Pali Text Society Teasscarion Sanita, No. 24 THE BOOK OF THE GRADUAL SAYINGS (ANGUTTARA-NIKAYA) OR MORE-NUMBERED SUTTAS VOL. I cre wook OF THe vouRs; F, L. WOODWARD, M.A. eu el ype ad dy he Published by the Pali Text Society Distributed by, Routledge & Kegan Paul Ltd. London and Boston 1982Fir published, 1933 ‘Reprinted ins Reprinted 168 Reprinted 73 Ieprited 182 ISBN 0 7100 7616 9 ‘TRANSLATOR'S PREFACE Thavenot much toadd here, except to thank Mrs. Rhys Davids for several notes and references, and for looking over the final proof-sheet of tha volume, which I was prevented from doing by timesand distance. Tmay, however, draw attention to one or two points of interest to Pili scholars—vix., okukkwcoaka- 4Jéta (p. 312), and wnmagga (pp. 184, 198). For these see an antcle in J.2.4.5., July, 1931, where, among other, they are discussed by Mr. E. H. Johnston, with whose conclusions 1 gree. Also to words like aparnaka (still riddle), atsa(ape0)- ‘pula (p. 248), kamm'oja (p. 92), and several others which will be found linted in Index No. TIE. There is also a carious construction (p. 161), #0 may pathena, ahay veyyakaranena, for which there is a solitary parallel at Me. Rhys Davids’ ‘Sakyo, pp. 336-7. ‘Tay add that a large number of the auttas in this volume appear in Itowiaka and Puggola-Pafati, with several dilfer- ences in readings and form. FL. WOODWARD. Wasr Taos, Tasmamna, 108,CONTENTS ‘THE BOOK OF THE FOURS PART II (Tus Pier Furry Sorras) 1. AT BHANDAGAMA fay eaves (Tax Secon Frere Svrras) Va. DEEDS oF scERIT vin, THE SURE x. ASURAS (Tae Trump Furry Sutras) XIV. ON PERSONS XV, SPLENDOUR, (Tue Fourrm on Great Fiery Sorras) XX. THE GREAT CHAPTER 13 Bl B 93 101 109 us 125 aT ae M4 153 163 rd 198vat Contents (Tue Fira Furry Sorts Sal Tue WoRtHY Ma. I. gop coxpucr |. HIGHER KNOWLEDOK PASSION (AND THE REST) Inpexes 1, onwemat Fogg 2, TeMLES OF THE sUrTAS ‘ 3. soMm PALI WORDS 1x THE NOTES BRSERREE 261 267 3 THE BOOK OF THE GRADUAL SAYINGS (ANGUITARA NIKAYA) Honour to that Exalted One, Arahant, the Fully Enlightened One ‘THE BOOK OF THE FOURS PART II (THE FIRST FIFTY sUTTAS) Cuarrer I—Ar Buaypaoina, $4 (0). Understanding. ‘Taos have I heard: On a certain occasion the Exalted One ‘was staying among the Vajjians, at Bhandagima.) Then the Exalted One addressed the monks, saying: “Monks.” * Yee, Lord, replied those monks to the Exalted One, The Exalted One said: “Monks, it is through not understanding, through not penetrating four things that we have thus gone on faring, ‘thus gone on running this long time, both you and 1. What four things * Tt is through not understanding, through not penetrating the Ariyan virtue, monks, the Ariyan concentration, the Ariyan wisdom: it is through not understanding, not penetrat~ ing the Ariyan release that we have thus gone on faring, thus ‘gone on running this long time, both you and I Now, monks, when the Ariyan virtue, the Ariyan conc ‘tration, the Ariyan wisdom and the Ariyan release are under- stood and penetrated, cut off is the craving for becoming, Gf. Di, 123 (M. Parnithina Sua). " Booming” wtands st once forstate, place and duration, The village sums not to be named alae whe. 12 Gradual Sayings grexrii,2 destroyed is the cord of becoming,” there is now no more again ‘of becoming.” ‘Thus spake the Exalted One, So saying the Welliarer added ‘this further as Teacher: + Virtue and concentration, wisdom, releare Beyond compare,—these things by Gotama (Of famous name were fully understood. ‘Thus, fully comprehending them, the Buddha, Ender of Il, Teacher with opened eyes, Utterly calmed ? taught Dhamma to the monks." $4 Q). Fallen auay. "Monks, he who possesses not four qualities is said to be fallen away from thie Dhamama-discipline. What four ? He who possesses not the Ariyan virtue. . . the Ariyan concentration . . . the Ariyan wisdom . .. the Ariyan re lease is said to be fallen away from this Dhamma-ciscipline ‘These are the four ‘But, monks, he who possesses these four qualities is ssid not to be fallen away {rom this Dhamma-discipline. What fout # (repeat) Ceasing they fall, and, falling from one life, Greedy for life renewed they come again.® Done is the task, enjoyed th’ enjoyable: ‘And happiness by happiness is won.’* 7 Bhave naira, °by which beings are, like cattle, td together by themes, lat on fo such and wach becoming’ Cony. In the ate at [Dis Kougita) itis the penetration of the Four Truths which lads to raul he mors of the pith there being similar to those of ours § * Porat. 2 AU Thy , 69; Bre, p. sof Gatama the Man, 87. Our Comy's interpre too that cn Thag.(wber® birds of prey pounee, pata, fn fallen fesh (ea) ard pounce prey again). Here, however, Comy. yes Ye ele poled ge pol, teu evo pt, pois eh “quote Mes, Rhys Davide's note on Bra. le. els ie, syn the Ccmmantary (wited to Dhammapsla): "By the happiness of the inet of fruition bas Nibbine, which in beyond bappinose (or ie wt) The Book of the Fours 3 $i (8). Uprooted (a), “Monks, possessed of four qualities the foolish, sinful, ua- worthy! man carries about with him an uprooted, lifeless olf, is blameworthy, is censured by the intelligent and begets rmuch demerit. What four ? ‘Without test or scrutiny he speaks in praise of what deserves ‘ot praise: likewiac he speaks blaming things deserving praise. ‘Without test or scrutiny he shows appreciation where there should be none, Likewise when appreciation should be shown hhe shows displeasure, ‘These are the four qualities? ‘But, monks, possessed of four qualities the wise, virtuous. ‘worthy man carries about with him a self not uprooted, not lifeless, is not blaméworthy, is not censured by the intelligent and begets much merit. What four ? (The oppositequaliies.) Who praiseth him who should be blamed, Or blameth who should praisid be, “He by his lips stores up illlueke ‘And by that ill-luck wins no bliss. Smal is the ill-luck of a man Who gambling loseth all his wealth, Greater by far th’ ill-luck of him Who, losing all and losing self, *Gainst the Wellfaters fouls his mind, caceoding great happiness, eceataeuthy), been won, ne by that happi- teas of insight, whieh has become w happy mode of procedure, has the ‘ae of Fritico, of Nibins, ecu reac" ‘The latter interpretation, {ts De Neumann bas pita out—winning oppines by bappines—ie the Mesjhimar dike (£9 f),conteastel with the Jain point of view “Nay, lend Gotan, happinea in ot to be gt at by happiness, bat by muring,"the acti standpent (Fare Dialogs, 68)” Here ‘our Comy. rch los convincingly simply describes w vere "By human Iaprines, heavealy ppiess: by ming happiness, the happiness of iaaught: by this, path happiness: ty path-bappusay, fruition happiness: by this, Nib happinwn ie won.” ' d-sappuiee—anariga. Cf inf, ext 82, § 31. Gf, 106 of threo things); Osa, teat 84 ad § 22; (ol Sve ahings), At p. 221 altand etharati, Anat $89 info 194 Gradual Sayings [rexr ii, 3 Whoto reviles the Worthy Ones, In speech and thought designing ill, For an hundred thousand periods, For sx and thirty, with five more Such periods, to Purgatory’s doomed.” $v (4). Uprooted (0). “Monks, by wrong conduct towards four persons the foolish, sinful, unworthy man carries about? with him an uprooted, lifeless self, is blameworthy, is censured by the intelligent, and Degets much demerit. Who ate the four ! ‘Monks, it is by wrong conduct towards mother, father, « ‘Tathagata, and a Tathigata’s followers that the foolish, sinful, unworthy man . . . begets much demerit, ‘But, monks, by right conduct towards (these same) four . . the wise, virtuous, worthy man carries about with him a self ‘not uprooted, not lifeless: he is not blameworthy . . . be Degets much merit. ‘Mother and father and the Enlightened One, ‘Tathagata, and those who follow him, ‘Whoco entreateth ill stores up much woe. For such ill deeds to parente, in this life ‘The sages blame that man, and in the life ‘That follows to the place of woe he goes. ‘Mother and father and the Enlightened One, ‘Tathagata, and those who follow him, ‘Whoco entreateth wel stores up much merit. ‘For such good deeds to parents, inthis life ‘The sages praive that man, and afterwarde In the world of heaven he wins happiness” $v @). With the stream “Monks, these four persons are found existing in the world. i trans. of ataneypariharati, wpa, § 8; tra, § 121, ee. 2 manda, At Poppy P82 ws) ‘The Book of the Fours 5 the stream, he who stands fast, and he who has crossed over, thas gone beyond, who stands on dry land,—a brihmin, "And of what sort, monks, is the person who goes with the stream? Here in the world, monks, a certain person indulges his passions and does wrong deeds. This one is called “a person ‘who goes with the stream.” ‘And of what sort, monks, is the person who goes agninat the stream? ‘Here in the world, monks, a certain person indulges not hi ‘passions, he does no wrong deed, but with suffering and ejection, with tearful face and lamentation lives the God- life, complete and utterly fulGlled. ‘This one is called “a person who goes against the stream.” ‘And of what sort, monks, is the person who stands fast 1 ‘Here in the world, monke, a certain person, by destroying the five fetters that bind to the lower worlds, is reborn spon- taneously, there meanwhile to pass utterly away, of « nature to return from that world no more. This one is called “a ‘person who stands fast.” ‘And of what sort, monks, is the person who has crossed ‘over, gone beyond, who stands on dry land,—a brabmin ? Hlere in this world, monks, a certain person, by the de- struction of the asavas, realizes in this very life, by himeelf ‘thoroughly comprehending it, the heart's release, the release by wisdom, whichis fre from the savas, and having attained it abides therein, ‘This one, monks, is called “a person who has crossed over, gone beyond, who stands on dry land,—. bribmin’ ‘Thete four persons, monks, are found existing in the world. ‘Whoso give rein to passions, inthis world [Not pastion-freed, in sense-desies delighting, These oft and oft subject to birth and eld, ving. down the current go. 1 Timnomophap lard fio. Com6 Gradual Sayings ext, ‘Therefore the sage, here fixed in mindfulness, [Not following after luste and evil deeds, ‘Tho! he may suffer, should abandon! passions. "Tis he, men say, who “gainst the current goes. ‘Who hath cast off the five depravities* ‘A perfect pupil he, that eannot fal? ‘Master of mind, with faculties subdued — “eis the man who standeth fast,” they say.* ‘He, comprehending all states, high and low.* Tn whom all states are quenched, ended, exist not,— He, knowing all,’ the God-lite having lived, Is called " world-ender, who bath passed beyond ”."* §¥5 (©. Of aml earning? + Mon, these four persons ae found existing inthe world. What four ‘One of small learning, who profts not by his learning” cone of ema learning, who proits by his learning: one of wide learning, who prota not thereby: one of wide learning, who profits thereby. ‘ki in what way, monks, is a person of sma leering not profited thereby Tn this case, monks, a certain person as small learning in Suita, Gey, Veryarana, Gata, Udina, Ivutoks, Jéako, "Text poheya; Jie. 115 (where lines 7 aod lat tro oor; and Sink edn. ahgye. * Tent ine Int poi pan, but Sine. ilenn aay pohiy. ‘Text epahinedhamma; Sink cl. anuhinadh. (Comy. del. thi a8 epeikina athe). * Celovaripat, ae blow, ext, p. 36 and § 191. 2 Hein aagamin. Comy. * Parent ttamalimaksburlakutold i. Cony. » Vedaps. * Lokanags * Appusao, lit, “having board lit (there were no books). At ogg 82. 1 Sudena anuppanne onupogate. Comy. Lit, “arises, cme about! Take it to meat“ come to nothing w1.8) The Book of the Fours 7 ABbhutadhammd ond Vedalla yet, as ofthat small learning ihe knows not the letter, knows not the meaning he does nat live in accordance with Dhamma. That, mouks, is how a person of smal learning profits not thereby. And in what way, monks, is a person of small learning profited thereby 1 Tn this case, monks, a certin person has small Jesrning in ‘Suita anil the rest: bat as ofthat small learning he knows both theletterandthe meaning, elves in accordance with Dhamma. ‘That, monks, is how a person of small learning profits thereby. ‘And in what way, monks, is @ person of wide leaning not profited thereby ? Tin this case, monks, a certain peson’has wide learning in Sutta andthe rest: but, a8 of that wide learning he understands neither the letter nar the meaning, he lives notin accordance ‘vith Dhamma, That, monks, ishow a person of wide learning profits not thereby ‘And in what way, monks, is a perton of wide learning profited thereby 7 In thie ase, monks, certain peraon bas wide learning in Sula... and the reat: but, as of that wide Tearing he understands both the leter and the meaning, be is profted thereby, That, monks, is how a person of wide learning Profits thereby. ‘So these are the four persons found existing in the word fone have little learning, and withal® No concentration in his doing men Will blame him both in learning and in deeds. * Gf, Pag. 8; Vii 85 Mi, 129; if, 102, 180. Ite insertion ofthe ninefoll Buddhist Scriptures, not collect at tht tne, clued ‘oon to theircontents—via: Discorers pope dicourss mixed with eres, expository matter, verses proper, short stores stating the “folon ayings,’ the lia, the Uirthatorie, the marvels, and ontain ‘ttchetial atta. Cong. explains in detail Ath-dhomna 2 Thee githan are quoted at VM. , 48 and tuna ty Prof Maung Tin in Pah of Purity, 4. ‘Thelasttwolinee are at Dip. 20 Siena aso.8 Gradual Sayings (rexr i, 8 ‘Kone bave little lenruing, and withel Much concentration in his doing, men Will praise his deeds, hi learning not complete. ‘And if one have much learning, and withal No concentration in hie doing, men Will blame his deeds, his learning being complete. ‘And if one have mauch lesrning, and withal ‘Much concentration in his doing, men ‘Will praise him both for learning and for deeds. ‘The Buddha's deeply learnéd follower, One who is Dhamma-bearer,' who is wise ‘And, like the gold of Jambu.? without blame — Devas praise him, Brahma too praiceth him” § vii (7), Mominates? (the Onder. “Monks, these four who are accomplished in wisdom, dis- ciplined, confident, deeply learned, Dhamms-bearers, who live according to Dhamma,—these four illuminate the Order. Which four ? ‘A monk who is accomplished in wisdom... who lives according to Dhamma, illuminates the Order: « nun who is ‘accomplished in wiedom . . illuminates the Order: 0 also do lay-disciples, both male and female. ‘These are the four who, being accomplished in wisdom, disciplined, confident, ‘deeply learned, Dhamms-bearers, living in accordance with Dhamma, illuminate the Order, * Dhamma dha * Nelthap Jembomadawse (infra, ext 29), pure gold foundce toreme {nthe Jambu river, Of. U4A. 416. Com. jtsweanna : but from the amb iro set 8A, i, 185 (ofan ornament or necklet of sterling gold), ek ts mahdjomb ithe poate radian sian: mahijomb pase fe pohaniey pave mec enburd sifhohont (eomewbat Like Vers (Golden Bough at An i). Solbi is the ‘wddnetites f- Dial i 1 _pote-vepptigena (sccomplishel) somonndps. "Vina. 8. in, 318, Comy. wna The Book of the Fours ° Whose is wise and confident, Of learning deop, a Dhamms-bearer, And lives socordantly therewith, “Light of the Order” such is called. ‘The virtuous monk, the learn’d nun, ‘The Iayman and laywoman staunch, ‘These four illuminate the Order. Lights of the Order ” they are called, § viii (®). Confidence? “Mook, these are the four confidences of a Tathagata, possessed of which a Tathagata knows his place as leader of the herd, utters his lion's roar in the companies and seta rolling the Brahma-wheol® What are the four ? ‘As to the charge made: You who claim to be perfectly en- lightened are not perfectly enlightened in these things,—I see no grounds, monks, for showing that any recluse or brihmin, that any Deva or Mara or Brahma, that anyone in the whole world can with justice make this charge. Since I see no ‘grounds for such a charge, I abide in the attainment of peace, of fearlessness, of confidence. ‘As to the charge made: You who claim to have destroyed ‘the asavas have not destroyed these duavas,—I see no grounds, monks, to show that any recluse or bribmin . . . ean with justice make this charge. Since this is so, I abide in the attainment of peace, of fearlessness, of confidence. ‘As to the charge made: The things declared by you to be hhindrancest have no power to hinder him that follows them,—I ‘ee no grounds, monks, . . . Since this is so I abide in the ‘attainment of peace, of fearlessness, of confidence. ‘As to the charge made: The Dhamma preached by you fails in its aim, Tt does not lead him who acts in accordance ° Gf: tar, § 211 for thee four whe def te company. Vextrafen. Of. Mi, 71 (SBandda-nte), where the tn powers of Tare detailed, * Brakma-cabla~Dhammos. Lit Gol-wbeel, * Aodorits Dommd -i, 18010 Gradual Sayinge rexri, 9 therewith to the perfect destruction of Il-I see no grounds, monks, to show that any recluse or brihmin, that any Deva, or Mara or Brahmi, that anyone in the whole world can with justice make this charge. Since I see no grounds for such a ‘charge, T abide in the attainment of peace, of fearlessness, of ‘confidence. ‘These, monks, are the four confidences of a Tathiguta, possessed of which » Tathigata kmows his place as leader of ‘the herd, utters his lion's roar in the companies and sets rolling the Brahma wheel ‘These widespread ways of talk, whate'er they be, (On which recluse and brihimin take their stand,— ‘When they come near Tathigata, tis suid, ‘Those vtterances are not confident.* But he who conquering all? set rolling on ‘The Dharama-wheel in pity forall ceatures,— ‘To euch, the best of Devas and mankind, All beings bow. He hath passed o'er becoming. § ix (9). Craving. * Monks, there are these four grounds forthe arising of craving, whereby craving, fit does s0, arises in e monk. What four # ‘Because of robes, monks, arises eraving in a monk, if it does arise: because of alms-food . . . because of lodging 1 Tis vning bare edb Tet abgley pein Baresi ian side rte. Sinko Tehiaay pt nae avons Tatra (ino) sido tile ox thine ion (Miyano ain eh he) omy appara te ellon tb Sink reading hun ef havent “they re coma ahjn sendy ba dos ok ncn the ncn of thee deal; Comy. Heal; Sink text, which T fellow 9 (abba of Vi 8 * Bhovaun pape ‘Thin ete ocury at Zn, p. 100, the gathas at p. 9. Gf. Pa of Contr. 00; Di, 228. 