Majjhima Nikāya II (Further Dialogues of the Buddha, vol. II: suttas 77-152)

Those right views which are accompanied by Cankers, are mixed up with good works, and lead to attachments, recognize that there are such things as alms and sacrifice and oblations ; that there is indeed such a thing as the fruit and harvest of deeds good and bad ; that there are really such things as this world and the next ; that there are really such things as parents and spontaneous generation elsewhere ; and that there are really such things as recluses and brahmins who tread the right path and walk aright, who have, of and by themselves, comprehended and realized this and other worlds and make it all known to others. On the other hand, the Noble Right Views which are of the Path — embracing comprehension, the faculty of comprehension, the might of comprehension, thefactor of enlightenment which comes from a critical study of the Doctrine, in the man whose heart is noble and free of Cankers, who is of the Noble Path and who is imbued with it and has developed it within him — these Right Views are styled Right Views that are Noble, freed from Cankers, transcending mundane things and included in the Path.

Right Effort is his whose aim is to eschew wrong views and to foster right views. Right Mindfulness is his as, in mindfulness, he eschews wrong views and fosters right views. — These three qualities of right views, right effort and right mindfulness revolve round Right Views and move them on and on.

In thought too Right Views come first, with their conviction that such and such a thought is wrong and that such and such a thought is right. [78] Now, what are wrong thoughts ? — They are lustful thoughts, spiteful thoughts and cruel thoughts. What are right thoughts ?—They too are twofold, say I. On the one hand, there are right thoughts which are, however, accompanied by Cankers, are mixed up with good works, and lead to attachments. On the other hand, there ate Right Thoughts, which are Noble, freed from Cankers, transcending mundane things, and included in the Path. Those right thoughts which are accompanied by Cankers, are mixed up with good works and tend to attachments, include thoughts of Renunciation, thoughts void of spite and thoughts void of cruelty. On the other hand, Noble Right Thoughts which are of the Path — embracing reason and reasoning ; thought with its conceivings and conceptions, application of the mind and utterance of speech, in the man whose heart is noble and free of Cankers, who is of the Noble Path and who is imbued with it and has developed it within him — , these Right Thoughts are styled Right Thoughts that are Noble, freed from Cankers, transcending mundane things and included in the Path. To him whose aim is to eschew wrong thoughts and to foster right thoughts, — unto him comes Right Effort. As in mindfulness he eschews wrong thoughts and fosters right thoughts, unto him comes Right Mindfulness.— These three qualities of right views, right effort and right mindfulness revolve round Right Thoughts and move them on and on.

In speech too Right Views come first, with their conviction that such and such speech is wrong and that such and such speech is right. Now, what is wrong speech? — It is lying, a spiteful tongue, a savage tongue, and chatter. What is right speech ? — It too is twofold, say I. On the one hand, there is right speech which is, however, accompanied by Cankers, is mixed up with good works, M. ii'l. 74- RIGHT VIEWS RANK FIRST. 197 and leads to attachments. [74] On the other hand, there is Right Speech which is Noble, freed from Cankers, transcending mundane things and included in the Path. That right speech which is accompanied by Cankers, is mixed up with good works, and leads to attachments, includes avoidance of lying, of spiteful words, of savage words and of chatter. On the other hand, Noble Right Speech which is of the Path — embracing abstinence and abstention and abstaining and avoidance in the matter of the four forms of misconduct of speech, on the part of the man whose heart is noble and free of Cankers, who is of the Noble Path and who is imbued with it and has developed it within him — this Right Speech is styled Right Speech that is Noble, freed from Cankers, transcending mundane things and included in the Path. Right Effort is his whose aim is to eschew wrong speech and to foster right speech. Right Mindfulness is his as in mindfulness he eschews wrong speech and fosters right speech. — These three qualities of right views, right effort and right mindfulness revolve round Right Speech and move it on and on.

In deeds too Right Views come first, with their conviction that such and such an action is wrong and that such and such an action is right, Now, what is a wrong action? — It is taking life, not giving alms, sensuality. What is a right action ? — It is twofold, say I. On the one hand . . . [75] revolve round Right Action and move it on and on. In livelihoods too Right Views come first, with their conviction that such an occupation is wrong and that such and such an occupation is right. Now, what is a wrong occupation? — It is cozening and cajoling people, playing on their dispositions and bamboozling them, it is insatiate greed. What is right occupation ? — It is twofold, say I. On the one hand . . . revolve round Right Occupation and move it on and on. Right Views come first [76] If a man has really Right Views, Right Thoughts are operative ; if he has really Right Thoughts, Right Speech is operative ; if he has really Right Speech, Right Action is operative ; if he has really Right Action, Right Occupation is operative ; if he has really Right Occupation, Right Mindfulness is operative; if he has really Right Mindfulness, Right Concentration is operative ; if he has really Right Concentration, Right Knowledge is operative ; and if he has really Right Knowledge, then Right Deliverance is effectual. Thus the Almsman under training has eight stages to go and the Arahat ten.

Right Views come first. If a man has really Right Views, for him wrong views are ended ; ended too for him are the hosts of bad and wrong dispositions which grow up in the train of wrong views, while, as the train of right views, hosts of right dispositions march on to perfected development. If a man has really Right Thoughts, for him wrong thoughts are ended ; ended too for him are the hosts of bad and wrong dispositions which grow up as the train of wrong thoughts, while hosts of right dispositions march on to perfected development. If a man has really Right Speech— Right Action — Right Occupation — [77] Right Effort — Right Mindfulness — Right Concentration— Right Knowledge — Right Deliverance — , for him in each case the converse is ended ; ended too for him are the hosts of bad and wrong dispositions which respectively grow up as the train of that converse, while hosts of right dispositions march on to perfected development. Thus, if we add its train to each of the preceding tens there are a score arrayed for the right and a score for the wrong ; and so there has been set afoot the Exposition of the Great Forty, which could never be set afoot by any recluse or brahmin, by any god or Mara or Brahma, or In any universe whatsoever.

If any recluse or brahmin thinks this Exposition of the Great Forty matter for contumely and scorn, the result to him is that, here and now, he relegates to the M. iii. 78, RIGHT VIEWS RANK FIRST. 1 99 sphere of the erroneous ten utterances, major and minor, of the Doctrine. — If the good man rejects Right Views, he reveres and extols the recluses and brahmins with wrong views. If he rejects Right Thoughts, [78] he reveres and extols the recluses and brahmins with wrong thoughts. And the same holds good for right and wrong speech, action, occupation, effort, mindfulness, concentration, Knowledge and Deliverance. Such is the result to him. Not so the men of Ukkala, Vassa and Bhafifia. Albeit these two believed in neither cause nor consequence and were nihilists, they would not regard with contumely and scorn the Exposition of the Great Forty. And why not ?— Through their fear of blame, reproach and censure. Thus spoke the Lord. Glad at heart, those Almsmen rejoiced in what the Lord had said.

Thus have I heard. Once the Lord was staying at Savatthi in the Old Pleasaunce in the palace of Migara’s mother, with numbers of well-known Elders and disciples, — the reverend Sariputta, Maha-Moggallana, Maha-Kassapa, Maha-Kaccayana, MahtKotthita, MahS, - Kappina, Maha-Cunda, [79] Anuruddha, Revata and Ananda, together with other wellknown Elders and disciples. At the time the Almsmen who were Elders were instructing and teaching the novices, — some taking ten, others twenty or thirty or forty ; and under this instruction and teaching the novices grew to higher and higher specific attainments. On the Sabbath of the full-moon at the end of the rains the Lord was sitting in the open in the moon- 200 cxviii. anapana-sati-sutta. m. in. 8a light, with the Confraternity gathered around him, when, observing silence to reign among them all, he addressed the Almsmen in these words : — I find content in this vocation ; in it I find contentment of heart. Wherefore, Almsmen, strive ever more and more zealously to attain the yet unattained, to gain the yet ungained and to realize the yet unrealized. ^ I look to be back here again in Savatthi by IComudi, the fullmoon day of the fourth month.

When it reached the ears of the Almsmen belonging to that country that the Lord was expected back in SavatthI at this date, they came into the city to see the Lord ; the Elders grew keener and keener in instructing and teaching each their novices, — ten, twenty, thirty or forty of them as the case might be ; and under this instruction and teaching the novices [80] grew to higher and higher specific attainments. On the sabbath of Komudi, on the fifteenth, the full-moon day of the fourth month, the Lord was sitting in the open in the moonlight, with the Confraternity gathered around him, when, observing silence to reign among them all, he addressed the Almsmen in these words : — There is no talking, all talk is stilled in this assembly which is set (as it were) in a shining mere. Such is this Confraternity of Almsmen — or a company like this, —that it is worthy of oblations, offerings, gifts and homage and is the richest field in which to sow the seed of merit. Such is this Confraternity and such this company that a little thing given to it thereby becomes great and a great thing becomes greater still. Such a Confraternity or Company as this would be hard to find in the whole world To see such a Confraternity and company as this it is worth journeying many a league carrying the burden of provisions for the journey. Such is this Confraternity and such is this company. Within this Confraternity there are Arahats, — Almsmen in whom the Cankers are dead, who have lived the- highest life, whose task is done, who have cast off their burthen, who have won their weal, who have destroyed all bonds that bound them to the

M. ill. 8 1. ON BREATHING EXERCISES. 201 ceaseless round of existence, who have found the Deliverance of utter Knowledge. Within this Confraternity there are Almsmen who, by destroying the five bonds which bind men to the sensuous world, will pass hence to appear spontaneously elsewhere, never to return thence to earth. Within this Confraternity are Almsmen who, by destroying the three bonds and also by minishing passion malice and delusion, have become Once-returners and, on their last return to this world, will [81] make an end of 111. Within this Confraternity there are Almsmen who, by destroying the three bonds, are launched on the stream of salvation, safe from any evil doom hereafter, assured of their future, destined to find Enlightenment. Within this Confraternity there are Almsmen who live in the practice of the four mindful meditations, — of the four exertions— -of the four bases of psychic power— of the five faculties of sense — of the five forces — of the seven factors of enlightenment — of the Noble Eightfold Path — of friendliness to all — [82] of compassion for all— -of rejoicing with all — of poised equanimity — of pondering on foulness — and on the perception of transiency.

Within this Confraternity there are Almsmen who live in the practice of cultivating mindfulness by breathing exercises. If cultivated and developed, mindfulness by breathing is very fruitful and profitable ; — it perfects the four bases of 'mindfulness, which, being perfected, perfect the seven factors of enlightenment, which, being perfected, perfect in turn Deliverance by comprehension. How, Almsmen, ismindfulness by breathing cultivated and developed so as to prove very fruitful and profitable ? — Take the case of an Almsman who, in the forest or at the foot of a tree or in an abode of solitude, sits crosslegged with body erect, with mindfulness as the objective he sets before himself. In mindfulness he takes in breath and in mindfulness he exhales it ; he knows precisely what he is doing when he is inhaling or exhaling either a long breath or a short breath ; he schools himself, as he draws his breath in and out, to be alive to his body as a whole— or to still bodily factors — or to experience contentment — or [88] to experience wellbeing ; he schools himself, in drawing his breath in and out, to experience the heart’s several factors — or to still them — or to experience the heart as a whole — or to satisfy the heart — or to keep the heart stedfast — or to set the heart free. He schools himself, in drawing his breath in and out, to dwell on the impermanence of things — or on passionlessness — or on the cessation of things — or on eschewing them. — This is how mindfulness in breathing is cultivated and developed so as to prove very fruitful and profitable.

How is mindfulness by breathing cultivated and developed so as to perfect the four bases of mindfulness ? — While he is engaged in inhaling or exhaling, with a precise knowledge of what he is doing, either when inhaling or when exhaling either a long breath or a short breath, when schooling himself either to experience the body as a whole or to still the several bodily factors, — all this time, in his contemplation of the body as an aggregation, the Almsman dwells ardent, alive to all he is doing, and mindful, — quit of all worldly wants and discontents. Among the corporeal elements (earth, water, fire, and air ) I classify breath inhaled or exhaled. Therefore the Almsman who contemplates the body as an aggregation, dwells the while ardent, alive to what he is doing, and mindful, — quit of all worldly wants and discontent. While [84] he is engaged in schooling himself in his breathing to experience contentment or well-being, or to experience the heart’s several factors or to still them, — all this time, in his contemplation of feelings as an aggregation, the Almsman dwells ardent, alive to all he is doing, and mindful, — quit of all worldly wants and discontent. Among feelings I classify thorough attention to breath inhaled or exhaled. Therefore the Almsman who contemplates feeling as an aggregation, dwells the while ardent, alive to all he is doing, and mindful, — quit of all worldly wants and discontent. While he is engaged in schooling himself, as he inhales or exhales,

M, iii. 85. ON BREATHING EXERCISES. 203 to experience the heart as a whole, or to satisfy the heart, or to keep the heart stedfast, or to set the heart free, — all this time, in his contemplation of the heart as an aggregation, the Almsman dwells ardent, alive to all he is doing, and mindful, — quit of all worldly wants and discontent ; the man of distracted mind, say I, cannot develop mindfulness in breathing. While he is engaged in schooling himself, as he inhales or exhales, to dwell either on the impermanence of things or on passionlessness or on the cessation of things or on eschewing them, — all this time, in his contemplation of mental objects as an aggregation, the Almsman dwells ardent, alive to everything, mindful, quit of all worldly wants and discontent. Discerning by understanding the abandonment of all wants and discontent, [85] he surveys this theme exhaustively. Therefore, in his contemplation of mental objects as an aggregation, the Almsman dwells ardent, alive to all he is doing, mindful, quit of all worldly wants and discontent. — This is how mindfulness in breathing is cultivated and developed so as to perfect the four bases of mindfulness.

