FINE ARTS LIBRARY
FL 25IE W
ID
THE
WAY OF THE
BUDDHA
WISDOM
OF THE
EAST


RÜBEL ASIATIC RESEARCH COLLECTION
Fine Arts Library · Harvard University

given through the
generosity of
Langdon Warner
Arthur M. Sackler Museum


د ار
(مي إم
ولو
بہار کے 41،
{ }


The Wisdom of the East Series
EDITED BY
L. CRANMER-BYNG
Dr. S. A. KAPADIA
THE WAY OF THE BUDDHA


First EDITION .
Reprinted .
.
.
.
.
.
.
Octoler 1906
r 1909


WISDOM OF THE EAST
THE WAY OF THE
BUDDHA
BY
HERBERT BAYNES, M.R.A.S.
AUTHOR OF "THE IDEALS OF THE EAST," " THE IDEA
OF GOD AND THE MORAL SENSE,” “THE EVOLUTION
OF RELIGIOUS THOUGHT IN MODERN INDIA," ETC.
NEW YORK
E. P. DUTTON AND COMPANY
1913


43005
B361
2183. !


CONTENTS
PAGE
INTRODUCTION
.
. .
.
.
i .
9
CHAPTER I
BIRTH AND YOUTH
KTH AND YOUTH
.
.
.
.
.
.
21
CHAPTER II
THE FIRST SERMON
.
.
.
.
.
.
29
CHAPTER III
INDIAN THOUGHT BEFORE THE RISE OF BUDDHISM
32
CHAPTER IV
THE BHAGAVAD-Gîta .
.
.
.
37


CONTENTS
CHAPTER V
. . .
PAGE
THE DHARMAPADAM
.
.
.
41
CHAPTER VI
The MASTER, THE LAW, AND THE ORDER,
.
48
CHAPTER VII
. . .
THE DISCIPLES .
.
.
.
55
CHAPTER VIII
THE IDEAL BUDDHIST .
.
.
.
.
.
$5
APPENDIX
SAMSKŘT AND PÂLI TEXTS OF WORKS TRANSLATED
OR REFERRED TO IN THE TREATISE
CD TO IN THE TREATISE . .
89


EDITORIAL NOTE
M HE object of the editors of this series is a
I very definite one. They desire above all
things that, in their humble way, these books
shall be the ambassadors of good-will and
understanding between East and West, the old
world of Thought, and the new of Action. In
this endeavour, and in their own sphere, they
are but followers of the highest example in the
land. They are confident that a deeper know-
ledge of the great ideals and lofty philosophy
of Oriental thought may help to a revival of
that true spirit of Charity which neither despises
nor fears the nations of another creed and
colour. Finally, in thanking press and public
for the very cordial reception given to the
“Wisdom of the East" series, they wish to state
that no pains have been spared to secure the
best specialists for the treatment of the various
subjects at hand,
L. CRANMER-BYNG,
S. A. KAPADIA,
NORTHBROOK SOCIETY,
185, PICCADILLY, W.


THE WAY OF THE BUDDHA
INTRODUCTION
overrankind whence de rom the
1 T all times and in all lands man has sought
A to solve the riddles of his race. The great
truth upon which religion, philosophy, and art all
rest, namely, that the world is Appearance, not
Thing-in-Itself, has been the unconscious hypo-
thesis alike of East and West. The data being
everywhere the same, we find the various families
of mankind working at the same problems of life
and mind. Whence do I come? Whither do I
go ? In this passage from the unknown to the
unknown, this pilgrimage of life, which is the
straight path, the true road-if indeed there be a
Way ? Such are the questions which thinking
men all over the world cannot fail to ask. With
the answers given by the master-minds of the
West, most cultivated Englishmen are acquainted,
but there is not the same familiarity with the
teaching and ideals of the East.


INTRODUCTION
and of its growth in regions beyond may be helpful
to the student.
During the Tathậgata's lifetime, and for about
two centuries after, the number of followers of
the Dharma, as Gâutama's doctrine is called, was
very large. For three hundred miles along the
valley of the Ganges the disciples came from every
quarter, the Buddha receiving some as Bhikshus
or Parivrâjakas, “ beggars and wanderers,” others
as Upasakas or Srâvakas, “adherents and
hearers.” As soon as the number of converts
reached sixty Gâutama sent them forth, each in
a different direction, to proclaim the Law. And
for forty-five years the Buddha and his followers
went about teaching and preaching. On one
occasion the teacher won a thousand fresh dis-
ciples by the conversion of three leaders of ascetic
bands. Before these, on a mountain near Gayâ,
he preached the Fire-Sermon on the theme
“everything burns" (e.g. the fire of lust and
longing). From there he went with his crowd
of begging brethren to Rajagriha, the capital of
Magadha, where he was met by King Bimbisâra,
who presented to the brotherhood a beautiful
garden known as Veļuvana. During his stay in
the northern capital two young Brâhmans, both
pupils of the pilgrim Sañjaya, attached themselves
to the Buddha, with their 250 companions.
These were the disciples who are so often depicted
as seated on either side of the master, namely,
Bimot by hood a bestay in


14
THE WAY OF THE BUDDHA
ries othoodOnion Maite
angel, animal, or man-is one whose Karma will
bring forth in a series other beings of graduated
goodness until Buddhahood itself is reached.
In many of the temples in Ceylon one may see
the pure white picture or statue of Mâitrêya, the
Buddha of the future, now a Bôdhisattva, seated
beside Gâutama, Sâkya-Muni. In the northern
countries of Asia, where Mahâyânism prevails,
the two Bôdhisattvas most generally worshipped
are Manjuśrê and Avalókitêśvara.
For a long time Buddhism and Brâhmaņism
existed side by side in India, and it is not easy
to account for the decline of the former in the
|| tenth century and its disappearance in the
I thirteenth. At Ellora we still find caves and
monuments belonging to Brâhmaņs, Bâuddhas,
and Jâinas. And we know from the record
of the travels of a Chinese Bâuddha pilgrim that,
even in the heart of Hindûism, Banâras itself,
Brâhmans and Buddhists were quite friendly as
late as the seventh century of the Christian era.
This Parivrâjaka, named Yüan Chwan, whose
descriptions are most interesting and important,
left China in 629 A.D. for the purpose of visiting
India in fulfilment of a vow. After an absence
of seventeen years he came back in 645 A.D.,
bringing with him 657 volumes of the Bâuddha
Scriptures, besides many relics.
One thing, at all events, is certain, namely, that
a little more than a hundred years after this a


INTRODUCTION
15
great fråhmanical reformer arose in the person
of Sankarâchârya, who preached the absolute
idealism of the early Upanishads, and, though
there is no evidence of persecution, there cannot
be much doubt that Buddhism was fought in-
tellectually in all its strongholds. Then, too, we
must remember that the Brâhmaņs have always
shown a remarkable flexibility in dealing with
the people. It was at this time that the cult
of Krishṇa, as an incarnation of Vishņu, became
so general, and the Brâhmans would have little
difficulty in persuading many that Gâutama was
another incarnation of the same deity. To follow
the path pointed out by the gentle ascetic of
the north was always hard, even for the most
intellectual, and it must have been a great relief,
especially to the common people, to believe that
their teacher was a manifestation from above
who would listen to their prayers and render help
divine.
On its journey northwards the teaching of the
Tathâgata was subjected to new and strange
influences, and gradually assimilated many foreign
elements. The most characteristic feature of
later Buddhism is the thought of Bodhisattvas,
the “heirs-apparent” of Buddhahood, amongst
whom none is more revered than Mâitrêya, the
merciful, who will be born at Kêdumatî, and will
become Buddha under a Naga-tree, 5,000 years
after the passing of Sâkya -Muni. This divinity


INTRODUCTION
17
28, of being Domode of
According to this school all possible places of
habitation for migrating beings are arranged
under three heads, and there are six forms of
existence under which everything that has life
must be classed, the first two being good, the
last four bad. The three heads consist of (a)
Naraka, Hell; (6) four Kâma-lôkas, Worlds of
Desire ; (c) twenty-six Dêva-lôkas, Heavens,
divided into six Dêva-lôkas, or Heavens of beings
subject to sensuous desires, sixteen Rûpa-lôkas,
or Heavens of beings who have acquired true
forms, and four Arûpa-lôkas, or Heavens of form-
less entities. The six forms of being or spokes
of the wheel are :-1. Gods ; 2. Men ; 3. Demons ;
4. Animals ; 5. Ghosts, lately inhabitants of
earth ; 6. Those undergoing torment in the hells.
One side of the palm-leaf book consists of a
narrative of the successive tiers of heavens which
are above the world and of the dwellers therein,
together with most of the Káma-lókas. Turning
over the book we find the first few leaves devoted
to an illustrated account of Gâutama's tempta-
tion by Mâra ; after which comes a description of
the Navadat pool. This pool has four mouths,
represented in the picture, and guarded respec-
tively by the horse, the dragon, the bull, and the
elephant. On the right, running from these, is
a stream which is forced up a rocky precipice to
the Himavanta forest, whence it rushes and is
divided into the five great rivers of the world,
en presentedat poolter which of Gauta.ee


18 THE WAY OF THE BUDDHA
Then come pictures of the Apsarasas, or heavenly
nymphs.
The four leaves below Himavat show Gâutama
at the different points of the compass, are the six-
teen places to which he went and where he
preached : Kapilavastu to the west ; Miktila to
the east; Râjagriha on the north ; Vâiśâlî on
the south, and twelve others, including Kâuśâmbî,
Varâņasî, and Pâțaļiputra. Then we have de-
scriptions of the eight hot and the eight cold hells,
above which are the eight mountains, with Mahâ-
Mêru towering above all, and the Seven Seas.
The most beautiful conception of divinity
known to Mahâyânism is that of the Buddha
Amitabha, i.e. Infinite and Eternal Light, wor-
shipped in Japan as Amida Butsu and in China
I as Ometo Foh. The Japanese Buddhist begins
his prayer with : “ Namu Amida Butsu [= Skt.
Namô Amitâbhâya Buddhâya), salutation to the
Light Everlasting !” On the 18th July, 1883,
there died at Tôkyo a Buddhist priest, named
Kenjiu Kasawara, who arrived in England in
1876, and became a pupil in Sanskrit of the late
Professor Max Müller, from 1879 to 1882. Of
this student from the Far East the Professor
wrote :
“His manners were perfect: they were the
natural manners of an unselfish man. As to
his character, all I can say is that, though I


INTRODUCTION
19
watched him for a long time, I never found any
guile in him, and I doubt whether, during the
last four years, Oxford possessed a purer and
nobler soul among her students than this poor
Buddhist priest. Buddhism may indeed be
proud of such a man. ...
“I well remember how last year we watched
together a glorious sunset from the Malvern Hills,
and how, when the western sky was like a golden
curtain, covering we knew not what, he said to
me : That is what we call the eastern gate of
our Sukhâvatî, the land of bliss.' He looked
forward to it, and he trusted he should meet
there all who had loved him, and whom he had
loved, and that he should gaze on the Buddha
Amitabha, i.e. Infinite Light.”
Even in Tibet, where the transformation has
been most complete, there is a touching and
beautiful custom which cannot fail to remind
us of the Angelus. At Lha-Sa, on the approach
of twilight, when the sun begins to set, all the
Tibetans cease from work and come together-
men, women, and children-according to sex and
age, into the principal quarters of the city and
into the public places. Forming themselves
into groups they all fall upon their knees and
begin to chant their prayers slowly, and in tones
soft and subdued. During his travels in Tibet
the Abbé Huc was present at one or more of these
gatherings, and he says of them : "Les concerts
the Aind subdued."" prayers slow to
gatherings, uc was presenting his travel


55?!
6.628-delny
CHAPTER I
BIRTH AND YOUTH
ACCORDING to the Southern Buddhists the
great Indian teacher, whose career we are about
to sketch, was born on the full-moon-day of the
month of May in the year 623 B.C. On the other
hand, the usual chronology of the Northern school
fixes the date as 8th April, 1027 before the
Christian era. European scholars, after a careful
study of the documents and inscriptions, have
come to the conclusion that neither of these dates
can be taken as accurate, and the latest researches
point to the year 557 B.C. as being the most
likely time of the Buddha's first appearance. As
regards the place, however, all the authorities
agree that the birth occurred in the Lumbinî
Park at Kapilavastu, a city about ninety-three
miles north-east of Banâras, on the river Rôhiņi,
now known as Kôhâna. His parents were Râja
Suddhôdana and Rani Mâyâ-dêvî, who ruled
over the Sâkyas at the foot of the Himâļaya.
The names given to the child were Siddhartha
Gautama, and the Brâhmans who lived at the
21


22
THE WAY OF THE BUDDHA
court of Suddhôdana predicted that if Prince
Siddhârtha should remain in the life of the world
he would become a mighty monarch, but that if
he renounced the world and chose the life of an
ascetic he would become a Sammâsambuddha, or
wholly enlightened one.
Nor was it only the priests and astrologers who
prophesied concerning the young prince. Many
years before the birth of the Buddha there were
men and women who, dissatisfied with the re-
ligion of rites and works as taught by the orthodox
Brâhmaņs, went forth into the forest to be alone
with the Eternal, and to found a religion of the
Spirit. Amongst these gentle ascetics who dwelt
in bamboo huts, and were clad in the skin of an
antelope, was one named Kâladevila. Coming
from the Himavanta forest soon after the prince's
birth, this Paramahamsa threw himself down at
the boy's feet, exclaiming : “Truly this child will
become a complete and absolute Buddha, and
will show mankind the way of salvation.” And
then he wept, because he knew that he would not
live to see the fulfilment of his prophecy.
At this King Suddhôdana was much alarmed,
for he desired his son to become a world-ruling
monarch. So he had three palaces built for the
prince, one for each of the three Indian seasons-
the hot, the cold, and the rainy-surrounded by
wide and beautiful parks, groves, and gardens,
in which were exquisite flowers, cool grottoes, and


BIRTH AND YOUTH
23
lovely lakes. Here, by the lily and the lotus,
amongst the noble of the land, the young prince
lived, far from the toil and turmoil of the world,
knowing nothing of pain, disease, or death.
Having been carefully taught by the best paņdits
of the day, he was given in marriage at the age
of sixteen to his cousin Princess Yaśôdharâ, the
daughter of King Suprabuddha, and in due time
a son was born, to whom the parents gave the
name of Râhula. Thus passed amid
Such sights as youthful poets dream,
On summer eves by haunted stream,
the early manhood of the Sâkya prince seemed
the perfection of earthly bliss. So far as he know,
life could never be anything but “ linkéd sweet-
ness long drawn out.” The palace was full of
monuments to exquisite moments; the garden
was an Eden of delights; and as, hand in hand
with his young bride, he crossed the broad and
beautiful carpet which Nature at her best had
spread, how could he know that man was born
to suffer and to die?
All that human ingenuity could devise to keep
him from knowing the sorrows of the world the
anxious father had done. Noble youths and
beautiful maidens were his companions, and the
sunny hours were spent in music and dancing,
archery and song. But, like other lads of less
exalted rank, Gâutama had an insatiable curiosity.


