Sutta Nipata

8. ‘ Equable (upekhaka), always thoughtful, he does not think himself equal (to others)3 in the world, nor distinguished, nor low : for him there are no desires (ussada). (855) 1 Vitatawho pura bheda Pubbam antam anissito Vemagg^e n’ upasarakheyyo Tassa n’ atthi purekkhataw. 3 Na loke mandate samaw Na visesi na mkayyo. Compare Tuva/akasutta, v. 4 ; Attada»</asutta, v. 20. g. ‘ The man for whom there is nothing upon which he depends, who is independent, having understood the Dhamma, for whom there is no desire for coming into existence or leaving existence, (856) 10. ‘Him I call calm, not looking for sensual pleasures ; for him there are no ties, he has over¬ come desire. (857) xi. ‘For him there are no sons, cattle, fields, wealth, nothing grasped or rejected is to be found in him. (858) 1 2. ‘ That fault of which common people and Samaras and Brihma^as say that he is possessed, is not possessed by him, therefore he is not moved by their talk. (859) 13. ‘ Free from covetousness, without avarice, the Muni does not reckon himself amongst the distin¬ guished, nor amongst the plain, nor amongst the low, he does not enter time, being delivered from time 1. (860)

14. ‘ He for whom there is nothing in the world (which he may call) his own, who does not grieve over what is no more, and does not walk amongst the Dhammas (after his wish), he is called calm V (861) The origin of contentions, disputes, &c. &c. i. ‘Whence (do spring up) contentions and dis¬ putes, lamentation and sorrow together with envy ; 1 Vitagedho a.ma.kkh&ri Na ussesu vadate muni Na samesu na omesu, Kappaw n’ eti akappiyo. * Comp, infra, Attada»</asutta, v. 16, and Dhp. v. 367. and arrogance and conceit together with slander, whence do these spring up ? pray, tell me this.’ (862) 2. ‘ From dear (objects) spring up contentions and disputes, lamentation and sorrow together with envy ; arrogance and conceit together with slander ; contentions and disputes are joined with envy, and there is slander in the disputes arisen.’ (863) 3. * The dear (objects) in the world whence do they originate, and (whence) the covetousness that prevails in the world, and desire and fulfilment whence do they originate, which are (of consequence) for the future state of a man 1 ?’ (864) 4. ‘ From wish 2 originate the dear (objects) in the

world, and the covetousness that prevails in the world, and desire and fulfilment originate from it, which are (of consequence) for the future state of a man.’ (865) 5. ‘ From what has wish in the world its origin, and resolutions 3 whence do they spring, anger and falsehood and doubt, and the Dhammas which are made known by the Samara (Gotama) ?’ (866) 6. ‘What they call pleasure and displeasure in the world, by that wish springs up ; having seen decay and origin in (all) bodies4, a person forms (his) resolutions in the world. (867) 7. ‘ Anger and falsehood and doubt, these Dham¬ mas are a couple 5 ; let the doubtful learn in the way of knowledge, knowingly the Dhammas have been proclaimed by the Samara.’ (868) 8. ‘ Pleasure and displeasure, whence have they 1 Ye samparayaya narassa honti. 2 Amanda. 3 ViniiMaya. 4 Rfipesu disva vibhavaw bhavara ka.. 5 Te pi kodhadayo dhamma satasatadvaye sante eva pahonti uppagganti. Commentator. their origin, for want of what do these not arise ? This notion which (thou mentionest), viz. “decay and origin,” tell me from what does this arise.’ (869) 9. ‘ Pleasure and displeasure have their origin

from phassa (touch), when there is no touch they do not arise. This notion which (thou mentionest), viz. “decay and origin,” this I tell thee has its origin from this.’ (870) 10. ‘ From what has phassa its origin in the world, and from what does grasping spring up ? For want of what is there no egotism, by the cessation of what do the touches not touch ? ’ (871) 11. ‘On account of name and form the touches (exist), grasping has its origin in wish ; by the cessa¬ tion of wishes there is no egotism, by the cessation of form the touches do not touch.’ (8 72) 12. ‘ How is one to be constituted that (his) form may cease to exist, and how do joy and pain cease to exist? Tell me this, how it ceases, that we should like to know, such was my mind1 ?’ (873) 13. ‘ Let one not be with a natural consciousness, nor with a mad consciousness, nor without con¬ sciousness, nor with (his) consciousness gone ; for him who is thus constituted form ceases to exist, for what is called delusion has its origin in conscious¬ ness V (?) (874)

14. ‘What we have asked thee thou hast explained 1 Kathawa sametassa vibhoti rupa m, Sukhaw dukha/w vapi kathawa vibhoti, Eta»a me pabrhhi, yatha vibhoti Ta»a ^aniyama, iti me mano ahu. s Na sannasaimt na visannasawiit No pi asanni na vibhfitasartfti Evaaaa sametassa vibhoti rfipa m SannanidSnl hi papaMasasakha. unto us ; we will ask thee another question, answer us that : Do not some (who are considered) wise in this world tell us that the principal (thing) is the purification of the yakkha, or do they say something different from this 1 ? ’ (875) 1 5. ‘ Thus some (who are considered) wise in this world say that the principal (thing) is the purification of the yakkha ; but some of them say samaya (anni¬ hilation), the expert say (that the highest purity lies) in anupadisesa (none of the five attributes remaining) 2. (876) 16. ‘And having known these to be dependent, the investigating Muni, having known the things we depend upon, and after knowing them being libe¬ rated, does not enter into dispute, the wise (man) does not go to reiterated existence3.’ (877) A description of disputing philosophers. The different schools of philosophy contradict each other, they proclaim different truths, but the truth is only one. As long as the disputations are going on, so long will there be strife in the world.

i. Abiding by their own views, some (people), having got into contest, assert themselves to be 1 Comp. Sundarikabharadva^asutta, v. 25. 2 Ettavat’ aggam pi vadanti h’ eke Yakkhassa suddhiwz idha pawo'itase, Tesawz pun’ eke samaya/ra * vadanti Anupadisese kusala. vadana. * Ete ka. flatva upanissita ti TVatva muni nissaye so vimawsi jfyaXvsi vimutto na vivadam eti Bhavabhavaya na sameti dhiro. the (only) expert (saying), ‘ (He) who understands this, he knows the Dhamma ; he who reviles this, he is not perfect1.’ (878) 2. So having got into contest they dispute : ‘ The opponent (is) a fool, an ignorant (person),’ so they say. Which one of these, pray, is the true doctrine (vada)? for all these assert themselves (to be the only) expert. (879) 3. He who does not acknowledge an opponent’s doctrine (dhamma), he is a fool, a beast, one of poor understanding, all are fools with a very poor under¬ standing ; all these abide by their (own) views. (880) 4. They are surely purified by their own view, they are of a pure understanding, expert, thoughtful, amongst them there is no one of poor understanding, their view is quite perfect! (881) 5. I do not say, ‘This is the reality,’ which fools

say mutually to each other ; they made their own views the truth, therefore they hold others to be fools. (882) 6. What some say is the truth, the reality, that others say is void, false, so having disagreed they dispute. Why do not the Samaras say one (and the same thing) ? (883) 7. For the truth is one, there is not a second, about which one intelligent man might dispute with another intelligent man ; (but) they themselves praise different truths, therefore the Samaras do not say one (and the same thing)2. (884) 1 Saka« saka/K ditthl paribbasana Viggayha nana kusala vadanti Yo eva.ni ^anati sa vedi dhammawz Ida m pa/ikkosaw akevali so. 8 Eka»2 hi sakkam na dutiyam atthi Yasmizw pagano vivade paganazs. ItOl A VI Y$ H AS U TTA. 8. Why do the disputants that assert themselves (to be the only) expert, proclaim different truths ? Have many different truths been heard of, or do they (only) follow (their own) reasoning ? (885) 9. There are not many different truths in the world, no eternal ones except consciousness ; but having reasoned on the (philosophical) views they proclaim a double Dhamma, truth and falsehood 1. (886)

10. In regard to what has been seen, or heard, virtue and (holy) works, or what has been thought, and on account of these (views) looking (upon others) with contempt, standing in (their) resolutions joyful, they say that the opponent is a fool and an ignorant person 2. (?) (887) 11. Because he holds another (to be) a fool, there¬ fore he calls himself expert, in his own opinion he is one that tells what is propitious, others he blames, so he said3. (?) (888) 12. He is full of his overbearing (philosophical) view, mad with pride, thinking himself perfect, he is in his own opinion anointed with the spirit (of genius), for his (philosophical) view is quite complete. (889) Nana te saMani sayawz thunanti, Tasma na ekara samawa vadanti. 1 Na h’ eva sa&fcani bahfini nana Aimatra samwaya ni^/eani loke, Takkare ka. diA^isu pakappayitva SaMa m musa ti dvayadhammam dhu. 8 D'U/ke sute silavate mute vd Ete kz. nissdya vimdnadassi Vini^Maye /Aatvd pahassamand Bdlo paro akusalo ti £dhu. 3 Yen’ eva bdlo ti para» dahdti Tenatumanaw kusalo ti Mha, Sayam attand so kusald vadano Annum vimdneti, tath’ eva pdvd. 1 3. If he according to another’s report is low, then (he says) the other is also of a low understanding, and if he himself is accomplished and wise, there is not any fool amongst the Samaras1. (890)

14. ‘Those who preach a doctrine (dhamma) different from this, fall short of purity and are imperfect,’ so the Titthiyas say repeatedly, for they are inflamed by passion for their own (philosophical) views. (891) 15. Here they maintain purity, in other doctrines (dhamma) they do not allow purity; so the Titthi¬ yas, entering extensively (upon details), say that in their own way there is something firm. (892) 16. And saying that there is something firm in his own way he holds his opponent to be a fool ; thus he himself brings on strife, calling his opponent a fool and impure (asuddhadhamma). (893) 17. Standing in (his) resolution, having himself measured (teachers, &c.), he still more enters into dispute in the world ; but having left all resolutions nobody will excite strife in the world 2. (894) 1 Parassa tie hi va&tsa nihino Tumo * saha hoti nihtnapawwo, Atha ke sayaw vedagu hoti dhiro Na ko/« balo samawesu atthi. 2 VinU’Maye /Aatva sayaw pamaya Uddhawz so lokasmizrc vivadam eti, Hitvana sabbani viniA^ayani Na medhakaw kurute ^antu loke. * So pi ten’ eva. Commentator. Ved. tva (?). Philosophers cannot lead to purity, they only praise themselves and stigmatise others. But a Brahma/za has overcome all dispute,

he is indifferent to learning, he is appeased. 1. Those who abiding in the (philosophical) views dispute, saying/ This is the truth,’ they all incur blame, and they also obtain praise in this matter. (895) 2. This is little, not enough to (bring about) tranquillity, I say there are two fruits of dispute ; having seen this let no one dispute, understanding Khema (i. e. Nibbina) to be the place where there is no dispute. (896) 3. The opinions that have arisen amongst people, all these the wise man does not embrace ; he is independent. Should he who is not pleased with what has been seen and heard resort to dependency1? (?) (897) 4. Those who consider virtue the highest of all, say that purity is associated with restraint ; having taken upon themselves a (holy) work they serve. Let us learn in this (view), then, his (the Master’s) purity ; wishing for existence they assert themselves to be the only expert2. (898) 5. If he falls off from virtue and (holy) works, he trembles, having missed (his) work ; he laments, he 1 Ya kaA’ ima sammutiyo puthu^a Sabba va eta na upeti vidva, Anupayo so, upayazw kim eyya