How are the four bases of mindfulness cultivated and developed so as to perfect the seven factors of enlightenment? — While, in his contemplation of the body as an aggregation, the Almsman dwells ardent, alive to all he is doing, mindful, quit of all worldly wants and discontent, all this time his mindfulness is growing fixed and undistracted, with the result meanwhile that the factor of enlightenment which consists of mindfulness is implanted, that the Almsman develops it, and that it moves on to perfect development. Living thus mindful, he examines and scrutinizes, and analyzes the mental object with his understanding ; and as he is doing so, the analytical factor of enlightenment is meantime being implanted, is being developed by’ the Almsman, and is moving on to its perfect development, with the concomitant result that indomitable zeal is implanted, and that this further factor of enlightenment is implanted, is developed by the Almsman and moves on to its perfect development. To the man with zeal implanted in him comes satisaction without alloy, and concomitantly [861 the factor of enlightenment which consists in satisfaction is imp anted, is developed by the Almsman, and moves on to its perfect development. The man with his mind satisfied comes to enjoy tranquillity alike of body and

Lruf?’ fnd c.onc°mitantly *e factor of tranquillity is mplanted, is developed by the Almsman, and moves on o its perfect development. The man with tran- 2“’ ‘ty aind we 'bemg of body finds concentration of heart, and concomitantly the concentration factor of enlghtenment is implanted, is developed by the Almsman, and moves on to its perfect development. He surveys exhaustively as his theme his heart thus stedfast, and concomitantly the factor of poised equanimity is imp anted ,s developed by the Almsman, aid moves on to its perfect development. if ;lA»i!ifl-C is with h,is ,contemplation of the body, so it is with his contemplation of feelings-of the heart— L d f Tnta °bje,cts ; [87J. each resulting in the per- m l|CTT°r' "t °f ‘l6 several fa«ors of enlighten- 'f 7h‘Sa1SjhoW, the four bases of mindfulness are cultivated and developed so as to perfect the seven factors of enlightenment. [88] How are the seven factors of enlightenment cultivated and developed so as to perfect Deliverance by comprehension ?— Take an Almsman who develops in turn each of the aforesaid seven factors of enlighten- mn ' meaCh dependent on aloofness passionl efsness and stilling, each maturing by Renunciation.— This is and devefn'!? raCt°rS °f en%htenment are cultivated

p“iSr<l “ - ,o p'rf“ »>■ Thus spoke the Lord. Glad at heart, those Almsmen rejoiced in what the Lord had said. Thus have 1 heard. Once when the Lord was staying at SavatthI in Jeta’s grove in Anathapindika’s pleasaunce, and a great number of Almsmen were sitting in company together in the hall after their meal on return from their alms-round, the following talk arose among them : — It is wonderful, sirs, it is marvellous, to what a pitch the Lord who knows and sees, the Arahat all-enlightened, has cultivated and developed that mindfulness of body which is called the mindfulness abundant in fruit and blessings! Here the talk broke off; for, when at evening the Lord arose from his meditations, he came to the seat set for him in hall, and asked what subject had engaged them in their conclave and what talk had been broken off. [89] They told him, adding that here the talk had broken off, as the Lord appeared. How, Almsmen, is mindfulness of body cultivated and developed so as to abound in fruit and blessings ? — Take an Almsman who, in the forest or at the foot of a tree or in an abode of solitude, sits crosslegged with body erect, with mindfulness as the objective he sets before himself. In mindfulness he takes in breath and in mindfulness he exhales it ; he knows precisely what he is doing when he is inhaling or exhaling either a long breath or a short breath ; he schools himself, as he draws his breath in and out, to be alive to his body as a whole or to still bodily factors. As he dwells thus unflagging, ardent, and purged of self, all worldly thoughts that idly come and go are abandoned, and with their abandonment his heart within grows stablished and planted fast, settled and concentrated. — In this way, an Almsman develops mindfulness of body.

Walking or sitting or lying down, in every posture 206 C±IX. It A Y AG AT A-S ATI-S UTT A . M. iii. 90. of his body, he knows precisely what he is doing. As he dwells thus unflagging . . . mindfulness of body. [90] Again, the Almsman is always mindful and purposeful whether in going forward or back, in looking before or behind, in drawing in or stretching out his limbs, in conduct of cloak bowl and robes, in eating and drinking, in chewing and tasting, in attending to the needs of nature, in walking or standing still, in sitting or in lying down, asleep or awake, speaking or silent. As he dwells thus unllagging . . . mindfulness of body. Again, the Almsman reflects on this self-same body, from the soles of the foot to the crown of the head, as a thing bounded by skin and full of various impurities. There is in this body, says he, hair of head or body, nails and teeth, skin and flesh, sinews bones and marrow, kidneys heart and liver, pleura, spleen, lungs, inwards and bowels, stomach and feces, bile, phlegm, pus, blood, sweat, fat, tears, serum, saliva, mucus, synovial fluid and urine. Just as if there was a two-mouthed sack full of various grains — such as rice and paddy, beans and vetches, sesame and husked rice — , and a man with eyes to see were to reflect as he emptied the sack that here was rice, there was paddy, here were beans, there were vetches, here was sesame and there husked rice; — in just the same way does the Almsman reflect on this self-same body, from the sole of the foot to the crown of the head, as a thing . . . synovial fluid and urine. As he dwells thus unflagging . . . mindfulness of body.

> [91] Again, the Almsman reflects on this self-same body, whatsoever its position and posture, from the point of view of its elements, as containing within it the four elements of earth, water, fire and air. Just as a competent butcher or his apprentice, when he has killed a cow, might sit at the cross-roads with the carcase and cut up into joints, even so does the Almsman reflect on this self-same body, whatsoever its position or posture, from the point of view of its elements, as containing within it the four elements. As he dwells thus unflagging . . . mindfulness of body. Again, just as if the Almsman were actually looking on a festering corpse after one two or three days’ exposure in a charnel-ground, even so does he sum up this self-same body as having these properties and this nature and this future before it. As he dwells thus unflagging . . . mindfulness of body. Again, just as if the Almsman were actually looking on a corpse exposed in the charnel-ground and there being devoured by crows or falcons or vultures or dogs or jackals or divers worms, even so does he sum up this self-same body . . . (etc. as in prev . para.).

[92] Again, just as if the Almsman were actually looking on a corpse exposed in the charnel-ground, showing as a chain of bones either still with flesh and blood and sinews to bind them together, or with only smears of the flesh and blood left with the bones and sinews, or with the flesh and blood entirely gone, or with sinews gone and only the bones left scattered around, here a hand and there a foot, here a leg and there an arm, here the pelvis, there the spine and there the skull,— even so does he sum up this self-same body . . . (etc. as in penultimate parai) . . . of body. Again, just as if the Almsman were actually looking on a corpse exposed in the charnel-ground, with the bones'whitening like sea-shells or piled in a heap as the years roll by or crumbled to dust, — even so does he sum up this self-same body . . . (etc. as in antepenultimate para.) . . . of body. Again, the Almsman, divested of lusts and of wrong dispositions, develops in succession the First, [93] Second, Third and [94] Fourth Ecstasies (as in Suita No. 39, etc.). As he dwells thus unflagging, ardent, and purged of self, all worldly thoughts that idly come and go are abandoned, and with their abandonment his heart within grows stablished and planted fast, settled and concentrated. — In this way too the Almsman develops mindfulness of body.

If any Almsman whatsoever cultivates and develops mindfulness of body, deep into his bosom sink all right dispositions into which knowledge enters, — even as streams which flow down to the sea sink into the bosom of the ocean which the mind’s eye surveys. If any Almsman does not cultivate and develop mindfulness of body, Mara gains access; Mara can enter into him. It is just as if a man flung a heavy stone into a mass of wet clay. Would it find access ? [95] J ust in the same way, if an Almsman does not cultivate and develop mindfulness of body, Mara gains access ; Mara can enter into him. It is just as if there were a dry and sapless stick and a man came along and took it for his kindling wood to light a fire with and make a blaze. If he did so, could he by rubbing it make his fire burn up ? In just the same way, if an Almsman does not cultivate and develop mindfulness of the body, Mara gains access ; Mara can enter into him. It is just like an empty water-jar on its stand with nothing in it and a man coming up to it with a load of water. Could he shoot his load into it ?

In just the same way, if an Almsman does not cultivate and develop mindfulness of body, Mara gains access ; Mara can enter into him. But if the Almsman does cultivate and does develop mindfulness of body, Mara cannot gain access or enter into him. It is just like a man throwing a light ball of string against the solid timbers of the door-posts. Would it find access ? It is just the same with the Almsman who has cultivated and has developed mindfulness of body ; — Mara cannot gain access or enter into him. It is as if there were a wet stick with the sap still in it, and a man came along and took it for his kindling wood to light M. iii. 96. MEDITATION ON THE BODY. 209 a fire and make a blaze. [96] If he did so, could he by rubbing it make his fire burn up ? It is just the same with the Almsman who has cultivated and has developed mindfulness of body ; — Mara cannot gain access or enter into him. It is just like a filled water-pot on its stand, full of water to the brim so that a crow could drink out of it. If now a man came along with a load of water, could he shoot his load into it ?

It is just the same with the Almsman who has cultivated and has developed mindfulness of body ; — Mara cannot gain access or enter into him. If any Almsman whatsoever has cultivated and developed mindfulness of body, then, in each and every intellectually realizable mental object to which he applies his mind for its intellectual realization, in every case he comes to be an eye-witness thereof face to face, if there be an exercise of mindfulness. It is just like a square pond in a level expanse of ground, with embanked sides and so full of water to the brim that a crow could drink out of it. If now a strong man were to break the containing embankment on this side and that, would the water run away through the breaches ? just in the same way, if any Almsman has cultivated and has developed mindfulness of body, then . . . exercise of mindfulness. It is just like a carriage with a pair of thorough-breds harnessed to it and with the goad lying ready to hand, on level ground at the crossroads,— into which there mounts a skilled driver, who knows how to manage horses ; with his left hand he takes the reins, grasping the goad in his right, and away he drives, up and down, where he likes. Just in the same way, if any Almsman has cultivated and has developed mindfulness of body, then . . . exercise of mindfulness.

If, Almsmen, mindfulness of body be practised, 2 10 exix. KAVAGATA-SATI-SUTTA. M. Hi. 98, cultivated, developed, assimilated, made a basis, kept advancing, accumulated and vigorously pursued, ten blessings may be anticipated and they are these : — He masters likes and dislikes ; — dislikes do not master him ; he is always victor over them if and when they have arisen. He masters fear and dread ; they do not master him ; he is always victor over them if and when they have arisen. He endures cold and heat, hunger and thirst, gadflies, mosquitoes, scorching winds, contact with creeps ing things, abusive and hurtful language ; his nature is to bear all bodily feelings that are painful, acute, sharp, severe, wretched, miserable, or deadly. The Four Ecstasies with their vivid illumination, which here and now [98] bring well-being into life, — these he induces at will, without trouble or difficulty. He develops the divers psychic powers ; — from being one to become manifold, from being manifold to become one, to be visible and invisible, to pass at will through wall or fence or hill as if in air,, to pass in and out of the solid earth as if it were water, to walk on the water’s unbroken surface as if it were the solid earth, seated in state to glide through the air like a bird on the wing, to touch and to handle the sun and moon in their power and might, and to extend the sovereignty of his body right up to the Brahma world.