BIRTH AND YOUTH
25
life of a hermit. Having come to the river
Anôma, he cut off his long, beautiful hair, and
gave his arms, trinkets, and horse to his faithful
Channa, charging him to tell the king and Princess
Yasodharâ what had become of him.
“Seven days he stayed on the banks of the
Anôma, changed his raiment for that of a
passing beggar, and made pilgrimage to Raja-
griha, the capital of the kingdom of Magadha.
Near here lived two paņdits, Alâra and Udraka,
and to these learned men Gâutama joined himself
as a pupil. They taught that the soul could
be purified and salvation obtained by means of
prayers, sacrifices, and religious rites. Gâutama
performed all the ceremonies, but failed to find
peace. There were, however, certain Brâhmaņs
who preached mortification as the way to salva-
tion; 80 Gâutama tried to live according to
their rules, burying himself in the thick forest of
Uruvilva and practising the most severe austerity.
“Here, at Buddha-Gayâ, five disciples came
to him, namely, Koņdañña, Bhaddaji, Vappa,
Mahânâma, and Assaji.
“ For nearly six years this little company re-
mained in the Uruvilva forest, until, one night,
after much fasting and watching, Gautama
fainted and fell, his companions supposing him
to be dead. At length he came to himself, and
soon became convinced that asceticism was a
mistake. When he decided to take nourishment


26
THE WAY OF THE BUDDHA
Samained Nirvan Ajapâla). the tempter, ernal, o
regularly his followers were offended, and for-
sook him. Still the teacher went on pondering
on the way to perfect enlightenment. One
morning he bathed in the river Nairañjarâ, took
some rice from the hands of a young girl named
Sujâtâ, and felt refreshed and strengthened. The
whole day he spent in meditation by the river's
bank, and, towards evening, went and sat under
a mighty Nigrôdha (ficus religiosa), ever since
called by the Šramaņas Bodhi, i.e. Enlightenment,
where, at the end of seven days, he became the
Sammâsambuddha, 'wholly enlightened,' and
attained Nirvâņam. Then he arose and went
to the fig-tree (Ajapâla).
“ Under this tree Mâra, the tempter, came to
him and said: “Now enter Peace eternal, O
sublime one. Thou hast beholden Truth, diffi-
cult to obtain, bringing joy and bliss, which
alone is revealed to the wholly wise. Why
linger on earth ? Mankind is given up to worldly
pursuits, and only finds pleasure therein. The
eternal world-order, the law of concatenation of
cause and effect, it will not grasp ; it will not
hear the doctrine of denying the will to live, of
curbing the passions, and of the way to salvation.
Abstain, then, from proclaiming the doctrine, and
enter everlasting Peace!'
“Get thee hence, Wicked One !' said the
Buddha. 'I shall not enter eternal Peace until
the saving doctrine is firmly rooted in the hearts


BIRTH AND YOUTH
27
of my followers, until I have made disciples,
who, when I am gone, shall preach the way of
salvation to all such as are pure in heart and of
good-will, so that the Truth may be spread abroad
over the whole world, to the joy and blessing
of all people-to the weal, comfort, and salvation
of gods and men.'
“ Then the tempter left him. But the Buddha
stayed three weeks more under this fig-tree,
enjoying the bliss of emancipation, and perfecting
in all its parts the teaching of the enlightened.
During these twenty-eight days he was quite
alone, and took neither food nor drink. Then
he arose and said :
"Open is the gate of salvation ; whoso hath
ears, let him hear the doctrine and believe !'"
• According to tradition, the resolution to stay
in the world and preach emancipation was taken
by the Buddha upon the entreaty of one of the
dêvas, or gods, who, like men, were in need of
Nirvâņam. “ Let the teacher preach the doc-
trine," said Brahmâ Sahampati, “there are
beings whose mental eyes are darkened by
scarcely any dust, but if they do not hear the
truth they cannot attain emancipation. These
will understand the doctrine."
Curiously enough, the first people to form
themselves into a brotherhood of wayfarers or
travellers on the path were those same five
ascetics who left Gâutama because he had given


28
THE WAY OF THE BUDDHA
up self-mortification. Hearing of the death of
his old friends Alara Kâlâma and Udraka Râma-
putra, the Buddha thought it best to wend his
way to Kâśi, the sacred city known to us as
Banâras, and here, in the Mrigadava forest, he
happened to meet the Yôgîs whom he had known
before. At first they were not at all inclined to
follow the teacher, as they looked upon him as
an apostate ; but the dignity of his appearance,
and the look of peace upon his brow, had such
a powerful effect upon them, that, against their
will, they made obeisance and hearkened unto
his words.


THE FIRST SERMON
the craving either for sensual gratifications, or
for continued existence, or for the cessation of
existence. This is the Noble Truth concerning
the origin of sorrow.
“Deliverance from sorrow is the complete de-
struction, the laying aside, the getting rid of, the
being free from, the harbouring no longer of this
passionate craving. This is the Noble Truth
concerning the destruction of sorrow.
- The path which leads to the destruction of
sorrow is this Noble Eightfold Path alone, namely,
right views, high aims, kindly speech, upright
conduct, a harmless livelihood, perseverance in
well-doing, intellectual activity, and profound
meditation. This is the Noble Truth of the Path
which leads to the destruction of sorrow.” 1
Now, it is clear that in this doctrine of the
Middle Path and of the Noble Truths we have an
ideal to be attained in this life. It is a scheme
of salvation “ without any of the rites, any of
the ceremonies, any of the charms, any of the
various creeds, any of the priestly powers, with-
out even any of the gods in whom men so love
to trust.” But in order to realise the significance
of this somewhat recondite message, one so alien
to all Western modes of thought, it may be well
to glance at the history of religion and philosophy
in India before the time of the Tathagata.
i With slight modification this is the translation of Professor
Rhys Davids in the S. B. E. Series. For a metrical version see
the present writer's Ideals of the East, p. 15.


CHAPTER III
INDIAN THOUGHT BEFORE THE RISE OF
BUDDHISM
The course of Indian religious development may
be divided into three periods : the old Vedic,
from about 4000 to 1000 B.C., the young Vêdic,
and that after the Vêdas, from 1000 to 500 B.C.
In the hymns found in the oldest book of
Âryavarta, and perhaps of the whole world,
namely, the Rigveda, we have a richly evolved
polytheism wherein the gods are but thinly veiled
personifications of natural forces. For instance,
Varuņa the firmament, Ushas the dawn, Sûrya,
Savitar, Mitra, Vishņu, and Pûshan the sun,
Vâyu or Vâta the wind, Indra the storm, Rudra
the falling lightning, Parjanya the rain, and
Agni the fire. All the phenomena of nature are,
in fact, effects of beings high and mighty, yet
human enough to be bribed by offerings and in-
fluenced by flattery.
Nevertheless there are traces of doubt and un-
belief even in the most ancient period of Vedic
literature, and, along with scorn of the world
32


BEFORE THE RISE OF BUDDHISM 33
of gods we find a deeper, more philosophical
view of things. One poet exclaims :
The riddle of the world-proclaim it boldly he who can !
Who made the heavens, then ? and who, forsooth, quick-
feeling man?
No gods were there to say : who then can know or half
foretell
The unravelling of this mighty universal spell ?
Whether by Will or of Necessity arose this earth,
He of high heaven alone can tell, who knows nor death
nor birth-
Or haply even He knows not !
In another part of the same hymn we read :
In breathless waiting breathed the Self-Profound !
Another poet, towards the end of a long and
lofty song, compresses his view of the Unity of
the Universe into the short but profoundly signi-
ficant words :
@kam Sat vipras bahud'a vadanti.
That which is ever-One the seers call in many ways.
The oneness of all Being having once been
grasped by the Rishis of the old Veda, it was left
to the singers of the young Vedic period to define
this unity. Various attempts were made to ex-
press this Eternal. Sometimes it was Prajâpati,
Creator; sometimes Purusha and Prâna, Mind
and Life. But the best of India’s thinkers found
the key to Nature as a whole in the contempla-
tion of the inner life, and in the later literature


34
THE WAY OF THE BUDDHA
known as Brâhmanas and Upanishads we find the
Monon expressed as Brahman, Prayer, and Atman,
Self. As distinguished from all that comes and
goes, from the becoming and the changing, the
Self is that which abides. It is “the seer in
seeing, the hearer in hearing, and in knowing the
knower," and yet it is not found by knowledge,
but by retirement into oneself in intense medita-
tion.
This was the pure idealism of Yâjñavalkya,
which was followed by the pantheism, cosmogon-
ism, and theism of the later Vêdânta, the atheism
of the Sâinkhya system, and the apsychism of
Buddhism.
Thus, to appreciate the first sermon or program-
speech of the Buddha, we must bear in mind the
main tenets of Brâhmaņism. First of all there
is the doctrine of Karma, according to which
every man has shaped himself and his fate by
his own acts in former states of existence, and
will, at the end of this life, be happier or less
fortunate in future forms of existence. Metem-
psychosis means that a man will be born again
many times after death, rebirth only ceasing
when the great goal is reached, namely, union
with Brahman, the supreme Spirit, from whom
all souls and all things proceed.
And here we must remember that a Hindû who
believed in the well-nigh universally accepted
doctrine of Karma was firmly convinced of the


BEFORE THE RISE OF BUDDHISM 35
righteousness of the constitution of things, his
quest being only to find the best way of reaching
a more favourable existence whenever he should
be born again. The means generally employed
for the attainment of this end were offerings,
penance, and religious ceremonies, which could
only be performed with the active help of priests;
and this led to dependence upon a caste of priests,
the inevitable result of which was an unspiritual
ritualism. Now, when Gâutama the Buddha
arose he at once admitted the reign of law, the
force of Karma ; but, he argued, according to
the same law of self-determination, all extraneous
aid was worse than useless-every man must be
his own saviour. Hence, as the first self-saviour,
his own designation Tathâgata, i.e. one walking
as he will. No sacrifice, no priest, not even a
superhuman being, only his own force of character,
can free a man from the sorrow-bringing lust of
life. When once, through knowledge of the
worthlessness of existence, all longing has been !
rooted out and every bond broken, that state is
reached wherein action can no longer condemn
to new life. In a word, Nirvâņam is attained.
And it is because the Noble Eightfold Path is the
only way to this attainment that it plays 80
important a part in the Tathâgata's teaching,
Inasmuch as he did not concern himself with
the question of origins, with the rise and fall of
the world, and had no conception of God, many


36
THE WAY OF THE BUDDHA
students hold that the Buddha is not entitled to
be looked upon as a religious teacher. Neverthe-
less we must not forget that he taught what he
considered to be the only way to salvation; and
so we are perhaps justified in calling Buddhism
“ a religion.”


CHAPTER IV
THE BHAGAVAD-GÎTA
the bettercastes al Ple
HAVING thus briefly sketched the course of
religious thought in India up to the fifth century
B.C., let us now more particularly consider what
was said about the two Buddhist concepts par
excellence, namely, the Path and Nirvanam, before
the Tathâgata arose. For this purpose we cannot
do better than consult a work held sacred by all
sects and castes of Hindûs, one which is read
with almost equal pleasure in the East and in
the West.
The Bhagavad-Gîta, or Song Celestial, to which
we refer, is a dramatic poem found in the great
Aryan epic known as the Maha-Bharatam. The
speakers in the dialogue, of which the poem con-
sists, are the two principal persons of the epic,
viz. Arjuna and Krishņa, and the real meaning
of the struggle between the Paņdavas and the
Kurus for the kingdom of Hastinapura is the
world-old war between the spiritual and the
material, light and darkness, good and evil. In
this work there are two references to Nirvâņam
and six to the Path.
37


38
THE WAY OF THE BUDDHA
Arjuna, representing the human soul, asks :
“ Which of the two ways is the Path that leads
to salvation ? Tell me definitely !”
Krishņa, the Divine Being, answers :
“ As I have already told thee, O Sinless One,
there is in the world a twofold Way to perfection:
that of the Samkhyas, by knowledge, and that
of Yôga, or purification, by action” (iii. 2, 3).
Again, the Adorable saith :
“ As men honour me, and in the degree in
which they turn to me, so I honour them. Every-
where, o Pârtha, there are men who walk my
Way” (iv. 11).
Arjuna :
“ Which way, O Krishņa, does that man walk
who indeed has faith but does not control himself,
whose heart is not fixed and reaches no perfection?
“ Does he disappear, as a cloud driven by the
wind ? Is he rejected alike by this world and
the higher world, because he walks with uncertain
step and without experience upon the road that
leads to Brahma ?”
Krishņa :
“O Pritha's son! he does not vanish either
from this world or from the next; for none, O
friend, who acts honourably goes to destruction.
“Whoever vacillates in devotion, after he
has reached the heaven of the just and dwelt
there for numberless years, will be born again in
the house of a good and noble man.


