{"id":35399,"date":"2022-08-20T18:00:12","date_gmt":"2022-08-20T11:00:12","guid":{"rendered":"https:\/\/tamhoc.org\/?p=35399"},"modified":"2022-08-23T21:16:23","modified_gmt":"2022-08-23T14:16:23","slug":"kinh-truong-bo-05-eng-kinh-cuu-la-dan-dau-kutadanta-sutta-by-t-w-rhys-davids","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/20\/kinh-truong-bo-05-eng-kinh-cuu-la-dan-dau-kutadanta-sutta-by-t-w-rhys-davids\/","title":{"rendered":"Kinh tr\u01b0\u1eddng b\u1ed9 05 Eng &#8211; Kinh C\u1ee9u-la-\u0111\u00e0n-\u0111\u1ea7u (K\u016btadanta sutta)  by T.W. Rhys Davids"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35399\" class=\"elementor elementor-35399\">\n\t\t\t\t\t\t<div class=\"elementor-inner\">\n\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-a4fa150 elementor-section-full_width elementor-section-content-space-around elementor-section-height-default elementor-section-height-default\" data-id=\"a4fa150\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-no\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-0249ea7\" data-id=\"0249ea7\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div 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onclick=\"history.forward()\">>><\/button>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-7ade407 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"7ade407\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-1452e9d\" data-id=\"1452e9d\" data-element_type=\"column\">\n\t\t\t<div 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elementor-widget-text-editor\" data-id=\"3006154\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>\t\t<div data-elementor-type=\"section\" data-elementor-id=\"31528\" class=\"elementor elementor-31528\">\n\t\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-720fccfb elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"720fccfb\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-3161dcc5\" data-id=\"3161dcc5\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-7390c913 elementor-widget elementor-widget-toggle\" data-id=\"7390c913\" data-element_type=\"widget\" data-widget_type=\"toggle.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<div class=\"elementor-toggle\" role=\"tablist\">\n\t\t\t\t\t\t\t<div class=\"elementor-toggle-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-1931\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-1931\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon elementor-toggle-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-closed\"><i class=\"fas fa-caret-right\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-opened\"><i class=\"elementor-toggle-icon-opened fas fa-caret-up\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a href=\"\" class=\"elementor-toggle-title\">Kinh Trung B\u1ed9 005 Kinh C\u1ee9u-la-\u0111\u00e0n-\u0111\u1ea7u (K\u016btadanta sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-1931\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1931\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/20\/kinh-cuu-la-dan-dau\/\" target=\"_blank\" rel=\"noreferrer noopener\" data-type=\"URL\" data-id=\"https:\/\/tamhoc.org\/2020\/10\/20\/kinh-cuu-la-dan-dau\/\">Kinh C\u1ee9u-la-\u0111\u00e0n-\u0111\u1ea7u (K\u016btadanta sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/20\/kinh-truong-bo-05-eng-kinh-cuu-la-dan-dau-kutadanta-sutta-by-t-w-rhys-davids\/\" rel=\"bookmark\">Kinh tr\u01b0\u1eddng b\u1ed9 05 Eng \u2013 Kinh C\u1ee9u-la-\u0111\u00e0n-\u0111\u1ea7u (K\u016btadanta sutta) by T.W. Rhys Davids<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/21\/kinh-truong-bo-05-pali-kinh-cuu-la-dan-dau-kutadanta-sutta\/\" rel=\"bookmark\">Kinh Tr\u01b0\u1eddng B\u1ed9 05 Pali : Kinh C\u1ee9u-la-\u0111\u00e0n-\u0111\u1ea7u (K\u016btadanta sutta)<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/03\/kinh-truong-bo-ah05-kinh-cuu-la-dan-dau-kutadanta-sutta-kinh-cuu-la-dan-dau-a-ham\/\" rel=\"bookmark\">Kinh Tr\u01b0\u1eddng B\u1ed9 AH05 \u2013 Kinh C\u1ee9u-la-\u0111\u00e0n-\u0111\u1ea7u (K\u016btadanta sutta) \u2013 Kinh C\u1ee9u-la-\u0111\u00e0n-\u0111\u1ea7u ( A H\u00e0m)<\/a><\/li><\/ul><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-toggle-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-1932\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-1932\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon elementor-toggle-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-closed\"><i class=\"fas fa-caret-right\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-opened\"><i class=\"elementor-toggle-icon-opened fas fa-caret-up\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a href=\"\" class=\"elementor-toggle-title\">Ph\u1ea7n gi\u1ea3ng gi\u1ea3i<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-1932\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1932\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/29\/gg-kinh-phap-mon-can-ban-trung-bo-kinh-nikaya\/\" target=\"_blank\" rel=\"noopener\">Gi\u1ea3ng gi\u1ea3i c\u01a1 b\u1ea3n<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/21\/giao-an-truong-bo-kinh-kinh-cuu-la-dan-dau-kutadanta-sutta\/\" rel=\"bookmark\">Gi\u00e1o \u00c1n Tr\u01b0\u1eddng B\u1ed9 Kinh \u2013 Kinh C\u1eedu La \u0110\u00e0n \u0110\u1ea7u (k\u00f9tadanta Sutta)<\/a><\/li><li>C\u00e1c b\u00e0i gi\u1ea3ng<\/li><li>T\u00e0i li\u1ec7u tham kh\u1ecfa<\/li><\/ul><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t\t\t<script type=\"application\/ld+json\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@type\":\"FAQPage\",\"mainEntity\":[{\"@type\":\"Question\",\"name\":\"Kinh Trung B\\u1ed9 005 Kinh C\\u1ee9u-la-\\u0111\\u00e0n-\\u0111\\u1ea7u (K\\u016btadanta sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/20\\\/kinh-cuu-la-dan-dau\\\/\\\" target=\\\"_blank\\\" rel=\\\"noreferrer noopener\\\" data-type=\\\"URL\\\" data-id=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/20\\\/kinh-cuu-la-dan-dau\\\/\\\">Kinh C\\u1ee9u-la-\\u0111\\u00e0n-\\u0111\\u1ea7u (K\\u016btadanta sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/20\\\/kinh-truong-bo-05-eng-kinh-cuu-la-dan-dau-kutadanta-sutta-by-t-w-rhys-davids\\\/\\\" rel=\\\"bookmark\\\">Kinh tr\\u01b0\\u1eddng b\\u1ed9 05 Eng \\u2013 Kinh C\\u1ee9u-la-\\u0111\\u00e0n-\\u0111\\u1ea7u (K\\u016btadanta sutta) by T.W. Rhys Davids<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/21\\\/kinh-truong-bo-05-pali-kinh-cuu-la-dan-dau-kutadanta-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Tr\\u01b0\\u1eddng B\\u1ed9 05 Pali : Kinh C\\u1ee9u-la-\\u0111\\u00e0n-\\u0111\\u1ea7u (K\\u016btadanta sutta)<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/03\\\/kinh-truong-bo-ah05-kinh-cuu-la-dan-dau-kutadanta-sutta-kinh-cuu-la-dan-dau-a-ham\\\/\\\" rel=\\\"bookmark\\\">Kinh Tr\\u01b0\\u1eddng B\\u1ed9 AH05 \\u2013 Kinh C\\u1ee9u-la-\\u0111\\u00e0n-\\u0111\\u1ea7u (K\\u016btadanta sutta) \\u2013 Kinh C\\u1ee9u-la-\\u0111\\u00e0n-\\u0111\\u1ea7u ( A H\\u00e0m)<\\\/a><\\\/li><\\\/ul>\"}},{\"@type\":\"Question\",\"name\":\"Ph\\u1ea7n gi\\u1ea3ng gi\\u1ea3i\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/29\\\/gg-kinh-phap-mon-can-ban-trung-bo-kinh-nikaya\\\/\\\" target=\\\"_blank\\\" rel=\\\"noopener\\\">Gi\\u1ea3ng gi\\u1ea3i c\\u01a1 b\\u1ea3n<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/21\\\/giao-an-truong-bo-kinh-kinh-cuu-la-dan-dau-kutadanta-sutta\\\/\\\" rel=\\\"bookmark\\\">Gi\\u00e1o \\u00c1n Tr\\u01b0\\u1eddng B\\u1ed9 Kinh \\u2013 Kinh C\\u1eedu La \\u0110\\u00e0n \\u0110\\u1ea7u (k\\u00f9tadanta Sutta)<\\\/a><\\\/li><li>C\\u00e1c b\\u00e0i gi\\u1ea3ng<\\\/li><li>T\\u00e0i li\\u1ec7u tham kh\\u1ecfa<\\\/li><\\\/ul>\"}}]}<\/script>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t<div class=\"elementor-column elementor-col-50 elementor-top-column elementor-element elementor-element-2161222\" data-id=\"2161222\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-7188f4a1 elementor-widget elementor-widget-text-editor\" data-id=\"7188f4a1\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm\">https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4>Sacred Books of the Buddhists<br>Volume II<\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4>D\u012bgha Nik\u0101ya<\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4>Dialogues of the Buddha<br>Part I<\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4><a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/dn\/idx_digha_nikaya.htm#p5\">Sutta 5<\/a><\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4>K\u016b\u1e6da-Danta Suttanta\u0271<\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":1} -->\n<h1>The Wrong Sacrifice and the Right<\/h1>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p>Translated from the Pali by T.W. Rhys Davids<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Public Domain<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Originally published under the patronage of<br>His Majesty King Chul\u0101lankarana,<br>King of Siam<br>by The Pali Text Society, Oxford<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"\/>\n<!-- \/wp:separator -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[160]<\/strong><\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4><strong>Introduction<br>to the<br>K\u016b\u1e6dadanta Sutta<\/strong><\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p>Whoever put this Sutta together must have been deeply imbued with the spirit of subtle irony that plays no less a part in the Suttas than it does in so many of the&nbsp;<em>J\u0101takas.<\/em>&nbsp;I have already called attention to the great importance for the right understanding of early Buddhist teaching of a constant appreciation of this sort of subtle humour<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n1\">1<\/a>]<\/sup>. It has been hitherto, so far as I am aware, entirely overlooked that is, in the Suttas; every one recognises it in the&nbsp;<em>J\u0101taka<\/em>&nbsp;tales. The humour is not at all intended to raise a laugh, scarcely even a smile. And the aroma of it, pervading the whole of an exposition \u2014 none the less delightful because of the very serious earnestness of the narrator, all the while, as regards the ethical point at issue \u2014 is apt to be lost sight of precisely because of that earnestness. And just as a joke may be explained, but the point of it spoilt in the process, so in the attempt to write about this irony, much more delicate than any joke, one runs great danger of smothering it under the explanatory words.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The attempt, nevertheless, must be made. And it is most easy, perhaps, to do so by an example which no one will dispute. In the&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_151\">R\u0101jov\u0101da J\u0101taka<\/a><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n2\">2<\/a>]<\/sup>&nbsp;we are told of the two kings, reigning over the famous lands of Benares and Kosala, who simultaneously determined to examine into their own faults! No courtier would tell them of any. So they each went, and went in vain, to the people in the city, outside the palace on a similar quest. Finding no fault-finders there, they each went on to the city gate, and then to the surrounding suburbs, all in vain. So they each made over the kingdom to their respective ministers, and with a single attendant as charioteer, sallied forth into the world,&nbsp;<a><strong>[161]<\/strong><\/a>&nbsp;to find some one to tell them of their faults. Bent on this, so serious, quest, the two came face-to-face in a low cart-track with precipitous sides. Each calls on the other to make way for a king. Both are kings! How to settle the point? &#8216;I have it,&#8217; says one charioteer: &#8216;Let the younger give way. The kings turn out to be exactly of an age. &#8216;Then let the lord of the lesser realm go back.&#8217; Their kingdoms are exactly equal in size. And so on, in succession, are found to be the strength of their two armies, the amount of their treasure, the glory of their renown, the fame of their realms, the distinction of their caste, and tribe, and family. Then at last comes the solution. The king of Kosala overcomes evil by evil. Of the other, the king of Benares, it is said:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Anger he conquers by calmness,<br>And by goodness the wicked,<br>The stingy he conquers by gifts.<br>And by truth the speaker of lies.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n3\">3<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And on this being proclaimed, the king of Kosala and his charioteer alighted from their chariot. And they took out the horses, and removed their chariot, and made way for the king of Benares.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>There is not a word in the whole story, here told in abstract<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n4\">4<\/a>]<\/sup>&nbsp;to suggest that it is not all sober history. But of course the whole story is invented. The two kings are brought on to the stage merely to carry on their broad shoulders, the moral of the tale, and the dry humour of the predicament in which they find themselves is there to attract attention to, to add emphasis to, the lesson taught.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>What is the especial point in this fun \u2014 a kind of fun quite unknown in the West? It is the piquancy of the contrast between the mock seriousness of the extravagant, even impossible details, and the real serious earnestness of the ethical tone. The fun of the extravagance can be matched, easily enough, in European, and especially in American humour. The piquancy of this contrast is Indian, and especially Buddhist. Even the theosophic myth-makers of the Vedas had a sense of the humour in the incongruities, the half realities of their myths. One feels it occasionally even in the Br\u0101hma\u1e47as. In the Upanishads it is very marked. The Liturgy of the Dogs, the Fable of the Senses, the War of the Devas and Asuras, and several other such episodes&nbsp;<a><strong>[162]<\/strong><\/a>&nbsp;have this mixture of unreality and earnestness, and it finds its perhaps most touching expression in the legend of Naciketas. And the Buddhists, in their&nbsp;<em>J\u0101taka<\/em>&nbsp;stories, often adopted and developed old Indian tales of a similar sort.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But why should we think that this sort of humour is confined to the&nbsp;<em>J\u0101takas?<\/em>&nbsp;We have a&nbsp;<em>J\u0101taka<\/em>&nbsp;story of the Great King of Glory, certainly based on the Sutta of the same name, for it expressly quotes it, and embodies the numerous details which lead up to the sublime lesson at the end of it<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n5\">5<\/a>]<\/sup>. And those details are at least as extravagant as the details in the&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_151\">R\u0101jov\u0101da J\u0101taka.<\/a>&nbsp;Allowing for all the earnestness undeniably animating both the story-teller and the hearers, it is clear that they enjoyed, all the time, the dry humour of the exaggeration and grotesqueness of the details of the story as it went along. Now the details are given only in the Sutta; and omitted, as well known, in the J\u0101taka. They build up a gorgeous fairy tale in which the ancient mythology of the sun-myth is brought into play in order to show how the greatest possible majesty and glory of the greatest and best of all possible kings is, after all, but vanity. And the details, here also, in the Sutta, are enlivened by an intentional exaggeration, a designed dry humour, similar to that in the R\u0101jov\u0101da J\u0101taka, above referred to.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>A similar state of things is found in the&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/dn\/idx_digha_nikaya.htm#p27\">Agga\u00f1\u00f1a Sutta,<\/a>&nbsp;as pointed out above in the&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.03.rhyt.pts.htm#pg96\">Introduction to the Amba\u1e6d\u1e6dha;<\/a>&nbsp;in the&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/dn\/idx_digha_nikaya.htm#p11\">Keva\u1e0d\u1e0dha Sutta,<\/a>&nbsp;translated below; and in many other Suttas. In all of them there is the same exaggeration, the same dry humour, the same restrained art of the storyteller. It is impossible not to see that to the early tellers and hearers of these legends, always striking, often with a special beauty of their own, the unreality of the whole thing was just as evident, and was meant to be as evident, as it is now to us. They knew quite well that the lesson taught was the principal matter, the main point compared with which all others were quite subservient. And it made no difference that, for instance, the Great King of Glory was expressly identified with the Buddha in a former birth. They accepted it all; and entered none the less into the spirit of the legend as legend, because they enjoyed both the lesson and the manner of the telling of it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And so, I would submit, stands the case also with our present Sutta. The whole legend is obviously invented&nbsp;<em>ad hoc.<\/em>&nbsp;Its details are not meant to be taken seriously as&nbsp;<a><strong>[163]<\/strong><\/a>&nbsp;historical fact. The forced twist given to the meaning of the words&nbsp;<em>vidh\u0101<\/em>&nbsp;and&nbsp;<em>parikkh\u0101ro<\/em>&nbsp;is not serious. The words could not be used in the new sense assigned. What we have is a sort of pun, a play upon the words, a piece of dialectic smartness, delightful to the hearers then, and unfortunately quite impossible to be rendered adequately, in English prose, for readers now.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And it is quite open to question whether this does not apply as much to the whole Sutta as to the legend of King Wide-realm. The Brahman K\u016b\u1e6dadanta (pointed-tooth) is mentioned nowhere else, and is very likely meant to be rather the hero of a tale than an historical character. In that case we should have before us a novelette, an historical romance, in which the Very Reverend Sir Goldstick Sharp-tooth, lord of the manor of Kh\u0101numata, \u2014 cruel enough, no doubt, and very keen on being sure that his &#8216;soul&#8217; should be as comfortable in the next world as he was, now, in this, makes up his mind to secure that most desirable end by the murder of a number of his fellow creatures, in honour of a god, or as he would put it, by celebrating a sacrifice.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In order to make certain that not one of the technical details \u2014 for to the accurate performance of all these the god was supposed to attach great weight \u2014 should be done wrong, the intending sacrificer is ironically represented as doing the very last thing any Brahman of position, under similar circumstances, would think of doing. He goes to the Sama\u1e47a Gotama for advice about the modes of the ritual to be performed at the sacrifice; and about the requisite utensils, the altar-furniture, to be used in making it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Buddha&#8217;s answer is to tell him a wonderful legend of a King Wide-realm, and of the sacrifice he offered \u2014 truly the most extraordinary sacrifice imaginable. All its marvellous details, each one settled, be it noted, on the advice of a Brahman, are described with a deliberate extravagance none the less delicious because of the evident earnestness of the moral to be inferred.