Dialogues of The Buddha 3
Dialogues of The Buddha 3
T. W. RHYS DAVIDS
LL.D., PH.D., D.SC, F.B.A.
PROFESSOR OF COMPARATIVE RELIGION
THE UNIVERSITY OF MANCHESTER
HUMPHREY MILFORD
OXFORD UNIVERSITY PRESS
AMEN CORNER, E.C.
DIALOGUES OF THE BUDDHA
HUMPHREY MILFORD
INTRODUCTION.
It now twenty years since the first volume of this
is
—
—the latest has a putative author, and even in that
case editor would be more accurate than author.*
' ' '
—
kayas, and the Vinaya grew up side by side, and
were probably completed in their present shape about
a century after the Buddha's death.
6. When such a passage or stanza as is mentioned
in § 4 occurs in two or more of these five there need be
no question of one having borrowed from the other.
Each may have incorporated the passage or stanza or
episode from the common stock of such passages, etc.,
handed down in the community.
7. Each of them has at the end an appendix which
is a little later than the rest of the work.
8. We
have now a long and increasing list of words or
INTRODUCTION. IX
(Quest Series), pp. 140-300; and cf. the list given in Rhys
Davids, Questions of Milinda I, xlvi. ff.
5
See Buddhist India, p. 188.
CONTENTS.
24. Patika Suttanta
Introduction: Iddhi, Arahants
Things) .......
Suttanta (Mystic Wonders and the Origin
Udumbarika-Sthanada Suttanta
25.
(On Asceticism) ......
Cakkavatti-Sihanada Suttanta
26.
Introduction Normalism
:
....
Suttanta (War, Wickedness, and Wealth) .
Sampasadaniya Suttanta
28.
(The Faith that Satisfied) ....
Pasadika Suttanta
29.
(The Delectable Discourse) ....
30. Lakkhana Suttanta
Introduction Myths of the World-Man
:
Sangiti Suttanta
Introduction: Sariputia; Sutta and Abhidhamma
Suttanta (The Recital)
Dasuttara Suttanta
(The Tenfold Series)
Appendix
Names in Atanativa Suttanta ....
Indexes
I. Names and Subjects
PATIKA SUTTANTA.
This Suttanta is concerned really with only two topics,
firstly that of mystic wonders, and secondly that of the origin
of things. The former has been dealt with much better and
1
more fully in the Kevaddha the latter, here treated quite
i
L
Above, I, 272-279.
: —
1
Journal of the Manchester Oriental Society, 1915.
* Above, I, 378.
3 Vinaya II, 112 ; translated in Vinaya Texts III, 81.
—
INTRODUCTION. 3
after the period inwhich the Rule just quoted became acknow-
ledged in the community as valid. Now the occurrence in the
Rule of the technical term dukkata (wrong apt), a term not
found in the Palimokkha, shows (for the reasons given by
Oldenberg in the Introduction to his edition of the text) that
the Rule in question belongs to the third and latest stage in
the evolution of the Canon Law. We must allow, at least, two
or three generations after the death of the Buddha for this
evolution. During that interval different individuals in the
community held different views as to the powers of magic.
No one believed in miracles in the European sense of that
word. But there were a number of individuals who thought
it edifying to ascribe the power of magic, and to ascribe it in
ever increasing degree, to the Buddha and his most famous
disciples. The view of the more intelligent ; the view that
ultimately, in great measure, prevailed and so far as we can
;
judge, the view of the Buddha himself, was the view put
forward in the Kevaddha and allied passages. But the
other view was also held by weaker vessels. And when the
anthology called the Digha was put together, its editor, or
editors, included not only both old and new, but also stories,
legends or paragraphs embodying views divergent and even
opposed. We are not entitled on these facts to suppose that
the Patika Suttanta was either later or earlier than the
Kevaddha. Both may have been already current in the
community when the Digha was edited, and the editors may
have been tolerant of whichever of the opposing views they
did not share; or they may have thought the story should
go in, as it clearly implied how very silly Sunakkhatta was,
and how deplorably weak were the views he held.
1
Sat Br. (S.B.E.) Ill, 4, 1, 3, 6, 8.
;
'
See the passages referred to above, II, 208-311.
-'
Majjhima I, 245. Cf. Pss. of the Sisters, p. 130,
3 Ye loke arahanto. See Samyutta II, 220.
1
See above, Vol. I, p. 141.
' Majjhima III, 76. Comp. Samyutta III, 161
P. 198 f.
:
INTRODUCTION. 5
May the brethren live the perfect life, that the world be not
bereft of Arahants !
1
See R. O. Franke in Appendix II to his Dlgha Nikaya
{Leipzig, 1913), a translation into German of selected portions of
the Dlgha.
2 Vol. II, p. 167.
3 Digha 111,76.
4 For examples of lay Arahants see Vinaya, I, 17; Sam-
yutta V, 94; Anguttara III, 451 Katha Vatthu 267.
; Compare
the Corny, on TheragStM (Fss. of the Brethren, 234, a boy
seven years old), and on Theri-Gatha 64 (a girl seven years
old); Dhp. Corny. I, 308; Jat. II, 229; Milinda II, 57, 96,
245.
6 Majjhima I, 483.
6 XXIV. PATIKA SUTTANTA.
'
i Samyutta I, 169, 200; III, 83 f. Sutta-Nipsta 186, 590;
;
1
It appears from the passages quoted above (Vol. I, p. 199)
that this dialogue was supposed to have taken plaee only shortly
before the Buddha's death. The Burmese MSS. spell the name
Pathika, apparently holding this man to be identical with the
Ajlvaka ascetic named Pat-hika of Dhp. Corny. I, 376.
3
Cf. Via. Texts III, 224; Ud. II, S 10 Dhp. Corny. I, 133.
I
But if I said not the one, and you said not the other,
what are you and what am I, foolish man, that you
talk of giving up? What think you, Sunakkhatta?
Whether mystic wonders beyond the power of ordinary
man are wrought, or whether they are not, is the object
for which I teach the Norm this that it leads to the
:
1
Vajji-game, literally, in the village—i.e., says the Corny,
of the Vajjian- rajas (free men) at Vesali.
The following three paragraphs are. the stock passages for
s
4
We
judge that while the word d e v a is applicable also to
conceptions of divinity, its essential meaning, in Indian literature,
is rather that of other-world nature than of superhuman
nature.
We in the next world are d e v a s. Spirit alone can roughly
'
1
TheCorny, paraphrases by ma anna ssa arahatla;
—
Otuti May no one else (except me and n line) be Arahant?
Arahant in common non-Buddhist usage was simply holy mar
(Dhp. A. 1. 40a Psalms of the Sisters, 130).
;
2 Alasakena:
is this a negative of las
fluid (p. 100) ?
n
On these see Vol. II, p. 289:
The Kalakaiijas all
Of fearsome shape. . . ,
—
D. iii. 1, 8. MYSTIC WONDERS. I
3
1
Five miracles, reckons the Corny. The date of death fore-
:
told; the illness; the rebirth ; the bir ana-bier indicated; the
speaking corpse.
* The MSS. give the name also as Kalara- and Kalara-
mattaka and -matthaka and -matt huka and -ma su-
it ha, but it has not, so far, been met with elsewhere
D. iii. 1, ii. MYSTIC WONDERS. '5
1
come into conflict with the admirable arahant recluse.
Let nothing happen that would make for lasting harm
and ill to us.
13. Thereupon, Bhaggava, Sunakkhatta the Licchavi
came to call upon me, and saluting me, he sat down
beside me and thus I spake to him Do you, O foolish :
one for each of the seven rules broken by the ascetic, as predicted.
2 Id jat. I,
389, the Buddha is said to have been staying in
Patika's Park, during the Kora episode. Cf. also Jat I, 77.
D.ffi.1, 13- MYSTIC WONDERS. IJ
from his round for alms, and after dining, has gone to
Patika's son's park for siesta. Come forth, sirs, come
forth. There is going to be wonder-working by the
superhuman gifts of admirable recluses. Then those
most distinguished among the Licchavis thought: Is
that so ? Come then, let's go. And wherever there
were eminent brahmins and wealthy householders of
1
position, who had become Wanderers or brahmins of
different sects, there he went (and told them the same
thing, and they also determined to go). [17] So,
Bhaggava, those eminent Licchavis and distinguished
brahmins and wealthy householders of position, now
Wanderers or brahmins of different sects, all repaired
to the park of the naked ascetic, Patika's son. And
1
Necayika; nicaya, storing up. Ang. v, 149, 364.
Neither at D. I, 136, nor here does Buddhaghosa give any help.
:
writhe about and are not able to rise from your seat.
And though this was said to him, Patika's so n repeated :
you come we will make you the victor, and cause the
Samana Gotama to lose.
2. And Patika's son, Bhaggava, responded as before
[21],even when the councillor rallied him as the first
messenger had done.
3. Now
when the councillor recognized the ascetic's
discomfiture, hearing his words and seeing his inca-
pacity, he came to the meeting and told them, saying :
1
See Dialogues I, 202.
1
Not without interest is the commentator's remark: There are
four kinds of lions— the grass lion, the black, the tawny, and the
hairy fkesava) lion. The last is the greatest and is the kind
here meant.
!
And so he roared —
a puny jackal's whine,
For what is there in common 'twixt the twain —
The scurvy jackal and the lion's roar ?
MYSTIC WONDERS.
Patika's son with thongs [27] and drag him hither with
ox-yokes, Patika's son would break those thongs.
Incompetent is he to meet me face to face ... if he
could come, his head would split asunder.
13. Thereupon, Bhaggava, I taught, and incited, and
1
aroused, and gladdened that company with religious
discourse. And when I had so done, and had set
them at liberty from the great bondage, 2 had drawn
forth eighty-four thousand creatures from the great
abyss, 3 I entered on jhiina by the method of flame, rose
into the air to the height of seven palm trees, projected
a flame the height of another seven palm trees, so that
it blazed and glowed and then I reappeared in the
;
t
Cf. Vol. I, p. 33. «• l
:
1
Cf. Vol. I, p. 41 : Fortuitous Originis
-
2
Gotama, the recluse, is all wrong, and so are his
bhikkhus. He has said Whenever one has :
attained
3 entitled the Beautiful,
to the stage of deliverance,
one then considers all things as repulsive.
celestial realm in
i
To these Aaafi & a sat ta were assigned a
the Rupaloka only below the highest
(Akanittha) and the
next below that (the Pure Abodes). See Compendium or
167- i he
Philosophy (Pali Text See., igio), pp. 136, 142,
exceptional nature of these beings, figuring m
the Rupaloka,
ascribed to the
where, at least, sight, hearing, and mind were
staged denizens, affords a fertile field for the quasi
variously
the Khandha,
logical exercises of the Yamaka catechisms— e.g.
