calls to mind his divers existences in the past, — a single birth, and then two . . . (and so on to) a hundred thousand births, many an aeon of disintegration of the world, many an aeon of its redintegration, and again many an aeon both of its disintegration and of its redintegration. In this or that existence, he remembers, such and such was his name, his clan, his class, his diet, his joys and sorrows, and his term of life. When he passed thence, he came by such and such subsequent existence, wherein such and such was his name and so forth ; [848] and thence he passed to his life here. — Thus does he call to mind his divers existences of the past in all their details and features. That same stedfast heart he now applies to know¬ ledge of the passage hence, and re-appearance else¬ where, of other beings. With the Eye Celestial . . . (etc., as in Sutta No. 4) . . . made their appearance in states of bliss in heaven.

That same stedfast heart he next applies to the knowledge of the extirpation of Cankers. He com¬ prehends, aright and to the full, Ill, the origin of Ill, the cessation of Ill, and the course that leads to the cessation of Ill ; he comprehends, aright and to the full, which the Cankers are, with their origin, cessation, and the course that leads to their cessation. When he knows this and when he sees this, then his heart is Delivered from the Canker of sensuous pleasure, from the Canker of continuing existence, and from the Canker of ignorance ; and to him thus Delivered comes the knowledge of his Deliverance in the conviction — Rebirth is no more ; I have lived the highest life ; my task is done ; and now for me there is no more of what I have been. — Such a man is said to torment neither himself nor others, and not to he given [349] to tormenting either himself or others, but to dwell, here and now, beyond appetites, consummate, unfevered, in bliss and in holiness. Thus spoke the Lord. Glad at heart, those Alms¬ men rejoiced in what the Lord had said.

LI 1. atthaka-nAgara SUTTA.1 • ■ Thus have I heard. Once when the reverend Ananda was staying at Vesali in the hamlet of Beluva, the householder Dasama of Atthaka Town, who had gone to Pataliputta on some business or other, came to an Almsman in the Kukkutapleasaunce and, seating himself after salutations, asked where Ananda was staying, as he would like to see him. Being informed that Ananda was staying at Vesali in the hamlet of Beluva, Dasama, after finishing his business at P&taliputta, proceeded to Vesali and the hamlet of Beluva, where he found Ananda. Seating himself after saluta¬ tions, Dasama asked Ananda this question : — Has the Lord who knows and sees, the Arahat all-enlightened, indicated one particular state of consciousness whereby an Almsman who lives the strenuous life purged of self, either finds Deliverance for his prisoned heart, or sees the extirpation of Cankers hitherto rampant, or wins at last that utter peace which was not his before ? [350] What is it ? Take the case, householder, of an Almsman who, divested of pleasures of sense, and divested of wrong 1 Identical with the Sutta at Anguttara V, 3+2-7.

M. i. 35 1. states of consciousness, enters on, and dwells in, the First Ecstasy with all its zest and satisfaction, a state bred of inward aloofness but not divorced from obser¬ vation and reflection. Reflecting that this First Ecstasy is only a product, evolved by thought, he comes to know that all products evolved by thought are fleeting and must cease. Taking his stand on this, he attains to extirpation of Cankers, or, if he does not attain this, then by his passion for righteousness and by his delight in righteousness he destroys the Five Fetters which entail re-birth and is translated hereafter to realms above, from which he will never return again to earth but will there win his Nirvana. — This is a state of consciousness indicated by the Lord who knows and sees, the Arahat all-enlightened, whereby an Almsman who lives the strenuous life purged of self both finds Deliverance for his prisoned heart, and sees the extirpation of Cankers hitherto rampant, and wins at last that utter peace which was not his before. Further, an Almsman, rising above observation and reasoning, successively enters on, and abides in, the Second — the Third — and the Fourth Ecstasies. Re¬ flecting that each of these also is only a product, evolved by thought, he comes to know that all pro¬ ducts . . . utter peace which was not his before.

[351] Further, an Almsman dwells with radiant good-will pervading one quarter of the world — a second — a third — and then the fourth quarter, pervading the whole length and breadth of the world — above, below, around, everywhere — with radiant good-will, all-em¬ bracing, vast, boundless, wherein no hate or malice finds a place. And, as with good-will, so in turn he pervades with radiant pity — and sympathy — and poised equanimity the whole length and breadth of the world. Reflecting that each of these four also is only a pro¬ duct, evolved by thought, he comes to know that all products . . . [352] utter peace which was not his before. Further, by passing altogether beyond perception of material objects, by ceasing from perception of sense- reactions, and by not heeding perception of differences, an Almsman comes to hold space to be infinite and so enters on, and abides in, the plane of infinity of space. Or, by passing altogether beyond this plane, the Almsman comes to hold consciousness to be infinite and so enters on, and abides in, the plane of infinity of consciousness. Or, by passing altogether beyond this plane, the Almsman comes to hold that Naught is and so enters on, and abides in, the plane of Naught. Reflecting that each of these three planes also is only a product, evolved by thought, he comes to know that all products . . . utter peace which was not his before.

At the close of these words, the householder Dasama from Atthaka Town said to Ananda: — Just as a man who, being in quest of a single treasure-trove, should at one haul find eleven, [858] even so have I, in my quest for a single portal to Nirvana, been told of eleven portals. Just as a man with an eleven-doored house, could, if a fire broke out, escape to safety by any single one of those eleven doors, even so shall I be able to escape to safety by any single one of these eleven portals of Nirvana. Those of other creeds will always look for a fee for the teacher ; so why should not I show worship to the reverend Ananda ? So, assembling together the Almsmen from Pfitaliputta and Vesall, Dasama provided them with an excel¬ lent meal of food both hard and soft, which he served to them with his own hands, till all had had their fill. Moreover, he presented two lengths of cloth to each Almsman for apparel, but a suit of three robes to the reverend Ananda, for whom further he caused a cell to be built at a cost of five hundred pieces.

xTiius have I heard. Once when the Lord was staying among the Sakyans at Kapilavatthu in the Banyan pleasaunce, the Sakyans of that city, who had got a new hall, never occupied so far by recluse or brahmin or any human being, came to the Lord, and, after salutations, took their seats to one side, telling him of their brand-new hall and inviting him to use it first, and then they would use it afterwards themselves ; if he would only consent, that would long enure to their [354] weal and welfare. By silence the Lord consented ; and, on his consenting, those Sakyans rose and with deep obeisance withdrew to complete pre¬ paring the hall for occupation, — setting out seats, planting tubs of water about, and getting lamps and oil ready. When they had finished, they came and stood by him to tell the Lord they awaited his pleasure. Duly robed and bowl in hand, the Lord, with the Con¬ fraternity, proceeded to the hall, bathed his feet, went in, and took his seat by the centre-post with his face towards the East. He was followed by the Confra¬ ternity who, entering the hall after bathing their feet, seated themselves by the western wall, facing east and with the Lord in front of them. Then came the Sakyans who, entering the hall after bathing their feet, seated themselves by the eastern wall, facing west and with the Lord in front of them. Far into the night the Lord by homily instructed, informed, helped onward, and cheered forward those Sakyans of Kapilavatthu, till at last he said to Ananda : Tell them, please, about him who is in training to become an adept, and the path he treads. Ananda assenting, the Lord had his robe folded in four and lay down on it on his

1 The preamble of this Sutta occurs also verbatim at Samyutta IV, 182, — ending before Ananda’s lecture to the Sakyans, and continuing instead with an address to the Almsmen by MoggalISna. right side in the lion-posture, foot resting on foot, mindful and self-possessed, awaiting the moment ap¬ pointed for his arising. Addressing MahanSma the Sakyan, Ananda said : — Take the case of a disciple of the Noble, who is virtuous, who keeps watch and ward over the portals of sense, is temperate in eating, vigilant, established in the seven virtuous qualities, and is able at will — without difficulty or trouble — to induce the Four Ecstasies which transcend thought and confer well¬ being here and now. How, Mahanama, [355] does the disciple of the Noble become virtuous ? — Why, by following virtue’s code, by controlling himself by the control of the public confession of transgressions, by keeping to the plane of right behaviour, by viewing even trifling ■offences as perilous, and by embracing and training himself in the (ten) moral precepts. — That is how he becomes virtuous. How, Mahanama, does the disciple of the Noble keep watch and ward over the portals of sense? — Why, by refusing, when he sees with the eye a visible shape, to be led away by its general appearance or particular marks, inasmuch as lack of control over sight might let in appetites and frets, with evil and wrong states of consciousness ; and therefore he schools himsdf to keep the sense of sight under control and under guard, and develops his control of it. And he •does the like with the five other senses. — That is how he keeps watch and ward over the portals of sense.

How is he temperate in eating ? — Why, by taking his food duly and advisedly, not for pleasure or delight, nor for ostentation or display, but only to the extent necessary to support and sustain his physical frame, in order to shield it from hurt and to further the higher life, resolving to put from him the old feelings and not to let any new feelings arise, to the end that the blame¬ less lot may be his and well-being. — That is how he is temperate in eating. How is he vigilant? — Why, by purging his heart of besetting tendencies, — whether by day as he paces to and fro or sits down, or during the first watch of the night as he paces to and fro or sits down, or during the middle watch of the night as he lies couched lionlike on his right side, foot resting on foot, mindful and self-possessed, awaiting the moment appointed for his arising. How is he [356] established in the seven virtuous qualities ? — Why, (i) by faith, by that faith in the Truth-finder’s enlightenment whereby he avers that this is indeed the Lord, Arahat all-enlightened, walking by knowledge, blessed, understanding all worlds, the matchless tamer of the human heart, teacher of gods and men, the Lord of Enlightenment! (ii) Shame¬ faced is he, — inwardly ashamed of wrongful acts or words or thoughts, inwardly ashamed of harbouring evil and wrong states of consciousness, (iii) Sensitive is he to reproach from without, — dreading reproach for wrongful acts or words or thoughts or for harbour¬ ing evil and wrong states of consciousness, (iv) Wellinformed is he, a repository and a treasury of all he hears ;

all doctrines — beginning aright, proceeding aright, and ending aright — which in letter and in spirit proclaim the higher life in all its perfection and purity, all these he learns and knows by heart ; his lips repeat them ; his mind examines them ; his gaze pene¬ trates them through and through, (v) Strenuous is he to put away wrong states of consciousness and to develop such states as are right, — always striving, always sturdy in endeavour, always resolute in states of consciousness which are right, (vi) Retentive of rriemory is he, with a richly stored memory that recol¬ lects and recalls both the doings and the sayings of long ago. (vii) Lore is his, the lore which embraces, life’s ebb and flow, the noble, penetrating lore which leads on to the utter cessation of all Ill. — That is how he is established in the seven virtuous qualities.

And how is he able at will to induce the Four Ecstasies ? — Why, by divesting himself of pleasures of sense, by divesting himself of wrong states of con- sciousness, so that he enters on, and abides in, the First Ecstasy with all its zest and satisfaction, a state bred of inward aloofness but not divorced from obser¬ vation and reflection ; by rising above observation and reflection, so that he enters on, and abides in, the Second Ecstasy with all its zest and satisfaction, a state bred of rapt concentration — above all observation and reflection — whereby the heart is focussed and tranquillity reigns within. And so on to the Third and Fourth Ecstasies. — That is how the disciple of the Noble is able at will — without difficulty or trouble — to induce the Four Ecstasies which transcend thought and confer well-being here and now. The disciple of the Noble who has achieved this much [357] is said to be in training to become an adept whose development is assured, who is able to win forth, able to reach enlightenment, able to attain to the peace beyond compare. It is just like a hen with a clutch of eight, ten, or a dozen eggs, on which she sits closely to keep them warm and hatch them out. Even though no wish arises within her that her chicks with beak or claw may break through the shell and come- out all right, yet they are quite able to break through their shells and win forth all right. Even so the disciple of the Noble who has achieved . . . peace beyond compare.