Di tthe. sute khantiw* akubbamano? 2 Siluttama sawfzamenahu suddhiw, Vataw samadaya upa/ZAitase, Idh’ eva sikkhema ath’ assa suddhizw, Bhavftpanita kusala vadana. * So all the MSS. prays for purity in this world, as one who has lost his caravan or wandered away from his house. (899) 6. Having left virtue and (holy) works altogether, and both wrong and blameless work, not praying for purity or impurity, he wanders abstaining (from both purity and impurity), without having embraced peace. (90°) 7. By means of penance, or anything disliked, or what has been seen, or heard, or thought, going upwards they wail for what is pure, without being free from desire for reiterated existence. (901) 8. For him who wishes (for something there always are) desires 1, and trembling in (the midst of his) plans ; he for whom there is no death and no re-birth, how can he tremble or desire any¬ thing ? (902) 9. What some call the highest Dhamma, that others again call wretched; which one of these, pray, is the true doctrine (vada) ? for all these assert themselves (to be the only) expert. (903) 10. Their own Dhamma they say is perfect, another’s Dhamma again they say is wretched ; so having disagreed they dispute, they each say their own opinions (are) the truth. (904)

11. If one (becomes) low by another’s censure, then there will be no one distinguished amongst the Dhammas ; for they all say another’s Dhamma (is) low, in their own they say there is something 2 Parassa £e vamhayitena hmo Na ko& dhammesu visesi assa, PutM hi aimassa vadanti dhammaw? Nihinato samhi daJham vadana. 12. The worshipping of their own Dhamma is as great as their praise of their own ways ; all schools would be in the same case, for their purity is individual \ (906) 13. There is nothing about a Brahma^a de¬ pendent upon others, nothing amongst the Dhammas which he would embrace after investigation ; there¬ fore he has overcome the disputes, for he does not regard any other Dhamma as the best. (9°7) 14. ‘I understand, I see likewise this,’ so saying, some by (their philosophical) views return to purity. If he saw purity, what then (has been effected) by another’s view ? Having conquered they say that purity exists by another1 2. (?) (908) 15. A seeing man will see name and form, and having seen he will understand those (things) ; let him at pleasure see much or little, for the expert do not say that purity exists by that. (909)

16. A dogmatist is no leader to purity, being guided by prejudiced views, saying that good con¬ sists in what he is given to, and saying that purity is there, he saw the thing so 3 * * *. (910) 17. A Brahmawa does not enter time, (or) the 1 Sadhammapu^a pana tath’ eva Yatha pasawsanti sakayanani, Sabbe pav&di tath’ iva bhaveyyuw Suddht hi nesaw paMattam eva. 2 Ganami passami tath’ eva eta m &\lth\y§. eke paMenti suddhiw Addakkhi ke ki m hi tumassa tena Atisitva aimena vadanti suddhiw. 3 Nivissavadi na hi suddhinayo Ya m nissito tattha subhaw vadano Suddhiw vado tattha, tath’ addasa so. number (of living beings), (he is) no follower of (philosophical) views, nor a friend of knowledge ; and having penetrated the opinions that have arisen amongst people, he is indifferent to learning, while others acquire it. (9x1) 18. The Muni, having done away with ties here in the world, is no partisan in the disputes that have arisen ; appeased amongst the unappeased he is indifferent, not embracing learning, while others acquire it. (912) 19. Having abandoned his former passions, not contracting new ones, not wandering according to his wishes, being no dogmatist, he is delivered from the (philosophical) views, being wise, and he does not cling to the world, neither does he blame himself. (913)

20. Being secluded amongst all the doctrines (dhamma), whatever has been seen, heard, or thought, he is a Muni who has laid down his burden and is liberated, not belonging to time (na kappiyo), not dead, not wishing for anything. So said Bhagavat. (914)

How a Bhikkhu attains bliss, what his duties are, and what he is x. ‘I ask thee, who art a kinsman of the Adidas and a great I si, about seclusion (viveka) and the state of peace. How is a Bhikkhu, after having seen it, extinguished, not grasping at anything in the world?’ (9I5) 2. ‘ Let him completely cut off the root of what is called papaya1 (delusion), thinking “I am wisdom;’” — so said Bhagavat, — ‘all the desires that arise in¬ wardly, let him learn to subdue them, always being thoughtful. 9x6) 3. 1 Let him learn every Dhamma inwardly or out¬ wardly ; let him not therefore be proud, for that is not called bliss by the good. (9 1 7) 4. ‘ Let him not therefore think himself better (than others or) low or equal (to others) ; questioned by different people, let him not adorn himself2. (918) 5. ‘ Let the Bhikkhu be appeased inwardly, let him not seek peace from any other (quarter) ; for him who is inwardly appeased there is nothing grasped or rejected. (919) 6. ‘ As in the middle (i. e. depth) of the sea no wave is born, (but as it) remains still s, so let the Bhikkhu be still 3, without desire, let him not desire anything whatever.’ (920)

7. He with open eyes expounded clearly the Dhamma that removes (all) dangers ; tell (now) the religious practices ; the precepts or contem¬ plation4. (921) 8. Bhagavat : ‘ Let him not be greedy with his eyes, let him keep his ears from the talk of the town, let him not be greedy after sweet things, and let him not desire anything in the world. (922) 9. ‘ When he is touched by the touch (of illness), 1 Avi^g-adayo kilesa. Commentator. s Natumana#z vikappayan tiA/ze. 8 Thito. 4 Akittayi viva/a^akkhu sakkhi Dhamma#? parissayavinayawz, Pa/ipada m vadehi, bhaddan te, Patimokkhazw athavapi samadhi#?. let the Bhikkhu not lament, and let him not wish for existence anywhere, and let him not tremble at dangers. (923) xo. ‘ Having obtained boiled rice and drink, solid food and clothes, let him not store up (these things), and let him not be anxious, if he does not get them. (924) 11. ‘Let him be meditative, not prying, let him abstain from misbehaviour let him not be indolent, let the Bhikkhu live in his quiet dwelling. (925) 1 2. ‘ Let him not sleep too much, let him apply himself ardently to watching, let him abandon sloth, deceit, laughter, sport, sexual intercourse, and adorn¬ ment. (926)

13. ‘ Let him not apply himself to practising (the hymns of) the Athabba^a(-veda), to (the interpreta¬ tion of) sleep and signs, nor to astrology ; let not (my) follower (mimaka) devote himself to (inter¬ preting) the cry of birds, to causing impregnation, nor to (the art of) medicine. (927) 14. ‘ Let the Bhikkhu not tremble at blame, nor puff himself up when praised; let him drive off covetousness together with avarice, anger, and 15. ‘Let the Bhikkhu not be engaged in purchase and sale, let him not blame others in anything, let him not scold in the village, let him not from love of gain speak to people. (929) 16. ‘ Let not the Bhikkhu be a boaster, and let him not speak coherent 2 language ; let him not learn pride, let him not speak quarrelsome language. (930) 1 Virame kukku^a m. 8 Payuta ; comp. Nalakasutta, v. 33. 1 7. ‘ Let him not be led into falsehood, let him not consciously do wicked things ; and with respect to livelihood, understanding, virtue, and (holy) works let him not despise others. (93 1) 18. ‘Having heard much talk from much-talking Samaras let him not irritated answer them with harsh language; for the good do not thwart1 others. (932)

19. ‘ Having understood this Dhamma, let the investigating and always thoughtful Bhikkhu learn ; having conceived bliss to consist in peace, let him not be indolent in Gotama’s commandments. (933) 20. ‘For he a conqueror unconquered saw the Dhamma visibly, without any traditional instruction2; therefore let him learn, heedful in his, Bhagavat’s, commandments, and always worshipping.’ (934) Description of an accomplished Muni. 1. From him who has seized a stick fear arises. Look at people killing (each other) ; I will tell o f grief as it is known to me. (935) 2. Seeing people struggling like fish in (a pond with) little water, seeing them obstructed by each other, a fear came over me. (9 3 6) 3. The world is completely unsubstantial, all quarters are shaken ; wishing for a house for myself I did not see (one) uninhabited. (937) 4. But having seen (all beings) in the end ob¬ structed, discontent arose in me ; then I saw in 2 Sakkhi dhammaw anitiham adassf. this world an arrow, difficult to see, stuck in the heart. (938) 5. He who has been pierced by this arrow runs through all quarters ; but having drawn out that ar¬ row, he will not run, he will sit down (quietly). (939)

6. There (many) studies are gone through ; what is tied in the world let him not apply himself to (untie) it ; having wholly transfixed desire, let him learn his own extinction (nibbana). (940) 7. Let the Muni be truthful, without arrogance, undeceitful, free from slander, not angry, let him overcome avarice. (94 1) 8. Let the man who has turned his mind to Nib- Mna conquer sleepiness, drowsiness, and sloth ; let him not live together with indolence, let him not in¬ dulge in conceit. (942) 9. Let him not be led into falsehood, let him not turn his affection to form ; let him penetrate arrogance, let him wander abstaining from vio¬ lence. (943) 10. Let him not delight in what is old, let him not bear with what is new, let him not grieve for what is lost, let him not give himself up to desire \ (944) xi. (This desire) I call greed, the great stream, I call (it) precipitation, craving, a trouble, a bog of lust difficult to cross1 2. (945) 12. The Muni who without deviating from truth 1 Akasaw na sito siya ti ta.nha.rn nissito na bhaveyya. Commentator. 2 Gedhawz brfimi mahogho ti kga.va.rn brfimi ^appanaw Aramma»aw pakappanaw Kamapawko duraWayo.

stands fast on the firm ground (of Nibbana, being) a Br£hma»a, he, having forsaken everything, is indeed called calm. (946) 13. He indeed is wise, he is accomplished, having understood the Dhamma independent (of every¬ thing); wandering rightly in the world he does not envy any one here. (947) 14. Whosoever has here overcome lust, a tie difficult to do away with in the world, he does not grieve, he does not covet1, having cut off the stream, and being without bonds. (948) 15. What is before (thee), lay that aside; let there be nothing behind thee ; if thou wilt not grasp after what is in the middle, thou wilt wander calm2. (949) 16. The man who has no desire at all for name and form (individuality) and who does not grieve over what is no more, he indeed does not decay in the world 3. (95°) 17. He who does not think, 4 this is mine ’ and ‘ for others there is also something,’ he, not having ego¬ tism, does not grieve at having nothing4. (95 1) 18. Not being harsh, not greedy, being without desire, and being the same under all circumstances (samo 5), — that I call a good result, when asked about an undaunted man. (95 2)

19. For him who is free from desire, for the 1 Nag-^eti = nabhi^^ati (read nabhi^Myati). Commentator. 2 Comp, infra, Gatukawwin’s question, v. 4, and Dhammapada, p. 308. 3 Comp, infra, Gatuka««in’s question, v. 5. 1 Yassa n’ atthi ‘idam me’ ti ‘ Paresa/H vapi kifiAanaw ’ Mamattaw so asaravindaw ‘ N’ atthi me’ ti na so/Jati. discerning (man) there is no Sawkhira ; abstaining from every sort of effort he sees happiness every¬ where1. (953) 20. The Muni does not reckon himself amongst the plain, nor amongst the low, nor amongst the distinguished ; being calm and free from avarice, he does not grasp after nor reject anything2. (954) Attada^ai'asutta is ended. On Sariputta asking what a Bhikkhu is to devote himself to, Buddha shows what life he is to lead. 1. ‘ Neither has before been seen by me,’ — so said the venerable Sariputta, — •' nor has any one heard of such a beautifully-speaking master, a teacher arrived from the Tusita heaven. (955) 2. ‘As he, the clearly-seeing, appears to the world of men and gods, after having dispelled all darkness, so he wanders alone in the midst (of people). (956) 3. ‘To this Buddha, who is independent, un¬ changed, a guileless teacher, who has arrived (in the world), I have come supplicatingly with a ques¬ tion3 from many who are bound in this world. (957)

