Pcllcslr|
&li^^^c.
<>
]Purclja$ci^ from:
SACRED BOOKS OF THE BUDDHISTS
SACRED BOOKS OF THE BUDDHISTS
TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
T. W. RHYS DAVIDS
LL.D., Ph.D., D.Sc, F.B.A.
FORMERLY PROFESSOR OF COMPARATIVE RELIGION
AT THE UNIVERSITY OF MANCHESTER
PUBLtSHED UNDER THE PATRONAGE OF
HIS MAJESTY THE KING OF SIAM
VOL. IV
feonbott
HUMPHREY MILFORD
OXFORD UNIVERSITY PRESS
AMEN CORNER. E.G.
I921
fRiNTED IW CNQLANgt
DIALOGUES OF THE BUDDHA
TRANSLATED FROM THE PALI
OF THE DIGHA NIK A YA
BY
T. W. AND C. A. F. RHYS DAVIDS
PART III
B^ o ti b o n
HUMPHREY MILFORD
OXFORD UNIVERSITY PRESS
AMEN CORNER, E.G.
I92I
\ 3 \ \ 0^
INTRODUCTION.
It Is now twenty years since the first volume of this
translation of the Digha was published. Other work,
infirmities and old age have contributed to the delay,
and the work would never have been finished if it had
not received the co-operation of my wife, who in spite
of much other work to do, found time to assist me so
often and so much.
In the opening pages of the first volume eight facts
were referred to as evidence of the age of the Digha,
and incidentally of the rest of that part of the Pali
literature which belonged to the same period. The
conclusions drawn from these facts were that the books
in question were North Indian in origin ; that they
belonged to a period before the time of Asoka, and
before South India and Ceylon were well known in
the North of India ; and that they contained good
evidence for the 5th century, and indeed, in parts of
them, for the 6th century B.C.
Since these conclusions were drawn the Pali Text
Society has published nearly fifty volumes of Pali
texts. They belong to all periods. But so far as they
throw light on the subject, they confirm the above
conclusions. Two valuable treatises on Pali Literature
have also appeared — the one by Professor Winternitz
in the 2nd vol. of his Geschichte der Indischen
Litteratur,^ and the other by Professor Geiger in his
Pali Literatur und Sprache.^ The two scholars,
though differing on many points of detail, agree on
1 Leipzig, 1913.
- Vol. I, Pt. 7 of Grundriss der Indo-arischen Philologie und
Altertumskunde, Strassburg, 1916.
vii
Vlll DIALOGUES OF THE BUDDHA.
the main point of the general accuracy of the above
conclusions.
We can now go a little further. With the whole of
the texts before us we can speak with more certainty
as to the method of their gradual growth, and as to the
difference of age of the various portions. We have no
space here to repeat the arguments put forward in
Buddhist India, pp. 165-188. We can only give the
general conclusions. These are —
1. Of the twenty-nine books in the canon only one
— the latest — has a putative author, and even in that
case ' editor ' would be more accurate than * author.'
2. Most of them, including all the most important,
are anthologies, collections of older material.
3. Some of this older material had already been
collected into smaller anthologies, now no longer extant
as separate books, but incorporated in the existing
ones. Such are the Patimokkha, the Silas, the Pfira-
yana, and the Octades.
4. The older material consists of hymns or ethical
verses or ballads ; and of prose passages on doctrine
or ethics or conduct, and of parables, or short episodes
in the life history of the principal contemporaries of
the Buddha. Such passages can often be distinguished
from the context in which they now stand by the fact
that they are found in identical words in two or more
of the existing anthologies.
5. The great compendiums — that is the Four Ni-
kayas, and the Vinaya — grew up side by side, and
were probably completed in their present shape about
a century after the Buddha's death.
6. When such a passage or stanza -as is mentioned
in § 4 occurs in two or more of these five there need be
no question of one having borrowed from the other.
Each may have incorporated the passage or stanza or
episode from the common stock of such passages, etc.,
handed down in the community.
7. Each of them has at the end an appendix which
is a little later than the rest of the work.
8. We have now a long and increasing list of words or
INTRODUCTION. ix
thoughts which are tests of age — words used in one sense
in the older strata of the literature and in another sense
in later strata (abhinfia, anagamin, abhidhamma,
ogha, etc) — new words introduced to modify or supple-
ment ideas in older works (dukkata, dhutanga, etc.)
and new words formed to express new ideas. ^ Such
test-words are invaluable in assisting us to determine
the comparative age (with reference to other passages)
of the particular passage in which they occur.
9. It has been possible therefore to arrange the
canonical books into a list showing their comparative
age during the period from the time of the Buddha to
that of Asoka.^
10. Not one of these twenty-nine Pali books has
been, so far as we know, translated into Sanskrit.
When some Buddhists, notably the Sabbatthivadins
(to be henceforth known as Sarvastivadins), began to
write in Sanskrit about the time of Kanishka, they
wrote new works, or made new anthologies. These
sometimes had titles imitated from the titles of the
Pali books ; and the anthologies, whether in prose or
verse or both, contained some of the selections included
in the Pali anthologies with similar names. But they
were new books.
11. Their historical value is all the greater on that
account. It is the differences we want to know about.
What changes did they make in doctrine or discipline,
and why ? It is waste of time to speculate without
the texts. And especially we want a complete edition of
all the Sarvastivadin works (except more story books —
they can wait).
T. W. RHYS DAVIDS.
January, 1921.
^ See, for instance, Mrs. Rhys Davids' Buddhist Psychology
(Quest Series), pp. 140-200 ; and cf. the Hst given in Rhys
Davids, Questions of Milinda I, xlvi. ff.
2 See Buddhist India, p. 188.
PAGE
CONTENTS.
24. Patika Suttanta
Introduction : Iddhi, Arahants . . , . i
Suttanta (Mystic Wonders and the Origin of
Things) 7
25. Udumbarika-Sthanada Suttanta
(On Asceticism) 33 ^
26. Cakkavatti-Sihanada Suttanta
Introduction : Normalism 53 .
Suttanta (War, Wickedness, and Wealth) . • 59 |
27. Agganna Suttanta
(A Book of Genesis) 77
28. Sampasadaniya Suttanta
(The Faith that Satisfied) 95
29. Pasadika Suttanta
(The Delectable Discourse) iii
30. Lakkhana Suttanta
Introduction : Myths of the World-Man . . 132
Suttanta (The Marks of the Superman) . . 137
31. Sigalovada Suttanta
Introduction: Quarter-worship; The Layman's
Social Ethics 168
Suttanta (The Sigala Homily) . . . .173
32. Atanatiya Suttanta
Introduction : Adjuration and Prayer . . . 185
Suttanta (The Ward Rune of Atanata) . . .188
xi
XU DIALOGUES OF THE BUDDHA.
33. Sangiti Suttanta ,,^j.g
Introduction: Sariputta ; Sutta and Abhidhamma 198
Suttanta (The Recital) 201
34. Dasuttara Suttanta
(The Tenfold Series) . ..... 250
Appendix
Names in Atanatiya Suttanta .... 266
Indexes
I. Names and Subjects ..... 268
II. Pali Words Discussed ..... 273
V
INTRODUCTION
TO THE
PATIKA SUTTANTA.
This Suttanta is concerned really with only two topics,
firstly that of mystic wonders, and secondly that of the origin
of things. The former has been dealt with much better and
more fully in the Kevaddha;^ the latter, here treated quite
curtly and by way of appendix only, is fully discussed below
in the Aggamia.
The treatment here is clumsy. It is no doubt intended
to be both humorous and edifying. But the humour is far
removed from the delicate irony of the Kevaddha and the
Aggamia. The fun is of the pantomime variety ; loud, and
rather stupid. It is funny perhaps to hear how a corpse gets
slapped on the back, wakes up just long enough to let the cat
out of the bag, and then falls back dead again ; or how an in-
competent medicine-man gets stuck fast to his seat, and
wriggles about in his vain endeavours to rise. But this sort
of fun would appeal more strongly to a music-hall audience,
or to schoolboys out for a holiday, than to those who are
likely to read it in this volume. And the supposed edifica-
tion is of the same order. As an argumentum ad homiuem,
as propounded for the enlightenment of the very foolish
Sunakkhatta (and this is just, after all, what it purports to
be), it may pass muster. Whether it can have appealed to (or
was even meant to appeal to) wiser folk is very questionable.
One gets rather bored with the unwearied patience with which
the Tathagata is here represented as suffering fools gladly.
And it is difficult to bear with an author who tells stories so
foolish merely to prove that the Tathagata is as good a
magician as the best, and who has the bad taste to put them
into the mouth of the Tathagata himself. Not only in style
and taste does this Suttanta differ from the others. In
doctrine also it is opposed to them. The wonders in which
the peoples of India, in the sixth century B.C., believed were
not very different from those so easily, at the same period,
^ Above, I, 272-279.
I
%
XXIV. PATIKA SUTTANTA.
believed in Europe. The mental attitude regarding them
was, I venture to think, not at all the same. In the West,
though the other view was also found, the prevailing belief
was that such wonders were the result of the interference of
some deity suspending, or changing, the general law, the
sequence of things that generally happened. In India,
though this view was sometimes held by some, the pre-
vailing belief was that such wonders (whether worked by
humans, gods, or animals) were in accordance with law. In
a word, they were not miracles. There is a tendency to
make little of this distinction, but it is really of vital
importance. It is the difference between Animism and what
I have ventured to call Normalism, the exact contrary of
Animism.^
The early Buddhists did not deny the occurrence of such
marvels; on the contrary, they accepted them in the
Normalistic sense held by most of their more cultured
compatriots. But they held them in low esteem. The
Kevaddha makes the Master say :
It is because I see danger in the practice of such mystic
wonders that I loathe, and abhor, and am ashamed thereof.-
And he is there represented as maintaining that the real
wonder, the one he advocates, is the wonder of education —
a thesis then set out in detail, and set out, in all probability,
for the first time in the history of the world.
So at Digha III, 112, 113 (translated below), a distinc-
tion is made between such wonders as are ignoble and those
that are noble (Ariyan). The former are all the wonders
worked by the unconverted, or the worldly. The latter is
the wonder of self-mastery.
Then again there is a special rule in the canon law :
You are not, O Bhikkhus, to display before the laity the
wonders of Iddhi, surpassing the power of ordinary men.
Whosoever does so shall be guilty of a wrong act (d u k k a t a ).^
Yet in this Suttanta we have the Master, who is said in
the Vinaya to have laid down this rule, represented as doing
the very thing he denounces in the Rule as a wrong act.
We have before us then a case, not only of divergence in
doctrine, but of complete contradiction. What does it
mean ? It is partly a question of time, partly a question of
individual eccentricity, and partly a question of toleration.
Our Suttanta can scarcely have grown up in the community
^ Journal of the Manchester Oriental Society, 191 5.
- Above, I, 278.
3 Vinaya II, 112 ; translated in Vinaya Texts III, 81.
INTRODUCTION.
after the period in which the Rule just quoted became acknow-
ledged in the community as valid. Now the occurrence in the
Rule of the technical term dukkata (wrong act), a term not
found in the Patimokkha, shows (for the reasons given by
Oldenberg in the Introduction to his edition of the text) that
the Rule in question belongs to the third and latest stage in
the evolution of the Canon Law. We must allow, at least, two
or three generations after the death of the Buddha for this
evolution. During that interval different individuals in the
community held different views as to the powers of magic.
No one believed in miracles in the European sense of that
word. But there were a number of individuals who thought
it edifying to ascribe the power of magic, and to ascribe it in
ever increasing degree, to the Buddha and his most famous
disciples. The view of the more intelligent ; the view that
ultimately, in great measure, prevailed ; and so far as we can
judge, the view of the Buddha himself, was the view put
forward in the Kevaddha and allied passages. But the
other view was also held by weaker vessels. And when the
anthology called the Digha was put together, its editor, or
editors, included not only both old and new, but also stories,
legends or paragraphs embodying views divergent and even
opposed. We are not entitled on these facts to suppose that
the Patika Suttanta was either later or earlier than the
Kevaddha. Both may have been already current in the
community when the Digha was edited, and the editors may
have been tolerant of whichever of the opposing views they
did not share ; or they may have thought the story should
go in, as it clearly implied how very silly Sunakkhatta was,
and how deplorably weak were the views he held.
The word Arahant is, in this Suttanta, applied by
Sunakkhatta to three persons— religieux of the baser sort,
devoid, in all that we are told about them, of the essential
qualities of the Arahant as laid down in the Nikayas. He is
simply not using the word in the Buddhist sense at all. The
expression is pre-Buddhistic. It is used, for instance, in the
B rah m ana of the Hundred Paths of kings and priests, not
apparently with any ethical connotation, but simply as
people entitled to receive gifts and respect, and who are apt to
be very angry if these be not forthcoming.^ It is here an
honorific title, used of worldly people of distinguished posi-
tion. It might be freely rendered Right Honourable, but
1 Sat. Br. (S.B.E.) Ill, 4, i, 3, 6, 8.
XXIV. PATIKA SUTTANTA.
really means worthy or entitled to receive gifts. In our
Suttanta it is applied by Sunakkhatta, who rejects the new
movement of reform, to ascetics as such merely on account
of their self-mortification (tapas).^ It might be rendered His
Worship (that is, worth-ship) or His Reverence. In this he
has the devas on his side. They are represented as saying
of one become emaciated by voluntary starvation that he is
like in appearance to an Arahant.'^ Now the dear devas
were not considered as very bright, except in their outward
form. They were intellectually on a level with the chorus
in a Greek play, or with the man in the street of the modern
journalist, but they talk, no doubt, the language of men, and
we may take it that at the time of the rise of Buddhism
the word Arahant had come to be popularly applied, not only
to priests and kings, but also to ascetics.^
As in so many other cases, the leaders of the new move-
ment adopted the current term, but poured, as it were, new
wine into the old bottle by using it with a new connotation.
They tried the same plan also with the old term Brahmin,
and then they failed ; vested interests were too strong for
them.4
In this particular case they succeeded. Seldom or never
in later writings do we find the word in its old sense. It has
the reformed meaning only — viz., that of a man who has
reached the end of the Ariyan Path and has the consequent
knowledge and sense of emancipation." And as a conse-
quence of this we find alongside of the old derivation (from
arahati, to be worthy of) all sorts of fanciful and purely
exegetical explanations. So at Majjhima I, 280 the word is
connected with araka, distant, because all evil dispositions
are far from the Arahant, and the Visuddhi Magga^ and the
Abhidhana PadTpika Sue! {s.v.) give a number of others of
the same kind.
Arahant, in the new sense, thus differs from the ancient
usage in connoting not worldly position or the outward
signs of asceticism, but a radical change of heart, and an
alertness of intellect so ingrained that it amounts, at times,
to intuition. There are many passages in the oldest texts
1 See the passages referred to above, II, 208-311.
- Majjhima I, 245. Cf. Pss. of the Sisters, p. 130.
3 Ye 1 o k e arahanto. See Sainyutta II, 220.
4 See above, \'ol. I, p. 141.
5 Majjhima III, 76. Comp. Samyutta III, 161 ; I\', 175-
252.
« P. 198 f.
INTRODUCTION.
giving the details of this ideal state. ^ The post-canonical
history of the word is a striking testimony to the decline of
the faith. The later writers, whether in Pali or Sanskrit, do
not know any contemporary Arahants. For them Arahants,
whether laymen or not, existed only in the good old times.
We have seen above^ how the Buddha, just before his death,
in the talk with his last convert, gives utterance to the hope :
May the brethren live the perfect life, that the world be not
bereft of Arahants !
According to the view of Buddhist writers, the world has
been bereft of Arahants for more than two thousand years.
But the Buddhist Messiah is to come and then there will be
Arahants again.^
There arises out of this a further question : Who, in the
oldest period, could be an Arahant ? The answer is :
Anyone — men or women, old or young, lay or religieux^
There is a statement in the Milinda (p. 264) that Whoever
has attained, as a layman, to Arahantship, one of two courses
is possible to him, and no other — -either that very day he
enters the Order, or he dies, for beyond that day he cannot last.
No confirmation of this has so far been found in the
Nikayas. But there is an adumbration to such a doctrine in
the Katha Vatthu (IV. i) when the objector has decidedly
the best of the argument against the Thera-vadin. The latter
depends on a statement put into the Master's mouth in the
Majjhima:
' There is no layman who, without putting away the bonds
that bind laymen, obtains after death the end of ills.'^
But this is a very different matter and is no answer, as
pointed out by the objector, to the fact that examples are
given of laymen who become Arahants. When laymen had
experienced the mental change called becoming an Arahant,
the natural result, under the conditions prevailing in North
India in the sixth or fifth centuries B.C., would be that he
^ See R. O. Franke in Appendix II to his Digha Nikaya
(Leipzig, 1913), a translation into German of selected portions of
the ]3igha.
2 Vol. II, p. 167.
3 Digha III, 76.
"* For examples of lay Arahants see Vinaya, I, 17; Sam-
yutta V, 94; Anguttara III, 451 ; Katha Vatthu 267. Compare
the Corny, on Theragatha (Pss. of the Brethren, 234, a boy
seven years old), and on Theri-Gatha 64 (a girl seven years
old); Dhp. Corny. I, 308; Jat. II, 229; Milinda II, 57, 96,
245-
5 Majjhima I, 483.
XXIV. PATIKA SUTTANTA.
would become a reltgienx. And this may have been sufficient
reason for such opinions as those expressed in the Katha
Vatthu and the MiHnda having, in the course of centuries,
grown up.
We talk now of the Buddha, and have scarcely begun to
be familiar with the term Arahant. In the old days these
were so closely allied that they really gave expression to two
facets of the same jewel. Every Buddha (awakened one)
was an Arahant. Every Arahant was buddha (awakened).^
T. W. R. D.
1 Samyutta I, 169, 200; III, 83 f . ; Sutta-Nipata 186, 590;
Udana I, 5; Sum. Vil. I, 43; and the passages quoted above,
II, 1-3-
XXIV. PATIKA SUTTANTA.i
MYSTIC WONDERS AND THE ORIGIN OF THINGS.
Thus have I heard :
1. I. The Exalted One was once staying among-
the Mallas, at Anupiya, one of their towns.^ Now
the Exalted One, having robed himself in the early
morning, put on his cloak and took his bowl, and
entered the town for alms. And he thought : It is too
early for me now to go through Anupiya for alms. I
might go to the pleasaunce where Bhaggava the
Wanderer dwells,^ and call upon Bhaggava. So the
Exalted One went to the pleasaunce and to the place
where Bhaggava the Wanderer was.
[l] 2, Then Bhaggava spake thus to the Exalted
One : Let my Lord the Exalted One come near.
Welcome to the Exalted One! It is long since the
Exalted One has taken the opportunity^ to come our
way. May it please you, Sir, to be seated ; here is
a seat made ready.
The Exalted One sat down thereon, and Bhaggava,
taking a certain low stool, sat down beside him. So
1 It appears from the passages quoted above (Vol. I, p. 199)
that this dialogue was supposed to have taken place only shortly
before the Buddha's death. The Burmese MSS. spell the name
Pathika, apparently holding this man to be identical with the
Ajivaka ascetic named Pathika of Dhp. Comy. I, 376.
2 Cf. Yin. Texts III, 224; Ud. II, § 10; Dhp. Comy. I, 133.
^ Literally, the wanderer who belonged to the Bhaggava
gotta, or gens, a, wider term than family. His personal
name was Channa (cf. Sum. Vil. 35?). He should not be con-
founded with another Wanderer of the same gotta settled in
Magadha who is said, in the Therlgatha Comy. (p. 2), Pss. of
the Sisters (p. 4), to have been Gotama's first teacher.
It will be seen that in accordance with the rule of courtesy
explained above (I, 195), Gotama addresses the Wanderer by
his gotta, not by his m u 1 a - n a m a.
** Pariyayam akasi. The exact meaning of this idiom is
uncertain. See the note above, I, 245. .
8 XXIV. PATIKA SUTTANTA. D. iii. 1, 3.
seated, Bhaggava the Wanderer spake thus to the
Kxalted One :
Some days ago, Lord, a good many days ago,
Sunakkhatta of the Licchavis^ called on me and spake
thus : I have now given up the Exalted One, Bhaggava.
I am remaining no longer under him (as my teacher).
Is the fact really so, just as he said 1
It is just so, Bhaggava, as Sunakkhatta of the
Licchavis said.
3. Some days ago, Bhaggava, a good many days ago,
Sunakkhatta, the Licchavi, came to call on me, and
spake thus : Sir, I now give up the Exalted One. I
will henceforth remain no longer under him (as my
teacher). When he told me this, I said to him : But
now, Sunakkhatta, have I ever said to you : Come,
Sunakkhatta, live under me (as my pupil) ?
No, Sir, you have not.
[3] Or have you ever said to me : Sir, I would fain
dwell under the Exalted One (as my teacher) ?
No, Sir, I have not.
But if I said not the one, and you said not the other,
what are you and what am I that you talk of giving up ?^
See, foolish one, in how far the fault here is your own.'^
4. Well, but. Sir, the Exalted One works me no
mystic wonders surpassing the power of ordinary men.^
W^hy, now, Sunakkhatta, have I ever said to you :
Come, take me as your teacher, Sunakkhatta, and I
will work for you mystic wonders surpassing the power
of ordinary men }
You have not, Sir.
Or have you ever said to me : Sir, I would fain take
the Exalted One as my teacher, for he will work for
1 His story is sketched above (I, 199).
2 Literally, being who, whom do you give up ? that is, con-
sidering your want of position in the matter, how can you so
talk? So also at M., I, 428.
3 Yavan ca te idam aparaddhavn. See D. II, 19b;
M. Ill, 169.
4 Iddhi-patihariya. See above, I, 272-g, for a statement
of the doctrine on mystic wonders.
D. iii. 1, 4. MYSTIC WONDERS.
me mystic wonders beyond the powers of ordinary
men ?
I have not, Sir.
But if I said not the one, and you said not the other,
what are you and what am I, foolish man, that you
talk of giving up? What think you, Sunakkhatta?
Whether mystic wonders beyond the power of ordinary
man are wrought, or whether they are not, is the object
for which I teach the Norm this : that it leads to the
thorough destruction of ill for the doer thereof ?
[4] Whether, Sir, they are so wrought or not, that
is indeed the object for which the Norm is taught by
the Exalted One.
If then, Sunakkhatta, it matters not to that object
whether mystic wonders are wrought or not, of what
use to you would be the working of them ? See,
foolish one, in how far the fault here is your own.
5. But, Sir, the Exalted One does not reveal to me
the beginning of things.^
Why now, Sunakkhatta, have I ever said to you :
Come, Sunakkhatta, be my disciple and I will reveal
to you the beginning of things ?
Sir, you have not.
Or have you ever said to me : I will become the
Exalted One's pupil, for he will reveal to me the
beginning of things ?
Sir, I have not.
But if I have not said the one and you have not
said the other, what are you and what am I, foolish
man, that you talk of giving up on that account ? What
think you, Sunakkhatta ? Whether the beginning of
things be revealed, or whether it be not, is the object
for which I teach the Norm this : that it leads to the
thorough destruction of ill for the doer thereof ?
^ N a . . . a g g a n n a n p a n n a p e t i. A g g a n n a, meaning
priority in time, space or merit, is by the Comy. defined here
as loka-pahnatti, revelation of the world, and, in the
Agganna Suttanta below, as lokuppatti, the genesis of the
world.
iO XXIV. PATIKA SUTTANTA. D. iii. 1, 5.
Whether, Sir, they are revealed or not, that is indeed
the object for which the Norm is taught by the
Exalted one.
[5] If then, Sunakkhatta, it matters not to that
object whether the beginning of things be revealed, or
whether it be not, of what use to you would it be to
have the beginning of things revealed ? See, foolish
one, in how far the fault here is your own.
6. In many ways have you, Sunakkhatta, spoken my
praises among the Vajjians,^ saying^: Thus is the
Exalted One ; he is an Arahant fully awakened ;
wisdom he has and righteousness ; he is the Well-
Farer^ ; he has knowledge of the worlds ; he is the
supreme driver of men willing to be tamed ; the teacher
of devas^ and men ; the Awakened and Exalted One.
In such wise have you been wont, among the Vajjians,
to utter praise of me.
In many ways have you, Sunakkhatta. spoken the
praises of the Dhamma among the Vajjians: Well
proclaimed bv the Exalted One is the Dhamma as
bearing on this present life, not involving time,^' in-
' Vaj j i -game, literally, in the village — /.^., says the Corny,
of the Vajjian-rajas (free men) at Vesali.
- The following three paragraphs are the stock passages for
the description of a Buddha, his Dhamma, and his Sangha re-
spectively. See A. VI, 57; S. IV, 41 etc.
•■^ Sugata. It is curious that this, after Buddha, the
awakened, should be the epithet most frequently used as a name
of the founder of Buddhism. That is so, both in the ancient
texts and in the more modern commentaries. See above,
II, 242-5, 265. See also below, Chap. II, § 7 f . ; Suttanta XXXI,
§ 6 etc. ; Sutta-Nipata Comy. I, 43.
4 We judge that while the word deva is applicable also to
conceptions of divinity, its essential meaning, in Indian literature,
is rather that of other-world nature than of superhuman nature.
We in the next world are d e v a ' s. Spirit alone can roughly
and inadequately parallel this wide denotation. See I, 115, «• i.
■'' The definitions of akalika by Buddhaghosa elsewhere
and Dhammapala hardly justify our previous renderings of
this word. See Kindred Sayings, • I, 15, n. 2; Pss. of the
Brethren, 314, n. i.
D. iii.l, 6. MYSTIC WONDERS. II
viting all to come and see,^ to be understood by every
wise man for himself. In such wise have you been
wont, among the Vajjians, to utter praise of the
Dhamma.
In many ways have you, Sunakkhatta, spoken the
praises of the Order among the Vajjians: Well are
they trained, the Order of the Exalted One's disciples,
even the four branches thereof. The eight classes of
individuals^ well trained in uprightness, in principles
and in courtesy. This Order should be respected and
revered ; gifts should be given it, and homage ; for it
is the world's unsurpassed field (for sowing) merit. In
such wise have you been wont, among the Vajjians,
to utter praise of the Order.
I tell you Sunakkhatta, I make known to you
Sunakkhatta, that there will be those that shall say
concerning you thus : Sunakkhatta of the Licchavis
was not able to live the holy life under Gotama the
recluse. And he, not being able to adhere to it, hath
renounced the discipline and turned to lower things.
[6] Thus, Bhaggava, did Sunakkhatta of the
Licchavis, addressed by me, depart from this Doctrine
and Discipline, as one doomed to disaster and purgatory.
7. At one time, Bhaggava, I was staying among the
Bumu's. Uttaraka is a village of theirs, and having
dressed early one morning, I afterwards took my bowl,
put on my robe, and went into Uttaraka for alms. Now,
at that time, a cynic there, Bandylegs the Khattiya,^
was wont to behave like a dog, walking on all fours,*
^ Ehi-passiko: come-see-ish.
^ The branches are brethren and sisters, laymen and lay-
women. The eight classes refer to the four Paths and four
stages of Fruition — i.e., the spiritual condition of the four branches.
3* Kora-khattiyo kukkura-vatiko. Buddhaghosa
explains k o r a as a nickname, having the feet turned in. See
M. I, 387; Netti 99; J at. I, 389, and compare Rh. D.'s
Buddhist India, 245.
4 Catukuntiko as in M. I, 79. The Corny, reads catu-
konthiko, which it paraphrases by catusanghathito,
and explains by walks, resting the knees and elbows on the earth.
12 XXIV. PATIKA SUTTAXTA. D. iii. 1, 7.
or sprawling on the ground and taking up food,
whether hard or soft, with his mouth only (without
using his hands).
Sunakkhatta, seeing him act thus, thought : How
truly admirable does he look, the holy man, the recluse
creeping on all fours, or sprawling on the ground,
taking up food, whether hard or soft, with his mouth
only. Then I, Bhaggava, knowing what was in his
mind, said to him : Do you, O foolish man, confess
yourself as following the son of the Sakiyas ?
What does the Exalted One mean, Sir, in [7] saying
this to me .'*
Did you not think, Sunakkhatta, as you looked at
that naked Cynic, Kora the Khattiya, on all fours,
sprawling on the earth, taking up his food, whether
hard or soft, with his mouth only : How admirable
were it to be a holy man like that ?
Yes, lord, I did. What then ! Does the Exalted
One begrudge Arahantship in others ?^
Nay, foolish man. I begrudge in no one Arahant-
ship. It is only in you that this vicious opinion has
arisen. Put it away. Let it not become a lasting
source of harm and ill to you. This naked cynic, Kora
the Khattiya, whom you, Sunakkhatta, fancy so
admirable an arahant, will die seven days hence of an
epilepsy,- and dying he will be reborn as one of the
Kalakanjas,^ the very lowest of the Asura groups. As
dead, he will be laid out on a heap of birana grass in
the charnel field. You might go up to him, if you wish,
and ask him : Do you know your own destiny, friend
Kora ? Perchance he will reply : I know my own
1 The Corny, paraphrases by ma a n n a s s a a r a h a 1 1 a n
h o t u t i — May no one else (except me and mine) be Arahants.
Arahant in common non-Buddhist usage was simply holy man.
(Dhp. A. 1. 400 ; Psalms of the Sisters, 130).
- Alasakena: is this a negative of lasika, the synovial
fluid (p. 100) ?
•* On these see Vol. II, p. 289:
The Kalakanjas all
Of fearsome shape. . . .
I), iii. 1, 8. MYSTIC WONDERS. I 3
destiny, friend Sunakkhatta. There are Asuras called
Kalakanjas, the very lowest of the Asura groups —
'tis among them I am reborn.
8. Thereat, Bhaggava, Sunakkhatta of the Licchavis,
went up to the cynic, Kora the Khattiya, and spake
thus to him : Friend Kora the Khattiya, the Samana
Gotama has declared that on the seventh day hence,
the naked ascetic, Kora the Khattiya, will die, and
dying [8] he will be reborn as one of the Kalakanjas, the
very lowest of the Asura groups. As dead, he will be
laid on a heap of birana grass in the charnel field.
Wherefore, friend Kora the Khattiya, you should par-
take of food with great moderation ; you should drink
liquids with great moderation ; so that the word of the
Samana Gotama may prove wrong. Then Sunakk-
hatta, so firmly did he disbelieve the Tathagata, counted
up the seven days one after another ; but, Bhaggava,
on the seventh day, Kora the Khattiya died of an
epilepsy, and dying was reborn as had been foretold ;
and as dead, was laid out as had been foretold.
9. Now Sunakkhatta heard, Bhaggava, that Kora
the Khattiya lay dead in the charnel field on a heap of
birana grass. And he went thither where the corpse
was lying, and thrice he smote the naked ascetic with
his hand, saying : Do you know, friend Kora the
Khattiya, what has been your destiny ? Then Bhaggava,
Kora the Khattiya, rubbing his back with his hand,
raised himself up and said: 1 know, friend Sunakkhatta,
what is my destiny. Among the Kalakanjas, the very
lowest of the Asura groups — there am I reborn. So
saying, he fell back supine.^
10. Thereupon, Bhaggava, Sunakkhatta the Licchavi
came to me, and saluting me, sat down beside me. So
"^ It may be interesting to mention the Commentator's sus-
pended judgment on this weird occurrence: A corpse is not
capable of rising up and speaking. It spoke by the power of the
Buddha, The Exahed One either brought back Kora the
Khattiya from the Asura- womb (or form of birth, yoni), or
he made the body speak. For the range of a Buddha is in-
calculable.'
14 XXIV. PATIKA SUTTANTA. D. iii. 1, (>
sitting, I spake to him thus : What think you,
Sunakkhatta ? Has it happened to the cynic, Kora
the Khattiya, even as 1 declared to you, or otherwise ?
It has happened to him even as the Exalted One
declared to me, not otherwise.
[9] What think you, Sunakkhatta ? This being so,
has a mystic wonder by power beyond that of ordinary
men been wrought, or has it not ?
Surely, sir, this being so, such a mystic wonder has
been wrought/
And is it then to me, you foolish man, who have thus
by power beyond that of ordinary men, wrought a
mystic wonder, that you say : Sir, the Exalted one
works me no miracles with his superhuman gifts?
See, foolish man, how far you have committed yourself.
Thus, Bhaggava, did Sunakkhatta of the Licchavis,
addressed by me, depart from this Doctrine and Dis-
cipline, as one doomed to disaster and to purgatory.
II. At one time, Bhaggava, I was staying at Vesall,
in the Great Wood, at the Gable Hall. Now at that
time there was a naked ascetic residing at Vesfdi, named
Kandara-masuka,- and great was his gain and his fame
in the Vajjian home. He had vowed and taken upon
himself seven rules of life, to wit : So long as I live I
will be of the Naked Ascetics, I will put on no garment ;
so long as I live, I will be a devotee, devoted to a life
of chastity ; so long as I live, I will maintain myself by
spirituous drink and by flesh, eating no rice-broth or
gruel ; I will never go beyond the Udena shrine on the
east of Vesall ; the Gotamaka shrine on the south ; the
Sattamba shrine on the west, [10] and the Bahuputta
shrine on the north. It was because of his having laid
^ Five miracles, reckons the Corny. : The date of death fore-
told; the illness; the rebirth ; the birana-bier indicated; the
speaking corpse.
2 The MSS. give the name also as K a 1 a r a - and K a 1 a r a -
mattaka and -matthaka and -ma 1 1 h u ka and -mas u-
kha, but it has not, so far, been met with elsewhere
D. iii. 1, II. ■ MYSTIC WONDERS. 1 5
upon himself these seven rules of life that he had gain
and fame beyond all others in the Vajjian home.
12. Now, Bhaggava, Sunakkhatta of the Licchavis
went to call on Kandara-masuka and asked him a
question. Kandara-masuka did not follow the question,
and not following, manifested resentment, dislike, and
anger. Then it occurred to Sunakkhatta : We might
come into conflict with^ the admirable arahant recluse.
Let nothing happen that would make for lasting harm
and ill to us.
13. Thereupon, Bhaggava. Sunakkhatta the Licchavi
came to call upon me, and saluting me, he sat down
beside me and thus I spake to him : Do you, O foolish
man, still confess yourself as following the son of the
Sakiyas ?
What does the Exalted One mean in saying that ?
Why, Sunakkhatta, did you not go up to the naked
ascetic, Kandara-masuka and ask him a question which
he did not follow,, and over which he manifested anger,
dislike, and resentment ? And did it not occur to you :
We might come into conflict with the admirable arahant
and recluse. Let nothing happen that would make for
lasting harm and ill to us ?
It was even so, Sir. Does the Exalted One begrudge
arahantship in anyone ?
[11] Nay, foolish man, I begrudge in no one Arahant-
ship. To you only has this vicious opinion arisen.
Get rid of it. Let that not make for lasting harm and
ill to you. This naked ascetic Kandara-masuka, whom
you think so admirable an arahant recluse, will ere long
end his days clothed and married, his' diet rice-broth
and rice-gruel ; his range past all shrines in Vesali, and
he will die fallen from his fame.
And ere long, Bhaggava, that ascetic ended his days
(even as I had foretold).
1 Asadimhase. Corny. asadiyimhase, asadi-
yimha, ghat t ay i m h a. Dhammapala paraphrases the
word ahari with this verb. See Psalms of the Brethren, pp.
387, n. 3, 419.
1 6 XXIV. PATIKA SUTTAXTA. D.iii.l, 12.
Id. Now Sunakkhatta heard that Kandara-masuka,
the ascetic, had died (as I had foretold). Thereupon
he came to call upon me, and salutincr me, he sat down
beside me, and I spake to him thus : What think you,
Sunakkhatta? Has it happened to the naked ascetic,
Kandara-masuka, even as 1 declared to you, or otherwise ?
It has happened to him even as the Exalted One
declared to me, not otherwise.
What think you, Sunakkhatta } This being- so, [12]
has a mystic wonder by power surpassing that of
ordinary men been wrought, or has none been wrought }
Surely, Sir, this being so, such a mystic wonder has
been wrought.^
And is it then to me, you foolish man, who have thus
by power surpassing that of ordinary men, wrought a
mystic wonder, that you say : Sir, the Exalted One
works no such mystic wonder. See, foolish man, how
far you have committed yourself.
Thus, Bhaggava, did Sunakkhatta the Licchavi,
addressed by me, depart from this Doctrine and Dis-
cipline, as one doomed to disaster and to purgatory.
15. At one time, Bhaggava, I was staying there at
Vesfill, in the Great Wood, at the Gable Hall. Now
at that time, the naked ascetic, Patika's son,^ was
residinof at Vesali, and oreat was his gain and his fame
in the Vajjian home. He held forth thus in the Vesali
assemblies :
Both the Samana Gotama and I affirm that we have
insight. Now it becomes one who affirms this to show,
in virtue of his insight, mystic wonders, by his extra-
ordinary gifts. If the Samana Gotama would come
half-way, I would meet him half-way. Then we could
both work a mystic wonder by our extraordinary gifts.
If the Samana Gotama work one such mystic wonder,
1 Seven mystic wonders, says the Corny. — viz., of prophecy :
one for each of the seven rules broken by the ascetic, as predicted.
2 In Jat. I, 389, the Buddha is said to have been staying in
Patika's Park, during the Kora episode. Cf. also Jat. 1, 77.
D. iii. 1, 13- MYSTIC WONDERS. 1 7
I will work two. If he work two, I will work four [13J.
If he will work four, I will work eight. Thus, to
whatever extent he may perform, I will perform
double.
1 6. Then, Bhaggava, Sunakkhatta the Licchavi
came to call on me, and saluting me, sat down beside
me. And so seated, told me all this. And when
he had thus spoken, Bhaggava, I said to Sunakkhatta:
Incompetent, Sunakkhatta, is the naked ascetic,
Patika's son, to meet me face to face, if he with-
draw not those words, if he put not away that idea,
if he renounce not that opinion. If he thinks that,
holding to those words, to that idea, maintaining that
opinion, he would come to meet the Samana Gotama,
his head would split asunder.
17. Let the Exalted One take heed to what he says.
Let the Wellfarer take heed to what he says.
[1-4] What mean you, Sunakkhatta, that you say this
to me ?
It may be, sir, that the Exalted One's words convey
an absolute statement respecting what would happen,
in any case, to Patika's son, should he, as such, come
to meet the Samana Gotama. But Patika's son might
come in an altered shape^ to meet the Exalted One, and
that would render the Exalted One's words false.
18. Now, Sunakkhatta, would a Tathagata utter any
speech that was ambiguous ?
Well now, Sir, is it by the Exalted One's own dis-
cernment that he knows what would happen to Patika's
son were he to meet the Samana Gotama face to face ;
or has some deva announced this matter to the
Tathagata ?
I have both discerned it in my mind, Sunakkhatta, and
a deva has also announced it to me [15]. For Ajita,
general of the Licchavis, who died the other day, has
been reborn in the realm of the Three-and-Thirty. He
came to me and declared this to me : Shameless, Sir,
is the naked ascetic, Patika's son ; a liar. Sir, is Patika's
^ He might, explains the Corny., assume an invisible body, or
the shape of a lion, or tiger, etc.
2
l8 XXIV. PATIKA SUTTANTA. D. iii. 1, i6.
son. He made this statement concerning me among
the Vajjians : Ajita, the general of the Licchavis, is
reborn in the Great Purgatory. But I am not reborn
there, sir ; I am reborn in the realm of the Thirty-and-
Three. Shameless is Patika's son, Sir, and a liar ;
incompetent is he to meet Samana Gotama face to face,
if he withdraw not those words, if he put not away that
idea, if he renounce not that opinion. If he thinks that,
holding to those words, to that idea, maintaining- that
opinion, he would come to meet the Samana Gotama,
his head would split asunder. Thus, Sunakkhatta,
have I both discerned this in my mind, and a deva has
also told it me. Now Sunakkhatta, when I have oone
to Vesfili on my round for alms, and have dined, and
am on the way back, I will go to Piitika's son's Park.
Tell him, then, Sunakkhatta, whatever you think right.
[16] 19, Then I, Bhaggava, having dressed early, and
taken my bowl and robe, entered Vesali for alms. And
after my meal, as I returned, I went into Patika's son's
park for siesta. Then, Bhaggava, Sunakkhatta the
Licchavi, in a great hurry, went into Vesali, and went
to all the most distinguished of the Licchavis and told
them saying : Friends, that Exalted One, on returning
from his round for alms, and after dining, has gone to
Patika's son's park for siesta. Come forth, sirs, come
forth. There is going to be wonder-working by the
superhuman gifts of admirable recluses. Then those
most distinguished among the Licchavis thought : Is
that so ? Come then, let's go. And wherever there
were eminent brahmins and wealthy householders of
position,^ who had become Wanderers or brahmins of
different sects, there he went (and told them the same
thing, and they also determined to go). [17] So,
Bhaggava, those eminent Licchavis and distinguished
brahmins and wealthy householders of position, now
Wanderers or brahmins of different sects, all repaired
to the park of the naked ascetic, Patika's son. And
^ Necayika; nicaya, storing up. Ang. v, 149, 364.
Neither at D. I, 136, nor here does Buddhaghosa give any help.
D. iii. 1, iS. MYSTIC WONDERS. 1 9
they formed an assembly of several hundred, nay, of
several thousand persons.
20. Now Pfitika's son heard that all these people
were come out and that the Samana Gotama himself
was sitting, during siesta, in his park, and hearing of it,
fear came upon him and trembling and creeping of the
flesh. And thus afeared, agitated, and in dread, he
went away to the Tinduka Pollards, the Wanderers'
Park.
Then that company, Bhaggava, heard that he had
gone thither in a panic, and they charged a certain
man, saying : Come, my man, go to the Tinduka
Pollards and find Patika's son, the naked ascetic, and
say this to him : We have come out, friend Patika's
son ; there are come out many distinguished Licchavis
and brahmins and wealthy householders, and various
teachers among brahmins and recluses. And the
Samana Gotama himself is sitting-, durinsj siesta, in
your reverence's park. You, friend Patika's son, have
delivered this speech in the assembly at Vesall : Both
the Samana Gotama and I affirm that we have insight.
Now one who affirms this is fit, in virtue of his insight,
to show mystic wonders with his superhuman gifts [18].
If the Samana Gotama would come halfway, I would
meet him halfway. There we could both work mystic
wonders by our superhuman gifts. And whatever
number of mystic wonders he may work, I will work
twice as many. Come forth then half-way, friend
Patika's son ; the Samana Gotama has come all the
first half and is seated in your reverence's park for
siesta.
2 1. Very good, said that man, consenting, and he
went to the Tinduka Pollards, the Wanderers' Park,
found Patika's son, and gave him the message. When
this was told him, Bhaggava, the naked ascetic,
Patika's son, saying : I am coming, [19] friend, I am
coming, writhed about then and there and was unable
to rise from his seat. Then said the man to him :
How now, friend Patika's son ? Are your hams stuck
to your seat, or is your seat- stuck to your hams ? You
20 XXIV. PATIKA SUTTANTA. D. iii. 2, 20.
say : I am coming, friend, I am coming, yet you
writhe about and are not able to rise from your seat.
And though this was said to him, Patika's son repeated :
I am coming, friend, I am coming, but only writhed
about, unable to rise.
22. Now when the man recognized Patika's son's
discomfiture, hearing his words and seeing his in-
capacity, he went to the assembly and told them,
saying : The naked ascetic Patika's son seems dis-
comfited. He says : I am coming, friend, I am
coming, but he only writhes about as he sits and is
unable to get up.
At these words, Bhaggava, I said to the assembly :
Incompetent, friends, is the naked ascetic, Patika's son,
to meet me face to face, if he withdraw not those words,
if he put not away that idea, if he renounce not that
opinion. If he thinks that, holding to those words, to
that idea, maintaining that opinion, he would come to
meet the Samana Gotama, his head would split asunder.
(Here ends the first chapter for recitation.)
2. I. Thereupon, Bhaggava, a certain councillor of
the Licchavis rose from his seat and addressed the
meeting : Well then, gentlemen, wait a while [20] till
I go and see whether I am able to bring the naked
ascetic, Patika's son, to this assembly. Then that
councillor went to the Tinduka Pollards, the Wan-
derers' Park, found Patika's son and summoned him to
attend, even as the first messenger had done, ending
with these words : Come forth, friend Patika's son. If
you come we will make you the victor, and cause the
Samana Gotama to lose.
2. And Patika's son, Bhaggava, responded as before
[21], even when the councillor rallied him as the first
messenger had done.
T,. Now when the councillor recognized the ascetic s
discomfiture, hearing his words and seeing his inca-
pacity, he came to the meeting and told them, saying :
The naked ascetic, Patika's son, seems discomfited.
D. iii. 2, 21. MYSTIC WONDERS. 2 1
He says : I am coming, friend, I am coming, but he
writhes about as he sits and is unable to get up.
And when he had thus said, Bhaggava, I spake to
the meeting and told them again : Incompetent is the
naked ascetic, Patika's son ... (as before, p. 17, § 16.)
Even if it occurred to my noble friends the Licchavis :
Let us bind Patika's son with thongs and drag him
hither with ox-yokes, Pfitika's son would break those
thongs. Incompetent is the ascetic, Patika's son to
meet me . . . (etc., as before).
4. Thereupon, Bhaggava, Jaliya, pupil of Wooden-
Bowl ^ rose from his seat and spoke thus to the
meeting : Well then, gentlemen, wait awhile till I go
and see whether I am able to bring the naked ascetic,
Patika's son, to this assembly. Then Bhaggava,
Jrdiya, Wooden-Bowl's pupil, went to the Tinduka
Pollards, the Wanderers' Park, found Patika's son, and
summoned him to attend (even as the councillor had
done [22], and with the same results).
5. Now when Jaliya, Wooden-Bowl's pupil, recog-
nized the ascetic's discomfiture, he spake to him thus :
Lono- aoo, friend Patika's son, this idea occurred to the
lion, king of the beasts : '^ What if I were to make my
lair near a certain jungle, so that in the evening I could
issue from my lair, and stretch myself and survey the
landscape, and thrice roar a lion's roar, and go forth
towards the cattle pastures. I could slay the pick of
the herd of beasts, feast on a continual diet of tender
flesh, and get me back to that same lair. Then the
lion, friend, chose his lair, and (did according to his
desire [24]).
7. Now, friend Patika's son, there was an old jackal
who had continually thriven on the remains of that
lion's food, and was stout and strong, and it occurred
1 See Dialogues I, 202.
^ Not without interest is the commentator's remark: There are
four kinds of Hons — the grass lion, the black, the tawny, and the
hairy (kesava) lion. The last is the greatest and is the kind
here meant.
22 XXI\. I'ATIKA SUTTANTA. D. iii. 2, 24.
to him ■} Who am I, and who is Lion, king of the beasts ?
What if I were to choose my lair near a certain jungle,
so that in the evening I could issue from my lair, and
stretch myself and survey the landscape, and thrice
roar a lion's roar, and go forth towards the cattle
pastures ? I could slay the pick of the herd of beasts,
feast on a continual diet of tender llesh, and get me
back to that same lair. Now, friend, that old jackal
chose his lair and (did according to his desire). And
coming forth in the evening and stretching himself, and
surveying the landscape, he thought : Thrice will I roar
a lion's roar, and thereat he roared a jackal's howl, a
vulpine howl. Would you compare a vile jackal's howl
with a lion's roar?^ Even so, you, friend Patika's son,
living among the exploits ^ of the Wellfarer, feeding
on food left over after the Wellfarer has been served,
fancy you can reach up to those who are ^ Tathagatas,
Arahants, Buddhas Supreme! Why, what have
wretched Patika's sons in common with Tathao-atas,
Arahants, Buddhas Supreme ?
<S. Now since Jaliya, Bhaggava, was unable, even by
this parable, to make the ascetic leave his seat, he
went on :
[25] The jackal on himself reflecting deemed :
The lion I ! I am the king of beasts !
And so he roared — a puny jackal's whine.
For what is there in common 'twixt the twain —
The scurvy jackal and the lion's roar ?
Even so do you, friend Patika's son, living among
^ Because of his a s ni i - m a n o is the comment — his I-am
conceit.
^ On the idiom keca...keca (cf. M. Ill, 209) the Corny,
has ko ca . . . ko pan a . . . sigalassa ca siiianadassa
ko sambandho ti adhippayo. The Papahca Sudani has
no corresponding comment.
'"' Comy. — i.e. on the lakkhana's, on the religious achieve-
ments of the Sugata in the threefold training.
■* A s a d e t a b b a n . Comy. : This term co\ering many things
is spoken as if there were but one.
D. iii. 2, 26. MYSTIC WONDERS. 23
the exploits of the Wellfarer, feeding- on the offerings
set aside for the Wellfarer, you fancy things that are
to be set up against Tathagatas, Arahants, Buddhas
Supreme. Why, what have wretched Patika's sons
in common with Tathagatas, Arahants, Buddhas
Supreme ?
9. Now, Bhaggava, since Jaliya was unable, even by
this parable, to make the ascetic leave his seat, he said
this to him :
Roaming the pleasant woods, seeing himself
Grown fat on scraps, until he sees himself no more,^
A tiger I ! the jackal deems himself.
But lo ! he roars — a puny jackal's howl.
For what is there in common 'twixt the twain :
The scurvy jackal and the lion's roar ?
Even so do you, friend Patika's son, living among
the exploits of the Wellfarer, feeding on food set aside
for the Wellfarer, fancy you can set yourself up
against Tathagatas, Arahants, Buddhas Supreme !
Why, what have wretched Patika's sons in common
with the Tathagatas, Arahants, Buddhas Supreme ?
10. Now, Bhaggava, since Jaliya was [26] unable,
even by this parable, to make the ascetic leave his seat,
he went on thus :
Feeding on frogs, on barnfloor mice, and on
The corpses laid apart in charnel-field,
In the great forest, in the lonely wood
The jackal throve and fancied vain conceits :
The lion, King of all the beasts am I !
But when he roared — a puny jackal's whine.
For what is there in common 'twixt the twain —
The scurvy jackal and the lion's roar ?
Even so you, friend Patika's son, living among
the exploits of the Wellfarer, feeding on food
set aside for the Wellfarer, fancy things that are to
be set up against Tathagatas, Arahants, Buddhas
1 The reading is here very uncertain.
24 XXIV. PATIKA SUTTANTA. D. iii. 2, 27.
Supreme. What have wretched Pfitika's sons in
common with rivals of Tathagatas, Arahants, Buddhas
Supreme ?
11. Now, Bhaggava, since Jrdiya was unable, even
by this parable, to make the ascetic leave his seat, he
went back to the meeting and told them, saying : The
naked ascetic, Pfitika's son, seems discomfited. He
says : I am coming, friend, I am coming, but he
writhes about as he sits, and is unable to get up.
12. And when he had thus said, Bhaggava, I spake
to the meeting as before : Incompetent is the naked
ascetic, Pfitika's son, to meet me face to face. ... If he
thinks that ... he could come to meet the Samana
Gotama, his head would split asunder. If it occurred
to my noble friends, the Licchavis : Let us bind
Pfitika's son with thongs [27] and drag him hither with
ox-yokes, Pfitika's son would break those thongs.
Incompetent is he to meet me face to face ... if he
could come, his head would split asunder.
13. Thereupon, Bhaggava, I taught, and incited, and
aroused, and gladdened ^ that company with religious
discourse. And when I had so done, and had set
them at liberty from the great bondage, - had drawn
forth eighty-four thousand creatures from the great
abyss, ^ I entered on jhana by the method of flame, rose
into the air to the height of seven palm trees, projected
a flame the height of another seven palm trees, so that
it blazed and glowed ; and then I reappeared in the
Great Wood, at the Gabled Hall.
Then, Bhaggava, Sunakkhatta, the Licchavi, came
to call on me, and saluting, he sat down beside me. To
him, so sitting, I said : What think you of it,
Sunakkhatta ? Has it fared with Pfitika's son as I
declared unto you, and not otherwise ?
It has fared with him even as the lord, the Exalted
One, declared unto me, and not otherwise.
^ On this formula cf. Kindred Sayings I, 140, ;/. 4.
2 Of the Kilesa's. Corny.: Cf. Bud. Psych. Ethics, p. 327.
2 Mahavidugga — i.e. of the four Floods. Corny. Cf.
A. I, 35, nadi-vidugga.
D. hi. 2, 28. THE ORIGIN OF THINGS. 25
What think you of it, Sunakkhatta? If it be even
so, has a mystic wonder through superhuman gifts been
wrought, or has none been wrought?
Verily, Sir, it being even so, a mystic wonder
through superhuman gifts has been wrought indeed.
Even so do you, you foolish manj say of me [28]
working mystic wonders by superhuman gifts : The
lord, the Exalted One, works no mystic wonder with
his superhuman gifts. Behold, O foolish man, how
far you have committed yourself.
Thus, Bhaggava, did Sunakkhatta the Licchavi,
addressed by me, depart from this Doctrine and Dis-
cipline, as one doomed to disaster and to purgatory.
14. The ultimate beginning of things,^ I know,
Bhaggava, and I know not only that, but more than
that." And while I know that, I do not pervert it.^
And as one not perverting it, I even of myself
have understood that Peace,^ the which realizing, a
Tathagata can fall into no error. There are, Bhaggava,
certain recluses and brahmins who declare it as their
traditional doctrine, that the beginning of things was the
work of an overlord, of Brahma ? To them have I gone
and said : Is it indeed true that the reverend teachers
declare it as their traditional doctrine, that the begin-
ning of things was the work of an overlord, of Brahma ?
And they, so questioned, have answered : Ay. And then
I have said : But how do the reverend teachers declare
in their traditional opinion, that the beginning of things
as the work of an overlord, of Brahma was appointed ?
They, so asked by me, were unable to go any
further into that matter, and in their confusion they
1 Agganna — i.e. according to the Corny., lokuppatti-
cariyavamsa: the history of the genesis and course of the
world. See above p. g, n. i.
^ Uttaritar a — i.e. starting from virtue and concentration, I
know even up to omniscient insight. Comy.
^ By way of craving, opinion and conceit. Comy.
4 N i b b u t i , which Buddhaghosa explains by k i 1 e s a -
nibbana.
26 XXIV. PATIKA SUTTANTA. D. iii. 2, 29.
asked it of me as a counter-question. To whom I,
being asked, have made answer :
15. There comes a time,^ friends, when, sooner or
later, after the lapse of a long epoch, the world is
dissolved and evolved. When this takes place, beings
have mostly been reborn in the World of Radiance.
There they dwell, made of mind, feeding on rapture,
radiating light from themselves, traversing space, con-
tinuing in beauty, and thus they remain — for a long,
long period of time.
Now there comes also a time, friends, when, sooner
or later, this world-system begins to re-evolve. When
this happens, the abode of the Brahmfis appears, but
it is empty. [29] And some being or other, either
because his span of years has passed, or because his
merit is exhausted, deceases from that world of
Radiance,^ and comes to life in the abode of the
Brahmfis. And there also he lives, made of mind,
feeding on rapture, radiating light from himself, travers-
ing space, continuing in beauty ; and thus does he
remain for a long, long period of time. Now there
arises in him, from his dwelling there so long alone, a
dissatisfaction and a longing : Oh, would that other
beings too might come to join me in this place ! And
just then, either because their span of years had passed,
or because their merit was exhausted, other beings fall
from the world of Radiance and appear in the abode
of the Brahmas as companions to him ; and in all
respects, they lead a life like his.
16. On this, friends, that being who was first reborn
' thinks thus : I am Brahma, the great Brahma, the
Vanquisher, the Unvanquished, the All-Seeing, the
Disposer, the Lord, the Maker, the Creator, the Chief,
the Assigner, Master of myself, the Father of all that
are and are to be.^ By me are these beings created.
1 Cf. Vol. I, p. 30.
' This, the Abhassara-devaloka, ranked, in the cosmogony
adopted (or put forth) by Buddhism, as the third celestial stage
above that of the Great lirahma devaloka.
^ See Vol. I, pp. 31, 281.
D. iii. 2. 30. THE ORIGIN OF THINGS. 2/
And why is that so ? A while ago I thought : Would
that other being-s too mioht come to this state of beino- \
Such was the aspiration of my mind, and lo ! these
beings did come.
And those beings themselves who arose after him,
they too think thus : This worthy must be Brahma,
the great Brahma, the Vanquisher, the Unvanquished,
the All-Seeing, the Disposer, the Lord, the Maker, the
Creator, the Chief, the Assigner, Master of himself,
the Father of all that are and are to be. By this
Brahma have we, good sirs, been created. And why
is that so ? Because he, as we see, arose here first,
but we arose after him.
[30] 17. On this, friends, that being who first arose
becomes longer lived, handsomer, and more powerful,
but those who appeared after him become shorter
lived, less comely, less powerful. And it might well
be, friends, that some other being, on deceasing
from that state, should come to this state [on earth].
So come, he might go forth from the household life into
the homeless state. And having thus gone forth, by
reason of ardour, effort, devotion, earnestness, perfected
intellection,^ he reaches up to such rapt concentra-
tion, that with rapt mind he calls to mind his former
dwelling-place, but remembers not what went before.
He says thus : That worshipful Brahma, that great
Brahma, the Vanquisher, Unvanquished, All-Seeing,
Disposer, Lord, Maker, Creator, Chief, Assigner,
Master of himself, Father of all that are and are to be,
he by whom we were created, he is permanent, constant,
eternal, unchanging, and he will remain so for ever
and ever. But we who were created by that Brahma,
we have come hither all impermanent, transient, un-
stable, short-lived, destined to pass away.
Thus was appointed the beginning of things which
ye, sirs, declare as your traditional doctrine ; to
wit, that it has been wrought by an overlord, by
Brahma.
- S a m rn a - m a n a s i k a r a n — a rare compound of two familiar
terms.
28 XXIV. PATIKA SUTTANTA. D. iii. 2, 31
And they have said. Even so have we heard, friend
Gotama, as the reverend Gotama has told us.
But I, Bhaggava, know the beginning of things . , .
and have understood that Peace, which realizing, a
Tathagata can fall into no error.
18. There are, Bhaggava, certain recluses and
brahmins who declare it ^s their doctrine, that the
beginning of things was owing to a debauch of pleasure.^
I'o them have I gone and said : Is it indeed true that
the reverend teachers declare it as their doctrine, that
the beginning of things was owing to a debauch of
pleasure ? And they, so questioned, have answered,
Ay [81]. And then have I said : But how do the
reverend teachers declare in their traditional opinion,
that the beginning of things as being due to a
debauch of pleasure was appointed ? They, so asked
by me, were unable to go any further into that matter,
and in their confusion they asked it of me instead as a
counter-question. To them, I, on being asked, have ^
made reply :
There are, friends, certain spirits called the
Debauched-by-Pleasure. For ages they pass their
time in mirth and sport of sensual lusts. In conse-
quence thereof their self-control is corrupted, and
thereby those devas decease from that state.
Now it might well be, friends, that some being or
other, on deceasing from that state, should come hither,
and that, having come hither, he should go forth from
the household life into the homeless state. As a
recluse he might . . . acquire the power of recollecting
his previous birth, but not what preceded it.^ And he
would say to himself: Those worshipful spirits who
are not debauched-by-pleasure. they have not, for ages,
passed their time in the mirth and sport of sensual
lusts. Hence is their self-control not corrupted.
Hence they decease not from their estate, but are
^ Khid da-padu sika- m u lakan. Corny.: Cf. Part I,
p. 32 ; Part II, p. 291.
^ This is told verbatim as the preceding episode, § 17. Com-
pare also above Vol. I, pp. 32, 33.
D. iii. 2, 2,2- THE ORIGIN OF THINGS. 29
permanent, constant, eternal, unchanging, and will so
remain for ever and ever. But we who were pleasure-
debauched, we did pass our time for ages in the mirth
and sport of sensual lusts, whereby our self-control
became corrupted, so that we deceased from that
estate, and are come to this form of life impermanent,
transient, unstable, short-lived, deciduous. Thus was
appointed [32] the beginning of things which ye
declare as being due to a debauch of pleasure.
And they have said : Even so have we heard, friend
Gotama, as the reverend Gotama has told us. But I,
Bhaggava, know the beginning of things . . . and
have understood that Peace which, realizing, a Tatha-
gata can fall into no error.
19. There are, Bhaggava, certain recluses and
brahmins, who declare as their traditional doctrine,
that the beoinninor of things was owing- to a debauch
of mind. To these have I gone and said : Is it indeed
true that the reverend teachers declare it as their
traditional doctrine, that the beginning of things was
owing to a debauch of mind } And they, so questioned,
have answered : Ay. And then have I said : But how
do the reverend teachers declare, in their opinion, that
the beginning of things as being due to a debauch of
mind was appointed ? They, so asked by me, were
unable to go any further into that matter, and in their
confusion they asked it of me instead as a counter-
question. To whom I, being asked, have made
answer :
There are, friends, certain spirits called the De-
bauched-in-Mind.^ For ages they burn with mutual
envy ; hence their thoughts regarding each other
become depraved. Hence their bodies become feeble
and their minds imbecile. They decease from that
estate. Now it might well be, friends, that some being
or other, deceasing from that estate, should come
hither, and being hither come, should go forth from the
household life into the homeless state. As a recluse
1 Cf. Vol. I, p. 33, n. I.
o
O XXIV. PATIKA SUTTANTA. D. iii. 2, 33.
he might . , . acquire the power of recollecting his
previous birth, but not that which went before. And
he would say to himself: Those worshipful devas who
are not debauched in mind, they have not for ages
been burning with mutual envy. Hence their thoughts
regarding each other have not become depraved.
Hence have their bodies not become feeble, nor their
minds imbecile. Those devas [33] decease not from
that estate, but are permanent, constant, eternal, un-
chanorinor and will so remain for ever and ever. But
we who were debauched in mind, we did pass the time
for ages burning with mutual envy, whereby our
thoughts about each other became depraved, our bodies
feeble, our minds imbecile. And we have deceased
from that estate and are come hither, impermanent,
transient, unstable, short-lived, deciduous. Thus was
appointed the beginning of things which ye declare
as being due to debauch of mind.
And they have said : Even so have we heard,
friend Gotama, as the reverend Gotama has told us,
but I, Bhaggava, know the beginnings of things . . .
and have understood that Peace which, realizing, a
Tathfigata can fall into no error.
20. There are, Bhaggava, certain recluses and
brahmins, who declare it as their doctrine, that the
beginning of things was by chance.'^ To them have I
gone and said : Is it indeed true that the reverend
teachers declare it as their traditional doctrine, that the
beginning of things was by chance ? And they, so
questioned, have answered, Ay. Then have I said to
them : But how do the reverend teachers declare that
the beginning of things by chance, which you teach,
was appointed ? They, so asked by me, were unable
to go any further into that matter, and in their con-
fusion they asked it of me instead as a counter-
(juestion. To whom, 1, being asked, have made
answer:
There are, friends, certain spirits called Unconscious
^ Cf. Vol. I, p. 41 : Fortuitous Originists.
D. iii. 2, 34- THE ORIGIN OF THINGS. 3 I
Beings.^ As soon as an idea occurs to them they
decease from that estate. Now it may well be, friends,
that some being or other having so deceased, comes to
this form of lite, and so come, goes forth from the
household life into the homeless state. As a recluse
he . . . might acquire the power of recollecting his
previous life, but not that which preceded it. And he
would say to himself : Fortuitous in origin are the
soul and the world. And why so '^ [34] Because
formerly I was not, now, having non-existed, I am
changed into being. Thus was appointed the beginning
of things as being due to chance, which you venerable
teachers declare as your doctrine.
And they have said : Even so have we heard, friend
Gotama, as the reverend Gotama has told us. But I,
Bhaggava, know the beginning of things, and I know
not only that, but more than that. And knowing it, 1
do not pervert it. And not perverting it, I, even of
myself, have understood that Peace which, realizing, a
Tathagata can fall into no error.
2 1. Now I, Bhaggava, being of such an opinion,
certain recluses and brahmins have falsely, emptily,
mendaciously and unfairly accused me, saying :
Gotama, the recluse, is all wrong, ^ and so are his
bhikkhus. He has said : Whenever one has attained
to the stage of deliverance,^ entitled the Beautiful,
one then considers all things as repulsive.
1 To these A s a ii n a s a 1 1 a were assigned a celestial realm in
the Riipaloka only below the highest (Akanittha) and the
next below that (the Pure Abodes). See Compendium of
Philosophy (Pali Text Soc, 1910), pp. 136, 142, 167. The
exceptional nature of these beings, figuring in the Rupaloka,
where, at least, sight, hearing, and mind were ascribed to the
variously staged denizens, affords a fertile field for the quasi -
logical exercises of the Yamaka catechisms — e.g. the Khandha,
Ayatana, Yamakas, etc. — q.v. (P.T.S., 191 1); below, 244, n. i.