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Brahman of our Sutta wants to know the three modes in which the ritual is to be performed. The three &#8216;modes&#8217; are declared in the legend (\u00a7 15) to be simply three conditions of mind, or rather one condition of mind at three different times, the harbouring of no regret, either before or during or after the sacrifice, at the expenditure involved. And the material accessories required, the altar-furniture, the priest&#8217;s outfit, what is that? It is the hearty co-operation with the king of four divisions of his people, the nobles, the officials, the Brahmans, and the householders. That&nbsp;<a><strong>[164]<\/strong><\/a>&nbsp;makes four articles of furniture. And eight personal qualifications of the king himself. That makes other eight. And four personal qualifications of his advising Brahman make up the total of the sixteen articles required. No living thing, either animal or vegetable, is injured. All the labour is voluntary. And all the world co-operates in adding its share to the largesse of food, on strict vegetarian principles, in which, alone, the sacrifice consists. It is offered on behalf, not only of the king himself, but of all the good. And the king desires to propitiate, not any god, but living men. And the muttering of mystic verses over each article used and over mangled and bleeding bodies of unhappy victims, verses on which all the magic efficacy of a sacrifice had been supposed to depend, is quietly ignored.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>It is all ironical, of course \u2014 just the very contrary, in every respect, of a typical Vedic sacrifice. And the evident unreality of the legend may be one explanation of the curious fact that the authors of the&nbsp;<em>J\u0101taka<\/em>&nbsp;book (notwithstanding that King Wide-realm&#8217;s Chaplain is actually identified in the Sutta with the Buddha himself in a previous birth) have not included this professedly&nbsp;<em>J\u0101taka<\/em>&nbsp;story in their collection. This is the only case, so far discovered, in which a similar omission has been made.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Having thus laughed the Brahman ideal of sacrifice out of court with the gentle irony of a sarcastic travesty, the author or authors of the Sutta go on to say what they think a sacrifice ought to be. Far from exalting King Wide-realm&#8217;s procedure, they put his sacrifice at the very bottom of a long list of sacrifices each better than the other, and leading up to the sweetest and highest of all, which is the attainment of Arahatship.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Here again, except in the last paragraph, there is nothing exclusively Buddhistic. That a sacrifice of the heart is better than a sacrifice of bullocks, the ethical more worthy than any physical sacrifice, is simply the sensible, rational, human view of the matter. The whole long history of the development of Indian thought, as carried on chiefly by Brahmans (however much it may have owed in the earliest period to the nobles and others), shows that they, the more enlightened and cultured of the Brahmans, were not only as fully alive to this truth as any Buddhist, but that they took it all along for granted.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Even in the Vedas themselves there is already the germ of this view in the mental attitude as regards Aditi and Varu\u1e47a. And in the pre-Buddhistic Ch\u0101ndogya, in the mystic identification of the sacrifice with man<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n6\">6<\/a>]<\/sup>&nbsp;we find&nbsp;<a><strong>[165]<\/strong><\/a>&nbsp;certain moral states placed on an equality with certain parts of the sacrificial procedure. And among these moral states,&nbsp;<em>ahi\u0271s\u0101,<\/em>&nbsp;the habit of causing no injury to any living thing, is especially mentioned. This comes very near to the Hebrew prophet&#8217;s: &#8216;I will have mercy, and not sacrifice.&#8217;<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n7\">7<\/a>]<\/sup>&nbsp;The more characteristically Indian point of view is, no doubt, in the words of the old saying long afterwards taken up into the Mah\u0101bh\u0101rata, that it is truth (not mercy) that outweighs a thousand sacrifices.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n8\">8<\/a>]<\/sup>&nbsp;But there is a very great probability that the&nbsp;<em>ahi\u0271s\u0101<\/em>&nbsp;doctrine, foreshadowed in the Upanishad, and afterwards so extravagantly taken up by the Niga\u1e47\u1e6dhas, the Gains of the Buddha&#8217;s time, was also a part of the earlier Gain doctrine, and therefore not only in germ, but as a developed teaching, pre-Buddhistic. Though the Buddhists did not accept this extreme position, there would seem therefore to be no valid reason for doubting the accuracy of the Buddhist tradition that their view of sacrifice was based on a very ancient belief which was, in fact, common ground to the wise, whether inside or outside, the ranks of the Brahmans.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Our Sutta is, then, merely the oldest extant expression, in so thorough and uncompromising a way, of an ancient and widely held trend of opinion. On this question, as on the question of caste or social privileges, the early Buddhists took up, and pushed to its logical conclusions, a rational view held also by others. And on this question of sacrifice their party won. The Vedic sacrifices, of animals, had practically been given up when the long struggle between Brahmanism and Buddhism reached its close. Isolated instances of such sacrifices are known even down to the Muhammadan invasion. But the battle was really won by the Buddhists and their allies. And the combined ridicule and earnestness of our Sutta will have had its share in bringing about the victory.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That they did win is a suggestive fact. How could they have done so if the Indians of that time had been, as is so often asserted of them by European writers, more deeply addicted to all manner of ritual than any other nation under heaven, more superstitious, more averse to change in religious ceremonial? There seems to me no reason to believe that they were very different, in these respects, from&nbsp;<a><strong>[166]<\/strong><\/a>&nbsp;Greeks or Romans of the same period. On the contrary there was a well marked lay feeling, a wide-spread antagonism to the priests, a real sense of humour, a strong fund of common sense. Above all there was then the most complete and unquestioned freedom of thought and expression in religious matters that the world had yet witnessed. To regard the Indian peoples through Brahman spectacles, to judge them from the tone prevalent in the Srauta and G\u1e5bihya S\u016btras, it would seem impossible that this victory could have been won. But it was won. And our views of Indian history must be modified accordingly.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"\/>\n<!-- \/wp:separator -->\n\n<!-- wp:paragraph -->\n<p>There is a curious expression in the stock phrase describing the learned Brahman, so often found in the&nbsp;<em>Pi\u1e6dakas,<\/em>&nbsp;which I have left untranslated in this Sutta, being uncertain as to the meaning in which it was used at the time when our Sutta was composed. It will be instructive, in more ways than one, to collect and consider the other passages in which the word occurs.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>Lok\u0101yata<\/em>&nbsp;is explained by Wilson as &#8216;the system of atheistical philosophy taught by K\u0101rv\u0101ka,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n9\">9<\/a>]<\/sup>&nbsp;and by the Petersburg Dictionary as &#8216;Materialism&#8217;. Now the description of the good Brahman as put, in the Buddhist Suttas, into the mouth of Brahmans themselves,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n10\">10<\/a>]<\/sup>&nbsp;mentions&nbsp;<em>Lok\u0101yata<\/em>&nbsp;as one branch of his learning. The whole paragraph is complimentary. And though the exact connotation of one or two of the other terms is doubtful, they are all descriptive of just those things which a Brahman would have been rightly proud to be judged a master of. It is evident, therefore, that the Dictionary interpretations of the word are quite out of place in this connection.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yet they are each of them, at least for a later period, well authenticated. Kum\u0101rila Bha\u1e6d\u1e6da, in his V\u0101rttika (verse 10), charges the&nbsp;<em>M\u012bm\u0101\u0271s\u0101<\/em>&nbsp;system with having been, for the most part, converted into a&nbsp;<em>Lok\u0101yata<\/em>&nbsp;system, and claims for his own book the merit of bringing it back to theistic lines.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n11\">11<\/a>]<\/sup>&nbsp;Now of course the&nbsp;<em>M\u012bm\u0101\u0271s<\/em>ists would indignantly deny this. Kum\u0101rila, who seems to have been a good deal of a bigot, is here merely hurling at adversaries, who claimed to be as orthodox as himself, a term of abuse. But it is clear that he uses that term in the sense of &#8216;atheistic.&#8217; The exact phrase&nbsp;<a><strong>[167]<\/strong><\/a>&nbsp;would be&nbsp;<em>n\u0101stika,<\/em>&nbsp;as opposed to his own&nbsp;<em>\u0101stika-patha:<\/em>&nbsp;that is, the system or the man who says &#8216;there is not,&#8217; an infidel. This is somewhat wider than atheist; it comes however, in Kum\u0101rila&#8217;s mouth, to much the same thing.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sa\u1e45kar\u0101c\u0101rya uses the word&nbsp;<em>Lok\u0101yata<\/em>&nbsp;several times,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n12\">12<\/a>]<\/sup>&nbsp;and always in the same specific sense as the view of those who look upon the soul as identical with the body, as existing only so long as the body exists, not continuing, after death, in a new condition and separate from the body. A very similar, if not indeed the very same view is also controverted in the&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.01.rhyt.pts.htm\">Brahmaj\u0101la Sutta<\/a>&nbsp;(above, P. 46); and is constantly referred to throughout the&nbsp;<em>Pi\u1e6dakas<\/em>&nbsp;under the stock phrase&nbsp;<em>ta\u0271 j\u012bva\u0271 ta\u0271 sar\u012bra\u0271.<\/em><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n13\">13<\/a>]<\/sup>&nbsp;But it is never called&nbsp;<em>Lok\u0101yata<\/em>&nbsp;in the&nbsp;<em>Pi\u1e6dakas.<\/em>&nbsp;It seems to be the view that there is a soul; but that it is diffused through the body, and dies with it; and is not a separate unity, within the body but not of it, which flies away from the body after death. It is not necessary to suppose that either. Sa\u1e45kara or the Buddhists had in their minds any book setting forth a philosophy based on this single proposition, or any actual school using such a book as a manual. It may have been so. But the expressions used point rather to an opinion held by certain thinkers, in union with other opinions, and not expounded in any special treatise. Nor do either the Buddhists or Sa\u1e45kara pretend to set out that opinion in full. They are dealing with it only so far as is necessary to enforce their own contrary positions. And though &#8216;materialist,&#8217; as a rough and ready translation of. Sa\u1e45kara&#8217;s&nbsp;<em>Lok\u0101yatika,<\/em>&nbsp;gives a good idea, to a European reader, of the sort of feeling conveyed to Sa\u1e45kara&#8217;s Indian readers, yet it is not quite exact. European &#8216;materialists&#8217; (and one or two may be discovered by careful search) do not hold the view which Sa\u1e45kara describes to his&nbsp;<em>Lok\u0101yatikas.<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Buddhaghosa in our passage has:&nbsp;<em>Lok\u0101yata\u0271 vuccati vita\u1e47\u1e0da-v\u0101da-sattha\u0271,<\/em>&nbsp;&#8216;the&nbsp;<em>Lok\u0101yata<\/em>&nbsp;is a text-book of the Vita\u1e47\u1e0das (Sophists)<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n14\">14<\/a>]<\/sup>&nbsp;This does not help us much; but previously, p. 91, he explains&nbsp;<em>Lokakkh\u0101yik\u0101<\/em>&nbsp;as follows: &#8216;Foolish talk according to the&nbsp;<em>Lok\u0101yata,<\/em>&nbsp;that is the Vita\u1e47\u1e0da, such as: &#8220;By whom was this world created? By&nbsp;<a><strong>[168]<\/strong><\/a>&nbsp;such a one. A crow is white from the whiteness of its bones; cranes are red from the redness of their blood.&#8221;&#8216;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Other P\u0101li comments on the word are the&nbsp;<em>Abhidh\u0101na Pad\u012bpik\u0101<\/em>&nbsp;(verse 112), which says simply, probably following Buddhaghosa:&nbsp;<em>Vita\u1e47\u1e0da-sattha\u0271 vi\u00f1\u00f1eyya\u0271 ya\u0271 ta\u0271 lok\u0101yata\u0271.<\/em>&nbsp;The date of this work is, the middle of the twelfth century A.D. Much clearer is Aggava\u0271sa in the Sadda-n\u012bti, which is a generation older. He says:<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n15\">15<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>Loko ti b\u0101la-loko; ettha \u0101yatanti uss\u0101hanti v\u0101yamanti v\u0101dass\u0101den\u0101ti lok\u0101yata\u0271. Ayatati v\u0101 tena loko, na yatati na \u012bhati v\u0101, lok\u0101yata\u0271. Ta\u0271 hi gandha\u0271 niss\u0101ya satt\u0101 pu\u00f1\u00f1a-kiriy\u0101ya. kitta\u0271 na uppadenti. Lok\u0101yata\u0271. n\u0101ma: sabba\u0271 Ucchi\u1e6d\u1e6dha\u0271 sabba\u0271 anucchi\u1e6d\u1e6dha\u0271 seto k\u0101ko k\u0101\u1e37o bako imin\u0101 va imin\u0101 va k\u0101ranen\u0101ti evam-\u0101di-niratthaka-kara\u0271a-pa\u1e6disa\u0271yutta\u0271 titthiya-sattha\u0271, ya\u0271 loke Vita\u1e47\u1e0dasattha\u0271 vuccati, ya\u0271 sandh\u0101ya Bodhisatto asamadhuro Vidh\u016bra-pa\u1e47\u1e0dito:<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>Na seve Lok\u0101yatika\u0271, n&#8217;eta\u0271 pu\u00f1\u00f1\u0101ya va\u1e0d\u1e0dhana\u0271&#8221; ti \u0101ha.<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>&#8216;Loko<\/em>&nbsp;means the common world.&nbsp;<em>Lok\u0101yata<\/em>&nbsp;means: &#8220;on that they&nbsp;<em>\u0101yatanti;<\/em>&#8221; that is, they exert themselves about it, strive about it, through the pleasure they take in discussion. Or perhaps it means: &#8220;the world does not&nbsp;<em>yatati<\/em>&nbsp;by it;&#8221; that is, does not depend on it, move on by it. For living beings do not stir up their hearts to right-doing by reason of that book.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n16\">16<\/a>]<\/sup>&nbsp;Now the&nbsp;<em>Lok\u0101yata<\/em>&nbsp;is the book of the unbelievers (of the Titthiyas) full of such useless disputations as the following: &#8220;All is impure; all is not impure; the crow is white, the crane is black; and for this reason or for that&#8221; \u2014 the book known in the world as the&nbsp;<em>Vita\u1e47\u1e0da-sattha,<\/em>&nbsp;of which the Bodisat, the incomparable leader, Vidh\u016bra the pandit, said:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Follow not the&nbsp;<em>Lok\u0101yata,<\/em>&nbsp;that works not for progress in merit.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[169]<\/strong><\/a>&nbsp;The verse quoted-certainly a very old one-is in the&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_545\">Vidh\u016bra J\u0101taka,<\/a><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n17\">17<\/a>]<\/sup>&nbsp;and the commentator there says: &#8216;This means: Follow not&nbsp;<em>Lok\u0101yata<\/em>&nbsp;disputation, Vita\u1e47\u1e0da chatter, concerned with useless matters which neither give paradise nor lead men on into the Path.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sa\u1e45kara says: &#8216;There is thus, according to them, no soul, separate from the body, and capable of going to the heavenly world or obtaining release.&#8217;<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n18\">18<\/a>]<\/sup>&nbsp;The unknown author of the&nbsp;<em>J\u0101taka<\/em>&nbsp;commentary, who certainly wrote however in the fifth century, gives the allied proposition as his own conclusion from the uselessness of their discussions, not as the opinion of the&nbsp;<em>Lok\u0101yatikas<\/em>&nbsp;themselves. It would be an easy transition from the one expression to the other. And the difference is suggestive, especially in the light of other passages in both Sanskrit and P\u0101li books.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>For while the&nbsp;<em>Mah\u0101bh\u0101rata<\/em>&nbsp;has precisely the same use of the word as the&nbsp;<em>Pi\u1e6dakas,<\/em>&nbsp;later works use it in a manner approximating more and more nearly to that of Sa\u1e45kara. The passage in the&nbsp;<em>Mah\u0101bh\u0101rata<\/em>&nbsp;is at I, 2889 (= Hari Va\u0271sa 14068), where, at the end of a list of the accomplishments of learned Brahmans, they are said to be masters of the Lok\u0101yata. Being mentioned, as in our passage, at the end of the list, it is plain that this branch of learning is meant to be taken as of minor importance. But it is not yet considered unfavourably, much less opprobiously. And the Petersburg Dictionary, from which I take most of these references, points out that the word may possibly, in this passage, have some other meaning than &#8216;Materialism.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The&nbsp;<em>R\u0101m\u0101ya\u1e47a<\/em>&nbsp;goes further. There the word is also in a list, but the&nbsp;<em>Lauk\u0101yatik\u0101<\/em>&nbsp;are blamed as &#8216;clever in useless things.&#8217;<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n19\">19<\/a>]<\/sup>&nbsp;So in the&nbsp;<em>Saddharma Pu\u1e47\u1e0dar\u012bka,<\/em>&nbsp;the good Mah\u0101y\u0101nist does not serve or court or wait upon (among other low people) &#8216;the&nbsp;<em>Lok\u0101yatikas<\/em>&nbsp;who know by heart the&nbsp;<em>Lok\u0101yata<\/em>&nbsp;mantras (mystic verses).&#8217;<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n20\">20<\/a>]<\/sup>&nbsp;The date of&nbsp;<a><strong>[170]<\/strong><\/a>&nbsp;this may be a century or two after Christ. And in the Gain book, entitled the&nbsp;<em>Bhagavat\u012b,<\/em>&nbsp;which Weber puts at about the same time, the&nbsp;<em>Lok\u0101yatikas<\/em>&nbsp;occur in a similar list of blameworthy persons.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n21\">21<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In the&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/miln\/idx_milinda.htm\"><em>Milinda,<\/em><\/a>&nbsp;which is probably somewhat earlier, the word is mentioned twice. One passage ascribes a knowledge of the&nbsp;<em>Lok\u0101yata<\/em>&nbsp;(in a sentence expanded from the very clause in our Sutta) to the hero of the story, N\u0101gasena.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n22\">22<\/a>]<\/sup>&nbsp;Here the&nbsp;<em>Milinda<\/em>&nbsp;is quite at the old standpoint. The other passage is in a parenthesis,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n23\">23<\/a>]<\/sup>&nbsp;in which the sub-hero, the king, is described as &#8216;fond of wordy disputations, and in the habit of wrangling against the quibbles of&nbsp;<em>Lok\u0101yatas<\/em>&nbsp;and&nbsp;<em>Vita\u1e47\u1e0das.<\/em>&#8216; This may possibly be a gloss which has crept into the text. But in any case it is evidence that, at the time when it was written, the later view of the meaning of the word had become prevalent.