“ That illustrious Brahmā, the Great Brahmā, the Supreme One, the Mighty, the All-seeing, the Ruler, the Lord of all, the Maker, the Creator, the Chief of all, appointing to each his place, the Ancient of days, the Father of all that are and are to be, he by whom we were created, he is stedfast immutable eternal, of a nature that knows no change, and he will remain so forever and ever. ”

“ And in the early dawn a number of the brethren assembled, as they rose up, in the pavilion; and this was the trend of the talk that sprang up among them, as they were seated there. ‘How wonderful a thing is it, brethren, and how strange that the Blessed One, he who knows and sees, the Arahat, the Buddha Supreme, should so clearly have perceived how various are the inclinations of men! For see how while Suppiya the mendicant speaks in many ways in dispraise of the Buddha, the Doctrine, and the Order, his own disciple young Brahmadatta, speaks, in as many ways, in praise of them. ”

“ That does he know, and he knows also other things far beyond (far better than those speculations) ; and having that knowledge he is not puffed up, and thus untarnished he has, in his own heart, realised the way of escape from them, has understood, as they really are, the rising up and passing away of sensations, their sweet taste, their danger, how they cannot be relied on, and not grasping after any (of those things men are eager for) he, the Tathāgata, is quite set free. ”

“ Chapter III 1. ‘There are, brethren, recluses and Brahmans who hold the doctrine of an unconscious existence after death, and who maintain in eight ways that the soul after death is unconscious. And how do they do so?
2. ‘They say of the soul: “The soul after death, not subject to decay, and unconscious,
(1) has form, (2) is formless, (3) has, and has not, form, (4) neither has, nor has not form (5) is finite, (6) is infinite, (7) is both, (8) is neither. ”

“ When outsiders speak in praise of me, or of the Doctrine, or of the Order, you should acknowledge what is right to be the fact, saying: “For this or that reason this is the fact, that is so, such a thing is found among us, is in us.”
7. ‘It is in respect only of trifling things, of matters of little value, of mere morality, that an unconverted man, when praising the Tathāgata, would speak. ”

“ To them on account of the sensations arises craving, on account of the craving arises the fuel (that is, the necessary condition, the food, the basis, of future lives) , from the fuel results becoming, from the tendency to become arises rebirth, and from rebirth comes death, and grief, lamentation, pain, sorrow, and despair. It is, brethren, when a brother understands, [\q 054/] as they really are, the origin and the end, the attraction, the danger, and the way of escape from the six realms of contact, that he gets to know what is above, beyond, them all [185] . ”

“ And who can doubt but that some, if not all of them, may also have had their influence on the new doctrine? There was always much philosophising in India outside the narrow and inexact limits [\q xxvii/] of the so-called six Darsanas; and we have to thank Buddhist scholars for preserving, in their Pāli and Sanskrit works, the evidences of such philosophy as the priests wished to exclude from notice [8] . ”

“ They are not mentioned elsewhere except in the list of gods in the Mahā Samaya (p. 287) .↑ Buddhaghosa on this has a curious note. The gods, though of great glory, are delicate in body. A man, having- gone without food - for seven days even, may restore his strength by the use of clear broth and so on. But the gods can’t play tricks with themselves; and if they lose their heads and forget their meal-times, they die-pass away from that state. The poor gods! ”

“ Those gods who are not debauched in mind do not continually burn with envy against each other, so their hearts do not become evil disposed one towards another, nor their bodies feeble and their minds imbecile. ”

“ Whereas some recluses [\q 020/] and Brahmans, while living on food provided by the faithful, earn their living by wrong means of livelihood, by low arts, such as soothsaying, to the effect that:
[10] The chiefs will march out. The chiefs will march back. The home chiefs will attack, and the enemies’ retreat. The enemies’ chiefs will attack, and ours will retreat. The home chiefs will gain the victory, and the foreign chiefs suffer defeat. ”

“ Burnouf avoids this by rendering the phrase generally ‘serving the great,’ and Neumann has ‘practising sorcery.’ Neither of these guesses seems happy. Mahat in composition is elsewhere always mahā in Pāli, and we possibly have here a sandhi for mahatī-upaṭṭhānam, in the sense of worship of the Great Mother, the Earth, with covert allusion to Mahī. This would give excellent sense, as the worship of the Mother Earth was closely associated in the popular mind with witchcraft. A god or goddess is certainly meant, and one so associated would be best in place here. ”

“ In both the passages Jāt. 11, 200, 250 the knowledge is simply that of judging from a man’s appearance that he is rough or bad. and it is the good man in the story (in the second case the Bodisat himself) who is the anga-vijjā-pāṭhako. So at Jāt. V, 458 it is by anga-vijjā that the Bodisat prophesies that a man will be cruel.↑ Vatthu-vijjā. Childers (Dict., p. 559) has ‘pool’ instead of ‘house,’ having misread sara for ghara (s and gh are nearly alike in Sinhalese) . The craft is further explained by Buddhaghosa in his comment on the Mahā-parinibbāna Sutta I, 26. ”