Having won that perfection of poise and mindfulness (which the Fourth Ecstasy brings), the disciple of the Noble calls to mind his previous existences — a single birth, then two . . . (etc., as in Sutta No. 4) ... in all their details and features. — This is the first way in which, like the chick from the shell, he wins forth. Having won that perfection of poise and mindfulness (which the Fourth Ecstasy brings), the disciple of the Noble, with the Eye Celestial which is pure and far surpasses the human eye, sees beings in the act of passing hence and re-appearing elsewhere . . . (etc., as in Sutta No. 4) . . . in states of bliss in heaven. — This is the second way in which, like the chick from the shell, he wins forth. Having won that perfection of poise and mindfulness (which the Fourth Ecstasy brings), the disciple of the Noble, by eradicating the Cankers, comes to the Deliverance of heart and mind in which no Cankers are ; here and now he enters on, and abides in, a Deliverance which of and by himself he has discerned and realized. [858] — This is the third way in which, like the chick from the shell, he wins forth.

His conduct shows that the disciple of the Noble is virtuous, keeps watch and ward over the portals of sense, is temperate in eating, is vigilant, is established in the seven virtuous qualities, and is able at will — — without difficulty or trouble — to induce the Four Ecstasies which transcend thought and confer well¬ being here and now. His lore shows that the disciple of the Noble can recall to mind his own previous existences, can read with the Eye Celestial the future destinies of beings in act to pass hence and re-appear elsewhere, and has won for himself Deliverance of heart and mind by eradicating the Cankers. A disciple of the Noble who has achieved all this is said to be endowed with lore, with conduct, and with the conduct that flows from lore. It was a Brahma named the Ever-young1 who was the author of these lines — With suck as prize descent, the Nobleman stands first ; first place 'mong gods and men is his who walks in virtue and excels in lore. Now these lines, Mahanama, were rightly and not wrongly sung and uttered by that Brahma the Everyoung ; full of meaning and not empty are they ; and the Lord has approved them.

Here, the Lord rose and commended what Ananda 1 For SanankumSra (interpreted here by Bu. as poranaka, of old) see Dialogius I, 121 and III, 93. In the verses (which occur in each of the three other Nikayas) the possible substitution of khattiyo for brahmano would account for this reversion of normal brahminical doctrine and g a t h a s . bad told these Sakyans of Kapilavatthu concerning training. [359] Thus spoke the reverend Ananda with the Master's approval. Glad at heart, those Sakyans of Kapilavatthu rejoiced in what Ananda had said.

Thus have I heard. Once when the Lord was staying in the Anga country across the river where there is a township named Apana, he went early in the day, duly robed and bowl in hand, into town for alms ; and, after his meal, on his way back from his round, went into a wood to rest under a tree during the heat of the day. Thither too, in the course of his walk, came the householder Potaliya, in full attire of long tunic and long cloak, with umbrella and sandals ; and after courteous greetings stood to one side. As he stood there, the Lord said to him There is sitting room, householder; be seated, if you will. Indignant and angry at being styled a householder, Potaliya made no answer ; nor did he answer when the Lord repeated his invitation. But when so invited by the Lord for the third time, the indignant and angry Pota¬ liya rejoined that [360] it was neither seemly nor proper to address him thus. Well, householder, you have all the indications and characteristics and marks of a householder. But, Gotama, I have retired and given over. How have you managed that, householder?

Why, I have handed over to my sons as their inheritance all my wealth and substance, all my gold and coins of silver, — in connexion with which I no longer issue orders what to do and what not to do, but get just my food and clothing. That is how I have retired and given over. There is a difference, householder, between what you call giving over and the giving-up under the Law of the Noble. What, pray, is that giving-up ? — Will the Lord be so good as to expound it to me ? Hearken, then, householder, and pay attention ; and I will tell you, — said the Lord, who then spoke as follows to the listening Potaliya : — In the Law of the Noble, there are eight states of consciousness which conduce to giving up according to the Law of the -Noble; and these are the eight: — All killing should be banned by holding life sacred ; theft should be banned by never taking what is not a free gift ; lying should be banned by strict adherence to truthfulness ; calumny should be banned by never stooping to calumniate ; covetise should be banned by uncovetousness ; taunts should be banned by never taunting ; angry rage should be banned by placidity ; and arrogance should be banned by humility. Such, briefly and without detailed exposition, are the eight states conducing to this giving up.

Would you, sir, be so good as to expound these in detail ? Hearken then, householder, and pay attention ; and I will tell you, — said the Lord, who then spoke as follows to the listening Potaliya : — [361] When I said that all killing should be banned by holding life sacred, I meant this, namely that the disciple of the Noble reflects that, as his life now aims at putting from him and renouncing those Fetters which might lead him to take away life, he would — were he now to take life — not only stand selfcondemned but would be censured by men of intelli- §ence, and must also, at the body’s dissolution after eath, look to pass hereafter to a state of woe for his guilt. Killing is a Fetter ; killing is an Obstacle ; but he whose hands are innocent of blood, thereby escapes all the destroying and consuming Cankers which bloodguilt would entail. — That is what I meant by saying all killing should be banned by holding life sacred. And what is true of innocence of blood is likewise true in all respects of the other seven states of conscious¬ ness [362/81

[864] These then, householder, are, in detailed exposition, the eight states of consciousness, at first only briefly indicated by me, which, in the Law of the Noble, conduce to giving up. But, in themselves alone they do not make up the plenitude of universal givingup, according to the Law of the Noble. What does make up that plenitude of universal giving-up according to the Law of the Noble ? Would the Lord please explain this ? Hearken then, householder, and pay attention; and I will tell you, — said the Lord, who then spoke as follows to the listening Potaliya : — 1. It is just as if a famished, starveling dog were to make his way to a slaughter-house and the butcher were there to fling him a bare bone, — scraped and scraped till it was quite clean, without a scrap of meat on it and with only the merest trace of blood left. Would that dog be able therewith to allay the pangs of his hunger ? — No. sir ; not with a bare bone like that, toil and moil as he may. — Just in the same way the disciple of the Noble reflects that to a bare bone his Lord has likened pleasures of sense with all their present discomforts and tribulation and with worse to follow. When he has seen and realized this in its full truth, then he sheds any equanimity which is scattered and diffused and develops only that real poise which is one-centred and concentrated, wherein all attach¬ ments to material things of the world cease for ever and none remain.

2. It is just as if a vulture or heron or kite were to fly up with a lump of meat and other vultures and herons and kites were to keep on attacking it to tear and rend it. How think you, householder? If the bird does not promptly let go the meat, will it not be the death of him or deadly hurt to him ? — Yes, sir. — Just in the same way the disciple of the Noble reflects that to a lump of meat his Lord has likened pleasures of sense . . . [865] and none remain. 3. It is just as if a man were to carry a blazing haytorch against the wind. How think you, householder ? If he does not very quickly drop it, will the flame not burn either his hand or his arm or one of his members and so bring him death or deadly hurt ? — Yes, sir. — Just in the same way the disciple of the Noble reflects that to a hay-torch his Lord has likened pleasures of sense . . . and none remain. 4. It is just as if there were a pit, a man’s height deep, filled with white-hot embers showing neither flame nor smoke ; and a man came along who was fond of life and did not want to die, being fond of pleasure and averse from pain ; and as if two stalwart men each took him by an arm and dragged him towards the embers.

How think you, householder? Would not the man twist and turn his body now this way, now that ? — Yes, sir ; because he would realize he would be cast into the pit of embers and there would come by his death or deadly hurt. — Just in the same way the disciple of the Noble reflects that to a pit of embers his Lord has likened pleasures of sense . . . and none remain.

5- It is just as if in a dream a man were to behold delightful pleasaunces, delightful woodlands, delightful prospects, and delightful lakes, none of which he could see when he awoke. Just in the same way the disciple of the Noble reflects that to a dream his Lord has likened pleasures of sense . . . and none remain. 6. It is just as if, having besought the loan of other people’s wealth — [366] a smart carriage and rare jewels and ear-rings — , a man were to appear in all this bor¬ rowed splendour and bravery in the bazaar, making folk say he must be a wealthy man, for wealthy men employ their wealth like that ; and then the veritable owners were to take back their property from him when and where they met him. How think you, householder ? Would the fellow have had enough of change of state ? — Yes, sir; for the owners would have taken their property away from him. — Just in the same way the disciple of the Noble reflects that to a loan his M. i. 367. TRUE RETIREMENT. 261 Lord has likened pleasures of sense . . . and none remain.

7. 1 1 is just as if there were a wood near a village or township and in it a tree laden with ripe and ripen¬ ing fruit but with no fallen fruit on the ground beneath ; and a man came along who, being in need, search, and quest of fruit, should enter the wood, and see that loaded tree with no fruit on the ground beneath, and bethink him that he could climb trees and so might eat his fill and also stuff his pouch ; and if, when he had done so, a second man, coming on a like errand to the same tree with a sharp axe, were to bethink him that, though he could not climb, he might fell the tree and so eat his fill and also stuff his pouch. How think you, householder? Would the man up the tree climb down very quickly lest in its fall the tree should crush his hand or foot or other member, with [867] consequent death to him or deadly hurt? — Yes, sir. — Just in the same way the disciple of the Noble reflects that to fruit hanging on a tree his Lord has likened pleasures of sense . . . and none remain.

Arrived now at this perfection of mindfulness and poise, the disciple of the Noble recalls to mind his divers existences in the past, — a single birth, then two . . . (etc. as in Sutta No. 4) ... in all their details and features. Arrived now at this perfection of mindfulness and poise, the disciple of the Noble, with the Eye Celestial which far surpasses the human eye, sees beings in the act of passing hence and re-appearing elsewhere . . . (etc. as in Sutta No. 4) ... in states of bliss in heaven. Arrived now at this perfection of mindfulness and poise, the disciple of the Noble, by eradicating the Cankers, here and now, enters into, and abides in, the Deliverance of heart and mind, which knows no Cankers, and which, for and by himself, he has discerned and realized. And thus, householder, there comes about the pleni¬ tude of universal giving-up, according to the Law of the Noble. — Do you detect this in your own case ? Who am I, sir, by the side of this plenitude of universal giving-up, according to the Law of the Noble? Far, far am I from that! Hitherto, sir, I had imagined that the Wanderers of other creeds, inferior though they are, were superior ; I fed them, inferior though they are, on superior food ; and set them, inferior though they are, in the superior place. Hitherto, I had imagined that the superiors were inferior ;

fed them, superior though they are, on inferior food ; and set them, superior though they are, in the inferior place. But now, sir, I shall recognize [868] that the Wanderers of other creeds are the inferiors which they are ; I will feed them, as being inferiors, on inferior food ; and I will set them, as being inferiors, in the inferior place. The Almsmen, on the other hand, I shall now recognize as the superiors which they are ; I will feed them, as superiors, on superior food ; and I will set them, as superiors, in the superior place. The Lord has inspired me with love for the Recluses, with belief in the Recluses, and with reverence for the Recluses. Excellent, sir; excellent! Just as a man might set upright again what had been cast down, or reveal what was hidden away, or tell a man who had gone astray which was his way, or bring a lamp into darkness so that those with eyes to see might see the things about them, — even so, in many a figure, has the Lord made his Doctrine clear. I come to the Lord as my refuge, and to his Doctrine, and to his Confra¬ ternity. I ask the Lord to accept me as a follower who has found an abiding refuge from this day onward while life lasts.