40 THE WAY OF THE BUDDHA
leads to no return; on the other road one does
come back” (viii. 26).
“I am the Way ! ” (ix. 18).
Now it is clear from these instances that,
before the time of Gâutama the doctrine of the
Path was one, the goal of which was union with
the Divine. And, from the citations which
follow, we shall find that the word used for the
expression of this union was Nirvanam.
Krishņa :
“This is the one Being of Brahma. Whoso
has attained to this, O son of Pritha ! is no longer
sorrowful. Whoever keeps this to the end, at
the hour of death enters Nirvâņam, Brahma, the
Deity” (ii. 72).
“Whoever is happy and contented with him-
self, and finds illumination in himself, such a
Yögî is one with Brahma, and finds Nirvanam in
him.
“The Rishis whose sins are destroyed, whose
doubts are removed, who possess self-control
and rejoice in the welfare of all things living,
attain Nirvanam in Brahma.
“Whosoever is free from lust and anger has
curbed his nature, controls his thoughts and truly
knows himself, attains Nirvanam in Brahma"
(v. 24, 25, 26),
Whoirvanam in Belfaro o postess soll.co


CHAPTER V
THE DHARMAPADAM
LET us now compare with the Bhagavad-Gîta
the oldest, richest, and most beautiful collection
of the Tathậgata's sayings known as Dharma-
padam, or Footsteps of Truth.
This work, which consists of 423 verses divided
into twenty-six chapters, is the most perfect
mirror of Buddhist thought and feeling. It forms
part of the Southern Buddhist Canon, the so-
called Tripitaka, i.e. Three Baskets, in the Pâti
language. This canon existed before the third
great Council, which was held at Pâțaliputra in
the reign of King Asôka, about 242 B.C. It con-
sists of three parts : the Vinaya, Sûtra, and Abhi-
dharma; the first and second, dealing with dis-
cipline and saws of the Law or Words of the
Master, being the oldest, the Abhidharma-Pițaka,
which treats of metaphysical questions, being of
comparatively recent date.
From the first sermon at Isipatana we have
already learned the Buddha's views concerning
the way to emancipation, but the Dharmapadam,
which belongs to the Sûtra-Pitaka, has a whole


42
THE WAY OF THE BUDDHA
chapter (20th) devoted to the Path, the sonorous
ślôkas of which can well be placed side by side
with those of the Gîta.
The Way
In eightfold form the perfect Path is seen;
Its pillars are the four truths of our creed :
Renunciation is the best, I ween,
And vision for a man the highest meed.
The way is this : there is none else that leads
Along the spirit's coruscating gleam.
The rest is darkness : tread this path, no weeds
Impede ! The world is Mâra's hideous dream !
Yea, walk this way, and sorrow's end is near.
When finding rest I made the pathway clear !
Endeavour is your duty, and the Way
The Buddhas show will free from all decay !
“The things that are will disappear.” Who sees
This truth, is harrowed by the birth-decrees.
“The world is full of sorrow.” And whoso
Sees this is weary of this life of woe.
“Dependent is our ev'ry state.” The man
Who knows will hold most loosely all he can!
Whoso in time of strength does not aspire
But droops and faints, is vision-blurred. Enquire


THE DHARMAPADAM
43
Of him who knows the truth, who steels his soul
And tames his thoughts, and has his body in
control.
To such illumination comes, he wins the way.
His striving leads to growth and brightest day.
Be free, O Bhikshus, from all gain and greed ;
For lust is like a forest run to seed !
So long as yearning rules our human life,
The heart is fettered and is torn by strife.
O tear away this longing, mount the Crest
That leads to our Nirvâņam's highest rest !
“ In winter here, in summer there, I dwell ; ”
So says the fool, not heeding life's last knell.
And though a man have wealth and love the
world,
Apace comes death, when all to naught is hurled !
Nor father, son, nor dearest friend avails
When death draws nigh, and lordly life all pales !
The wise and worthy man, when facing death,
Unto Nirvâņam yields his latest breath!
Thus, the great difference between the Brâhman
and the Bâuddha doctrine of the Path is, that,
in the one case, the traveller must seek and ob-
tain divine help, whilst in the other he must work
out his own salvation, relying upon himself alone.


44 THE WAY OF THE BUDDHA
The eight parts or divisions of the Noble Path,
as described by the Buddha in his first sermon,
cannot be reached and realised all at once. They
are to be understood only by those who have
taken the following four steps or stages of the
Way, namely:
(a) “Entering the stream," i.e. Conversion,
which follows upon cultivation of the society of
the good, hearing the Law, enlightened reflexion,
and the practice of virtue. The unconverted
man is foolish, is under the influence of sin, of
enmity, and of impurity; but if by one or more
of the said means he has been enabled to under-
stand the Four Noble Truths he becomes con-
verted, and realises the first stage.
(6) The next step is that of those who will
only return once to this world. The convert who
is free from doubt, and from the illusions of the
Ego and of ritualism, is successful at this stage,
reducing lust, hatred, and vanity to the smallest
proportions.
(c) The third stage is reached when there is
no return to this world. The last remnants of
sensuality and malevolence having been de-
troyed, there arises, in the breast of such as have
attained to this, not the slightest egoism or ill-
wishing.
(d) At the last stage, that of the Arhats, there
is perfect enlightenment : no pride, no ignorance,
no self-righteousness !


THE DHARMAPADAM
45
ality, hatred trust in riteslusion of self-
be those negative," it must, even iflown out
and vã, toready seen of being ividual so there can
Of the ten fetters which bind the traveller
on the Path-viz. the illusion of self-conscious-
ness, doubt, trust in rites and ceremonies, sensu-
ality, hatred, love of life, longing after heavenly
life, pride, self-righteousness, and ignorance—the
man who has broken the first five is an Arhat,
and treads the fourth stage of the Noble Way,
whilst the Buddhist who has overcome them all
arrives at the supreme goal-Nirvâņam. And
now we are in a position to say what this summum
bonum of Buddhism is. Before the publication
of the Pâli text of the Southern Canon it used to
be thought that, inasmuch as the word is derived
from the negative or privative particle nis, “out,"
and vâ, “to blow," it must mean extinction. But
we have already seen that, even in Brâhmanism,
it was not a question of being “blown out,” but
rather the merging of the individual soul in the
Over-Soul, or Brahma. In Buddhism there can
be no question of the extinction of a soul, but only
of the loss of the power of Karma over the five
skandhas, faculties or qualities of which the
human being is said to consist. And we must
remember that Nirvâņam is a state to be acquired)
in this life.
From what we now know of the Tathâgata's
teaching, it is clear that this, the most important
word in his system, can mean nothing else than
the extinction of that sinful and grasping state
of heart and mind which, according to the law


THE MASTER, LAW, AND ORDER 49
cousin, Upâli the barber, and Anuruddha the
metaphysician. Besides these the most distin-
guished of the disciples were Sâriputra, Mâud-
galyâyana, and Kâsyapa.
Living both in voluntary poverty and as
wanderers upon the face of the earth, the Tathâ-
gata's followers have ever since been known as
Bhikshus, “beggars," or Sramaņas, “ascetics,”
and Parivrâjakas, “pilgrims.” But besides the
monks themselves, there were many who, though
unwilling to enter any monastic order, professed
adherence to the Tathâgata's teaching. These
were allowed to become Buddhists as U pasakas,
or laymen. Originally postulants for admission
into the Samgha were received by the Buddha
with the simple words :
“Be a Bhikshu.”
Afterwards by a recital of the Trisarana, or
formula of the three Refuges :
“I take my refuge in the Enlightened (Buddha).
I seek refuge in the Law (Dharma).
I take my refuge in the Order (Saṁgha).”
But, in the course of time, all kinds of unfit
persons wished to become members, so that the
leader felt it desirable to institute a form and
manner of ordering of novices and elders.
The Samgha, then, is the union of all those
who, as true followers and disciples of the Buddha,
have left the world and entered the Noble Eight-
fold Path of Emancipation and Salvation. Every


50
THE WAY OF THE BUDDHA
one, without distinction of rank, sex, or position,
who is free from the disabilities laid down by the
teacher, and who has earnestly resolved to strive
after salvation, is competent to join the Samgha.
The novice enters first as a pupil (Samanêra), and
has to pass through a probationary period under
a teacher whom he may choose from among the
brethren. In the case of adults who have already
belonged to another monastic order, the time is
four months ; in that of minors, until they have
attained majority. In all other cases it depends
upon the judgment of the teacher and the pro-
gress of the pupil.
From the day the Samanêra puts on bis robe
he undertakes all the obligations of the brethren.
He must wholly renounce all worldly pursuits,
must take the ten vows, zealously devote himself
to the study of the doctrine, faithfully comply
with the rules of the Order, and strive after one
thing only—the emancipation of heart and mind.
Now, the ten vows are the following :
1. I vow neither to hurt nor to kill any living
thing.
2. I vow to take nothing that is not given me
willingly, or that does not belong to me.
3. I vow to live in absolute chastity.
4. I vow that I will always speak the truth, will
belio none, and will neither cheat nor calumniate,
5. I vow that I will neither take animal food
nor intoxicating liquor,


THE MASTER, LAW, AND ORDER 61
6. I vow to eat only at the prescribed times.
7. I vow to abstain from dancing, singing
worldly songs, visiting dramatic shows and con-
certs, and from all other worldly pleasures what-
soever.
8. I vow, renouncing vanity, to give up the
use of ornaments of every kind, as well as of
scented waters and oils.
.9. I vow that I will shun the use of luxurious
beds, and will sleep on a hard, low couch.
10. I vow that I will always live in voluntary
poverty.
The eight parts of the sublime path which the
pupil has to tread are, as already mentioned :
1. Right views ; free from prejudices, illusion,
and superstition.
2. High aims ; pressing forward to the highest
goal, as becomes a noble and enlightened being.
3. Kindly speech; simple, faithful, true.
4. Upright conduct; peace-loving, straight-
forward, and pure.
5. Harmless livelihood; such as brings harm
to no living thing.
6. Perseverance in well-doing ; set only upon
overcoming ignorance, the passions, and the will
to live.
7. Intellectual activity; always directed to
rule and doctrine.
8. Intense reflexion; the mind being wholly
withdrawn from the things of time and sense,


THE MASTER, LAW, AND ORDER 63
twenty, nor without his parents' consent. When
he has shown an adequate knowledge of the
Tripitaka, or Three Baskets, of which the Buddhist
canon consists, the postulant is provided by his
friends with the complete outfit of a mendicant,
namely, the following eight sacred utensils :
1. A piece of yellow cloth of rectangular shape,
folded many times and worn over the left shoulder,
with the ends hanging down behind and before.
2. A piece of cloth worn round the loins and
reaching to the ankles.
3. A square-shaped cloth, yellow like the others,
thrown cloak-fashion over the chest and shoulders,
and coming down as far as the knees.
4. A “begging bowl,” worn suspended by a
cord round the neck. It is like a large circular
soup-tureen with a rounded bottom, and has no
lid. This must be carried round every morning
to receive the alms of the pious.
5. A leathern girdle, used for binding on No. 2.
6. A short-handled axe, used for splitting
firewood, etc.
7. A needle.
8. A strainer or water-dipper; an apparatus
for filtering the water which he drinks, so that
he may not, even unwittingly, take animal life.
Not infrequently there is added a lotus-leaf-
shaped fan, made from a single palm frond, with
an edging of bamboo or light wood, and furnished
with a handle fashioned like the letter S. The


54 THE WAY OF THE BUDDHA
palm from which this leaf is taken, is also that
used for the MSS., namely, the Talipat; hence the
name of Talapoins given to the Bhikshus by the
early Portuguese adventurers in Burma. When
he attends a meeting at which women are likely
to be present, every Bhikshu must have this fan.