2 V i p a r i t a, literally who has gone the wrong way.
2 The third stage, see p. 1 19 of Part II, where subhan ti is
rendered ' It is well.' We have no word exactly rendering
subha, lit. that which is pleasing to the eye; asubha being
anything repulsive or ugly. Buddhaghosa calls this stage the
colour- (or beauty-) artifice — v a n n a k a s i n a ip .
^2 XXIV. PATIKA SUTTANTA. D. iii. 2, 35.
But this, Bhaggava, I have not said. What I do
say is this : Whenever one attains to the stage of de-
Hverance, entitled the Beautiful, one is then aware
'Tis lovely !
[85] But it is they, lord, that are all wrong, who
impute to the Exalted One and to his bhikkhus that
they err. So delighted am I with the Exalted One
that I believe he is able so to teach me that I may
attain to and remain in the stage of deliverance,
entitled the Beautiful.
Hard is it, Bhaggava, for you, holding, as you do,
different views, other things approving themselves to
you, you setting different aims before yourself, striving
after a different aim, trained in a different system,^ to
attain to and abide in the deliverance that is beautiful.
Look therefore to it, Bhaggava, that you foster well
this faith of yours in me.
If, Sir, it be hard for me, holding different views,
other things approving themselves to me, I setting
different aims before myself, striving after a different
aim, trained in a different system, to attain to and abide
in the deliverance that is beautiful, then will I, at least,
foster well my faith in the Exalted One.
These things spake the Exalted One. And Bhagga-
vagotta, the Wanderer, pleased in heart, took delight
in his words.^
(The Piltika Suttanta is ended.)
^ Cf. Vol. I, 254. The Corny, refers also to this parallel in the
Potthapada Suttanta.
^ Buddhaghosa judges that this was merely affected apprecia-
tion. But we are not told anything of the later history of
this man.
[36] XXV. UDUMBARIKA SlHANADA-
SUTTANTA.
{The Lion's Roar to the Udimibarikans.)
ON ASCETICISM.
Thus have I heard :
1. The Exalted One was once staying near
Rajagaha, on the Vulture's Peak. Now at that time
there was sojourning in Queen Udumbarikas Park
assigned to the Wanderers the Wanderer Nigrodha,^
together with a great company of Wanderers, even
three thousand. Now the householder Sandhana went
forth in the afternoon from Rajagaha to call on the
Exalted One. Then it occurred to him : It is not
timely to call just now on the Exalted One ; he will be
in retirement. Nor is it the hour for calling on the
brethren who are practising mind-culture ; they will be
in retirement. What if I were to go to Udumbarika s
Park and find out Nigrodha, the Wanderer ? And
Sandhana did so.
2. Now at that time Nigrodha the Wanderer was
seated with his large company, all talking with loud
voices, with noise and clamour, carrying on childish^
1 Pronounce Nigro'dha. The conversation reported in this
Suttanta is referred to above, I, 239.
- Tiracchana-katha, literally animal-talk, but the adjec-
tive ' animal ' as applied to talk is meaningless to Europeans.
Brutish, brutal, beastly would all be literal, but very bad render-
ings. The fact is that the mental attitude of Indians towards
animals is quite different from our own. They regard animals as
on a lower plane indeed than men, but different (not in kind),
only in degree. They take for granted the very real relationship
between men and animals which we fail to realize, and often
deny. The phrase animal-talk is therefore untranslatable. Bud-
dhaghosa (Sum. I^ 89) says, not leading to heaven or to emancipa-
tion. This is good exegesis of the whole passage, but throws
little light on the exact connotation of the particular phrase
animal-talk. It was translated above at I, 13 by low, and at
I, 245 by worldly. Neither of these gives the exact force of the
33 3
34 ^XV. UDUMBARIKA SIHANADA-SUTTANTA. D, iii. 37.
talk of various kinds, to wit : tales of kings, robbers
[37] and state officials ; tales of armies, panics, and
battles ; talk about foods and drinks, and clothes, beds,
garlands, and perfumes ; talks about relatives ; talks
about carriages, villages, towns, cities, and countries ;
talks about women ;^ talks of heroes ; gossip from
street- corners and the places for drawing water ; ghost-
stories ; desultory talk ; speculative talk on the world
and the sea ; on existence and non-existence.
3. And Nigrodha the Wanderer saw the householder
Sandhfina approaching in the distance, and called his
own company to order, saying : Be still, sirs, and make
no noise. Here is a disciple of the Samana Gotama
coming, the householder Sandhana. Whatever white-
robed lay disciples of Gotama there be dwelling at
Kajagaha, this Sandhana is one of them. Now these
good gentlemen delight in quiet ; they are trained in
quiet ; they speak in praise of quiet. How well it were
if, seeing how quiet the assembly is, he should see fit
to join us. And when he spake thus, the Wanderers
kept silence.
4. Now the householder Sandhana came on to where
Nigrodha the Wanderer was, and exchanged with him
the greetings and compliments of civility and courtesy,
and sat down beside him. So seated, Sandhana said to
Nigrodha : Different is the way in which these
reverend Wanderers, holding views of their own, talk
when they have met and are come together, from the
practice of the Exalted One. They talk with loud
voices, with noise and clamour, carrying on childish
original, which must be akin to childish. For as the child is to
the man with us now, so then in India (only one stage removed)
was the animal to the man.
^ Here the Sinhalese MSS. again (as above I, 13) omit
pu r isa-ka t h an — talk about men, the Siamese and Burmese
modern printed editions inserting it. Probability is all on the
side of the Sinhalese. From the male standpoint, all the other
subjects are about Ourselves, directly or indirectly, i.e. in relation
to this or that ; i 1 1 h i - k a t h a is about Ourselves in relation to
women. Hence, to add talks about men is entirely redundant
and a later gloss.
D. iii. 3^. ON ASCETICISM. 35
talk of various kinds (to wit . . . [38] on existence
and non-existence). But the Exalted One haunts the
lonely and remote recesses of the forest, where noise,
where sound there hardly is, where the breezes from
the pastures blow,^ yet which are hidden from the eyes
of men, suitable for self-communing.
5. And when Sandhana had spoken, Nigrodha to
him made answer : Look you now, householder, know
you with whom the Samana Gotama talks ? With
whom he holds conversation ? By intercourse with
whom does he attain to lucidity in wisdom ? ^ The
Samana Gotama's insight is ruined by his habit of
seclusion. He is not at home in conducting an
assembly. He is not ready in conversation. He is
occupied only with the fringes of things.^ Even as a
one-eyed cow that, walking in a circle, follows only the
outskirts, so is the Samana Gotama. Why forsooth,
householder, if the Samana Gotama were to come to
this assembly, with a single question only could we settle
him ; yea, methinks we could roll him over like an
empty pot.
[39] 6. Now the Exalted One heard with his clair-
audient sense of hearing, pure, and surpassing that of
man, this conversation between Sandhfina the house-
holder and Nigrodha the Wanderer. And descending
^ Vijanavatani. Both reading and meaning are doubtful
See Rhys Davids' Quest of King Milinda I, 30; E. Windisch,
Mara und Buddha, 242 ; H. Oldenberg, Vinaya I, 367. The
epithet is usually applied to a residence for members of the
Order, but it is also applicable to a place of meditation. Both
must be near enough to the homesteads for the confidence neces-
sary to peace of mind, and yet far enough off to be free from
disturbance. The first part of the word may well have been
originally from vrjana, as Buddhaghosa's explanation from
j a n a seems very forced.
- Cf, M. I, 82, 175; II, 209. Vey y at t iy a = v^y at t i -
bhava. By way of reply and rejoinder with whom? says
Buddhaghosa. The word is not in Childers, but see Majjhima I,
82, 175 ; II, 208 9. Perhaps we should render lucidity and
wisdom.
^Antamantani eva sevati. Perhaps : ' so he keeps
apart from others, in solitary places.'
36 XXV. UDUMBARIKA sIHANADA SUTTANTA. D. iii. 40.
from the Vulture's Peak, he came to the Peacocks'
P"eeding-ground on the bank of the Sumagadhfi^ and
there walked to and fro in the open air. Then
Nigrodha saw him thus walking, and on seeing him he
called his company to order, saying : Be still, sirs, and
make no noise. The Samana Gotama is walkin^f to
and fro in the open air at the Peacocks' Feeding-
ground, by the bank of the Sumfigadhfi. Now this good
gentleman delights in quiet, speaks in praise of quiet ;
how well it were if, seeing how quiet the assembly is, he
should see fit to join us. If the Samana Gotama should
come to this assembly, we might ask him this question ;
What, lord, is this religion of the Exalted one wherein
he trains his disciples, and which those disciples, so
trained by the Exalted One as to win comfort, acknow-
ledge to be their utmost support and the fundamental
principle of righteousness ? ^
When he had said this the Wanderers kept silence.
7. Then the Exalted One went up to Nigrodha the
Wanderer, and Nigrodha spake thus to him : Let the
lord the Exalted One approach. Welcome is the lord
the Exalted One! Long has the lord the Exalted One
taken ere deciding on this step of coming hither. May
it please the lord the Exalted One to take a seat. Here
is one ready.
The Exalted One sat down on the seat made ready,
and Nigrodha, taking a low seat, sat beside him. To
him so seated the Exalted One spake thus: On what talk,
Nigrodha, are ye here and now engaged as ye sit together,
and what conversation between you have I interrupted ?
[40] Thereupon Nigrodha replied to the Exalted
One and said : Lord, we have just seen the Exalted
1 A lotus-pool or tank in the park. Cf. M. II, i ; A. I, 291 ;
V, 326 as to the Peacocks' Feeding-ground in the same park.
^ Ajjhasayani ad i b r ah ma c a r iy ani. Cf. above, II,
p. 262, n. 2. (The reference has there, by a printer's error and
our oversight, been made to refer to § 10, instead of to i^ 12, 1. 4.)
In the present connexion the Comy. paraphrases ajjhasayain
by u 1 1 a ma- n i s s ay a-b h u t a 111, and adibrahmacari-
y a m by The Ariyan Path termed the ancient brahmacariya
(holy life).
D. iii. 41. ON ASCETICISM. ^J
One walking in the open air at the Peacocks' Feeding-
ground, by the Sumagadha, and seeing him thus, we
said : If the Samana Gotama should come to this
assembly, we could ask him this question : What, lord,
is this religion of the Exalted One, wherein he trains
his disciples, and which those disciples, so trained by
the Exalted One as to win comfort, acknowledge to be
their utmost support and the fundamental principle of
righteousness ?
Difficult is it, Nigrodha, for one of another view, of
another persuasion, of another confession, without
practice and without teaching, to understand that
wherein I train my disciples, and which they, so trained
as to win comfort, acknowledge to be their utmost
support and the fundamental principle of righteousness.
Come now, Nigrodha, ask me a question about your
own doctrine, about austere scrupulousness of life '} in
what does the fulfilment, in what does the non-fulfil-
ment of these self-mortifications consist ?
When he had said this, the Wanderers exclaimed
loudly, with noise and clamour: Wonderful, sir!
Marvellous is it, sir, the great gifts and powers of the
Samana Gotama in withholdinor his own theories and
invitino; the discussion of those of others !
8. Then Nigrodha bade the Wanderers be quiet, and
spake thus to the Exalted One : We, lord, profess
self-mortifying austerities ; we hold them to be essen-
tial ; we cleave to them. In what does the fulfilment,
in what does the non-fulhlment of them consist ?
Suppose, Nigrodha, that an ascetic^ goes naked, is
of certain loose habits, licks his hands, respects no
Approach, sir, nor Stop, sir ; [41] accepts nothing ex-
pressly brought, nor expressly prepared, nor any invita-
tions. He accepts nothing taken from mouth of cooking-
pot, nor placed within the threshold, nor within a mortar,
* This question is referred to above, I, 239. The catalogue of
austerities is identical with the list in that Suttanta where the
various practices are explained.
^ Tapassi. One who depends on tapas, austerities, self-
mortification.
38 XXV. UDUMBARIKA SIHANADA SUTTANTA. D. iii. 42.
nor among sticks, nor within a quern ; nor anything
from two eating together, nor from a pregnant woman,
nor from a nursing mother, nor from a woman in inter-
course with a man, nor food collected in drought, nor
from where a dog is, nor from where flies are swarm-
ing, nor will he accept fish or meat, nor drink strong
drink, or intoxicants, or gruel. He is either a one-
houser, a one-mouthful man ; or a two-houser, a two-
mouthful man ; or a seven-houser, a seven-mouthful
man. He maintains himself on one alms, on two, or
on seven. He takes food once a day, or once every
two days, or once every seven days. Thus does he
dwell addicted to the practice of taking food according
to rule, at regular intervals, up to even half a month.
He feeds either on potherbs, or wild rice, or nivara
seeds, or leather parings, or on hata, or on the powder
in rice rusks, on rice-scum, on flour of oil-seeds, on
grasses, on cowdung, on fruits and roots from the
woods, [42] or on windfalls. He wears coarse hempen
cloth, coarse mixture cloth, discarded corpse-cloths,
discarded rags, or tirita-bark cloth ; or again, he wears
antelope-hide, or strips of the same netted, or kusa-
fibre, or bark garments, or shale cloth, or a human-
hair blanket, or a horse-hair blanket, or an owl's-feather
garment. He is a hair-and-beard plucker, addicted to
the practice of plucking out both ; a stander-up ; a
croucher on heels, addicted to exerting himself (to
move forward) when thus squatting ; a bed-of-thorns
man, putting iron spikes or thorns on his couch ; he
uses a plank-bed ; sleeps on the ground ; sleeps only
on one side ; is a dust-and-dirt wearer and an open-air
man ; a where-you-will sitter ; a filth-eater, addicted
to the practice of eating such ; a non-drinker, addicted
to the practice of never drinking (cold water) ; an
evening-for-third-time-man. What think you, Ni-
grodha ? If these things be so, is the austerity of
self-mortification carried out, or is it not ?
Truly, lord, if these things be so, the austerity of
self-mortification is carried out, and not the contrary.
Now I, Nigrodha, affirm that austerity by self-
D. iii. 43. ON ASCETICISM. 39
mortification, thus carried out, involves blemish^ in
several ways.
9. In what way, lord, do you affirm that blemish is
involved ?
In case, Nigrodha, when an ascetic undertakes a
course of austerity, he, through that course, becomes
self-complacent, his aim is satisfied.^ Now this,
Nigrodha, becomes a blemish in the ascetic.
[43] And then again, Nigrodha, when an ascetic
undertakes a course of austerity, he, through that
undertaking, exalts himself and despises others. This,
too, becomes a blemish in the ascetic.
And again, Nigrodha, when an ascetic undertakes a
course of austerity, he, through that undertaking,
becomes inebriated and infatuated, and grows careless.
This, too, becomes a blemish in the ascetic.
10. And again, Nigrodha, when an ascetic under-
takes a course of austerity, it procures for him gifts,
attention, and fame. Thereby he becomes complacent
and his aim is satisfied. This, too, becomes a blemish
in the ascetic.
And again, Nigrodha, by the winning of gifts, atten-
tions, and fame, the ascetic exalts himself and despises
others. This, too, becomes a blemish in the ascetic.
And again, Nigrodha, by the winning of gifts, atten-
tions, and fame, he becomes inebriated and infatuated,
and grows careless. This, too, becomes a blemish in
the ascetic.
And again, Nigrodha, when an ascetic undertakes a
course of austerity, he comes to make a distinction^ in
^ Upakkileso. An auxiliary or subsidiary corruption (no
doubt with the connotation that it may lead on to worse), spot,
flaw, defect, blemish.
- Paripunna-sarikappo ti alam ettavata ti evam
pariyosita-sahkappo: Corny, his aims are completed
means thinking : thus far is enough ; my aims are ended. Again :
he thinks : Who is equal to me in this practice ? With this may
be compared our comment on Dr. Neumann's different rendering
in M. I, 192 ; III, 276; in J.R.A.S., 1902, p. 482.
^ Vodasam apajjati. Buddhaghosa explains : dvedh am
apajjati, dve bhage karoti.
40 XXV. UDUMBARIKA SIIIANADA SUTTANTA. D. iii. 44.
foods, saying : This suits me ; this doesn't suit me.
The latter kind he deliberately rejects. Over the
former he waxes greedy and infatuated, and cleaves
to them, seeing not the danger in them, discerning
them not as unsafe, and so enjoys them. This, too,
becomes a blemish in the ascetic.
[44] And again, Nigrodha, because of his longing
for gifts, attentions and fame, he thinks : Rajas will pay
me attentions, and so will their officials ; so, too, will
nobles, brahmins, householders and founders of schools.
This, too, becomes a blemish in the ascetic.
1 1. And again, Nigrodha, an ascetic gets grumbling
at some recluse or brahmin, saying : That man lives
on all sorts of things : things grown from tubers, or
shoots, or berries, or joints, or fifthly, from seeds, ^
munching them all up together with that wheel-less
thunderbolt of a jawbone — and they call him a holy
man !^ This, too, becomes a blemish in the ascetic.
And again, Nigrodha, an ascetic sees a certain
recluse or brahmin receiving attentions ; being re-
vered, honoured and presented with offerings by the
citizens. And seeing this he thinks : The citizens pay
attentions to this fellow who lives in luxury ; they
revere and honour him, and present him with offerings,
while to me who, as ascetic, live a really austere life,
they pay no attentions, nor reverence, nor honour, nor
offerings ! And so he cherishes envy and grudging at
the citizens. This, too, becomes a blemish in the
ascetic.
And again, Nigrodha, an ascetic becomes one who
sits in public.^ This, too, becomes a blemish in the
ascetic.
1 On these varieties of b i j a see above, I, 6, «. 2.
^ The sentence is not clear. The reading asani-vicakka
is confirmed by Saniyutta II, 229. As to the metaphor, the
Atthasalini, p. 404, has five, equally vigorous.
^ Buddhaghosa explains: He sits in some meeting- (lit. seeing)
place, and where they can see him, he executes the bat-rite (cf.
Jat III, 235 ; IV, 299 ; I, 493) of hanging head downwards like a
sleeping bat, the fivefold austerity (see ibid.) or stands on one leg,
or worships the sun.
D. iii. 45- ON ASCETICISM. 4 1
And again, Nigrodha, the ascetic, when on his round
for alms among the people, slinks along furtively,^ as if
to say : This is part of my austerity ; this is part of
my austerity. This, too, becomes a blemish in the
ascetic.
[45] And again, Nigrodha, the ascetic affects the
mysterious. When asked : Do you approve of this ?
he, not approving, says : I do, or approving, says : I do
not. Thus he consciously tells untruths. . . . This,
too, becomes a blemish in the ascetic.
12. And again, Nigrodha, when the Tathagata, or a
disciple of the Tathagata, teaching the Norm, uses a
method worthy of appreciation, the ascetic does not
appreciate it. This, too, becomes a blemish in the
ascetic.
And again, Nigrodha, the ascetic is liable to lose his
temper and bear enmity. This, too, becomes a blemish
in the ascetic.
And again, Nigrodha, the ascetic is liable to be
hypocritical and deceitful, as well as envious and
grudging ; he becomes cunning and crafty, hard-
hearted and vain, he entertains evil wishes and becomes
captive to them ; he entertains false opinions, becomes
possessed of metempirical dogma ;^ misinterprets his
experience;^ is avaricious and adverse from re-
nunciation. This, too, becomes a blemish in the
ascetic.
What think you of this, Nigrodha ? Are these things
blemishes in the austerities of self-mortification, or are
they not ?
Verily, lord, these things are blemishes in the
austerities of self-mortification. It is possible, lord,
that an ascetic may be possessed even of all these
blemishes, much more by one or other of them.
13. Now take the opposite case, Nigrodha : an
lAttanam adassayamano. Buddhaghosa thinks the
negative a- in the latter word a mere particle.
^ Antaggahika-ditthi, which the Corny, limits to the
Annihilationist heresy (u c c h e d a n t a) ; cf. above, I, p. 46.
^ Sanditthi : what he himself can see, says the Corny.
42 XXV. UDUMBARIKA SIHANADA SUTTANTA. D. iii. 46.
ascetic undertakes a course of austerity. Through
that course he does not become self-complacent, nor
are his aims fulfilled [-iG]. This being so, he is to that
degree purified.
And again, Nigrodha, he . . . does not exalt him-
self nor despise others . . .^ he does not become
inebriated and infatuated and careless ... he is not
made self-complacent and disdainful by gifts, atten-
tions and fame, nor does he thereby exalt himself and
despise others, nor does he thereby become inebriated,
infatuated and careless ; he does not make a dis-
tinction between foods, saying : This suits me, this
doesn't suit me, deliberately rejecting the latter, and
waxing greedy and infatuated over the former, cleaving
to them and enjoying them without seeing the danger
in them, or discerning that they are unsafe ; he does
not think, out of his longing for gifts, attentions and
fame, Riijas will pay me attentions, and so will their
officials ; so, too, will nobles, brahmins, householders
and founders of schools.
14. And again, he does not grumble at some recluse
or brahmin, saying [47] That man lives on all sorts of
things — things for instance grown from tubers, or
shoots, or berries, or joints, or fifthly, from seeds —
munching them all up with that wheel-less thunderbolt
of a jawbone, and they call him a holy man ! When
he sees a certain recluse or brahmin receiving attention,
being revered, honoured, and presented with offerings
by the citizens, he does not think : The citizens pay
attention to this fellow who lives on all sorts ; they
revere and honour him and present him with offerings,
while to me, who, as ascetic, live a really austere life,
they pay no attentions, nor reverence, nor honour, nor
offerings, and thus he does not cherish envy and
grudging at the citizens ; he does not sit in public, nor
slink about among the citizens as if to say : This is
part of my austerity ; this is part of my austerity. He
does not affect the mysterious, nor say when asked if
1 The negative instances are given mostly in full.
D. iii. 48. ON ASCETICISM. 43
he approves of this, I do approve, when he does not, or,
I do not approve, when he does. Herein he avoids
telling deliberate untruths.
15. And again, when the Tathagata, or a disciple of
the Tathagata, teaching the Norm, uses a method
worthy of appreciation, he appreciates it. And he
does not lose his temper or bear enmity ; he does not
become hypocritical and deceitful, envious and grudging,
cunning and crafty, hard-hearted [48] and vain ; he
does not entertain evil wishes, or become captive to
them ; he does not entertain false opinions or become
possessed of metempirical dogma, does not pervert ex-
perience, is not avaricious and averse from renunciation.
In not becoming infected by empiricism, not being
avaricious, given to renunciation — to that degree does
he become purified.
What think you, Nigrodha ? That being so, does
the austerity by these things become genuinely pure,
or not ?
Verily, lord, the austerity of these things becomes
genuinely pure, and not impure ; it wins topmost rank,
it reaches the pith.^
Nay, Nigrodha, not yet does the austerity become
of topmost rank, nor reach the pith ; for that matter it
has but reached the outside splinters.
16. In what way, lord, does an austerity win top-
most rank, and reach the pith ? Good were it if the
Exalted One caused my austerity to win topmost rank
and reach the pith !
Take the case, Nigrodha, of an ascetic self- restrained
by the Restraint of the Fourfold Watch. What is
the Restraint of the Fourfold Watch.'' It is when
an ascetic inflicts injury on no living thing, nor causes
injury to be inflicted on any living thing, nor approves
thereof. [49] He takes not what is not given, nor
approves thereof. He utters no lies, nor causes lies to
be uttered, nor approves thereof. He craves not for
^ Sarappatta. Sara (pith) is the usual Buddhist meta-
phor for the essence, the heart, root, or core of the matter.
44 XXV. UDUMBARIKA SIHANADA SUTTANTA. D. iii. 49.
the pleasures of sense/ nor leads others to crave for
them, nor approves thereof. Now it is thus, Nigrodha,
that the ascetic becomes self-restrained by the Restraint
of the Fourfold-Watch.
Now in that he is thus self-restrained, and his
austerity is made to consist in this, he advances up-
wards^ and turns not back to lower things. He
chooses ^ some lonely spot for his seat — in the forest,
at the foot of a tree, on the hillside, in mountain glen,
or rocky cave, in the charnel place, or on a heap of
straw in the open fields. And returning thither after
his round for alms, he seats himself when his meal is
done, cross-legged, keeping his body erect, and his
intelligence alert, intent. Putting away the hankering
after the world, he abides with unhankering heart, and
purifies his mind of covetousness. Putting away the
canker of ill-will, he abides with heart free from enmity,
benevolent and compassionate towards every living
thing, ^ and purifies his mind of malevolence. Putting
away sloth and torpor, he abides clear of both ;
conscious of light, mindful and self-possessed, he
purifies his mind of sloth and torpor. Putting away
flurry and worry, he abides free from excitement ;
with heart serene within, he purifies his mind of flurry
and worry. Putting away doubt, he abides as one
who has passed beyond perplexity ; no longer in
suspense as to what is good, he purifies his mind of
doubt.
17. He, having put away these Five Hindrances,
and to weaken by insight the strength of the things
that defile the heart, abides letting his mind, fraught
with love,^ pervade one quarter of the world, and so.
1 Na bhavitam asinisati. Perhaps: he does not rest
complacently on that in which he has so trained himself. But
we follow Buddhaghosa.
- Abhiharati, paraphrased as upari upari vaddhati
— he grows upward upward.
3 See above, I, p. 82.
* This phrase was inadvertently omitted from the correspond-
ing sentence in I, 82.
^ Lit. : accompanied by. These paragraphs occur above at I,
p. 318; II, pp. 219, 279, but not at p. 82.
D. iii. 50. ON ASCETICISMc 45
too, the second quarter, and so the third, and so the
fourth. And thus the whole wide world, above, below,
around and everywhere, and altogether does he
continue to pervade with love-burdened thought,
abounding, [50] sublime, and beyond measure, free
from hatred and ill-will. And he lets his mind, fraught
with pity, pervade the world . . . and he lets his
mind, fraught [with sympathy with joy],^ pervade
. . . the world. And he lets his mind, fraught with
equanimity, pervade one quarter of the world, and so
the second quarter, and so the third, and so the fourth.
And thus the whole wide world — above, below, around,
and everywhere, and altogether does he continue to
pervade with heart fraught with equanimity, abound-
ing, sublime, and beyond measure, free from hatred
and Ill-will.
What think you of this, Nigrodha? Does austerity
by these things become genuinely pure or not ?
Verily, lord, austerity by these things becomes
genuinely pure and not impure, wins topmost rank
and reaches the pith.
Nay, Nigrodha, not yet does the austerity win top-
most rank, or reality ; for that matter it does but reach
into the bark.^
18. In what way, lord, does an austerity win top
rank and reach the pith ? How good it were if the
Exalted One could make my austerities win top rank
and reach the pith !
Take the case, Nigrodha, of an ascetic who is self-
restrained by the Restraint of the Fourfold Watch. In
that he is thus self-restrained, and his austerity is
made to consist in this, he advances upward and turns
not back to lower things. He chooses some lonely
spot for his seat . . . and, having put away those Five
Hindrances, and to weaken by insight the strength of
1 Our modern tongues sadly lack a word for m u d i t a : joy in
others' good, the obverse, so to speak, of sympathy. We have
only another obverse : malice, Schadenfreude !
2 Lit, : has reached the bark, as distinct from the pith (sara).
46 XXV. UDUMBARIKA SIHANADA SUTTANTA. D. iii. 51.
the things that defile the heart, abides letting his mind
pervade the world, fraught with love . . . pity . . .
sympathy . . . equanimity. He recalls to mind^ his
various temporary states in days gone by — one birth,
or two, or three, or four, or five births, or ten, or
twenty, or thirty, or forty, or fifty, or a hundred, [51]
or a thousand, or a hundred thousand births, through
many an a^on of dissolution, many an aeon of evolu-
tion : In such a place, such was my name, such my
family, such my colour, such my food, such my ex-
perience of discomfort or of ease, and such the limits
of my life. W^hen I passed away from that estate, 1
took form again in such a place. There I had such and
such a name and family and colour and food and ex-
perience of discomfort or of ease, and such was the limit
of my life. When 1 passed away from that state, I
took form again here . . . thus does he call to mind
his temporary state in days gone by in all their details,
and in all their modes.
What think you of that, Nigrodha } Does the
austerity by these things become genuinely pure
or not ?
Verily, lord, the austerity by these things becomes
genuinely pure and not impure, wins topmost rank and
reaches the pith.
Nay, Nigrodha, not yet does the austerity win to
topmost rank and reach the pith, although it does
reach the underlying fibre.
19. But in what way, lord, does an austerity reach
to the top and to the pith } How well it were if the
Exalted One could make my austerities attain to the
top and to the pith !
Take the case, Nigrodha, of an ascetic who is self-
restrained by the Restraint of the Fourfold Watch,
who has put away the Five Hindrances, who has let
his mind pervade the world with love, pity, sympathy,
and equanimity, and has recalled to mind his various
temporary states in days gone by, in all their details,
[52j and in all their modes. He with the pure deva-
^ See above, I, p. go.
D. iii. 52. ON ASCETICISM. 47
vision, surpassing that of men, sees beings as they pass
away from one form of existence and take shape in
another ; he recognizes the mean and the noble, the
well-favoured and the ill-favoured, the happy and the
wretched, passing away according to their deeds : Such
and such worthy folk,^ evil in act and word and
thought, revilers of Ariyans, holding to wrong views,
acquiring for themselves that karma which results from
wrong views, they, on the dissolution of the body after
death, are reborn in some unhappy state of suffering or
woe ; but such and such beings, good in act and word
and thought, no revilers of Ariyans, holding to right
views, acquiring for themselves that karma that results
from right views, they, on the dissolution of the body,
are reborn in some happy state in heaven. Thus, with
the pure deva-vision surpassing that of men, does he
see beings as they pass away from one state of
existence and take form in another ; he recognizes the
mean and the noble, the well-favoured and the ill-
favoured, the happy and the wretched, passing away
according to their deeds.
What think you of that, Nigrodha ? Does austerity
by these things become genuinely pure or not ?
Verily, lord, austerity by these things becomes
genuinely pure, and not impure ; it wins topmost rank
and reaches the pith.
Thus, Nigrodha, does austerity win topmost rank
and reach the pith. And so, Nigrodha, when you say
to me : What, lord, is this religion of the Exalted One,
wherein he trains his disciples, and which those dis-
ciples, so trained by the Exalted One as to win comfort,
acknowledge to be their utmost support and the
fundamental principle of righteousness ? I say that it is
matter of a higher and more excellent degree wherein I
train my disciples, so that they, so trained by me therein
as to find comfort, acknowledge it to be their utmost
support and the fundamental principle of righteous
living.
1 Bhonto satta. Cf. bho satta, Digha III, 89 f., and
below, Sampasadaniya Suttanta, § 17, n.
48 XXV. UDUMBARIKA SIHANADA SUTTANTA. D. iii. 53.
When he had thus said, the Wanderers raised a
clamour, exclaiming loudly and noisily : Herein are we
and our teachers set at naught. We know of nothing
beyond their teaching that is higher.
[53] 20. When the householder Sandhana realized :
Surely now these Wanderers, though of other views,
are listening to what the Exalted One has said, are
paying attention, are applying their minds to under-
stand, he then spake thus to Nigrodha •} You were
saying to me just now, Nigrodha : Look you now,
householder, know you with whom the Samana
Gotama talks ; with whom he holds conversation ; by
intercourse with whom does he attain to lucidity in
wisdom ? The Samana Gotama's insight is ruined by
his habit of seclusion. He is not at home in con-
ducting an assembly. He is not ready in conversation.
He is occupied only with the fringes of things. Even
as a one-eyed cow that, walking in a circle, follows ever
the outskirts, so is the Samana Gotama. Why forsooth,
householder, if the Samana Gotama were to come to
this assembly, with a single question only could we
settle him ; yea, methinks we could roll him over like
an empty pot. Now then the lord the Exalted One,
the Arahant Buddha Supreme, has arrived among us ;
show ye him as not at home in an assembly ; show him
to be as a one-eyed cow walking in a circle ; with your
single question settle him now, roll him over methinks
like an empty pot.
When he had thus said, Nigrodha sat silent and
annoyed, with hunched back and drooping head,
brooding and dumbfounded.
21. Now when the Exalted One perceived the state
he was in, he said : Is it true, Nigrodha, that you made
this speech ?
[,54] It is true, lord, that I made that speech, so
foolish was I, so stupid, so wrong.
^ Buddhaghosa imputes to Sandhana the charitable intention
of so forcing Nigrodha's hand as to bring about the Buddha's
forgiveness of his insolent assertion (^ 5). By overthrowing this
banner of conceit he would cause Nigrodha to reap lasting benefit.
D. iii. 55. ON ASCETICISM. 49
What think you of this, Nigrodha ? Have you ever
heard it said by Wanderers who were venerable, aged,
your teachers and teachers of your teachers, thus :
They who in past ages were Arahants, Buddhas
Supreme, forsooth, those Exalted Ones, when they
were met and assembled, used to talk with loud voices,
with noise and clamour, carrying on -childish talk of
various kinds, to wit, talk of kings, robbers, and the
like,^ or speculative talk about existence and non-exist-
ence, as you and your teachers do now ? Or did they
say : Thus were those Exalted Ones wont to haunt the
lonely and remote recesses of the forest, where noise,
where sound there hardly is, where the breezes from
the pastures blow, yet which were hidden from the
eyes of men, meet for self-communing, even as I
do now ?
Lord, I have heard it said by Wanderers who were
venerable, aged, our teachers, and teachers of our
teachers, thus : They who in past ages were Arahants,
Buddhas Supreme, not theirs was it, when met and
assembled, to talk with loud voices, with noise and
clamour, carrying on childish talk of various kinds . . .
or speculative talk about existence and non-existence,
even as I do now in my own persuasion, but theirs was
it to haunt the lonely and remote recesses of the forest,
where noise, where sound there hardly is, where
breezes from the pastures blow, yet which were hidden
from the eyes of men, meet for self-communing, even
as the Exalted One does now.
You yourself, Nigrodha, being intelligent and
advanced in years, has not this occurred to you ^ En-
lightened is the Exalted One ; he teaches the religion
of Enlightenment. Self-mastered ^ is the Exalted One ;
he teaches the religion of Self-mastery. Calm is the
Enlightened One ; he teaches the religion of Calm.
Saved is the Enlightened One, [pSi'] he teaches the
1 The whole Ust of subjects (p. 33) is to be understood.
^ Lit., tamed.
4
50 XXV. UDUMBAKIKA SIHANADA-SUTTANTA. D. iii. 55
religion of Salvation.^ At peace is the Enlightened
One ; he teaches the rehgion of Peace. ^
22. When this was said, Nigrodha the Wanderer
spake thus to the Exalted One:^ An offence has over-
come me, lord, foolish and stupid and wrong that I am,
who spoke thus about the Exalted One. May the
Exalted One accept it of me, lord, that do so acknow-
ledge it as an offence, to the end that in future I may
restrain myself.
Verily, Nigrodha, it was an offence that overcame
you in acting thus, foolish and stupid and wrong that
you were, in that you spake thus of me. And inasmuch
as you, Nigrodha, looking upon it as an offence, confess
according to your deeds, we accept your confession.
For that, Nigrodha, is custom in the discipline of the
Ariyans, that whosoever looks upon his fault as a fault,
and rightfully confesses it, shall in the future attain to
self-restraint.
But I, Nigrodha, say this to you:* Let a man of
intelligence come to me, who is honest, candid,
straightforward — I will instruct him, I will teach him
the Norm. If he practise according as he is taught,
then to know himself and to realize even here and now
that supreme religion and goal, for the sake of which^'
clansmen go forth from the household life into the
homeless state, will take him seven years. Nay,
Nigrodha, let be the seven years. If he practise
according as he is taught, then to know for himself
and realize even here and now that supreme religion
and goal, for the sake of which clansmen go forth from
^ Lit., crossed over, and crossing over, a figure applied always
to the Four Floods (sensuality, renewed existence, speculative
opinion, ignorance) which whelm mankind in everlasting living.
Asl., p. 49. On the form of the sentences, cf. Patisambhida-
magga I, p. 126 f., On the Great Pity of a Tathagata.
^ Parinibbana — i.e., says the Corny., the driving away for
mankind of all the Corruptions (kilesa's). For the Ten
Corruptions, see Bud. Psych. Ethics, pp. 327 IT.
^ Cf. above, I, p. 94.
4 Cf. M. II, 44.
•'"' Cf. above, 1, p. 240.
D. iii. 56. ON ASCETICISM. 5 1
the household life into the homeless state, will take
him six years, five years, four years, three years, two
years, one year , . . six months . . . five [561 1'nonths,
four, three, two months, one month, half a month.
Nay, Nigrodha, let be half a month. Let a man
of intelligence come to me, honest, candid, straight-
forward ; I will instruct him, 1 will teach him the
Norm, and if he practise according as he is taught,
then to know for himself and to realize that supreme
religion and goal, for the sake of which clansmen go
forth from the household life into the homeless state,
will take him seven days.
23. Maybe, Nigrodha, you will think : The Samaria
Gotama has said this from a desire to get pupils ; but
you are not thus to explain my words. Let him who
is your teacher be your teacher still. Maybe, Nigrodha,
you will think : the Samana Gotama has said this from
a desire to make us secede from our rule ; but you are
not thus to explain my words. Let that which is your
rule be your rule still. Maybe, Nigrodha, you will
think : The Samana Gotama has said this from a
desire to make us secede from our mode of livelihood ;
but you are not thus to explain my words. Let that
which is your mode of livelihood be so still. Maybe,
Nigrodha, you will think : The Samana Gotama has
said this from a desire to confirm us as to such points
of our doctrines as are wrong, and reckoned as wrong
by those in our community ; but you are not thus t(;
explain my words. Let those points in your doctrines
which are wrong and reckoned as wrong by those in
your community, remain so still for you. Maybe,
Nigrodha, you will think : The Samana Gotama has
said this from a desire to detach us from such points
in our doctrines as are good, reckoned as good by
those in our community ; but you are not thus to
explain my words. Let those points in your doctrines
which are good, reckoned to be good by those in your
community, remain so still.
Wherefore, Nigrodha, I speak thus, neither because
I wish to gain pupils, nor because I wish to cause
52 XXV. UDUiMBARIKA SIIIANADA SUTTANTA. D. iii. 57.
seceding from rule, nor [57] because I wish to cause
seceding from mode of livelihood, nor because 1 wish
to confirm you in bad doctrines, or detach you from
good doctrines. But, O Nigrodha, there are bad
things not put away, corrupting, entailing birth re-
newal, bringing suffering, resulting in ill, making for
birth, decay and death in the future. And it is for the
putting away of these that I teach the Norm, according
to which if ye do walk, the things that corrupt shall be
put away, the things that make for purity shall grow
and flourish, and ye shall attain to and abide in, each
one for himself even here and now, the understanding
and the realization of full and abounding insight.
24. When he had thus said, the Wanderers sat
silent and annoyed, with hunched back and drooping
head, brooding and dumbfounded, so were their hearts
given over to Mfira.
Then the Exalted One thought : Every one of
these foolish men is pervaded by the Evil One, so
that to not even one of them will the thoucjht occur :
Come, let us now live the holy life taught by the
Samana Gotama, that we may learn to know it. What
does an interval of seven days matter }
Then the Exalted One havincr uttered his Lion's
Roar in the park Queen Udumbarikfi had assigned to
the Wanderers, rose up and went through the air, and
alighted on the Vulture's Peak. And then, too, the
householder Sandhana returned to Rujagaha.
(The Udumbarika Sihanfida-Suttanta is ended.)
INTRODUCTION
TO THE
CAKKAVATTI-STHANADA suttanta.
AsoKA states in his Edicts that it was the horrors of actual
warfare, as brought to his notice during his conquest of
Kahnga, that led him to the propagation, in those Edicts,
of the Dhamma — the Norm — as the only true conquest. So
the Buddha is represented in this Suttanta as setting out his
own idea of conquest (not without ironical reference to the
current ideas), and then as inculcating the observance of the
Dhamma — the Norm — as the most important force for
the material and moral progress of mankind.
The whole is a fairytale. The personages who play their part
in it never existed. The events described in it never occurred.
And more than that : a modern writer, telling a story to
emphasize a moral, would always, like the creator of the
immortal Dr. Teufelsdrockh, endeavour to give probability,
vraisemblance, to the characters and events of his tale. Here
the very opposite would seem to be the case. Recourse is
had rather to the shock of improbability. This is in accord
with the procedure in other cases (for instance, in the story
of Sharp-tooth the Priest ; or in that of the Riddles of the
God^). The point of the moral — and in this fairy tale the
moral is the thing — is the Reign of Law. Never before in
the history of the world had this principle been proclaimed
in so thorough-going and uncompromising a way. But of
course it is not set out in such arguments as we find in
modern treatises on ethics or philosophy. The authors are
not writing a monograph on history or ethics. They are
preaching a gospel, and their method is to state their view,
and leave the hearer to accept it or not, just as he pleases.
The view was, so to speak, in the air at that time. The
whole history of religion, in India as elsewhere, had been
the history of a struggle between the opposing ideas, or
groups of ideas, that may be summed up by the words
Animism and Normalism.
* Kutadanta and Sakka-Panha.
53
54 XXVI. CAKKAVATTI-SIHANADA SUTTANTA.
Animism has now become a well-known term. It is based
on the very ancient hypothesis of a soul — a subtle, material
homunculus, or manikin, supposed to dwell in the heart of a
man. This afforded what seemed a simple and self-evident
explanation of many mysterious things. When in his dream
a man saw another, whom, when the dreamer woke, he knew
to have been dead, he at once concluded, on the evidence of
the dream, that the person he saw in his dream was still
alive. It is true he had seen the body dead. But it was
self-evident that a something, he knew not what, but ver}-
like the bod}^, was still alive. He did not reason much about
it, or stay to weigh the difficulties involved. But he was
much too frightened of it to forget it. Once formed, the
hypothesis was widelj- used. When a man awoke in the
morning, after hunting all night in his dreams, and learnt
from his companions that his body had been there all the
time, it was, of course, his soul that had been away. In a
similar way, death and trance and disease could be ascribed
to the absence of the soul. Souls were believed to wander
from body to body. Animals had souls, even things had
souls, if they were uncanny, or when they seemed to have
life and motion and sound. The awe-inspiring phenomena
of nature were instinctivel}- regarded as the result of spirit
action ; and rivers, plants, and stars, the earth, the air, and
heaven, became full of souls of gods, each of them in fashion
as a man, and with the passions of a man.
But wide-reaching as this hypothesis was, it could not
cover everything. From the earliest times of which we have
any record we find, in India as elsewhere, quite a number of
religious beliefs and ceremonies which were not explained,
and could not be explained by the hypothesis of a soul. In
other words, they are not animistic. The first impression
we get is that of the bewildering varietj- of such beliefs. But
they can be arranged, with more or less exactitude, into
overlapping groups — and behind all the groups can be
discerned a single underlying principle. That principle is
the belief in a certain rule, order, law. We have no word
for such a belief in English ; and this, since the theory is as
important, in the ancient Indian religions, as Animism, is a
pity. I have suggested, in my lectures on Comparative
Religion in Manchester, to call it Normalism.
Of course the men who held the beliefs, and practised the
ceremonies so named, had no clear conception of the theory
of Normalism, just as they had no clear conception of the
theory of Animism. But they unmistakably held the view
that things happened, effects were brought about, without
INTRODUCTION. 55
the agency of a soul or god, and quite as a matter of course;
and they regarded that as the rule in such and such a case.
Now we do not ourselves believe in the rule, or in any one
of the rules, thus laid down (any more than we believe in
the hypothesis of a homunculus within the heart). But the
word Animism has been found most useful in clearing up
our appreciation of ancient views. Its usefulness is limited,
it is true. It covers rather less than half of the main beliefs
recorded in the most ancient literatures of the world. The
other half would be covered by the corresponding hypothesis
of Normalism.
This is not the place to raise the question of the importance
of Normalism in the general history of rehgions. Perhaps
one of the reasons why, in Europe, so much more attention
has been paid to Animism, maybe the general trend of belief
in Europe being itself predominantly Animistic. But it is at
least certain that in the far East, and more especially m
China and India, Normalism is the more important of the
two.
In China it is the basis of the theory of the Tao (the Way),
which finds its earliest expression in the famous tractate of
Lao Tsu, but was undoubtedly earlier than that, and is taken
for granted also by Confucius.
The Tao is quite Normalistic ; and though much debased
in later times in the official circles of Taoism, the early form
of it has never ceased to influence the various intellectual
centres of Chinese belief. The theory of Yang and Yin^
also so widely, indeed universally, held in China, and alsa
going back to very early times, is equally Normalistic. No
one of these three conceptions was ever personified. All
three rested on the idea of law, or rule, independent of any
soul.
In India, our earliest records, the thousand and more
V'edic hymns, seem at first sight to be altogether Animistic.
They consist almost exclusively in appeals to various gods.
The European books on Indian religions are concerned in
treating of the Vedic period, with descriptions of these gods,
based on the epithets applied to them, or the acts attributed
to them, and so on. But these poems make no pretension
to being a complete statement of the beliefs held by the
tribes whose priests made or used the poems. Other poems,
not included in our present collection, were doubtless extant
in the community at the time when the collection was made.
Other beliefs, not mentioned in the poems, were widely
influential among the people. What we have is not
complete even as a summary of the theosophy or the ritual
56 XXVI. CAKKAVATTI-SIHANADA SUTTANTA.
or the mythology of the priests ; and it refers only inci-
dentally to other beliefs, unconnected with gods, of great
importance as a factor in religion and daily life.
This conclusion might be justified as rendered necessary
by a critical consideration of the simple, known facts as to
the composition of the anthology we call the Rig Veda. It
is confirmed by the discovery in later Vedic books, especially
in the manuals of domestic rites, of customs and beliefs, that
must evidently go back to the Rig Veda period (though not
referred to in that collection) ; and even of one or two such
cases that certainly go back to an earlier period still. We
have space here for only one or two sample instances, and
even they can only be treated in the merest outline.
Take the case of Rita. The meaning of the word would
seem to have passed through some such evolution as motion,
rhythmic motion, order, cosmic order, moral order, the right.
In those slowly moving ages a long period must be postulated
for the growth and consolidation of such ideas. The word is
found, incidentally mentioned, at the end of its career, in the
Avesta and the Veda. It must have been in full use before
the Persian Arj^ans had separated from the Indian Aryans.
The idea may therefore with reasonable probability be traced
back to the third millennium before Christ. The use of the
word died out in India before the time of the rise of Buddhism.
Of the pre-Buddhistic Upanishads it occurs only in one — the
Taittirlya. In the peroration to that work Rita is placed
above, before the gods. The word occurs, it is true, in three
or four isolated passages of post-Buddhistic works, but these
are archaisms. It has not been traced in either the Buddhist
or the Jain canonical literature.
The process of the gradual decline in the use of an abstract
word is precisely analogous to the process of the gradual
decay and death of a god.-^ The word covers not one idea
only, but a number of connotations. The implications
involved in it are constantly, though imperceptibly, changing.
Sooner or later one or other phase of it overmasters the
others, and some new word or words, emphasizing some one
or other of the various connotations of the older word, come
gradually into use as more adequate or more clear. W^hen
that process is complete, the older word is dead. But it lives
again in the newer word, or words, that have taken its place,
and would never have been born or thought of unless the
older word had previously lived. It was so with Rita — a
broader and deeper conception than the Greek Moira ; and
^ See Buddhist India, p. 234.
INTRODUCTION. 57
more akin to the Chinese Tao. Like these, Rita was never
personified, and it lives again in the clearer and more definite
(though still very imperfect) phrases of the Suttanta before
us now.
The case of Rita is by no means unique. I have elsewhere
discussed at some length another case, that of Tapas or self-
rnortification, austerity.-^ It was held in India from Vedic
times onwards that tapas (originally burning glow, but after-
wards used of fasting and other forms of self-mortification)
worked out its effects by itself, without the intervention of
any deity. This is only the more remarkable since it is
almost certain that in India, as elsewhere, the ecstatic state
of mind which rendered such austerity possible was origin-
ally often regarded as due to the inspiration of a spirit. But
it is, so far as I know, never mentioned that the supra-
normal effects of the austerity were due to the spirit from
whom the inspiration came. The effects were due to the
austerity itself. Very often indeed there was no question of
any deity's help in the determination to carry out the self-
torture — just as in the case of the pujaris at the ghats
in modern India.
Even the very sacrifice itself — made to gods, supposed to
give sustenance and strength to gods, accompanied by hymns
and invocations addressed to gods — was not entirely free from
such Normalistic ideas. The hymns themselves already con-
tain phrases which suggest that their authors began to see a
certain mystic power over the gods in a properly conducted
sacrifice. And we know that afterwards, in the Brahmanas,
this conception was carried to great lengths. So also we
have evidence of a mystic power, independent of the gods, in
the words, the verses, that accompany the sacrifice. And it
is no contradiction of this that we find thus mystic power
itself deified and becoming, indeed, in the course of centuries
of speculation, the highest of the gods. And it is significative,
in this connection, that the string of Behaspati's bow is pre-
cisely Rita.
It would be tedious (and it would also, after the above
instances, be unnecessary, I trust) to quote the very numer-
ous other instances in Vedic works of a slighter character
and less importance, showing the existence of a theory of life
the very opposite of Animism. They are naturally only quite
incidental in the Rig Veda itself, and more and more frequent
as the books get later, being most numerous in the Sutra
1 Dialogues of the Buddha I, 209-218. See also Oldenberg,
Religion du Veda (R. Henry), 344-34.7.
58 XXVI. CAKKAVATTI-SIHANADA SUTTANTA.
period. Many of these can be classed under one or other of
the various meanings given by anthropologists to the
ambiguous and confusing word Magic ^ — the magic of names,
or numbers, or propinquity, or likeness, or association, or
sympathy, and so on. Many will also be found in the long
list of practices from which it is said in the Silas (one of the
very earliest of our Buddhist documents, earlier than the
Pitakas) that the Samana Gotama refrains.-
The above suffices to show something of the position of
Normalism in pre-Buddhistic India. Our present Suttanta
shows the stage it had reached in the period of the early
Buddhists. It is a stage of great interest — differing, as it does,
from the line of development followed by Normalism in other
countries.
T. \V. Rhys Davids.
1 For some of these divergent and contradictory meanings see
Proceedings of the Oxford Congress of Religions, 1908.
^ Dialogues of the Buddha, \'ol. I, pp. 16-30.
XXVI. CAKKAVATTI-SIHANADA
SUTTANTA.i
{^Tlie Lion-roar on the Turning of the Wheel.)
WAR, WICKEDNESS, AND WEALTH.
[58] Thus have I heard :
I. The Exalted One was once staying in the land of
the Magadhese at Mrituhl. Now there the Exalted One
addressed the brethren,^ saying : Brethren ! And they
made answer : Lord ! The Exalted One spake thus :
Live ye as islands^ unto yourselves, brethren, as
refuges unto yourselves, taking no other as your
refuge ; live with the doctrine (the Norm), as your
island, with the Norm as your refuge, taking no other
as your refuge.
But how, brethren, does a brother live as an island
unto himself, as a refuge unto himself, taking no other
as his refuge ? how does he live with the Norm as his
island, with the Norm as his refuge, taking no other
refuge ?
Herein,^ brethren, a brother as to the body, as to
the feelings, as to thought, as to ideas, ^ continues so to
look upon these that he remains ardent, self-possessed,
and mindful, that he may overcome both the hankering
and the dejection common in the world. Thus,
brethren, does a brother live as an island unto
himself . . . with the Norm as his . . . refuge,
taking no other as his refuge.
^ This and the next Suttanta have been excellently translated
into German by R. Otto Franke, in his selections from the
Digha Nikaya, Gottingen, 1913, pp. 260 ff.
^ Twenty in number. Corny.
3 Dipa, lamp, or island Buddhaghosa here takes to mean
island: as an island in the midst of the ocean make self the
terra fivma. Cf. above, II, 100.
^ As above, II, 327 ff.
^ Ih., p. 325.
59
6o XXVI. CAKKAVATTI-SIHANADA SUTTANTA. D. iii. 59.
Keep to your own pastures,^ brethren, walk in the
haunts where your fathers roamed.^ If ye thus walk
in them the Evil One will find no landing-place, no
basis of attack. It is precisely by the cultivation of
good qualities that this merit grows.
[,59] 2. Long, long ago, brethren, there was a
sovran overlord named Strongtyre, a righteous king
ruling in righteousness,^ lord of the four quarters of
the earth, conqueror, the protector of his people,
possessor of the seven precious things. His were
these seven precious things, to wit, the Wheel,
the Elephant, the Horse, the Gem, the Woman,
the House-father, the Counsellor. More than a
thousand sons also were his, heroes, vigorous of
frame, crushers of the hosts of the enemy."* He
lived in supremacy over this earth to its ocean bounds,
having conquered it, not by the scourge, not by the
sword, but by righteousness.
3. Now, brethren, after many years, after many
hundred years, after many thousand years, King
Strongtyre commanded a certain man, saying : If
thou shouldst see, sirrah, that the Celestial Wheel
has sunk a little, has slipped down from its place,
bring me word.
Even so, sire, replied the man.
Now after many years, after many hundred years,
after many thousand years that man saw that the
Celestial Wheel had sunk, had slipped down from its
place. On seeing that he went to King Strongtyre
and said : Know, sire, for a truth that thy Celestial
Wheel has sunk, has slipped down from its place.
1 G o c a r a : cattle-range.
2Pettikevisaye:or your native beat. This injunction
forms the moral in the Jataka of the Quail and the Falcon
(II, 59). It must have been an old story, for it is told already
(not as a Jataka) in Saniyutta V, 146, 147. The parable must
have been familiar in the oldest Buddhist period and should be
added to the list given in Buddhist India, p. 195.
^ On the omission here of an anointed Kshatriya, see II,
199, n. 2.
* Cf. II, 13-
D. iii. 6o. WAR, WICKEDNESS, AND WEALTH. 6 1
Then King Strongtyre, brethren, let the prince his
eldest son be sent for, and spake thus :
Behold, dear boy, my Celestial Wheel has sunk a
little, has slipped down from its place. Now it has
been told me : If the Celestial Wheelof a Wheel-turning
King shall sink down, shall slip down from its place,
that king has not much longer to live. I have had my
fill [60] of human pleasures ; 'tis time to seek after
divine joys. Come, dear boy, take thou charge over
this earth bounded by the ocean. But I, shaving hair
and beard, and donning yellow robes, will go forth
from home into the homeless state.
So, brethren, King Strongtyre, having in due form
established his eldest son on the throne, shaved hair
and beard, donned yellow robes and went forth from
home into the homeless state. But on the seventh
day after the royal hermit had gone forth, the Celestial
Wheel disappeared.^
4. Then a certain man went to the king, the
anointed warrior, and told him, saying : Know, O king,
for a truth, that the Celestial Wheel has disappeared !
Then that king, brethren, the anointed warrior, was
erieved thereat and afflicted with sorrow. And he
went to the royal hermit and told him, saying : Know,
sire, for a truth, that the Celestial Wheel has dis-
appeared.
And the anointed king so saying, the royal hermit
made reply : Grieve thou not, dear son, that the
Celestial Wheel has disappeared, nor be afflicted. For
no paternal heritage of thine, dear son, is the Celestial
Wheel, But verily, dear son, turn thou in the Ariyan
turning of the Wheel-turners.^ [Act up to the noble
ideal of duty set before themselves by the true sovrans
of the world.]^ Then it may well be that if thou carry
1 Like the extinguished flame of a lamp. Corny.
^ I.e. do good (make good karma) as I did, and earn the
Wheel. Cf. the Great King of Glory's reflection, II, 218.
^ It is impossible to render the pregnant phrase into intelligible
English without a paraphrase. There is a play upon the words
vatta, and Ariya. Vatta means turning, but also duty
62 XXVI. CAKKAVATTI-SIHANADA SUTTANTA. D. iii. 6i.
out the Ariyan duty of a Wheel-turning Monarch, and
on the feast of the full moon thou wilt o-o with bathed
head to keep the feast on the chief upper terrace, lo !
the Celestial Wheel will manifest itself with its thousand
spokes, its tyre, navel, and all its parts complete.
[()!] 5. But what, sire, is this Ariyan duty of a
Wheel-turning Monarch ?
This, dear son, that thou, leaning- on the Norm [the
Law of truth and righteousness]^ honouring, respecting
and revering it, doing homage to it, hallowing it, being
thyself a Norm-banner, a Norm-signal, having the
Norm as thy master, shouldst provide the right watch,
ward, and protection for thine own folk, for the army,
for the nobles, for vassals, for brahmins, and house-
holders, for town and country dwellers, for the religious
world, and for beasts and birds. Throughout thy
kingdom let no wrongdoing prevail. And whosoever
in thy kingdom is poor, to him let wealth be given.
And when, dear son, in thy kingdom men of religious
life, renouncing the carelessness arising from the in-
toxication of the senses, and devoted to forbearance
and sympathy, each mastering self, each calming self,
each perfecting self, shall come to thee from time to
time, and question thee concerning what is good and
what is bad, what is criminal and what is not, what is
to be done and what left undone, what line of action
will in the long run work for weal or for woe, thou
shouldst hear what they have to say, and thou shouldst
deter them from evil, and bid them take up what is
(the way one ought to turn). Franke has Widme dich der
hohen Cakkavatti-Pllicht. On the threefold meaning of Ar(i)yan —
racial, ethical, and aesthetic — see Rhys Davids, Early Buddhism,
49, 50. On the new meaning here put into the curious word
Wheel-turner, see Introduction.
1 The Norm is Dhamma. We must coin a word for this.
Both French and Germans have a better word in droit and Rccht,
each of which means both law and right. See Mrs. Rhys Davids
above, II, 325, and Buddhism (1912), 227. The whole passage
in the Pali is a striking outburst on the superiority of right over
might, on the ideal of empire as held by the early Buddhists.
Its eloquence has suffered much in our translation.
D. iii. 62. WAR, WICKEDNESS, AND WEALTH. 63
good. This, dear son, is the Ariyan duty of a sovran of
the world.
Even so, sire, answered the anointed king, and
obeyincr, carried out the Ariyan duty of a sovran
lord. To him, thus behaving, when^ on the feast of
the full moon he had gone in due observance with
bathed head to the chief upper terrace, the Celestial
Wheel revealed itself, with its thousand spokes, its
tyre, its navel, and all its parts complete. And seeing
this it occurred to the king : It has been told me that
a king to whom on such an occasion the Celestial
Wheel reveals itself completely, [62] becomes a Wheel-
turning monarch. May I even I also become a
sovran of the world !
6. Then, brethren, the king arose from his seat, and
uncovering his robe from one shoulder, took in his left
hand a pitcher, and with his right hand sprinkled up
over the Celestial Wheel, saying : Roll onward, O
lord Wheel ! Go forth and overcome, O lord Wheel !
Then, brethren, the Celestial Wheel rolled onwards
towards the region of the East, and after it went the
Wheel-turning king, and with him his army, horses
and chariots and elephants and men. And in what-
ever place, brethren, the Wheel stopped, there the
king, the victorious war-lord, took up his abode, and
with him his fourfold army. Then all the rival kings
in the reo;ion of the East came to the sovran king- and
said : Come, O mighty king ! Welcome, O mighty
king ! All is thine, O mighty king ! Teach us, O
mighty king !^
The king, the sovran war-lord, spake thus : Ye shall
slay no living thing. Ye shall not take that which
has not been given. Ye shall not act wrongly touching
bodily desires. Ye shall speak no lie. Ye shall drink
^ Cf. II, p. 202.
-^ In this parody on the ordinary methods of conquest all the
horrors and crimes of war are absent. The conqueror simply
follows the bright and beneficent Wheel, and the conquered, with
jcy and trust, ask only for instruction.
64 XXVI. CAKKAVATTI SIHANADA-SUTTANTA. D. iii. 63.
no maddening drink. Enjoy your possessions as you
have been wont to do.^
Then, brethren, all they that were enemy kings in
the region of the East became vassals to the king, the
Wheel-turner.
7. Then, brethren, the Celestial Wheel, plunging
down into the Eastern ocean, rose up out again, and
rolled onwards to the region of the South . . . [and
there all happened as had happened In the East. And
in like manner the Celestial Wheel, plunging into the
Southern ocean, rose up out again and rolled onward
to the region of the West . . . [63] and of the North ;
and there too all happened as had happened in the
South and West].
Then when the Celestial Wheel had gone forth
conquering over the whole earth to its ocean boundary,
it returned to the royal city, and stood, so that one
might think it fixed, in front of the judgment hall at
the entrance to the inner apartments of the king, the
Wheel-turner, lighting up with its glory the facade of
the inner apartments of the king, the sovran of the
world.
8. And a second king, brethren, also a Wheel-turning
monarch . . . and a third . . . and a fourth . . . and
a fifth . . . and a sixth . . . and a seventh king, a
victorious war-lord, after many years, after many
hundred years, after many thousand years, commanded
a certain man, saying :
If thou shouldst see, sirrah, that the Celestial
Wheel has sunk down, has slid from its place, bring me
word.
Even so, sire, replied the man.
Now after many years, after many hundred years,
1 Yath ab hu 1 1 aiu bhunjatha. But see above, II, 203,
and Franke, op. cit., 263. To enjoy this paragraph as it deserves
the reader should bear in mind the kind of method of which it is
a parody, the laws that would be made, say, by an Assyrian or
Hun conqueror, with a motto of f rightfulness, for his conquered
foes. Saiuyutta I, 10 (Kindred Sayings I, 15, ;?. i) has a similar
play on the various meanings of b h u t v a.
D. Hi. 64. WAR, WICKEDNESS, AND WEALTH. 65
after many thousand years, that man saw that the
Celestial Wheel had sunk down, had become dislodged
from its place. And so seeing he went to the king,
the war-lord, and told him.
[64] Then that king did [even as Strongtyre had
done]. And on the seventh day after the royal hermit
had gone forth, the Celestial Wheel disappeared.
9. Then a certain man went and told this to the
king. . . . Then the king, the anointed Kshatriya,
was grieved at the disappearance of the Wheel, and
afflicted with grief. But he did not go to the hermit-
king to ask concerning the Ariyan Duty of a sovran
war-lord. By his own ideas, forsooth, he governed his
people ; and they so governed, differently from what
they had been, did not prosper as they used to do
under former kings who had carried out the Ariyan
duty of a sovran king.
Then, brethren, the ministers and courtiers, the
finance officials, the guards and doorkeepers, and
they who lived by sacred verses ^ came to the king,
the anointed warrior, and spake thus : [Qol Thy
people, O king, whilst thou governest them by thine
own ideas, differently from the way to which they
were used when former kings were carrying out the
Ariyan duty, prosper not. Now there are in thy
kingdom ministers and courtiers, finance officers,
guards and custodians, and they who live by sacred
verses — both all of us and others — who keep the
knowledg-e of the Ariyan duty of a sovran king.
Lo ! O king, do thou ask us concerning it ; to thee thus
askinof will we declare it.
10. Then, brethren, the king, the anointed warrior,
having made the ministers and all the rest sit down
together, asked them about the Ariyan duty of a
sovran war-lord. And they declared it unto him.
And when he had heard them, he did provide the due
watch and ward and protection, but on the destitute he
^ Mantass'ajivin o — that is, the magicians, brahmins,
5
66 XXVI. CAKKAVATTI-SIHANADA SUTTANTA. D. iii. 66.
bestowed no wealth. And because this was not done,
poverty became widespread.^
When poverty was thus become rife, a certain man
took that which others had not given him, what people
call by theft. Him they caught, and brought before the
king, saying : This man, O king, has taken that which
was not given him, and that is theft.
Thereupon the king spake thus to the man : Is it
true, sirrah, that thou hast taken what no man gave
thee, hast committed what men call theft ?
It is true, O king.
But why ?
0 king, I have nothing to keep me alive.
[66] Then the king bestowed wealth on that man,
saying : With this wealth, sirrah, do thou both keep
thyself alive, maintain thy parents, maintain children
and wife, carry on thy business, and keep up such alms
for holy men as shall be of value in the realms above,
heavenly gifts, the result whereof shall be happiness
here and rebirth in the heavenly worlds.
Even so, O king, replied the man.
11. Now another man, brethren, took by theft what
was not given him. Him they caught and brought
before the king, the anointed Kshatriya, and told him,
saying : This man, O king, hath taken by theft what
was not given him.
And the king [spoke and did even as he had spoken
and done to the former man].
12. Now men heard, brethren, that to them who
had taken by theft what was not given them, the king
was giving wealth. And hearing they thought : Let
us then take by theft what has not been given us.