Ayatana, Yamakas, etc—q.v. (P.T.S., 1911) below, 244, *.
1.
;
2
V i par It a, literally who has gone the wrongsubhan
way.
t, is
a The third stage, see p. 119 of Part II, where
1
Cf. Vol. I, 254. The Corny, refers also to this parallel in the
I'otthapSda Suttanta.
;
Buddhaghosa judges that this was merely affected apprecia-
tion. But we are not told anything of the later history of
[36] XXV. UDUMBARIKA SFHANADA-
SUTTANTA.
[The Lions Roar to the Udumbarikans.)
ON ASCETICISM.
Thus have I heard :
if, seeing how quiet the assembly is, he should see fit
to join us. And when he spake thus, the Wanderers
kept silence.
4. Now
the householder Sandhana came on to where
Nigrodha the Wanderer was, and exchanged with him
the greetings and compliments of civility and courtesy,
and sat down beside him. So seated, Sandhilna said to
Nigrodha Different is the way in which these
:
empty pot.
6. Now the Exalted One heard with his clair-
[39]
audient sense of hearing, pure, and surpassing that of
man, this conversation between Sandhfina the house-
holder and Nigrodha the Wanderer. Anddescending
When
he had said this the Wanderers kept silence.
j. Then the Exalted One went up to Nigrodha the
1
This question is referred to above, I, 239. The catalogue of
austerities is identical with the list in that Suttanta where the
various practices are explained.
]
Tapassi. One who depends on tapas, austerities, self-
mortification.
36 XXV. UDUMHA1UKA SIHANADA SUTTANTA. D. iii. 42.
1
shoots, or berries, or joints, or fifthly, from seeds,
munching them all up together with that wheel-less
—
thunderbolt of a jawbone -and they call him a holy
man 2 This, too, becomes a blemish in the ascetic.
!
place, and where they can see him, he executes the bat-rite (cf.
Jat III, 235 IV, 299 I, 493) of hanging head downwards like a
; ;
sleeping bat, the fivefold austerity (see ibid.) or stands on one leg,
or worships the sun.
D. iii. 45- ON ASCETICISM. 41
And again,
Nigrodha, the ascetic, when on his round
for alms among the people, slinks along furtively, as if
1
2
possessed of metempirical dogma; misinterprets his
experience s is avaricious and adverse from re-
;
1
The negative instances are given mostly in full.
D. iii. 48. ON ASCETICISM. 43
1
it reaches the pith.
Take
the case, Nigrodha, of an ascetic self-restrained
by the Restraint of the Fourfold Watch. What is
the Restraint of the Fourfold Watch? It is when
1
Sarappatta. Sara (pith) is the usual Buddhist meta-
phor for the essence, the heart, root, or core of the matter.
;;
1
the pleasures of sense, nor leads others to crave for
them, nor approves thereof. Now it is thus, Nigrodha,
that the ascetic becomes self-restrained by the Restraint
of the Fourfold -Watch.
Now in that he is thus self- restrained, and his
austerity is made to consist in this, he advances up-
2
into the bark.
In what way, lord, does an austerity win top
18.
rank and reach the pith ? How good it were if the
Exalted One could make my austerities win top rank
and reach the pith I
the things that defile the heart, abides letting his mind
pervade the world, fraught with love pity . . . . . .
1
and such worthy folk, evil in act and word and
thought, revilers of Ariyans, holding to wrong views,
acquiring for themselves that karma which results from
wrong views, they, on the dissolution of the body after
death, are reborn in some unhappy state of suffering or
woe but such and such beings, good in act and word
;
'
Bhonto satta. Cf. bho satta, Digha III, 89 f., and
below, Sampasadaniya Suttanta, § 17, n.
48 XXV. UDUMBARIKA SIHANADA SUTTANTA. D. iii. 53.
this speech ?
[54] It is true, lord, that I made that speech, so
foolish was I, so stupid, so wrong.
1
Buddhaghosa imputes to Sandhana the charitable intention
of so forcing Nigrodha's hand as to bring about the Buddha's
forgiveness of his insolent assertion (§ 5). By overthrowing this
banner of conceit he would cause Nigrodha to reap lasting benefit
D. iii. 55. ON ASCETICISM. 49
1
religion of Salvation. At peace
the Enlightened is
come me, lord, foolish and stupid and wrong that I am,
who spoke thus about the Exalted One. May the
Exalted One accept it of me, lord, that do so acknow-
ledge it as an offence, to the end that in future I may
restrain myself.
Verily, Nigrodha, it was an offence that overcame
you in acting thus, foolish and stupid and wrong that
you were, in that you spake thus of me. And inasmuch
as you, Nigrodha, looking upon it as an offence, confess
according to your deeds, we accept your confession.
For that, Nigrodha, is custom in the discipline of the
Ariyans, that whosoever looks upon his fault as a fault,
and rightfully confesses it, shall in the future attain to
self-restraint.
But Nigrodha, say this to you
I, +
Let a man of :
CAKKAVATTI-SiHANADA suttanta.
AsOKA states in his Edicts that it was the horrors of actual
warfare, as brought to his notice during his conquest of
Kalinga, that Jed him to the propagation, in those Edicts,
—
of the Dhamma the Norm —
as the only true conquest. So
the Buddha is represented in this Suttanta as setting out his
own idea of conquest (not without ironical reference to the
current ideas), and then as inculcating the observance of the
Dhamma— —
the Norm as the most important force for
the material and moral progress of mankind.
The whol'- \~ a lairvtule. The pir-omiLy^who play their part
in it never existed. The events described in it never occurred.
And more than that a modern writer, telling a story to
:
God'). —
The point of the moral and in this fairy tale the
—
moral is the thing is the Reig-n of Law. Never before in
the history of the world had this principle been proclaimed
in so thorough-going and uncompromising a way. But of
course it is not set out in such arguments as we find in
modern treatises on ethics or philosophy. The authors are
not writing a monograph on history or ethics. They are
preaching a gospel, and their method is to state their view,
and leave the hearer to accept it or not, just as he pleases.
The view was, so to speak, in the air at that time. The
whole history of religion, in India as elsewhere, had been
the history of a struggle between the opposing ideas, or
groups of ideas, that may be summed up by the words
Animism and Normalism.
1
Kutadanta and Sakka-Pafiha.
54 xxvr. cakkayatti-sIhanada. suttanta.
1
See Buddhist India, p. 234.
INTRODUCTION. 57
more akin to the Chinese Tao. Like these, Eita was never
personified, and it lives again in the clearer and more definite
(though still very imperfect) phrases of the Suttanta before
us now.
The case of Rita is by no means unique. I have elsewhere
discussed at some length another case, that of Tapas or self-
mortification, austerity. 1 It was held in India from Vedic
times onwards that tapas (originally burning glow, but after-
wards used of fasting and other forms of self-mortification)
worked out its effects by itself, without the intervention of
any deity. This is only the more remarkable since it is
almost certain that in India, as elsewhere, the ecstatic state
of mind which rendered such austerity possible was origin-
ally often regarded as due to the inspiration of a spirit. But
it is, so far as I know, never mentioned that the supra-
normal effects of the austerity were due to the spirit from
whom the inspiration came. The effects were due to the
austerity itself. Very often indeed there was no question of
any deity's help in the determination to carry out the self-
torture just as in the case of the pujaris at the ghats
—
in modern India.
Even the very sacrifice itself— made to gods, supposed to
give sustenance and strength to gods, accompanied by hymns
—
and invocations addressed to gods was not entirely free from
such Normalistic ideas. The hymns themselves already con-
tain phrases which suggest that their authors began to see a
certain mystic power over the gods in a properly conducted
sacrifice. And we know that afterwards, in the Brahmanas,
this conception was carried to great lengths. So also we
have evidence of a mystic power, independent of the gods, in
the words, the verses, that accompany the sacrifice. And it
is no contradiction of this that we find thus mystic power
itself deified and becoming, indeed, in the course of centuries
of speculation, the highest of the gods. And it is significative,
in this connection, that the string of Behaspati's bow is pre-
cisely Eita.
It would be tedious (and it would also., after the above
instances, be unnecessary I trust) to quote the very numer-
ous other instances in Vedic works of a slighter character
and less importance, showing the existence of a theory of life
the very opposite of Animism. They are naturally only quite
incidental in the Rig Veda itself, and more and more frequent
as the books get later, being most numerous in the Sutra
1
Dialogues of the Buddha I, 209-218. See also Oldenberg,
Religion du Veda (R. Henry), 344-347.
5§ XXVI. CAKKAVATTI-SIHANADA SUTTANTA.
1
This and the next Suttanta have been excellently translated
into German by R. Otto Franke, in his selections from the
L'!^Ii:aNikiiya, Gottingen, 1913, pp. 260 ff.
1
Twenty in number. Corny.
3 Dipa, lamp, or island Buddhaghasa here takes to mean
island: as an island in the midst of the ocean make self the
terra firma. Cf. ahove, II, 100.
4 As above, II,
327 £F.
6
IK P- 325-
59
60 XXVI. CAKKAVATTI-SIHANADA SDTTANTA, D. iii.
sg.
King shall sink down, shall slip down from its place,
that king has not much longer to live. I have had my
(the way one ought to turn). Franke has Widme dich der
hohen Cakkavatti-Pflicht. On the threefold meaning of Ar(i)yan—
—
racial, ethical, and aesthetic see Rhys Davids, Early Buddhism.
4g, 50. On the new meaning here put into the curious word
Wheel-turner, see Introduction.
1 The Norm is Dhara ma. We must coin a word for this.
Both French and Germans have a better word in droit and Recht,
each of which means both law and right. See Mrs. Rhys Davids
above, II, 325, and Buddhism (rgia), 227. The whole passage
in the Pah is a striking outburst on the superiority of right over
might, on the ideal of empire as held by the early Buddhists.
Its eloquence has suffered much in our translation.
! !
a
mighty king !
1 It should
be noticed that this king is apparently doing his
— —
best what he thinks is best and yet that his action leads to
long-continued and disastrous results. It is as if a man, doing
his best, goes under a tree for protection during a storm, and is
struck by lightning attracted by the tree. The cosmic law, the
Dhamma, the Norm, acts on in the realm of morals as it does in
the realm of physics. The law is inexpugnable, res inexorabilis.
If the law is not observed, the consequences are inevitable.
D. iii. 67. WAR, WICKEDNESS, AND WEALTH. 67
one soever who has taken by theft what was not given
him, there will be hereby an increase of this stealing.