CHAPTER VII
THE DISCIPLES
We are now in a position to understand the
Upasampada-Kammavâcâ, being the Buddhist
manual of the form and manner of ordering of
elders and novices, sometimes, though wrongly,
described as “ priests and deacons." The late Sir
Frederic Dickson thus describes an ordination
service at which he was present:
“In May 1872 I was invited by my learned
friend and paņdit Kewitiyâgala Unnânsê, of the
Malwattê Monastery in Kandy, to be present at
an ordination service, held, according to custom,
on the full-moon day of Wesak (May, June),
being the anniversary of the day on which
Gautama Buddha attained Nirvâņam, B.C. 543.
I gladly availed myself of this opportunity of
witnessing the celebration of a rite of which
Englishmen have but little knowledge, and which
has rarely, if ever, been witnessed by any Euro-
pean in Ceylon.
Nothing could be more impressive than the
order and solemnity of the proceedings. It was
my of Wesak ag to cwent at


56
THE WAY OF THE BUDDHA
impossible not to feel that the ceremony was
being conducted precisely as it was more than
two thousand years ago.
The chapter-house (Sinhalese, Pôya-ge) is an
oblong hall, with rows of pillars forming an inner
space and leaving broad aisles at the sides. At
the top of this inner space sat the aged Abbot
(Sinhalese, Maha Nayaka), as president of the
chapter; on either side of him sat the elder
priests, and down the sides sat the other priests,
in number between thirty and forty. The
chapter or assembly thus formed three sides of
an oblong. The president sat on cushions and
a carpet; the other priests sat on mats covered
with white calico. They all sat cross-legged. On
the fourth side, at the foot, stood the candidates ;
behind the pillars on the right stood the deacons ;
the left was given up to the visitors, and behind
the candidates at the bottom was a crowd of
Buddhist laymen.
To form a chapter for this purpose, not less
than ten duly ordained priests are required, and
the president must be of not less than ten years'
standing from his Upasampadâ ordination. The
priests attending the chapter are required to give
thir undivided, unremitting, and devout atten-
tion throughout the service. Every priest is
instructed to join heart and mind in the exhorta-
tions, responses, formulas, etc., and to correct
every error, lest the oversight of a single mistake


THE DISCIPLES
57
should vitiate the efficacy of the rite. Previously
to the ordination the candidates are subjected to
a strict and searching examination as to their
knowledge of the discourses of the Buddha, the
duties of a priest, etc. An examination and
ordination is held on the full-moon day in Wesak,
and on the three succeeding Poya days, or days
of quarters of the moon.”
THE ORDINATION SERVICE
“ Praise be to the blessed one, the holy one, to
him who has arrived at the knowledge of total
truth!”
The candidate, accompanied by his tutor, in
the dress of a layman, but having the yellow robes
of a priest in his arms, makes the usual obeisance
and offering to the President of the chapter, and
standing says :
“Grant me leave to speak. Lord, graciously
grant me admission to deacon's orders.” Kneels
down. “Lord, I pray for admission as a deacon.
Again, lord, I pray for admission as a deacon.
A third time, lord, I pray for admission as a
deacon. In compassion for me, lord, take these
yellow robes and let me be ordained, in order to
the destruction of all sorrow, and in order to the
attainment of Nirvâņam.” To be repeated three
times. The President takes the bundle of robes.
“In compassion for me, lord, give me those


60
THE WAY OF THE BUDDHA
Abstinence from adorning and beautifying the
person by the use of garlands, perfumes, and
unguents.
Abstinence from using a high or a large couch
or seat.
Abstinence from receiving gold and silver-are
the ten means (of leading a moral life).
The candidate says : “I have received these
ten precepts. Permit me." He rises, and makes
obeisance to his tutor. “Lord, I make obeisance.
Forgive me all my faults. May the merit I have
gained be shared by my lord. Give me to share
in the merit of my lord. It is good, it is good.
I share in it." This completes the ordination of
a novice (sometimes called a deacon), and the
candidate retires.
The foregoing ceremony is gone through pre-
vious to the ordination of a priest in all cases,
even where the candidate has already been
admitted as a deacon. If the candidate is duly
qualified for the priestly office he can proceed
at once from deacon's to priest's orders ; other-
wise he must pass a term of instruction as a
deacon : but a candidate who has received
deacon's orders must solicit them again, and go
through the above ceremony when presented for
priest's orders.
Being duly qualified, the candidate returns
with his tutor and goes up to the President of


THE DISCIPLES
61
the chapter with an offering, making obeisance
and saying: “Allow me to speak. Lord,
graciously grant me your sanction and support."
He kneels down. “Lord, I pray for your sanction
and support; a second time, yea, a third time, I
pray for your sanction and support. Lord, be
my superior.” This is repeated three times.
The President says: “It is well.” The candi-
date replies : “I am content." This is repeated
three times. “From this day forth my lord is
my charge. I am charge to my lord.” This is
repeated three times.
The candidate rises, makes obeisance, and
retires alone to the foot of the assembly, where
his alms-bowl is strapped on to his back. His
tutor then goes down, takes him by the hand
and brings him back, placing him in front of the
President. One of the assembled priests gets up
and places himself on the other side of the candi-
date, who thus stands between two tutors. To
the assembly the tutors then say : “ With your
permission, and then proceed to examine the
candidate as to his fitness to be admitted to
priest's orders. “Your name is Nâga ?” “It
is so, lord.” “ Your superior is the venerable
Tissa ?” “It is so, lord.” The two tutors
together say:
“Praise be to the blessed one, the holy one,
to him who has arrived at the knowledge of total
truth!"


62 THE WAY OF THE BUDDHA
They then recite the following commands of
the Buddha :
“First it is right to appoint a superior. When
the superior has been appointed, it is right to
inquire whether the candidate has alms-bowl and
robes. 'Is this your alms-bowl ?' 'It is so,
lords.' 'Is this the stole ?' 'Yes, lords.' 'Is
this the upper robe ?' 'Yes, lords.' 'Is this
the under robe ?' 'Yes, lords. Go and stand
there.""
The candidate here retires, going backwards
in a reverential posture, and stands at the lower
corner of the assembly. The tutors remain in
front of the President, and one of them says :
“ Priests, hear me. The candidate desires ordina-
tion under the venerable Tissa. Now is the time
of the assembly of priests. I will instruct the
candidate.” The tutors make obeisance to the
President and go down to the foot of the assembly
and join the candidate, whom they instruct and
examine as follows : “ Listen, Nâga. This is
the time for you to speak the truth, to state what
has occurred. When asked concerning anything
in the midst of the assembly, if it be true, it is
meet to say so; if it be not true, it is meet to
say that it is not. Do not hesitate. Conceal
nothing. Have you any such diseases as these :
Leprosy ? 'No, sirs.' Boils ? 'No, sirs.'
Itch ? No, sirs.' Asthma ? “No, sirs.' Epi-
lepsy ? 'No, sirs. Are you a human being ?


64
THE WAY OF THE BUDDHA
“ This candidate desires ordination under the
venerable Tissa. He is free from disqualifications.
He has his alms-bowl and robes complete. The
candidate asks the assembly for ordination under
his superior the venerable Tissa. The assembly
gives the candidate ordination under his superior
the venerable Tissa. If any of the venerable
Brotherhood approve the ordination of the candi-
date under the venerable Tissa, let him be silent;
if any object, let him speak.”
This is twice repeated. The two tutors then
again make obeisance to the President, and say :
“ The candidate has received ordination from the
priesthood under his superior the venerable Tissa.
The Brotherhood approves the resolution, there-
fore it keeps silence. So I understand your
wish.”
The ordination is here ended, and the candidate
retires to the foot of the assembly, in which the
tutors now resume their seat. The ceremony
is repeated with each candidate, and, when all
the candidates have been ordained, one of the
assembly (generally one of the tutors) rises and
addresses the following exhortation to the re-
cently ordained presbyters, who stand in a
reverential attitude :
“ It is meet to measure the shadow of the sun.
It is meet to tell the season and the division of
the day. It is meet to tell all these together.
It is meet to tell the four requisites of a priest


THE DISCIPLES
65
and the four sins forbidden to priests to commit.
1. Food collected in the alms-bowl is a requisite of
a priest. So fed, it is good for you to strive so
long as life shall last. The following exceptions
are allowed : rice offered to the whole body of
priests or to a certain number; rice offered on
special invitation to a particular priest, by lot
or once in fifteen days ; rice offered on full-moon
days or the day following the full moon.” “ Yes,
sir.” “Robes made of pieces of rag are a re-
quisite of a priest. So clad, it is good for you to
strive so long as life shall last. The following
exceptions are allowed : robes made of linen,
cotton, silk, wool, hemp, or of these five materials
together.” “Yes, sir." “ Lodging at the foot
5- of a tree is a requisite for a priest. So lodged, it
is good for you to strive so long as life shall last.
The following exceptions are allowed: mon-
asteries, large halls, houses of more than one
storey, houses surrounded by walls, rock caves.”
“Yes, sir.” “Cow's urine as medicine is a
requisite for a priest. Thus provided, it is good
for you to strive so long as life shall last. The
following exceptions are allowed : butter, cream,
rape oil, honey, sugar.” “Yes, sir."
A priest must not indulge in sexual intercourse,
even with a female of any kind. If any priest
indulge in sexual intercourse he ceases to be a
priest, and is no longer a son of Sâkya. Just as
a man whose head is cut off is unable to live, so
a tree or you toxceptiouses of alls, rochine is


66
THE WAY OF THE BUDDHA
does a priest who has indulged in sexual inter-
course cease to be a priest and to be a son of
Sâkya. This is to be avoided by you as long as
life shall last.” “ Yes, sir.”
“A priest must not take, with dishonest in-
tent, anything which is not given to him-not
even a blade of grass. If any priest take with
dishonest intent either a quarter of a pagoda, or
anything worth as much or more, he ceases to
be a priest, and is no longer a son of Sâkya. Just
as a sere leaf loosed from its stalk can never
again become green, so a priest who, with dis-
honest intent, has taken anything which has not
been given him, ceases to be a priest and to be
a son of Sâkya. This is to be avoided by you as
long as life shall last.” “Yes, sir.”
"A priest must not knowingly destroy human
life ; in short, not even the life of an ant. If any
priest destroy human life, even by causing abor-
tion, he ceases to be a priest and to be a son of
Sâkya. Just as a large rock, once cleft in two,
can never be reunited, so does a priest who has
knowingly destroyed human life, cease to be a
priest and a son of Sâkya. This is to be avoided
by you as long as life shall last.” “ Yes, sir."
“A priest must not lay claim to more than
t. human perfection, even by saying: 'I delight
in a solitary hut.' If any priest, with evil intent
and for sake of gain, untruly and falsely lay claim
to more than human perfection, whether a state


70
THE WAY OF THE BUDDHA
pillars alone remain as a memorial of the devotion
of the kings and people of Ceylon to the religion
which was taught them by Mahendra, the great
apostle of Buddhism. In place of the nine storeys
which these pillars once supported, a few in the
centre are now made to carry a poor thatched
roof no larger than that of a cotter's hut, and
hardly sufficient to protect the chapter from the
inclemencies of the weather. Still there was a
simple and imposing grandeur in the scene. At
the back of some dozen or more of these gigantic
pillars were stretched pieces of white calico, to
form the sides of the room. The ceiling in like
manner was formed by stretching white calico
above the pillars to conceal the shabby roof, the
bare ground was covered with clean mats, two
lamps gave a dim light, and the huge columns,
grey with age, stood out against the white calico.
At the top of the long room thus formed was hung
a curtain of bright colours, and through a space
left for the entrance were visible, row after row,
the pillars of the ancient palace, their broad
shadows contrasting with the silvery brightness
of the tropical moon.
Accompanied by a friend I went to the chapter-
house about seven o'clock in the evening. We
were met at the door by the priests, who showed
us the places prepared for us—two cushions on
the floor at the bottom of the room, at a distance
of about two fathoms from the place reserved for


THE DISCIPLES
71
the priests. The ordinances of the Buddha require
that all persons who are not ordained priests,
free at the time from ecclesiastical censure, shall
keep at a distance of two and a half cubits from
the assembled chapter. It was on my pointing
out that this was the only direction of the
Buddha on the subject, that the priests consented
to make an exception in my favour, and to
break their rule of meeting in secret conclave.
After we were seated, the priests retired two
and two together; each pair knelt down face to
face and made confession of their faults, one to
another, in whispers. Their confessions being
ended, they took their seats on mats covered
with white calico, in two rows facing each other.
The senior priest-the seniority being reckoned
from the date of ordination sat at the head of
one row, the next in order at the head of the
opposite row, the third next to the senior priest,
and so on, right and left, down the room. The
senior priest remained sitting; the others knelt
and made obeisance to him, saying :
“ Permit me. Sir, give me absolution from
all my faults committed in deed, or word, or
thought."
The senior then says :
“I absolve you, brother. It is good to grant
me absolution.”
All reply :
“Permit me. Sir, I absolve you."


72
THE WAY OF THE BUDDHA
The second in order of seniority now resumes
his seat, and all his juniors kneel and receive and
give absolution, saying: “ Permit me,” etc.
He then takes his seat, the others kneel to him,
and so on till no one has a junior present; that
is to say, if there are thirty priests present, the
senior will receive obeisance from the twenty-
nine others together, the second from the twenty-
eight, and so on down to the twenty-ninth, who
will receive obeisance from one. After all are
seated, they fall together on their knees and
say :
“ Praise be to the blessed one, the holy one,
the author of all truth !
We believe in the blessed one, the holy one,
in him who has arrived at the knowledge of total
truth, who has fully attained to the eight kinds
of supernatural knowledge and the fifteen holy
practices, who came the good journey which led
to the Buddhahood, who knows the universe-
the unrivalled, who has made subject to him all
mortal beings, whether in heaven or in earth, the
teacher of gods and men—the blessed Buddha.
Through life till I reach Nirvâņam I will put my
trust in the Buddha.
The Buddhas that are gone,
Th’enlightened of to-day,
The Buddhas yet to come,
To me my worship aye,


THE DISCIPLES
73
No other refuge now,
My triumph and my food :
By these fair words, I trow,
The best of all is Buddh.
My head unto the ground
I reverently bow;
Wherein my sin is found,
I beg forgiveness now.
The Law was graciously preached by the
Buddha ; its effects are immediate ; it is unlimited
by time; it is conducive to salvation; it invites
all comers, and is a fitting object of contempla-
tion; the wise ponder it in their hearts. Through
life till I reach Nirvâņam I will put my trust
in the Law.
The Law as in the past,
And as it is to-day,
So long as time shall last
I worship so alway.
No other refuge now,
My solace and my awe :
By these true words, I trow,
I triumph in the Law.
Before the Baskets three
Obeisance true I make,
And bow all-reverently,
E'en for the teaching's sake.