Thus have I heard. Once when the Lord was stay¬ ing at Rajagaha in the mango-grove of Jlvaka Komarabhacca, Jivaka came to the Lord and, after salutations, took his seat at one side, saying : — I hear it is being said, sir, that people slay animals expressly for the recluse Gotama, who wittingly eats meat expressly meant for him and deliberately provided for him. Now, in so saying, are people accurately quoting the Lord’s own words and not misrepresenting him ? Are they stating what is congruent with the Doctrine ? And is there no plausible version of your utterance which provokes criticism ? [369] Those who talk like that are not accurately quoting words of mine, Jlvaka, but are wrongfully misrepresenting me in defiance of fact. I forbid the eating of meat in three cases, — if there is the evidence either of your eyes or of your ears or if there are grounds of suspicion. And in three cases I allow it, — if there is no evidence either of your eyes or of your ears and if there be no grounds of suspicion. Take the case, Jlvaka, of an Almsman, supported by a village or a township, who dwells with radiant goodwill pervading one quarter of the world — a second — a third — and then the fourth quarter, pervading the whole length and breadth of the world — above, below, around, everywhere — with radiant goodwill allembracing, vast, boundless, wherein no hate or malice finds a place.

To this Almsman comes a householder or his son with an invitation to to-morrow’s meal. If he so desires, the Almsman accepts, and next morning, when the night is over, duly robed and bowl in hand, he makes his way to the house, takes the seat set for him, and is served with an excellent meal. No thought comes to him that he could have wished his host either to desist now, or to desist in future, from furnishing so excellent a meal ; he eats his food with¬ out greed or blind desire but with a full consciousness of the dangers it involves and with full knowledge that it affords no refuge. Do you think that at such a time that Almsman’s thoughts are set on hurting himself, or others, or both ?

Is not that Almsman then eating food to which no blame attaches ?

Yes, sir. I had heard that Brahmas state is one of good-will, and now I have direct testimony of my own ; — for the Lord’s state is one of good-will. In the truth-finder all passion, [370] all hatred, and all delusion that could breed hurtfulness have all been grubbed up by the roots, like the cleared site where once a palm-tree grew, a thing that once has been and now can be no more. If this was the purport of your remark, Jivaka, I agree. Yes, sir ; that was what I meant. Take the case of an Almsman, supported by a village or a township, who dwells with radiant pity — sympathy — poised equanimity — pervading one quarter of the world — a second — . . . food to which no blame attaches ? Yes, sir. I have heard that Brahmas state is one of poise. I have the testimony of my own eyes for the Lord that his state is one of poise. In the truth-finder all passion, all hatred, and all delusion which could breed annoyance or dislikes or aversions have all been grubbed up . . . I agree. [371] Yes, sir ; that was what I meant.

Whoso takes life expressly for the truth-finder or for a disciple of his, is storing up much demerit for himself in five respects. First, in that he orders a particular living creature to be fetched. Secondly, in that this living creature, by being fetched, experiences pain of mind and body. Thirdly, in that he orders it to be killed. Fourthly, in that, in being killed, that living creature experiences pain of mind and body. And fifthly, in that he offends the truth-finder or a disciple of his by offering him what is improper. Hereupon, Jivaka Komarabhacca said : It is won¬ derful, sir ; it is marvellous ! Strictly correct is the Almsman’s eating, strictly correct and blameless. Excellent, sir ; excellent ! Just as a man might set upright again what had been cast down ... I ask the Lord to accept me as a follower who has found an abiding refuge from this day onward while life lasts.

Thus have I heard. Once when the Lord was staying at N&Janda in Pavarika’s mango-grove, Nataputta the Nigantha was at Najanda with a great fol¬ lowing of Niganthas. After his round for alms in the city, the Nigantha Digha Tapassi, having finished his meal, betook him to the grove where the Lord was, [372] and there after courteous greetings stood to one side. As he stood, the Lord said to him : — There is sitting room, Tapassi; be seated, if you will. So the Nigantha sat down on a low seat and was addressed by the Lord as follows : — How many kinds of acts, Tapassi, effect and start Demerit, according to Nataputta the Nigantha? It is not his usage, Gotama, to employ the term acts ; he speaks of inflictions (danda1). How many kinds of inflictions, according to him, effect and start Demerit ? Three, Gotama, — those of deed, word, and mind. Are these three distinct each from the other two ? Which of the three kinds in this classification does Nataputta declare to be the most criminal in effecting and starting Demerit ? Those of deed, — the other two being less criminal. Those of deed you say, Tapassi ? — Yes.

Those of deed you say ? — Yes. Those of deed you say ? — Yes. 1 Lit stick, and so penalty. At S.B.E. XLV, pp. xvi-xvii, iacobi suggests sins, while Jaini at p. xxxi of Outlines speaks of lurtful acts. Bu. here says the Jain idea was that citta (the manodanda) did not come into bodily acts or into words, — which were irresponsible and mechanical, like the stirring and soughing of boughs in the wind. In this wise did the Lord three times pin the Nigantha down to the issue. [878] At this point Dlgha TapassI the Nigantha said to the Lord : — And how many kinds of inflictions, according to you, Gotama, effect and start Demerit ? It is not the Truth-finder’s usage, TapassI, to em¬ ploy the term inflictions ; he speaks of acts. How many kinds of acts, according to you, effect and start Demerit ? Three, 7 apassi, — those of deed, word, and mind. Are these three distinct each from the other two ? W hich of the three kinds in this classification do you declare to be the most criminal, Gotama, in effecting and starting Demerit ? Those of mind, — the other two being less criminal.

Those of mind you say, Gotama ? — Yes. Those of mind you say ? — Yes. Those of mind you say ? — Yes. In this wise did Dlgha TapassI the Nigantha pin the Lord down to the issue. Then he rose up and went off to Niitaputta the Nigantha, who was sitting among a large gathering of lay-folk from the village of Balaka (noodle) with Upali at their head. When Nataputta saw Dlgha TapassI a little way off, he asked where he had come from in the heat of the day and was told he had been with the recluse Gotama. Asking next whether he had had a talk with him, [874] and learning that he had, Nataputta enquired what had been their topic. On being told the whole conversation, Nata¬ putta said : — Quite right, TapassI ; quite right. You answered Gotama like a well-informed disciple who understands his master’s teachings. For, what show can mind s infliction make as compared with the stupendous inflictions of deed ? Yes ; the inflictions of deed are the most criminal in effecting and starting Demerit, those of word and mind being less criminal I Said the householder Upali at this point Quite right, TapassI ; quite right. You answered Gotama like a well-informed disciple . . . less criminal. And

now I am off to refute Gotama on this issue. If he takes his stand with me on the lines taken up by him with the right reverend TapassI, then, point by point, will I shake him to and fro and haul him about . . . (etc., as in Sutta No. 35) . . . [875] so will I disport myself with the recluse Gotama. I am off to refute him on this issue. .*■ Go then, householder, and refute him on the issue. — I or Dlgha TapassI or you can do that. Said TapassI at this point : — I do not like Upali’s going to refute Gotama, who is a cozening person, expert in seducing others’ disciples over to himself. It is quite impossible and inconceivable, TapassI, that UpSli should go over to be a disciple of Gotama ; what is possible is that Gotama will come over to be a disciple of U pali ! Go then, householder, and refute him on the issue. — I or Dlgha TapassI or you can do that. A second time, and even a third time did TapassI remonstrate, — only to be met by the same rejoinder from Nataputta.

Yes, sir, I will go and refute him, said the house¬ holder Upali, as he rose from his seat, with salutations and profound obeisance to Nataputta the Nigantha, to betake himself to the Lord in Pavarika’s mango-grove. [376] Arrived there, he made his salutations to the Lord and took his seat to one side, enquiring whether Dlgha TapassI the Nigantha had been there, and whether he had had a talk, and what it had been about. Having been told by the Lord all that had passed between them, Upali said : — TapassI, sir, was right, quite right. His answer to the Lord was that of a well-informed disciple who understands his master’s teachings. For, what show can mind’s infliction make as compared with the stupendous in¬ flictions of deed ? Yes ; the inflictions of deed are the most criminal in effecting and starting Demerit, — those of word and mind being less criminal ! If, householder, you were to speak as one grounded in the Truth, we might have a talk about it. I will speak as one grounded in the Truth, sir ; let us have a talk about it. What think you, householder? Take the case of a Nigantha who, being sick and ill, very ill indeed, refuses cold water1 and will only take warm water, so that he dies in the act of refusing to touch cold water. Where, according to Nataputta the Nigantha, will he be reborn next ?

There are gods, sir, called Mind’s devotees ; and it is among these that he is reborn. And why ? — Because he dies in devotion to an idea. Householder! householder! Take heed what you are saying. What went before does not tally with what comes later, nor does what comes later tally with what went before. And yet you represented you could speak as one grounded in the Truth and able to dis¬ cuss it. Albeit the Lord says this, yet the inflictions of deed are the most criminal in effecting and starting Demerit, — those of word and mind being less criminal. What think you, [877] householder ? — Take the case of a Nigantha who, being restrained with the restraint of the fourfold check, resists evil with every form of resistance, is absorbed in resisting evil, has shaken off evil by resistance, and is instinct with the spirit of resistance to evil. Suppose now that, in going out or in coming in, he destroys the lives of numerous tiny creatures. What, according to Nataputta, is the result to which this ripens ? He says it is unintentional and therefore not criminal. But if it be intentional ?

Then it is criminal indeed. Where does Nataputta classify intention ? In inflictions of mind. Householder! Householder! . . . being less criminal. 1 The Jains do not drink cold water because of the jlvas, or souls in it. See Dial. I, 74-5 for this and for what follows. Bu. explains sabba-v&ri-v£rito here not only with reference to cold water, but also (alternatively) as sabbena papavaranena, which is adopted in the translation infra. What think you, householder ? — Is this city of Nalanda rich and wealthy, populous and crowded with folk ? Yes, sir, it is. What think you, householder ? Suppose there came a man with a drawn sword who declared that he would — in an instant, in a second — make all NSjanda’s living beings into one heap and one mass of flesh. Could he do it ? Why, ten, or twenty, or thirty, or forty, or fifty men could not do it. What kind of a show could one sorry individual make alone ? What think you, householder ? Suppose there came along a recluse or brahmin of super-normal powers and psychic attainments who said he would make Nalanda into a cinder by a single paroxysm of mental wrath. Could he do it ?