1,9) The Book of the Fours n ‘because of success or failure in this or that! asises craving in ‘a monk. These are the four grounds, ‘Whoco hath craving as his mate? ‘To age-long wandering is bound. He cannot cross saneira’s stream, Existence thus or otherwise. Knowing the danger of it all, Knowing how eraving beareth woe, Freed from all eraving let the monk, Ungrasping, mindful, wander forth $x (10). Bonds. ‘Monks, there are these four bonds. What four # ‘The bond of passions, thut of becoming that of view and ‘the bond of ignorance. ‘And of what sort, monks, isthe bond of passions ? Herein a certain one understands not, as they really are, the arising, the passing away, the satisfaction, the disadvantage of and the escape from the passions, In him who understands not these things as they really are, the passionate lust, the passionate delight, the passionate affection, the passionate agreed, the passionate thirst. the passionate fever, cleaving ‘and craving that is inthe passione, which occupies his mind,— this, monks, i called "the bond of passions.” So much for the bond of passions. Ani how is it with the bond of becoming ? ‘Herein, monks, a certain one understands not, as they really are, the arising of hecomings . .. the escape from becomings. * Tidal ifr, § 254. Cf Doi, 8 Cla, “alk of tino au") As to Comy i fers olor pn ft, Dut inthe flor Comp. a Si. Shae contested with hve hus becoming i sscect, not booming flue; Booming is eerily, no becom iS anmtiation bes og gaa, moebcoming tel hore ad ftlour ate the same in meaning” However, be eoneeponding werd in the glthar n Uda Shgasaahdharey,“ehuesate or olbewiee ate’ STonbadtiy Cf 8.0 0 2 Panvonte deste fr Moning in the fora formees word. Com. Bond = yop,12 Gradual Sayings {rexri, x0 ‘im him who understands not these things, as they really are, ‘the ust for becomings, the delight in becomings, the affection for becomings, the greed for becomings, the thirst, fever, clinging, the craving for becoming that is becomings, which cccupies his mind,—this, monks, is called “the bond of becoming.’ ‘So much for the bond of passions and the bond of becoming. ‘And how is it with the bond of view 1 (The same is repeated for view) ‘So much for the bonds of passions, becoming and view. ‘And what of the bond of ignorance ¢ ‘Herein, monks, « certain one understands not, as they really are, the arising of the six spheres of sense . . . and escape therefrom, In him who understands not (these things) fs they really are, the ignorance, the nescience of the six spheres of sense which occupies his mind,—thia, monks, is called ‘the bond of ignorance.” In bondage to evil, unprofitable things which defile, which lead to again-becoming, which are distressing and have sorrow {for their reault, which are concerned with birth and decay, he is therefore called “‘one who rests not from bondage.” ‘Those, monks, are the four bonds. Monks, there are these four releases from the bonds, What four 1 Herein, monks, a certain one understands, as they really are, the arising .. . the passing away . . . of passions (the reat isthe reverse ofthe above. ‘Set free from evil, unprofitable things which defile . which are concerned with birth and decay, therefore is he called “one who rests from bondage.” ‘These, monks, are the four releases from the bonds. Bound by the bond of passions and becoming. Bound by the bond of view, by ignorance ‘to birth and death returning Creatures go faring on sanséra’s round. 1 The it bal of thone gta sat I. 96. * Prabhat =purto bald porctid 3, Comy. 11) ‘The Book of the Fours 13 But they who, passions fully comprehending, ‘Have learned becoming’s bond and have thrown off ‘The bond of view and ignorance abandoned, Freed from all bonds have surely bonds transcended’ Cuarren IL—Deronmaant® $5 (1). Deportment * Monks, if while he walks there arise in a monk thoughts sensual or malign or cruel, and that monk admits them, does not reject and expel them, does not make an end of them, does not drive them out of renewed existence,a monk who while ‘walking becomes thus i called ‘void of zal and unscrupulous, always and for ever sluggish and poor in energy. If while he stands still .. . while he sits... while he lies awake there arise in a monk thoughts sensual, malign or cruel, and that monk admits them monk who while lying awake becomes thus is called “ poor in energy.” But if, while he walks... stands... site... lies awake, such thoughts arise and he does not admit them, bout rejects, expels, makes an end of them, drives them out of renewed existence,—a monk who while walking . . . stand- ing . . . siting... lying awake becomes such an one called “ardent, scrupulous, always and for ever strong in ‘energy and resolute.” ‘Whether he walk or stand or sito ie, ‘Tae monk who thinks of evil, worldly things,* Walking the wrong path, by delusion blinded, Can never touch supreme enlightenment. 7 Virajyay (par. ira, where the gerund should be wwe prob. for virajiye ovat 8, 15, where Com. exp a8 vires) meirdjelo ‘8 einige we Comy. "The uddane-tile of thin vagga is derived from § i, carey (really “waking, which embrace the four bouily postures. The mute, ‘ocars at Tie 116, where the readings of our text of ce after carap, ‘Ato inno are eightly omitted; yo alao in inh text. 1 Por githas (at Ziv. 82) ef Sn. 108; Ud. 61. Text should read stew. Gaba iatay =blea-n, Comy.“4 Gradual Sayings (rex i, 13 Whether he walk or stand or sit or lie, ‘The monk, controlling thoughts, who takes delight In ceasing from all thoughts,—sure such an one Ia it to touch aupreme enlightenment.” ii (12), Virtue “Monks, do ye live perfoct in virtue, do ye live perfect in the performance of the obligations,? restrained with the re- straint of the obligations, perfect in the practice of right behaviour; seeing danger in the slightest faults, undertake and train yourselves in the training of the precepts. For him who 60 lives... 50 restrained... who undertakes the training of the precepts, what else remains to be done # I, as he walks, coveting-and-ill-will have vanished from a ‘monk: if sloth-and-torpor, excitement-and-flurry, doubt-and- ‘wavering sre abandoned: if his energy be stout and unshaken: if his mindfulness be established and unperturbed: if his body be calm and tranquil, his mind composed and one-pointed,—a ‘monk become thus as he walks.is called “ ardent, scrupulous, ‘always and for ever strong in energy and resolute,” ashe stands . . . sits . . . lies awake, he becomes thus, he i socalled. Whether he walk or stand or sit or lie Or stretch his limbs or draw them in again, Let him do all these things composedly, Above, across, and back again returning’— Whatever be one’s bourn in all the world’ Let him be one who views the rise and fall Of all compounded things attentively.* For mind’s composure doing what is right, Ever and always training,—" ever intent ‘That is the name men give to such # monk. 1 Thin aut occurs at Zi, 118 * Patimobtha. Cf Dei 8; Mei 38; VALI 1; idk 264. 2 Apicinay = beck oguin. * Jogato gai =tokasna nipphati. Cony. ‘Text should read someveldAud. ‘Hare Zi. inset ine, WW. 13] The Book of the Fours 1b $ iii 13), ifort. “Monks, there are these four right efforta" What four ? Herein a monk generates desire for the non-arising of evil, ‘unprofitable states that have not yet arisen. He makes an effort, sets going energy, he lays hold of and exerts his mind (to this end), He generates desire for the abandoning of evil, unprofitable states that have arisen: he makes an effort . . Ho generates desire for the arising of profitable states not ‘yet arisen: he makes an effort... He generates desire {or the persisting, for the non confusion, for themore-becoming, for the increase, cultivation and fulilment of proitable states ‘that have arisen: he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). ‘These, monks, are the four right efforts, By right exertion they have conquered Mia's realm # Freed, they have pasied beyond the fear of birth and death: ‘Those happy ones have vanquished Mara and his host ‘And, from all power of Narauei esosping, are in blia’* Siv (14), Restraind. “Monks, there are these four efforts, What four t ‘The effort to restrain, the effort to abandon, the effort to ‘make become, and the effort to watch over. ‘And of wht sort, monks, is the effort to restrain ? Hereint a monk, seeing an object with the eye, is not en- ‘tranced by its general features or by its details. Inasmuch as coveting and dejection, evil, unprofitable states, might flow in upon one who dwells with this eye-faculty uncontrolled, hhe applies himself to such control, sctsa guard over the eye- faculty, wine the restraint thereof. Hearing a sound with the "The four summoppadhindn, deeribed wt D. ii, 120; MC, and wwe [f- FAA. 201 ff) ood calle “cofactors of struggling” 5.» 173,250.00 sj, vii,) 9. Sammanundor, tm, poripenna. Cony. "Text Méraheyytdhibhuno; Sind. ext -oShBAsts 2 Com. somparn githar at Si 83, aBAino eal aradonto, ete. ‘Naso, name for Mare. Com on. v, 1 explana it a normueat, * down not tone go.” Of. Dsi, 30; Pi. of Cont. 264; K-S.i0, 63; Sad. 7.16 Gradual Sayings (rexri ‘er, ot with the nose emelling an odour, or with the tongue tasting savour, or with body contacting tangibles, or with mind cognizing mental states, he is not entranced by their general features or by their details; but, inasmuch as coveting + «might low in upon one who dwella with this mental faculty ‘uncontrolled, he applies himself to such control . . . wins re- stzaint thereof. This, monks, iscalled“ the effort to restrain.” ‘And of what sort, monks, isthe effort to abandon * Herein a monk does not admit sensual thought that has arisen, but abandons it, expels it, makes an end of it, drives it out of renewed existence. So also with regard to malign fand cruel thought that has arisen, He does not admit evil, ‘unprofitable states that arise from time to time . . . he dives them out of renewed existence. This, monks, is called “the effort to abandon.” ‘And of what sort is the effort to make become ? Herein a monk makes to become the limb of wisdom that is mindfulness, that is based on seclusion, on dispassion, on ending, that ends in self-surrender. “He makes to become the limb of wisdom thst is investigation of Dhamma . . . the limb of wisdom that is energy, that is so based, He makes to Decome the limb of wisdom that is zest . .. that is tran- quillity .. . that is concentration . . . that is equanimity, ‘based on seclusion, on dispassion, on ending, that enda in self- ‘surrender. This, monks, is called “the effort to make become.” ‘And of what sort, monks, is the effort to watch over ? ‘Herein a monk watches over the favourable concentration- mark? the idea of the skeleton,’ the idea of the worm-eaten T Of Kw, SL. The limbe of winkom (where la ay tase. that of “ant inby eer omit). 7 Bhaddokay samadhi nimitan. Cf. A. 5, 123; Compendivm, 64 (the dasa amvbhni).” This is the rex image ‘lth object of in exercise. Comy.callnt addabay and refers to the ‘meditation on the repulsive things, Vi, 17. Presumably, by con ‘mmtrating on the ualovely, he realize tne lovely by contrit. See ‘Path of Pury ii, MT; “To hia who guards the sign there io no loss of ‘what as been obtained. Whose neglects to guard it loses all that he bead * Aihiba-sa8ta. Cf. 8. v, 120; KS. v, 10. To meditate on theve idea sab to len to ubha-oihira. 6 wm, 14] The Book of the Fours 7 carpe, of the discoloured corpse, of the fiure corpse, the iden of the inflated corpse, This i called “the effort to watch ‘These then, monks, are the four efforts, asain, abendoning, making become, watching ot, ‘These are the four (best) efforts taught by him, The Kinsman of the Sun. Herein a monk, ‘Avdeotl striving, makes an en of I” Sv (18). Types? “Monks, there are these four chief types (of being). What four t Chief of those who have personality 1s* Rahu, lord of the ‘Asuras, Chief of those who are given to the pleasures of sense ‘Mandhétit the rijah. Chief of those who have lordship is Mira the Wieked One. In the world of Devas, Maras and Brahmis, together with recluses and brihmins, devas and mankind, a Tathigata is reckoned chief, an Arahant, a per~ fectly Enlightened One. These, monks, are the four chief types. Rabu is chief of persons: chief of those Enjoying sense-delights is Mandhaté: Mira ia chief of those who lordship own: With power anc glory# is he radiant. Above, across, and back aguin returning, ‘Whatever be one's bourn in all the world (Of world and devas chief is held a Buddha.” § vi (10), The ouble? “Monks, there are these four powers over the subtle. What four? Herein a monk is possessed of the power to penetrate the 5 Faiec-bandha. Of 8.1, 186, 12, i, 142 + Pasa, Asabhden. Of. FA il 310; ML. 8; Thap 485 6 Text should read yaad for gad. + Of. mapa, $2 » Sothummani. Udine calle the watta Subhuman. Comys. read ‘miihumini and del. as “lnowledge of how to penetrate the wabtle sharsteristion”18 Gradual Sayings (rexr ii, 17 subtilty of body, and he beholds not any other power more ‘excellent or more refined than that one; he aspires not for any ‘other power to penetrate the subilty of body more excellent ‘nd refined than that, He ia possowed of alike power with regard to feeling . . . to perception . . . to the activities, ‘and he beholds not, aupires not for any power of penetrating subtilty more excellent and more refined than that. These are the four. ‘Knowing the subtity of form and knowing How feelings come to be, and whence arses Perception, how it ends, knowing th’ activities ‘As other and as ill, but not as sell (These things) it he do see aright, the monk, ‘At peace, delighting inthe place of pace, Beareth the Gas! body (inthe world), Fore hath conquered Mara and his mount.”® Sil 7), Nobowns “Monks, there are these four goings tothe no-bourn. What four ? One goes to the no-bourn through desire, ill-will, dehusiou, or fear “Theve ate the four. Led by desi, ill-will, delusion, fea, If one transgreses Dhamma, his good name Fades asthe moon in the dark fortnight wane.” § viii (18). Bourn, “Monks, there are these four goings to the bourn, What four? * Sanbhara. * Synergies has been sugested by Mis. Rhys David Paral... dubbato «no ea ato. Cf. 8. i 188, Senbhare orate pos, dubthats ma eo ate. Cf K-85, 220, * Mirai pictur aa ring into battle onan elephant, + Agati,not leading to the gai or hourn: tometies taken ae NibbMam (or one whol reach it there ie no goal futher ac. tothe orthodox Interpretation). Here def. by Comy. (as at VI. ii, 689) a8 wrong ‘ction done under the inuence of deste, hate or delusion. * Quoted Neti, 129, 182, where it in added that the Teacher apoke hee gh 1,1, 18] The Book of the Fours 19 One goes not to the no-bourn through desire, ill-will, delusion, fear, ‘These are the four. Led by desire, ill-will, delusion, fear, If one transgross not Dhamma, his good name ‘Waxes, asin the bright fortnight the moon.’ §ix (19). Bourn and no-bourn (A combination of vii and vii? $x (20). The food-steward. ‘Monks, possessed of four qualities a food-steward is put into Purgatory according to his deserts? What are the four ? “He goes to the no-bourn through desire ill-will, delusion and fear. Possessed of these four qualities a food-steward is put into Purgatory according to his deserts. Monks, possessed of four qualities a food-steward is put into Heaven according to his deserts, What four? (Tie opposite ofthe above) Whatever folk are unrestrained in Tusts, [Not led by Dhamma or respect for Dbamma,* Led by desire ill-will and fear they go:* “A blemish to the company ”® they're called. ‘Thus was it eaid by the Samana who knows.? ‘Therefore those worthy ones and worthy praise Who, fixed in Dhamma, do no evil deed, Not going by desire, ill-will and fear,— ‘Cream of the company ” such ones are called. ‘Thus was it said by the Samana who knows.” Gf. Dis, 82 (Siglo ot) » Spoken thu anys Com, fr the aako of tho" intligent.” 2» Yathdbhaay. Cf. A.i, 8; 0S, , 6m: infra, Ch. VII. 4 For the focd/steward or alone (Batddssto of. Vin. i, 88; A. i, 2745 JA, 8. There were evidently "unjust steward ia those days. * Dhammike seems to be the equivalent of conscientious.” "The pitbas omit the tind quality, moe, * Parialaaieo. Cf. infra, wet 25 (p. duuna) and Dip. v. 9 Kasioa in an astringent, opp. Yo menda below; Comp. paraphr. by ‘Pboeseare (dust esp) "Her and below text should read samavena jena20 Gradual Sayings (rex ii, 20 Cuarren I11.—Unovad. $i (21), At Dunas ( On a certain occasion the Exalted One was staying near Savatthi, at Jeta Grove in Andthapingika’s Park. Then the Bxalted One addressed the monks, saying: ‘ Monks.” * Yes, lord,’ replied those monks to the Exalted One, “On @ certain occasion, monks, I myself was staying at Uruveli, on the bank of the river Nerafijaré, under the Goat- herds’ Banyan, just after I had become folly enlightened. ‘To me then occurred this thought as I was meditating alone: Il at ease dwells the man who reverences not, obeys not. What if I were to dwell doing honour and paying reverence ‘to some recluse or brihmin, and serving him t ‘Then, monks, it was T'who had this thought: For the perfection of the sum total of virtues still imperfect 1 would well go doing honour, obeying, reverencing and serving & recluse or brihmin: but not in this world with devas, Méras, Brahms, not in the host of recluses and brikmins, not in the world of devas and mankind do I behold any other recluse or Drihmin more perfect in virtue than myself, whom honouring. could dwell reverencing, obeying and serving him. For the perfection of the sum total of concentration still imperfect 1 would dwell .. . for the perfection of the sum total of wisdom ... for the perfection of the sum total of release still imperfect I would dwell so doing honour . Dut not in this world . . . not inthe world of devas and man- kind do I behold any other recluse or brihmin more perfect concentration, in wisdom, in release than myself, whom honouring I could dwell reverencing, obeying and serving him. Im Magadba. Cf Ask 210; Hepog i, 208; UdA. 26, where the mame ia aad to mean ‘aind-beap.” The wellknown incidents here repeated ooour at i, 188; Ki, 174 ee Ki, 128 m 2 Text Bim bho; Sink txt dan Ro, + Sila-samidhipasa-vinst-thandba. Cf. A. i, 125; OS. 5, 107, where it in aad that one should worehip, revere, follow, serve and ‘Ronoar one superior to oneself in tone qualities. w,m,21) The Book of the Fours a ‘Then, monks, it was I who had this thought: Suppose this ‘Dhami in which Ihave been perfectly enlightened —suppose I were to dwell honouring, reverencing, obeying and serving is Dhsmma ¢ ‘Thereupon, monks, Brahmi Sahampati, knowing the thought that wasin my mind, just as. strong man might straighten out his bent arm or bend in his outstretched arm, just so did he vanish from the Brabma world and appear infront of me, ‘Then, monks, Brahmi Sahampeti, placing bis outer robe over one shoulder and with his right knee pressing the ground,* stretched out his joined palms towards me and said this: “ven 60, Exalted One! Even so, Wellfarer! Whosoever wore in time past arshants, perfectly enlightened ones, lord, ‘those reverend ones also dwelt honouring, reverencing, obeying. ‘and serving Dhamma. Whosoever, lord, in future time sball be arahants . . . shall also dwell honouring . . . and serving ‘Dhamma. 0 also now, lord, let the Exalted One who is arahant, a perfectly enlightened one, dwell honouring, rever~ ‘encing, obeying and serving Dhamma.” Thus epake Brahma Sabampati, So aaying he added this further: “The Perfect: Buddhas who have passed, ‘The Perfect Buddhas yet to come, ‘The Perfect Buddha who i now, ‘And hath for many banished woe, All dwelt their dhamma® honouring, ‘Do dwell? and shall dwell 'tis their way.