Let me now put a final stop to this, inflict condign
punishment on him, have his head cut off!
So he bade his men saying: Now, look ye! bind
this man's arms behind him with a strong rope and a
tight knot, shave his head bald, lead him around with
a harsh sounding drum, from road to rond, from cross-
ways to crossways, take him out by the southern
gate, and to the south of the town, put a final stop
to this, inflict on him the uttermost penalty, cut off
his head.
Even so, O king, answered the men, and carried out
his commands.
13. Now men
heard, brethren, that they who took
by theft what waB not given them, were thus put to
death. And hearing, they thought Let us also now :
violence murder .
. . lying
. evil speaking . . . .
violence murder
. . lying
. . evil speaking
. . . . . . . .
1
such humans kudrusa grain will be the highest kind
of food. Even as to-day, rice and curry is the highest
kind of food, so will kudritsa grain be then. Among
such humans the ten moral -courses of conduct will
2
altogether disappear, the ten immoral courses of action
3
will nourish excessively there will be no word for
;
1
M j go , deer, is capable of meaning all same, or wild animals.
Satthantarakappa.
! Sattha is sword antara-
;
to . . .] filial heads of
piety, religious piety, respect to
clans. And because of the good they do they will
increase in length of life, and in comeliness, so that
the sons of them who lived but twenty years, will come
to live forty years. And the sons of these sons will
come to live eighty years; their sons to 160 years;
their sons to 320 years; their sons to 640 years; their
sons to 2,000 years their sons to 4,000 years ; their
;
—
such humans this India one might think it a Waveless
—
Deep 1 will be pervaded by mankind even as a jungle
is by reeds and rushes. Among such humans the
Benares of our day 2 will be named Ketumati, a royal
city, mighty and prosperous, full of people, crowded
and well fed. Among such humans in this India there
will be 84,000 towns, with KetumatI the royal city at
their head.
24. Among such humans, brethren, at Ketumati the
royal city, there will arise Sankha, a Wheei-turning
king, righteous and ruling in righteousness, lord of
the four quarters, conqueror, protector of his people,
possessor of the seven precious things. His will be
these seven precious things, to wit, the Wheel, the
Elephant, the Horse, the Gem, the Woman, the House-
father, the Councillor. More than a thousand also will
be his offspring, heroes, vigorous of frame, crushers of
the hosts of the enemy. He will live in supremacy
over this earth to its ocean bounds, having conquered
k not by the scourge, not by the sword, but by
righteousness.
25. At that period, brethren, [76] there will arise
3
1
Cf. II, 128 f. Cf. I, 79.
j6 XXVI. CAKKAVATTI-SIHANADA SUTTANTA. D. iii. 77.
. with equanimity.
. . This is wealth for a brother.
. .
And what
the meaning of power for a brother ?
is
1 That
is to say, the Fruition of Arahantsbip. Corny.
2 This
is added from Buddhaghosa. He does not think that
the merit referred to is the conquest of Mara. That follows from
the destruction of the mental intoxications. See above, I, 92, and
§ 1 of this Suttanta.
XXVII. AGGAftNA SUTTANTA. 1
A BOOK OF GENESIS.
1
On the subject of this Suttanta see Introduction to I, 105 f.
2
Visakh a. Buddha.yhoiu gives an account of her and her
mansion, built for the Order," which is much shorter, but in
agreement with the full narrative contained in the Dhammapada
Corny. I, 334 ft. The vast majority of houses were in the oldest
Buddhist period in North India what we should now call huts.
We hear only of a very few such pasadas or mansions.
Tradition describes this one as a bungalow with one upper storey.
In the Maha-sodassana (above, Vol. II) we have a description of
the most glorious palace the early Buddhists could think of. It
is a modest affair. The archaeological evidence is discussed in
Buddhist India, pp. 63-77, Figs. 3-1 1. .
3
The Corny, identifies these two with the two brahmins oi the
Tevijja Suttanta (above, I, 301) and the Vasettha Suttas of
Majjhima, Sutta 98, and Sutta-Nipata, Sutta 35.
77
:
is the best.
But in what terms, Vasettha, do the brahmins blame
and censure you to this extent ?
The brahmins, lord, say thus
Only a brahmin is of the best social grade other ;
1
Van 11 a. Literally, colour, which never means caste. See
above, I, 99. ff.
2 Abbhacikkhanti Brahmanai). The
verb often
means to misrepresent another's opinions (Majjh. 1,368; Dlgha I,
D. iii. 83. A TtOOK OF GENESIS, 79
161; Ang. Ill, 57; Vin. IV, 135). The root cikh is to take
note of, observe.
1 Khattiya, brahmana, vessa, sudda.
3 Buddhaghosa permits an alternative meaning of a a d a 1 1 ho
either as sundaro, or sako attho: excellent or own
3 =tanha (Corny.).
advantage.
So XXVII. AGGAKSA SUTTAXTA. D. iii. 84.
8. The
following, Vilsettha, is an illustration for
understanding how a norm is the best among this folk
both in this life and in the next. King Pasenadi of
Kosala is aware that the Samana Gotama has gone
forth from the adjacent 4 clan of the Sakiyas. Now the
Sakiyas are become the vassals of King Pasenadi.
They render to him homage and respectful salutation,
they rise and do him obeisance, and treat him with cere-
mony. Now, just as the Sakiyans treat King Pasenadi
of Kosala, [84] so does the king treat the Tathagata,
For he thinks Is not the Samana Gotama well born 5
;
1
Samma hetuna karanena janitva virautto
(Corny.).
2 Imasmiij loke ti attho; the world's inhabitants. The
verse from which this is quoted is given in full at the end of this
Dialogue, § 32.
3
We take dhamma
here {the word rendered norm,
standard) in the sense attributed to it by Mrs. Rhys Davids in
her discussion of this passage in Buddhism (Home University
Library) pp. 235 ff. The remarkable utterance we find in this
passage is only one of many in which the Normalism (as distinct
from Animism) of the Buddhist position is emphasized. There is
nothing melempirical about it. It is the cosmic law which is the
Norm or standard, by which alone superiority or inferiority is to
be judged.
* Weread anantara, not anuttaro. See note in text.
The Corny, has the following: anantara ti antara-vira-
hita (or vihita), attano kulena sadisa ti attho. It
agrees better with the context, which does not call for such a
word as anuttaro.
D.iii.% A BOOK OF GENESIS. bl
how a norm is
the best among this folk
both in this life and in the next.
and O
me we have lost
! Even so now when men,!
here a fragment of an old ballad, and should therefore add pure '
20. Now
those beings, Vasettha, gathered them-
selves together, and bewailed these things, saying :
3
No adhammena. The argument is that there was no
tribal difference,no difference of blood, between them and all the
rest. They were selected, set apart, for the performance of
certain duties, and they were so selected, not arbitrarily, but
according to their real fitness for the post. Each of them fulfilled
the Ideal of a noble, which included, not only righteousness, but
also other things. As will be seen, there was also an ideal, a
standard, a Norm, for each of the other groups.
1
The etymologies in this paragraph are purely fanciful and ;
1
G a n th e karonta; tayo Vede abhisan
c'eva vacenta ca, says the Corny. — compilin
Vedas and leaching others to repeat them.
says Buddhaghosa.
D. iii.95. A BOOK OF GENESIS. 91
1 Both the readings here and the logic of the word-play are
26. Now
there came a time, Vasettba, when some
Khattiya, misprizing his own norm, went forth from
home into the homeless life, saying I will become a :
1
Ci. II, 51.
a
Lit. a double-doer, dvaya-kari.
_ Buddhaghosa's elabora-
tion of this destiny in outline is of interest There is no oppor-
:
Thus spake
the Exalted One. Pleased at heart
Vasettha and Bharadvaja rejoiced in what the Exalted
One had said.
Enlightenment, sambodhi.
3 Evamdhamma; omitted in the previous translation.
Cf. 11,6; 88.
96 XXVIII. SAMPASADANIVA SUTTANTA. D. iii. for.
liberty ?
or leave this cityi, they all pass only by this gate. Only
thus is it, lord, that I know the lineage of the Norm.
They who in the long ages of the past were Arahants,
Supremely Awakened Ones, putting away the five
Hindrances, suppressing the corruptions of the mind by
wisdom, with hearts well established in the four exercises
for setting up mindfulness, thoroughly exercising them-
selves in the seven branches of enlightenment, have
wholly awaked to the uttermost awakening. They
who in the long ages of the future will be Arahants,
1
According to Buddhaghosa ou this passage Sariputta is here
alluding to the conversation between the Buddha and Sariputta's
nephew, Digha-nakha, recorded in Ma.jjh.ima I, 497 foil. Dham-
mapala in his commentary on Th. I, 995 says the same (see
Psalms of the Brethren, pp. 341, 345). It was then that Sari-
putta, listening to the talk, reached emancipation.
2
Pasidi. There is no English word that quite fits this or
"
7
9§ XXVIII, SAMI'ASADAXIYA SUTTAKTA. D. iii. 103.
know and realize for himself, even in this life, sane and
immune emancipation of intellect and intuition, and so
attaining may therein abide. Unsurpassed, lord, is
this concerning righteous doctrines. All this the
Exalted One understands, and beyond what he under-
stands there is nothing left to understand. Nor is
there any other, whether he be recluse or brahmin, who
is greater and wiser than the Exalted One, that is to
1
Literally, of the self, and external. The former terra includes
more than our subjective. Bud. Psy., 141 B.P.E., 207, n. 1
; ;
LV\pos:tor, 60.
2 This refrain each
isto be understood as repeated in full after
of the remaining riiteen sections of unsurpas sables.
B
Corny: Asampajano ti ajananto sammulho.
These four modes are held by Buddhaghosa to be the mental
evolution at rebirth of (1) human beings generally (2) the eighty ;
great theras (3) the two chief disciples of any Buddha, Pacceka-
;
1
This is the second of the so-called three wonders See
Vol. I, 276 £= Anguttara I, 170 f.
a
Devata.
3
In the first two modes, the sign and the sound, or noise have
no direct bearing on the thought that is divined, but are applied
in the same way as a modern gambler stakes on a number
he
sees or hears accidentally. In the third mode, the sound is some
remark overheard, made by persons chattering or drowsy with
sleep. Corny., cf. Points of Controversy, 239, 9.
§
—
IOO XXVIII. SAMPASADANIYA SUTTANTA. D. iii. 105.
1
I.e.,says the Corny., we divine, by the start made by prac-
tising jhana, or other exercise for insight, how far in the four
stages, and how far in the Four Paths, such and such a one will
eventually attain to.