76
THE WAY OF THE BUDDHA
military pillars. Two of the number are deputed
to officiate. The one who takes the principal
part sits at the top, in the middle, on a cushion
or seat raised above the others. He is designated
below as M.; the other, his junior, is designated
as N. M. kneels in front of his seat, looking
down the chapter-house. N. kneels, also in the
middle, facing M.
I. The Pucchâvissajjana, or Interrogatories
relating to the requisites for forming a chapter.
N. Praise be to the blessed one, the holy one,
to him who has arrived at the knowledge of total
truth!
Listen to me, my lord priests ; now is the time
of the assembly of priests. I will inquire of the
rules of discipline from the Venerable.
M. Praise be, etc. Listen to me, my lord
priests; now is the time of the assembly. When
asked by the Venerable respecting the rules of
discipline, I will answer.
N, Sweeping and lamps,
Water and seat,
For Uposath
Are surely meet.
[N. recites this stanza, and then asks the
meaning thereof, word for word, as follows :)
Permit me. What means “sweeping ” ?
M. Doing the sweeping.
N. And lamps”


THE DISCIPLES
77
N,
M. The lighting of lamps. Now, as it is day-
light, no lamps are needed.
N. “ Water and a seat” ?
M. A seat must be provided, and close to it
water fit for bathing and drinking. [None is
allowed to leave his seat during the service, and
water is therefore provided for use if any priest
faint or is thirsty.]
N. For the Uposatha these are said to be
necessary ?
M. These four things must be attended to
before the priests assemble to hold the Uposatha.
Consent and purity,
Telling the season,
The number of priests,
Admonition,
These the requisites
For the Uposath.
“ Consent and purity” ?
M. It is necessary to ascertain the concurrence
of those priests whose concurrence it is proper
to obtain, and their freedom from ecclesiastical
censure. To ascertain these points here is not
necessary.
N. “ Describing the season ” ?
M. Of the three seasons, the cold season, etc.
so much has passed, so much remains. Thus
they describe the seasons. In our present system
there are three seasons : the cold, the hot, and
the rainy. In this cold season there are eight


778
THE
THE WAY OF THE BUDDHA
Uposathas (days of the new and of the full moon);
of these eight, one has passed ; this is one ; six
remain.
N. “ The number of priests ” ?
M. In this chapter-house the number of priests
assembled is so and so.
N. “ Admonition” ?
M. To admonish the nuns is proper ; but as
there are now no nuns, that admonition is omitted
bere.
N. “For the Uposatha these are said to be
required ” ?
M. These five acts ascertaining the consent,
etc., are said to be necessary before reciting the
Pâtimokkha when the Uposatha is held.
N. When it is Uposatha day, when so many
priests are assembled,
When there are no offences common to all,
When no one who should be excluded is
present,
Then the assembly is said to be formed.
“ When it is Uposatha day"?
M. Of the three days for holding the Uposatha
--the 14th day, the 15th day, and the day of a
special meeting. To-day is the Uposatha of the
15th day.
N. “When so many priests are assembled ” ?
M. When so many duly qualified priests are
met to keep this Uposathaat least four priests
undefiled and not put out of the priesthood by a
Uposlenabscencena be


THE DISCIPLES
79
PreMe Wheer to ketely, the lay
chapter—the same being seated in a consecrated
place, not leaving between one and another a
space of two and a half cubits.
N. “ When there are no offences common to
all ” ?
M. When there is no guilt common to all-by
taking food at forbidden times, or in other ways.
[By this is meant that, if the whole quorum are
guilty of the same offence, they cannot hold an
Uposatha.]
N. “When no one who should be excluded is
present” ?
M. When there are present no persons whom
it is proper to keep at a distance of two and a
half cubits; namely, the persons coming under
the twenty-one heads of laymen, eunuchs, etc.
N. “ The assembly is said to be formed ” ?
M. When priests are assembled, and these four
requisites are found to exist, the assembly is
said to be formed.
Having concluded the preliminaries and pre-
requisites, I will recite the Pâtimokkha under
the sanction of the priests here assembled, who
have purged their faults by confession and are
on friendly terms.
End of the Pucchâvissajjana, or Interrogatories.
[The two priests who are kneeling here rise ;
the junior, N., takes a place at the bottom of
one of the sides ; the senior, M., takes the raised
seat provided for him in the centre, and proceeds


80
THE WAY OF THE BUDDHA
to recite the Pâtimokkha from memory-no
book is used.]
II. The Nidâna, or Introduction.
Praise be to the blessed one, the holy one, to
him who has arrived at the knowledge of total
truth !
Listen to me, my lord priests. To-day is the
Uposatha of the full moon. Now that the priests
are assembled, let them keep the Uposatha, let
them recite the Pâtimokkha. Have the pre-
liminaries required of the priesthood been at-
tended to ? Venerable sirs, assure me of your
freedom from liability to ecclesiastical censure.
Thosatha of the 4 them keep thHate the pre-
We recite the Pbility to occassure me been at-
We all gladly ask you to do so, we are all
attention.
If there is a fault in any one, let him declare
it. If there is no one guilty of a fault, it is meet
to keep silence. Now, venerable sirs, by your
silence I know that you are pure. Now to every
separate question there must be an answer. In
this way, in such an assembly as this, the question
is put three times. If any priest, when asked
three times, knowingly omits to declare his fault,
it is a deliberate lie. Venerable sirs, a deliberate
lie has been declared by the Buddha to be an ob-
stacle to the attainment of merit. Therefore every
fault must be declared by a priest who has know-
ingly committed one if he wishes to be cleansed


THE DISCIPLES
81
from it, for to him who makes confession the way
is easy. Venerable sirs, the introduction has
been recited. Thus I question you, venerable
sirs. Are you pure in this matter? A second
time I question you. Are you pure in this
matter? A third time I question you. Are you
pure in this matter ? Venerable sirs, thus by
your silence I know that you are pure.
The reciting of the Introduction is finished.
mined offenthirty faults requiriture of the art
Then follow the Pârâjikâ (III.), the four deadly
sins; the Samghâdisêsâ, or thirteen faults in-
volving temporary separation from the priest-
hood (IV.); the Aniyatâ dhammâ, or two undeter-
mined offences (V.); the Nissaggiyâ pâcittiyâ
dhammâ, or thirty faults requiring confession and
absolution, and involving forfeiture of the article
in reference to which the offence has been com-
mitted (VI.); the Pacittiyâ dhammâ, or ninety-
two faults requiring confession and absolution
(VII.); the Pâțidesaniyâ dhammâ, or four offences
requiring confession (VIII.); the Sekhiyâ dhammâ,
or seventy-five rules of conduct (IX.); and the
Adhikaranasamatha dhammâ, or seven rules for
settling cases (X.).
The whole is sometimes known as the Two
hundred and twenty-seven Precepts.
At the end of each chapter the question is
put three times : “ Are ye pure in this matter ?”
and at the close of the whole Pâtimokkha we


82 THE WAY OF THE BUDDHA
read : “So much of the extracts from the sayings
of the blessed one, and of what is contained in
those sayings, comes into reading twice a month.
It must be obeyed by all in peace, with readiness,
without dispute.”
Penance and Probation
the veneranvolving but
The above is the general confession of Bhikkhus
and Thêras. In individual cases of probation,
penance, and rehabilitation there are separate
Kammavâcâs, or Acts of the Chapter, such as
the following :
“ Venerable sirs, I have been guilty of many
offences involving temporary separation from
the Brotherhood, but I am unaware alike of the
degree of such offences and of the duration of
the times. I remember neither, and am, in fact,
uncertain as to both. So I ask the venerable
assembly for a probation of complete purification
on account of these offences."
One of the elders then says :
“ May the reverend chapter hear me! A
certain Bhikkhu has committed numerous offences
involving temporary separation from the Brother-
hood, but he is not aware either of the degree of
such offences or of the duration of the times. He
recalls neither, and is, indeed, uncertain as to
both. On account of these offences he asks the
Samgha for a probation of complete purification.


THE DISCIPLES
83
If it seem meet to the chapter, let it impose upon
the said Bhikkhu a probation of complete purifica-
tion on account of these offences.
This is the motion.
Whosoever is in favour of the motion, let him
be silent; whoso does not approve, let him speak!
I say the same thing thrice.”
The offender then says :
“ Having been thus put under probation, let
the Samgha understand that I will carry it
through to the end. I keep the probation, yea,
I keep it."
Again :
“I appreciate and keep the probation. I
appreciate and keep the penance, yea, I keep it.
By this Act the evil nature departs and the good
abides. Having received rehabilitation I can
attain nothing better than Nirvâņam !"
The text of these Acts of the Buddhist Chapter
is written, not in the ordinary round character:
but in square letters painted on with a thick
black resinous gum, and requires a special culti-
vation to read it. Shway Yoe thus describes
these manuscripts :
“ The leaves are formed either of the ordinary
palm-leaf, thickly covered with red lacquer and
profusely ornamented round the border and be-
tween the lines with gilded figures of nats and
elaborate scroll-work, or, in the case of the more


84
THE WAY OF THE BUDDHA
sacred monasteries, of the king's discarded
pasohs. None may wear these waistcloths after
the Great King of Righteousness has tired of
them, and many are therefore made use of for
this purpose. Portions of them are taken,
doubled over, and then covered with numerous
coatings of wood-oil and a paste composed of
this same thisî with finely sifted burnt rice-husks,
sawdust, and rice-water, until at last they be-
come firm as a piece of cardboard, but vastly
more pliant. Then the sheets are emblazoned
and the text painted on, the whole being enclosed
between richly illuminated teak boards. Few
more splendid-looking manuscripts can be seen
anywhere."


THE IDEAL BUDDHIST 87
Sabbapâpassa akaraṇam, kusalassa upasam-
padâ,
Sacittapariyôdapanaṁ : êtam Buddhâna sâ-
sanam.”
“ To shun all sin ; the fulfilment of virtue ;
The purification of thought: this is the law
of the Enlightened!”
Being the words of the master himself, they?
appeal to both the great schools of Buddhist
thought, the Mahâyâna, which prevails in Nepal,
Bhutan, Tibet, China, Korea, and Japan; and
the Hinayâna, which is that of Ceylon, Southern
India, Burma, and Siam.
Such then, is the Way of the Buddha, and we
may well be thankful that, 500 years before
the birth of our blessed Lord, such an ideal was
set before the world. It is quite true that this
“Light of Asia " has since been greatly obscured
and sometimes wholly lost. One thing, however,
has ever been characteristic of the disciples of the
Tathậgata, namely, a very real regard for saint-
ship, wherever found. Of the Founder of Christ-
ianity the devout follower of the Buddha speaks /
as “ the dear Nazarene, the Arhat who attained
Nirvâņam, to whom every Buddhist will bring
adoration.”
But a religion of mere morality can never
satisfy all the cravings of the human soul, and
we may surely hope and pray that all the world


APPENDIX
SAŃSKẶT AND PÂLI TEXTS OF WORKS TRANSLATED
OR REFERRED TO IN THE TREATISE
Řg-vêda, i. 164
34 and 35
Přkk‘âmi tvâ paraṁ antam přt‘ivjâh ; přkk'âmi
jatra bʻuvanasja nâb‘ih
Přkk'âmi tvâ vșsóņah aśvasja rêtah; přkk'âmi
vâkah paramaṁ vi-ôma
| 34 |
Ijam vedih parah antah přt'ivjâh ; ajaṁ jaġnah
bʻuvanasja nâbʻih
Ajaṁ Sômah vrsónah aśvasja rêtah; Brahmâ
ajam vâkah paramam vi-ôma | 35 ||
ha
Rg-vêda, x. 129
Na asat âsît nô iti sat âsît tadânîm na âsît ragah
nô iti vi-ôma parah jat
Kim â avarîvariti kuha kasja śarman amb‘ah
kim âsît gahanaṁ gab‘îram
1 ||
89


90
APPENDIX
Na mộtjuh âsît amſtań na tarhi na râğjâh ahûh
âsît pra-ketah
Ânît avâtaṁ svad'ajâ tat Êkam, tasmât ha anjat
na parah kim kana âsa
Tamah âsît tamasâ gûlham agrê apra-ketam
salilam sarvam âh idam
Tukk‘jêna âbʻu api-hitaṁ jat âsît tapasah tat
mahinâ agâjata ēkam
1 3 11
Kâmah tat agré saṁ avartata ad'i manasah rêtah
prat‘amam jat âsît
Satah band'uṁ asati nih avindan, hțdi prati-is ja
kavajah manîs'â
Tiraśkînah vi-tatah raśmih êsâm ad'ah svit âsît
upari svit âsît.
Rêtah-d'âh âsan mahimânah âsan svad'â avastât
pra-jatih parastât
Kah addâ vêda kah iha pra-vôkat kutah â-gâtâ
kutah ijaṁ vi-sșséțih
Arvâk dêvâh asja vi-sarganêna at'a kah vêda
jatah â-bab‘ûva
| 6 |
Ijam vi-sțséțih jatah â-bab‘ûva jadi vâ dad'ê jadi
vâ na
Jah asja Adi-aks ah paramê vi-ôman, Sah anga
vêda jadi vâ na Veda
Ķg-vêda, x. 90
Sahasra-sîrs'â Purus'ah, sahasra-aks'ah, sahasra-
pât;


