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

[1] Thus have I heard. Once when the Lord was staying at Ukkattha, in the Subhaga grove under the great sal-tree, he addressed the Almsmen, saying : — Almsmen ! Lord, said they in answer. Then said the Lord : — I will expound to you how all states of consciousness originate; listen with attention and I will speak. Yes, sir, said they in response to the Lord, who then spoke as follows : — Take the case of an uninstructed every-day man, who takes no count of the Noble and is unversed and un¬ trained in Noble Doctrine ; who takes no count of the Excellent 1 and is unversed and untrained in Excellent Doctrine. Such a man (simply) perceives earth as earth and, so perceiving it, conceives ideas of earth, ideas of — in earth, from earth, my earth ; and is content with ‘ earth.’ And why ? — I say it is because he does not comprehend it. So too he perceives water as water, and, so per¬ ceiving it, conceives ideas of water, ideas of — in water, from water, my water; — and is content with ‘water.’ And why? — I say it is because he does not com¬ prehend it.

In just the same way originate his ideas about — ( i ) fire, (2) air, [2^(3) creatures, (4) gods, (5) PajSpati,2 * 4 (6) Brahm§., (7) Abhassara deities, (8) Subhakinpa deities, (9) Vehapphala deities, (10) Abhibha, [8](n) the Realm of Infinite Space, (12) the Realm of Infinite 1 The Noble and the Excellent (synonymous terms according to Buddhaghosa) are simply Arahats ( M. I, 280, 402, etc.), and are not to be restricted (as Bu.) to Buddhas, Pacceka Buddhas, and the (chief) disciples of Buddhas. 4 Identified by Bu. as Mara. For the following classes of beings, see the 33rd Sutta of the Digha Nikaya, and cf. Sutta No. 49 infra. " "'111 I XX J V ii..uiuk.uj8jiiv •.))fjjj|-|J-3nQ 1 Interpreted as representing the three other senses of smell, taste and touch. Cf. Dialogues of the Buddha III, 137, «. 2. 5 I.eti, grasped by the mind (m a n a s I) as a sixth sense. * Lit. worshipful. See Dial. Ill, 3, et seq., for the history of this word, — used of non-Buddhists in Sutta 84 (II. 86). Cf. infra p. 175. ‘ For the four asavas (of pleasure, continuing existence, and ignorance, with error superadded), see e.g. D. II, 84. (In our 2nd Sutta, as at the end of Suttas Nos. 4 and 9, the asavas are three in number, i.e. without the outlook of error superadded.)

The Ssavas, so called (says Bu.) because they flow, would seem to be running sores, or neoplasms of character, with their metasof evil, like physical cancers. I have called them * cankers,' of the metaphorical connotation which attaches to this though not to ‘ cancer.’ Mind (13) the Realm of Naught, (14) the Realm of neither perception nor non-perception, (15) what is seen (16) what is heard, (17) what is sensed,1 (18) what is discerned,2 (19) unity, (20) multiplicity, (a 1) universality, and (22) Nirvana. [4] Then too there is the Almsman who is still under training and has not yet won Arahatship, but Eves in earnest yearning for utter immunity from the four Attachments. He recognizes earth as earth ; but, having so recognized it,— ah ! let him not conceive ideas of earth, ideas of— in earth, from earth, my earth; let him not rest content with ‘earth.’ And why? — I say it is because he must bring himself to comprehend it [Here follow similar paragraphs about water, fire, air . . . etc. . . .> and (22) Nirvana.] Then there is the Almsman who is an Arahat,3 in whom the Cankers4 are no more, who has greatly lived, whose task is done, who has shed his burthens and has won his weal, whose bonds to life are now no more, who by utter knowledge has found final Deliverance. He too recognizes earth as earth ; but, having so recognized it, he conceives no ideas of earth, in earth, from earth, my earth; nor does he rest content with ‘earth.’ And why? — I say it is because he has come to comprehend it.

So too he recognizes water and the rest of these things ; he recognizes Nirvana as Nirvana, but, having so recognized it, he conceives no ideas of Nirvana, no ideas of — in Nirvana, from Nirvana, my Nirvana ; nor does he rest content with ‘ Nirvana.’ And why ? — I say it is because he has come to com¬ prehend it. The Almsman who is an Arahat, in whom . . . (etc., as in preceding paragraph, down to) . . . {-Sj'nos does he rest content with ‘earth,’ or ‘ water ’ and so forth. And why ? — Because, say I, by the extirpation of lusts he is freed from lusts ; because by the extirpation of hate he is freed from hate ; because by the extirpation of delusion he is freed from delusion. The Truth-finder1 too, the Arahat all-enlightened, also recognizes earth as earth ; but, having so recognized it, he conceives no ideas of earth, no ideas of — in earth — from earth — my earth ; nor is he content with ‘ earth,’ or with ‘ water ’ and so forth. [6] And why ? • — Because, say I, he has comprehended it to the full.*

The Truth-finder too . . . (etc., as in preceding paragraph, down to) . . . And why? — Because, having seen pleasure to be the root of Ill, he sees how continuing existence entails rebirths and that what¬ ever has continuing existence is dogged by decay and death. Therefore it is, say I, that by extirpating all cravings, by lusting not after them, but by destroying and abandoning and renouncing them all, the Truth-finder has become all-enlightened, with utter enlightenment. Thus spoke the Lord. Glad at heart, those Alms¬ men rejoiced in what the Lord had said. 1 For this rendering of tathagata seeJ.R.A.S., 1898, Bud¬ dhist Psychological Ethics (2nd edit., p. 270, *. 6), and Dialogues I, 40, 263, etc. Just as J i n a is a title of the Buddha, so t at h 5gata is a synonym of the Jain titthakara, or ford-maker (S.B.E. XLV, p. 320), — both terms being pre-buddhistic, like arahant, bhagavant, etc. At e.g. M. I, 140 tathagata is used as a synonym of arahat. Cf. D. I, 27 (hoti tathSgato param marapS), on which Bu. says :satiotath5gatotiadhippeto. s Reading parinnat-antam, with Bu. (M.A. I, 52).

those states by the entertainment of which the Cankers — of sensuous pleasure or of continuing existence or of ignorance — either arise where they had not arisen before or grow apace where they had arisen already. What, now, are the mental states which he does not entertain though he should ? — Why, those states by the entertainment of which those three Cankers either arise where they had not arisen before or grow apace where they had arisen already. Thus, [8] by enter¬ taining mental states which he should not entertain and by not entertaining those which he should, not only do fresh Cankers arise but also the old ones grow apace. In his wrong-headedness, he asks himself — (i.) Was I in ages past ? (ii.) Was I not in ages past ? (iii.) What was I then? (iv.) How was I then? (v.) From what did I pass to what ? (vi.) Shall I be in ages to come ? (vii.) Shall I not be in ages to come? (viii.) What shall I then be ? (ix.) How shall I then be ? (x.) From what shall I pass to what ? Or, again, it is Self to-day about which he is in doubt, asking himself — (i.) Am I ? (ii.) Am I not ? (iii.) What am I ? (iv.) How am I ? (v.) Whence came my being ? (vi.) Whither will it pass?

In his wrong-headed ness one or other of six wrong outlooks emerges as true and trustworthy : — (i.) I have a Self, (ii.) I have not a Self, (iii.) By Self I perceive Self, (iv.) By Self I perceive non-self, (v.) By non-self I perceive Self, (vi.) Or his error is to hold that this speaking and sentient Self of his — which is experiencing the fruits of good and of bad conduct in this or that earlier existence — has always been, and will always be, an everlasting and changeless Self, which will stand fast so long as heaven and earth stand fast. This is called perversion to error, seizure by error, the jungle of error, the schism of error, the writhing in error, the bondage of error. While he is fast in the bondage of error, I say that the uninstructed everyday man is never freed from birth, decay, and death, from sorrow, lamentation and tribulation, is never freed from Ill. Now the instructed disciple of the Noble, who has vision of the Noble and Excellent

and is versed and well-trained in their Doctrine, under¬ stands what mental states his mind should entertain and what states it should not entertain ; and accordingly [9] he does not entertain those states he should not entertain but does entertain those he should. Now, what are the mental states which he should not, and does not, entertain ? — Why, those states by enter¬ tainment of which the Cankers of sensual pleasure, continuing existence or of ignorance either arise where they had not arisen before or grow apace where they had already arisen. And what are the mental states he should, and does, entertain ? — Why, those states by entertainment of which those same Cankers either do not arise if they have not arisen before or, having arisen before, now pass away. If he entertains not the mental states which he should not entertain but does entertain those he should, then not only will the Cankers which have not arisen before not arise now, but also those which had before arisen now pass away. His mind is engaged aright with entertaining the Four Noble Truths, namely : — This is Ill ; this is the origin of Ill ; this is the cessation of Ill ; this is the way that leads to the cessation of Ill. He rids himself of the three Bonds — of individuality, doubt and the virus of ‘ good works.’ These are called the Cankers which are to be got rid of by scrutiny.

2. What are the Cankers to be got rid of by restraint? — Take the case of a Brother who has got his eye under restraint. Whereas lack of restraint of the eye would entail the arising of Cankers that destroy and consume, no such Cankers arise for him who has his eye under restraint. [Similar sentences follow about hearing, smell, taste, touch and mind.] [10] These are called the Cankers which are to be got rid of by restraint. 3. What are the Cankers to be got rid of by use ? Take the case of an Almsman who, duly and advisedly, exercises the use of robes — only to keep off cold, heat, gadflies, mosquitoes, scorching winds, and contact with creeping things, and to veil the parts of shame. Duly and advisedly he exercises the use of alms received— neither for pleasure nor for delight, neither for ostenta¬ tion nor for display, but only to support and sustain his body, to save it from hurt and to foster the higher life, thereby putting from him the old feelings and not breeding new feelings, but ensuring progress and the blameless lot and well-being. Duly and advisedly he exercises the use of lodging — only to keep off cold, heat, gadflies, mosquitoes, scorching winds and contact with creeping things, to dispel the dangers which the seasons bring, and to enjoy seclusion. Duly and advisedly he exercises the use of medical comforts and of his supply of medicaments — only to keep off pain felt and to minimize harm. Whereas shortcomings in use would entail the arising of Cankers that destroy and consume, no such Cankers arise for him whose use is in the right. These are called the Cankers to be got rid of by use.

4. What are the Cankers to be got rid of by endurance ? — Take the case of an Almsman who, duly and advisedly, has grown patient of cold and heat, of hunger and thirst, patient of gadflies, mosquitoes, scorching winds and contact with creeping things, patient of abusive and hurtful language, inured to endurance of the advent of all those bodily feelings which are painful, acute, sharp, severe, wretched, miserable, or deadly. Whereas lack of endurance would entail the arising of Cankers that destroy and consume, no such Cankers arise for him who has endurance. These are called the Cankers which are to be got rid of by endurance. 5. What are the Cankers to be got rid of by avoid¬ ance ? — Take the case of an Almsman who, duly and advisedly, avoids a savage elephant or horse or steer or dog, or avoids a snake, the stump of a tree, a briar patch, [11] a tank, a precipice, a refuse-pool or rubbish shoot. Duly and advisedly, he avoids either sitting in such unseemly places, or frequenting such unseemly resorts, or cultivating such bad friends as would lead the discreet among his fellows in the higher life to con-

elude he had gone astray. Whereas failure to avoid would entail the arising of Cankers that destroy and consume, no such Cankers arise for him who knows how to avoid. These are called the Cankers which are to be got rid of by avoidance. 6. What are the Cankers to be got rid of by removal ? Take the case of an Almsman who, duly and advisedly, rejects, discards, dispels, extinguishes and annihilates all those thoughts of sensual pleasure, malevolence and malice that have already arisen ; who rejects, dis¬ cards, dispels, extinguishes and annihilates all evil and wrong mental states which have not yet arisen within him. Whereas failure to remove these would entail the arising of Cankers that destroy and consume, no such Cankers arise for him who knows how to remove them. These are called the Cankers which are to be got rid of by removal. 7. What are the Cankers to be got rid of by culture ? Take the case of an Almsman who, duly and advisedly, cultivates the factors of enlightenment — to wit, self¬ collectedness, study of the Doctrine, strenuous effort, zest, tranquillity, rapt concentration, and poised equanimity — based each and all on aloofness, passion¬ lessness and cessation, with renunciation as the crown. Whereas failure to cultivate these things would entail the arising of Cankers that destroy and consume, no such Cankers arise for him who cultivates them aright. These are called the Cankers which are to be got rid of by culture.

The Almsman in whom the Cankers are gone which are severally to be got rid of by scrutiny, by restraint, by use, by endurance, by avoidance, [12] by removal and by culture — he it is who is said to have all the Cankers in restraint ; he has cut off craving, shed his bonds, and, by fathoming false pride, has made an end of Ill. Thus spoke the Lord. Glad at heart, those Alms¬ men rejoiced in what the Lord had said.