4. ‘To a Bhikkhu who is loath (of the world) and affects an isolated seat, the root of a tree or a cemetery, or (who lives) in the caves of the mountains, (958) 1 Ane^assa vi^anato N’ atthi ka/d nisamkhiti, Virato so viyarambhi Khemara passati sabbadhi. 2 Comp, supra, Purabhedasutta, vv. 1 5, 20. 3 Atthi pafdiena agamiw = atthiko pawhena agato ’mhiti atthik&na m va pawhena atthi agamanaw M ti. Commentator. 5. ‘How many dangers (are there not) in these various dwelling-places at which the Bhikkhu does not tremble in his quiet dwelling ! (959) 6. ‘ How many dangers (are there not) in the world for him who goes to the immortal region J, (dangers) which the Bhikkhu overcomes in his distant dwelling ! (960) 7. ‘ Which are his words, which are his objects in this world, which are the virtue and (holy) works of the energetic Bhikkhu? (961) 8. ‘ What study having devoted himself to, in¬ tent on one object1 2 3, wise and thoughtful, can he blow off his own filth as the smith (blows off) that of the silver 3 ?’ (9 62) 9. ‘ What is pleasant for him who is disgusted

(with birth, &c.), — O Sariputta,’ so said Bhagavat, — ‘if he cultivates a lonely dwelling-place, and loves perfect enlightenment in accordance with the Dhamma, that I will tell thee as I under¬ stand it. (963) 10. ‘ Let not the wise and thoughtful Bhikkhu wandering on the borders 4 be afraid of the five dangers : gad-flies and (all other) flies 5, snakes, contact with (evil) men 6, and quadrupeds. (964) 11. ‘Let him not be afraid of adversaries7, even having seen many dangers from them ; further he 1 Gakkhato amata m disaw. 3 Comp. Dhp. v. 239. 4 PariyantaMri. 5 Z>awsSdhipat&nan ti pingalamakkhikanaw ka sesamakkhiMnaw ka., sesamakkhika hi tato adhipatitva khadanti, tasma adhi- patS ti vuA£anti. Commentator. 6 Manussaphassanan ti ^oradiphassanaw. Commentator. will overcome other dangers while seeking what is good. _ (965) 12. ‘Touched by sickness and hunger let him endure cold and excessive heat, let him, touched by them in many ways, and being houseless, make strong exertions. (966) 1 3. ‘ Let him not commit theft, let him not speak falsely, let him touch friendly what is feeble or strong, what he acknowledges to be the agitation of the mind, let him drive that off as a partisan of Ka^ha (i. e. Mira). (9 67)

14. ‘ Let him not fall into the power of anger and arrogance ; having dug up the root of these, let him live, and let him overcome both what is pleasant and what is unpleasant. (968) 15. ‘Guided by wisdom, taking delight in what is good, let him scatter those dangers, let him overcome discontent in his distant dwelling, let him overcome the four causes of lamentation. (969) 16. ‘What shall I eat, or where shall I eat? — he lay indeed uncomfortably (last night) — where shall I lie this night ? let the Sekha who wanders about houseless subdue these lamentable doubts. (970) 1 7. ‘ Having had in (due) time both food and clothes, let him know moderation in this world for the sake of happiness ; guarded in these (things) and wandering restrained in the village let him, even (if he be) irritated, not speak harsh words. (971) 18. ‘Let him be with down-cast eyes, and not prying, devoted to meditation, very watchful ; having acquired equanimity let him with a composed mind cut off the seat of doubt, and misbehaviour. (972) 19. ‘ Urged on by words (of his teachers) let him be thoughtful and rejoice (at this urging), let

him break stubbornness in his fellow-students, let him utter propitious words and not unseasonable, let him not think detractingly of others. (973) 20. ‘ And then the five impurities in the world, the subjection of which he must learn thoughtfully, — let him overcome passion for form, sound and taste, smell and touch. (974) 21. ‘Let the Bhikkhu subdue his wish for these Dhammas and be thoughtful, and with his mind well liberated, then in time he will, reflecting upon Dhamma, and having become intent upon one object, destroy darkness.’ So said Bhagavat. (975) To the Brahmarea Bavari, living on the banks of the Godh&vari, in Assaka’s territory, comes another Brahmawa and asks for five hundred pieces of money, but not getting them he curses Bavari, saying, ‘ May thy head on the seventh day hence cleave into seven.’ A deity comforts Bavari by referring him to Buddha. Then B&vari sends his sixteen disciples to Buddha, and each of them asks Buddha a question. x. From the beautiful city of the Kosalas (Savatthi) a Brahma/za, well versed in the hymns, went to the South (Dakkhmapatha) wishing for nothing¬ ness1. (97b) 2. In Assaka’s territory, in the neighbourhood of A/aka, he dwelt on the banks of the Godhavari, (living) on gleanings and fruit. (977)

3. And close by the bank there was a large village, with the income of which he prepared a great sacrifice. (978) 4. Having offered the great sacrifice, he again entered the hermitage. Upon his re-entering, another Brahmazza arrived, (979) 5. With swollen feet2, trembling, covered with mud, with dust on his head. And he going up 2 Uggha/Zapado ti maggakkamanena gha/Zapadatalo parehikaya va pazzhikaw gopphakena va gopphakaw gz.nnak.tnz, gznnakazs agantvapi gha/Zapado. Commentator. to him (i. e. the first Br&hma«a) demanded five hundred (pieces of money). (980) 6. Bavarl, seeing him, bade him be seated, asked him whether he was happy and well, and spoke as follows: (981) 7. 1 What gifts I had are all given away by me ; pardon me, O BrAhmawa, I have no five hundred.’ (982) 8. ‘If thou wilt not give to me who asks, may thy head on the seventh day cleave into seven.’ (983) 9. So after the usual ceremonies this impostor made known his fearful (curse). On hearing these his words Bavarl became sorrowful. (984) 10. He wasted away taking no food, transfixed by the arrow of grief, but yet his mind delighted in meditation. (985) 11. Seeing Bavarl struck with horror and sorrow¬

ful, the benevolent deity (of that place) approached him and said as follows : (986) 12. ‘He does not know (anything about) the head; he is a hypocrite coveting riches; knowledge of the head and head-splitting is not found in him1.’ (987) 13. ‘If the venerable (deity) knows it, then tell me, when asked, all about the head and head¬ splitting ; let us hear thy words.’ (988) 14. ‘I do not know this; knowledge of it is not found in me ; as to the head and head-splitting, this is to be seen by Buddhas (only).’ (989) 15. ‘Who then, say, in the circumference of the 1 Na so muddhara pa^anati, Kuhako so dhanatthiko, Muddhani muddhapate ks. N&nzLtn tassa na vigg-ati. earth knows the head and head-splitting, tell me that, O deity?’ (990) 16. ‘ Formerly went out from Kapilavatthu a ruler of the world, an offspring of the Okkaka king, the Sakya son, the light-giving ; (99 r) 17. ‘ He is, O Brihma^a, the perfectly Enlightened (Sambuddha) ; perfect in all things, he has attained the power of all knowledge, sees clearly in everything; he has arrived at the destruction of all things, and is liberated in the destruction of the upadhis1. (992)

18. ‘ He is Buddha, he is Bhagavat in the world, he, the clearly-seeing, teaches the Dhamma; go thou to him and ask, he will explain it to thee.’ (993) 19. Having heard the word ‘ Sambuddha,’ Bavari rejoiced, his grief became little, and he was filled with great delight. (994) 20. Bavari glad, rejoicing, and eager asked the deity : ‘In what village or in what town or in what province dwells the chief of the world, that going there we may adore the perfectly Enlightened, the first of men ?’ (995) 21. ‘In Savatthl, the town of the Kosalas, dwells Gina (the Victorious), of great understanding and excellent wide knowledge, he the Sakya son, un¬ yoked, free from passion, skilled in head-splitting, the bull of men.’ (996) 22. Then (Bavari) addressed his disciples, Brih- mawas, perfect in the hymns : ‘ Come, youths, I will tell (you something), listen to my words : (997) 23. ‘ He whose appearance in the world is diffi¬ cult to be met with often, he is at the present time 2 1 Sabbadhammakkhayaw patto (i. e. nibbana) born in the world and widely renowned as Sambuddha (the perfectly Enlightened) ; go quickly to Savatthl and behold the best of men.’ (998)

24. ‘ How then can we know, on seeing him, that he is Buddha, O Brdhma^a ? Tell us who do not know him, by what may we recognise him ? (999) 25. ‘ For in the hymns are to be found the marks of a great man, and thirty-two are disclosed alto¬ gether, one by one.’ (1000) 26. ‘ For him on whose limbs these marks of a great man are to be found, there are two ways left, a third does not exist. (1001) 27. ‘If he abides in a dwelling, he will subdue this earth without rod (or) sword, he will rule with justice. (1002) 28. ‘ And if he departs from his dwelling for the wilderness, he becomes the saint, incomparable Sambuddha, who has removed the veil (from the world)1. (too 3) 29. ‘ Ask in your mind about my birth and family, my marks, hymns, and my other disciples, the head and head-splitting. (1004) 30. ‘ If he is Buddha, the clear-sighted, then he will answer by word of mouth the questions you have asked in your mind.’ (IO°5) 31. 32, 33. Having heard Bivari’s words his dis¬ ciples, sixteen BrAhmawas, A/ita, Tissametteyya, Pu^waka, further Mettagh, Dhotaka and Upasfva, and Nanda, further Hemaka, the two Todeyya and Kappa, and the wise (ratuka/ml, Bhadravudha and Udaya, and also the Brahma^a Posala, and the wise Moghara^an, and the great Isi Pingiya, (1006-1008)

34. All of them, having each their host (of pupils). 1 Comp. Lalita-vistara (ed. Calc.), pp. 116, 118. andbeing themselves widely renowned throughout the world, thinkers delighting in meditation, wise, scented with the perfume of former (good deeds)1, (1009) 35. Having saluted Bavarl and gone round him towards the right, all with matted hair and bear¬ ing hides, departed with their faces turned to the north. (1010) 36. To Pati^/Mna of A/aka first, then to Mahis- sati, and also to Ugg'enl, Gonaddha, Vedisct, Vanasavhaya, (I011) 37. And also to Kosambi, S&keta, and Savatthi, the most excellent of cities, to Setavya, Kapilavatthu, and the city of Kusinira, (1012) 38. And to Pava, the city of wealth, to V esali, the city of Magadha, to P&sdwaka Ke tiya (the Rock Temple), the lovely, the charming. (1013) 39. As he who is athirst (longs for) the cold water, as the merchant (longs for) gain, as he who is plagued by heat (longs for) shade, so in haste they ascended the mountain. (1014) 40. And Bhagavat at that time attended by the assembly of the Bhikkhus taught the Dhamma to the Bhikkhus, and roared like a lion in the forest. (1015) 41. A^ita beheld Sambuddha as the shining (sun)

without (burning) rays, as the moon on the fifteenth, having reached her plenitude. (1016) 42. Then observing his limbs and all the marks in their fulness, standing apart, rejoiced, he asked the questions of his mind: — (IOI7) 43. ‘Tell me about (my master’s) birth, tell me about his family together with the marks, tell me about his perfection in the hymns, how many (hymns) does the Brihma«a recite ?’ (1018) 44. Bhagavat said : ‘ One hundred and twenty- years (is his) age, and by family he is a Bavarl ; three are his marks on the limbs, and in the three Vedas he is perfect. (10x9) 45. ‘In the marks and in the Itihasa together with Nigha^u and Ke/ubha — he recites five hundred — and in his own Dhamma he has reached perfec¬ tion.’ (1020) 46. A^ita thought : ‘ Explain fully the marks of Bavarl, O thou best of men, who cuts off desire ; let there be no doubt left for us.’ (1021) 47. Bhagavat said : ‘He covers his face with his tongue, he has a circle of hair between the eye¬ brows, (his) privy member (is) hidden in a sheath, know this, O young man1.’ (1022)