* ‘So he to whom the self is dear,* * Tn the &. version the Bator ba ead attha-bim, “wala ln der * Saddhomma._ S20 below, Ch V 3, 4 where oewr both saddhemma snd dlamma, It may mean sake-dhemma, the standard eech one {ellows ("the voice of conscience, § 246 x) * Com pointing out that thre i only one Buddha time quoter: Sederhaami lokamsig ats me (Pini, Sed VTL) 4 aa Buddhinadhammats. Of. M. ih, 12. * Alokima. Of 8.1, 750d. ¥, 1 (but VA. 207 quoting it prefers ‘the reading ata). ‘The reading a Sis aha (weal22 Gradual Sayings (rex ii, ar ‘Who longeth for the great SelP—he Should homage unto Dhamma pay, Remembering the Buddha-word.” ‘Thus spoke Brahmi Sahampeti, monks. So saying he saluted me and keeping me on his right side vaniahed there and the. Then, monks, seeing that it was the wih of the Brahma and proper for myself, I dwelt honouring, reverencing, obeying and serving that very Dhamma which bad been well compre: bended by me. Moreover, monks, since the Order has become possessed of greatness, hold the Order alo in strict regard. $4 22). At Craeeta 0), “On a certain occasion, monks, T myself was staying Uruveli on the bank of the river Neradjari, under the Gost- herds’ Banyan, just ater I had become perfectly enlightened, ‘Then, monks, a great number of bribming, brokendown ‘old men, aged, far gone in years, who had reached life's end, ‘came to visit me where I'was. On reaching me they greeted ‘me courteously, and after the exchange of greetings and courtesies sat, down at one side. As they ast thus, monke, ‘those brihmins aid this to me: “Wet have heard it ssid, master Gotema, that Gotama the recluse pays no reapect to, does not rise up in presence of, does not offer a seat to bribmins who are broken-down old ‘men, aged, far gone in years, who have reached life's end.* Inasmuch, master Gotama, est the worthy Gotama does none of, 1. mahetip makanis hay, Com. Bute. 28. * Saray (part. nom. by poetic lceoe) Budhana steanay. * Tiago. Thin lat § in notin S. i bas the appearance of having been added to make up the “Triple Gem" (Buddha dhama- sangha), Inter conception. Comy. renaria: ‘ When was the Onder honoured ? It was when Mabipajipattofered the at of robes to the Master (Mi 26), who then std "Give ther tothe Onder, Gata 1 you doo, both { myeelf nd the Orde will be honoara."* "Test ahoald road may no forme. Comy. Bae nano lay Si, tent may. Was at. 6708.1, 63: Av, 173 " Yadidey ere i preferable to teyiden of text and A. iv. vv, 11,22] The Book of the Fours 2 ‘these things, it is not the proper thing to do.) master Gotams.”” ‘Then, monks, I thought to myself: In truth these reverend ones understand not either the elder, or the things which make an elder? ‘Though a man be old, monks, eighty or ninety or a hundred ‘years of age, yet if he be one who speaks out of due season, ‘who speaks things untrue and unprofitable, things contrary to Dhamma and contrary to + if he be one who utters words unworthy to be treasured in the heart? words un- seasonable and void of reason, words undiscriminating and not concerned with welfare,—then that one is reckoned just a foolish elder. ‘Though e man be young, monks,—a youth, & mere lad, black haired and blessed with his lucky prime, one in the first flush of life,—if he be one who speaks in due season, who speaks things true and profitable, things according to Dhamma, ‘and Discipline: if he be one who utters words worthy to be treasured in the heart, words seasonable, reasonable, diserimin- sting and concerned with welfare,—then that one ie reckoned 1 wise elder. Now, monks, there are these four things which make the ‘elder. "What four # ‘Herein a monk is virtuous, perfect in the obligations, re- strained with the restraint of the obligations, perfect in the practice of right behaviour, seeing danger in the slightest faults. He undertakes and trains himself in the training of the precepts, he has learned,t is replete with learning, is a hhoard* of learning. Those doctrines which, lovely at the beginning, lovely in the middle, lovely at the end (of life) 1 Na sampannaymenanacchailay, Comy. (at A. i, no yu) * Thera and ther-karane homme. As at Dj, and with Comg. text should rad anidhinastiywony ‘hasitd for tanidéna.”(Comy. na hadaye nidhlain ycakay) Cf. Safa, § 108 "Sula, Cf. KhpA. 102. Comy,likann hima to fal pot which dooa ot lel Sannizayo, Cf Ai“ Gradual Sayings (rexr i, 22 both in the meaning and the letter of them, which preach the utterly fulflled, the perfectly purified way of the God-life— such doctrines are much heard by him, borne in mind, re- ppeated aloud,’ pondered over and well penetrated by hi vision? ‘The four stages of musing which are of the clear ‘consciousness,? which are concerned with the happy life in this very world,—these he wins easily, without effort. By ‘tho destruction of the dssvas, in this very life thoroughly ‘understanding the heart's release, the release by wisdom, he realizes it, attains it and dwells therein. "Theee, monks, are the four things which make the elder. He who with swollen mind doth utter ‘Much idle talk, his purpose void Of all restraint, nor takes delight In very dhamms,‘ie« fool. ‘ar from the rank of elder he. vil is view, he lacks rogard. ‘He who, in virtue perfect, learned, Of ready wit, controlled, « mage, ‘With wisdom sees the sense of things,* Of open heart,* of ready wit, Hie hath transcended every state. ‘Who bath abandoned birth ond death, Who in the God-lfe perfect is,— ‘That ia the man I elder call. By ending of the danvas ‘Armonk i rightly elder called.” * Pay’ alan. So omy. and Sink tax, but our text poidyath, * With Way-inight [r wisdom] be sus the meaning ofthe four truths." Cony. able, ¥y,m1,23) The Book of the Fours 25 $i (28). The world, “Monks, the world! is fully comprehended by a Tathagata. From the world a Tathigeta is released. Monks, the arising of the world i fully comprehended by a Tathagata: the arising bandoned by a Tathigats, ‘The ending of the world is fully comprehended by a Tathagata: the ending ‘of the world is realized by # Tathigata. Monks, the practice ‘going to the ending of the world is fully comprehended by ‘8 Tathagata: the practice going to the ending of the world in made to become by a Tathigats Monks, whatsoever in the whole world, with the world of Miras, Brahmas, together with the host of recluses and ‘bribming, of devas aud mankind, is seen, heard, sensed, ‘ognized, attained, searched into, pondered over by the mind, all that is fally comprehended by a Tathagata. That in why he is called “Tathagata.” Moreover, whatever a Tathigata utters, speaks and proclaims between the day? of his en- lightenment and the day on which he passes utterly away,— that is just so? and not otherwise, ‘Therefore is he called Tathagata.” Monks, as a Tathigata speaks, so he does: as he does, 80 hhe speaks. That is why he is called“ Tathignts.”” Monks, in the whole world, with the world of Devas, of ‘Maras, of Brahmis . . of devas and mankind, a Tathagata ‘is conqueror, unconquered,all-sesing,*omnipotent. ‘Therefore inhe called “ Tathagata.” By comprehending all the world Inall the world just asi i, From all the world is he released, Tull the world he clings to naught.§ * Comy. takes loko to men dubthasacey. ‘This foveur at Ip. 121, swith Hight differences. Cf the First Usernce in Pinoys, 10; D. i, 1s. "Night ao. tothe Indan wae, Pate + Aihedatthedan, lit. ‘comerhatmay-ming” + Antpayo (Windinch at Iie. 122 prefer endgame); for endpoye 4.1, Il mtophadisAceptyeh viraio, Cony26 Gradual Sayings rex i, 23 “He is the all-victorious sage: "Tis he who loosens every bond: ‘By him is reached? the perfect peace (Nibbiina) that is void of fear? ‘The Enlightened One, the passion-free, Sinless, who hath cut off all doubts, Hath reached the end of every deed, ‘Freed by removal of the base.® Exalted One, Enlightened he, ‘The lion he without compare. For the deva-world and world of men ‘He caused the Brahma-wheel to roll. ‘Wherefore the devas and mankind ‘Who went for refuge to the Seer ‘Meeting shall pay him homage due, ‘The mighty one, of wisdom ripe “Tamed, of the tamed is he the chief: Calmed, of the calm is he the sage: ‘Freed, of the freed topmost is he: Crossed o'er, of them that crossed the best” 0 saying shall they honour him ‘The mighty one, of wisdom ripe,— "Tn the world of devas and mankind [None is there who can equal thee.""* Siv (24), Kalakas Ons certain oocasion the Exalted One was staying st Siketa, in Kileka’s Park. Then the Exalted One addressed the monks, saying: ‘ Monks.” “Text souk read phufaum,*gea. for instrumental” Comy. Tt is, howorer, not gen. bat dative. bao Daye * Upnili,scbateate. Vuianirad, “fre from yposting agnin’™ Cf. supra on Ch. I, § 8: 18. ee. to Comy. he was rich man who gave a park to the Order. ‘ie was «town ia Koaale. Cf. Buddh Inia, 29, wv, m1, 24) The Book of the Fours 27 * Yea, lord,’ replied those monks to the Kualted One. The Exalted One said: “Monks, whatsoever in the work, with its devas . . . with its host of recluses and bribmnins, of deves and mankind, whatsoever is seen, heard, sensed, cognized, attained, searched into, pondered over by the mind,—all that do I know. What= soever is seen, heard . . . pondered over by the mind,—that have I fully comprehended: all that is understood by the ‘Tathagata, but the Tathignta is not subject to it If Twere to say: “1 know whatsoever in the world is seen, heard, and #0 forth,” it would be o falsehood in me. If T were to say: “I both know it and know it not,” it would be a falsehood in me. If T were to say: “I neither know it nor ‘am ignorant of it,” it would be a falsehood in me, that would ea fault in me? ‘Thus, monks, « Tathagata is a acer of what is to be soen, but he has no conceit? of what is seen: he has no conceit of ‘what has not been seen, he bas no conceit of what is tobe seen, Ihe has no conceit about the seer. Hearing what isto be heard, he has no conceit of what has been heard oF not heard or is to be heard, he hes no conceit sbout the hearer, 80 also sensing what is to be sensed .. . cogniting the cognizable . . . he has no conceit of the thing cognized or to be cognized or of him who bas cognition. ‘Thus, monks, the Tathégata,*beingeuch an one in thingeseen, heard, sensed, cognized, i “such.” Moreover, than “he who isguch” thereis none other greater or more excellent, Ideclare. Tap Tathiglo na upon Cony. bas na upopathi (by way of the seatedoor). Thin in expl: by next line of githas, ey afjtolay ‘ath. ‘The reading at Udd. 130, whore thie pausage a quote, i Toshigeoum ne upatsi, ‘didnot occur to (? was not invented or imagined by) the T” “Kali =deo, Comp. Deming, faney: masa, a aS. iv, 22; KS. i 12 ‘The text i confaned here. Comparing Comy. and Sink txt and punctunting, I gt the rading dlamman tdi yoo, Wh: lam ca ana idlomdd (a0 of di) ato ad triad, te. Tai oraha, ‘rigs. (Cf, Sn. 882, Ngo Wi porucate data.) Poll commenta on ‘Tethigot willbe found at U4A. 128, 190, where this sata in quoted.28 Gradual Sayings (rex i, 24 ‘Whate'er is soen, heard, sensed or clung to is exteemed ‘As truth by other folk. "Midst those who are convinced” ‘Not such am I, not one to claim that what they say, Be it true or false, is ultimate* Tlong ago Beheld thia barb whereon mankind are hooked, impaled. Timow, I ee, to that cling not Tathigatas.” §.¥ (28). The God-ifes * Monks, this God-life is not lived to cheat or cajole people. tin not concerned with getting gain, profit or notoriety. Tt not concerned with a flood of gossip nor with the idea of et folk know me as so-and-so.” Nay, monks, this God-life lived forthe sake of self-estraint, forthe sake of abandoning, for the sake of detachment from the passions, for the sake of making to cease. For self-reetraint and for abandoning, ‘Heedless of what men say° of it, this God-lfe Did that Exalted One proclaim as going Unto the plunge* into Nibbiina’s stream. ‘This is the Way whereon great ones, great seers ‘Have fared ; and they who, as the Buddha taught, ‘Attain to that, will make an end of ill, B'en they who what the teacher taught perform.” §.vi (26). The cheat? “Monks, whatsoever monks are cheata, stubborn, babblers, ‘astute? insolent, uncontrolled, euch are no followers of me. T Ropesapetons digits. Cony. 1 Paroyeutiomay batts Com, which quotes the common bout dam ea mace, moghan aan’ * Pafigacen, * Under the Both ten sayn Com. 4 Aaah Iie, 28, which omit iinade- and eirdg-niadathay “Anitibay~ ha poreasjten, eparopativey. Com. (avoiding, in- Aependence of, mere talk) TS Ogadha. CfA. 165; 5. v, S44 KS. v, 208 7 Thin anttaosoue at Ie. 113. Cf Thog. 968. 4 Singh Comp. quot the def, at Vibh 36, Ut. ‘having born! ‘aA. 476 explain in the sense of piercing: & name for the depravet life of townsfolk? ‘Trane at Br, p. 37, ‘akilled Aplomatita” “Mémaki~mama sniokd. Com. v,ut,26) The Book of the Fours 29 Such have fallen away from this Dhamma-discipline: nor do tach monks win growth, increase, prosperity in this Dhamma discipline. ‘But, monks, whsteoever monks are no cheats, not stubbors, no babblers, sages, tractable, well controlled, such indeed are {ollowersofme. Suchhavenot fallenaway from this Dhamma discipline: such monka win growth, increase and prosperity therein. Cheats, stubbom, babblers, crafty rogues, Insolent and uncontrolled, — ‘They in Dhamma do not grow By the al-wise One declared But honest ones, no babble, enges, ‘Tractable and well controlled, ‘They verily in Dhamma grow By the all-wise One declared.” § vii (21). Contented “Monks, these four things are trifling, easily gotten and Dlamelene, What four # ‘Among robes, monks, rag-robes are a trifling thing, easily gotten and blameless. Of food, monks, alms-food of scraps in trifling thing . .. of lodgings, monks, the root of a tree in a tring thing . . . of medicines, monks, ammonia! is a ‘trifling thing, easily gotten and blameless too. These are the four trifing things... . Indeed, monks, when a monk is content with trifes that are ‘easily gotten, I declare thia to be one of the factors of re- cluseship > Contented with what brings no blame, ‘A trifling, easy-gotten thing, ‘His mind untroubled by the thought! Of lodging, robes, or food and drink,so Gradual Sayings He is not worried where to go? ‘And thus the things declared to suit ‘The life ofthe recluse are won, By that contented, earnest monk.” (ret i, 27 § vi 20, Hie? “Monks, he four Asya nena, eckoned av ancient, a of ong sanding 0 aio, prev, pur nd una sted mow an then, re aot confsunded, nor shall hey be, ae ot donned by doening recuse sad betbnins What oe Tn on, a monk is content with any sore of robes an speai in pee of sch content. or the skeof geting Tabeehorenrnottounvraly and nbeconing ond Tie gtsaut robes hee not day heret and ihe doa ft hem hei fe from the ond of elise, of greed, of Saving for them Sung the danger therein sud klein the eomae!thererom he kere of them. Yet dos he ot exalt lf cane of i content wth ny ort of zobes tor dese csprage others (ho are ot content) Who, Ion islet herein, not tl, st mindful nd bed {his monk i one who stands fm in the primeval, anit _ "Then agar, onk i conent with ny srt of ame food might expect alme, ete" Text nbd, but Comy., Sink. ed and I, hikkhune 4 Ariyeeapa. "Mott of thin sata isin the Sangalo, D. Com stan that it was pres atthe Jetavana to forty (1 thou monks, ‘This in reckoned the eighth lineage, the seven other being the Kisttiys, Brihmana, Vows, Sudda, Stans, Kula and Raje- apsss, Tes leo called Arig-tnli and Arig: paren * Comy. a in natural treats the subject of monks lif in extre- ‘ordinary detail. Moet ofthe matier wil be found at VM. i 02. ' Nsorane- pula. Comy. tke this vo mean ‘knowing their we foe keeping hen warm.” 28) The Book of the Fours a1 ‘and spent in praise of such content. For the ake of getting lmfood he resorta not to what is unseemly and unbecoming fhe gets not alme-food he is not dismayed thereat: and if he does get it he i fee from the ond ofslshness, of greed, of craving for it. Seeing the danger therein and skisled in the escape therefrom, he makes use of it. Yet does he not exalt ‘imelf because of his content with any vort of alm-food, nor does he disparage others (who are not content). Whos, ‘monks, is skilled herein... this monk io one who stands firm inthe primeval, ancient, Ariyan lineage Then again, a monk is content with any sort of lodging and speaks in praise of euch content. For the soke of getting lodging he resorts not . . . If he gets not lodging he is not dlismayed thereat. .. . Whoso, monks, i skilled herein stands frm... . in the Ariyan lineage. ‘Once more, monks, a monk delights in abandoning. $0 delighting he delights in msking-become* Yet because of bia delight in the one and the other he exalts not himself because of that delight, nor does he disparage others (who delight: not therein). Whoso, monks, is skilled herein, not slotbfal but mindful and heedful, this monk is one who stonds firm in the primeval, ancient, Aryan lineage. ‘These, monks, are the four Ariyan lineages reckoned as ancient, as of long standing, as traditional, primeval, pure And adulterated now as then; which are not confounded nor shall be, are not deaptod by discerning recluses and brahmins Moreover, monks, posseosod of these four Ariyan lineages, ‘whether a monk dwell in the castor the west, north or south wherever he may dwell he masters discontent and content,? monks. He is « sage. No discontent compels the ange, ‘The eage no discontent compels * Gath, it. bound, ted. Poking and Shisand 4. in abandoning evil and developing good “Ararat sah Comy Sink. oat vireo for verte dhiray ankat (our times)32. Gradual Sayings [rext ii, 27 ‘The sage doth disoontent compel, Compeller of discontent is he. ‘Him, that all kamma hath decided ‘And scattered it, who shall restrain ? Pure as the gold of Jambu he. ‘Who is there can speak blame of him t von the devas praise that man: Praised by Brahmé himself is he.” . $ix (29), Factors of Dhamma “ Monks, these four factors of Dhamma, reckoned as ancient, ‘of long standing, as traditional, primeval, pure and unadulter- ‘ted now as then, are not confounded nor shall they be, are ‘not despised by discerning recluses and brihmins. What are the four ? Not-coveting, monks, ia « factor of Dhamma, reckoned as ‘ancient . . . not-malice, right mindfulness and right con- centention . .. are not despised by discerning recluses and brihmins. These are the four factors of Dhamma. . . . Not covetous, with heart of malice void, A man should dwell, with concentrated mind, ‘With mind one-pointed, in the self controlled.” (90). Wanderers On 8 certain occasion the Bzalted One was staying near Rijagaha on Vultures’ Peak Hill. Now at that time a great number of notable Wanderers were in residence on the bank af the Snake river in the Wanderers’ Park, to wit: the Wanderers Annabhire, Varadhere, Sakuludiyin® and other notable Wanderers. Now at eventide the Exalted One, arising from his solitary Sink text and Comy, mabe (for soma of text) komma; Sink, tort snd text syahatey(deteroined, sete) Tert alo reads bho for bo * This couplet ocearssbove, 1, §8._ CY. Dip. 290; Ud. 77 9» Quoted at Nati, 170. Cf. D.ii, 29. 4 Sappini 75.1, 15; Vin. Tents, &, 254,» 2: infra, text 178, where ‘ho anme Wanderee discus the" bedhmin truth"; and 0-81, 18. 