By the Ear Celestial that is pure and far surpasses the human ear, he hears sounds celestial and sounds human both far and near. His heart knows the hearts of other creatures and of other men, knows them for what they are, — the heart where passion dwells as passionate, the passionless heart as passionless, the unkind heart as unkind, the kindly heart as kindly, the deluded heart as deluded, the undeluded heart as undeluded, the concentrated heart as concentrated, the unconcentrated heart as unconcentrated, the great heart as great and the little heart as little, the inferior heart as inferior and the superior heart as superior, the stedfast heart as M. iii. 99. MEDITATION ON THE BODY. ,211 stedfast and the unstedfast heart as unstedfast, the heart Delivered as Delivered, and the undelivered heart as undelivered. He recalls his own divers existences in the past, — a single [99] birth, then two — etc. — divers existences in the past in all their details and features. With the Eye Celestial that is pure and far surpasses the human eye, he sees creatures in act to pass hence, in act to reappear elsewhere, — creatures either lowly or debonair, fair or foul to view, happy or unhappy ; and he knows well that they fare according to their past deeds.

By the extinction of the Cankers, he develops and dwells in that Deliverance of heart and mind where Cankers are not, a Deliverance which, of and by himself, here and now, he has discerned and realized These are the ten blessings, Almsmen, that may be anticipated, if mindfulness of body be cultivated in the way I have stated. Thus spoke the Lord. Glad at heart, those Almsmen rejoiced in what the Lord had said. Thus have I heard. Once when the Lord was staying at Savatthi in J eta’s grove ini Anlthapindika’s pleasaunce, the Lord announced to the Almsmen that he would expound how plastic forces arose ; and thus began : — Take the case of an Almsman who possesses faith and virtue, instruction, munificence, and understanding. The wish comes to him that, at the body’s dissolution after death, he may be reborn a wealthy noble. On this he fixes and sets his heart, to this [100] he trains his heart. The possession of the foregoing five plastic forces, coupled with this wish of his, conduce, with

cultivation and development, to his being reborn accordingly.— This is the road and way to such rebirth. Again, possessing the same five plastic forces the Almsman forms the wish to be reborn a wealthy brahmin — etc. — or householder. On this he fixes ... to such rebirth. Or possessing these same five plastic forces, the Almsman, hearing that the Four Regents — the Thirtythree gods — the Yama gods — the Tusita gods — the Nimmana-rati gods — the Paranimmita-vasavatti gods — enjoy long life and beauty and abound in well-being, forms the wish that he may be reborn one of them. On this he fixes ... to such rebirth. Or, possessing those [101] same five plastic forces, the Almsman, hearing that the Brahma of a Thousand worlds enjoys long life and beauty and abounds in wellbeing, forms the wish that he may be reborn in communion with that Brahma. Now, that Brahma dwells illumining and pervading the frame-work of a thousand worlds and also all the creatures that are reborn there. Just as a man with eyes to see might take in his hand and gaze upon emblic myrobalan, even so does this Brahma illumine and pervade his thousand worlds and all the creatures that are reborn there. On this the Almsman fixes ... to such rebirth.

Or, in like manner, he forms the wish that he may be reborn in communion with the Brahma of two — three — four — or five thousand worlds. Now, the Brahma of Five thousand worlds illumines and pervades five thousand worlds and also all the creatures that are reborn there. Just as a man with eyes to see might take in his hand and gaze upon five emblic myrobalans, even so does the Brahma of Five thousand worlds illumine and pervade his five thousand worlds and all the creatures that are reborn there. On this the Almsman fixes ... to such rebirth. Or, possessing those same five qualities, the Almsman, hearing that the Brahma of Ten thousand worlds enjoys long life and beauty and abounds in well-being, forms the wish that he may be reborn in communion M. iii. 102, PLASTIC FORCES. 2 I 2 with that Brahma. Now that Brahma illumines and pervades ten thousand worlds [102] and all the creatures that are reborn there. Just as a rare Vejuriya gem of finest water, that has been cut with eight facets and marvellously wrought, when laid on a yellow cloth, diffuses its sparkling radiance around, — even so does the Brahma of ten thousand worlds illumine and pervade his ten thousand worlds and all the creatures that are reborn there. On this the Almsman fixes ... to such rebirth.

Or, possessing these same five qualities, the Almsman, hearing that the Brahma of a Hundred thousand worlds enjoys long life and beauty and abounds in wellbeing, forms the wish that he may be reborn in communion with that Brahma. Now that Brahma illumines and pervades a hundred thousand worlds and all the creatures that are reborn there. Just as gold from the river Jambu’s bed that has been refined in the crucible of a skilled goldsmith, worked to a brilliant polish by his art, and then, when laid on a yellow cloth, diffuses its sparkling radiance around, — ' even so does the Brahma of a Hundred thousand worlds illumine and pervade his hundred thousand worlds and all the creatures that are reborn there. On this the Almsman fixes . . . such rebirth. Or, again, possessing those same five qualities, the Almsman, hearing of their long life, beauty and abounding well-being, forms the wish that he may be reborn in the heaven of the Abh& gods, among either the Paritt-abhas or the Appaman-abhas, — or of the Subha gods, among either the Paritta-subhas or the Appamana-subhas or the Subha-kiijnas, — [103]' or of the Vehapphala gods, — -or of the Aviha gods, — or of the Atappa gods, — or of the Sudassin gods, — or of the Akanittha gods, — or of the Infinite Space gods, — or of the Infinite Mind gods,— or the gods of the Realm of Naught, — or of the gods of the Realm where there is Neither-perception-nor-Non-perception. On this the Almsman fixes and sets his heart, to this he trains his heart. The possession of the foregoing five constituents,

214 CXX. SANKHAR-UPPATTI-SJJTTA. M. iii. 104. coupled with this wish of his, conduces, with cultivation and development, to his being reborn accordingly. — This is the road and way to such rebirth. Again, possessing these same five qualities, the Almsman forms the wish that, by the extinction of the Cankers, he may here and now develop and dwell in the Deliverance of heart and mind without Cankers which he has discerned and realized of and by himself. And by the extinction of the Cankers he wins this goal. — This Almsman, sirs, is reborn nowhere, passes no-whither to rebirth. Thus spoke the Lord. Glad at heart, those Almsmen rejoiced in what the Lord had said. [104] Thus have I heard. Once when the Lord was staying at Savatthi in the Old Pleasaunce in the palace of Migara’s mother, the reverend Ananda, rising towards evening from his meditations, went to the Lord and after salutations took his seat to one side, saying : — Once while you were staying among the Sakyans, in their township of Nagaraka, I heard with my own ears from your own lips your remark that you were then ‘ living with the Void ’ a great deal. Did I rightly hear, receive, apprehend, and comprehend your remark, sir ?

Yes, quite rightly, Ananda. In bygone days as now, I have lived a great deal with the Void. Just as this whilom palace is emptied of elephants, oxen, horses and mares, is emptied of gold and coins of silver, and is emptied of its male and female establishment, and yet, because of the presence of the Confraternity, is not an empty solitude; — just in the same way, by ignoring ideas of village or of inhabitants, an Almsman envisages solitude through the idea of a forest. To this idea his heart goes forth, finding therein satisfaction and a foothold and Deliverance. He is M. iii. 105. T&UE SOLITUDE, I. 215 clear that the agitation which would attend ideas of a village, or of people, is absent in this conception, but yet there abides some agitation in the solitude which attends the idea of a forest. Consequently, he realizes that, though his conception is emptied of all ideas of village or inhabitants, yet non-emptiness still persists in the conception of solitude which attends the idea of a forest. So he discerns emptiness in what is absent therefrom and concludes that [105] peace abides in this residuum. Thus it is that there arises in him a true changeless and pure conception of emptiness.

Again, by ignoring ideas both of people and of forests, he conceives of solitude through the idea of earth, to which idea his heart goes forth, finding therein satisfaction and a foothold and Deliverance. By dismissing all thoughts of earth’s heights and valleys, of its rivers and rugged ground, and of its snags and brakes, and towering mountains, and by viewing earth as a bull’s hide with a hundred pegs to stretch out flat its unmarred .and featureless expanse, he discerns of solitude through the idea of earth. To this idea his heart goes forth, finding therein satisfaction and a foothold and Deliverance. He realizes that, although he is now quit of the agitation which attends ideas of people and of forests, yet in this earth idea there still survives some distress in the solitude which accompanies that idea ; for, therein non-emptiness persists. So he discerns emptiness in what is absent therefrom, and concludes that it is in the residuum that peace abides. Thus too it is that there arises in him a true changeless and pure conception of emptiness. (And the same happens to him with the successive ideas of Infinite Space [106], of Infinite Mind, and of [107] Neither-perception-nor-Non-perception.)

Dismissing in turn all these ideas, and envisaging solitude through concentration of heart beyond attributes, he finds nevertheless that therein there still survives some residual agitation, namely through this body of his with its senses [108] as a consequence of being alive; for therein non-emptiness persists. So he 21 6 CXXI. COLA-SUftftATA-SUTTA. M. iii. 109. discovers emptiness in what is absent therefrom, and concludes that it is in this residuum that peace abides. Thus too it is that there arises in him a true changeless and pure conception of emptiness. Again, still envisaging solitude through concentration of heart beyond attributes, he realizes that even this absolute concentration of heart is but an effect and a mental product, and consequently is transient and has its cessation. When he knows and sees this, his heart is delivered from the Cankers of lust, of continuing existence and of ignorance. The knowledge of his Deliverance comes to him in the thought that birth is no more, that he has lived the highest life, that his task is done, and that now for him there is no more of what he has been. He realizes that, although he is now quit of the agitation which attends those three Cankers respectively, yet there still survives some residual distress, namely through this body of his with its senses as a consequence of being alive ; for, therein non-emptiness persists. So he discovers emptiness in what is absent there, and concludes that it is in this residuum that peace abides. Thus too it is that there arises in him a true [109] changeless pure and ultimate conception of emptiness.

Yes, Ananda ; this was the form of pure and ultimate emptiness that all recluses and brahmins of bygone times developed and dwelt in ; this will be the pure and ultimate emptiness that future recluses and brahmins will develop and dwell in ; and this is the pure and ultimate emptiness that to-day is developed by all those recluses and brahmins who develop and dwell in pure and ultimate emptiness.— Therefore, Ananda, you should train yourselves to develop and dwell in pure and ultimate emptiness. _ Thus spoke the Lord. Glad at heart, the reverend Ananda rejoiced in what the Lord had said. M, iii.no. TRUE SOLITUDE. II. 2 1J

Thus have I heard. Once when the Lord was staying among the Sakyans at Kapilavatthu in the Banyan pleasaunce, early in the morning, duly robed and bowl in hand, he went for alms into the city and on his return after his meal betook himself to rest during the noontide heat at the cell erected in that pleasaunce by Kala-Khemaka the Sakyan. Now at that time a number of pallets had been got ready there and at the sight [110] of these the Lord wondered whether there were a number of Almsmen in residence. At the time the reverend Ananda with a number of Almsmen was engaged on robe-making at the (neighbouring) cell erected by Ghataya the Sakyan, — whither, when he rose from his meditations towards evening, the Lord betook himself, enquiring, as he took the seat set for him, whether the number of pallets at KalaKhemaka’s cell betokened a number of Almsmen in residence there. Yes, was Ananda’s answer ; — it is robe- making time;. i An Almsman, Ananda, does not shine by delighting in fellowship, by finding delight in fellowship or by being given to a delight in fellowship ; nor does he shine by a like delight in company at large. If such be his delight, it is impossible that, at will and without trouble or difficulty, he should enjoy the well-being which attends Renunciation, solitude, tranquillity and Enlightenment. But, any Almsman who lives aloof from company may be expected to enjoy all this. Similarly, if an Almsman delights in fellowship and company, it is impossible that, at will and without trouble or difficulty, he should develop, and dwell in, Deliverance of heart whether [111] as a passing joy or as an enduring possession. But any Almsman who lives aloof from company may be expected to enjoy all