2 Dassanasamapat ti.
3 Cf. Vol. I, p. 27.
* last two of the equally classic formula
This formula omits the
in the Khuddakapatha the Thirty-two-fold Mode matthakag,
:
in another world.
1
This is the fourth degree of dis-
cernment. Unsurpassable is this, lord, concerning
degrees of discernment.
8. Moreover, lord, unsurpassable is the way in
which
the Exalted One teaches the Norm concerning the
classification of individuals" that there are seven :
1
The consciousness namely of the Arahant, whom Karma
and its consequences no longer affect. Corny.
a Puggala-paiinattisu — as differing from the terms
conventionally applied viz., — satto, puggalo, naro, Ppso.
The seven ,-j;iai ifyin terms are dinned in the Puggaia-pannatit,
<
characterized in
exactly the same terms as in the preceding paragraph.
1 All three are similarly stated in the Brahmajala Suttanta,
Vol. I, p. 27 f.
104 XXVIII. SAMPASJDANIVA SUTTANTA. 15, iii. 109.
2
word and thought, revilers of the noble ones,
holding wrong views, acquiring karma resulting from
wrong views, are reborn after death, at the dissolution
of the body, in some unhappy state of suffering or woe.
But such and such worthy folk, well-doers in act and
word and thought, not revilers of the noble ones,
holding right views, acquiring karma resulting from
right views, are reborn after death, at the dissolution
of the body, [112] in some happy state in heaven. Thus
with the pure deva-eye, surpassing the sight of men,
does he see beings deceasing and being reborn. Un-
surpassable, lord, is this concerning knowledge of
decease and rebirth.
18. Moreover, lord, unsurpassable is the way in
which the Exalted One teaches the Norm concerning
modes of supernormal power, that there are two modes,
to wit f i)
:
—Supernormal power which is concomitant
with the mental intoxicants and with worldly aims.
This is called ignoble [power], (2) Supernormal power
which is not so concomitant. This is called noble
[power]. And what, lord, is the former, the ignoble
supernormal power ? When, lord, some recluse or
brahmin, by the means aforesaid, reaches up to such
rapture of mind, that rapt in thought he becomes able
to enjoy divers modes of supernormal power
3
: —
from
being one he becomes multiform, from being multiform,
he becomes one from being visible he becomes in-
;
and feels with the hand even the moon and the sun, of
mystic power and potency though they be he reaches ;
1
now wrecked as it was of his support and without a
2
protector.
3
2. Now Cunda the Novice, having passed the
rainy season at Pav;i, came to see the venerable
Ananda at Samagama, and coming, saluted him and
sat down beside him. So seated he said to the vener-
able Ananda: Nathaputta, sir, the Nigantha has just
died at Pava. And he being dead, the Niganthas
have become disunited and divided into two parties,
. . quarrelling and wounding one another ... so
.
1
Bhinnathupe, lit. having its stupa broken a metaphor, —
says the Corny., for foundation (platform, patittha).
a Patisaianaj, lit. a resort, to whom, as B. elsewhere ex-
plains, all go for injunctions, etc. See Bud. Psy., 1914, p. 69..
3
Pronounce Choonda, the 00 as in 'good.' According to
Buddhaghosa this is none other than the youngest brother of
SSriputta (and of Revata), called in the Theragatha Mahacunda.
See Pss. of the Brethren, pp. 11S and 350 (where we have
tentatively inferred that the Cundas were not identical).
* Cf. for the following phrases Vol. II, 112.
:!:
;
1
got [thy gospel], and thou hast got thy opportunity.
Thy teacher is not supremely enlightened his Norm ;
1
Tassa te suladdhan, lit. for thee [is] the well -got ten
paraphrased as : for thee humanity (rebirth as human) is well
gotten.
—
D.
H4 XXIX. PASADIKA-SUTTANTA. ill. 121.
1 Read Addhayasma.
U1U.X3& THE DELECTABLE DISCOURSE. J15
1
Sappatihlrakatan. The apparently elastic import of
this term is here (cf. Vol. I, 257, n. 3) further varied by Buddha-
ghosa, who paraphrases it simply by niyy an ikan, rendered
above (following freely his definition ou D h ammasan»an i
1
Brahmacarino. Paraph rased asbrahmacariyava
'"Wealthy converts (sotapanna), qualifies Buddhaghosa.
thing of saving grace for them, well proclaimed
among men.
But I, Cunda,
the teacher am now grown old,
many are the nights I have known, long is it since I
went forth, I have reached full age, I have come to my
journey's end.
15. Yet senior bhikkhus of mine are there, Cunda,
who are disciples, wise and well trained, ready and
learned, who have won the peace of the Arahant, who
are able to propagate the good Norm, who when
others start opposed doctrine, easy to confute by the
be able in confuting it to teach the Norm
truth, will
and saving grace.
its
And
bhikkhus of middle age and standing now are
there, Cunda disciples of mine and wise.'
; And
novices now are there, Cunda, disciples of mine. And
senior Sisters now are there, Cunda, disciples of mine.
And Sisters of middle age and standing now arc there,
Cunda, and novices also, disciples of mine. And lay-
men now are there, Cunda, householders of the white
robe, men of holy life, disciples of mine and among ;
22. A
new doctrine, Cunda, do I teach for subduing
[130] the mental intoxicants that are generated even
in this present life. I teach not a doctrine for the
extirpating of intoxicants in the future life only, but
one for subduing them now and also for extirpating _
them in the after-life.
by
Wherefore, Cunda, the raiment sanctioned by£ mrf-
122 XXIX. PASADIKA-SL'TTANTA. D. iii. 131.
for you, let it suffice for die purpose of warding off cold,
for warding off heat, for warding off the touch of gadfly
and mosquito, of wind and sun and snakes. 1 The alms
which are sanctioned by me for you, let that suffice to
sustain the body in life, to keep it going, to prevent
injury, to aid you in living the holy life, you taking
thought that Thus shall I overcome the former sensa-
'
1 Cf. Majjhima
I, p. ig Buddhist Suttas, S.B.E. XI,
; p. 3°3-
Buddhashosa refers to Visuddhi Magga for details.
2
Cf. Dhammasangant, § 1,348.
3
Cf. above, p. 107, § 20.
P. iii. 131. THE DELECTABLE DISCOURSE. 123
1
Cf. supra, p. 102, § 13 ; Vol. I, p. :
D. iii. 133. THE DELECTABLE DISCOURSE. 135
3
does a Tathagata exist after death ? Is that true, and
is any other view absurd ? They so asking are thus to
be answered Brother, this hath not been revealed
:
2
Here, as in Papanca Sudani on Majjhima I, T, Buddhaghosa
calls mutarj, mutva, an equivalent term for the other three
senses. And he refers vinnatan : discerned, to ideas pleasant
and unpleasant. See Buddh. Psychological Ethics, 239, n. 1
and cf. Samyutta I, 186: ditth.asu.te patighe ca mute
ca (cf. Kindred Sayings I, 237, n. 1).
3
The four alternatives are enumerated among Eel-wriggler
speculations, VoL I, p. 3g f. In this connexion, says Buddha-
ghosa, Tathagata means a person (being, sat to), presumably
any arahant, not the Buddha only.
| 2 8 XXIX. PASALHKA-SC'TTANTA. I), in. 136.
—
;
absurd :
1
Cf. above, I, 186-188. 3
Cf. Sarayutta ii., 19 f.
'
Attano sama-samag. That is, says the Corny., on :
-el of knowledge ( na a e n a ).
' Adhipanhatti.
—
I30 XXIX. PASADIKA SUTTANTA. " m. 14°.
It becomes invisible. . . .
It becomes unconscious. . . .
It becomes both. . . .
It becomes neither. . . .
1
Panfiatta. a
Vol. II, 327.
D. iii. 141. THE DELECTABLE DISCOURSE. 13 I
1
Psalms of the Brethren, p. 140, for his poem and
Cf. his
ministry; and p. 350 for another allusion to this incident.
INTRODUCTION
LAKKHAr> A SUTTANTA.
T
the sacrifices the earth and sky, the moon and the sun. As
;
new edition of the text puts the very word in question (Maha-
purisa, the superman) in brackets, as if it were an inter-
polation. This is not correct. The commentary has the
word, and the reading is confirmed by Anguttara II, 37.*
These are the only passages in the 16 vols, of the four
Nikayas in been traced. This is
which the word has so far
sufficient to show that the word
not in use as a technical
is
(i) He
hath feet with level tread. That this is so
counts to him as one of the marks of the Superman.
(2) Moreover beneath, on the soles of his feet, wheels
appear thousand-spoked, with tyre and hub, in every
1
On the following formula ct. the Buddha- leg end in The
Sublime Story Suttanta, Vol. II, 13 f., and explanatory foot-
notes; also above, p. 60; below, p. 165.
1 38 XXX. LAKKHANA SUTTANTA. D. iii. 1, 144.
(23) He
has forty teeth. . . .
1
Lit. he enter the state of going forth
if
(pabbajjam
leaving a worldly career for religion. On the
term
upeti)— ie.,
Wanderer see Rh. D., Buddhist India, 141 ff. _
1
Cf. Vol. II,p. 8,». 3 esa hi tassa dharnmata. mis
:
adds.
is his nature (a y a r, s a b h a v o), the Cy. here
3
Bhogiya. See above, Vol. I, p. 108, n. 1, and below, § 17.
Cf. M. HI, 133; J- VI, 344-
— :
1
These are also stated below, p. 183, XXXI II, XL; in
Anguttara II, 32, 248; cf. Jat.V, 330; J.P.T.S., 1909, 31.
I4 6 XXX. LAKKHANA SUTTANTA. D. iii. 1, 154.
1
We should probably read parijan' assa vovidheyyo.
— ;;
1
This curious formula, used also by Ananda of Sariputta
(Kindred Sayings, I, 87), by the Buddha himself of Sariputta
kS, III, 35) and of any believer (S., V, 376 f. cf. A., I, 45),
;
1
Read apabbajam icchag.
—
152 XXX. LAKKHANA SUTTANTA. D. iii. 1, 161.
'
Read (with Budiihaghosa) s amarj janSti for s
:
3
Referred to in Milinda 319.
—
D.Si.2,167. THE MARKS OF THE SUPERMAN. 157
2
Abhe j j a. See Mil. 359.
162 XXX. LAKKHANA SUTTANTA. D. iii. 2, 173.
he get ? [174] A
voice that commands attention all ;
1
This quaint phrase for a lion is only met with
passage. in this
* Literally, as to the quarters, their opposites
and intervening
points. The Corny, passes over these lines, nor remarks on the
absence of the Budd ho logical complement. This last omission is
quite remarkable.