1 The ruta a Mi 29a named after this Wanderer. w,11,30) The Book of the Fours 33 using, went towards the bank of Snake river, where was the Wanderers’ Park, and on reaching it at down on a eat made ready. Ashesat the Exalted Onesaid thistothose Wanderers: Wanderers, these four factors of Dhamma, reckoned ancient, of long standing, a8 traditional, primeval, pure and ‘unadulterated now as then, are not confounded nor shall they be, are not despised by discerning recuses and bramins ‘What are the four? (Here he repeats the previcus sulla.) Now, Wanderers, if one should thus object: “ But T could point to. recluse or brain whe, though he has realized! this Dhamma-factor of not-coveting, is nevertheless covetous, strongly passionate in his desres,’—of auch an one I would say: "Then let him speak out ! Let him utter speech, and I hall behold his excellence.” Indeed, Wanderers, it is a thing impossible that sucha recluse or brahmin, 0 doin, could be pointed to as covetous, strongly passionate in his desires. Again, Wanderer if one should thus object: “ But I could Point to a reluse or brikmin who, though he has realized this Dhamme-factor of not-malice, is yet malevolent of heart, of corrupt thoughts,"—of such an one I would say: “Then let 1him speak out ! Let him utter speech, and i sll behold his excellence.” Indeed, Wanderers, itis a thing impossible that such an one, 0 doing, could be pointed to as malevolent of heart, a8 of comupt thoughts, Again, Wanderers, if one should thus object: “ But I could point to a recluse or brikmin who, though he has realized this Dhamma-factor of right mindfulness, is nevertheless die- tracted and uncontrolled,”—of such an one I would ay: “Let him speak out then and so forth. .. .” Again, Wanderers if one should thus object: “ But 1 could point to a recuse or brihmin, who, though he has realized thie Dhamms-iactor of right concentration, is neverthelees not concentrated but lighty-minded,"—of such an one I ‘would say: Then let him speak out!" Let him utter speech, ‘and T shall behold his excellence.” * Paccakthiye (ger. of pocoakkhsi) meana *by personal experience,” "ot poikbhipite an Comy, takes it for it doce not make sease,Ey Gradual Sayings (rexri, 30 Now, Wanderers, whoso should think he ought to censure fand despise these four Dhamma-factors of not-coveting, not-malice, right mindfulness and right concentration — say that in this very life four righteous reproaches, occasions for censure, come upon that man. What four ? ‘Thus: If your reverence despises, censurea the Dhamma: factor of not-coveting, then (it follows that) those recluses ‘and bribmins who are covetous, strongly passionate in desires, must be honoured by your reverence, they must be praised by your reverence, And if your reverence censures, deepites the Dhamma-factor of not-malice then (it follows) that those recluses and bréhmins who are malevolent of heart, corrupt in thought, must be honoured by your reverence, they must, be praised by your reverence. And if your reverence censure despises the Dhamma-factor of right mindfulness, then (jt follows that) those recluses and brihmins who are distracted ‘and uncontrolled . . . must be praised by your reverence. ‘And if your reverence censures, despises the Dhamma-factor ‘of right concentration, then (it follows that) those recluses ‘and bribmins who are not concentrated but fighty-minded must be honoured by your reverence, must be praised by Your Tndeed, Wanderers, whosoever* should think he ought to ‘censure and despise these four factors of Dhamma, I say that in this very life these four righteous reproaches, occasions for ‘censure, come upon that man. ‘Why, Wanderers, even the men of Ukiala, Vassa and Bhaiiia,? who were deniers of the cause, deniers of the deed, deniers of reality,—even they did not judge it fit to censure and despise these four Dhamma-factors. Why so? Because they feared blame, attack, reproach. ° Sohadhammik widamupits, Cf. 81,38 * Text should rad yo Bho. 2 This par, acura at Si, 725 K-88; Pl. of Cot. 06; M. (orhich sos Okla) Com, tn the men os type of extzeae views, “Tow, at KS, “Keepers of the retreat (in the ruins) and preacher whic t night mean but the word Vaua- hata probably » doublet, like Santa Meggan, te sv, mt, 30) The Book of the Fours 35 Without ill-will and mindful ever, Who in the self (ajjhatan) is well composed, Who trains to discipline his greed, He is the one called Cuarren IV.—Tue Wueet, $1 (81). The wheel. * Monks, there are these four wheels, possessed of which on devas and mankind there rolls a four-wheeled prosperity: pposseased of which both devas and mankind in no long time ‘attain greatness and increase in prosperity, What are the four wheels ? ‘They are: dwelling in a fitting place, association with the worthy ones? perfect application of the self? and merit done sforetime. ‘These are the four wheels . . . possessed of which Doth devas and mankind in no long time attain greatness and increase in prosperity. one dwels ina fitting dwelling-place ‘And friendship makes with Ariyans ‘And perfectly applies the af, ‘And hath foretime merit done, ‘There rolls upon him wealth of crops, ame, good report and happiness.” Of. Dei, 210: quoted Au. 58; Rxpo. i, 75 VA. 300. Here Comg. merely def. a8 sampatiy. ‘The four whela have boon declared, ‘but should be cased os the coe moment, inthe tense of oxasion ot, conjuncture), for they are the oecasion for the production of merit ere, ‘Tore among the Mesing dealin Mehamangal-u, * Sappurst eriys. » Atacaomma panidh, lit. * pero seladjustment "(Dial ii, 254)30 Gradual Sayings (ext, 32 $5 (82). Sympathy “Monks, there are these four bases of sympathy. What four? Charity, kind speech, doing a good turn and treating all alike? These are the four. Charity, kind words, and doing a good turn? ‘And treating all alike as each deserves: ‘These bonds of sympathy are in the world ust like the linchpin of a moving car.* [Now if these bonds were lacking, mother who bore ‘And father who begat would not receive ‘The honour and respect (which are their due). But since the wise rightly regard these bonds, ‘They win to greatness? and are worthy praise.* i (88). The Bion? “Monks, the lion, king of beasts, at eventide comes forth from his lair. Having come forth from his lair he stretches, himself. Having done so he surveys the four quarters in all, directions. Having done that he utters thrice his lion’s roar. ‘Thrice having uttered his lion's roar he salies forth in search of prey. Now, monks, whatsoever brute creatures* hear the sound of the roaring of the lion, king of beasts, for the most part ‘they are afraid: they fall to quaking and trembling, Those ‘hat dwell in holes seek them: water-dvellers make for the " Sungoha, what hold togetber (the linchpin of the gatas). Cf. Di, 1B; nfo, text 248 and x on § 0 of Ch. TV. Samana" impartiality,” bt Comy. tak it a *imperturabil: ty" (samdnaubha-dubtie dhe). ® althecarip lit conduct in of for welfare 4 Of. Sn. 64, kammacnitandhgna sti thas ont wo ye * Read mahoty for texts mahanta, * Githae at J. v, 390 (Sona-Nande J), where Fausbil's punetun: tion has mised the tansltor of the Cambridge wl. volume, They are continged ifr, eat 70m A. 1895 Tle 100. At Sih 84K. i, 7 (a Svat discourse) * Tirachina-gata pnd, thowe which go horizontally, not erect, Ww, 33) ‘The Book of the Fours 37 water: forest-dwellers enter the forest: birds mount into the ‘Then, monks, whatsoever réjah’s elephants in village, town, ‘or rijah’s residence are tethered with stout leathern bonds, such burst snd rend those bonds asunder, void their excr ‘mente and in panic run to and fro. ‘Thus potent, monks, is the lion, king of Feasts, over brute creatures: of such mighty power and majesty is he. ‘Just 0, monks, when a Tathagata arises in the world, an Arabant, a Perfectly Enlightened One, perfect in lore and ‘conduct, Wellfarer, a world-knower, the trainer unsurpessed fof men who can be trained, teacher of devas and mankind, ‘8 Buddha, an Exalted One,—he teaches Dhamma: “Such the person-pack: such the origin of the person-pack: such is the ending of the person-pack: such is the practice going to end the person-pack.”! ‘Then, monks, whatsoever devas there be, long-lived, lovely, ‘and become happy. fora long time established in lofty palaces? —they too, on hearing the Dhamms-teaching of the Tathagata, forthe most part® are afraid: they fall to quaking and trembling, saying: “It seems, sirs, that we who thought ourselves permanent are after all impermanent: thet we who thought ourselves stable are afterall unstable: not-to last, srs, it seems fare we: and lasting we thought ourselves. So it seems, sirs, that we are impermanent, unstable, not to last, compasced ‘about with a person-pack. ‘Thus potent, monks, is a Tathagata over the world of devas ‘and mankind: of such mighty power and majesty is he. 4 Sakbiye, ‘4. the pack or group oF chster (kiye is prob, derived from ei to beep up. Pali Dict) of oneslt. Cf. nibiye, ee. Cf 134 J. Bt the Siberia of $i, sin rip redome, ee, that 7 Comy, remarkn: * Whom does be except ? Devan who ere Arig followers, Thone are not afraid because of their having destroyed the seav Tt may ruler to those who bad been followers on38 Gradual Sayings (rex i, 34 ‘When a Budabs, folly knowing." Seta the Dhamma-wheel a-rolling— ‘Teacher he without a rival Of the devas and the world— ‘Teaching that the framework? ceases ‘And the framework comes to be, ‘And the Ariyan Eightfold Way ‘That leads to calming of all Il, — Devas, they who live for ages, Beauteous, of great renown, Like the beasts before the lion, Fall o-trembling, are afraid; For they have not done with framework® “Transient, friends,” say they, "are we,” ‘Whenas they hear the Arahant’s words, Of euch an one who well is freed.” §iv (34), Faith * Monks, there are these four best faiths. What four ? Monks, as compared with creatures, whether footless, bipeds, quadrupeds, or those with many feet, with form or void of form, with sense or void of sense or indeterminate in sense, a ‘Tathagata, an Arahant, a Fully Enlightened One is reckoned best of them. They who have faith in the Buddha be ‘Sathya. Of. pr» TNs yoni. Cony. 9 ital sabhiya, 4 Pasida. Thin uta occurs st Ite 7 (and is included ot A. il 38) An three sections; tut to make it « Four the Bightfold Way is bere inserted, but thin is notin the gta, which ar the same in all three books. ‘The githas deal withthe “triple gem "and charity (four beta). Tis leo curious that Comy. doesnot mention the githas either here fo at Ais Have they been added fom Isvtiaks (which for several feavone I conelude to be an older collection than Anguira)? Or doce ‘his show thatthe pose pert slater than, cr writen upto the githar (a thing which evidently has ban dane in some caves, not to mention the Jélaka Comy.)? Comy. on Rateneevta of Khvddala-P. (KipA) (ques oor rata several ties Quoted Vit. Mog, i, 20%, where yéraié (an adver) i incorrectly taken era pronoun on alao in our Comy. Text omit that in" (yadiday), ‘which in in the Te text 1.19, 34) The Book of the Fours 30, {faith in the best: of those who have faith inthe best the result, in best, Monks, aa compared with things compounded, the Ariyan sightfold way is reckoned best of them. ‘They who have faith ‘therein have faith in the best: of those who have faith in the Dest the result is best Monks, ss compared with things compounded or not com- pounded, freedom from passion ia reckoned best of them, to wit: the subduing of pride in self? the restraint of thirst, the removal of clinging, the cutting off of the bese of rebirth, the destruction of craving, freedom from passion, ending, Nibbana, ‘They who have faith in Dhamma (which is passionlese™ have faith in the best: of those who have faith.in the best the result in best. Monks, as compared with orders and companies, the Order of a Tathigata’s disciples is reckoned best, to wit: the four pairs of men, the eight types of men, that is, the Exalted ‘One's Order of disciples. Worthy of honour are they, worthy of reverence, worthy of offerings, worthy of salutations with clasped hands,—a field of merit unsurpassed for the world. ‘Monks, they who have faith in the Order have faith in the best: of those who have faith in the best the result is best. "Those are the four faiths. Of those who have faith at its best, ‘Who comprehend best Dhamma, Of those who have faith in the Buddha, Gift-worthy, unsurpassed Of those who have faith in Dhamma, assionless, calming, blissful: 1 Made nimmadana =mina-mada-poria mada, ac. to VM. le. ok but our Comp rige mada,” We cannot help ting that all thee negative virtues are rogarded aa the best things. Virige(dhome), tin text, but at A. tii 38 and te. Of. Vimdna ¥. 81, ria-virgam ancjam azokay dammap. * Paria-pugyls. Comy. dows aot notice thie ether here or at Ai, 8. Cf. Dials, 298: Choe on the four paths, together with ‘hone who have won the fruit thereat Of. KS. v, 206 ff, whore the Buda remarks that the winning of four continent is uot worth one-quarter of quarter of thet four.40 Gradual Sayings (exe fi, 34 Of thoso who have faith in the Order, ‘The field of merit supreme: Of those who give gifts oftheir best! ‘The merit doth increase. Best is ther life and beauty, Fame, good report, bliss, strength. ‘The sage who gives of his best, In best of dhammas calmed, Deva-become or human, ‘Winning the best rejoiceth.” 8 (0), Vassakira® On a certain ooeasion the Exalted One was staying nest Rijagsha, in Bamboo Grove atthe Squirrels Feeding ground ‘Now on that occasion Vastakire the brabmin, «rest oficial of Magadha, came to visit the Exalted One, and on coming to him greeted him courteously, and after the xchange of greetings and courtesies sat down at one side. ‘Ashe ait thus Vansak the brihmin said this to the Exalted One: “Master Gotama, we brabmins proclaim a man, if be pos- sesses four qualities, aa one of great wisdom, aa great man What are the four qualities? Herein, master Gotama, he is earned, Of whatsoever he ars be understands the meaning us 100n ac itis vttered, saying: “This is the meaning of that saying. ‘Thin isthe meaning of that saying.” Moreover, he bas good memory, he can remember and reall a thing done long ago, said long go. Again, inal the business of hovscholder he i skilled tnd diligent, and therein be in resourceful and capable of investigating what is proper to be done, what should be srranged. Now, master Gotama, if a man possess these aqalites, we proclaim him as one of great wisdom, a= great rman. Tithe worthy Gotama thinks me worthy of commenda- ° Apgasea data taken by Comy. on Sn. 217 (SA. i, 270) a8 * off the ‘Rain-maker” Cf. infra, toxt 1725 D. ll, 72,87; M. 1,1¥,35] The Book of the Fours a tion herein, let him commend me. On the contrary, if he ‘thinks me blameworthy, let him blame me therefor. ‘Well, brihmin, I neither commend you nor blame you herein. I myself proclaim a man possessed of four qualities to be one of grest wisdom, to be a great man, What are the four t Herein, brihmin, we have « man given up to the welfare ‘of many folk, to the happiness of many folk. By him are ‘many folk established in the Ariyan Method," to wit: in what, ia of a lovely nature, in what is of a profitable nature. To ‘whatsoever train of thought® he wishes to apply himeelf, to that train of thought he applies himself: to whatever train of thought he desires not to apply himelf, to that train of ‘thought he appliesnot himself. Whatever intention® he wishes to intend, he does so or not if he so wishes. Thus it he master of the mind*in the ways of thought. Also heis one who attains at will! without difficulty and without trouble the four musings which belong to the higher thought,¢ which even in this very life are blissful to abide in. Also by destruction of ‘the savas, in this very life thoroughly comprehending it of himself, he realizes the heart's release, the release by wisdom, and attaining it abides therein, No, brihmin, I neither commend nor blame you herein, but T myself proclaim a man possessed of these four qualities to bbe one of great wisdom, to be a great man.” "It is wonderful, master Gotama! It is marvellous, master Gotama, bow well this has been said by the worthy Gotama! T ‘myself dohold the worthy Gotama to be possessed of these same four qualities. Indeed, the worthy Gotama is given up to the ‘welfare of many folk, tothe happiness of many folk. By himare Raya, Cf. 8.1, 68, ee * Fiabe. 5 Sankappa. For the many attempts to translate thie word ace the table at Salya,p. 85 (Mrs. Rhys Davids). “ Caoanippate. Cf. rupra, text 8. ' Nikimalbhs (A. attano ichaeasena, Pa Di. * ging plow sre (1) Ay 88,364; 8. v, 316; KS, 280. ‘ Abhicdasititay (MA.—vinuddhecita). Our Comy. has nothing ‘to.ny hereof thie fry froquent phrase or a2 Gradual Sayings [rex i, 35 ‘many folk established in the Ariyan Method, to wit: in what is ‘of lovely nature, in what is ofa profitable nature. Indeed, the worthy Gotan, to whatever train of thought he wishes to ‘opply himself, to that train of thought applies himself Surely the worthy Gotama is master of the mind in the ways ‘of thought. Surely the wortby Gotema is one who attaine twill... thefourmusings ... Surely the worthy Gotema by destruction of the daavas . . . realizes the heart’ release, the release by wisdom . . . and attaining it abides therein.” * Indeed, brahmin, your words come close and challenge me to statement.! Nevertheless I wil satisfy you by replying. Tam indeed given up to the welfare of many folk, to the ‘happiness of many folk. By me are many folk established in the Ariyan Method, to wit: in what is of a lovely nature, in what ie of a profitable nature. To whatsoever train of thought I desite to apply myself, to that I apply myself oF not as T please. Whatever intention I wish to intend, I do 50 or not as J please. Indeed, brihmin, I am master of the ‘mind in the ways of thought. Indeed, I am one who attains fat will . .. the four musings. . . . Indeed, brabmin, by the destruction of the isavas .. I realize the heart's release ‘and attaining it abide therein. ‘He who for all things found release from Death, ‘Who showed their weal to devas and mankind, Who taught the Method, Dhamms,* seeing which ‘And hearing which fall many folk are calmed ‘Skilled (guide) of what is right way and what wrong? ‘Task-ended he, who hath no dsavas, Enlightened One who weareth his last body,— le grest in wisdom "and “ great man is called” * Amin wpanigeaded Dhdid. Av at A. i, IT2~GS. |, 198, where Gf. Dil 18, Ryan dhommassa podem eat; M. i, 18, Rayon ‘rualay=saln-ipoaanatay maggay. Com TT read with Sink, ont ful hataiceandseo (our text li thete epithets to Aayap)- Sn. 621 (of the beshmin) magedmopmans dee, w.1v, 36] The Book of the Fours 43 § vi (98). As to the world? On a certain occasion the Exalted One was journeying along the highrond between Ukkatthé and Setabbya? Now the brihmin Dona? was also journeying along the highroad between Ukkatthi and Setabbya, Then the bréhmin Doos ‘beheld on the footprints of the Exalted One tho wheel-markat with their thousand epokes, with their rims and hubs and all their attributes complete, On secing these he thought thu Tt is wonderful indeed! It is marvellous indeed! ‘These will not be the footprints of one in human form. ‘ast then the Exalted One stepped aside from the highroad and sat down at the root ofa certain tree, sitting crose-legged, holding his body upright and setting up mindfulness in front ‘of him. Then the brihmin Dons, following up the Exalted One's footprints, beheld the Exalted One seated at the foot ‘of cortain tree, Seeing him comely, faith-inspiring,* witb ‘senses calmed, tranquil of mind, in the attainment of com- posure by masterly control, (like) a tamed, alert, perfectly trained! elephant,” he approached the Exalted One and draw- ing near to him said thi "Zab, gve in the nddina, Sen Tntroduction, in Kesla. Of Brith 61; 2. 