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In the long list of various sorts of hermits given in the&nbsp;<em>Harsha Carita<\/em>&nbsp;the&nbsp;<em>Lok\u0101yatikas<\/em>&nbsp;come among others who would be classed by&nbsp;<em>Ved\u0101ntists<\/em>&nbsp;as heretics<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n24\">24<\/a>]<\/sup>. We cannot, unfortunately, draw any certain conclusion as to whether or not there were actually any&nbsp;<em>Lok\u0101yatikas<\/em>&nbsp;living in B\u0101\u1e47a&#8217;s time. In expanding previous descriptions of the concourse of hermits in the forest, he may be merely including in his list all the sorts of such people he had ever heard or read of.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Lastly, the&nbsp;<em>Lok\u0101yata<\/em>&nbsp;system is, in various works of the fourteenth century and later, appropriately fathered on C\u0101rv\u0101ka, a mythical character in the&nbsp;<em>Mah\u0101bh\u0101rata,<\/em>&nbsp;an ogre, who appears in the garb of a Brahman.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n25\">25<\/a>]<\/sup>&nbsp;It is not certain whether this is due to the ingenuity of a friend or a foe. In either case, like the fathering of the later S\u0101\u1e45khya on the ancient sage Kapila; or the fathering of the collection of fables, made by Planudes in the fourteenth century A.D., upon Aesop the story-teller of the \u2014 fifth century B.C., it has been eminently successful, has deceived many, and is still widely accepted.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Pending the discovery of other texts, and especially of&nbsp;<a><strong>[171]<\/strong><\/a>&nbsp;such as are not only the testimony of opponents, the best working hypothesis to explain the above facts seems to be that about 500 B. C. the word&nbsp;<em>Lok\u0101yata<\/em>&nbsp;was used in a complimentary way as the name of a branch of Brahman learning, and probably meant Nature-lore-wise sayings, riddles, rhymes, and theories handed down by tradition as to cosmogony, the elements, the stars, the weather, scraps of astronomy, of elementary physics, even of anatomy, and knowledge of the nature of precious stones, and of birds and beasts and plants. To be a master of such lore was then considered by no means unbecoming to a learned Brahman, though it ranked, of course, below his other studies. At that time there was no school so called, and no special handbook of such knowledge. But portions of it trenched so closely upon, were so often useful as metaphor in discussing the higher and more especially priestly wisdom, that we find sayings that may well have belonged to it preserved in the pre-Buddhistic literature. Such passages, for instance, as B.r.i. \u0101r.&nbsp;<em>Up.<\/em>&nbsp;III, 8, 3,&nbsp;<em>Ch\u0101nd. Up.<\/em>&nbsp;IV, 17, 1, and VI, 2-7, on the worlds and on cosmogony;&nbsp;<em>Ch\u0101nd.<\/em>&nbsp;III. on the colour of the rays of the sun; .B.r.i.&nbsp;<em>\u0101r. Up.<\/em>&nbsp;II, 1, 5-7, and III, 7, 3-7, on the elements;&nbsp;<em>Ait. \u0101r.<\/em>&nbsp;III, 2, 1, 4, and others, on the parts of the body; and many others of a similar kind on these and other subjects might be cited as examples.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The amount then existing of such lore was too small to make a fair proficiency in it incompatible with other knowledge. As the amount of it grew larger, and several branches of natural science were regularly studied, a too exclusive acquaintance with&nbsp;<em>Lok\u0101yata<\/em>&nbsp;became looked upon with disfavour. Even before the Christian era masters of the dark sayings, the mysteries, of such mundane lore were marked with sophists and casuists. This feeling is increasingly vouched for in the early centuries of our era. In the fifth century we hear of a book, presumably on the &#8216;riddles and mysteries of the craft, as it is called &#8216;a book of quibbles.&#8217; Various branches of mundane science had been by that time fairly well worked out.&nbsp;<em>Lok\u0101yata<\/em>&nbsp;was still the name for the old Nature-lore, on the same level as folk-lore, and in contradistinction, not only to theosophy on the one hand, but to such science as there was on the other.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In the first half of the eighth century&nbsp;<em>Kum\u0101rila<\/em>&nbsp;uses the word as a mere term of abuse, and in the sense of infidel of his equally orthodox opponents, the&nbsp;<em>M\u012bm\u0101\u0271sists.<\/em>&nbsp;And shortly afterwards Sa\u1e45kara, in setting forth his theory of the soul, controverts a curious opinion which he ascribes to&nbsp;<em>Lok\u0101yatikas,<\/em>&nbsp;\u2014 possibly wrongly, as the very same opinion&nbsp;<a><strong>[172]<\/strong><\/a>&nbsp;was controverted ages before in the&nbsp;<em>Pi\u1e6dakas,<\/em>&nbsp;and not there called&nbsp;<em>Lok\u0101yata,<\/em>&nbsp;though the word was in use in&nbsp;<em>Pi\u1e6daka<\/em>&nbsp;times.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Finally in the fourteenth century the great theologian S\u0101ya\u1e47a-M\u0101dhava has a longish chapter in which he ascribes to the&nbsp;<em>Lok\u0101yatikas<\/em>&nbsp;the most extreme forms of the let-us-eat-and-drink-for-to-morrow-we-die view of life; of Pyrrhonism in philosophy, and of atheism in theology. The&nbsp;<em>Lok\u0101yata<\/em>&nbsp;had no doubt, at that time, long ceased to exist. His very able description has all the appearance of being drawn from his own imagination; and is chiefly based on certain infidel doggerel verses which cannot possibly have formed a part of the&nbsp;<em>Lok\u0101yata<\/em>&nbsp;studied by the Brahmans of old<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n26\">26<\/a>]<\/sup>. It is the ideal of what will happen to the man of some intellect, but morally so depraved that he will not accept the theosophist position.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Throughout the whole story we have no evidence of any one who called himself a&nbsp;<em>Lok\u0101yatika,<\/em>&nbsp;or his own knowledge&nbsp;<em>Lok\u0101yata.<\/em>&nbsp;After the early use of the word in some such sense as Nature-lore, folk-lore, there is a tone of unreality over all the statements we have. And of the real existence of a school of thought, or of a system of philosophy that called itself by the name there is no trace. In the middle period the riddles and quibbles of the Nature-lorists are despised. In the last period the words&nbsp;<em>Lok\u0101yata, Lok\u0101yatika,<\/em>&nbsp;become mere hobby horses, pegs on which certain writers can hang the views that they impute to their adversaries, and give them, in doing so, an odious name.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"\/>\n<!-- \/wp:separator -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[173]<\/strong><\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4>V. K\u016b\u1e6da-Danta Suttanta\u0271<\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":1} -->\n<h1>The Wrong Sacrifice and the Right<\/h1>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.05.pali.bd.htm#p1\">1<\/a>]&nbsp;THUS&nbsp;HAVE&nbsp;I&nbsp;HEARD.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Blessed One once, when going on a tour through Magadh\u0101,<br>with a great multitude of the brethren,<br>with about five hundred brethren,<br>came to a Brahman village in Magadh\u0101 called Kh\u0101numata.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And there at Kh\u0101numata he lodged in the Ambala\u1e6d\u1e6dhik\u0101 pleasaunce.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n27\">27<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Now at that time the Brahman K\u016b\u1e6dadanta was dwelling at K\u0101numata,<br>a place teeming with life,<br>with much grassland and woodland and water and corn,<br>on a royal domain presented him<br>by Seniya Bimbis\u0101ra the king of Magadh\u0101,<br>as a royal gift,<br>with power over it as if he were the king.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And just then a great sacrifice was being got ready<br>on behalf of K\u016b\u1e6dadanta the Brahman.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And a hundred bulls,<br>and a hundred steers,<br>and a hundred heifers,<br>and a hundred goats,<br>and a hundred rams had been brought to the post for the sacrifice.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2. Now the Brahmans and householders of Kh\u0101numata<br>heard the news of the arrival of the Sama\u1e47a Gotama<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n28\">28<\/a>]<\/sup>.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.05.pali.bd.htm#pg128\">[128]<\/a>&nbsp;And they began to leave Kh\u0101numata<br>in companies and in bands<br>to go to the Ambala\u1e6d\u1e6dhik\u0101 pleasaunce.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>3. And just then K\u016b\u1e6dadanta the Brahman<br>had gone apart to the upper terrace of his house<br>for his siesta;<br>and seeing the people thus go by,<br>he asked his doorkeeper the reason.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And the doorkeeper told him.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n29\">29<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[174]<\/strong><\/a>&nbsp;4. Then K\u016b\u1e6dadanta thought:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;I have heard that the Sama\u1e47a Gotama understands<br>about the successful performance of a sacrifice<br>with its threefold method<br>and its sixteen accessory instruments.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Now I don&#8217;t know all this,<br>and yet I want to carry out a sacrifice.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>It would be well for me<br>to go to the Sama\u1e47a Gotama,<br>and ask him about it.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>So he sent his doorkeeper to the Brahmans and householders of Kh\u0101numata,<br>to ask them to wait till he could go with them<br>to call upon the Blessed One.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>5. But there were at that time<br>a number of Brahmans staying at Kh\u0101numata<br>to take part in the great sacrifice.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And when they heard<br>that K\u016b\u1e6dadanta was intending to visit the Sama\u1e47a Gotama,<br>they went to K\u016b\u1e6dadanta,<br>and asked whether that was so.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;That is my intention, Sirs.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>I propose to call on the Sama\u1e47a Gotama.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Let not the venerable K\u016b\u1e6dadanta do that.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>It is not fitting for him to do so.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>If it were the venerable K\u016b\u1e6dadanta<br>who went to call upon him,<br>then the venerable K\u016b\u1e6dadanta&#8217;s reputation<br>would decrease<br>and the Sama\u1e47a Gotama&#8217;s would increase.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is the first reason<br>why you, Sir,<br>should not call upon him,<br>but he upon you.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And they laid before K\u016b\u1e6dadanta the Brahman<br>in like manner<br>also other considerations,<br>to wit:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That he was well born on both sides,<br>of pure descent<br>through the mother and through the father<br>back through seven generations,<br>with no slur put upon him,<br>and no reproach in respect of birth &#8211;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That he was prosperous,<br>well to do,<br>and rich \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That he was a repeater<br>(of the sacred words),<br>knowing the mystic verses by heart,<br>one who had mastered the Three Vedas,<br>with the indices,<br>the ritual,<br>the phonology,<br>and the exegesis<br>(as a fourth),<br>and the legends as a fifth,<br>learned in the words<br>and in the grammar,<br>versed in Lok\u0101yata<br>(Nature-lore),<br>and in the theory of the signs<br>on the body of a great man \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That he was handsome,<br>pleasant to look upon,<br>inspiring trust,<br>gifted with great beauty of complexion,<br>fair in colour,<br>fine in presence,<br>stately to behold \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That he was virtuous,<br>increased in virtue,<br>gifted with virtue<br>that had waxed great \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That he had a pleasant voice<br>and pleasing delivery,<br>and was gifted with polite address,<br>distinct,<br>not husky,<br>suitable for making clear<br>the matter in hand \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That he was the teacher<br>of the teachers of many,<br>instructing three hundred Brahmans<br>in the repetition of the mystic verses,<br>and that many young Brahmans,<br>from various directions<br>and various counties,<br>all craving for the verses,<br>came to learn them by heart under him \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That he was aged,<br>old, and well stricken in years,<br>long-lived and full of days \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That he was honoured,<br>held of weight,<br>esteemed worthy,<br>venerated and revered by Seniya Bimbis\u0101ra,<br>the king of Magadh\u0101 \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That he was honoured,<br>held of weight,<br>esteemed worthy,<br>venerated and revered<br>by Pokkharas\u0101di, the Brahman \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That he dwelt at Kh\u0101numata,<br>a place teeming with life,<br>with much grassland and woodland and corn,<br>on a royal fief<br>granted him by Seniya Bimbis\u0101ra,<br>the king of Magadh\u0101,<br>as a royal gift,<br>with power over it<br>as if he were the king \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>For each of these reasons<br>it was not fitting that he, K\u016b\u1e6dadanta the Brahman,<br>should call upon the Sama\u1e47a Gotama,<br>but rather that the Sama\u1e47a Gotama<br>should call upon him.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And when they had thus spoken,<br>K\u016b\u1e6dadanta said to them:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Then, Sirs, listen,<br>and hear why it is fitting<br>that I should call upon the venerable Gotama,<br>and not he should call upon me \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Truly, Sirs,<br>the venerable Gotama is well born on both sides,<br>of pure descent through the mother and the father<br>back through seven generations,<br>with no slur put upon him,<br>and no reproach in respect of birth \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>has gone forth (into the religious life),<br>giving up the great clan of his relations \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>has gone forth (into the religious life),<br>giving up much money and gold,<br>treasure both buried and above the ground \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama,<br>while he was still a young man,<br>without a grey hair on his head,<br>in the beauty of his early manhood,<br>has gone forth from the household life<br>into the homeless state \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama,<br>though his father and mother were unwilling,<br>and wept,<br>their cheeks being wet with tears,<br>nevertheless cut off his hair and beard,<br>and donned the yellow robes,<br>and went out from the household life<br>into the homeless state \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama is handsome,<br>pleasant to look upon,<br>inspiring trust,<br>gifted with great beauty of complexion,<br>fair in colour,<br>fine in presence,<br>stately to behold \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>is virtuous<br>with the virtue of the Arahats,<br>good and virtuous,<br>gifted with goodness and virtue \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>hath a pleasant voice,<br>and a pleasing delivery,<br>he is gifted with polite address,<br>distinct,<br>not husky,<br>suitable for making clear<br>the matter in hand \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>is the teacher of the teachers of many \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs the Sama\u1e47a Gotama<br>has no passion of lust left in him,<br>and has put away all fickleness of mind \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>believes in Karma,<br>and in action,<br>he is one who puts righteousness<br>in the forefront (of his exhortations)<br>to the Brahman race \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>went forth from a distinguished family<br>primeval among the Kshatriya clans \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>went forth from a family<br>prosperous,<br>well to do,<br>and rich \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, people come right across the country<br>from distant lands<br>to ask questions of the Sama\u1e47a Gotama \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, multitudes of heavenly beings<br>put their trust in the Sama\u1e47a Gotama \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, such is the high reputation<br>noised abroad concerning the Sama\u1e47a Gotama,<br>that he is said to be an Arahat,<br>exalted,<br>fully awakened,<br>abounding in wisdom and righteousness,<br>happy,<br>with knowledge of the worlds,<br>a Blessed One,<br>a Buddha \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>has all the thirty two bodily marks of a Great Being \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama bids all men welcome, is congenial, conciliatory, not supercilious, accessible to all, not backward in conversation \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>is honoured,<br>held of weight,<br>esteemed and venerated and revered<br>by the four classes<br>(of his followers \u2014<br>the brethren and sisters of the Order,<br>laymen and lay women) \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, many gods and men<br>believe in the Sama\u1e47a Gotama \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, in whatsoever village or town<br>the Sama\u1e47a Gotama stays,<br>there the non-humans<br>do the humans no harm \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>as the head of an Order,<br>of a school,<br>as the teacher of a school,<br>is the acknowledged chief<br>of all the founders of sects.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some Sama\u1e47as and Brahmans<br>have gained a reputation<br>by all sorts of insignificant matters,<br>not so the Sama\u1e47a Gotama.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>His reputation comes<br>from perfection in conduct<br>and righteousness \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the king of Magadh\u0101, Seniya Bimbis\u0101ra,<br>with his children and his wives,<br>with his people,<br>and his courtiers,<br>has put his trust in the Sama\u1e47a Gotama \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, King Pasenadi of Kosala,<br>with his children and his wives,<br>with his people and his courtiers,<br>has put his trust in the Sama\u1e47a Gotama \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, Pokkharas\u0101di the Brahman,<br>with his children and his wives,<br>with his people and his intimates,<br>has put his trust in the Sama\u1e47a Gotama \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>is honoured,<br>held of weight,<br>esteemed,<br>and venerated and revered alike<br>by Seniya Bimbis\u0101ra, the king of Magadh\u0101,<br>by Pasenadi the king of Kosala,<br>and by Pokkharas\u0101di the Brahman \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Truly, Sirs, the Sama\u1e47a Gotama<br>has now arrived at Kh\u0101numata.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But all Sama\u1e47as and Brahmans<br>who come into our village borders<br>are our guests.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And guests we ought to esteem and honour,<br>to venerate<br>and revere.