2 1 8 CXXII. MAHA'SUMATA-SUTTA. M.iii. 112. this. Not a single visible shape do I discern, Ananda, delight in which does not entail, with that shapes change and alteration, sorrow and lamentation, pain, ills and despair. The Truth-finder has become fully aware of this state, namely how, in dismissing thoughts of all attendant phenomena, to develop and dwell in true emptiness within. Therein, Ananda, if, so dwelling, the Truth-finder is approached by Almsmen or Almswomen, by lay-disciples male or female, by kings or their ministers, by sectaries or their followers,— then it is with a heart that is set on solitude, that trends to solitude and finds a fastness in solitude, it is with a heart that is aloof, that finds its joy in renunciation of the world, and has laid low each and every disposition which is bred of Cankers, it is with such a heart that, being in company, he frames his speech so as to be left alone once more. Therefore, if an Almsman’s desire is to develop and dwell in true emptiness within, he should calm, tranquillize, focus and concentrate his heart internally. How is he to accomplish this? — Take the case of an Almsman who, divested of lusts and of wrong dispositions, successively develops and dwells in the Four Ecstasies. In this way he calms, tranquillizes, focusses and concentrates his heart internally. [112] Suppose now that his mind ponders on internal emptiness, but that, as he does so, his heart does not go forth to it, to find satisfaction therein or a foothold or Deliverance, and that ultimately he recognizes and consciously realizes this inward verdict and finding, — with the same thing happening with regard to external emptiness, to both internal and external emptiness, and to Permanence;

always the same verdict. What that Almsman has to do is (to persevere in his efforts) to calm, focus and concentrate his heart internally on the same old theme of concentration till — for both internal and external emptiness and for Permanence — the inward verdict and finding is reversed and his heart goes forth to emptiness, finding therein satisfaction, a foothold and Deliverance;

M. Hi. 1 13. TRUE SOLITUDE. II. 219 and ultimately he recognizes and consciously realizes this verdict of satisfaction. When, living in this plane, he applies his mind — say — to pacing up and down, he does so with the conscious conviction that, as in his present state he paces up and down, no covetousness and discontent, no dispositions that are evil and wrong will [113] assail him, The same conviction is his if, while living in this plane, he applies his mind to standing still and stands still,— or sits down, — or lies down ; he is conscious that now he will not be assailed by covetousness and discontent or by dispositions that are evil and wrong. If, while living in this plane, the Almsman applies his mind to speech, he is conscious that his tongue will utter nothing that is low rustic and vulgar, nothing that is not noble or not profitable, nothing that fails to conduce to aversion, passionlessness, stilling, peace, illumination, enlightenment and Nirvana, — nothing by way of talk of princes, bandits, great lords, armies, terrors, battles, meat and drink, clothes, beds, garlands, perfumes, relations, carriages, villages, townships, cities, countries, women, heroes’ prowess, gossip at street-corners or at wells, tales of kinsfolk departed, other chatter, and fables about the origin of the world and the ocean and about the rise and fall of things. He is conscious on the contrary that his speech will be grave and heart-opening, conducing to absolute aversion, to passionlessness, to stilling, peace, illumination, enlightenment and Nirvana, — namely talk of wanting little and being contented, solitude, withdrawal from the world, strenuous endeavour, virtue, concentration, understanding, Deliverance, and clear vision of Deliverance.

If, while living in this plane, the Almsman [114] applies his mind to thinking, he is conscious that his thoughts will not be low rustic and vulgar, not noble and not profitable, conducing not to aversion, passionlessness, stilling, peace, illumination, enlightenment and Nirvana ; he is conscious that his thoughts will not be thoughts of lust, malevolence and injury, but will on the contrary be thoughts that are noble and saving, that guide him who lives up to them to the extinction of all 111, — such as thoughts of renunciation and benevolence and innocency. Five strands, Ananda, make up the pleasures of sense, — namely, visible shapes, sounds, odours, tastes and touch, all of them pleasant and agreeable and delightful, all of them bound up with passion and lusts. Therein an Almsman must constantly search his heart to see whether, in this or that relation, his heart is coming to have traffic with these pleasures of sense. If his search tells him that such traffic is about, then he becomes conscious that he has not yet made an end of the seductions of such pleasures ; but if his search tells him there is no such traffic about, he becomes conscious that these seductions are ended.

Five in number, Ananda, are the factors of attachment, which must engage an Almsman who ponders on the rise and fall of things, — namely, form, feeling, perception, plastic forces and consciousness, [115] together with the arising and the passing of each of the five. If he so ponders, all pride of personality in these five factors quits him and he is conscious that he is quit of them. The foregoing states of consciousness, Ananda, ensure an absolutely right future and are noble, transcendent, and beyond the clutches of Mara, the Evil One. What do you think, Ananda ? On what grounds ought a disciple to dog his master’s footsteps even though hounded away ? I The Lord, sir, is the root, the channel and the ) refuge of all our doctrines. We pray that the Lord l may be moved to declare the meaning of what he has f said* so that the Almsmen may treasure up what falls ) from his lips. • The disciple ought not to dog his masters footsteps for the interpretation of canonical scriptures. And t why not ? — Because from of old their doctrines have been heard, learned by heart, garnered by recital, ?

turned over and over in the mind and fathomed by visipn. No ; he should persist in dogging his master’s footsteps perforce, solely to hear words that are grave and heart-opening, conducing to absolute aversion, to passionlessness, to stilling, peace, illumination, enlightenment and Nirvana, — namely, words about wanting little, about contentment, solitude, withdrawal from the world, strenuous endeavour, virtue, concentration, understanding, Deliverance and clear vision of Deliverance. Thus comes affliction of master and of pupil, and affliction in living the higher life. How comes the master’s affliction ? — Take the case of a master who chooses out a solitary lodging — in the forest under a tree, in the wilds in cave or grot, in a charnel-ground [116], in a thicket, or on bracken in the open. As he lives aloof thus, he is visited by a constant stream of brahmins and householders, of townsfolk and countryfolk ; and infatuations hankerings and covetise grow Upon him, so that he is a backslider to luxury. Such is an afflicted master who, in his affliction is laid low by evil and wrong dispositions that are vicious and entail re-birth, are fraught with anguish, and ripen to 111, with a heritage of birth, old-age and death in their train. Such is the affliction of a master ; and exactly the same is the affliction which comes on that master’s pupil who devotes himself to solitude after his master’s example and chooses out his solitary lodging — in the forest . . . death in their train. Such is the pupil’s affliction.

What is affliction in living the higher life? — Suppose there appears in the world a Truth-finder, Arahat all- enlightened, . . . Lord of Enlightenment, who chooses out his solitary lodging and there in his life aloof is visited by a constant stream of visitors ; yet infatuations hankerings and covetise never grow upon him nor [117] is he ever a backslider to luxury. But this Master’s pupil, devoting himself to solitude after his Master’s example, chooses out his solitary lodging where in his life aloof he is visited by a constant stream of visitors ; and infatuations hankerings and covetise 22 2 CXXII. MAHA-SUtfftATA-SUTTA. M. iii. il8. grow upon him, so that he is a backslider to luxury. Such, Ananda, is what is termed affliction in living the higher life. It is such affliction, whether of master or of pupil, which more than aught else proves their affliction in living the higher life which ripens to 111 and exceeding bitterness and conduces to woe hereafter. Therefore, comport yourselves towards me in a spirit of friendliness not of hostility, and it will prove your lasting happiness and welfare. Now, how do disciples comport themselves towards their master in a spirit of hostility and not of friendliness ?— Take the case of a master who out of compassion and affection preaches his Doctrine to his disciples in a spirit of compassion to ensure their happiness and welfare, but whose disciples do not listen or give ear or try to learn, but turn away from his teachings.

That is the spirit of hostility to a master. The spirit of friendliness is shown when his disciples listen, give ear and try to learn, and turn not from his teachings, as he seeks to ensure their happiness and welfare. [118] Therefore, Ananda, comport yourselves towards me in a spirit not of hostility but of friendliness ; and it will prove your lasting happiness and welfare. I do not deal with you as the potter with mere wet clay. I shall speak to you with constant admonishings and with constant eradication of faults ; — that which is excellent will stand fast.

Thus spake the Lord. Glad at heart, Ananda rejoiced in what the Lord had said. Thus have I heard. Once when the Lord was staying at SavatthI in Jeta’s grove in Anathapindika’s pleasaunce, there arose the following talk among a large mumber of Almsmen who were sitting together in M. iii. 119. WONDERS OF THE NATIVITY. hall after their alms-round and meal : — It is wonderful, sirs, it is marvellous what powers and might belong to the Truth-finder, seeing that he can know all about former Buddhas who passed away with all lets and hindrances excised, with nothing to tie them to rebirth and the round of existences, and in triumph over all 111. He knows the families from which they came, their names and septs, their virtues and characters, their attainments and outlook, and the five modes of Deliverance they respectively won. Yes, said Ananda ; Truth-finders are wonderful and of wonderful nature, marvellous and of marvellous nature. [119] This conversation of those Almsmen was interrupted ; for the Lord, rising* up towards evening from his meditations, came Into hall and, seating himself on the seat set for him, asked what they had been talking about and what discussion had been broken off. Word for word, they told him what had passed. Then turning to Ananda, the Lord bade him expand more fully the wonders and marvels of a Truth- finders nature.

With my own ears and from the Lord’s own lips, sir, have I heard and received the Lord’s testimony to me that, mindful and fully aware of what should happen to him, the Bodhisatta passed to don form in the Tusita heaven ; and this I hold to be wonderful and a marvel in the Lord. With my own ears and from the Lord’s own lips, sir, have I heard and received the Lord’s own testimony to me that, mindful and fully aware, the Bodhisatta abode in his Tusita form; and this too I hold to be wonderful and a marvel in the Lord. With my own ears and from the Lord’s own lips, sir, have I heard and received the Lord’s own testimony to me that the Bodhisatta abode in his Tusita form for the whole term of his existence there ; and this too I hold to be wonderful and a marvel in the Lord With my own ears and from the Lord’s own lips, sir, have I heard and received the Lord’s own testimonies to me that — Mindful and fully aware of what should happen, the Bodhisatta passed from his Tusita form and entered his mother’s womb ;

[120] When the Bodhisatta thus passed into his mother’s womb, then, throughout the entire world with its gods and Maras and Brahmas, there appeared, to all recluses and brahmins and to all gods and men, a measureless vast effulgence, — surpassing the gods’ own celestial splendour, and penetrating even those vasty and murky interspaces between worlds where gloomy darkness reigns and no light may enter of sun and moon for all their power and might, so that by this effulgence the denizens of those interspaces could behold one another and recognize that other creatures dwell with them there ; and withal the ten thousand worlds trembled and shook and quaked ;l As soon as the Bodhisatta has entered his mother’s womb, four deities draw nigh him to guard the four cardinal points so that no one — human, non-human or whatever he might be — should do a mischief to either the Bodhisatta or his mother ; As soon as the Bodhisatta has entered his mother’s womb, she becomes intrinsically virtuous, — eschewing the taking of life and the taking of anything not given to her, eschewing pleasures of sense and incontinence, eschewing lies and all temptation to strong drink ;

[121] As soon as the Bodhisatta has entered into his mother’s womb, she has no carnal mind for any man, nor can she yield to any man’s passion for her ; As soon as the Bodhisatta has entered his mother’s womb, all the five pleasures of sense become hers ; she is lapped and wrapped in all the enjoyment they can bring ; As soon as the Bodhisatta has entered his mother’s womb, no ailments can come upon her ; comfortable and unwearied of body, she views within her womb 1 Cf. Digha II. 12 et seqq., and the notes to Dialogues II. 9-12, for this and foil, paras, relating to the physical birth of a future Buddha. the Bodhisatta with all his limbs and faculties complete;— just as a sparkling veluriya gem of finest water, which has been cut with eight facets and marvellously wrought, and through which passes a blue, yellow, red, white, or yellowish thread, is seen as being what it is by a man with eyes to see who takes it in his hand to examine it ; [122] Seven days after his birth the mother of the Bodhisatta dies and passes to the Tusita heaven ;

While other women carry their child some nine or ten months, it is otherwise with a Bodhisatta’s mother, who brings forth her child after exactly ten months ; While other women give birth to their child sitting or lying, it is otherwise with a Bodhisatta’s mother, who gives birth standing erect ; When the Bodhisatta issues from his mother’s womb, he is received into the hands first of gods and afterwards of human beings ; When the Bodhisatta issues from his mother’s womb, he never touches the ground but is received by the four deities who present him to his mother with these words : Rejoice, 0 queen ! you have borne indeed a lordly son ! When the Bodhisatta issues from his mother’s womb, he issues without stain and without defilement from waters or humours or blood or any [123] uncleanness, but pure and stainless,— just like a gem on Benares muslin, where neither defiles the other because both are pure ; When the Bodhisatta issues from his mother’s womb, there start from mid-air two jets of water, one cold and the other warm, wherewith they bathe the Bodhisatta and his mother ; As soon as he is born, the Bodhisatta firmly plants both feet flat on the ground, takes seven strides to the North, with a white canopy carried above his head, and surveys each quarter of the world, exclaiming in peerless tones : In all the world I am chief, best and foremost ; this Is my last birth ; I shall never be born again ;

2 26 CXXIII. ACC HA RI Y A°-S U TT A. M. Hi. 124, As soon as the Bodhisatta issues from his mother’s womb, 'throughout the entire world with its gods and Maras and Brahmas there appears, to all recluses and brahmins and to all gods and men, a measureless and vast effulgence,— surpassing the gods’ own celestial splendour and penetrating even those vast and murky interspaces between worlds where gloomy darkness reigns and no light may enter of sun and moon for all their power and might, — so that [124] by this effulgence the denizens of those interspaces can behold one another and recognize that other creatures dwell with them there, and withal the ten thousand worlds tremble and shake and quake ; and this too, sir, I hold to be — like all the foregoing— wonderful and a marvel in the Lord. Add this too, Ananda, — that the Truth-finder has full knowledge of feelings — and perceptions — and thoughts — as they arise and appear and pass away. Add this, Ananda, to your tale of the Truth-finder's wonders and marvels. Inasmuch, sir, as the Lord has full knowledge of feelings and perceptions and thoughts as they arise and appear and pass away, — this too, sir, do I hold to be wonderful and a marvel in the Lord.