1 It should be noticed that this king is apparently doing his
best — what he thinks is best — and yet that his action leads to
long-continned and disastrous results. It is as if a man, doing
his best, goes under a tree for protection during a storm, and is
struck by lightning attracted by the tree. The cosmic law, the
Dhamma, the Norm, acts on in the realm of morals as it does in
the realm of physics. The law is inexpugnable, yes incxorahilis.
If the law is not observed, the consequences are inevitable.
D. iii. 67. WAR, WICKEDNESS, AND W^EALTH. 67
Now a certain man did so. And him they cauoht
and charged before the king, the anointed Kshatriya,
[67] who [as before] asked him why he had stolen.
Because, O king, I cannot maintain myself.
Then the king thought : If I bestow wealth on any-
one soever who has taken by theft what was not given
him, there will be hereby an increase of this stealing.
Let me now put a final stop to this, inflict condign
punishment on him, have his head cut off!
So he bade his men saying: Now, look ye! bind
this man's arms behind him with a strong rope and a
tight knot, shave his head bald, lead him around with
a harsh sounding- drum, from road to road, from cross-
ways to crossways, take him out by the southern
gate, and to the south of the town, put a final stop
to this, inflict on him the uttermost penalty, cut off
his head.
Even so, O king, answered the men, and carried out
his commands.
13. Now men heard, brethren, that they who took
by theft what was not given them, were thus put to
death. And hearing, they thought : Let us also now
have sharp swords made ready for ourselves, and
them, from whom we take what is not given us
[68] — what they call theft — let us put a final stop to
them, inflict on them the uttermost penalty, and cut
their heads off.
And they gat themselves sharp swords, and came forth
to sack village and town and city, and to work highway
robbery. And them whom they robbed they made an
end of, cutting off their heads.
14. Thus, brethren, from goods not being bestowed
on the destitute poverty grew rife ; from poverty
growing rife stealing increased, from the spread of
stealing violence grew apace, from the growth of
violence the destruction of life became common, from
the frequency of murder ^ both the span of life in those
beings and their comeliness also wasted away, so that,
1 Some MSS. include lying in this series.
68 XXVI. CAKKAVATTI-SIHANADA SUTTANTA. D. iii. 69.
of humans whose span of Hfe was eighty thousand
years, the sons lived but forty thousand years.
Now among humans of the latter span of life,
brethren, a certain man took by theft what was not
given him and [even as those others was accused
before the king and questioned if it was true that he
had stolen].
Nay, O king, he replied, thus deliberately telling
a lie.
15. Thus, from goods not being bestowed on the
destitute, poverty grew rife . . . stealing . . . violence
. . . murder . . . until lying grew common. [69] And
from lying growing common both the span of life in
those beings and the comeliness of them wasted away,
so that of humans whose span of life was forty thousand
years, the sons lived but twenty thousand years.
Now among humans of the latter life-span, a certain
man took by theft what was not given him. Him a
certain man reported to the king, the anointed Ksha-
triya, saying : Such and such a man, O king, has
taken by theft what was not given him — thus speaking
evil of him.
1 6. And so, brethren, from goods not being bestowed
on the destitute, poverty grew rife . . . stealing . . .
violence . . . murder . . . lying . . . evil speaking
grew abundant. And from evil speaking growing
abundant, both the life-span of those beings and also
the comeliness of them wasted away, so that, of humans
whose life-span was twenty thousand years, the sons
liv^ but ten thousand years.
Now among humans of the latter span of life,
brethren, some were comely and some were ugly. And
so those who were ugly, coveting them that were
comely, committed adultery with their neighbours'
wives.
17. Thus from goods not being bestowed on the
destitute, poverty . . . stealing . . . violence . . . murder
. . . lying . . . evil speaking . . , immorality grew
rife. And from the increase of immorality, both the
life-span of those beings and also the comeliness of
D. iii. 70. WAR, WICKEDNESS, AND WEALTH. 69
them wasted away, so that, of humans whose life-
span was ten thousand years, the sons lived but five
thousand years.
Now among humans of the latter span of life,
brethren, two things increased, abusive speech and
idle talk. And from these two things increasing, both
the life-span of those beings and the comeliness of them
wasted away, so that, of humans whose life-span was
five [70J thousand years, some sons lived but two and
a half, some but two, thousand years.
Among humans of a life-span of two thousand years
and a half, covetousness and ill-will waxed great. And
thereby . . . the sons lived but a thousand years.
Among humans of the latter span of life, brethren,
false opinions grew. And thereby the life-span of those
beings and the comeliness of them wasted, so that, of
humans whose span of life was a thousand years, the
sons lived but five hundred years.
Among humans of the latter span of life, brethren,
three things grew apace : incest, wanton greed, and
perverted lust. Thereby the life-span of those beings
and their comeliness wasted, so that, of humans
whose span of life was five hundred years, some sons
lived but two and a half centuries, some only two
centuries.
Among humans of a life-span, brethren, of two and
a half centuries, these things grew apace — lack of filial
piety to mother and father, lack of religious piety to
holy men, lack of regard for the head of the clan.^
18. Thus, brethren, from goods not being bestowed
on the destitute, poverty grew great . . . stealing . . .
violence . . . murder . . . lying . . . evil speaking . . .
adultery . . . [71] abusive and idle talk . . . covetous-
ness and ill-will . . . false opinions . . . incest, wanton
greed and perverted lust . . . till finally lack of filial and
religious piety and lack of regard for the head of the
clan grew great. From these things growing, the
^ Kula-settha, not to be confused with gahapati, the
head of the family.
yo XXVI. CAKKAVATTI-SIHANADA SUTTANTA. D. iii. 72.
life-span of those beings and the comeHness of them
wasted, so that, of humans whose span of Hfe was two
and a half centuries, the sons lived but one century.
19. There will come a time, brethren, when the
descendants of those humans will have a life-span of
ten years. Among humans of this life-span, maidens
of five years will be of a marriageable age. Among
such humans these kinds of tastes (savours) will dis-
appear : ghee, butter, oil of tila, sugar, salt. Among
such humans kudrusa grain^ will be the highest kind
of food. Even as to-day. rice and curry is the highest
kind of food, so will kudriisa grain be then. Among
such humans the ten moral courses of conduct will
altogether disappear, the ten immoral courses of action^
will flourish excessively ; there will be no word^ for
moral among such humans — far less any moral agent.
xAmong such humans, brethren, they who lack filial [72]
and religious piety, and show no respect for the head of
the clan— 'tis they to whom homage and praise will be
given, just as to-day homage and praise are given to
the filial-minded, to the pious and to them who respect
the heads of their clans.
20. Among such humans, brethren, there will be no
[such thoughts of reverence as are a bar to inter-
marriage with] mother, or mother's sister, or mother's
sister-in-law, or teacher's wife, or father's sister-in-law. "*
The world will fall into promiscuity, like goats and
sheep, fowls and swine, dogs and jackals.
Among such humans, brethren, keen mutual enmity
will become the rule, keen ill-will, keen animosity,
passionate thoughts even of killing, in a mother towards
her child, in a child towards its mother, in a father
towards his child and a child towards its father, in
^ Cf. Milinda II, 267. It is a kind of rye. Franke compares
it with Sanskrit k o r a d u s a .
2 Given in the Yibhanga, p. 391. They are very nearly those
referred to above.
^ Neither term — kusalan ti n a m a ij — nor concept — pafi-
iiatti-mattam p i — says Buddhaghosa.
•* Lit. wives of garu's (guru's). The Coiny. interprets
this to mean wives of little father or great father — i.e. wives of
father's brothers, younger and older.
D. iii. 73- WAR, WICKEDNESS, AND WEALTH. 7 1
brother to brother, in brother to sister, in sister to
brother. Just as a sportsman feels towards the game^
that he sees, so will they feel.
[73] 2 1. Among such humans, brethren, there will
arise a sword-period^ of seven days, during which they
will look on each other as wild beasts ; sharp swords
will appear ready to their hands, and they, thinking
This is a wild beast, this is a wild beast, will with
their swords deprive each other of life.
Then to some of those beings it will occur : Let us
not slay just anyone ; nor let just anyone slay us ! Let
us now, therefore, betake ourselves to dens of grass,
or dens in the jungle, or holes in trees, or river fast-
nesses, or mountain clefts, and subsist on roots and
fruits of the jungle. And they will do so for those
seven days. And at the end of those seven days,
comine forth from those dens and fastnesses and
mountain clefts, they will embrace each other, and be
of one accord^ comforting one another, and saying:
Hail, O mortal, that thou livest still ! O happy sight
to find thee still alive !
Then this, brethren, will occur to those beings :
Now, only because we had gotten into evil ways, have
we had this heavy loss of kith and kin. Let us
therefore now do good. What can we do that is
Qfood ? Let us now abstain from takino^ life. That is
a g^ood thing that we may take up and do. And they
will abstain from slaughter, and will continue in this
good way. Because of their getting into this good
way, they will increase again both as to their span of
life and as to their comeliness. [74] And to them
thus increasing in life and comeliness, to them who
1 M i g o , deer, is capable of meaning all game, or wild animals.
^Satthantarakappa. Sattha is sword ; a n t a r a -
kappa is a period included in another period. Here the first
period, the one included, is seven days. See Ledi Sadaw in the
Buddhist Review, January, igi6.
3 Sabhagayissanti. Both text and commentary are
corrupt. Perhaps one should read sabhaga bhavissanti
(one of three consecutive and very similar aksharas having
fallen out). In the next clause read satta.
72 XXVI, CAKKAVATTI-SIHANADA SUTTANTA. D. iii. 75.
lived but one decade, there will be children who will
live for twenty years.
22. Then this, brethren, will occur to those beings:
Now we, because we have gotten into good ways,
increase in length of life and comeliness. Let us now
do still more good. Let us now abstain from taking
what is not given, let us abstain from adultery, let us
now abstain from lying, let us now abstain from evil
speaking, let us now abstain from abuse and from idle
talk, let us now abstain from covetousness, from ill-will,
from false opinions, let us now abstain from the three
things — incest, wanton greed and perverted desires ;
let us now be filial towards our mothers, and our fathers,
let us be pious toward holy men, let us respect the
heads of clans, yea, let us continue to practise each of
these good things.
So they will practise these virtues, [ . . . down
to . . .] filial piety, religious piety, respect to heads of
clans. And because of the good they do they will
increase in length of life, and in comeliness, so that
the sons of them who lived but twenty years, will come
to live forty years. And the sons of these sons will
come to live eighty years; their sons to i6o years;
their sons to 320 years ; their sons to 640 years ; their
sons to 2,000 years ; their sons to 4,000 years ; their
sons to 8,000 years ; their sons to 20,000 years ; their
sons to 40,000 [75] years ; and the sons of those that
lived 40,000 years will come to live 80,000 years.
23. Among humans living 80,000 years, brethren,
maidens are marriageable at 500 years of age. Among
such humans there will be only three kinds of disease
— appetite, non-assimilation and old age. Among such
humans, this India^ will be mighty and prosperous, the
villages, towns and royal cities will be so close that a
cock could fly from each one to the next.^ Among
1 Jambudipa, this world ( 1 o k o at Anguttara, I 1 59).
2 Kukkuta-sampatika, lit. cock's-flightish. R. Morris
discusses this phrase in vain, J.P.T.S., 1885, p. 38. At Divya-
vadana, p. 316, the editors (in the Index) give it up and suggest
reading kak ur a. Franke here translates 'resembling flocks of
birds.' Compare also Vinaya IV, 131. Buddhaghosa says here
D. iii. 76. WAR, WICKEDNESS, AND WEALTH. 'Jl^
such humans this India — one might think it a Waveless
Deep^ — will Be pervaded by mankind even as a jungle
is by reeds and rushes. Among such humans the
Benares of our day^ will be named KetumatI, a royal
city, mighty and prosperous, full of people, crowded
and well fed. Among such humans in this India there
will be 84,000 towns, with KetumatI the royal city at
their head.
24. Among such humans, brethren, at KetumatI the
royal city, there will arise Sankha, a Wheel-turning
king, righteous and ruling in righteousness, lord of
the four quarters, conqueror, protector of his people,
possessor of the seven precious things. His will be
these seven precious things, to wit, the Wheel, the
Elephant, the Horse, the Gem, the Woman, the House-
father, the Councillor. More than a thousand also will
be his offspring, heroes, vigorous of frame, crushers of
the hosts of the enemy. He will live in supremacy
over this earth to its ocean bounds, having conquered
it not by the scourge, not by the sword, but by
righteousness.
25. At that period, brethren, [76] there will arise
that another reading, kukkuta-sampadika is also possible
in the sense of within a cock's walk, which amounts to much the
same thing as the translation adopted above.
^ Avici. The tertiiim quid of this comparison is obscure.
The Waveless Deep was, in later books, one of the purgatories.
We, in this twentieth century, may well think a country so
densely populated a purgatory. But the authors of our document
are evidently speaking in praise, not disparagement of the density
of the population. Can the Waveless Deep, in this connexion,
have been originally used in that sense ? Buddhaghosa naturally
explains it so, but that is not conclusive. The word does not
occur in the four Nikayas except in this passage (which recurs at
Anguttara I, 159). It does not occur in the list of the purgatories
given in the Sutta Nipata (pp. 121-7) and Samyutta I, 154. It is
found in a poem in the Itivuttaka (No. 89), which recurs in the
Vinaya (II, 203), and in the Dhamma-Sangani, § 1,281. But the
history of Avici and of the purgatory idea in India has yet to
be written. In Vis. Magga avici= disintegration (p 449).
^AyaijBaranasi. As the discourse was said to have been
delivered in Magadha, the allusion must have been rather to the
city as contemporary than to any contiguity in space. But
perhaps the story may have had its origin among the K a s i s .
74 XXVI. CAKKAVATTI-SIHANADA SUTTANTA. D. iii.
//•
in the world an Exalted One named Metteyya, Ara-
hant, Fully Awakened, abounding in wisdom and
goodness, happy, with knowledge of the worlds,
unsurpassed as a guide to mortals willing to be led, a
teacher for gods and men, an, Exalted One, a Buddha,
even as I am now. He, by himself, will thoroughly
know and see, as it were face to face, this universe,
with its worlds of the spirits, its BrahniiTs and its Maras,
and its world of recluses and brahmins, of princes and
peoples, even as I now, by myself, thoroughly know
and see them. The truth [the Norm] lovely in its
origin, lovely in its progress, lovely in its consumma-
tion, will he proclaim, both in the spirit and in the
letter, the higher life will he make known, in all its
fulness and in all its purity, even as I do now. He will
be accompanied by a congregation of some thousands
of brethren, even as I am now accompanied by a
congregation of some hundreds of brethren.
26. Then, brethren, King Sankha will raise up
again the fairy palace which the King Great Panada
had had built.^ And therein will he dwell. But after-
wards he will give it away, hand it over as a gift to
recluses and brahmins, to the destitute, wayfarers and
beggars. And he himself, cutting off hair and beard,
will don the yellow robes, and leave his home for the
life that is homeless under Metteyya the Exalted One,
the Arahant fully awakened. And he, having thus
left the world, will remain alone and' separate, earnest,
zealous and master of himself. And ere long he will
attain to that supreme goal for the sake of which clans-
men go forth from the [77] household life into the
homeless state ; yea, that supreme goal will he, while
yet in this visible world, bring himself to the knowledge
of, and continue to realize and to know !
27. Live as islands unto yourselves, brethren, as
refuges unto yourselves, take none other as your
refuge, live with the Norm as your island, with the
Norm as your refuge, take none other as your refuge.
^ See the passages quoted in Psalms of the Brethren, p. 130.
It had been sunk in the Ganges at Payaga.
D. iii. 77. WAR, WICKEDNESS, AND WEALTH. 75
But how does a brother live as an island unto him-
self, as a refuge unto himself, taking none other as his
refuge ? How does he live with the Norm as his
island, with the Norm as his refuge, taking none other
as his refuse ?
Herein a brother, as to the body, as to feelings, as to
thought, as to ideas, continues so to look upon these
that he remains ardent, self-possessed and mindful,
that he may overcome both the hankering and the
dejection common in the world. Thus is it, brethren,
that a brother lives as an island and as a refuge unto
himself . . . with the Norm as an island and as a
refuge, having no other refuge.
28. Keep to your own pastures, brethren, walk in
the haunts where your fathers roamed. If ye so walk,
ye shall grow in length of years, ye shall grow in
comeliness, ye shall grow in happiness, ye shall grow
in wealth, ye shall grow in power.
And what is the meaning of length of years to a
brother? Herein that a brother practises the Four
Roads to Iddhi,^ to wit. action, effort, and concentra-
tion applied to desire, to energy, to [the whole] con-
sciousness, and to investigation. From practising and
developing these Four Roads, he may, if he so desire,
live on for an aeon, or the remainder of an aeon. This
is the meaning of length of years to a brother.
And what is the meaning of comeliness to a brother ?
Herein, that a brother live in the practice of right
conduct, restrained according to the Rules of the Order,
perfect in behaviour and habitude ; he sees danger in
the least of the things he should avoid and, taking the
precepts'^ on himself^ he trains himself therein. This
is comeliness for a brother.
And what is the meaning of happiness for a brother ?
Herein, that a brother estranged from lusts, aloof from
evil dispositions, enters into and remains in the First
Jhilna — a state of zest and ease born of detachment,
application and persistence of attention going on the
while. Then suppressing all application and persist-
1 Cf. II, 128 f. 2 Cf. I, 79.
76 XXVI. CAKKAVATTI-SIHANADA SUTTANTA. D. lii. 77.
ence of attention, he enter's into and abides in the
Second Jhfina, a state of zest and ease, born of the
serenity of concentration, wherein the mind is lifted up
alone, and the heart grows calm within. And into the
Third Jhfina he enters and abides . . . and into the
Fourth. This is happiness for a brother.
And what is the meaning of wealth for a brother ?
Herein that a brother abides letting his mind fraught
with love pervade one quarter of the world, and so
too the second quarter, and so the third, and so the
fourth. And thus the whole wide world, above, below,
around, and everywhere, and altogether does he con-
tinue to pervade with love-burdened thought, abound-
ing, sublime, and beyond measure, free from hatred
and ill will. And he lets his mind fraught with pity
pervade . . . the world . . . fraught with sympathy
. . . with equanimity . . . This is wealth for a brother.
And what is the meaning of power for a brother ?
Herein, that a brother, by destruction of the deadly
taints, enters into and abides in that untainted emanci-
pation of mind and of insight, which he by himself has
both known and realized.^ This is power for a
brother.
I consider no power, brethren, so hard to subdue as
the power of Mara. But this merit [the merit of these
four groups of ethical concepts, beginning at Right
Conduct, and culminating in Arahantship]"^ expands,
brethren, by the taking up into oneself of that which
is Qfood.
fc>
Thus spake the Exalted One. Glad at heart the
brethren rejoiced at the words of the Exalted One.
(Here ends the Cakkavatti-Slhanuda-Suttanta.)
1 That is to say, the Fruition of Arahantship. Corny.
- This is added from Buddhaghosa. He does not think that
the merit referred to is the conquest of Mara. That follows from
the destruction of the mental intoxications. See above, I, 92, and
§ I of this Suttanta.
XXVII. AGGANNA SUTTANTA.^
A BOOK OF GENESIS.
[80] Thus have I heard :
1. The Exalted One was once staying" near Sfivatthi,
in the East Park, at the mansion of the Mother of
Migara.^ Now at that time Vasettha and Bharadvaja
were passing their probation among the brethren,
desiring to become bhikkhus.^ Then at eventide the
Exalted One, having arisen from his meditations, had
come down from the house, and was walking to and
fro in the open air, in the shade of, the house.
2. Now Vasettha saw this, and on seeing it he told
Bharadvaja, adding : Let us go, friend Bharadvaja, let
us approach the Exalted One, for perchance we might
have the good fortune to hear from the Exalted One a
talk on matters of doctrine.
Even so, friend, Bharadvaja made reply. So
Vasettha and Bharadvaja went and approached the
Exalted One, and having saluted him, they walked
after him as he walked to and fro.
3. Then the Exalted One said to Vasettha : [81]
You, Vasettha, being brahmins by birth and family,
have gone forth from a brahmin family, your home,
^ On the subject of this Suttanta see Introduction to I, 105 f.
^ V i s a k h a. Buddhaghosa gives an account of her and her
mansion, built for the Order, which is much shorter, but in
agreement with the full narrative contained in the Dhammapada
Corny. I, 334 ff. The vast majority of houses were in the oldest
Buddhist period in North India what we should now call huts.
We hear only of a very few such pasadas or mansions.
Tradition describes this one as a bungalow with one upper storey.
In the Maha-sudassana (above. Vol. II) we have a description of
the most glorious palace the early Buddhists could think of. It
is a modest affair. The archaeological evidence is discussed in
Buddhist India, pp. 63-77, Figs. 3-1 1.
^ The Comy. identifies these two with the two brahmins of the
Tevijja Suttanta (above, I, 301) and the Vasettha Suttas of
IMajjhima, Sutta 98, and Sutta-Nipata, Sutta 35.
77
7^ XXVII. AGGAiJjfA SUTTANTA. D. iii. 82.
into the homeless life. Do not the brahmins blame
and revile you ?
Yea, verily, lord, the brahmins do blame and revile
us with characteristic abuse, copious, not at all stinted.
But in what words, Vasettha, do they so blame you ?
The brahmins, lord, say thus : The brahmin class^
is the best.
But in what terms, Vfisettha, do the brahmins blame
and censure you to this extent }
The brahmins, lord, say thus :
Only a brahmin is of the best social grade ; other
grades are low. Only a brahmin is of a clear com-
plexion ; other complexions are swarthy. Only brah-
mins are of pure breed ; not they that are not of the
brahmins. Only brahmins are genuine children of
Brahmfi, born of his mouth, offspring of Brahmil,
created by Brahma, heirs of Brahma. As for you, you
have renounced the best rank, and have gone over to
that low class — to shaven recluses, to the vulo-ar rich,
to them of swarthy skins, to the footborn descendants.
Such a course is not good, such a course is not proper,
even this, that you, having forsaken that upper class,
should associate with an inferior class, to wit, with
shaveling friar-folk, menials, swarthy of skin, the off-
scouring of our kinsman's heels. In these terms, lord.
do the brahmins blame and revile us with characteristic
abuse, copious, not at all stinted.
4. Surely, Vasettha, the brahmins have quite for-
gotten the past (the ancient lore) when they say so .^
On the contrary, brahminees, the wives of brahmins,
are known to be fertile, are seen to be with child [82],
bringing forth and nursing children. And yet it is
these very womb-born brahmins who say that . . .
brahmins are genuine children of Brahma, born from
his mouth; his offspring, his creation, and his heirs!
By this they make a travesty^ of the nature of Brahma.
1 Vanna. Literally, colour, which never means caste. See
above, I, 99 ff.
- A b b h a c i k k h a n I i B r a h m a n a y . The verb often
means to misrepresent another's opinions (Majjh. 1,368; Digha I,
D. iii. 83. A BOOK OF GENESIS. 79
It is false what they say, and great is the demerit that
they thereby earn.
5. There are these four classes, Vasettha : nobles,
brahmins, tradesfolk, workpeople.^ Now here and
there a noble deprives a living being of life, is a thief,
is unchaste, speaks lies, slanders, uses rough words, is
a gossip, or greedy, or malevolent, or holds wrong
views. Thus we see that qualities which are immoral
and considered to be so, which are blameworthy and
considered to be so, which ought not to be sought after
and are so considered, which are unworthy of an Ariyan
and are so considered, qualities sinister and of sinister
effect, discountenanced by the wise, are to be found
here and there in such a noble. And we may say as
much concerningr brahmins, tradesfolk and work-
people.
6. Again, here and there a noble abstains from
murder, theft, inchastity, lying, slandering, gossiping,
greed, malevolence and false opinions. Thus we see
that qualities which are, and are considered, moral, in-
offensive, unexceptional, truly Ariyan, benign and of
benign effect, commended by the wise, are to be found
here and there in a noble. And we may say as much
concerninor each of the others — brahmins, tradesfolk
[83] and workpeople.
7. Now seeing, Vasettha, that both bad and good
qualities, blamed and praised respectively by the wise,
are thus distributed among each of the four classes, the
wise do not admit those claims which the brahmins put
forward. And why ? Because, Vasettha, whoever
among all these four classes becomes a bhikkhu, an
Arahant, one who has destroyed the deadly taints, who
has lived the life, has done that which was to be done,
has laid down the burden, has attained his own salva-
tion,^ has destroyed the fetter of rebirth,^ and has
161; Ang. Ill, 57; Vin. IV, 135). The root cikh is to take
note of, observe.
^ Khattiya, brahmana, vessa, sudda,
- Buddhaghosa permits an alternative meaning of sadattho
either as sundaro, or sako attho: excellent or own
advantage. ^ = t a n h a (Corny.).
8o XXVII. AGGAS>rA SUT7ANTA. D. iii. 84.
become free because he has perfected knowledge^ — he
is declared chief among them, and that in virtue of a
norm (a standard), and not irrespt:ctive of a norm. For
a norm, Vasettha, is
the best among this folk ^
both in this life and in the next.^
8. The following, Vfisettha, is an illustration for
understanding how a norm is the best among this folk
both in this life and in the next. King Pasenadi of
Kosala is" aware that the Samana Gotama has gone
forth from the adjacent^ clan of the Silkiyas. Now the
Sclkiyas are become the vassals of King Pasenadi.
They render to him homage and respectful salutation,
they rise and do him obeisance, and treat him with cere-
mony. Now, just as the Sakiyans treat King Pasenadi
of Kosala, [84] so does the king treat the Tathagata.
For he thinks : Is not the Samana Gotama well born ^
Then I am not well born. The Samana Gotama is
strong, I am weak. He is attractive, I am not comely;
the Samana Gotama has great influence, I have but
little influence. Now it is because the king honours a
norm, reveres a norm, regards a norm, does homage
^Samma hetuna karanena janitva vimutto
(Corny.).
- Imasmiij loke ti attho- ; the world's inhabitants. The
verse from which this is quoted is given in full at the end of this
Dialogue, § 32.
3 We take d h a m m a here (the word rendered norm,
standard) in the sense attributed to it by Mrs. Rhys Davids in
her discussion of this passage in Buddhism (Home University
Library) pp. 235 ff. The remarkable utterance we find in this
passage is only one of many in which the Normalism (as distinct
from Animism) of the Buddhist position is emphasized. There is
nothing metempirical about it. It is the cosmic law which is the
Norm or standard, by which alone superiority or inferiority is to
be judged.
■* We read anantara, not anuttaro. See note in text.
The Corny, has the following : anantara ti antara-vira-
hita (or vihita), attano kulena sadisa ti attho. It
agrees better with the context, which does not call for such a
word as anuttaro.
D. iii. 84. A BOOK OF GENESIS. 8 i
to a norm, holds sacred a norm, that he renders
homage and respectful salutation to the. Tathagata,
rising and doing him obeisance, and treating him with
ceremony.^ By this illustration may it be understood
how a norm is
the best amongf this folk
both in this life and in the next.
9. You, Vfisettha, who, differing all of you in birth,
in name, in clan and family, have gone forth from
home into the homeless life, may be asked : Who are
ye ? Then do ye reply : We be Samanas who follow
him of the sons of the Sakiyans. He, Vilsettha,
whose faith in the Tathagata is settled, rooted, estab-
lished and firm, a faith not to be dragged down by
recluse or brahmin, by deva or Mara or Brahma or
anyone in the world, well may he say : I am a veritable
son of the Exalted One, born from his mouth, born of
the Norm, created by the Norm, heir of the Norm.
And why ? Because, Vasettha, these are names
tantamount to Tathagata : Belonging to^ the Norm,
and again, belonging to the highest,-^ and again, one
with the Norm,^ and again, one with the Highest.
10. There comes a time,'' Vasettha, when, sooner or
later, after the lapse of a long, long period, this world
^ See M. II, 112, 120, where the homage paid is of the
humblest.
^ Dhammakayo. Lit. having a Norm-body. Buddha-
ghosa says : why is the Tathagato said to have a Norm-body ?
Because having devised the Three-Pitaka-Buddha-word by his
mind he conducts it forth by his speech. Therefore his body
from having Normness (dhammata) is considered as the
Norm, and is so called. And just because of this Norm-body-
ness, he has an excellent body, for Norm is called b r a h m a in
the sense of best, supreme, excellent . . . thus far the Exalted
One having spoken in terms of values, goes on to speak in those
terms by another method, beginning, There comes a time, etc.
^ Brahma — i.e. says the Comy. b rah ma in the sense of
best (setthatthena).
* Lit. Norm-become — ^i.e. says the Comy. of-the-nature-of-the-
Norm (Dhamma-sabhavo).
^ This paragraph occurs in Vol. I, p. 30, verbatim, as to the
former half, fuller as to the latter half.
82 XXVII. AGGAS55A SUTTANTA. D. iii. 85.
passes away. And when this happens, beings have
mostly been reborn in the World of Radiance ; and
there they dwell, made of mind, feeding on rapture,
self-luminous, traversing the air, continuing in glory ;
and thus they remain for a long, long period of time.
There comes also a time, Vfisettha, when sooner or
later this world begins to re-evolve. When this
happens, beings who had deceased from the World of
Radiance, usually [85] come to life as humans.^ And
they become made of mind, feeding on rapture, self-
luminous, traversing the air, continuing in glory, and
remain thus for a long, long period of time.
11. Now at that time, all had become one world of
water, dark, and of darkness that maketh blind. No
moon nor sun appeared, no stars were seen, nor con-
stellations, neither was night manifest nor day, neither
months nor half-months, neither years nor seasons,
neither female nor male. Beings were reckoned just
as beings only. And to those beings, Vfisettha, sooner
or later after a long time, earth with its savour was
spread out in the waters. Even as a scum forms on
the surface of boiled milky rice that is cooling, so did
the earth appear. It became endowed with colour, with
odour, and with taste. Even as well-made ghee or pure
butter, so was its colour ; even as the flawless honey
of the bee, so sweet was it.
12. Then, Vfisettha, some being of greedy disposi-
tion,^ said : Lo now! what will this be? and tasted the
savoury earth with his finger. He thus, tasting, became
suffused with the savour, and craving entered into him.
And other beings, following his example, tasted the
savoury earth with their finger. They thus, tasting,
became suffused with the savour, a craving entered into
them. Then those beings began to feast on the savoury
earth, breaking off lumps of it with their hands. And
• ^ Lit. come to 'hereness' which the Corny, explains as humanity.
The description of them is scarcely human, but their birth, says
Buddhaghosa, is opapatika. See I, 201, n. 3. Cf. Amba-
pall's birth, Psalms of the Sisters, 120.
^ Greedy in his previous birth, remarks the Comy.
D. iii. 86. A BOOK OF GENESIS. 83
from [86] the doing thereof the self-luminance of those
beings faded away. As their self-luminance faded away,
the moon and the sun became manifest. Thereupon
star-shapes and constellations became manifest. There-
upon night and day became manifest, months too and
half-months, the seasons and the years. Thus far then,
Vasettha, did the world evolve again.
13. Now those beings, Vasettha, feasting on the
savoury earth, feeding on it, nourished by it, continued
thus for a long long while. And in measure as they
thus fed, did their bodies become solid, and did variety
in their comeliness become manifest. Some beings
were well favoured, some were ill favoured. And
herein they that were well favoured despised them that
were ill favoured, thinking : We are more comely than
they ; they are worse favoured than we. And while
they through pride in their beauty thus became vain
and conceited, the savoury earth disappeared. At the
disappearance of the savoury earth, they gathered them-
selves together and bewailed it : Alas for the savour !
alas for the savour ! Even so now when men having
gotten a good savour say : Ah, the savour of it ! ah,
the savour of it ! they do but follow an ancient prim-
ordial saying, not recognizing the significance thereof.
14. Then, Viisettha, when the savoury earth [87]
had vanished for those beings, outgrowths appeared in
the soil. The manner of the rising up thereof was as
the springing up of the mushroom, ^ it had colour,
odour and taste ; even as well-formed ghee or fine
butter so was the colour thereof, and even as flawless
honeycomb so was the sweetness thereof. Then those
beings began to feast on these outgrowths of the soil.
And they, feasting on them, finding food and nourish-
ment in them, continued for a long long while. And
1 Ahicchattako. Literally snake-hood, but that this was
used idiomatically for a kind of mushroom shaped like a snake's
hood appears from Jataka II, 95 and Udana, p. 81, note. The
Sanskrit lexicons give the names of several other plants called
snake-hood, and the plant here meant is not certain. We do not
know whether mushrooms are found at all in North India.
84 XXVir. AGGAN^A SUTTANTA. 1). iii. 88.
in measure as they thus fed and were thus nourished,
so did their bodies grow ever more soHd, and the
difference in their comehness more manifest, some
becoming well favoured, some ill favoured. Then they
that were well favoured despised them that were ill
favoured, thinking : We are more comely than they ;
they are worse favoured than we. And while they,
through pride in their beauty, thus became vain and
conceited, these outgrowths of the soil disappeared.
Thereupon creeping plants ^ appeared, and the manner
of the growth thereof was as that of the bamboo, and
they had colour, odour and taste. Even as well-made
ghee or fine butter so was the colour thereof; even as
flawless honeycomb so was the sweetness thereof.
15. Then, Vasettha, those beings began to feast on
the creepers. And they, feasting on them, feeding on
them, nourished by them, continued so for a long long
while. And in measure as they thus fed and were
nourished did their bodies wax more solid, and the
divergence in their comeliness increase, [88] so that,
as before, the better favoured despised the worst
favoured. And while those, through pride in their
beauty, became vain and conceited, the creepers dis-
appeared. At the disappearance thereof they gathered
themselves together and bewailed, saying : \'^erily it was
ours, the creeper ! Now it has vanished away ! Alas
and O me ! we have lost ! Even so now when men,
being asked what is the matter, say : Alas and O me !
what we had that have we lost I they do but follow an
ancient primordial saying, not recognizing the signifi-
cance thereof.
1 6. Then, Vasettha, when the creepers had vanished
for those beings, rice appeared ripening in open spaces,^
No powder had it and no husk.
[Pure,] fragrant and clean grained.'^
1 Badalata. A beautiful creeper of sweet taste, says
Buddhaghosa.
2 Aka t tha-pako. According to the Corny, springing up
in land free from jungle.
^' R. O. Franke is probably right in supposing that we have
D. iii. 89. A BOOK OF GENESIS. 85
Where of an evening they gathered and carried
away for supper, there next morning the rice stood
ripe and grown again. Where in the morning- they
gathered and carried away for breakfast, there in the
evening it stood ripe and grown again. No break was
to be seen [where the husks had been broken off].
Then those beings feasting on this rice in the
clearings," feeding on it, nourished by it, so continued
for a long long while. And in measure as they, thus
feeding, went on existing, so did the bodies of those
beings become even more solid, and the divergence in
their comeliness more pronounced. In the female
appeared the distinctive features of the female,^ in the
male those of the male. Then truly did woman con-
template man too closely, and man, woman. In them
contemplating over much the one the other, passion
arose and burning entered their body. They in conse-
quence thereof followed their lusts. And beings seeing
them so doing threw% some, sand, some, ashes, [89] some,
cowdung, crying : Perish, foul one ! perish, foul one !
How can a being treat a being so ? Even so now when
men, in certain districts, when a bride is led away,
throw either sand, or ashes, or cowdung, they do but
follow an ancient enduring primordial form, not recog-
nizing the significance thereof.
17. That which was reckoned immoral at that time,
Vasettha, is now reckoned to be moral. Those beings
who at that time followed their lusts, were not allowed
to enter village or town either for a whole month or
even for two months. And inasmuch as those beings
at that time quickly incurred blame for immorality,
they set to work to make huts, to conceal just
that immorality.
here a fragment of an old ballad, and should therefore add ' pure '
suddho. See below, § 18. There are quite a number of such
apparent fragments of verse in the prose texts. See the notes of
Vinaya Texts I, 149, and Buddhist Suttas (S.B.E.), p. 107. The
apparent verse is here (as often) very poor verse.
^ Those who had been women in a previous birth, explains
Buddhaghosa,
86 XXVII. AGGAS.^A SUTTANTA. D. iii. 90.
Then Vfisettha, this occurred to some being of a lazy-
disposition : Lo now ! why do I wear myself out
fetching rice for supper in the evening, and in the
morning for breakfast ? What if I were to fetch
enough rice for supper and breakfast together ? So
he gathered at one journey enough rice for the two
meals together.
Then some being came to him and said : Come, good
being, let us go rice-gathering. That's not wanted,
good being, I have fetched rice for the evening and
morning meal. Then the former followed his example
and fetched rice for two days at once, saying : So
much, they say, will about do. Then some other
being came [90] to this one and said : Come, good
being, let us go rice-gathering. And he : Never mind,
good being. I have fetched rice enough for two days.
[And so, in like manner, they stored up rice enough
for four, and then for eight days.]
Now from the time, Vilsettha, that those being-s
began to feed on hoarded rice, powder enveloped the
clean grain, and husk enveloped the grain, and the
reaped or cut stems did not grow again ; a break
became manifest [where the reaper had cut] ; the rice-
stubble stood in clumps.
18. Then those beings, Vilsettha, gathered them-
selves and bewailed this, saying : Evil customs, sirs,
have appeared among men. For in the past, we were
made of mind, we fed on rapture, self-luminous, we
traversed the air in abiding- loveliness ; long- long- the
period we so remained. For us sooner or later, after
a long long while the savoury earth had arisen over
the waters. Colour it had, and odour and taste. We
set to work to make the earth into lumps, and feast on
it. As we did so our self-luminance vanished away.
When it was gone, moon and sun became manifest, [91]
star-shapes and constellations, night and day, the
months and half-months, the seasons and the years.
We enjoying the savoury earth, feeding on it, nourished
by it, continued so for a long long while. But since
evil and immoral customs became rife among us,
D. iii. 92. A BOOK OF GENESIS. 87
the savoury earth disappeared. When it had ceased
outgrowths of the soil became manifest, clothed with
colour, odour and taste. Them we began to enjoy ;
and fed and nourished thereby, we continued so for
a long long while. But when evil and immoral
customs arose among us, these outgrowths disappeared.
When they had vanished, creepers appeared clothed
with colour, odour and taste. Them we turned to
enjoy ; and fed and nourished thereby we continued
so for a long long while. But since evil and immoral
customs became prevalent among us, the creepers also
disappeared. When they had ceased rice appeared,
ripening in open spaces, without powder, without husk,
pure, fragrant and clean grained. Where we plucked
and took away for the evening meal every evening,
there next morning it had grown ripe again. Where
we plucked and took away for the morning meal, there
in the evening it had grown ripe again. There was
no break visible. Enjoying this rice, feeding on it,
nourished by it, we have so continued a long long
while. But from evil and immoral customs becoming
manifest among us, powder has enveloped the clean
grain, husk too has enveloped the clean grain, and
where we have reaped is no re-growth ; a break has
come, and the rice-stubble stands in [92] clumps.
Come now, let us divide off the rice fields and set
boundaries thereto ! And so they divided off the rice
and set up boundaries round it.
19. Now some being, Vasettha, of greedy disposition,
watching over his own plot, stole another plot and
made use of it. They took him and holding him fast,
said : Truly, good being, thou hast wrought evil in
that, while watching thine own plot, thou hast stolen
another plot and made use of it. See, good being,
that thou do not such a thing again ! Ay, sirs, he
replied. And a second time he did so. And yet a third.
And again they took him and admonished him. Some
smote him with the hand, some with clods, some with
sticks. With such a beginning, Vasettha, did stealing
appear, and censure and lying and punishment became
known.
88 XXVII. AGGASSA SUTTANTA. D. iii. 93.
20. Now those beings, Vasettha. gathered them-
selves together, and bewailed these things, saying :
From our evil deeds, sirs, becoming manifest, inas-
much as stealing, censure, lying, punishment have
become known, what if we were to select a certain
being, who should be wrathful when indignation is
right, who should censure that which should rightly be
censured and should banish him who deserves to be
banished ? But we will give him in return a proportion
of the rice.
[93] Then, Vasettha, those beings went to the
being among them who was the handsomest, the best
favoured, the most attractive, the most capable and
said to him : Come now, good being, be indignant at
that whereat one should rightly be indignant, censure
that which should rightly be censured, banish him who
deserves to be banished. And we will contribute to
thee a proportion of our rice.
And he consented, and did so, and they gave him a
proportion of their rice.
21. Chosen by the whole people, Vasettha, is what
is meant by Maha Sammata ;^ so Mahil Sammata (the
Great Elect) was the first standing phrase to arise [for
such an one].^ Lord of the Fields is what is meant by
Khattiya ; so Khattiya (Noble) was the next expression
to arise. He charms the others by the Norm — by
what ought (to charm) — is what is meant by Raja ;
so this was the third standing phrase to arise.
Thus then, Vasettha, was the origin of this social
circle of the Nobles, according to the ancient prim-
ordial phrases [by which they were known]. Their
origin was from among those very beings, and no
others ; like unto themselves, not unlike ; and it took
1 Maha Sammata. Name of a famous king in the begin-
ning of time, who Avas the first king of the Solar race, and the
legendary ancestor of many lines of kings (among others of the
kings of the Sakiya clan).
^ Akkhara, the enduring, came later on to mean letter. At
the end of § 16 we have rendered it form (of speech). Cf. § 18.
D. iii, 94. A BOOK OF GENESIS. 89
place according- to the Norm [according to what ought
to be, justly], not unfittingly.^
For, Vasettha ;
The norm's the best amono^ this folk,
Both in this world and in the next.^
22. Now it occurred, Vfisettha, to some of those
beings, as follows : Evil deeds, sirs, have become
manifest among us, inasmuch as stealing, censure,
lying, punishment can be noticed, and banishment.
Let us now put away from us evil and immoral customs.
And they put away from them such customs. [94]
They put away (bfihenti) evil, immoral customs,
Vusettha, is what is meant by Brahmins, and thus was
it that Brahmins became the earliest standing phrase
[for those who did so]. They, making leaf huts in
woodland spots, meditated therein. Extinct for them
the burning coal, vanished the smoke, fallen lies pestle
and mortar ; gathering of an evening for the evening
meal, of a morning for the morning meal, they go down
into village and town and royal city, seeking- food.
When they have gotten food, back again in their leaf-
huts they meditate. When men saw this, they said :
^ No adhammena. The argument is that there was no
tribal difference, no difference of blood, between them and all the
rest. They were selected, set apart, for the performance of
certain duties, and they were so selected, not arbitrarily, but
according to their real fitness for the post. Each of them fulfilled
the Ideal of a noble, which included, not only righteousness, but
also other things. As will be seen, there was also an ideal, a
standard, a Norm, for each of the other groups.
^ The etymologies in this paragraph are purely fanciful ; and
as a matter of fact the historical order in which the three words
are said to have arisen is exactly reversed. Raja is the oldest
of the three — belonging, as it does, to the oldest Aryan stock of
words, and being found in Latin and Welsh. Khattiya is the
next, and Maha Sammatais the youngest of all. But it
would show a strange ignorance of history to complain of this.
Such plays upon words are common to all ancient literatures.
Scientific etymology is a growth of yesterday. The author or
authors of this passage (and of all similar ones) were thinking, of
course, not of etymology, but of what they regarded as matter of
the highest import.
90 XXVII. AGGASNA SUTTANTA. D. iii. 94.
These good beings, having made unto themselves leaf-
huts in the forest region, meditate therein. For them
burning coal is extinct, smoke is known no more,
pestle and mortar have fallen from their hands ; they
gather of an evening for the evening meal, of a morn-
ing for the morning meal, and go down into village and
town and royal city seeking food. When they have
gotten food, back again in their leaf-huts they meditate.
They meditate (jhayanti), Vfisettha, is what is meant
by the brooding one (jhayaka). Thus was it that
this was the second phrase that arose.
23. Now certain of those beings, Vasettha, being
incapable of enduring this meditation in forest leaf-
huts, went down and settled on the outskirts of villages
and towns, making books. ^ When men saw this, they
said : These good beings, being incapable of enduring
meditation in forest leaf-huts, have gone down and
settled on the outskirts of villages and towns, and there
they make books. But they cannot meditate. Now,
These meditate not, Vfisettha, is what is meant by
Ajjhayakfi (repeaters, viz., of the Yedas),
Thus this third phrase for such people came into use.
At that time they were looked upon as the lowest ;
now they are thought the best.
Such then, Vasettha, according to the ancient, yea,
primordial, expressions by which they were known,
was the origin of this social circle of the Brahmins.^
[95] Their origin was from just those beings [above
referred to] ; beings like unto themselves, not unlike ;
[and it took place] according to the Norm [according
to what ought to be, justly] not unfittingly.
For, Vasettha,
The norm's the best among this folk,
Both in this life and in the next.
1 Ganthe karonta; tayo \''ede abhisankharonta
c'eva vacenta ca, says the Corny. — compiling the three
Vedas and teaching others to repeat them.
2 Brahma 11 a-mandalassati Brahniana-ganassa,
says Buddhaghosa.
D. iii. 95- A BOOK OF GENESIS. 9I
24. Now, Vasettha, there were some others of those
beings who, adopting the married state, set on foot
various trades. That they, adopting the married state,
set on foot various [vissa] trades is, Vfisettha, the
meaning of vessa (tradesfolk). So this word came into
use as a standing expression for such people. The origin,
Vasettha, of the social group called the Vessas was
in accordance with this ancient, yea, primordial desig-
nation. It was from just those beings [above described]
beings like unto themselves, not unlike. And it took
place in accordance with the Norm [according to what
ought to be, justly] not unfittingly.
For, Vasettha,
The norm's the best among this folk,
Both in this life and in the next.
25. Now, Vasettha, those of these beings that re-
mained over took to hunting. But those that live on
hunting, and suchlike trifling pursuits, is what is
meant by Sudda (the lowest grade of folk).^ Thus
then, according to the ancient, yea, primordial expres-
sion, is the origin of this social group called Suddas.
Their origin was from just those beings (above
described), beings like unto themselves, not unlike ;
[and it took place] according to the Norm, [accordmg
to what ought to be] not unfittingly, namely, from
those who were not different from other beings, but
like them, not unlike them, by a norm and not through
lack of a norm.
For, Vasettha,
The norm's the best among this folk,
Both in this life and in th^ next.
1 Both the readings here and the logic of the word-play are
doubtful. If the readings are right we have— instead of the
usual half pun, half riddle — a mere jingle of rhymes, ludda,
khudda, sudda, hunter, mean fellow, low grade. _ Our
modern nobles would lift their eyebrows at so amazing a
mixture of epithets, and it would be quite in the spirit of these
Suttantas if that touch of irony were really the point of the
rhyme. It would be quite as apposite then in India as here in
Europe when Carlyle in his Sartor Resartus gave us his vivid
sketch of the noble sportsman.
92 XXVII. AGGASNA SUTTANTA. D. iii. 96.
26. Now there came a time, Viisettha, when some
Khattiya, misprizing- his own norm, went forth from
home into the homeless hfe, saying : I will become a
recluse. Some Brahmin too did the same, likewise some
Vessa [96] and some Sudda, each finding some fault
in his particular norm. Out of these four groups or
circles, Vasettha, the company of the recluses came
into being. Their origin was from just these beings
like unto themselves, not different. And it took place
according to a norm [a fitness, justly], not unfittingly.
For, Vfisettha,
The norm's the best among this folk,
Both in this life and in the next.
27. Now a khattiya, Vfisettha, who has led a -bad
life, in deed, word and thought, whose views of life
are wrong, will, in consequence of his views and deeds,
when the body breaks up, be reborn after death in
the Waste, the Woeful Way, the Downfall, Purgatory.^
And a Brahmin too ... a Vessa too ... a Sudda
too, who has led a bad life, in deed, word and thought,
whose views of life are wrong, will, in consequence of
his views and deeds, when the body breaks up, be
reborn after death in the Waste, the Woeful Way, the
Downfall, Purgatory.
28. Again, Vasettha, a Khattiya ... or Brahmin
... or Vessa ... or Sudda, who has led a good life,
in deed, word and thought, whose views of life are as
they should be, will, in consequence of his views and
deeds, when the body breaks up, be reborn after death
in a happy, bright world.
29. Again, Vasettha, a Khattiya ... a Brahmin, too
[97] ... a Vessa, too ... a Sudda, too, who has lived
a life both good and bad,^ in deed, word and thought,
1 Cf. II, 51.
^ Lit. a double-doer, dvaya-kari. Buddhaghosa's elabora-
tion of this destiny in outline is of interest : There is no oppor-
tunity where both results may be incurred at the same moment.
But one who has wrought much bad and slight good may be
reborn as a Khattiya or Brahmin, because of that good, yet be
D. iii. 97. A BOOK OF GENESIS. 93
whose views of life are mixed, will, in consequence of
his mixed views and deeds, when the body breaks up,
be reborn after death suffering both happiness and
unhappiness.
30. Again, Vfisettha, a Khattiya ... a Brah-
min, too ... a Vessa, too ... a Sudda, too, who is
self-restrained in deed, word and thought, and has
followed after the practice of the seven principles which
are the Wings of Wisdom,^ attains to complete ex-
tinction [of evil]^ in this present life.
31. For, Vasettha, whosoever of these Four classes
becomes, as a bhikk.hu, an arahant, who has destroyed
the intoxicants, who has done that which it behoved
him to do, who has laid down the burden, who has
won his own salvation, who has wholly destroyed the
fetter of re-becoming, who through knowledge made
perfect is free, — he is declared chief among them, in
virtue of a norm, not in the absence of a norm. For,
Vasettha,
The norm's the best among this folk.
Both in this life and in the next.
32. Now this verse, Vasettha, was spoken by
Brahma, the Eternal Youth -.^
one-eyed or a hunchback or a cripple, or he may be worthy of a
kingdom, yet be unable to come into his own. In another case,
when he is dying, his good and bad karma attend him like two
strong wrestlers, and the stronger bad karma prevailing, he is
reborn as an animal, but, the good karma persisting, he becomes
a state-elephant, or state-horse, or state-buffalo.
^ These seven, in the ancient commentary, embedded in the
text of the Vibhanga are explicitly limited to the seven Boj-
jhangas (p. 249 ; cf. Mrs. Rhys Davids's Preface, xiv ; also A. Ill,
70, 71 ; IV. 351). In the present Comy. Buddhaghosa defines
them as the thirty-seven, divided, as Four Satipatthanas, etc.,
into seven. But see below, p. 96, § 3, where the thirty-seven would
surely have been called bodhipakkhiya dhamma, instead
of just k u s a 1 a , had the thirty-seven been so entitled, when the
Dialogues were compiled.
- Kilesa-parinibbanena parinibbati. Comy.
^ Recurs Vol. I, p. 122, and Saniyutta I, 153 ; II, 284.
94 XXVII. AGGA:*v:!sA SUTTANTA. D. iii. c)8.
The Khattiya is the best among this folk
Who put their trust in lineage.
But one in wisdom and in virtue clothed,
Is best of all 'mong spirits and men.
Now this stanza, Wlsettha, was well sung- and not
ill sune by Brahma the Eternal Youth, well said and
not ill said, full of meaning and not void thereof. I
too, \'asettha, say : [98]
The Khattiya is the best among this folk
Who put their trust in lineage.
But one in wisdom and in virtue clothed,
Is best of all 'mong spirits and men.
Thus spake the Exalted One. Pleased at heart
\'risettha and Bhfiradvfija rejoiced in what the Exalted
One had said.
Here ends the Aop-anna-Suttanta.
XXVIII. SAMPASADANIYA SUTTANTA.
THE FAITH THAT SATISFIED.
[99] Thus have I heard :
I. At one time the Exalted One was staying near
Nalanda in the Privarika Mango Wood/
Now the venerable Sariputta came to the place where
the Exalted One was, and having saluted him, took his
seat respectfully at his side and said : — Lord ! such
faith have I in the Exalted One, that methinks there
never has been, nor will there be, nor is there now any
other, whether recluse or Brahman, who is greater and
wiser than the Exalted One, that is to say, as regards
the higher wisdom.^
Grand and bold are the words of thy mouth,
Sariputta! thou hast roared a veritable lion's roar in
this that thou hast said. Of course then thou hast
known all the Exalted Ones who in the long ages of
the past have been Arahants, Awakened Ones, compre-
hending their minds with thy mind, and aware what
was their conduct, [100] what their doctrines,^ what
their wisdom, what their mode of life, and the liberty
to which they attained ?
Not so, lord.
Of course then thou hast perceived all the Exalted
Ones who in the long ages of the future will be
Arahants, Awakened Ones, comprehending their minds
with thv mind, and aware what will be their conduct . . .
1 Cf. Vol. I, 276 ; II, p. 87; Samyutta IV, 23, no, 311 ; V,
159 ; Jat. V, 443. The present Suttanta repeats the conversation
of the second citation and gives a long sequel. Pavarika,
according to the Corny., was a rich burgess (sett hi) who had
presented vihara and park (uyyana) to the Buddha. He is
not identified with Pavariya, the s e 1 1 h i who presented the
mango-grove at Kosambi (Corny. I, 318 ; Dhp. Corny. I, 203 f.
- Enlightenment, sambodhi.
3 Evamdhamma; omitted in the previous translation.
Cf. II, 6; 88.
95
96 XXVm. SAMPASADANIVA SUTTANTA. D. iii. loi.
doctrines . . , wisdom . . . mode of life and . . .
liberty ?
Not so, lord.
But at least then, Sariputta, thou knovvest that I
now am Arahant, an Awakened One, comprehending
my mind with thy mind, and aware that thus is the
Exalted One's conduct, such is his wisdom, such his
doctrine, such his mode of life, and such the liberty to
which he has attained ?
Not so, lord.
Lo! here, Suriputta, no knowledge hast thou concern-
ing Arahants, Awakened Ones, past, future or present.
Why then forsooth are thy words so grand and bold.'*
Why hast thou roared this all-comprehensive lion's roar.-*
2. Lord ! no knowledge have I concerning the minds
of past, future and present Arahants, Awakened Ones.
I only know, lord, the lineage of the Norm.^ Just as
[101] a king, lord, might have a border-city, strong in
its foundations, strong in its ramparts and towers, and
with only one gate. And there might be a warden of
the gate, discreet and clever and wise, to stop all
strangers and admit only them that were known. And
he, on patrolling in his sentry-walks over the approaches
all round the city, might not so observe all the joints
and crevices in the ramparts of that city as to know
where anything as small as a cat could get past. He
would think : Whatever bulkier creatures either enter
or leave this city, they all pass only by this gate. Only
thus is it, lord, that I know the lineage of the Norm.
They who in the long ages of the past were Arahants,
Supremely Awakened Ones, putting away the five
Hindrances, suppressing the corruptions of the mind by
wisdom, with hearts well established in the four exercises
for setting up mindfulness, thoroughly exercising them-
selves in the seven branches of enlightenment, have
wholly awaked to the uttermost awakening. They
who in the long ages of the future will be Arahants,
1 Dhamm'anvayo. Or of the faith (II, 88. Cf. Sani-
yutta II, 58). I.e., lit. what is in conformity with the Dhamma.
D. iii. I02. THE FAITH THAT SATISFIED. 97
Supremely Awakened Ones, will do likewise. And the
Exalted One too, who now, lord, is Arahant Supremely
Awakened, he too hath done likewise.
It^ happened one day, lord, [102] that I had come to
the Exalted One to listen to the exposition of the Norm.
And the Exalted One taught me doctrine, each point
ever more excellent than the last, with comparison of the
things of light and the things of darkness. Now while
the Exalted One was teaching me the Norm, after this
sort, even so I, understanding that Norm, perfected
among doctrines one certain doctrine, namely, faith ^ in
the Master. And I confessed in my heart : The
Exalted One is supremely awakened ; well taught by
him is the Norm ; blessed is the Order.
3. Moreover, lord, this too is unsurpassed : the way
namely in which the Exalted One teaches the Norm
concerning righteous doctrines ^ ; I mean the Four
Exercises in setting up Mindfulness, the Four Supreme
Efforts, the Four Roads to Saintship, the Five Moral
Powers, the Five Forces, the Seven Branches of
Enlightenment, the Aryan Eightfold Path [showing
how] a bhikkhu by destruction of the intoxicants may
1 According to Buddhaghosa 011 this passage Sariputta is here
alluding to the conversation between the Buddha and Sariputta's
nephew, Digha-nakha, recorded in Majjhima I, 497 foil. Dham-
mapala in his commentary on Th. I, 995 says the same (see
Psalms of the Brethren, pp. 341, 345). It was then that Sari
putta, listening to the talk, reached emancipation.
^ Pasidi. There is no English word that quite fits this or
its variants p a s a d o, pasanno. They are expressions of the
satisfaction akin to aesthetic gratification (Cf. B.P.E. 174, n. 3)
felt by the believer in whom faith, confidence, amounts to a
passion, akin to religious love.
^Kusalesu dhammesu, afterwards called the thirty-
seven bodhipakkhiya dhamma (Cf. C. Rh. D. in Preface
to Vibhanga ; Compendium of Philosophy, 179, supra. Vol. II,
128). Buddhaghosa distinguishes under kusala the Jataka
meaning of that which makes for well-being (arogya), as
taught by commonsense, the Suttanta meaning or what is
ethically right (anavajja), as here; and the Ahhidhamma
meaning, as that which is efficient (k o s a 1 1 a), makes for absence
of pain (n i ddar a t ha), for happy results (s ukh a v i p aka).
Cf. The Expositor, pp. 48 f. ; 83.
g8 XX\ III. SAMPASADANIVA SUTTANTA. I), iii. 103.
know and realize for himself, even in this life, sane and
immune emancipation of intellect and intuition, and so
attaining may therein abide. Unsurpassed, lord, is
this concerning righteous doctrines. All this the
Exalted One understands, and beyond what he under-
stands there is nothing left to understand. Nor is
there any other, whether he be recluse or brahmin, who
is greater and wiser than the Exalted One, that is to
say, as regards righteous doctrines.
4. Moreover, lord, this too is unsurpassable, the way
namely in which the Exalted One teaches the Norm
concerning our sense-experience, — how the six fields of
sense are subjective and objective^ : sight and visible
things, hearing and sounds, smell and odours, taste and
sapid things, touch and tangible things, mind and
mental objects. Unsurpassable, lord, is this concerning
our sense-experience. All this the Exalted One under-
stands, and beyond what he understands there is
nothing left to understand. Nor is there any other,
[1().*3] whether he be recluse or brahmin, who is greater
and wiser than the Exalted One, that is to say, as
regards our sense-experience.^
5, Moreover, lord, this too is unsurpassable : the
way namely in which the Exalted One teaches the
Norm concerning descensions at rebirth : — That there
are four modes in descension, thus : — one descends into
the mother's womb unknowing, ^abides there unknowing,
departs thence unknowing. This is the first mode.
Next, one descends into the mother's womb knowingly,
but persists there and departs thence unknowing. This
^ Literally, of the self, and external. The former term includes
more than our subjective. Bud. Psy., 141 ; B.P.E., 207, n. i ;
Expositor, 60.
2 This refrain is to be understood as repeated in full after each
of the remaining fifteen sections of unsurpassables.
^ Comy : A s a m p a j a n o t i a j a n a n t o s a m m u 1 h o.
These four modes are held by Buddhaghosa to be the mental
evolution at rebirth of (i) human beings generally ; (2) the eighty
great theras ; (3) the two chief disciples of any P)uddha, Pacceka-
Buddhas, and Bodhisats; (4) omniscient Bodhisats (i.e., Bod-
hisats in their last rebirth) respectively.
D. iii. I04. THE FAITH I HAT SATISFIED. 99
is the second mode. A^^ain, one descends and persifcls
knowing, but departs unknowing. This is the third
mode. Again, one descends into the mother's womb,
knowing, persists there knowing and departs thence
knowinir. This is the fourth mode of descension.
o ... . .
Unsurpassable, lord, is this concerning descensions at
rebirth.
6. Moreover, lord, this too is unsur[)assable, the way
namely in which the Exalted One teaches the Norm
concerningthe modes of revealing[the mindof another]^:
—that there are four modes, thus : — One reveals by
a visible sign, saying Thou art thinking thus, thou
hast so and so in thy mind, thy thought is thus. How-
ever much one reveals, that is so and not otherwise.
This is the first mode of revealing [the mind of another].
Again, one reveals thoughts not by a visible sign, but
through hearing a sound uttered by humans or non-
humans [Yakkhas, PisacEis], or devas,- and one says : —
Thou art thinking thus, thou hast so and so in thy
mind, thy thought is thus. 1 lowever much one reveals,
that is so and not otherwise. This is the second mode.
Again, one reveals thoughts neither by a visible sign,
nor through hearing a sound made by humans or non-
humans or devas^ [104], but through hearing a rational
sound made intelligently and deliberately.^ And one
says : Thou art thinking thus, etc. [as before]. This is the
third mode of revealing. Again one reveals thoughts in
none of these ways, but when achieving concentration,
without attention applied on occasion of sense, one
then knows intuitively the thoughts of another. And
one says : Just according to the aim of the mental
activity of this good person even on such and such a
^ This is the second of the so-called three wonders. See
Vol. I, 276 f. = Anguttara I, 170 f.
^ D e V a t a.
^ In the first two modes, the sign and the sound, or noise, have
no direct bearing on the thought that is divined, but are applied
in the same way as a modern gambler stakes on a number he
sees or hears accidentally. In the third mode, the sound is some
remark overheard, made by persons chattering or drowsy with
sleep. Corny., cf. Points of Controversy, 239, § 9.
lOO XXVIII. SAMPASADANIYA SUTTANTA. D. iii. 105.
thought will he next be directing his mind. And howev^er
much one reveals that is so and not otherwise. This
is the fourth mode. Unsurpassable, lord, is this con-
cerning the modes of revealing [the mind of another].^
7. Moreover, lord, unsurpassable is the way in which
the Exalted One teaches the Norm concerninor decrees
of discernment ;- that there are four such degrees,
namely : Some^ recluse or brahmin by means of ardour,
of effort, of application, of strenuous earnestness, of
careful concentration, reaches up to such rapture of
thought that with rapt mind he meditates introspectively
on just this bodily organism from the sole of the foot
to the crown of the head, as a hide-bound mass of mani-
fold uncleanness, thus : — In this body* are hairs, down,
nails, teeth, skin, flesh, sinews, bone, marrow, kidney,
heart, liver, membrane, spleen, lungs, bow"els, mesentery,
stomach, f;:Eces, bile, phlegm, pus, blood, sweat, fat,
tears, saliva, snot, synovial fluid, urine. This is the
first degree of discernment. Again, [105] lord, such a
recluse or brahman, so rapt in thought, goes on to
meditate after that on the human skeleton [as covered
by] skin, flesh and blood. This is the second degree
of discernment. Again, lord, he goes on after that to
discern the unbroken flux of human consciousness^
established both in this world and in another world.
This is the third degree of discernment. Again, lord,
he goes on to discern the unbroken flux of human
consciousness as not established either in this world or
1 I.e., says the Corny., we divine, by the start made by prac-
tising j h a n a, or other exercise for insight, how far in the four
stages, and how far in the Four Paths, such and such a one will
eventually attain to.
2 Dassanasamiipatti.
3 Cf. Vol. I, p. 27.
■* This formula omits the last two of the equally classic formula
in the Khuddakapatha : the Thirty-two-fold Mode — m a 1 1 h a k a ij,
m a 1 1 h a 1 u n g a ij : head, brains.
^Vinnanasotan ti vinhanam eva. In this and
the next degree, he distinguishes between the disposition of the
worldling and the learner, on the one hand, and that of the
Arahant on the other. Corny.
D. iii. io6. THE FAITH THAT SATISFIED. lOI
in another world.^ This is the fourth degree of dis-
cernment. Unsurpassable is this, lord, concerning
degrees of discernment.
8. Moreover, lord, unsurpassable is the way in which
the Exalted One teaches the Norm concerning the
classification of individuals^ : that there are seven
classes, to wit : — freed-both-ways, freed by insight,
having bodily testimony, having gained the view, freed
by confidence, follower of wisdom, follower of confidence.
Unsurpassable, lord, are these terms for classes of
individuals.
9. Moreover, lord, unsurpassable is the way in which
the Exalted One [106J teaches the Norm concerning
endeavour :— that there are these seven factors of
enlightenment, to wit, the factors of mindfulness,
examination of doctrine, energy, zest, serenity, con-
centration and equanimity. Unsurpassable, lord, is
this concerning endeavour."^
10. Moreover, lord, unsurpassable is the way in
which the Exalted One teaches the norm concern-
ing rates of progress : — that there are four such i-ates
of progress, to wit, when progress is di^icult and
intuition slow, when progress is diffir '1*. but intuition
comes swiftly,'^ when r-cg''C:3S is easy but intuition
ic slow wVtp'- pi ogress is easy and intuition comes
swiftly. In the first case, progress is reckoned as bad
both from difficulty and slowness ; in the second case,
progress is reckoned as bad from its difficulty. In the
third case, progress is reckoned as bad from slowness.