[378] Yes, — ten, twenty, thirty, forty, or fifty Nalandas. What kind of a show could one sorry Nalanda make alone? Householder! Householder! . . . being less criminal. What think you, householder? Have you ever heard tell who made the wildernesses of Dandaka and Kalinga and Mejjha and Matanga ? I have heard it was done by sages’ paroxysms of mental wrath. Householder! Householder! Take heed what you are saying. What went before does not tally with what comes later, nor does what comes later tally with what went before. And yet you represented you could speak as one grounded in the Truth and able to dis¬ cuss it. I was pleased and won over by the very first of the Lord’s illustrations ; it was only because I wanted to listen to his nimble versatility in questioning that I thought I must maintain a hostile attitude. Wonderful, sir ; wonderful ! Just as a man might set upright again what had been cast down . . . [879] while life lasts. Proceed circumspectly, householder ; it behoves well-known men like yourself to be circumspect. Still more am I pleased and won over by the Lord’s last remark. For, if those of other creeds had secured me as an adherent, they would keep on parading their banner round Nalanda to announce that I had joined them. But all the Lord does is to counsel me to proceed circumspectly, as it behoves well-known men like myself to be circumspect! For the second time I betake myself to the Lord as my refuge and to his Doctrine and to his Confraternity, asking him to accept me as a follower who has found an abiding refuge from this day onward while life lasts.

For a long time, householder, your family has been an unfailing well-spring for Niganthas; you will bethink you to continue your alms to them when they come to your doors. Still more am I pleased and won over by the Lord’s last remark. What I had heard was that you had laid it down that gifts were to be given exclusively to you and your disciples but never to others and their disciples, and that, while there was an abundant blessing on what was bestowed on you and yours, no blessing on what was bestowed elsewhere. Yet, now the Lord is urging me to include the Niganthas as well in my bounty, — a matter in which I shall observe the proper occasion. For the third time I betake myself . . . while life lasts. Then the Lord delivered a progressive discourse to UpSli, namely, on giving, on virtue, on heaven, on the perils of vanity and foulness of pleasures of sense, and on the gains to be won by renouncing worldly things. As soon as the Lord recognized Upali’s heart to have become [880] sound and malleable and free from the Hindrances, uplifted and believing, then he unfolded the exposition of the Doctrine which only the En¬ lightened have elaborated,— -regarding Ill and its origin and its cessation and the Path. J ust as spotless cloth without speck or stain will readily take the dye, even so, while he was sitting there, did the house¬ holder Upali come by the pure and spotless Eye of Truth so that he realized how whatsoever has a

M. i. 381. A JAIN’S CONVERSION. 273 beginning must have an end. When that he had thus seen, won, grasped, and penetrated the Doctrine, when he had passed beyond all doubt and had left all questionings behind him, when certitude was his and a direct personal conviction in the Master’s teachings, — Upali said to the Lord that now he must be going, as he had much to do and attend to. At your own good time, answered the Lord. ^Then with grateful thanks to the Lord, Upali rose, saluted him, and with profound obeisance betook him¬ self to his own abode. Arrived there, he said to the porter : — From to-day onward I close my doors to male and female Niganthas ; they are open only to men and women who are the Lord’s disciples or layfollowers. If any Nigantha comes here, stop him and don’t let him in, but tell him that I have from to-day gone over to be a follower of the recluse Gotama ; that I have closed my doors to male and female Niganthas ; that my doors are open only to men and women who are the Lord’s disciples or lay-followers ; and that, if he wants alms, he should stop where he is and it will be brought to him.

Very good, sir, replied the porter to his master When it reached the ears of the Nigantha Digha TapassI that Upali had gone over to be a follower of the recluse Gotama, away he went to Nataputta with the news. It is quite impossible, TapassI, said Nataputta, that this could happen ; what is possible is for the recluse Gotama to go over to be a disciple of the householder Upali. [381] A second time, and yet a third time, did TapassI report the fact, only to be scouted as before by Nataputta. Shall I go, sir, said TapassI, and ascertain for myself whether or no Upali has gone over ? Yes, do, said Nataputta. So TapassI betook him to Upali’s abode. Seeing him coming some way off, Upali’s porter stopped him and would not let him in, telling that his master had from to day gone over to be a follower of the recluse Gotama ; that he had closed his doors to male and female Niganthas; that his doors were open only to men and women who were the Lord’s disciples or layfollowers ; but that, if Tapassi wanted alms, he should stop where he was and food would be brought to himy

No, sir ; I do not want alms, rejoined Tapassi, who then turned back to Nataputta and reported that as follows : — It is quite true, sir, that Upali has gone over to Gotama. I told you I did not like the idea of Upali’s going to refute Gotama— who is a cozening person, expert in seducing others’ disciples over to himself, and has indeed succeeded with Upali. It is quite impossible and inconceivable, Tapassi, that Upali should go over to be a disciple of Gotama ; what is possible is that Gotama will come over to be a disciple of Upali. A second time, and yet a third time, did Tapassi repeat his statement, only to be answered as before by Nataputta, [382] — who at last added that he would go and ascertain for himself whether or no Upali had gone over. Hereupon, Nataputta betook him with a large train of Niganthas to Upali’s abode. Seeing him coming some way off, Upali’s porter . . . food would be brought him. My good porter, go to the householder Upali and tell him that Nataputta the Nigantha with a large train of Niganthas is standing in the gateway to see him.

Yes, sir, said the porter and took the message to his master, who directed him to put seats in the hall by the middle door of the house. When this had been duly done and reported to him, Upali [888] proceeded to that hall and sat himself on the finest, best, and choicest seat there, telling the porter now to tell N §,taputta he could come in if he wanted to. This message having been faithfully conveyed to him, Nataputta made his way into the hall with his large train of Niganthas. As he saw Nataputta advancing, the householder Upali went to meet him and invite him to be seated, ostentatiously dusting with his robe the finest, best, and choicest seat, and then promptly sitting down on it himself — as he said to Nataputta : There are seats available, sir ; be seated, if you will. Hereon Nataputta said to Upali: — You are a dolt and a dullard, householder. After proclaiming that you would go and refute the recluse Gotama, you retired from the encounter in great discomfiture. When you sallied forth you were going to refute Gotama and to return triumphant like a gelder who successfully returns with a pair of testicles removed or the gouger who returns with a pair of eyeballs excised ; — instead of which you retire from the encounter in great discomfiture yourself, cozened by Gotama’s wizardry.

Excellent, sir, and lovely is that wizardry of his! Were my dear kith and kin but cozened by that same wizardry, it would be to their abiding weal and welfare too! If all Nobles were so cozened, it would be to their abiding [384] weal and welfare too, — as also it would be for all brahmins and middle-class men and peasants too, yea for all the world, with its gods, Maras, Brahm&s, recluses and brahmins, embracing all gods and mankind I Accordingly, I will give you an illustration ; for, an illustration often helps an intelligent person to understand the meaning of what is said. Once on a time, sir, there was an old and aged brahmin, well advanced in years, who had a young brahmin wife who was with child and nearing her confinement. She besought her husband to buy in the bazaar, and bring home, a young monkey to amuse her child. . You had better wait, my dear, replied the brahmin, till your baby has been born. Then, if it is a boy, I will buy you a young male monkey for him to play with, or a young female monkey, if you have a girl.

A second time the wife pressed her request and a second time got the same answer from her husband. But when she asked him a third time, he, because of his passion for his young wife, went away to the bazaar and bought a young male monkey which [885] he presented to his wife for her baby boy to play with. Now go, said she, to Ratta-pani the dyer and tell him you want this young monkey dyed a bright yellow, thoroughly pressed all over, and suppled both inside and out. Because of his passion for his young wife, the brahmin took the monkey to the dyer’s and asked that all this should be done, — only to receive the answer that, though the monkey could be dyed, it could not stand being pressed and suppled. — It is just the same, sir, with the doctrine of the foolish Niganthas, which will take colour from fools though not from the wise, but will not stand practice or suppling. — Later on, sir, that same brahmin came to that dyer with a couple of lengths of new cloth to be dyed a bright yellow, thoroughly pressed all over, and suppled both inside and out. And the dyer told him that his new cloth could not only be dyed but also pressed and suppled inside and out. — It is just the same, sir, with the Doctrine of the Lord, Arahat all-enlightened, which will not only take colour — from the wise, though not from fools — but will also stand practice and suppling.

Householder, this gathering, including the rulers present, was under the impression you were a follower of N&taputta the Nigaptha. Whose follower are we to consider you ? At these words the householder Upali arose from his seat and, with his outer robe over one shoulder and the other bared, [886] stretched forth folded palms of obeisance in the direction where the Lord was, and said to Nataputta the Nigantha : — Hear then whose follower 1 am 1 / follow hint, high Wisdoms faultless lord, whose mind is till’d, triumphant o'er his foes, purged of besetting III, stedfasl in poise, in virtue stablished, wisest of the wise, trampling down passion, Lord immaculate. I follow him, whose tranquil mind serene, by doubts untroubled , earthly joys disdains, saintly and sainted, human, made like men, yet peerless, Lord of utter purity. I follow him, the certain guide and sure , foremost of teachers, matchless charioteer , pride's potent queller, Victor , Lord of all. 1 follow him of boundless might, profound in insight, bringing peace, in lore adept , self -master d, freedoms Lord emancipate, / follow him, who lives aloof, alone, whose bonds are broken, who in freedom dwells , error's refuter , spotless, meek, unstained by passion , Lord of high self-mastery.

/ follow him, of seven Sages last} Being consummate , versed in threefold lore, thought's school'd accomplished master absolute, the potent Lord who storms the citadel } I follow him whose noble culture won perfection, truth's exponent, quick to see and store, — eschewing pleasure, not its thrall, the Lord beyond all cravings, passion-free. / folbw him, the blameless, rapt in thought, whose undefiled heart no trammels knows nor bondage, void of littleness, detach'd, consummate Lord zuho o'er the Flood has passed and pilots in his train mankind across. I follow him, th' unshackled \ infinite in wisdom, covetous of naught, who comes to bless, Truth-finder without peer, the sole and peerless. Lord of subtle mind abstruse. / follow him of all- enlighten d mind, from cravings cleansed , unclouded, clear, undimmed, 1 See list of the seven Buddhas in the 14th Sutta of the Digha Nikaya (Dial. II, 2-7). This pioneer list was amplified later fjataka I, 44) by inventing eighteen extra predecessors for Gotama, so that he became the twenty-fifth. The Jain Mahavira had twenty-three predecessors. s I.e. Indra or Sakka. The Buddhist commy. interprets this as Sakka who gave gifts in one earlier existence after another. Cf. Burlinghame’s Buddhist Legends, Part I, p. 314.

of meet oblations worthy j chief of men, t/i unequall'd Lord of majesty supreme. Pray, when, householder, did you compose this eulogy of the recluse Gotama ? Like [387] a vast heap of divers flowers, sir, from which a skilled garland-maker or his apprentice might weave a garland manifold, — even so in the Lord there is full many a beauty, yes, many hundreds of beauties, to praise. Who will refuse praise where praise is due ? Then and there, from the mouth of Nataputta the Nigantha, who could not bear to hear the Lord ex¬ tolled, — there gushed hot blood.1 2 3 Thus have I heard. Once when the Lord was staying among the Kojiyas — Halidda-vasana is the name of a township of theirs — there came to him Punna Koliyaputta who was a Bovine,® and Seniya, a naked ascetic (acela) who was a Canine. Punna, after saluting the Lord, took a seat to one side, while Seniya, after greetings of courtesy and civility, squatted down like a dog. Said Punna to the Lord : — this naked ascetic Seniya the Canine has set himself an austere task ; he subsists by scavenging, and has for a long time punctually discharged the vows of his

1 Lit* a yakkha (or fairy) worthy to receive oblations, — the term yakkha being applied to Gotama here as it is applied to the great S±jd<a in Sutta No. 37. 2 Here, asVdsewhere, the Buddhist Canon makes Nataputta pre decease Gotama. These symptoms, like those of the equally ascetic Devadattaw suggest rupture of the pulmonary blood¬ vessels. Bu. says H^re that Nataputta was carried away on a litter to Pava, where Ihe died shortly afterwards. 3 To support his txivine character, says Bu., he wore horns and a tail and affected! to browse on grass. See Dhammasangani translation, p. 261. ’ Canine vocation. What future state and what destiny await him ? Stop, Punna; proceed no further; question me not hereon. A second time and yet a third time Punna repeated his enquiry, receiving the third time this answer from the Lord : — Though I told you I disapproved and asked you to stop and proceed no further with your enquiry, yet I will tell you the answer. If, Punna, a man fully and completely develops the dog’s habits, the dog’s principles of conduct, the dog’s mind and [888] the dog’s behaviour, then at the body’s dissolu¬ tion after death he will pass to be with dogs thereafter. But, if he holds the view that by such principles or practices or austerities or higher life he will become a greater or a lesser god, then he holds a false view : and I say that the man of false views has before him one of two future states, — namely purgatory or rebirth as an animal. If he is lucky, he becomes a dog ; if he is unlucky, he goes to purgatory.