Thus spoke the reverend Ananda and the Master approved. Glad at heart, those Almsmen rejoiced in what the reverend Ananda had said.

Thus have I heard. Once when the reverend Bakkula was staying at Rajagaha in the Bamboo grove where the squirrels were fed, an ancient friend of his lay days, Acela Kassapa, [125] came to him and after greetings took a seat to one side, asking how long he had been an Almsman. It is eighty years, sir, since I first became an Almsman. In the course of those eighty years, Bakkula, how often have you lain with women ? You should not ask your question like that, Kassapa ; you should ask how often in the past carnal desires have arisen within me. Well, Bakkula, in the course of those eighty years how often have carnal desires arisen within you ? During the whole of my eighty years as an Almsman I am not aware of their once arising. [This too we Almsmen in conclave assembled account a wonder and a marvel in the reverend Bakkula that he is not aware of carnal desires having once arisen within him during eighty years.] During the whole of those eighty years as an Almsman I am not aware that malevolence or a desire to hurt has once arisen within me. [This too we Almsmen in conclave assembled

account a wonder and a marvel in the reverend Bakkula that he is not aware of malevolence or a desire to hurt having once arisen within him during eighty years.1] During the whole of those eighty years as an Almsman I do not admit that thoughts of lust — or of malevolence— or of hurt — have once arisen within me. [126] During the whole of those eighty years as an Almsman I do not admit having once — accepted a layman’s clothes, cut out robes with shears, sewn robes together with a needle, dyed robes with dye-stuff, sewn robes together on the frame, for myself, got my fellows in the higher life to work at my robes for me, accepted an invitation (to a meal), 1 This refrain— intercalated by the Elders at the Recension, according to the Commentary — occurs in the text after each affirmation but will be omitted hereafter in translating the catalogue which follows, till p. 129 is reached. entertained a wish that someone would invite me, taken a seat inside a dwelling, taken a meal inside a dwelling, thought about the conformation of women, taught a woman the Doctrine, even to the extent of a couplet,

gone to the Almswomen’s quarters, taught the Doctrine to an Almswoman, or to a woman probationer or to a woman novice, admitted or confirmed or been answerable for an Almsman, prepared a novice for admission to the Confraternity, used a bathroom, or bath-powder when bathing, got my fellows in the higher life [127] to massage my limbs for me, been ill, even triflingly, taken medicine, even an opening dose of myrobalan, used a head-rest, lain on a bed, or passed the rainy season within the precincts of a village. For a week I lived, still unregenerate, on what the country-side furnished, but on the eighth day Knowledge came ! Reverend Bakkula, I ask to be admitted and confirmed in this Doctrine and Rule. Nor was it long after his confirmation before the reverend Kassapa, dwelling alone and aloof, strenuous ardent and purged of self, won the prize in quest of which young men go forth from home to homelessness, that prize of prizes which crowns the highest life ; — even this did he think out for himself, realize and attain here and now ; and to him came the knowledge clear : 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. Thus the reverend Kassapa too was numbered among the Arahats.

Time came when the reverend Bakkula went key in hand from cell to cell, saying : — Come, reverend sirs, come ; to-day I shall pass away. [This too we Almsmen in conclave assembled account a wonder and a marvel in the reverend Bakkula that he went key in hand from cell to cell, saying : — Come, reverend sirs, come ; to-day I shall pass away.] [128] Thereupon amidst the Confraternity the reverend Bakkula passed away as he sat (on his pyre). [This too we Almsmen in conclave assembled account a wonder and a marvel in the reverend Bakkula that amidst the Confraternity he passed away as he sat.] Thus have I heard. Once while the Lord was staying at Rajagaha in the Bamboo grove where the squirrels were fed, there was living in the Forest Hut there the novice Aciravata, — to whom in the course of a stroll came Prince Jayasena. Sitting down after greetings, the prince observed that he had heard that, in this faith, an Almsman whose life was strenuous ardent and purged of self could find peace for his heart. Quite right, prince, quite right; that is what he does find here. Would the reverend Aggivessana be so good as to teach me the Doctrine as he has heard it preached and as he has learned it ?

No, prince, I cannot. Were I to teach you, you would not understand the meaning of what I said ; and that would be a trouble and an annoyance for me. [129] I hope you will teach it me ; I may prove capable of understanding what your reverence says. Very good, I will teach it you. If you understand it, so well and good. If you do not understand it, remain as you are and ask me no further questions. So be it then, said the prince.

Thereupon Aciravata taught the Doctrine as he had heard it preached and as he had learned it ; — but at the close of his exposition Prince Jayasena said it was impossible and inconceivable that an Almsman whose life was strenuous ardent and purged of self could find peace for his heart in the faith ; and with this protestation he rose and withdrew. Not long after the prince had gone, Aciravata went to the Lord to whom, after seating himself after salutations, he related the talk he had had with Jayasena. Said the Lord: Where was the good of that? It is wholly impossible for Prince Jayasena — who lives in the lap of enjoyment and pleasure, who is devoured by thoughts of pleasure, consumed by the fevers of pleasure and is all eagerness [130] in pursuit of pleasure —to know or see or realize what is to be known by renouncing worldliness, and what is to be seen and attained thereby. It is just like two young elephants or colts or steers who have been schooled and trained, and another pair who have not been schooled or trained. Would the pair that have been schooled and trained aright, thereby accomplish their schooling and thereby be trained to perfection ?

And would the other untrained pair do the same? It is just the same here. It is wholly impossible for Prince Jayasena . . . and attained thereby. It is just like a great mountain hard by a village or township to which come two friends hand in hand together, of whom the first climbs to the top while the other, still standing at the bottom, asks the first what he can see up there. The first says he can see from the top delightful pleasaunces and groves, delightful country and lakes. But his friend at the bottom says it is impossible [131] and inconceivable he can do so. Hereupon the climber comes down to the bottom and, taking his friend up by the arm to the top, first lets him recover his wind and then asks him what he can see from the summit. The answer is that he can see delightful pleasaunces and groves, delightful country and lakes, and that, whereas he had begun by saying it was impossible and inconceivable, he now knew it was all as reported, — though the great mountain had blocked his view of what could be seen. Just in the same way, Aggivessana, Prince Jayasena is blocked, obstructed, cribbed and cabined by a mass of ignorance. It is wholly impossible for Prince Jayasena . . , and attained thereby. If, Aggivessana, these two comparisons of the prince had occurred to you, he would have been converted straightaway and, being converted, would have acted accordingly.

How, sir, could these two comparisons occur to me, as they have to the Lord, seeing that they are spontaneous and have never before been heard by man? [132] It is just like a Noble anointed King, who tells his elephant-catcher to mount the royal elephant and go into the elephant- forests and there find a wild elephant which he is to tie up to the neck of the royal elephant ; and the elephant-catcher does as he is ordered and in the result the royal elephant brings the wild one out of the forest into the open ; into the open he has been brought thus^ far; but still that wild elephant pines for one thing, — the elephant-forest. Then the elephant-catcher informs the monarch that a wild elephant has been brought in from the forest ; and now his majesty orders his elephant-trainer to tame it, — subduing all wild ways, all wild tendencies to bolt away, and all wild feverishness of distress and fretfulness, making him feel at home in the village, and used him to huifian ways. Obedient to the King s command, the trainer proceeds so to tame that wild elephant, first tying it fast by the neck to a massive post planted deep in the ground, with a view both to subduing all wild ways, all wild tendencies to bolt away and all wild feverishness of distress and fretfulness and also to making the elephant feel quite at home in the village and used to human ways. Towards his charge the trainer addresses words that are without

gall, pleasant, friendly, hearty, urbane, agreeable and welcome to all ; and the elephant, [138] thus addressed, hearkens and gives ear and seeks to learn. Next, the trainer offers him grass fodder and water ; and, as soon as the elephant takes it, the trainer is satisfied it will live ; and he proceeds to teach it to take up and put down. When the elephant acts as it is told and obeys the orders to take up and put down, then he goes on to teach it, at the proper word of command, to advance or retire and to stand up and sit down. When this has been learned, the trainer proceeds to teach the elephant to stand his ground, as it is called. On to the great beast’s trunk he ties a shield ; a man with a lance in his hand is seated on its neck ; all round stand men with lances in their hands, while the trainer stands in front with a very long-shafted spear. When the elephant is standing his ground, he never moves his front feet or his hind feet, his forequarters or his hindquarters, his head or his ears, his tusks or his tail or his trunk. It becomes the King’s own elephant, undismayed by stroke of javelin or sword or arrow or opposing foemen, undismayed by sound of tom-tom or kettle-drum or conch or drum or music, (like) gold purified and cleansed from all dross and impurity, — an elephant for a king to ride, a pride to his royal master, and is styled part and parcel of the King.

[134] Just in the same way, Aggivessana, there comes into the world here a Truth-finder, Arahat allenlightened, walking by knowledge, blessed, understanding all worlds, the matchless tamer of the human heart, teacher of gods and men, the Lord of Enlightenment. This world — with its gods and Maras and Brahmas, with its recluses and brahmins, with its gods and men — all this he has discerned and realised for himself and reveals to others. He preaches the Doctrine — that is so fair at its outset, in the middle and in its close — with its text and its meaning ; he announces a higher life that is wholly completejand pure. This Doctrine is heard by a householder or his son or by one of lowly birth, who, hearing, believes in the Truth-finder, and, believing, bethinks him that — ‘A hole and corner life is all that a home can give, whereas the Pilgrim is free as the air of heaven. It is hard for the home-keeping man to follow the higher life in all its completeness and purity and perfection. Come, let me cut off hair and beard, don the yellow robes and go forth jfrom home to homelessness.’ Thereafter, parting from his substance, be it small or great, parting too from his kith and kin, be they few or many, he cuts off hair and beard, dons the yellow robes and goes forth from home to homelessness.

Into the open the disciple of the Noble One has been brought thus far ; but still gods and men pine for one thing, — pleasures of sense. The Truth-finder proceeds with his training, saying : — Come, Almsman ; let your life be virtuous and controlled by the canon law ; let your life be curbed by the curb of the canon law ; keep to the plane of right behaviour; observe scrupulously the precepts of Conduct, seeing danger in small offendings. When he has accomplished this, the Truth-finder proceeds further with his training, bidding him guard the portals of sense and not be carried away when his eye sees a thing, either by its general presentment . . . (etc. as in SuttaNo. 107) . . . [135 and 136] purged his heart of all misgivings. When he has put from him these five Hindrances and has understood how the heart’s shortcomings weaken it, then he dwells ardent, alive to everything, mindful, and quit of all worldly wants and discontent, contemplating the body as an aggregation, feelings as aggregations, the heart as an aggregation, and mental objects as aggregations. Just as the trainer ties his elephant fast b.y the iieck to a massive post planted deep in the ground with a view to subduing all its wild ways and to making the animal feel quite at home in the village and used to human ways, — just in the same way the fourfold mustering of mindfulness serves to tie fast the heart of the disciple of the Noble One, both for the subduing of worldly conduct, worldly thoughts, and worldly distress

feverishness and fretfulness and also for the attainment of Knowledge and the realization of Nirvana. Then the Truth-finder proceeds further with the training, saying : — Come, Almsman, contemplate the body but entertain no thought which the body accompanies ; contemplate the heart but entertain no thought which the heart accompanies ; contemplate mental objects but entertain no thought which mental objects accompany. By laying to rest observation and reflection, the Almsman develops, and dwells in, inward serenity, in focussing of heart, in the joy of the Second Ecstasy which is divorced from observation and reflection and is bred of concentration, — passing thence to the 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 former existences. He calls to mind his divers existences in the past, — a single birth, then two, and . . . [i0 on, to] . . . a hundred thousand births, many an seon of disintegration of the world, many an seon of its redintegration, and again many an seon both of its disintegration and of its redintegration. In this or that existence, he remembers, such and such was his name, sept, and caste, the fare lived on, the pleasure and pain he had in each, and his term of life in each.