Thus have I heard. Once when the Lord was staying at SavatthI in Jeta’s grove in Anathapindika’s pleasaunce, he addressed the attentive Almsmen as follows : — Seek to be partakers, Almsmen, not of the world’s goods but of my Doctrine ; in my compassion for you, I am anxious to ensure this. Should you be partakers of the world’s goods and not of my Doctrine, then not only will you, my disciples, be blamed for so doing, but also I, as your teacher, shall be blamed on your account If, on the other hand, you partake of my Doctrine and not of the world’s goods, then not only will you, my disciples, escape blame for so doing, but also I, as your teacher, shall escape blame too. Therefore, be partakers of my Doctrine and not of the world’s goods ; out of compassion for them, I would have all my disciples partake of my Doctrine and not of the world’s goods. Suppose my meal is over and that I have finished and ended, after having had my fill and enough ; and assume that of my alms there is some over, to be thrown away, when there arrive two Almsmen, [13] half dead with hunger and exhaustion, to whom I say that I have finished my own meal and do not want any more, but that of my alms there is some over, to be thrown away ; that they can eat it if they like, but that, if they do not, I shall either throw it away where no grass grows or fling it into water where no living things dwell.1 Suppose now one Almsman thinks : The Lord has finished eating all he wants but has left some food which, if we do not eat it, he will now throw away. Now the Lord has told us to partake of his Doctrine and not of the world’s goods — of which alms

1 I.e. so as not to harm life in any form. See S.B.E. XX, 319, and cf. Jainism. io in. dhamma-dAyada-sutta. M. i. 14. is one ; and I had better not eat but fast on till the morrow, notwithstanding my hunger and exhaustion. Suppose then that, not partaking of the alms over, this first Almsman patiently fasts on till the morrow comes. But suppose the second Almsman thinks : The Lord has had his own meal but there remains food over which he will only throw away if we do not eat it. Why should not I, by eating thereof, pass the night and next morning in relief from my hunger and ex¬ haustion ? Assume, now, that this second Almsman does eat, and so relieves his hunger and exhaustion before the morrow comes. Albeit he does so and re¬ lieves his necessity, yet I should hold the first Almsman in greater honour and esteem. And why ? — Because the first Almsman’s abstention will long con¬ duce to curtailment of wants, to contentment, to pur¬ gation of evil, to virtuous satisfaction and to the strenuous life. Therefore, Almsmen, be ye partakers not of the world’s goods but of my Doctrine ; in my compassion for you all, I am anxious to ensure this.

Thus spoke the Lord, who thereupon rose and passed to his own cell. The Lord had not long been gone when the reverend Sariputta addressed the Almsmen, saying : Your reverences. Reverend sir, [14] said they in response. Then said Sariputta : In what respects, while their teacher leads the Life Apart, do his disciples either cultivate, or not cultivate, the same detachment of the inner life ? We would have travelled from afar to learn the meaning of this from Sariputta’s lips. Pray, vouchsafe to explain it, and we will treasure up your words. Then, reverend sirs, hearken and pay attention and I will speak. Yes, reverend sir, said they in response to Sari¬ putta, who went on to speak as follows : — Take the case that, while their teacher leads the life apart, his disciples fail to cultivate the same aloofness of the inner life, do not put from them those states of mind which their teacher has bidden them put from them, but are luxurious and have but a loose grip of the truth, are foremost in backsliding, and in¬ tolerant of Renunciation's yoke. Herein, first the seniors are trebly blameworthy, — first, that, while their teacher leads the life apart, his disciples do not cultivate the same detachment in the inner life ; secondly, that they do not put from them those states of mind which their teacher has bidden them put from them ; and thirdly, that they are luxurious and have only a loose grip of truth, are to the forefront in back¬ sliding and intolerant of Renunciation’s yoke. Blame attaches to the seniors in these three ways. And the like threefold blame attaches also to those of middle standing and to the juniors. These are the respects in which, while their teacher leads the life apart, his disciples do not cultivate the same aloofness of the inner life.

Next, what are the respects in which, while their teacher leads the life apart, his disciples [15] cultivate the like aloofness of the inner life ? — Take the case that, while their teacher leads the life apart, his disciples also cultivate aloofness in the inner life, put from them those states of mind which their teacher bids them put from them, are not luxurious, have no loose grip of the truth, are intolerant only of backsliding and are fore¬ most in Renunciation. Herein, first the seniors are trebly praiseworthy, — firstly, that while their teacher leads the life apart, they cultivate the same aloofness in the inner life ; secondly, that they put from them those states of mind which their teacher has bidden them put from them ; and thirdly, that they are not luxurious, have no looseness of grip on the truth, are intolerant only of backsliding, but are to the forefront in Re¬ nunciation. Praise attaches to the seniors in these three ways. And the like threefold praise attaches also to those of middle standing and to the juniors. These are the respects in which, while their teacher leads the life apart, his disciples cultivate the like aloofness of the inner life.

Yes, sirs, greed is vile, and vile is resentment. To shed this greed and this resentment, there is tal9 Ka -r 4*so tjB 0 the Middle Way which gives us eyes to see and makes us know, leading us on to peace, insight, enlightenment and Nirvana. What is this Middle Way? — Why, it is naught but the Noble Eightfold Path of right outlook, right aims, right speech, right action, right means of livelihood, right effort, right mindfulness, and right concentration ; this, Almsmen, is the Middle Way. Yes, sirs ; anger is vile and malevolence is vile, envy and jealousy are vile, niggardliness and avarice are vile, hypocrisy and deceit . are vile, imperviousness [16] and temper are vile, pride and arrogance are vile, inflation is vile, and indolence is vile ; for the shedding of inflation and indolence there is the Middle Way — giving us eyes to see, making us know, and leading us on to peace, insight, enlightenment and Nirvana — which is naught but that Noble Eightfold Path. Thus spoke the reverend Sariputta. Glad at heart, those Almsmen rejoiced in what he had said.

Thus have I heard. Once when the Lord was staying at Savatthi in Jeta’s grove, in Anathapindika’s pleasaunce, there came to him the brahmin Janussoni who, after due exchange of the greetings and compli¬ ments of politeness and courtesy, seated himself to one side and said : — These young men who, following the reverend Gotama and believing in him, have gone forth as Pilgrims from home to homelessness, — all of them have him as their leader, warden and guide ? And the whole company of them are adherents of his tenets ? Quite so, brahmin ; quite so ; it is just as you say. It is hard, Gotama, to brave life in the wilds and depths of the forest, far from the haunts of men; solitude is hard to endure ; to live alone is joyless ; and methinks* forests are killing to the mind of an Almsman who does not attain to rapt concentration. [17] Quite, so, brahmin ; quite so ; it is just as you say. I myself thought the very same thing in the days before my full Enlightenment when as yet I was not fully enlightened but was only a Bodhisatta. But, even so, I bethought me that: Recluses and brahmins who without purity — of act — of word — of thought — or of livelihood — take to living in the wilds, all of them, by reason of their impurity and its attendant corruption, evoke fear and dread from within themselves. But it is not in impurity but in purity that I take to a life of solitude in the wilds ; I am one of the Noble Brotherhood who in purity enter on such life. This consciousness of purity within, brahmin, braced me with confidence to live in the wilds.

I bethought me that : Recluses and brahmins living in the wilds are beset with fear and dread if they are covetous and pleasure-loving, and accordingly corrupt — [18]] or malevolent and malignant, and corrupt accordingly — or are corrupt either by being given over to sloth and torpor, or by being puffed-up and disordered in mind, or by harbouring perplexity and doubts, or by [19] exalting themselves and disparaging others, or by being aghast and affrighted, or by acquisitiveness and love of distinction, or by being indolent and slack, [20] or by being bewildered and flustered, or by being unstable and wandering, or wit¬ less and drivelling. With me it is not so ; none of these defects are mine as I take to a life of solitude in the wilds ; I am one of the Noble Brotherhood who, without any one of these defects and without their attendant corruption, enter on the solitary life in the wilds and depths of the forest, far from the haunts of men. This consciousness braced me with confidence to live in the wilds. There came to me the thought that, on the special and outstanding nights of each fortnight, I would seek out haunted shrines and altars in woodland or forest or under tutelary trees and there abide, in those awesome

and grisly scenes, — perchance there to discover fear and dread. So, in due season, on such nights, I took up my abode in those awesome and grisly scenes. As I abode there, either an animal passed along, or a peacock [21] knocked off a branch, or the wind rustled the fallen leaves, so that I thought this must surely be fear and dread coming. Thought I : — Wherefore am I doing nothing but await the coming of fear and dread ? Come as they may, I, just as they find me, will even so overcome them, without changing my posture for them. I was pacing to and fro when fear and dread came upon me ; 1 continued to pace to and fro till I had overcome them, neither standing still nor sitting nor lying down. If I was standing still when fear and dread came upon me, I continued to stand still, and neither paced to and fro nor sat nor lay down, until I had overcome them. If I was seated when they came upon me, sitting I remained till I had overcome them, neither lying down nor standing still nor pacing to and fro. If I was lying down when fear and dread came upon me, lying down I remained till I had overcome them, — neither sitting down nor stand¬ ing still nor pacing to and fro.

Now, brahmin, there are some recluses and brahmins who say night is day and day is night but I say this shews the delusion in which they live. Night to me is night, and day is day. Of me, if of anyone, it can truly be affirmed that, in me, a being without delusions has arisen in the world, for the weal and welfare of many, out of compassion towards the world, for the good, the weal, and the welfare of gods and men. Strenuous effort won for me perseverance that never flagged ; there arose in me mindfulness that knew no distraction, perfect tranquillity of body, stedfastness of mind that never wavered. Divested of pleasures of sense, divested of wrong states of consciousness, I entered on, and abode in, the First Ecstasy with all its zest and satisfaction, — a state bred of inward aloofness 1 I.e. by Kasina meditations on white and black, respectively. Cf. Sutta No. 77, — M. II, 14-1 5. but not divorced from observation and reflection. As I rose above reasoning and reflection, 1 entered on, and abode in, the Second Ecstasy [22] with all its zest and satisfaction, — a state bred of rapt concentration, above all observation and reflection, a state whereby the heart is focussed and tranquillity reigns within. By shedding the emotion of zest, I entered on, and abode in, the Third Ecstasy, with its poised equanimity, mindful and self-possessed, feeling in my frame the satisfaction of which the Noble say that poise and mindfulness bring abiding satisfaction. By putting from me both satisfaction and dissatisfaction, and by shedding the joys and sorrows I used to feel, I entered on, and abode in, the Fourth Ecstasy, — the state that, knowingneithersatisfaction nor dissatisfaction, is theconsummate purity of poised equanimity and mindfulness.

With heart thus stedfast, thus clarified and purified, clean and cleansed of things impure, tempered and apt to serve, stablished and immutable, — it was thus that I applied my heart to the knowledge which recalled my earlier existences. I called to mind my divers exist¬ ences in the past, — a single birth, then two . . . [ and so on lo] ... a hundred thousand births, many an teon of disintegration of the world, many an aeon of its redintegration, and again many an aeon both of its disintegration and of its redintegration. In this or that former existence, I remembered, such and such was my name, my sept, my class, my diet, my joys and sorrows, and my term of life. When I passed thence, I came by such and such subsequent existence, wherein such and such was my name and so forth. Thence I passed to my life here. Thus did I call to mind my divers existences of the past in all their details and features. — This, brahmin, was the first knowledge attained by me, in the first watch of that night,1 — ignorance dispelled and know- 1 According to the Vinaya version (S.B.E. XIII, 75), only the Chain of Causation occupied the Buddha’s mind during all three watches of the seventh night after attaining Buadhahood. According, however, to the (later) Jataka (I, 75), this night was

ledge won, darkness dispelled and illumination won, as befitted my strenuous and ardent life, purged of self. That same stedfast heart I now applied to knowledge of the passage hence, and re-appearance elsewhere, of other beings. With the Eye Celestial, which is pure and far surpasses the human eye, I saw beings in the act of passing hence and of re-appearing elsewhere,— beings high and low, fair or foul to view, in bliss or woe ; I saw them all faring according to their past. Here were beings given over to evil in act word and thought, who decried the Noble and had a wrong outlook and became what results from such wrong out¬ look ; — these, at the body’s dissolution after death, made their appearance in states of suffering, misery and tribulation and in purgatory. Here again were beings given to good in act [23] word and thought, who did not decry the Noble, who had the right out¬ look and became what results from right outlook ;— these, at the body’s dissolution after death, made their appearance in states of bliss in heaven. All this did I see with the Eye Celestial ; and this, brahmin, was the second knowledge attained by me, in the second watch of that night, — ignorance dispelled and knowledge won, darkness dispelled and illumination won, as be¬ fitted my strenuous and ardent life, purged of self.