48. Not hearing him ask anything, but hearing the questions answered, the multitude reflected over¬ joyed and with joined hands: — (1023) 49. ‘ Who, be he a god, or Brahman, or Inda, the husband of Su^a, asked in his mind those questions, and to whom did that (speech) reply ?’ (1024) 50. A^ita said : ‘ The head and head-splitting Bavarl asked about; explain that, O Bhagavat, remove our doubt, O I si.’ (I025) 51. Bhagavat said: ‘Ignorance is the head, know this; knowledge cleaves the head, together with belief, thoughtfulness, meditation, determination, and strength.’ (1026) 52. Then with great joy having composed him¬ self the young man put his hide on one shoulder, 1 Mukhaw ^ivMya Madeti, fell at (Bhagavat’s) feet (and saluted him) with his head, (saying) : ( i o 2 7 ) 53. ‘ Bctvari, the Brahma^a, together with his disciples, O thou venerable man, delighted and glad, does homage to thy feet, O thou clearlyseeing.’ (1028) 54. Bhagavat said : ‘ Let Bavari, the Brahma«a, be glad together with his disciples ! Be thou also glad, live long, O young man! (1029) 55. ‘For Bavari and for thee, for all there are all (kinds of) doubt ; having got an opportunity, ask ye whatever you wish.’ (*030)

56. After getting permission from Sambuddha, A/ita sitting there with folded hands asked T athagata the first question. (1031) The Vatthug&thas are ended. 1. ‘ By what is the world shrouded,’ — so said the venerable A^ita, — ‘ by what does it not shine ? What callest thou its pollution, what is its great danger?’ (1032) 2. ‘ With ignorance is the world shrouded, O A^ita,’ — so said Bhagavat, — ‘ by reason of avarice it does not shine ; desire I call its pollution, pain is its great danger.’ (1033) 3. ‘ The streams of desire flow in every direction,’ — so said the venerable A^ita ; — ‘ what dams the streams, say what restrains the streams, by what may the streams be shut off 1 ?’ (1034) 1 Comp. Dhp. v. 340. 4. ‘Whatever streams there are in the world, — O A^ita,’ so said Bhagavat, — ‘thoughtfulness is their dam, thoughtfulness I call the restraint of the streams, by understanding they are shut off.’ (io35) 5. ‘ Both understanding and thoughtfulness,’ — so said the venerable A^ita, — ‘and name and shape1, O venerable man, — asked about this by me, declare by what is this stopped?’ (4036)

6. Buddha : ‘ This question which thou hast asked, O A^ita, that I will explain to thee ; (I will explain to thee) by what name and shape2 are totally stopped ; by the cessation of consciousness this is stopped here.’ (1037) 7. A^ita : ‘ Those who have examined (all) Dhammas (i. e. the saints), and those who are disciples, (and those who are) common men here, • — when thou art asked about their mode of life, declare it unto me, thou who art wise, O venerable man.’ (1038) 8. Buddha : ‘ Let the Bhikkhu not crave for sensual pleasures, let him be calm in mind, let him wander about skilful in all Dhammas, and thoughtful.’ (1039) 1. ‘Who is contented in the world,’ — so said the venerable Tissametteyya, — ‘who is without com¬ motions ? Who after knowing both ends does not stick in the middle, as far as his understanding is Ntmaw ka. rfipaw -4a. concerned ? Whom dost thou call a great man ? Who has overcome desire in this world ?’ (1040) 2. ‘ The Bhikkhu who abstains from sensual pleasures, — O Metteyya,’ so said Bhagavat, — ‘who is free from desire, always thoughtful, happy by reflection, he is without commotions, he after know¬ ing both ends does not stick in the middle, as far as his understanding is concerned ; him I call a great man ; he has overcame desire in this world.’ (1041)

1. ‘To him who is without desire, who has seen the root (of sin),’ — so said the venerable Puzzzzaka, — ‘ I have come supplicatingly with a question : on account of what did the Isis and men, Khattiyas and Brahmazzas, offer sacrifices to the gods abun¬ dantly in this world? (about this) I ask thee, O Bhagavat, tell me this.’ (1042) 2. ‘ All these Isis and men, Khattiyas and Brahmazzas, — O Puzzzzaka,’ so said Bhagavat, — ‘who offered sacrifices to the gods abundantly in this world, offered sacrifices, O Pu/zzzaka, after reaching old age, wishing for their present condition.’ (1043) 3. ‘ All these Isis and men, Khattiyas and Brah- mazzas,’ — so said the venerable Puzzzzaka, — ‘who offered sacrifices to the gods abundantly in this world, did they, O Bhagavat, indefatigable in the way of offering, cross over both birth and old age, O venerable man ? I ask thee, O Bhagavat, tell me this.’ (1044) 4. ‘ They wished for, praised, desired, abandoned (sensual pleasures), — O PuTmaka,’ so said Bhagavat, — ‘ they desired sensual pleasures on account of what they reached by them; they, devoted to offering, dyed with the passions of existence, did not cross over birth and old age, so I say.’ (io45)

5. ‘If they, devoted to offering,’ — so said the venerable Pu»«aka, — ‘ did not by offering cross over birth and old age, O venerable man, who then in the world of gods and men crossed over birth and old age, O venerable man, I ask thee, O Bhagavat, tell me this ?’ (1046) 6. ‘ Having considered everything1 in the world, — O Pu/maka,’ so said Bhagavat, — ‘he who is not defeated anywhere in the world, who is calm with¬ out the smoke of passions, free from woe, free from desire, he crossed over birth and old age, so I say.’ (10 47) 1. ‘I ask thee, O Bhagavat, tell me this,’ — so said the venerable Mettagu, — ‘ I consider thee accomplished and of a cultivated mind, why are these (creatures), whatsoever they are of many kinds in the world, always subject to pain ? ’ (1048) 2. ‘ Thou mayest well ask me concerning the origin of pain, — O Mettagh,’ so said Bhagavat, — 1 Parovaranili parani ka. orani ka. parattabhavasakattabhavadini parani ka. orani kk ti vutta m hoti. Commentator. ‘ I will explain that to thee in the way I myself know it : originating in the upadhis pains arise, whatsoever they are, of many kinds in the world. (1049)

3. ‘He who being ignorant creates upadhi, that fool again undergoes pain ; therefore let not the wise man create upadhi, considering (that this is) the birth and origin of pain.’ (1050) 4. Mettagu : ‘ What we have asked thee thou hast explained to us ; another (question) I ask thee, answer that, pray: How do the wise cross the stream, birth and old age, and sorrow and lamenta¬ tion ? Explain that thoroughly to me, O Muni, for this thing (dhamma) is well known to thee.’ (1051) 5. ‘ I will explain the Dhamma to thee, — O Met¬ tagu,’ so said Bhagavat ; — ‘ if a man in the visible world, without any traditional instruction, has under¬ stood it, and wanders about thoughtful, he may over¬ come desire in the world V (io52) 6. MettagCi : ‘And I take a delight in that, in the most excellent Dhamma, O great Isi, which if a man has understood, and he wanders about thought¬ ful, he may overcome desire in the world.’ (1053) 7. ‘ Whatsoever thou knowest, — O Mettagu,’ so said Bhagavat, — ‘(of what is) above, below, across, and in the middle, taking no delight and no rest in these things, let thy mind not dwell on existence. (1054)

8. ‘ Living so, thoughtful, strenuous, let the Bhikkhu wandering about, after abandoning selfishness, birth, 1 Kittayissami te dhammazrc — Mettagu ti Bhagava — Di ilht dhamme anitihawz Ya vi viditva sato kaxzrn Tare loke visattikaw. and old age, and sorrow, and lamentation, being a wise man, leave pain in this world.’ (1055) 9. Mettagh : ‘ I delight in these words of the great I si ; well expounded, O Gotama, is (by thee) freedom from upadhi (i. e. NibMna). Bhagavat in truth has left pain, for this Dhamma is well known to thee1. ( 1056 ) 10. ‘ And those also will certainly leave pain whom thou, O Muni, constantly mayest admonish ; therefore I bow down to thee, having come hither, O chief (naga), may Bhagavat also admonish me xi. Buddha: ‘The Brihma/za whom I may ac¬ knowledge as accomplished, possessing nothing, not cleaving to the world of lust, he surely has crossed this stream, and he has crossed over to the other shore, free from harshness (akhila), (and) free from doubt. (1058) x 2. ‘ And he is a wise and accomplished man in this world; having abandoned this cleaving to reiterated existence he is without desire, free from woe, free from longing, he has crossed over birth and old age, so I say.’ (1059)

1 Et’ abhinandami valo mahesino Sukittitaw Gotama nfipadhikaw, Addha hi Bhagava pahasi dukkha»z, TatM hi te vidito esa dhammo. Sukittitaro Gotama nhpadhlkan ti ettha anupadhikan ti nibbanaw, ta m sandhaya va Bhagavantaw alapanto aha sukittita m, &c. Commentator. 1. ‘I ask thee, O Bhagavat, tell me this,’ — so said the venerable Dhotaka, — ‘ I long for thy word, O great I si ; let one, having listened to thy utter¬ ance, learn his own extinction.’ (1060) 2. ‘Exert thyself then, — O Dhotaka,’ so said Bhagavat, — ‘being wise and thoughtful in this world, let one, having listened to my utterance, learn his own extinction.’ (1061) 3. Dhotaka : ‘ I see in the world of gods and men a BrAhmawa wandering about, possessing no¬ thing; therefore I bow down to thee, O thou allseeing one, free me, O Sakka, from doubts.’ (1062) 4. Buddha : ‘ I shall not go to free any one in the world who is doubtful, O Dhotaka ; when thou hast learned the best Dhamma, then thou shalt cross this stream1.’ (1063) 5. Dhotaka: ‘Teach (me), O Brahma;«a, having compassion (on me), the Dhamma of seclusion (i.e. Nibbana), that I may understand (it and) that I, without falling into many shapes like the air, may wander calm and independent in this world2.’ (?) (1064)

1 Nahaw gamissami pamo/t'anaya Kathawkathisw Dhotaka kan£i loke, Dhammaft ka settham aganamano Eva m tuva m ogham imara taresi. * Anusasa brahme karuwayamano Vivekadhammaw yam sham, vigannam Yathaha/w akaso va avyapa^amano * Idh’ eva santo asito kartyya m. * Nanappakaratan; anapa^g-amano. Commentator. U P ASt VAM ANAV AW KKH A. 6. ‘ I will explain to thee peace 1, — O Dhotaka,’ so said Bhagavat ; — ‘ if a man in the visible world, without any traditional instruction, has understood it, and wanders about thoughtful, he may overcome desire in the world.’ (1065) 7. Dhotaka : ‘ And I take delight in that, the highest peace 2, O great Isi, which if a man has understood, and he wanders about thoughtful, he may overcome desire in the world.’ (1066) 8. 1 Whatsoever thou knowest, — O Dhotaka,’ so said Bhagavat, — ‘ (of what is) above, below, across, and in the middle, knowing this to be a tie in the world, thou must not thirst for reiterated ex¬ istence.’ (1067) 1. ‘Alone, O Sakka, and without assistance I shall not be able to cross the great stream,’ — so said the venerable Upasiva; — ‘tell me an object, O thou all-seeing one, by means of which one may cross this stream.’ (1068)