D. iii. 2,177. THE MARKS OF THE 5UFEKMAN. 165
INTRODUCTION
SIGALOVADA S.UTTANTA.
This Suttanta has been translated into English by Grimblot
in Sept Suttas Palis (Paris, 1S76), by Gogerly, J.R.A.S.,
Ceylon Branch, 1847, and by R. C. Childers in the Con-
temporary Review, London, 1S76. 1 The latter entitled it
The Whole Duty of the Buddhist Layman.
Childers doubtless sought to draw the eye of the general
reader by a title borrowed from a well-known English classic.
At this time of day we should look, under a claim so com-
prehensive, for some statement of political duties, for allusions
to the senate and the forum, to affairs national and interna-
tional. It is not enough to reply that these questions of
wider ethics had not arisen. The Saddhamma was pro-
mulgated, it is true, in the kingdoms of autocrats like Pasenadi
of Kosala, and Bimbisara and Ajatasattu of Magadha. But
it was taught at the same time in the villages of the free
1
Cf. the abstract in Rhys Davids's Buddhism, London, 1907.
f
INTRODUCTION. 1
69
would have been the village or the clan on the banks of the
Gauges, where the people were full of the kindly spirit of
fellow-feeling, the noble spirit of justice which breathes
through these naive and simple sayings.'
1
Not less happy
would he the village, or the family on the banks of the
Thames to-day, of which this could be said.
The object of the young Sigala's open-air matins will seem
unfamiliar to the readers who are more accustomed to the
names of Vedic deities surviving in the allusions scattered
throughout these dialogues— to Brahma and Prajiipati, Indra
and Soma, Varuna and Isana. 2 He was probahly no brahmin,
or we might have found him tending Agni's perpetual fire,
or bathing his conscience clean in some stream of symbolical
efficacy. The Commentary does not help us. The historical
sense had not developed when the great commentators wrote,
and they are incurious as to beliefs and rites that were possibly
no longer alive at least in their own environment. It is a
noteworthy instance of this that Buddhaghosa is silent
regarding the deities just named, when he is commenting on
the Tevijja-Suttanta, as well as on the string of tremendous
attributes ascribed to Great Brahma in the Kevaddha-
Suttanta that comes before it. We
may picture him as we
would a medieval Christian cxegetist. In his milieu, Indian
or Singhalese, a certain cosmology had long been traditional
and orthodox. Outside it there were now other cults, pan-
theistic, polytheistic, atheistic. He doubtless held that dis-
cussion on the gods of these or older alien cults was as super-
fluous asdiscussion on Baal or Jupiter might have seemed, to his
Christian colleague. The only deva of whom, in the Kevad-
dha-Suttanta he has anything to say is Sakka (concerning
— *
"
Rhys Davids
_ " '
1
Hail! etc.
No. 27 identifies a god with each region, not the Four
Kings of Buddhist cosmology 3 but Agni, Indra, Varuna,
Soma, Visnu, Brihaspati. To their jaws the invoker
consigns his enemies. In the Satapatha Brahmana 3 five, and
also seven disa's as well as four are mentioned in rites. In
the Grihya Sutras + the Four quarters are to' be worshipped in
connection with certain rites. And so much self-anointing
or contact with water is enjoined that the lay celebrant may
well have had both hair and garments wet as Sigala had.
Hence it may well be that there was nothing eccentric or
even unusual in these orisons of the filially- minded 'house-
holder's son,' as he is called. It is true that the Commentary
speaks of his being asked, What are you doing? But the
Master asks only, Why are you worshipping so the several
quarters ? If he was interrupted and shown a better channel
for the sending forth of his votive gestures, this
was because
the hour had come when the Exalted One saw him. Saw
him not then only, is the Comment, but at dawn already had
the Teacher, surveying the world with the Buddha -vision,
seen him so engaged and had decided that this day will I '
1 Whitney-Lanman
translation, Harvard O. S. 7, p. 131 f.
s
above II, 242, 259 ; next Suttanta.
Cf.
> S.B.E.XII, 382; XLIII,
277, 314.
< S.BE. XXIX, 320 rf. M*J XXX, r 7 r, 194, 213, 278.
inese Sutras contain the rules of Vedic domestic ceremonies.
Grihya means houseness.
1
'
INTRODUCTION. 17
1
Cf. above II, 84 f. rendered ' persevere in kindness towards.
—
] 72 XXXI. SIGALGVADA SUTTANTA.
1
Kindred Sayings I, i
3 g; cf. 264.
— :
1
The MSS. call him Singalo, Sigalo {both variants of
the Pali for jackal) and Singiilako, which has merely the
affix of a#eiii:.v. of cho ai.ljcui i\ e (cf. Greek -kk, Latin -cits) or of the
diminutive. The Singhalese MSS. mostly read Sigala.
173
—— —
1^4 XSSI. SIGALOVADA SUTTANTA. D. iii. 182.
a
he makes friendly profession as regards the past he ;
1
B. paraphrases byrattirjanutthana-silena: by habit
rises not at night.
2 These last six
variations) with -v
No. 74, to Matanga.
3 Such as a supply of rice was put by for you we sat watch- ;
ing the road, but you did cot come, and now it is gone bad. In
the next case a present of corn is spoken of in the future. Corny.
4 Such as, you want a cart, and his has a wheel off, or a
broken axle. Corny.
— —
1 78 XXXI. SIGALOVADA SUTTANTA. [> >>> 1H7.
others.
On four grounds the fellow-waster companion is
19.
tobe reckoned as a foe in. the likeness of a friend :
who sympathizes.
22. On four grounds the friend who is a helper is to
be reckoned as sound at heart he guards you when :
—
1 With respect to taking
to whatever
life, etc., you propose to
do, he consents saying Good, friend, let's do it.
: With respect
to right acts, the same method applies. Corny.
The MSS. are equally divided between consents and dissents
-'
1
Ifhe sees yon fallen down anywhere in the village after
drinking spirits, lit' sits down by you till you wake, lest your
cioak should be stolen. Corny.
? If you go to him burdened with a commission involving
outlay, he presses you to accept double what you will require to
t,pund. Corny.
3 The literal sense of an u-ka nip'-ako is one who vibrates
worthy of my heritage.
1
Thus Buddhaghosa prettily amplifies, taking the idea perhaps
from Dhammapada, ver. 49.
* Mittani. Cf. S. I, 214. The Corny, explains by mitte,
friends.
3
Which is to serve for doing good ? asks B.
portion The
first ; he can both give gifts to idiguux and the destitute,
with it
East, so life begins with parents' care teachers' fees and the ;
the ethics of the Buddhist layman, and it does not enter into any
one of the divisions of the Eightfold Path nor of the thirty-seven
constituent qualities of Arahantsfiip. Hence no member of the
Buddhist order takes any vow of obedience ; and the vows of
a Buddhist layman ignore it. Has this been one of the reasons
for the success of Buddhism? It looked beyond obedience.
—
—:
they rise before him, they lie down to rest after him ;
1
See above 4j 12.
- Ayirakena or ayyirakena. B. is silent as to this
unusual term. Cf. Jat. II, 349. On the metathesis cf.
Ed. Muller, Pali Gram., p. +9 .
3
I.e.,constant relaxation so that they need not work all day,
and special leave with extra food and adornment for festivals, etc.
Corny.
—
D. in. igz. THE SIGALA HOMILY. I03
their work well and they carry about his praise and
;
good fame.
Thus is the nadir by him protected and made safe
and secure.
33. In five ways should the clansman minister to
recluses and brahmins as the zenith :— by affection in
act and speech and mind by keeping open house to
;
ATANATIYA SUTTANTA.
On we have already commenled incidentally
this Suttanta
in the preceding and the Maha-Samaya Suttantas (II, 283).
Here we wish very briefly to consider the position of these
r a k k h a n's, parittas or prayers for safety in the
Buddhist cult. Paritta (pari-tra) means protection, from
a root tra, to rescue. It is a different word from the
parittai) (parltra, limited, little) on which we have
commented elsewhere. 1 And it is more often used than its
synonym rakkhaij, the term used here. A list of parittas
is given in the Questions of King Milinda ftrs. I, 231), and
the sanction of their use is there made one of the horns of a
dilemma, thus :— The Parittas were promulgated by the
'
a
verses so called 4 the Banner-crest is in the Sakka-Saijyutta
; ;
e Vol. II, ro4 f.; Pss. of the Brethren (probably only), verses
—
the universe an order or law which he called Dhamma—
justifies him in the practice of the paritta. The kernel of
Buddhist doctrine is insight into the moral cosmic order
into the eternal truth of 111 and of its arising and passing,
and of the Path whereby it may be overpassed. But this
order is not a finished, rigid, alien measure which may be
1
Chapter IX, p. 313. According to the Sasanalankara quoted
in Gray :
C. A. F. RHYS DAVIDS.
: —
on Vulture's Peak.
Now the Four Kings, 1 having set a guard, a screen,
a patrol over the four quarters with a great army of
Yakkhas, of Gandhabbas, of Kumbbandas, went to
Vulture's Peak when night was far spent, lighting up
the whole mountain with their effulgent beauty.
3
And
there they saluted the Exalted One and sat down at one
side. And of the [attendant] fairies 3 some saluted
only and sat down at one side, some exchanged
greetings and compliments of politeness and courtesy,
and took their seats on one side some saluted him with ;
,r
3 Yakkha.
See the identical formula in II, 350.
*
Cf.
1 Vol. II,
357= 111,35-
u
1 The Buddha acquiesces as if he did not know this raksha-
. . ,
1
B. apparently interprets these (who are 'freed': nibbuta
by the Nibbana of the kilesas) as Arahants. But, he says,
' Commentary refers this and the next two Hoes to the
the '
Buddhas, and in the fourth line only understands the wise to ' '
be meant.
" Hitarj, by the suffusion of love. Comy.
3
Aditiya putto.
* Sag vari, a name for night, elsewhere found only a later m
work : the Jataka Comy. IV, 44 1" VI, 243 13
; .
'
6. And where the sun goes down, Aditis child,
Orbed and vast, e'en as he goeth down
Ceaseth the day, and when he goeth down
The Shrouder cometh, men are wont to say.
D. m. 199.
192 XXXII. THE ATANATIYA SUTTANTA.
hall
Named Bhagalavati, where congregate
The Yakkha sprites. And round about are trees
'»
Tarn pitthi abhiruyha is B.'s only explanation of the
curious term e'kakhuram katva.
a Aparena, Corny, aparabhage. Not on the
' west, as
in Grim blot.
3 The double name of one city ; so Corny.
According
* to he was
tradition, in a former birth a very
charitable sugar-growing brahmin.