That same stedfast heart I next applied to know¬ ledge of the eradication of Cankers. I comprehended, aright and to the full, Ill, the origin of Ill, the cessation of Ill, and the course that leads to the cessation of Ill. I comprehended, aright and to the full, what the Cankers were, with their origin, cessation, and the course that leads to their cessation. When I knew this and when I saw this, then my heart was delivered the actual' night of attaining Buddhahood and the first two watches of this night were absorbed (as in this Sutta) by the p u b b e-n i v a s a-h ana and the d i b b a-c a k k h u-h ana of this and the next paragraph. In the Jataka version the third watch alone is reserved for the Chain of Causation, — here replaced (as at I Dlgha 93) by the Four Noble Truths and by a parallel series of four truths concerning the three Cankers.

from the Canker of sensuous pleasure, from the Canker of continuing existence, and from the Canker of ignor¬ ance ; and to me thus delivered came the knowledge of my Deliverance in the conviction — Rebirth is no more ; I have lived the highest life ; my task is done ; and now for me there is no more of what I have been. This, Brahmin, was the third knowledge attained by me, in the third watch of that night. — ignorance dispelled and knowledge won, darkness dispelled and illumina¬ tion won, as befitted my strenuous and ardent life, purged of self. Yet it may be, brahmin, that you imagine that even to-day the recluse Gotama is not void of passion, hate and delusion, and therefore takes to living in the wilds and depths of the forest, far from the haunts of men. Not so. I live the solitary life because therein I see a twofold good ; — I see my own well-being here and now, and I have compassion on them that come after. Compassion indeed, Gotama, for them that come after, — [24] befitting the Arahat all-enlightened! Excellent, Gotama ; excellent! It is just as if a man should set upright again what had been cast down, or reveal what was hidden away, or tell a man who had

fone astray which was his way, or bring a lamp into arkness so that those with eyes to see might see the things about them, — even so, in many a figure, has the reverend Gotama made his Doctrine clear. I come to Gotama as my refuge and to his Doctrine and to his Confraternity ; I ask him to accept me as a follower who has found an abiding refuge from this day on¬ ward while life shall last.

Thus have I heard. Once when the Lord was staying at Savatthi in Jeta’s grove in Anathapindika’s pleasaunce, the reverend $5riputta addressed the Almsmen as follows : — There are four types of individuals in the world : — (i.) The blemished man who does not realize aright the blemish within him ; (ii.) the blemished man who does realize it aright ; (iii.) the unblemished man who does not realize aright that he is unblemished within ; and (iv.) the unblemished man who does realize it aright. In the first pair — of the blemished— the second ranks high and the first low ; and similarly [25] in the second pair the second ranks high and the first low. Hereupon the reverend Maha-Moggallana asked Sariputta what was the cause and what were the con¬ ditions whereby one of the two with blemishes, and one of the two without blemishes, was ranked high and the other low. Reverend sir, answered SSriputta, it is to be expected of the man who is blemished but does not realize it, that he will not develop will-power, will not exert him¬ self nor work to shed his blemishes ; he will die with heart corrupt and with his blemishes still upon him, a prey to passion, hate and delusion. It is just like a brass bowl brought home from bazaar or stithy covered with dust and dirt, never to be used or scoured by its owners, but just flung aside among the dust. Pray, would such a bowl grow fouler and fouler till it became filthy ? — Yes, sir. — -Just in the same way the man with blemishes which he does not realize aright, may be expected not to develop will-power . . . delusion.

On the other hand, it is to be expected of the man with blemishes which he does realize aright, that he will develop will-power, will exert himself, will work to shed his blemishes, and will die with heart uncorrupt and without blemish, quit of passion, hate and delusion. It is just like a brass bowl brought home from bazaar or stithy covered with dust and dirt, to be used and scoured by its owners and not to be flung aside among the dust. [26] Pray, would such a bowl grow cleaner and cleaner till it became spotless ? — Yes, sir. — Just in the same way the man with blemishes which he realizes aright, may be expected to develop will-power . . . quit of passion, hate and delusion. Of the man who is without blemish but does not realize it aright, it is to be expected that his mind will dwell on seductive ideas and that in consequence passion will degrade his heart ; he will die with heart corrupt and with his blemishes still upon him, a prey to passion, hate and delusion. It is just like a brass bowl brought home from bazaar or stithy clean and bright, never to be used or scoured by its owners but just flung aside among the dust. Pray, would such a bowl grow fouler and fouler till it became filthy ? — Yes, sir. — Just in the same way the man who is with¬ out blemish but does not recognize it aright, may be expected to let his mind dwell on seductive ideas and in consequence to have his heart degraded by passion, so that he will die with heart corrupt and with his blemishes still upon him, a prey to passion, hate and delusion.

Lastly, it is to be expected of the man without blemish who realizes it aright, that his mind will not dwell on seductive ideas, and therefore that passion will not degrade his heart, and that he will die with heart uncorrupt and without blemish, quit of passion, hate, and delusion. 1 1 is just like a brass bowl brought home from bazaar or stithy clean and bright, to be used and scoured by its owners and not to be flung aside among the dust. Pray, would such a bowl grow cleaner and cleaner till it became spotless ? — Yes, sir. — Just in the same way it is to be expected of the man without blemish who realizes it aright, that his mind will not dwell . . . quit of passion, hate, and delusion. This, reverend Moggallana, [27] is the cause and these are the conditions whereby one of the two with blemishes, and one of the two without blemishes, is ranked high and the other low. Blemish is simply called blemish, reverend sir (said Moggallana). What does the term connote ? Blemish, reverend sir, connotes the domain of bad and wrong desires. The case may arise of an Alms¬ man who conceives the desire that, should he commit an offence, his fellows should not know of it ; and who, when they do come to know of it, waxes angry and wroth at their knowing it. This anger and dissatisfac¬ tion are both blemishes.

Or he may conceive the desire that, should he commit an offence, his fellows should reprove him in private and not in conclave ; and when they reprove him in conclave, he waxes angry and wroth at their doing so. This anger and dissatisfaction are both blemishes. Or he may conceive the idea that, should he commit an offence, he may be reproved by an equal and not by one on an inequality with him ; and when reproof comes from one not his equal, he waxes angry and wroth. This anger and dissatisfaction are both blemishes. Or he may conceive the desire that the Master should expound the Doctrine to the Confraternity through a series of questions addressed to him alone and to no other Almsman ; and, if the questions are ad¬ dressed not to him but to another, [28] he waxes angry and wroth at being passed over. This anger and dis¬ satisfaction are both blemishes. Blemishes too are his anger and dissatisfaction if he is disappointed in the desire — to be the centre figure — he and no other — to lead a train of Almsmen into the village for alms ; to be given, after the meal, the principal seat, the water first (to handsel the donation, as senior), and the best of everything going ; to return thanks after the meal ; to be the preacher in the pleasaunce to the

Almsmen, [29] or to the Almswomen, or to the laymen, or to the lay-women ; to be the sole recipient — he and no other — of the other Almsmen’s respect and reverence, de¬ votion and worship ; to have to himself the pick of robes, [30] alms, lodging, and medicaments. — Blemish, reverend sir, connotes the domain of all these bad and wrong desires. If they are seen, and heard, to be immanent, in an Almsman, then — albeit his abode be in the depths of the forest, albeit he begs his food from door to door just as the houses come, and is coarsely clad in rags from the dust-heap — not unto him do his fellows in the higher life shew respect and reverence, devotion and worship. And why ? — Because bad and wrong desires are seen and heard to be immanent in him. It is just as if a brass bowl, clean and bright, were brought home from bazaar or stithy and were first filled by its owners with a dead snake or a dead dog or human carrion, and then taken back to the bazaar enclosed within a second bowl, making people wonder what wonderful treasure was here, until, on opening it and looking in, they were filled at the sight with such repugnance and loathing and disgust as to banish appetite from the hungry, let alone from those who had already fed ; even so, sir, if these bad and wrong desires are seen, or heard, to be immanent in a Brother, then — albeit . . . [81] immanent in him.

But if these bad and wrong desires are seen, and heard, to have been put from him by an Almsman, then — albeit he lives on the outskirts of a village and accepts invitations to meals and is clad in lay attire — yet unto him do his fellows in the higher life shew respect and reverence, devotion and worship. And why ? — Because he has put from him bad and wrong desires. It is just as if a brass bowl, clean and bright, were brought home from bazaar or stithy, and its owners were first to fill it with the choicest boiled rice of picked varieties together with divers sauces and curries, and were then to hie back to the bazaar with it enclosed within a second bowl, making people wonder what wonderful treasure was here, until, on opening it and looking in, they were filled at the sight with such pleasure and delight as to give appetite to those who had already fed, let alone the hungry; — even so, sir, if these bad and wrong desires are seen, and heard, to have been put from him by an Almsman, then — albeit he lives . . . and wrong desires.

At this point the reverend Mahil-Moggallana remarked to Sariputta that an illustration had occurred to him and, on being invited to cite it, said: — Early one morning, when I was staying once on the heights that encircle Rajagaha, I went for alms into the city, duly robed and bowl in hand, at a time when Samiti, the waggon-builder, was shaping a felloe ; and by him there was standing Pandu-putta the Mendicant (Sjlvika) — him¬ self come of a waggon-building stock in bygone days — in whom arose the wish that Samiti might shape the felloe without crook or twist or blemish, so that, free from crook, twist and blemish, the felloe might turn out clean and of the best ; [32] and while this thought was passing through the mind of Pandu-putta, the old waggon-builder, all the time Samiti was shaping away crook, twist and blemish. At last Pandu-putta in his joy burst out with the joyous cry — His heart, methinks, knows my heart, as he shapes that felloe! Even so is it here. First, take first those persons who, not for their belief but for a livelihood and with¬ out believing, go forth from home to homelessness as Pilgrims, — cunning and deceitful tricksters, vain and puffed-up, raucous babblers who keep no watch over the portals of sense, intemperate in their eating, devoid of vigilance, taking no thought of their vocation nor keen for its discipline, acquisitive and with only a loose grip of truth, foremost in backsliding and intolerant of Renunciation’s yoke, indolent and slack, bewildered and flustered, unstable and wandering, witless and drivel¬ ling.— Sariputta’s heart, methinks, knows the heart of

all these persons and is at work in his exposition to shape them aright. Take next those young men who, for beliefs sake, go forth from home to homeless¬ ness as Pilgrims, — in whom these shortcomings find no place but only their counterparts in virtue — , these, as they hear the reverend Sariputta’s exposition drink it in, methinks, and feed upon it, methinks, with words of thanksgiving from grateful hearts. Right well has Sariputta raised up his fellows in the higher life from what is wrong and established them in what is right. It is just as if, after the bath, a woman or a lad young and fond of finery were to be given a chaplet of lotuses or jasmine or other blossoms and were to clutch it eagerly with both hands and set it gladly on the brow, — even so do these young men who, for beliefs sake, go forth . . . established them in what is right. In such wise did that noble pair of Arahats rejoice together in what each had heard the other say so well.

[33] Thus have I heard. Once when the Lord was staying at SSvatthI in Jeta’s grove, in Anathapindika’s pleasaunce, he addressed the Almsmen as follows : — Let your lives conform to the codes of Virtue and of Obligations ; let your lives be restrained by the restraint of the Obligations and ordered on the plane of right behaviour; be scrupulous in observing the precepts of conduct, seeing peril in small offendings. Should an Almsman yearn to be dear to his fellows in the higher life and beloved by them, revered and famed among them, — let him fulfil the whole code of virtue, calm his heart within him, cultivating the Ecstasies, fostering Insight, and perfecting himself in inward detachment. Let him do this too, if his yearn¬ ing is either that he may be given robes, food, lodging and medicaments ; — or that the donors of such gifts to him may reap a rich reward and blessing therefrom ; — or that such of his own kith and kin departed in the faith who keep him in mind, may reap a rich reward and blessing therefrom ; — or that he may overcome, and not be overcome by, discontent and sensuality, and fear and dread ; — or that, without toil and travail, he may have fruition of the Four Ecstasies with their illumination and the satisfaction they bring here and now ; — or that he may enter on and abide in physical experience of those excellent Deliverances1 which transcend visible form and are formless ;

[84] — or that, by destroying the (first) three Bonds, he may enter on conversion’s first stage, secure thenceforth against rebirth in any state of woe and assured of ultimate Enlightenment ; — or that, by destroying the three Bonds and reducing _to small dimensions passion, hate and delusion, he may enter on conversion’s second stage and have to return but once more to this world in order to make an end of Ill; — or that, by destroying all five Bonds which bind him to this lower world, he may be translated elsewhere (to the higher Brahma world), there to pass utterly away without any return thence ; — or that it may be his to enjoy in turn each and every form of psychic power, — from being one to become manifold, from being manifold to become one, to be visible or invisible, to pass at will through wall or fence or hill as if through air ; to pass in and out of the solid earth as if it were water, to walk on the water’s unbroken surface as if it were the solid earth, to glide in state through the air like a bird on the wing, to touch and to handle the moon and sun in their power and might, and to extend the sovereignty of his body right up to the Brahma world ; — or that, with the Ear Celestial which is pure and far surpasses the ear of men, he may hear both heavenly and human sounds, sounds near and sounds afar ; — or that he may comprehend with his own heart the hearts of other creatures and of other men so as to know them for just

1 See Dialogues II, 119. what they are, — filled with passion or free from passion, hating or free from hate, filled with delusion or free therefrom, focussed or wandering, large-minded or small-minded, inferior or superior, stedfast [35] or unstedfast, Delivered or lacking Deliverance ; — or that he may recall to mind his divers existences in the past, — a single birth, then two . . . [and so on to] . . . a hundred thousand births, many an aeon of disintegra¬ tion of the world, many an aeon of its redintegration, and again many an aeon both of its disintegration and of its redintegration, — remembering, in every detail and feature, that in this or that former existence such and such was his name, his sept, his class, his diet, his joys and sorrows, and his term of life, ere, passing thence, he came by such and such subsequent exist¬ ence, wherein such and such was his name and so forth, right up to the time when he passed to his present life here ; — or that with the Eye Celestial, which is pure and far surpasses the human eye, he may see creatures in the act of passing hence and re-appearing elsewhere, — creatures high and low, fair or foul to view, in bliss or woe, all faring according to their past (etc. as in Suita No. 4) ; — or that, by eradicating the Cankers, he. may — here and now, of and by himself — comprehend, realize, enter on, and abide in, the Deliverance of heart and mind which knows no Cankers.