In the fourth case, progress is reckoned as excellent
^ The consciousness namely of the Arahant, whom Karma
and its consequences no longer affect. Comy.
^ Puggala-pafifiattlsu— as differing from the term^s
conventionally applied— viz., satto, puggalo, naro, poso.
The seven qualifying terms are defined in the Puggala-pahiiatti,
p. 14 f, and in the Visuddhi Magga, Patipadananadas-
sana visuddhi-niddesa; cf. also Anguttara I, 73 f., and
above, II, 68, 70.
3 It is most unusual to find the seven Bojjhangas called
p a d h a n a s or efforts. Cf p. 97, § 3.
^ Cf. Dhamma-Sangani, § 176 f ; Expositor, 243 f.
I02 XXVIII. SAMPASADAXIVA SUTTAXTA. D. iii. 107.
because of both ease and swiftness. Unsurpassable,
lord, is this concerning rates of progress.
1 1. Moreover, lord, unsurpassable is the way in which
the Exalted One teaches the Norm concerning conduct
in speech : — how one should not only use no speech
associated with lying, but should also, in seeking to
win his case, avoid calumnious,^ abusive and contentious
speech, speaking ever gently words of wisdom, worth
treasuring up, and uttered in due season. Unsurpass-
able, lord, is this concerning conduct in speech.
12. Moreover, lord, unsurpassable is the way in
which the Exalted One teaches the Xorm concernins:
the ethical conduct of man : — how such a man should be
true and believing, no trickster,^ no droner out [of holy
words for pay], no diviner, no exorcist, nor [107]
hungering to add gain to gain, guarded as to the doors
of his senses, abstemious in diet, a peacemaker, devoted
to keeping vigil, unfaltering", apt to apply effort, con-
templative, mindful, of seemly conversation,^ valiant to
m^^ to endure and to think, not greedy, besides, for
worldly pleasures, but heedful and sagacious. Un-
surpassable, lord, is this concerning a man's ethical
conduct.
13. Moreover, lord, un^ai^.'^ssable is the way in
which the Exalted One teaches the :\eu. : c:r.ce'-"ir.g
modes of [receiving] instruction, namely, that there are
four such modes : ( i) The Exalted One knows through
his own [method of] systematic thought,'"-'" that a given
individual, when carrying out what he has been taught,
by the complete destruction of Three Fetters, will
1 V e b h u t i y a u [v a c a d ], paraphrased as b h e d a k a r a-
k a V a c a Ti, speech causing rupture, schism, • division. Cf .
Childers's Diet., s.v. and below, XXX, 2, 21.
- Cf. Dialogues, I, 15, § 20. These expressions are discussed
in the Corny., ibid., and in Visuddhi Magga, 23 f.
" Kalyanapatibhano, paraphrased as one who is pro-
ficient not only in utterance and in converse (v a k k a r a n a-,
patibhana-sampanno), but also in relevant or suitable
(yutta-) converse, as was Thera Vangisa, concerning whom see
Psalms of the Brethren, 395 f.
* Paccattam yoniso manasikara.
D. iii. io8. THE FAITH THAT SATISFIED. IO3
become a Stream-winner, ^ saved from disaster hereafter,
certain to attain enlightenment ; (2) by the complete
destruction of Three Fetters, will have so diminished
passion and hate and illusion that he will become a
Once-Returner, and returning but once to this world
will make an end of 111 ; (3) by the complete destruction
of the Five ulterior Fetters, will be reborn in a deva-
world,- there to pass utterly away, thence never to
return ; (4) by the destruction of the Intoxicants will
come to know and realize for himself, even in this life
emancipation of intellect and emancipation of insight,
and will therein abide. Unsurpassable, lord, is this
concerning modes of receiving instruction.
[108] 14. Moreover, lord, unsurpassable is the way
in which the Exalted One teaches the Norm concerning
the knowledge of the [degree of] emancipation to which
any given individual will attain. For the Exalted One
knows through his own [method of] attending to the
cause, whether a given individual will become a
Stream-winner,^ Once-Returner, Non-Returner, or
Arahant. Unsurpassable, lord, is this concerning
knowledge of the degree of emancipation to be attained
by a given individual.
15. Moreover, lord, unsurpassable is the way in which
the Exalted One teaches the Norm concerning the
doctrines of Eternalism, namely, that there are these
three doctrines^ :
(i) Some recluse or brahmin by means of ardour,
of exertion, of application, of earnestness, of careful
thought, reaches up to such rapture of thought
that, rapt in heart, he calls to mind his various
1 These and the following technical phrases of Buddhist belief
are explained in a previous similar passage in Vol. I, 200.
- Opapatik o — i.e., having attained rebirth in deva-world he
there gets Par in ib ban a. Puggala-Panhatti Corny. I,
§40 (J.P.T.S., 1913, p. 197).
3 These — the Four Paths and Fruits — are characterized in
exactly the same terms as in the preceding paragraph.
4 All three are similarly stated in the Brahmajala Suttanta,
Vol. 1, p. 27 f.
I04 XXVIII. SAMPASADANIYA SUTTANTA. D. iii. 109.
dwelling-places (or birihs) in times gone by — in one
birth, or in two, or three, or four, or five, or ten, or
twenty, or thirty, or forty, or fifty, or a hundred,
or a thousand, or a hundred thousand, or in several
hundred, or several thousand, or several hundred
thousand births, to the effect that ' There I had such
and such a name, was of such and such a lineage and
class, lived on such and such food, experienced such
and such pains and pleasures [109], had such and such
a span of years. And when I fell from thence I was
reborn here ' : — thus does he recollect, both as to the
manner thereof and in detail, his various dwelling-
places in times gone by. And he says to himself :
' The time that is gone by I know, whether the world
was in process of evolution or of dissolution. But I
know not the time for to come, whether the world will
evolve or dissolve. Eternal is both soul and world,
giving birth to nothing new, steadfast as a mountain-
peak, as a pillar firmly fixed ; and though these living
creatures transmigrate and pass away, fall from one
state of existence and spring up in another, yet there
is only that which is for ever and ever.' This is the
first Eternalist doctrine.
(2) Again, lord, some recluse or brahmin, by the
same means, calls to mind his dwelling-places in the
past for even greater periods, such as one, two, three,
four, five, ten, or twenty pairs of world-evolution and
dissolution. . . . And he too reflects : ' The time that
is gone by I know, both of the evolution and dissolution
of the world, but I know not the time for to come,
[110] whether the world will evolve or dissolve.
Eternal is both soul and world, giving birth to nothing
new, steadfast as a mountain peak, as a pillar firmly
fixed ; and though these living creatures transmigrate
and pass away, fall from one state o^ existence and
spring up in another, yet there is only that which is
for ever and ever.' This is the second Eternalist
doctrine.
(3) Again, lord, some recluse or brahmin, by the
same means, calls to mind his dwelling-places in the
D. iii. III. THE FAITH THAT SATISFIED. IO5
past for ev^en greater periods still, even up to forty
world-systems evolving and dissolving. And he too
draws the same inference. This is the third Eternalist
doctrine.
Unsurpassable, lord, is this concerning Eternalist
doctrines.
16. Moreover, lord^ unsurpassable is the way in
which the Exalted One teaches the Norm concerning
knowledge of former dwelling-places : how some recluse
or brahmin, by means of ardour, of exertion, of applica-
tion, of earnestness, of careful thought, reaches up to
such rapture of mind, that rapt in thought he calls
to mind his various dwelling-places in times gone by, to
wit.in one birth or more [111] up to even several myriads
of world-evolutions and dissolutions: — 'There I had
such and such a name, lineage, class, so was I nourished,
such and for so long were the pleasures and pains I
experienced.' [He calls to mind that] deceasing thence
he was reborn in such another place, where he was so-
and-so, faring after such and such a sort; that deceasing
thence he was reborn here. Thus does he recollect,
both as to the manner thereof and in detail, his various
dwelling-places in times gone by.
There are devas, lord, whose span of life is not to
be reckoned either by counting or by computation,^ and
yet with whatever individuality they have previously
existed, whether as corporeal or incorporeal, whether
as percipient, non-percipient, or neither, there is remi-
niscence of former dwelling-place both as to the manner
thereof and in detail. Unsurpassable, lord, is this
concerning knowledge as to such reminiscences.
17. Moreover, lord, unsurpassable is the way in
which the Exalted One teaches the Norm concerning
knowledge of the decease and rebirth of creatures.
Thus some recluse or brahmin, by the means aforesaid,
reaches up to such rapture of mind, that rapt in thought
he sees with pure deva-eye, surpassing the sight of men,
^ Explained in the Corny, as by addition [of units of time], or
by mental estimate without division [of time].
ro6 XXVIII. SAMPASADANIVA SUTTANTA. D. iii. 112.
beings as they decease and are reborn ; he recognizes
beings as mean or noble, as ill-favoured or well-favoured,
as blest or wretched, passing on according to their
deeds : Such and such worthy folk, ill-doers^ in act,
word and thought, revilers of the noble ones,^
holding wrong views, acquiring karma resulting from
wrong views, are reborn after death, at the dissolution
of the body, in some unhappy state of suffering or woe.
But such and such worthy folk, well-doers in act and
word and thought, not revilers of the noble ones,
holding right views, acquiring karma resulting from
right views, are reborn after death, at the dissolution
of the body, [112] in some happy state in heaven. Thus
with the pure deva-eye, surpassing the sight of men,
does he see beings deceasing and being reborn. Un-
surpassable, lord, is this concerning knowledge of
decease and rebirth.
1 8. Moreover, lord, unsurpassable is the way in
which the Exalted One teaches the Norm concerning
modes of supernormal power, that there are two modes,
to wit : — ( i) Supernormal power which is concomitant
with the mental intoxicants and with worldly aims.
This is called ignoble [power]. (2) Supernormal power
which is not so concomitant. This is called noble
[power]. And what, lord, is the former, the ignoble
supernormal power ? When, lord, some recluse or
brahmin, by the means aforesaid, reaches up to such
rapture of mind, that rapt in thought he becomes able
to enjoy divers modes of supernormal power :^ — from
being one he becomes multiform, from being multiform,
he becomes one ; from being visible he becomes in-
visible ; he passes without hindrance to the further
^ This passage occurs in Vol. I, 91, where, by the way, ill-
doers has been accidentally omitted. Worthy folk: bhonto
s a 1 1 a. Eno^lish idiom cannot reproduce the courteous Mcssieuys
[ces] etres of the Pali. Dr. Neumann uses the colloquial lieben,
dear or good creatures. Cf. above [p. 47, n. i].
- Ar iya : Buddhas and their leading disciples.
2 This, the accepted description of i d d h i, occurs in the
Kevaddha Suttanta, Vol. I, 277, and in all the Nikayas.
D. iii. 113. THE FAITH THAT SATISFIED. lOj
side of a wall, or a battlement, or a mountain, as if
through air ; he penetrates up and down through solid
ground as if through water ; he walks on water without
dividing it as if on solid ground ; he travels cross-legged
through the sky, like a bird on the wing ; he touches
and feels with the hand even the moon and the sun, of
mystic power and potency though they be ; he reaches
even in the body up to the heaven of Brahma. This,
lord, is the supernormal power, concomitant with the
mental Intoxicants and with worldly aims, that is called
ignoble. And what, lord, is the second mode, called
noble ? This is when a bhikkhu can, if he so desire,
remain unconscious of disgust amid what is disgusting ;
or [113] conscious of disgust amid what is not disgust-
ing ; or unconscious of disgust amid what is both
disgusting and the opposite ; or conscious of disgust
amid what is both disgusting and the opposite ; or,
avoiding both that which is disgusting and the
opposite, should remain indifferent to them as such,
mindful and understanding. This, lord, is the super-
normal power, incompatible with mental intoxicants
or with worldly aims, which is called noble. Unsur-
passable, lord, is this concerning modes of super-
normal power.
These things the Exalted One understands from
beginning to end. And beyond what he understands,
nothing is there left to understand ; nor is there any
other, whether he be recluse or brahmin, who is
greater or wiser than the Exalted One, that is to say,
as to modes of supernormal power.
19. Whatsoever, lord, may be achieved by a clans-
man who has faith, summons up energy and is
steadfast, — by human steadfastness, energy, progress,
and patience, — that has been achieved by the Exalted
One. For, lord, the Exalted One neither follows
the habitual practice of those things which attract
through worldly desires, especially sensuality —
a low and pagan way, unworthy, unprofitable,
belonging to the worldly majority ; — nor does he
follow the habitual practice of self-mortification, which
I08 XXVIII. SAMPASADANIYA SUTTANTA. D. iii. 114.
is painful, unworthy, unprofitable.^ The Exalted One
is able to obtain at will, with ease and in full measure,
that earthly happiness of a loftier kind^ which the
Four Stages of Ecstasy afford.
If, lord, anyone were to ask me : What then, friend
Sariputta, hav,e there ever been in times gone by other
recluses or brahmins greater and wiser as to enlighten-
ment than the Exalted One ? I should say No.
What then, friend Sariputta, will there come in future
times other recluses or brahmins greater or wiser as
to enlightenment than the Exalted One ? Thus asked,
I should say No. [114] What then, friend Sariputta,
is there now any other recluse or brahmin greater or
wiser as to Enlightenment than the Exalted One ?
Thus asked, I should say No.
Again, lord, if I were asked : What then, friend
Sariputta, have there been in times gone by . . . will
there be in future times other recluses or brahmins equal
to the Exalted One, in the matter of Enlightenment ?
I should say Yea. But if I were asked : Is there now
any recluse or brahmin equal to the Exalted One in
the matter of Enlightenment, I should say No.
Again, lord, if I were asked : Why does the vener-
able Sfiriputta thus acknowledge the superiority of one
teacher, and not that of another ? Thus asked, I
should say : In the presence of the Exalted One have
I heard him say and from him have received, that,
whereas in times gone by and in future times there
have been, and will be other Supreme Buddhas equal
to himself in the matter of Enlightenment, yet that in
one and the same world-system ^ there should arise two
* The two extremes of conduct as stated in the Buddha's
First Sermon (Vin. Texts, I, 94; Saiiyutta, V, 421; cf. IV,
330; Buddhist Suttas (S.B.E., XI), 146 f.).
■^ Abhicetasikanaij, paraphrased as kamavacaracittani
atikkamitva thitanaij (jhananaij): (ecstasies) persisting
when thoughts belonging to sense-experience have been tran-
scended. Lit., ultra-thoughtish.
3 L o k a - d h a t u. On the extent of a 1 o k a d h a t u cf.
Buddhaghosa here and on Vol. II, 263. On the doctrine
cf. Vol. II, 263: Milinda II, 47 f., a discussion referred to and
re-discussed in our Corny.
D. iii. 115. THE FAITH THAT SATISFIED. IO9
Arahants Buddhas Supreme, the one neither before
nor after the other : — that is impossible and un-
precedented.^ That cannot be.
Should I, lord, [115] answering my questioners thus,
be statinof the doctrine of the Exalted One, and not
misrepresenting him by what is not fact ? Should I
be stating doctrine in conformity with the Norm, and
would no orthodox disputant find occasion for blame
herein ?
Of a truth, Sariputta, hadst thou been asked such
questions and thus hadst answered, thou hadst stated
my doctrine, and hadst not misrepresented me by what
is not fact. Thou hast stated doctrine in conformity
with the Norm, and no orthodox disputant could have
found occasion for blame therein.
20. When they had thus spoken, the venerable
Udayin ^ said to the Exalted One : Wonderful, lord,
marvellous, lord, is it to behold how self-contained,
serene, and resigned is the Tathagata, when he who is
so mighty and powerful will not proclaim himself! '^ If
any Wanderers of independent doctrines were to
discern in themselves even one of such matters, they
would flourish around a banner because of it
Wonderful, marvellous is it to behold how self-
contained, serene and resigned is the Tathagata, when
he who is so mighty and powerful will not proclaim his
own virtues !
Take note of this then, Udayin, that this is so ; and
that if Wanderers teaching independent doctrines were
to discern in themselves even one such quality, they
would flourish around a banner about it. Take note
of this.
[116] 21. Then the Exalted One addressed the
venerable Sariputta : — Wherefore thou, Sariputta,
1 Anguttara I, 27, § 10 ; Vibhanga, 336.
2 Of the three Theras so-called Laludayin, Kaludayin, and
the Great Udayin this is the last named. Corny. Cf. Psalms of
the Brethren, p. 228, with Jat. I, 123, 446.
^Attano gune na avikarissati: will not reveal his
own virtues. Corny.
no XXVIII. SAMPASADANIYA SUTTANTA. D. iii. ii6
shouldst often discourse on this matter to both brethren
and sisters, laymen and lay sisters. Whatever foolish
ones there be who will feel doubt and hesitation con-
cerning the Tathagata, when they have heard such
discourse, even they too will banish their hesitation
and their doubt.
On this wise did the venerable Sariputta make
known his faith before the Exalted One. Hence the
title The Faith that Satisfied is another name for
his confession.
Here ends the
Fifth Suttanta The Faith that Satisfied.
XXIX. PASADIKA SUTTANTA.
THE DELECTABLE DISCOURSE.
[117] I. Thus have I heard. The Exalted One
was at one time sojourning among the Sakyans, [at the
technical college^] in the Mango Grove of the Sftkyan
family named The Archers. Now at that time
Nathaputta the Nigantha had just died at Pava.^
And at his death the Niganthas^ became disunited
and divided into two parties, in mutual strife and
conflict, quarrelling and wounding each other with
wordy weapons : — Thou dost not understand this
doctrine and discipline; but I do understand it. How
shouldst thou understand it ? Thou art in the wrong ;
I am in the right ! I am speaking to the point ; thou
art not ! Thou sayest last what should be said first,
and first what ought to come last! What thou hast
so long excogitated is quite upset I Thy challenge is
taken up ; thou'rt proved to be wrong ! Begone to
get rid of thy opinion, or disentangle thyself if thou
canst !■* Truly the Niganthas, followers of Nathaputta,
were out methinks to kill. Even the lay disciples [118]
of the white robe, who followed Nathaputta, showed
themselves shocked, repelled and indignant at the
Niganthas, so badly was their doctrine and discipline
set forth and imparted, so ineffectual was it for guid-
ance, so little conducive to peace, imparted as it had
been by one who was not supremely enlightened, and
^ Sippuggahanatthaya kato dighapasado atthi:
There is a long terraced mansion made for'the learning of crafts.
Corny.
2 In the reference given in Majjhima II, 243 f., to the death of
Nathaputta, the Buddha is stated to have been staying at Sama-
gama, among the Sakyans. See below, g 2. The episode is
repeated below, Sangiti Suttanta, XXIII, i, § 6.
^ On the Niganthas see Vol. I, 74 f., 220 f.
* On these wrangling phrases see Vol. I, 14 f. and nn.
Ill
112 XXIX. PASADIKA SUTTANTA. D. iii. 119,
now wrecked as it was of his support^ and without a
protector.^
2. Now Cunda the Novice,^ having passed the
rainy season at Pavri, came to see the venerable
Ananda at Samfigama, and coming, saluted him and
sat down beside him. So seated he said to the vener-
able Ananda : Nfithaputta, sir, the Nigantha has just
died at Pfiva. And he being dead, the Niganthas
have become disunited and divided into two parties,
. . . quarrelling and wounding one another ... so
that even the lay disciples . . . show themselves
shocked ... so badly was their doctrine and discipline
set forth and imparted . . . imparted as they were by
one who was not supremely enlightened, and now they
are wrecked of their support and without a protector.
Then said the venerable Ananda to Cunda the
Novice : Friend Cunda, this is a worthy subject to
brinof before the Exalted One. Let's ixo to him, and
tell him about it.
Very good, sir, replied Cunda the Novice.
3, So the venerable Ananda and Cunda the Novice
sought out the Exalted One and saluting him, and
sittinor down beside him, told him about the Niganthas.
[119] 4. (The Buddha:) Here, Cunda, we have a
teacher who was not supremely enlightened, and a
doctrine badly set forth, badly imparted, ineffectual to
guide, not conducing" to peace, imparted by one who
was not supremely enlightened. In such a doctrine,
moreover, the disciple does not come to master^ the
lesser corollaries that follow from the larger doctrine,
1 Bhinnathupe, lit. having its stupa broken — a metaphor,
says the Corny., for foundation (platform, patit tha).
- Pa t i sar ana t), lit. a resort, to whom, as B. elsewhere ex-
plains, all go for injunctions, etc. See Bud. Psy., 19 14, p. 6g.
^ Pronounce Chobnda, the 00 as in ' good.' According to
Buddhaghosa this is none other than the youngest brother of
Siiriputta (and of Kevata), called in the Theragatha Mahacunda,
See Pss. of the Brethren, pp. 118 and 350 (where we have
tentatively inferred that the Cundas were not identical).
■* Cf. tor the following phrases Vol. II, 112.
D. iii. I20. THE DELECTABLE DISCOURSE. II3
nor to acquire correct conduct, nor to walk according
to the precepts, but is perpetually evading that
doctrine. To him one might say : Friend, thou hast
got [thy gospel], and thou hast got thy opportunity. ■■•
Thy teacher is not supremely enlightened ; his Norm
is badly set forth, badly imparted, ineffectual for guid-
ance, not conducive to peace, not imparted by one
supremely enlightened. Thou in that doctrine hast
not mastered the lesser corollaries that follow from the
larger doctrine, nor acquired correct conduct, nor
walkest thou according to those corollaries, but thou
dost perpetually evade that doctrine. Thus, Cunda,
both that teacher and that doctrine are shown blame-
worthy, but the disciple is praiseworthy.
Now he who should say to such a disciple :
Come, your reverence, practise even according to
the doctrine taught and declared by your teacher!
both he who instigates, and he who is instigated,
and he too who, being instigated, practises accord-
ingly,— they all of them generate much demerit. And
why ? Because their doctrine and discipline are badly
set forth, badly imparted, ineffectual for guidance, not
conducive to peace, not imparted by one supremely
enlightened.
5. But consider, Cunda, where, the teacher not
being supremely enlightened, and the doctrine being
badly set forth, badly imparted, ineffectual for guid-
ance, not conducive to peace, not imparted by one
supremely enlightened, the disciple abides in that
doctrine, practising the lesser corollaries following on
the larger doctrine, acquiring correct conduct and,
walking according to the precepts, perpetually con-
forms to that doctrine. To him one might say :
Friend, thou hast been unlucky [in thy teacher], and
in thy opportunity ; thy teacher is not supremely [120]
enlightened ; thy doctrine is badly set forth and the
like ; and thou . . . perpetually conformest to that
^ Tassa te suladdhaij, lit. for thee [is] the well-gotten ;
paraphrased as : for thee humanity (rebirth as human) is well
gotten,
8
114 XXIX. PASADIKA-SUTTANTA. D. iii. 121.
doctrine. By these words, Cunda, teacher and
doctrine and disciple are all blameworthy. And he
who should say : Verily his reverence^ mastering the
system will carry it to a successful end ! — he thus
commending and he who is commended and he who,
thus commended, redoubles the energy he puts forth,
— all they generate much demerit. And why ?
Because their doctrine and discipline have been badly
set forth, badly imparted ... by one who is not
supremely enlightened.
6. But consider, Cunda, where the teacher is
supremely enlightened, and the doctrine well set forth,
well imparted, effectual for guidance, conducive to
peace, imparted by one supremely enlightened, but
where the disciple in that norm has not mastered the
lesser corollaries following on the larger doctrine, nor
learnt to practise correct conduct, nor walks according
to the precepts, but perpetually evades that doctrine.
To him one might say : — Friend, thou hast not suc-
ceeded, thou hast missed thy opportunity. Thy
teacher is supremely enlightened, and his doctrine is
well set forth, well imparted, effectual for guidance,
conducive to peace, imparted by one who is supremely
enlightened, but thou hast not mastered [it] . , . but
dost perpetually evade it ? By these words, Cunda,
teacher and doctrine are commended, but the disciple
is held blameworthy. Now if one were to say to such
a disciple : — Come, your reverence, practise in accord-
ance with the doctrine taught and declared by your
teacher ! — he who instigated, he who was instigated,
and he who being instigated practised accordingly,
would all of them generate much merit. And why ?
Because that doctrine and discipline were well set
forth, well imparted ... by one who was supremely
enlightened.
[121] 7. But consider, Cunda, where the teacher is
supremely enlightened, the doctrine well set forth . . .
and where the disciple has mastered [it] . . . and
perpetually conforms to it. To him one might say : —
' Read Addhayasma.
D. iii. 122. THE DELECTABLE DISCOURSE. II5
Thou, friend, hast been successful in teacher and in
opportunity . . . and thou dost perpetually conform to
thy doctrine. By these words, Cunda, teacher and
doctrine and disciple are all three deemed praiseworthy.
And if one should say to such a disciple : — Verily his
reverence has mastered the system and will carry it to
a successful end, he who commends, he who is com-
mended and he who, commended, redoubles the energy
he is putting forth, do all of them generate much merit.
And why ? Because, Cunda, that is so when a doctrine
and discipline well set forth and well imparted, effectual
for guidance, conducive to peace, have been imparted
by one who is supremely enlightened.
8. But consider, Cunda, where a teacher hath arisen
in the world, Arahant, supremely enlightened ; where
a doctrine hath been well set forth, well imparted,
effectual for guidance, conducive to peace, imparted by
one who is supremely enlightened ; but where his
disciples have not become proficient in the good Norm,
nor has the full scope of the higher life become mani-
fest to them, evident, with all the stages in it co-
ordinated, nor has it been made a thing of saving
grace ^ for them, [122] well proclaimed among men,^
when their teacher passes away.
Now for such a teacher to die, Cunda, is a great
affliction for his disciples. x'\nd why ? Our teacher
arose in the world for us, Arahant, supremely
enlightened ; and a Norm was well set forth, well
imparted, effectual for guidance, conducive to peace,
imparted by one who was supremely enlightened.
But we have not become proficient in the good Norm,
nor has the full scope of the higher life become mani-
fest to us, evident, with all the stages in it co-ordinated,
nor has it been made a thing of saving grace for us,
^ Sappatihirakataij. The apparently elastic import of
this term is here (cf. Vol. I, 257, n. 3) further varied by Buddha-
ghosa, who paraphrases it simply by niyyanikar], rendered
above (following freely his definition on Dhammasangani,
§ 277) by 'effectual for guidance.'
^ On this reading see Vol. II, 235 f.
Il6 XXIX. PASADIKA-SUTTANTA. D. iii. 123.
well proclaimed among men. Now has our teacher
passed away ! For such a teacher to die, Cunda, is a
great affliction for his disciples.
9. But consider, Cunda, where a Teacher has
appeared in the world who is Arahant, supremely
enlightened; where a Norm has been well set forth,
well imparted, effectual for guidance, conducive to
peace, imparted by one who is supremely enlightened ;
and where the disciples have become proficient in the
good Norm, and where the full scope of the higher life
has become manifest to them, evident, with all its stages
co-ordinated, and made a thing of saving grace, well
proclaimed among men, when that teacher passes away.
Now for such a teacher, Cunda, to die is not an
affliction for his disciples. And why ? ' A Teacher
arose in the world for us, Arahant, supremely
enlightened ; and a Norm was well set forth, well
imparted ... by him. And we have become pro-
ficient in the good Norm, and the full scope of the
higher life has become manifest to us, evident, with all
its stages co-ordinated and made a thing of saving
grace, well proclaimed among men. [123] Now is our
Teacher passed away !' For such a Teacher to die,
Cunda, is not an affliction to his disciples.
10. If a religious system be placed in these circum-
stances, Cunda, and there be none to take the lead who
is a senior brother, experienced, of long standing in
the order, of ripe age, arrived at years of discretion,
then is that system by this circumstance imperfect.
But if there is such an one, then is that system by this
circumstance made perfect.
11. Again, if a religious system, Cunda, be placed
in these circumstances, and one is found to take the
lead who is a senior brother, experienced, of long-
standing in the Order, of ripe age, arrived at years of
discretion, but there be no senior bhikkhus who are
disciples, wise and well trained, ready and learned, who
have won the goal of religion,^ who are able to pro-
1 P a 1 1 a - y o g a k k h e m a . ' Arahantship ' — so the Corny,
paraphrases.
D iii. 124. THE SELECTABLE DISCOURSE. II7
pagate the truth, who, having well confuted uprisen
•opposing schools with their doctrines, are able to teach
the Norm with saving grace : then is that system by
this circumstance made perfect.
12. In so far, Cunda, as the holy life is furnished
with these circumstances : — to wit, with such a leading
elder, and with such senior bhikkhus, but if there be
no bhikkhus of middle age or standing who are
disciples, then is the holy life by this circumstance
made imperfect. Or if it lack in certain other respects,
it is to that extent imperfect, for instance, if there be
no novices who are disciples, or senior^ Sisters who are
disciples, or [124] Sisters of middle standing who are
disciples, or Sister novices who are disciples, or if
there be no laymen who are disciples, householders of
the white robe, holy livers,^ or if there be none among
those laymen who are wealthy,^ or if there be no lay-
women who are disciples, householders of the white
robe, holy livers, or if there be none among those lay-
women who are wealthy, or if the system be not
successful, prosperous, widespread and popular in its
full extent, well proclaimed among men, or if the
system be all this but have not attained the foremost
place in public fame and support : — by any one such
circumstance the system is rendered imperfect.
13. And contrariwise, by the presence of each and
all these circumstances, [125] is that system rendered
perfect.
14. But I, Cunda, have now arisen as a teacher in
the world who am Arahant, supremely enlightened.
And the Norm is well set forth, well imparted,
effectual for guidance, conducive to peace, imparted by
one who is supremely enlightened. And my true
hearers are proficient in the good Norm, and the full
scope of the holy life has become manifest to them,
evident, with all its stages co-ordinated, and made a
^ Thera (sic).
- Brahmacarino. Paraphrased as b r a h m a c ar i y a v a-
saij vasamana ariyasavaka.
^ ^ Wealthy converts (sotapanna), qualifies Buddhaghosa.
Il8 XXIX. PASADIKA-SUTTANTA. D. iii. 126.
thing" of saving grace for them, well proclaimed
among men.
But I, Cunda, the teacher am now grown old,
many are the nights I have known, long is it since I
went forth, I have reached full age, I have come to my
journey's end.
15. Yet senior bhikkhus of mine are there, Cunda,
who are disciples, wise and well trained, ready and
learned, who have won the peace of the Arahant, who
are able to propagate the good Norm, who when
others start opposed doctrine, easy to confute by the
truth, will be able in confuting it to teach the Norm
and its saving grace.
And bhikkhus of middle ao^e and standing now are
there, Cunda ; disciples of mine and wise. And
novices now are there, Cunda, disciples of mine. And
senior Sisters now are there, Cunda, disciples of mine.
And Sisters of middle age and standing now are there,
Cunda, and novices also, disciples of mine. And lay-
men now are there, Cunda, householders of the white
robe, men of holy life, disciples of mine ; and among
these are men of wealth. Laywomen now are there,
Cunda, householders of the white robe, disciples of
mine ; [126] and among these are women of wealth.
And my religion,^ Cunda, is successful, prosperous,
widespread and popular in all its full extent, well
proclaimed among men.
1 6. To what extent, Cunda, there now are teachers
arisen in the world, I cannot discern any teacher, who
has attained to such a leading position in renown and
support as I have. To what extent, Cunda, there now
are Orders and companies arisen in the world, I
cannot discern any one that has attained to such a
leading- position in renown and support as the Order
of Bhikkhus. If any one, in describing a religion as
in every way successful, in every respect complete,
neither defective nor redundant, well set forth in all
its full extent, were to be speaking rightly, it is this
religion that he would be describing.
^ B rahmacar iya.
D. iii. 127- THE DELECTABLE DISCOURSE. II9
Uddaka the son of Rama,^ Cunda, used to say :
Seeing he seeth not. And on seeing what does one
not see ? Of a well sharpened razor one sees the
blade, but one does not see the edge. This is what
he meant. And a low pagan thing was this that he
spoke, unworthy, unprofitable, suitable to the worldly
majority, about a razor forsooth. [127] Now were
one to wish to use rightly that phrase, Seeing he does
not see, it is thus that he should say : Seeing he
seeth not. But what is it that seeing he does not
see.'^ A religion that is in every way successful,
in every respect complete, neither defective nor
redundant, well set forth in all its full extent : —
this is what he sees. Were he to abstract some
feature at a given point ; thinking to make it
clearer, then he does not see it. Were he to fill in
some feature at a given point, thinking- to make it
more complete then he does not see it, and thus Seeing
he seeth not.
Hence, Cunda, if anyone wishing to describe a
religion in every way successful, in every respect
complete, neither defective nor redundant, well set
forth in all its full extent, were to be speaking rightly,
it is this religion of which he should speak.
17. Wherefore, Cunda, do ye, to whom I have made
known the truths that I have perceived,^ come together
in company and rehearse all of you together those
doctrines and quarrel not over them, but compare
meaning with meaning, and phrase with phrase, in
order that this pure religion may last long and be
perpetuated, in order that it may continue to be for the
good and happiness of the great multitudes, out of love
for the world, to the good and the gain and the weal of
devas and men !
Which then, Cunda, are the truths which, when I
^ One of Gotama's two teachers. Vin. Texts I, 89 ; Majjhima I,
165; Dhammapada Corny. I. 85; Buddhist Birthstories, 8g.
- Cf. Vol. 11, 127, where the nature of the solemn charge is
similar, yet not the same.
I 20 XXIX. PaSADIKA-SUTTANTA. D, iii. 128.
had perceived, I made known to you ; which when ye
have come together and have associated yourselves,
ye are to rehearse, all of you, and not quarrel over,
comparing meaning with meaning, and phrase with
phrase, in order that this pure religion may last long
and be perpetuated, in order that it may continue to be
for the good and happiness of the great multitudes, out
of love tor the world, to the good and the gain and the
weal of devas and men ?
They are these: — The Four Onsets of Mindfulness,
the Four Supreme Efforts, the Four Paths to Efficacy,
the Five Powers, the Five Forces, the Seven [128]
Factors of Enlightenment, the Ariyan Eightfold Path.
These, O Cunda, are the truths which when I had
perceived, I made known to you, and which, when ye
have come together and have associated yourselves, ye
are to rehearse, all of you, and not quarrel over, com-
paring meaning with meaning and phrase with phrase,
in order that this pure religion may last long, and be
perpetuated, in order that it may continue to be for the
good and the happiness of the great multitudes, out of
love for the world, to the gfood and the train and the
weal of devas and men/
18. You, Cunda, thus met together in concord and
in courtesy, suppose that a co-religionist expresses an
opinion before the Chapter. Then if you judge that
this honourable member has laid hold of the meaning
wrongly, or is proposing a wrong form of words, ye
are neither to approve of, nor to blame him. Un-
approving, unblaming, ye are to address him thus : —
Of this meaning, brother, either this is the phraseology
or that : which fits it better.'* Or: — of these phrases
either this is the meaning, or that : which fits them
1 This summary of Buddhism is word for word the same as
that laid before the disciples on the Buddha's last journey (above
II, 127 fif. The note there explains the details). It will be seen
that the list amounts to thirty-seven items ; and they are often
referred to in later books as the thirty-seven Factors of Enlighten-
ment, the Bodhi-pakkhiya-dhamma (p. 93; 97).
D. iii. 129. THE DELECTABLE DLSCOURSE. 121
better? If he reply: Of this meaning, brother, just
that phraseology is the more fitting, or, Of these
phrases, brother, just that meaning fits them, better,
he is neither to be set aside nor upbraided. Neither
setting him aside nor upbraiding him, ye are with
careful attention to explain to him both meaning and
phraseology.
19. Again, Cunda, suppose that a co-religionist
expresses an opinion before the Chapter. Then if you
judge that if this honourable member has laid hold of
the meaning wrongly, but propagates [129] a right
form of words, ye are neither to approve of, nor to
blame him. Unapproving, unblaming, ye are to
address him thus : Of these different phrases, brother,
either this is the meaning or that : which fits them
better ? If he reply : Of these phrases, brother, just this
meaning is the more fitting, he is neither to be set
aside, nor to be upbraided. Neither setting him aside,
nor upbraiding him, ye are thoroughly to explain to him,
with careful attention, the right meaning.
20. So also must ye act, if ye judge that such a
speaker has laid hold of the right meaning, but is
propagating a wrong form of words ; ye are thoroughly
to explain to him, with careful attention, the right
phraseology.
21. But if, Cunda, such a speaker say and mean
what ye judge to be right, then saying Well said !
ye should approve of and congratulate him. And so
saying and doing, ye should thus address him : We
are fortunate, brother, this is most fortunate for us that
in your reverence we see a co-religionist so expert in
the spirit and in the letter !
22. A new doctrine, Cunda, do I teach for subduing
[130] the mental intoxicants that are generated even
in this present life. I teach not a doctrine for the
extirpating of intoxicants in the future life only, but
one for subduing them now and also for extirpating
them in the after-life.
Wherefore, Cunda, the raiment sanctioned by me
122 XXIX. PASADIKA-SUTTANTA. D. iii. 131.
for you, let it suffice for the purpose of warding off cold,
for warding off heat, for warding off the touch of gadfly
and mosquito, of wind and sun and snakes.^ The alms
which are sanctioned by me for you, let that suffice to
sustain the body in life, to keep it going, to prevent
injury, to aid you in living the holy life, you taking
thought that ' Thus shall' I overcome the former sensa-
tion, nor cause new sensation to arise. So far shall I
both be at ease and incur no blame. '^ The lodging:
which is sanctioned by me for you, let that suffice
for you to ward off cold, to ward off heat, to ward
off the touch of gadfly and mosquito, of wind and sun
and snakes, just for the purpose of avoiding the
dangers of the climate and of enjoying seclusion. The
provision in drugs and other necessaries for sickness
which is sanctioned by me for you, let that suffice you
so far as it may ward off sensations of illness that have
arisen and preserve your health.
23. It may happen, Cunda, that Wanderers holding
other views than ours may say : — Those recluses who
follow the Sfikyan are addicted and devoted to a life of
pleasure.'^ Teachers alleging this, Cunda, should be
answered thus : What, brother, is it to be addicted
and devoted to pleasure? For there are many and
manifold modes in which one may be so addicted and
devoted.
There are four such modes, Cunda, which are low
and pagan, belonging to the average majority, un-
worthy, not associated with good, not conducing to
unworldliness, to passionlessness, to cessation, to peace,
to higher knowledge, to enlightenment, to Nibbana.
What are the four ? Firstly, there is the case of the
fool who takes his pleasure and finds gratification in
slaying living creatures. Secondly, there is the case of
[131] one who takes his pleasure and finds gratification
in taking what is not given. Thirdly, there is the case
^ Cf. Majjhima I, p. 10; Buddhist Suttas, S.B.E. XI, p. 303.
Buddhaghosa refers to Visuddhi Magga for details.
^ Cf. Dhammasangani, J:; 1,348.
2 Cf. above, p. 107, § 20.
D. iii. 131. THE DELECTABLE DISCOURSE. 1 23
of one who takes his pleasure and finds gratification
in false statements. Fourthly, there is the case of
one who dwells surrounded by, and in the enjoyment
of the five kinds of sensuous pleasures. These, Cunda,
are the four modes of beina addicted and devoted to
pleasure which are low and pagan, belonging to the
average majority, unworthy, disconnected with good,
not conducive to unworldliness, to passionlessness,
to cessation, to peace, to insight, to enlightenment,
to Nibbana.
24. It may happen, Cunda, that other teachers may
ask : Are those recluses who follow the Sakyan
addicted and devoted to these four modes ? They
should be answered Nay, that is not so ! They would
not be speaking rightly ; they would be misrepresent-
ing you by what is not fact, by what is not so.
These are the four modes of being addicted and
devoted to pleasure, Cunda, which conduce absolutely
to unworldliness, to passionlessness, to cessation, to
peace, to higher knowledge, to enlightenment, to
Nibbana. What are the four ? Firstly, Cunda, when
a brother, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhfina,
wherein there is initiative and sustained thought which
is born of solitude and is full of zest and ease.^
Secondly, when suppressing initiative and sustained
thought, he enters into and abides in the Second
Jhana, which is self-evoked, born of concentration, full
of zest and ease, in that, set free from initial and
sustained thought, the mind grows calm and sure,
dwelling on high.^ Thirdly, when a brother, no
longer fired with zest, abides calmly contemplative,
while mindful and self-possessed he feels in his body
1 It should be borne in mind that the one all-expressive word
in Pali for pleasant sensation, pleasure, happiness, ease is s u k h a.
Ease here, therefore, must be taken as representing exactly,
generically considered, the foregoing term pleasure,
2 On the Jhana-term ekodibhava cf. Expositor, i, p. 226. It
is there taken to mean literally state of unique or lonely exalta-
tion.
124 XXIX. PASADIKA-SUTTANTA. D. iii. 132.
that ease whereof Ariyans declare : He that is calmly
contemplative and aware, he dwelleth at ease, so does
he enter into and abide in the Third Jhfma. Fourthly,
by putting aside ease and by putting aside mal-aise, by
the passing away of the joy and the sorrow he used to
feel, [132] he enters into and abides in the Fourth
Jhana, rapture of utter purity of mindfulness and
equanimity, wherein neither ease is felt nor any ill.
These four modes of being addicted and devoted to
pleasure, Cunda, conduce to utter unworldliness, to
passionlessness, to cessation, to peace, to insight, to
enlightenment, to Nibbana. If then it happen, Cunda,
that Wanderers teaching other doctrines should
declare : The Sakyan recluses live addicted and
devoted to these four modes of pleasure, to them ye
should answer Yea, Rightly would they be speaking
of you, nor would they be misrepresenting you by
what is not fact, by what does not exist.
25. It may happen, Cunda, that Wanderers teach-
ing other doctrines than ours may declare : For those
who live addicted and devoted to these four modes of
pleasure, brother, how much fruit, how many advan-
tages are to be expected ? Them ye should answer
thus : Four kinds of fruit, brother, four advantages are
to be expected. What are the four ? Firstly, the case
of a brother who by the complete destruction of the
three fetters^ becomes a Stream-winner, saved from
disaster hereafter, certain to attain Enlightenment.
Secondly, the case of a brother who by the complete
destruction of three fetters has so diminished passion
and hate and illusion that he has become a Once-
Returner, and returning but once to this world will
make an end of 111. Thirdly, the case of a brother
who, by the complete destruction of the five last
fetters, will be reborn in another world, thence never
to return, there to pass away. Fourthly, the case of the
brother who, by the destruction of the mental Intoxi-
cants, has come to know and realize for himself, even
' Cf. supra, p. 102, § 13 ; Vol. I, p. 200 f.
D. iii. 133- THE DELECTABLE DISCOURSE. 1 25
in this life, emancipation of intellect and emancipation
of insight, and therein abides. These, brother, are the
four kinds of fruit, the four advantages to be expected
by those who are addicted and devoted to those four
modes of pleasure.
26. It may happen, Cunda, that Wanderers [133]
teaching other views than ours may declare : The
Sfikyan recluses are inconsistent in the doctrines
they hold. To them thus declaring, this might be
replied : — Brother, the Exalted One who knows, who
sees, Arahant, supremely enlightened, hath taught and
made known to his disciples doctrines not to be trans-
gressed so long as life shall last. Just as a pillar of
stone or iron, with base deep planted, well fixed,
unshaking, unquivering, even so are those doctrines.
The brother who is arahant, in whom the intoxicants
are destroyed, who has lived the life, who has done
his task, who has laid low his burden, who has
attained salvation, who has utterly destroyed the fetter
of rebirth, who is emancipated by the true gnosis, he
is incapable of perpetrating nine things : —
1. He^ is incapable of deliberately depriving a
livinof creature of life.
2. He is incapable of taking what is not given so
that it constitutes theft.
3. He is incapable of sexual impurity.
4. He is incapable of deliberately telling lies.
5. He is incapable of laying up treasure for indul-
gence in worldly pleasure as he used to do in the life
of the house.
6. He is incapable of taking a wrong course through
partiality.
7. He is incapable of taking a wrong course through
hate.
8. He is incapable of taking a wrong course through
stupidity.
9. He is incapable of taking a wrong course through
fear.
1 Cf. below Sangiti, p. 225 (x) ; Anguttara IV, 370.
126 XXIX. PASADIKA-SUTTANTA. D. iii. 134
These nine things the arahant in whom the mental
intoxicants are destroyed, who has lived the life, whose
task is done, whose burden is laid low, who has
attained salvation, who has utterly destroyed the fetter
of becoming, who is emancipated by the true gnosis is
incapable of perpetrating.
[134] 27. It may happen, Cunda, that Wanderers
who hold other views than ours may declare : Concern-
ing the past Gotama the Recluse reveals an infinite
knowledge and insight, but not so concerning the
future, as to the what and the why of it. [If they were
to say so], then those Wanderers would fancy, like so
many silly fools, that knowledge and insight concerning
one kind of thing are to be revealed by knowledge
and insight engaged upon another kind of thing.
Concerning the past, Cunda, the Tathagata has
cognition reminiscent of existences. He can remem-
ber as far back as he desires. And concerning the
future there arises in him knowledge born of Enlighten-
ment^ to this effect : This is the last birth ; now is
there no more cominof to be.
28. If, O Cunda, the past mean what is not true,
what is not fact, what does not redound to your good,
concerning that the Tathagata reveals nothing.^ If the
past mean what is true, what is fact, but what does not
redound to your good, concerning that the Tathagata
reveals nothing. If the past mean what is true, what
is fact, and what does redound to your good, con-
cerninof^ that the Tathao-ata knows well the time when
to reveal it. [And the same is to be understood as
regards the future and the present.]
[135] And so, O Cunda, concerning things past,
future and present the Tathagata is a prophet ^ of
the hour, a prophet of fact, a prophet of good.
1 Buddhaghosa explains this as b o d h i m u 1 e j a t a ij : evolved,
or born, at the root of the Bo-tree.
- Or, does not answer ( n a v y a k a r o t i ).
^ Literally, declarer, or speaker of (- vad i).
U. iii. 135- THE DELECTABLE DISCOURSE. 1 27
., i
a prophet of the Norm, a prophet of the DiscipHne.
For this is he called Tathfioata/
29. Whatever, O Cunda, in this world with its
devas and Maras and Brahmas, is by the folk thereof,
gods or men, recluses or brahmins, seen, heard,
felt,- discerned, accomplished, striven for, or devised in
mind, — all is understood by the Tathagata. For this
is he called Tathagata :
And all that in the interval between the night, O
Cunda, wherein the Tathagata was enlightened in the
supreme enlightenment, and the night wherein he
passed away without any condition of rebirth remaining,
— all that, in that interval, he speaks in discourse or
conversation or exposition : — all that is so, and not
otherwise. For that is he called Tathagata.
As the Tathagata says, O Cunda, so he does ; as he
does, so he says. Inasmuch as he goeth even accord-
ing to his word, and his word is according to his going,
for that is he called Tathagata.
As to the world, O Cunda, with its Maras and
its Brahmas, of all its folk, divine or human, recluses or
brahmins, the Tathagata hath surpassed them, hath
not by them been surpassed, surveys them with sure
vision, disposer of things. For that is he called
Tathagata.
30. It may happen, Cunda, that Wanderers teaching
other doctrines than ours may say : How is it, brother,
does a Tathagata exist after death ?^ Is that true, and
is any other view absurd ? They so asking are thus to
be answered : Brother, this hath not been revealed
1 Tatha-gado, putting d for t, says Buddhaghosa.
^ Here, as in Papanca Sudani on Majjhima I, i, Buddhaghosa
calls mutaij, mutva, an equivalent term for the other three
senses. And he refers v i n n a t a ij : discerned, to ideas pleasant
and unpleasant. See Buddh. Psychological Ethics, 239, «. i ;
and cf. Samyutta I, 186: ditthasute patighe ca mute
ca (cf. Kindred Sayings I, 237, n. i).
^ The four alternatives are enumerated among Eel-wriggler
speculations. Vol. I, p. 39 f. In this connexion, says Buddha-
ghosa, Tathagata means a person (being, sat to), presumably
any arahant, not the Buddha only.
128 XXIX. PASADIKA-SUTTANTA. D. iii. 136.
[13(5] by the Exalted One. Or they may say : Does a
Tathfigata not exist after death ? ... or does a
Tathagata neither exist nor not exist after death, . . .
or does he both exist and not exist after death ? Is
this true, is any other view absurd ? They are then to
be answered in the same words.
31. But it may happen, Cunda, that they may ask :
But why, brother, is this not revealed by Gotama the
Recluse ? They are thus to be answered : Because,
brother, it is not conducive to good, nor to true
doctrine, nor to the fundamentals of religion, nor to
unworldliness, nor to passionlessness, nor to tranquillity,
nor to peace, nor to insight, nor to enlightenment, nor
to Nibbana. Therefore is it not revealed by the
Exalted One.
32. It may happen, Cunda, that they may ask:
But what, brother, is revealed by Gotama the Recluse ?
They are thus to be addressed : — This is 111 : — that,
brother, is revealed by the Exalted One. This is the
Cause of 111 : — that, brother, is revealed by the Exalted
One. This is the Cessation of III : — that, brother, is
revealed by the Exalted One. This is the Path
leading to the Cessation of 111 : — that, brother, is
revealed by the Exalted One.
[137] S3- ^^ ^^y happen, Cunda, that those
Wanderers may ask : But why, brother, is just that
revealed by the Exalted One ? They so asking are to
be thus addressed : — Because that, brother, is traught
with Good, that belongs to the Norm, that is funda-
mental to reli"ion, and conduces to absolute unworldli-
ness, to passionlessness, to cessation [of ill], to peace,
to insight, to enlightenment, to Nibbfma. Therefore
is it revealed by the Exalted One.
34. Those comments on views concerning the
beginning of things, Cunda, which have been revealed
by me to you even as they should be revealed : — as
they should not be revealed shall I thus reveal them
unto you ?^ And those comments on views concerning
1 Read, for n o, vo, as in the following similar phrase.
D. iii. 138. THE DELECTABLE DISCOURSE. I 29
the end or the beginnings of things, which have been
revealed by me to you even as they should be revealed : —
as they should not be revealed shall I thus reveal them
unto you ?
There are, Cunda, some recluses and brahmins who
believe and profess one or another of the following
views ; saying : This alone is true, any other opinion is
absurd : —
The soul and the world are eternal. . . .
The soul and the world are not eternal. . . .
The soul and the world are neither. . . .
The soul and the world are both. . , .
The soul and the world are self-made. . . .
The soul and the world are made by another. . . .
The soul and the world are both self-made and
made by another. . . .
[138] The soul and the world are neither, having
come into being fortuitously.^
Or they believe and profess one or other of these
same views concerning pleasure and pain."^
35. Now, Cunda, to those recluses and brahmins,
who believe and profess any one of these views I go
and say thus: Is this so, friend.'* And if they reply:
' Yes ! This alone is true, any other view is absurd ' I
do not admit their claim. Why is this ? Because
persons hold different opinions on such questions.
Nor do I consider this [or that] view on a level with
my own,^ let alone higher. 'Tis I who am higher, that
is with regard to exposition.'*
36. And thus I say regarding each of these opinions
aforesaid. [139] Concerning all these comments con-
cerning the beginning of things, I have revealed to you
what should be revealed ; shall I then reveal to you
what should not be revealed ?
2,^. And what, Cunda, are the comments concerning
1 Cf. above, I, 186-188. 2 Q[ Samyutta ii., 19 f.
^ Attano sama-samar). That is, says the Corny., on a
level of knowledge ( n a n e n a ) .
'^ A d h i p a n n a 1 1 i .
9
130 XXIX. PASADIKA SUTTANTA. D. iii. 140.
the things after this life, both which should be revealed
and which should not be revealed ?
There are, Cunda, certain recluses and brahmins
who believe and profess one or other of the following
views and say regarding it : That alone is true, any-
other view is absurd : —
The soul becomes after death of visible shape free
from infirmity. . . .
It becomes invisible, . . .
It becomes both visible and invisible. . . .
It becomes neither visible nor invisible. . . .
[140] It becomes conscious. . . .
It becomes unconscious. . . .
It becomes both. . . .
It becomes neither. ...
The soul is abolished, destroyed, does not come to
be after death.
38. Now, Cunda, to those recluses and brahmins,
who believe and profess any one of these views, I go
and say, as before : — Is this even as you say, friend ?
And if they reply : ' This alone is true, any other view
is absurd,' I do not admit that. And why is this ?
Because persons hold different views on such questions.
Nor do I consider this or that view on a level with
mine own, let alone higher. 'Tis I who am higher,
that is with regard to exposition.
39. And thus I say regarding all those opinions
aforesaid. Concerning all these comments concerning
the things after this life, I have revealed to you [141]
what should be revealed ; shall I then reveal to you
what should not be revealed ?
40. For the expungeing of all these comments on
opinions concerning the beginning and the hereafter
of things, and for getting beyond them, Cunda, I have
taught and laid down^ the Four Onsets of Mindfulness :
— what are the Four.'^^ Herein, let a brother, as to
the body, continue so to look upon the body that he
remains ardent, self-possessed and mindful, that he may
^ Pan fiat ta. ^ Vol. II, 327.
D. iii. 141. THE DELECTABLE DISCOURSE. I3I
overcome both the hankering and the dejection common
in the world. And so too let him continue to look
upon feeling, thought and ideas. These have I taught
and laid down for the expungeing of and the getting
beyond all those comments on opinions.
41. Now at that time the venerable Upavana was
standinof behind the Exalted One fanninof him.^ There-
upon he said to the Exalted One : Wonderfully, lord,
and marvellously delectable is this exposition of the
Norm ; exceeding great is the charm thereof. How,
lord, is this exposition named ?
Well then, Upavana, bear it in mind as the Delect-
able Discourse.
Thus spake the Exalted One. And pleased and
delighted was the venerable Upavana at his words.
Here ends the Pasadika Suttanta.
^ Cf. Psalms of the Brethren, p. 140, for his poem and his
ministry ; and p. 350 for another allusion to this incident.
INTRODUCTION
TO THE
LAKKHANA SUTTANTA.
This Suttanta is a very interesting instance of the method,
so often followed in the Dialogues, of pouring new wine into
the old bottles.^
The brahmins had inherited a very ancient speculation
(or, if that expression be preferred), a religious belief, in a
mystic man, to whose dismemberment the origin of the
world, and of all that is in the world, had been due. Such
a theory is not, however, exclusively Aryan, Relics of it, in
its most savage ferocity, are found as far off as the South
Seas, and lie hidden under the grotesque details of the myth
of Osiris. It is strange indeed that any such relics should
have survived. For this idea runs counter to all the numerous
cosmogonies that arose out of the later polytheisms. In
India we have the most ancient presentation of it in the
well-known Purusa-Sukta — a hymn now incorporated, it is
true, in one of the latest portions of the Rig Veda, but pre-
serving the memory of a trend of thought earlier, no doubt,
than the cult of most of the Vedic gods. W'e owe a debt
of gratitude to the brahmin compilers of this anthology that
they should have thought it worth while to include a concep-
tion so foreign to the rest of the collection.
The dismemberment of the Man is here ascribed to the
gods. It is they who slay him and cut him up, and sacrifice
him. From the pieces are produced (we are not told how)
various things that gods need — metres in which they may
be praised ; animals to be sacrificed to them ; men to perform
the sacrifices; the earth and sky, the moon and the sun. As
the gods are made in the image of men, it is scarcely prob-
able that this bi;^arre idea could have arisen except among
people who believed that a human sacrifice would bring
advantage to the tribe. Of course the victim of the gods,
before there were any men, was no ordinary man. He was
a mythic monster of a man with a thousand heads, a thou-
sand eyes and a thousand feet, as suitable a victim for the
gods as a captive enemy would be for men. So say the
1 Compare on this method what has been said above, I, 206-
208.
132
INTRODUCTION. 1 33
opening verses ; afterwards the Man is treated as if he were
the usual shape. It is therefore quite possible that the
beginning of the hymn is by one author and the rest by
another.
Notwithstanding its own incongruities, and its direct con-
tradiction of other stories of creation, this one survived. A
hymn of the Atharva (X, 2) returns to the subject. The
mythic Man loses in that hymn his thousand heads and eyes
and feet, but the purpose of the hymn is to identify him
quite clearly and completely with Brahma, the new personi-
fication of the magic words of the sacrifice, the new name
for a Spirit of the universe. Thus do new gods absorb
the old.
There is another mythical Man in the pre-Buddhistic
literature, who is also identified with Brahman. He creates
all this out of himself. But he is not a sacrificial victim ;
and the long account of how he does it does not identify him
with the Man of the Purusa-sukta.^
There is yet a third Man to be considered — the man in
the eye, and in the mirror, and in many other things — the
subject of the well-known passage incorporated in two
Upanishads, and therefore older than either.^ This third
Man is simply the animistic soul.
Which of these three is the one referred to in our Sut-
tanta ? It is necessary before we attempt to answer this
question to see what the Pali evidence says. It is unfortun-
ately very little, but not without importance. In the first
place there are several passages where brahmins of good
standing are represented as claiming this theory of natal
marks on the body of the superman as part of their stock
of hereditary knowledge.^ It is true that when the whole
list of such knowledge is given, this theory of marks is put at
the end as if it were the least of all in importance. Never-
theless, if this statement be correct for the period of the rise
of Buddhism, and for the localities mentioned, then it
follows that the theory is not a Buddhist one at all : it is
brahmin. And the information is just what we should
expect — certain brahmins, in their capacity as augurs and
soothsayers, had worked out a theory of such marks, and
handed it on to their pupils. It must be recollected that
there was then, in the valley of the Ganges, no astrology ;
^ See Rh. D.'s Theory of Soul in the Upanishads, J.R.A.S. ,
1899, p. 79. _
- Brihad. Ar. Up. I, 4.
^ Digha I, 89, 114, 120 ; Anguttara I, 163 ; Majjhima II, 136;
Sutta Nipata, 6go, 1000 ; Milinda, 10 ; Divyavadana, 620.
134 XXX. LAKKHANA SUTTANTA.
and that in one of the very oldest of their documents — in
the Silas — the Buddhists had expressly condemned all sorts
of augury and soothsaying practised for gain by some
samaiias and by brahmins.^ This particular form of sooth-
saying is there mentioned.
Secondly the Buddhists had a theory of the superman,
the Maha-purisa. It is only mentioned incidentally in a
few passages ; but it was there. Thus at Saijyutta V, 158
when Sariputta asks the Buddha what the saying, ' the super-
man ' means, he is answered as follows :
It is b}^ emancipation of mind that I call a man super-
man. Without that emancipation there is no superman.
And how is one thus emancipated ? With regard to his
body, his feelings, his mind and his ideas he continues to be
so master of them by insight that, ardent, self-possessed and
mindful, he overcomes both the dejection and the hankering
common in the world. So doing his mind is purified, emanci-
pated, free from mental intoxications.
Again at Anguttara II, 35 a brahmin, known by his epithet
of Vassakara, the Rain-maker, calls on the Buddha. He is
most probably the same rain-maker as the one who afterwards
became notorious as the spy and traitor who brought about
the destruction and slaughter of the Licchavis. He says
that they (the priests) call a man endowed with four qualities
a very wise man, a superman (a Maha-purisa). Those
qualities are (i) That he is learned. (2) That he is a good
expositor of the meaning of what he has learnt by heart.
(3) That he has a good memory. (4) That he is expert and
untiring in everything a layman has to do, and can search
out expedients for doing and carrying through anything that
has to be done.
The answer, put into the mouth of the Buddha' by the
early Buddhists, amounts to this : —
Very well. It is not for me to express approval or dis-
approval. That you know best. I also call a man of four
qualities very wise, a superman. And what are those quali-
ties ? (i) He concerns himself with the advantage and
the welfare of the great masses of the people, many are the
folk he has established in the Ariyan system — that is in the
beauty of righteousness as set forth in the Ariyan Path.
(2) He can think about a thing, or not, just as he wishes;
he can harbour an aspiration, or not, just as he wishes.
Thus is he master of his mind in the trends of thought.
(3) He can enter at his pleasure without toil or trouble into
the four ecstasies that are beyond thought and yet pertain
^ See above, I, 15-19.
INTRODUCTION. 1 35
to this present life.^ (4) He has put away the intoxications
arising from lust and becomings from speculation and
ignorance. Thus does he gain and abide in that sane
emancipation of heart and mind that he knows and realizes
even in this present life.
The story goes on to say that the Buddha himself (let us
add, like any other Arahant) has done all this ; and
then it winds up in an impassioned verse which sums up the
lesson of the talk.
Again there is a verse included in the Dhammapada
anthology — it is No. 352 — which in different phraseology
asserts the same conclusion, that is, that the Arahant is the
superman. Unfortunately this particular verse is one of
those the origin of which has not yet been traced ; and the
new edition of the text puts the very word in question (Maha-
purisa, the superman) in brackets, as if it were an inter-
polation. This is not correct. The commentary has the
word, and the reading is confirmed by Anguttara II, 37.^
These are the only passages in the 16 vols, of the four
Nikayas in which the word has so far been traced. This is
sufficient to show that the word is not in use as a technical
term in the Buddhist doctrine. It occurs only when the
brahmin use of the word is referred to (Sariputta was a
brahmin), and is there used to show the startling contrast
between the brahmin and the Buddhist conceptions of what
a superman must be.
So with these marks. Our Suttanta says that — granted,
for the purposes of this argument, that these are supermen
recognizable by bodily marks that may be discerned at birth
— then the superiority of these children is due entirely to
good deeds done in a former birth, and can only be main-
tained, in the present life, by righteousness. The superman,
by the theory, becomes either king or leader of a religious
movement. In either case it is righteousness that produces
and keeps alive the gain. The marks must have the same
origin, and the results would be the same without them.
It follows that the marks are incidental ; they don't really
matter. And as a matter of fact we never hear of them
again, as a serious proposition, in all the immense literature
of Buddhism throughout the centuries of its development in
India, and China, in Ceylon, or in Japan. The idea survived
in the brahmin schools. Eleven centuries later Varaha
Mihira still has a list of such marks. Why did the Buddhists
1 See above. III, 108.
- The metre can be corrected by omitting vuccatiti.
136 XXX. LAKKHANA SUTTANTA.
never take to it ? Can it be possible that this Suttanta was
not without influence in keeping ahve among the Buddhists
their sane dishke to all the animist arts of soothsaying ?
It would seem that the more learned and influential brah-
mins shared this feeling. They have preserved very little
of the details of such arts. And on these particular marks
they have nothing to say. Most of the marks are so absurd,
considered as marks of any human, that they are probably
mythological in origin, and three or four seem to be solar. Our
Suttanta seems gravely ironical in the contrast it makes be-
tween the absurdity of the marks and the beauty of the
ethical qualities they are supposed, in the Suttanta, to mean.
And Buddhaghosa makes pathetically futile efforts to bring
some sense into them. It is quite evident that his tradi-
tional forerunners have understood them as little as he does
himself.
XXX. LAKKHANA SUTTANTA.
THE MARKS OF THE SUPERMAN.
[142] Thus have I heard : —
1, 1. The Exalted One was once staying near
Savatthr, in Anathapindika's park, the Jeta-Vana. And
there the Exalted One addressed the Brethren, saying
Bhikkhus ! Yea, lord ! they responded. And he
said : — There are thirty-two special marks of the Super
man,i brethren, and for the Superman possessing them
two careers lie open, and none other.-^ If he live the
life of the House, he becomes Monarch, Turner of the
Wheel, a righteous Lord of the Right, Ruler of the
four quarters, Conqueror, Guardian of the people's good,
Owner of the Seven Treasures. His do those seven
treasures become, to wit, the Wheel treasure, the Ele-
phant treasure, the Horse treasure, the Gem treasure,
the Woman treasure, the Housefather treasure, the
Adviser treasure making the seventh. More than a
thousand sons will be his, heroes, champions, vigorous
of frame, crushers of the hosts of the enemy. He,
when he has conquered this earth to its ocean bounds,
is established not by the scourge, not by the sword, but
by righteousness. But if such a boy go forth from the
life of the House into the Homeless State, he becomes
Arahant, a Buddha Supreme, rolling back the veil from
the world.
2. And what, brethren, are the Thirty-two Marks of
the Superman, wherewith endowed [143] two careers lie
open to him and none other : — that of a Monarch,
Turner of the Wheel . . . that of Buddha Supreme ?
(i) He hath feet with level tread. That this is so
counts to him as one of the marks of the Superman.
(2) Moreover beneath, on the soles of his feet, wheels
appear thousand-spoked, with tyre and hub, in every
^ On the following formula cf. the Buddha-legend in The
Sublime Story Suttanta, Vol. II, 13 f., and explanatory foot-
notes; also above, p. 60; below, p. 165.