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And as he is now so come,<br>he ought to be so treated,<br>as a guest \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>For each and all of these considerations<br>it is not fitting<br>that the Sama\u1e47a Gotama should call upon us,<br>but rather does it behove us to call upon him.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And so far only<br>do I know the excellencies of the Sama\u1e47a Gotama,<br>but these are not all of them,<br>for his excellence is beyond measure.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.05.pali.bd.htm#pg134\">[134]<\/a>&nbsp;Then they were satisfied,<br>and went with him<br>to call upon the Blessed One.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n30\">30<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>So K\u016b\u1e6dadanta the Brahman<br>went up to where the Blessed One was.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And when he had come there<br>he exchanged with the Blessed One<br>the greetings and compliments<br>of politeness and courtesy,<br>and took his seat on one side.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>9. And when he was seated there<br>K\u016b\u1e6dadanta the Brahman told the Blessed One<br>what he had heard,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n31\">31<\/a>]<\/sup><br>and requested him to tell him<br>about success in performing a sacrifice<br>in its three modes<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n32\">32<\/a>]<\/sup><br>and with its accessory articles of furniture<br>of sixteen kinds.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n33\">33<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[175]<\/strong><\/a>&nbsp;&#8220;Well then, O Brahman,<br>give ear<br>and listen attentively<br>and I will speak.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Very well, Sir,&#8221; said K\u016b\u1e6dadanta in reply;<br>and the Blessed One-spake as follows: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>10. &#8220;Long ago, O Brahman,<br>there was a king by name Wide-realm&nbsp;<em>(Mah\u0101 Vijita),<\/em><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n34\">34<\/a>]<\/sup><br>mighty,<br>with great wealth and large property,<br>with stores of silver and gold,<br>of aids to enjoyment,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n35\">35<\/a>]<\/sup><br>of goods and corn;<br>with his treasure-houses<br>and his garners full.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Now when King Wide-realm<br>was once sitting alone in meditation<br>he became anxious at the thought:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;I have in abundance all the good things<br>a mortal can enjoy.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The whole wide circle of the earth<br>is mine by conquest to possess.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Twere well if I were to offer a great sacrifice<br>that should ensure me weal<br>and welfare for many days.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And he had the Brahman, his chaplain, called;<br>and telling him all that he had thought,<br><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.05.pali.bd.htm#pg135\">[135]<\/a>&nbsp;he said:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;So I would fain, O Brahman,<br>offer a great sacrifice<br>\u2014 let the venerable one instruct me how \u2014<br>for my weal and my welfare<br>for many days.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>11. Thereupon the Brahman who was chaplain<br>said to the king:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The king&#8217;s country, Sire,<br>is harassed and harried.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>There are dacoits abroad<br>who pillage the villages and townships,<br>and who make the roads unsafe.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Were the king,<br>so long as that is so,<br>to levy a fresh tax,<br>verily his majesty would be acting wrongly.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But perchance his majesty might think:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;I&#8217;ll soon put a stop to these scoundrels&#8217; game<br>by degradation and banishment,<br>and fines and bonds and death!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But their licence<br>cannot be satisfactorily<br>put a stop to so.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The remnant left unpunished<br>would still go on harassing the realm.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Now there is one method to adopt<br><a><strong>[176]<\/strong><\/a>&nbsp;to put a thorough end<br>to this disorder.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whosoever there be in the king&#8217;s realm<br>who devote themselves<br>to keeping cattle and the farm,<br>to them let his majesty the king<br>give food and seed-corn.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whosoever there be in the king&#8217;s realm<br>who devote themselves to trade,<br>to them let his majesty the king<br>give capital.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whosoever there be in the king&#8217;s realm<br>who devote themselves to government service,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n36\">36<\/a>]<\/sup><br>to them let his majesty the king<br>give wages and food.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then those men,<br>following each his own business,<br>will no longer harass the realm,<br>the king&#8217;s revenue will go up;<br>the country will be quiet<br><br>and at peace;<br>and the populace,<br>pleased one with another and happy,<br>dancing their children in their arms,<br>will dwell with open doors.'&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then King Wide-realm, O Brahman,<br>accepted the word of his chaplain,<br><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.05.pali.bd.htm#pg138\">[138]<\/a>&nbsp;and did as he had said.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And those men,<br>following each his business,<br>harassed the realm no more.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And the king&#8217;s revenue went up.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And the country became quiet and at peace.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And the populace,<br>pleased one with another and happy,<br>dancing their children in their arms,<br>dwelt with open doors.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>12. So King Wide-realm had his chaplain called,<br>and said:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The disorder is at an end.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The country is at peace.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>I want to offer that great sacrifice \u2014<br>let the venerable one instruct me how \u2014<br>for my weal and my welfare<br>for many days.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Then let his majesty the king send invitations<br>to whomsoever there may be in his realm<br>who are Kshatriyas,<br>vassals of his,<br>either in the country or the towns;<br>or who are ministers and officials of his,<br>either in the country or the towns;<br>or who are Brahmans of position,<br>either in the country or the towns;<br>or who are householders of substance,<br>either in the country or the towns,<br>saying:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;I intend to offer a great sacrifice.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Let the venerable ones<br>give their sanction<br>to what will be to me<br>for weal and welfare<br>for many days.&#8221;&#8216;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then King Wide-realm, O Brahman,<br>accepted the&nbsp;<a><strong>[177]<\/strong><\/a>&nbsp;word of his chaplain,<br><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.05.pali.bd.htm#pg137\">[137]<\/a>&nbsp;and did as he had said.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And they each \u2014<br>Kshatriyas and Ministers<br>and Brahmans and householders \u2014<br>made alike reply:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Let his majesty the king celebrate the sacrifice.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The time is suitable, O king!&#8217;<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n37\">37<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus did these four,<br>as colleagues by consent,<br>become wherewithal<br>to furnish forth that sacrifice.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n38\">38<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>13. King Wide-realm was gifted in the following eight ways: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He was well born on both sides,<br>on the mother&#8217;s side and on the father&#8217;s,<br>of pure descent back through seven generations,<br>and no slur was cast upon him,<br>and no reproach,<br>in respect of birth \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He was handsome,<br>pleasant in appearance,<br>inspiring trust,<br>gifted with great beauty of complexion,<br>fair in colour,<br>fine in presence,<br>stately to behold \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He was mighty, with great wealth,<br>and large property,<br>with stores of silver and gold,<br>of aids to enjoyment,<br>of goods and corn,<br>with his treasure-houses and his garners full \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He was powerful,<br>in command of an army,<br>loyal and disciplined,<br>in four divisions<br>(of elephants, cavalry, chariots, and bowmen),<br>burning up, methinks,<br>his enemies by his very glory \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He was a believer,<br>and generous,<br>a noble giver,<br>keeping open house,<br>a welling spring<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n39\">39<\/a>]<\/sup>&nbsp;whence Sama\u1e47as and Brahmans,<br>the poor and the wayfarers,<br>beggars,<br>and petitioners might draw,<br>a doer of good deeds \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He was learned in all kinds of knowledge \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He knew the meaning of what had been said,<br>and could explain:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This saying has such and such a meaning,<br>and that such and such&#8217; \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[178]<\/strong><\/a>&nbsp;He was intelligent,<br>expert and wise,<br>and able to think out things present or past or future \u2014<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n40\">40<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And these eight gifts of his, too,<br>became wherewithal<br>to furnish forth that sacrifice.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>14. The Brahman his chaplain<br>was gifted in the following four ways: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He was well born on both sides,<br>on the mother&#8217;s and on the father&#8217;s,<br>of pure descent back through seven generations,<br>with no slur cast upon him,<br>and no reproach in respect of birth \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He was a student repeater<br>who knew the mystic verses by heart,<br>master of the Three Vedas,<br>with the indices,<br>the ritual,<br>the phonology,<br>and the exegesis (as a fourth),<br>and the legends as a fifth,<br>learned in the idioms and the grammar,<br>versed in Lok\u0101yata (Nature-lore) and in the thirty marks on the body of a great man \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He was virtuous,<br>established in virtue,<br>gifted with virtue that had grown great \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He was intelligent,<br>expert,<br>and wise;<br>foremost,<br>or at most the second,<br>among those who hold out the ladle.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus these four gifts of his, too,<br>became wherewithal to furnish forth that sacrifice.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>15. And further, O Brahman,<br>the chaplain,<br>before the sacrifice had begun,<br>explained to King Wide-realm the three modes:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Should his majesty the king,<br>before starting on the great sacrifice,<br>feel any such regret as:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Great, alas, will be<br>the portion of my wealth used up herein,&#8217;<br>let not the king harbour such regret.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Should his majesty the king,<br>whilst he is offering the great sacrifice,<br>feel any such regret as:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Great, alas, will be<br>the portion of my wealth used up herein,&#8217;<br>let not the king harbour such regret.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Should his majesty the king,<br>when the great sacrifice has been offered,<br>feel any such regret as:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Great, alas, has been<br>the portion of my wealth used up herein,&#8217;<br>let not the king harbour such regret.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[179]<\/strong><\/a>&nbsp;Thus did the chaplain, O Brahman,<br>before the sacrifice had begun,<br>explain to King Wide-realm the three modes.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>16. And further, O Brahman,<br>the chaplain,<br>before the sacrifice had begun,<br>in order to prevent any compunction<br>that might afterwards,<br>in ten ways,<br>arise as regards those who had taken part therein,<br>said:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Now there will come to your sacrifice, Sire,<br>men who destroy the life of living things,<br>and men who refrain therefrom<br>\u2014 men who take what has not been given,<br>and men who refrain therefrom<br>\u2014 men who act evilly in respect of lusts,<br>and men who refrain therefrom<br>\u2014 men who speak lies,<br>and men who do not<br>\u2014 men who slander,<br>and men who do not<br>\u2014 men who speak rudely,<br>and men who do not<br>\u2014 men who chatter vain things,<br>and men who refrain therefrom<br>\u2014&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.05.pali.bd.htm#pg139\">[139, 140]<\/a>&nbsp;men who covet,<br>and men who covet not<br>\u2014 men who harbour illwill,<br>and men who harbour it not<br>\u2014 men whose views are wrong,<br>and men whose views are right.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Of each of these let them,<br>who do evil,<br>alone with their evil.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>For them who do well<br>let your majesty offer,<br>for them, Sire,<br>arrange the rites,<br>them let the king gratify,<br>in them shall your heart within find peace.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>17. And further, O Brahman,<br>the chaplain,<br>whilst the king was carrying out the sacrifice,<br>instructed<br>and aroused<br>and incited<br>and gladdened his heart<br>in sixteen ways:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Should there be people<br>who should say of the king,<br>as he is offering the sacrifice:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;King Wide-realm is celebrating sacrifice<br>without having invited<br>the four classes of his subjects,<br>without himself having<br>the eight personal gifts,<br>without the assistance of a Brahman<br>who has the four personal gifts;&#8221;<br>then would they speak<br>not according to the fact.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>For the consent of the four classes<br>has been obtained,<br>the king has the eight,<br>and his Brahman has the four,<br>personal gifts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>With regard to each and every one<br>of these sixteen conditions<br>the king may rest assured<br>that it has been fulfilled.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He can sacrifice,<br>and be glad,<br>and possess his heart in peace.&#8217;<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n41\">41<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[180]<\/strong><\/a>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.05.pali.bd.htm#pg141\">[141]<\/a>&nbsp;18. And further, O Brahman,<br>at that sacrifice<br>neither were any oxen slain,<br>neither goats,<br>nor fowls,<br>nor fatted pigs,<br>nor were any kinds of living creatures put to death.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>No trees were cut down<br>to be used as posts,<br>no Dabbha grasses mown<br>to strew around the sacrificial spot.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And the staves and messengers and workmen there employed<br>were driven neither by rods nor fear,<br>nor carried on their work<br>weeping with tears upon their faces.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whoso chose to help, he worked;<br>whoso chose not to help, worked not.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>What each chose to do, he did,<br>what they chose not to do,<br>that was left undone.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>With ghee,<br>and oil,<br>and butter,<br>and milk,<br>and honey,<br>and sugar only<br>was that sacrifice accomplished.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.05.pali.bd.htm#pg142\">[142]<\/a>19. And further, O Brahman,<br>the Kshatriya vassals,<br>and the ministers and officials,<br>and the Brahmans of position,<br>and the householders of substance,<br>whether of the country or of the towns,<br>went to King Wide-realm,<br>taking with them much wealth,<br>and said:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This abundant wealth, Sire,<br>have we brought hither for the king&#8217;s use.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Let his majesty accept it at our hands!&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Sufficient wealth have I, my friends,<br>laid up,<br>the produce of taxation that is just.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Do you keep yours,<br>and take away more with you!&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When they had thus been refused by the king,<br>they went aside,<br>and considered thus one with the other:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;It would not beseem us now,<br>were we to take this wealth away again<br>to our own homes.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>King Wide-realm is offering a great sacrifice.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Let us too make an after-sacrifice!&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>20. So the Kshatriyas established a continual largesse<br>to the east of the king&#8217;s sacrificial pit,<br>and the officials<br>to the south thereof,<br>and the Brahmans<br>to the west thereof,<br>and the householders<br>to the north thereof.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And the things given,<br>and the manner of their gift,<br>was in all respects<br>like unto the great sacrifice<br>of King Wide-realm himself.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.05.pali.bd.htm#pg143\">[143]<\/a>&nbsp;Thus, O Brahman, there was a fourfold co-operation,<br>and King Wide-realm was gifted with&nbsp;<a><strong>[181]<\/strong><\/a>&nbsp;eight personal gifts,<br>and his officiating Brahman with four.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And there were three modes<br>of the giving of that sacrifice.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, O Brahman,<br>is what is called<br>the due celebration of a sacrifice<br>in its threefold mode<br>and with its furniture of sixteen kinds!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>21. And when he had thus spoken,<br>those Brahmans lifted up their voices in tumult,<br>and said:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;How glorious the sacrifice,<br>how pure its accomplishment!