[36] It was to this intent that I have said : — ' Let your lives conform to the codes of Virtue and of Obliga¬ tions ; let your lives be restrained by the restraint of the Obligations and ordered on the plane of right behaviour ; be scrupulous in observing tne precepts of conduct, seeing peril in small ofiendings.’ Thus spoke the Lord. Glad at heart, those Alms¬ men rejoiced in what the Lord had said.

Thus have I heard. Once when the Lord was staying at SSvatthl in Jeta’s grove in Anathapindika’s pleasaunce, he addressed the Almsmen as follows : — Even as a foul and dirty piece of cloth, if dipped by the fuller in blue, yellow, red, or pink dye, would take the dye badly and not come out a good colour, and that because of the cloth's impurity, — even so, Brethren, when a man’s heart is impure, woe must be expected to ensue ; and, conversely, just as cloth in the fuller’s hands takes the dye well if it be pure and clean, so, when a man’s heart is pure, bliss may be expected to ensue. Now, what are the heart’s impurities ? — They are avarice and covetise, malevolence, anger, malice, rivalry, jealousy, grudging, envy, hypocrisy, deceit, imperviousness, outcry, pride, arrogance, inflation, and [37] indolence. Recognizing that each in turn of these is an impurity of the heart, an Almsman puts them from him ; and when at last he has put them all from him, he comes to full belief in the Enlightened One and to recognition of him as the Lord, Arahat allenlightened, walking by knowledge, blessed, under¬ standing all worlds, the matchless tamer of the human heart, teacher of gods and men, the Lord of Enlighten¬ ment ; he comes to full belief in the Doctrine and to recognition of it as having been excellently expounded by the Lord, as being here and now and immediate, with a welcome to all and with salvation for all, to be comprehended of each man of understanding; he comes to belief in the Lord’s Confraternity and to recognition of it as schooled aright and as walking up¬ rightly, trained in all propriety and in duty, the Brotherhood of the conversion with its four pairs making up the eight classes of the converted,1 right

1 The Confraternity — which, of course, does not include the laity — is here divided into eight classes, each of the Four Paths worthy to receive alms, hospitality, oblations and reverence, unrivalled throughout the world as the field for garnering merit. To the uttermost, every form of self-seeking is renounced, spewed out, discharged, dis¬ carded and abandoned. Realizing that he has come to full belief in the Enlightened One — and in his Doctrine — and in his Confraternity, — the Brother reaches fruition of spiritual welfare and of its causes together with the gladness attendant thereon ; from such gladness is born zest, bringing tranquillity to the body ; with his body now tranquil, he experiences satisfaction, wherein he finds peace for his heart. [38] An Almsman who has reached this pitch in virtue, character and lore, may, without harm or hurt, indulge in the choicest rice with all manner of sauces and curries. Just as a foul and filthy cloth, if plunged in clearwater, becomes pure and clean ; and just as silver, if passed through the furnace, becomes pure and clean ; — even so can such an Almsman eat as he will without harm or hurt.

With radiant thoughts of love — of compassion — of sympathy — and of poise — his mind pervades each of the world’s four quarters, — above, below, across, everywhere ; the whole length and breadth of the wide world is pervaded by the radiant thoughts of a mind all-embracing, vast, and boundless, in which no hate dwells nor ill-will. Thus much is so, says he to himself ; there is a lower and there is yet a higher stage ; Deliverance1 lies beyond this realm of consciousness. When he knows and sees this, his heart is delivered from the Cankers of sensuous pleasure, of continuing existence, of ignorance ; and to him thus Delivered comes know¬ ledge of his Deliverance in the conviction : — Rebirth in conversion being subdivided into entrants and adepts (magga and phala). 1 Bu. interprets these four stages as the recognition succes¬ sively of the Four Noble Truths. In a separate category, ex¬ tirpation of the Cankers — for the Arahat here, as for the Buddha himself in Sutta No. 4— precedes triumphant Deliverance. is no more ; I have lived the highest life ; my task is done ; there is now no more of what I have been. [89] — Such an Almsman is said to be inly washen.

Now at this time there was sitting close by the brahmin Sundarika-Bharadvaja who asked whether the Lord went to the river Bahuka to bathe. What boots the river Bahuka, brahmin ? What can it do ? It is reputed to cleanse1 and give merit ; many have their burthen of evil borne away in its waters. Thereupon, the Lord addressed the brahmin in these lines : — In Bahuka ,2 at Adhikdkka s ghat, Gaya, Sund&rika , Sardssati, Bahumati, Payaga , — there the fool may bathe and bathe , yet never Cleanse his Heart. Of what avail are all these ghdts and streams ? — They cleanse not heart or hand of guilt. For him whose heart is Cleansed, each day is blest, each day is hallowed ; pure of heart and mind, he hallows each new day with vows renewed. So hither, brahmin , come and Bathe as I: Love all that lives, speak truth , slay not nor steal, no niggard be but dwell in faith, and then — why seek Gaya ? — Your well at home 's Gaya! Hereupon the brahmin said to the Lord : — Excellent, Gotama; excellent! It is just as if a man should set upright again what had been cast down, or reveal what had been hidden away, or tell a man who had gone astray which was his way, or bring a lamp into dark¬ ness so that those with eyes to see might see the things about them, — even so, in many a figure, has the reverend Gotama made his Doctrine clear. I come to Gotama as my refuge and to his Doctrine and to his

1 Reading lokbyas0, with Bu. 2 Bu. remarks that, while BahukS, Sundirika, Sdrassati, and Bahumati are rivers, the rest are t i 1 1 h a s only, or ghats, on the Ganges. Confraternity. I ask him to admit me as a Pilgrim in his train and to confirm me therein ! Admitted and confirmed accordingly, the reverend BhSradvaja was not long [40] before, dwelling alone and aloof, strenuous, ardent and purged of self, he won the prize in quest of which young men1 go forth from home to homelessness as Pilgrims, that prize of prizes which crowns the highest life, — even this did he think out and realize for himself, enter on, and abide in, here and now ; and to him came the conviction that for him rebirth was now no more ; that he had lived the highest life ; that his task was done ; and that now for him there was no more of what he had been. Thus the reverend Bharadvilja too was numbered among the Arahats.

Thus have I heard. Once when the Lord was staying at Savatthi in Jeta’s grove in. Anathapindika’s pleasaunce, the reverend Maha-Cunda, rising towards evening from his meditations, came to the Lord, saluted him, and took his seat to one side, saying — In order to get quit and rid of the various false views current about self and the universe,8 should an Alms¬ man start by taking thought of them ? The way, Cunda, to get quit and rid of those false views and of the domains in which they arise and crop up and obtain, is by seeing with right comprehension that there is no ' mine,’ no ‘ this is I,’ no ‘ this is my self.’ The case may arise of an Almsman who, divested of pleasures of sense, divested of wrong states of con- 1 Kulaputta (translated sts. as clansmen) are of two kinds, according to Bu. — scions of noble families and those who behave and act as such. The latter are doubtless grafted on to the earlier brahminical idea. * For a detailed list of these speculative views see Dialogues I, 26 and III, 129. sciousness, has entered on, and abides in, the First Ecstasy with all its zest and satisfaction, — a state bred of inward solitude but not divorced from observation and reflection. He may think that expunging is his. But, in the Rule of him that is Noble, the Ecstasies are called not expungings but states of satisfaction here and now.

[41] The case may arise of an Almsman who, rising above observation and reasoning, has entered on, and abides in, the Second Ecstasy with all its zest and satisfaction, — a state bred of rapt concentration above all observation and reflection, a state whereby the heart is focussed and tranquillity reigns within. He may think . . . here and now. The case may arise of an Almsman who, by shedding the emotion of zest, has entered on, and abides in, the Third Ecstasy, with its poised equanimity, mindful and alive to every¬ thing, feeling in his frame the satisfaction of which the Noble say that poise and mindfulness bring abiding satisfaction. He may think . . . here and now. The case may arise of an Almsman who, putting from him both satisfaction and dissatisfaction, and by shedding the joys and sorrows he used to feel, has entered on, and abides in, the Fourth Ecstasy, — the state that knows neither the pleasant nor the unpleasant, the clarity that comes of poised equanimity and alert mind¬ fulness. He may think . . . here and now. The case may arise of a Brother who — by passing alto¬ gether beyond perception of things visible and by ceasing to perceive sense-reactions and by not taking thought of distinctions — has attained to the idea of Infinity of Space and has entered on and abides in that plane of thought. He may think . . . here and now. The like thought may come too at each stage to the Almsman who, passing altogether beyond that plane, has successively come to the ideas of Infinity of Mind — of Naught — of Neither -perception -nor imperception ; he may successively think that ex¬ punging is now his. [42] But, in the Rule of him that is Noble, each of these planes is called not an ex¬ punging but an excellent state.

• 5110 I -fstjo + wjo l’»# E Here is the way to expunge. — You are to expunge by resolving that, though others may be harmful, you will be harmless ; that, though others may kill, you will never kill ; that, though others may steal, you will not ; that, though others may not lead the higher life, you will ; that, though others may lie, traduce, denounce, or prattle, you will not ; that, though others may be covetous, you will covet not ; that, though others may be malignant, you will be benignant, that, though others may be given over to wrong views, wrong aims, wrong speech, wrong actions, wrong modes of livelihood, wrong effort, wrong mindfulness, and wrong concentration, you must follow (the Noble Eightfold Path in) right outlook, right aims, right speech, right actions, right mode of livelihood, right effort, right mindfulness and right concentration ; that, though others are wrong about the truth and wrong about Deliverance, you will be right about truth and right about Deliverance ; that, though others may be possessed by sloth and torpor, you will free yourselves therefrom ; that, though others may be puffed up, you will be humble-minded ;

that, though others may be perplexed by doubts, you will be free from them ; that, though others may harbour wrath, malevolence, [43] envy, jealousy, niggardliness, avarice, hypocrisy, deceit, imperviousness, arrogance, frowardness, association with bad friends, slackness, un¬ belief, shamelessness, unscrupulousness, lack of instruc¬ tion, inertness, bewilderment, and unwisdom, — you will be the reverse of all these things ; and that, though others may clutch at and hug the temporal nor loose their hold thereon, you will clutch and hug the things that are not temporal, and will ensue Re¬ nunciation. — That is the way to expunge.

I say it is the development of the will which is so efficacious for right states of consciousness, not to speak of act and speech. And therefore, Cunda, there must be developed the will to all the foregoing resolves I have detailed. It is just as if there were both a rough, uneven Kai^t-Wtlhglta^'.cbirgg t llav*s-k..xra>R>:tf i < iO — 5060 Zt Met -r 5"'° ,JO* + S°°“ Ue (Til) — «*»» Ill on lift foli-itcim (Hi-u in^l Rundpanorama auf der Wasserscheide zwischen Kiang-tschu und Ri-tschi:. road and also a smooth, level road as an alternative route ; or as if there were the choice of a rough and a smooth ford ; — [44] even so the harmful man has harmlessness as his alternative, he who kills has his alternative in innocence of blood, he who steals has his alternative in honesty [and so forth through the whole of the foregoing list]. As all wrong states of consciousness must lead downwards and all right states must lead upwards, so the harmful man has harmlessness for the higher state, the man who kills has innocence of blood for the higher state [and so forth through the whole of the foregoing list].

[45] Now it is impossible for a man who is bogged, himself to extricate another who is bogged too ; but it is possible for a man who is himself not bogged, to extricate another who is. It is impossible for a man who is himself not broken-in, schooled and emanci¬ pated to break-in, school and emancipate another. But the converse is possible. — So the hurtful indi¬ vidual has harmlessness for his emancipation, he who slays has innocence of blood for his emancipation, the thief has honesty [and so forth through the whole of the foregoing list]. [46] So I have taught how to expunge, how to develop the will, how to effect the alternative approach, how to rise upwards, and how to find emancipation. All that a fond and compassionate teacher can do for his disciples in his compassion, that have I done for you. Here, Cunda, are trees under which to lodge ; here are solitude’s abodes ; plunge into deepest thought and never flag ; lay not up for yourself remorse hereafter ; — this is my injunction to you. Thus spoke the Lord. Glad at heart, the reverend Maha-Cunda rejoiced in what the Lord had said.