137
138 XXX. LAKKHANA SUTTANTA. D. iii. 1, 144.
way complete and well divided. That this is so counts
to him as one of the marks of the Superman.
(3) He has projecting heels. That this is so, etc.
(4) He is long in the fingers and toes. . . .
(5) Soft and tender in hands and feet. . . .
(6) With hands and feet like a net. . . .
(7) His ankles are like rounded shells. . . .
(8) His legs are like an antelope's. . . .
(9) Standing and without bending he can touch and
rub his knees with either hand. . . .
(10) His male organs are concealed in a sheath. . . .
(11) His complexion is like bronze, the colour of
gold. . . .
(12) His skin is so delicately smooth that no dust
cleaves to his body. . . .
[144] (13) The down on it grows in single hairs one
to each pore. . . .
(14) The down on his body turns upward, every
hair of it, blue black in colour like eye-paint, in little
curling rings, curling to the right. . . .
(15) He has a frame divinely straight. . . .
(16) He has the seven convex surfaces. . . .
(17) The front half of his body is like a lion's. . . .
(18) There is no furrow between his shoulders. . . .
{19) His proportions have the symmetry of the
banyan-tree : the length of his body is equal to the
compass of his arms, and the compass of his arms is
equal to his height. . . .
(20) His bust is equally rounded. . . .
(21) His taste is supremely acute. . . .
(22) His jaws are as a lion's. . . .
(23) He has forty teeth, . . .
(24) Regular teeth. . . .
(25) Continuous teeth. . . .
{26) The eyeteeth are very lustrous. ...
(27) His tongue is long. . . .
(28) He has a divine voice like the karavika
bird's. ...
(29) His eyes are intensely blue. . . .
(30) He has eyelashes like a cow's. . . .
D. iii. 1, 145. THE MARKS OF THE SUPERMAN. 1 39
(31) Between the eyebrows appears a hairy mole
white and Hke soft cotton down. . . .
[145] (32) His head is Hke a royal turban. . . .
3. These, brethren, are the Thirty-two Marks of the
Superman, wherewith endowed he has two careers that
He open to him and none other : that of the Lord of the
Wheel and that of Buddha Supreme. . . . And seers
not of our communion, brethren, are acquainted with
these Marks, but they know not for what deeds done
any one of the Marks is acquired.
4. Whereas in whatsoever former birth, former state
of becoming, former sojourning, brethren, the Tatha-
gata, then being human, took on mighty enterprise in
all good things, took on unfaltering enterprise in seemly
course of deed and word and thought : — in dispensing
gifts, in virtuous undertakings, in keeping of festivals,
in filial duties to mother and to father, in pious duties
to recluse and brahmin, in honour to the head of the
house and in other such things of lofty merit [146] —
by the doing and by the accumulating of that karma,
by the mass and the abundance thereof, he when the
body perished was after death reborn in a bright and
blessed world. There was he endowed with a larger
measure than other devas in ten matters, to wit in
celestial years, beauty, happiness, glory, dominion,
sights, sounds, odours, tastes and touches. Deceasing
thence and attaining life as ye know it,^ he acquires
this Mark of the Superman, to wit : feet with level
tread, evenly placing his foot upon earth, evenly
drawing it up, evenly touching earth with the entire
surface of the foot.
5. He, endowed with this mark, if he dwell in the
House, becomes Monarch, Turner of the Wheel. . . .
Conquering not by the scourge, not by the sword, but
by righteousness, he doth preside over this earth to its
ocean-bounds, an earth void of barrenness, pitfalls^
or jungle, mighty, prosperous, secure and fortunate
1 Itthattaij.
" A n i m i 1 1 a y ; according to Buddhaghosa, the signs of
brigandage, in the sense of causes of disaster, are absent.
I40 XXX. LAKKHANA SUTTANTA. D. iii. 1, 147.
and without blemish. As Monarch, what doth he
get ? He is not hable to obstruction from any human
foe with hostile intent. As Monarch this doth he get.
If he leave the House for the Homeless State, he
becomes Arahant, Buddha Supreme, rolling back the
veil of the world. As Buddha what doth he get ? He
is not liable to obstruction from any foe or adversary
within or without, out of lust or hate or illusion, whether
recluse or brahmin or deva or Mara [147] or Brahma
or anyone in all the world. As Buddha this doth
he get.
This was the matter spoken of by the Exalted One.
6. Concerning it this was said : —
With heart intent on speaking truth,
On righteous ways and self-restraint^
Curbing of sense and conduct pure.
On virtue s heart Ji and holy feast,
On opeji hand and gentle life,
Harming no creatiu^e, shunning force : —
So failed he ever and a day,
And high resolve upon him took.
He by that karma passed to heaven^
To share in bliss and ravishment ;
Thence ivhen he fell^ reborn as man,
Lo I 'twas with even-treading feet
He came and touched the lap of earth.
Interpreters together met
Declared : No obstacle can rise
For him who treads with level foot.
DzL'ell he among the laity.
Or leave the world as Wanderer,
This doth that sizn betoken clear.
If of the House a diveller he,
U nhindered shall he hold his way,
By foe77ien ; he shall overcome
All others, he shall rout the foe.
^ D i V a m ; v.l. t i d i v a ni : the next world, the world of devas,
or that region of it called Tusita (blissful). Cf. below, i^ 15,
N a n d a n a.
D. iii. 1, 148. THE MARKS OF THE SUPERMAN. I4I
No human power can bid him stay,
So works in him his Karma s friut.
Or if, so tj'eading, he doth fare
Forth from the world as Wanderer,^
With vision clear and wholly fain
Worldly ambitions to forsivear,
Chief among men, and peerless he
Never i faith comes back to birth.
This is for him the natural lazv.'^
7. Whereas in whatsoever former births, former
state of becoming, former sojourning, brethren, the
Tathfigata, then being human, [148] lived for the weal
of the great multitudes, dispeller of dread and of
panic, purveyor of just protection and wardenship and
giver of supplies, he, by the doing and by the accumu-
lating of that karma, by the mass and the abundance
thereof, was when the body perished reborn after
death in a bright and blessed world. . . . Deceasing
thence and attaining life as ye know it, he acquires
this mark of the Superman, to wit : beneath on the
soles of his feet wheels appear, thousand-spoked, with
tyre and hub, in every way complete and well divided.
8. Endowed with this Mark, if he dwell in the
House, he becomes Monarch, Turner of the Wheel.
... As Monarch what doth he get ? He hath a
great retinue ; many are they that surround him : —
brahmin householders, townsmen and country folk,
treasury officials, bodyguards, warders, ministers,
courtiers, tributary kings, feudatories in chief'^ and
youths of high degree. As Monarch this doth he get.
If he leave the House for the Homeless State, he
^ Lit. if he enter the state of going forth (pabbajjam
u p e t i) — i.e., leaving a worldly career for religion. On the term
Wanderer see Rh. D., Buddhist India, 141 ff.
2 Cf . Vol. II, p. 8, n. 3 : e s a hi t a s s a d h a m m a t a. This
is his nature (ayag sabhavo), the Cy. here adds.
•• Bhogiya. See above. Vol. I, p. 108, n. i, and below, i^ 17.
Cf. M. Ill, 133; J. VI, 344.
142 XXX. LAKKHANA SUTTANTA. D. iii. 1, 149.
becomes . . . Buddha Supreme. . . . As Buddha
what doth he get ? He hath a great retinue ; many
are they that surround him : bhikkhus and bhikkhunis,
lay-brethren and lay-sisters, devas and men, Asuras,
Nfigas, Gandhabbas. As Buddha this doth he get.
This was the matter spoken ot by the Exalted One.
9. Concerning it this was said : —
In bygojie years, in earlier births.
As man, to 'inany bringing weal.
Dispelling dread and quaking fear.
Zealous to zuard, to shield, to fend,
[149] He by that Karma passed to heaven
To share in bliss and ravishment.
Thence when he fell, reborn as man.
Wheels upon his two feet are fou7id,
With tyre complete and tho2t.sand spokes.
Interpreters together 7net
Decla7'ed when they beheld the boy
With marks of 7nerit, hu7idredfold :
Ever surrounded zvill he be
By liegeme7i, foe-subduer he ;
For lo I the wheels with tyres complete.
If bearing these, he fare ?iot forth
As Waizdei'er, he turns the Wheel
And rules the earth, where priiices all
And nobles yield him fealty ,
Attending him, the mighty one.
And if, so marked, he forth do fare
Leaving the world as Wanderer
With vision clear and iv holly fain
Worldly ambitions to forszvear^
Devas and men and demons all,
Asuras, Sakkas, Rakkhasas,
Nagas, Gandhabbas, Gai^udas,
Fourfooted beasts, all on him wait: —
Peerless, by devas and by men
Revered, so great and glorious he.
10. Whereas in former birth, former state of be-
coming, former sojourning, brethren, the Tathagata,
D. iii. 1, I50. THE MARKS OF THE SUPERMAN. 1 43
then being human, putting away the taking of life, re-
frained therefrom and laying the scourge and sword
aside, dwelt gentle and compassionate, merciful and
friendly to all living creatures, he by the doing and by
the accumulating of that karma, by the mass and the
abundance thereof, was when the body perished re-
born after death in a bright and blessed world. . . .
Deceasing thence and attaining life as ye know it, he
acquires these three marks of the Superman [150], to
wit : he has projecting heels, has long fingers and toes,
and as to his limbs is divinely straight.
11. Endowed with these Marks, if he dwell in the
House, he becomes Monarch, Turner of the Wheel.
. . . As Monarch, what doth he oet ? Lon^lived is
he, long doth he last, for many years doth he preserve
his life ; no enemy whatever born of man is able in
that interval to take his life away. As Monarch this
doth he get. If he . . . become Buddha Supreme,
... as Buddha what doth he sfet ? Lono-lived is
he, long doth he last, for many years doth he pre-
serve his life ; no enemy whatever, no foe, be he re-
cluse or brahmin, or deva or Mara or Brahma or
anyone in the whole world is able in that interval to
take his life. As Buddha this doth he oret.
This was the matter spoken of by the Exalted One.
12. Concerning it this was said : —
DeatJis dreadful havoc well he felt
And fellow creatures shunned to slay.
Through such good ways to heaven he came.
Of things well done enjoyed the fruit.
Deceased, and hither come once more.
As man these Marks are on him seen : —
Full long of heel is he reborn^
And like Brahma divinely straight,
Lovely to see, fair shaped of limb.
Of shapely arms and tender skin,
Goodly to see, proportioned well}
Tender and soft his finger s touch.
1 On sujata, cf Dhammapala's comment in the Sela Sutta,
Psalms of the Brethren, p. 311, n. 3.
144 XXX. LAKKHANA SUTTANTA. D. iii. 1, 151.
[151] By tJiose three marks of man supreme
They tell the boy long-lived will be.
If a layman he grow to be.
Long years his life will be maintained.^
And longer yet if from the world
He goeth forth as Wanderer,
Lord over self, life he maintains
To practise sai^itly gifts and pozuer}
JVherefore 'tis said those three marks be
The token of longevity.
13. Whereas in whatsoever former birth, former
state of becoming, former sojourning, brethren, the
Tathagata then being human, became a giver of
choice, well-flavoured, tasty, dainty foods, both hard
and soft, and drinks, he by the doing and by the
accumulating of that karma, by the mass and the
abundance thereof, was when the body perished
reborn after death in a bright and blessed world. . . .
Deceasing thence and attaining life as ye know it, he
acquires this Mark of the Superman, to wit : he has the
seven convexes. Seven are these : on both hands,
on both feet, on both shoulders and on the trunk.
14. Endowed with this mark, if he dwell in the House
he becomes Monarch, Turner of the Wheel. . . . As
Monarch what doth he get ? Choice well-flavoured
food, tasty dainty drinks. As Monarch, this doth he
get. If he . . . become Buddha . . . being Buddha
what doth he get ? Choice well-flavoured food, tasty
dainty drinks. As Buddha this doth he get.
[1.52] This was the matter spoken of by the Exalted
One.
15. Concerning it this was said : —
Giver was he of divers foods,
A nd essences peerless in taste.
Through seemly act, i^t Nandana^
Celestial grove, he revelled long.
1 Iddhima vasippatto hutva. Comy. Cf. the same
pair of terms in Milinda, p. 82.
'^ Cf. Kindred Sayings, i, 9, n i.
D. iii. 1, 153- THE MARKS OF THE SUPERMAN. 145
On earth arrived, the sevenfold szvell
He bore, on softly rotmded limbs.
And skilled diviners then declared,
Fine food and drink would be his lot.
Nor for the layman s life alone
Was clearly there the token shown,
Even if he as Wanderer
The world forsook, they said, that he,
Cleaving all layman s bonds, een then
Foremost in gifts of food would be.
16. Whereas in whatsoever former birth, former
state of being, former sojourning, brethren, the
Tathagata, then being human, became popular to
the people by the four bases of popularity,^ to wit, by
giving, by kindly speech, by sagacious conduct and by
impartiality, he by the doing and by the accumulating
of that karma, by the mass and by the abundance
thereof, was when the body perished reborn after death
in a bright and blessed world. . . . Deceasing thence
and attaining life as ye know it, he acquired these two
[153] marks of the Superman, to wit, soft and tender
hands and feet, and the hands and feet (reticulated) like
a net.
17. Endowed with these Marks, if he dwell in the
House, he becomes Monarch, Turner of the Wheel.
. . . As Monarch what doth he get } He hath well
affected attendants, well affected to him are brahmin
house-fathers, townsfolk and countryfolk, treasury
officials, bodyguards, warders, ministers, courtiers,
tributary kings, feudatory chiefs and youths of high
degree. As Monarch this doth he get. If he become
. . . Buddha, ... as Buddha what doth he get ?
Well affected are his attendants, well affected to him
are bhikkhus and bhikkhunls, lay-brethren and lay-
sisters, devas and men, xA.suras, Nagas, Gandhabbas.
As Buddha this doth he get.
^ These are also stated below, p. 183, XXXIII, XL ; in
Anguttara II, 32, 248; cf. Jat. V, 330; J.P.T.S., 1909, 31.
10
146 XXX. LAKKIIANA SUTTANTA. D. iii. 1, 154.
This was the matter spoken of by the Exalted One.
18. Concerning it this was said : —
By fo2trfold act and exercise : —
7^y liberal haiid^ by conduct wise,
By kindly speech, by jttst intent —
Winning the hearts of many folk.
Holding such parts in honour high,
He zvent to bright and blessed worlds.
Deceased again and hither come.
Exceeding soft his hands and feet,
And bearing net-like meshes fine ;
A 7zd passing loveliness is his.
Pleasant to see : — such gifts he hath.
This wondroiis youth while yet a babe.
[154] Disposer of the obedient crowd ^
Around him, lo / on earth he dwells
Of kindly speech, and ever fain
For others weal and happiness :^
Thus doth he practise virtues fair.
And if all wealth of worldly joys
He doth renounce, then C onqueror
Of self to common folk he talks
Of righteousness. And when they hear
With joyful hearts, responsive to
His word, they follow righteousness —
The greater duties and the less.
19. Whereas in whatsoever former birth, former
state of being, former sojourning, brethren, the Tatha-
gata, then being human, became one who spoke to the
multitude on their good, on righteousness, explaining
to the multitude, became a bearer of welfare and happi-
ness to living creatures, a celebrant of righteousness,
he, by the doing and by the accumulating of that karma,
by the mass and the abundance thereof, was when the
body perished reborn after death in a bright and
blessed world. . . . Deceasing thence and attaining
life as ye know it, he acquired these two marks of the
^ We should probably read parijan' assa vovidheyyo.
D. iii. 1, 155- THE MARKS OF THE SUPERMAN. 1 47
Superman, to wit, ankles like rounded shells and down
on the body turning- upward.
20. Endowed with these marks, if he dwell in the
House, he becomes Monarch, Turner of the Wheel. . . .
As Monarch what doth he get ? He becomes Chief,
Best, Foremost, Supreme, Paramount among those who
have worldly possessions. As Monarch this doth he
get. ... As Buddha what doth he get ? He be-
comes Chief, Best, Foremost, Supreme, Paramount
over all beings. As Buddha this doth he get.
This was the matter spoken of by the Exalted One.
21. Concerning it this was said : —
[155] Of yore he lifted up his voice,
Speaking anent the Good, the Right,
Declared it to the multitude.
And to all living things became
Bearer of weal and happiness,
A nd offered up 2instintingly
The sacrifice of Right, of Truth}
Through seemly act to heaven he fared,
And in the bright world found delight.
On earth reborn, upon him shozved
Two marks of highest happiness : —
Upright the doiun upon him stood ;
Goodly to see his ankles were
Built up beneath the flesh, and skin
Above right shapely, beautiful.
If with these signs hotise-life he lead.
The height of this worlds wealth he zvins ;
Greater than he noivhere is found ;
Of Jambudlpa lord he rules.
[156] If he stibliinely leave the world.
The greatest of all creatu^^es he,
Greater than he is nowhere found.
The whole wide ivorld itself is his ;
He lives the Conqueror over all.
^ The sacrifice of the gift of Dhamma, says the Corny. ; of.
Anguttara, I, 91 ; Mahavaysa, ch.xxxii, 42, and above: 'celebrant.'
148 XXX. LAKKHANA SUTTANTA. D. iii. 1, 157.
2 2. Whereas in whatsoever former birth, former
state of being, former sojourning, brethren, the Tatha-
gata, then being human, became a zealous learner in
craft, trade or science, in conduct or action, saying :
What can I quickly learn, quickly understand, quickly
acquire, nor long suffer toil .'* he, by the doing and by the
accumulating of that karma . . . was reborn in a bright
and blessed world. Deceasing- thence and attaining
life as ye know it, he acquired this mark of the Super-
man, to wit : legs like an antelope's,
23. Endowed with that Mark, if he dwell in the
House, he becomes Monarch, Turner of the Wheel.
As Monarch what doth he get? Whatsoever things
are worthy of a Monarch, the appanage, the treasures,
the belongings of a Monarch, these doth he quickly
acquire. As Monarch this doth he get. As Buddha
what doth he get ? Whatsoever things are worthy of a
recluse, the appanage, the treasures, the belongings of
a recluse, these doth he quickly acquire. As Buddha
this doth he get.
This was the matter spoken of by the Exalted One.
24. Concerning it this was said :
In arts and crafts, in life, in deed,
How he may learn to know with ease : —
This was his wish [157]; zvhere none was harmed,
Swiftly he learnt, nor laboured long:
That karma zvr ought, zuith happy fruit,
Shapely and fair the limbs he gets,
And szoeetly set in spiral citrl
On delicate skin the dozvn goes up.
Ante lope- legged is such a man,
'Tissaid, and further : V is the sign
Of swiftly ZV071 prosperity.
As by each several dozuny tip,
Szviftly he comes by hearls desire.
If from the zvorld he go not forth.
But if, so marked, he forth do fare
Leaving the zvorld as Wanderer,
With vision clear and wholly fain
D. iii. 1, 158. THE MARKS OF THE SUPERMAN. 1 49
Worldly ainbitio7is to forsweaj',
All that his fit belongings are,
That doth he find accordingly.
And quick, when on his course sublime.
25. Whereas in whatsoever former birth, former
state of being, former sojourning, brethren, the Tatha-
gata then being human, drew nigh and questioned
recluse or brahmin, saying : What, sir, is good ?
What is bad ? What is right, what wrong ? What
ouo-ht I to do, or not to do ? What when I have done
it will long be for my unhappiness ... or for my
happiness ? he, by the doing and by the accumulation
of that karma . . . was reborn in a bright and blessed
world. Deceasing thence and attaining life as ye know
it, he acquired this Mark of the Superman, to wit, [158]
his skin is so delicately smooth that no dust cleaves to
his body.
26. Endowed with that Mark, if he dwell in the
House, he becomes Monarch, Turner of the Wheel.
... As Monarch, what doth he get ? Great wisdom
will be his, nor is anyone therein equal to him, nor
superior to him amongst those who have worldly
wealth. As Monarch this doth he get. ... As
Buddha what doth he get ? Great wisdom will be his,
and wisdom in many fields, and the wisdom of a glad
heart, and the wisdom of swift thought, and the wisdom
of discrimination and the wisdom of revulsion.^ Nor is
^ This curious formula, used also by Ananda of Sariputta
(Kindred Sayings, I, 87), by the Buddha himself of Sariputta
(M. Ill, 25) and of any believer (S., V, 376 f . ; cf. A., I, 45),
is explained word for word at some length by Buddhaghosa.
Great wisdom is grasp of central doctrines. In the next, know-
ledge proceeds continually respecting many and divers doctrines.
The next seems to be knowing the joy both of insight and
achievement in ethical and religious exercise. In the ante-
penultimate term, javana is both swiftly going, and intellect
in action. It is here applied to grasping the three signs of all
living aggregates (k hand ha). The penultimate refers to de-
tection and extirpation of evil ; the last to horror of evil. The
contrast between this notable list and the absurdity and in-
150 XXX. LAKKHANA SUTTANTA. D. iii. 1, 159.
anyone equal to him or superior in wisdom among.all
beinos. As Buddha this doth he get.
This is the matter spoken of by the Exalted One.
27. Concerning it this was said : —
In days gone by, informer births,
All fain to know, a questioner,
He ivaiteci oft on saintly men,
Eager to listen and to lea^'n.
And with a heart intent on good}
Heeded discourse anent the good.
By deeds thns done in wisdom's quest.
Fine skin is his, as ma7i reborn.
Diviners of the signs at birth
Declared : "'tis he will know and see
Full subtle meanings and mystery.
If one so marked leave not the zuorld,
The Wheel he II turn and rule the earth.
And in such meanings as are taught
And among them that grasp them none
Will equal, jione zvill him excel.
[159] But if so iTiarked he forth do fare.
Leaving the zuorld as JVanderer,
With vision clear and wholly fain
Worldly ambitions to forswear.
He may attain the height supreme
Of wisdom, yea, Enlightenment
fis his to zvin, with powers of mind-
So boundless and so excellent.
28. Whereas in whatsoever former birth, former
state of being, former sojourning, brethren, the
Tathagata, then being human, lived without wrath, full
of serenity,- and even when much had been said,
fell not foul of anyone, was neither angry, nor malign,
signiticance of the mark of popular superstition is characteristic
of this whole Suttanta.
^ A 1 1 h a is here, by Buddhaghosa, opposed to d o s a, resent-
ment or evil, with which so many set out to question others.
But the double sense of good and meaning cannot be reproduced.
^ Absence of despair or exasperation. Corny.
D. iii. 1, i6o. THE MARKS OF THE SUPERMAN. I5I
nor enraged, manifesting neither anger nor hate nor
melancholy, but was a giver of fine and soft coverlets,
and cloaks, and fine linen, fine cotton, fine silken, fine
woollen stuffs, he by the doing and by the accumulating
of that karma . . . was reborn in a bright and blessed
world. Deceasing thence and attaining life as ye know
it, he acquires this Mark of the Superman, to wit,
his complexion is like bronze, and his skin like gold.
29. Endowed with that Mark, if he dwell in the
House, he becomes Monarch, Turner of the Wheel.
As Monarch what doth he get ? Receiver is he of fine
and soft coverlets and cloaks and fine linen, fine
cotton, fine silken, fine woollen stuffs. As Monarch
this doth he get. ... As Buddha what doth he get .'*
Receiver is he of those same things. As Buddha this
doth he get.
This is the matter spoken of by the Exalted One.
^o. Concerning it this was said : —
Good will he practised and he gave
Raiment and cove7'ings fieecy, fine.
[160] Tims he dispensed in former life,
As god pours rain Jipon the earth.
So doing fared he hence to heaven.
Reborn to fruit of deeds ivell done.
Those pleasures der, here takes he shape
With body as 'twere ivrought of gold.
Than gods more fine, like Indras self
Dwells he at home, a man not fain ^
To leave the ivorld as Wanderer,
The fnighty earth he governeth.
And for past effort he obtains
Choicest of robes and coverings
Abundant, delicate, textured fine.
Raiinent and drapery superfine
Doth he receive no less, should he
Go fort Ji into the homeless life.
Victor he wins the past -earned fruit.
What's do7ie can never co7ne to nought.
1 Read apabbajam icchao.
IS2 XXX. LAKKHANA SUTTANTA. D. iii. 1, i6i.
31. Whereas in whatsoever former birth, former
state of being, former sojourning, brethren, the
Tathugata, then being human, reunited long-lost
with long-bereaved ^ relatives, friends and comrades,
reunited mother with child and child with mother,
father [161] with child and child with father, brother
with brother, brother with sister and sister with brother,
making them as one, causing them to rejoice, he, by
the doing and by the accumulation of that karma,
. . . was reborn in a bright and blessed world.
Deceasing thence and attaining life as ye know it,
he acquired this Mark of the Superman, to wit, his
male orgrans were concealed in a sheath.
32. Endowed with this Mark, if he dwell in the
House, he becomes Monarch, Turner of the Wheel.
As Monarch what doth he get ? Abundant children
will be his, more than a thousand sons, heroes, victors
vigorous of frame, crushers of the host of the enemy.
As Monarch this doth he get. ... As Buddha, what
doth he get ? Abundant children will be his, for
thousands of children will he have, heroes, champions,
vigorous of frame, crushers of the hosts of the enemy.
As Buddha this doth he get.
This is the matter that was spoken of by the Exalted
One.
33. Concerning it this was said : —
In bygone days, in former births
Lost ones to those zvho long had sought,
Kinsfolk and friends to fidends he brozight.
Made them at one and made them. glad.
By such deeds he to heaven fared
1 0 share in bliss and ravishment.
Thence falling, born once more on earth.
His organs in a sheath were veiled.
[162] Abundant offspring S7ich will have.
More than a thousand sons are his,
Ilei^'oes and champions, quelling foes,
1 The Corny, conceives him as a ruler, organizing rescue-work
of this kind within and without the city.
D. iii. 1, i62. THE MARKS OF THE SUPERMAN. I53
Greeting with words of filial love,
They are the layman s joy and pride.
But if he fare as Wanderer,
Yet greater will his ojfspiHng be,
Children obedient to his woi^d.
So be he layman or Wanderer
This ma7'-k such benefit portends.
Here ends the First Portion for Recitation.
CHAPTER II.
2. I. Whereas in whatsoever former birth, fermer state
of being, former sojourning, brethren, the Tathagata,
then being human, was sincerely desirous of contem-
plating the good will of the folk, knew what each
man was like,^ himself recognized each, and knew
his reputation and how he differed from others, and
thus distinguishing, he judged ' This one deserves
that, and this one again deserves that,' — he, by the
doing and by the accumulation of that karma . . . was
reborn in a bright and blessed world. Deceasing
thence and attaining life as ye know it, he acquired
these two Marks of the Superman, to wit, his propor-
tions have the symmetry of the banyan-tree ; and
standing without bending, he can touch and rub his
knees with both hands.
2. Endowed with these Marks, if he dwell in the
House, he becomes Monarch, Turner of the Wheel.
... As Monarch what [163] doth he get ? Rich is he,
of great fortune, of great wealth, full is the treasure-
house of much gold and silver, of many goods, of coin
and corn. As Monarch, this doth he get. ... As
Buddha, what doth he get .^ Rich is he, of great
fortune, of great wealth. And this is his plenteous
currency: — faith, morality, modesty, discretion, learning,
renunciation, wisdom. As Buddha this doth he get.
This was the matter spoken of by the Exalted One.
3. Concerning it this was said :
Seeking ahvay tJie folk's good will
Once did he wisely men appraise.
Weighed them in judgment, C7'iticized,
Each by himself : He 's worthy that,
Detecting where each one excelled.
Read (with Buddhaghosa) samaij janati for saijjanati.
154
I), iii. 2, 164. THE MARKS OF THE SUPERMAN. I55
Hence can he now unbending stand.
And touch the knees with both his hands.
Afid as a tree for girth and height.
The fruit of other well-wrought deeds.
Experts in divers signs and marks.
Versed in such lore did thus declare :
Things fit for laymen of all kinds
As quite a little boy he gets.
[164] Much worldly zvealth for this world' s lord
And ft for laymen shall be his.
And if all wealth of worldly joys
He shall renounce, then doth he win
Of riches highest utmost crown.
4. Whereas, in whatsoever former birth, former state
of being, former sojourning, brethren, the Tathagata,
then being human, grew desirous for the good of the
many, for their welfare, their comfort, their safety,
considering how they might increase in confidence, in
morality, in education, in charity, in righteousness,
and in wisdom, might increase in money and corn, in
land, in animals twofooted and fourfooted, in wife and
children, in servants and slaves, in kinsfolk and friends
and connections, he by the doing, and by the accumu-
lating of that karma, by the mass and the abundance
thereof, was when the body perished reborn after
death in a bright and blessed world. . . . Deceasing
thence and attaining life as ye know it, he acquired these
three Marks of the Superman, to wit, the front half of
his body is like a lion's ; there is no furrow between
his shoulders ; his bust is equally rounded.
5. Endowed with these Marks, if he dwell in the
House, he becomes Monarch, Turner of the Wheel.
As Monarch, what doth he get? [165] He is incap-
able of failure and loss, he suffers no loss in money
or corn, in fields or fallow, in two or four-footed beasts,
in wife or children, in servants or slaves, in kinsfolk,
friends or connections, he forfeits nothing wherein he
succeeds. As Monarch this doth he get. . . . As
Buddha what doth he get } He is incapable of failure
156 XXX. LAKKHANA SUTTANTA. D. iii. 2, 166.
or loss, he suffers no loss in faith, in morals, in learn-
ing, in renunciation, in wisdom ; he does not fail of
success in anything. As Buddha this doth he get.
This was the matter spoken of by the Exalted One.
6. Concerning it this is said : —
In faith, in inora/s^ teaching, zvisdom^ right,
And charity and other goodly things ;
In coin and corn, fallow and field, in imfe
And children and fourfooted things ; kinsfolk
And friends, connections, sti^ength and comeliness
And happiness : — how shall my neighbour lose
Nowise in these ? this ivas his wish^ and thus
Their prof t to achieve, his strong desire.
Handso7ne with lion-fronted body born.
No furrow in his back, and rounded f'ont.
By karma zvrought in bygone days, well stored,
Lo ! for him now the birth-sign this shall be
Of fortune blest, immunity from loss.
As layman he shall thrive in corn and coin.
In family, and in fourfooted beasts ;
As Wanderer possessing naught, he wins
Enlightenment supreme and unsurpassed.
That perfect sphere where failure enter eth not.
[16(>] 7. Whereas, in whatsoever former birth, former
state of being, former sojourning, brethren, the
Tathagata, then being human, acquired the habit of
harming no creatures,^ either by hand or clod or scourge
or sword, he by the doing and by the accumulating of
that karma, by the mass and the abundance thereof, was
reborn in a bright and blessed world. . . . Deceasing
thence and attaining this world as ye know it, he acquired
this Mark of the Superman, to wit, his taste is supremely
acute ; of anything on the tip [of the tongue] sensations
of taste are produced in the throat and are diffused
everywhere.
^ Pubbanimittam assa tay.
* Referred to in Milinda 319.
D. iii. 2, 167. THE MARKS OF THE SUPERMAN. 1 57
8. Endowed with that Mark, if he dwell in the
House, he becomes Monarch, Turner of the Wheel.
As Monarch what doth he get ? He experiences
little of illness or suffering, he is possessed of good
digestion, of an equable temperature, neither too hot
nor too cold. As Monarch this doth he get. . . .
As Buddha what doth he get ? He experiences little
of illness or suffering, he is possessed of good diges-
tion, of an equable temperature, neither too hot nor too
cold, equable, of patience in exertion. As Buddha
this doth he gret.
This was the matter spoken of by the Exalted One.
9. Concerning it this was said : —
N'o living thirtg he harmed, by hand, by scoiirge,
By clod, by sword, by any murderous death.
By bonds or threats, no injttry he ivrought.
Therefore in blissful bourne he reaped the fruit
Of happiness, found happy things for deeds.
Reborn on earth, he gets 7nost delicate sense,
[1G7] Erect taste-bearers planted well [in throat.^
And so the seers expert declared of him :
This maJi shalTplenteously happy be.
Live he as layman or as Wanderer,
This is the thing betokened by the mark.
10. Whereas in whatsoever former birth . . .
brethren, the Tathagata, then being human, acquired
the habit of looking not askance nor obliquely nor
furtively, but with upright candid and lofty mind
contemplating people with affectionate eyes, he by the
doing and by the accumulating of that karma, by the
mass and the abundance thereof, when the body perished
was reborn after death in a bright and blessed world.
. . . Deceasing thence and attaining life as ye know
it, he acquired these two Marks of the Superman, to
wit, his eyes are intensely blue and he has eyelashes
like a cow.
11. Endowed with these marks, if he dwell in the
House, he becomes Monarch, Turner of the Wheel.
... As Monarch what doth he get ? The people
158 XXX. LAKKHANA SUTTANTA. D. iii. 2, 168.
love to see him ; he is popular among, and beloved by
brahmin householders, town and country folk, [1()8]
treasury officials, bodyguards, warders, ministers,
courtiers, tributary kings, feudatory chiefs^ and youths
of high degree. As Monarch this doth he get. . . .
As Buddha what doth he get ? The people love to
see him ; he is popular among, and beloved by bhikkhus
and bhikkhunis, lay-brethren and lay-sisters, devas and
men, Asuras, Nagas and Gandhabbas. As Buddha,
this doth he get.
This was the matter spoken of by the Exalted One.
12. Concerning it this was said : —
With glance not ftirtive no7' askance
Nor downward casting, but as one
Whose upright, candid lofty mind
Looked on the people lovingly^
Resulting fruit in blessed luorlds
' Twas his f experience and enjoy.
Here born aoain, his lashes lon^
As cows, and eyes of deep dark blue,
Most fair to see, wise augurs said, —
Expert such signs /' interpret zvell,—-
A babe with eyes so raix and fine
Betokens popularity.
Dear to the eyes of many folk.
As layman will he live beloved ;
[169] And if not lay, but Wanderer,
Loved as the healer of their griefs.
13. Whereas, in whatsoever former birth . . .
brethren, the Tathagata, then being human, became
leader among men in goodness, foremost in virtuous
deed and word and thought, in dispensing gifts, in
conformity to morals, in attending religious festivals,
in filial duties, in honouring recluses and brahmins,
in deferring to the head of the family, and in other and
sundry righteous observances, he by the doing and by
^ Here and in following 5^^ bhogiya is substituted for
b h o j a k a. The Siamese ed. reads b h o g i k a.
D.iii. 2,170. THE MARKS OF THE SUPERMAN. 1 59
the accumulating of that karma, by the mass and the
abundance thereof was when the body perished reborn
after death in a bright and blessed world. . . , Deceas-
ing thence and attaining life as ye know it, he acquired
this Mark of the Superman, to wit, a head like a turban.
14. Endowed with this Mark, if he dwell in the
House, he becomes Monarch, Turner of the Wheel.
As Monarch what doth he get ? The loyalty^ of the
multitude, of brahmin householders, town and country
folk, treasury officials, bodyguards, warders, ministers,
courtiers, tributary kings, feudatory chiefs and youths
of high degree. As Monarch this doth he get. As
Buddha what doth he get ? The loyalty of the
multitude, of bhikkhus and bhikkhunis, of lay-brethren
and lay-sisters, devas and men, Asuras, Nagas, Gan-
dhabbas. As Buddha this doth he get.
This was the matter spoken of by the Exalted One.
15. Concerning it this was said : —
Foremost miiong good livers once
He lived, and all his love was given
To walk in ways of righteousness,
Loyal to help the multittide.
He reaped in heaven his due rezvard.
[170] Fj'uit of good life thus having plucked^
He came to ea^'th zvith crested head.
And they who knew what signs should mean
Declared : This one will lead the folk.
As in the past so now all men
Will render services to him.
So they reported thus of hij7t : —
If he be born of noble clan.
As lord of lands V is his to win
The faithful service of the folk.
But if he leave the wo7'ld, this 7nan,
So versed and practised in good deeds.,
Will draw the people after him,
For all their love will given be
To keep what he so well doth teach.
' An vayiko. The expression recurs in Jat. Ill, 348.
l6o XXX. LAKKHANA SUTTANTA. D. iii. 2. 171.
16. Whereas in whatsoever former birth . . .
brethren, the Tathagata, then being human, put away
lying, felt revulsion at lies, became truth-speaker,
bound to truth, trustworthy, consistent, breaking his
word to no one, he by the doing and by the accumu-
lating of that karma, by the mass and the abundance
thereof . . . was reborn in a bright and blessed world.
Deceasing thence, and attaining this life as ye know
it, he acquired these two Marks of the Superman, to
wit, down growing in separate hairs, all over his body ;
and between the eyebrows a hairy mole, white and like
soft cotton-down.
17. Endowed with these Marks, if he dwell in the
House, he becomes Monarch, Turner of the Wheel.
. , . As Monarch what doth he get ? The people
conform to his wishes, brahmin householders, town
and [171] country folk, treasury officials, bodyguards,
warders, ministers, courtiers, tributary kings, feudatory
chiefs and youths of high degree. As Monarch,
this doth he get. As Buddha, what doth he get ^ The
people conform to his wishes, bhikkhus and bhikkhunis,
lay-brethren and lay-sisters, devas and men, Asuras,
Nagas, Gandhabbas. As Buddha, this doth he get.
This was the matter spoken of by the Exalted One.
18. Concerning it this was said : —
&
Trtie was his promise in past births ;
Sincere his word* he shunned the false ;
A breaker of his troth to none.
He pleased by truth, consistency.
White, lustrous, soft as cotton-down
A mole was seen betwixt his brows ;
And fro7n each pore but one hair grew
About his skin: — so was he made.
When many versed in signs were met,
They sazu the marks and thus declared :
With mole and hairs well-placed like these.
Him zvill the people all obey,
* Advejjhavaco.
D. ill. 2, 172. THE MARKS OF THE SUPERMAN. l6l
As layman they will look to him.
So far above by past wrought deeds.
As Buddha they will look to him.
Naught owning. Wanderer suprente.
19. Whereas, in whatsoever former birth . , .
brethren, the Tathagata, then being human, put away-
abusive speech, revolted against abusive speech, what
he heard here not repeating elsewhere, to raise a
quarrel against people here ; and what he heard else-
where not repeating here, to raise a quarrel against
people there : — thus becoming a binder together of
those who are divided, [172] or fostering those who are
triends, a peacemaker, lover of concord, impassioned
for peace, a speaker of words that make for peace,^ he
by the doing and by the accumulating of that karma,
by the mass and the abundance of it, was when the
body perished reborn after death in a bright and
blessed world. . . . Deceasing thence and attaining life
as ye know it, he acquired these two Marks of the
Superman, to wit, he had forty teeth, and they were
in unbroken rows.
20. Endowed with these Marks, if he dwell in the
House, he becomes Monarch, Turner of the Wheel.
... As Monarch what doth he get } Those about him
are not to be divided ag-ainst themselves,^ amonof
brahmin householders, town and country folk, treasury
officials, bodyguards, warders, ministers, courtiers,
tributary kings, feudatory chiefs and youths of high
degree. As Monarch this doth he get. As Buddha
what doth he get ^ A following that may not be divided
against itself, either of bhikkhus and bhikkhunis, lay-
brethren and lay-sisters, gods and men, Asuras, Nagas,
Gandhabbas. As Buddha this doth he get.
This is the matter spoken of by the Exalted One.
21. Concerning it this was said : —
No speaker he of slanderous words,
Provoking breach of friendship, growth
^ The passage occurs in Vol. I, 4 f.
2 Abhejja. See Mil. 359.
II
1 62 XXX. LAKKHANA SUTTANTA. D. iii. 2, 173.
Of breach, and fostering strife,
Embittering jinseeinly brawls.
Parent of rupture ' twixt good friends.
That which he littered made Jor peace,
Efigendered binding what was broke,
[17'^] With power to scatter people s brawls,
In folk at one he found delight.
Resulting fruit in blessed worlds
'Twas his f experience and enjoy.
Back on this earth, his teeth gi^ew close.,
Two score, in even rank iinbroke.
If trained to arms he will become
Lord of the soil, and those he lailes
Will be a gentle, peaceful folk.
But if from lusts and blemish free.,
He shall become a Wanderer,
Ranged ^ and firm his band shall be.
22. Whereas in whatsoever former birth . . .
brethren, the Tathagata, then being human, put away
rough language, revolted from rough language, and
became an habitual speaker of whatsoever words are
blameless, pleasant to the ear, lovely, reaching to the
heart, urbane, pleasing to the people, beloved of the
people,^ he by the doing and by the accumulating ot
that karma, by the mass and the abundance of it, was
when the body perished reborn after death in a bright
and blessed world. . . . Deceasingf thence and attain-
ing life as ye know it, he acquired these two Marks
of the Superman, to wit, his tongue is very long, and
he has an exquisite voice like that of the karavika-bird.
23. Endowed with these Marks, if he dwell in the
House he becomes Monarch, Turner of the Wheel. . . .
As Monarch what doth he oer ? A voice that commands
attention ;-' all take his words to heart, brahmin house-
^ A n u g a t a. Tlie Corny, does not help in this unusual appli-
cation of the word. The regularity of the teeth seems to call for
some corresponding meaning.
^ This is from the Silas, above. Vol. I, p. 5.
•^ Buddhaghosa paraphrases a d e y y a-v aco bygahetabba-
vacano, one having speech that is to be taken hold of, grasped.
Cf. Vin. Texts III, 186, ;z. 3 ; Milinda I, 166, 71. 2.
D. iii. 2, 174- THE MARKS OF THE SUPERMAN. 1 6
O
holders, town and country folk, treasury officials,
bodyguards, warders, ministers, courtiers, tributary
kings, feudatory chiefs and youths of high degree. As
Monarch this doth he get. . . . As Buddha what doth
he get ? [174] A voice that commands attention ; all
take his voice to heart, bhikkhus, bhikkhunls, lay-
brethren, lay-sisters, devas and men, Asuras, Nagas,
Gandhabbas. As Buddha this doth he Q-et.
This was the matter spoken by the Exalted One.
24. Concerning it this was said : —
A^o^ his to lift abusive voice,
Contentious, hurtftil^ harsh and rude,
Afflicting, crushing many folk ;
Gentle his voice and szueet to hear,
Well-pitched and kind, lovely in sense
His words, appealing to the heart.
Thus to his listeners giving ease^
Fruit of good deed ivas his f enjoy,
In heavens he tasted due reward.
Thereon again reborn on earth.
Gifted he grew with voice divine.
And bounteous was his length of tongue.
Weighty the words of him will be.
Crowned with success, if layman he.
But if this man do leave the zuorld,
[175] People will take his ivords to heart.
And lay great store on all he saith.
25. Whereas in whatsoever former birth . . .
brethren, the Tathagata, then being human, put away
idle talk, revolted from idle talk, and became one who
spoke in due season, in accordance with the facts,
words full of meaning, who spoke of religion and of
discipline, words worthy to be laid up in the heart, fitly
illustrated, clearly divided and to the point, ^ he by
the doing and by the accumulating of that karma,
by the mass and the abundance of it, was when the
body perished reborn after death in a bright and blessed
1 This passage also is from the Silas in Vol. I, 5.
164 >^XX. LAKKHANA SUTTANTA. D. iii. 2, 176.
world. . . . Deceasing thence, and attaining this life
as ye know it, he acquired this Mark of the Super-
man, to wit, his jaws were as a lion's.
26. Endowed with this Mark, if he dwell in the
House, he becomes Monarch, Turner of the Wheel. . . .
As Monarch what doth he get ? He cannot be over-
thrown by any human foe or adversary whatever. As
Monarch this doth he get. . . . As Buddha what doth
he get ? He cannot be overthrown by any foes or
things inimical within or without, out of lust or hate
or illusion, by recluse or brahmin, by deva or Mara
or Brahma or anyone in the world. As Buddha this
doth he get.
This was the matter spoken of by the Exalted One.
27. Concerning it this was said : —
Not idle talk nor foolishness
Fi'amed by confused tho2ight was his.
Things mischievous he brushed away ;
For all men s good and weal he spoke,
[17()] So doing .^ hence deceased, in heaven
He reaped the fruit of deeds well done.
Once more deceased, reborn on earth.,
His IV as a jaiv resembling that
Of chief of twice-tway footed things}
He, as a mona7^ch, sure will be
Lord over men impregnable,
A sovran over sons of men,
Of mighty pozver, like unto head
Of devas city, Indrd s self.
The leader of celestial hosts.
Heroes demonic or divine
Will find him hard to overthrow.
Such will he be, so will he prove
In layman s life, throughout the earth.^
^ This quaint phrase for a lion is only met with in this passage.
^ Literally, as to the quarters, their opposites and intervening
points. The Corny, passes over these lines, nor remarks on the
absence of the Buddhological complement. This last omission is
quite remarkable.
D. iii. 2, 177- THE MARKS OF THE SUPERMAN. 165
28. Whereas in whatsoever former birth, former
state of being, former sojourning, brethren, the Tatha-
gata, then being human, put away wrong- hvehhood,
maintained himself by right hvehhood, revoked from
cheating with scales, bronzes or measures, from deceiv-
ing by bribery, cheating and fraud, from maiming,
murder, putting in bonds, highway-robbery, dacoity
and violence^; he by the doing [177] and by the
accumulation of that karma, by the mass and the
abundance of it, was when the body perished reborn
after death in a bright and blessed world. . . . Deceas-
ing thence and attaining this life as ye know it, he
acquired these two Marks of the Superman, to wit,
even and very lustrous teeth.
29. Endowed with these Marks, if he dwell in the
House, he becomes Monarch, Turner of the Wheel,
a righteous Lord of the Right, ruler of the four quar-
ters. Conqueror, Guardian of the people's good. Owner
of the Seven Treasures. His do those seven treasures
become, to wit, the Wheel-treasure, the Elephant-
treasure, the Horse-treasure, the Gem-treasure, the
Woman-treasure, the Steward-treasure, the Adviser-
treasure^ making the seventh. More than a thousand
sons will be his, heroes, champions, vigorous of frame,
crushers of the hosts of the enemy. He, when he has
conquered this earth to its ocean-bounds, an earth void
of barrenness, pitfalls or jungle, mighty, prosperous,
secure, fortunate, without blemish, is established not by
the scourge, not by the sword, but by righteousness.
As Monarch what doth he get ? Pure in heart are his
attendants, pure-hearted are his brahmin, householders,
town and country folk, treasury officials, bodyguards,
warders, ministers, courtiers, tributary kings, feudatory
chiefs and youths of high degree. As Monarch this
doth he get.
30. But if he go forth from the life of the House
into the Homeless State, he becomes Arahant, a
1 This passage is taken from the Silas, translated in Vol. I, 6,
2 A sort of vizier. See note at II, 2d8.
1 66 XXX. LAKKHANA SUTTANTA D. iii. 2, 17S.
Buddha Supreme, rolling back the veil from the world.
As Buddha what doth he get ? Pure in heart are his
attendants, pure-hearted are bhikkhus and bhikkhunis,
lay-brethren and lay-sisters, devas and men, Asuras,
Nagas, Gandhabbas. As Buddha this doth he get.
This was the matter spoken of by the Exalted One.
31. Concerning it this was said : —
lV7'07io- livelihood he laid aside :
And shaped a coiu'se just, pttre and right.
[178] Things mischievous he brushed away ;
For all men s good and weal he ivorked.
Happy rewards he learnt in heaven,
Works had he wi^ought the skilled and wise
Praise ever highly ; hence his lot
To share in bliss and ravishment,
In devas city like the chief.
Thence falling, gaining ma^is estate.
By fruit residual of good ^
He thus IV ins evenness of teeth,
Fine lustre too and purity .
Then the assembled augicrs said,
Chief among 7nen in zvisdovi s lo7'e :
Pure will the folk aroicnd him be
Whose teeth so even, bright and p2tre
And lustrous as bird' s plumage shine.
To him, as prince and governor
Of the great earth, all men shall be
Pure-hearted, waiting ttpon him.
The people shall not be oppressed
By violence, for they shall seek
The general good and happiness.
But if as Wanderer he lives,
Then free from evil, lusts all quenched,
And rolling back the \iniLrky\ Veil,
And pain gone by and weariness,
1 The na at the beginning of this pad a cannot be read as
negating the following phrase. It is a corrupt reading, and the
last word of the previous line c a v i y a is probably part of the
same corruption.
D. iii. 2, 179- THE MARKS OF THE SUPERMAN. 1 67
He sees both this ivorld and the next.
Laymen and Wanderers galore
Heeding his teaching, cast aside
Ways bad, impure, that he doth blame.
For pure are they who on him wait.
\From hearts of men\ he casteth out
The stains that 7nar, the barre^i soil,
The vice that preys, the hapless fate}
Here ends the Discourse on the Marks of
the Superman.
1 Expansion of the compound mala-khila-kali-kilesa,
the third and fourth factors being transposed.
INTRODUCTION
TO THE
SIGALOVADA SUTTANTA.
This Suttanta has been translated into English by Grimblot
in Sept Suttas Palis (Paris, 1876), by Gogerly, J.R.A.S.,
Ceylon Branch, 1847, and by R. C. Childers in the Con-
temporary Review, London, 1876.^ The latter entitled it
The Whole Duty of the Buddhist Layman.
Childers doubtless sought to draw the eye of the general
reader by a title borrowed from a well-known English classic.
At this time of day we should look, under a claim so com-
prehensive, for some statement of political duties, for allusions
to the senate and the forum, to affairs national and interna-
tional. It is not enough to reply that these questions of
wider ethics had not arisen. The Saddhamma was pro-
mulgated, it is true, in the kingdoms of autocrats like Pasenadi
of Kosala, and Bimbisara and Ajatasattu of Magadha. But
it was taught at the same time in the villages of the free
clansmen of the Sakiyan, Koliyan, Licchavi and other
republics. And among these the whole duty of the layman
might well have included some corporate ideals of citizenship.
There is certainly in one or two of the foregoing dialogues
enough to show that Gotama could have uttered a discourse
on such a theme. Either he judged that his listeners were
not ready for it, or that the occasion did not call for it. Or
it maybe that his chroniclers, cut off from political interests,
failed to preserve or edit such sayings. But possibly ' layman '
is susceptible, at least in our day, of a wider implication than
gihi, house-man. And hence 'whole duty' were better
modified as 'whole domestic and social duty.'
Anyway, the Buddha's doctrine of love and goodwill
between man and man is here set forth in a domestic and
social ethics with more comprehensive detail than elsewhere.
In a Canon compiled by members of a religious order and
largely concerned with the mental experiences and ideals of
recluses, and with their outlook on the world, it is of great
interest to find in it a Sutta entirely devoted to the outlook
^ Cf. the abstract in Rhys Davids's Buddhism, London, 1907.
[68
INTRODUCTION. 1 69
and relations of the layman on and to his surroundings. And
the discourse was felt to possess this interest in the long past
by Buddhaghosa, or by the tradition he handed on, or by
both. In this Sutta, he writes, ' nothing in the duties of
housemen is left unmentioned. This Suttanta is called the
Vinaya of the Houseman. Hence in one who practises what
he has been taught in it, growth is to be looked for, and not
decay.' And truly we may say even now of this Vinaya,
or code of discipline, so fundamental are the human interests
involved, so sane and wide is the wisdom that envisages them,
that the utterances are as fresh and practically as binding
to-day and here as they were then at Rajagaha. ' Happy
would have been the village or the clan on the banks of the
Ganges, where the people were full of the kindly spirit of
fellow-feeling, the noble spirit of justice which breathes
through these naive and simple sayings.'^ Not less happy
would be the village, or the family on the banks of the
Thames to-day, of which this could be said.
The object of the young Sigala's open-air matins will seem
unfamiliar to the readers who are more accustomed to the
names of Vedic deities surviving in the allusions scattered
throughout these dialogues — to Brahma and Prajapati, Indra
and Soma, Varuna and Isana.^ He was probably no brahmin,
or we might have found him tending Agni's perpetual fire,
or bathing his conscience clean in some stream of symbolical
efficacy. The Commentary does not help us. The historical
sense had not developed when the great commentators wrote,
and they are incurious as to beliefs and rites that were possibly
no longer alive at least in their own environment. It is a
noteworthy instance of this that Buddhaghosa is silent
regarding the deities just named, when he is commenting on
the Tevijja-Suttanta, as well as on the string of tremendous
attributes ascribed to Great Brahm.a in the Kevaddha-
Suttanta that comes before it. We may picture him as we
would a mediaeval Christian exegetist. In his milieu, Indian
or Singhalese, a certain cosmology had long been traditional
and orthodox. Outside it there were now other cults, pan-
theistic, polytheistic, atheistic. He doubtless held that dis-
cussion on the gods of these or older alien cults was as super-
fluous asdiscussion on Baal or Jupiter might have seemed to his
Christian colleague. The only deva of whom, in the Kevad-
dha-Suttanta he has anything to say is Sakka (concerning
whom the text is silent). And Sakka was just the quasi-
human governor in the nearest, lowest heaven after earth.
^ Rhys Davids (op. cit.), p. 148. ^ Cf. I, 310.
lyo XXXI. SIGALOVADA SUTTANTA.
For Buddhaghosa the heavens were filled, not with gods in
our sense of the word, but, at least as to those mentioned in
that Sutta, with devas who are one in kind with ourselves,
and who will in due time become once more men and women
on earth, such as they have already been times without
number, unless they, in their upward way, have attained to
the Never-returner's stage of advancement.
But we, more curious than the Commentators, may find
evidence in Brahmanic literature that the quarters or regions
of the external world (di sa), or mighty spirits inhabiting them
were invoked for protection generally, and especially in battle,
for luck and against snakes, etc. In the Atharva-veda (III,
26, 27) are two of such rakshamantras (guarding runes) or
parittas, as they are called by Buddhists (see the following
Suttanta). Here we have the same six regions — viz., the
four cardinal points, the fixed and the upward regions.
Ye gods that are in the Eastern quarter, missiles by name,
of you there the arrows are fire ! Do ye be gracious to us,
do ye bless us ! To you be there homage ! To you there
Hail ! etc.i
No. 27 identifies a god with each region, not the Four
Kings of Buddhist cosmology ^ but Agni, Indra, Varuna,
Soma, Visnu, Brihaspati. To their jaws the invoker
consigns his enemies. In the Satapatha Brahmana^ five, and
also seven disJl's as well as four are mentioned in rites. In
the Grihya Sutras ^ the four quarters are to be worshipped in
connection with certain rites. And so much self-anointing
or contact with water is enjoined that the lay celebrant may
well have had both hair and garments wet as Sigala had.
Hence it may well be that there was nothing eccentric or
even unusual in these orisons of the filially-minded ' house-
holder's son,' as he is called. It is true that the Commentary
speaks of his being asked, What are you doing ? But the
Master asks only. Why are you worshipping so the several
quarters ? If he was interrupted and shown a better channel
for the sending forth of his votive gestures, this was because
the hour had come when the Exalted One saw him. Saw
him not then only, is the Comment, but at dawn already had
the Teacher, surveying the world with the Buddha-vision,
seen him so engaged and had decided that ' this day will I
^ Whitney- Lanman translation, Harvard O. S. 7, p. 131 f.
2 Cf. above II, 242, 259 ; next Suttanta.
3 S.B.E. XII, 382; XLIII, 277, 314.
* S.B.E. XXIX, 320, cf. 232; XXX, 171, 194, 213, 278.
These Sutras contain the rules of Vedic domestic ceremonies.
Grihya means houseness.
INTRODUCTION. 171
discourse to Sigala on the layman's Vinaya. That discourse
will be of benefit to many folk. There must I go.' And so
he passed by him going to Rajagaha for alms. And when
Sigala saw him standing near, ' the Exalted One, like a great
lotus expanding at the touch of the rays of the sun, opened
his mouth and spoke.'
The conversion from the invoking of animistically con-
ceived nature-forces to that loving service to fellow-beings
which is the truest worship of Deity, was the more easily
effected because Sigala's own convictions were not involved.
The Commentary expands his own words by relating that
his parents were pious upasakas (lay followers), but could
not persuade their son to accompany them to hear the good
Doctrine. Nay, he would say, ' I'll have naught to do with
Samanas. Doing homage to them would make my back
ache, my knees stiff. I should have to sit on the ground and
soil and wear out my clothes. And when at the conversations
with them, after so sitting, one gets to know them, one has
to invite them and make them presents, and so one only loses
by it.' Finally the father on his deathbed bethought him of
a pious ruse. If he, an u p a s a k a's son, were daily to practise
disa-worship, the Master or his disciples would be sure to
see him and teach him better things. And since deathbed
wishes are to be remembered, the son remembered and
obeyed.
The standpoint taken in this charming code of domestic
and other relations, and the reciprocal duty resulting there-
from, calls here for just one remark. It will be noticed that
in summing up the latter, the parable of the six-quarter-wor-
ship is maintained throughout. As good and loving gods take
compassion upon (anukampa n t i) their sincere devotees,
who wait upon them with offerings material and spiritual, so
in all the six relations adduced the seniors are represented
functioning as little gods, the juniors or subordinates as
devotees. The one exception may be in the case of friends
equal in age and other respects. The word expressing the
duty towards the six seniors: p ace u p at th at abb a (the
passive gerund) is rare,^ but its meaning is clearly that of
attendance in tending. Etymologically it is to be re-as-sisted.
Anukampanti is the type-word for the protecting
tenderness of the stronger for the weaker, and means vibrat-
ing along-after. It thus in emotional force is even stronger
than our com-passion or sym-pathy. And because the
pulsing emotion is other-regarding, a feeling-together what-
^ Cf. above II, 84 f. rendered ' persevere in kindness towards. '
172 XXXI. SIGALOVADA SUTTANTA.
ever the loved one feels, it is justifiable to render it often by
love, thus taking the smaller concept up into the greater.
Gotama frequently claims to feel this godlike emotion : —
Hitanukampi Sambuddho yad-aimai) anusasati
Love and compassion doth tli Enlightened feel
Towards another when he teacheth him}
In the attitude of parent to child love is at bottom a
tender compassion, a vibrant care to protect. So wife-love
is largely motherly. Parent, wife, friend, master, teacher and
religicux all rank, in Gotama's social Vinaya, and for that
matter in that of India generally, as little gods, so great is
the responsibility attaching to these six positions, so fine is
the opportunity for exercising compassion, tender care, pro-
tection. In the six reciprocal aspects there is an element of
childhood. The child under loving compassionate protection
feels safe and confident as does the believing worshipper.
And ideally, such childlike security and confidence is the
attitude of student to teacher, husband to wife, friend to
friend, servant to master. C. A. F. R. D.
1 Kindred Sayings I, 139; of. 264.
XXXI. SIGALOVADA SUTTANTA.
THE SIGALA HOMILY.
[180] Thus have I heard: — i. The Exalted One
was once staying near Rajagaha in the Bamboo Wood
at the Squirrels' Feedingground.
Now at this time yOung SigTila,^ a householder's
son, rising betimes, went forth from Rajagaha, and
with wet hair and wet garments and clasped hands
uplifted, paid worship to the several quarters of earth
and sky : — to the east, south, west, and north, to the
nadir and the zenith.
2. And the Exalted One early that morning dressed
himself, took bowl and robe and entered Rajagaha
seeking alms. Now he saw young Sigilla worship-
ping and spoke to him thus : —
Why, young householder, do you, rising betimes
and leaving Rajagaha, with wet hair and raiment,
[181] worship the several quarters of earth and sky?
Sir, my father, when he was a-dying, said to me :
Dear son, you should worship the quarters of earth
and sky. So I, sir, honouring my father's word,
reverencing, revering, holding it sacred, rise betimes
and, leaving Rajagaha, worship on this wise.
But in the religion of an Ariyan, young householder,
the six quarters should not be worshipped thus.
How then, sir, in the religion of an Ariyan, should
the six quarters be worshipped ?
It would be an excellent thing, sir, if the Exalted
One would so teach me the doctrine according to
which, in the religion of an Ariyan, the six quarters
should be worshipped.
1 The MSS. call him Singalo, Sigalo (both variants of
the Pali for jackal) and Singalako, which has merely the
affix of agency, of the adjective (cf. Greek -ko5, Latin -cus) or of the
diminutive. The Singhalese MSS. mostly read Sigala.
173
174 XXXI. SIGALOVADA SUTTANTA. I), iii. 1S2.
Hear then, youncr householder, give ear to my
words and I will speak.
So be it, sir, responded young Sigala. And the
Exalted One said : —
3. Inasmuch, young householder, as the Ariyan
disciple has put away the four vices in conduct, inas-
much as he does no evil actions from the four
motives,^ inasmuch as he does not pursue the six
channels for dissipating wealth, he thus, avoiding
these fourteen evil things, is a coverer^ of the six
quarters ; he has practised so as to conquer both
worlds ; he tastes success^ both in this world and in
the next. At the dissolution of the body, after death,
he is reborn to a happy destiny in heaven. What are
the four vices of conduct that he has put away ? The
destruction of life, the taking what is not given, licen-
tiousness, and lying speech. These are the four vices
of conduct that he has put away.
Thus spake the Exalted One. 4. And when the
Blessed One had thus spoken, the Master spake yet
again : —
[182] Slaughter of life, theft, lyings adultery: —
To tliese no word of praise the wise award.
5. By which four motives does he do no evil deed ^
Evil deeds are done from motives of partiality, enmity,
stupidity and fear. But inasmuch as the Ariyan
disciple is not led away by these motives, he through
them does no evil deed.
Thus spake the Exalted One. 6. And when the
Blessed One had thus spoken, the Master spake yet
again : —
Whoso from partiality or hate
Or fear or dulness doth trarigress the No7'm,
Alt minishcd good name and fame become
As in the ebbing mofith the waning moon.
^ Than an i. 2 I.e , includes, embraces. ^ Araddho
D. iii. 183. THE SIGALA HOMILY. 1 75
Who ne er from partiality or hate
Or fear or dulness doth transgress the Norui^
Perfect and ftiil good name and fame become^
As in the brigJiter half the waxing moon.
7. And which are the six channels for dissipating
wealth ? The being addicted to intoxicating liquors/
frequenting the streets at unseemly hours, haunting
fairs, the being infatuated by gambling, associating
with evil companions, the habit of idleness.
8. There are, young householder, these six dangers
through the being addicted to intoxicating liquors : —
actual loss of wealth, increase of quarrels, suscepti-
bility to disease, loss of good character, [183] indecent
exposure, impaired intelligence.
9. Six, young householder, are the perils from
frequenting the streets at unseemly hours : — he himself
is without guard or protection and so also are wife and
children ; so also is his property ; he moreover be-
comes suspected [as the doer] of [undiscovered] crimes,^
and false rumours fix on him, and many are the troubles
he goes out to meet.
10. Six, young householder, are the perils from the
haunting of fairs : — [He is ever thinking] where is
there dancing ? where is there singing ? where is there
music .-* where is recitation ? where are the cymbals }
where the tam-tams }'^'
11. Six, young householder, are the perils for him
who is infatuated with gambling : as winner he begets
hatred ; when beaten he mourns his lost wealth ;^ his
actual substance is wasted ; his word has no weight
in a court of law ; he is despised by friends and officials ;
he is not sought after by those who would give or take
^ The Corny, distinguishes five kinds of sura, and says that
meraya is asava. So also the old Corny, at Vin. lY. no.
'^ So the Corny. : — crimes committed by some thief or adulterer
are fathered on him. See Iti-vuttaka, § 76.
^ Cf. on shows and these last two terms, symbolical of per-
formances, acrobatic, etc. Dialogues I, 7 f.
* Read vittaij. Cf. S. 1. 123. Kindred Sayings, p. 153, «. 3
I 76 XXXI. SIGALOVADA SUTTANTA. D. iii. 184.
in marriage, for they would say that a man who is
a gambler cannot afford to keep a wife.
12. Six, young householder, are the perils from
associating with evil companions : any gambler, any
libertine, any tippler, any cheat, any swindler, any man
of violence is his friend and companion.
[184] 13. Six, young householder, are the perils of
the habit of idleness : — he says, it is too cold, and does
no work. He says, it is too hot, and does no work ; he
says, it is too early . . . too late, and does no work.
He says, I am too hungry and does no work . . . too
full, and does no work. And while all that he should
do remains undone, new wealth he does not get, and
such wealth as he has dwindles away.
Thus spake the Exalted One. 14. And when the
Blessed One had thus spoken, the Master spake yet
again : —
Some friends are botlle-comrades ; some are they
Who \to your face'\ dear friend ! dear friend ! luill say.
Who proves a comrade in yoiir hour of need,
Him may ye rightly call a friend indeed.
Sleeping when sun has risen, adultery,
Entangle7nent in strife, and doing harm.
Friendship zuith wicked 7iien, hardness of heart
These causes six to ruin bring a man.