At these words Seniya, the naked ascetic who was a Canine, burst into tears and wept. Then said the Lord to Punna : — I told you to stop and proceed no further with your enquiries. Said Seniya : — It is not because the Lord spoke as he did concerning me that I weep. But oh ! I have so long and so punctually discharged the vows of my Canine vocation ! Punna here, the Bovine, has for a long time punctually discharged his Bovine vows. What future state and what destiny await him P Said the Lord: — Stop, Seniya; proceed no further; question me not hereon. A second time and yet a third time Seniya repeated his enquiry, receiving the third time this answer from the Lord : — Though I told you I disapproved and asked you to proceed no further with your enquiry, yet I will tell you the answer. If, Seniya, a man fully and completely develops the habits of kine, the principles of conduct of kine, the mind of kine and the behaviour of kine, then at the body’s dissolution. . . . [389] kine, if he is unlucky, he goes to purgatory.

At these words Punpa Kojiyaputta the Bovine burst into tears and wept. Then said the Lord to Seniya : — I told you to stop and proceed no further with your enquiries. Said Punna: — It is not because the Lord spoke as he did concerning me that I weep. But oh ! I have so long and so punctually discharged the vows of my Bovine vocation ! I have faith in the Lord that he can so preach the Doctrine that I shall renounce my bovine practices and Seniya his canine practices. Give ear then, Punna, and hearken ; and I will speak. Then to the listening Punna the Lord began : — I affirm four kinds of actions (kamma) which I have independently discovered and proved. What are the four? — There are (i) actions which are black, with black outcome, (ii) actions which are bright, with bright outcome, (iii) actions which are both black and bright, with both a black and a bright outcome, and (iv) actions which are neither black nor bright, with an outcome neither black nor bright, conducing to the destruction of karma (kamma). (i) What action is black, with black outcome ? — Take a man who evolves a harmful complex of body, speech or thought and passes in consequence to a harmful realm where harmful impressions beset him, so that he experiences feelings of harm which are painful in the extreme, — as do beings [390] in purgatory. Thus, from the creature proceeds its own future state ; what it does determines what it passes

I to, and the impressions which then beset it. So I say creatures are the heirs of their own actions. — This is action which is black, with black outcome. (ii) What action is bright, with bright outcome ? — Take a man who evolves a harmless complex of body, speech or thought and passes in consequence to a harmless realm where harmless impressions beset him, so that he experiences feelings devoid of harm which are pleasant in the extreme, — as do the Subha-Kinna gods. Thus from the creature proceeds . . . heirs of their own actions. — This is action which is bright, with bright outcome. (iii) What action is both black and bright, with both a black and a bright outcome ? — Take a man who evolves complexes of body, speech, and thought which are both harmful and harmless, and passes in con¬ sequence to a realm at once harmful and harmless, where both harmful and harmless impressions beset him, so that he experiences mixed feelings, some harmful and some harmless, — as do human beings, some gods and some whose lot embraces suffering.1 Thus from the creature proceeds . . . heirs of their own actions. — This is action which is both black and bright, with both a black and a bright outcome.

(iv) [891] Lastly, what action is neither black nor bright, with an outcome which is neither black nor bright, conducing to the destruction of Karma ? — In this case, it is the mental resolve to discard all action of the three foregoing types which is called action which is neither black nor bright, with an outcome which is neither black nor bright, conducing to the destruction of Karma. Such, Punna, are the four types of action affirmed by me, which I have independently discerned and proved. Hereupon, Punna the Bovine said to the Lord : — Wonderful, sir; wonderful! Just as . . . etc. down to . . . may the Lord accept me as a disciple from this day forth while life lasts. And Seniya, the naked ascetic who was a Canine, said the same but ended by saying : — I come to the Lord as my refuge and to his Doctrine and to his confraternity. Be it mine to receive admission and confirmation as an Almsman with the Lord. 1 Bu. explains that the devas here referred to are earth’s devatis, and that the vinipatikas in question are the vemanikapetas. A former sectary of another school, Seniya, who seeks admission and confirmation in this Doctrine and Rule, first resides for four months, at the end of which four months proved Almsmen admit and confirm him as an Almsman. This is the distinction between persons which I recognize.

If, sir, former sectaries of other schools have first to undergo this four months’ probation before their admis¬ sion here, then I will reside for four months, at the end of which period let proved Almsmen admit and confirm me as an Almsman. So the naked ascetic Seniya the Canine was admitted and confirmed as an Almsman of the Lord. And not long after his confirmation the reverend Seniya, dwelling alone and aloof, strenuous, [892] ardent and purged of self, after no long time won that prize in quest of which young men go forth from home to homelessness as Pilgrims, that prize of prizes which crowns the higher life,— even this did he think out for himself, realize and attain, and in this did he dwell, convinced that for him rebirth was no more, that he had lived the highest life, that his task was done, and that now for him there was no more of what he had been. So the reverend Seniya was numbered among the Arahats.

Thus have I heard. Once when the Lord was staying at Rajagaha in the Bamboo-grove where the squirrels are fed, Prince Abhaya went to Nataputta the Nigantha and after salutations took his seat to one side and was thus addressed by Nataputta: — Go, prince, and confute the recluse Gotama ; it will greatly redound to your credit and repute when people say that Prince Abhaya has confuted him, despite all his power and might. M. i. 393. OF CHOOSING ONE’S WORDS. 283 But how am I to do it ? Go to him, prince, and ask him this question : — Would a truth-finder say anything which would be displeasing and disagreeable to others ? I f, on the one hand, he says yes, ask him how then he differs from the ordinary man, — who does say what is dis¬ pleasing and disagreeable to others. But if he says no, [898] then ask him how then it was that he declared Devadatta to be a reprobate, a child of perdition, doomed to purgatory for ages,1 and beyond all hope of redemption, — words which angered and upset Devadatta. This two-edged question which you will put to him, prince, is more than he will be able either to spew out or to swallow down. Just like a bar of iron fastened on a man’s neck which he can neither spew out nor swallow down, even so will this two-edged question prove to the recluse Gotama ; he will not be able either to spew or to swallow it.

Yes, sir, said Prince Abhaya obediently. Then, rising from his seat he took his leave reverently of Niitaputta and betook him to the Lord, whom he saluted before taking his seat to one side. But when he was seated, a glance at the sun suggested to the prince that the hour was not well-timed for achieving his purpose that day and that he had better defer confuting the recluse Gotama till the morrow and under his own roof. So he invited the Lord with three others to a meal next day ; and when by his silence the Lord intimated his consent, the prince rose up and departed with a reverent leave-taking. At that night’s close the Lord, duly robed and bowl in hand, made his way early to the prince’s abode and sat down on the seat set for him. The prince provided an excellent meal of food both solid and soft, which he served with his own hands till the Lord had had his fill. The Lord’s meal over and done, Prince Abhaya seated himself to one side on a lower seat and said : — Would a truth-finder, sir, say anything which would be displeasing and disagreeable to others ?

* Cf. Vinaya Texts III, 254. This needs qualification, prince. Then, sir, the Niganthas would be at fault.1 Why do you say that ? [894] Well, sir, when I was sitting with Nataputta the Nigan^ha, he said to me : — Go, prince, and confute the recluse Gotama . . . (etc., as above) . . . Gotama will not be able either to spew or to swallow it. Now at that time the prince was nursing his little boy, a babe who could not -yet stand. Said the Lord: — What [895] think you, prince? If, from in¬ attention on your part or his nurse’s, he were to get a stick or a pebble into his mouth, what would you do with him ? I should remove it from him, sir. If I could not get it away at once, I should grasp his head with my left hand, crook a finger of my right hand and pull it out, — even if blood flowed. And why ?— Out of pity for the child. Precisely in the same spirit, prince, the truth-finder never says anything which he knows to be false, untrue and unprofitable, and also displeasing and dis¬ agreeable to others ; never says anything which he knows to be a fact and true, but unprofitable and also displeasing and disagreeable to others ; but, should it be a fact and true and profitable, but also displeasing and disagreeable to others, then the truth-finder knows the due season to state it.

He never says anything which he knows to be false, untrue and unprofitable, albeit pleasing and agreeable to others to hear ; never says anything which he knows to be a fact and true but unprofitable, albeit pleasing and agreeable to others to hear ; but, if it be a fact and true and profitable, while pleasing and agreeable to others to hear, then the truth-finder knows the due season when to state it. And why ? — Out of pity for creatures.

When, sir, learned scholars — who are Nobles or brahmins or heads of houses or recluses — come to the 1 So Bu. (nattha Nigantha). But the P.T.S. Diet, derives anassurfi (see sub v.) from anusQyati, in which case the meaning would be.: That is what I heard from the Nigantha. truth-finder with a question which they have elaborated, has the Lord previously reflected what their question will be and what his answer will be ? Or does he answer offhand ? Then, prince, I will ask you a question in reply, for such answer as you may see fit to give. What think you ? Do you know all about the several parts of a chariot ? Yes, sir; I know all about that. What think you, prince ? If people come to ask you what a particular part is, have you previously reflected [896] what their question and your answer will be ? Or would you answer offhand ? As a charioteer of repute, 1 am versed in all the parts of a chariot, and my answer would come to me off¬ hand. Just in the same way, prince, when learned scholars come to the truth-finder with a question which they have elaborated, his answer comes to him offhand. And why ? Because, prince, I have plumbed that particular constituent of the Doctrine and because my answer therefore comes to me offhand.

Hereupon, Prince Abhaya said to the Lord : — Wonderful, sir! wonderful! Just as a man might set upright again what has been cast down, or reveal what had been hidden away, or tell a man who had gone astray which was his way, or bring a lamp into dark¬ ness so that those with eyes to see might see the things about them,— even so, in many a figure, has the Lord made his Doctrine clear. I come to the Lord as my refuge and to his Doctrine and to his Confraternity. I ask the Lord to accept me as a disciple who has found his refuge from this day forth while life lasts.