Thus have I heard. Once when the Lord was staying at Savatthi in Jeta’s grove in Anathapindika’s pleasaunce, the reverend Sariputta addressed* the Almsmen as follows : — The man of right ideas is hailed as such. Now, in what respects does the disciple of the Noble become right in his ideas ? In what respects are his ideas impeccable ? In what respects has he gained absolute clarity in the doctrine and mastered its truth ? We would have journeyed from afar, reverend sir, to learn the meaning of this utterance from the reverend Sariputta's lips. Pray, vouchsafe to set forth its meaning for us to treasure up in our memories. Then listen, reverend sirs, and pay attention ; and I will speak. Yes, reverend sir, said they in response, and Sari¬ putta spoke as follows : — When the disciple of the Noble comprehends that which is wrong and the root from which it springs, when he comprehends that which is right and the root from which it springs, [47] thereby he becomes right in his ideas, his ideas are impeccable, he has gained absolute clarity in the Doctrine and mastered its truth. Now what is the wrong and the right ? and what are their respective roots ?

Killing is wrong, theft is wrong, sensuality is wrong, lying is wrong, calumny is wrong, reviling is wrong, chattering is wrong, covetise is wrong, harm¬ fulness is wrong, and wrong ideas are wrong. — All this is called that which is wrong ; and its roots are — greed, hate and delusion. And what is that which is right? — To keep from killing, theft, sensuality, lying, calumny, reviling, and chattering ; to be void of covetise and harmful- ness, and to hold right views. — This is what is called right ; and its roots are freedom from greed, freedom from hate, and freedom from delusion. When the disciple of the Noble has this under¬ standing of what is wrong and of what is right, and of their respective roots, then — by putting from him every tendency to passion, by dispelling every tendency to repugnance, by venting every tendency to the idea and conceit ‘ I am,’ by shedding ignorance, and by developing knowledge — he makes an end of Ill here and now. — That is now he is right in his ideas, that is how his ideas are impeccable, that is how he gains absolute clarity in the Doctrine and masters its truth.

After expressing their satisfaction and gratitude to Sariputta, those Almsmen put to him the further question whether there was yet another way by which the disciple became right in his ideas. Yes, answered Sariputta. — When he understands Sustenance, its origin, its cessation, and the course which leads to its cessation. ("48] Now what are these ? — There are four Sustenances which either maintain existing creatures or help those yet to be. First of these is material sustenance, coarse or delicate ; contact is the second ; intention is the third ; and the fourth is consciousness. From the rise of craving comes the rise of Sustenance, and with the cessation of craving comes also the cessation of Sustenance, the course to which is the Noble Eightfold Path, — namely right outlook, right aims, right speech, right action, right mode of livelihood, right effort, right mindfulness and right concentration. When the disciple thus understands Sustenance, its origin, its cessation, and the course which leads to its cessation, then ... its truth. After expressing their satisfaction and gratitude to Sariputta, those Almsmen put to him the further question whether there was yet another way by which the disciple became right in his ideas.

Yes, answered Sariputta. — When he understands Iter — ins Ri.tnJtu (Pati CL K'vltlir ) k n »ri ,\\ .Ihi’.ro • « »«■' ( Wo 1iiTa»i!rh «1 ! a 490) Go -r !*0o Ill, its origin, its cessation, and the course which leads to its cessation. Now what are these ? — Ill is birth, decay, sickness, and death ; sorrow, wailing, depres¬ sion of body and mind ; also not getting what one desires ; together with, in brief, the fivefold attach¬ ments to existence. That is what Ill is. Now, first, what is the origin of 111 ? — This denotes every craving that leads to rebirth, that has to do with delight and passion, delighting now in this object and now in that, — namely, cravings for pleasures of sense, for continu¬ ing existence, or [49] for annihilation. Next, what is the cessation of Ill? — This denotes the absolute and passionless cessation of the self-same cravings, their abandonment and renunciation, deliverance from them, and aversion for them. Lastly, what is the course that leads to the cessation of Ill ? — It is pre¬ cisely the Noble Eightfold Path, namely, right outlook, right aims . . . right concentration. When the disciple thus understands Ill, its origin, its cessation, and the course which leads to the cessation of Ill, then . . . its truth.

After expressing their satisfaction and gratitude to Sariputta, those Almsmen put to him the further ques¬ tion whether there was yet a further way by which the disciple became right in his ideas. Yes, answered Sariputta. When the disciple under¬ stands decay and death, their origin, their cessation, and the course that leads to their cessation. Now what are' these ? Decay is when in any creature in its class decay and decadence set in with broken teeth, grey hair, and wrinkles, when the term of life is drawing to a close and the faculties are spent. Death is when any creature deceases from its class, goes hence, breaks up, departs, expires and dies, when the elements break up and the corpse is buried. From the arising of birtn comes the arising of decay and death ; from the cessation of birth comes the cessation of decay and death, the course whereto is just the Noble Eightfold Path, — namely, right ideas, right aims . . . right concentration. When the disciple thus understands decay and death, their origin, their cessation, and the course that leads to their cessation, then, — by putting from him every tendency ... its truth.

After expressing . . . further . . . right in his ideas. [50] Yes, answered Sariputta. When the disciple understands birth, its origin, its cessation, and the course that leads to its cessation. Now what are these? — Birth is when any creature comes to be born1 or produced, to issue or appear in this or that class, when the factors of existence make their appearance and senses are acquired. From the arising of exist¬ ence comes the arising of birth ; from the cessation of existence comes the cessation of birth ; and the course which leads to the cessation of birth is precisely the Noble Eightfold Path, namely, right outlook . . . right concentration. When the disciple thus under¬ stands birth, its origin, its cessation, and the course which leads to its cessation, then ... its truth. After expressing . . . further . . . right in his ideas. Yes, answered Sariputta. When the disciple under¬ stands existence, its origin, its cessation, and the course which leads to its cessation. Now what are these ? — There are three planes of existence, — sensuous, corporeal, and incorporeal. It is from the arising of attachment2 that their existence takes its rise, and from attachment’s cessation comes the cessation of existence, the course whereto is just the Noble Eight¬ fold Path, — namely, right ideas . . . right concentra¬ tion. When the disciple thus understands existence, its origin, its cessation and the course which leads to its cessation, then ... its truth.

Was there yet another way? — Yes, answered Sari¬ putta ; when the disciple understands attachment, its origin, its cessation, and the course which leads to its cessation. Now what are these ? — There are four 1 Bu. takes jati here as conception and the next term (s an jati) as parturition ; he limits issue to emerging from egg and womb, and understands * appear ’ as birth either from moisture (s a m s e d a - y o n i) or without ostensible parents (opapatikayoni). See Dialogues I, 201, II, 338. J Upadana. [51] attachments, — to sensuous pleasure, to speculative ideas, to ‘good works,’ and to soul-theories. It is from the arising of craving that attachment takes its rise, and from the cessation of craving comes the cessation of attachment, the course whereto is just the Noble Eightfold Path. When the disciple thus understands attachment ... its truth. Was there yet another way ? — Yes, answered Sariputta; when the disciple understands craving, its origin, its cessation, and the course which leads to its cessation. Now what are these? — There are six kinds of craving, — for forms, sounds, smells, tastes, touch, and mental objects. It is from the arising of feeling that craving takes its rise, and from feeling's cessation comes the cessation of craving, the course whereto is just the Noble Eightfold Path. When the disciple thus understands craving . . . and masters its truth.

Was there yet another way ? — Yes, answered Sariputta ; when the disciple understands feeling, its origin, its cessation, and the course which leads to its cessa¬ tion. Now what are these ? — There are six kinds of feelings, — ocular, auditory, olfactory, gustatory, tactile, and mental. It is from the arising of contact that feelings take their rise, and from contact’s cessation that there comes the cessation of feeling, the course whereto is just the Noble Eightfold Path. [52] When the disciple thus understands feelings ... its truth. Was there yet another way ? — Yes, answered Sariputta; when the disciple understands contact, its origin, its cessation, and the course which leads to its cessation. Now, what are these ? — There are six kinds of contact, — ocular, auditory, olfactory, gustatory, tactile, and mental. It is from the arising of the six spheres of sense that contact arises and from their cessation that there comes the cessation of contact, the course whereto is just the Noble Eightfold Path. When the disciple thus understands contact ... its truth. Was there yet another way ? — Yes, answered Sari- putta ; when the disciple understands the six spheres of sense, their origin, their cessation, and the course which leads to their cessation. Now, what are these ? — There are six spheres,— vision, hearing, smell, taste, touch, and cognition. It is from the arising of nameand-shape that these six spheres arise and from the cessation of name-and-shape that there comes the cessation of the six spheres, the course whereto is just the Noble Eightfold Path. When the disciple thus understands the six spheres ... its truth.

[58] Was there yet another way? — Yes, answered Sariputta ; when the disciple understands name-andshape, their origin, their cessation, and the course which leads to their cessation. Now, what are these ? — Name denotes feeling, perception, volition, contact, and attention ; shape denotes the four great elements and any material form derived therefrom ; and nameand-shape is these two together. It is from the arising of consciousness that name-and-shape arise, and from the cessation of consciousness that there comes the cessation of name-and-shape, the course whereto is just the Noble Eightfold Path. When the disciple thus understands name-and-shape ... its truth. Was there yet another way? — Yes, answered Sari¬ putta ; when the disciple understands consciousness, its origin, its cessation, and the course which leads to its cessation. Now, what are these ? — There are six kinds of consciousness, — ocular, auditory, olfactory, gustatory, tactile, and mental. It is from the arising of the plastic forces (sankhara)1 that consciousness 1 On this ‘elusive’ term sankhara (variously rendered syn¬ theses, conditions, confections and conditions precedent in the Dialoguts ; and elsewhere as activities and synergies), see Buddhist Psych. Ethics, 2nd edition, p. x. Bu. here observes as follows: — a b hisan k h a r an a- lak k h an o sankharo. At Dtgha III, 2 1 1, occurs the passage: sabbe satta aharatthitika, sabbe satta sankhtra-tthitika, — on which Bu. observes: imasmim pi visajjane hettha vuttapaccayo va attano phalassa sankharanato san-

lira 4- «Mj Ri-tichu sail SerjfOtlui Zack + jioo Gli + <771 I W- 3») arises, and from their cessation comes the cessation of consciousness, the course whereto is just the Noble Eightfold Path. When the disciple thus understands consciousness ... its truth. [54] Was there yet another way ? — Yes, answered Sariputta ; when the disciple understands the plastic forces, their origin, their cessation, and the course which leads to their cessation. Now, what are these ? — There are three kinds of plastic forces, — namely, of the body, of speech, and of the heart. It is from the arising of ignorance that these forces arise, and from the cessation of ignorance that there comes the cessa¬ tion of plastic forces, the course whereto is just the Noble Eightfold Path. When the disciple thus under¬ stands plastic forces ... its truth. Was there yet another way? Yes, answered Sari¬ putta; when the disciple understands ignorance, its origin, its cessation, and the course which leads to its cessation. Now what are these ? — Ignorance denotes lack of knowledge of Ill, of its origin, its cessation, and of the course which leads to its cessation. It is from the arising of the Cankers that ignorance arises, and from their cessation comes the cessation of ignor¬ ance, the course whereto is just the Noble Eightfold Path. When the disciple thus understands ignorance . . . its truth.

Was there yet another [55] way ? — Yes, answered Sariputta ; when the disciple understands a Canker, its origin, its cessation, and the course leading to its cessation. Now what are these ? — There are three Cankers, — the Canker of sensuous pleasure, the Canker of continuing existence, and the Canker of ignorance. idha sankhara-paccayo ti ayam ettha hetthimato vise so; hettha nippariy&y-Sharo g a hi to, idha pariy ay- £h Sro ti e vam gahito (i.e. the second clause in the Digha quotation is a particularized version of the preceding general expression that all creatures persist through food). I take sankhara therefore to be the subsequent elaboration or digestion of the Sustenance till it becomes an integral part of the organism ; by metabolism, occasioned by plastic forces. It is from the arising of ignorance that Cankers arise, and from its cessation comes their cessation, the course whereto is just the Noble Eightfold Path. When the disciple of the Noble has this understanding of Cankers, of their origin, of their cessation, and of the course which leads to their cessation, then — by putting from him every tendency to passion, by dispelling every tendency to repugnance, by venting every tendency to the idea and conceit ' I am,’ by shedding ignorance, and by developing knowledge — he makes an end of Ill here and now. That is how the disciple is right in his ideas, that is how his ideas are impeccable, that is how he gains absolute clarity in the Doctrine and masters its truth.