When he passed thence, he came to such and such a new existence, and there such and such was his name and so forth. Passing thence, he came to life here. In such wise does he call to mind his divers existences in the past in all their details and features. The same stedfast mind he now applies to the Knowledge of the passage hence and re-appearance elsewhere of other creatures. With the Eye Celestial that is pure and far surpasses the human eye, he sees creatures in act to pass hence, in act to re-appear elsewhere, — creatures either lowly or debonair, fair or foul to view, happy or unhappy ; and he is aware that they fare according to their past. Here are creatures given to evil in act word and

thought, who decried the Noble Ones, held false views and became what flows from such false views ; these at the body's dissolution after death appear in states of suffering misery tribulation, and in purgatory. Here again are creatures given to good in act word and thought, who did not decry the Noble Ones, who had a right outlook and became what flows from such a right outlook ; — these at the body's dissolution after death appear in states of bliss in heaven. That same stedfast heart he next applies to the knowledge of the eradication of the Cankers. Causally and utterly he comes to know 111, the origin of 111, the cessation of 111, and the course that leads to the cessation of 111; causally and utterly he comes to know what the Cankers are, — their origin, their cessation, and the course that leads to their cessation. When he knows and sees this, then his heart is delivered from the Canker of lusts, 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 — Re-birth 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 an Almsman endures cold and heat, hunger and thirst, gadflies, mosquitoes, scorching winds, contact with creeping things, abusive and hurtful language; [137] he has grown to bear all bodily feelings that are painful, acute, sharp, severe, wretched, miserable, or deadly. Purged of all the dross and alloy of passion wrath and folly, he is worthy of oblations, offerings, gifts and homage, and is the richest field in which to sow the seed of merit. If, Aggivessana, the King’s elephant dies untamed and untrained, whether in its old-age or in middle-age or in youth, it is said to have died untamed ; and similarly, if the Cankers are not extinct in an Almsman old or young, he at death is said to have died untamed. But if the King’s elephant, be it old or be it young, dies tamed and trained, it is said to have died tamed ; and similarly, be he old or be he young, the Almsman in whom the Cankers are extinct, is said at death to have died tamed. Thus spoke the Lord. Glad at heart, the novice Aciravata rejoiced in what the Lord had said.

[188] Thus have I heard. Once when the Lord was staying at Rajagaha in the Bamboo grove where the squirrels were fed, the reverend Bhumija, duly robed and bowl in hand, went to the abode of (his nephew) Prince Jayasena and sat down on the seat set for him. To him came the prince who after greetings took a seat to one side, saying : — There are some recluses and brahmins, Bhumija, who affirm and hold that, if a man conceives longings while leading the higher life, he cannot win the fruits of the higher life, nor can he if he conceives non-longings, or both (alternately), or neither. What herein does the reverend Bhumija’s Master affirm and teach ? I have never heard or received the Lord’s utterance on this from his own lips ; but he might possibly take the following line : — It all depends on whether with the longing or non-longing, or neither or both, there goes a true and causal leading of the higher life ; — if it does not, he can win no fruit; if it does, [139] he can. This might be the Lord’s view ; but I never heard him say so.

Well, Bhumija, if this be what your master affirms and teaches, assuredly your master stands ahead of all recluses and brahmins there be. And, so saying, the prince entertained the reverend Bhumija with his own dish of rice. Returning after his meal, Bhumija related to the Lord, word for word, what had passed, asking at the end whether he had conveyed the Lord’s views without misrepresentation, and had expounded the Doctrine’s M. Hi. 140. RIGHT OUTLOOK ESSENTIAL. 237 gist and what flows from it, without going wrong in his doctrinal exposition. [140] Indeed , you have faithfully represented my views, Bhumija; and there is nothing wrong in your exposition. If recluses or brahmins have a wrong outlook and are wrong in thoughts words and deeds, — wrong in their mode of livelihood, wrong in their endeavour, in their mindfulness and in their concentration, — then, if, while leading the higher life, they conceive a longing — or a non-longing — or both (alternately) — or neither, — they cannot win the fruits of that higher life. And why not? — Because this is no source from which fruitwinning can come. It is just like a man hunting about for oil, in his need and quest of oil, who should heap up sand in a trough and crush it up thoroughly with water, yet for all his pains cannot get oil therefrom, — whatever may be his longing, or non-longing, or both, or neither. And why not ? — Because this is no source from which oil can be got. Just in the same way if recluses or brahmins have a wrong outlook [141] ... no source from which fruit-winning can come.

It is just like a man hunting about for milk, in his need and quest of milk, who should milk a young cow from her horn, yet for all his pains cannot draw milk therefrom, — whatever may be his longing, or non-longing, or both, or neither. And why not ? — Because this is no source from which milk can come. Just in the same way, if recluses or brahmins have a wrong outlook ... no source from which fruit-winning can come. It is just like a man hunting about for butter, in his need and quest for butter, who should churn water in a jar, yet for all his pains cannot get butter to come, — whatever may be his longing, or non-longing, or both, or neither. And why not ? — Because this is no source from which butter can come. Just in the same way, if recluses or brahmins have a wrong outlook . . . no source from which fruit-winning can come. It is just like a man hunting about for fire in his need and quest for fire, who should take a wet stick with the sap still in it for his [142] kindling-wood and rub away at it, yet for all his pains cannot get fire to come, — whatever may be his longing, or non-longing, or both, or neither. And why not ? — Because this is no source from which fire can come. Just in the same way, if recluses or brahmins have a wrong outlook . . . no source from which fruit-winning can come.

If recluses or brahmins have the right outlook and are right in thoughts words and deeds, — right in their livelihood, in their endeavour, in their mindfulness and in their concentration, — then if, while leading the higher life, they conceive a longing — or a non-longing — or both — or neither, — they can win the fruits of that higher life. And why? — Because here is a source from which fruit-winning can come. It is just like a man hunting about for oil, in his need and quest of oil, who should heap up oil-seeds in a trough and crush them up thoroughly with water, then, whatever may be his longing, or non-longing, or both, or neither, he can get oil. And why ? — Because here is a source from which oil can be got. Just in the same way, if recluses or brahmins have the right outlook . . . [143] fruit-winning can come. It is just like a man hunting about for milk, in need and quest for milk, who should milk a young cow from the teat, then, whatever may be his longing, or nonlonging, or both, or neither, he can get milk. And why ? — Because here is a source from which milk can be got. Just in the same way, if recluses or brahmins have the right outlook . . . fruit-winning can come.

It is just like a man hunting about for butter, in his need and quest for butter, who should churn in a jar milk that has set, then, whatever may be his longing, or non-longing, or both, or neither, he can get butter. And why ? — Because here is a source from which butter can be got. Just in the same way, if recluses or brahmins have the right outlook . . . fruit-winning can come. M. iii. 144. RIGHT OUTLOOK ESSENTIAL. 239 It is just like a man hunting about for fire, in his need and quest for fire, who should take a dry sapless stick for his kindling wood and rub away at it, then, whatever may be his longing or non-longing, or both, or neither, he can get fire [144]. And why ? — Because here is a source from which fire can be got. Just in the same way, if recluses or brahmins have the right outlook and are right in thoughts words and deeds, — right in their livelihood, right in their endeavour, in their mindfulness and in their concentration,—then, if, while leading the higher life, they conceive a longing — or a non-longing — or both — or neither — , they can win the fruits of that higher life. And why ? — Because here is a source from which fruit-winning can come.

Now, if, Bhumija, these four illustrations had occurred to you for Prince Jayasena, straightaway he would have been converted and, being converted, would have acted accordingly. How, sir, could these illustrations occur to my mind for the prince, as they have to the Lord, seeing that they are spontaneous and never before heard by man ? Thus spoke the Lord. Glad at heart, the reverend Bhumija rejoiced in what the Lord had said.

Thus have I heard. Once when the Lord was staying at SavatthI in J eta’s grove in Anathapindika’s pleasaunce, the carpenter Pancakanga sent a messenger [145] — as he was himself busy and engaged on the King’s business — respectfully to ask, in his name, the venerable Anuruddha to come with three others to dinner the next day. Anuruddha silently consented and early next morning, duly robed and bowl in hand, betook him to the carpenter’s abode and sat down on the seat set for him. Then the carpenter with his own hands served up an excellent meal and, when Anuruddha had had his fill, sat himself on a lower seat to one side, saying : — Some Elders have told me here to develop the heart’s Deliverance which is * boundless,’ while others have told me to develop the heart’s Deliverance which is ‘vast.’ Now are the two things distinct [146] with differing attributes, or are they the same with only a difference in attributes ? Say what strikes you, sir ; it will clarify your ideas. What I think is that the two are the same, differing only in attributes. They are two distinct things, with differing attributes, as I will now proceed to explain

What is boundless Deliverance ? — If an Almsman dwells with radiant thoughts of love pervading one quarter of the world — a second quarter— a third quarter ■ — the fourth quarter of the world — , if he dwells with radiant thoughts of love pervading the whole length and breadth of the world, above, below, around, everywhere, with radiant thoughts of love all-embracing and vast, beyond measure, untinged by hatred or malice ; and if, as with thoughts of love, so he has radiant thoughts of pity, of compassion, of poised equanimity all-embracing and abounding, beyond measure, untinged by hatred or malice ; — this is what is termed the heart’s Deliverance that is boundless. And what is vast Deliverance of the heart? — If an Almsman pervades and imbues a single tree with the idea of vastness, that is termed vast Deliverance of the heart If with the idea of vastness he pervades and imbues two or three trees, — or a field— [147] or two or three fields — or a kingdom— or two or three kingdoms, — that too is termed vast Deliverance of the heart If with the idea of vastness he pervades and imbues the earth right up to ocean’s shores, that too is termed vast Deliverance of the heart.

Thus you will understand that the two things are distinct, with differing attributes. Here are four states of re-birth. — If a man absorbs the idea of lesser brilliancy, he at the body’s dissolution M. in. 148., AS THEY HAVE SOWN. 24 1 after death is reborn (accordingly) among the Parittabha gods. If he absorbs the idea of boundless brilliancy, he is reborn accordingly among the Appamanabha gods. If he absorbs the idea of tarnished brilliancy, he is reborn accordingly among the Sankilit^habha gods. If, again, he absorbs the idea of pure brilliancy, then at the body’s dissolution after death he is reborn accordingly among the Parisuddhabha gods. When those deities are assembled together, they manifestly differ in hue though not in brilliancy. Just as there is a difference in name but not in brilliancy among a number of oil-lamps brought into a house, so, when those deities are assembled together, [148] they manifestly differ in hue though not in brilliancy. It comes to pass, when those deities are departing on their several ways, that, as they depart, a difference is manifest both in their hue and in their brilliancy. Just as when all those lamps are being brought out of that house, they manifestly differ both in flame and in brilliancy, so, when those deities are departing on their several ways, there is a difference manifest both in their hue and in their brilliancy. No thought have they whether their lot to-day will continue always, without change and everlastingly; nay, wheresoever they find themselves, there they are glad to be. Just as flies borne along in pingo or basket have no thought whether their lot to-day will continue always, without change and everlastingly ; nay, wheresoever they find themselves, there they are glad to be;— just in the same way those deities take no thought whether their lot of to-day will continue always, without change and everlastingly ; nay, wheresoever they find themselves, there they are glad to be.

At this point the reverend Abhiya Kaccana said to the reverend Anuruddha : —Good indeed ; but I have one question further on this.— Are the brilliant deities all of lesser brilliancy? Or are some of them of boundless brilliancy ? That is settled by their state of rebirth ; — some are of lesser and some of boundless brilliancy. 242 CXXVIL ANURUDDHA-SUTTA. M. Mu H9. What is the cause and condition whereby, though those deities have all alike been reborn into a single class of gods, [149] some are of lesser and some .of boundless brilliancy ? Let me in reply ask you, Kaccana, a question to which you will give such answer as you see fit. Which do you think gives the vaster scope of the two trains of meditation, —the Almsman who pervades and imbues a single tree with the idea of vastness, or the Almsman who works from two or three trees ? Which train of meditation gives the vaster scope,— the Almsman’s who works from two or three trees or the Almsman’s who works from a field ? Which train gives the vaster scope, — the Almsman’s who works from a single field or the Almsman’s who works from two or three fields ?