Thus have I heard. Once when the Lord was staying at Savatthi in Jeta’s grove in Anathapindika’s pleasaunce, Pancakanga the carpenter came to the reverend Udayi, and, having seated himself after saluta¬ tions, asked, How many classes of feelings does the Lord specify ? Three, sir, — pleasant, unpleasant and indifferent. [897] No, Ud5yi, he specifies not three but only two classes of feelings, — the pleasant and the unpleasant ; — the indifferent he accounts as the supremely pleasant in the case of him who has found peace. For the second and for a third time Udayi affirmed there were the three classes ; and a second and a third time the carpenter insisted there were only two ; neither could convince the other. Their talk was heard by the reverend Ananda, who went off to the Lord and, seating himself after saluta¬ tions, related the whole of the talk Udayi and the carpenter had had together. Said the Lord to Ananda: — It was a quite correct statement by Udayi which the carpenter rejected, and it was a quite correct statement by the carpenter which Udayi rejected. I have specified two classes of feelings ; [898] I have specified three, five, six, eighteen, thirty-six and a hundred and eight. I have so enuntiated the Doctrine. Those who refuse to accept, receive and welcome from others correct statements of it as enuntiated by me, must be expected to come to live together in quarrels, strife and contentions, assailing one another with shafts of wounding speech ; whereas those who accept, receive and welcome from others correct and accurate statements of it as I have enuntiated it, may be expected to live together in amity, harmony and con¬ cord, without quarrelling, in happy union, viewing one another with eyes of affection.

1 Reproduced verbatim in the Samyutta Nikaya, IV, 223-8. Five in number, Ananda, are the pleasures of sense, namely, material shapes apparent to the eye, sounds, smells, taste and touch, — all of them pleasant and agreeable and delightful, all of them bound up with passion and lust. Every pleasant gratification which arises from these five pleasures of sense is called sensual pleasure. But, I do not agree with him who should say this is the highest pleasure creatures can experience. Why do I not agree ? — Because, beyond this, there is a pleasure far choicer and more excellent, — which comes when, divested of lusts and of wrong dispositions, an Almsman enters on and dwells in the First Ecstasy in all its zest and satisfaction, a state bred of inward aloofness but not divorced from observation and reflection. Nor do I agree with him who should say that this latter is the highest pleasure. [899] Why not ? — Because, beyond this, there is a pleasure far choicer and more excellent, — which comes when an Almsman, rising above observation and reasoning, enters on and dwells in the Second Ecstasy. . . . ... in the Third Ecstasy. . . .

... in the Fourth Ecstasy, the state that knows naught pleasant or unpleasant, the clarity that comes of poise and collectedness. Nor do I agree with him who should say that this last is the highest pleasure. Why not ? — Because, beyond this, there is a pleasure far choicer and more excellent, — which comes when, by passing altogether beyond perception of material objects, by ceasing from perception of sense-reactions, and by not heeding per¬ ception of differences, an Almsman comes to hold space to be infinite and so enters on and dwells in the plane of infinity and space. . . . plane of infinity of consciousness. . . . plane of Naught. [400] . . . plane of neither consciousness nor un¬ consciousness. Nor yet do I agree with him who should say this last is the highest pleasure. Why not ? — Because, beyond this, there is a pleasure far choicer and more excellent, — which comes when, by passing altogether beyond the plane of neither consciousness nor uncon¬ sciousness, an Almsman enters on and dwells in the state in which feelings and perceptions are stilled and laid to rest for ever. It may be, Ananda, that Wanderers belonging to other schools will say : — The recluse Gotama speaks of the stilling of feelings and perceptions, and accounts this pleasure. Why ? and how ? Your answer to such should be that the Lord does not restrict pleasure to pleasant feelings only ; the truth-finder ranks under pleasure all that is pleasant wheresoever he descries it.

Thus spake the Lord. Glad at heart, the reverend Ananda rejoiced in what the Lord had said.

Thus have I heard. Once when the Lord was on an alms-pilgrimage in Kosala with a great company of Almsmen, he came to a brahmin village of the Kosalans named Sala. It came to the ears of the heads of houses there that the recluse Gotama [401] . . . (etc., as in Sutta No. 41) . . . and others again in silence. When they were seated, the Lord asked these brahmins whether they had got a favourite teacher in whom they had confidence. No, sir, was their answer. Well, as you have not got a favourite teacher of your own, you should embrace and fulfil the Sound Doctrine, to your lasting happiness and welfare And in what does it consist ? Among recluses and brahmins some there are who hold and affirm that there is no such thing as alms or sacrifice or oblations ; no such thing as the fruit and harvest of actions good or bad ; no such thing as this world or the next ; no such thing as either parents or spontaneous generation ; no such thing in this world as recluses and brahmins who have achieved success and walk aright, who have, of and by themselves, apprehended and realized this world and the next and make it all known to others. Others again [402] maintain that there are indeed such things as these.

What think you, sirs ? Are not these two schools of recluses and brahmins diametrically opposed, one to the other ? Of those who hold and affirm that there are no such things as the foregoing, it may be predicated that, scouting the three right principles of good behaviour jn body, word and thought they will embrace and follow the three wrong principles of bad behaviour in body, word and thought. And why ? — Because such recluses and brahmins see neither the peril, vanity and foulness of the wrong qualities nor the blessing which comes of Renunciation allied to sanctity. Although there is in¬ deed a next world, he holds the view there is not, and this is his wrong view ; he resolves there is not, and this is his wrong resolve ; he says there is not, and this is his wrong speech ; he insists there is not, and therein goes counter to Arahats who are versed in worlds beyond this ; he persuades others there is no next world, and so diffuses false doctrine ; and in diffusing it he exalts himself and disparages others. Consequently, his earlier virtues are shed and vices are now installed ; and this wrong view, this wrong resolve, this wrong speech, this antagonism to the Noble,1 this diffusion of false doctrine, this self- exaltation and this disparage¬ ment of others, — all these several bad and wrong principles thrive apace because of his wrong views.

[403] In this case a man of intelligence says to him¬ self that, if there be no world to come, then this in¬ dividual, at the body’s dissolution after death, will fare well ; but, if there be a world to come, will pass to a doom of tribulation and woe or to purgatory. If, how¬ ever, it be granted that there is no other world and if it be assumed that the negative view is true, then the individual stands condemned here and now by men of intelligence as a bad liver, a holder of wrong views and an apostle of vanity. But, if there is another world, then this individual loses both ways, first by being — here and now— condemned by men of intelligence and secondly by passing at death to a doom of tribulation and woe or to purgatory; so the sound doctrine is not embraced and followed by him ; he is one-sided ; he misses the right conclusion. Of those, on the other hand, who hold and affirm that there are indeed such things as the foregoing, it may be predicated that, scouting the three wrong 1 Here clearly the plural Ariy& is a synonym for the Arahats supra.

principles of bad behaviour in body, word and thought, they will embrace and follow the three right principles of good behaviour in body, word and thought And why P — Because such recluses and brahmins see both the peril, vanity and foulness of the Wrong principles and the blessing which comes of Renunciation allied to sanctity. There being a next world, he holds the view that there is, and this is his right view ; he resolves that there is, and this is his right resolve ; he insists that there is, and therein goes not counter to Arahats who are versed in worlds beyond this; he [404] persuades others that there is a next world, and so diffuses right doctrine, and in diffusing it neither exalts himself nor disparages others. Consequently, his earlier vices are shed and virtue is now installed ; and this right view, this right resolve, this right speech, this unison with the Noble, this diffusion of right doctrine, this absence alike of self-exaltation and of disparagement of others, — all these several right principles thrive apace because of his right views. In this case a man of intelligence says to himself that, if there is a world to come, then this individual, at the body’s dissolution after death, will pass to a happy state or to heaven. If, however, it be granted that there is no other world and if it be assumed that the negative view is true, then the individual is here and now extolled by men of intelligence as living a good life, holding right views, and preaching what is . salutary. But, should there be a world to come, then this individual gains both ways, first by being here and now extolled by the intelligent, and secondly by passing at death to a happy state or to heaven ; so the sound doctrine is embraced and followed by him ; he is two-sided ; he seizes on the right conclusion.

Other recluses and brahmins there are who hold and affirm that no evil is wrrought by him who either himself acts or causes another to act, who maims or causes another to maim, who causes grief or misery, who tortures or causes another to torture, who sets folk quaking, or causes another to do so, who slays. who steals, who is a burglar or a dacoit or a house¬ breaker or a foot-pad or an adulterer or a liar. If, say they, with a cleaver as sharp as a razor he were to make a single heap and mound of flesh out of all that lives on earth, no guilt proceeds therefrom and no consequence of guilt ensues ; nor does guilt proceed or ensue if he were to march to the southern bank of the Ganges killing and slaughtering, maiming and causing to be maimed, torturing and causing to be tortured. Nor again, say they, if he were to march to the northern bank of the Ganges distributing alms and causing alms to be distributed, offering sacrifices and causing sacrifices to be offered, — no virtue proceeds therefrom and no consequence of virtue ensues ; no virtue pro¬ ceeds or ensues from alms-giving or self-control or temperance or from speaking truth.

Other recluses and brahmins there are who hold and affirm [405] on the contrary that guilt does proceed in the former case and virtue in the latter. What think you, sirs ? Are not these two schools of recluses and brahmins diametrically opposed one to the other ? Of those who hold and affirm that neither guilt nor virtue proceeds from what 1 have described, it may be predicated that scouting the three right principles. . . . Renunciation allied to sanctity. Although there is indeed an after-effect, he holds the view there is not, and this is his wrong view; . . . [406] all these several bad principles thrive apace because of his wrong views. In this case a man of intelligence says to himself that, if there be no after-effect, then this individual, at the body’s dissolution after death, will fare well ; but if . . . misses the right conclusion. Of those, on the other hand, who hold and affirm that there are indeed such things as after-effects, it may be predicated . . . [407] all these several right principles thrive apace because of his right views. In this case a man of intelligence says to himself

that, if after-effects there are, then this individual . . . seizes on the right conclusion. Other recluses and brahmins, again, there are who hold and affirm that there is neither cause nor reason either for the depravity or for the purity of creatures ; that it is without reason or cause that they grow depraved or pure ; that there is no such thing as strength or will, no human courage or stedfastness ; all creatures, all beings, all that has life, — they are all impotent weaklings with no power of will, they are engendered as what fate dictates, encountering pleasure or pain within one or other of life’s Six Environments.1 1 See Charpentier on ‘The Lesyi-theory of the Jainas and Ajlvikas’ in the Sartryk in honour of K. J. Johannson (Goteborg, 1910). But the Jain ‘colours’ arose as the direct product of Kama, which Makkhali is here represented as flouting. At D. Ill, 250 only two a bh ij.lt is are particularized as colours (the ‘black’ and the ‘ white'), but at D.A. I, 162 Bu. completes the six (as colours) by adding blue, red, yellow and very white. The Cy. (here) goes on to explain that — in an ascending scale — the black or lowest are bird-fowlers, pig-stickers, fishermen, robbers, robbers’ executioners, and all others who follow cruel callings. Buddhist almsmen are ‘blue.’ — It is said that these, putting * thorns ’ in the Four Requisites (of an Almsman), cat them, and so an Almsman is a ‘thorn-liver,’ this being their creed;

or ‘thorn-livers’ are certain Pilgrims (pabbajita), for, in their belief, recluses (samanas) are ‘thorn-livers.’ — The ‘red’ are Nigarithas who wear one garment, and are reputed to be whiter than the foregoing two classes. The ‘ yellow ’ are lay folk who are followers of the unclad (gihi-acela-savaka); thus they make their own donors of requisites higher than the Niganthas. Nanda Vaccha and Sankicca are classed as ‘ white,’ being spoken of as whiter than the foregoing four classes. The Ailvakas are spoken of as ‘ whitest of all,’ Being reputed whiter than all the others.