386. Com. exp. tho name of the frmer has: "Built by taelight (ot)? "Atte lter Kempe Dude ws said to bate ben born Tie iny be the brtbmin fo whom the Buddha's tow! was given ter hie death, Di, 18. Comy.pctares him as» master ofthe the Voda, joumeying slog with £0 youth and teaching Cem. “Bor the marks ofthe °Soperman' sce [nro to Dil. i182 (Lebtiano-ue), ‘They vem to ave tom © betnin, not legend, or art of it ad pnt tou later period when tho Bod’ quucivinity bad become exabbed. Of thee fotpita Cony. remarks: The Buddha's foctrinta, bring. mBhemén, re invisible, but on thi ooasion be psrpoely allowed the imprarons to be sen ty the tihmin’” Cf. The Loe of Budi, by De. Thome, p. 218 ' PasSdaniye. At Ud 7, dawonie ‘Tent rpeete satiny, which shoud eed ytindriyey (UA. 87) Cony, has sonytncie. T'Nagn Cony. ineiily driven the word fom (pena) andyochlé stn ape bea“ Gradual Sayings {rext ii, 37 “Your worship will becomet a deva ?” “No indeed, brihmin, I'll not become a deva.” “Then your worship will become a gandharva ?” * Nojndeed, brihmin, I'l not become a gandharva.” “Ayyalekha, then ?” “No indeed, brihmin, not a yakkha.” “Then your worship will become a human being ?” ‘No indeed, brihmin, I'l not become a human being.” “When questioned thus: “ Your worship will beeome a deva ‘egandharva ... a yakkha ... a human being!” you reply: “Not 0, brihmin, I'll not become a deva ... a gandharva....a yakkha. .. Til not become a human being.” Who then, pray, will your worship become “Bridhmin, those dsavas whereby, if they were not sban- doned, I should become a deva,—those dsavas in me are abandoned, eut off at the root, made like a palm-tree stump, ‘made nonexistent, of a nature not to arise agein in future time, ‘Thote deavas whereby, if they were not abandoned, T should become s gendharva, a yakkha, © human being — those savas in me are abandoned . . . not to arise again in future time. Just a8, brihmin? a lotus, blue, red ‘or white, though born in the water, grown up in the water, when it reaches the surface stands there unsoiled by the water,—just s0, brihmin, though born in the world, ‘grown up in the world, having overcome the world,* I abide lunsoiled by the world. Take it that Iam a Buddha, brabmin * Blavisai, ‘Thin pumage bas hitherto been mistralated. The ‘rthmin doesnot ask Are you" but we thefuture ease common tothe verba be and become. ‘The Bods replies, not’ Iam nt (ete thing), Tat “aba ot become,’ alio using the future, The githascletly ply that be will not agnin “Become any one of these creature, having Aextroyed the lane of rebirth; nor do they hint at any supernatural ‘iperhuman marks or appearance. Probably the seatence about the "hel an well asthe last prose paragraph, i = later insertion, being ‘an oditorial attempt to lend tho plasiblity of later vals to fags tmoatary, hall-forgoten ‘eying.’ We moot with apparently the ame Dona inthe next Nipata 1,1, 36] The Book of the Fours 4 ‘Tho isavas whereby would be ‘A deva-birth or airy sprite? Gandharva, or whereby myself Would reach the state of yakhahood, Or go to birth in buman womb,’ ‘Those éaavas now by myself Are lain, destroyed and rooted out As lotus, fair and lovely, By the water is not soiled, By the world am I not soiled; | * ‘Therefore, brihmin, am I Buddha. § vii (G1). Incapable of falling away. “Monks, possessed of four qualities a man is incapable of falling away; he is near to Nibbina. What are the four? Herein a monk is perfect in virtue, he ie guarded as to the doors of the sense-faculties, he is moderate in esting, he is given to watchfulness. ‘And in what way is a monk perfect in virtue ? Herein a monk is virtuous,* he dwells restrained with the restraint of the obligations: perfect in the practice of right conduct he sees danger in the slightest fauita: be takes up and 2 Text should read dertipapaty. Vidangom i described hy Comy. at den-caro gandhabba-higika-do. * Text here and at A. i, 61, abbaje (ptative of w nuppond abaya, * would go’). Pat Di, muggetaandaje (but what can woul! thin be aod how would one tamslate 2) Uadopted this reading at Udd. 17%, ‘and in Mr, Joyasundara's rane. of iy with Binh, text. But now propose to read allude (Ue fartus). 1 took the githas wrongly. Com. says nothing. S Vinalidala~vigata-ola, egna-bedhond bald. Comy, and at Si. 42, vigate nal, china. “The brahmin's quetion ie not unigue. Tn another story alo of this legendary type, the Sooasanda Jétaka (J. 317), we eeads "Art devath, gandharva or Sakka, giver to men? Art human of magic potency 1 An what may we know thee ¥ Of. 68.5, 00.46 Gradual Sayings tae, 30 trains himself m the stages of training, ‘Thus. monk is perfect, in virtue. [And how is & monk guarded as to the doors of the sense- faculties ¢ “Herein a monk, ee ing an object with the eye, does not grasp at the general features oF at the details thereof. "Since coveting fand dejection, evil, unprofitable states, might flow in upot fone who dwells with the faculty of the eye uncontrolled, he ‘applies himself to such control, he sets u guard over the faculty ‘of the eye, attajns control thereof. When he hears « sound with the ear, of Nith the nose smells scent, or with the tongue tastes. savour, or with the body contacts tangibles; when with the mind be cognizes mental states, be does not grasp at the ‘general features or details thereof. But since coveting and dejection, evil, unprofitable states, might flow in upon he sets a guard over the faculty of mind, attains contro! thereof. ‘That is how a monk has the doors of the sense- faculties guarded. ‘And how is a monk moderate in esting ? Herein a monk takes his food thoughtfully and prudently,? not for sport, not for indulgenee, not for personal charm or ‘adornment, but just enough forthe suppor, for the continuance of body, for its resting unharmed, to help the living of the God- Iie, with this thought: My former feeling 1 check and I set going uo new feeling, Thus maintenance? shall be mine, Dlamelessness and comfort in life. Thus a monk is moderate in eating. ‘And how is a monk given to watchfulness By day s monk walks up and down and then sits, thus cleausing his heart of conditions that should be checked. By aight for the first watch he does likewise. In the middle watch of the night, lying on his right side he takes up the lion * Gf. 08.i, 88 * Gf infra, $18. 2» Yat 4 Aaranigi AK GS, 06K ans that binder.” Me, 8, ii, 3 Pals Dict, wrongly staten eat ti wed oly negatively). Comy. SU Aud. Tid ange, the ive Bindrances” However, the forms the word tecine Uo imply that cere are atstn to be checked, no “which may binder, a8 gen. erelated w,1v,37] The Book of the Fours a posture, resting one foot on the other, and thus collected and ‘composed fixes his thoughts on rising up again? In the last watch of the night, at early dawn, be walks up and down, then sits, and eo cleanses bis heart of conditions that should bbe checked. ‘That is how a monk is given to watchful- ness, Possessed of these four qualities a monk is incapable of {falling away: he is near to Nibbana. Stablished in virtue, faculty-controlled, Moderate in eating, given to watehfulness, ‘Thus dwelling day and night unwearitd, Making become good dhamme for to win Peace from the toi in earnestness delighting, In slacknoss secing danger.—euch a monk Tacapable of failure nears the Goal.” § vil (8). Withdrawn, “Monks, « monk who has shaken off individual beliefs, whot has utterly given up quests, whose body-complex is calmed, is called “ withdrawn.” ‘And how is © monk one who has shaken off individual beliefs? Herein, monks, whatsoever individual beliefs generally prevail among the generality of recluses and bréhmins, to wit: The world is eternal or The world is not eternal: The world is finite or The world is infinite: What is life, that is 1 Gf. Dis 194; infra, voxt 24 * Uthine atiay masasidared (ot 1“ exertion 2 Of. Bhinnto mappom ‘ama, SA. 1130. 4 Yopckidemosia, Com. tase it to mean the four yo (or eohd) co ima Shiv, dit, ava ‘Dip. vee 2. + Pamenne pacelasacca. At D. i, 200~Dial ii 24, these thew items form part of the ten Aviyan methods of living °(Aria-ta), fend re recorded in Arcka's Bhabra ct. (Test insrta of after “imtharo, which ie notin Sink MS. or below at §4of thi mutta "Patina, Com. nlino ohio wpaate.4“ Gradual Sayings (next i, ax body; or One thing islife, another thing is body; A Tethagata ia beyond death or A Tathigate is not beyond death; or, He Doth is and is not; or, He neither is nor is not beyond death — all these beliefs of his are given up, vomited up, dropped, ‘abandoned, and renounced That, monks, is how a monk has vidual beliefs ‘8 monk one who has utterly given up quests ¢ ‘Herein, mobic, the quest after sense-pleasure is abandoned by a monk, the quest after becoming is abandoned, the quest after the holy life has become allayed? That, monks, is how ‘8 monk is one who has utterly given up quest ‘And how is « monk one whose body-complex is calmed ? ‘Herein a monk, by abandoning pleasure and abandoning pein, by the coming to an end of the ease and discomfort which he had before attains and abides in a state of neither pain nor pleasure, an equanimity of utter purity, which is the fourth ‘musing. That, monks, is how « monk is one whose body- ‘complex is calmed ‘And how is a monk ‘withdrawn ” 1 Herein, monks, the conceit of “I am’ is abandoned in 8 monk, cut off at the root, made like © palm-tree stump, ‘made not to become again, of s nature not to arise again jn future time. That, monks, is how a monk is with- drawn. ‘Monks, a monk who hes shaken off individual beliefs i called “ withdrawn.” ‘The quests of sense, becoming, God-life— (These three) accumulations of wrong view * Of. 8. 297 iy, 30 ‘Ace. to Com. the Sex quest Is abandned on the path of non retura, the second on the Arabant path, whereon also the desire for the Godilife (having been asta) iv abandoned; but the dhs held ‘bout itis dropped by the Stream-winner. At Dial. ii, 200, it ia taken ‘tthe quest of" problems connected with the God life, uch a the elf ‘ad ita origin, nature and ending, et. C/ KS. ¥, 3m. * reat ore flly in euttas On the Focus, KS. v, 188 BA, 108 quotes thin watia and panage 1v,1¥, 38] The Book of the Fours 49 ‘Become perversion of the truth. In him ‘Who from all sensual lust is purified, ‘Who by destroying craving is set free, Quests are renounced, wrong views are rooted out. ‘That monk at peace, composed and tranquil-minded, ‘Unconquered one, by comprehending pride Avwakened one,—'tis he is called “withdrawn.” Six (89). Uijaya? Now the brihmin Ujjays came to visit the Exalted One, ‘and on coming to him greeted him courteously, and after the exchange of grectings and courtesies sat down at one side, So seated the brihmin Ujjaya said this to the Exalted One: “Pray, does the worthy Gotama praise aacriice '2 ‘No, brihmin, Ido not praise every sacrifice. Yet I would rot withhold praise from every sncrifice. In whatever sacrifice, brihmin, cows are slaughtered, goste and sheep are slaughtered, poultry and pigs are slaughtered and divers living ereatures come to destruction,—such aucrifice, brihmin, which involves butchery T do not praise. Why #0 ‘To auch a sacrifice, brikmin, involving butchery neither the worthy ones nor those who have entered on the worthy way‘ draw near. But in whatever sacrifice, brahmin, cows are rot slaughtered . . . and living ereatures come not to de- struction, such sacrifice not involving butchery I do praise; for instance, a long-established charity, an oblation for ‘the welfare of the family." Why sot Because, brahmin, the worthy ones, those who have entered on the worthy way, do draw near to euch a sacrifice which involves not maggo, not arahata-magga (as in Pai Dit). Thin would be the ptr-yana, aco. to Comp.50 Gradual Sayings (rexri, 42 ‘The sacrifice of horse and human lif ‘The throwing of the peg? the drinking-rite;* ‘The house unbarred, with all their eruelty Have little fruit. Where goats and sheep and kine Of divers sorta are sacrificed, go not "Those sages great who've travelled the right way.* But sacrifices free from cruelty Which men keep up for profit ofthe clan, Where goats and sheep and kine of divers sorts ‘Are never sacrificed, —to such as these Go sages great who've travelled the right way. Such should the thoughtful celebrate: and great ‘Tho fruit of euch; profit they bring, not loss. ‘Lavish the offering, devas therewith are pleased.” § x (do). Udayin® Now the brahmin Udayin came to visit the Exalted One "abe sat at one side the brahmin Udayin said this to the Exalted One: 1 Bat of thane githos occurs at A. i, 161; [ie 21, ina vet on cll voting ity 8a . 909; the whole at 8. 78.3.1, 102, where ove hotee Our Comy., which=Sn4. 521, difers somewhat trom 54. F145 f, whore th primitive form of thec wcrifos is explained aa armlate belore the time of the rjsh Olkdka, The assn-madha was then sase-m. cerice for «good harvest); the prism, was 8 general food of wx monte’ durstion madha being called madhdria, shrewdness (Gn soil functicns), ‘The somimd-pisa was then called" w bond to bind fpea's heart” ‘The word wijepeyye wae originally edeapene, afb ity in addres, calling a perv "dear or "uncle: it waa in abort (Pup-nécd. Such reouity prevailed that all kept open doors, unbolted {niropala), ‘These older phrases are called by SA. “the far base of Sympathy; . opr, § 2 and AA, on A iy, IL Bt, ansaid above, hey bad now degenersted into Dlowdy sscrion and orgies. The whole atory of OLika and the brthmins will be found at Sx, p60 (Brabmane-dhommita-at). * Comp. “very day they threw a comma, pin of « yoke or © peg, sod where it fell hey built an altar for eer” "Text should reed ea: for wea 4 Sammoggald-eamyok ga; eupre, erahe-maggs 8 Of. 4, 73) 0.5, 1,1, 40) The Book of the Fours al * Pray, does the worthy Gotama praise sacrifice ” (The Buddha repeats the previous sulta, but the githas are different) Fit sacrifice performed in season due ‘And free from cruelty,—to such draw near ‘Those well trained in the God-life, even those Who have the veil rolled back while (yet) on earth? ‘Who have transcended time and going® Such Do the enlightened praise, those skilled in merit,¢ ‘Whether in sacritice or act of faith? Oblation® ftly made with heart devout ‘To that good fild of merit,—those who live ‘The God-life, they who offerings most deserve— Well offered, sacrificed, conferred,—so given Lavish the offering; devas therewith are pleased. ‘Thus offering, the thoughtful, faithful one? With heart released, thereby becoming wise. ‘Wins to the blisofal world from suffering free.” Onarren V.—Rowrrassa. $5 4D). Concentration “Monks, there are these four ways of making-concentration- to-decome? What four ? There is, monks, the making-concontrationto-become ‘hich, when developed and made mich of, conduces to happy * Kirra = pineaonbaahy, Cony + Vinachadi.” Gf. Dr, 89 (ladda). Comp, donot notice 2 lay gay (eat galt) eatehle ” eo abagth nth Comp Some MSS ea thay ah. Sink ent ta hl Text shuld re Iida | the tin sieddh ceremony the the Budhist Pa dine = relating. Cony. Hoy. So Cony 0 Sin text baton ert aay baton. "Bm Wot 8.1 10, Hit ro jot), Cm. "Theresa a bea pay onthe word, cotrating med, medi sad, shai. * devia, bre sso, na Ii 1, 52 nonin” (ahgen * Samédhi-bhivand ot D. ili, 222~Dial. iii, 215, —62 Gradual Sayings (rexr ii 44 living in this very life. ‘There is, monks, the making-concen- tration-to-become which, when developed and made much of, conduces to winning knowledge-and-insight. There is, ‘monks, the making concentration-to-become which . . . con- duces to mindfulness and well awareness, ‘There is, monks, that which, when developed and made much of, conduces to the destruction of the savas. Now, monk, what sort of making-concentration-to-become eonduces to happy living in this very life “Herein a monk, aloof from sense-desires . . attains the first musing; by the calming down of thought directed and sustained . . be attains the second musing; by the fading out of zest. . . he attains the third musing; by rejecting pleasure and pain alike . . be attains the fourth musing? and abides therein. ... This is called “ the making-con- centration-to-become which conduces to happy living in very life.” ‘And of what sort is that which conduces to winning know- ledge-and-insight ? ‘Herein a monk pays attention to consciousness of light, hhe concentrates on consciousness of daylight,? as by day, 0 by ight, as by night, 90 by day. ‘Thus with wits alert, ‘with wits unhampered, he cultivates the mind to brilliance. ‘This, monk, is ealled “ the making-concentration-to-become which, when developed and made much of, conduces to win- ‘ning knowledge-and-insight.” ‘And what sort of making concentration to become cconduces to mindfulness and well-awareness 1 Herein, monks, the feelings which ariseina monkareevident* * Comy, calle this (dlee-cokBhn) clairvoyance the light of know. lege (Randlol). CY, the phrate "knowlege ave light are, KS. vot: G81, 100, 1 Teatabridges thus, For the full detaila oe 0.8 i166, ee. Of The bows of paychic power, KS. ¥, 285. Com, exp. the consconaness tht iti daytime’ Tt means that hoisalvay wide awake at bintaak.” P, Dict. haa’ conscionmnem fight 1 Of, Phe four sations (or arcing) of mindfulnst, KB. 1, 15 omy, says vit ~ pat (ride) wev.at] The Book of the Fours 83 to him, the feelings which abide with him are evident to him, the feelings which come to an end in him are evident to him. ‘The perceptions which arite in him . . the trains of thought ‘which arise in him, which abide with him, which come to an end in him are evident to him. This, monk, is called “the ‘making-concentration-to-become which conduces to mindful: nese and well-awnreness.” ‘And what sort of making-concentration-to-become, if developed and made much of, conduces to the destruction of the danvas ? ‘Herein s monk dwells observing the rise and fall in the five factors of grasping, thus: Such is material, such is the arising ‘of material, euch its vanishing. Such is feeling . .. such is pereeption . .. auch are the activities, such the arising of the activites, such their vanishing. Such is consciousnest «such the vanishing of consciousness, This, monks, is called “ the making-concentration-to-become which conduces ‘tothe destruction of the duavas.”” These are the four forms of it, Moreover, in thisconnexion I thus spoke in The Chapter on the Goal in (the sutta called) The Questions of Punnaka:! By searching in the world things high and low? He who hath naught to stir him? in the world, Calm and unclouded, cheerful, freed of longing, He hath crossed over birth and eld, Tay.” $51 42) Questions “Monks, there are these four ways of anwering s question What four? 1 In Plriyona-Vogga of Sue Nipdte, 1018. The Lines are also quoted ot 0S. i, 116, and other verses from this ancient poem are {ound in tho Nakiyae. Soe Pudhist India, 178. 