Is he of evil men co?nrade and f intend,
Doth he in evil ways order his life.
Both from this world and from the zuorld to come
To woeful ruin stick a man doth fall.
Dicing and women, drink, the dance and song,
Sleepi7ig by day, prowling around at night, "^
Friendship with wicked men, hardness of heart : —
These causes six to ruin bring a man.
Playing with dice, drinking strong drink, he goes
To women dear as life to other men.
Following the baser, not tli enlightened minds.
He wanes as in the darker half the inoon.
^ Lit. unseasonably.
)
D- iii- i«5- THE SIGALA HOMILY. I 77
The tippler of strong drink, pjor, destitute,
AtJiirst while drinking, haunter of the bar^
As stone in water so he sinks in debt ;
Swift will he make his folk zvithout a name.
[185] One who by habit in the day doth sleep,
Who looks upon the flight as time to arise ^
One who is ever luanton, filed with wine.
He is not fit to lead a household life.
Too cold ! too hot ! too late ! S7tch is the cry.
And so past men who shake off work that waits
The opportti7tities for good pass by.
But he zvho reckons cold and heat as less
Than strazvs, doing his duties as a man,
He nozvise falls away from happiness. "^
15. Four, O young householder, are they who
should be reckoned as foes in the likeness of friends ;
to wit, a rapacious person, the man of words not deeds,
the flatterer, the fellow-waster.
16. Of these the first is on four grounds to be
reckoned as [186] a foe in the likeness of a friend : —
he is rapacious ; he gives litde and asks much ; he does
his duty out of fear ; he pursues his own interests.
1 7. On four grounds the man of words, not deeds, is
to be reckoned as a foe in the likeness of a friend : —
he makes friendly profession as regards the past ; ^ he
makes friendly profession as regards the future ; he
tries to gain your favour by empty sayings ; when the
opportunity for service has arisen he avows his
disability.^
^ B. paraphrases by rattiij anutthana-silena: by habit
rises not at night.
2 These last six lines are identical (with one or two slight
variations) with verses ascribed in Psalms of the Brethren,.
No. 74, to Matanga.
^ Such as a supply of rice was put by for you ; we sat watch-
ing the road, but you did not come, and now it is gone bad. In
the next case a present of corn is spoken of in the future. Corny.
4 Such as, you want a cart, and his has a wheel off, or a.
broken axle. Corny.
12
178 XXXI. SIGALOVADA SUTTANTA. I), iii. 187.
18. On four grounds the flatterer is to be reckoned
as a foe in the hkeness of a friend : — he both consents
to do wrong,^ and dissents from doing right;- he
praises you to your face ; he speaks ill of you to
others.
19. On four grounds the fellow-waster companion is
to be reckoned as a foe in the likeness of a friend : —
he is your companion when you indulge in strong
drmks ; he is your companion when you frequent the
streets at untimely hours ; he is your companion when
you haunt shows and fairs ; he is your companion
when you are infatuated with gambling.
Thus spake the Exalted One. And (20) when the
Blessed One had thus spoken, the Master spake yet
again : —
The friend wkds eve?' seeking what to take,
The friend whose words are other thari his deeds,
The friend who flatters, pleasing you withal.
The boon companion doiuit the eri'ant ways : —
These four are foes. Thus having recognized.
Let the wise Juan avoid them from afar
As they wei^e path of peril and of dreads
[187] 21. Four, O young householder, are the
friends who should be reckoned as sound at heart *: —
the helper ; the friend who is the same in happiness
and adversity ; the friend of good counsel ; the friend
who sympathizes.
22. On four grounds the friend who is a helper is to
be reckoned as sound at heart : — he guards you when
1 With respect to taking life, etc., to whatever you propose to
do, he consents saying : Good, friend, let's do it. With respect
to right acts, the same method applies. Corny.
'^ The MSS. are equally divided between consents and dissents
(anujanati, nanujanati). Childers translates as from
an uj ana t i .
•* These verses are quoted at Jataka II, 390, where Dr. Rouse
has a charming version.
* S u h a d a .
D. iii. i88. THE SIGALA HOMILY. 1 79
you are off your guard, ^ he guards your property when
you are off your guard ; he is a refuge to you when
you are afraid ; when you have tasks to perform he
provides a double supply [of what you may need].^
23. On four grounds the friend who is the same in
happiness and adversity is to be reckoned as sound of
heart : — he tells you his secrets ; he keeps secret your
secrets ; in your troubles he does not forsake you ; he
lays down even his life for your sake.
24. On four grounds the friend who declares what
you need to do is . . . sound of heart : — he restrains
you from doing wrong ; he enjoins you to [do what is]
right ; he informs you of what you had not heard
before ; he reveals to you the way to heaven.
25. On four grounds the friend who sympathizes is
to be reckoned as sound at heart : — he does not
rejoice over your misfortunes ; he rejoices over your
prosperity ; he restrains anyone who is speaking ill of
you ; he commends anyone who is praising you.
Thus spake the Exalted One, 26. And when the
Blessed One had thus spoken, the Master spake yet
again : —
[188] The friend IV ho is a helpmate, and the friend
Of bright days and of dark, and he who shows
What 7 is you need, and he ivho throbs for you
With sympathy'^: — these four the wise should know
As friends, and should devote himself to tjtem
As mother to her own, her bosom's child.
Whoso is virtuous and intelligent,
Shines like afire that blazes [on the hill]J
1 If he sees you fallen down anywhere in the village after
drinking spirits, he sits down by you till you wake, lest your
cloak should be stolen. Corny.
- If you go to him burdened with a commission involving
outlay, he presses you to accept double what you will require to
spend. Corny.
3 The literal sense of anu-kamp-ako is one who vibrates
because of. See p. 171 f.
* On a hill in the night. Corny,
l8o XXXI. SIGALOVADA SUTTANTA. D. iii. 189.
To him amassing wealth, like roving bee
Its honey gathering [and hnrting naught\}
Riches mount up as ant-heap growi7ig high.
When the good layman zvealth has so amassed
Able is he to benefit his clan.
In portions four let him divide that wealth.
So binds he to himself life s friendly things}
One portion let him spend and taste the fruit ?
His business to condtut let him take two.
And portion /o7ir let him resei^oe and hoard ;
So there II be whereivithal in times of need.
27. And how, O young householder, does the
Ariyan disciple protect the six quarters ? The follow-
ing should be looked upon as the six quarters : —
parents as the east,^ [1^^] teachers as the south, wife
and children as the west, friends and companions as
the north, servants and work people as the nadir,
religious teachers and brahmins as the zenith.
28. In five ways a child should minister to his
parents as the eastern quarter : — Once supported by
them I will now be their support ; I will perform
duties incumbent on them ; I will keep up the lineage
and tradition ■' of my family ; I will make myself
worthy of my heritage.
1 Thus Buddhaghosa prettily amplifies, taking the idea perhaps
from Dhammapada, ver. 49.
^Mittani. Cf. S. I, 214. The Comy. explains by m i tt e ,
friends.
3 Which portion is to serve for doing good ? asks B. The
first ; with it he can both give gifts to veligieux and the destitute,
and can pay wages to weavers, bathmen, etc. ffor personal
services as distinct from trade dealings].
4 The symbolism is deliberately chosen : as the day in the
East, so life begins with parents' care ; teachers' fees and the
South are the same word : d a k k h i n a ; domestic cares follow
when the youth becomes man, as the West holds the later day-
light ; North is ' beyond,' so by help of friends, etc., he gets beyond
troubles.
^ Kula-vaijsa implies both. B. explains it as not dissipat-
ing property, restoring, if need be, the family honour and
integrity, and maintaining gifts to yeligieux.
D. iii. igo. THE SIGALA HOMILY. l8l
In five ways parents thus ministered to, as the
eastern quarter, by their child, show their love^ for
him : — they restrain him from vice, they exhort him to
virtue, they train him to a profession,^ they contract a
suitable marriage for him, and in due time^ they hand
over his inheritance.
Thus is this eastern quarter protected by him and
made safe and secure.
29. In five ways should pupils minister to their
teachers as the southern quarter : by rising (from their
seat, in salutation) by waiting upon them, by eager-
ness to learn, ^ by personal service, and by attention
when receiving their teaching.
And in five ways do teachers, thus ministered to as
the southern quarter by their pupils, love their pupil : —
they train him in that wherein he has been well
trained ; they make him hold fast that which is well
held ; they thoroughly instruct him in the lore of
every art ; they speak well of him among his friends
and companions. They provide for his safety in every
quarter.
Thus is this southern quarter protected by him and
made safe and secure.
[190] 30. In five ways should a wife as western
quarter be ministered to by her husband : — by
1 Anukampanti, and so below. See p. 179, n. i.
2 To conveyancing, or as an accountant, etc., according to the
family tradition. Corny.
3 Both on suitable occasions and at death.
4 Childers has obedience. This is quite wrong. Considering
the enormous importance attached in the autocratic states and
religious Orders of Europe to obedience, it is most worthy of
notice that obedience does not occur in Buddhist ethics. It is
not mentioned in any one of the 227 rules of the Buddhist Order.
It does not occur in any one of the clauses of this summary of
the ethics of the Buddhist layman, and it does not enter into any
one of the divisions of the Eightfold Path nor of the thirty-seven
constituent qualities of Arahantship. Hence no member of the
Buddhist order takes any vow of obedience ; and the vows of
a Buddhist layman ignore it. Has this been one of the reasons
for the success of Buddhism ? It looked beyond obedience.
1 82 XXXI. SIGALOVADA SUTTANTA. D. iii. 191.
respect, by courtesy, by faithfulness, by handing <j\er
authority to her, by providing her with adornment.
In these five ways does the wife, ministered to by
her husband as the western quarter, love him : — her
duties are well performed, by hospitality to the kin of
both, by faithfulness, by watching over the goods he
brings, and by skill and industry in discharging all
her business.
Thus is this western quarter protected by him and
made safe and secure.
31. In five ways should a clansman minister to his
friends and familiars as the northern quarter : — by
generosity, courtesy and benevolence, by treating
them as he treats himself, and by being as good as his
word.
In these five ways thus ministered to as the
northern quarter, his friends and familiars love him : —
they protect him when he is off his guard, ^ and on
such occasions guard his property ; they become a
refuge in danger, they do not forsake him in his
troubles, and they show consideration for his family.
Thus is the northern quarter by him protected and
made safe and secure,
32. In five ways does an Ariyan master^ [1^1]
minister to his servants and employees as the nadir :
— by assigning them work according to their strength;
by supplying them with food and wages ; by tending
them in sickness ; by sharing with them unusual
delicacies ; by granting leave at times. ^
In these ways ministered to by their master, ser-
vants and employees love their master in five ways : —
they rise before him, they lie down to rest after him ;
they are content with what is given to them ; they do
^ See above § 22.
2 Ayirakena or ayyirakena. B. is silent as to this
unusual term. Cf. Jat. II, 3-1.9. On the metathesis cf.
Ed. Miiller, Pali Gram., p. 49.
^ I.e., constant relaxation so that they need not work all day,
and special leave with extra food and adornment for festivals, etc.
Corny.
D. iii. 192. THE SIGALA HOMILY. 1 83
their work well ; and they carry about his praise and
good fame.
Thus is the nadir by him protected and made safe
and secure.
T,^. In five ways should the clansman minister to
recluses and brahmins as the zenith : — by affection in
act and speech and mind ; by keeping open house to
them, by supplying their temporal needs.
Thus ministered to as the zenith, recluses and
brahmins show their love for the clansman in six ways : —
they restrain him from evil, they exhort him to good,
they love him with kindly thoughts ; they teach him
what he had not heard, they correct and purify what he
has heard, they reveal to him the way to heaven.
Thus by him is the zenith protected and made safe
and secure.
Thus spake the Exalted One. And when the
Blessed One had so spoken, the Master said yet
further : —
Mother and father are the Eastern view,
And teachers are the quarters of the Sotith.
[192] And ivife and children a7'e the Western view^
And friends and kin the quarter to the North ;
Servants and working folk the nadir are,
And overhead the brahmin and recluse.
These quarters should be worshipped by the man
Who fitly ranks as hotiseman in his clan.
He that is zvise, expert hi virtue s ways,
Gentle and in this worship eloquent}
Humble and docile., he may honour win.
Active in rising, foe to laziness,
Unshaken in adversities, his life *
Flazvless, sagacious, he may honour ivin.
If he have winning ways} and maketh friends,
1 B. thus interprets patibhanava in this connexion, viz,,
on the occasion of worshipping the quarters.
2 I.e., the four bases of popularity, says B. These are liber-
ality, affability, beneficence, impartiality (cf. Childers s.v.,
sangaha, above, p. 145).
184 XXXI. SIGALOVADA SUTTANTA. D. ui. 193.
Makes welco77te with kind wordi> a7id generous heart, ^
And call he give sage counsels and advice.
And guide his fellows, he may honoiir win.
The giving hand, the kindly s(?eecJi, the life
Of sei'vice, impartiality to one
As to another, as the case demands : —
TJiese be the things that make the ii.'orld go round"^
As linchpin serves the rolling of the car.
And if these things be not, no mother reaps
The honour and respect Jier child should pay.
Nor doth the father win them through the child.
And since the wise rightly appraise these things,^
[193] They win to eminence and earji men s praise.
When the Exalted One had thus spoken, Sigfda the
young householder said this : — Beautiful, lord, beauti-
ful ! As if one should set up again that which had
been overthrown, or reveal that which had been
hidden, or should disclose the road to one that was
astray, or should carry a lamp into darkness, saying
They that have eyes will see ! Even so hath the
Truth been manifested by the Exalted One in many
ways. And I, even I, do go to him as my refuge, and
to the Truth and to the Order. May the Exalted
One receive me as his lay-disciple, as one who has
taken his refuge in him from this day forth as long as
life endures.
Here ends the Sigalovada Suttanta.
1 = A pada in S. I, 34. There and here, with different illustra-
tions, B. explains vad an n u, makes welcome. . . .
2 So B. : given these qualities the world goes round. Cf. the
French adage : C'est I'amour, qui fait le monde a la ronde.
* Sam a vekk h an t i .
INTRODUCTION
TO THE
ATANATIYA SUTTANTA.
On this Suttanta we have already commented incidentally
in the preceding and the Maha-Samaya Suttantas (II, 283).
Here we wish very briefly to consider the position of these
r a k k h a n's, parittas or prayers for safety in the
Buddhist cult. Paritta (par i-t ra) means protection, from
a root tra, to rescue. It is a different word from the
parittai] (paritra, limited, little) on which we have
commented elsewhere.^ And it is more often used than its
synonym rakkhaij, the term used here. A list of parittas
is given in the Questions of King Milinda (trs. I, 231), and
the sanction of their use is there made one of the horns of a
dilemma, thus : — ' The Parittas were promulgated by the
Blessed One, that is to say, the Ratana Sutta, the Khandha,
Peacock, Banner-crest, Atanatiya and Angulimala Parittas.
Now if a man may not escape death, the Paritta is useless ;
if the Paritta saves him, it is not true that he cannot escape
death.' All of these Parittas are translated into English.
The Ratana is in the Khuddakapatha, translated by
Childers,^ and the Sutta-Nipata^; the Peacock is the Jataka
verses so called*; the Banner-crest is in the Sakka-Saijyutta^;
and the Angulimala may be read in the Theragatha and the
Majjhima-Nikaya.'^ The Khandha paritta is in the Anguttara-
Nikaya (II., 72) and in the Cullavagga of the Vinaya.'^ In
the last-named works it is said to be 'allowed' by the Buddha
* as a watch, a guard, a protection for one's self for the use of
the Order. The occasion for this general injunction was
the death of a member through snake-bite. The formula
consists of a profession of amity towards the four tribes of
snakes, an entreaty against injury from beasts, a prayer for
the welfare of all beings. The profession of amity, according
to Buddhist doctrine, was no mere matter of pretty speech.
1 Bud. Psych. Ethics, p. 265, n. i ; 269, ;/. 3.
2 J.R.A.S., Nov., 1869. ■ ^ II, I ; S.B.E. X, p. 37 f.
* Mora-Jataka II, No. 159. ^ Kindred Sayings I, 283.
^ Vol. II, 104 f. ; Pss. of the Brethren (probably only), verses
874-6.
'' Vinaya Texts III, p, 76. The Anguttara Sutta is termed
Ahinda, ' lord of snakes.'
^85
1 86 XXXII. ATANATIYA SUTTANTA.
It was to accompany and express a ps3-chic suffusion of the
hostile man or beast or spirit with benign, fraternal emotion
— with m e 1 1 a. For strong was the conviction, from Sutta
and Vinaya to Buddhaghosa's Visuddhi-Magga,^ that
' thoughts are things,' that psychical action, emotional or
intellectual, is capable of working like a force among forces.
Europe may yet come round further to this Indian attitude.
The belief in the effective power to heal, or protect, of the
saccakiriya,, or asseveration of something quite true, is but
another aspect of the work ascribed to the paritta."
It may well be that Buddhism was compelled to adopt
and then adapt, in the paritta, the rakshamantras dear to its
converts. There was wisdom shown by the teachers of the
new successful Dhamma in making friends out of certain
traditions and prejudices very hard to overcome. In
moments of vital peril any conceivable means are clutched
at that may avail to save. And it is chiefly as a cry for help
in sickness that the paritta-rite or pirit survives yet in
Ceylon. The simple ritual is described in Spence Hardy's
Eastern Monarchism, p. 240, and in Gogerly's Ceylon
Buddhism, edited by A. S. Bishop, p. 327 ff.
But on the other hand there is an aspect under which
these guarding runes are not alien to Buddhist doctrine, but
are as much in harmony with it as is prayer with a theistic
religion. This is not altogether because the agencies whose
power to harm is deprecated are not, as in other cults, cursed
and anathematized, but are blessed with good wishes, and
suffused with an outgoing love. Though, for that matter,
we cannot but linger for a moment to render homage to this
wonderful vista of faith, wherein even the most malignant
spirits and beasts were looked upon, not as hopelessly and
eternally damned, but as erring unfortunates upon their age-
long upward way, and capable of being doctored and
softened by the lovely power of lov'e. What we mean here
is that the Buddhist's idea of the moral order reigning in
the universe — an order or law which he called Dhamma —
justifies him in the practice of the paritta. The kernel of
Buddhist doctrine is insight into the moral cosmic order —
into the eternal truth of 111 and of its arising and passing,
and of the Path whereby it may be overpassed. But this
order is not a finished, rigid, alien measure which may be
^ Chapter IX, p. 313. According to the Sasanalankara quoted
in Gray's Buddhaghosuppatti, p. 15, Buddhaghosa was about to
write a Commentary on the Parittiis, when he was sent to a
greater work in Ceylon.
2 See our article on Truth (Buddhist) Ency. Religion and
Ethics.
INTRODUCTION. 1 87
applied from without to life and conduct. It is not like an
iron gallon jar which may be filled and emptied innumerable
times with changing contents. It is more Hke an infinite
web that living creatures themselves are ever weaving. The
results of our actions are the web. The pattern that comes
out as the web progresses is by us interpreted as moral law.
It is a growing induction based on faith, namely, that good
brings happiness, evil, unhappiness. And the actions with
such pregnant results are acts not only of deed and speech,
but also of feeling, thinking, and will. Each thread of the
web is the result of some person's karma. Whether that
karma be good or bad, the eternal shuttle weaves in the
result. And at any given moment it requires, in making up
the pattern, which is the fulfilling of the moral law, an act
'of mind, word, or deed from some being or beings. The
Hebrew prophet in a fine inspiration conceived the Lord as
' waiting to be gracious.' So the Buddhist, his world teeming
with the life and power of beings seen and unseen, all making
their own karma, conceives the moral order as, so to speak,
waiting for the action of this or that human or nohi-human
being, contributing to the progress of its sempiternal fulfil-
ment. Nagasena, in the Milinda question, likens this, that
we have called a ' waiting ' for the human intercession in the
Paritta, to the sick man's turning to the physician's remedies.
Either means may avail if the patient's karma for this life be
not exhausted. The fervent utterances of the Paritta, as
synergy of thought sent forth by the utterers, are judged to
be a possibly effective medicine no less than the muscular and
material appliances of medical art. They are intended to
range benign agencies on the side of the patient, and to keep
far off those that may harm. Deities as conceived in other
creeds were no longer invoked. Short of this, the parittas
have yet much of the force of prayer. Balaam's aspiration :
* Let me die the death of the righteous and let my last end be
hke his !' would be accounted as a prayer by both theist and
Buddhist. Even Aaron's benediction of Israel : ' May the
Lord bless thee and keep thee,' etc., is a votive uttering — a
vceu — an invocation on the lines of the parittas. In these
the power and goodness of the wonderful Teacher and
Saviour, the truth of the Dhamma, the help of all holy ones
— these are made present to the mind and give strength.
The heart of unbounded love converts foes to friends, or else
to powerlessness, and so drives out fear. So that whether it
is to be a prolonged span of safety here, or whether life else-
where is once more imminent, great allies have been called
to aid and are standing by, and all is well.
C. A. F. RHYS DAVIDS.
XXXII. THE AJANATIYA SUTTANTA.
THE WARD RUNE OF ATAxATA.
Thus have I heard : —
1. The Exalted One was once staying- near Rajagaha
on Vulture's Peak.
Now the Four Kings/ having set a guard, a screen,
a patrol over the four quarters with a great army of"
Yakkhas, of Gandhabbas, of Kumbhandas, went to
Vulture's Peak when night was far spent, lighting up
the whole mountain with their effulgent beauty.^ And
there they saluted the Exalted One and sat down at one
side. And of the [attendant] fairies ^ some saluted
only and sat down at one side, some exchanged
greetings and compliments of politeness and courtesy,
and took their seats on one side ; some saluted him with
clasped hands, then sat down on one side ; some called
out their name and family, then sat down on one
side ; some sat down in silence.^
2. Then King Vessavana *'' so seated spake thus to
the Exalted One :
' Lord ! there are eminent fairies *' who do not believe
in the Exalted One, and there are eminent fairies who
do. There are also fairies of [195] middle and of
inferior rank who do not believe in him, and there are
^ On these see II, 242, 258, the ' genii ' presiding over the four
quarters of the firmament. ' Great king ' is more hteral than
correct. Only a ' mahariija ' deserves to be rendered by king in
our sense of the word.
^ I.e., of their luminous skin, says B., commenting here as on
S. I, I.
3 Yakkha.
* See the identical formula in II, 350.
^ King of the northern (juarter ; ' intimate with the Buddha,
expert in conversation, well-trained, and hence the spokesman.'
Comy.
^ Fairy is yakkha. We have no legendary being whom the
Pali word quite fits. See our note i. Kindred Sayings I, p. 262.
'Genie' is fairly approximate. All these non-human creatures
had bodies, hence ' spirits ' is not very suitable.
188
D. iii. 195- A WARD RUNE. 1 89
fairies of middle and of inferior rank who do. But for
the most part, lord, fairies do not believe in the Exalted
One. Why is this ?
' The Exalted One teaches a code of abstaining
from the taking of life, from theft, inchastity, lying and
intemperance. But for the most part, lord, fairies do
not abstain from any one of these things. To them
such a code is distasteful and disagreeable.
' Surely, lord, there are disciples of the Exalted One
who haunt the lonely and remote recesses of the
forest, where noise, where sound there hardly is,^
where breezes from the pastures blow, hidden from
men, suitable for meditation. There do eminent fairies
dwell, who have no faith in the word of the Exalted
One. That they may find faith, may the Exalted One
learn '-^ the Atanata ^ ward-rune whereby both brethren
and sisters of the Order, and laymen and laywomen
may dwell at ease guarded, protected and unscathed ?'
The Exalted One by his silence gave consent.
3. Then King Vessavana, noting the Exalted One's
consent, recited in that hour this ward-rune of
Atanata : —
All glory to Vipassi, splendid seer /
To Sikhin of the tender heart for all !
To Vessabhu ascetic, ivholly pure !
[19(3] To Kaknsandha, mill of Mara! s host !
To Koficlgamana, perfected saint I
To Kassapa, in every way set free !
A nd to A ngirasa the splendid son
Of Sakiyas who hath taught the holy Norm
Defeating and dispelling every ill}
1 Cf. Vol. II, 357; 111,35.
^ The Buddha acquiesces as if he did not know this r ak sha-
man t r a (here called r a k k h a ij ). To safeguard the doctrine of
his omniscience, the Commentary explains the king's word as
intended to create an opportunity for others to learn, Gotama
lending the undertaking the prestige of his authority.
^ The Commentary calls this a town. Cf. below, p. 193.
* Each attribute, writes B., is equally applicable to each of the
Buddhas ... all were Angirasas because of the emission of rays.
190 XXXII. THE ATANATIYA SUTTANTA. D. iii. 197.
They too who hei^e from passions freed^ have pierced
E'en as it really is the truth of things,
Such souls of gentle speech, mighty, serene^
To GoTAMA give glory ^ Fotint of Good ^
To devas and to men^ in wisdom's lore
And conduct versed, mighty, serene.
4. W hence cometh up the sun, Aditis child,^
Orbed and vast^ een as he cometh up
Cease th the Shrouder :* lo ! the day, V is said.
There too and thus they know the sounding deep.
The sea, the boiirne of travelling waters, so
They call it ' Sea! And looking hence ^ we say
[197] This quarter is the East : the ' First ' to come/*
Custodian of this quarter is a king.
With brilliant retinue, the sovereign lord
Of the Gandhabbas, Dhatarattha na^ned.
Attended by Gandhabbas he etijoys
Their songs and dances. Many are his sons
Of 07ie name and the same, so have I heard.
Eighty and ten and one the tale of them,
Inda their name and jui^hty is their strength.
They too beholding Buddha, kin d tli sun,
Mighty., serene, acclaim him from afar.
' Hail thou, humanity s aristocrat !
Glory to thee, thou highest among men / ~'
'Tis by thy goodness^ thoii hast looked on us.
^ B. apparently interprets these (who are * freed ' : n i b b u t a
by the Nibbana of the kilesas) as Arahants. But, he says,
* the Commentary ' refers this and the next two Hnes to the
Buddhas, and in the fourth line only understands ' the wise ' to
be meant.
2 H i t a 1), by the suffusion of love. Corny.
2 Aditiya putto.
* Sai]vari, a name for night, elsewhere found only in a later
work : the Jataka Comy. IV, 441^ ; VI, 243!^.
^ Namely, from Mt. Sineru, or from where they were seated.
Comy.
^ Purima = both ' east,' and ' first ' or ' former.'
■7 Cf. Pss. of the Brethren, ver. 629, 1084, 11 79. The Pali
formula is the same in each passage.
8 These lines are not part of the formula elsewhere. * By,
D. iii. 198. A WARD RUNE. I9I
We, though wc be not human, worship thee /'
Full often have we heard the question asked,
' The conqueror do ye worships Gotama ?'
TliereJo7^e do we on this wise utterance make :
' The conqueror zue do worships Gotama,
In wisdom's lore and conduct throtighly versed ;
The Buddha do we worships Gotama !'
5. Where they zuhom men call Peta-folk reside^
Folk rough of speech^ backbiters^ murderers^
Brigands and crafty-minded, looking hence,
[198] They say, ' This is the quarter of the souths
Custodian of this quarter is a king^
With brilliant retinue, the sovereign lord
Of the Kumbhancia sprites, Virulha named.
Atte7ided by Kumbhaudas he enjoys
Their songs and dances. Many are his sons^
Of one 7iame and the same^ so have I heard^
Eighty and ten and one the tale of them ;
Inda their name and mighty is their strength.
They too beholding Buddha^ kin d tli sun.
Mighty.^ serene, acclaim hiiH from afar,
' Hail thou, humanity'' s aristocrat !
Glory to thee, thou highest among men !
' Tis by thy goodness thou hast looked on us.
We., though we be not human., worship thee /'
Full often have we heard the question asked.,
' The conqueror do ye worship., Gotama ?'
Therefore do we on this wise uttei^ance make :
' The conqueror we do worship, Gotama,
In wisdom's lore and conduct throughly versed ;
The Buddha do we worship., Gotama !'
6. And where the sun goes down., Aditts child,
Orbed and vast, een as he goeth down
Ceaseth the day, and when he goeth down
The Shrouder cometh, 7nen are wont to say.
or with, goodness': kusalena, a curious, unusual phrase. B. gives
'pure wisdom,' 'omniscience' as alternative meanings.
192 XXXII. THE ATANATIYA SUTTANTA. D. iii. 19c).
There too and thus they know the sou7iding deep.
The sea^ the bourne of travelling ivaters^ so
They call it ' sea! And looking hence we say
This quarter is the * We'st^ the ''Last' to come}
[199] Custodian of this quarter is a king,
Of brilliant retinue, the sovereign lord
Of Nagas^ him Viriipakkha we name.
Attended by tlie Nagas he enjoys
Their songs and dances. Many are his sons.
Of one name and the same, so have I heard.
Eighty and ten and one the tale of them ;
Inda their name and mighty is their strength.
They too beholding Buddha, kin d tli sun.
Mighty, serene, acclaim him from afar.
' Hail thou, humanity's aristocrat /
Glory to thee, thou highest among men I
' Tis by thy goodness thou hast looked on us.
We, though we be not human, worship thee.'
Full ofteti have we heard the question asked,
' The conqueror do ye worship, Gotama?'
Therefore do zue on this ivise utterance make :
' The conqueror we do worship, Gotama,
In wisdom's lore and conduct throughly versed ;
The Buddha do zve zvorship, Gotama !'
7. Where Northern Kuru lies delectable.
Where towers great Merits ^ mountain bcauteously.
There do men live calling no goods their own.
Nor as their chattels any womenkind.^
No seed they scatter, nor in furrows led
Are ploughshares. Of itself the ripened corn ^
Stands ivithout toil of tilth for men to enjoy.
The rice purged of red pozvder and of husk,
[200] Szveet-scented, boiling on hot oven-stones r'
^ Pacchima is both ' West ' and ' last.'
■^ Usually called Sineru.
^ So B. ' no woman property '; no ' mine-ness ' which says
' this is my wife '; and no desire for possession.
* Akattha-pak imani saliiu is apparently the right
reading.
^ So B. explains t u n d i k i r e .
D. iii. 200. A WARD RUNE. 1 93,
Thus they \jitnt oiling find aniT^ eat their food.
They make of kine a single-seated mount}
And so they ride about the land ; and eke
Their flocks they use on this wise, women too
And men, and maids and youths — these vehicles
Mounting they ride about on every hand,
Engaged tipon the service of their kijtg.
And elephants they have to ride and horses too
And cars celestial, and for the king
And all his retifiue state palanqiiins.
Cities are theirs well buitt on airy base ;
Their names Afandta, Kusincita,
Parakusinata and Ndtapuriya,
And Parakusitandta, to the North [201]
Kapivanta and other cities too : — ^
Janogha and Navanavatiya
And Ambara-Ambaravatiya^
Alakaniafidd too, the royal residence.
But where Kttvera ^ dwells, their gracious king,
Visdna is the citadel, and hence
The ?tame he goes by of Vessavana.
And these are they who take his embassies
And make them known : — Tatold, Tattald,
Tatotald ; Ojasi., Tejasi,
Tatojasi and Sflro and Raja
Arittha too and Nemi. Thej^e too spreads
The mighty sheet of water, Dharani,
Whence rain-clouds [draiving zvatersi ^ pour them forth
Whence showers rain doivn. And there too stands the
hall
Named Bhagalavati, where congregate
The Yakkha spiHtes. And round about are trees
^ Tarn pitthi abhiruyha is B.'s only explanation of the
curious term ekakhuram katva.
^Aparena, Corny, a par abh age. Not ' on the west,' as
in Grimblot.
3 The double name of one city ; so Corny.
* According to tradition, he was in a former birth a very
charitable sugar-growing brahmin.
^ So Corny, reading for yatto, yato.
13
194 XXXII. THE ATANATIYA SUTTAXTA. D. iii. 202.
Bearing perpehial fruit ; their foliage
Swarming with divers birds and jubilant
With cry of peacock and of heron and the song
Melodious of the kokild. There too
You hear the jiva-bird zuho calls ' Live ye I
Live ye /' and he who sings ' O lift your hearts /'-^
[202] And many another bird of wood and lake^
With noisy parrots and the gentler song
Of myna- birds and harpies called by men
Rod-mannikins. Aye in her beauty lies
The livelong day Kuverds lotus-lake.
And looking hence our people designate
That quarter of the firmament as North.
Custodian of this quarter is a king
Of brilliant retinue, the soveixign lord
Of Yakkhas, by the name Kuvera knoivn.
Attended by the Yakkhas he enjoys
Their songs and dances. Many are his sons,
Of one name and the same, so have I heard.
Eighty and ten and one the tale of them ;
Inda their name and mighty is their stre7igth.
They too beholding Buddha kin d the sun,
Mighty, serene, acclaim hitn from afar :
Hail thou., humaiiity s aristoc7^at I
Glory to thee, thou highest among men I
' Tis by thy goodness thou hast looked on us.
We though we be not human worship thee.
Full often have we heard the question asked :
* The conqueror do ye worships Gotama ?'
Therefore do we on this wise utterance make :
' The conqueror we do worship, Gotama,
In wisdom's lore and conduct throughly versed.
The Buddha do we worships Gotama.'
[203] 8. This, dear Sir, is the ward rune, whereby
both brethren and sisters of the Order, and laymen
and laywomen may dwell at ease, guarded, protected
1 So the Corny.
^ Kukutthaka, kuliraka, and pokkharasataka are
specified.
D. iii. 203. A WARD RUNE. 195
and unscathed. When any brother or sister, layman
or laywoman shall have well learnt this Atanilta spell,
and shall know it word-perfectly, if any non-human
creature, whether it be a Yakkha of either sex, young
or otherwise, chief or attendant, or servant, or a
Gandhabba, or a Kumbhanda, or a Naga, of either
sex, young or otherwise, chief or attendant or servant,
should approach him or her while walking, standing,
sitting or lying down, with malevolent intent, such a
creature, dear sir, would not win, either in village or
township, hospitality or respect. Such a creature,
dear sir, would obtain at my royal city of Alakamanda
neither site nor dwelling. He would not be received
in any assembly of Yakkhas. And he would not be
taken or given in marriage. And when his trial was
over, the public of creatures non-human would heap
contumely upon him, and they would bend down his
head like an empty bowl, and split it in seven pieces.
9. There are creatures not human, dear sir,
who are rough, irascible, violent. They heed neither
the [four] kings, nor the officers of the kings, nor
their men. [204] They are called rebels against the
four kings. Even as brigand chiefs suppressed by the
king of Magadha, so do they act. Now if any Yakkha
whatever, or Gandhabba, Kumbhanda or Naga
should approach a brother or sister of the Order, or a
lay-disciple, walking, standing, sitting or lying, with
malevolent intent, then should [the molested one]
incite and cry aloud and shout to those Yakkhas, the
Great Yakkhas, their generals and commanders, saying:
' This Yakkha is seizing me, is assailing me, is hurting,
injuring, harming me, and will not let me go ! '
10. Which are the Yakkhas [to whom appeal should
be made] ?
Inda,'\^ Sojna'\ and Varuna,\
Bharadvaja, Pajapati,^
Candana,^ Kdmasettha too, *
^ See Appendix, giving references to works in the Pitakas,
where certain of these names are met with.
J96 XXXII. THE ATANATIV ASUTTANTA. D. iii. 205.
Kinniighaiidu* and Nighandu*
Panada, Opaniahha too,
Devasuta aiid Matali, t
Cittase7id^ the Gandhabba,
Nala, * Raja, * Janesabha*
Sdtagird^ Heiiiavata,*
Pminaka,* Karatiya, Gula.
[205 j Slvaka* Mucalinda toOy
Vessaniitta, Yugandhara,
G Opel la, Slippage dlia too,
Hirt, Netti and_Mandiya,
Panccilacanda Alavaka,*
Pajunna,^ Sumana, Su?mikka,
Dadhimukha, Mani,
Manicara, Dig ha,
With these Sevissaka.
These are the Yakkhas, the Greater Yakkhas, the
commanders, the chief commanders, who should be
invoked.
11. This, dear sir, is the ward rune whereby
both brethren and sisters of the Order, and laymen
and laywomen may dwell at ease, guarded, protected
and unscathed.
'Well, dear sir, now we take our leave; we have
many duties, much to do.'
' That, sires, is whenever you think fit.'
Then the Four King's arose from their seat, and
saluting the Exalted One passed round him by his
right and there and then vanished. And the Yakkhas
arose from their seat some following the procedure of
the four kings, some exchanging with the Exalted One
friendly and courteous [20G] salutations, some stretch-
ing forth clasped hands, some announcing their name
and family, some keeping silence. And so all there
and then vanished.
12. And when the night had passed, the Exalted
One addressed the brethren and told them all [§§ i-i i
inclusive here repeated^
13. ' Learn by heart, brethren, the Atanata ward
D. Hi. 2o6. A WARD RUNE. I97
rune, master it and recollect it. This rune, brethren,
pertains to your good and by it brethren and sisters of
the Order, laymen and laywomen may dwell at ease,
guarded, protected and unscathed.'
Thus spake the Exalted One. The brethren were
pleased and delighted at his words.
Here ends the Atanatiya Suttanta.
INTRODUCTION
TO THE
SANGITI SUTTANTA.
An English translation of this Suttanta by the Rev.
Suriyagoda Sumangala was published at Calcutta in 1904
by the Mahabodhi Society.
It and the following Suttanta, in concluding the Digha
Nikaya, form for that work a novel departure. Novel, not
because they are compiled as catechisms — we have already
met with an exposition so compiled in the Mahasatipatthana
Suttanta, Vol. II, pp. 337-45, where there is a lengthy dis-
course, possibly an interpolation, by question and answer, on
the so-called Four Aryan Truths, another in the Maha
Nidana Suttanta (Vol. II, pp. 51-68), not to mention yet other
dialogues which are in part catechetical. The novelty lies in
this, that the materials are arranged on the plan observed at
much greater length throughout the Fourth, or Anguttara
Nikaya. This plan is not that of the first and second Nikayas,
which are professedly grouped according to length, nor that
of the third Nikaya, where the grouping is more intelligently
done, namely, according to subject. It is a grouping where
the points or chief items brought forward are grouped
numerically and in arithmetical progression. Recourse to it
must have been on mnemonic grounds, grounds that would
be of great importance in an unwritten mass of doctrine.
It is not equally obvious why the compilation of doctrinal
items in this form should have been attributed to Sariputta.
In the Commentarial tradition of the procedure at the First
Council, as told by Buddhaghosa,^ in the Cornmentary on
the Digha Nikaya, it is related that, whereas Ananda was
required to testify to the circumstances under which every
Sutta in the Nikayas was uttered, the other three Nikayas
were handed over to the disciples of (the late) Sariputta,
Maha Kassapa (the president) and Anuruddha respec-
tively. Thus it was the Majjhima that fell to the school
of Sariputta, and not the Anguttara, as we should have
expected, had Sariputta, in his teaching, always preferred
the numerical method. Nor is his teaching more amply
represented in the Suttas of the Anguttara than in those of
^ Sumangala Vilasini I, 15.
198
INTRODUCTION. 199
the second and third Nikayas. Sariputta's gift of teaching
was not one able to express itself in one channel only. His
manifold powers as a teacher are eloquently testified to by
more than one distinguished apostle, witness the eulogies of
Ananda, Vangisa, Maha Kassapa, Maha Moggallana his
fellow ' chief-disciple,' and by the Master himself.^ He is in
one of these testimonials praised for his ability to summarize
as well as to expand : —
He teaches first in outline brief
And then expands in f^ill detail.
It was of prime importance in this unwritten gospel so to
summarize that expansion was possible with the maximum
of accuracy and the minimum of muddle and difficulty.
And he on whom the duty would fall, should he survive his
chief — which he did not — of faithfully maintaining and pro-
pagating the inherited doctrine, was naturally deeply con-
cerned to get a correct catalogue of such summaries, while
the leader was at hand to sanction them.
Some such reasoning may have led the compilers of these
two last Suttantas to ascribe them to Sariputta. All that
we now know is that each of them forms a sort of thematic
Index to the doctrines scattered through the Four Nikayas,
that they follow the Anguttara method of arrangement, but
that they contain here and there matter which suggests that
they took their present shape at a later date than the bulk of
the rest of the Dlgha.
In the two features they have in common, of catechism
as a monologue by the catechumen, and of the absence of
narrative (n id an a or vatthu), this further interest attaches
to these last Suttantas, that they become practically Abhi-
dhamma rather than Sutta Pitaka. In the oldest division of
the body of doctrine called in the Pitakas the nine Angas or
parts, one is Veyyakaranam, translatable as answering, or
expounding. Under this Anga all the sort of catechetical
dialogue was included that was called from the early days
of the Order's history Abhidhamma-Katha, translatable as
' advanced discourse on doctrine.'- Most of this Anga was
at a later date systematized and expanded as the third or
Abhidhamma Pitaka. But some of it remained in the
Nikayas. In the Khuddaka or Fifth Nikaya there is a whole
book of it : — the Patisambhida-magga, or Analytic Course.
^ Kindred Sayings I, 87 f. ; Psalms of the Brethren, verses
1231-3, 1082-6, 1176 f. ; Kindred Sayings I, 242.
2 Majjhima I, 214.
200 XXXIII. SANGITI SUTTANTA.
Another pair of books, the Niddesas, though we class them
as Commentaries, are practically Abhidhamma. And em-
bedded in two of the other Nikayas we have on the one hand
Abhidhamma-talk in the two Vedalla-Suttas of the Majjhima
(I, 2gg f., though Buddhist tradition classes them under a
Vedalla-anga), and on the other, these two lengthy Abhi-
dhamma-lists in the Digha here presented.
The important Kashmirian Buddhist school of the Sab-
batthivadins (Sanskrit : Sarvastivadins), or ' Everything-
exists-doctrinaires,' were so satisfied that the former of these
two — the Sangiti Suttanta — was proper ' Advanced talk,' that
they placed it, or their own version of it among the seven
works which, according to Tibetan and Chinese translations,
constituted their Abhidhamma books. It is variously classed
as No. 2, 3 or 7, and in the Chinese recensions is still ascribed
to Sariputta. The Tibetan recensions father it on Maha-
kotthita, the Apostle who in the Majjhima is the speaker in
the major Vedalla-Sutta. The episode that may possibly
have stimulated Sariputta or the compilers of the two
Suttantas to lose no time in drawing up summarized doctrines
— the death of the Jain leader and the subsequent disputes
among that body — is repeated in the Sabbatthivadin recen-
sion. We are indebted for what we know of this recension
to Professor J. Takakusu's admirable essay on ' The Sarva-
stivadin Abhidharma Books' in the Journal of the Pali Text
Society, 1904-5. Space-limits prevented him from giving a
full list of the summaries, but all he does give occur also in
our Sangiti Suttanta. Some day a full comparison will be
possible. C.A.F.R.D.
XXXIII. SANGlTI SUTTANTA.
THE RECITAL.
[207] Thus have I heard : —
1. I. The Exalted One was once making a tour in
the country of the Mallas,^ accompanied by a great
company of the brethren, numbering about five
hundred. And he arrived at Pava the Malla capital.
There he resided in the mango-grove of Cunda the
smith. ^
2. Now at that time a new mote-hall of the Pava,
Mallas named Ubbhataka^ had not long been built,
and had not been occupied by recluse or brahmin or
any human being whatever. And the Pava Mallas
heard that the Exalted One on his tour had arrived
with his following at Pava and was staying in Cunda's
mango-grove. And they went to visit him, and saluting
him sat down at one side. So seated they said
to him : —
' Lord, a new mote-hall named Ubbhataka has lately
been built by us Mallas of Pava, and no recluse or
brahmin or any human being whatever has yet occu-
pied it. [208] Let, lord, the Exalted One be the
first to make use of it. That it has first been used by
the Exalted One will be for the lasting good and
happiness of the Pava Mallas.'
The Exalted One by his silence assented,
3. When they marked his assent, they rose and
saluted him, passing round by his right, and went to
the mote-hall. They spread the whole hall with carpets,
arranged seats, put a bowl of water ready, hung up an
oil lamp, and returned to the Exalted One. Saluting
1 The Mallas were an oligarchy of rajas. They are called
rajas in the Corny,
^ Cf. above, Vol. II, 137.
^ ' Thrown-aloft-er.' ' So-called because of its height.' Corny.
201
202 XXXIII. SANGITI SUTTANTA. D. iii. 1, 209.
him and standing at one side they said : ' The whole
mote-hall, lord, is spread with carpets, seats are ar-
ranged, a bowl of water has been placed ready, a lamp
is hung- up. And now, lord, whenever the Exalted
One deems the time is fit. . . .'
4. Then the Exalted One dressed himself and taking
bowl and robe he went with the company of brethren
to the mote-hall. On arriving he bathed his feet, and
entered the hall, and took his seat facing the east,
leaning against the central pillar. The brethren also
bathed their feet and entered the hall ranging them-
selves against the western wall and facing the east
[209], behind the Exalted One. The Pfivfi M alias
also bathed their feet and entered the hall, ranging
themselves against the eastern wall and facing the
west with the Exalted One before them. Then
the Exalted One far into the night discoursed on
the doctrine to the Pilva Mallas, instructing, enlighten-
ing, inciting and inspiring them.^ And then he dis-
missed them saying : ' Lovely, V^asetthas,^ is the night.
Do ye deem it time ?'
'We do, lord,' responded the Pavfi Mallas. And
rising they saluted the Exalted One by the right and
departed.
5. And presently the Exalted One, surveying the
company of brethren wrapped in silence wherever they
sat,^ called to the venerable Sariputta : * There is an
absence, Sariputta, of sloth and torpor in the company
of brethren. Let a religious discourse occur to thee.
My back is aching, I will stretch it.'
' So be it, lord,' replied Sariputta. Then the
Exalted One, letting his robe be folded in four, took
up the lion-posture on his right side, placing his feet
^ B.'s comments on these four verbs in the Sonadanda
Suttanta (I, 159) should be compared with those on the same
passage in S. I, 114, given in Kindred Sayings I, 140, 11. 4.
- Apparently a leading family name among the Mallas both of
Pava and the neighbouring village, Kusinara. See II, i8i.
^ Literally, ' wrapped in silence, wrapped in silence.' ' Wher-
ever he looked, there that part was silent.' Comy.
D. iii. 1, 2IO. THE RECITAL. 203
one in the curve of the other, mindful and deliberate,^
having mentally noted a time for arousing himself.
6. Now at that time the Nigantha, Natha's son,
[210] had just died at Pava.^ After his death the
Niganthas became divided, falling into opposite parties
and into strife, disputes broke out and they went on
wounding each other with wordy weapons : — Thou
dost not confess this Norm and Discipline ! I do con-
fess it ! Wilt thou confess it ? Thou art in the
wrong ! I am practising it rightly ! I am speaking to
the point ; thou art off the point ! Thou sayest last
what should be said first, and first what should come
last ! What thou hast so long excogitated is quite
upset ! Thy challenge is taken up ; thou'rt proved to
be wrong ! Begone to get rid of thy opinion, or dis-
entangle thyself if thou canst! Truly the Niganthas,
followers of Nathaputta, were out methinks to kill.
Even the lay disciples of the white robe, who followed
Nathaputta, showed themselves shocked,-^ repelled and
indignant at the Niganthas, so badly was their doctrine
and discipline set forth and imparted, so ineffectual was
it for guidance, so little conducive to peace, imparted
as it had been by one who was not supremely en-
lightened, and now wrecked as it was of his support
and without a protector.
7. Then the venerable Sariputta addressed the
brethren :
The Nigantha, Nathaputta, friends, has just died at
Pava. Since his death the Niganthas have become
divided and have fallen into opposite parties and into
strife. Disputes have broken out and they go on
wounding each other with wordy weapons ... so
badly has their doctrine and discipline been set forth
^ Recorded in the same terms of Gotama, e.g. II, 149; S. I, 107;
but cf. Devadatta in Vinaya Texts III, 258.
- This episode forms the occasion for Suttanta XXIX. above,
p. Ill, and for the Samagama Sutta, M. II, 243 f.
" Only the Burmese Mandalay MS. and Rangoon edition and
the Siamese edition here read also virattarupa, 'repelled,'
as on p. II I.
204 XXXIII. SANGI'TI SUTTANTA. D. iii. 1, 211.
. . . and now wrecked of his support and without a
protector.
[211] But to us, friends, the Norm has been well set
forth and imparted by the Exalted One. It is effectual
for guidance, conducive to self-mastery, and is imparted
by one perfectly enlightened.-^ Herein there should
be a chanting by all in concord, not a wrangling, that
thus this holy life may persist and be long maintained.
That may be for the welfare and happiness of many
folk, for compassion on the world, for the good, the
welfare, the happiness of devas and of men.
[The Recital.]
I.
8. What is the single doctrine ?
All beings persist through causes. All beings persist
through conditions.^
This ' single doctrine,' friends, has been perfectly
set forth by the Exalted One who knows, who sees.
Hereon there should be a chanting in concord, not a
wrangling, [212] that thus this holy life may persist
and be long maintained. That may be for the welfare
and happiness of many folk, for compassion on the
world, for the good, the welfare, the happiness of devas
and of men.
H.
9. There are double doctrines, friends, which are
perfectly set forth by the Exalted One who knows, who
sees. Hereon there should be a chanting in concord
1 Cf. above, p. 115 f.
2 Cf. Khp. IV; A. V, 50, 55. The Digha alone gives the
second aphorism. 'Cause': ahara, usually meaning 'food,' is
literally a thing ' adduced,' ' brought up.' Four kinds of a h a r a
are specified, e.g., S. II, 11 f . ; below, 219— food, contact,
purpose, consciousness (in connection with rebirth), all considered
as so many causes, conditions, antecedents of ' result ' or fruit.
Hence a h a r a in general can always be rendered by p a c c a y a.
So B. ' Condition ' = sankhara: the k a r a n a or doing, action,
that leads to the result. Comy.
D. iii. 1, 212. THE RECITAL. 205
. . . for the good ... of devas and of men : — Which
are the doubles ?
i\ Mind^" and body.
ii. Ignorance and craving for rebirth.
iii. False opinion as to {a) rebirth, (d) no rebirth.
iv. Unconscientiousness and indiscretion.
V. Conscientiousness and discretion.^
vi. Contumacy and friendship with evil,^
vii. Suavity and friendship with good.
viii. Proficiency as to offences and restoration
from them.
ix. Proficiency as to attainments and recovery from
them (viz. : as to Jhana).
X. Proficiency in elements^ and in understanding
them.
xi. Proficiency in the (twelve) spheres of sense and
in the (twelve factors^ of the) causal formula.
xii. Proficiency in assigning specific causes, and in
eliminating elements that are not causal [in a specific
effect].^
* With this Hst compare Anguttara I, 83 f., and below,
XXXIV, I, 3, etc.
^^ I.e. N a m a , by which in this connection the 'four incor-
poreal khandhas' (aggregates) are always meant. B. refers
to the Visuddhi Magga for a detailed analysis (ch. xiv.).
2 The former concerns one's own estimate of one's self, the
latter the estimate of one's neighbours. Comy.
3 Cf. Bud. Psy. Eth., p. 344.
■* The eighteen d hat us, those residual factors of our experi-
ence which cannot be expressed in more ultimate [subjective]
terms (attano sabhavar) dhareti ti dhatu), to wit, the
three ultimates in each act of consciousness, object, or stimulus,
re-acting organ [of sense or mind], resulting cognition.
^ The only apparent reason for linking these two is the common
number.
6 The first of the 'ten powers' of a Tathagata (M. I, 6g f. ;
A. V, 33 f. ; Vibh. 335 f. Cf. Psalms of the Early Brethren I, p.
167, n. I ; II, 7, w. I ; Bud. Psy. Eth., p. 348) shared partly by
disciples (Points of Controversy, 139 f.). ' Proficiency' (kusa-
lata) is, by B., defined as ' intelligence-with-understanding '
(panna-pajanana), further specialized in x.^* as learning,
remembering, grasping, intuition, in x.^ as the last two plus
reflection, in xi."* as learning by heart, pins the last group, in
xi.'', understanding of procedure, in xii. as determining.
206 XXXIII. SANGITI SUTTANTA. D. iii. 1, 213.
[213] xiii. Rectitude and shamefacedness."^
xiv. Patience and gentleness.
XV. Mildness of speech and courtesy.^
xvi. Kindness^ and love.^
xvii. Absence of mind-"' and want of intelligence.
xviii. Mindfulness and intelligence.
xix. Unguardedness of faculties^ and intemperance
in diet.
XX. Guardedness of faculties and temperance in
diet.
xxi. The powers of judging and of cultivation.
xxii. The powers of mindfulness and concentration.
xxiii. Calm and insight."
xxiv. The causes [or signs]^ of calm and of mental
grasp.^
XXV. Mental grasp and balance.
xxvi. Attainment in conduct and in [sound] belief.
xxvii. Failure in conduct and in [sound] belief.^^
[214] xxviii. Purity in conduct and in belief."
xxix. Purity in belief and the struggle according to
the belief one holds.^^
XXX. Agitation over agitating conditions and the
systematic exertion of one [thus] agitated.
xxxi. Discontent in meritorious acts and persever-
ance in exertion.
^ In Bud. Psy. Eth., § 1340, this term is not lajjavo (defined
as hiribalar], § 30), but m a d d a v o .
2 Cf. Bud. Psy. Eth., ^ 1343 f.
^ Literally, Not-hurting, defined as ' pity.'
^ Defined as purity of fraternal love ( m e 1 1 a ).
5 I.e., of mindfulness (sati), muddleheadedness. Bud. Psy.
Eth., § 1349.
6 Cf, Bud. Psy. Eth., § 1345 f.
7 Cf. ibid., §1355 f.
^ N i m i 1 1 a , on which see Points, 387 f. Refers to J h a n a -
practice.
^ Grasp ^effort (viriyag ). Corny.
10 Ditthi, associated with sampada, sampanno, is
always used in this sense. Cf. Points, 269, 11. 3. In the Comy.
the contents of xxvii precede those of xxvi.
" Bud. Psy. Eth., § 1365 f.
" Ibid., p. 357, 71. 2.
D, iii. 1, 214. THE RECITAL. 207
xxxii. The higher wisdom^ and emancipation.^
xxxiii. Knowledge how to extirpate and knowledge
how to prevent recrudescence,^
These, friends, are the Double Doctrines perfectly
set forth by the Exalted One who knows, who sees.
Hereon there should be a chanting by all in concord, not
a wrangling, that thus this holy life may persist and
be long maintained. That may be for the welfare
and happiness of many folk, for compasgion on the
world, for the good, the welfare, the happiness of devas
and of men.
III.
10. There are, friends. Triple Doctrines perfectly
set forth by the Exalted One who knows, who sees.
Hereon there should be a chanting in concord even by
all, not a wrangling. . . . Which are these ?
i. Three bad ' roots ' (or conditions) : — greed, hate,
dullness.
ii. Three good ' roots ' : — disinterestedness, love ;
intelligence.^
iii. Three^kinds of evil conduct, to wit, in act, word
and thought.
^ V i j j a . The term annexed from brahminism by the Buddha
and made to refer, not to the three Vedas, but either to the whole
field of ' insight,' intellectual and mystical, as in I, 124, ov, as
here (Corny.), to three tracts of that field, viz. — ibid., Nos. 14-16.
Cf. A. I, 163-5 5 Psalms of the Sisters, p. 26, n. 2.
2 Both intellectual riddance of the five Hindrances and Nib-
bana. Corny.
^ Cf. with Sum. V. Asl. 407 on this passage. ' Bearing on
rebirth' (patisandhivasena), it apparently refers to the
doctrine in the statement of which the figure of the palm-tree
stump occurs — ' so that they are destroyed and cannot grow up
again.' See Vin. Texts II, 113. The phrase recurs in the
Nikayas several times.
4 Literally, the negatives of the three in i. They are invested,
in Pali, with a positive force ; they are contraries, logically
speaking, not contradictories. B. allows an alternative reading :
akusalamulam means either ' bad root ' or ' root of all that is
bad.' 'Bad,' for a Buddhist, means 'productive of painful
result,' * demeritorious.'
208 XXXIII. SANGITI SUTTANTA. D. iii. 1, 215
[215] iv. Three kinds of fine conduct, to wit, in act,
word and thoug'ht.
V. Three kinds of bad thoughts/ to wit, thoughts of
sense-desire, of enmity, of cruelty.
vi. Three kinds of good thoughts, to wit, thoughts
of renunciation,^ of amity, of kindness,
vii. Three kinds of bad purposes . . . [as in v.].^
viii. Three kinds of good purposes . . . [as in vi.].
ix. Three kinds of bad notions . . . [as in v.].
X. Three kinds of good notions . . . [as in vi.].
xi. Three bad elements, to wit, of sense-desire,
enmity, cruelty. *
xii. Three good elements, ... [as in vi.].
xiii. Other three elements, to wit, the sphere of
sense-desire, that of the brahma-world, that of the
higher heavens.^
xiv. Other three elements, to wit, the sphere of the
brahma-world, that of the higher heavens, that of
cessation.^
XV. Other three elements, to wit, low, medium and
sublime spheres.^
[216] xvi. Three [directions of] craving, to wit,
craving for the pleasures of this life, craving for life to
come, craving for life to end.
1 Vitakka: an unspecialized expression in the Nikayas; in
Abidhamma, inception of cogitative activity. Cf. p. 213, 1.
2 Nekkhamma. B. does not analyze this term. By the
context it is the contrary of kama (sense-desire). 'All good
states are n ek k h am m a-dh at u.' Corny. •
^ Sankappa. ' There is no difference in the meaning (con-
tent, attha) of sankappa and vitakka.' Corny. Cf.
Compendium, p. 238.
* Arupadhatu. Here dhatu is used to mean the place
reached in rebirths (ag a t at t h a n as m i ij bhavena), says
B., and describes the three in the terms used in Dhs. (Bud. Psy.
Eth.), §§ 1281-6. It will be seen that the lowest (5) spheres are
included in the universe of sense desire (kama; below, xl, xli.).
•"' N i b b a n a is here referred to. Comy. Cf. below, xviii.
^ I.e., the twelve classes of bad thoughts (Bud. Psy. Eth.,
§ 3^5) f-)' a-^1 other worldly (secular) thoughts, and (3) the nine
spiritual thoughts. Comy. In the ' BahudhatukaSutta' (M. Ill,
61 f.), d h a t u ' s are enumerated in one category of 18, three of 6,
one of 3, and one of 2.
D. iii. 1, 216 THE RECITAL. 209
xvii. Other three [directions of] craving, to wit,
craving for Hfe in the spheres of sense, for Hfe in the
brahma (rQpa) world, for life in the higher worlds.
xviii. Other three [directions of] craving : — craving
for life in the lower spheres, for life in the higher
spheres, for cessation.'^
xix. Three ' fetters,' to wit, the false opinion con-
cerning individuality, doubt, inverted [judgment] as
to rule and ritual.^
XX. Three intoxicants, to wit, the poisons^ of sen-
suality, future life and ignorance.
xxi. Three [planes of] rebirths, to wit, the universe
of sense-desire, that of the lower and that of the hicrher
worlds.
xxii. Three quests : — that of sensuous enjoyment,
that of life renewed, that of [problems'* connected with]
the religious life.
xxiii. Three forms [of conceit], to wit ( i ), T am better
than . . .,' (2) ' I am equal to - . .,' (3) ' I am worse
than . . .'5
xxiv. Three periods, to wit, past, future, present.*^
1 Here taken in the sense of ' for life to end ' (xvi.), the
Uccheda or Annihilationist view. See Vibhanga, 365 f.,
where the 3 threes are defined, and which B. quotes. B. con-
cludes : ' What did he teach in this section (xvi.-xviii.) ?
That under the aspect of lusting, all ideas of life are based on
[what is termed] t a n h a , and as all t a n h a is permeated (p a r i -
y a d i t V a ) by sensuous craving, he shows the other two forms as
deduced (niharitva) from that.' Cf. above, xiv.
2 See Expositor i, 65. B.'s note on the first runs : belief in
the actual existence of a k a y a consisting in body and mind —
i.e., of a soul ( a 1 1 a ) in either of them.
3 ' Asa va, in the sense of surrounding, or of flowing up to . . .
e.g., from the eye (or sight) a flowing, percolating, rolling on into
the object . . . Abhidhamma,addingditt hi (erroneous opinion),
gives four.' Comy. Cf. Dhs., §§ 1096- 1 100, and above, p. 175, n. i.
^ B rah macariye Sana — i.e., eschatological problems, con-
cerning the soul and its beginning, nature, and ending (an tag a-
hika ditthi). See Vibh., p. 366.
^ See Vibh. 367 ; S. I, 12 (20) ; III, 48. The first form, says
B., besets kings and recluses ; the second, the king's official? ;
the third form is characteristic of servants (?).
^' A d d h a. The Four Nikayas use a d d h a n a ij, e.g., A. V. 32 ;
S. I, 140. B. distinguishes between the religious and philo-
14
2IO XXXIII. SANGITI-SUTTANTA. D. iii. 1, 217.
XXV. Three limits, to wit, individuality,^ its rising,
its cessation.^
xxvi. Three [modes of] feelings, to wit, pleasant,
painful and neutral feeling.
xxvii. Three states of suffering, to wit, pain, con-
ditioned existence, change."^
[217] xxviii. Three ' heaps,' to wit, that of wrong-
doing entailing immutable evil results, that of well-
doing entailing immutable ^ good results, and that of
everything not so determined.
xxix. Three doubts,^ to wit, doubts, perplexity,
inability to decide, dissatisfaction concerning past,
future and present.
XXX. Three things which a Buddha^ has not to guard
against : a Buddha, friends, is pure in conduct whether
of act, or speech, or thought. There is no misdeed of
any kind concerning which he must take good care lest
another should come to know of it.
xxxi. Three obstacles,''' to wit, lust, hate, illusion.
sophical denotation of a d d h a (Suttanta-, Abhidhamma-pariyiiya).
In the former, ' the present ' refers to one span of life ; ' the
past ' is time prior to this span of Ufe ; ' the future ' is time after
decease from this life. In the latter, the present is any threefold
instant (nascent, static, cessant) ; past and future precede and
follow that.
^ Sakkayo. 'The five aggregates (body and mind) of
grasping.' Comy.
^ ' The discontinuance, extinction(nibban a )of both.' Comy.
^ The first d u k k h a t il is painful feeling, the second is neutral
feeling, but is our oppressed awareness of the tyranny of birth,
old age, and dissolution. The third is pleasant feeling, but with
the accompanying sense of liability to be plunged into sorrow.
Such is the substance of B.'s comment.
* Niyata: certain, fixed. The first are the crimes enumerated
in Points, So, n. 5 ; cf. p. 177, n. i ; the second, the fourfold Path
and its fruits. On ' heap ' see op. cit. XXI, 7.
^ B. reads t a m a for k a n k h a : ' obfuscations.'
^ Tathagata, here clearly meaning a Buddha, at least
according to commentarial tradition, since B. proceeds to show
the little difference in the case of ' other Arahants,' who needed
to take care. He instances the conduct of Sariputta in the
' Catuma-sutta,' M. I, 459, explaining the latter's motive. Cf.
Ang. IV, 82, where the ' friends' is omitted.
^ Literally, ' somewhats.' The secondary meaning is para-
D. iii. 1, 218. THE RECITAL. 211
xxxii. Three fires, to wit, lust, hate, illusion.
xxxiii. Other three fires, to wit, the fire of the wor-
shipful, the fire of the head of the household, the fire
of those worthy of offerings.^
xxxiv. Threefold classification of matter, to wit, as
visible and resisting, as invisible and resisting, as
invisible and unresisting.^
XXXV. Three accumulations,'^ to wit, complexes of
merit, of demerit, of influctuate [results].^''
[218] xxxvi. Three kinds of persons, to wit, the
learner, the adept, he who Is neither."*
xxxvil. Three kinds of seniors, to wit, an aged lay-
man, an eminent bhikkhu, a bhikkhu officially ranked
as ' senior.'^
xxxviii. Three bases by merit accomplished, to wit,
the bases'^ composed of giving, of virtue, of study.
xxxix. Three bases for reproof, to wit, that which
has been seen, that which has been heard, that which
one suspects.'^
xl. Three uprisings of desires connected with sense :
(i) There are beings, friends, whose sense-desires are
bound up with the objects thereof, and they are in
subjection to such desire. Such are human beings,
phrased by ' p a 1 i b o d h o.' Cf. B. here, and Corny, on Dhp. 200
(III, 258).
^ I.e., the ministry due to parents, to children, wife and
dependents, and to the religious world. Ang IV, 45 ; cf. II, 70.
^ Or non-reacting. A psycho-physical category. See Bud.