6 So Corny, reading for ya tto, ya t o.
:
SANGITI SUTTANTA.
An English translation of this Suttanta by the Rev.
Suriyagoda Sumangala was published at Calcutta in 1904
by the Mahabodhi Society.
It and the following Suttanta, in concluding the Digha
Nikaya, form for that work a novel departure. Novel, not
—
because they are compiled as catechisms we have already
met with an exposition so compiled in the Mahasatipatthana
Suttanta, Vol. II, pp. 337-45, where there is a lengthy dis-
course, possibly an interpolation, by question and answer, on
the so-called Four Aryan Truths, another in the Maha
Nidana Suttanta (Vol. II, pp. 51-68), not to mention yet other
dialogues which are in part catechetical. The novelty lies in
this, that the materials are arranged on the plan observed at
much greater length throughout the Fourth, or Anguttara
Nikaya. This plan is not that of the first and second Nikayas,
which arc professedly grouped according to length, nor that
of the third Nikaya, where the grouping is more intelligently
done, namely, according to subject. It is a grouping where
the points or chief items brought forward are grouped
numerically and in arithmetical progression. Recourse to it
must have been on mnemonic grounds, grounds that would
be of great importance in an unwritten mass of doctrine.
It is not equally obvious why the compilation of doctrinal
items in this form should have been attributed to Sariputta.
In the Commentarial tradition of the procedure at the First
Council, as told by Buddhaghosa, 1 in the Commentary on
the Digha Nikaya, it is related that, whereas Ananda was
required to testify to the circumstances under which every
Sutta in the Nikayas was uttered, the other three Nikayas
were handed over to the disciples of (the late) Sariputta,
Maha Kassapa (the president) and Anuruddha respec-
tively. Thus it was the Majjhima that fell to the school
of Sariputta, and not the Anguttara, as we should have
expected, had Sariputta, in his teaching, always preferred
the numerical method. Nor is his teaching more amply
represented in the Suttas of the Anguttara than in those of
1
Sumangala VilasmI I,
198
INTRODUCTION. 1 99
1
Kindred Sayings I, 87 f.; Psalms of the Brethren, verses
1231-3, 1082-6, 1176 f. ; Kindred Sayings I, 242.
''
Majjhiraa I, 214.
200 XXXIII. SANGITI SUTTANTA.
'
Lord, a new mote-hall named Ubbhataka has lately
been built by us Mallas of Pava, and no recluse or
brahmin or any human being whatever has yet occu-
pied it. [208] Let, lord, the Exalted One be the
first to make use of it. That it has first been used by
the Exalted One will be for the lasting good and
happiness of the Pava Mallas.'
The Exalted One by his silence assented.
3. When they marked his assent, they rose and
saluted him, passing round by his right, and went to
the mote-hall, They spread the whole hall with carpets,
arranged seats, put a bowl of water ready, hung up an
oil lamp, and returned to the Exalted One. Saluting
1
B.'s comments on these four verbs in the Sonadanda
Suttanta (I, 159) should be compared with those on the same
passage in S. I, 114, given in Kindred Sayings I, 140, n. 4.
- Apparently a leading family name among the
Mallas both of
Pava and the neighbouring village, Kusin:Ir;i. See II, 1S1.
3
Literally, ' wrapped in silence, wrapped in silence.' '
Wher-
ever he looked, there that part was silent.' Corny.
D.iii. 1,210. THE EECITAL, 2 °3
set forth
badly has their doctrine and discipline been
s on p.
204 XXXIII. SANG1TT SUTTANTA. U.m. 1,311.
I.
1
Cf. above, p. 11 5 f.
* Cf. Khp. IV; A. V, 50, 55. The Digha alone gives the
second aphorism. 'Cause': Shara, usually meaning 'food,' is
a thing adduced,' brought up.' Four kinds of fihara
literally ' '
x. Proficiency in elements
4
and in understanding
them.
Proficiency in the (twelve) spheres of sense and
xi.
5
in the (twelve factors of the) causal formula.
xii. Proficiency in assigning specific causes, and_ in
eliminating elements that are not causal [in a specific
6
effect].
^^^^_^^__
1 With this list compare Anguttara I, 83 L, and below,
XXXIV, 1, 3, etc.
w I e N ma by which in this connection the tour incor-
5. ,
shared partly by
167 !ii- II 7 « 1; Bud. Psy. Eth., p. 348) a-
Proficiency (k us
discip'es '(Points of Controversy, 139 *)
'
'
intelligence-with-understaiiJirig
1-u^j is by B., defined as
'
a
further specialized in x. as learning,
f pa'niVi'-pajanana),
remembering, grasping, intuition, in *> the last two phn M
reflection in xi." as learning by heart,
plus the last group, m
b understanding of procedure, in xii. as determining.
xi ,
.
1
[213] xiii. Rectitude and shamefaced ness.
xiv. Patience and gentleness,
2
xv. Mildness of speech and courtesy.
xvi. Kindness 3 and love. 4
xvii. Absence of mind 5 and want of intelligence,
xviii. Mindfulness and intelligence.
xix. Unguardedness of faculties 8 and intemperance
in diet.
xx. Guardedness of faculties and temperance in
diet.
xxi. The powers of judging and of cultivation.
xxii. The powers of mindfulness and concentration.
xxiii. Calm and insight.
7
grasp. a
xxv. Mental grasp and balance,
xxvi. Attainment in conduct and in [sound] belief.
10
xxvii. Failure in conduct and in [sound] belief.
11
[214] xxviii. Purity in conduct and in belief.
xxix. Purity in belief and the struggle according to
12
the belief one holds.
xxx. Agitation over agitating conditions and the
systematic exertion of one [thus] agitated.
xxxi. Discontent in meritorious acts and persever-
ance in exertion.
1
In Bud. Psy. Eth., g 1340, this term is not laj javo (defined
ashiribalarj.g 30}, but ad davom
2
Cf. Bud. Psy. Eth., g 1343 f.
3
Literally, Not-hurting, defined as 'pity.*
4
Defined as purity of fraternal love (metta).
5
I.e., of mindfulness (sati), muddleheadedness. Bud. Psy-
Eth., § 1349.
Cf, Bud. Psy. Eth., g 1345 f.
7
Cf. ibid., g 1355 f.
B Nimitta, on which see Points, 3S7 f. Refers to jhana-
B
Grasp = effort (viriyan). Corny.
10
Di11h iassociated with sampada,
, sampanno, is
always used in this sense. Cf. Points, 26g, n. 3. In the Corny,
the contents of xxvii precede those of xxvi.
11
Bud. Psy. Eth.,§ 1365 f.
12
Ibid., p. 357, n. 2.
D. iii. 1, 214. THE RECITAL. 207
2
xxxii. The higher wisdom and emancipation. 1
III.
intelligence.
iii. Three kinds of evil conduct, to wit, in act, word
and thought.
1 V i
j j a . The term annexed from brabi
and made to refer, not to the three Vedas, bi
field of 'insight,' intellectual and mystical, as in i, 124, or, as
here (Corny.), to three tracts of that field, viz.— ibid., Nos. 14-16.
Cf. A. I, 163-5 ! Psalms of the Sisters, p. 26, n. 1.
2 Both intellectual riddance of the five Hindrances and Nib-
ban a. Corny.
3
Cf. with Sum. V. Asl. 407 on this passage. Bearing on
rebirth' (pat san dhivasen a), it apparently refers to the
i
akusa1a 81 m
means either am
' bad root or root of all that is '
'
f.). all other worldly (secular) thoughts, and (3) the nine
§ 365,
spiritual thoughts. Corny. In the BatmdhatukaSutta' (M. Ill,
'
"ivesfour.
7
Corny. Cf. Dhs., §; 1096-1100, and above, p. 175, «. 1.
B., besets kings and recluses the second, the king's officials ;
1
xxv. Three limits, to wit, individuality, its rising,
2
its cessation.
Three [modes of] feelings, to wit, pleasant,
xxvi.
painful and neutral feeling.
xxvii. Three states of suffering, to wit, pain, con-
ditioned existence, change. 3
[217] xxviii. Three 'heaps,' to wit, that of wrong-
doing entailing immutable evil results, that of well-
doing entailing immutable 4 good results, and that of
everything not so determined.
xxix. Three doubts, 5 to wit, doubts, perplexity,
inability to decide, dissatisfaction concerning past,
future and present.
xxx. Three things which a Buddha' has not to guard 5
decease from this life. In the latter, the present is any threefold
instant (nascent, static, cessant) past and future precede and
;
follow that.
1
Sakkayo, 'The five aggregates (body and mind) of
grasping.' Corny.
1
The discontinuance, extinction(nibbana)of both.' Corny.
'
3
The first dukkhata is painful feeling, the second is neutral
feeling, but is our oppressed awareness of the tyranny of birth,
old age, and dissolution. The third is pleasant feeling, but with
the accompanying sense of liability to be plunged into sorrow.
Such is the substance of B.'s comment
1
Niyata: certain, fixed. Thefirst are the crimes enumerated
in Points, So, n. 5 cf. p. 177, n.
;
1 the second, the fourfold Path
',
6
Tathagata, here clearly meaning a Buddha, at least
according to commentarial tradition, since B, proceeds to show
the little difference in the case of 'other Arahants,' who needed
to take care. He instances the conduct of Sariputta in the
'
Catuma-sutta,' M. I, 459, explaining the latter's motive. Cf.
Ang. IV, 82, where the friends is omitted.
' '
1
Literally, 'somewhats.' The secondary meaning is para-
;
phrased by '
palibodho.' Cf. B.here, and Corny, on Dhp. 200
(III, 258).
1
I.e., the ministry due to parents, to children, wife and
dependents, and to the religious world. Ang IV, 45 cf. II, 70. ;
B
Or non-reacting. A psycho- physical category. See Bud.
Psy. Eth., §§ 754-6. The third kind is also applicable to very
subtle matter. Corny.
1
—
Sankhara: because 'they compound co-existent states
and states of future-life-results; they make a heap (rasim).'
Corny. But cf. above, p. 204, n, 2.
*° Anerijabhisankhiiro :
— it compounds what is immov-
able . . . has become result, is immaterial ... a synonym for
will for rebirth in the Arijpa heavens. Corny. Cf. S. II, 82 f.
Vibh. T35, 340.
* I.e., the puthujjana, or 'man in the street,' average
person.
b Whom the novices speak of as ' thera.' Corny.
e Grounds for profit, advantages.
7
To be consulted in detail in the Samanta pasadika (B.'s
Corny, on the Vinaya). Corny.
2
15
baneful longing.'
Hi. Three purities, to wit, of action, speech and
thought.