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But K\u016b\u1e6dadanta the Brahman<br>sat there in silence.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then those Brahmans said to K\u016b\u1e6dadanta:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Why do you not approve<br>the good words of the Sama\u1e47a Gotama<br>as well-said?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;I do not fail to approve:<br>for he who approves not as well-said<br>that which has been well spoken by the Sama\u1e47a Gotama,<br>verily his head would split in twain.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But I was considering<br>that the Sama\u1e47a Gotama does not say:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Thus have I heard,&#8217;<br>nor &#8216;Thus behoves it to be,&#8217;<br>but says only &#8216;Thus it was then,&#8217;<br>or &#8216;It was like that then.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>So I thought:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;For a certainty<br>the Sama\u1e47a Gotama himself<br>must at that time<br>have been King Wide-realm,<br>or the Brahman who officiated for him<br>at that sacrifice.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Does the venerable Gotama<br>admit that he who celebrates such a sacrifice,<br>or causes it to be celebrated,<br>is reborn<br>at the dissolution of the body,<br>after death,<br>into some state of happiness in heaven?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Yes, O Brahman, that I admit.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And at that time<br>I was the Brahman who,<br>as chaplain,<br>had that sacrifice performed.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>22. &#8220;Is there, O Gotama,<br>any other sacrifice<br>less difficult<br>and less troublesome,<br>with more fruit<br>and more advantage still<br>than this?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.05.pali.bd.htm#pg144\">[144]<\/a>&nbsp;&#8220;Yes, O Brahman, there is.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;And what, O Gotama, may that be?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;The perpetual gifts<br>kept up in a family<br>where they are given specifically<br>to virtuous recluses.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>23. &#8220;But what is the reason, O Gotama,<br>and what the cause,<br>why such perpetual givings<br>specifically to virtuous recluses,<br>and kept up in a family,<br>are less difficult and troublesome,<br>of greater fruit<br>and greater&nbsp;<a><strong>[182]<\/strong><\/a>&nbsp;advantage<br>than that other sacrifice<br>with its three modes<br>and its accessories of sixteen kinds?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;To the latter sort of sacrifice,<br>O Brahman,<br>neither will the Arahats go,<br>nor such as have entered on the Arahat way.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And why not?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Because at it<br>beating with sticks takes place,<br>and seizing by the throat.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#n42\">42<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But they will go to the former,<br>where such things are not.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And therefore are such perpetual gifts<br>above the other sort of sacrifice.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>24. &#8220;And is there, O Gotama,<br>any other sacrifice<br>less difficult and less troublesome,<br>of greater fruit<br>and of greater advantage<br>than either of these?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.05.pali.bd.htm#pg145\">[145]<\/a>&nbsp;&#8220;Yes, O Brahman, there is.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;And what, O Gotama, may that be?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;The putting up of a dwelling place&nbsp;<em>(Vih\u0101ra)<\/em><br>on behalf of the Order<br>in all the four directions.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>25. &#8220;And is there, O Gotama,<br>any other sacrifice<br>less difficult<br>and less troublesome,<br>of greater fruit<br>and of greater advantage<br>than each and all of these three?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Yes, O Brahman, there is.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;And what, O Gotama, may that be?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;He who with trusting heart<br>takes a Buddha as his guide,<br>and the Truth,<br>and the Order \u2014<br>that is a sacrifice<br>better than open largesse,<br>better than perpetual alms,<br>better than the gift of a dwelling place.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.05.pali.bd.htm#pg146\">[146]<\/a>26. &#8220;And is there, O Gotama, any other sacrifice<br>less difficult<br>and less troublesome,<br>of greater fruit<br>and of greater advantage<br>than all these four?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;When a man with trusting heart<br>takes upon himself the precepts \u2014<br>abstinence from destroying life;<br>abstinence from taking what has not been given<br>abstinence from evil;<br>conduct in respect of lusts;<br>abstinence from lying words;<br>abstinence from strong,<br>intoxicating,<br>maddening drinks,<br>the root of carelessness \u2014<br>that is a sacrifice<br>better than open largesse,<br>better than perpetual alms,<br>better than the gift of dwelling places,<br>better than accepting guidance.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[183]<\/strong><\/a>&nbsp;27. &#8220;And is there, O Gotama,<br>any other sacrifice<br>less difficult<br>and less troublesome,<br>of greater fruit<br>and of greater advantage<br>than all these five?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Yes, O Brahman, there is.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;And what, O Gotama, may that be?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And the Blessed One said:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Suppose, oh Brahman, there appears in the world<br>one who has won the truth, an Arahat,<br>a fully awakened one,<br>abounding in wisdom and goodness, happy,<br>who knows all worlds,<br>unsurpassed as a guide<br>to mortals willing to be led,<br>a teacher for gods and men,<br>a Blessed One, a Buddha.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He, by himself, thoroughly knows and sees,<br>as it were, face-to-face this universe,<br>\u2014 including the worlds above of the gods,<br>the Brahmas, and the M\u0101ras,<br>and the world below with its recluses and Brahmans,<br>its princes and peoples, \u2014<br>and having known it,<br>he makes his knowledge known to others.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The truth, lovely in its origin,<br>lovely in its progress,<br>lovely in its consummation,<br>doth he proclaim,<br>both in the spirit and in the letter,<br>the higher life doth he make known,<br>in all its fullness and in all its purity.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>A householder or one of his children,<br>or a man of inferior birth in any class<br>listens to that truth;<br>and on hearing it he has faith in the Tath\u0101gata<br>(the one who has found the truth);<br>and when he is possessed of that faith,<br>he considers thus within himself:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Full of hindrances is household life,<br>a path for the dust of passion.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Free as the air is the life<br>of him who has renounced all worldly things.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>How difficult is it for the man who dwells at home<br>to live the higher life in all its fullness,<br>in all its purity,<br>in all its bright perfection!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Let me then cut off my hair and beard,<br>let me clothe myself in the orange-coloured robes,<br>and let me go forth<br>from the household life<br>into the homeless state.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then, before long,<br>forsaking his portion of wealth,<br>be it great or small,<br>forsaking his circle of relatives,<br>be they many or be they few,<br>he cuts off his hair and beard,<br>he clothes himself in the orange-coloured robes,<br>and he goes forth from the household life<br>into the homeless state.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When he has thus become a recluse<br>he lives self-restrained<br>by that restraint<br>that should be binding on a recluse.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Uprightness is his delight,<br>and he sees danger<br>in the least of those things he should avoid.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He adopts, and trains himself in, the precepts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He encompasses himself with good deeds in act and word.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Pure are his means of livelihood,<br>good is his conduct,<br>guarded the doors of his senses.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Mindful and self-possessed<br>he is altogether happy.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And how, oh Brahman, is his conduct good?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In this, oh Brahman, that the Bhikshu,<br>putting away the killing of living things,<br>holds aloof from the destruction of life.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The cudgel and the sword he has laid aside,<br>and ashamed of roughness,<br>and full of mercy,<br>he dwells compassionate and kind<br>to all creatures that have life.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away the taking of what has not been given,<br>the Bhikshu lives aloof<br>from grasping what is not his own.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He takes only what is given,<br>and expecting that gifts will come,<br>he passes his life in honesty<br>and purity of heart.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away unchastity,<br>the Bhikshu is chaste.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He holds himself aloof,<br>far off,<br>from the vulgar practice,<br>from the sexual act.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away lying words,<br>the Bhikshu holds himself aloof from falsehood.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He speaks truth,<br>from the truth he never swerves;<br>faithful and trustworthy,<br>he breaks not his word to the world.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away slander,<br>the Bhikshu holds himself aloof from calumny.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>What he hears here<br>he repeats not elsewhere<br>to raise a quarrel against the people here;<br>what he hears elsewhere<br>he repeats not here<br>to raise a quarrel against the people there.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus does he live as a binder together<br>of those who are divided,<br>an encourager of those who are friends,<br>a peacemaker,<br>a lover of peace,<br>impassioned for peace,<br>a speaker of words that make for peace.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away rudeness of speech,<br>the Bhikshu holds himself aloof from harsh language.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whatsoever word is blameless,<br>pleasant to the car,<br>lovely,<br>reaching to the heart,<br>pleasing to the people,<br>beloved of the people \u2014<br>such are words he speaks.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away frivolous talk,<br>the Bhikshu holds himself aloof<br>from vain conversation.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In season he speaks,<br>in accordance with the facts,<br>words full of meaning,<br>on religion,<br>on the discipline of the Order.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He speaks,<br>and at the right time,<br>words worthy to be laid up in one&#8217;s heart,<br>fitly illustrated,<br>clearly divided,<br>to the point.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Bhikshu holds himself aloof<br>from causing injury to seeds or plants.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He takes but one meal a day,<br>not eating at night,<br>refraining from food after hours<br>(after midday).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He refrains from being a spectator<br>at shows at fairs,<br>with nautch dances,<br>singing, and music.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from wearing,<br>adorning,<br>or ornamenting himself<br>with garlands, scents, and unguents.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from the use<br>of large and lofty beds.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting silver or gold.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting uncooked grain.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting raw meat.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting women or girls.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting bondmen or bondwomen.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting sheep or goats.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting fowls or swine.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting elephants, cattle. horses, and mares.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting cultivated fields or waste.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from acting as a go-between or messenger.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from buying and selling.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from cheating<br>with scales or bronzes or measures.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from the crooked ways<br>of bribery, cheating, and fraud.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from maiming,<br>murder,<br>putting in bonds,<br>highway robbery,<br>dacoity,<br>and violence.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to the injury of seedlings<br>and growing plants<br>whether propagated from roots<br>or cuttings<br>or joints<br>or buddings<br>or seeds<br>the Bhikshu holds aloof from such injury<br>to seedlings and growing plants.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to the use<br>of things stored up;<br>stores, to wit,<br>of foods, drinks, clothing,<br>equipages, bedding, perfumes,<br>and curry-stuffs \u2014<br>the Bhikshu holds aloof from such use<br>of things stored up.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans<br>while living on food provided by the faithful,<br>continue addicted to visiting shows;<br>that is to say:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) Nautch dances&nbsp;<em>(nacca\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) Singing of songs&nbsp;<em>(g\u012bta\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) Instrumental music&nbsp;<em>(v\u0101dita\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) Shows at fairs&nbsp;<em>(pekkha\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(5) Ballad recitations&nbsp;<em>(akkh\u0101na\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(6) Hand music&nbsp;<em>(p\u0101\u1e47issara\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(7) The chanting of bards&nbsp;<em>(vet\u0101la\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(8) Tam &#8211; tam playing&nbsp;<em>(kumbhath\u016bna\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(9) Fairy scenes&nbsp;<em>(Sobhanagaraka\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(10) Acrobatic feats by Ka\u1e47\u1e0d\u0101las&nbsp;<em>(Ka\u1e47\u1e0d\u0101la-va\u0271sa-dhopana\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(11) Combats of elephants, horses, buffaloes,<br>bulls, goats, rams,<br>cocks, and quails;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(12) Bouts at quarter-staff, boxing, wrestling;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(13) Sham-fights.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(14) roll-calls.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(15) manoeuvres.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(16) reviews \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from visiting such shows.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to games and recreations;<br>that is to say:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) Games on boards with eight,<br>or with ten,<br>rows of squares;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) The same games<br>played by imagining such boards in the air;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) Keeping going over diagrams drawn on the ground<br>so that one steps only where one ought to go;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) Either removing the pieces or men from a heap<br>with one&#8217;s nail,<br>or putting them into a heap,<br>in each case without shaking it,<br>he who shakes the heap, loses;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(5) Throwing dice;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(6) Hitting a short stick with a long one;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(7) Dipping the hand with the fingers stretched out<br>in lac,<br>or red dye,<br>or flower-water,<br>and striking the wet hand<br>on the ground<br>or on a wall,<br>calling out<br>&#8216;What shell it be?&#8217;<br>and showing the form required \u2014<br>elephants, horses, etc.;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(8) Games with balls;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(9) Blowing through toy pipes made of leaves;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(10) Ploughing with toy ploughs;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(11) Turning summersaults;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(12) Playing with toy windmills made of palm-leaves;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(13) Playing with toy measures made of palm-leaves;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(14, 15) Playing with toy carts or toy bows;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(16) Guessing at letters traced in the air, or on a. playfellow&#8217;s back;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(17) Guessing the play fellow&#8217;s thoughts;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(18) Mimicry of deformities;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Bhikshu holds aloof from such games and recreations.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to the use of high and large couches;<br>that is to say:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) Moveable settees,<br>high, and six feet long;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) Divans with animal figures carved on the supports&nbsp;<em>(Pallanko);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) Goats&#8217; hair coverlets<br>with very long fleece&nbsp;<em>(Gonako);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) Patchwork counterpanes of many colours&nbsp;<em>(Cittak\u0101);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(5) White blankets&nbsp;<em>(Pa\u1e6dik\u0101);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(6) Woollen coverlets embroidered with flowers&nbsp;<em>(Pa\u1e6dalik\u0101);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(7) Quilts stuffed with cotton wool&nbsp;<em>(T\u016blik\u0101);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(8) Coverlets embroidered with figures of lions, tigers, etc.