2. ‘ Having in view nothingness, being thought¬ ful, — O Upasiva,’ so said Bhagavat, — ‘by the reflection of nothing existing shalt thou cross the stream ; having abandoned sensual pleasures, being loath of doubts, thou shalt regard the extinction of desire (i. e. NibMna), both day and night3.’ (1069) 1 Santiw. 2 Santim uttamawz. s kkinkannam pekkhamano satima — Upasiva ti Bhagava — ■ N’ atthiti nissaya tarassu oghaw, Kame pahaya virato kathahi TawhakkhayaM rattamaMbhi passa. 3. Upasiva: ‘He whose passion for all sensual pleasures has departed, having resorted to nothing¬ ness, after leaving everything else, and being deli¬ vered in the highest deliverance by knowledge, will he remain there without proceeding further1?’ (1070) 4. ‘He whose passion for all sensual pleasures has departed, — O Upasiva,’ so said Bhagavat, — ‘ having resorted to nothingness after leaving every¬ thing else, and being delivered in the highest deliverance by knowledge, he will remain there without proceeding further.’ (1071) 5. Upasiva: ‘If he remains there without pro¬ ceeding further for a multitude of years, O thou all-seeing one, (and if) he becomes there tranquil and delivered, will there be consciousness for such a one 2 ? ’ (io72) 6. ‘ As a flame blown about by the violence of

the wind, — O Upasiva,’ so said Bhagavat, — ‘goes out, cannot be reckoned (as existing), even so a Muni, delivered from name and body, disappears, and cannot be reckoned (as existing) 3 * * *.’ (1073) 7. Upasiva : ‘ Has he (only) disappeared, or does he not exist (any longer), or is he for ever free 1 Sabbesu kamesu yo vitarago Akmkannam nissito hitva-m-awwaw Saimavimokhe parame vimutto Tilths nu so tattha ananuyayi. s Titthe he so tattha ananuyayi Pftgam pi vassanaw samanta^akkhu Tatth’ eva so siti siya vimutto Bhavetha \mhanam tathavidhassa ? 3 Ahhi yatha vatavegena khitto Atthara paleti na upeti sa.mkha.rn Evam muni namakaya vimutto Atthaw paleti na upeti samkham. N AN DAMAiVAVAPU KKHA. from sickness ? Explain that thoroughly to me, O Muni, for this Dhamma is well known to thee1.’ (io74) 8. ‘For him who has disappeared there is no form, O Upasiva,’ — so said Bhagavat, — ‘that by which they say he is, exists for him no longer, when all things (dhamma) have been cut off, all (kinds of) dispute are also cut off2.’ (io75) U pasivama^avapu/f’/f’^a is ended. 1. ‘There are Munis in the world,’ — so said the venerable Nanda, — ‘so people say. How is this (understood) by thee ? Do they call him a Muni who is possessed of knowledge or him who is pos¬ sessed of life3 ?’ (1076)

2. Buddha : ‘ Not because of (any philosophical) view, nor of tradition, nor of knowledge, O Nanda, do the expert call (any one) a Muni ; (but) such as wander free from woe, free from desire, after having secluded themselves, those I call Munis4 *.’ (1077) 1 Atthahgato so uda va so n’ atthi Ud&hu ve sassatiya. arogo, Tam me muni sadhu viyakarohi, TatM hi te vidito esa dhammo. 2 Atthangatassa na pama/zam atthi, Yena nam vaggu ta m tassa n’ atthi, Sabbesu dhammesu samuhatesu Samfihata vadapathapi sabbe. 3 iVSwftpapannaw no muniw vadanti Udahu ve giviten’ upapannawz ? 4 Na ditthiyS na sutiya na nawena Munm ka, Nanda kusala vadanti, 3. ‘All these Samaras and Brahma«as,’ — so said the venerable Nanda, — ‘ say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other) ways. Did they, in the way in which they lived in the world, cross over birth and old age, O venerable man ? I ask thee, O Bhagavat, tell me this.’ (1078) 4. ‘ All these Samaras and Brahma^as, O Nanda,’ — so said Bhagavat, — ‘ say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other) ways ; still they did not, in the way in which they lived in the world, cross over birth and old age, so I say.’ (1079)

5. ‘ All these Samaras and Brahma^as,’ — so said the venerable Nanda, — ‘ say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other) ways ; if thou, O Muni, sayest that such have not crossed the stream, who then in the world of gods and men crossed over birth and old age, O venerable man ? I ask thee, O Bhagavat, tell me this.’ (1080) 6. ‘I do not say that all Samaras and Brihma- nas, — O Nanda,’ so said Bhagavat, — ‘are shrouded by birth and old age ; those who, after leaving in this world what has been seen or heard or thought, and all virtue and (holy) works, after leaving every¬ thing of various kinds, after penetrating desire, are free from passion, such indeed I call men that have crossed the stream1.’ (1081) Visenikatva anigha nirasa A’aranti ye te munayo ti brfimi. 1 Nahaffz ‘sabbe sama«abrahma«ase Gatigaraya nivuta ’ ti brumi, II EM AK AM A iVA V AVUKKH A . 7. Nanda : ‘ I delight in these words of the great I si ; well expounded (by thee), O Gotama, is freedom from upadhi (i. e. NibMna); those who, after leaving in this world what has been seen or heard or thought, and all virtue and (holy) works, after leaving every¬ thing of various kinds, after penetrating desire, are free from passion, such I call men that have crossed the stream.’ (1082)

N andama«avapu/§i^a is ended. 1. ‘ Those who before in another world,’ — so said the venerable Hemaka, — ‘ explained to me the doc¬ trine of Gotama, saying, “ So it was, so it will be,” all that (was only) oral tradition, all that (was only) something that increased (my) doubts1. (1083) 2. ‘I took no pleasure in that, but tell thou me the Dhamma that destroys desire, O Muni, which if a man has understood, and he wanders about thought¬ ful, he may cross desire in the world.’ (1084) 3. Buddha : ‘In this world (much) has been seen, Ye s’ idha va sutawz mutaw va Silabbatawz vapi pah ay a sabbaw Anekarupam pi pah ay a sabbaw Tawhawz parifmaya anasavase Te ve narS oghati««a ti brumi. 1 Ye me pubbe viyakamu Hura m Gotamasasanara IM-asi iti bhavissati Sabban tawz itihitihawz Sabban ta« takkavafi^anaw. heard, and thought ; the destruction of passion and of wish for the dear objects that have been per¬ ceived, O Hemaka, is the imperishable state of NibbAna. (1085) 4. ‘ Those who, having understood this, are thoughtful, calm, because they have seen the Dhamma, tranquil and divine, such have crossed desire in this world1.’ (1086)

1. ‘ He in whom there live no lusts,’ — so said the venerable Todeyya, — ‘to whom there is no desire, and who has overcome doubt, what sort of deliver¬ ance is there for him ?’ (1087) 2. ‘ He in whom there live no lusts, — O Todeyya,’ so said Bhagavat, — ‘ to whom there is no desire, and who has overcome doubt, for him there is no other deliverance.’ (1088) 3. Todeyya : ‘ Is he without breathing or is he breathing, is he possessed of understanding or is he forming himself an understanding2? Explain this to me, O thou all-seeing one, that I may know a Muni, O Sakka.’ (1089) 1 Etad arewaya ye sata Di//Aadhammabhinibbuta Upasanta ka. tedasa (?) * 2 Nirasaso so uda asasano Pafmawava so uda pafmakappi. * B reads ye satd instead of tedasa. 4. Buddha : ‘He is without breathing, he is not breathing, he is possessed of understanding, and he is not forming himself an understanding ; know, O Todeyya, that such is the Muni, not possessing any¬ thing, not cleaving to lust and existence.’ (1090) T odeyyama^avapu/t’Ma is ended. 1. ‘For those who stand in the middle of the

water,’ — so said the venerable Kappa, — ‘ in the for¬ midable stream that has set in, for those who are overcome by decay and death, tell me of an island, O venerable man, and tell thou me of an island that this (pain) may not again come on1.’ (1091) 2. ‘For those who stand in the middle of the water, — O Kappa,’ so said Bhagavat, — ‘ in the for¬ midable stream that has set in, for those overcome by decay and death, I will tell thee of an island, O Kappa. (1092) 3. ‘This matchless island, possessing nothing (and) grasping after nothing, I call Nibbana, the destruc¬ tion of decay and death2 * * * * * *. (io93) 1 Tvaw ka. me dtpam* akkhahi Yatha yida m naparaw siya. Eta m dipa m anaparaw Nibbanaw iti na m brumi Akm/fanan ti kiw^anapa/ipakkhaw, anadanan ti adanapa/i- pakkhaw, ki?'</«anadanavvipasaman ti vuttaw hoti. Commentator. * B reads disam. 4. * Those who, having understood this, are thoughtful (and) calm, because they have seen the Dhamma, do not fall into the power of Mara, and are not the companions of MAra.’ (*094) 1. ‘ Having heard of a hero free from lust,’ — so

said the venerable Gatukawwin, — ‘ who has crossed the stream, I have come to ask him who is free from lust ; tell me the seat of peace, O thou with the born eye (of wisdom), tell me this truly, O Bhagavat. (109 5) 2. ‘For Bhagavat wanders about after having conquered lust as the hot sun (conquers) the earth by its heat ; tell the Dhamma to me who has (only) little understanding, O thou of great understanding, that I may ascertain how to leave in this world birth and decay.’ (1096) 3. ‘Subdue thy greediness for sensual pleasures, — O Gatuka/2»in,’ so said Bhagavat, — ‘ having consi¬ dered the forsaking of the world as happiness, let there not be anything either grasped after or re¬ jected by thee1. (io97) 4. ‘What is before thee, lay that aside ; let there be nothing behind thee; if thou wilt not grasp after what is in the middle, thou wilt wander calm2. (1098) 1 Kamesu vinaya gedhawz, Nekkhamma« dzltJm khemato UggaMta m niratta;« vS MS, te viggittha kiw^anaw. * Comp, supra, Attada»</asutta, v. 15. 5. ‘For him whose greediness for name and form is wholly gone, O Brahmawa, for him there are no passions by which he might fall into the power of death.’ (1099)

1. ‘I entreat the wise (Buddha), the houseless, who cuts off desire,’ — so (said) the venerable Bhadravudha, — ‘who is free from commotion, forsakes joy, has crossed the stream, is liberated, and who leaves time behind ; having heard the chief s (word), they will go away from here 1. (1 100) 2. * Different people have come together from the provinces, longing (to hear) thy speech, O hero; do thou expound it thoroughly to them, for this Dhamma is well known to thee.’ (II01) 3. ‘ Let one wholly subdue the desire of grasping (after everything), — O Bhadravudha,’ so said Bhagavat, — ‘ above, below, across, and in the middle ; for whatever they grasp after in the world, just by that Mira follows the man. (1102) 4. ‘Therefore, knowing this, let not the thoughtful Bhikkhu grasp after anything in all the world, con¬ sidering as creatures of desire this generation, stick¬ ing fast in the realm of death.’ (1 103) 1 Okamgaham tanhakkhi&am ane^awz Nandiwzfahawz oghatiwwaw vimuttaw Kappaw^ahaw abhiya^e sumedham, Sutvana nagassa apanamissanti ito. 1. ‘To Buddha who is sitting meditating, free from pollution,’ — so said the venerable Udaya, — ‘ having performed his duty, who is without passion, accomplished in all things (dhamma), I have come with a question ; tell me the deliverance by know¬ ledge, the splitting up of ignorance.’ (1104)