7
Three factors of the anchorite, to wit, a
[220] liii.
speech,
certain attitude respecting conduct, respecting
respecting thought.
to pro-
Hv. Three proficiencies, to wit, proficiency as
3
gress, regress, and the means of success.
lv. Three intoxications, to wit, the
pride of health,
the pride of youth, the pride of life.
effort] to wit,
Ivi. Three dominant influences [on ;
influence of the
the influence of self-criticism], the
community, the influence of spiritual things.
i
Cf. Iti-vuttaka, § 6i. „ .. .
XXXIII. SANGITI-SUTTANTA.
with the
future ;—' So will it be in time to come,' or (3)
present :— So has ' it come to pass at the present day.
lviii. Three branches of wisdom, to wit, knowledge
of one's former lives, knowledge of the decease
and
rebirth of beings, knowledge in the destruction
of the
1
'intoxicants.'
lix. Three states, to wit, deva-consciousness, the
2
divine states, the Ariyan state."
Three wonders, to wit, the wonder of mystic
Ix.
power, the wonder of manifestation, the wonder of
education. 3
IV.
sublime emotion (cf. I, p. 317 f.), the third is that of the Fruitions.
9 See * See Vol. II, p. 327
I, p. 277 f. f.
;
;
4
v. Four developments of concentration, to wit,
that
which when practised and expanded, conduces to
(1) pleasure in this life; {2) acquisition of intuition
and insight (3) mindfulness and well-awareness
;
4 Ang. II,
Above, p. 123 f.
3 44.
Proceeding from sun, moon, gems, etc. S. Sumangala
"
the sun is up and there is light, and vice virst't during the day.'
6 —
3
Cf. Bud. Psy., 117 f. Bud. Psy. Eth., §§ 265 f. Dial., ; ;
2
mind, such an effort is called exertion in self-control.
(2) What is exertion in elimination ? Herein, brethren,
a brother, when a sensual, malign, or cruel thought has
arisen, will not endure it, but puts it away, suppresses,
exterminates it and makes it non-existent. Such 3^,
5
Of this category, (1) and (a) occur in S. II, 57 f. There they
are described respectively as the four truths applied to
' '
decay '
s On yoniso
as thus rendered, cf. K.S. I, 131, and in Index.
'
1
Cf. S. Ill, 53, where B.'s comment is fuller: consciousness,
functioning by the other four khandhas, eventuates in action;
action (karma) entails rebirth, hence it
1
Agatim gacchati, literally, he goes to a not-going, or
wrong going, or impasse. See above, XXIX, 8 26 XXXI, 5. ;
3
Bhavabhavo,exiatence-nonexistence, is an idiomatic ex-
pression for future life or annihilation, e.g. Sutta-Nipata, 496 (and
Corny.) av higher or lower rebirth, Psalms of the Brethren,
;
verse 784. Here, according to B., it means oil, honey, ghee, etc.
4
S* XXVIII, § 10.
6 I.e., when
engaged in concentration (samadhi), are cold
and other hardships endured ? Are sensuous thoughts tolerated ?
6
Namely, when jhana, insight, a Path, a Fruit, Nibbana
is reached. Corny.
D. iii. 1, 230. THE RECITAL, 22 1
7
destruction of intoxicants, to be realized by insight.
1
(1) is the course followed by
ascetics (acelakas); (2) is
passions but tearfully
that of the religions student handicapped by
persevering (3) is that of the sensualist
;
(4) that of the recluse
;
1
Bud. Psy. Eth., p. 305,
Cf. n. 1. B. repeats the same
comment in both Commentaries.
- In other words, '
takings, seizings.' Corny.
3 Cf. above XXVIII, § 5 .
4
The second of these is illustrated by the slaughter of an
animal by a butcher. The other three cases are referred to the
decease and rebirth of the devas referred to in Vol. I, pp. 32 and 33,
and of other devas respectively.
D.iii. 1,232. THE RECITAL. 233
[237] desire for his good, not for his hurt. I will speak
Akanittha world. 2
3
xix. Five spiritual barrennesses. [238] Herein,
friends, a brother doubts, is perplexed about the
satisfied.
Master, comes to no definite choice, is not
He being thus, his mind does incline (lit. bend)_ towards
ardour, devotion, perseverance, exertion this is the :
—
first barrenness. When he doubts, is perplexed about
the Doctrine, the Order, the Training, these are, in
» See Bud. Suttas (S.B.E. XI), p. 223 f., also for following
section (XX.) translation of the Cetokhila Sutta, Majjhima I.
:
friends, when
a brother is contemplating sensuous de-
sires, his heart does not leap forward to them, nor rest
complacent in them, does not choose them. 1 But when
he is contemplating renunciation of them, his heart leaps
forward, rests complacent in it, chooses it. [240] This
frame of mind he gets well in hand, well developed,
well lifted up, well freed and detached from sense-
desires. And those intoxicants, those miseries, those
fevers which arise in consequence of sense-desires, from
all these he is freed, nor does he feel that sort of feeling.
2
xxvi. Five thoughts by which emancipation reaches
maturity, to wit, the notion of impermanence, the notion
of suffering in impermanence, the notion of no-soul in
suffering, the notion of elimination, the notion of
passionlessness.
These fivefold doctrines, friends, have been perfectly
set forth ... for the happiness of devas and men.
VI.
1
Samadhi nimittaij. On nimittajj see Points of
Controversy, p. 3S7 f.
* Suppatividdhai] pan fi ay a.
a
I.e., Arahantship. Corny.
3
Dhamma: the co-ordinated impressions of sense, and all
mental objects.
4 Kaya.
See above, p. 229, », 3. s Mano-vinnanai).
1
iya
232 XXXIII. SANGITI SUTTANTA. D. iii. 2, 246.
a
The primary meaning of the first four is earth, water, fire,
D. Hi. 2, 248. THE RECITAL. 233
VII.
3. There are Sevens in the Doctrine, friends, which
have been perfectly set forth by the Exalted One who
• These, says B., are fully explained in the Visuddhi Magga
P.T.S. ed. i., pp. 197-228.
9
Satat a. In his Corny, on A. II, 198, B. explains by nicca,
•"-Abhijatiyo, explained as just jatiyo, which means
equally birth and social status.
* E. takes 'dark,' 'bright,' when
applied to birth to mean
'obscure,' 'high bom when applied to life and conduct, to
1
;
3
applied by them
and to be a term borrowed from the Jains,
to one who died within ten years (nid-dasa vassakale
matam)? of attaining saiutship. Its ordinary meaning in com-
mentarial Pali is exposition.
4 Cf. below, p. 263, viii.
236 XXXIII. SANGITI SUTTANTA. D. 111.2,253.
x. Seven stations .
1
Cf. 1, ii, xxvi, and pp. 102. 127 of text.
* Cf. 1, 11, xviii; Vol. II, p. 66.
3
Vinfiati a t thi t i, rendered resting-place of cognition
Vol. II, p. 66.
4
Two of the RGpa spheres, 'above' that of the Brahm
'below' the Pure Abodes (cf. 5, xvii.). Cf. above, I, 30 f, ; I
VIII.
Doctrine,' friends,
3. 1. There are 'Eights in the
[similarly] set forth Which are they ?
i. Eight wrong factors of character and conduct, to
5 livelihood,
wit, wrong views, intention, speech, action,
effort, mindfulness, concentration.
rid
2 They continue sedent, in the sense of something not got
of,' is B.'s definition ofanusaya's.
illustrative references are given
8See Vin. Texts I, 68, where
totneCoUawiggafibid., Vol. III).
Tightnesses
-
,,,_<*
(the 'Anyan
Lit. '.vrongnesses and in (ii.)
1
•
contriving
Application of the mind to an object or mental
'
must be understood.
:
wit, one who has attained the stream [or First Path].
'
'
for alms and does obtain his fill of poor or rich food
and thinks I've gone about
:
'
for alms and have
. . .
'
Either from fear of blame, or of future retribution .
Corny.
240 XXXIII. SANGITI SUTTANTA. D. iii. 2, 259.
'
he give to me '; (5) because one thinks 'giving is
will
blessed '; (6) because one thinks I cook these do not '
;
'
Ah if only I may be reborn at the dissolution of the
!
L
All rebirth in other %vorlds, from the
Nibbana or Araharit
point of view, was low in range. But the Brahma vraffi was
also lowest in the Rupa heavens.
Only in the upper Rupa
Parinibbaua be obtained, when not accomplished on
worlds could
world. as an adornment to
But na
dul ^""-'
— the mmd studying calm
--- --
and insight, they make thought tender, and then,
«,.._.-
such a
Brahma*vihara emotions (I, 317. t, § 76) can lead to
rebirth. _ .
a in otnei
1
xi. Eight deliverances, to wit, (1) he, picturing
any material feature of himself, sees such material
features [as they really are]. (2) Not picturing any
such, [262] he sees material features external to his
own. (3) He decides that it is beautiful.^ (4) By
passing wholly beyond all consciousness of material
qualities, by the dying out of the awareness of sensory
reaction, by the unheeding of any awareness of differ-
ence, he enters into and abides in that rapt ecstasy which
is a consciousness of infinite space. (5) By passing
wholly beyond such a sphere of consciousness, he
enters into and abides in that rapt ecstasy which is a
consciousness of the infinitude of consciousness itself.
(6) By passing wholly beyond such a sphere of con-
sciousness, he enters into and abides in that rapt
1
Or releases, or emancipations (cf. Bud. Psy. Eth., p. 63), c
'stages' of the same (Dial. II, 119). These are also jhana
incidents. Cf. above, p. 216, viL
a Namely, the k a sin
a, or abstracted bare colour or lustre i
the object selected, wherewith to induce self-hypnosis.
D. iii. 2, zfi3. THE RECITAL. 243
all in concord. . . .
IX.
or one love an
[2031 is doing, will do me an injury,
bestowed, is bestowing, will bestow
injury or he has
what gam would
a benefit on one I dislike, true.' But
about It?
there be to either of us jf I quarrelled
iii. Nine spheres inhabited by beings. The first
tie first iour
four are described in terms verbatim of
stations of consciousness [2, 3, «.] (5.)
There are
1 hese live in
beings without perception or feeling.
* Aghatara bandhati.
i
So Corny. Cf. Vis. Magga, p. 297 £
344 XXXIII. SANGITI SUTTANTA. 0.111.2,864.
1
the sphere of the 'unconscious devas.' (6) There
friends, which
3. There are Tens in the Doctrine,
have been perfectly set forth by the Exalted One who
knows, who sees. Here should there be chanting by
all in concord, not wrangling ... for the
happiness of
devas and men Which are the tens ?