“ Ath-v III, 30 is a charm to secure concord in a family, compare VII, 52; and there are several charms in the Athara-veda for success in gambling.↑ Saṃvadanaṃ. Childers calls this a magic art, following Burnouf who calls it sorcery. Buddhaghosa explains it as astrology. The fact is all these expressions are technical terms for acts of astrology or sorcery, they none of them occur elsewhere either in Pāli or Sanskrit, and the tradition preserved by Buddhaghosa may be at fault in those cases in which the use of the word had not survived to later times. ”

“ Yet all the previous translators, except Burnouf, translate by the singular-’the king will march out,’ &c. It is evident that we have to understand ‘chiefs,’ and not the ‘king ‘: and that not absolute monarchies, but republican institutions of a more or less aristocratic type, were in the mind of the composer of the paragraph.↑ Nakkhatta, translated by Gogerly and Neumann a ‘planet.’ Buddhaghosa explains it by ‘Mars and so on.’ This may apply to planets, but also to stars in general, and I know no other passage where the meaning of the word is confined to planets. ”

“ Buddhaghosa merely says ‘a seat beyond the allowed measure,’ but that must refer to height, as the only rule as to measure in seats is the 87th Pācittiya in which the height of beds or chairs is limited to eight ‘great’ inches (probably about eighteen inches) . The Sinhalese Sanna adds ‘a long chair for supporting the whole body.’ At Jāt. I, 208 a man lies down on an āsandī so as to be able to-look up and watch the stars. At Dīgha I, 55 = Majjhima 1,515 = Saṃyutta 111, (where the reading must be corrected) , the Āsandī is used as a bier. ”

“ But the Commentary and Sanna give no help, and the word has only been found in this list.↑ All the five words in this list recur at A. III, iii but the context there is as undecisive as it is here, and the Commentary (fol. di of the ‘Turnour MS. at the India Office) , though slightly different, gives no better help.↑ Aṅgaṃ, literally ‘limbs.’ Buddhaghosa distinguishes this from lakkhaṇaṃ (No. 5 in this list) , and from anga-vijjā (No. 16) . It is not found, in this sense, anywhere in the texts.↑ Nimittaṃ, literally ‘marks,’ or ,signs.’ Buddhaghosa tells a story in illustration. ”

“ Here end the Long Paragraphs on Conduct.
28. ‘There are, brethren, other things profound, difficult to realise, hard to understand, tranquillising, sweet, not to be grasped by mere logic, subtle, comprehensible only by the wise [142] These things the Tathāgata, having himself realised them and seen them face to face, hath set forth; and it is of them that they, who would rightly praise the Tathāgata in accordance with the truth, should speak. ”

“ Sampha occurs alone in the Hemavata Sutta, and at Jāt. VI, 295; A. 11, 23.↑ Samārambhā cannot mean ‘planting’ as Dr. Neumann renders it.↑ Kaṃsa-kūṭa. The context suggests that kaṃsa (bronze) may here refer to coins, just as we say in English ‘a copper,’ and the word is actually so used in the 11th and 12th Bhikkhunī Nissaggiya Rules -the oldest reference in Indian books to coins. The most ancient coins, which were of private (not state) coinage, were either of bronze or gold. Buddhaghosa (p.79) explains the expression here used as meaning the passing off of bronze vessels as gold. ”

“ IV, 7 (where it is called honourable) , at M. I, 85, and several times in the Milinda (pp. 3, 59, 78, 178 of the Pāli text) , and muddiko as the person who practises that craft at D. I, 51 and Vin. IV, 8. The Sinhalese comment on this (quoted in my translation of the Milinda, 1, 91) shows that the art there was simply arithmetic, using the joints or knuckles of the fingers as an aid to memory. And this is no doubt the meaning in our paragraph.↑ Gaṇanā. Buddhaghosa’s comment on this is acchiddakā-gaṇanā, in contradistinction to the last. ”

“ Gogerly translates ‘weights,’ Childers sub voce has ‘counterfeit metal,’ and Neumann has ‘Māss.’ Buddhaghosa is obliged to take kaṃsa in the meaning of ‘gold pot,’ which seems very forced; and there is no authority for kaṃsa meaning either weight or mass. On the whole the coin explanation seems to me to be the simplest.↑ Buddhaghosa gives examples of each of these five classes of the vegetable. kingdom without explaining the terms. But it is only the fourth which is doubtful. It may mean ‘graftings,’ if the art of grafting was then known in the Ganges valley.↑ Āmisa. ”