2. ‘ (It consists in) leaving lust and desire, — O Udaya,’ so said Bhagavat, — ‘and both (kinds of) grief, and driving away sloth, and warding off mis¬ behaviour. (iio5) 3. ‘ The deliverance by knowledge which is puri¬ fied by equanimity and thoughtfulness and preceded by reasoning on Dhamma I will tell thee, the splitting up of ignorance V (x 106) 4. U daya : ‘ What is the bond of the world, what is its practice ? By the leaving of what is Nibbana said to be1 2?’ (iio7) 5. Buddha : ‘ The world is bound by pleasure, reasoning is its practice ; by the leaving of desire NibMna is said to be.’ (1108) 6. Udaya: ‘How does consciousness cease in him that wanders thoughtful ? Having come to ask thee, let us hear thy words.’ (1 109) 1 Upekhasatisawzsuddhaw Dhammatakkapuregavaw AwnavimokhaOT pabrdmi Aviggiya, pabhedanawi. 2 Ki m su sawzyqg'ano loko, Kiwz su tassa vi/£ara«a Kiss’ assa vippahanena Nibbanaw iti vuMati? 7. Buddha: ‘For him who both inwardly and out¬ wardly does not delight in sensation, for him who thus wanders thoughtful, consciousness ceases.’ (mo) U dayama^avapu/£Ma is ended. 1. ‘He who shows the past (births, &c.),’ — so said

the venerable Posala, — ‘ who is without desire and has cut off doubt, to him who is accomplished in all things (dhamma), I have come supplicatingly with a question. (1 1 1 1) 2. ‘ O Sakka, I ask about his knowledge who is aware of past shapes, who casts off every corporeal form, and who sees that there exists nothing either internally or externally ; how can such a one be led (by anybody) 1 ?’ ( 1 1 1 2) 3. ‘ Tathagata, knowing all the faces of con¬ sciousness,— O Posala,’ so said Bhagavat, — ‘knows (also) him who stands delivered, devoted to that (object)2. (1 1 13) 4. ‘Having understood that the bonds of pleasure do not originate in nothingness (?), he sees clearly in 1 Vibhfitarupasawwissa SabbakayapaMyino AgghM&n kz. bahiddha kz Natthi kmiiti passato Nznzm SakkanupuH’Mmi, 2 ViwM?zatthitiyo sabba — Posala ti Bhagava — hbb.\g&nzm. Tathagato Ti//Aantam enaw ^anati Vimuttaw tapparayanaw. this (matter), this (is) the knowledge of a perfect, accomplished Brahmawa 1 2.’ ( i 1 1 4) 1. 1 Twice have I asked Sakka,’-— so said the venerable Moghar&^an, — ‘ but the clearly-seeing has not explained it to me ; if the divine Isi is asked for the third time, he will explain it, so I have heard. (I1[I5)

2. ‘ There is this world, the other world, Brah¬ man’s world together with the world of the gods ; I do not know thy view, the famous Gotama’s (view). (1116) 3. ‘To this man who sees what is good I have come supplicatingly with a question : How is any one to look upon the world that the king of death may not see him ? ’ (1117) 4. ‘ Look upon the world as void, O Moghara^an, being always thoughtful ; having destroyed the view of oneself (as really existing), so one may overcome death ; the king of death will not see him who thus regards the world V (1 1 18) M oghara^ama«avapu/t'Ma is ended. 1 Akm/fcaww&sambhavaw Nandisawyo^anara iti Evam eva m abhijmSya Tato tattha vipassati, Etaw n&na.m tathawtassa Brahmareassa vusimato. 2 Comp. Dhp. v. 170. 17. P I N G I Y AM A/YA V A P U KKHh. 1. ‘I am old, feeble, colourless,’ — so said the vene¬ rable Pingiya, — ‘ my eyes are not clear, my hearing is not good ; lest I should perish a fool on the way, tell me the Dhamma, that I may know how to leave birth and decay in this world.’ . (1119)

2. ‘ Seeing others afflicted by the body, — O Pin- giya,’ so said Bhagavat, — ‘ (seeing) heedless people suffer in their bodies; — therefore, O Pingiya, shalt thou be heedful, and leave the body behind, that thou mayest never come to exist again/ (1120) r 3. Pingiya : ‘ Four regions, four intermediate re¬ gions, above and below, these are the ten regions ; there is nothing which has not been seen, heard, or thought by thee, and (is there) anything in the world not understood (by thee)? Tell (me) the Dhamma, that I may know how to leave birth and decay in this world.’ (II21) 4. ‘ Seeing men seized with desire, — O Pingiya,’ so said Bhagavat, — ‘ tormented and overcome by decay, — therefore thou, O Pingiya, shalt be heedful, and leave desire behind, that thou mayest never come to exist again.’ (1122) This said Bhagavat, living in Magadha at Pasa- «aka A'etiya (the Rock Temple). Sought by sixteen Brihma^as, the followers (of Bivarl, and) questioned by each of them in turn, he responded to the ques¬ tions. If a man, having understood the meaning and tenor of each question, lives according to the Dhamma, then he will go to the further shore of decay and death, for these Dhammas lead to the [10] p

further shore, and therefore this order of Dhamma was called ‘ the way to the other shore.’ i, 2. A/ita, Tissametteyya, Pu»»aka and Mettagu, Dhotaka and Upaslva, Nanda and Hemaka, the two Todeyya and Kappa, and the wise Gatuka^min, Bhadravudha and Udaya, and also the Brahma«a Posala, and the wise Moghara^an, and Pihgiya the great Isi, (1123, 1124) 3. These went up to Buddha, the Isi of exemplary conduct; asking subtle questions they went up to the supreme Buddha. (II25) 4. Buddha, being asked, responded to their ques¬ tions truly, and in responding to the questions the Muni delighted the Brahmawas. (1126) 5. They, having been delighted by the clearly- seeing Buddha, the kinsman of the Adidas, devoted themselves to a religious life near the man of excel¬ lent understanding. (1127) 6. He who lived according to what had been taught by Buddha (in answer) to each single ques¬ tion, went from this shore to the other shore. (1128) 7. From this shore he went to the other shore entering upon the most excellent way; this way is to lead to the other shore, therefore it is called ‘the way to the other shore.’ (1129) 8. ‘ I will proclaim accordingly the way to the

further shore,’ — so said the venerable Pihgiya ; — ‘ as he saw it, so he told it ; the spotless, the very wise, the passionless, the desireless lord, for what reason should he speak falsely ? (1130) 9. ‘Well! I will praise the beautiful voice of (Buddha), who is without stain and folly, and who has left behind arrogance and hypocrisy. (1131) 10. ‘ The darkness-dispelling Buddha, the all- seeing, who thoroughly understands the world x, has overcome all existences, is free from passion, has left behind all pain, is rightly called (Buddha), he, O Brdhma»a, has come to me. (1132) 11. ‘As the bird, having left the bush, takes up his abode in the fruitful forest, even so I, having left men of narrow views, have reached the great sea, like the hawsa1 2. (1133) 1 2. ‘ Those who before in another world explained the doctrine of Gotama, saying, “ So it was, so it will be,” all that was only oral tradition, all that was only something that increased my doubts 3. (1134) 13. ‘ There is only one abiding dispelling darkness, that is the high-born, the luminous, Gotama of great understanding, Gotama of great wisdom, (1 135)

14. ‘Who taught me the Dhamma, the instanta¬ neous, the immediate, the destruction of desire, free¬ dom from distress, whose likeness is nowhere4.’ (1136) 1 5. Bclvari : ‘ Canst thou stay away from him even for a moment, O Pingiya, from Gotama of great under¬ standing, from Gotama of great wisdom, (1137) 2 Digo yatha kubbanakaw pahaya Bahupphalaw kananaw avaseyya Evam p’ aha m appadasse pahaya Mahodadhiw hawso-r-iv’ agg^apatto. * Ye 'me pubbe viyakawsu hura m Gotamasasanaw i£&4si iti bhavissati sabban taw itihitihaw sabban taw takkavaaV/^anaw. 4 Yo me dhammam adesesi Sandi//&kam akalikaw T awhakkhayam anitikaw Yassa n’ atthi upama kva&. x6. ‘Who taught thee the Dhamma, the instan¬ taneous, the immediate, the destruction of desire, freedom from distress, whose likeness is no¬ where ?’ (1138) 1 7. Pingiya : ‘ I do not stay away from him even for a moment, O Brahma^a, from Gotama of great understanding, from Gotama of great wisdom, ( x 1 39) 18. ‘Who taught me the Dhamma, the instan¬ taneous, the immediate, the destruction of desire, freedom from distress, whose likeness is no¬ where. (1140) 19. ‘ I see him in my mind and with my eye, vigilant, O Brahma^a, night and day; worshipping I spend the night, therefore I think I do not stay away from him. (II4I)

20. ‘ Belief and joy, mind and thought incline me towards the doctrine of Gotama ; whichever way the very wise man goes, the very same I am inclined to1. (?) (1142) 21. ‘Therefore, as I am worn out and feeble, my body does not go there, but in my thoughts I always go there, for my mind, O Brahma^a, is joined to him. (x 143) 22. ‘ Lying in the mud (of lusts) wriggling, I jumped from island to island ; then I saw the per¬ fectly Enlightened, who has crossed the stream, and is free from passion.’ (1144) 23. Bhagavat2: ‘As Vakkali was delivered by 1 Saddha ka piti ka mano sati ka N amend me Gotamasasanamha (?), Yam yam disaw va^ati bhuriparmo Sa tena ten’ eva nato ’ham asmi. 2 At the conclusion of this (i. e. the preceding) g&th£, Bhagavat, who stayed at Savatthi, when seeing the maturity of the minds of faith, (as well as) Bhadravudha and A/avi-Gotama, so thou shalt let faith deliver thee, and thou shalt go, O Pingiya, to the further shore of the realm of death1.’ (1145) 24. Pingiya : ‘ I am highly pleased at hearing the Muni’s words ; Sambuddha has removed the veil, he is free from harshness, and wise. (1146)

25. ‘ Having penetrated (all things) concerning the gods, he knows everything of every descrip¬ tion ; the Master will put an end to all questions of the doubtful that (will) admit (him). (1 147) 26. ‘To the insuperable, the unchangeable (Nib- Mna), whose likeness is nowhere, I shall certainly go ; in this (Nibbana) there will be no doubt (left) for me, so know (me to be) of a dispossessed mind2.’ (1148) Pingiya and BSvari, shed a golden light. Pingiya, who sat pic¬ turing Buddha’s virtues to Btvart, having seen the light, looked round, saying, ‘What is this?’ And when he saw Bhagavat standing, as it were, before him, he said to the Br&hmana Bavari: ‘Buddha has come.’ The Brfihmazza rose from his seat and stood with folded hands. Bhagavat, shedding a light, showed himself to the Brahmawa, and knowing what was beneficial for both, he said this stanza while addressing Pingiya. Commentator. 1 YatM ahft Vakkali muttasaddho Bhadrivudho A/avi-Gotamo ka. Evam eva tvam pi pamuw^ayassu saddhawz, Gamissasi tva m Pingiya maMudheyyapara#z. 2 Asa.mhixa.rn asawkuppawz Yassa n’ atthi upama kva£i Addhfi gamissami, na me ’ttha kawzkha, The figures of this Index refer to the pages of the Translation, and the numerals to the Introduction.

Xmgfilaka, 40. iffllaviyfihasutta, 167. Lamp, go out like a, xvi. Lokadhamma, the things of the world, 44. Magadha country, 11, 67, 209. Magandiyasutta, 159. Maggadesaka or Maggadesin, teach¬ ing the way, xiii, 15, 16. Maggadusin, defiling the way, xiii, 15, 16. MaggaggMyin = Maggadesaka, xiii, 15- Maggagina, victorious by the way, xiii, 15, 16. Magga^lvin, living in the way, xiii, 15, 16. Magha mlnava, 80. Maggiimanikaya, 108. Mahamangalasutta, 43. Mahaparinibbanasutta, xii. Mahaviyuhasutta, 171. Mahissati city, 188. Makkhali-Gosala titthakara, xii, 86. Mamaka, follower, 176. Mara yakkha, the king of death, the evil spirit, xv, 5, 14, 30, 45, 69, 7°>7i,94,96,i°3, i°6,J35,i42, 143, 145, 159, 182, 204, 205. Matahga kandala, 20, 23. Metre, versed in, xiii, 98, no. Metta, friendliness, 24. Mettagu manava, xii, 193. Migaramatar, 131. Mogharagan manava, xiii, 208. Moneyya, state of wisdom, 128. Muni, ascetic, xv, xvi, 5, 15, 16, 27, 33, 42, 60, 68, 76, 79, 84, 90, 93, 94, 106, 128, 129, 131, 148, 155. 157, 162, 163, 164, 167, 174, 177, 178, 180, 194, 198, 199, 200, 201, 203, 210, 213. Naga, chief; sinless (na4-agas?), 68, 90, 94, 106, 162, 195. Nalaka, sister’s son of Asita, 125,127. Namu^i = Mara, 69, 71. Nanda manava, xii, 199.