APPENDIX
91
Sah bûmim viśvatah vịtvâ ati atiséțat daśa-
angulam
Purus'ah êva idam sarvam jat bûtam jat ka
b'avjaṁ uta amặta-tvasja fśânah jat annêna
ati-rôhati
Êtâvân asja mahimâ atah gjâjân ka Purus'ah
Pâdah asja visvâ bûtâni tri-pât asja amặtam divi
|| 3 |
Tri-pât ûrd'vah ut ait Purus'ah pâdah asja iha
abʻavat punariti
Tatah visópan vi akrâmat sâśananaśanê iti abʻi
Tasmâț vi-râț agâjata vi-râgah adói Puru-
s'ah
Sah gâtah ati arikjata paskât bûmim at‘ô iti
purah
Jat Purus'êņa havis'â dêvâh jagnam atanvata |
Vasantab asja âsît âgjaṁ grîsómah id'mah sarat
havih
Taṁ jagnam barhis'i pra âuks'an Purus’am gâtań
agratah têna dêvâh ajamgata sâd jâh, psajah
ka je
Tasmât jagnât sarva-hutah saṁ-bʻrtam přsʻat-
âgjam
Paśûn tân kakrê vâjavjân âraạjân grâmjâh ka jê.
Tasmât jagăât sarva-hutah řkah, sâmâni, gagni-
rê


92
APPENDIX
K‘amdâmsi gaýnirê tasmât jaguh, tasmât agâjata
Tasmât aśvâh aģâjanta jê kê ka ubʻajâdatah
Gâvah ha gagnirê tasmât, tasmât gâtâh agâvajah
|| 10 11
Jat Purus'aṁ vi adadʻuh katidâ vi akalpajan
Mukan kim asja kau bahũ iti Râu Dr iti padâu
ukjêtê iti
ll 11 11
Brāhmaṇah asja muk'am âsît båhû iti Râganjah
křtah
Ürü iti tat asja jat Vâiśjah pat-bʻjâî Sûdrah
agâjata
| 12 ||
Kandramâh manasah gâtah kaksóôh Sûrjah agâ-
jata
Muk‘ât Indrah ka Agnih ka prânât Vâjuh aģâjata
|| 13 |
Nâbʻjâh âsît antariks'aṁ sîrsónah Djâuh sam
avartata
Pat-b'jâm bóûmih disah śrôtrât tat‘â lôkân akal-
pajan
1 14 11
Sapta asja âsan pari-d'ajah trih sapta saṁ-id'ah
kệtâh
Dêvâh jat jağnam tanvânâh abadónan Purus'am
paśum
| 15 |
Jagnêna jagnam ajangata dêvâh tâni d'armâņi
prat‘amâni âsan
Tê ha nâkaṁ mahimânah sankata jatra pûryê
sâd jâh santi dêvâh
H16U


APPENDIX
93
Śrî B‘agavad Gîtâ ślôkas
Bahônân đanmanamantê gõânavân mâm pra-
padjatê;
Vâsudêvah sarvamiti sa Mahâtmâ sudurlabʻah.
vii. 19.
Bʻaktiṁ maji parâm kịtvâ mâmêvais'jatjasam-
sajam.
xviii. 63.
Sarva d'armân paritjagja mâmêkań śaraṇam
vraga.
Mâm hi Pârt'a vjapâśritja jê 'pi sjuh pâpajônajah
Strijô Vaiſjâstat‘â śûdrâstê 'pi jânti parâm gatim.
xxxii.
Mahatmanas tu Mân Pârtºa daivia prakrtima-
śritah,
B‘agantjananjamanasô gñatvâ bûtâdimavjajam.
ix. 13.
Stânê Hșs'ikêśâ tava prakîrttjâ,
Gagat prahșsójatjanuragjatê ka. xi. 36.
Jadâ jadâ hi d'armmasja glânirbʻavati B‘ârata,
Abʻjutt‘ânamad'armmasja tadâtmânam sșgâmja-
ham.
iv. 67.
Paritrânâja sâdéțnâṁ vinâśâja ka duskệtâm,
D'armmasaṁst'âpanârt'âja sambʻavami jugê
jugê.
Purus'ah sa parah Pârt'a b'aktjâ labʻjastvananjaja
Jasjântah st‘âni bûtâni jêna sarvvamidam
tatam,


94
APPENDIX
Vêdânta Sûtras.
1. Atâtôbrahmagigñâsâ.
2. Ganmâdjasja jatah.
3. Sâstrajônitvật : tattu samanvajât.
4. Îks'atênârśavdam : gôņaśkênnâtmaśavdât ;
tannis'țasja mökséôpadêśât; ânandamajôb‘jâsât.
5. Avast‘itôriti kâśakſtasmah.
6. Praktatiśka pratiğñâ dộséțântânuparôd'ât.
7. B'âvê kôpalavd'ah.
8. Lôkavattu lîlâkâivaljam.
Brhadâranjaka-Upanis'ad
3, viii. 7-9
Sa hôvâka jadûrdgʻań Gârgi, divô jadavâk
prt‘ivjâ jadantarâ djâvâppt‘ivî imê jadb'ûtanka
b'avakka b'avis jakkê tjâkaks'ata Akâsa êva tadô-
tañka prótaskệti kasminnu k‘alvâkâsa Ôtaska
prôtaskêti.
Sa hôvâkaitadvai tadaks'aram Gârgi! Brâh-
maņâ ab‘ivadantjasja lamananvahrasvamadîr-
gʻamalôhitamasnehamakkâjamatamô 'vâjvanâ-
kâśasangamarasamagand'asakaks'uskamaśrôtra-
mavâgamano 'têgaskamaprânimamuk'amamâtra-
manantaramavâhjam na tadašnâti kaśkana.
Etasja vâ Aks‘arasja praśâsanê Gârgi ! Sûrjjâ.
kandramasâu vidʻrtâu tisíțata ētasja â Akséarasja


APPENDIX
95
praśâsanê Gârgi ! Djavapřt‘ivjâu vid'vatê tis'țata
ētasja vâ Akséarasja praśâsanê Gârgi! Nimêsfâ
muhûrttrâ ahôrâtrânjardd'amâsâ mâsâ ſtavah.
Samvatsarâ iti vidʻrtâstis'tantjệtasja vâ Aks‘arasja
praśâsanê Gârgi ! Prâkjô ’njâ nadajah sjandantê
köêtab‘jah parvatêb‘jah pratikjó ’njâ jâm jáñka
disamanyeti êtasja vâ Aks'arasja praśâsanê Gârgi!
Dadatô manus'jâh praśamsanti jagamânam dê-
vâ darvîn pinarô ’nvâjattâh.
Isa-Upaniséad
Îśâ vâsjam idam sarvam jat kim ka gagatjâm
gagat. Têna tjaktêna b'uñgît âh mâ grd'ah kasja
svit d'anam.
1
Kurvan êva iha karmmâņi giớivis'êt satam
samâh. Êvam tvaji na anjat'à itah asti na
karmma lipjatê narê.
Asurjjâh nâma tê lôkâh and'êna tamasa
âvịtâh. Tân tê prêtja api gakk‘anti jê kê ka
âtmahanah ganâh.
3
Anegat ekam manasah gavîjah na ênat dêvâh
âpnuvan pûrvam ars‘at tat d'âvatah anjân atjệti
tiséțat tasmin apah Mâtariśvâ dad'âti. 4
Tad égati tat na égati tad dûrê tat u antikê.
Tat antah asja sarvasja tat u sarvasja asja
bâhjatah.
5
Jah tu sarvâņi bûtâni âtmani êva anu pasjati.


APPENDIX
97
Ajam k'ô sâ, bʻikk'ave, maggʻimâ pațipada
Tatâgatêna ab‘isambudd'â kakk‘ukaraņî ñâņa-
karaņî upasamâja abʻiññâja sambod'âja nibbânâja
samvattati.
| 3 11
Idamk‘ô pana, b‘ikk‘ave, dukk'amariyasakkam:
gâti pi dukk‘â, ġarâ pi dukk‘â, vjâd'i pi dukk'â,
maraṇam pi dukk'am, appijêhi sampajôgôdukk‘ô,
pijêhi vippajôgô dukk‘ô, jam pi ikkam na lab‘ati
tam pi dukk'amsamk‘ittêna pank’upâdânakk'an-
d'â dukk'â.
Idam k‘ô pana, bʻikk'ave, dukk‘asamudajam
arijasakkam : jâjam taņķâ pônobbʻavikâ nandi-
râga-sahagatâ tatra tatrâb‘inandinî, sejjat'îdam :
Kâmataṇhâ, b'avataṇhâ, vibʻavataṇhân
Idam köô pana, bʻikk'ave, dukk'anirôd'am arija-
sakkam, jo tassa jêva tanhâja asêsa-virâga-nirôdô
kâgô paținissagô mutti anâlajo. V 6 ||
Idam k‘ô pana, b‘ikk'ave, dukk'anirôd'agâminî
pațipadâ arijasakkam.
Ajam êva arijô att'amgikó maggô : sejjat‘îdam
sammâdiţt'i — pê — sammâsamâd'i. || 7 ||
Idam dukk'am arijasakkan ti mê, b‘ikk‘ave,
pubbê ananussutêsu d'ammêsu kakk‘um udapâdi,
ñâņam udapâdi, paññâ udapâdi, viggâ udapâdi,
alôko udapâdi.
I 8 H
Tam kóô pan' idam dukk'am arijasakkam
pariññêjan ti mê, b‘ikk'ave, pubbê ananussutêsu


98
APPENDIX
d'ammêsu — pê — pariññâtan ti mê, b‘ikk'ave,
pubbê ananussutêsu d'ammêsu kakk‘um udapâdi,
ñâņam udapâdi, paññâ udapâdi, viggâ udapâdi,
alôkô udapâdi.
Idam dukk'asamudajam arijasakkam ti mê,
b‘ikk'ave — pê — alôkô udapâdi. | 10 ||
Tam k‘ô pan' idam dukk‘asamudajam arija-
sakkam pahâtabban ti mê b‘ikk‘ave — pê —
pahînan ti mê b‘ikk'ave - pê - alôko udapâdi.
| 11 ||
Idam dukk'anirôd'am arijasakkam ti mê
b‘ikk‘ave — pê - alôkô udapâdi. ll 12 ||
Tam k‘ô pan'idam dukk'anirôd'am arijasakkam
sakkóikatabban ti mê, b‘ikk‘ave – la – sakk‘ita-
ban ti mê, b‘ikk'ave – pê – alôkô uda pâdi.
| 13 |
Idam dukk'anirôd'agâmini pațipadâ arijasakkan
timê, b‘ikk'ave-pê - alôkô udapâdi. || 15 ||
Jâva kîvañka mê, bʻikk‘ave, imêsu katusu
arijasakkêsu êvam ti-parivațțam dvadasâ-kâram
jat'âb'ûtam ñâņadassanam na suvisudd'am ahộsi :
n'êva tâvâham b‘ikk‘ave sadêvakê lôkê samârakê
sabrahmakê sassamaņabrâhmaņijâ pagâja sadê-
vamanussâja anuttaram sammâsambôd'im ab‘i-
sambudd°ô pakkaññasim.
|| 16 ||
Jatô ka k‘ô mê, b‘ikk‘ave, imêsu katusu arija-
sakkêsu êvam tiparivaţtam dvâdasâkâram jatíâ-
b‘ûtam ñånadassanam suvisudd'am ahộsi, at'â-


APPENDIX
99
ham, b‘ikk‘ave, sadêvakê lôkê samârakê sabrah-
makê sassamaņabrâhmañîjâ pagâja sadêvamanus-
sâja anuttaram sammâsambôd'im ab‘isambudd'ô
ti pakkaññâsim.
ll 17 11
Ñâņañka pana me dassaņam udapâdi:“ Akuppa
mê kêtô-vimutti, ajam antimâ gâti, n'att'i dâni
punabbʻavô ti.”
|| 18 !
Idam avôka Bʻagavâ : attamanâ pañkavaggija
b‘ikk'll B‘agavatô b‘âsitam ab'inandanti.
ll 19 !
Imasmiņ ka pana vejjâkaraṇasmim b'añña-
mânê âjasmatô Kondaññassa viragam vîtamalam
d'ammakakk‘um udapâdi: “Jam kinki samudaja-
d'ammam sabbam tam nirôd'a-d'amman ti."
|2011
Pavattitê ka pana B‘agavatâ d'ammakakkê
Bʻummâ dêvâ saddam anussâvêsum: “Êvam
B‘agavatâ Bârâņasijam Isipatanê Migadâjê anut-
taram d'ammakakkam pavattitam, appațivatti-
jam samaņêna vâ brâhmaņêna vâ dêvêna vâ
Mẫrêna và Brahmuna và kênaki lôkasmin ti.”
21
Bʻummânam dêvânam saddam sutvâ Kâtuma-
hârâģikâ dêvâ saddam anussâvêsum - pê -
|22 |
Kâtumahârâģikânam dêvânam saddam sutva,
Tâvatimsâ dêvâ saddam anussâvêsum — pê -
| 23 |


100
APPENDIX
Jâmâ dêvâ — pê -
|| 24 ||
Tusitâ dêvâ — pê -
|| 25 |
Nimmânarati dêvâ — pê –
|| 26 |
Paranimmitavasavattinô dêvâ— pê— || 27 ||
Brahmapârisaġġâ dêvâ — pê — || 28 |
Brahmapuróhitâ dêvâ — pê – || 29 11
Mahâbrahmâ dêvâ — pê —
|| 30 11
Parittâbâ dêvâ — pê –
|| 31 11
Appamânab'â dêvâ — pê –
| 32 ||
Ab‘assarâ dêvâ — pê -
ll 33 11
Parittasub'â dêvâ — pê –
|| 34 ||
Appamâņasub'â dêvâ — pê — | 35 ||
Sub‘akiņņâ dêvâ — pê –
|| 36 ||
Vêhapp'alâ dêvâ — pê -
|| 37 ||
Asaññasattâ dêvâ — pê -
|| 38 ||
Avihâ dêvâ — pê —
|| 39 ||
Attappa dêvâ — pê -
|| 40 ||
Sudassâ dêvâ — pê –
|| 41 ||
Sudassî dêvâ — pê –
|| 42 ||
Akaniţt'â dêvâ — pê -
|| 43 ||
Evam B‘agavatâ Bârâņasijam Isipatanê Miga-
dâjê anuttaram d'ammakakkam pavattitam ap-
pațivattijam samaņêna vâ brâhmaņêna vâ dêvêna
vâ Mârêna vâ Brahmunâ vâ kênaki vâ lôkasmin
| 44 |
Iti ha têna kºanềna tên laiêna têna muhuttena
java Brahmaloka saddô abb uggafki, ajačka kô
dasasahassilôkad'âtu samkampi, sampakampi,
ti.