Thus spoke the reverend Sariputta. Glad at heart, those Almsmen rejoiced in what he had said. Note. — On this scholastic compilation, here at¬ tributed to Sariputta, see the 14th and 15th Suttas (attributed to Gotama himself) of the Dlgha Nikaya and the Introductions to the translations of those Suttas at the beginning of the second volume of the Dialogues. It will be noted that avijjS. figures both as a cause and as a result of the asavas ; according to Bu. it is equivalent to moha (or illusion) supra, where it is defined as lack of knowledge.

Thus have I heard. Once when the Lord was staying among the Kurus — a township of theirs is called Kammassadhamma — , he addressed the Alms¬ men as follows : — There is but one way. Almsmen, to purify creatures [56] to pass beyond sorrow and lamentation, to shed ills of body and of mind, to find the right way, and to realize Nirvana ; — it is by the fourfold mustering of mindfulness, . . . _ [For the remainder of this Sutta, see (at Dialogues II, 327 et seqq.) the translation of the 22nd Sutta of the Dlgha Nikaya, which is identical with this Majjhima Sutta, except that towards the end it interpolates paragraphs — which in the Majjhima Nik&ya form our separate Sutta No. 141 — explaining in detail the Four Noble Truths, and accordingly is distinguished from ours here as ‘the Long’or^/a^a-sati-pa^hana-sutta«/a:.

Thus have I heard. Once when the Lord was staying at Savatthi in Jeta’s grove in Anathapin<Jika’s pleasaunce, he addressed the Almsmen as follows We have in our very midst a recluse, yes and a second, third, and fourth recluse who are empty and heretical [64] — no true recluses 1 — in these words let your indictment ring out like a lion’s roar. If now it happens that Wanderers (paribbajaka) of other sects than yours ask you by what inspiration and on what authority you say this, then your answer to such should be this : — Unto us, reverend sirs, the Lord who knows and sees, the Arahat all- enlightened, has revealed four states of mind which we have realized and therefore speak thus ; and those four states of mind are that we (i) believe in our Teacher, (ii) believe in his Doctrine, (iii) have fulfilled the code of virtue, and (iv) love all our dear fellow- believers, be they lay or be they Pilgrims. These four states we have realized, and that is why we speak thus. If now the Wanderers of other sects were to rejoin that, in like manner, they believed in a teacher of their own and in his doctrine, had fulfilled their own code of virtue, and loved their own dear fellow-believers ; and if they went on to ask you what was the distinction or divergence or difference between them and you ; — then, you should ask them whether the Goal1 was one or many. If they answer aright, they will say the Goal

1 Nittha. Bu. observes that, while all alike professed * Arahatship’ as their goal, brahmins aimed at the brahmaloka, tapas ascetics at the abhassara heaven, paribbajakas at the subhakinna heaven, the Sjivikas at the heaven of Infinity is one and not many. Is it, you will ask, the Goal of the man with, or of the man without, passion— hate — illusion ? If they answer aright, they will say it is the Goal of the man without passion, hate, or illusion,- — as they will also say, in answer to your further questions, that it is the Goal of the man without cravings, [65] without attachments, of the man who is without fractiousness and without a combative spirit, and who is free from obsessions. There are the two speculative ideas, — of eternalism and of annihilationism. Every recluse or brahmin who is attached, devoted, and given over to the first view is an opponent of the other ; and vice versa. Recluses or brahmins who know not the real nature of the rise and wane of these two speculative ideas, who know not their lure, their perils, and their outcome, — harbour passion, hate, illusion, cravings and attach¬ ments, are empty of lore, are foes to peace, take pleasure and delight in obsessions, nor do they win deliverance from birth, decay, death, sorrow, lamenta¬ tion, depression of body and mind, or from tribulation ;

— they win, say I, no deliverance from Ill. Whereas, all recluses and brahmins who do know the real nature of the rise and wane of these two speculative ideas, their lure, perils and outcome, — are void of passion, hate and illusion, void of cravings and attachments, are rich in lore, combat not the unpeaceful, take no pleasure or delight in obsessions, and win Deliverance from birth, decay, death, sorrow, lamentation, depres¬ sion of body and mind, and from tribulation ; these win, say I, Deliverance from Ill.

[66] There are four attachments,— to sensuous pleasure, to speculative ideas, to works, and to soultheories. Some recluses and brahmins profess to understand them all, but fail to show understanding of the whole set of four ; for example, they show an of mind. Really, they all wanted some (unconscious) /«/«« (cf. Digha 1, 28, and Dialogues I, 41, n. 2), whereas in Buddhism the goal is Arabatship pure and simple, with no after-life. understanding of attachment to sensuous pleasures, but not of the other attachments. And why ? — Because these good people do not understand aright what the others are. In such a creed and rule as theirs, it is clear their belief in their teacher is not perfect, or their belief in his plan, or fulfilment of the code of virtue, or love for their fellow-believers. And why ? — Because this must be so [67] in any creed and rule which has been wrongly revealed and wrongly preached, which does not bring salvation and peace, which has not been preached by the All-enlightened. Now the Truth-finder, Arahat all-enlightened, not only professes to understand all attachments but also communicates to others his understanding of all four. In such a creed and rule as ours, Almsmen, it is clear that belief in the Master is perfect, as belief in his Doctrine is perfect, and as fulfilment of the code of virtue and love for fellow-believers are perfect And why ? — Because this must be so in a creed and rule which has been rightly revealed and rightly preached, which brings salvation and peace, which has been preached by the All- Enlightened

Now whence come the four attachments ? What is their origin ? What is their parentage ? How are they produced? — They come from craving; they originate in craving ; they are born of craving ; and by craving they are produced. Craving in its turn comes from feeling ; it originates in feeling ; it is born of feeling; and by feeling it is produced. Similarly, feeling comes from contact, contact from the six spheres of sense, these six spheres from name-and-shape, nameand-shape from perception, perception from plastic forces, plastic forces from ignorance. When ignorance has passed away and when knowledge (of the true goal) has arisen in an Almsman, then, with this purg¬ ing of ignorance and the uprising of knowledge, he attaches himself no longer to sensuous pleasure, or to speculative ideas, or to works, or to soul-theories ; being void of attachment, he trembles not ; trembling not, he wins Nirvana for himself, — sure in his convic-

tion that for him rebirth is no more, that he has lived the highest life, that his task is done, and that now for him what he was is no more. [68] Thus spoke the Lord. Glad at heart, those Almsmen rejoiced in what the Lord had said.

Thus have I heard. Once when the Lord was stay¬ ing at Vesali, outside the town in the dense forest to the west, Sunakkhatta the Licchavi, who had recently left this creed and rule, was telling people there was nothing superhuman about the recluse Gotama’s ennobling gifts of knowledge and insight, that it was Gotama’s own reasoning which had ham¬ mered out a Doctrine of his own evolving and of his personal invention, such that whoso hears it preached for his good has only to act up to it to be guided to the utter ending of Ill. Now in the morning early the reverend Sariputta, duly robed and bowl in hand, went for alms into Vesali, where he heard Sunakkhatta saying this. On his return after his meal, Sariputta came to the Lord and with due obeisance took a seat aside, telling the Lord what Sunakkhatta was saying. Sunakkhatta — was the Lord's reply — is a man of wrath and folly ; wrath prompted his remarks ; yet, though dispraise is his object, the foolish person is actually singing the Truthfinder’s praises. [69] For, praise it is when a man says : Whoso hears it preached for his good has only to act up to it to be guided to the utter ending of Ill.

Never, Sariputta, will this foolish person attain to the Doctrine’s teaching about myself that — He is the Lord, Arahat all-enlightened, walking by knowledge, blessed, knowing all worlds, the matchless tamer of the human heart, teacher of gods and men, the Lord of enlightenment. Never will this foolish person attain to the Doctrine’s teaching about myself that — He is the Lord in whom reside all psychic powers : from being one to become manifold, from being manifold to become one, to be visible or invisible, to pass at will through wall or fence or hill as if through air, to pass in and out of the solid earth as if it were water, to walk on the water’s unbroken surface as if it were the solid earth, to glide in state through the air like a bird on the wing, to touch and to handle the moon and sun in their power and might, and to extend the sovereignty of his body right up to the Brahma world. Never will this foolish person attain to the Doctrine’s teaching about myself that — He is the Lord who, with the Ear Celestial, which is pure and far surpasses the human ear, hears both heavenly and human sounds. Never will this foolish person attain to the Doctrine's teaching about myself that — He is the Lord who with his own heart comprehends the heart of other creatures and of other men so as to. know them for just what they are, — filled with passion or free from passion, . . . focussed or wandering, large-minded or small-minded, inferior or superior, stedfast or unstedfast, Delivered or lacking Deliverance.

Ten in number, Sariputta, are a Truth-finder’s powers, whereby he knows his precedence as leader of the herd, issues his lion-like challenges in public assemblies1 and sets a-rolling the excellent Wheel of Truth. And the ten powers are these : (i) The Truth-finder knows precisely both what is and what is not a specific cause ; (ii) [70] he knows the precise nature of the conse¬ quences that must inevitably result from everything done in the past, present and future ; * From D. I, 175, it will be seen that Gotama had been unjustly criticized for roaring like a lion only in safe privacy, where he could not be answered. £i»He»e — «**oo Ok .U-U I St -4- (iii) he knows the precise nature of the future to which every course leads ; (iv) he knows the precise nature of the manifold and diverse physical factors which make up the world ; (v) he knows the precise nature of each creature's (vi) he knows the precise nature of all that is going on in the hearts of others ;

(vii) he knows the precise nature of the imperfec¬ tions, the specific stage, or the uprising of the several achievements of Ecstasy, De¬ liverance, and Rapt Concentration ; (viii) he recalls to mind his divers existences in the past, — a single birth . . . (etc. as in Sutta No. 4) right up to the time when he passed to his present life here ; (ix) he sees — with the Eye Celestial, which is pure and far surpasses the human eye — creatures in the act of passing hence and re-appearing elsewhere, creatures high and low . . . (etc. as in Sutta No. 4) ; (x) [71] by eradicating the Cankers, he — here and now, of and by himself — comprehends, realizes, enters on, and abides in the De¬ liverance of heart and mind which knows no Cankers. Such are the Truth-finder’s ten powers, whereby he knows his precedence as leader of the herd, issues his lion-like challenge in public assemblies and sets a-rolling the excellent Wheel of Truth. Now, if of me who know and see all this anyone were to say that there is nothing superhuman about the recluse Gotama’s ennobling gifts or his knowledge and insight, and that it is Gotama’s own reasoning which has hammered out a Doctrine of his own evolving and personal invention, — if such a one does not recant these words of his, change his heart, and renounce his view, he will find himself hauled off to purgatory. Just as an Almsman

who is equipped with virtue, concentration, and insight will here and now come to (the Arahat’s) plenitude of knowledge, so this other equipment — if the man does not recant his words, change his heart, and renounce his view — will end in his being hauled off to purga¬ tory. Four in number are a Truth-finder’s assurances whereby he knows his precedence as leader of the herd, issues his lion-like challenge in public assemblies, and sets a-rolling the Excellent Wheel of Truth ; and the four are these : — (i) I see nothing to indicate that anyone — be he recluse or brahmin or god or Mara or Brahma or any¬ one else in the wide world — [72] will, with justice, charge me with lacking enlightenment on those states of mind on which I profess to be all-enlightened. And, as I see nothing to indicate this, my state is one of tranquillity, fearlessness, and assurance. (ii) 1 see nothing to indicate that anyone . . . will, with justice, charge me with not having extirpated the Cankers as I profess. And, as I see nothing to indicate this, my state is one of tranquillity, fearless¬ ness, and assurance

(iii) I see nothing to indicate that anyone . . . will, with justice, charge it against me that the states of mind which I have declared to be stumbling-blocks, are not such at all, to him who indulges in them. And, as I see nothing to indicate this, my state is one of tranquillity, fearlessness, and assurance. (iv) 1 see nothing to indicate that anyone . . . will, with justice, charge it against me that the Doctrine I have preached for the profit of whomsoever it be, fails, if he acts up to it, to guide him to the utter ending of Ill. And, as I see nothing to indicate this, my state is one of tranquillity, fearlessness, and assurance. Such are the Truth-finder’s four assurances whereby he knows his precedence as leader of the herd, issues his lion-like challenge in public assemblies, and sets a-rolling the excellent Wheel of Truth. Now, if of me who know and see all this anyone were to say there is nothing superhuman about the recluse Gotama . . . will end in his being hauled off to purgatory. Eight in number are the assemblies, namely the assemblies of nobles, brahmins, heads of houses, re¬ cluses, the four Great Regents, the Thirty-three gods, Mara and Brahma. Strong in the aforesaid four assurances, I have experience of going to some hun¬ dreds of each of these eight assemblies, sitting and talking with them and holding converse. Yet never did I see anything to indicate that fear or nervousness would come upon me. And, as I saw nothing to indicate this, my state is one of tranquillity, fearlessness, and assurance. [78] Now, if of me who know and see all r this anyone were to say that there is nothing super¬ human about the recluse Gotama . . . will end in his being hauled off to purgatory.