Nibbana, xv, xvi, 4, to, 13, 16, 24, 3D 32, 33, 34, 39, 44, 58, 61, 62, 69, 77, 78, 127, 143, 145, 155, 157, 171, 178, 179, 195, 196, 197, 202, 203, 206, 213. Niga«t£a brahmana, xiii, 63. N iga«f6a-N at aputta titthakara, xii, NighaWu, vocabulary, xiii, 189. Nigrodhakappa brahmana, 57, 58. Nirabbuda hell, 121, 122. Nirupadhi, free from the elements of existence, 115. Nivesana, resting-place, dogma, xiii. Nivissavadin, dogmatist, xiii, 173, 174. Okkaka king, 50, 51, 186. Pabbagga, leaving the world, 14, 67, 80. Padaka, versed in metre, xiii, 98, no. Paduma hell, 120, 121, 124. Papaya, delusion, 175. Parabhavasutta, 17. Parama«/6akasutta, 152. Pirayana, the way to the further shore, 184. Paribbaga, Paribbagaka, wandering mendicant, 22, 92. Parinibbuta, happy, blessed, 60, 61, 76,136. Pariyanta/iarin, wandering on the borders, x8i. Pasawaka ietiya, rock temple, 188, 209. Philosophers, two sorts of, xii, 159. Philosophy, no one saved by, xiv. Pifigiya mibzava, xiii, 209. Pleasures of sense, 28. Pokkharasati brdhma«a, xiii, 109. Posala mawava, xiii, 207. Punwaka manava, xii, 192. Purabhedasutta, 162. Pura«a-Kassapa titthakara, xii, 86. Purisamedha, sacrifice of a man, 50. Raga, daughter of Mara, 159. R&gagaha city, 67, 80, 85, 87, Rahu, demon, 76, 83. Rahula, Buddha’s son, 55.

x ver. 12. Ps. 25. 4. y Ps. 146. 6. 6. * Ps. 107. 26. PSALMS. and professions of obedience. i Lobd ; endur- filed in the law rn with r: they “quicken thou me according to thy word. 26 I have declared my ways, and thou heardest me: * teach me thy statutes. 27 Make me to understand the way of thy precepts: so v shall I talk of thy wondrous works. 28 2 My soul 2 melteth for heavi¬ ness: strengthen thou me according unto thy word. 29 Remove from me the way of lying: and grant me thy law gra¬ ciously. 30 I have chosen the way of Ps. 25. 4. *27.11. •Ps.107.26. 2 Heb. droppeth. PSALMS. and professions of obedience. to the Lord ; lercy endureth I undefiled In Ik in the law hat keep his eek him with ** quicken thou me according to thy ! word. ' 26 I have declared my ways, and thou heardest me : * teach me thy statutes. 27 Make me to understand the way of thy precepts : so V shall I talk of thy wondrous works. 28 zMy soul 2 melteth for heavi¬ ness : strengthen thou me according unto thy word. ,

Levant morocco, lined calf, flap edges . 0 18 0 Ditto, very flexible, silk sewed, red) under gold in the round— the most V 12 6 durable binding extant ) With Apocrypha, extra .... 023 With Prayer-Book, extra . . . 0 2 3 No. 6A. Pearl 16mo. thin. (SMALLEST EDITION.) Size, 5£ inches long, 35 inches broad, and 1 inch thick. Weight 125 ounces. Paste grain morocco, limp . . . 0 7 0 Persian morocco, limp .... 0 8 0 Turkey morocco, limp . . . . 0 10 0 Turkey morocco, flap edges . . . 0 12 0 Levant morocco, lined calf, flap edges . 0 14 6 Ditto, very flexible, silk sewed, red) under gold in the round— the most V 0 18 0 durable binding extant ) With Apocrypha, extra , . . . 0 2 3 With Prayer-Book, extra ... 023 Specimen leaves will be sent on application , Six Editions printed on best Rag-made 'printing paper. « ver. 40. Pa. 143.11.1 — Width of Margin, — x ver. 12. Ps. 25. 4. y Ps. 145. 5,6. and professions of obedience . juicken thou me according to thy >rd. 6 I have declared my ways, and thou ardest me : ® teach me thy statutes.

(5| X 3f X inches.) Cloth boards, red edges . . . . 0 3 0 French morocco, gilt edges . . . 0 4 0 Paste Grain morocco, limp . . . 0 4 6 French morocco, circuit edges . . 0 5 0 Best Turkey morocco, limp . . . 0 7 0 Best Turkey morocco, circuit edges . 0 9 0 Levant morocco, lined calf, with flap edges 0 12 0 I. NOTES ANALYTICAL, CHRONOLOGICAL, HISTORICAL, GEOGRAPHICAL, ZOOLOGICAL, BOTANICAL, AND GEOLOGICAL. L Notes on the Old Testament:— i. Title of the Bible. ii. Hebrew Divisions of the Bible :— iii. Divisions of the English Bible:— ( b ) The Historical Books. (c) The Poetical Books. {d) The Prophetical Books. Analysis and Summary of each. 2. Summary oe the Interval between the Old and New Testaments. 8. Family op the Herods. 4. Jewish Sects, Parties, &c. 5. Chronology op the Old Testament. 6. Chronology of the Acts and Epistles. & Miracles and Parables op the Old Tes¬ tament. 9. Miracles and Parables of Our Lord. 10. Names, Titles, and Offices of Christ. 11. Prophecies relating to Christ. 12. Special Prayers found in Scripture. 13. Notes on the New Testament:—

ii. Divisions of the New Testament :— (а) Constitutional and Historical. Analysis and Summary of each. 14. Harmony of the Gospels. 15. Paul’s Missionary Journeys. 16. „ Voyage to Rome. 17. Geography and Topography of Pales¬ 18. Mountains of Scripture, with their As¬ 19. Rivers and Lakes of Scripture, and Events connected with each. 20. Ethnology of Bible Lands. 21. Quadrupeds named in the Bible, with 22. Summary of Mammalia of the Bible. 23. Fisheries of Palestine, with their Pro¬ 24. Aquatic Animals mentioned in the Bible. 25. Birds found in Palestine. 26. Reptiles of Scripture. 27. Insects of Palestine. 28. Trees, Plants, Flowers, &c., of Palestine. 29. Geology of Bible Lands i. Mineral Substances, &c. 30. Music and Musical Instruments :— iii. Instruments of Percussion. 31. Tables of Weights, Measures, Time, and 32. The Jewish Year. 33. Words Obsolete or Ambiguous. 34. Words used Symbolically. 35. Blank Leaves for MS. Notes. IV. DICTIONARY OF SCRIPTURE PROPER NAMES, WITH THEIR PRONUNCIATION, MEANINGS, AND REFERENCES. 1.— The Nations of the Ancient World. 2— Armenia, Assyria, Babylonia, Syria, &c., in the Patriarchal Ages. 3. — Canaan in the Patriarchal Ages. 4. — Egypt and the Sinai Peninsula, illus¬ trating the Journeys of the Israelites to the Promised Land.

6.— Canaan as divided among the Tribes. 6.— Dominions of David and Solomon. 7. — The Kingdoms of Judah and Israel. 8. — Assyria and the Adjacent Lands, illus¬ 9. — Jerusalem and its Environs. 10. — Palestine in the Time of Our Saviour. 11. — The Roman Empire in the Apostolic 12. — Map illustrating the Travels of St. "The large collection of varied information which you have appended to the Oxford Bible fob Teachers, in a form so readily available for reference, has evidently been com¬ piled with the greatest care; and the testimony which you have received to its accuracy is a guarantee of its high value. I cannot doubt that the volume, in its various forms, will be of great service.” — The Archbishop of Canterbury. “ The notion of including in one volume all the helps that a clergyman or teacher would be likely to want for the study of the Bible has never been realised before with the same success that you have attained in the Oxford Bible for Teacherr In the small edition (Ruby 16mo. thin), by the use of paper very skilfully adapted to the purpose, there is a Bible with an Atlas, a Concordance, an Index, and several Tractates on various points of Biblical antiquity, the whole, in a very solid binding, weighing a pound and an ounce : no great weight for what is really a miniature library. The clergy will probably give the preference to the larger book, marked No. 4. This includes the Apocrypha, with all the helps to the use of the Bible that distinguish the series. Its type is excellent. Many clergymen are obliged to write sermons when travelling from place to place. This volume would serve as a small library for that purpose, and not too large for the most moderate portmanteau. I think that this work in some of its forms should be in the hands of every teacher. The atlas is very clear and well printed. The explanatory work and the indices, so far as I have been able to examine them, are very carefully done. I am glad that my own University has, by the preparation of this series of books, taken a new step for the promotion of the careful study of the Word of God. That such will be the effect of the publication I cannot doubt.”— The Archbishop of York.

“ It would be difficult, I think, to provide for Sunday-School Teachers, or indeed for other students of the Bible, so much valuable information in so convenient a form as is now comprised in the Oxford Bible for Teachers.”— The Bishop of London. “ The idea of a series of Bibles in different types, corresponding page for page with one another, is one which the Dean has long wished to see realised for the sake of those who find the type of their familiar copies no longer available .... The amount of information com¬ pressed into the comparatively few pages of the Appendix is wonderful. And the Dean is glad to hear that the help of such eminent contributors has been available for its com¬ pilation. The Concordance seems to be sufficiently full for reference to any text that may be required.” — The Dean of Rochester. "Having by frequent use made myself acquainted with this edition of the Holy Scrip¬ tures, I have no hesitation in saying that it is a most valuable book, and that the ex¬ planatory matter collected in the various appendices cannot but prove most helpful, both to teachers and learners, in acquiring a more accurate and extensive knowledge of the Word of God.” — The Bishop of Lichfield.

“I have examined the Oxford Bible for Teachers with very great care, and con¬ gratulate you upon the publication of so valuable a work. It contains within a reason¬ able compass a large mass of most useful information, arranged so conveniently as to be easily accessible, and its effect will be not merely to aid, but also, I think, to stimulate the studies of the reader. The book is also printed so beautifully, and is so handsome in every way, that I expect it will be greatly sought after, as a most acceptable present to any who are engaged in teaching in our Sunday Schools and elsewhere.” — The Dean of Canterbury. fiEytfacfcS front ©ptnt'ong ( continued ). “I have examined with some care a considerable portion of the ‘Helps to the Study of the Bible,’ which are placed at the end of the Oxford Bible fob Teachers, and have been much struck with the vast amount of really useful information which has there been brought together in a small compass, as well as the accuracy with which it has been com¬ piled. The botanical and geological notices, the account of the animals of Scripture, &c., seem to be excellent, and the maps are admirable. Altogether, the book cannot fail to be of service, not only to teachers, but to all who cannot afford a large library, or who have not time for much independent study.” — The Dean of Peterborough.

“ I have been for some time well aware of the value of the Oxford Bible for Teach¬ ers, and have been in the habit of recommending it, not only to Sunday-School Teachers, but to more advanced students, on the ground of its containing a large mass of accurate and well-digested information, useful and in many cases indispensable to the thoughtful reader of Holy Scripture ; In fact, along with the Bible, a copious Index, and a Concor¬ dance complete enough for all ordinary purposes, this one volume includes a series of short but comprehensive chapters equivalent to a small library of Biblical works.” — The Bishop of Limerick. “Having examined the Oxford Bible for Teachers carefully, I am greatly pleased with it. The ‘Helps to the Study of the Bible’ at the end contain a great amount of most valuable information, well calculated not only to lead to a good understanding of the text, but to stimulate the student to further efforts. It differs from many publications in this, that the information is so admirably arranged, that it is well suited for reference, and is easily available for the student The edition would be most useful to Sunday-School Teachers, a great help to those who desire that the young shall have a real knowledge of the Word of God.” — The Bishop of Cork.