Which train gives the vaster scope, — the Almsman’s who works from two or three fields or [150] the Almsman’s who works from a kingdom? or from two or three kingdoms ? or from the whole earth right up to ocean's shores ? In each case, the latter of the two. This, Kaccana, is the cause and condition whereby, though these deities have all alike been reborn into a single class of gods, some are of lesser and some of boundless brilliancy. Good, indeed Anuruddha. But I have yet another question to ask. Are all brilliant deities tarnished in brilliancy ? or are some of them of pure brilliancy ? [151] Assuredly, the brilliancy of some is tarnished and of others pure. What, Anuruddha, is the cause and condition why, though these deities have all alike been reborn into a single class of gods, some are of tarnished and others of pure brilliancy ? I will give you an illustration, Kacc&na ; — an illustration often aids a man of intelligence to comprehend. It is just like a burning oil-lamp which has got foul oil and a foul wick ; their combined foulness make the lamp bum dimly. Just in the same way, if an Almsman absorbs the idea of tarnished brilliancy, his carnal desires are not subdued, his obduracy is not banished, his flurry and worry are not educated out of him ; and these combined shortcomings make the Almsmans light burn dimly, so that at the body’s dissolution after death he is reborn among the gods of tarnished brilliancy.

Or, again, it is just like a burning oil-lamp which has got pure oil and a pure wick ; their combined purity make the lamp burn without dimness. Just in the same way, if an Almsman absorbs the idea of pure brilliancy, his carnal desires are subdued, his obduracy is banished, his flurry and worry are educated out of him ; and these combined refinings make that Almsman’s light burn without dimness, so that at the body’s dissolution after death he is reborn among the gods of pure brilliancy.

[152] This, Kaccana, is the cause and condition whereby, though these deities have all alike been reborn into a single class of gods, some are of tarnished and others of pure brilliancy. Hereupon, Abhiya Kaccana said : — Good, indeed ; Anuruddha. You did not say — Thus have I heard, or thus ought it to come about • you simply declared the facts about those deities. Why, you must have lived long with those deities and had talk and converse with them 1 That is an offensive observation, Kaccana; but nevertheless I will give you your answer. — I have lived long with those deities and have had talk and converse with them. Turning to the carpenter Paficakanga, the reverend Abhiya Kaccana added : — It is a great thing for you, householder, a very great thing, that you have got rid of your doubts and been privileged to hear this exposition. Thus have I heard. Once when the Lord was staying at Kosambi in the Ghosita pleasaunce, disputes were rife there among the Almsmen, who were living in a state of uproar and contention, darting taunts at one another. This was [158] reported by an Almsman to the Lord, with the prayer that he would vouchsafe to go to these Almsmen *, and the Lord, giving consent by silence, went thither and said : Enough, Almsmen 1 No altercations, no contentions, no strife, no disputes !

Said an Almsman to the Lord : Let be, o author of the Doctrine 1 Let the Lord dwell in the enjoyment of his bliss here and now ! Ours will be the notoriety for these altercations, contentions, strife and disputes. A second and a third time did the Lord say this to these Almsmen ; and a second and a third time did that Almsman beg him not to interfere. In the morning early, duly robed and bowl in hand, the Lord went into Kosambi for alms. After his meal, on his return from his round, the Lord packed up his bedding and, still standing, uttered the following verses tl [154] When all in chorus bawl, none feels a fool; nor, though the Order fall, thinks otherwise ; misunderstanding wisdom’s words, they bawl, these loud word-mongers , for — they know not what . Me he reviled ; he beat , robbed, plunder'd me ! — such ihottghts, if harbour’d, ne’er let hatred die ; but hatred dies , when these no harbour find. 1 For these Kosambi disputes, see supra I 230; and see Vin. I 341 et seqq. ( SBE XVII, 292) for a fuller version, — including all these verses and including Gotama’s reflection that—* Truly these fools are infatuate ; it is no easy task to administer instruction to them,’ Some of our verses occur in the Sutta Nipata, and more in the Dhammapada compilation.

M’ii5,I55- STRIFE AND BLEMISHES. 245 Hate ne'er stopped hate ; the ancient law holds good , — when hate no longer answers hate , hate dies. Some cannot see their broils will bring them low ; — others perceive the danger and stop strife. Ruffians who maim and kill steal cattle steeds and pelf, who plunder realms , — in concord dwell. — Why should not you ? If fortune grant a trusty , staunch , true friend , with him face dangers gladly , mindfully. If fortune grant you no such trusty friend ’ go forth alone , — as monarchs go whose realms ' are lost, as elephant in lonely glade ; go forth alone, iniquity eschew , carefree as elephant in lonely glade. When the Lord, still standing, had uttered these verses, he departed for the village of Balaka-lonaka where at the time [155] the reverend Bhagu was sojourning. Seeing the Lord coming some way off Bhagu set out a seat and got water for the feet. When, with due salutations, Bhagu had sat down to one side, the Lord, after asking him whether all was going well with him and after learning that all went well, proceeded by homily to instruct, inform, enlighten and hearten Bhagu. Then he rose up and departed to P&cina-vamsa-daya, where at the time the reverend Anuruddha, Nandiya, and Kimbila were living. The forest-guard who, at a distance, had seen the Lord coming, said to the Lord : Don't go in there, recluse . . . (etc. as in Sutta No. 31, down to)

. . . [156-7] to ask the three whether, in leading such a life, they reached any other state of pure wellbeing, quite out of the ordinary and beyond the scope of man. , Leading a life that is strenuous, ardent and purged of self, we get, sir (in our Ecstasy exercises), the aura (obhasa) and the apperception (< dassana ) of Form ; but they soon fade away ; and we cannot get the mental reflex (nimitta). But you must, said the Lord. I myself too, in 246 CXXVITI. UP AK KXLES A-S UTT A. M. Hi. 1 58. the days before Enlightenment, when I was only a Bodhisatta without full Enlightenment, got the aura and the apperception of Form ; but they [158] soqn faded away, and I asked myself why they did. Then thought 1 Doubts have arisen within me and consequently mental concentration has passed away and with it the aura and the apperception ; l will take measures to stop such doubts from arising in future. Leading the strenuous and ardent life purged of self, 1 recovered the phenomena ; but soon they left me again, and, on asking myself why they left me, I concluded that it was because intellectual shortcomings had occurred and consequently mental concentration had passed away and the phenomena with it, and that I must take measures to stop such doubts and such intellectual shortcomings from arising in future. And as with (i) doubts and (2) intellectual shortcomings, so, successively and cumulatively, I dealt with —

(3) flurry and worry, (4) palsied fear,— Just as palsy would arise in a traveller on a long journey if on either side murderers appeared, so that palsy came on him from right and from left, — so did palsy arise within me. [159] (5) elation,— Just as elation would arise in a man hunting for a buried hoard if he came on five hoards all at once, so did elation arise within me. (7) excessive effort, — Just as a man grasping a quail with might and main in both hands would kill the bird, such was the excessive effort which arose within me. (8) slackness [160],— Just as a quail would slip from the hand of a man who held it in a loose and slack grasp, such was the slackness which arose within me. (10) multiplicity in sensory perception. (11) Leading a life that was strenuous ardent and purged of self, I got the aura and the apperception of Form, but they soon faded away, and I asked myself M. »ii, i6r. STRIFE AND BLEMISHES. 247 why they did. Then thought I : — Meticulous analysis of the phenomena has arisen within me and consequently concentration has passed away and with it the aura and apperception ; I will take measures to stop this meticulosity of analysis too from occurring in future.

Realizing that each and every one of these eleven things was a blemish, I got rid of them all. [101] Continuing a life that was strenuous ardent and purged of self, I got the aura but could not see Forms, or I could see Forms but did not get the aura, during the whole of the night or day or both. Thinking it over, I concluded that, when my mind was engaged on the mental reflex of the one, it neglected the other. Continuing the life that was strenuous ardent and purged of self, I succeeded in getting aura and apperception of Form, now in a lesser degree now in a boundless degree. Thinking it over, I concluded that this turned on the degree of my mental concentration ; — when my mental concentration was less, my eye was less, and with that lesser eye I could only discern a lesser aura and lesser Forms ; whereas, when my mental concentration was boundess, boundless too was my discernment of these things by night or day or both. As soon as [162] I had got rid of each and every one of the foregoing eleven things which I perceived to be blemishes, then, realizing that they were all gone from me, I resolved to develop mental concentration along three lines : — I developed it with the accompaniment of observation and reflection ; I developed it with the accompaniment of observation but not of reflection ; I developed it with the accompaniment of neither. I developed mental concentration with zest and without it ; I developed mental concentration in association with a sense of satisfaction ; I developed it in association with poised equanimity* As soon as I had developed mental concentration in these several modes, there arose in me the knowledge and the vision that my Deliverance was assured, that this was my last exist-

ence, and that there was now no more of what I had been. Thus spoke the Lord. Glad at heart, the reverepd Anuruddha rejoiced in what the Lord had said. [163] Thus have I heard. Once when the Lord was staying at SavatthI in Jeta’s grove in Anathapifldika’s pleasaunce, he addressed the Almsmen as follows : — There are three marks, signs and attributes of a fool. He thinks what he should not, he says what he should not, and he does what he should not. If the fool were not thus characterized, how could the wise recognize that here is a fool and a bad man ? It is because he is so characterized that they can recognize him for what he is. In three modes does the fool, here and now, experience pain and anguish. If he is sitting in an assembly or in the street or at the cross-roads, then, if talk turns on that sort of thing, the fool, should he be a murderer or a thief or a lecher or a liar, or should he indulge in strong drink, bethinks him that by nature he is just what they are discussing and that he will be branded as such accordingly,: — This is the first mode in which, here and now, the fool experiences pain and anguish.

Further, the fool sees How, when a guilty robber is arrested, he is punished by the authorities in divers ways, — by flogging [164] . . . (etc. as in Sutta No. 13) . . . are impaled alive or are beheaded. Hereon, the fool bethinks himself that he has in himself all the qualities which entail such punishment of guilt by the authorities, and that, if they only knew him, they would punish him too in just , the same way. — This is the second mode in which, here and now, the fool experiences pain and anguish. Further, while the fool is upon his bench or bed, or is lying on the ground, the sense of his wrongdoing in a$t speech and thought hangs round him, rests on him and envelops him. Just as at eventide the falling shadows from the great mountain-peaks rest and lie upon the ground, so rests the sense of his wrongdoing upon the fool [165]. — Herein, the fool thinks to himself how, while he has not done what was good and right and reverent, he has done what is bad and cruel and wrong, and that his hereafter will tally therewith. Consequently, mourning and distress of heart is his ; he laments and beats his breast and is distraught. This is the third mode in which, here and now, the fool experiences pain and anguish.

At the body’s dissolution after death, that foolish Almsman, whose life here has been so wrong in act and word and thought, passes' to a state of woe and misery or to purgatory. Now purgatory is all that is called pnpleasing, unpleasant and disagreeable ; — it is far from easy to picture the pains of purgatory. At this point an Almsman asked whether an illustration could be given. Certainly said the Lord, who then proceeded as follows : — It is just like a guilty robber who is hauled before the king for punishment, and whom the king orders to be put to death in the early morning by a hundred javelins ; and his people proceed accordingly. At mid-day the king, on asking, is told the man is still alive and then orders him to be put to death by a hundred more javelins ; and his people proceed accordingly. Towards evening, he is again told the man is still alive and then orders him to be put to death by a hundred more javelins ; [166] and his people proceed accordingly. What think you, Almsmen? Would not the man in the course of dying by the three hundred javelins experience pain and anguish therefrom ?

Yes, sir ; pain and anguish would be his even with a hundred javelins, much more with thrice the number. Taking up a small stone as big as his hand, the

Lord then asked which was the bigger, that stone or Himavant, king of mountains. # The stone the Lord is holding is but small as compared with Himavant, king of mountains, that stone does not count ; it is an inconceivable fraction ; there is no comparison possible. . Tust in the same way, Almsmen, the pam and anguish the man felt in dying by the three hundred javelins does not count as compared with the pains felt in purgatory ; it is an inconceivable fraction of them , there is no comparison possible. Him do the wardens of purgatory subject to the fivefold pegging,-— they drive a red-hot peg through each hand and each foot, and a fifth through his chest. Severe and acute pain is his, but death comes not to him before he has worked off his evil-doing. When he is pegged down, those wardens trim him with axes. Severe and acute . evil-doing. Next, sparing only his head and feet, they trim him with razors. Severe and acute . . . evil-doing. Then they harness him to a chariot and drive him to and fro over a fiery expanse, all aflame and ablaze. [167] Severe and acute . . . evil-doing. Then those wardens make him climb up and down a huge mountain of red-hot embers, all afire and aflame and ablaze. Severe and acute . ... evil-doing. Next they plunge him head over heels into the glowing Cauldron of Brass, all afire and aflame and ablaze, where he is boiled in the seething foam,— whirled now up, now down, now to this side now to that. Severe and acute . . . evil-doing. Then the wardens cast him into Great Purgatory, which is—

foursquare, four-doored, a realm quadrangular , walled all around with steel and roofed with steel, with incandescent floor of molten steel ; a hundred leagues this way and that its range extends. In many a figure, Almsmen, could I tell of purgatory, for it is far from easy to recount all the pains of purgatory. M. ULx68. WISDOM AND FOLLY. 25 1 Creatures there are. Almsmen, in the animal world which are graminivorous and with their teeth munch cl$an moist grass, — like horses and oxen, donkeys and goats and deer, and all other grass-eating animals. — The fool who in this world was fond of tastes and has committed evil deeds, at the body’s dissolution after death is reborn among these. Creatures there are in the animal world which live on dung and at the distant scent of dung hurry up to enjoy the feast, —for all the world like brahmins scenting a sacrifice and running up to enjoy the feast. [168] Suchare cocks and swine, dogs and jackals, and all other dungeating animals. — The fool . . . reborn among these. Creatures there are in the animal world which are born in darkness, grow up in darkness and in darkness die, — like insects, maggots, delving worms, and all other denizens of darkness.— The fool . . . reborn among these.