Four in number are the modes in which life is engendered, — from the egg, from the womb, from moisture, and by translation. From the egg are those creatures said to be born who at birth break the shell that contains them. From the womb are those creatures said to be born who at birth break the womb. From moisture are those creatures said to be born who are born in putrid fish, corpses, or rice, or in refusepools or rubbish-shoots. By translation come gods, denizens of purgatory, some human beings and some dwellers in the four states of woe. Now, if of me . who know and see all this anyone were to say that there is nothing superhuman about the recluse Gotama . . . will end in his being hauled off to purgatory. Five in number are the destinies after life,— in purgatory, as an animal, as a ghost, as a human being, and as a god. Purgatory I know, the road thereto, the courses that lead to it, and what courses a man pursues to pass, at the body’s dissolution after death, to rebirth in some unhappy state of misery or woe or purgatory. The animal world I know, and the worlds of ghosts and men, together with the roads to each, the courses that lead to each and what courses a man pursues to pass to each, at the body’s dissolution after

death. Gods I know, the road thereto, and the courses that lead to their world, and what courses a man pursues to pass, at the body’s dissolution after death, to a state of blessedness in heaven. I know too Nirvana, the road leading thereto, the courses that lead to it, [74] and what courses a man pursues to dwell — here and now — by the extirpation of the Cankers, in that Deliverance of heart and mind which knows no Cankers, a Deliverance which he has, for and by himself, thought out and realized, so as to enter and to abide therein. Suppose that my heart’s knowledge of the heart of a given man tells me that his courses and behaviour and the road he has taken are such as will bring him at the body’s dissolution after death to a state of suffer¬ ing and woe or purgatory. Later on, with the Eye Celestial which is pure and far surpasses the human eye, I duly see him, at the body’s dissolution after death, in some state of suffering and woe or purgatory, there experiencing violent, acute and racking pain. It is just as if there were a pit, over a man’s height deep, filled with embers showing neither flame nor smoke ; and if there drew near a man overcome and overpowered by the midsummer heat, exhausted and beside himself with thirst, making straight for the ember-pit ahead of him ;

and if a man with eyes to discern were to observe him and say his course and behaviour and the road he was taking would surely bring him to that very pit of embers ; and if later that observer were to see the wayfarer fallen into the pit of embers, there experiencing violent, acute and racking pain ; — even so does my heart’s knowledge of the heart of a given man tell me that his courses and behaviour . . . and racking pain.

Suppose, again, that my heart’s knowledge of the heart of a given man tells me that his courses and behaviour and the road he has taken are such as will bring him at the body’s dissolution after death to rebirth as an animal. Later on, with the Eye Celestial which is pure and far surpasses the human eye, I duly see him, at the body’s dissolution after death, reborn as an animal and experiencing, as such, violent, acute and racking pain. It is just as if there were a jakes, a man’s height deep, full up with ordure, and if there drew near a man overcome [75] and overpowered by the midsummer heat . . . (etc. as in previous para¬ graph, substituting ordure for embers) . . . racking pain. Or, suppose that my heart's knowledge of . . . reborn as a ghost, there experiencing, as such, violent, acute and racking pain. It is just as if on rugged ground there grew a tree with but the tiniest leaves and foliage and with but meagre strips of shade beneath ; and if there drew near a man overcome and overpowered by the midsummer heat, exhausted and beside himself with thirst, making straight for the tree ahead of him ; and if a man with eyes to discern were to observe him and to say that his course and behaviour and the road he was taking would surely bring him to that very tree ; and if later that observer were to see the wayfarer seated or lying under that tree’s shade, experiencing violent, acute and racking pain; — even so does my heart’s knowledge of the heart of a given man tell me that his courses and behaviour and the road he has taken are such as to bring him, at the body’s dissolution after death, to rebirth as a ghost, there to experience violent, acute and racking pain.

Or, suppose that my heart’s knowledge of . . . reborn as a man, there experiencing much felicity. It is just as if on level ground there grew a tree with thick luxuriant foliage and with dense shade beneath ; and if there drew near a man overcome . . . (etc. as in previous paragraph) . . . see the wayfarer seated or lying in the shade of the tree, there experiencing much felicity ; — even so does my heart’s knowledge of the heart of a given man tell me that his courses and behaviour and the road he has taken are such as to bring him, at the body's dissolution after death, to rebirth among mankind, there to experience much felicity. I.e* aM-Gf H i: [76] Or, fourthly, suppose that my heart’s knowledge of . . . reborn in bliss in heaven, there experiencing exceedingly great felicity. It is just as if there were a palace and in it a gabled pavilion, plastered within and without, sheltered from winds, complete with wellbarred doors, and windows that fasten; and if within this pavilion there were a divan, spread with white cover¬ lets of fleecy wool embroidered with flowers, strewn over with rare antelope-skins as rugs, and furnished with counterpanes and a red cushion at either end ; and if there drew near a man overcome . . . see the wayfarer seated or lying on that divan in exceedingly great felicity ; — even so does my heart’s knowledge . . . there to experience exceedingly great felicity.

Or, lastly, suppose that my heart’s knowledge of the heart of a given man tells me that his courses and behaviour and the road he has taken are such as will, by the extirpation of the Cankers, ensure his dwelling — here and now — in that Deliverance of heart and mind which knows no Cankers, a Deliverance which he has, for and by himself, thought out and realized, so as to enter and abide therein. Later on, with the Eye Celestial which is pure and far surpasses the human eye, I duly see him with his Deliverance achieved, experiencing exceedingly great felicity. It is just as if there were a lotus-pond of clear pleasant cool gleaming water with firm banks and in every way delightful, with a dense wood hard by ; and if there drew near a man overcome . . . see the wayfarer — after going down to the pond and there bathing and drinking and easing his weary frame of all its fatigue and distress — come out of the water and sit or [77] lie down in the dense wood in exceedingly great felicity ; — even so does my heart’s knowledge . . . with his Deliverance achieved, experiencing exceedingly great felicity.

Such are the five destinies hereafter. Now, if of me who know and see all this anyone were to say that there is nothing superhuman about the recluse Gotama's ennobling gifts or his knowledge and insight, and that it is Gotama’s own reasoning which has hammered out a Doctrine of his own evolving and personal invention, — if such a one does not recant these words of his, change his heart, and renounce his view, he will find himself hauled off to purgatory. Just as a Brother who is equipped with virtue, concentration, and insight will — here and now — come to the (Arahat’s) plenitude of knowledge, so this other equipment — if the man does not recant his words, change his heart, and renounce his view — will end in his being hauled off to purgatory. Aye, Sariputta, I have lived the fourfold higher life ; — I have been an ascetic of ascetics ; loathly have I been, foremost in loathliness ; scrupulous have I been, foremost in scrupulosity ; solitary have I been, foremost in solitude. (i.) To such a pitch of asceticism have I gone that1 naked was I, flouting life’s decencies, licking my hands after meals, never heeding when folk called to me to come or to stop, never accepting food brought to me before my rounds or cooked expressly for me, never accepting an invitation, never receiving food direct from pot or pan or within the threshold or among the faggots or pestles, never from (one only of) two people messing together, never from a pregnant woman or a nursing mother or a woman in coitu , never from gleanings (in time of famine) nor from where a dog is ready at hand or where (hungry) flies congregate, never touching flesh or fish or spirits or strong drink or brews of grain.

I have visited only one house a day and there taken only one morsel ; [78] or I have visited but two or (up to not more than) seven houses a day and taken at each only two or (up to not more than) seven morsels ; I have lived on a single saucer of food a day, or on two, or (up to) seven saucers ; I have had but one meal a day, or one every two days, or (so on, up to) every seven days, or only once a fort-

1 Cf. infra Suttas No. 36, 45, 51, etc. ; and see Dialogues 1, 227, for these — and one or two more — ascetic practices (of Ajivakas) and their interpretation (by Buddhists). In dem Diinenland des Ma-tschu. night, on a rigid scale of rationing. My sole diet has been herbs gathered green, or the grain of wild millets and paddy, or snippets of hide, or water-plants, or the red powder round rice-grains within the husk, or the discarded scum of rice on the boil, or the flour of oil¬ seeds, or grass, or cow-dung. I have lived on wild roots and fruit, or on windfalls only. My raiment has been of hemp or of hempen mixture, of cerements, of rags from the dust-heap, of bark, of the black antelope’s pelt either whole or split down the middle, of grass, of strips of bark or wood, of hair of men or animals woven into a blanket, or of owls’ wings. In fulfilment of my vows, I have plucked out the hair of my head and the hair of my beard, have never quitted the upright for the sitting posture,1 have squatted and never risen up, moving only a-squat, have couched on thorns, have gone down to the water punctually thrice before night¬ fall to' wash (away the evil within). After this wise, in divers fashions, have I lived to torment and to torture my body ; — to such a length in asceticism have I gone.

(ii.) To such a length have I gone in loathliness that on my body I have accumulated the dirt and filth of years till it dropped off of itself, — even as the rank growths of years fall away from the stump of a Tinduka-tree. But never once came the thought to me to clean it off with my own hands or to get others to clean it off for me ; — to such a length in loathliness have I gone. (iii.) To such a length in scrupulosity have I gone that my footsteps out and in were always attended by a mindfulness so vigilant as to awake compassion within me over even a drop of water lest I might harm tiny creatures in crevices ; — to such a length have I gone in scrupulosity. (iv.) To such a length have I gone as a solitary that, [79] when my abode was in the depths of the forest, the mere glimpse of a cowherd or neatherd or grass- 1 Jain practices, see Sutta No. 14. cutter, or of a man gathering firewood or edible roots in the forest, was enough to make me dart from wood to wood, from thicket to thicket, from dale to dale, and from hill to hill,— in order that they might not see me or I them. As a deer at the sight of man darts away over hill and dale, even so did I dart away at the mere glimpse of cowherd, neatherd, or what not, in order that they might not see me or I them ; — to such a length

have I gone as a solitary. r , When the cowherds had driven their herds forth from the byres, up I came on all fours to find a subsistence on the droppings of the young milch-cows. So long as my own dung and urine held out, on that 1 have subsisted. So foul a filth-eater was l.1 I took up my abode in the awesome depths of the forest, depths so awesome that it was reputed that none but the passion-less could venture in without his hair standing on end. When the cold season brought chil wintry nights, then it was that, in the dark half of the months when snow was falling, I dwelt by night in the open air and in the dank thicket by day. But when there came the last broiling month of summer before the rains, I made my dwelling under the baking sun by day and in the stifling thicket by night. Then there flashed on me these verses, never till then uttered by any . Now scorched, now frore , tn forest dread, alone, naked and fireless, set upon his quest, the hermit battles purity to win. In a charnel ground I lay me down with charred bones for pillow. When the cowherds boys came along, they spat and staled upon me, pelted me with dirt, and stuck bits of wood into my ears. Yet 1 declare that never did I let an evil mood against them arise within me.— So poised in equanimity was I. _

* Less detail is given at Dialogues I, 232 (note i\ , and ithe Q, th lataka (which contains the verses following, with a commental which is fuller and-I think-later than Buddhaghosas commentary on them in this Sutta). v, . « t “ThU bojjhanga addition (see Sutta No. 2) does not appear in the Digha catalogue of asceticisms. Der Ma-tschu am Tulse tier DrA'galski-Berge. [80] Some recluses and brahmins there are who say and hold that purity cometh by way of food, and ac¬ cordingly proclaim that they live exclusively on jujubefruits, which, in one form or other, constitute their sole meat and drink. Now I can claim to have lived on a single jujube-fruit a day. If this leads you to think that this fruit was larger in those days, you would err ; for, it was precisely the same size then that it is to-day. When I was living on a single fruit a day, my body grew emaciated in the extreme ; because I ate so little, my members, great and small, grew like the knotted joints of withered creepers ; like a buffalo’s hoof were my shrunken buttocks ; like the twists in a rope were my spinal vertebrae ; like the crazy rafters of a tumbledown roof, that start askew and aslant, were my gaunt ribs ;

like the starry gleams on water deep down and afar in the depths of a well, shone my gleaming eyes deep down and afar in the depths of their sockets ; and as the rind of a cut gourd shrinks and shrivels in the heat, so shrank and shrivelled the scalp of my head, — and all because I ate so little. If I sought to feel my belly, it was my backbone which I found in my grasp ; if I sought to feel my backbone, I found myself grasping my belly, so closely did my belly cleave to my backbone ; — and all because I ate so little. When I wanted to retire for the calls of nature, down I fell on my face ; — and all because I ate so little. If for ease of body I chafed my limbs, the hairs of my body fell away under my hand, rotted at their roots ; — and all because I ate so little.