1 Peroworini=uccdsacini, atlomddhemént (Comy.), and on A. i, 182, port ovrdni ca (but SA. or). "Text ahould rend you ijlay. Tort should rad son * Of Dia. i, 291 me Af, 107 (0. i 178 ff) in the Mahdoagge (which may be what Comy- om D. ii refers to onder the name Meh ‘odensath), bat iw diferent order, fllomed by the githas inao4 Gradual Sayings (rexr i, 46 ‘There is the question which requires « categorical reply; that which requires a counter-question; that which requires to be waived; and there is the question which requires @ dis- criminating reply. These are the four. The downright answer first, then qualifed;* ‘The third he'll counter, set the fourth aside. “Skilled in the questions four ” they eall a monk Who knows to answer fitly thus and thus Hard to o'ercome, to vanquish hard, profound, Invincible is such an one, and skilled ‘To see the meaning, be it true or false; Wise to reject the false, he grasps the true. “Sage in the grasp of truth " that wise one’s called.” $i (43), Weak? (a), * Monk, these four persons are found existing in the world What four? He who pays regard to wrath, not to true dbamma; he who pays regard to hypocrisy, not to true dhamma; be who ‘pays regard to gain, not to true dbamma; and he who pays regard to honours, not to true dhamma. These are the four persone . ‘Monks, these four persons are found existing in the world. ‘What four # ‘He who pays regard to true dhsmma, not to wrath; to true abamma, not to bypocnsy; to true dhamma, not to gain; fand he who pays regard to true dhamma, not to honours. ‘These are the four persons Roading with Sink. text eacandparay 2 Aahdbhivemaya athe semagomena. Cony. Of inrostort 4; 83, 109,240. Redlaiareckooed aserious obetace to progrem, It wosld seem to mean a tendency to fare up on any ‘cosaron, like & amoulderog Gre. Zabha-eaara-oka is the name 1 eopye in 5 i, 225 f. ‘These defcta are reckooed 1 tribe thing” tnd" bipdrance to winning ype-kidema." 1, ¥, 43) ‘The Book of the Fours 65 Who pay regard to wrath, hypocrisy, To guin and honowrs,—such monks do not grow Tn Dharma taught by him the Fully Waked They who have lived and do live honouring ‘True Dhamma,—ach as these do grow indeed In Dharma taught by him the Fully Waked. Biv (44). Wrath (6). “Monks, these four (qualities) are not according to true dharma, What four t ‘Regard for wrath, not for true dhamma ; for hypocrisy for gain. . . for honours, not for true dhamms, ‘These are the four qualities . . . ‘Monks, these four qualities What four t Regard for true dhamma, not for wrath; regard for true dhamma, not for hypocrisy; for true dhamma, not for gain; regard for true dhamms, not for honours. ‘These are the four according to true dhamma. Paying regard to wrath, hypocrisy, ‘To'gain and honours, like a rotten seed In good soil sown, « monk ean make no growth. ‘They who have lived and do live honouring ‘True dbamms,—evch do grow indeed in Dhamma, ‘As, after use of oil, drugs have more power. § ¥ (48). Rokizasat (0) On 2 certain occasion the Exalted One was staying near Savatth at Jeta Grove in Anithapindika’s Park. Then Robitasss, of the devan® when the night was waning, came, ‘Suoham onniy' i’ omdha i. (Sinh, tort has an unintligible reed ing) ‘The words malom anedya st Sn. 26 moan' following afection' bat bere enshaundoubodly means oil. Onadha at Ped. 108 in called oye abay agua, “healing drug It is curious that Comy. has nothing to ty ofthis phrase. 7 Thin auta owure at 8.5, 1-8. 1, 85. 2 Deval, ike ule; puto teans * membership of & body."56 Gradual Sayings (rex i, 48 lighting up all Jete Grove with eurpasing brilliance, to see the Exalted One, and salting him stood at one side. 80 standng Rohitassa ofthe devas sid this to the Exalted One “Bray, lord, i it posible for us, by going, to know, to see, to reach word's end where there is no more being born or rowing old, nomore dying, no more falling (from one existence) And rising up (in another) “Your reverence, where there ia no more being born ot sowing ld, no more dying, no more falling from one exietence ‘nd rising up in another,—T declare that that end ofthe world not by going tobe known, seen, or reached” ‘Te is wondertl, lord! It is marvellous, lord, how well itis anid by the Rxalted One: “Where there is no more being horn . that end ofthe wold is not by going to be known, seen or reached "! Formerly, lord, Iwas the hermit called Rohitass, Bho son, one of paychic power, a ky-walker Such, ord, was my speed,—just as if a stout bowman? for instance, « skilled archer, practised band, a trained man could with « light shat shoot easily across « pluntree's shadow, auch was my speed. The extent of my stride was aa the distance betmeen the eastern and the western ocean. ‘To me, lord, posseseed of such speed and of such a stride there came a longing thus: [will each work's end by going. But, lord, not to speak of the time spent ove) food and 7 Gf itrdction + Lata nt (7. KS. in, $8) tombe, Cony. 1 Tink ui, anchoiy bare sage 4 Tina shsorgamo. Comyn thing ae of at 8. 8 See Vc, 382, quoting Py B8; Pat of Pai i 0° Which {he peyhic pore inborn a the real of Sr (Ive tavring of thn ag) hy al id al vane men, ad ome Gnas of pore tery sme thatthe bepaing ofthe workbeye by sive sonar. ot the bower base Jina ‘We homeoldr- Gita». » Mendaka ba The ve perme ff pat merit have it» ‘Th fourth bi the rol woe fr itactainment” Gf i, 8; Me, 8: A. 80, for the aime, Thott 8. loos neta ty eft, Thin panini by 8. dined in he net een. 1, ¥, 45) The Book of the Fours oT drink, eating, tasting’ and calls of nature, not to speak of struggles to banish sleep and weariness, though my life-epan ‘was a hundred years, though Ilived a hundred years, though I travelled a hundred years, yet I reached not world’s end ‘but died ere that. Wonderful indeed, lord! Marvellous it is, lord, how well it has been said by the Exalted One: “* Your reverence, where there is no more being born or growing old, no more dying, no more falling (from one existence) and rising up (in another), I declare that that end of the world is not by going to be known, seen or reached.""” “But? your reverence, I declare not that there is any ‘making an end of Ill without reaching world’s end. Nay, our reverence, in this very fathom-long body, along with its perceptions and thoughts, I proclaim the world to be, likewise the origin of the world and the making of the world to end, likewise the practice going to the ending of the world. [Not to be reached by going is world’s end, ‘Yet there is no release for man from II] Unless he reach world’s end. ‘Then let a man Become* world-knower, wise, world-ender, ‘Knowing the word’ end by becoming calmed He longeth not for this wold or another” §¥i (46). Rohitasea (6). ‘Now when that night was spent the Exalted One addremed the monks, saying * Ania pte Byte sy. 8, text bas pil; A, text haya, ‘Tras. ot Ki taken adda a rntng’ and itnlie that he abtained from all these things for hundred year (1). ' Here our text repeata the previous plznse Yatiha Hho. . . wedi, follow the more likely reading of 8.1, No Bo pon’ ahap. U8 in, 08 the two dedlartions are made by the Buddha and the asition reac bby Ananda. Here world "is defied by him and bie definition o by the Buddha, Cf. Buddh. Pryhaoyy, 15; Diao. 279; VA. 1, 204 * Reading Dhave of 5. tart for hove (verily) cf A. and Sink. tata Perhape Aate in the next atta (githas)hasinfuenod the reading bere. Samitet (—emita-pigo. Comy.) dated, 8, text reads amide. fate.58 Gradual Sayings “Monks, this night Rohitassa of the devas, when night was waning, came to Visit me, lighting up the whole Jeta Grove with surpassing brilliance, and on coming to me stood at one side, So standing Rohitassa of the devas anid this to me: “Pray, lord, is it possible for us by going to know, to see, to reach world’s end, where there is no more being born or growing old, no more dying, no more falling (from ope exist= fence) and rising up (in another) "At these words, monks, I asi thie to Rohitassa of the devas: “Your reverence, where there is no more being born... . I declare that that end of the world is not by going to be known, seen or reached.” Whereupon, monks, Rohitassa of the devassaid thisto me: Wonderful itis, lord! Ttis marvellous, lord, how well this has been said by the Exalted One: * Your reverence, where there is no more being born . . . no more rising up - . . T declare that that end of the world is not by going to be known, seen ot reached ’”” (and he repeated his swords ofthe previous sults) "At these words, monks, [said this to Rohitassa of the devas: “But, your reverence, I declare not that there is any making an end of Il without reaching world’s end. Nay, ‘your reverence, in this fathom-long body, along with its per- ‘ceptions and thoughte, I proclaim the world to be, likewise the origin of the world and the making the world to end, Likewise the practice going to the ending of the world.”” (The gathas are repeated.) § vii (47). Very far oway: “Monks, these four things are very far away from each other. What four t ‘The sky, monks, and the earth; this is the first pairof things very far away from each other. “This shore of ocean, monks, and that shore of ocean: this is the second pair. The place, monks, where the blazing one? comes up and the place where 1 This eutta ia quoted at KV. 344=Pus. of Con. 219, to prove that opposite things or qualities ae side by wide. Text nah, but all thereat noha; 20 lao gthas, * Verwcana, the wun. * Son of Aga (fre) (rext i, 49 w,¥. 47] The Book of the Fours 60 hhe goes to setting: this is the third pair. Dhamma of the good, monks, and dhamma! of the bad: that is the fourth pair of things very far away from each other. These are the four Far isthe sky from earth and far, men say, ‘The further side of ocean; far the place Where the blazing one, light-maker, riseth From where he goeth down; but further still Are dhamma of the good and of the bad* Not transient is union of the good: ‘As long as it remains itis just so. Soon wanes® the union of the bad. Wherefore ‘Far from the bad is dhamma of the good.” § vil 48). Vivakia.t On a certain occasion the Exalted One was staying near Sivatthi in Jeta Grove at Anéthapindika’s Park. Now fon that occasion the venerable Visikha of the Paicdlas? was in the astembly-hall* instructing, inciting, enlightening ‘and inspiring the monks with a dhamma-talk in language plished, distinct and free from hoarseness, unfolding the ‘mesning, comprehensive and unbiasted.” ‘Now at eventide the Exalted One, rising from his solitary meditation, approached the ascembly-hall, and on coming Hae erty these oddone a8 Gbthan quoted at JA. v, pp 489 and 608 Vat Of. Dali, 251m 4 Of. Bratb. 152; K-51, 190, wher the Buddha psies his manner of epaaking and pronounce the gathas hee following "baat of the Karas, Cf. Buddhit India, 27, 209. Com, ‘eon of Paget, « bethmaal “Upaténaadl, def at UdA. 102 an ‘a preaching pavilion all of gervice where monks determine discipline, peak Dhamma, ‘cgage in divcunsion, and gather for general parpoee Of. 8 i, 189 (of Siripatta's way’ of speech), where the lst term, ‘nisstéys, in omitted. ‘This means, ace. to Comy, “wnattached 10 ‘separa, wheel of involution or devolution, but more probably it meant “baiting”Cy Gradual Sayings here sat. down on a seat made ready. On sitting down he addressed the monks, saying: “Pray, monks, who was it that was in the assembly-ball \ natructing . .. the monks... in language polished comprehensive and unbiased 1 “Lord, it was the venerable Visika of the PaSicdlas Then the Exalted One said this to the venerable Vi of the Patil “Well sai, well said, Visikha ! Well have you instructed the monks in the assembly-ball ... in language . . . com- prehensive and unbinssed.” (So ssid the Exalted One. The Welliarer, having thus spoken, as Teacher added this further: “Ithhe utter no word men know him not ‘A wise man mized up with fools the open his mouth men know him ‘When he teaches the Deathleas Ws ‘Let him speak out, light up Dharam; Let him hoist the banner of sera; Seers have bright speech for their benner, ‘Dhamma’s the banner of sere.” (rexr ii, sr Six (49). Perwersiona ‘Monks, there are thete four perversions of perception, four perversions of thought, four perversions of view. What four ? To hold that in the impermanent there is permanence is 1 perversion of perception, thought and view. To hold that in the not-Il there is Il is perversion of perception, thought pesnage isnot in our text, but at 8.ii, Glthaa at JA. , 600. At Ki, 280, and in my verves at p. TL of Mr. Jayanundara's trams. of A. ii, the fst couplet in taken wrongly. Na alldsomdnay {anand (00 Comy. rematks) means ‘if be speak not, they know hin ‘bot'; nat" though he speak not they know him.’ “All tert read mdb, ot na Bh, * Bhisati=' speak and “iluminate” Vipalaa, wiv.4s] The Book of the Fours OT and view. ‘To hold that in the not-elf there is sel isa per- ‘version of ... view. To hold thet in the foul there is the {air is perversion of perception, thought and view. These sre the four perversions of perception, thought and view. Monks, there are these four non-perversions of perception, ‘thought and view. What four ? ‘To hold that in the impermanent is impermanence . . ‘that in Tis Il... that in the not-alf is not-slf . . that in the foul is the foul,—these are the non-perversions of perception, thought and view. ‘They who in change perceive the permanent ‘And happiness in TH? and see the self In what is not-sef, in the foul the ‘Such wander on the path of view perverse, (Creatures of mind distraught, of mind unsound. Bond-slaves to Mara,* not free from the bond, ‘To the round of birth and death do beings go. But when the wakened ones, makers of light, T the world arise, they show this dhamma forth, ‘Which gooth to Il'sealming. Hearing them ‘Men become wise, get back their sense# and see ‘Th’ impermanent as being such, and Ill ‘As being Il, and what is not-elf see ‘As not-aelf, and behold the foul as foul, ‘Thus by right view transcending every TIL.” $x (60), Stains ‘Monks, there are these four stains of moon and sun, stained by which stains moon and sun burn not, thine not, blaze not. What are the four ? * Vin in body of mind. Of. Vinaya Peat i 100. + Note the dicrepaney. 9 Text should read yi. ‘Text and Sink, text paca, Comy. poconldtha —aaka ite, ‘Pla eutta cours at Vin i, 25.«2 Gradual Sayings (reat i, $3 Cloud, monks, is a stain of moon and sun. . . fog! .. « smoke-end-dust . .. Rabu, monks, is a stain of moon and sun, stained by which stain moon end sun bum not, shine not, blaze not. ‘These are the four stains . . . ‘ust s0, monks, there are four stains of reclusesand brihmins, stained by which stains some recluses and brahmins burn not, shine not, blaze not. What four ? ‘Monks, there are some recluses and bribmine who drink fermented liquor, who drink liquor distilled, who abstain not from liquor fermented and distilled. This, monks, is ‘the first fault cf recluses and brihmins, stained by which stain some recluses and bribmins . . . blaze not? Monks, there are some recluses and brihmins who are given to things sexusl, who abstain not from things sexual This, rhonks, is the second stain of recluses and brihmins, stained by which stain some recluses and bribmins blaze not, ‘Monks, there are some recluses and bribmins who take? {gold and silver, who abstain not from accepting gold and silver. ‘This, monks, is the third stain, stained by which stain some recluses . .. blaze not. Monks, there are some recluses snd brihmins who live by ‘2 wrong means of living, who abstain not from a wrong means of living. This, monks, is the fourth stain of recluses and Dbrihmins, stained by which stain some recluses and bribmins ‘burn not, shine not, blaze not. Some samanas and bribmanas are snared* By lust and ill-will. Clothed in ignorance, T Mahika, So Gomy., Sink, text and MSS. ‘There vem no authority for mahiysof txt (perhape « mlepint) Tt in notiomble that monks are not mentioned. But protebly ‘rectuses” includes them. At S. iv, 325 monks are cael ‘reciusce who are Sahya-puits” in charge of this srt made apuist them by laymen. For the eects of drink eco Expontr, 1, 487; Aol. 380, "Sadiyanti=gonhants. Comy. Cf. KS. i, 290 ‘Reading -portihiaa (porikthipati) for pitta of our text (-pariihe of Vin) and -porikhidh of Sink text. (The Sinbalve ltost invariably pronounce f aa) Comy. doce got remark. The MS. fs probably dictated, which secounta for many errors. Wy, ¥, 50) The Book of the Fours 6 Beings delight in pleasure-giving shapes; Liquor fermented and distilled they drink; ‘They follow sexual lust; by folly blinded! Some samanas and brahmanas take gifte Ff gold and silver and live wrongfully. ‘These are called ‘stains ” by the Enlightened One, ‘The Kinsman of the Sun. Tainted by these Some samsanas and brihmanas burn not, ‘They ebine not, tarnished, dustaciled, utter foole* ‘Shrouded in darkness; slaves of craving they, Led by the cord of craving, and they swell ‘The dreadful charnel-eld® and reap rebirth.’ (THE SECOND FIFTY SUTTAS) Cuarren VI.—Ftoop o¥ Men. $4 (1). Flood of merit (to laymen) (a). thi was the source (of this sutta).* * Monks, there are these four floods of merit, floods of things profitable, bringing happiness, giving the best things,* whose frait is happiness, leading to the heaven world, leading to ‘what is desr, delightful snd pleasant, to profit and happiness. What are the four t ‘To him, monks, who is the giver of the robe, using which monk is able to attain and abide in unbounded concentration 1 Aviddant~andhabsla. Comy. 1 Rending maga bil (ef. FA. vi, 200, 29) with Vin. 296. Pabha of text in mponaibe inthe context. Comy. doesnot notice. 29). 81h, 78; Thag. 496 (which reads dcinanti for our Sdigent); expla Udd. 352 Thi sulin in the only one in tia volume soderived. Cf. 8. ¥, 991, 400 (alos Sévatihin)—K-S, x, 396, MS; tin also quoted at Pe. of Conds 202 (KV. 245). At A, ivy 245 eight such foods ae given. For ‘the tam see DA. 308, Teooware at A 61 a8 8 Five, * Sonagikamentihe oppinan ripldinay diyabd. Comy. It in gener. ally taken a" elonging to heaven“ Gradual Sayings (rexrii, 54 of mind, to him comes» flood of merit, « flood of things profitable, bringing happiness. ‘To him, monks, who is the giver of alms-food, using which ‘monk is able to attain and abide in... . ‘To him, monks, who is the giver of lodging, using which sonk is able to attain and abide in . . ‘To him, monks, who isthe giver of requisites and medicines for use in sickness, using which » monk ia able to attain and ‘bide in unbounded concentration of mind,—to him comes @ food of merit, a flood of things profitable, bringing happiness, giving the best things, whose fruit is happiness, leading to the heaven world, leading to what is dear, delightful and pleasont, to profit and happiness. ‘These, monks, are the four floods of merit, foods of things profitable . . . Moréover, monks, if an Ariyan disciple be possessed of these four floods of merit, floods of things profitable, it is no easy thing to take the measure of his merit, (0 s to say):—" Such ‘and such i the extent of the flood of merit and #0 forth,” aay, it is to be reckoned as an incalculable, immeasurable, mighty mass of merit. ust as, monks, it is no easy thing to take the measure of the water! in the mighty ocean (s0 a8 to say):—'"So many felons of water, so many hundred, so meny thousand, 90 ‘many hundreds of thousands of gallons of water,”—nay. is to be reckoned as an incalculable, immeasurable, mighty ‘mass of merit. ‘To boundless mighty ocean, mighty pool, Fearsome, the resting-place of divers gems, Ae rivers bearing multitudes of ment Flow broadly down and to that ocean come; ust so to him that giveth food, drink, clothes, ‘Who bed and seat and coverlet provides, Torrenta of merit flood that mortal wise, ‘Aa rivers, bearing water, each the main.'® Sf KS.iv, 267. A. 82 roan marsh > Gathes at 8. v, 4001-8, ¥, 267. 