Psy. Eth., §§ 754-6. The third kind is also applicable to very
subtle matter. Comy.
^ Sankhara: — because 'they compound co-existent states
and states of future-life-results; they make a heap (rasim).'
Comy. But cf. above, p. 204, n. 2.
2" Anenj abhisankharo : — it compounds what is immov-
able . . . has become result, is immaterial ... a synonym for
will for rebirth in the Arupa heavens. Comy. Cf. S. II, 82 f. ;
Vibh. 135, 340.
* I.e., the puthujjana, or 'man in the street,' average
person.
5 Whom the novices speak of as ' thera.' Comy.
^ Grounds for profit, advantages.
■^ To be consulted in detail in the Samanta pasadika (B.'s
Comy. on the Vinaya). Comy.
2 12 XXXIII. SANGITI-SUTTANTA. D. lii. 1, 219.
some devas and some reborn to [one of the four] evil
destinies. (2) There are beings who have desires for
that which [they have] created ; such are the devas
so called (Nimmanarati), who having created one
thing after another are in subjection to such desires.
(3) There are beings who have desires for the creations
of others ; and get these into their power ; such are
the devas^ so called ( Paranimmita-vasavatti).
xli. Three happy rebirths - — (i) There are beings,
friends, who [in a former birth] having continually pro-
duced, dwell now in happiness ; such are the devas of
the Brahma group. (2) There are beings who are
soaked and steeped in happiness, full of it, pervaded by
it. They from time to time pour forth ecstatic utter-
ance saying : ' Oh the bliss of it ! Ah what happiness !'
Such are the Radiant Devas^ (3) There are beings
who are similarly filled with happiness . . . pervaded
by it : they, serenely blissful, experience only sublime
[219] happiness. Such are the Luminous Devas.^
xlii. Three kinds of knowledge : that of the learner,
that of the adept, that of him who is neither.
xliii. Other three kinds of knowledge : — knowledge
that is thought out, knowledge that is learned (from
another), knowledge that is gained by [cultural]
development.'^
xliv. Three kinds of armour : — that of doctrine learnt,
that of detach men t,'"* that of knowledge.
xlv. Three faculties : — that of coming to know the
unknown, that of knowing, thatof perfected knowledge. •*
^ These two curiously named groups are the highest stages of
life in the ' sensuous universe.' Cf. below, p. 241.
^Deva Abhassara. Cf. Kindred Sayings, p. 144, and
Compendium, p. 138.
'* S u b h a k i n h a devas ; ninth in the R u p a worlds. For
tesan taij yeva the Corny, reads te santam eva,
s a n t a m meaning p a n i t a ij .
4 Cf. Bud. Psy., p. 130.
^ Detachment of body (solitude), of mind (purity), and from
the conditions of rebirth. Comy.
« Cf. Bud. Psy. Eth., §§ 296, 364a, 555; Vibh., p. 124; P.P.,
p. 2 ; Yam. II, 61.
D. lii. 1, 220. THE RECITAL. 2 I 3
xlvi. Three kinds of vision, to wit, the eye of flesh,
the heavenly eye, the eye of insight.^
xlvii. Three courses of training, to wit, the higher
morahty, the higher mental training, the higher
insight.^
xlviii. Three [branches of] culture, to wit, the culture
of sense-impressions,^ of mind, of insight.
xlix. Three supreme things, to wit, that of vision,
that of procedure, that of freedom.^
1. Three species of concentration^ : — that of mental
application followed by sustained thought, that of
sustained thought without mental application, that of
concentration without either.
li. Other three species of concentration : — concentra-
tive insight into 'emptiness,' ' signlessness,' 'end of
baneful longing.'*^
lii. Three purities, to wit, of action, speech and
thought.
[220] liii. Three factors of the anchorite,' to wit, a
certain attitude respecting conduct, respecting speech,
respecting thought.
liv. Three proficiencies, to wit, proficiency as to pro-
gress, regress, and the means of success.^
Iv.^ Three intoxications, to wit, the pride of health,
the pride of youth, the pride of life.
Ivi. Three dominant influences [on effort] ; to wit,
the influence of self-[criticism], the influence of the
community, the influence of spiritual things.
1 Cf. Iti-vuttaka, § 61.
- Cf. A. I, 235; Buddhism (by Mrs. Rhys Davids), 1912,
p. 199 f.
3 Kayo, usually, in Abidhamma, referring to the psycho-
physical mechanism of sense. Culture is literally making to
become, developing.
4 B. refers these to categories of Path, Fruit, and Nibbana,
with alternative assignments.
^ Samadhi. Cf. M. Ill, 162; S. IV, 360; A. IV, 300;
Compendium 95.
'' Cf. Bud. Psy. Eth., p. 91 f. ; Compendium 216.
■^ Moneyyani: munibhavakara dhamma. Corny.
^Ayo, apayo, upayo: derivatives from i, to go. The
second more usually covers all evil rebirth.
214 XXXIII. SANGITI-SUTTANTA. D. iii. 1, 221.
Ivii. Three bases of discourse, to wit (i) discourse
may be concerned with the past : — ' Such things were
in the past '1(2) discourse may be concerned with the
future : — ' So will it be in time to come,' or (3) with the
present : — ' So has it come to pass at the present day.'
Iviii. Three branches of wisdom, to wit, knowledge
of one's former lives, knowledge of the decease and
rebirth of beings, knowledge in the destruction of the
' intoxicants.'-^
lix. Three states, to wit, deva-consciousness, the
divine states, the Ariyan state.^
Ix. Three wonders, to wit, the wonder of mystic
power, the wonder of manifestation, the wonder of
education.^
These triple states, friends, have been perfectly set
forth by the Exalted One who knows, who sees, the
Arahant, Buddha supreme. Here should there be a
chanting in concord by all, not a wrangling ... for
. . . the happiness of devas and men.
IV.
[221] II. Fourfold doctrines, friends, have been
perfectly set forth by the Exalted One who knows,
who sees, the Arahant, Buddha supreme. Here should
there be a chanting in concord by all. not a wrangling
. . . for . . . the happiness of devas and of men.
Which are these ?
i. Four applications of mindfulness,^ to wit : —
Herein, friends, let a brother as to the body ... as
1 Or A s a V a ' s. On the annexation, with the meanings above
given, of the adjective te-vijjo, see Psalms of the Sisters, 26,
n. 2. B. exegetically paraphrases vijj a as tamaij vijjhati,
pierces the gloom, i.e., of the unknown.
2 The first is the conscious experience of the ' Eight Attain-
ments' or J ha n as, the second that of the Four Exercises in
sublime emotion (cf. I, p. 317 f.), the third is that of the Fruitions.
3 See I, p. 277 f. 4 See Vol. II, p. 327 f.
D. iii. 1, 222, THE RECITAL. 2 I 5
to feelings ... as to thought ... as to ideas con-
tinue so to look on these [severally and in order], that
he remains ardent, self-possessed and mindful, over-
coming both the hankering and the dejection common
in the world.
ii. Four supreme efforts/ to wit : — Herein, friends,
a brother, in order that unrisen wrong and wicked ideas
may not arise ... in order that wrong and wicked
ideas if arisen, may be put away ... in order that
unrisen good ideas may arise ... in order that good
ideas, if arisen, may persist, may be clarified, multi-
plied, expanded, developed, perfected, generates will,
endeavours, stirs up energy, makes firm his mind,
struggles.
iii. Four stages to efficiency (iddhi).^ Herein,
friends, a brother develops the stage which is charac-
terized by (1) the mental co-efficient of an effort of
purposive concentration ; (2) by the mental co-efficient
of an effort of intellectual concentration ; (3) by the
mental co-efficient of an effort of energized [222] con-
centration ; (4) by the mental co-efficient of an effort
of investigating concentration.
iv. Four Jhanas. Herein, friends, a brother, aloof
from sensuous appetites, aloof from evil ideas, enters
into and abides in the First Jhana, wherein there is
initiative and sustained thought, which is born of soli-
tude, and is full of zest and ease. Secondly, etc. . . .^
V. Four developments of concentration, ■* to wit, that
which when practised and expanded, conduces to
(i) pleasure in this life; (2) acquisition of intuition
and insight ; (3) mindfulness and well-awareness ;
(4) destruction of 'spiritual intoxicants.' Which are
these severally ? ( i ) is the Fourfold J hana. [223] ( 2 ) is
when a brother attends to the sensation of light, ^ sus-
tains the perception of daylight, and attends to light
1 Above, Vol. II, 344. 2 Vol. II, no.
^ Above, p. 123 f. 4 Ang. II, 44.
•'■' Proceeding from sun, moon, gems, etc. S. Sumangala
renders the next clause as : — 'fixing it in his mind that at night
the sun is up and there is light, and vice versa during the day.'
2l6 XXXIII. SANGITI-SUTTANTA. D. iii. 1, 224.
no less in the nighttime, and thus, with open and un-
muffled consciousness, creates a radiant luminous mind.
(3) is the understanding of each feeling, or perception,
or thought, as they severally arise, remain present and
vanish. (4) is the keeping watch over the five
aggregates of grasping, as they rise and cease : — * This
is material . . . this is the appearance of something
material . . . this is its vanishing, and so on.'
vi. Four ' infinitudes,'^ to wit : — Herein, brethren, a
brother lets his mind pervade one quarter of the
world with thoughts of love . . . pity . . . sympathy
in joy . . . equanimity, and so the second quarter,
and so the third, and so the fourth. And thus [224']
the whole wide world, above, below, around and every-
where does he continue to pervade with heart . . .
far-reaching, grown great and beyond measure, free
from anger and ill-will.
vii. Four Jhanas of Arupa-consciousness, to wit- : —
Herein, brethren, a brother, by passing beyond the
consciousness of matter, by the dying out of the sensa-
tion of resistance, by paying no heed to the idea of
difference, at the thought : ' space is infinite !' attains
to and abides in the conceptual sphere of space as
infinite. (2) Having wholly transcended this, at the
thought : ' Infinite is consciousness!' he attains to and
abides in the conceptual sphere of consciousness as
infinite. (3) Having wholly transcended this, at the
thought: ' It is nothing!' he attains to and abides in
the conceptual sphere of nothingness. (4) Having
wholly transcended this, he attains to and abides in the
sphere of neither consciousness nor unconsciousness.
viii. Four Bases of Conduct^: — Herein, brethren,
a brother judges that a certain thing is to be habitually
pursued, another thing is to be endured, another to be
avoided, another to be suppressed.
^ Called 'divine states' (Brahma vihara) in lix. of the
Triple Doctrines. See Vol. II, p. 219 f. ; Visuddhi Magga, p. 320.
2 Cf. Bud. Psy., 117 f. ; Bud. Psy. Eth., §§ 265 f . ; Dial.,
I, 249 f. ; II, 119 f,
3 Cf. R. Morris in J.P.T.S., 1884, p. 71, on the term apassena.
D- iii. 1, 225. THE RECITAL. 2 I /
ix. Four Arlyan lineages. Herein, brethren, a
brother is content with whatever robes [he may have],
commends contentment of this kind, and does not try
to gain robes in improper unsuitable ways. And he is
not dismayed if he gain no robe, but when he has
gained one, he is not greedy, nor infatuated nor over-
whelmed ; he wears it heedful lest he incur evil and
understanding its object. Finally, by this contentment
as to any garment, he neither is puffed up nor dis-
parages others. Now he that is expert, not slothful,
heedful, mindful, [225] is called, brethren, a brother
who is true to the ancient distinguished lineage of the
Ariyans.
The same is he who is similarly content with his
alms, and with his lodging.
Lastly, brethren, the brother who, having the love
both of eliminating on the one hand, and of developing
on the other, loves both to eliminate and to develop, in
loving both, neither is puffed up, nor disparages others.
He that is herein expert, not slothful, heedful, mindful,
is called a brother who is true to the ancient dis-
tinguished lineage of the Ariyans.
X. Four exertions,^ to wit, self-control, eliminating,
developing, safe-guarding. What is the first ? Herein,
brethren, when a brother sees an object with the eye,
and is not entranced by the general appearance or the
details of it, [226] but sets himself to restrain that
which might give occasion for bad, wicked states,
covetousness, dejection to flow in over him were he to
dwell unrestrained as to the faculty of sight, and to keep
watch over that faculty, and attains to mastery over it
. . . and similarly as to the other four senses and
mind, such an effort is called exertion in self-control.^
(2) What is exertion in elimination ? Herein, brethren,
a brother, when a sensual, malign, or cruel thouoht has
•11 1 • 1 ^ • *^
arisen, will not endure it, but puts it away, suppresses,
exterminates it and makes it non-existent. Such an
^ Padhanaij, here paraphrased by uttama-viriyai}.
'^ Cf. Bud. Psy. Eth.,'§ 1347.
2l8 XXXIII. SANGITl-SUTTANTA. D. iii. 1, 227.
exertion is called exertion in elimination. (3) What is
exertion in developing ? Herein, brethren, a brother
cultivates each of the seven factors of enliofhtenment^
which are based upon detachment, upon passionless-
ness, upon cessation, and wherein is maturity- of
self-surrender.^ This is called exertion in develop-
ment. (4) What is exertion in safe-guarding ? Herein,
brethren, a brother keeps pure and genuine"* an
auspicious object of concentrated imagination when it
has arisen, [such as] one of the contemplations of foul
thing-s. This is called exertion in safe-o^uardin"-.
xi. Four knowledges,'^' to wit, knowledge of the
Doctrine, knowledge in its corollaries, knowledge of
what is in another's consciousness,'^ and popular know-
ledge.''
[227] xii. Other four knowledges, to wit: knowledge
regarding suffering, genesis, cessation, path.
xiii. Four factors in ' Stream-attainment,' to wit,
intercourse with the good, hearing the good doctrine,
systematized ^ attention, practice in those things that
lead up to the doctrine and its corollaries.
xiv. Four factors of his state who has attained the
stream. Herein, brethren, the Ariyan disciple has an
1 Or ' wings of wisdom,' i.e., mindfulness, investigation of
doctrine, energy, zest, serenity, rapt contemplation, equanimity.
^ All synonyms, says B., for Nibbana.
3 B. repeats this rendering of vos sagg a - p ar i n a mi in
commenting on S. I, 88 (K.S., p. 113, «. 3). Surrender means
both giving up and plunging in (after Nibbana).
4 SoB. : sodhati. The text merely repeats anurakkhati.
^ Of this category, (i) and (2) occur in S. II, 57 f. There they
are described respectively as the ' four truths ' applied to ' decay
and death,' and this tradition as loyally held and to be held.
Vibhanga, 329 f., gives the four, describing (i) as understanding
the four paths and their fruits, and (2) as tradition of the four
truths respecting suffering as loyally held, etc B. here quotes
Vibh., but defines (i) as the four truths.
^ For pariccheda- read (as in B. and Vibh.) paricce-.
B. : paresaij c i tt a- paricch ede nan ay. But he reads
paricce in the text.
' Cf. Mil in da i, 226.
s On yoniso as thus rendered, cf. K.S. I, 131, and in Index.
D. iii. 1, 228. THE RECITAL. 219
unshakeable faith (i) in the Buddha : — * So he too, the
Exalted One, is Arahant, supremely enlightened, full.
of wisdom and goodness, Blessed One, world-knower,
peerless driver and tamer of men, teacher of devas and
men, Buddha, Exalted One!' (2) in the Norm: — Well
proclaimed by the Exalted One is the Norm, effective
in this life and without delay, bidding us come and see,
leading us onward, to be known by the wise as a
personal experience. (3) in the Order: — Well practised
is the Order of the Exalted One's disciples, in upright-
ness, method and propriety, namely, the four pairs of
persons, the eight classes of individuals. This is the
Order of the Exalted One's disciples, to whom offerings
and ministering should be made, and gifts and reverent
greeting as unto the supreme field of merit throughout
the world. {4) Endowed is it with virtues lovely to the
Ariyans, unbroken and flawless, consistently practised,
unblemished, making men free, commended by the
wise, unperverted and conducing to rapt concentration.^
XV. Four fruits of the life of a recluse, to wit, the
fruit of [the fourfold path, i.e. of] Stream-attainment,
of the Once-returner, of the Never-returner, of Ara-
hantship.^
[228] xvi. Four elements, to wit, the extended [or
earthy], the cohesive [or watery], the hot [or fiery], the
mobile [or aerial] element.
xvii. Four supports [or foods], to wit, solid [bodily]
food, whether gross or subtle, contact, as the second,
motive or purpose as third, consciousness [in rebirth]
as fourth.-^
xviii. Four stations of consciousness. Brethren,
when consciousness gaining a foothold persists, it is
1 Cf. II, 100.
^ Cf. I, 65 f., where the ' fruits' are differently, less technically,
less eschatologically described ; and above, p. 124, § 25, where
they agree with the present description.
3 Cf. Bud. Psy. Eth., p. 61 f. B. gives as a special aspect
under which sections xiii.-xv. are to be regarded, ' their [rela-
tive] grossness and subtlety by way of harsh or pleasant basis '
(lukhapanitavatthuvasena)
2 20 XXXIII. SANGITI-SUTTANTA. D. iii. 1, 229
either in connection with material quahties, or with [a
co-efficient of] feeHng, or perception or vohtional
complexes. In connection with any of these as an
instrument, as an object of thought, as a platform,
as a seat of enjoyment, it attains to growth, increase,
abundance.^
xix. Four ways of going astray,^ to wit, through
partiality, hate, illusion, fear.
XX. Four uprisings of craving. Brethren, craving
arises in a brother because of raiment, alms, lodging,
and dainty foods.^
xxi. Four rates of progress, to wit, when progress is
difficult and intuition slow, when progress is difficult
but intuition comes swiftly, when progress is easy, but
intuition is slow, and when progress is easy, and
intuition comes swiftly.^
[229] xxii. Other four modes of progress, to wit,
exercise without endurance, with endurance, with
taming (of faculties), with calm,^
xxiii. Four divisions of doctrine, to wit, [when the
highest things are attained by an attitude of] (i) dis-
interestedness, or (2) amity, or (3) perfect mindfulness,
or (4) perfect concentration.^
xxiv. Four religious undertakings : — ( i ) one that
brings present suffering and in the future painful con-
sequences ; (2) one that brings present suffering and in
1 Cf. S. Ill, 53, where B.'s comment is fuller: consciousness,
functioning by the other four khandhas, eventuates in action ;
action (karma) entails rebirth, hence increase or propagation of
consciousness.
2 Agatim gacchati, literally, he goes to a not-going, or
wrong going, or impasse. See abo\e, XXIX, i^ 26; XXXI, 5.
^ Bhavabhavo, existence-nonexistence, is an idiomatic ex-
pression for future life or annihilation, e.g. Sutta-Nipata, 496 (and
Comy.) ; or higher or lower rebirth. Psalms of the Brethren,
verse 784. Here, according to B., it means oil, honey, ghee, etc.
4 See XXVIII, § 10.
^ I.e., when engaged in concentration (samadhi), are cold
and other hardships endured ? Are sensuous thoughts tolerated ?
Comy.
^ Namely, when jhana, insight, a Path, a Fruit, Nibbana
is reached. Comy.
D. iii. 1, 230. THE RECITAL. 22 1
the future happy consequences ; (3) one that brings
present pleasure and in the future painful consequences ;
(4) one that brings present happiness and in the future
happy consequences/
XXV. Four bodies of doctrine, to wit, morals, con-
centrative exercise, insight,^ emancipation.
xxvi. Four powers, to wit, energy, mindfulness, con-
centration, insight.
xxvii. Four resolves, to wit, to gain insight, to win
truth, to surrender [all evil], to master self.
xxviii. Four modes of answering questions, to wit,
the categorical reply, the discriminating reply, the
counter-question reply, the waived question.^
[230] xxix. Four kinds of action, to wit, that which
is dark with dark result, that which is bright with
bright result, mixed, with mixed result, that which is
neither, with neither kind of result, and conduces to
the destruction of karma (action)."*
XXX. Four matters to be realized,^ to wit, former
lives, to be realized by clear mentality f decease and
rebirth, to be realized by the 'heavenly eye'; the eight
deliverances, to be realized by all the mental factors ;^
destruction of intoxicants, to be realized by insight.'^
^ (i) is the course followed by ascetics (acelakas); (2) is
that of the religious student handicapped by passions but tearfully
persevering ; (3) is that of the sensualist ; {4) that of the recluse
in the Order, even though he be lacking in comforts. Corny.
^ Read p a n n a - for p u n h a .
^ B. says these are discussed in the ' Mahjipadesa katha.' This
is apparently not the sermon on the ' four Mahapadese ' in A. II,
167, nor the brief summary (as above) in A. II, 46, but the
sermon on the ' Tini Kathavatthuni,' in A. I, 197. There is
apparently no Mahapadesa katha in the Digha.
■* Dark and bright are meant ethically and eschatologically ; a
parallel pair of terms : t a m o , j o t i , is used in K.S. I, 1 18 f.,
and below, xlix. The fourth alternative is [mental activity in]
Fourfold Path-knowledge.
^ I.e., by making them present to the eye (paccakkha
karanena) and acquiring them. Corny. Cf. below, 253, x.
^ I.e., by all co-nascent factors in the nama kayo, or mind-
group, at any given moment.
' By knowledge of the fruit of Arahantship.
222 XXXIII. SANGITI-SUTTANTA. D. iii. 1, 231.
xxxi. F'our floods, to wit, sensual desires, lite re-
newed, error, ignorance.
xxxii. Four bonds . . . (same as xxxi).
xxxiii. Four bond-loosenings, to wit, from sensual
desires, etc. (as in xxxi).
xxxiv. Four knots, to wit, the body-knots^ of
covetousness, of malevolence, of inverted judgment as
to rule and ritual, and of the inclination to dogmatize.
XXXV. Four graspings,^ to wit, the laying hold of
sensual desires, of error, of rules and rites, of the soul-
theory.
xxxvi. Four matrices, to wit, the matrix of birth by
an egg, the viviparous matrix, the matrix of moist
places, and rebirth as deva.
[231] xxxvii. Four classes of conception at rebirth.^
Herein, brethren, one person descends into the mother's
womb unknowing, abides there unknowing, departs
thence unknowing. This is the first class of concep-
tion. Next, another person descends deliberately, but
abides and departs unknowing. Next another person
descends and abides deliberately, but departs unknow-
ing. Lastly, another person descends, abides and
departs deliberately.
xxxviii. Four methods of acquiring new personality,
to wit, (i) in which our own volition works, not
another's, (2) in which another's volition works, not
ours, (3) in which both our own and another's volition
work, (4) in which the volition of neither works. ^
xxxix. Four modes of purity in offerings, to wit, (i)
when a gift is purely made on the part of the giver,
but not purely received ; (2) when a gift is made pure
by the recipient, not by the giver ; (3) when the gift is
1 Cf. Bud. Psy. Eth., p. 305, n. 1. B. repeats the same
comment in both Commentaries.
- In other words, ' takings, seizings.' Comy.
3 Cf. above XXVIII, § 5.
■' The second of these is illustrated by the slaughter of an
animal by a butcher. The other three cases are referred to the
decease and rebirth of thedevas referred to in \'ol. I, pp. 32 and 33,
and of other devas respectively.
D. iii. 1, 232. THE RECITAL. 223
made pure by both ; (4) when the gift is made pure by
neither 1 [232].
xl. Four grounds of popularity, to wit, HberaHty,
kindly speech, justice, impartiality.^
xli. Four un-Ariyan modes of speech, to wit, lying,
slander, abuse, vain chatter.
xlii. Four Ariyan modes of speech, to wit, abstinence
from any of the preceding.^
xliii. Other four un-Ariyan modes of speech, to wit,
declaring that to have been seen, heard, thought of,*
known, which has not been seen, not been heard, not
thought of, not known.
xliv. Other four Ariyan modes of speech, to wit, de-
claring truthfully respecting the four preceding cases.
xlv. Other four un-Ariyan modes of speech, to wit,
declaring that to have been unseen, unheard, etc.,
which was seen, heard, etc,
xlvi. Other four Ariyan modes of speech, to wit,
declaring that which has been seen to have been
seen, etc.
xlvii. Four classes of individuals. Herein, brethren,
(i) a certain individual torments himself, is devoted to
self-mortification ; (2) another torments others, is de-
voted to torturing others; (3) another torments both
himself and others ; (4) another torments neither
himself nor others nor is devoted to tormenting
either. He thus abstaining [233] lives his life void of
longings, perfected, cool, in blissful enjoyment, his
whole self ennobled.^
1 I.e., purified by the virtuous character and motives of the one
or the other. B. illustrates (i) by Vessantara's elephant. Jat. VI,
487.
^ See above, p. 145.
^ The Burmese printed edition transposes xli., xlii.
* M u t a m , sometimes interpreted as the other three senses.
B. is silent. Cf. p. 127, n. 2.
^ Literally, become as B r a h ma, or at its best. The passage,
which occurs in several Suttas, is quoted in the Kathavatthu
(Points, p. 25) by the Animists (Puggalavadins)to justify
their asserting the existence of 'a pugg a la,' or animistic
entity.
2 24 XXXIII. SANGITI-SUTTANTA. D. iii. 1, 233.
xlviii. Other four individuals. Herein, brethren, (i)
a certain person whose conduct makes for his own
good, not for that of others; {2) another whose conduct
makes for others' good, not his own ; (3) another's con-
duct makes for neither ; (4) another's conduct makes
both for his own good and for that of others.^
xlix. Other four individuals, to wit, (i) living in
darkness and bound for the dark ; {2) living in darkness
and bound for the light ; (3) living in the light and
bound for the darkness ; (4) living in the light and
bound for the light.^
1. Other four individuals, to wit, the unshaken
recluse, the blue lotus recluse, the white lotus recluse,
the exquisite recluse.^
These fourfold doctrines, friends, have been per-
fectly set forth by the Exalted One who knows . . .
(as on p. 204, § 8) . . . for the happiness of devas and
men.
Here endeth the first portion for recitation.
V.
2. I. There are Fivefold Doctrines, friends, which
have been perfectly declared by the Exalted One, who
knows, who sees, Arahant, Buddha supreme. Herein
should there be chanting by all in concord, not wrang-
ling ... for the happiness of devas and men. Which
are they ?
i. Five aggregates, to wit, of material qualities,
feeling, perception, volitional complexes, conscious-
ness.
•
^ B. instances (i) Thera Bakula (or Bakkula), who entered the
Order at eighty (? too old to convert others), Psahns of the
Brethren, p. 159. (2) Upananda, whose bad conduct hindered his
own good, though as recluse he helped others, \'in. Texts, e.g.,
I, 321 f . ; III, 392,;?. 2. (3) Devadatta the schismatic, and (4)
Great Kassapa (see Psalms of the Brethren, p. 359 f.).
2 See above xxix.
3 Interpreted as those in the Four Paths.
D. iii. 2, 234- THE RECITAL. 225
ii. Five aggregates [regarded as vehicles] of grasp-
ing, to wit, as above. [234] . . .
iii. Five kinds of sensuous pleasures, to wit, the five
kinds of sense-objects cognized severally through each
sense as desirable, pleasant, agreeable, charming and
lovely, bound up with sensuous desires and exciting
the passions.
iv. Five ways of destiny, to wit, purgatory, the
animal kingdom, the realm of the 'departed' (Petas),
mankind, the devas.
V. Five forms of meanness,^ to wit, in hospitality, in
[monopolizing a ministering] family, in gains acquired,
in beauty physical and moral, in [monopolizing learnt]
truths.
vi. Five hindrances, to wit, sensuality, ill-will, sloth
and torpor, excitement and worry, doubt.
vii. Five fetters as to lower worlds, to wit, error of
permanent individual entity, doubt, wrong judgment
as to rules and ritual, sensuality, malevolence.
viii. Five fetters as to upper [worlds], to wit, lu^t
after rebirth in Rupa [worlds], lust after rebirth in
Arupa [worlds], conceit, excitement, ignorance.
[235] ix. Five branches of moral training, to wit,
abhorrence of murder, theft, inchastity, lying, and
intemperance in drink.
X. Five impossibles, to wit, for an Arahant in-
tentionally to take life, or to take what is not given, so
as to amount to theft, or to commit sexual offences, or
to lie deliberately, or to spend stored up treasures in
worldly enjoyments, as in the days before he left the
world.
xi. Five kinds of losses, to wit, of kinsfolk, of
wealth, disease, loss of character, loss of sound opinions.
No being, friends, because of any of the first three
kinds of loss, is after death and bodily dissolution
reborn to disaster, to evil destiny, to downfall, to pur-
gatory. But this happens because of the last two
kinds of loss.
1 M a c c h ar i y ain, implying also avarice, selfishness. Cf.
Bud. Psy. Eth., § 1122 and n. ; K.S., p. 27, § 2.
15
226 XXXIII. SANGITI SUTTANTA. D. iii. 2, 236.
xii. Five kinds of prosperity, to wit, in kinsfolk,
wealth, health, virtue, and sound opinion. No
being, friends, because of any of the first three kinds,
is after death and dissolution reborn to a happy destiny
in a bright world. But this happens because of success
in virtue and in winning sound opinions.
xiii. Five disasters to the immoral by lapse from
virtuous habits. [236] Herein, friends,^ an immoral
person, having lapsed in virtuous habits, incurs, through
want of industry, great loss of wealth. Secondly, an
evil reputation as to his moral lapse spreads abroad.
Thirdly, whatever assembly he attends, whether of
nobles, brahmins, householders, members of a religious
order, he comes in diffident and disturbed. Fourthly,
he dies baffled and without assurance. Fifthly, on the
dissolution of the body after death, he is reborn into an
unhappy state, an evil destiny, a downfall, a purgatory.^
xiv. Five advantages to the moral man throuo^h his
success in virtuous conduct. Herein, friends, in the
first place, he acquires through industry great wealth.
Secondly, good reports of him spread abroad. Thirdly,
whatever assembly he attends, whether of nobles,
brahmins, householders, or members of a religious
order, he enters confident and undisturbed. Fourthly,
he dies with lucid and assured mind. Fifthly, he is
reborn to a happy destiny in a bright world.
XV. Five points, friends, should be present inwardly
to a brother who is desirous of chiding another. ' I
will speak at a timely moment, not at an untimely
moment.^ I will utter what is true, not what is fictitious.
I will speak mildly, not roughly. I will speak from a
[237] desire for his good, not for his hurt. I will speak
with love in my heart, not enmity.'
xvi. Five factors in spiritual wrestling. Herein,
^ These two paragraphs form an address, or the outlines of one,
given to the lay disciples at Pataligama See II, go f.
^ Not, e.g., in a public room, assembly, refectory ; at the mid-
day rest he should seek opportunity, saying, ' I should like to
speak to the reverend brother,' but not in the case of anyone
uttering slander. Comy.
D.iii. 2, 238. THE RECITAL. 2 2/
friends, a brother has confidence, beHeving in the
Tathagata's enlightenment: — 'Thus is the Exalted
One : he is Arahant fully awakened, wisdom he has,
and righteousness; he is the Well-Farer; he has know-
ledge of the worlds ; he is the supreme driver of men
willing to be tamed ; the teacher of devas and men ; the
Awakened and Exalted One' — he is in good health,
exempt from suffering, endowed with a smoothly-
assimilating digestion, neither overheated nor too
chilly, but medium, suited for exertion. He is not
deceitful nor crafty, honestly making known himself
for what he is to the Teacher, or to wise persons
among his fellow-disciples. He maintains a flow of
energy in eliminating wrong states^of mind and evoking
good states, vigorous, strongly reaching out, not shirk-
ing toil with respect to good states of mind. He has
insight, being endowed with understanding which goes
to the rise and cessation of all things, Ariyan, pene-
trating, going to the perfect destruction of ill.
xvii. Five Pure Abodes, to wit, the heavens called
Aviha, Atappa, Sudassa, Sudassi, Akanittha.-*-
xviii. Five classes of persons become Never-
returners : — one who passes away before middle age
in that world in which he has been reborn, one who so
passes after middle age, one who so passes without
much toil, with ease, one who so passes with toil and
difficulty, one who striving ' upstream ' is reborn in the
Akanittha world. '^
xix. Five spiritual barrennesses.^ [238] Herein,
friends, a brother doubts, is perplexed about the
Master, comes to no definite choice, is not satisfied.
He being thus, his mind does incline (lit. bend) towards
ardour, devotion, perseverance, exertion : — this is the
first barrenness. When he doubts, is perplexed about
the Doctrine, the Order, the Training, these are, in
1 On the last four names, see II, p, 41. B. refers to this.
The five are the topmost Rupa worlds. Cf. Points, 74, n. 2.
^ It was believed that these completed life as we conceive it, in
a final rebirth in one of these five heavens. Cf. A. IV. 14 f.
^ Paraphrased exegetically as unbelief, stubbornness.
228 XXXIII. SANGlTI SUTTANTA. D. iii. 2,239.
order, the second, third and fourth barrennesses. When
he is offended with his fellow-disciples, vexed, agitated,
sterile towards them, he being thus, his mind does not
incline towards ardour, etc.^
XX. Five bondages of the mind. Herein, brethren,
when a brother has not got rid of the passion for sense-
desires, of desire, fondness, thirst, fever, craving for
them, he being thus, his mind does not incline towards
ardour, devotion, perseverance, exertion. In the same
way, when a brother has not got rid of the passion,
desire, fondness, thirst, fever, craving for his own
person,- or again for external objects, he being thus, his
mind does not incline towards ardour, devotion, perse-
verance, exertion. Fourthly, if a brother have eaten as
much as his stomach can hold,'^ and then abides given
over to the ease of repose, of turning from this side to
that,'* of sloth . . . and, fifthly, [239] if a brother have
adopted the religious life with the aspiration of belong-
ing to some one or other of the deva-groups, thinking :
— By these rules or by these rites or by these austerities
or by this religious life 1 shall become a greater, or a
lesser deva y^ he being thus, his mind does not incline
towards ardour, devotion, perseverance, exertion.
xxi. Five faculties,^ to wit, those of the five senses.
xxii. Other five faculties, to wit, that of pleasure, of
pain, joy, grief, indifference.
xxiii. Other five faculties, to wit, that of faith, energy,
mindfulness, concentration, insight.
xxiv. Five elements tendino^ to deliverance. Herein,
1 See Bud. Suttas (S.B.E. XI), p. 223 f., also for following
section (XX.) : translation of the Cetokhila Sutta, Majjhima I.
- K a. y e. A 1 1 a n o k a y e, is the comment. Kayo means
the whole personal aggregate, not the physical factor only ; all
that is ajjhattaip, in distinction to the next bondage, where
r n p e is explained as b a h i d d h a : ' external ' to self.
^ Cf. Psalms of the Brethren, ver. 935, n. i; J.P.T.S., 1886,
150.
* The Comy. reads p a s s a not p h a s s a, and explains as
above. Cf. Psalms of the Brethren, ibid.
^ B. explains as mahesakkho, appesakkho va.
^ Indriyani, lit. controlling powers.
D. iii. 2, 241. THE RECITAL. 229
friends, when a brother is contemplating sensuous de-
sires, his heart does not leap forward to them, nor rest
complacent in them, does not choose them.^ But when
he is contemplating renunciation of them, his heart leaps
forward, rests complacent in it, chooses it. [240] This
frame of mind he gets well in hand, well developed,
well lifted up, well freed and detached from sense-
desires. And those intoxicants, those miseries, those
fevers which arise in consequence of sense-desires, from
all these he is freed, nor does he feel that sort of feeling.
This is pronounced to be the first deliverance. Simi-
larly for the other four elements, namely, from ill will,
cruelty, external objects and individuality. [241]
XXV. Five occasions of emancipation. Herein,
friends, when the Master, or a reverend fellow-disciple
teaches the Norm to a brother, according as the teach-
ing is given, the listener comes to know both the
matter of the doctrine, and the text of the doctrine.^
And gladness springs up in him, and in him gladdened
zest springs up; his mind enraptured, the faculties'^
become serene ; with serenity comes happiness, and of
him thus happy the heart is stayed and firm."^ This is
the first occasion. In the next place, a brother has
a similar experience not from hearing the Master or a
reverend fellow-disciple teach, but while himself teach-
ing others the Norm in detail, as he has learnt and got
it by memory. . . . This is the second occasion. In
the third place, a brother has a similar experience, not
on those first two occasions, but when he is reciting
the doctrines of the Norm in detail as he has learnt
and got them by memory. . . . [242] This is the
third occasion. In the fourth place, a brother has a
similar experience, not on those first three occasions,
but when he applies his thought to the Norm as he has
1 Na vimuccati nadhimuccati.
- 'Matter' and 'text' are in the Corny, p al i-a 1 1 h am and
p al i m.
3 Kayo here = n am ak ay o, ' mental group.' Corny.
■^ ' By the s a m a d h i of the fruit of arahantship.' Corny. Cf.
Vol. I. 84, § 75. This sentence is repeated after each of the five.
230 XXXIII. SANGlTI SUTTANTA. D. iii. 2, 243.
learnt and got it by memory, and sustains protracted
meditation on it and contemplates it in mind. . . .
This is the fourth occasion. Finally, a brother has a
similar experience, not on those first four occasions,
but when he has well grasped some given clue to con-
centration,^ has well applied his understanding, has
well thought it out, has well penetrated it by intui-
tion '". . . . [•243] This is the fifth occasion.
xxvi. Five thoughts by which emancipation^ reaches
maturity, to wit. the notion of impermanence, the notion
of suffering in impermanence, the notion of no-soul in
suffering, the notion of elimination, the notion of
passionlessness.
These fivefold doctrines, friends, have been perfectly
set forth ... for the happiness of devas and men.
VI.
2. There are sixfold doctrines, friends, which have
been perfectly set forth by the Exalted One who
knows . . . for the happiness of devas and men. Which
are they ?
i. Six fields of personal experience, to wit, sight,
sound, smell, taste, touch and mind.
ii. Six external fields [of objects of experience], to
wit, sights, sounds, smells, tastes, tangibles, phenomena.^
iii. Six groups of consciousness,^ to wit, visual,
auditory, olfactory, sapid, tactual and perceptual-and-
conceptual consciousness.'^'
iv. Six groups of contacts, to wit, visual and other
sensory contact, and impact on the mind.
V. Six groups of feeling on occasion of sensory
^ Sam ad hi niinittaij. On n i m i 1 1 a i) see Points of
Controversy, p. 387 f.
* S u p p a t i V i d d h a 1] p a fi n a y a.
- I.e., Arahantship. Comv.
•' Dhamma: the co-ordinated impressions of sense, and all
mental objects.
■* Kay a. See above, p. 229, ». 3. ^ Man o-vi h n an ai).
D. iii. 2, 244- THE RECITAL. 23 1
Stimulus, to wit, [244] the feeling that is excited when
we see, hear, etc. or when we think.
vi. Six groups of perceptions, to wit, perception on
occasion of sensory stimulus, or of ideas.
vii. Six groups of volitions, to wit, purposes on occa-
sion of sensory stimulus, or of ideas.
viii. Six craving-groups, to wit, the five kinds of
sense-objects, and phenomena.
:x. Six forms of irreverence. Herein, friends, a
brother conducts himself irreverently and insolently to
the Master, the Norm, the Order, the training, or to
his studies, or lacks in reverence and respect toward
the duties of courtesy.
X. Six forms of reverence. Herein, friends, a
brother conducts himself in the opposite manner in the
foregoing six cases.
xi. Six pleasurable investigations, to wit, when on
occasion of any sensation through the five senses, or
any cognition by the mind, a corresponding object
giving rise to pleasure is examined.
[245] xii. Six disagreeable investigations, to wit,
the contraries of the foregoing.
xiii. Six investigations of indifference, to wit, when
such investigations as the foregoing leave anyone
indifferent.
xiv. Six occasions of fraternal living.* Herein,
friends, when a brother's kindly act towards his fellow-
disciples has been attested as wrought publicly and in
private, that is an occasion of fraternity, causing affec-
tion and regard, and conducing to concord, absence of
strife, harmony, union. The second and third occa-
sions are those of kindly speech and kind thoughts.
In the next place, when a brother who has honestly
and righteously obtained gifts, distributes these im-
partially among his fellow-disciples, and has everything
in common with them, even to the contents of his
alms-bowl, that is an occasion of fraternity, etc. Next,
when the character and moral habits of a brother are
■^ Sarauiya dhamma.
232 XXXIII. SANGITI SUTTANTA. D. iii. 2, 246.
without rupture or flaw, are consistently practised, un-
blemished, making a man free, commended by the
wise, unperverted, and conducing to rapt concentration,^
and he, so virtuous, [246] dwells openly and privately
among his fellow-disciples, that is an occasion of
fraternity, causing affection and regard, and conducing
to concord, absence of strife, harmony, union. Lastly,
when a brother lives with his religious life [guided by]
that Ariyan, safe-guiding belief, which leads him who
so lives to the perfect destruction of sorrow, — when ne
thus equipped lives among his fellow-disciples publicly
and in private, that is an occasion of fraternity . . .
like the foregoing.
XV. Six roots of contention. Herein, friends, take
a brother who gets angry and cherishes rancour, and
in this mood becomes irreverent and insolent toward
the Master, the Norm, the Order, and does not ac-
complish the training. Such an one stirs up contention
in the Order, and that contention is fraught with ill
and misery for multitudes, with disadvantage, ill and
sorrow for devas and men. If you, friends, should
discern such a root of contention among yourselves or
in other communities, then should ye strive to get just
that evil root of contention eliminated. And if ye do
not discern any such root, so work that it may not
come to overwhelm you in the future. Such is the
eliminating, such is the future averting of that evil root
of contention. The other five roots of contention are
(2) when a brother conceals others' good deeds," and
is h)pocritical ... (3) is envious and mean . . .
(4) is deceitful and crafty ... (5) is full of evil
wishes and false opinions . . . [247] (6) is infatuated
with his own opinion, clutching it tenaciously and is
loth to renounce it.
xvi. Six elements, to wit, those of extension, co-
hesion, heat and mobility [in matter], space and con-
sciousness.^
^ See above 219, xiv, (4).
2 So B. pares ain gun amakk hana. . . .
^ The primary meaning of the first four is earth, water, fire,
D. iii. 2, 248. THE RECITAL. 233
xvii. Six elements tending- to deliverance. Herein,
friends, a brother might say : ' Lo ! I have developed
mental emancipation by love. [248] I have multiplied
it, made it a vehicle, and a base. I have brought it
out, accumulated and set it well going. Nevertheless
malevolence persistently possesses my heart.' To
him it should be said : ' Not so I Say not so, your
reverence ! Do not misrepresent the Exalted One !
It is not well to calumniate the Exalted One! Surely
he would not say this was so ! This is a baseless and
uncalled-for statement, friend. Things cannot be as
you say. Emancipation of the heart through love,
brother, this is how you become delivered from malevo-
lence. In the same way a brother might wrongly
complain that after cultivating emancipation of the
heart through pity, he was still possessed by cruelty, or
that after cultivating emancipation of the heart through
sympathetic joy, or through equanimity, he was still
possessed by disgust, and passion respectively. [249]
Next, friends, a brother might say : ' Lo ! I have de-
veloped mental emancipation from the power of any
object to catch the fancy and incite lust,'^ I have multi-
plied that emancipation, made it a vehicle and a base,
I have brought it out, accumulated and set it well
going. Nevertheless my mind still pursues seductive
objects. Or again he may say: ' Lo ! the notion " I
am " is offensive to me ! I pay no heed to the notion
"This 'I' exists!" Nevertheless doubts and queries
and debating^ still possess my mind.' To these
answer should be made as before. He should be
assured that such cannot really be the case ; that it is
by emancipating the heart through equanimity, or
again, through the expulsion of the conceit of the
air. In Abhidhamma, the meaning is as stated. B. paraphrases
by (i) patittha, the more usual interpretation being k a k k h a-
latta, or hardness (v. B.P.E. 241, n. i), (2) aban dhan a, or
binding, (3) pari paean a, or maturing, (4) vitthambana,
or unstable, (5) asam p h u tth a, or intangible. Cf. p. 219, xvi.
^ A cumbrous rendering of the elusive words a-nimitta
cetovimutti. See above, p. 230, n. i.
^ S a 1 1 a p a m.
234 XXXIII. SANGITI SUTTANTA. D. iii. 2, 250.
existence of an ' I,' that he becomes delivered from lust,
[250] and from doubts and queries and debatings.
xviii. Six unsurpassable experiences, to wit, certain
sights, certain things heard, certain gains, certain
trainings, certain ministries, certain memories.
xix. Six matters for recollection, to wit, the Buddha,
the Norm, the Order, the moral precepts, renunciation,
the devas.
1
XX. Six chronic" states.^ Herein, friends, a brother
on occasion of any of the five kinds of sensation, as well
as on that of any impression or idea, is neither delighted
nor displeased, but remains equable, mindful and
deliberate.
xxi. Six modes of heredity.^ Herein, friends, some
persons being reborn in dark circumstances [251] lead
dark lives, others so born lead bright lives, and others
so born bring Nibbfma to pass, which is neither dark
nor bright."* Again, others born in bright circum-
stances lead bright lives, or dark lives, or bring
Nibbana to pass, which is neither dark nor bright.
xxii. Six ideas conducing to Nibbfina, to wit, the idea
of impermanence, of ill in impermanence, of soulless-
ness in ill, of elimination of passionlessness, of cessation.
These six triple doctrines, friends, have been per-
fectly set forth by the Exalted One ... for the happi-
ness of devas and men.
VH.
3. There are Sevens in the Doctrine, friends, which
have been perfectly set forth by the Exalted One who
^ These, says B., are fully explained in the Visuddhi Magga
P.T.S. ed. i., pp. 197-228.
'^ Satat a. In his Corny, on A. II, 1 98, B. explains by nicca,
n i bad d h a.
^ Ahhijatiyo, explained as just jatiyo, which means
equally birth and social status.
' B. takes 'dark,' 'bright,' when applied to hirth to mean
'obscure,' 'high born'; when applied to life and conduct, to
mean 'demeritorious,' 'meritorious.' Nibbana involves the
transcendence of merit and demerit. Cf. Kindred Sayings, I>
pp. 118-20; above, p. 221, xxix ; 224, xlix.
D. iii. 2, 252. THE RECtTAL. 235
knows, who sees. . . . Here should there be chanting
by all in concord, not wrangling . . . for the happiness
of devas and men. Which are they ?
i. Seven treasures/ to wit, the treasure of faith, of
morals, of conscientiousness, of discretion, of learning,
of self-denial, of insight.
ii. Seven factors of enlightenment, to wit, the factor
of mindfulness, [252] of study of doctrines, of energy,
of zest, of serenity, of concentration, of equanimity.
iii. Seven requisites of concentration,^ to wit, right
views, right intention, right speech, right action, right
livelihood, right effort, right mindfulness.
iv. Seven vicious qualities, to wit, want of faith, un-
conscientiousness, indiscretion, want of doctrinal know-
ledge, slackness, muddleheadedness, want of insight.
V. Seven virtuous qualities, to wit, the opposites of
the foreo-oin^.
vi. Seven qualities of the good, to wit, knowledge
of the Dhamma, of the meaning [contained in its doc-
trines], knowledge of self, knowledge how to be
temperate, how to choose and keep time, knowledge
of groups of persons, and of individuals.
vii. Seven bases of Arahantship.^ Herein, friends,
a brother is keenly desirous of entering the training,
and longs to continue doing so. He feels similarly
with regard to insight into the doctrine, to the sup-
pression of hankerings, to [the need of] solitude, to
evoking energy, to mindfulness and perspicacity, [253]
to intuition of the truth.
viii. Seven perceptions, to wit, that of impermanence,
of soullessness, of ugliness, of evil [in the world], of
elimination, of passionlessness, of cessation."^
^ The Burmese and Siamese printed editions read ' Ariyan
Treasures ' (ariyadhanani).
2 =Vol. II, p. 250.
^ N i d d e s a is here defined by B. as equivalent to Arahantship
and to be a term borrowed from the Jains, appHed by them
to one who died within ten years (nid-dasa vassakale
ma tarn)? of attaining saintship. Its ordinary meaning in com-
mentarial Pah is exposition.
^ Cf. below, p. 263, viii.
236 XXXIII. SANGITI SUTTANTA. D. lii. 2, 253.
ix. Seven powers, to wit. the power of faith, energy,
conscientiousness, discretion, mindfulness, concentra-
tion, insight.^
X. Seven stations of consciousness,^ There are
beings, brethren, who are diverse both in body and in
mind, such as mankind, certain devas and some who
have o;"one to an evil doom. This is the first station
(or persistence) for [re-born] consciousness.^ Other
beings are diverse of body, but uniform in mind,
such as the devas of the Brahma-world, reborn there
from [practice here of] first [Jhana].
Others are uniform in body, diverse in intelligence,
such as the Radiant Devas. Others are uniform both
in body and in intelligence, such as the All- Lustrous
Devas. ^ Others there are who, by having passed
wholly beyond all consciousness of matter, by the
dying out of the consciousness of sense-reaction, by
having turned the attention away from any conscious-
ness of the manifold and become conscious only of
' space as infinite ' are dwellers in the realm of infinite
space. Others there are who ,by having passed wholly
beyond the realm of infinite space and become con-
scious only of consciousness as infinite are dwellers
in the realm of infinite consciousness. Others there
are who, having passed wholly beyond the realm of
infinite consciousness, and become conscious only that
* there is nothing whatever,' are dwellers in the realm
of nothingness. Such are the remaining stations of
consciousness.
xi. Seven [types of] persons worthy of ofterings, to
wit, the freed-both-ways, [2.54] the freed by insight,
they who have bodily testimon;>^ they who have won
1 Cf. 1, II, xxvi, and pp. 102. 127 of text.
2 Cf. 1, II, xviii ; Vol. II. p. 66.
^ Vifinanatthiti, rendered resting-place of cognition in
Vol. II, p. 66. ■■
* Two of the Rupa spheres, 'above' that of the Brahmas,
'below' the Pure Abodes (cf. 5, xvii.). Cf. above, I, 30 f. ; III,
26, 82. The last four are the Arupa devas.
D. iii. 2, 254. THE RECITAL. 237
the view, they who are freed by confidence, the followers
of wisdom, and the followers of confidence.^
xii. Seven kinds of latent bias,^ to wit, the bias of
sensual passion, of enmity, of false opinion, of doubt,
of conceit, of lust for rebirth, of ignorance.
xiii^ Seven fetters, to wit, compliance, opposition,
false opinion, doubt, conceit, lust for rebirth, ignorance.
xiv. Seven rules for the pacifying and suppression of
disputed questions that have been raised,^ to wit, the
proceeding face to face must be performed, the pro-
ceeding for the consciously innocent must be performed,
the proceeding in the case of those who are no longer
out of their mind must be performed, the proceeding
on confession of guilt must be carried out, the proceed-
ing by a majority of the Chapter, or the proceeding for
the obstinate, or the proceeding by covering over as
with grass.
These 'sevens in the Doctrine,' friends, have been
perfectly set forth by the Exalted One ... for the
happiness of devas and men.
Here endeth the Second Portion for Recitation.
VIII.
3. I. There are ' Eights in the Doctrine,' friends,
\_similarly'\ set forth. . . . Which are they ?
i. Eight wrong factors of character and conduct,^ to
wit, wrong views, intention,^ speech, action, livelihood,
effort, mindfulness, concentration.
^ See above, p. loi.
2 ' They continue sedent, in the sense of something not got rid
of,' is B.'s definition ofanusaya's.
2 See Vin. Texts I, 68, where illustrative references are given
in the CuUavagga (ibid., Vol. III).
* Lit. ' wrongnesses ' and in (ii.) ' rightnesses ' (the ' Ariyan
Eigh tf old Path '), elsewhere called magga, kummagga
(wrong path), patipada and patipatti. Cf. S., V, 18, 23:
Vibh. 373, etc., etc.
■^ Sometimes rendered 'aspiration'; a synonym of vitakka.
Application of the mind to an object or mental ' contriving '
must be understood.
2^8 XXXIII. SANGITI SUTTANTA. D. iii..2, 255.
[255] ii. Eight right factors of character and conduct,
to wit, right views, right intentions, etc. . . . right con-
centration.
iii. Eight types of persons worthy of offerings, to
wit, one who has ' attained the stream ' [or First Path].
One who has worked for the realizing of the Fruit of
stream-attainment. One who is a Once-returner. One
who has worked for the reaHzing of the Fruit of Once-
returning. One who is a Never-returner. One who
has worked for the reaHzing of the Fruit of Never-
returning. One who is Arahant. One who has
worked for the reaHzing of Arahantship.
iv. Eight bases of slackness. Herein, friends, (i)
let a brother have some work to do. He thinks :
' There's that work I have to do, but the doing of it
will tire me. Well then, I shall lie down.' He lies
down ; he stirs up no energy to finish that which is not
done, to accomplish the unaccomplished, to realize the
unrealized. (2) Or he has been working, and thinks :
' I have been working, and the doing of my work has
tired me. Well then, I shall lie down,' He lies down
. . . [zuitk the sauie results). (3) Or he has to make a
journey, and he thinks (as above) that it will tire him
and lies down . . . {zuith the same resutts). (4) Or he
has gone on his journey, and reflects (as in [2]) that
he is tired and lies down. ... (5) Or he tours about a
village or township for alms and does not obtain his
fill of poor or rich food, and thinks : ' I've gone about
village, about township for alms [25(3] and have not
obtained my fill of poor or rich food. This body of me
is tired and good for naught. Well then, I'll lie down.'
. . . {ivith the same results). (6) Or he tours about . . .
for alms and does obtain his fill of poor or rich food
and thinks : ' I've gone about . . . for alms and have
obtained my fill of poor or rich food. This body of
me is heavy and good for naught, seems to me like a
load of soaked beans. Well then, I'll lie down ' . . .
{with the same results). {7) Or in him some slight ail-
ment has arisen, and he thinks : In this state it is fit I
lie down. . . . (8) Or he has recovered from illness, has
D. iii. 2, 257- THE RECITAL. 239
recently arisen from some indisposition. And he thinks
his body is weak and good for naught and hes down,
nor stirs up energy to finish that which is not done, to
accomplish the unaccomplished, to realize the unrealized.
V. Eight bases of setting afoot an undertaking.
Herein, brethren, (i) let a brother have some work to
do. He thinks : ' There is that work I have to do,
but in doing it, I shall not find it easy to attend to the
religion of the Buddhas. Well then, I will stir up
energy to finish that which is not done, to accomplish the
unaccomplished, to realize the unrealized.' (2) Or he
has [257] done a task, and thinks : ' I have been work-
ing, but I could not attend to the religion of the
Buddhas. Well then, I will stir up energy ... to
realize the unrealized.' (3) Or he has to go on a
journey, and thinks it will not be easy for him, on his
way, to attend to the religion of the Buddhas, and
resolves as above. (4) Or he has been on a journey,
but has not been able to attend . . . and resolves. . . .
(5) Or he has toured about village or township for
alms and has not obtained his fill of poor or rich food.
And he thinks that, under the circumstances, his body
is light and fit for work. So he stirs up energy ... to
realize the unrealized. (6) Or he has toured and has
obtained his fill and thinks that, under the circum-
stances, his body is strong and fit to work and proceeds
as above. (7) Or in him some slight ailment has
arisen. And he thinks it is possible that the ailment
may grow worse, so that he must stir up energy, etc.
[258] (8) Or he has recovered from illness, has recently
arisen from some indisposition. And he thinks: I have
recovered from illness, I have recently arisen from my
indisposition. It is possible that the illness may recur.
Well then, I will stir up energy ... to realize the un-
realizable.
vi. Eight bases of giving gifts : — One gives (i) be-
cause [an object of hospitality] has approached; (2)
from fear ;^ (3) because 'he gave to me'; (4) because
1 Either from fear of blame, or of future retribution . Comy.
240 XXXIII. SANCJTTI SUTTANTA. D. iii. 2, 259.
' he will give to me'; (5) because one thinks 'giving is
blessed '; (6) because one thinks ' I cook ; these do not
cook ; it is not fit that I who cook should give nothing
to those who do not cook '; (7) because one thinks :
' from the giving of this gift by me an excellent report
will spread abroad'; (8) because one wishes to adorn
and equip one's heart. ^
vii. Eight rebirths due to orivinor grifts. Herein,
friends, (i) a certain person gives a gift to a recluse or
brahmin in the shape of food, drink, raiment, vehicle,
wreaths, perfumes and ointments, bedding, dwelling
and lights. That which he gives, he hopes to receive
in his turn. He sees a wealthy noble or brahmin or
householder surrounded and attended by, and enjoying
the five forms of sensuous pleasures. And he thinks :
' Ah ! if only I may be reborn at the dissolution of the
body after death as one amongst wealthy nobles, or
brahmins, or householders !' This thought he holds
hxed, firmly established, and expands it. This thought
set free in a lower range, and not expanded to any-
thing higher, conduces to rebirth within that range.
[259] And this, I affirm, only in the case of a moral
person, not of one who is vicious. The mental
aspiration, friends, of a moral person succeeds because
of its purity.^
(2) Another person giving similar gifts, and similarly
hoping, may have learnt thus : ' Devas in the realm
of the four kings of the firmament'^ are long-lived,
splendid in appearance and lead a blissful existence.'
He aspires to be reborn among them, and holds the
thought fixed. . . . This . . . conduces to rebirth
within that [lower] range. And this, I affirm, only
in the case of a moral person. . . . The mental
aspiration, brethren, of a moral person^ succeeds
because of its purity.
1 Namely, in studying for calm and insight, forgiving softens
the heart in both donor and recipient. Corny.
- I.e., its being unmixed, single-minded.
'■'• Cf. preceding Suttanta passim.
4 Omitted in the text.
D. hi. 2, 26o. THE RECITAL. 24 1
{3-7) Oj" oi^e so giving may have learnt similar lore
about other heavens : — the Three-and-Thirty gods,
the Yama, the Tusita, the Nimmanarati, the Para-
nimmita-vasavatti gods, or (8) about the gods of the
Brahma world he may have learnt in similar terms.
He thinks : ' Ah ! would that after death I mioht be
reborn as one among them !' That thought he holds
fixed, that thought he firmly establishes, that thought
he expands. That thought set free in a lower range,^
and not expanded to anything higher, conduces to
rebirth within that range. And this, [260] I affirm,
only in the case of a moral person, not of one who is
vicious, in the case of one who has got rid of the
passions, not of one still beset by them. The mental
aspiration, friends, of a moral person succeeds because
it is void of lustful passion.^
viii. Eight assemblies, to wit, those of nobles,
brahmins, householders, religious orders, four-king
devas, Three-and-Thirty devas, Mara devas and
Brahma devas.^
ix. Eight matters of worldly concern, to wit, gains
and losses, fame and obscurity, blame and praise,
pleasures and pains.
X. Eight positions of mastery.'^ (i) When anyone
pictures to himself some material feature of his person
1 All rebirth in other worlds, from the Nibbana or Arahant
point of view, was low in range. But the Brahma world was
also lowest in the Rupa heavens. Only in the upper Rupa
worlds could Parinibbana be obtained, when not accomplished on
earth.
^ Got rid of, remarks B., either by the Paths or by the Attain-
ments (Jhana). Charitable giving alone cannot secure rebirth in
Brahma world. But as an adornment to the mind studying calm
and insight, they make thought tender, and then, exercise in the
Brahma-vihara emotions (I, 317, f., § 76) can lead to such a
rebirth.
^ There is no comment on the absence of parisa's in other
worlds. Presumably it is because no such assemblies are
recorded in the Suttas, nor mention of any hierarchy or govern-
ment, as e.g., in Dial. I, 281 ; II, 242 f., 293 (21), etc.
•* See II, 118. The 'positions ' refer to induction of the Jhana
consciousness. Cf. Bud. Psy. Eth., §§ 204-246 ; Expositor, ch. xi.
16
242 XXXIII. SANGITI SUTTANTA. D. iii. 2, 261.
and sees [corresponding] features in others, lovely or
ugly, as small, transcending this [object] he is aware
of doing so, [thinks] ' I know, I see.' (2) Or when he
has the same experience, but sees those features not
as small, but as infinitely great, and nevertheless
transcending this [object], and is aware of doing so,
[thinks] : ' I know, I see !' (3, 4) Or when he sees the
features in others similarly and transcends the con-
sciousness of them, without first picturing any material
feature of his own. ... (5) Or when without the
personal preliminary, he sees external shapes of indigo,
[261] indigo in colour, indigo in visible expanse, indigo
in lustre, as is the umma flower, or a Benares muslin
delicately finished on both sides ... (6) or shapes of
yellow ... as is the kanikfira flower, or Benares
muslin . . . (7) or shapes of red ... as is the
bandhujTvaka flower, or Benares muslin . . . (8) or
shapes of white ... as is the morning star, or
Benares muslin . . . transcends this [object] and is
aware of doing so, [thinks] : ' I know, I see !
xi. Eight deliverances,^ to wit, (i) he, picturing
any material feature of himself, sees such material
features [as they really are]. (2) Not picturing any
such, [262] he sees material features external to his
own. (3) He decides that it is beautiful.- (4) By
passing wholly beyond all consciousness of material
qualities, by the dying out of the awareness of sensory
reaction, by the unheeding of any awareness of differ-
ence, he enters into and abides in that rapt ecstasy which
is a consciousness of infinite space. (5) By passing
wholly beyond such a sphere of consciousness, he
enters into and abides in that rapt ecstasy which is a
consciousness of the infinitude of consciousness itself.
(6) By passing wholly beyond such a sphere of con-
sciousness, he enters into and abides in that rapt
' Or releases, or emancipations (cf. Bud. Psy. Eth., p. 63), or
'stages' of the same (Dial. II, 119). These are also jhilna-
incidents. Cf. above, p. 216, vii.
- Namely, the k as in a, or abstracted bare colour or lustre in
the object selected, wherewith to induce self-hypnosis.
D. iii. 2, 263. THE RECITAL. 243
ecstasy which regards consciousness itself as nothing
whatever, a sphere of nothingness. (7) By passing
wholly beyond such a sphere, he enters into and
abides in that rapt consciousness which neither is, nor
yet is not to be called conscious. (8) By passing
wholly beyond such a sphere, he enters into and
abides in a state of unconsciousness, wherein aware-
ness and feeling cease.
These Eights in the Doctrine, friends, have been
perfectly set forth by the Exalted One who knows,
who sees. . . . Herein should there be chanting by
all in concord. . . .
IX.
2. There are Nines in the Doctrine, friends, which
have been perfectly set forth by the Exalted One who
knows, who sees. Herein should there be chanting
in concord by all, not wrangling . . . for the happiness
of devas and men. Which are they ?
i. Nine bases of quarrelling, thus : — quarrelling is
stirred up* at the thought: 'he has done me an
injury,' or 'he is doing me an injury,' or 'he will do
mean injury,' or 'he has done, is doing, will do an
injury to one I love,' or ' he has bestowed a benefit, is
bestowing, will bestow a benefit on one I dislike.'
ii. Nine suppressions of quarrelling, thus: — quarrel-
ling is suppressed by the thought : ' He has done,
[263] is doing, will do me an injury, or one I love an
mjury, or he has bestowed, is bestowing, will bestow
a benefit on one I dislike, true.' But what gain would
there be to either of us if I quarrelled about it ?'^
iii. Nine spheres inhabited by beings. T/ie first
four are described in ierms verbatim of the first four
stations of consciousness [2, 3, x.]. (5) There are
beings without perception or feeling. These live in
* Aghatam bandhati.
^ So Corny. Cf. Vis. Magga, p. 297 f.
244 XXXIII. SANGITI SUTTANTA. D.iii. 2,264.
the sphere of the 'unconscious devas.'^ (6) There
are beings who having passed wholly beyond aware-
ness of material qualities, by the dying out of sensory
reaction, by unheeding the awareness of difference,
have attained to the sphere of infinite space with a
consciousness thereof (7-9) Similarly other beings
have attained to the sphere of infinite consciousness,
of nothingness, of neither consciousness nor yet un-
consciousness.-
iv. Nine untimely unseasonable intervals for life in
a religious order. [264] (i) A Tathagata, friends, is
born into the world, Arahant Buddha Supreme. The
Norm is taught, quenching [the passions], extinguish-
ing [the passions],^ leading to enlightenment, declared
by the Well-Farer. And this person is reborn at that
time in purgatory . . . (2) or in the animal kingdom
. . . (3) or among the Petas . . . (4) or Asuras . . .
