BT
COVENT
GARDEN.
the
truth
of
suffering
and
the
truth
of
the
as
attractive. It
not less so to the metaphysician and sociologist who study
the
philosophy
and
request.*
I
have
to
thank
I
may
as all
have opened
happy.
This
gives
rise
externally
to
a
new
the old
the
family,
the
of faith
be, for
the circle
Semitic
race.
Somewhere
than
in
Palestine,
analogous
occurrences
took
place
In
the
former
case
we
find
prominent
among
into
the
world
to show to gods and men the path out of
the
mixed ?
But
even
in
the
sharply-defined
difference
detail,
the
parallelism
of
these
his intercourse
with rich
Buddhism,
above
escape,
the
order
named
after
Buddha
third
member.
We
shall
Brahmanical
culture;
from the
these
thoughts,
an
successively
meet
into
the
peninsula,
as
is
monuments which we
holds of
know not,
driven to
date, remained in
which is clearly
took.
The
flaming
god
wanders
and
very good land, for
the
oldest
Buddhist
communities
and
the
healthy,
law.
the
deadly
train, has
always been
no longer the power
appears
to
the
it, and
the images
it
muneration
for
sacrifice,
which
passes
in
is coerced
Brahman is, like
State,
in
the
other
case
weakness of
to
the
life
of
others,
and
timeless,
yon bright sky
What
at
first
was
veiled
?
that
period
of
widely
created a new
powerless
becomes
his
enemy
and
gods
creating
and
destroying
power ;
the
Indians
in
the
universe,
 for
the
universe,
but there
hidden
and
abhor
the
apparent.
with
the
months
year, or, briefly,
as
the
Indian
says,
is
word
before
which
spirits
passes
away.
Our
learned
to
But
then
by
to
rest,
are
in things,
lays hold
boldly declares,
so and
so is
Veda,
the
essence
of
the
Sama
detects
so
says
the
Brahmana,
thoughts
human
person
(Atman),
and
thought.
truth
and last—
(the
Brahma is
Atman. The
response
must
have
been
at
that
time
have reference
thee with
the said text,
very
diflferent
picture :
from
those
Brahmans
who,
knowing
FAITE.
33
The
doctrines
to the
woman. He
say
would I
he
;
so
truly
it
is
with
this
great
can
apprehend
into
his
ego
(the
Atman),
by
whom
?
plurality
there
does
unchangeable
itself.
men came
be recog-
spokes
of
the
wheel
are
all
the
body is
the earth,
in
and
stars,
who
dwells
who
dwells
of
the
been
excerpted :
the
the
snowy
mountains
to the west
belonging
to
the
Manes.
is
operated on
water,
and
food,
and
thus
universe.
and
others
in
the
question,
had any
of the
more
deaths,
cannot
be
entertained
without
ance also bear the same stamp of an
arbitrary
fantastic
the spiritual creations of
being,
and
by a silently-performed
by
offerings,
sunrise, he makes the
him
as
he
offering;.
He
be born
to the
existence,
be
similar
opposition
—the
another,
union
on
death, returns
to the
or
Prajapati^s nature, of divine or human or other manner of
being
As
is
attained
his
desire,
from
his
body
the
breath-powers
do
not
escape
(into
have
(action) as
the powei'
sources
this new
the
the
trees; his blood and
and
on the idea
active
participation
vanished
hangs, as
itself.
the greater
reveal tliemselves
To
the
air.
Here
mentioned
the word
active
ideal,
and
is
not
less
made
point
of
the
religious
thought,
with
which
our
Then
his
father
said
t
AU
realms of the
is
allayed.
foolish
man
;
the
hidden
knowledge
of
the
sacrificial
fire,
by
Nacik
resolve this
(doubt) for
The
God
of
Death.
children,
Choose
gold,
herds,
elejjhants,
Tiorses,
Choose
desirest.
free from hereafter. That
the
secret
the
sovereignty
which
delivers
them
The name Mara*
Prince of Death could
Together with
very
It is exceedingly
schools
colourless, formless absolutum,
by
the
by
the
speculative
idea;
has
already
developed
himself
to be
of their
cult.
It
is
probable
worldly
in
father
might
impart
the
to
his
pupil,
but,
in
the
circle
Atman,
there
was
wholly-
wanting
that
the world
too incomplete
for us
Conjectural
constructions
must
here
come
to
part in the
Veda
and
the
Brahman
west,
here
loses
in popularity
of
but
little
of
Brahmanical
speculation
foreground
come
moral
It
cannot
be
amid the death
was the evil
other
government
the Buddhist
texts never
one
still
insatiate,
covet
that
which
begun,
rather
than
the
those
struggles,
between
of
their
Church ;
the
of thorns
themselves
from
all
themselves
with
the
the
footsteps
the south
to be
though
he
calls
himself
debate,
would
not
totter,
tremble,
intellectual
movements,
Brahmanical
thinkers
far
struggles of
the past
him
iDeing,
born
the
sacred
tree ;
human guise,
Buddha.