&nbsp;<em>(Vikatik\u0101);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(9) Rugs with fur on both sides&nbsp;<em>(Uddalom\u012b);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(10) Rugs with fur on one side&nbsp;<em>(Ekantalom\u012b);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(11) Coverlets embroidered with gems&nbsp;<em>(Ka\u1e6d\u1e6dhissa\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(12) Silk coverlets&nbsp;<em>(Koseyya\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(13) Carpets large enough for sixteen dancers&nbsp;<em>(Kuttaka\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(14) Elephant rugs;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(15) horse rugs;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(16) chariot rugs;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(17) Rugs of antelope skins sewn together&nbsp;<em>(Ajina-pave\u1e47i);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(18) Rugs of skins of the plantain antelope;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(19) Carpets with awnings above them&nbsp;<em>(Sauttara-cchada\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(20) Sofas with red pillows<br>for the head and feet.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such things.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to the use<br>of means for adorning<br>and beautifying themselves;<br>that is to say:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Rubbing in scented powders on one&#8217;s body,<br>shampooing it,<br>and bathing it;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Patting the limbs with clubs<br>after the manner of wrestlers;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The use of mirrors, eye-ointments, garlands,<br>rouge, cosmetics, bracelets, necklaces, walking-sticks,<br>reed cases for drugs,<br>rapiers,<br>sunshades,<br>embroidered slippers,<br>turbans, diadems, whisks of the yak&#8217;s tail,<br>and long-fringed white robes;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Bhikshu holds aloof<br>from such means of adorning and beautifying the person.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to such low conversation as these:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Tales of kings, of robbers, of ministers of state<br>tales of war, of terrors, of battles;<br>talk about foods and drinks, clothes, beds, garlands, perfumes;<br>talks about relationships, equipages, villages, town, cities, and countries;<br>tales about women, and about heroes;<br>gossip at street corners, or places whence water is fetched;<br>ghost stories;<br>desultory talk;<br>speculations about the creation of the land or sea,<br>or about existence and non-existence;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low conversation.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to the use of wrangling phrases such as<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;You don&#8217;t understand this doctrine and discipline, I do.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;How should you know about this doctrine and discipline?&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;You have fallen into wrong views. It is I who am in the right.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;I am speaking to the point, you are not.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;You are putting last<br>what ought to come first,<br>first what ought to come last.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;What you&#8217;ve excogitated so long, that&#8217;s all quite upset.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Your challenge has been taken up.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;You are proved to be wrong.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Set to work to clear your views.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Disentangle yourself if you can.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such wrangling phrases.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to taking messages,<br>going on errands,<br>and acting as go-betweens;<br>to wit,<br>on kings,<br>ministers of state,<br>Kshatriyas,<br>Brahmans,<br>or young men,<br>saying:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Go there,<br>come hither,<br>take this with you,<br>bring that from thence&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu abstains from such servile duties.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>are tricksters,<br>droners out (of holy words for pay),<br>diviners, and exorcists,<br>ever hungering to add gain to gain \u2014<br>the Bhikshu holds aloof from such deception and patter.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>earn their living by wrong means of livelihood,<br>by low arts,<br>such as these:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) Palmistry \u2014<br>prophesying long life, prosperity, etc.<br>from marks on child&#8217;s hands, feet. etc.;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) Divining by means of omens and signs;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) Auguries drawn from thunderbolts<br>and other celestial portents;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) Prognostication by interpreting dreams;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(5) Fortune-telling from marks on the body;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(6) Auguries from the marks on cloth gnawed by mice;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(7) Sacrificing to Agni;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(8) Offering oblations from a spoon;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(9-13) Making offerings to gods<br>of husks,<br>of the red powder between the grain and the husk,<br>of husked grain ready for boiling,<br>of ghee,<br>and of oil;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(14) Sacrificing by spewing mustard seeds, etc.,<br>into the fire out of one&#8217;s mouth;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(15) Drawing blood from one&#8217;s right knee<br>as a sacrifice to the gods;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(16) Looking at the knuckles, etc., and,<br>after muttering a charm,<br>divining whether a man is well born<br>or lucky or not;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(17) Determining whether the site<br>for a proposed house or pleasance,<br>is lucky or not;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(18) Advising on customary law;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(19) Laying demons in a cemetery;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(20) Laying ghosts;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(21) Knowledge of the charms to be used<br>when lodging in an earth house;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(22) Snake charming;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(23) The poison craft;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(24) The scorpion craft;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(25) The mouse craft;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(26) The bird craft;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(27) The crow craft;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(28) Foretelling the number of years<br>that a man has yet to live.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(29) Giving charms to ward off arrows;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(30) The animal wheel;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low arts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>earn their living by wrong means of livelihood,<br>by low arts,<br>such as these:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Knowledge of the signs<br>of good and bad qualities<br>in the following things<br>and of the marks in them<br>denoting the health or luck of their owners: \u2014<br>to wit,<br>gems,<br>staves,<br>garments,<br>swords,<br>arrows,<br>bows,<br>other weapons,<br>women,<br>men,<br>boys,<br>girls,<br>slaves,<br>slave-girls,<br>elephants,<br>horses,<br>buffaloes,<br>bulls,<br>oxen,<br>goats,<br>sheep,<br>fowls,<br>quails,<br>iguanas,<br>earrings,<br>tortoises,<br>and other animals;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low arts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>earn their living by wrong means of livelihood,<br>by low arts,<br>such as soothsaying,<br>to the effect that:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The chiefs will march out&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The chiefs will march back&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The home chiefs will attack,<br>and the enemies&#8217; retreat&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The enemies&#8217; chiefs will attack,<br>and ours will retreat&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The home chiefs will gain the victory,<br>and the foreign chiefs suffer defeat&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The foreign chiefs will gain the victory,<br>and ours will suffer defeat&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Thus will there be victory on this side,<br>defeat on that&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low arts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>earn their living by wrong means of livelihood,<br>by such low arts as foretelling:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) &#8216;There will be an eclipse of the moon&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) &#8216;There will be en eclipse of the sun&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) &#8216;There will be en eclipse of a star&#8217;<br>(Nakshatra);<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) &#8216;There will be aberration of the sun or the moon&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(5) &#8216;The sun or the moon will return to its usual path&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(6) &#8216;There will be aberrations of the stars&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(7) &#8216;The stars will return to their usual course&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(8) &#8216;There will be a fall of meteors&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(9) &#8216;There will be a jungle fire&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(10) &#8216;There will be an earthquake&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(11) &#8216;The god will thunder&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(12-15) &#8216;There will be rising and setting,<br>clearness and dimness,<br>of the sun or the moon or the stars&#8217;,|| ||<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>or foretelling of each of these fifteen phenomena<br>that they will betoken such and such a result;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low arts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>earn their living by wrong means of livelihood,<br>by low arts,<br>such as these:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling an abundant rainfall;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling a deficient rainfall;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling a good harvest;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling scarcity of food;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling tranquillity;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling disturbances;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling a pestilence;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling a healthy season;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Counting on the fingers;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Counting without using the fingers;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Summing up large totals;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Composing ballads, poetising;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Casuistry, sophistry;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low arts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>earn their living by wrong means of livelihood,<br>by low arts,<br>such as:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) Arranging a lucky day for marriages<br>in which the bride or bridegroom is brought home;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) Arranging a lucky day for marriages<br>in which the bride or bridegroom is sent forth;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) Fixing a lucky time for the conclusion of treaties of peace<br>[or using charms to procure harmony;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) Fixing a lucky time<br>for the outbreak of hostilities<br>[or using charms to make discord];<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(5) Fixing-a lucky time<br>for the calling in of debts<br>[or charms for success in throwing dice];<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(6) Fixing a lucky time<br>for the expenditure of money<br>[or charms to bring ill luck to an opponent throwing dice];<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(7) Using charms to make people lucky;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(8) Using charms to make people unlucky;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(9) Using charms to procure abortion;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(10) Incantations to bring on dumbness;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(11) Incantations to keep a man&#8217;s jaws fixed;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(12) Incantations to make a man throw up his hands;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(13) Incantations to bring on deafness;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(14) Obtaining oracular answers by means of the magic mirror;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(15) Obtaining oracular answers through a girl possessed;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(16) Obtaining oracular answers from a god;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(17) The worship of the Sun;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(18) The worship of the Great One;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(19) Bringing forth flames from one&#8217;s mouth;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(20) Invoking Siri, the goddess of Luck \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low arts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>earn their living by wrong means of livelihood,<br>by low arts,<br>such as these:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) Vowing gifts to a god if a certain benefit be granted;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) Paying such vows;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) Repeating charms while lodging in an earth house;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) Causing virility;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(5) Making a man impotent;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(6) Fixing on lucky sites for dwelling;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(7) Consecrating sites;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(8) Ceremonial rinsings of the month;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(9) Ceremonial bathings;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(10) Offering sacrifices;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(11-14) Administering emetics and purgatives;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(15) Purging people to relieve the head<br>(that is by giving drugs to make people sneeze);<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(16) Oiling people&#8217;s ears<br>(either to make them grow or to heal sores on them);<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(17) Satisfying people&#8217;s eyes<br>(soothing them by dropping medicinal oils into them);<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(18) Administering drugs through the nose;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(19) Applying collyrium to the eyes;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(20) Giving medical ointment for the eyes;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(21) Practising as an oculist;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(22) Practising as a surgeon;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(23) Practising as a doctor for children;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(24) Administering roots and drugs;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(25) Administering medicines in rotation;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low arts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And then that Bhikshu, oh Brahman,<br>being thus master of the minor moralities,<br>sees no danger from any side,<br>that is, so far as concerns<br>his self-restraint in conduct.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, oh Brahman, as a sovereign,<br>duly crowned,<br>whose enemies have been beaten down,<br>sees no danger from any side;<br>that is, so far as enemies are concerned,<br>so is the Bhikshu confident.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And endowed with this body of morals,<br>so worthy of honour,<br>he experiences, within himself,<br>a sense of ease without alloy.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus is it, oh Brahman,<br>that the Bhikshu becomes righteous.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Conduct&nbsp;<em>(Kara\u1e47a)<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And how, oh Brahman,<br>is the Bhikshu guarded<br>as to the doors of his senses?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When, oh Brahman, he sees an object with his eye<br>he is not entranced in the general appearance<br>or the details of it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He sets himself to restrain<br>that which might give occasion for evil states,<br>covetousness and dejection,<br>to flow in over him<br>so long as he dwells unrestrained<br>as to his sense of sight.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He keeps watch upon his faculty of sight,<br>and he attains to mastery over it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When, oh Brahman, he hears a sound with his ear<br>he is not entranced in the general appearance<br>or the details of it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He sets himself to restrain<br>that which might give occasion for evil states,<br>covetousness and dejection,<br>to flow in over him<br>so long as he dwells unrestrained<br>as to his sense of hearing.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He keeps watch upon his faculty of hearing,<br>and he attains to mastery over it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When, oh Brahman, he smells an odour with his nose<br>he is not entranced in the general appearance<br>or the details of it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He sets himself to restrain<br>that which might give occasion for evil states,<br>covetousness and dejection,<br>to flow in over him<br>so long as he dwells unrestrained<br>as to his sense of smell.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He keeps watch upon his faculty of smell,<br>and he attains to mastery over it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When, oh Brahman, he tastes a flavour with his tongue<br>he is not entranced in the general appearance<br>or the details of it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He sets himself to restrain<br>that which might give occasion for evil states,<br>covetousness and dejection,<br>to flow in over him<br>so long as he dwells unrestrained<br>as to his sense of taste.