2 Herein,
i. Ten doctrines conferring protection. (1)
prescribed,' etc., is p a t i m
o k k h a-s am va r a.
246 XXXIII. SANGITI 5UTTANTA. D. iii. 2, 267.
1
K a sin a, 'in the sense of entire (sakala).' Corny. Cf.
Bud. Ps. Eth., pp. 43 £, n. 4; 57 f-, n. 1.
3 On the varying number of these objects in Buddhist litera-
'
'
1
A curious use of sacca (fact or truth). 'This view, that
view is true! Thus patiyekkam gahitani ,'
Corny.
. .
I.
3
2. is One thing,
There friends, that helpeth much,
One thing that is to be developed, One that is to be
understood, One that is to be eliminated, One that
belongs to disaster, One that leads to distinction, One
that is hard to penetrate. One that is to be brought to
pass, One that is to be thoroughly learnt, One that is
to be realized.
i. Which One thing helpeth much ? Zeal in things
that are good.
ii. Which One thing is to be developed ? i
Mindful- '
II.
to be realized.
i. Which Two help much? Mindfulness and
deliberation.
ii. Which Two are to be developed? Calm and
insight.
iii. Which Two are to be understood? Mind and
body. 7
1 Rupadisu. Corny.
-
Ay out So. I.e., taking the changing as permanent, etc.
3 Of Patb, Corny.
as result, after insight.
I.e., to understand when reflecting
* on fruition gained. This
was an attribute of Emancipation (Vin. Texts, 1., 97, § 29,
Majjhima I. 167, etc.) and Nibbana. See (x.).
5 See above, p. 204..
e Namely, 'under the bo-tree.' Corny. Hence, according to
B., Tathagata here means clearly a Buddha, and not any
Arahant. , . „
7 See above, p. 205. B. passes over this answer. Element
u) has here somewhat the meaning of conditions
of being,
(d h a. t
III.
Three 3
i. which help much:— intercourse with
. . ,
IV.
pa 1 1 i), as here.
2
Cf. Vol. II. p. 327 f. above, p. 214 (i.). ;
3 Cf.
p. 219 (xvii). * Cf. above, p. 218 (xi.).
: —
D. iii. 1, 278. THE TENFOLD SERIES. 255
5
honesty, energy, insight.
ii. Five to be developed
.
:—the five factors ot
. .
feeling, percep-
of grasping to wit, material qualities,
volitional and other complexes,
consciousness.
tion,
iv Five eliminated ;—the Five Hin-
. to be
drances, to malevolence, sloth and
wit, sensuality,
torpor, excitement and worry, doubt.
first three J h an a s
respectively. The third expresses
two and
telepathic (thought-reading) insight.
The fourth
(clairvoyance). The fifth is msignt
insight of the heavenly eye ' '
v. Fivebelonging to decline :
. .
the five spiritual
. —
barrennesses, to wit, doubt, in the Master, etc., mutual
discord. 1
vi. Five . . . belonging to distinction: — the five
spiritual faculties, to wit, faith, energy, mindfulness,
concentration, insight.
vii. Five . . . hard to penetrate . — the five ele-
any but the noblest men ;' 4 (4) this rapture is good, '
VI.
Sir
i. that kelp much:— 'Cos.
. .
six occasions of
.
as on p. 230, i.).
to be eliminated ;—the six groups ot
, t . ,
iv. Six . . .
—
surpassable experiences -.—(detailed ibid.).
to be realised:— the six superknow-
X. Six . .
the
led^es Herein, friends, a brother (t) enjoys
1
various modes :— being one, he
wondrous gift in its
invisible he
becomes many ... he becomes . . . ;
wall solid
goes without obstruction through a . . .
beings,
his mind he understands the minds of other
mind as pas-
other persons ; he discerns the passionate
... the freed mind as freed, the unfree mind
sionate
as unfree (4) he recalls to
;
mind the various temporary
VII.
on p. 236).
iv. Seven to be eliminated:
. the seven forms
. . —
of latent bias, to wit, the bias of sensual passion . . .
ibid.).
x. Seven to be. realised: —
the seven powers of the
Arahant. Herein, friends, for a brother who is Arahant
(i) theimpermanence of all conditioned things is well
seen as it really is by perfect insight. This is one of
his powers, on account of which he recognizes that for
him the 'Intoxicants' are destroyed. (2) That sen-
1
suous worldly desires are like coals of fire is well seen
as it really is etc. ... (as above) destroyed. (3)
His heart is inclined to, set upon detachment he has ;
VIII.
on p. 241).
iv. Eight to be eliminated [287] the eight wrong —
factors of character and conduct (as detailed on . . .
P- 2 37)-
v. belonging to decline:
Eight . .
the eight bases
. —
of slackness :— Herein, friends, let a brother have some
work todo . . (as detailed on p. 238).
—
.
p. 239).
vii. Eight . . . hard to penetrate .-—the eight un-
timely, unseasonable intervals for life in a religious
order. (as detailed on p. 244, but omitting the fourth :
— 'rebirth as Asura
. .
').
who is energetic, not' for the slacker; for one who has
presence of mind, not a confused mind for one whose ;
1
not in conceit, craving and opinion, not for one who
delights therein.
ix. Eightthoroughly learnt: the eight posi-
to be —
tions of mastery {as detailed on p. 2+1).
. . .
IX.
2. There are Nine Things that help much . , . that
must be realized.
i. Nine
that help t/mck : —
the nine states of mind
and body which are rooted in orderly thinking 2 : To —
one so thinking, gladness arises, in him gladdened,
rapture arises, his mind enraptured the body is satisfied,
one whose body is thus appeased is at ease, he being
happily at ease, the mind is stayed, with mind thus
stayed, concentrated, he knows he sees [things] as they
really are, and he thus knowing thus seeing turns in
repulsion, repelled he becomes passionless hence he ;
is set free.
ii. Nine to be developed:- —-the nine factors in wrestling
for utter purity, to wit, the purification of morals, of the
mind, of views, the purification of escaping from doubt,
that of intuition and insight into what is the [genuine]
path, and what is not, that of intuition and insight into
progress, the purification which is intuition and insight,
that which is understanding, that which is emancipation. 3
1
Expansion of papanca This term is by the Commenta-
tors usually analyzed into these three, the term itself being left
unequated.
a
Cf. above, pp. 229, 251, vi.
3
On the later scheme of this 'purity,' cf. Compendium,
p 210 f. Here the first seven are given, the eighth is omitted
(panna occurs only twice in the book), the ninth is developed
separately. B.'s sparse comments agree with the definitions,
p. 212 f., but he refers the reader to Visnddhj Magga for more,
also to the Ratha-Vinita,' presumably M. I, Sutta 24, especially
'
ing section).
vii. Nine hard to penetrate .—the nine differences :
> Repeated verbatim from the Maha Nidana Suttanta (Dial. II,
widely understood.
concept rather than percept, or perception
* On the four kinds, see p. 25+-
: : :
must be realized.
1. Ten that help much : the ten doctrines conferring —
protection, fi) Herein, friends, a brother is virtuous,
lives self-controlled {as detailed on p. . . . 245/).
ii. Ten that must be developed :—the ten objects for
self-hypnosis (as detailed ok p. 247).
. . .
in v.).
vii. Ten hard to penetrate .-—the ten Ariyan methods
of living. Herein, friends, a brother has got rid of
five factors . (as detailed ihid.).
. .
cessation.
1
Or 'fields,' or ' spheres,' Ay atan an i. Cf. Expositor I, 186.
- Cf. the first eight, p. 237.
; ;
[Envoi]
KLHI-l
J
APPENDIX.
NAMES IN ATANATIYA SUTTANTA.
+ Inda, Dial. I, 310, cf. II, 299, called Indra, II, 308 (in
Sarjyutta I, 206, Petavatthu II, 9, 65, 66, we meet
with an Inda-ka Yakkha).
t Soma, Dial. I, 310 II, 290.
;
Yugandhara.
Gopala.
Suppagedha.
Hirl.
Nettl.
Mandiya. . . .... ...
V
Paficalacanda in Jat. V, 430, 437. brahmin, in ibid. 1, 433.
(vihara), 214 ;stations of, 219 f., 256 maturity of, 330
;
Elements, 205, 20S, 319, 232 f., 251, hymn to, 190 f. wearied, 202 ;
01denberg,3, 35, 67
Obedience, 181, n. 4
Observance, 348 Quarters, 188 f.; worshipof, 169 f.,
19°
Ri'ia, r93.
Pajunna, 196 Ki'.^nha, 33, 173
Panida, king, 74, 196 Kakkhasas, 142
Pancalacauda, 196 Rapture, 262. Seejhana, Concen-
Parakusina(a, 193 tration, Ecstasy
Parakusitanala, 193 Razor's edge, 1 19
Realisation, 221
Realised, things to be, 250 f.
Restraint, fourfold, 43
Pflva.
'
Personality, 222
Peta's, 191 ]
Sakiyas, Safcyas [Pali SakkSi,8of.,
Pirit,iS6
Pith, reaching the, 43 f.
'
Sakka, 169
272
Vedlcgods, JSS
Vesah shrines, 14 ; assemblies, 16
J
Ve^uinitta, 196
imangala, Rev, S., IPS, ; VessS (Vaisya), origin of, 91
jmukha, 196 Vessavana, deva-king of the north
makkhatta, 1 f., 8 f. (or Kuvera), iSS f.
rulha, deva-king of the south,
191
lakkha, deva-king of the west,
Ward runes, guardian spells, 185 f., "Work, 239, 261. See Karma
189 f. Worldly concerns, 241, 261
Wealth, evolution of, etc, 6; f.; Worlds, of the Three-and-Thirty,
spiritual = love, etc., 76 etc., 17, 241 ; Radiant, etc., 26,
Wei-irinsf away, 265 82 f., 212, 236 unconscious, 301.
;
Anusaya, 237, n. 2
Ama^gahika ditthi, 41, n. 2
Abhit-etasika, [08, n. 2
Kukkuiasampatika, 72, n. :
Cf. Sum. V. U2 i
L
,
Tiracchanakatha, 33, n. 2
meant, construe the sentence^ as
Tuniliklra, 192, n. 5
akBsanafica ayatanam assa t:
aka=rmancayatanaiM. IVhen ob-
ject is meant., construe : akasa- — Dkthisampanno, 206
naiicnm eva ayatanaa^ ?r aka=.i- nipa, 59, n. 3
natica tam ayatanafica t: akasa-
Dhamma, 230, M. 3
219 (trs. II, 15) k.irai.iai) karoti is cf. 220; Enenjabhi", 211, n. 3*
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