On our Majjbima passage, Bu. concludes his exegesis by saying that: — first of all (pathamaih) all people are birdfowlers etc. In the successive stages of being purified (tato visujjhamana)they become Sakya Recluses; then Niganthas, then disciples of the Ajivakas ; then Nanda etc. ; and then Ajlvakas. Such is the doctrine held. The ‘white’ class is to be explained as the converse to what has been said (of the other classes). In the Sumangala-Vil5sinf version (I, 162), apart from minor differences, Makkhali Gosala is added to Nanda Vaccha and Other recluses and brahmins there are who hold and affirm on the contrary that there is a cause and a reason for depravity and for purity and that creatures are not impotent weaklings without power of will, dominated by fate and bound by life’s hard and fast environment. What think you, sirs ? [408] Are not these two schools diametrically opposed one to the other ? Of those who hold and affirm the hard and fast barriers of environment, it may be predicated that, scouting the three right principles. . . . Renuncia¬ tion allied to sanctity. Although there is indeed a cause and a reason for depravity and for purity, he holds the view that there is not, and this is his wrong view ; . . . all these several bad principles thrive apace because of his wrong views.

In this case a man of intelligence says to himself that, if there be no cause or reason, then this individual, at the body's dissolution after death, will fare well ; but if . . . [409] misses the right conclusion. Of those, on the other hand, who hold and affirm that a cause and a reason exists alike for depravity and purity, it may be predicated ... all these several right principles thrive apace because of his right views. In this case a man of intelligence says to himself that if there be a cause, then this individual . . . [410] seizes on the right conclusion. . . . Some recluses and brahmins, moreover, hold and [Kisa] Sankicca, — the trio being raised from the white category to the whitest of all, while ajlvakas [and female ajlviniyo] descend to the merely * white and there is no specific mention of Samaijas (as above) in connection with bhikkhus. In adopting the two colours, black and white, Buddhism characteristically adopts also the familiar number of six a b h ijatis (D. Ill, 250-1), but transmutes their meaning ethically. Thus, a man bom into a black (or dark) environment may evolve therein (i) a black character and life or (ii) a white character and life or (iii) Nirvana. And so also threefold possibilities lie before the man born into a white (or bright) environment

M. i. 41 J. affirm that there exist no Incorporeal Brahma-realms at all, while others assert the contrary. What think you, sirs ? Are not these two schools diametrically opposed one to the other ? In this case a man of intelligence says to himself that he personally has neither seen what those affirm who deny the existence of Incorporeal Realms, nor discovered what those others affirm who preach the existence of such Realms ; nor does he feel it proper, without knowing or seeing for himself, definitely to commit himself to one side or the other as representing the absolute truth while all else is error. If, he says, those speak truly who deny the existence of Incorporeal Realms, it may be that I shall surely get hereafter to the Corporeal Gods who are the product of mentality (manomaya) ; whereas if the exponents of Incorporeal Realms speak truly, it may be that I shall surely get to the Incorporeal Gods who are the product of perception (saMa-maya) ; at any rate we see that the Corporeal results in assaults with clubs and swords, in wrangles, strife, contentions and quarrels, and in slander and lies, whereas nothing of the kind occurs with the In¬ corporeal. Led by these reflections, he sets his course towards viewing the Corporeal without interest and without zest, and towards stilling it for ever.

Some recluses and brahmins there are who hold and affirm that there is no such thing as the stilling of continuing existence, while others again assert the contrary. [411] What think you, sirs ? Are not these two schools diametrically opposed one to the other ? In this case a man of intelligence says to himself that he personally has neither seen what those affirm who deny that existence can be stilled, nor discovered what those others affirm who assert that it can ; nor does he feel it proper, without knowing or seeing for himself, definitely to commit himself to one side or the other as representing the absolute truth while all else is error. If, he says, those speak truly who deny that existence can be stilled, I shall surely get to the Incor¬ poreal Gods who are the product of perception ; whereas, if those are right who say existence can be stilled for ever, I may win Nirvana here and now ; as regards the negative view, it is the neighbour of passion, attachment, of cherished delight, of cleaving and clinging to things ; while the positive view has the precise opposites of all these things for its neighbours. Led by these reflections, he sets his course towards viewing all continuing existence without interest and without zest, and towards stilling it for ever.

There are four types of individuals to be found in the world. — First, there is he who tortures himself and is given up to self-torture. Then there is he who tortures others and is set on torturing them. Next, there is he who tortures both himself and others ; while, lastly, there is the man who tortures neither himself nor others. And this [412] last individual, who tortures neither himself nor others, dwells — here and now — beyond all appetites, consummate, unfevered, blissful and perfected. Now, what kind of individual is he who tortures him¬ self and is given up to self-torture? — Take the case of the individual who goes naked and flouts the decencies of life . . . etc., as in the Kandaraka-Sutta (No. 51). Such are the various ways in which he tortures his own body ; and such a man is called a self-torturer, given up to self-torture. What kind of individual is he who tortures others and is given up to torturing them ? — Take the case of the individual who butchers sheep or swine . . . (etc., as in No. 51) . . . other cruel trade. Such a man is called a torturer of others, given up to torturing them.

What kind of individual is he who tortures both himself and others too ? — Take the case of the indi¬ vidual who is an anointed king of the race of Nobles . . . (etc. as in No. 5 1) . . . and voices of lamentation. Such a man is called a torturer both of himself and of others. Lastly, what kind of individual is he who, torturing neither himself nor others, and given to torturing neither himself nor them, dwells — here and now — beyond all appetites, consummate, unfevered, blissful and perfected ? There appears in the world here a Truth-finder, A rahat all-enlightened . . . (etc., as in No. 51) . . . [413] and now for me there is no more of what I have been ! Such a man is called one who tortures neither himself nor others and is given to torturing neither himself nor them, but lives — here and now — beyond all appetites, consummate, unfevered, blissful and perfected. At the close of these words, the brahmins of Sfila said to the Lord: — Wonderful, Gotama ; wonderful! Just as a man might set upright again what had been cast down, or reveal what had been hidden away, or tell a man who had gone astray which was his way, or bring a lamp into darkness so that those with eyes to see might see things about them, — even so, in many a figure, has the reverend Gotama made his Doctrine clear. To him as our refuge we come and to his Doctrine and to his Confraternity. We ask him to accept us as his followers from this day forth while life lasts.

[414] Thus have I heard. Once when the Lord was staying at Rajagaha in the Bamboo-grove where the squirrels were fed, and the reverend Rahula was staying at Ambalatthika, the Lord, arising towards eventide from his meditations, went over to Rahula, who, seeing the Lord some way off, set a seat for him 1 This is doubtless the Sutta which Asoka commends in the Bhabra Edict. and water to wash his feet. Seating himself on the seat set for him, the Lord poured water over his feet, while Rahula after salutations took his seat to one side. Having still a minute drain of water in the waterjar, the Lord said to Rahula : — Do you see this minute drain of water ? Minute, likewise, is the recluse-ship of those who shrink not from deliberate lying. Then throwing away the water, the Lord said to Rahula : — Do you see this minute drain of water now thrown away ? Thrown away, likewise, is the recluse-ship of those who shrink not from deliberate lying. Upsetting the jar, the Lord said to Rahula: — Do you see this jar upset ? Upset, likewise, is the recluse-ship of those who shrink not from deliberate lying.

Setting the jar upright again, the Lord said to Rahula : — Do you see this jar empty and void ? Empty and void, likewise, is the recluse-ship of those who shrink not from deliberate lying. It is like, Rahula, a king’s elephant with tusks as long as the pole of a plough, a vast beast of noble lineage, which has seen many battles and, when it comes into battle, goes to work with its fore feet and its hind feet, with its fore-quarters and its hind-quarters, with its head and its ears and its tail, — but [415] keeps its trunk out of danger. Noting this, the mahout feels the elephant’s life is not lost. But when the elephant goes to work with its trunk too, then the mahout feels the elephant’s life is lost, for it has left undone nothing it could do. — Just in the same way, Rahula, he who does not shrink from deliberate lying has not — say I — left undone any evil thing which he could do. There¬ fore, you must school yourself never to lie even in jest. What think you, Rapula ? What is a mirror for ? In just the same way you must reflect again and again in doing every act, in speaking every word and in thinking every thought. When you want to do anything, you must reflect whether it would conduce to your or others’ harm or to both, and so is a wrong act, productive of woe and ripening unto woe.

If reflection tells you this is the nature of that contem¬ plated fact, assuredly you should not do it [41 6 J. But if reflection assures you there is not harm but good in it, then you may do it. If while you are doing that act, reflection tells you it is harmful to you or to others or to both and is a wrong act productive of woe and ripening unto woe, abandon it. But if reflection assures you there is not harm but good in it, then you may go forward with it. If when you have done that act, reflection assures you that it has conduced to your or others’ harm or to both and is a wrong act pro¬ ductive of woe and ripening unto woe, then you should declare and disclose and unfold it to your master or to the discreet among your fellows in the higher life, and you should henceforth develop self-control [417]. But if reflection assures you there is not harm but good in it, then joy and gladness shall be yours as you school yourself by day and by night in the things that are right.

And the same holds good for speech and [418-9] for thoughts also. [420] All recluses and brahmins, Rahula, who in past ages were pure in deed, word and thought, won that purity by constant reflection. So in ages to come will their successors win their purity, even as it is won by recluses and brahmins to-day. Therefore, school yourselves by constant reflection to win purity in deed, word and thought. Thus spoke the Lord. Glad at heart, the reverend Rahula rejoiced in what the Lord had said.

Thus have I heard. One morning when the Lord was staying at SavatthI in Jeta’s Grove in Anathapindika’s pleasaunce, he went, duly robed and bowl in hand, into the city for alms. Behind followed the reverend Rahula, [421] duly robed and bowl in hand. Without looking round, the Lord addressed Rahula as follows : — All matter (rupa) — past present or future, within or without, gross or subtile, high or low, far or near — should be regarded with full comprehension that ‘ this is not mine ’ — ‘ not I ’ — ‘ no self of mine.’ Matter only, Lord ? Only matter, Blessed One ? Not only matter, Rahula, but also feeling, percep¬ tion, the constituents and consciousness. Who possibly, said Rahula, could go to the village for alms on the day he has heard an exhortation from the Lord’s own lips ? And thereupon he turned back and seated himself under a tree, cross legged and with body erect, alert in mindfulness. Seeing him so seated, the reverend Sariputta addressed him, saying — Aim, Rahula, at developing the mindfulness which comes from inhaling and exhaling, for this, if developed and fostered, yields a rich harvest and proves of great avail. Rising up towards evening from his meditations, Rahula sought out the Lord and after salutations took a seat to one side, asking how that mindfulness which comes from inhaling and exhaling was produced and fostered so as to yield a rich harvest and prove of great avail.