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He keeps watch upon his faculty of taste,<br>and he attains to mastery over it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When, oh Brahman, he feels a touch with his body<br>he is not entranced in the general appearance<br>or the details of it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He sets himself to restrain<br>that which might give occasion for evil states,<br>covetousness and dejection,<br>to flow in over him<br>so long as he dwells unrestrained<br>as to his sense of touch.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He keeps watch upon his faculty of touch,<br>and he attains to mastery over it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When, oh Brahman, he cognises a phenomenon with his mind<br>he is not entranced in the general appearance<br>or the details of it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He sets himself to restrain<br>that which might give occasion for evil states,<br>covetousness and dejection,<br>to flow in over him<br>so long as he dwells unrestrained<br>as to his mental (representative) faculty.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He keeps watch upon his representative faculty,<br>and he attains to mastery over it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And endowed with this self-restraint,<br>so worthy of honour,<br>as regards the senses,<br>he experiences, within himself, a sense of ease<br>into which no evil state can enter.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus is it, oh Brahman,<br>that the Bhikshu becomes guarded<br>as to the doors of his senses.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And how, oh Brahman, is the Bhikshu<br>mindful and self-possessed?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In this matter, oh Brahman,<br>the Bhikshu<br>in going forth or in coming back<br>whether looking forward,<br>or in looking round;<br>in stretching forth his arm,<br>or in drawing it in again;<br>in eating or drinking,<br>in masticating or swallowing,<br>in obeying the calls of nature,<br>in going or standing or sitting,<br>in sleeping or waking,<br>in speaking or in being still,<br>he keeps himself aware<br>of all it really means.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus is it, oh Brahman,<br>that the Bhikshu<br>becomes mindful and self-possessed.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And how, oh Brahman, is the Bhikshu content?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;In this matter, oh Brahman,<br>the Bhikshu is satisfied with sufficient robes<br>to cherish his body,<br>with sufficient food<br>to keep his stomach going.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whithersoever he may go forth,<br>these he takes with him as he goes<br>&#8211; just as a bird with his wings, oh Brahman,<br>whithersoever he may fly,<br>carries his wings with him as he flies.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus is it, oh Brahman,<br>that the Bhikshu becomes content.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then, master of this so excellent body of moral precepts,<br>gifted with this so excellent self-restraint as to the senses,<br>endowed with this so excellent mindfulness and self-possession,<br>filled with this so excellent content,<br>he chooses some lonely spot<br>to rest at on his way<br>\u2014 in the woods,<br>at the foot of a tree,<br>on a hill side,<br>in a mountain glen,<br>in a rocky cave,<br>in a charnel place,<br>or on a heap of straw in the open field.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And returning thither<br>after his round for alms<br>he seats himself, when his meal is done,<br>cross-legged,<br>keeping his body erect,<br>and his intelligence alert, intent.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away the hankering after the world,<br>he remains with a heart that hankers not,<br>and purifies his mind of lusts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away the corruption<br>of the wish to injure,<br>he remains with a heart free from ill temper,<br>and purifies his mind of malevolence.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away torpor of heart and mind,<br>keeping his ideas alight,<br>mindful and self-possessed,<br>he purifies his mind of weakness and of sloth.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away flurry and worry,<br>he remains free from fretfulness,<br>and with heart serene within,<br>he purifies himself of irritability<br>and vexation of spirit.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away wavering,<br>he remains as one passed beyond perplexity;<br>and no longer in suspense as to what is good,<br>he purifies his mind of doubt.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then just, oh Brahman,<br>as when a man, after contracting a loan,<br>should set a business on foot,<br>and his business should succeed,<br>and he should not only be able<br>to pay off the old debt he had incurred,<br>but there should be a surplus over<br>to maintain a wife.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then would he realize:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;I used to have to carry on my business<br>by getting into debt,<br>but it has gone so well with me<br>that I have paid off what I owed,<br>and have a surplus over<br>to maintain a wife.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And he would be of good cheer at that,<br>would be glad of heart at that: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then just, oh Brahman,<br>as if a man were a prey to disease,<br>in pain, and very ill,<br>and his food would not digest,<br>and there were no strength left in him;<br>and after a time<br>he were to recover from that disease,<br>and his food should digest,<br>and his strength come back to him;<br>then, when he realized his former and his present state,<br>he would be of good cheer at that,<br>he would be glad of heart at that: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then just, oh Brahman,<br>as if a man were bound in a prison house,<br>and after a time<br>he should be set free from his bonds,<br>safe and sound,<br>and without any confiscation of his goods;<br>when he realized his former and his present state,<br>he would be of good cheer at that,<br>he would be glad of heart at that: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then just, oh Brahman,<br>as if a man were a slave,<br>not his own master,<br>subject to another,<br>unable to go whither he would;<br>and after a time<br>he should be emancipated from that slavery,<br>become his own master,<br>not subject to others,<br>a free man,<br>free to go whither he would;<br>then, on realising his former and his present state,<br>he would be of good cheer at that,<br>he would be glad of heart at that: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then just, oh Brahman,<br>as if a man, rich and prosperous,<br>were to find himself on a long road,<br>in a desert, where no food was,<br>but much danger;<br>and after a time<br>were to find himself out of the desert,<br>arrived safe,<br>on the borders of his village,<br>in security and peace;<br>then, on realising his former and his present state,<br>he would be of good cheer at that,<br>he would be glad of heart at that: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just so, oh Brahman, the Bhikshu,<br>so long as these five hindrances<br>are not put away within him<br>looks upon himself as in debt,<br>diseased,<br>in prison,<br>in slavery,<br>lost on a desert road.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But when these five hindrances<br>have been put away within him,<br>he looks upon himself as freed from debt,<br>rid of disease,<br>out of jail,<br>a free man,<br>and secure.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And gladness springs up within him<br>on his realising that,<br>and joy arises to him thus gladdened,<br>and so rejoicing<br>all his frame becomes at ease,<br>and being thus at ease<br>he is filled with a sense of peace,<br>and in that peace his heart is stayed.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>nbsp;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then estranged from lusts,<br>aloof from evil dispositions,<br>he enters into and remains in the First Rapture<br>\u2014 a state of joy and ease born of detachment,<br>reasoning and investigation going on the while.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>His very body does he so pervade,<br>drench,<br>permeate,<br>and suffuse<br>with the joy and ease born of detachment,<br>that there is no spot in his whole frame<br>not suffused therewith.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, oh Brahman, as a skilful bathman<br>or his apprentice<br>will scatter perfumed soap powder<br>in a metal basin,<br>and then besprinkling it with water,<br>drop by drop,<br>will so knead it together<br>that the ball of lather,<br>taking up the unctuous moisture,<br>is drenched with it,<br>pervaded by it,<br>permeated by it within and without,<br>and there is no leakage possible.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that wisdom.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then further, oh Brahman,<br>the Bhikshu suppressing all reasoning and investigation<br>enters into and abides in the Second Jh\u0101na,<br>a state of joy and ease,<br>born of the serenity of concentration,<br>when no reasoning or investigation goes on,<br>\u2014 a state of elevation of mind,<br>a tranquillisation of the heart within.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And his very body does he so pervade,<br>drench,<br>permeate,<br>and suffuse with the joy and ease born of concentration,<br>that there is no spot in his whole frame<br>not suffused therewith.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, oh Brahman,<br>as if there were a deep pool,<br>with water welling up into it<br>from a spring beneath,<br>and with no inlet from the east or west,<br>from the north or south,<br>and the god should not<br>from time to time<br>send down showers of rain upon it.<br>Still the current of cool waters<br>rising up from that spring<br>would pervade,<br>fill,<br>permeate,<br>and suffuse the pool<br>with cool waters,<br>and there would be no part or portion of the pool<br>unsuffused therewith.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that wisdom.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then further, oh Brahman, the Bhikshu,<br>holding aloof from joy,<br>becomes equable;<br>and mindful and self-possessed<br>he experiences in his body<br>that ease which the Arahats talk of when they say:<br>&#8216;The man serene and self-possessed<br>is well at ease,&#8217;<br>and so he enters into<br>and abides in the Third Jh\u0101na.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And his very body<br>does he so pervade,<br>drench,<br>permeate,<br>and suffuse with that ease<br>that has no joy with it,<br>that there is no spot in his whole frame<br>not suffused therewith.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, oh Brahman,<br>as when in a lotus tank<br>the several lotus flowers,<br>red or white or blue,<br>born in the water,<br>grown up in the water,<br>not rising up above the surface of the water,<br>drawing up nourishment from the depths of the water,<br>are so pervaded,<br>drenched,<br>permeated,<br>and suffused<br>from their very tips<br>down to their roots<br>with the cool moisture thereof,<br>that there is no spot in the whole plant,<br>whether of the red lotus,<br>or of the white,<br>or of the blue,<br>not suffused therewith.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that wisdom.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then further, oh Brahman, the Bhikshu,<br>by the putting away alike of ease and of pain,<br>by the passing away alike of any elation,<br>any dejection,<br>he had previously felt,<br>enters into and abides in the Fourth Jh\u0101na,<br>a state of pure self-possession and equanimity,<br>without pain and without ease.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And he sits there<br>so suffusing even his body<br>with that sense of purification,<br>of translucence of heart,<br>that there is no spot in his whole frame<br>not suffused therewith.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, oh Brahman,<br>as if a man were sitting<br>so wrapt from head to foot in a clean white robe,<br>that there were no spot in his whole frame<br>not in contact with the clean white robe<br>\u2014 just so, oh Brahman, does the Bhikshu sit there,<br>so suffusing even his body<br>with that sense of purification,<br>of translucence of heart,<br>that there is no spot in his whole frame<br>not suffused therewith.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, oh Brahman, is that wisdom.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Wisdom&nbsp;<em>(Vijj\u0101)<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>With his heart thus serene,<br>made pure, translucent,<br>cultured, devoid of evil,<br>supple, ready to act,<br>firm, and imperturbable,<br>he applies and bends down his mind<br>to that insight that comes from knowledge.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He grasps the fact:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This body of mine has form,<br>it is built up of the four elements,<br>it springs from father and mother,<br>it is continually renewed<br>by so much boiled rice and juicy foods,<br>its very nature is impermanence,<br>it is subject to erasion,<br>abrasion,<br>dissolution,<br>and disintegration;<br>and therein is this consciousness of mine, too, bound up,<br>on that does it depend.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, oh Brahman,<br>as if there were a veluriya gem,<br>bright, of the purest water,<br>with eight facets,<br>excellently cut,<br>clear, translucent,<br>without a flaw,<br>excellent in every way.<br>And through it a string,<br>blue, or orange-coloured,<br>or red, or white, or yellow<br>should be threaded.<br>If a man, who had eyes to see,<br>were to take it into his hand,<br>he would clearly perceive<br>how the one is bound up with the other.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is reckond in him as wisdom,<br>and it is higher and sweeter than the last.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>With his heart thus serene,<br>made pure, translucent,<br>cultured, devoid of evil,<br>supple, ready to act,<br>firm, and imperturbable,<br>he directs and bends down his mind<br>to the knowledge of the destruction of the Deadly Floods.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He knows as it really is:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This is pain.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He knows as it really is:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This is the origin of pain.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He knows as it really is:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This is the cessation of pain.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He knows as it really is:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This is the Path that leads to the cessation of pain.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He knows as they really are:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;These are the Deadly Floods.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He knows as it really is:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This is the origin of the Deadly Floods.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He knows as it really is:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This is the cessation of the Deadly Floods.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He knows as it really is:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This is the Path that leads to the cessation of the Deadly Floods.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>To him, thus knowing, thus seeing,<br>the heart is set free<br>from the Deadly Taint of Lusts,<br>is set free from the Deadly Taint of Becomings<br>is set free from the Deadly Taint of Ignorance.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In him, thus set free,<br>there arises the knowledge of his emancipation,<br>and he knows:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Rebirth has been destroyed.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The higher life has been fulfilled.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>What had to be done has been accomplished.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>After this present life<br>there will be no beyond!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, oh Brahman,<br>as if in a mountain fastness<br>there were a pool of water,<br>clear, translucent, and serene;<br>and a man, standing on the bank,<br>and with eyes to see,<br>should perceive the oysters and the shells,<br>the gravel and the pebbles<br>and the shoals of fish<br>as they move about or lie within it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He would know:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This pool is clear, transparent, and serene,<br>and there within it<br>are the oysters and the shells,<br>and the sand and gravel,<br>and the shoals of fish are moving about<br>or lying still.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, O Brahman, is a sacrifice<br>less difficult<br>and less troublesome,<br>of greater fruit<br>and greater advantage<br>than the previous sacrifices.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And there is no sacrifice man can celebrate,<br>O Brahman, higher and sweeter than this.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>28. And when he had thus spoken,<br>K\u016b\u1e6dadanta the Brahman said to the Blessed One:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Most excellent, O Gotama,<br>are the words of thy mouth,<br>most excellent!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just as if a man were to set up<br><a><strong>[184]<\/strong><\/a>&nbsp;what has been thrown down,<br>or were to reveal<br>that which has been hidden away,<br>or were to point out the right road<br>to him who has gone astray,<br>or were to bring a light into the darkness<br>so that those who had eyes could see external forms \u2014<br>just even so has the truth<br>been made known to me<br>in many a figure<br>by the venerable Gotama.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>I, even I,<br>betake myself to the venerable Gotama as my guide,<br>to the Doctrine<br>and the Order.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>May the venerable One accept me as a disciple,<br>as one who, from this day forth,<br>as long as life endures,<br>has taken him as his guide.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And I myself, O Gotama,<br>will have the seven hundred bulls,<br>and the seven hundred steers,<br>and the seven hundred heifers,<br>and the seven hundred goats,<br>and the seven hundred rams set free.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>To them I grant their life.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Let them eat green grass<br>and drink fresh water,<br>and may cool breezes waft around them.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>29. Then the Blessed One discoursed<br>to K\u016b\u1e6dadanta the Brahman in due order;<br>that is to say,<br>he spake to him of generosity,<br>of right conduct,<br>of heaven,<br>of the danger,<br>the vanity,<br>and the defilement of lusts,<br>of the advantages of renunciation.