APPENDIX
101
ti.
sampavêd'i; appamâņô ka ulârô ôbfâsô lôkê
pâturahộsi atikkamma dêvânam dêvânub‘âvan
| 45 ||
Atºa kô B agava udẫnam udânêsi: “ Aññasi
vata b‘ô Kondaññó, aññasi vata b‘ô Kondaññô
| 46 |
Iti hi 'dam âjasmatô Kondaññassa Aññâta-
koņdaññô tv êva nâmam ahộsi, # 47
ti."
ACTS OF THE CHAPTER
KAMMAVÂKAN
Sunatu mê b“antê sang ô ! Idan sang assa
kaț'inadussam uppannań. Jadi samgʻassa pat-
takallaṁ, saṁg‘ô imaṁ kaț'inadussaṁ itt'an-
nâmassa b‘ikk‘unô dadejja kaț'inam att'ari-
tun.
Êså ñatti.
Sunatu mô bantê sang ô ! Idan sang assa
kaț'inadussam uppannam. Samgʻô imam ka-
ţ'inadussam itt'annâmassa b‘ikk'unô dêti kaț'i-
naṁ att‘aritum.


102
APPENDIX
Jassâjasmatô k'amati imassa kaț'inadussassa
itt'annâmassa b‘ikk‘unô dânam kat'inam at-
t'aritum, sổ tunhassa ; jassa na kkamati, số
b'âsejja. Dinnam idam samg‘êna kaț'inadussam
itt'annâmassa bʻikk‘unô kaț'inaṁ att'aritum.
K‘amati samgʻassa tasmâ tuṇhî : êvaṁ êtań
d'ârajâmîti.
Kaț'inadâjakassa vatt'am att'i sakê sô tań
agânantô pukk'ati : “B‘antê kat‘aṁ kațʻinam
dâtabban ti ?”
Tassa êvaṁ akikk'itabbaṁ : “Tiņņam kîvara-
naṁ aññatara-pahônakam surijuggamana-samajê
vatt‘ar kaț'inakîvaram dêmâ ti dâtuṁ vatta-
tîti :
“ Att‘ârakêna b‘ikk'unâ sakê saṁg‘âțijâ ka-
t'inaṁ att‘aritu kâmô hôti, pôrâņikâ samgʻâți
pakkudd'aritabbâ : navâ samg'âți ad'ițţ'âtabbâ,
'imâja samg'âțijâ kaț'inam att'arâmîti,' vâkâ
b'inditabbâ. Têna kaț'inatt‘ârakêna b‘ikk'unâ
samgʻaṁ upasamkamitvâ êkaṁsam uttarâsam-
gʻaṁ karitvâ añgalim paggahetvâ êvam assa
vakanîjô :
* Att‘ataṁ, b‘antê, samg'assa kaț'inaṁ d'am-
mikô kaț'inatt'ârô, anumódat'a !'
“Att'atam âvusô samgʻassa kaț'inaṁ d'ammi-
ko kaț'inatt‘årô anumódamâ ti !"
| Sunatu mê b“antê sangô ! Jadi sang assa
pattakallar samgʻô kaț'inam udd'arejja,


APPENDIX
103
Êsâ ñatti :
Sunatu mô b“antế sangô ! Jadi sang assa
pattakallam samgó kaț'inam udd'arati. Jassa-
jasmatô kamati katfinassa Abbºarô số tuphassa !
jassa na kk'amati, sô b‘âsejja.
Ubb‘ataṁ samg'êna kaț'inam ! K'amati
samg'assa tasmâ tuņhî: êvam êtam d'âra-
jâmîti,
TIKÎVARÊNA AVIPPAVASA
Suņâtu mê b'antê saṁgô ! Jô sô samg'êna
tikîvarêna avippavâsô sammatô. Jadi samgʻassa
pattakallaṁ saṁg‘ô tam tikîvarêna avippavasar
samûhanejja.
Ésâ ñatti :
Sunatu mô b“antê sang ô ! Jô tô sang°ên
tikîvarena avippavâsô sammatô, saṁgʻô tam
tikîvarena avippavâsaṁ samûhanati. Jassâjas-
matô k‘amati êtassa tikîvarena avippavâsassa
samugg ôtô, số tunhassa ; jassa na kk amati, số
b'âsejja. Samûhatô sô saṁg‘êna tikîvarêna avip-
pavâsô. K‘amati samg'assa tasmâ tuṇhî : êvam
êtam d'ârajâmîti.
UPÔSAT'A KAMMAVAKA
Sunatu mê b“antê sang ô ! Jã sa sang vnđ
sîmâ sammannitâ samânasamvâsâ êk' upôsat‘â :


104
APPENDIX
jadi samgʻassa pattakallaṁ samgʻô tam sîmam
samûhanejja.
Esâ ñatti :
Suņâtu mê b‘antê samgô! Ja sâ saṁg‘êna
sîmâ sammannitâ samânasamvâsâ ek' upôsat‘â,
samgʻô taṁ sîmam samûhanati. Jassâjasmatô
k'amati êtissâ sîmâja samânasamvâsâja êk' upôsa-
t'âja samugg‘âtô, sô tuņhassa; jassa nakk'amati,
sô bâsejja. Samûhatâ sâsîmâ samg'êna sa-
mânasamvâsâ êk' upôsat‘â. K'amati samgʻassa
tasmâ tuṇhî : êvaṁ êtam d'ârajâmîti.
'Puratt'imâja disaja kin nimittam ?? "Påsânô
b'antê !”
'Êsô pâsânô nimittam !'
Puratt‘imâja anudisâja kin nimittam ? ? “Pâ-
sânô b“antê !”
'Êsô pâsâņô nimittam !!
‘Dakk'iņâja disaja kin nimittar?' “Pâsâņô
b'antê !"
'Êsô pâsânô nimittam !!
‘Dakk'iņaja anudisâja kin nimittam ? ' “ Pâ-
sâņô b‘antê !”
• Êsô pâsânô nimittam !'
'Pakk'imâja disâja kin nimittam ?' “ Pâsâņô
b‘antê!"
'Êsô pâsânô nimittam !'
'Pakk‘imâja anudisaja kin nimittam ?? “ Pâ-
sânô b“antê ! ”


APPENDIX
105
'Esô pâsânô nimittam !! .
* Uttarâja disâja kin nimittam ?' “ Pâsâņô
b'antê !”
'Êsô pâsânô nimittam !'
'Uttarâja anudisâja kin nimittam ? ' “ Pâsâņô
b'antê !”
'Êsô pâsâņô nimittam !!
Sunatu mê b“antê sang ô ! Javata samanta
nimittâ kittitâ : jadi samgʻassa pattakallam
samg'ô êtêhi nimittêhi sîmaṁ sammannejja sa-
mânasamvâsam êk' upôsat'am.
Ésâ ñatti :
Sunatu mê b“antê sang ô ! Jậvata samanta
nimittâ kittitâ samgʻô êtêhi nimittêhi sîmam
sammannati samânasamvâsam ek' upôsat'am.
Jassâjasmatô k‘amati êtêhi nimittêhi sîmâja
sammuti samânasamvâsâja êk' upôsat‘âja sô
tuṇhassa ; jassa na kk'amati sô b'âsejja ! Sam-
mata sa sâmê sang ena êtêhi nimittehi samna-
samvâsâ êk' upôsat‘â. K'amati samgʻassa tasma
tuṇhî êvaṁ êtaṁ dârajâmîti.
Suņâtu mê b'antê samgʻô! Jâ sâ samgêna
sammata samânasamvâsâ êk' upôsat‘â. Jadi sam-
gʻassa pattakallam samgʻô tam sîmam tikîvarêna
avippavasam sammanejja t'apetvà gâmañka
gâmûpakârañka.
Êsâ ñatti :
Suņâtu mê b'antê samg! Já sâ sarg'êna


APPENDIX
107
jâkati, sang ô itt'annâmassa bʻikk'unô itt'annâ-
maṁ t'êrasammutim dêti. Jassâjasmatô k'amati
itt'amâmassa bʻikk'unô itt'annâmaṁ t'êrasam-
mutijâ dânam, sô tuṇhassa ; jassa na kk'amati
sô b‘âsejja. Dinnâ saṁg‘êna itt'annâmassa
bʻikk'unô itt'annâmaṁ tôrasammuti: k'amati
samg'assa tasmâ tuṇhî; êvam êta d'âraj-
âmîti,
NÂMASAMMUTI
Aham b'antê itt'annâmaṁ nâmasammutiṁ ik-
Kâmi! Sô 'ham, b‘antê, samgʻaṁ itt'annâmaṁ
nâmasammutiṁ jâkâmîti. Dutijam pi jâkâpetva
tatijam pi jâkâpetva bjâttêna b‘ikk'una pa-
tibalêna sang ô ñapetabbố :
Suņâtu mê b'antê samgʻô! Ajam itt'annâmô
bʻikk‘u saṁgʻam itt'annâmaṁ nâmasammutim
jâkâti. Jadi samgʻassa pattakallam samgʻô it-
t'annâmassa b‘ikk'unô itt'annâmaṁ nâmasam-
mutiṁ dadejja.
Esâ ñatti :
Suņâtu mê b'antê samgʻô! Ajaṁ itt‘annâmô
b‘ikk'u samgʻam itt'annâmaṁ nâmasammutin
jâkati : samgʻô itt'annâmassa b‘ikk'unô itt'an-
nâmaṁ nâmasammutim dêti. Jassâjasmatô
k'amati itt'annâmassa b‘ikk'unô itt'annâmań


108
APPENDIX
nămasammutija dânam số tuphassa ! Jassa na
kk'amati số bºasejja.
Dinnâ samg'êna itt'annâmassa b‘ikk'unô it-
t'annâmam nâmasammuti : k'amati samgʻassa
tasmâ tuṇhî êvaṁ êtam d'ârajâmîti.
Êvam kammavâkam katva bjattêna b‘ikk'unâ
paţibalêna dâtabbô ti,
VIHÂRAKAPPIJABʻÎMI
| Sunatu mê b“antê sang ô ! Jadi sang assa
pattakallaṁ saṁg‘ô itt'annâmam vihâraṁ kappi-
jab‘ûmim sammannejja.
Êsâ ñatti :
Sunấu mê b“antê sang ô ! Sang ô ittºanna-
maṁ viharaṁ kappijab'ûmiſ sammannati. Jas-
sâjasmatô k'amati itt'annâmassa vihârassa kap-
pija bʻûmijâ sammuti sô tuṇhassa : jassa na
kk‘amati sô b‘âsejja. Sammatô sımg‘êna it-
t'annâmô vihârô kappijab'âmi. K'amati sam-
gʻassa tasmâ tuņhî êva êtam d'ârajâmîti,
KUȚIVATT'U-SAMMUTI
Suņâtu mê b‘antê saṁgʻó. Ajam itt'annâmô
b‘ikk‘u sañâkikâja kuți katt'ukâmô asâmikam
att'uddesam. Sô samg'am kuțivatt'um ôlôka-
nam jâkati. Jadi samg'assa pattakallam samgʻô