Creatures there are in the animal world which are born in water, grow up in water and in water die,— like fish, tortoises, crocodiles, and all other aquatic creatures. — The fool . . . reborn among these. Creatures there are in the animal world that are born in filth, grow up in filth and die in filth, — like the organisms in stinking fish or in festering corpses or putrid rice or standing pond or pool. [169] The fool . . . reborn among these. In many a figure, Almsmen, could I tell of the animal world, for it is far from easy to recount all the pain of rebirth as an animal. It is just like a man who should cast_ into the sea a yoke with a single aperture in it, carried now west by an easterly wind, now east by a westerly wind, now north by a southern wind, and now again south by a northerly blast ; and suppose there were in that sea a blind turtle who came out once a century. What think you, Almsmen ? Would that blind turtle get his neck into that single aperture ? He might, sir some time or other, after the lapse

of a very long time. Well; the turtle would be quicker, and find less difficulty, in doing that, say I, than the fool in his after misery and woe can become a human beipg once again. And why ?— Because here we have a case not of holy and righteous life and of right-doing, but of mutual devouring and of mutual slaughter. Should he — some time or other, after the lapse of a very long time — become a human being again, it is into one of the low stocks— outcastes, trappers, rushplaiters, Cartwrights and ratcatchers— that he is reborn, to a life of vagrancy and want and penury, scarce getting food and drink for his belly or clothes to his back. He grows up ill-favoured and unsightly, misshapen, a weakling, blind, or deformed, or lame, or a cripple ; he gets no food drink and clothes, [170] nor carriage, garlands scents and perfumes ; he misconducts himself in act word and thought ; his misconduct brings him at the body’s dissolution after death to a state of misery and woe or to purgatory. It is just as if a gamester, by throwing the lowest possible cast with the dice, loses son, wife, and all his possessions, and finally goes into bondage in his own person. His ill-luck and loss is but insignificant as compared with the ill-luck and loss of the man who, by evil-doing in act word and thought, passes at death to a future of misery and woe or to purgatory, — which is folly’s consummation.

There are three marks and signs ?md attributes of a wise man. He thinks what he ought to think, he says what he ought to say, and he does what he ought to do. If the wise man were not thus characterized, how could the wise recognize that here is a wise and good man ? It is because he is so characterized that they can recognize him for what he is. In three modes does the wise man, here and now, experience well-being and satisfaction. If he be seated in an assembly or in the street or at the cross-roads, then, if talk turns on that sort of thing, the wise man, should he be guiltless of murder theft lechery [171] or lying or indulgence in strong drink, bethinks him M. in, 172, WISDOM AND FOLLY. 253 that he is just the guiltless man whom they are discussing and that he will be recognized as such accordingly. — This is the first mode in which, here and now, the wise man experiences well-being and satisfaction. Further, the wise man sees how, when a guilty robber is arrested, he is punished by the authorities in divers ways, — by flogging . . . (etc. as in Suita No . 13) . . . are impaled alive or are beheaded. Hereon, the wise man bethinks himself that he has in himself none of those evil qualities which entail such punishment of guilt by the authorities, and that he will be recognized as not having those evil qualities. — This is the second mode in which, here and now, the wise man experiences well-being and satisfaction.

Further, while the wise man is upon his bench or bed, or is lying on the ground, the sense of his rightdoing in act word and thought hangs round him, rests on him and envelops him. Just as at eventide the falling shadows from the great mountain-peaks rest and lie upon the ground, so rests the sense of his right-doing upon the wise man. — Hereon, the wise man thinks to himself how, while he has not done what was bad cruel and wrong, he has done what is good and right and reverent, and that his hereafter will tally therewith. Consequently no mourning or distress of heart is his ; he laments not nor beats his breast nor is he distraught. — This is the third mode in which, here and now, the wise man experiences wellbeing and satisfaction. At the body’s dissolution after death, that wise man, whose life here has been so right in act and word and thought, [172] passes to a future state of bliss in heaven. Now heaven is all that is called pleasing, pleasant and agreeable ; — it is far from easy to picture the happiness of heaven. At this point an Almsman asked whether an illustration could be given.

Certainly said the Lord, who then proceeded as follows : It is just like a king of kings who possesses the Seven Treasures and the Four Gifts, and from them derives well-being- and satisfaction. What are the Seven? — In the first place when that Noble, anointed as king, on the sabbath of the full . moon, has bathed all over and gone up into the upper story of his palace to keep the sacred day, there appears to him the Treasure of the Wheel, with its nave, its tire, and all its thousand spokes complete. When he beholds it that Noble, anointed as king, thinks : — This saying have I heard, — When a king of the warrior race, an anointed king, has purified himself . . . (etc. as at Dialogttes II, 202-9, mutatis mutandis, down to) . . . [173-7] These were the Four Gifts with which the king of kings was endowed. What do you think, Almsmen? Would a king of kings who possessed these Seven Treasures and these Four Gifts, derive from them well-being and satisfaction ? Any single one of them would be sufficient for that, not to speak of the whole Seven Treasures and all Four Gifts together.

Taking up a small stone in his hand, the Lord then asked which was the bigger, — that stone or Himavant, king of mountains. The stone the Lord is holding is but small ; — as compared with Himavant, king of mountains, that stone does not count ; it is an inconceivable fraction ; there is no comparison possible. Just in the same way, Almsmen, the well-being and satisfaction which the king of kings derives from the Seven Treasures and the Four Gifts does not count as compared with pleasures celestial ; it is an inconceivable fraction of them ; there is no comparison possible. Should that wise man — some time or other, after the lapse of a very long time — become a human being again, it is into one of the higher stocks — rich nobles or brahmins or masters of houses — that he is reborn, to a, life of affluence riches and wealth, with abundance of gold and coins of silver, and with abounding substance and abounding possessions. He grows up well-favoured and well-liking, with loveliest complexion, with plenty of food and drink and clothes and carriages and garlands and scents and perfumes ; he conducts him aright in act word and thought and [178] his right conduct brings him at the body’s dissolution after death to well-being and satisfaction in heaven.

It is just as if a gamester by the lucky cast of the dice begins by winning a fortune. His good luck and gain are but insignificant as compared with the good and gain of that wise man who, by right conduct in act word and thought, passes at death to a future state of bliss in heaven.— Such is wisdom’s rich and ample sphere. Thus spoke the Lord. Glad at heart, those Almsmen rejoiced in what the Lord had said.

Thus have I heard. Once when the Lord was staying at Savatthi in Jeta’s grove in Anathapindika’s pleasaunce, the Lord thus addressed the Almsmen : — Just as if there were two houses with doors, and a man with eyes to see were to stand between them and see men going in and out and passing to and fro, — just in the same way do I see, with the Eye Celestial which far surpasses the human eye, ^ creatures in act of passing hence and of re-appearing elsewhere, — creatures lowly or debonair, fair or foul to view, happy or unhappy ; and I am aware that they fare according to their past. Here are creatures given to good in act word and thought, Who did not decry the Noble Ones, who had a right outlook and became what results from such a right outlook ; — these at the body’s dissolution after death appear either in states of bliss in heaven [179] or as human beings. Here again are creatures given to evil in act word and thought, who decry the Noble Ones, have a wrong outlook and become what results from such a wrong outlook ; —

these at the body’s dissolution after death appear either as ghosts or as animals or in the misery and woe of purgatory. . Him do the wardens of purgatory haul by the arms before King Yama, saying — This man, sire, lacked filial and religious piety and flouted his clan elders ; appoint him his punishment. Him does King Yama examine and question and press regarding the first messenger of the gods, asking the man whether in his human life he did not see that messenger appearing. On the man’s saying he had not seen him, Yama says : — My man, did you never in your human life see a tiny new-born babe that can only lie on its back in its own filth ? Yes, sir ; I did. Did you never, being a man of intelligence and years, bethink you that you too were, and still continued to be, subject to birth, and that you should conduct yourself aright in act word and thought ? I could not have done it ; I could not muster up the resolution to do so. Through lack of resolution, my man, you have failed tb conduct yourself aright in act word and thought. Yes, my man ; they will deal with you according to your lack of resolution. Your misdeeds were not committed by your parents, [180] or by your brothers and sisters, or by your friends or kinsfolk, or by recluses and brahmins, or by the gods ; they were committed by none but yourself ; and it is you yourself who will reap the fruits thereof.

Passing now to the second messenger of the gods, Yama questions the man as to his having seen this second messenger. On the man’s replying that he had not seen him, Yama says: — My man, did you never in your life on earth see an old woman or man of eighty or ninety or a hundred, — bent double and propping their bowed frames with a staff as they totter along, decrepid, with youth gone, with teeth gone, with hair grey or scanty or none left, all wrinkled and blotchy ? M. iii, X8i. HEAVEN’S WARNING MESSENGERS. 257 Yes, sir; I did. Did you never, being a man of intelligence and years, bethink you that you too were, and still continued to be, subject to old-age, and that you should conduct yourself aright in act word and thought ? I could not have done it . . . reap the fruits thereof. Passing now to the third messenger of the gods, Yama questions [181] the man as to his having seen this third messenger. On the man’s replying that he had not seen him, Yama says : — My man, did you never in your human life see a woman or a man ill and in pain, very ill indeed, lying in their own excreta, needing others to lift them up and lay them down ?

Yes, sir ; I did. Did you never, being a man of intelligence and years, bethink you that you too were, and still continued to be, subject to disease, and that you should conduct yourself aright in act word and thought ? I could not have done it . . . reap the fruits thereof. Passing now to the fourth messenger of the gods, Yama questions the man as to his having seen the fourth messenger. On the man’s replying that he had not seen him, Yama says : — My man, did you never in your human life see how, when a guilty robber is arrested, he is punished by the authorities in divers ways, — by flogging . , . (etc. as in Sutta No. 13) . . , are impaled alive or are beheaded ? Yes, sir ; I did. Did you never, being a man of intelligence and years, bethink you that, according to report, all evildoers are thus punished in divers ways, here and now, and why not [182] hereafter ? — and accordingly conduct yourself aright in act word and thought ? I could not have done it . . . reap the fruits thereof.

Passing next to the fifth messenger of the gods, Yama questions the man as to his having seen the fifth messenger. On the man’s replying that he had not 11. 17 258 CXXX. DBVADfTTA-SttTTA, M. US. 183. seen him, Yama says My man, did you never in your human life see the corpse of a woman or of a man bloated and blackened and festering ? Yes, sir j I did. Did you never, being a man of intelligence and years, bethink you that you too were, and still continued to be, subject to death, and that you should conduct yourself aright in act word and deed ? I could not have done it . . . reap the fruits thereof. Having examined, questioned and pressed the man regarding the fifth messenger of the gods, King Yama says no more. Him do the wardens of purgatory subject to the fivefold trussing,— [188] they drive a red-hot peg through each hand and each foot, and a fifth through his chest. Severe and acute pain is his, but death comes not to him before he has worked off all his evildoing. When he is pegged down those wardens trim him with axes. Severe and acute . . . evil-doing. Next, sparing only his head and feet, they trim him with razors. Severe and acute . . . evil-doing. Then they harness him to a chariot and drive him to and fro over a fiery expanse, all aflame and ablaze. Severe and acute . . . evil-doing. Then those wardens make him climb up and down a huge mountain of red-hot embers, all afire and aflame and ablaze. Severe and acute . . . evil-doing. Next they plunge him head over heels into the glowing Cauldron of Brass, all afire and aflame and ablaze, where he is boiled in the seething foam,— whirled now up now down, now to this side now to that. Severe and acute . . . evil-doing.