1,vt,52] The Book of the Foure 66 $41 (62), Flood of merit (o laymen) (8)2 ‘Monks, there are these four floods of merit . . . (as in ‘Previous sta). ‘Herein, monks, the Ariyan disciple is possessed of unwaver- ing loyalty to the Buddha, thus: He it is, the Exalted One, Arshant, a fully Enlightened One, perfect in lore and conduct, ‘Wollfarer, a world-knower, the trainer unsurpassed of men. ‘who can be trained, teacher of devas and mankind, a Buddha, an Exalted One. This, monks, is the first flood of merit which . .. leads to profit and happiness. ‘Then again, monks, the Ariyan disciple is possessed of un- wavering loyalty to Dhamma, thus: Well proclaimed by the Exalted One is Dhamma, to be seen in this life, not a thing of time, (inviting to) come and se leading onward, to be understood by the wise, each for himeelf, ‘This, monks, is the second flood of merit... ‘Then again, monks, the Ariyan disciple is possewed of un- ‘wavering loyalty to the Order of monks, thus: Walking the ‘Way well is the Exalted One's Order of disciples, walking uprightly, walking according to the Method, walking dutifully i the Exalted One's Order of disciples: namely, the four pairs ‘of men, the eight types* of men. ‘That is the Exalted One's Order of disciples. Worthy of honour are they, worthy of Teverence, worthy of salutations with clasped bands,—a field of merit unsurpassed for the world. This, monks, isthe third flood of merit ‘Then again, monks, the Ariyan disciple is possessed of the virtues dear to the Ariyans, virtues unbroken, whole, un- spotted, untarnisbed, giving freedom, praised by the wise; virtues untainted, which lead to concentration of the mind This, monks, isthe fourth flood of merit, flood of things proft- able, bringing happiness, giving the best things, whose fruit is happiness, leading to the heaven world, leading to what is dear, delightful and pleasant, to profit and happiness. ‘Thus, monks, thete are the four fo06 Gradual Sayings {rexr i, 57 things profitable . .. which... lead to profit end happi- ess, ‘Whoso hath faith in the Tathagata Unwavering and firm, whose life is good, Praised by the Ariyans and dear to them; ‘Whoeo is likewise loyal to the Order ‘And looks straight forth,—" He is not poor"? they sey, “ Not (lived) in vain the life of such a man.” {80 let the wise man cultivate (these four) Faith, virtue, piety and seeing Dhamma, ‘Bearing the Buddha’s message in his mind.”* Gi 63). Living together (2). ua certain occasion the Exalted One was journeying along, the highrond between Madhura? and Veraija, and large number of housefathers and housewives were also journeying ‘along that road. 'Now the Exalted One, stepping off the highrosd, sat down at the root of a certain tree upon a seat made ready. When they saw the Exalted One so doing the housefathers and house- wives came up to him, and on reaching the Exalted One saluted him and sat down at one side. As they ant thus the xaited One said this to those housefathers and housewives: “ Hlousefathers, there are these four ways of living together. ‘What four [A vilet man lives along with a vile woman; a vile man lives Text should rnd edad t tam a, ‘The githae re favourites and owcur at. , 29% v, 984 405; ALi, 8 1 For Madhurk onthe Jamaua ee Buddhist India, 36; but another in mentioned st A. ii, 28, noted fori ruggedness, dust, mad dogs, roalcioue yokabas, dt was hard to beginsaleoat 4.iy, 172. Suttas Srenumed after thee place nt i, 200,89. Our text rads Vero |K¥ the former (Verajaba-rua) the Budd also talks to houreholders ‘and in similar strain, "Chawo, « corpee oF vile thing. Cf supra T,§, “a iflen uprooted ‘hing, w,vt.s3} ‘The Book of the Fours 67 ‘long with a devt? a deva lives along with a vile woman; deva lives along with a devi. ‘And in what way, housefathers, does a vile man li with a vile woman ? In this case, housefathers, s husband is one who takes life, steals, is « wrong-doer in sonse-desires, a liar, one given to ‘the use of liquor fermented and distilled which causes sloth; hheisa wicked man, an evil Thisoutta io much the ane a (a) above, but has nubatitates forthe filth offence of drinking liquor. Com. remarks Ut both are con ‘Cernad ‘eth damoma-patha, and the householders’ method of attaining {he rt tro pate of Stream inning und Onceteturn, Wy, 54] The Book of the Fours 69 ‘Andin what way, monks, does a vile man live along with & devi Tn this case the husband ie one who takes life, steals, and #0 forth... But the wife is one who abstains (from all these things). . . she is virtuous, of a lovely nature she is no reviler of recluses and brikmins. Thus, monks, does ‘8 vile man live slong with a devi ‘And in what way, monks, does a deva live along with a vile woman ? Tn this case the husband is one who abstains from taking life, stealing, and so forth, but the wife abstains not from these things. ‘Thus does » deva live along with « vile woman. ‘And in what way, monks, does a deva live along with a devi? In this case both husband and wife are abstainers from taking life, from stealing and the rest. ‘These, monks, are the four ways of living together.” (Githas as before.) § ¥ (65). Well matched (a). (On « certain occasion the Exalted One was staying among the Bhoggi near Crocodile Haunt, at Bhesakala Grove in ‘Antelope Park? Now in the forenoon the Hxalted One robed himself, and taking outer robe and bow! set out for the dwelling of the hhousefather, Nakula’s father. On coming there he sat down ‘ona seat made ready. ‘Then the housefather, Nakula’s father ‘and the housewife, Nakula’s mother, came to see the Exalted ‘One, and on coming to him saluted him and sat down at one ‘ide. So seated the housefather, Nakula’s father, suid this to ‘the Exalted On 1 Samajvina in the wddina. At A. i, 26 this couple are reckoned ‘thebestof ny diseiplee, male and female, in ‘intimate convention [Bed ic 40 they ace dene oa having Been fr 800 rt penta ‘elativesof Ue Buddha, ad stil teat him asa son, and thi oonversa- tion ia there quoted. Cf. AS. il 1, where the oldman asks for con solution The ware places are mentioned at Mf 1, 05, 832: 8. in, 16, At Acti, 25, N nick.0 Gradual Sayings rexr ii, 6x “Lord, ever since the housewife, Nakula’s mother, was Drought home to me when a mere lad, ehe being then mere girl, Tam not conscious of having transgressed? against her even in thought, much less in person. Lord, we do desire to ‘behold each other not only in this very life but also in the life ‘to come.” ‘Then also the housewife, Nakula’s mother, said this to the Exalted One: * Lord, ever since I, a mere girl, was led home to the house- father, Nakula’s father, when he was a mere lad, I am not conscious of having transgressed against him even in thought, auch less in person, Lord, we do desire to behold each other not only in this very life, but also inthe life to come.’ (Then aaid the Exalted One:] ‘Herein, householders, if Doth wile and husband desire to behold each other both in thia very life and in the life to come, and both are matched in faith, matched in virtue, matched in generosity, matched in wisdom, then do they behold each other in this very life and in the life to come. It both, believers, self-controlled, well-spoken, Living as dhamma bids, use loving words One to the other, manifold the blessings ‘That come to wife and husband, and to them ‘The blessing of a pleasant life is born. Dejected are their foes, for both are good. 0 in this world, living as dhamma bids, ‘The pair, in goodness matched, i' the deva-world joicing win the’ lisa that they desi § vi (66), Well matched (b) (Chie outa with the githas is the same as the one above, beginning with the Buddha's words, but was addressed to the monks.) + Same pate at A. ir, 60 (of Nenda’s mothe), with reading af cari (oa sso Comy,) fo atiarta of our tet, To thowe four ae often added nua (leaming). AL K.S. v, 899 these virtue conduce to Steaming. See below, Ch. VIE § 1 v1, 57] The Book of the Fours a § vi (67), Suppavisa® On a certain occasion the Exalted One was staying among the Koliyans at o township of the Koliyans called Sajjanela. ‘Then the Exalted One in the forenoon, robing himself and taking outer robe and bowl, approached the dwelling of Buppaviai of the Koliyans, and on reaching it sat down on & seat made ready. ‘Then Suppavisé of the Koliyans with her ‘own hand satired and served the Exalted One with choice food, both hard and soft. And seeing that® the Exalted One had eaten his fil and had washed both hand and bow,* Suppaviaé of the Koliyans ast down at one side. As she sat thus the Exalted One aaid this to Suppaviad of the Koliyans: “Suppaviad, the Ariyan woman-disciple who gives food gives four things to the receiver thereof. What four t She gives life, she gives beauty, she gives happiness, she gives strength. Moreover, giving life she is @ partaker of life be it as deva or human: giving beauty she is » partaker of beauty, bo it as deva or human : giving happiness giving strength she ia » partaker of strength, be it as deva or human, Yes, Suppavisi, the Ariyan woman-dieciple who ives food gives these four things to the reeiver thereof If she give food well prepared, pure, choice, possessing “Apodina of Thrigihd. At Thag. 00 she is called daughter of the Koligansijab. Cf- Ud. 1,8 for the account of her seven meals given ‘the Bodh. The conatrustion is elliptical and requires the use of *secing” or “knowing” to explnin the nce. case. DA. |, 272 expl. evap Ohiloy Blogeeaiay hate > Onilapate pani. ‘This common phrase cxpl by Comy. at DA, Ud. 242, eton an" withdnven-lowl-hand” (Skt. on]; or “washed. ‘bowknnd’ (oi, Skt. exon). Both incline to the Tater interpre. tation. ‘The right hand only i wed in eating. ‘Phanani, ocusions 4 Bhigini. There may boa wordplay lice on Ohogin (sinter).2 Gradual Sayings (rexr i, 62 Who are well practised in the Way and lofty ae, On merit heaping merit, hath great fruit, and she Is praised by that World-mower. They who bear in mind An offering suchas this and gladsome! roam the world, ‘By tearing up the weed of mesnnese, root and branch, ‘Such are not blamed and come to reach the heaven-plce. § vii (68). Sudatia? Now the housefather Anithapindike came to visit the Exalted One, and on coming to him saluted him and sat down ‘at one side. As he thus eat the Exalted One said this to the * Houseather, the Ariyan disciple who gives food gives four things to the reoever thereof. What four? He gives life, beauty, happiness and atrength. (As in the previous sua.) ‘To those well trained, who live on others’ alms, ‘Whoto gives sealouly in season due Their dally food, on thems confers four things: Long life and beauty, happiness and atrength. ‘Who giveth life, strength, beauty, happiness, Hath long and honoured life, wherever born.” Six (69). Food. “Monks, a supporter by giving food gives these four things to the receiver thereof. What four ? He gives life, he gives beauty, he gives happiness, he gives strength. Moreover, giving life he is a partaker of life, be it, ‘as deva or human. Giving beauty he is a partaker of beauty giving happiness . . . giving strength he is a partaker of strength, be it as deva or human. Indeed, monks, a sup- porter by givi food gives these four things.” (The gathas are as at § 8) " Vadajaal, Comy, hija. ACSA. 1, 20 equal to Adal, rimejga taba The personal mame ofA. (not inthe text but aoe. to the uddboa), ood of the beplees” . Vin. ‘2 1, 1,60] ‘The Book of the Fours 3 $x (60). The householder's duty, Now the housefsther Anithapindika came to visit the Exalted’ One... Aa he sat at one side the Exalted One sid this to hi “HHousefather, possessed of four things the Ariyan disciple hhas entered on the householder’s path of duty; path which brings good repute and leads to the heaven world. What are the four ? ‘Herein, housefather, the Ariyan disciple waits upon the Order of monks, he waite upon the Order of monks with the offer of a robe, slms-food . . . lodging . . . requisites and medicines for use in sickness. ‘These are the four things. ‘They are wise folk who enter on the path Of duty which becomes the householder, Serving the virtuous ones who on the Way ‘Have rightly trod? with offerings of robes, Ff alms-food, lodging, comforts, requisites. By day and night their merit groweth ever; Doing the lucky deed one reaches* heaven.” Cuarren VIL—Dreps or Munir. 1). Four loud of merit Now the housefather Andthapindika came to visit the Exalted One ... As he sot at one side the Exalted One said this to him: * Qik patipads, called at 8. v, 355 gihvadmicikant(amve- ‘Aasidini, Com) obligations which A claimed to have kept fled; ‘wbereon the Buddha desares him to have won the rita of Steam iin. 5 Sommaggntt, Cf. mura, text 43. > Kematieahali, paoatas, SA. on 5. ix, 283=corali, pani, ine in at Pedaath, pf Po. 9 (uppaiit page It line of the sutta) yt, anncchaida (Comy), butt might be taken inthe sense of ptt dhomma,pata-mdnasa, tes, maatery, at ab Mi 48 290, v, 396; 1s. 7, 963i 400." Gradual Sayings (rexr i, 66 “Housefather, there are these four conditions (to realize which is) desirable, dear, delightful, hard to win in the world. ‘What fourt (The wish:) O may wealth by lawful means come to me! ‘This is the first condition . . . Wealth being gotten by lawful means, may good report ‘attend me! along with my kinsmen and teachers! This is ‘the second condition . .. Wealth being gotten by lawful means, and good report being gotten by me along with my kinsmen and teachers, may I live long and reach @ great age! ‘This in the third condition Wealth being gotten . . . and good report . . life, when body breaks up, on the other attain the happy bourn, the heaven world! This is the fourth condition . . . "These, housefather, are the four conditions (to realize which is) desirable, dear, delightful, hard to win in the world ‘Now, housefather, to the winning of these four conditions four conditions conduce. What four t ‘Perfection of faith, perfection of virtue, perfection of ‘generosity and perfection of wisdom ‘And what, housefather, is perfection of faith ¢ Herein the Ariyan disciple is faithful, he has faith in the ‘enlightenment of the Tathagata, thus: He it is, Exalted One, Aruhant, perfectly enlightened, and so forth, a Buddha is the Bxalted One. This, housefather, is called “perfection of faith.” ‘And what is perfection of virtue? Herein the Ariyan disciple abstains from killing . . . from liquor fermented and distilled which causes sloth. This is called perfection of virtue.” ‘And what is perfection of generosity 1 Herein the Ariyan disciple lives at home with heart free from the taint of stinginess, he is open-handed, pure-handed, delighting in self-surrender, one to ask a favour of, one who wv, vu, 61] The Book of the Fours % ‘And what is perfection of wisdom * ‘Housefather, living with his heart overcome by coveting and ‘wrongful desire, one does what he should not, fails to do what hie should; so doing, s failing to do, he fall from good report and happiness. Living with hisheart overcome by malice . . . by sloth-and-torpor .. . by distmaction-and-furry . . . by oubt-and-wavering, he does what he should not, fails to do ‘what he should; so doing, 20 failing to do, he falls from good report and happiness, ‘Now, housefather, that Ariyan disciple, knowing coveting. sand wrong desire to be » depravity of the mind, casts out the ind’s depravity of coveting and wrong desire .. . casts out opravities of malice .. . sloth-and-torpor . . . distraction-and-iury . . . doubt-and-wavering. Now, house- father, in po far as the Ariyan disciple, knowing coveting (and the reat) to be depravities of the mind . . . is one who has cast out these depravities, this Ariyan disciple is called “ of ‘great wisdom, of far-spread wisdom, of clear range of vision* ‘one perfect in wisdom.” ‘These four conditions, housefather, conduce to (the reali- sation of the aforesaid) four conditions which are desirable, ear, delightfal and hard to win in the world. ‘Now, housefather, that same Ariyan disciple, with the wealth acquired by energetic striving, amassed by strength of arm, won by sweat, lawful and lawfully gotten isthe doer of four deeds. What are the four ? Herein, housefather, with the wealth acquired by energetic stiving and wo forth the Asian ipl mak hime! hap tnd choerult he it contriver of perfect heppines 1 Of. KS.» MO, one ofthe ‘Limba of Sron-winning * Dhapet 2 Apitadao (oobi Inder ot P. Dick). Comy. tap tap athayapathe tam po mam py Spy Spc yk aa at Dai, 5, et. * Bomnd eutbayporharali. Thismay mean ‘hecarricasbout with him.”6 Gradual Sayings (next ii, 67 sakes his mother and father, hs children and wife, his servants ‘and workmen, his friends and comrades cheerful and happy, he is a contriver of perfect happiness. This, housefather, is the first opportunity seized by him, turned to merit and fit- tingly! made use of. ‘Then again, housefather, the Ariyan disciple with the wealth ‘acquired by energetic striving, amassed by strength of arm, ‘won by sweat, lawful and lawfully gotten,—with that wealth hhe makes himself secure against all misfortunes whatsoever, ssuch as may happen by way of fre, water, the rajah, a robber, ‘an ill- disposed person or an (expectant) heir. He takes steps? for his defence, he makes himself secure. This, housefather, ‘the second opportunity seized by him, tured to merit and fittingly made use of. ‘Again, housefather, with the wealth acquired by energetic striving... lawfully gotten, the Ariyan disciple is a maker of the fivefold ofering,* namely: to relatives, to guests, to departed petas, to the réjah and to the devati. This is the third opportunity seized by him, tured to merit and fittingly ‘made use of. ‘Then again, housefather, with the wealth acquired by energetic striving, amassed by strength of arm, won by sweat, lawful and lawfully gotten, the Ariyan disciple offers a gift to fall such recluses and brihmins a abstain from sloth and ‘negligence, who are bent on kindness and forbearance, who tame the one self, calm the one self, cool the one sel,’— to such he offers & gift which has the highest results,» gift heavenly, resulting in happiness and leading toheaven* This 7 Ayotanan (no in Index oF P. Dic), “init proper aphere.” Com, ‘has drone en 1 Tent rode watani(? vatlon i, but Sink text and Comy, wots (he proven). "Bok Cf. Pelorathy and Khuddato-P. Petan are thote still in porgatory; devatathove in denlob. ‘hs at Dil, 61 (among the dotie ofthe Wheel-turing Monarch}, sd a sy 164 whore sould aa thas On this phrase of. Vol. I, 11, where it fa the content far better than it dows here. Gf. Dati, 06. 1, vt, 61] The Book of the Fours 1 in the fourth opportunity seized by him, turned to merit and fittingly made use of ‘80, housefather, this same Ariyan disciple, with the wealth acquired by energetic striving . . . lawfully gotten, is a doer ‘of these four deeds of merit. Ifthe wealth of anyone be spent? ‘without these four deeds of merit, such wealth iscalled “wealth ‘that has failed to seize its opportunity, failed to win merit, ‘unfttingly# made use of.” But, housefather, ifthe wealth of ‘anyone be spent on these four deeds of merit, then it ia called “wealth that has seized its opportunity, turned to merit, and is fittingly made use of.” Thave enjoyed my wealth. Those serving me ‘And those dependent on me have escaped ‘From dangers. I have made the best of gifts, Nay, done th’ oblations five. The virtuous, Composed, who live the good life, I've supported. ‘That aim® the which to win householders wise Should long for wealth, I've won. I've done a deed Never to be regretted,—pondering thus ‘A mortal man in Ariyan dhamma firm {s praised in this world, then in heaven rejoices."