110
APPENDIX
Suņâtu mê b‘antê samgʻô: Samgô itt'anna-
mam b‘ikk'uṁ nissajamutta sammutim sam-
mannati. Jassâjasmatô k'amati itt'annâmassa
b‘ikk'unô nissajamutta sammuti, sô tuṇhassa,
jassa na kk'amati sô b'âsejja.
Sammatâ samgʻêna itt'annâmassa b‘ikk‘uno
nissajamutta sammuti. K‘amati samg'assa tas-
mâ tuńhî êvaṁ êtam d'ârajâmîti,
Nibbana okkanô ! –ê-
THE SAGʻADISÊSÅ KAMMAVAKA
Namô tassa bʻagavató arahatô sammâsambudd'assa!
Suņâtu mê bʻantê samgʻô. Ajam itt'annâmô
b'ikk‘u sambahulâ samg'âdisêsâ âpattijô âpaggi.
Sambahulâ âpattijo ekâhapaţikk'annājô. Sam-
bahulâ âpattijô. Dasahapatikk'annajô. Số
samgʻaṁ tâsaṁ âpattinam jâ âpattijô dasâhapa-
ţikk'annâjô. Tâsaṁ agg‘êna samod'ânaparivâ-
sam jâkati. Jadi samg'assa pattakallaṁ samgʻô.
Itt'annâmassa b‘ikk'unô tâsam âpattînań jâ
âpattijô. Dasâhapaţikk'annâjô Tâsar agg‘êna
samod'ânaparivâsaṁ dadejja. Esâ ñatti.
Suntu mê b“antê sang ô. Ajar ittºannấmô
b‘ikk‘u sambahulâ sarg'âdisêsâ âpattijo âpaġġi.
Sambahulâ âpattijó ékâhapaţikk'annâjô. Sam-
bahula apattijô. Dasahapatikk annajô. Số


APPENDIX
113
âpattînaṁ pațikk'annânañ ka apaţikk‘annânañ
ka. K'ârattaṁ mânattam k‘amati samg'assa
tasmâ tuņhî êvam êtam d'ârajâmîti.
Suņâtu mê bʻantê saṁg‘ô. Ajam itt'annâmô
b'ikkéu sambahulâ samg'adisêsâ âpattijô âpaġġi.
Sambahulâ âpattijô. Ekâhapaţikk‘annâjô.
Sambahulâ âpattijô. Dasahapatikk 'annajô. Số
samgʻaṁ tâsaṁ âpattînaṁ jâ âpattijo. Dasa-
hapaţikk'annâjô. Tâsaṁ agg‘êna samôd'ânapa-
rivâsaṁ jâki. Samgʻô itt'annâmassa b‘ikk'uno
tâsaṁ âpattînaṁ jâ âpattijô. Dasâhapaţikk'an-
nâjô. Tâsam agg‘êna samôd'ânaparivâsam adâsi.
Sô parivutt'aparivâsô ajaṁ itt'annâmô b‘ikk'u
sambahulâ samgʻadisësâ âpattijô âpaggi. Apa-
tikk'annajô. Sô sang an tâsan sambahulẫnam
âpattînaṁ pațikk'annânañ ka apaţikk‘annânañ
ka. Kârattaṁ mânattaṁ jâki. Samgʻô itt'an-
nâmassa b‘ikk‘unô tâsam sambahulânam âpattî-
nam. Pațikk‘annânañ ka. Apaţikk'annânañ ka.
K“arattan manattan adâsi. Số kinna mậnattô
samgʻam abb‘ânam jâkati. Jadi samgʻassa pat-
takallar sarg‘ô itt'annâmaṁ b‘ikk‘um abb‘ejja.
Ésâ ñatti.
Suņâtu mê b'antê saṁgo. Ajaṁ itt'annâmô
b'ikk‘u sambahulâ samg'âdisêsâ âpattijô âpaggi.
Sambahulâ âpattijô. Êkâhapaţikk'annâjô.
Sambahulâ âpattijo. Dasâhapaţikk'annâjô. Tâ-
sam agg‘êna samôd'ânaparivâsam jâki. Samgʻô


114
APPENDIX
itt'annâmassa b‘ikk'unô tâsan âpattînam ja
âpattijô. Dasâhapaţikk'annâjô. Tâsaṁ ag-
g'êna samod'ânaparivâsaṁ adâsi. Sô parivut-
t'aparivâsô ajam itt'annâmô b‘ikkéu sambahulâ
samg'âdisêsâ âpattijô âpaggi. Apaţikk'annâjô.
Sô samg'am tâsam sambahulânam âpattînań.
Pațikk'annânañ ka apaţikk'annânañ ka. K'ârat-
tam mânattaṁ jâki. Samgʻô itt'annâmassa
b‘ikk'uno. Tâsam sambahulânam âpattînam.
Patikk'annânañ ka apaţikk'annânañ ka. K'â-
rattan manattah adâui. Số kinna mìnattô
samg'ar abb'ânam jâkati. Samg‘ô itt'annâmaí
b‘ikk'um abbóêti. Jassâjasmatô k‘amati itt'an-
nămassa bºikkºunô abb anah số tuphassa, ja na
kk'amati sô bʻâsejja. Dutijam pi êtam att'am
vadâmi. Tatijam pi êtam att'am vadâmi. Ab-
b'itô samg'êna itt'annâmô b‘ikk'u : K'amati
samgʻassa tasmâ tunhi êvam êtam d'ârajâmîti.
Parivâsaṁ sammâdijâmi. Vattań sammâdi-
jami. Dutijam pi. Tatijam pi t°ôn gjane jut.
Parivâsam nikk‘ippâmi. Vattań nikk‘ippâmi.
Dutijam pi. Tatijam pi tôn gjane jût. Mânat-
taṁ sammâdijâmi. Vattaṁ sammâdijâmi. Du-
tijam pi. Tatijam pi tôn gjane jut. Manattan
nikk'ippâmi. Vattań nikk‘ippâmi. Dutijam pi.
Tatijam pi t ôn gjane jut. Imina puñña kam-
mêna b'avâ b‘avê amitta sô 'gam labb‘anti tê,
Labb'itva na varam Nibbânam pâpuņhi !


APPENDIX
115
SANGʻADISÊSÂ KAMMAVĀKA
Namo tassa b‘agavató arahatô sammâsambudd'assa !
Suņâtu mê b‘antê samgʻô. Ajam itt'annâmô
b‘ikk‘u sambahulâ samg'âdisêsâ âpattijô âpaggi.
Sambahulâ âpattijô. Êkâhapaţikk'annājô. Sam-
bahulâ âpattijo. Dvîhapaţikk'annâjô. Sam-
bahulâ âpattijô. Tîhapaţikk'annâjô. Sambahu-
lâ âpattijo. Katûhapaţikk‘annajo. S. â.
Pañkâhapaţikk'annâjó. S. â Kâhapaţikk'an-
nâjô. S. â. Sattâhapaţikk'annâjô. S. â. Ațţâ-
hapaţikk'annâjô. S. â. Navâhapaţikk'annâjô.
S. 4. Dasahapatikkºannâjô. Số sang an âpat-
tînaṁ jâ âpattijô. Dasâhapaţikk'annâjô. Tâsam
agg‘êna samôd'ânaparivâsam jâkati,
(missing)
Suņâtu mê bʻantê samg'ô. Ajam itt'annámô
b‘ikk‘u sambahulâ samgʻâdisêsâ âpattijô âpaggi.
Sambahulâ âpattijô. Êkâhapaţikk‘annâjô. S. â.
Dvîhapaţikk'annâjó. S. â. Tîhapaţikk'annâjô.
Kamati samg'assa tasmâ tuṇhî. Évam eti
d'ârajâmi,
SANGʻADISÊSÂ KAMMAVAKA
Namo tassa b'agavató araható sammâsambudd'assa!
Ahana b'antê sambahulâ samg'âdisêsâ âpattijo


APPENDIX
117
Sô samg'aṁ tâsam âpattînar jâ âpattijo. Da-
sâhapaţikk‘annâjô. Tâsaṁ agg‘êna samoda-
naparivâsaṁ jâkati. Saṁg‘ô itt'annâmassa
b‘ikk‘unô tâsaṁ âpattînaṁ jâ âpattijô. Dasâha-
paţikk'annâjô tâsaṁ agg‘êna samôd'anapari-
vâsam dêti. Jassâjasmatô k'amati itt'annâmassa
b'ikkunô tâsam âpattînam jâ âpattijo. Dasâ-
hapaţikk'annâjô. Tâsam agg‘êna samôd'ânapa-
rivẫsassa dânon sô tuphassa, jassa na kkamati số
b‘âsejja. Dutijam pi, tatijam pi êtam att'am
vadâmi. Dinnô samg'êna itt'annâmassa b‘ik-
k'unô tâsam âpattînaṁ jâ âpattijo. Dasâhapați-
kk'annâjô. Tâsam agg‘êna samôd'ânaparivâsô
kamati samg'assa tasmâ tuṇhî êvaṁ êtam
d'ârajâmîti. Parivâsaṁ sammâdijâmi. Vattam
sammâdijâmi.
Aham b'antê sang‘âdisêsâ sambahulâ âpattijo
âpaggiṁ. Sambahulâ âpattijô. Ekâhapați-
kk'annâjô. — la – Sambahulâ âpattijo. Dasaha-
patikkºannajô. Số °hain bºantế sang an tâsan
âpattînaṁ jâ âpattijô. Dasâhapaţikk'annâjô.
Tâsaṁ agg‘êna samôd'ânaparivâsam jâki. Tassa
mê sangô tấsan âpattina ja âpattijô. Dasa-
hapaţikk'annājô. Tâsaí agg‘êna samôd'âna-
parivâsam adâsi. Sô ’haṁ parivassâpi êva di-
jâm'aham b‘antê. Êva dijatîti. Mam sam-
gʻô d'ârêtu. Parivâsam nikk'ippâmi. Vattam
nikk'ippâmi. Abaħ b'antê sambahulâ samg'â-


APPENDIX
123
SANGʻADISÊSÂ KAMMAVÂKÂ
Ahaṁ bʻantê sambahulâ samgʻadisêsâ âpattijô
apağģim. Apattiparijantam na gânâmi, ratti-
parijantaṁ na gânâmi. Âpattiparijantaṁ na
sarâmi, rattiparijantam na sarâmi. Âpattipari-
jantê vếmatikô, rattiparijantê vếmatikô. Sô ºhan
b'antê samgʻam tâsam âpattînaṁ sudd'antapa-
rivâsam jâkâmi.
Suņâtu mê b‘antê samgʻô. Ajam itt'annâmô
b‘ikk'u sambahulâ samg'âdisêsâ âpattijô âpaggi.
Âpattiparijantam na gânâti, rattiparijantam na
gânâti. Âpattiparijantam na sarati, rattiparijan-
tań na sarati. Âpattiparijantê vêmatikô, ratti-
parijantê vêmatikô. Sô sang an tâsan âpatti-
naṁ sudd'anta parivâsam jâkati. Jadi samg'assa
pattakallam samgʻô itt'annâmassa b‘ikk'uno
tâsam âpattînaṁ sudd'antaparivâsar dadejja.
Ésâ ñatti.
Suņâtu mê b‘antê samgʻô. Ajaṁ itt'annâmô
b‘ikk‘u sambahulâ samgʻadisêsâ âpattijô âpagġi.
Âpattiparijantam na gânâti, rattiparijantan na
ģânâti. Âpattiparijantaṁ na sarati, rattiparijan-
tam na sarati. Âpattiparijantê vêmatiko, ratti-
parijantê vêmatikô. Số sang an tâsan âpatti-
nam sudd'antaparivâsaṁ jâkati. Sarg‘ô itt'an-
nâmassa b‘ikk‘unô tâsam âpattînaṁ sudd'anta-


124
APPENDIX
parivâsaṁ dêti. Jassâjasmatô k‘amati itt'an-
nâmassa b‘ikk'unô tâsaṁ âpattînaṁ sudd'an-
taparivâsassa dânaṁ sô tunhassa. Dutijam pi,
tatijam pi êtam att'aṁ vadâmi.
Suņâtu mê b‘antê samgʻô. Ajam itt'annâmô
b‘ikk‘u sambahulâ samgʻâdisêsâ âpattijô âpaggi.
Âpattiparijantam na gânâti, rattiparijantam na
gânâti. Âpattiparijantam na sarati, rattipari-
jantaṁ na sarati. Âpattiparijantê vêmatiko,
rattiparijantê vếmatikô. Sô sang an tâsan
âpattînaṁ sudd'antaparivâsam jâkati. Samgʻô
itt'annâmassa b‘ikk'unô tâsam âpattînaṁ sud-
d'antaparivâsam dệti. Jassâjasmatô k'amati
itt'annâmassa b‘ikk'unô tâsaṁ âpattînam sud-
d'antaparivâsassa dânam sô tunhassa, jassa na
kk‘amati, sô b'âsejja. Tatijam pi étaṁ att'aṁ
vadami.
Suņâtu mê bộantê samgʻô. Ajaṁ itt'annâmô
b‘ikk‘u sambahulâ samgʻadisêsâ âpattijo âpaggi.
Àpattiparijantam na gânâti, rattiparijantam na
gânâti. Âpattiparijantam na sarati, rattipari-
jantam na sarati. Âpattiparijantê vêmatiko,
rattiparijantê vếmatikô. Số sang anh tasan
âpattînaṁ sudd'antaparivâsam jâkati. Samgʻô
itt'annâmassa b‘ikk'unô tâsam âpattînaṁ sud-
d'antaparivâsaṁ dêti. Jassâjasmatô k‘amati
itt'annâmassa b‘ikk'unô tâsaṁ âpattînaṁ sud-
d'antaparivâsassa dânam sô tuṇhassa, jassa na


THE BORROWER WILL BE CHARGED
AN OVERDUE FEE IF THIS BOOK IS NOT
RETURNED TO THE LIBRARY ON OR
BEFORE THE LAST DATE STAMPED
BELOW. NON-RECEIPT OF OVERDUE
NOTICES DOES NOT EXEMPT THE
BORROWER FROM OVERDUE FEES.