Rahula, everything personal and referable to an individual which is hard or solid or derived therefrom — such as the hair of the head or body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, inwards, bowels, stomach, faeces, together with everything else personal and referable to an individual which is hard or solid or derived there¬ from — all this makes up what is called the personal earth-element, and, in combination with the external earth-element makes up the totality of the earthelement. The right way to regard this as it really is and to comprehend it aright, is to say — This is not mine, This is not I, This is no self of mine. [422] So regarding and comprehending it, a man turns from the earth-element in disgust and loathing of heart. What next is the water -element ? It may be either personal or external. If personal and referable to an individual, it embraces everything which is water or watery or derived therefrom — such as bile, phlegm, pus, blood, sweat, fat, tears, serum, saliva, mucus, synovial fluid and urine, together with everything else personal and referable to an individual, which is water or watery or derived therefrom. All this makes up what is called the personal water-element, and, in combination with the external water-element, makes up the totality of the water-element. The right way to regard this as it really is and to comprehend it aright is to say — This is not mine, This is not I, This is no self of mine. So regarding and comprehending it, a man turns from the water-element in disgust and loathing of heart

The fire-element similarly is either personal or external. If personal, it embraces everything which is fire or fiery or derived therefrom, — such as whatever heats, consumes or burns up, or whatever wholly transmutes food and drink in digestion, or anything else which, being personal and referable to an individual, is fire or fiery or is derived therefrom. All this is called the personal fire-element, and, in com¬ bination with the external fire-element, makes up the totality of the fire-element. The right way to regard . . . loathing of heart. Likewise, the air-element is either personal or external. If personal, it embraces everything personal and referable to an individual which is air or airy or derived therefrom, — such as wind discharged upwards or downwards, wind in the abdomen or belly, vapours that traverse the several members, inhalings and exhalings of breath, together with everything else which, being personal and referable to an individual, is air or airy or derived therefrom. All this is called the personal air-element, and, in combination with the external air-element, makes up the totality of the airelement. The right way to regard . . . [423] loathing of heart. Lastly, there is the space-element,1 which is also personal or external. If personal, it is either space or spacious or derived therefrom, — such as the auditory or nasal orifices, or the portals of the mouth, or the channels by which victuals and drink are either swallowed or repose or pass out of the body lower down, or aught else, that, being personal and referable to an individual, is space or spacious or derived there¬ from. All this is called the personal space-element, and, in combination with the external space-element, makes up the totality of the space element. The right way to regard . . . loathing of heart.

Grow like unto the earth, Rahula ; for, as you do so, no sensory impressions, agreeable or disagreeable, will grip hold of your heart and stick there. J ust as men cast on the earth’s surface things clean and things unclean, ordure, urine, spittle, pus and gore, and yet the earth is not troubled thereby nor moved to disgust and loathing, — even so should you grow like unto the earth ; for, as you do so, no sensory impressions, agree¬ able or disagreeable, will lay hold of your heart and stick there. Grow like unto water ; for, as you do so . . . stick there. Just as men cast into water things clean and things unclean . . . [424] and stick there. Grow like unto fire ; for, as you do . . . and stick there. Grow like the wind ; for, as you do, no sensory impressions, agreeable or disagreeable, will grip hold 1 This does not occur in Sutta No. 28, which gives only the pre¬ ceding four elements (cattari mah a-b h u t a). Infra, in Suttas Nos. 112, 115 and 140 (cf. D. 111,247, A. I, 175 and A. III. 290) v i n n a n a-d h a t u is added to the five elements here specified.

of your heart and stick there. J ust as the wind blows away things clean and unclean, ordure, urine, spittle, pus and gore, and yet the wind is not troubled thereby nor moved to disgust and loathing, — even so should you grow like unto the wind ; for, as you do so, no sensory impressions, agreeable or disagreeable, will grip hold of your heart and stick there. Grow like space; for, as you do so, no sensory impressions, agreeable or disagreeable, will grip hold of your mind and stick there. For, just as space abides nowhere, even so should you grow like space ; for, as you do so, no sensory impressions, agreeable or dis¬ agreeable, will grip hold of your mind and stick there. Grow in loving-kindness ; for, as you do so, male¬ volence will pass away. Grow in compassion ; for, as you do so, vexation will pass away. Grow in gladness over others’ welfare ; for, as you do so, aversions will pass away. Grow in poised equanimity ; for, as you do so, all repugnance will pass away. Grow in contemplation of the body’s corruption ; for, as you do so, passion will pass away.

Grow in perception of the fleeting nature of things; [425] for, as you do, the pride of self will pass away. Grow in the mindfulness which comes from ordered breathing ; for, this, if developed and fostered, yields a rich harvest and proves of great avail. — Take the case of an Almsman who, betaking himself to the jungle or the foot of a tree or to some abode of solitude, there sits cross-legged and with body erect, alert in mindful¬ ness. Mindfully he inhales, and mindfully he exhales his breath. When exhaling a deep breath, he knows precisely what he is doing, as he does too when inhal¬ ing a deep breath, or when exhaling or inhaling a shallow breath. In the process of drawing his breath either in or out, he schools himself either to be alive to all bodily impressions — or to still the several factors of body — or to take zest therein — or to have a sense of well-being ; he schools himself either to be alive to the heart’s several factors — or to still them — or to be alive to the heart (as a whole) — or to still the heart — or to give it full play — or to calm it — or to bring it Deliver¬ ance ; he schools himself in breathing to dwell on the impermanence of things, or on passionlessness, or on elimination, or on Renunciation. — This, Rahula, is how mindfulness in ordered breathing is fostered and developed so as to yield a rich harvest and to prove of great avail. With mindfulness in breathing so fostered [426] and developed, a man breathes his last wittingly and not unwittingly.

Thus spoke the Lord. Glad at heart, the reverend Rahula rejoiced in what the Lord had said.

Thus have I heard. Once the Lord was staying at SavatthI in Jeta’s grove in Anathapindika’s pleasaunce. To the reverend Malunkya-putta, in the course of his private meditations, there came the follow¬ ing reflection : — The Lord does not expound to me the views — which he has left unexpounded, omitted and dismissed without answer — such as : The world is eternal, — The world is not eternal — The world is finite — The world is infinite — Life and the body are one and the same thing — Life and the body are dis¬ tinct entities — A truth-finder1 passes to another ex¬ istence after death — A truth-finder passes to no further existence after death — A truth-finder both passes and does not pass to a further existence after death — A truth-finder neither passes nor does not pass to a further existence after death. I do not like his not expounding these things to me ; I resent it ; I will go to him and 1 Tathagato ti satto, says Bu. ; i.e. here ‘ tathSgata means simply creature.’ I have however retained my ordinary trans¬ lation of the word, to connote all Arahats, whether Buddhas or not.

This will meet a great want, and we are confident that the Urdu-rcading public will heartily greet these publications. Of all the poets who have attempted the Marsia form of poetry, Alices stands unique and unrivalled, for in wealth of imagery, in the power of vivid portraiture, in mastery over the subtle music of the verse, he is unsurpassed. But of his Marsias so far the only edition worth mention was the cue printed in four volumes by the Newal Kishore I*rcss of Lucknow. We now welcome this edition neatly printed on beautiful, thick glazed paper.

Among the earlier Urdu poets, Hard occupies a high place. Khwaja Mir. to give him his full name, belonged to a family that had produced a large number of poets, and was. born in A. H. 1133, and died in A. H. 1199. He was a voluminous writer and con¬ sidering that he wrote while Urdu as a distinct language was yet in its infancy, ranch praise must be bestowed on the quality of his verse. But it is a pity that his Divan had never before been correctly printed ; the various editions available in the market arc full of misprints and corrupt readings. The present edition is based however on a collation and comparison of several manuscripts and may therefore be accepted as definitive. Lovers of Dard will no doubt 1* very glad to possess n copy of this excellent edition - M. Ahiduddin of Budaon has written a valuable took on Lithography, — the first liook on the subject in Urdu. It deals with subjects like Litho material, Handpress, Use of Chemicals, Black and Colour Printing, Trans¬ posing Instructions to machinemcn and so on. It is enriched by numerous diagrams and will be of great use to printers and press-managers for whom it is specially intended. The author has succeeded in making his subject intelligible to the ordinary printers as well as to the general reader. As a pioneer work in Hindustani it deserves acknowledgment and encouragement at the hands of those interested in litho-printing in this country.

A Dictionary of the Hindi Language. By J. D BaiS (Indian Press, Allahabad) 1934. Of Hindi-Bllglish dictionaries. Bate's is the best. Bnt this well-known Dictionary had long been out of print, and the publishers have rendered a useful public service by reprinting it. It is different from the earlier dictionaries inasmuch a* the words are arranged in the order of the Devanagaii Alphabet. It has now been issued at the very moderate price of Rs. 6, and should therefore be within the reach of all. We hope the Dictionary will become as popular as it is useful to that large section of our students who have to study Hindi. Gita yogapradiparyabhaahya By Pandit Aryamani (Devadatta Sliarma, Karnavas, Distt. Bulaudshahr) 1924- I’andit Arvamuni’s commentary and translation of the Bhagwadgita — of which the sixth edition has now been published — strikes a new line of thought and for comprehensiveness and clarity of argument, it is one of the best of those written in Hindi. There is a scholarly introduction, a clear analysis of the contents and a full index to the first line of each verse. The translation is reliable. We hope the book will meet with the same encouragement which it has hitherto had.

question him hereon. If he definitely either accepts or rejects any of these propositions, I will follow the higher life under the Lord ; but if he fails to expound, then I will throw up my training as an Almsman and will revert to the lower plane of a layman. [427] Rising up towards evening from his medita¬ tions, the reverend Malunkya-putta betook him to the Lord, saluted him, seated himself, related his reflec¬ tions and the decision he had reached, ending up by saying : — If the Lord knows that the world is eternal, let him tell me so. If the Lord knows that the world is not eternal, let him tell me so. If the Lord does not know whether the world is eternal or not, then the only straightforward thing for one who knows not nor dis¬ cerns is to avow that he knows not nor discerns. (And he dealt similarly with each of the other problems above enumerated.) [428] Did I ever promise you, Malunkya-putta, that, if you followed the higher life under me, I would tell you whether the world was eternal, and all the rest of it? Or did you on your part stipulate that, if you followed the higher life under me, then I should tell you all this ?

It comes to this then that I never promised, nor did you stipulate, that, as a condition of your following the higher life under me, I should expound these matters to you. This being so, who are you — to reject whom ? If, Malunkya-putta, a man were to say he would not follow the higher life under the Lord until the Lord had answered all the questions you enumerate, [429] he would get no answer from the Truth-finder before death overtook him. It is just as if a man were trans¬ fixed by an arrow heavily coated with poison, and his friends and kinsfolk were to get him a leech expert in dealing with arrow-wounds, but the man were to declare he would not have the arrow taken out until he knew whether the archer who had shot him was a Noble or a brahmin or a middle-class man or a peasant, — what the archer’s name and lineage was — whether he was tall or short or of medium height — whether he was black or dark or fair — what particular village or town¬ ship or city he hailed from — whether his bow was a long-bow or a cross-bow — whether his bow-string was made from swallow-wort or bamboo or sinew or hemp or the leaves of Calotropis gigantea — whether the shaft of the arrow was a wild reed or a planted shoot — whether