(5) or in some longlived deva community ... (6) or
he is reborn in the border countries among- unintelli-
gent barbarians, where there is no opening for members
of the Order or lay-brethren ... (7) or he is reborn in
the middle countries, but he holds wrong opinions and
has perverted vision, holding that gifts,'* offerings,
oblations are as naught, for there is no fruit nor result of
deeds well or ill done ; [205] there are no parents nor
birth without them ; there are no recluses or brahmins
in the world who have attained the highest, leading
perfect lives, and who, having known and realized each
for himself the truth as to this and the next world, do
reveal it. (8) Or though reborn at the time in the
Middle countries, he is stupid, dull, or deaf and dumb,
unable to know whether a matter has been well said or
ill said. (9) Or finally, friends, a Tathagata has not
arisen in the world as Arahant Buddha Supreme, the
1 Assuming as the Buddhist does, that in Jhana ecstasy,
terrestrial consciousness was exchanged for other-world con-
sciousness, he was logically driven to assume also a source for the
abnormal state of mind supervening in complete trance.
2 As above 3, i, xi.
^ Kilesa. SoB. * See above, II, 73.
D. iii.2, 266. THE RECITAL. 245
Norm is not taught ... as revealed by the Well-
Farer ; and this person is [in that interval] reborn in
the Middle country, is intelligent, bright of wit, not
deaf-mute, able to know whether a matter has been
well said or ill said. This is the ninth untimely, un-
seasonable period for living in a religious order.
V. Nine successional states, to wit, the Four Jhfinas
[of Rupa- world consciousness], the Four Jhanas of
Arupa-world consciousness, [266], and complete trance.^
vi. Nine successional cessations, thus : — Taking each
of the foregoing nine in order, by the attainment of ( i )
First Jhana, sensuous perceptions cease, (2) Second
Jhana, applied and sustained thought ceases, (3) Third
Jhana, zest ceases, (4) Fourth Jhana, respiration ceases,
(5) by the perception of infinite space, perception of
material things ceases, (6) by the perception of infinite
consciousness, perception of infinite space ceases, (7)
by the perception of nothingness, perception of infinite
consciousness ceases, (8) by the perception that is
neither conscious nor yet unconscious, perception of
nothingness ceases, (9) by the cessation of perception
and feeling, perception that is neither conscious nor
yet unconscious ceases.
These Nines in the Doctrine, friends, have been
perfectly set forth by the Exalted One, etc. . . . Here-
in should there be chanting by all in concord. . . .
3. There are Tens in the Doctrine, friends, which
have been perfectly set forth by the Exalted One who
knows, who sees. Here should there be chanting by
all in concord, not wrangling . . , for the happiness of
devas and men. Which are the tens ?
i. Ten doctrines conferring protection.^ (i) Herein,
1 Cf. above 1, 11, iv., and 3, i, xi. (4-8).
" Lit. protector-making. For (i), cf. Dial. I, 317. 'Self-control
prescribed,' etc., is p a t i m o k k h a-s a m v a r a.
246 XXXIII. SANGITI SUTTANTA. D. iii. 2, 267.
friends, a brother is virtuous, lives self-controlled accord-
ing to the self-control prescribed in the Vinaya, he
has entered on a proper range of conduct, he sees
danger in the least of the things he should avoid, he
adopts and trains himself in the precepts. [267] (2)
He learns much, and remembers and stores up what he
has learnt. Those doctrines which, excellent at the
start, in the middle, at the end, in the letter and in
their contents, declare the absolutely perfect and pure
religious life, these he learns to a great extent, bears
them in mind, treasures them by repetition, ponders
them in mind, penetrates them by intuition.^ (3) He
is a friend, an associate, an intimate of men of good
character. (4) He is affable, endowed with gentleness
and humility ; he is patient and receives admonition
with deference. (5) Where there are duties to be
done for the seniors among his fellow-disciples, he
therein is industrious, not slothful, and exercises fore-
thought in methods for discharging them, is capable of
accomplishing, capable of organizing. (6) And further-
more, friends, he loves the doctrine, the utterance of it
is dear to him,^" he finds exceeding joy in the advanced
teaching of both Doctrine and Discipline.^ [268] (7)
Furthermore, friends, he is content with necessaries of
any quality, whether it be raiment, alms, lodging, drugs
and provision against sickness. (8) Furthermore,
friends, he is continually stirring up effort to eliminate
bad qualities, evoke good qualities, making dogged and
vigorous progress in good things, never throwing off
the burden. (9) Furthermore, friends, he is mindful,
1 See Vin. Texts III, 50, on these qualifications for a bhikkhu
juryman, and the footnote.
1' P i y a-s a ni u d a h a r o, concerning which term Childers was
doubtful, is thus expanded by B. : 'he listens intently (sakkac-
cani) when another discourses and longs to teach others.' Cf.
Mil." II, 237.
'^ Abhidhamme Abhivinaye. B., by alternative exe-
geses, shows these terms are used vaguely. The former may
mean the third Pitake(?), or the doctrine of the Paths and Fruits.
The latter may mean the Khandhaka-Parivara, or the end of the
Vinaya — self-mastery. Cf. Sumangala A'ilasini I, 18.
D. iii. 2, 269. THE RECITAL. 247
and possessed of supreme lucidity and perspicacity in
following mentally and recollecting deeds and words
long past. (10) Furthermore, friends, he is intelligent,
endowed with insight into the rise and passing away
[of things], insight which is of that Ariyan penetration
which leads to the complete destruction of pain.
ii. Ten objects for self-hypnosis.^ These, perceived
severally as above, below or across, and as homo-
geneous, ,and without limits, are a piece of earth [ex-
tended matter], water, fire, air, indigo, yellow, red, white,
space, consciousness.^
[269] iii. Ten bad channels of action, to wit, taking
life, theft, inchastity, lying, abuse, slander, idle talk,
covetousness, malevolence, wrong views.
iv. Ten good channels of action, to wit, abstention
from all the foregoing.
V. Ten Ariyan methods of living. Herein, friends,
a brother has got rid of five factors, is possessed of six
factors, has set the one guard, carries out the four
bases of observance,^ has put away sectarian opinions,
has utterly given up quests, is candid in his thoughts,
has calmed the restlessness of his body, and is well
emancipated in heart and intellect,
(i) What five factors has he got rid of? Sensuality,
malevolence, sloth and torpor, excitement and worry,
doubt.^
(2) What six factors is he possessed of? The six
' chronic states.' (See p. 234.)
(3) How has he set the one guard ? By the mental
guard of mindfulness.
1 Kasina, 'in the sense of entire (sakala).' Corny. Cf.
Bud. Ps. Eth., pp. 43 f., n. 4 ; 57 f., n. 2.
2 On the varying number of these ' objects ' in Buddhist Htera-
ture see B.P.E., p. 57, 11. 2. Buddhaghosa also comments thereon
in The Expositor, p. 249 f., but not here, nor in the Visuddhi-
magga, though he refers to fuller treatment there. There he
drops the ' consciousness ' object altogether, substituting a 1 o k a,
or brightness. He identifies the former with the second of the
Eight Deliverances (or second Arupa-jhana). See above.
^ Cf. above, 216, viii.
4 Kindred Sayings I, 124.
248 XXXIII, SANGlTI SUTTANTA. D. iii.2, 270.
[270] (4) What are the four bases of observance ?
Herein a brother judges that something is to be
(i) habitually pursued, (2) endured, (3) avoided,
(4) suppressed.
{5) How does he become 'one who has put away-
sectarian opinions?'^ All those many opinions of the
mass of recluses and brahmins which are held by
individuals as dogmas : — all these he has dismissed, put
away, given up, ejected, let go, eliminated, abandoned.
(6) How is he one whose questing is utterly given
up ? He has eliminated the questing after worldly
desires, the questing for rebirth, the questing for
religious life.^
(7) How is he candid in his thoughts ? He has
eliminated occupying his mind with sensual or malicious
or cruel ideas.
(8) How does he tranquillize the activity of the
body ? Because of eliminating the being affected
pleasurably or painfully, because of the dying out of
previous impressions as joyful or sorrowful, he attains
to and abides in a state of neutral feeling, of very pure
indifference and mental lucidity, namely, the state called
Fourth Jhana.
(9) How does he become well emancipated in heart ?^
He becomes emancipated in heart from passion, hate,
and illusion.
(10) How does he become well emancipated in
intellect ?^ He understands his emancipated condition,
namely, in the thought : Passion . . . hate . . . illusion
for me are eliminated, cut off at the root, become as a
palmtree stump, become non-existent, unable to grow
again in future.*
^ A curious use of sacca (fact or truth). 'This view, that
view is true ! Thus p at iy ekk am gahitiini . . .' Corny.
- Cf. above, p. 209, xxii.
^ The distinctive replies given in the case of citta and
p a 11 n a should be noted.
* This No. v., which is a Sutta in the Anguttara (v., 29), is
presumably the Ariya-vasani, one of the five Dhamma-teachings
recommended for study in Asoka's Bhabra edict. Cf. Rh.
Davids, Buddhist India, 169.
D. iii. 2, 271. THE RECITAL. 249
[271] vi. Ten qualities belonging to the adept, to wit,
the right (or perfect) views, intentions, speech, action,
livelihood, effort, mindfulness, concentration, insight
and emancipation as held by adepts.^
These Tens in the Doctrine, friends, have been per-
fectly set forth by the Exalted One, who knows, who
sees. Here should there be chanting by all in concord,
not wrangling, in order that the holy life may live and
be long established. Thus will it be for the welfare, for
the happiness of multitudes, a kindness to the world,
for the good, the welfare, the happiness of devas and
men.
,
4. Now when the Exalted One had arisen he
addressed the venerable Sariputta, saying : ' Excellent,
Sariputta, excellent ! Excellently, Sariputta, have you
uttered the scheme of chanting together-^ for the
brethren.'
These things were spoken by the venerable Sari-
putta. The Master signified his assent. The brethren
were pleased and delighted with the venerable Sari-
putta's discourse.
Here endeth the Suttanta of the
Chanting In Concord.
1 That is, these factors in their case are ' connected with
fruition.' The 'views' and 'insight' are understanding (or
intellect, paiiiia) exercised on two sorts of occasion (than a).
To avoid multiplying footnotes, references have not been given
to all the parallels in the other Nikayas, of the foregoing sum-
marized doctrines. References, especially to one Nikaya, the
Anguttara, will be found in Dr. J. E. Carpenter's edition of the
text.
2 Sangitipariyayan ti samaggikaranam. Corny.
[272] XXXIV. DASUTTARA SUTTANTA.
THE TENFOLD SERIES.^
Thus have I heard :
1, I. The Exalted One was once staying at Campa,^
on the banks of Lake Gaggara, with a great com-
pany of the brethren, about five hundred in number.
There the venerable Sariputta addressed them, saying,
' Friends, brethren !' ' Yes, friend/ responded the
brethren. And the venerable Sariputta spake thus : —
In groups from one to ten will I declare
The Norm, that so ye may Nibbana win,
That ye may make an end of ill and pain,
That ye may be from every bond set free.
I.
2. There is One thing,^ friends, that helpeth much,
One thing that is to be developed, One that is to be
understood, One that is to be eliminated, One that
belongs to disaster, One that leads to distinction. One
that is hard to penetrate, One that is to be brought to
pass. One that is to be thoroughly learnt, One that is
to be realized.
i. JVhick One thing helpeth much ? Zeal in things
that are good.
ii. Which One thing is to be developed?^ Mindful-
ness with respect to the bodily factors, accompanied
by pleasurable feeling.
iii. Which One tJiino^ is to be understood? Contact
as a condition of intoxicants (Asavas) and of grasping.
^ This is not a literal rendering. Plus-up-to-ten is a little
nearer, but uncouth. So we have not tried to be literal.
2 Pronounced Champa.
^ D ham ma. Anything as presented to the mind is a
d h a m m a. We have no parallel word.
* Or ' made to grow ' (v a d d h e t a b b o = b h a v e t a b b o).
'250
D.iii. 1,273- THE TENFOLD SERIES. 25 1
[273] iv. Which One thing is to be eliminated ? The
conceit : ' I am.'^
V. Which One thing belongs to decline ? Disorderly^
thinlcing.
vi. Which One thing leads to distinction ? Orderly
thinking.
vii. Which One thing is hard to penetrate? Im-
mediacy of succession in mental concentration.^
viii. Which One thing is to be brought to pass ?
Sure and unskakeable knowledge."*
ix. Which One thing is to be thoroughly learnt ?
All beings are maintained by causes.^
X. Which One thing is to be realized? Sure and
unshakeable emancipation of mind.
Now these ten things are genuine, true, thus, not
otherwise, not different, perfectly comprehended by
the Tathugata.^
II.
3. There are Two things, friends, that help much,
Two that are to be developed, etc. . . . Two that are
to be realized.
i. Which Two help much ? Mindfulness and
deliberation.
ii. Which Tivo are to be developed? Calm and
insight.
iii. Which Two are to be 7inderstood? Mind and
body."
^ ROpadisu. Corny.
^ Ayoniso. I.e., taking the changing as permanent, etc.
Corny.
^ Of Path, as result, after insight. Corny.
* I.e., to understand when reflecting on fruition gained. This
was an attribute of Emancipation (Vin. Texts, i., 97, § 29,
Majjhima I. 167, etc.) and Nibbana. See (x.),
^ See above, p. 204.
^ Namely, ' under the bo-tree.' Corny. Hence, according to
B., Tathagata here means clearly a Buddha, and not any
Arahant.
''' See above, p. 205. B. passes over this answer. Element
(dhatu) has here somewhat the meaning of conditions of being,
e.g., water to a fish, not any one factor in such.
252 XXXIV. DASUTTARA SUTTANTA. D. iii. 1, 274.
[274] iv. Which Two are to be eliminated?
Ignorance and the craving for rebirth.
V. JVhich Two belo7ig to decline ? Contumacy and
friendship with evil.
vi. IVhich Tiuo lead to distinction ? Suavity and
friendship with good.
vii. Which Two are hard to penetrate ? That
which is the condition, the cause of the corruption of
beings, and that which is the condition, the cause of
their purification.
viii. Which Two are to be brought to pass ? Insight
into extinction, and insight into not comine to be.
ix. Which Two are to be thor^oughly learnt ? Two
elements, to wit, the Conditioned and the Uncon-
ditioned.-^
X. Which Two are to be realized? Supernormal
knowledge'^ and emancipation.
Now these Twofold things are genuine, true, thus,
not otherwise, not different, and perfectly compre-
hended by the Tathugata.
III.
4. There are Three Things which help much. etc.
, . . which are to be realized.
i. Three^ . . . which help ninch: — intercourse with
noble-minded persons, hearing the good Doctrine,
progress in doctrine and minor doctrines.
ii. Three . . . which are to be developed: — the
three modes of concentrative thought, to wit, mental
application followed by sustained thought, sustained
thought without mental application, concentrative
thought without either.
1 ' Made by causes, the five aggregates ; not so made,
Nibbana.' Corny.
- ' V i j j a here means the threefold lore ' (an annexed Brah-
manic term). Comy. Cf. above, p, 214, Iviii. ff., and below, x.
^ The ten questions are to be read as repeated here and below.
D.iii. 1,275- THE TENFOLD SERIES. 253
[275] iii. Three . . . which are to be understood :
— three modes of feeling, to wit, pleasurable, painful,
and neutral feeling.
iv. Three . . . zvhich are to be eliminated : — three
cravings, to wit, sensual, worldly craving, craving for
rebirth, craving to end life.^
V. Three . . . which belong- to decline : — three
roots of demerit, to wit, greed, hate, illusion.
vi. Three . . . which lead to distinction : — three
roots of merit, to wit, disinterestedness, love, intel-
ligence.
vii. Three . . . which are hard to penetrate : — three
elements of deliverance, to wit, renunciation ; — this is
the escape from all worldly desires ; the immaterial :
— this is the escape from material things ; but what-
ever has become, is conditioned, has arisen from a
cause : — the escape from that is cessation.^
viii, Three . . . zvhich arc to be broiight to pass:
— three knowledges, to wit, as to the past, the future
and the present.
ix. Three . . . which are to be thoi^oughly learnt :
— three elements, to wit, the element^ of sensuous
desires, of Rupa, of Arupa.*
X. Three . . . which are to be realized: — three
branches of wisdom,'' to wit, intuition of former births,
intuition of the deceases and rebirths of beings, intui-
tion of the extinction of ' intoxicants.'
[276] Now these Three Things are genuine, true,
thus, not otherwise, not different, perfectly compre-
hended by the Tathagata.
^ Lit. becoming-craving and contra-becoming craving. Cf.
above 1, 10, xvi.
■^ B.'s comments are purely exegetical. He calls the three
escapes the Path of the Non-returner, the Path, and the Fruit of
Arahantship respectively.
^ I.e., conditions. See above 2, ix.
* I.e., the three spheres of existence, described in Bud. Psy.
Eth., p. 334.
^ In text verbatim, as on p. 214, Iviii. See the six, p. 257 f.
254 XXXIV. DASUTTARA SUTTANTA. D. iii. 1, 277.
IV.
5. There are Four Things, friends, that help much,
that are to be developed . . . that are to be realized.
i. Four . . . ^/la^ kelp much: — four 'wheels,'^ to
wit, the orbit of a favourable place of residence, the
orbit of association with the good, perfect adjustment
of one's self, the cycle of merit wrought in the past.
ii. Four . . . to be developed: — the Four Applica-
tions of Mindfulness,- to wit: — Herein, friends, a
brother as to the body, feelings, thought, and ideas,
continues so to look upon [each of these four groups],
that he remains ardent, self-possessed and mindful,
and can suppress both the hankering and the deje(;tion
common in the world.
iii. Four . . . to be tcuderstood : — the Four Nutri-
ments,'^ to wit, solid nutriment, gross or subtle ;
contact as second, the purposes of the mind as third,
[rebirth-] consciousness as fourth.
iv. Four . . . to be eliminated : — the Four Floods
of sensuous desires, re-becoming, erroneous opinions,
ignorance.
V. Four . . . belong to decline: — the Four Bonds
. . . {similar to iv.).
vi. Four . . . lead to distinction: — the Four De-
tachments, to wit, detachment from each of the four
Attachments or Bonds (v.).
[277] vii. Four , . . a7'e hard to penetrate: — the
Four Concentrations, to wit, that leading to decline,
that leading to maintenance, that leading to distinction,
that leading to Nibbfina.
viii. Four . . . to be brought to pass : — the Four
knowledges,** to wit, knowledge of the Doctrine, know-
1 Cakkani, says B., are of five kinds: wheels of wood, as in
a carriage ; circlets of gems ; the [symbolic] wheel of Dhamma
(righteousness or law) ; the fourfold range of postures (standing,
walking, sitting, lying); the vehicles or means of success (sam-
pa t ti), as here.
2 Cf. Vol. II. p. 327 f. ; above, p. 214 (i.).
y Cf. p. 219 (xvii.). * Cf. above, p. 218 (xi.).
D.iii. 1,278. THE TENFOLD SERIES. 255
ledge of its corollaries, knowledge of what is in another's
consciousness and popular knowledge.
ix. Four . . . to be thoroughly learnt : — the Four
Ariyan Truths,^ to wit, the Ariyan Truth as to 111, and
the Ariyan Truths as to the Genesis of 111, the Cessa-
tion of 111, the Path leading to the Cessation of 111.
X. Four . . . to be realized: — the Four Fruits of
the Recluse's Life, to wit, the Fruit of each Path : —
that of the Stream-winning, of Once-Returning, of
Never- Returning, of Arahantship.
Now these Four Things are genuine, true, thus, not
otherwise, not different, perfectly comprehended by the
Tathagata.
V.
6. There are Five Things that help much, . . .
that must be realized.
i. Five . . . that help much : — five factors in spiritual
wresding . . . confidence (or faith), good health,
honesty, energy, insight.-
ii. Five . . , to be developed: — the five factors of
perfect concentration, to wit, suffusion of rapture, suffu-
sion of easeful bliss, suffusion [278] of [telepathic]
consciousness, suffusion of light, and images for retro-
spective thought.'^
iii. Five . . . to be understood : — the five aggregates
of grasping, to wit, material qualities, feeling, percep-
tion, volitional and other complexes, consciousness.
iv. Five . . . to be eliminated : — the Five Hin-
drances, to wit, sensuality, malevolence, sloth and
torpor, excitement and worry, doubt.
1 Saccani (sat-yani), lit. things that are. Truths is the
more subjective counterpart, although the word may be objec-
tively used.
2 As detailed on p. 226.
^ The first and second are the expression of insight in the first
two and first three J h an as respectively. The third expresses
telepathic (thought-reading) insight. The fourth expresses the
insight of the ' heavenly eye ' (clairvoyance). The fifth is insight
on emerging from ecstasy.
256 XXXIV. DASUTTARA SUTTANTA. D. iii. 1, 279.
V. Five . . . belonging to decline : — the five spiritual
barrennesses, to wit, doubt, in the Master, etc., mutual
discord.-^
vi. Five . . . belofizinz to distinction: — the five
spiritual faculties, to wit, faith, energy, mindfulness,
concentration, insight.
vii. Five . . . /lard to penetrate . — the five ele-
ments favourable to deliverance, to wit, detachment
from sensuous desires, ill will, cruelty, external objects
and individuality.-'
viii. Five . . . to be brought to pass : — the fivefold
intuition of perfect concentration,^ to wit : — As a
personal experience the intuition arises that (i) 'this
rapture is both a present happiness and a future result
of happiness;' (2) 'this rapture is Ariyan, is un-
worldly;' (3) [279] 'this rapture is not a pursuit of
any but the noblest men ;''* (4) ' this rapture is good,
excellent, has won tranquillization, has attained to
mental uplift and concentration,'' and is not instigated
nor opposed nor foiled;'^' (5) 'this rapture I myself
with mental clarity attain, and from it with mental
clarity emerge.'
ix. Five . . . to be thoroughly learnt : — the five oc-
casions of emancipation ... (as on p. 229, xxv.).
X. Five . , . to be realized: — the five bodies of
doctrine, to wit, morals, concentrative exercise, insight,
emancipation, knowledge and insight requisite for
emancipation.'
Now these Five Things are genuine, true, thus, not
'^ As in p. 227.
2 Detailed as on p. 228 (xxiv.).
■' S a m a d h i (includes all the stages preliminary to ecstasy).
Cf. ii.
* Akapuriso, 'to wit Buddhas, supermen, etc'
^ Of this phrase ekodibhavadhigato B. remarks: 'be-
cause the rapture has been attained by mental uplift, etc., or
because of mental uplift, etc., having been attained.'
* On sasankhar a seeBud. Psy. Eth., p. 34, «. I, Ofvarita-
vato the readings in MSS. of the Corny, vary as much as those
in the text. The only comment is paccanikadhamme
g a t a 1 1 a.
' Cf. the four on p. 221.
D. iii. 1, 28o. THE TENFOLD SERIES. 257
Otherwise, not different, perfectly comprehended by the
Tathagata.
VI.
7. There are Six Things that help much, that are to
be developed . . . realized.
i. Slv . . . that help much : — ^the six occasions of
fraternal living . . . [280] [detailed as on p. 231).
ii. Six . . . to be developed : — The six matters for
recollection . . . [detailed as on p. 12)^)'
iii. Six . . . to be understood : — the six (organs of
sense or) fields of personal experience . . . [detailed
as on p. 230, i.).
iv. Six . . . to be eliminated : — the six groups of
cravings . . . [detailed as on p. 231).
V. Six . . . belong to decline : — the six forms of
irreverence . . . [detailed \\^\(^. ix.).
vi. Six . . . belong to distinction : — -the six forms of
reverence . . . [detailed ibid.).
vii. Six . . . hard to penetrate : — the six elements
tending to deliverance . . . [detailed as on p. 233).
[281] viii. Six . . . to be brought to pass : — the six
chronic states . . . [detailed as on p. 234).
ix. Six . . . to be thoroughly learnt : — the six un-
surpassable experiences : — [detailed ibid.).
X. Six . . . to be realized: — the six ^uperknow-
ledges. Herein, friends, a brother (i) enjoys the
wondrous gift^ in its various modes : — being one, he
becomes many ... he becomes . . . invisible ; he
goes without obstruction through a wall . . . solid
ground . . . on water . . . in the sky . . . he reaches
with the body up to the heaven of Brahma; (2) by
deva-hearing, purified, surpassing that of men, he hears
sounds both heavenly and human, far and near ; (3) by
his mind he understands the minds of other beings,
other persons ; he discerns the passionate mind as pas-
sionate . . , the freed mind as freed, the unfree mind
as unfree ; (4) he recalls to mind the various temporary
1 I d d h i (Vol. 1, 88 f . ; cf. above, p. 253, x.).
17
258 XXXIV. DASUTTARA SUTTANTA. D. iii. 1, 282.
States as he lived in days gone by, namely, one birth,
or more ... in all their details and their modes ;
(5) with the deva-sight, purified, surpassing that of
men, he discerns the pageant of beings faring accord-
ing to their deeds ; (6) he lives in the attainment, the
personal knowledge and realization, through the ex-
tinction of the intoxicants, of sane and immune freedom
of heart and mind.
Now these Six Things are genuine, true, thus, not
otherwise, not different, perfectly comprehended by the
Tathfiofata.
VII.
[282] 8. There are Seven Things that help much
. . . that must be realized.
i. Seven . . . that help imich : — the seven treasures,
to wit: — faith . . . insight . . . i^as detailed on p. 235).
ii. Seven . . . to be developed : — the seven factors of
enlightenment, to wit, mindfulness . . . equanimity
. . . {as detailed ibid.).
iii. Seven . . . to de tmderstood : — the seven stations
of consciousness : — (i) there are beings, brethren, who
are diverse both in body and in mind . . . {as detailed
on p. 236).
iv. Seven . . . to be eliminated : — the seven forms
of latent bias, to wit, the bias of sensual passion . . .
of ignorance {as detailed on p. 237).
v. Seven . . . belonging to decline : — the seven
vicious qualities, to wit, want of faith ... of insight
(^as detailed on p. 235).
vi. Seven . . . belonging to increase : — the seven
virtuous qualities, to wit, tlie opposites of the foregoing.
[283] vii. Seven . . . hard to penetrate : — the seven
qualities of the good, to wit, knowledge of the doctrine
. . . of individuals (^i" rt!(£'/^//r</ ibid.).
viii. Seve7i . , . to be brought to pass : — the seven
perceptions, to wit, that of impermanence ... of
cessation {as detailed ibid.).
ix. Seven ... to be thoroughly understood : — the
D.iii. 1,284. THE TENFOLD SERIES. 259
seven bases of arahantship. Herein, friends, a brother
is keenly desirous of entering the training [as detailed
ibid.).
X. Seven to be realized: — the seven powers of the
Arahant. Herein, friends, for a brother who is Arahant
(i) the impermanence of all conditioned things is well
seen as it really is by perfect insight. This is one of
his powers, on account of which he recognizes that for
him the 'Intoxicants' are destroyed. (2) That sen-
suous worldly desires are like coals of fire"^ is well seen
as it really is etc. . . . (as above) destroyed. (3)
His heart is inclined to, set upon detachment ; he has
made detachment its mountain-cave, its object ; his
heart loves renunciation, and has become entirely non-
existent for all opportunities of incoming intoxicants.
This is one, etc. ... (4) the four applications of mindful-
ness have been developed and well developed. [284]
This, etc. ... (5) so also for the five spiritual faculties,
(6) the seven factors of enlightenment, (7) the Ariyan
Eightfold Path. In that this and those have been
developed and well developed, these are powers of the
Arahant brother, on account of which he recognizes
that for him the ' Intoxicants ' are destroyed.
Now these Seven Things are genuine, true, . . . per-
fectly comprehended by the Tathagata.
Here endeth the first Portion for Recitation.
VIII.
2. I. There are Eight Things that help much . . .
that must be realized.
i. Eight that help much .-—the eight conditions, the
eig-ht causes which conduce to attaining- that wisdom in
those fundamentals of religious life which have not
been attained, to multiplying, expanding, dev^eloping,
^ Kama here are both the objects of desire, desires objectified,
lit. object-desires (va tthukam a), and the modes of desire,
or passions (k i 1 e s a k a m a). ' Coals of fire,' i.e., feverish states.
Cf. Majjhima I, 130; Anguttara IV, 224; Jataka IV, 118.
26o XXXIV. DASUTTARA SUTTANTA. D. iii.2, 285.
perfecting those that have been attained. Herein,
friends, ( i ) one dwells near the iMaster, or near a fellow-
disciple occupying the place of teacher, whereby he is
strongly established in conscientiousness, prudence,
love, and respect. [285] (2) Under such circumstances
he approaches his teachers from time to time and asks
and considers, saying: ' Lord, how is this? What does
this mean ?' And to him those reverend ones reveal
what is hidden, make plain what is obscure, and dispel
any doubts in perplexing matters. (3) When he has
heard their doctrine, he succeeds in obtaining a double
serenity,^ that of body and of mind. (4) More-
over, friends, a brother, virtuous, habitually self-
restrained with the self-restraint of the Canon law,
proficient in behaviour and propriety,^ seeing danger
in the smallest offence, undertakes to train himself in
the stages of the training. This is the fourth. ... (5)
Moreover, friends, a brother having learnt much, bears
what he has heard in mind and stores it up. And
whatever doctrines, lovely in the beginning, in the
middle, at the end, both in the letter and in the spirit,
commend a religious life that is absolutely fulfilled and
made quite pure, those doctrines are by such a brother
much learnt, remembered, treasured by repetition,
pondered in mind, well penetrated by intuition.^ This
is the fifth. . . . (6) Moreover, friends, a brother is
habitually stirring up energy for the elimination of bad
qualities, the evoking of good qualities, indomitable,
strongly progressing and never shirking with respect
to what is good. This is the sixth. . . . [280] (7)
Moreover, friends, he is clear-minded, supremely heed-
ful and discriminating, noting and remembering what
has long since been done and spoken. This is the
seventh. ... (8) Moreover, friends, a brother is habitu-
ally contemplating the rise and passing away of the
five aggregates of grasping, to wit : ' Such is the
material [aggregate], such its cause, its cessation.'
^ Vupakasa. We have not elsewhere met with this word.
^ Go car a: range, proper limits in thought and conduct.
3 Cf. above, p. 246 {2) ; cf. 230*.
D. iii.2, 28;. THE TENFOLD SERIES. 26 1
Similarly for the four mental aggregates. This is the
eighth condition, the eiohth cause of such as conduce
to attaining that wisdom in the fundamentals of religious
life which have not been attained, to multiplying, ex-
panding, developing, perfecting those that have been
attained.
ii. Eight to be developed : — the Aryan Eightfold
Path, to wit, right views, intentions, speech, action,
livelihood, effort, mindfulness, concentration {p. 238, ii.).
iii. Eight to be 2tnde r stood : — the eight matters of
worldly concern, to wit, gains and losses , . . {as detailed
on p. 241).
iv. Eight to be eliminated : — [287] the eight wrong
factors of character and conduct . . . {as detailed on
V. Ei^-ht . . . belono-inp- to decline : — the eig-ht bases
of slackness : — Herein, friends, let a brother have some
work todo . . . {as detailed on p. 238).
vi. Eight . . . belonging to distinction : — the eight
bases of setting afoot an undertaking : — Herein, friends,
let a brother have some work to do . . . {as detailed on
p. 239).
vii. Eight . . . hard to penetrate : — the eight un-
timely, unseasonable intervals for life in a religious
order . , . {as detailed on p. 244, but omitting the fourth :
— ' rebirth as Asura ').
viii. Eight . . . to be brought to pass : — the eight
thoughts of a superman.^ This Norm-^ is for one of
little wants, not for one of great wants ; for one who is
serenely content, not for the discontented ; for one who is
detached,^ not for one who is fond of society ; for one
who is energetic, not for the slacker ; for one who has
presence of mind, not a confused mind ; for one whose
mind is concentrated, not distracted ; for one who has
insight, not for the unintelligent ; for one who delights
1 The first seven are said to have been excogitated by the
Thera Anuruddha. The Buddha adds the eighth, and repeats
them all as a sermon to the Order. A. IV (a misprint in our
text gives III), 229.
2 ' As to body, mind and the conditions for rebirth ' Comy.
262 XXXIW DASUTTARA SUTTANTA. D. iii. 2, 288.
not in conceit, craving and opinion,^ not for one who
delights therein.
ix. Eight to be tJioroughly learnt: — the eight posi-
tions of mastery . . . {as detailed on p. 241).
[288] X. Eight to be realized :—i\\& eight deHver-
ances . , . {as detailed 07i p. 242).
Now these Eight Things are genuine, true . . .
perfectly comprehended by the Tathfigata.
IX.
2. There are Nine Things that help much . . . that
must be realized.
i. Nine that help much : — the nine states of mind
and body which are rooted in orderly thinking^ : — To
one so thinking, gladness arises, in him gladdened,
rapture arises, his mind enraptured the body is satisfied,
one whose body is thus appeased is at ease, he being
happily at ease, the mind is stayed, with mind thus
stayed, concentrated, he knows he sees [things] as they
really are, and he thus knowing thus seeing turns in
repulsion, repelled he becomes passionless ; hence he
is set free.
ii. Nine to be developed: — the nine factors in wrestling
for utter purity, to wit, the purification of morals, of the
mind, of views, the purification of escaping from doubt,
that of intuition and insight into what is the [genuine]
path, and what is not, that of intuition and insight into
progress, the purification which is intuition and insight,
that which is understanding, that which is emancipation.^
1 Expansion of pa pane a. This term is by the Commenta-
tors usually analyzed into these three, the term itself being left
unequated.
^ Cf. above, pp. 229, 25 t, vi.
^ On the later scheme of this ' purity,' cf. Compendium,
p 210 f. Here the first seven are given, the eighth is omitted
(panfia occurs only twice in the book), the ninth is developed
separately. B.'s sparse comments agree with the definitions,
p. 212 f., but he refers the reader to Visuddhi Magga for more,
also to the ' Ratha-Vinita,' presumably M. I, Sutta 24, especially
p. 147. The last two he calls the fruition of Arahantship. The
Visuddhi Magga is an expansion of just these nine heads.
D. iii.2, 289. THE TENFOLD SERIES. 263
iii. Nine to be understood : — the nine spheres inhabited
by beings . . . [as detailed on p. 243).
iv. JVijie to be eliminated : — [289 j the nine things
springing- from craving, to wit, pursuit caused by
craving, gain because of pursuit, decision because of
gain, desire and passion because of decision, tenacity
because of desire and passion, possession because of
tenacity, avarice because of possession, watch and ward
because of avarice, and many a bad and wicked state
of things arising from keeping watch and ward over
possessions : — blows and wounds, strife, contradiction
and retort, quarrelling, slander and lies/
V. JVine belonging to decline: — the nine bases of
quarrelling, thus : — quarrelling is stirred up at the
thought 'he has done me an injury . . .' {detailed
ibid.).
vi. Nine belonging to distinction : — The nine sup-
pressions of quarrelling . . . {detailed'ihld. in the follow-
ing section).
vii. A^ine hard to penet^'ate : — the nine differences :
— on account of difference in the [sensory] element, a
different contact takes place, on account of difference
in contact difference in feeHng arises, hence difference
in perception,^ hence difference in purposive thought,
hence difference in active desire, hence difference in
greed, hence difference in pursuit, hence difference in
H'ain,
viii. Nine to be brought to pass : — the nine percep-
tions, to wit, perception of ugliness, of death, "^ revulsion
from nutriment (physical, sensory, mental),^ disaffection
with everything worldly, impermanence, suffering in
impermanence, [290] no-soul in that which suffers,
elimination, passionlessness.
1 Repeated verbatim from the Maha Nidana Suttanta (Dial, II,
55, cf. footnotes ibid.).
^ That is, in perception with regard to sense-experience.
Corny.
3 Intuition on contemplating death. Comy. ' Safifia' is here
concept rather than percept, or perception widely understood.
■* On the four kinds, see p. 254.
264 XXXIV. DASUTTARA SUTTANTA. D. iii. 2, 291.
ix. Nine to be thorotighly learnt : — the nine succes-
sional states, to wit, the Four Jhunas . . . {detailed as
un pp. 123, 215).
X. Nine to be realized: — the nine successional
cessations . . . {detailed as on p. 245).
Now these Nine Things are genuine, true . . .
perfectly comprehended by the Tathugata.
X.
0-
There are Ten Things that help much . . , that
must be reaHzed.
i. Ten that help nuich : — the ten doctrines conferring
protection, (i) Herein, friends, a brother is virtuous,
lives self-controlled . . . [as detailed on p. 245/".).
ii. Ten that must be developed: — the ten objects for
self-hypnosis . . . {as detailed on p. 247).
iii. Ten that must be zinderstooa : — the ten areas [of
sense-contact], 1 to wit, the five organs of special sense
and the five kinds of sense-objects.
iv. Ten that must be eliminated : — the ten wrong
factors [of character and conduct], to wit, wrong views,
wrong purposes, wrong speech, action and livelihood,
wrong effort, mindfulness and concentrative practice,
wrong knowledge, wrong emancipation.^
V. Ten belonzinz to decline : — the ten bad channels
of action, to wit, taking life . . . [as detailed on p. 247).
[291] vi. Ten belonging to distinction : — the ten good
channels of action, . , . to wit, the opposites of the ten
in v.).
vii. Ten hard to perpetrate : — the ten Ariyan methods
of living. Herein, friends, a brother has got rid of
five factors . . . {as detailed ibid.).
viii. Te7t that must be brought to pass: — the ten
perceptions, to wit, perception of ugliness, of death,
of passionlessness, . . . {as detailed on p. 263), and of
cessation.
^ Or 'fields,' or ' spheres,' Ayatan an i. Cf. Expositor I, 186.
- Cf. the first eight, p. 237.
D. iii. 2, 292. THE TENFOLD SERIES. 265
ix. Ten to be thoronoii/v learnt : — the ten causes of
wearing away : — by right views wrong views are worn
away ; whatever manifold bad and wicked qualities,
proceeding from those wrong views, take shape, they
are worn away in you. And many good qualities,
caused by right views, become developed and brought
to perfection. The same wearing away is wrought by
the other nine factors of the tenfold Path^ on the
opposed nine wrong factors of character and conduct.^
[292] X. Ten to be realized : — the ten qualities of the
adept, to wit, the ten factors {^detailed on p. 249, vi. ).
Now these Ten Things are genuine, true, thus, not
otherwise, not different, perfectly comprehended by
the Tathagata.
Thus spake the venerable Sariputta. And pleased
in mind those brethren delighted in his words.
Here endeth the Dasuttara-Suttanta.
[Envoi]
To compass titter end of ill ;
To bring to pass t^^ne happiness ;
Haven ambrosial to zvin
Under the Sovereign of the Norm.
Here endeth the Digha Nikaya or
Long-[Sutta]-Collection.
1 Cf. X. 2 Cf. iv.
APPENDIX.
NAMES IN ATANATIYA SUTTANTA.
[Note. — In the list of names, p. 195, § 10, those who in the
Canon are elsewhere met with as specifically Yakkhas, or
as Gandhabbas only are marked *. Those who are also
met with as Vedic gods are marked t.]
t Inda, Dial. I, 310, of. II, 299, called Indra, II, 308 (in
Saijyutta I, 206, Petavatthu II, 9, 65, 66, we meet
with an Inda-ka Yakkha).
f Soma, Dial. I, 310 ; II, 290.
f Varuna, Dial. I, 310 ; II, 290; S. I, 219.
Bharadvaja (?) ; in Dial. I, 304 an ancient brahmin Rishi.
Cf. Vin. Texts II, 130.
+ Pajapati, Dial. I, 310; II, 308 ; S. I, 2ig.
Candana, Dial. II, 288; M. Ill, 199; S. I, 53; IV, 280.
■^ Kamasettha, Dial. II, 288 (misprinted in Dial. II, 288
as Rama°).
■^ Kinnughandu, Dial. II, 288.
^ Nighandu,'Dial. II, 288.
Panada, Dial. II, 288, cf. above, p. 76 ; Psalms of the
Brethren, 130; other references ibid., n. 1.
OpamanSa, Dial. II, 288.
Devasuta.
Matali, Dial. II, 288; S. I, 221 f . ; Jat. I, 202; V, 383,
397-
* Cittasena, Dial. II, 288.
^ Nala, Dial. II, 288.
* Suro Raja (? Suro and Raja).
* Janesabha, Dial. II, 288.
^ Satagira, Sn., ver. 153 f.
* Hemavata, Sn.. ver. 154 f.
■^" Puuuaka, Jat. VI, 255 f.
Karatiya.
Gula.
* Sivaka, S. I, 211 ; Vin. Texts III, 181 f.
Mucalinda, in Vin. Texts I, 80 a nfiga king.
Vessamitta, Dial. II, 287 ; in I, 304 an ancient brahmin
Rishi.
266
APPENDIX. 267
Yugandhara.
Gopfila.
Suppagedha.
Hirl.
Nettl.
Mandiya.
Pancalacanda in Jat. V, 430, 437, brahmin, in ibid. VI, 433,
a prince.
* Alavaka, S. I, 213 ; Sn. I, 10.
f Pajunna, S. I, 29 f. ; Jat. I, 331 ; IV, 253.
Sumana.
Sumukha.
Dadhimukha.
Mani.
Manicara.
Digha, M. I, 210.
Serissaka, Vim. 84, 21.
INDEXES.
I.— NAMES AND SUBJECTS.
(Figures in italics refer to Introductions.)
Abhidhamma-katha, 199
Action, channels of^ 247, 264. See
Karma
Adept, 249, 265
Aditi, 190 f.
Advantages of virtue, 226
Agganiia, defined, 9, n. i, 25 ;
Suttanta, jj f.
Aggregates, mental, bodily, 224 f.,
255, 260
Ajita, Licchavi general, 17 f.
Alakamanda, 193
Alavaka, 196
Ambara-Ambaravatiya, 193
Ananda, 112
Animism, ^, 54
Anupiya, of the Mallas, 7
Anuruddha, 261, tt. i
Arahant, of., 12, 15; five things,
225 ; and nine things he cannot
do, 125 ; bases of, 235, 259;
powers of, 259
Archers, Silkyans, 1 1 1
Arittha, 193
Ariyan duty, 62 f. ; religion, 173 ;
lineage, 217
Armour, 212
Asceticism, 37 f.
Assemblies, 241
Asuras, 12, 142, 145, 158 f.
Atanatiya-Suttanta, 185 f.
Bad, 207, ;/. 4
Banyan, symmetry, 154
Barrenness, spiritual, 227, 256
Bases, 211, 216
]>eautiful, the, 31 f.
Beauty, 75
Beginning of things, 9, 25-31
Bhagalavati, 193
Bhaggava, ' Wanderer,' 7 f.
Bharadvaja, bhikkhu, 7J
Bharadvaja, yakkha, 195
Bias. See Latent
Birds, 194
Body, parts of, 100
Bondages of the mind, 228
Bonds, 222, 254
Books, making of, 90
Border city, parable, 96
Brahma Sanarnkumara, 93
Brahma, Great, 25 f.
Brahmins, contempt for Gotama's
order, 78 ; evolution of, 89 ;
tradition of marks, 133
Bring to pass, things to, 250 f.
Buddha, Dhamma, Sangha, the
repute-formula (kittisaddo), 10 f.,
219, 227 ; the seven Buddhas, 189
Buddha, marks of a, 137 f . ; kin of
the sun, 190 ; nothing to guard
against, 210 ; future, 74
Buddhaghosa, 170, ISO, 198
Bumu's, the, 1 1 1
Calm, 49, 206, 220
Campa, 250
Candana, 195
Canon law, 260
Carpenter, J. E., 249, 7/. i.
Catechetical teaching, 198 f.
Cause, 204, 251, 252 f., 259
C(h)akkavatti, king, 60 f., 137 f . ;
Suttanta, 53 f.
Chance, 30
Chapter (sangha), 120 f.
Chicling and tact, 226
Childers, R. C, 168
Chronic states, 234, 247, 257
Cittasena, 196
Compassion, 171, 204 f.
Conceit concerning soul, 251
Concentration, 213, 235, 241, 252,
254; perfect, 255 f.
Concord, 204 f. See Fraternal
Conditioned, unconditioned, the,
252 f.
Conditions, 204, 219, 259
268
NAMES AND SUBJECTS.
269
Conqueror, 146
Conscientiousness, 205
Consciousness, 230 ; states of
(vihilra), 214 ; stations of, 219 f.,
236, 258 ; as infinite, 242 ; re-
birth-, 222
Contact, 230, 250, 263
Contention, 232
Contentment, 217
Cow, eyelashes of, 157
Craving, 209,220,231, 253,257,263
Creation by dismemberment, 132 f.
Creatures, beings, destinies of, 105 f.
Culture, or development, 213, 218
Cunda the Novice, 112 f.
Cunda the Smith, 201
Cynic (kukkuravatiko = dog-cult-er)
II
Dadhimukha, 196
Darupattika, teacher (Wooden
Bowl), 21
Dark and bright actions, 221
Deliberation, 251
Deliverance ( vimokha), stages of, 3 1 ,
221, 242, 262 ; elements for
(nissarana-), 228 f., 233, 256
Destiny, five ways of, 225
Detachment, 254, 259
Devas, 10, ;/. 4, 26-31 ; life-span
and reminiscent power, 105 ;
spheres of, 2 1 2, 236 ; unconscious,
244; radiant, 26, 82, 212.
Devasuta, 196
Development. See Culture ; things
to be developed, 250 f.
Dharani, 193
Dhatarattha, king of the east, 190
Difference, 263
Digha, 196
Disasters, 226, 250 f.
Discernment, degrees of, 100
Discretion, 205
Disputed questions, 237
Distinction, 250 f.
Doctrines, 112 f., 120, 125, 260 ;
discussion of, 120 f . ; bodies of
doctrine, 221, 256
Dogmatizing, 129 f.
Earth as primeval food, 82
Ease. See Happiness
Ecstasy, 108, 242 f.
Efficiency, stages to, 215
Efforts, supreme, 215
Elements, 205, 208, 219, 232 f., 251,
;;. 7, 253, 256
Elimination, 217 ; subjects for,
250 f.
Emancipation, 221, 229, 248-251 f.,
256 ; maturity of, 230
Embryo, consciousness of, 98
Emptiness, 213
Energy, 239, 260, 261
Enlightenment (sambodhi), 108,
235,258
Equanimity, 45, 76, 216
Eternalism, threefold doctrine of,
103 f.
Exertions, 217
Extremes denounced, 107 f
Eye (sight), deva-, celestial, or
' heavenly,' 105, 221
Faculties, 228, 256
Fairs, 175
Faith, that satisfied, 95 f.
and knowledge, 95 f.
Feeling, 253
Fetters, 102 f., 124, 20Q, 225, 237
Fields of sense-experience. See
Sense
Fires, 211
Floods, 222, 254
Flowers, 242
Flux of consciousness from birth to
birth, 100
Franke, R. O., 59, 7t. i
Fraternity, 231, 257
Friends and foes, 176 f . ; and
familiars, 182
Fruits, 219, 255
Gaggara, Lake, 250
Gandhabbas, 142 f., 188 f.
Garudas, 142
Giving, purity in, 222 f. ; bases of,
239
Gladness, 229, 262
Gods and devotees, 1 71
Good fortune and after-life, 226
Gopala, 196
Gotama, worker of wonders, 8 f.,
24 ; knew by intuition and
through devas, 17; cf. II, 252;
deliverer, 24 ; knower of ultimate
beginning, 25 ; criticizes popular
theism, 25 f. ; loved quiet, 34,
49; criticized, 8 f., 35 ; clair-
audient, 35 ; not a subverter,
5 1 ; on past and prophecy, 126 f. ;
what he revealed, and why, 128 ;
hymn to, 190 f. ; wearied, 202
Grasping, 222, 250, 255
270
INDEXES.
Grimblot, 193
Gula, 196
Happiness, 221, 229, 262
Helpful things, 350 f.
Hemavata, 196
Heredity, 234
Hindrances, Five, 44 f., 225, 247,
255
Hirl, 196
Husbands and wives, 181 f.
Iddhi, 2, 75.215, 257
Idleness, 176. See Slackness
111, end to, 250
Inda, 195
Individuals classed, loi, 223, 251,
262
Indra, 151, 164, 169
Infinitudes, 216
Influences, 213
Insight, 206, 207, ;;. i, 251, 262
Intoxicants (Asavas), 121, 125, 209,
221, 250, 259
Intoxicating drinks, 175
Intoxications, 213
Intuition (pativedha), 230, 246, 260 ;
(nana), 262
Investigations, 231
Issara (Isvara) overlord, personal
god, 25 f.
Jackal and lion, 21 f.
Jaliya, 21
Janesabha, 196
Janogha, 193
Jhana, 75 f., 108, 123, 214, n. 2,
215, 216
]iva bird, 194
Karma, mixed, 92, «. 2 ; effects of,
139 f., 220, n. I ; and moral law,
IS?; four kinds, 221
Ketumati, 73
Khattiya (ksatriya), origin of, 88
Kindness, 206
Kings, the Four, 188 f.
Kingship, evolution of, 88
Kinnughandu, 196
Knots, 222
Knowledge, 212 ; (nana), 218,
254
Kokila bird, I94
Kora the Khattiya, 1 1
Kumbhantlas, 188 f.
Kuru, Uttara-, 192 f.
Kusinata, 193
Kuvera, king of the north (or
Vessavana), 193
Lakkhana, Suttanta, 132 f. ; doc-
trine of, 32, 135 f., 137 f.
Latent bias, 237, 258
Layman, duty of, 168 f.
Learnt, to be thoroughly, 250 f.
Life, length of earth-life, 67 f. ;
present and future, 121 ; linchpin
of, 184
Lion, 164; and jackal, 21 f. ; torso
of, 155
Living, methods of, 247, 264
Losses, 225
Lotus, 224
Love, 45, 76, 206, 216 : and com-
passion, 171 f.
Magic, 58
Maha-Sammata, 88
Mallas of Pava, in, 20 r f.
Mandiya, 196
Mani, 196
Manicara, 196
Mara, hardest to subdue, 76
Marks, tradition of birth-, 137 f.
Masters and servants, 182
Mastery, positions of, 241 f.. 262
Matali, 196
Matrices, 222
Matter (rupa), 211
Matula, in Magadha, 59
Meanness, 225
Merit, 253
Metteyya Buddha, 74
Middle Countries, 244
Miga^a, mother of, 77
Mind, 205, 216, 221 ; and body,
205, 251, 262
Mind-culture by brethren, ^2
Mindfulness, exercise in, 59, 75,
130, 214 f., 247, 250 f., 254, 260
Mind-reading, 99, 218
Misfortune and after-life, 225
Moira, 56
Morality, 225
Moral law, 66 f., 1S6 ; code, IGS f.
Motives, 174
Mucalinda, 196
Muddleheadedness, 206
Nagas, 142 f.
Nala, 196
Naianda, 95
Nandana, 144
Natapuriya, 193
NAMES AND SUBJECTS.
271
Nathaputta, in, 203
Navanavatiya, 193
Nemi, 193
NettI, 196
Never-returner, 227
Nibbfma, 122 f., 208, 11. 5, 234, 250,
254
Niganthas, 108, 203
Nighandu, 196
Night, the Shrouder, 190 f.
Nigrodha, Wanderer, 33 f.
Nimmanarati, 212
Normahsm, ;?, 53, 80, «. 3
Norm=Dhamma, 10, 59,62, 115 f.,
204, 219, 261; explained, 80 f . ;
object of, 52 ; hneage of, 96 i.
Nothingness, 242
Nutriments, 219, 254
Oldenberg, 3, 35, 57
Obedience, 181, n. 4
Observance, 248
Ojasi, 193
Opamaiina, 196
Opinions, 248
Order, The, 219
Pajapati, 195
Pajunna, 196
Panada, king, 74, 196
Pancalacanda, 196
Parakusinata, 193
Parakusitanata, 193
Paranimmita-vasavattI, 212
Parents and children, 180
Parinibbana when opapatika (deva),
103, n. 2
Paritta, 170, lb,S f.
Pasadika (Suttanta), 1 1 1 f
Pasenadi, king of Kosala^ So
Path, Eightfold and Tenfold, 238,
259, 261, 265 ; wrong ditto,'eight-
and ten-fold, 237, 261, 264, 265
Paths, the Four, 103, 124, 219, 238
Patika's son, ascetic, 16 f . ; Sut-
tanta, I f.
Pava, III, 201
Pavarika, -ya, 95
Peace (nibbuti), 25 f. ; (parinibbana),
Penetrated, things to be, 250 f.
Perceptions, 231, 235, 258, 263,
264
Personality, 222
Peta's, 191
Pirit,i56
Pith, reaching the, 43 i.
Pity, 45, 76, 216
Pleasure, four low modes of, 122 f :
four higher modes, 123 f . ; five
kinds, 225
Popularity, 145, 183, 223
Powers, the ten, 205, n. 6 ; seven,
236
Prayer, 1S1
Proficiency, 205, 213
Progress, rates of, loi f. ; 220
Property, evolution of, 87 f. ; and
craving, 263
Protective doctrines, 245 f., 264
Psychological law, 263
Pure Abodes, see Worlds
Punnaka, 196
Purity, 262
Qualities, 235, 258
Quarrelling, 243, 263. See Conten-
tion
Quarters, 188 f. ; worship of, 169 f.,
173 f., 180
Questions, 221
Quests, 209, 248
Rain, as gifts, 151
Raja, 193, 196
Rfijagaha, 33, 173
Rakkhasas, 142
Rapture, 262. See Jhana, Concen-
tration, Ecstasy
Razor's edge, 119
Realization, 221
Realized, things to be, 250 f.
Rebirth, 13, 17, 209, 240 f.
Recital, the, 201 i.
Recluseship, fruits of, 219
Recollections, six, 234, 257
Religieux and laymen, 183; un-
seasonable times for religieux,
244, 261
Religion = Dhamma, 36 f, iipf.
Reminiscence, 104, 221
Resolves, 221
Restraint, fourfold, 43
Revealed, unrevealed things, 126 f.
Reverence, ir°, 231, 257
Riding, 193
Rita, 56
Roots (conditions, springs of action),
207
Runes, ward, 170, 185 L
Sakiyas, Sakyas (Pali Sakka), 80 f ,
III
Sakka, 169
272
INDEXES.
Sakkas, 142
Sakyan, the, 122 f.
Salvation, 50
humagama, 1 12
Sandhina, householder, 33 f.
Sangiti Suttanta, 198 f.
Sankha, king, 74
Sariputta, 95 f. ; putative author,
198 f., 202 f., 250 f.
Satagira, 196
Savatthi, ']']
Sea, 190 f.
Self-dependence, 59
Self-hypnosis, 247, 264
Selfishness, 225
Self-luminous, 82, 86
Self-mastery, 49, 217
Self-surrender, 218
Sense, fields, organs of, 98, 230,
257, 264; desires of, 211;
objects of, 264
Serissaka, 196
Signlessness, 213
Sincere learner, 50
Sineru, or Neru, 190, n. 5, 192
Si(n)gal(ak)a, 169 f.
Si(n)galovrida Suttanta, 168 f.
Sisters, senior, etc., 117 f.
Sivaka, 196
Slackness, 238, 261
Social ethics, IGU
Soma, 195
Soul theories, 129
Space, 242. See Elements
Speech, 223
Spheres, nine, 243 f., 263. See
Worlds
Spiritual wrestling, 226, 255, 262
Stream-attainment, 218
Strongtyre (Dalhanemi), 60 f.
Successional states, 245, 264
Sudda (Sudra), 91
Suffering, 210, 220
Sumana, 196
Sumangala, Rev. S., 198, 215
Sumukha, 196
Sunakkhatta, I f., 8 f.
Superman, 137 f., 261
Super[normal] knowledges, 253,
257 ; power, 106.
Suppagedha, 196
Supreme things, three, 213
Suro, 193
Sympathy, 45, 76, I79> 216
Takakusu, J., 200 .
Talk, 33 f., 49
Tao, 55
Tapas, 57
Taste-bearers, 156 f.
Tathagata, explained, 126 f . ; = a
Buddha, 210, n. 6, 251, ;/. 6
Tatojasi, 193
Tatola, 193
Tatotala, 193
Tattala, 193
Teachers, 112 f . ; and pupils,
181
Tejasi, 193
Thera, 21 1
Thinking, orderly and reverse, 251,
262
Three and-thirty. See Worlds
Time, 209, 253
Time and speech, 214
Tindukkhanu, Wanderers' Park, 19
Tormenting, 223
Training, 213
Tranquillity, 248
Treasures, seven, 60, 137 f . ; other
seven, 235, 258
Truths. See Doctrines ; the Four,
128, 255
Ubbhataka, mote-hall, 201
Udilyin, 109
Uddaka-Ramaputta, 119
Udumbarika, queen and park, ;^;^
Understood, things to be, 250 f.
Unsurpassables, 234, 257
Upanishads, 50
Upavfina, 131
Uttaraka of the Bumu's, 11
Vajjians, 10
Varuna, 195
\'asettha, bhikkhu, 77 f. ; Malla
name, 202
Vedic gods, 169
Vesall shrines, 14 ; assemblies, 16
Vessfmiitta, 196
Vessa (Vaisya), origin of, 91
Vessavana, deva-king of the north
(or Kuvera), 188 f.
Virulha, deva-king of the south,
191
Virupakkha, deva-king of the west,
192
Visana, 193 »
Vision, three kinds, 213
Volitions, 231
Wanderers (paribbajaka), 109,
122 f., 141, ;;. I ; park, 33
PALI WORDS DISCUSSED.
273
Ward runes guardian spells, 185 {.,
189 f.
Wealth, evolution of, etc., 65 f.;
spiritual = love, etc., 76
Wearing away, 265
Weights, 165
Well-awareness, 215
Well-Farer, 10 passim
Wheel, celestial, 60 f., 137 f. ; orbit,
White-robed (laymen), in, 203
Wisdom (bodhi), wings or parts
of, 91. See Enlightenment ;
(paiiM), 149, 259; (vijja), 214.
See also Insight, Intuition,
Knowledge, Understood
Women not ' chattels,' 192
Wonders, 8 f., 214
Work, 239, 261. See Karma
Worldly concerns, 241, 261
Worlds, of the Three-and-Thirty,
etc., 17, 241 ; Radiant, etc., 26,
82 f., 2 1 2, 236 ; unconscious, 30 f, ;
Brahma, 26, 241 ; evolution of,
82 f. ; theories of, 129 ; Pure
Abodes, 227
Worthy persons, 236, 238
Wrestling, spiritual, 226, 255,
262
Yakkhas, 188 f. ; mostly not moral,
189
Yang and Yin, jj
Yugandhara, 196
Zeal, 250
II.— PALI WORDS DISCUSSED IN FOOTNOTES
OR HERE.
Akalika, 10, //. 5
Atta, n. 2
Advejjhavaco (p. 160) : advejjha-
kathaya parisuddhakathlya ka-
thita-bhavag assa sadevako loko
imina karanena janatu ti. Cf.
Buddhavagsa, ii., no: advejjha-
vacana Buddha. = advaidhya
(E. Miiller, Pali Gram., 54)
Adhipaiiiiatti (p. 138). Practically
identical in meaning' with paii-
natti, and sixfold : — khandha,
dhatu, ayatana, indriya, sacca,
puggala. Corny.
Anudhamma ^ anurupadhamma
(XII., 16).
Anukampati, 171
Anusaya, 237, n. 2
Antaggahika ditthi, 41, 7i. 2
Abhicetasika, 108, 7j. 2
Abhidhamme abhivinaye, 246,
n. 3
Abhejja, cf. A. I, 124
Asani-vicakka, 40, «. 2.
Avici, 73, n. i
Ahicchattako, 83, ?t. i
Akasanaiica. When Jhdna is
meant, construe the sentence as
akasananca ayatanarn assa t:
akasanancayatanani. Wheit ob-
ject is meattt, co?istrue : — akasa-
naiicam eva ayatanarn, or akasa-
nanca tarn ayatananca ti akasa-
nancayatanani. (Corny.)
Aghatag bandhati = kopag uppa-
_ deti, 243
Apathakanisadi, 40, n. 3
Araddho : paritosito ceva nippha-
dito ca (p. 174)
Asava, 175, n. i, 209, n. 3
Asadimhase, 15, «. i
Ahara, 204, 71. 2, 219
Ekakhurar) katva, 193, n. i
Ekodibhava, 123, n. 2, 256, n. 5
Opapatiko, 103, n. 2
Kasina, 247, n. r
Kama, 259, ;?. i
Kaya, 209, n. 2, 213, 228, n. 2, 230,
n. 4
Kificana, 210, n. 7
Kukkutasampatika, 72, n. 2
Kusala, 27, n. 3
Kusalata, 205, n. 6
Catukuntiko, 11, ;;. 4
Thanan ti karanag, 174 ; cf. 249, n. k
■ Cf. Sum. V.'i., n2
Tiracchanakatha, 33, 7i, 2
Tundikira, 192, 71. 5
Ditthisampanno, 206, n. 10
Dlpa, 59, 71. 3
Dhamma, 230, «. 3
Dhammakayo, 81, 71. 2
18
274
INDEXES.
Dhammata, 141, n. 2
Dhammanvayo, 96, n. i
Dhammapadani, 220
Dhatu, 205, n. 4, 208, ;/. 4, «. 6,
251, ?t. 7
Namag, 205, n. 2
Niddesa, 235, tt. 3
Nibbana, 208, n. 5
Nibbuti = kilesanibbana, 190, n. 1
Nimittar), 206, Ji. 8
Niyata, 210, n. 4
Nirodha as vibhava, 209, n, i
Necayika, 18, «. i
Nekkhamma, 208, n, 2
Paccattam yoniso manasikaro
ti attano upayamanasikarena (p.
102 ; cf. p. 2)
Paccupatthatabba, 171
Pannatta ti thapita. Corny.
Panna, 249, «. i
Patibhanava, 183, «. i
Patibhano, 102, n. 3
Patisarana, 112, «. 2
Padhana, 217, n. i
Papanca, 262, ?i. i
Pariyayam akasi (p. 7). Cf. Sum.
Vil. I, 36. Pariyayo here prob-
ably means karauam. hi Mil.
219 (trs. II, 15) karanar) karoti is
rendered ' to bring {land) into
use.' In Sarjyutta I, 17 pariyayo,
' matter' is by the Corny, para-
phrased by karanar) (K.S. I, 27)
Paripunna-sankappo, 39, 11. 2
Pasado, pasanno, pasidi, 97, n. 2
Piyasamudaharo, 246, 71, i
Puggala, 223, n. 5
Bodhipakkhiya dhamma, 93, ;/. i ;
97, 120
Brahma, 81, ft. 2, 223, n. 5
Brahmacariyesana, 209, n. 4
Brahmacarino, 117, n. 2
Bhavabhavo, 220, n. 3
Bhonto satta, 47, n. i
Mittani, 180, n. 2
Mutai], 127, n. 2, 223, n. 4
Meraya. // is worthy of note that
meraya comprises four asavas,
extracted from flowers., fruits,
honey and molasses., and fifthly
the asava which is sambhara-
sar)yutto. Cf. Childers s.v. sam-
bhara
Moneyyani, 213, ji. 7
Yoniso, 218, ?/. 8
Lokadhatu, 108, n. 3
Vijanavatani, 35, n. i
Vijja, 207, n. I
Vitakka, 108, n. i
Vibhava as nirodha, 208, 209,
n. I
Vupakasa, 260, n. i
Vebhutiya, 102, ti. i
Veyyattiya, 35, ;/. 2
Vodasam apajjati, 39, n. 3
Sar)vari, 190, n. 4
Sakkayo, 216, n. i
Sankappa, 208, «. 3, 237, n. 5
Sankhara, 204, 71. 2 ; °a, 2 1 1 , «. 3 ;
cf 220; aneiijabhi", 211, n, 3"
Sangltipariyayo, 249, n, 2
Sacca, 248, 71. I
Saiina, 263, n. 3
Satata, 234, 71. 2
Sadattho, p. 79, 7t. 3
Sappatihlrakatam, 115, «. i
Samavekkhati : z>? Corny, samapek-
khati = samma pekkhati, (p. 184)
Saranlya (dhamma), 231. On the
double 7?iea7iin^ see Childers s.v.
Cf.Dial. II,85(XXXIII,2,2,xiv.)
Sukha, 123, n. J
Suppatividhar) = sutthu paccak-
khar) katag, 230
Suhada ti sundarahadaya, 178
TRINTED IN GREAT BRITAIN BY
BILLIKO AND SONS, LTD., GUILDFORD AND ESHEH
Date Due
«», wJ
dM 9 '9^
■\PR 6 '6J
NOV 4 T-
^ ■ /
i^^7cn"AF
F
L. B. Cat
No. 1137
WELLESLEY COLLEGE LIBRARY
3 5002 03107 2668
BQ 1292 . E53 D3 1899 3
TipiStaka.
Dialogues of the Buddha
fl^M
Live Music Archive
Librivox Free Audio
Metropolitan Museum
Cleveland Museum of Art
Internet Arcade
Console Living Room
Books to Borrow
Open Library
TV News
Understanding 9/11