* i (62). Debs Now the housefather Anéthapindika came to visit the Exalted One... As be aat at one side the Exalted One said this to the housefather Anathapindike: ‘“Housefather, there are these four kinds of bli to be won by the householder who enjoys the pleasures of sense from time to time and when occasion offers. What four? The bliss of ownership, the bliss of wealth, the bliss of debtlessncas, ‘the bliss of blamelessne ‘And what, housefather, is the ian of ownership ? * Parttdayan goehat =" rans out.” "Text ahovld read andylanasn. 2 Tent should rnd atho. «Tho githau are at A. i, Atha >" the Bie of“ thereit””8 Gradual Sayings (ext i, 68 mn this caso a clansman has wealth acquired by energetic striving, amassed by strength of arm, won by sweat, lawful and lawfully gotten. At thethought: Wealth is mine acquired by energetic striving . . . lawfully gotten, bliss comes to him, satisfaction comes to him. This, housefathe, is called “the blise of ownership.” ‘And what is the bliss of wealth 1 Tn this case, housefsther, a claneman by means of wealth acquired by energetio atriving . . . both enjoys hie wealth and does meritorious deeds therewith. At the thought: By means of wealth acquired . . . Iboth enjoy my wealth and do meritorious deeds, bliss comes to him, satisfaction comes to ‘him. This, housefather, i calle “ the bli of wealth.” ‘And what is the bli of debtleamnesst In this case a clanaman owes no debt great or small to any- fone, At the thought: Towe no debt, great or anal, to anyone, bias comes to him, satisfaction comes to him. This, house- father, is called “the blan of debtlesanee.” ‘And what ia the bliss of blamelesaness? In this case, housefather, the Arian disciple ia blessed with Dlameles action of body, blameless action of speech, blame- Jewsaction of mind. At the thought; Tam blessed with blame- les action of body, speech and mind, blise comes to him, satisfaction comes to him. Thin is called “the bliss of blame: lessness.” ‘Such, housfather, are the four kinds of bliss to be won by the householder who enjoys the pleasures of sense from time to time when occasion offers. ‘Winning the bliss of debtleseness & man ‘May then recall the bliss of really having. ‘When he enjoys the bliss of wealth, he sees "Tis auch' by wisdom, When he sees he knows. ‘Thus in he wise indeed in both respects. But these have not one-sixteenth of the bliss (That cometh to a man) of blamelesaness’ "Moat into; Sind, tet ae, 1, v1, 63] The Book of the Fours 7» §4ii (63). Equal with Brakma.+ ‘Monks, those families where mother and father are wor- shipped in the home are reckoned like unto Brahmi. ‘Those families where mother and father are worshipped in the home fare ranked with teachers of old. Those families where mother ‘and father are worshipped in the home are ranked with the devas? of old. Worthy of offerings, monks, are thooe families where mother and father are worshipped in the home. “Brahma,” monks, is a term for mother and father. “Teachers of old,” monks, is a term for mother and father. “Devas of old,” monks, is « term for mother and father. “ Worthy of offerings,” monk, sa term for mother and father. ‘Why 207 Because mother and father do much for children, they bring them up, nourish and introduce them to the world > Parents are “ Brahma ” called, “teachers of old Worthy of gifts are they, compassionate Unto their tribe of children. Thus the wise ‘Should worship them and pay them honours due, Serve them with food and drink, clothing and bed, ‘Anoint their bodies, bathe and wash their feet. ‘For service such as this to parents given In this life mages praise & man, and he Hereafter h rd of jay in heaven.” [ Avi, 198-03. , 14; Ti, p. 109 Too similar Upaniahadie contest, Titty 1 1, L{oiaprinte in 0. ani rane a follows: ‘One should not be negligent of dutica to devas nd fathers: ‘Become one to whom mother in as devs. ‘Become one to whom father is a dor nd to for ‘teacher’ and for guest." Cf lao Jat, No. 532 A. omits thie nntence. Puldeded, like publapad, would soom to meen thot who have lived oa earth (ancestor) and are now Wor shipped pts, whereas potas are till earth-bound. But it may fofer to the ancient Vedio gods, Texts have sapabbadeaieni, but Comy.-devakini. T’Dametir. Cony. takes this term to mean ‘point out objecte desirable and undesirable.” The githas are » continuation of thoge of muta 32, and the whole oom is at JA. ¥, 990 (Sona-Nande Jétab). *f. 5, 182.80 Gradual Sayings {next i, 70 Siv (64), Purgatory.» “Monks, possessed of four qualities one is put into purgatory according to his deserts, What four # He is one who takes life, steals, is a wrong-doer in sensual esis, he isa liar. ‘These are the four quilities possessed of which |. . To kill, to steal, to li,—these three, and going, ‘After another's wife the wise commend not.”? §¥ (6). Outer form. “Monks, thee four persons are found existing inthe world? What four? He who measures according to (outward) form an is satis fed therewith; he who measures according to(others’) words and is antisfed therewith; be who measures according to usterty and is satisfied therewith; he who measures accord- ing to dhamamat and is satisfied therewith, Ef they have measured by the form and go by what folk say, ‘Desire-and-passionled, they do not know that man, ithe very man he low not, nor things external oe, “edged in on every side that fool by words is awayed. If the very man he know not, but things external se,? ‘The outward fruits observing, he too by words a awayed. But if he know the very man and see external too, Glear-sighted without hindrance,* by words he is not canes * Of espre, 1, $10, 1 From Sigaledda, Dili, 182; of. KhpA. US. 1" Thee githae occur, with slight diference, at Thay. 480; Brat. £220, where they ate aucibad to Bhaddiya the Dwarf, the eweetvoleed taacher, and ate there more fittingly applied. He says: "People ate ‘my miashapen rapa, and misjudge me; but on bearing my vole (glam) ‘hey are entranced. It looks eo if our version is derived from those ‘at Tha, for in the former there inno reference to austerity or dharma. ww, v1t,66] ‘The Book of the Fours a1 § vi (66). Luft “Monks, these four persons What four ? ‘The lustful, the hateful, the deluded, the proud. ‘These four. . Tn love with lustful things, enamoured of fair forms, Vile creatures by delusion bound increase their bonds. B'en clever men do evil deeds that spring from lust, From hatred and delusion, painful, sorrow fraught. Blind creatures, clothed in ignorance, not having sight, Being by nature such as this, in their conceit Consider not: Perhaps it may be so with us."* § vil (6). Lord of snakes, On a certain occasion the Exalted One was staying near Savattht, in Jeta Grove in Anithapingike’s Park. Now at that time at Sivattht a certain monk hed been bitten by a ‘snake and had died. So a great number of monks came to visit the Exalted One, and on coming to him saluted him and sat down at one side. So seated those monks said this to the Exalted One: “Lord, a certain monk here in Sivatthi has been bitten by ‘snake and has died.” “Then, monks, that monk did not suffuse with heart of amity the four royal families of snakes, Had he done so that monk would not have died of snake-bite. What are the four royal fo ‘The royal family of snakes called Virapakkba, that called tha, that called Chabyéputta and the royal family of lies of snakes ? * Gf Popp p84 +A difeuit line owing to various readings. That of our text atha chard lath sontd na tae en Hi mai in obviously wrong. Com. and Sin, text read na nassvan ti mastare. MSS. have kas? aay! na sen! a sent, etc. Ace to Com.’ interpretation we Should read na wan evan Hina no on, For the form maiare (=maittont of ropa, § 8, acere Vimy 1005 JA. th, 1a.82 Gradual Sayings (rexr ii 72 snakes called Kanhé-gotamaka. Monks, that monk did not ‘ouffuse with heart of amity these four royal families of snakes; had he done so he would not have died of make bite. Monks, for self-warding, for self-guarding, for self-protection I do ‘enjoin that ye suffuse with heart of amity! these four royal families of snakes, thus: ‘May Ihave kindness with Viripekkhas, May Thave kindnese with Erapathes, With Chabyaputtes may I kindness have, With Kaghé-gotamakas may Ihave kindness, May Ihave kindness with the footless, With those of two feet may I kindness have, With quadrapeds may Theve kindness, May Ihave kindness with the many footed. Let not the footless do me harm, ‘Nor those that have two fe [Let not four-foted ones me harm, ‘Nor those with many feet All creature, living things,—may all that has beeoue,— May one and al se luck, and may no harm befall, Infinite the Buddha, infinite is Dhamma, infinite the Order. Finite are creeping things, sakes, scorpions, centipedes; Finite are spinning spiders? houselizards, rats and mice. ‘Done by me is warding, done by me is protection. Lat ll things living now depart in peace. I, even I, before the Exalted One bow down; Before the seven fully Enlightened Ones I bow. "ortho subject of metDhivand and part of. Mrs. Rhys Davide Mt Dial i, 185/, aod Sehye, 221 ff alo J-P-TS., 19, ‘Virpeldiba woe regard sa rgent ofthe western quarter (ii, 199). Com ean tell us nothing of the other thee. Jétaka Comy, says tht the Bodhisettva promised lng life to those who observed this porta for charm, and that thereaier the monks lived log, while the Bhim ‘af “by doveloping the divine moods rahmaeihare) was bound forthe Brahma world” For Mate Sula ce KNpA. ix and Manual of Mya, page * Unmnabhi, bly epinners.” JA. Com. wv, vm,68] ‘The Book of the Fours 83 § vii (68). Devadatia, On a certain occasion the Exalted One was staying near Rajagaha, on the hill Vultures’ Peak, not long after Devadatta hhad left (the Order) Then the Exalted One addressed the ‘monks thus concerning Devadatta:? “To the ruin of self, monks, did (love of) gains, favours ‘and flattery come upon Devadatta: to the misfortune of others, ‘monks, did these come upon Devadatts, Just as, monks, the plantain gives fruit to the ruin of self, gives fruit to the misfortune of others, so did love of gaine, favours and flattery come upon Devadatta to his own ruin, to the misfortune of others. Just as, monks, a bamboo . . . just as a reed just as a mule conceives to her own ruin, to the misfortune Of others, even s0, monks, did love of gains, favours and flattery come upon Devadatta to the ruin of self, to the mis- fortune of others, ‘Truly its fruit the plantain doth destroy, ‘Theit fruit destroys the bemboo and the rush; So homage doth destroy the fool, ust as its embryo the mule.’ $ix (69), Bifort? ‘Monks, there are these four efforts, What four ? The effort to restrain, that to abandon, that to make- become, and the effort to preserve And of what sort, monks, is the effort to restrain 1 ‘Herein « monk generates desire for the non-arising of evil, ‘unprofitable states that have not yet arisen; he makes an effort, sets going encrgy, he lays hold of and exerts his mind (to this end). This, monks, is ealled “the effort to restrain.” ‘And of what sort, monks, is the effort to abandon ? Herein a monk generates desire for the abandoning of evil, 2 Of Vin, Peas i, 256 Of, Ki, 02; i, 168; Minds, tone, i, 240; Dh. 14; Neti, 190; Vat. i, 688: Thomas, Life of uaa, 122 * GfK. v, 219, Right Bifrs, and above, T, #3, 4oy Gradual Sayings (next, 74 ‘unprofitable states that have arisen; he makes an effort ‘exerta his mind (to this end). This is called “the effort to bandon.” “And of what sort, monks, is the effort to make-become ? Herein he generates desire for the arising of profitable states not yet arisen; he makes an effort . . exerts his mind {to this end) This i called ‘the effort to make-become.” "And of what sort, monks, is the eflort to preserve # Herein a monk generates desire for the establishing, for ‘the non-confusion, for the more-beconiing, for the increase, cultivation and fuldlment of profitable states that have arisen ‘he makes an effort, sets going energy, he lays hold of and exerts his mind (to this end). ‘This ir called“ the effort to preserve.” 8o these, monks, are the four efforts ‘Restraint, leaving, making-become, preserving— ‘These are the four exertions taught by him, ‘The Kinsman of the Sun. Herein a monk ‘Ardently striving makes an end of T.’# § x (10). Unrighteous * At euch time, monks, as rjahs ate unrighteous, the minis- ters*ofrijahsalsoare unrighteous. When ministereareunright- ‘cous, bribmins and houeeholders also are unrighteous. Thus townsfolk and villagers are unrighteous. This being #0, moon ‘and sun go wrong in their courses.* This being so, constella- tions and stare do likewise; days and nights, months and fortnights, seasons and years are out of joint; the winds blow wrong, out of season. ‘Thus the devas are snnoyed.* ‘This being 80, the sky-deva bestows not sufficient rain, Rains rot falling seasonably, the erops ripen in wrong season. cont eae "Gf. The Four Right Bfors, KS. v, 210 4 Gathin as at T, § abo, pa 1 Reading vj-yuild with Comy. and Sink. text for text's ut. 4 Comy, gives no reason for this. Probablyitis meant that doves, ia warding to, ato naming them. ‘Text ahold read candima-, here and below. * Rocorting to Comy. tee-devas, eto, who live in tees, nd thei homes gone. 1v,vu,70] ‘The Book of the Fours 85 Monks, when crops ripen in wrong season, men who live om such crops are short-lived, illfavoured, weak and sickly. Bat, monks, when rijahs are righteous, the ministers of rajabs’ also ate righteous. When ministers are righteous, Dimming and householders also are righteous. Thus towns: folk and villagers are righteous. This being 4p, moon and sun go right in their courses. This being s0, constellations ‘and stars do likewise; days and nights, months and fortnights, seasons and years go on their courses regularly; winds blow regularly and in due season, Thus the devas are not annoved and the sky-deva bestows sufficient rain, Rains falling seasonably, the crops ripen in due season. Monks, when crops ripen in due season, men who live on those crops are long-lived, well-favoured, strong and free from sickness” ‘When kine are crossing, ifthe old bull swerve, ‘They all go swerving, following his lead* So among men, if he who's reckoned best Live not aright, much moro do other folk 1 the rajah be unrighteous, the whole realm dwells in woe. ‘When kine are erossing, if the bull go straight, ‘They all go straight because his course is straight. ‘So among men, if he who's reckoned best Live righteously, the athers do so too, ‘The whole realm dwells in happiness if the rajah lives aright.” Cuarren VIIL—Tue Sune? $i (1). Effort. "Possessed of four things, monks, a monk has entered on the path to surety, and he is determinedly bent ont the destruction of the savas. What are the four ? ¥ Gata at JAI, 1; Neti 190, 1M. also JA. v, No. B21, where ry in tod tothe Kosslan 15h, 1 ete 60 alo all MS, but Comy. mele. 2 Aponmata at A bans.” See». to O.8.i, 97. AL ALi, 270 iin applied» die (man) whichis “true” Tn the aut the ‘oun epanmatela is wed; Cony. exp. an aviadia, unobateacted GF-KS.iv,258n. Mew D,sugeats nt gree, imate: tastworty.* SKS, ivy 10.” Text has yoni cise amddha; at A. i, 113, yoni cae radio, At Ite. $0, yoniso draddho ati, chosen By the86 Gradual Sayings [rexr ii, 76 Herein a monk is virtuous, learned, of ardent energy and wise, Possessed of these four things a monk has entered on the path to surety...” $11 (12). Piew. “Possessed of four things, monks, a monk has entered on the path to surety, and he is determinedly bent on the de- struction of the asavas, What are the four ? Dispassionate thinking, benevolent thinking, harmless think- ing and right view. Possessed of these four things a monk has entered on the path to surety...” § iii (73). Worthy. “Monks, possessed of four things # man is to be understood as being unworthy? What four t Herein, monks, the unworthy man, even unseked, speaks ‘out what is discreditable to another. What then (would he say) ifasked ? Tf, however, he is obliged to speak on being questioned, then without reserve or equivocation® he utters diepraise of ‘nother to the full and in all details. ‘This, monks, is to be ‘understood as the meaning of thesaying: “This worthy# is an ‘unworthy one.” ‘Then again, the unworthy one, even when asked, does not speak out what is to another's credit; much less when unasked. Tf, however, he ia obliged to speak on being questioned, ‘then with reserve and equivocation he utters praise of another grudgingly and in brief. . This, monks, is to be understood ‘as the meaning of the saying: ‘This worthy is an unworthy citar on Yonica, yonicana and yoni © ana. Yonivo is abl, and it seems tent to read yoiz Grado, soconing to which T translate, 1 Thetirt three at 43,275. CY. Sci, 108m. agsin below, toxt 252. * Asappurisa ¢f Avi 1; at Sud. 479 anaria. 2 Text and Com olampeln Six, text alamted (Comy. alampitay sated), ‘The word does not seem to occur elsewhere. P. Dic so gosta lamblia; of. palambhai, ‘ Bhara, sometimes rosea, as ere ,,vut,73] ‘The Book of the Fours 87 Again, monks, the unworthy one, even when asked does not speak out what is disereditable to himself; much less does he do 50 when unasked, If, however, he is obliged to speak on being questioned, ‘then with reserve and equivocation he utters grudgingly and in brief what is to his own discredit. This, monks, is to be ‘understood as the meaning of the saying: ‘* This worthy isan ‘unworthy one.”” ‘Once more, monks, the unworthy one, even unasked, speaks ‘out what is creditable to himself. What then does he do when asked ? If, however, he is obliged to speak on being questioned, then without reserve or equivocation he sings his own praises to the full and in all details. ‘This, monks, is to be understood as ‘the meaning of the saying: “This worthy is an unworthy ‘Thus, possessed of these four things one is to be understood fat an unworthy one. ‘Now, monks, possessed of four things one is to be understood fas a worthy one. What four things !" (The opposite of the foregoing are detailed.) Siv (14). The young wife “Just as, monks, when a young wife is first led home (to hher husband) either by day or night, she at first feels exceeding ‘great fear and bathfulness in the presence of her mother-in- law, her father-in-law, her husband, and even towards servants ‘and work-people; but as time goes on, owing to living together ‘and intimacy, she addresses mother-in-law, father-in-law and “Away with you! What do you know ?” ust in like manner, monks, a certain monk here maybe, when he first goes forth, whether by day or night, from the hhome to the homeless life, feels exceeding great fear and Dashfulness in the presence of monksand nuns, dis next f a0 H 4 & bot Ube Uddina an weparate, Vadhukd-eunied sand, daughteritla.88 Gradual Sayings (rexr ii, 78 fand female, even of novices who serve! in the monastery, Dut as time goes on, owing to living together and intimacy, he faddresses teacher and preceptor thus: “Away with you! ‘What do you know ?” Wherefore, monks, thus must ye train yourselves: I will

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