“The Oxford Bible fob Teachers may, I think, without exaggeration, be described as a wonderful edition of the Holy Scriptures. The clearness and beauty of the type, and the convenient shape of the volume, leave nothing to be desired. I know nothing of the same compass which can be compared to the ‘Helps to the Study of the Bible’ for fulness of information and general accuracy of treatment. It is only real learning which can ac¬ complish such a feat of compression.” — The Bishop of Derry and Raphoe. “I consider the Oxford Bible fob Teachers to be simply the most valuable edition of the English Bible ever presented to the public.” — The Ven. Archdeacon Rbichel. “The Oxford Bible fob Teachers is in every respect, as regards type, paper, binding, and general information, the most perfect volume I have ever examined.” — The Rev. Pre¬ bendary Wilson, of the National Society’s Depository. “ The essence of fifty expensive volumes, by men of sacred learning, is condensed into the pages of the Oxford Bible fob Teachbbs.” — The Rev. Andrew Thomson, D.D., Edinburgh- “ The latest researches are laid under contribution, and the Bible Student is furnished with the pith of them all.” — Db. Stoughton.

“ The whole combine to form a Help of the greatest value.”— Db. Angus. “ I cannot imagine anything more complete or more helpful.” — Db. W. Morley Punshon. “ I congratulate the teacher who possesses it, and knows how to turn its ‘ Helps ’ to good account.” — Du. Kennedy. CjrtractS from (Opinion* ( continued ). “Tlie Oxford Bible fob Teachers is the most valuable help to the study of the Holy Scriptures, within a moderate compass, which I have ever met with. I shall make constant use of it ; and imagine that few who are occupied with, or interested in the close study of the Scriptures, will allow such a companion to be far from their side.” — The Rev. Baldwin Brown. “I do not think I shall ever leave home without the Oxford Bible for Teachers, for one can scarcely miss his ordinary hooks of reference when this Bible is at hand. I know no other edition which contains so much valuable help to the reader.”— The Rev. A. H. Charteris, D.D., Dean of the Chapel Royal. “The Oxford Bibles for Teachers are as good as ever we can expect to see.” — The Rev. 0. H. Spurgeon.

“The modest title of the work scarcely does justice to the range of subjects which it comprehends, and the quality of their treatment. As a manual of Biblical information and an auxiliary of Biblical study, it is unrivalled. It is as exhaustive as it is concise, — no irrelevant matter has been Introduced, and nothing essential to Biblical study seems to have been omitted,— and in no instance, so far as I can judge, has thoroughness or accuracy been sacrificed to the necessities of condensation.” — The Rev. Robert N. Young, of Headingley College, Leeds. “ The Oxford Bible for Teachers is really one of the greatest boons which in our day has been offered to the reading public. The information given is so various, and so com¬ plete, as scarcely to leave a single desideratum. To Christians, in their quiet researches at home, or in the course of extensive journeys, or in preparation for the duties of tuition, it is simply invaluable, and constitutes in itself a Biblical Library. The range of topics which it seeks to illustrate is very great, while the care and accuracy manifest in the articles deserves the highest praise. It is no exaggeration to say, that to the mass of Christian people it saves the expense of purchasing and the toil of consulting a library of volumes. At the same time, I know no book more likely to stimulate enquiry, and to give the power of appreciat¬ ing farther research into the history, structures, and meaning of the Sacred Oracles.” — Dr. Goold, of Edinburgh.

“I have only recently possessed one of the Oxford Bibles for Teachers; and after a most patient examination of it, ain astonished at the immense amount of accurate and carefully digested matter it contains : and that, too, of a kind precisely adapted to the Teacher’s needs. Would that such a Bible had been within my reach when I first began my teaching life ; and would that I had possessed one earlier, since I began to write for Teachers. As I look at its upwards of 300 pages of ‘Helps to the Study of the Bible,’ I recall my toilsome pilgrimage through many volumes, at much expenditure of time, for what is here so distinctly stated and tabulated. With such a desk companion I might have done so much more, and done it so much better. All I can do now is to entreat all Teachers who need a perfectly reliable Bible for study or class purposes, to procure one of the Oxford Bibles for Teachers. This I do most earnestly. And I would add that as a presentation volume by a class to its Teacher, or by a School to its Superintendent, no gift would be better appreciated or more appropriate than the

small quarto size with its wide margin, and magnificent type, and superb flexible binding.” _ The Rev. James Comper Gray, Author of “ Class and Desk,” “ Topics for Teachers,” “ Biblical Museum," fyc , fyc. “These admirable Bibles must tend to extend the fame even of the Oxford Press.” _ The Right Hon. W. E. Gladstone, M.P. The ARCHBISHOP of CANTERBURY. The ARCHBISHOP of YORK. The BISHOP of LONDON. The BISHOP of WINCHESTER. The BISHOP of BANGOR. The BISHOP of CARLISLE. The BISHOP of CHICHESTER. The BISHOP of ELY. The BISHOP of GLOUCESTER and BRISTOL. The BISHOP of LICHFIELD. The BISHOP of LLANDAFF. The BISHOP of MANCHESTER. The BISHOP of OXFORD. The BISHOP of PETERBOROUGH. The BISHOP of RIPON. The BISHOP of ROCHESTER. The BISHOP of SALISBURY. The BISHOP of ST. ALBANS. The BISHOP of St. ASAPH. The BISHOP of ST. DAVID’S. The BISHOP of WORCESTER. The BISHOP of SODOR and MAN. The BISHOP of BEDFORD. The DEAN of CANTERBURY. The DEAN of DURHAM. The DEAN of BANGOR. The DEAN of WELLS. The DEAN of ELY. The DEAN of EXETER. The DEAN of HEREFORD. The DEAN of LICHFIELD. The DEAN of LLANDAFF. The DEAN of MANCHESTER. The DEAN of NORWICH.

The DEAN of PETERBOROUGH. The DEAN of RIPON. The DEAN of ROCHESTER. The Late DEAN of WORCESTER. The ARCHBISHOP of ARMAGH. The ARCHBISHOP of DUBLIN. The BISHOP of MEATH. The BISHOP of DOWN and CONNOR. The BISHOP of KILLALOE. The BISHOP of LIMERICK. The BISHOP of TUAM. The BISHOP of DERRY and RAPHOE. The BISHOP of CASHEL. The BISHOP of KILMORE. The BISHOP of CORK. The BISHOP of OSSORY. The Ven. ARCHDEACON REICH EL. The PRINCIPAL of the THEOLOGICAL COLLEGE, GLOUCESTER. The PRINCIPAL of the NATIONAL SOCIETY’S TRAINING COLLEGE, BATTERSEA. The CANON IN CHARGE of the DIVINITY SCHOOL, TRURO. The PRINCIPAL of St. BEES COLLEGE. The PRINCIPAL of the THEOLOGICAL COLLEGE, WELLS. The PRINCIPAL of LICHFIELD THEOLOGICAL COLLEGE. The PRINCIPAL, St. DAVID’S COLLEGE. The RIGHT HON. WILLIAM EWART GLADSTONE, M.P., LL.D. The Rev. A. H. CHARTERIS, D.D., Professor of Bibli¬ cal Criticism, in the University of Edinburgh . Db. LEE, Professor of Ecclesiastical History in the University of Glasgow. The RIGHT HON. JOHN INGLIS, D.C.L., LL.D., Chancellor cf the University of Edinburgh. The EARL of SHAFTESBURY. The Rev. C. H. SPURGEON. Dr. RIGG, of the Westminster Normal Institution. The Rev. EDWIN PAXTON HOOD. The Rev. W. MORLEY PUNSHON, LL.D. The Rev. HORATIUS BONAR, D.D.

Dr. GOOLD, of Edinburgh. Dr. ANDREW THOMSON, of Edinburgh. Dr. DAVID BROWN, Principal of Free Church Col- PROFESSOR SALMOND, of Free Church College, Dr. W. LINDSAY ALEXANDER. The Rev. PRINCIPAL RAINY, D.D„ of New Cob lege, Edinburgh. Dr. JAMES MACGREGOR, of Edinburgh. Dr. ANTLIFF, Principal of the Theological Insti¬ tute, Sunderland. Dr. NEWTH, of Neio College. The Rev. E. E. JENKINS, M.A., President of the Wesleyan Conference. The Rev. M. C. OSBORN, Secretary of the Wesleyan Conference. Dr. GEORGE OSBORN, of the Theological Institu¬ tion, Richmond. The Rev. R. GREEN. The Rev. W. HUDSON. The Rev. F. GREEVES. Dr. W. P. POPE, Professor of Theology, Didsbury. The Rev. GEORGE MARTIN. The Rev. JOHN H. GODWIN. The Rev. J. C. HARRISON. The Rev. JOSEPH WOOD, M.A. The Rev. COLIN CAMPBELL McKECHNIE. The Rev. R. TUCK, B.A. The Rev. PRINCIPAL McALL, of Hackney College. TheREv. ROBERT N. YOUNG, ofHeadingUy College, The Rev.* R. VAUGHAN PRYCE, M.A., LL.D., of The Rev. PROFESSOR REYNOLDS, B.A., D.D., of Cheshunt College. The Late Dr. JOSEPH MULLENS, Foreign Secretary of the London Missionary Society. The Rev. T. G. ROOKE, B.A., President of the Bap¬ tist College, Rawdon, Leeds. The Rev. CHARLES CHAPMAN, M.A^ of Western College, Plymouth.

The Rev. ALEXANDER HANNAY, Secretary of the Congregational Union of England and Wales. The Rev. W. H. GRIFFITH, M.A., Principal of In¬ dependent College, Taunton. Dr. ALEXANDER THOMSON, Professor of Hebrew in the Lancashire Independent College. The Rev. JAMES COMPER GRAY, Author of “ Class and Desk,” “ Topics for Teachers ,” “ Biblical Mu¬ seum,” dec., dec. The Rev. J. BALDWIN BROWN, B.A. Sir CHARLES REED, Chairman of the London School Board. W. H. GROSER, Chairman of the Publication Com¬ mittee of the Sunday School Union. Just Ready, Pica 16 wo. Four Light Volumes, in Finger Case, from jfl 3 O. (7 1 x 5| x 4 inches .) THE Lord is my shepherd ; 4 He that hath clean I shall not want. and a pure heart ; wh< 2 He maketh me to lie down not lifted up his soul i in green pastures : he leadeth vanity, nor sworn decf me beside the still waters. 5 He shall receive the In Various Bindings, prom 3s. 6d. (41 x 21 x i inches.) Distinction of meats LEVITICUS, XI. clean and unclean, for a wave offering before the Loan; CHAPTER XI. and it shall be thine, and thy sons’ 1 What leasts may, 4 and what may with thee, by a statute for ever; as nof be eaten. 9 What fishes. 13 the Loan hath commanded. What fowls. 29 The creeping things

16 H And Moses diligently sought which are unclean. the goat of the sin offering, and, be- A ND the Loan spake unto Moses hold, it was burnt: and he was angry s\. and to Aaron, saying unto them, with Eleazar and Ithamar, the sons of 2 Speak unto the children of Israel, Aaron which were left alive, saying, saying, These are the beasts which ye “ The type of this dainty little volume, though necessarily very minute, is clear and legible.” — The, Times. “ Tt is printed on tough India paper of extreme thinness, and is wonderfully clear.” — The. Guardian. “ When bound in limp morocco leather it weighs less than 3| oz.” — The Athenaeum. “ It will pass through the post for a penny, and yet contains the whole of the Authorised Version from Genesis to Revelation.” — The Graphic. “ It is not only a curiosity, but so convenient as not to encumber an ordinary waistcoat pocket.” — The Globe. “ It is smaller than an ordinary Prayer-Book, and can he read easily enough. * % * * It is a curiosity of the Binder’s as well as of the Printer’s art.” — The Spectator.

“ Besides being a marvel as regards size, the little volume is a model of printing, highly creditable to the Oxford University Press.” — The Standard.