Other recluses and brahmins there are who, saying and holding that purity cometh by way of food, proclaim that they live exclusively on beans — or sesamum — or rice — as their sole meat and drink. [81] Now I can claim to have lived on a single bean a day — on a single sesamum seed a day — or a single grain of rice a day ; and [the result was still the same]. Never did this practice or these courses or these dire austerities bring me to the ennobling gifts of super- Der Ma-tschu aus den Drygalski-IJergen gesehen. human knowledge and insight. And why ? — Because none of them lead to that noble understanding which, when won, leads on to Deliverance and guides him who lives up to it onward to the utter extinction of all Ill. Again, there are other recluses and brahmins who say and hold that purity cometh by way of successive transmigrations, [82] — or of a particular rebirth — or particular abode. Now, it would not be easy to find the transmigration or rebirth or abode that has not been mine in all this long past of mine, — save and except the heaven of the pure abode.1 And even if I were to transmigrate to — or be reborn in — or abide among the gods of that particular heaven, I could never more return to earth.

Again, there are recluses and brahmins who say and hold that purity cometh by sacrificing or by fire-ritual. Now it would not be easy to find either the sacrifice which I have not offered or the fire-ritual which I have not performed, — whether as a king anointed as such from among the nobles, or as a brahmin magnate. Lastly, there are recluses and brahmins who say and hold that, as long as a man is in the prime of his youth and early manhood, with a wealth of coal-black hair untouched by grey, and in all the beauty of his prime, — so long only are the powers of his mind at their best ; but that when he has grown broken and old, aged and stricken in years, and draws to his life’s close, then the powers of his mind are in decay. This is not so. I myself am now broken and old, aged and stricken in years and at the close of my life, being now round about eighty. Imagine now that I had four disciples — each living to be a full hundred, each of perfect alertness, resolve, and power to reproduce and expound, — four disciples as perfect in their

1 This heaven is deliberately ignored in Sutta No. X. At Digha II, 50 (v. Dialogues II, 39, note 2), Gotama paid a visit of curiosity to this heaven, which is only dragged in here per contumeliam, to pour contempt on all the pride of brahmins in their purity and its apotheosis. scope as a mighty archer of renown, so skilled and dexterous with his bow and so schooled in its use that he can with ease shoot even a feather-weight shaft right over a towering palm. [83] Imagine further that these four gifted disciples ply me with questions (say) about mustering-up mindfulness, receive my answers, take in my exposition as expounded to them, never put to me a single subsidiary question, and never pause in their questioning except for meals, for the calls of nature, and for necessary repose. — Still uncom¬ pleted withal would be the Truth-finder’s teaching, still uncompleted would be his exposition of the Sayings, still uncompleted would be his answers to their questions ; but meantime my four disciples would have lived out their allotted century and would have expired. If you have to carry me about on a litter, Sariputta, yet will my mind still retain its powers.

Of me, if of anyone, it may truly be said that in me a being without delusions has appeared in the world for the welfare and good of many, out of compassion towards the world, for the profit, welfare and good of gods and men. At the time the venerable Nagasamala was standing behind the Lord, fanning him ; and he said to the Lord : — Wonderful, sir ; marvellous ! As I listened to this discourse, the hairs of my body stood on end. What is the title of this discourse ? Well, then, Nagasamala, treasure it up in your memory as ‘the Grisly discourse.’1 Thus spoke the Lord. Glad at heart, the reverend Nagasamala rejoiced in what the Lord had said. 1 As this MahS-sihanSda-sutta is also thus styled the Lomahathsa-pariyaya, so the Sigal-ovada-sutta of the Dlgha was also (Dialogues III, 171) known as the layman’s Vinaya. So the An um ana-sutta (infra, No. 15) was known as the Bhikkhu-pStimokkha; and the Ariya-pariyesanasutta (infra. No. 26) is alternatively styled by Bu. Pasarasisutta. See also the penultimate paragraph of Sutta No. 115 for five alternative titles, all attributed to Gotama himself.

Thus have I heard. Once when the Lord was staying at Savatthi in Jeta’s grove in Anathapindika’s pleasaunce, a number of Almsmen, duly robed and bowl in hand, went early in the day [84] into the city for alms. But, thinking it somewhat early for this, they thought they would go to the (neighbouring) pleasaunce assigned to the Wanderers of other creeds. Arrived there and seating themselves after due exchange of civil greetings, they were addressed as follows by these sectaries : — Reverend sirs, the recluse Gotama teaches how to transcend pleasures of sense ; — so do we. H e teaches how to transcend visible forms ; — so do we. He teaches how to transcend feelings ; — so do we. Where then is the distinction, divergence or difference between him and us in tenets or teaching ? The Almsmen who had listened to this, neither applauded nor objected, but simply rose up without a word and departed, to hear the truth on the matter from the Lord’s lips. So, when they had gone their rounds for alms and had got back after their meal, they went to him and, seating themselves after due saluta¬ tions, related what had passed.

[85] Sectaries who say that should be asked what satisfaction, what perils, and what Deliverance attend pleasures of sense, or visible forms, or feelings, respec¬ tively. To this they will not succeed in replying, and will be annoyed to boot. And why ? — Because it is beyond their scope. I see no one in the whole universe — with all its gods, Maras, Brahmas, recluses and brahmins, gods and men — who can win hearts with his answer to these questions, save only a Truth-finder, or a disciple of the Truth-finder, or one who has been told by them. What is the satisfaction that attends pleasures of sense ? Fivefold are pleasures of sense : — (i.) forms Yach-tschu und Sung p'an-t’ing 6o XIII. MAHA-DUKKHA-KKHANDHA-SUTTA. M. i. 86. perceived by the eye, (ii.) sounds perceived by the ear, (iii.) odours perceived by the nose, (iv.) tastes perceived by the tongue, and (v.) touch perceived by the body, — all of them desirable, agreeable, pleasant, and attractive, all of them pleasurable and exciting to passion. The satisfaction that attends pleasures of sense is the gratification and contentment which arises from these fivefold pleasures.

What are the perils which attend pleasures of sense ? — Take the case of a respectable young man who makes his living by being clerk of the signet, clerk of accompt, computer, estate-agent, purveyor, herdmanager, archer, member of the royal household, or in some other calling, — therein braving heat and cold, harassed by gnats, mosquitoes, wind, blazing sun, and contact with snakes, and tormented to death by hunger and thirst. — These are among the perils that attend pleasures of sense, here and now, with all that makes up the sum of Ill, — all because of pleasure, from pleasure, by reason of pleasure, verily [86] with pleasure, and pleasure only, as the cause. If, now, active, energetic and pushing though he be, this respectable young man fails to make his fortune, he grieves and laments and weeps, beats his breast and is distracted that his efforts have been in vain and his activities fruitless. — These are among the perils that attend . . . the cause. If on the other hand success attends his efforts and he does make his fortune, he is beset by anxiety and tribulation to retain it, — always wondering whether kings or thieves will despoil him, or whether he will be stripped by fire or flood or by heirs he detests. And if, despite all his watch and ward, one or other of these calamities befalls him, then he grieves and laments . . . the cause.

It is equally because of pleasure — from pleasure, by reason of pleasure, verily with pleasure, and pleasure only, as the originating cause — that kings contend with kings, nobles with nobles, brahmins with brahmins, citizens with citizens, mother with son, son with mother, , • t '• • - i . <u Uild 70 - 4930 Kux • 4*75 father with son, son with father, brother with brother, brother with sister, sister with brother, friend with friend, till, in their quarrels, contentions and strife, they fall on one another with fists, clods, cudgels, and knives, whereby they come by their death or deadly hurt — These are among the perils that attend . . . the cause. It is equally because of pleasure that, girding on sword and buckler, bow and sheaf of arrows, men charge in battle array, while arrows and javelins hurtle through the air and swords flash and hack ; with arrows and spear they deal wounds, with their swords they hew off heads, so that men come by their deaths or deadly hurt. — These are among the perils that attend . . . the cause. It is equally because of pleasure that, girding on sword and buckler, bow and sheaf of arrows, men charge up slippery bastions, while arrows and javelins hurtle through the air [87] and swords flash and hack ; with arrows and spear they deal wounds ; (the besieged) pour down blazing embers (on their besiegers) and crush them with the falling portcullis ; heads are hewn off by swords ; so that men come by their deaths or deadly hurt. — These are among the perils . . . the cause.

It is equally because of pleasure that men turn into burglars, robbers, brigands, highwaymen, or adulterers. On arrest, these are punished by the authorities in divers ways, — by flogging, by bastinado, by bludgeon¬ ing ; by cutting off hands or feet, hands and feet, ears or nose, ears and nose ; or they are subjected to the tortures of the saucepan,1 the chank-shave, or the lanthorn,2 the wreath of fire,3 the fiery hand, the hay- 1 The skull was first trepanned and then a red-hot ball of iron was dropped in, so that the brains boiled over like porridge. For this and other tortures see S.B.E., XXXV, 276. s The mouth was fixed open with a skewer and a lighted lamp put inside. This torture was called the mouth of Rabu because Rahu, the Asura, was supposed, at an eclipse, to swallow the sun. 3 Bu. says that the whole body was oiled before ignition ; but band,1 the bark-robe, the black hart,2 the meat-hooks,8 the pennies,4 the pickle,6 bolting the door,6 or the palliasse ;7 or they are sprayed with boiling oil, or are given to starved dogs to devour, or are impaled alive, or have their heads chopped off; so that men come by their deaths or deadly hurt. — These are among the perils . . . the cause.

Lastly, it is equally because of pleasure — from pleasure, by reason of pleasure, verily with pleasure, and pleasure only, as the cause — that men go astray in act word and thought ; and thereby, at the body's dissolution after death, they pass to states of suffering, woe and tribulation and to purgatory. — These are the perils that — in the hereafter — dog pleasures of sense with all that makes up Ill, — all because of pleasure, from pleasure, by reason of pleasure, verily with pleasure, and pleasure only, as the cause. Next, what is the deliverance from pleasures of sense ? — To subdue and to shed all desire and appetite for them, this is deliverance from pleasures of sense. Almsmen, if recluses or brahmins lack this real knowledge of the true nature of the satisfaction and perils of, and of deliverance from, pleasures of sense, they cannot possibly either comprehend such pleasures mall suggests a coronal of flames, just as the next torture is localized to the hands. 1 From the neck downwards, the skin was flayed into strips not severed at the ankles but there plaited like a hay-band to suspend him till he fell by his own weight. In the next torture the strips formed a kilt

* The victim was skewered to the ground through elbows and knees, with a fire lighted all round him so as to char his flesh. 3 The victims were slung up by double hooks through flesh and tendons. 4 With a razor little discs of flesh were shaved off all over the body. 6 Into gashes salt or alkali was rubbed, — with combs. * The head was nailed to the ground by a skewer through both ear-holes. T The skin being left intact, the bones and inwards were pounded till the whole flame was as soft as a straw mattress. for themselves or instruct another by what course to comprehend the truth about them. Only those can possibly do this who [88] know pleasures of sense for what they truly are. Take (the particular case of) visible forms. What is the satisfaction they give ? — It is as if there were a maiden of a noble or brahmin or citizen family, between fifteen and sixteen years old, not too tall and not too short, not too plump and not too thin, not too dark and not too pale ; — is she then in the flower of her charm and beauty ?

Well, anything agreeable and pleasurable that arises from charm and beauty is the satisfaction that visible forms give. Next, what are the perils of visible forms ? — Suppose that, later on, one saw that same lady when she was eighty or ninety or a hundred years old, a crone bent double and propping her bowed frame with a staff as she totters along, decrepit, with her youth gone and her teeth broken, with hair grey or scanty or none, all wrinkly or blotchy ; — what think you ? Has the flower of her charm and beauty gone and calamity set in ? Well, this is among the perils which dog visible forms. Now suppose one saw that same lady sick and suffering and very ill, lying in her own ordure and urine, dependent on others to lift and dress her ; — what think you, Brethren? Has the flower of her charm and beauty gone and calamity set in ? Well, this too is among the perils which dog visible forms. Lastly, suppose that, after that same lady’s body has been cast into the charnel-ground, one saw it either lying there bloated and black and festering after one to three days' exposure there, — or being de¬ voured by crows or hawks or vultures or dogs or jackals or divers worms — or [89] showing as a chain

of bones, either still with flesh and blood and sinews to hold them together, or with only smears of flesh and blood left with the bones and sinews, or with sinews gone and only the bare bones left scattered about, here a hand and there a foot, here a leg and there an arm, here the pelvis, there the spine, and there the skull — or with the bones whitening like sea-shells, or piled in a heap as years roll by, or crumbled to dust; — what think you ? Has the flower of her charm and beauty gone and calamity set in ? Well, these things too are among the perils which dog visible forms. Next, what is the deliverance from visible forms ? — To subdue and shed all desire and appetite for them, — this is deliverance from visible forms. Almsmen, if recluses or brahmins lack this real knowledge of the true nature of the satisfactions and perils of, and deliverance from, visible forms, they cannot possibly either comprehend visible forms for themselves or instruct another by what course to comprehend the truth about them. Only those can possibly do this who know visible forms for what they truly are.