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And when the Blessed One became aware<br>that K\u016b\u1e6dadanta the Brahman<br>had become prepared,<br>softened,<br>unprejudiced,<br>upraised,<br>and believing in heart,<br>then did he proclaim the doctrine<br>the Buddhas alone have won;<br>that is to say,<br>the doctrine of sorrow,<br>of its origin,<br>of its cessation,<br>and of the Path.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And just as a clean cloth,<br>with all stains in it washed away,<br>will readily take the dye,<br>just even so did K\u016b\u1e6dadanta the Brahman,<br>even while seated there,<br>obtain the pure and spotless Eye for the Truth,<br>and he knew:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Whatsoever has a beginning,<br>in that is inherent also<br>the necessity of dissolution.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>30. And then the Brahman K\u016b\u1e6dadanta,<br>as one who had seen the Truth,<br>had mastered it,<br>understood it,<br>dived deep down into it,<br>who had passed beyond doubt,<br>and put away perplexity<br>and gained full confidence,<br>who had become dependent on no other<br>for his knowledge of the teaching of the Master,<br>addressed the Blessed One and said:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[185]<\/strong><\/a>&nbsp;&#8220;May the venerable Gotama grant me the favour<br>of taking his to-morrow&#8217;s meal with me,<br>and also the members of the Order with him.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And the Blessed One signified,<br>by silence,<br>his consent.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then the Brahman K\u016b\u1e6dadanta,<br>seeing that the Blessed One had accepted,<br>rose from his seat,<br>and keeping his right towards him as he passed,<br>he departed thence.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And at daybreak he had sweet food,<br>both hard and soft,<br>made ready at the pit prepared for his sacrifice,<br>and had the time announced to the Blessed One:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;It is time, O Gotama;<br>and the meal is ready.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And the Blessed One,<br>who had dressed early in the morning,<br>put on his outer robe,<br>and taking his bowl with him,<br>went with the brethren to K\u016b\u1e6dadanta&#8217;s sacrificial pit,<br>and sat down there on the seat prepared for him.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And K\u016b\u1e6dadanta the Brahman<br>satisfied the brethren<br>with the Buddha at their head,<br>with his own hand,<br>with sweet food,<br>both hard and soft,<br>till they refused any more.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And when the Blessed One had finished his meal,<br>and cleansed the bowl and his hands,<br>K\u016b\u1e6dadanta the Brahman took a low seat<br>and seated himself beside him.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And when he was thus seated<br>the Blessed One instructed<br>and aroused<br>and incited<br>and gladdened K\u016b\u1e6dadanta the Brahman<br>with religious discourse;<br>and then arose from his seat<br>and departed thence.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>K\u016a\u1e6cADANTA&nbsp;SUTTA&nbsp;IS&nbsp;ENDED<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"\/>\n<!-- \/wp:separator -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn1\">1<\/a>]<\/sup>See, for instance, the notes above on&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.01.rhyt.pts.htm#n157\">P. 33;<\/a>&nbsp;and&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.03.rhyt.pts.htm#pg103\">the remarks, in the Introduction to the Amba\u1e6d\u1e6dha,<\/a>&nbsp;on the&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/dn\/idx_digha_nikaya.htm#p27\">Agga\u00f1\u00f1a Sutta.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn2\">2<\/a>]<\/sup>&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_151\">No. 1 in vol. ii<\/a>&nbsp;of the P\u0101li text in Prof. Fausb\u00f6ll&#8217;s edition, and of the Cambridge translation edited by Prof. Cowell.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn3\">3<\/a>]<\/sup>&nbsp;This verse is quoted in the&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/kd\/dhp\/kd.dhp.pali.bd.htm#v223\"><em>Dhammapada<\/em>&nbsp;(verse 223).<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn4\">4<\/a>]<\/sup>&nbsp;The full version can also be seen in my&nbsp;<em>&#8216;Buddhist Birth Stories,&#8217;<\/em>&nbsp;pp. xxii-xxvi.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn5\">5<\/a>]<\/sup>&nbsp;Both&nbsp;<em>J\u0101taka<\/em>&nbsp;and Sutta are translated in full in my&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/bs\/rhyt.bs_contents.htm#dn17\">&#8216;Buddhist Suttas&#8217;<\/a>&nbsp;(vol. xi of the S.B.E., pp. 238-289).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn6\">6<\/a>]<\/sup>&nbsp;<em>Ch\u0101ndogya Upanishad<\/em>&nbsp;III, 16 and 17.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>Hosea vi. 6:<\/strong>&nbsp;&#8220;For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.&#8221;<br><strong>Matt. ix. 13:<\/strong>&nbsp;&#8220;But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.&#8221;<br><strong>xii. 7:<\/strong>&nbsp;&#8220;But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.&#8221;<br><strong>Micah vi. 6-8:<\/strong>&nbsp;&#8220;Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old?<br>Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?<br>He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?&#8221;<br><strong>Prov. xv. 8:<\/strong>&nbsp;&#8220;The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.&#8221;<br><strong>xxi. 13:<\/strong>&nbsp;&#8220;Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/resources\/images\/king_of_ny_vrysm.gif\" width=\"38\" height=\"32\" alt=\"p.p. explains it all\">&nbsp;\u2014 p.p.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn7\">7<\/a>]<\/sup>&nbsp;Hosea vi. 6; quoted Matt. ix. 13, and xii. 7. See also Micah vi. 6-8. Prov. xv. 8, and xxi. I 3, are, of course, later.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn8\">8<\/a>]<\/sup>&nbsp;<em>Mah\u0101bh\u0101rata<\/em>&nbsp;I, 3095 nearly = XIII, 1544. Compare XIII, 6073\u1e47<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn9\">9<\/a>]<\/sup>&nbsp;He gives as his authority, the&nbsp;<em>Amara Kora;<\/em>&nbsp;but the&nbsp;<em>Kora<\/em>&nbsp;merely mentions the word, in a list, without any explanation.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn10\">10<\/a>]<\/sup>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/an\/03_threes\/an03.058.pali.bd.htm\"><em>A\u1e45guttara<\/em>&nbsp;I, 163,<\/a>&nbsp;and other passages.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn11\">11<\/a>]<\/sup>&nbsp;The passage is quoted in Muir&#8217;s&nbsp;<em>&#8216;Sanskrit Texts,&#8217;<\/em>&nbsp;III, 95.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn12\">12<\/a>]<\/sup>&nbsp;For instance in his commentary on the Brahma-S\u016btra, I, 1, 2; II, 2, 2; III, 3, 53.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn13\">13<\/a>]<\/sup>&nbsp;For instance in the&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.06.rhyt.pts.htm\">Mah\u0101li<\/a>&nbsp;and&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.07.rhyt.pts.htm\">J\u0101liya<\/a>&nbsp;Suttas, both translated below.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn14\">14<\/a>]<\/sup>&nbsp;<em>Sum.<\/em>&nbsp;I, 247. The Vita\u1e47\u1e0das are quoted and refuted in the&nbsp;<em>Attha S\u0101lin\u012b,<\/em>&nbsp;pp. 3, 90, 92, 241 (where the word is wrongly spelt).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn15\">15<\/a>]<\/sup>&nbsp;Quoted&nbsp;<em>sub voce<\/em>&nbsp;in Subh\u016bti.&nbsp;<em>&#8216;Abbidh\u0101nappad\u012bpik\u0101 S\u016bci&#8217;<\/em>&nbsp;p. 310. According to the&nbsp;<em>S\u0101sana Va\u0271sa D\u012bpik\u0101<\/em>&nbsp;(Dr. Mabel Bode&#8217;s edition, p. 74), he lived at Arimaddana in Burma in 1127 A.D. See also&nbsp;<em>S\u0101sana Va\u0271sa D\u012bpo,<\/em>&nbsp;verse 1238;&nbsp;<em>Gandha Va\u0271sa,<\/em>&nbsp;pp. 63, 67; Forchammer,&nbsp;<em>&#8216;Jardine Prize Essay,&#8217;<\/em>&nbsp;p. 34 ;&nbsp;<a href=\"https:\/\/obo.genaud.net\/resources\/pdf\/jpts\/jpts_1882_i.pdf\"><em>J.P.T.S<\/em>. 1882,<\/a>&nbsp;p. 103.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn16\">16<\/a>]<\/sup>&nbsp;With this attempt at derivation may be compared N\u012blaka\u1e47\u1e6dha on the passage quoted below from the&nbsp;<em>Mah\u0101bh\u0101rata<\/em>&nbsp;(as given in B.R.),&nbsp;<em>Loka ev\u0101yatante te lokayatik\u0101.<\/em>&nbsp;Also Prof. Cowell&#8217;s suggestion (Sarvad. S., p. 2) that&nbsp;<em>Lok\u0101yata<\/em>&nbsp;may be analysed etymologically as &#8216;prevalent in the world.&#8217; The exact meaning of&nbsp;<em>\u0101yata<\/em>&nbsp;is really very doubtful.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn17\">17<\/a>]<\/sup>&nbsp;Fausb\u00f6ll&#8217;s edition,&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_545\">VI, 286.<\/a>&nbsp;No less than four bas reliefs, illustrating this&nbsp;<em>J\u0101taka,<\/em>&nbsp;have been found at the Bharhut Tope. See my&nbsp;<em>&#8216;Buddhist Birth Stories,&#8217;<\/em>&nbsp;p. cii. On the greater age of the verses, as compared with the prose, of the&nbsp;<em>J\u0101takas,<\/em>&nbsp;see&nbsp;<em>ibid.<\/em>&nbsp;lxxviii.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn18\">18<\/a>]<\/sup>&nbsp;<em>Loc. cit.<\/em>&nbsp;See Deussen,&nbsp;<em>&#8216;Ved\u0101nta-system,&#8217;<\/em>&nbsp;310; and Thibaut,&nbsp;<em>&#8216;Ved\u0101nta-Sutras,&#8217;<\/em>&nbsp;II, 269.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn19\">19<\/a>]<\/sup>&nbsp;Gorresio&#8217;s edition, II, 109, 29. Both these passages from the epics are from later portions of them.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn20\">20<\/a>]<\/sup>&nbsp;Chapter XIII, at the beginning. Burnouf (p. 168) reads&nbsp;<em>tantras<\/em>&nbsp;(instead of&nbsp;<em>mantras<\/em>), no doubt wrongly, and has a curious blunder in his note on the passage (P. 409). He says&nbsp;<em>Lok\u0101yata<\/em>&nbsp;means in P\u0101li &#8216;fabulous history, romance&#8217;; and quotes, as his authority, the passage given above from the&nbsp;<em>Abhidh\u0101na Pad\u012bpik\u0101,<\/em>&nbsp;in which&nbsp;<em>Lok\u0101yata\u0271<\/em>&nbsp;is simply explained as&nbsp;<em>vita\u1e47\u1e0da-sattha\u0271.<\/em>&nbsp;This last expression cannot possibly mean anything of that sort.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn21\">21<\/a>]<\/sup>&nbsp;Weber,&nbsp;<em>Ueber ein fragment der Bhagavat\u012b,<\/em>&nbsp;II, 248.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn22\">22<\/a>]<\/sup>&nbsp;My&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/miln\/idx_milinda.htm\"><em>Milinda,<\/em><\/a>&nbsp;I, 7.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn23\">23<\/a>]<\/sup>&nbsp;<em>Ibid.<\/em>&nbsp;I, 17.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn24\">24<\/a>]<\/sup>&nbsp;Cowell&#8217;s Translation, p. 236.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn25\">25<\/a>]<\/sup>&nbsp;<em>Madhus\u016bdana Sarasvat\u012b, Prabodhacandrodaya, Sarva-dar\u00f9ana sa\u1e45graha.<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn26\">26<\/a>]<\/sup>&nbsp;<em>Sarva-darraana-sa\u0271graha,<\/em>&nbsp;Chapter I, translated by Prof. Cowell in the version published in 1882.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn27\">27<\/a>]<\/sup>&nbsp;Not the same as the one with the same name half way between R\u0101jagaha and N\u0101land\u0101&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm\">(above, p. 1 of the text).<\/a>&nbsp;Buddhaghosa (p.294) says it was like it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn28\">28<\/a>]<\/sup>&nbsp;The whole of \u00a7 2 of the&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/dn\/idx_digha_nikaya.htm#p4\"><em>So\u1e47ada\u1e47\u1e0da<\/em><\/a>&nbsp;is here repeated. [Ed.: reproduced here.]<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn29\">29<\/a>]<\/sup>&nbsp;All given in the text in full, as in the So\u1e47ada\u1e47\u1e0da Sutta. [Ed.: reproduced here.]<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn30\">30<\/a>]<\/sup>&nbsp;\u00a7\u00a73-7 inclusive of the So\u1e47ada\u1e47\u1e0da are here repeated in full in the text. [Ed.: reproduced here.]<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn31\">31<\/a>]<\/sup>&nbsp;As in \u00a74.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn32\">32<\/a>]<\/sup>&nbsp;<em>Vidh\u0101.<\/em>&nbsp;Childers gives &#8216;pride&#8217; as the only meaning of this word. But he has made a strange muddle between it and&nbsp;<em>vidho.<\/em>&nbsp;All that he has under both words should be struck out. All that he has under&nbsp;<em>vidho<\/em>&nbsp;should be entered under&nbsp;<em>vidh\u0101,<\/em>&nbsp;which has always the one meaning &#8216;mode, manner, way.&#8217; Used ethically of the Arahats it refers, no doubt, to divers &#8216;modes&#8217; of pride or delusion (as for instance in&nbsp;<em>vidh\u0101su na vikampanti<\/em>&nbsp;at&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/sn\/01_sagv\/sn01.03.011-020.pali.bd.htm#pg84\"><em>S.<\/em>&nbsp;I, 84,<\/a>&nbsp;and in the passage quoted in Childers). He makes&nbsp;<em>vidh\u0101<\/em>&nbsp;a very rare word, and&nbsp;<em>vidho<\/em>&nbsp;a common one. It is just the contrary.&nbsp;<em>Vidh\u0101<\/em>&nbsp;is frequent, especially at the end of adjectival compounds.&nbsp;<em>Vidho<\/em>&nbsp;is most rare. It is given doubtfully by Buddhaghosa, in discussing a doubtful reading at&nbsp;<em>Sum.<\/em>&nbsp;I, 269, in the sense of &#8216;yoke&#8217;; and is a possible reading at&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/vp\/idx_vinaya.pitaka.htm\"><em>Vin.<\/em><\/a>&nbsp;II, 136, 319; IV, 168, 363 in the sense of &#8216;brooch&#8217; or &#8216;buckle.&#8217;<br>Here&nbsp;<em>vidh\u0101<\/em>&nbsp;in K\u016b\u1e6dadanta&#8217;s mouth means, of course, mode of rite or ritual. Gotama lays hold of the ambiguity of the word, and twists it round to his ethical teaching in the sense of mode of generosity.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn33\">33<\/a>]<\/sup>&nbsp;<em>Parikkh\u0101r\u0101,<\/em>&nbsp;&#8216;accessories, fillings, equipments, appurtenances,&#8217; \u2014 the furniture of a room, the smallest things one wears, the few objects a wondering mendicant carries about with him, and so on. Here again the word is turned into a riddle, the solution of which is the basis of the dialogue.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn34\">34<\/a>]<\/sup>&nbsp;Literally &#8216;he who has a great realm&#8217; \u2014 just as we might say Lord Broadacres.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn35\">35<\/a>]<\/sup>&nbsp;&#8216;Such as jewels and plate.&#8217; says Buddhaghosa (p. 295).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn36\">36<\/a>]<\/sup>&nbsp;<em>Raja-porise.<\/em>&nbsp;On this word, the locative singular of a neuter abstract form, compare&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/mn\/mn.013.pali.bd.htm#pg85\"><em>M.<\/em>&nbsp;I, 85.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn37\">37<\/a>]<\/sup>&nbsp;Because it was right and fit to do such deeds when one was young and rich. To spend one&#8217;s days in selfishness, and then, in old age to give gifts would be no good,&#8217; says Buddhaghosa (P. 297).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn38\">38<\/a>]<\/sup>&nbsp;<em>Ya\u00f1\u00f1assa parikkh\u0101r\u0101.<\/em>&nbsp;The latter word is here twisted round to a new sense.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn39\">39<\/a>]<\/sup>&nbsp;<em>Op\u0101na = udap\u0101na.<\/em>&nbsp;Compare&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/mn\/mn.056.pali.bd.htm#pg379\"><em>M.<\/em>&nbsp;I, 379;<\/a>&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/vp\/idx_vinaya.pitaka.htm\"><em>Vin.<\/em><\/a>&nbsp;I, 236;&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/miln\/idx_milinda.htm\"><em>Mil.<\/em><\/a>&nbsp;411;&nbsp;<em>Sum.<\/em>&nbsp;I, 298; and the note at&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/vp\/idx_vinaya.pitaka.htm\"><em>&#8216;Vinaya Texts,&#8217;<\/em><\/a>&nbsp;II, 115.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn40\">40<\/a>]<\/sup>&nbsp;Buddhaghosa explains this as meaning that he knew the result of&nbsp;<em>Karma,<\/em>&nbsp;he knew that his present prosperity was a gift to him by the good deeds done to others in the past, and that there would a similar result in future for his good deeds done now.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn41\">41<\/a>]<\/sup>&nbsp;This whole closing sentence is repeated, in the text, of each of the sixteen.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm#fn42\">42<\/a>]<\/sup>&nbsp;The attendants, at such a general largesse, says Buddhaghosa (P.303), push the recipients about, make them stand in a queue, and use violence in doing so.<\/p>\n<!-- \/wp:paragraph -->\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-e699a97 elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"e699a97\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-no\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-9598db4\" data-id=\"9598db4\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-4d50ca7 elementor-widget elementor-widget-text-editor\" data-id=\"4d50ca7\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>\t\t<div data-elementor-type=\"section\" data-elementor-id=\"29369\" class=\"elementor elementor-29369\">\n\t\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-263b597c elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"263b597c\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-134cd20d\" data-id=\"134cd20d\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-6bcd0b6 elementor-widget elementor-widget-text-editor\" data-id=\"6bcd0b6\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>T\u00ecm hi\u1ec3u Kinh t\u1ea1ng Nikaya &#8211; T\u00e2m h\u1ecdc l\u00e0 cu\u1ed1n s\u00e1ch Online gi\u1edbi thi\u1ec7u v\u1ec1 b\u1ed9 kinh Nikaya , c\u00e1c b\u1ea3n d\u1ecbch v\u00e0 ch\u00fa gi\u1ea3i \u0111\u01b0\u1ee3c T\u00e2m H\u1ecdc so\u1ea1n t\u1eeb c\u00e1c ngu\u1ed3n \u0111\u00e1ng t\u00edn c\u1eady tr\u00ean m\u1ea1ng internet.<\/p><p>Tuy nhi\u00ean \u0111\u00e2y v\u1eabn l\u00e0 s\u00e1ch ch\u1ec9 c\u00f3 gi\u00e1 tr\u1ecb tham kh\u1ea3o , mang t\u00ednh ch\u1ee7 quan c\u1ee7a t\u00e1c gi\u1ea3&nbsp; T\u00e2m h\u1ecdc.<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"<p>Home https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.05.rhyt.pts.htm Sacred Books of the BuddhistsVolume II D\u012bgha Nik\u0101ya Dialogues of the BuddhaPart I Sutta 5 K\u016b\u1e6da-Danta Suttanta\u0271 The Wrong Sacrifice and the Right Translated from the\u2026<\/p>\n","protected":false},"author":1,"featured_media":35356,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"elementor_canvas","format":"standard","meta":{"footnotes":""},"categories":[375],"tags":[],"td_series":[],"class_list":["post-35399","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kinh-truong-bo-eng"],"_links":{"self":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35399","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/comments?post=35399"}],"version-history":[{"count":7,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35399\/revisions"}],"predecessor-version":[{"id":36342,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35399\/revisions\/36342"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media\/35356"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35399"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35399"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35399"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35399"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}