But
one
the
Edda :
aside
the
generations,,
There
that from the
king
Asoka
.(circ.
a
could
be
extruded
by
ballads
of
the
sun-god,
transferred
to
his
personality
bequeathed
to
us,
everything
else
which
Buddha,
if
he
a
(Jina), the
use
this
harmony
of
complete life of Buddha
literature
predicateurs ni
pour Icurs
ni
the
northern
of
our
gospels,
there
was
current
in
?
them, and
was
tarrying
at
uttered
possibility
of
and his death,
much
later
period.
Comparatively
of
struggle for
of the-
to
the
believer's
mind
of
his
own
daily
life,
to
pay
attention
to
concomitant
omens,
it
would
have
been
texts
a
exceptions, do not contain
instructive speech of Buddha or
an
introductory
narratives
on
the
occasions
of the solar
touches,
not
treat,
have
of
this
world.
We
call
to
mind
and
within, Buddha
point of reaching
the saving knowledge,
attainment
the
knowledge
which
by
them
which
 
a
by
seductive
the
path
;
drive him
than in the
clouds
and
the
ambrosia
which
they
contain :
this
Buddha
those
Pali texts
Buddha tarries seven days at the foot of the banyan
tree Ajapala
the
foot
of
the
Mucaliuda
tree
(i,
3)
far
off
a grove,,
be
and symbolical conceptions
personifica-
tion
of
Mara,
is
that
of
death
on Big V.
do
?
may say
we
may
add,
is
evident,
have
of the
Senart's
theory.
X
Senart,
p.
202.
of reasoning
inquiry,
first
century
the Abhidarma,
in
Kapilavatthu,
power
of
remembering
that
the
notion
had once an
sacred
not because of
was
so
called.
Having unfolded our estimate of the value of the tradition,
we
now
proceed
to
rurious secrets have
authoritative
position
as
native land
of Buddha
which runs
The
mountains
depends solely on man's activity. Tracts of land which in
times
of
to
those
small
aristocratic
for
inst.
vol.
i,
p.
240.
7
west.
The
Sakyas
ancient
had entered
communi-
cation
between
plains,
cannot
have
been
martial
exercises
than
to
with
their
where rest
town,
beneath
the
shade
mango,
pipal
and
sal-trees.
We
are
told
handed
down
to
us,
-credible
concerning
in
various
ways.
Cf.
Davids'
and
and
after
he
has
him in
of
old
not
free
from
the
power
of
old
then in
ends
bind
an
sorrows
are
extinguished,
then
the
them,
as
if
the
''^If
I
move
see
my
son.
His
trusty
steed
of
earth,,
a
beautiful
forest
Neranjara
and
peace.
Is
there
narrative
whether
or
of
Buddhahood
experienced,
goal,
dominated
strongly
and
painfully.
What
tree
;
became
par-
of true
devotees had
may
be
occurrences
of
Buddhahood.
But
myth, and I am
of
the
Buddhists
give
things
prevailed
among
religious
conscious
of
having
himself
my
belief
that,
in
the
narrative
of the
readily
understood
its happiness.
this meditation
knowledge,
and
so
on.
t
We
shall
have
of
the
Buddhist
doctrine.
an
account
of
a
temptation
we were to suppose
which
Buddha
professed
fear
to
me,
Mara,
thus
the
ordinances,
days
in
various
places
in
knowledge
of
the
Brahman,
himself,
nothing
of
impurity,
a
had
firmly
unmoved,
who
The
conquest
witli tlie
'
wise can
in an
his
and
effects
all
the
extinction
what
I
whom
his
Perfect One
are pure
from the
dust of
the earthly,
arose
before
A
eternity,
Let
old
age
torture,.
of
the
truth
appear
to
him
to
be
a
fruitless
flowers,
generated
flowers,
white
lotus
flowers,
generated
in which he
made them before
had long
by
self-mortifica-
tion
tradition
here
tion to his quondam
of
determining
of fiction. But, in my opinion, it is
u
first
discourse,
preceding unsuccessful
of
from
Buddha's
these
notices,
could
Exalted
One
approaching
from
a
distance :
his
quest,
and
and cloak
effort
up liis effort
ascetics :
knowledge.
ascetics,
saying
are those two
that
is
from
to knowledge,
which the
Perfect One
has discovered,
of
suffering
it
is
the
thirst
of
suffering
leads
to
the
Brahmans,
gods
of suffcrmg
pleases-
Church
regarded,
and
certainly
not
improperly
regarded,
as
sole idea,
be delivered
causes
the
souls
discourses
and
become
adherents
of
the
faith
as
a
lay-brother
who
are
pure
to
one
of
bring
himself
to
submit
to
him.
holiness.'
Then
the
hermit
of
citizens
and
Brahmans
to
make
*
rank
after
their
master
streets of Rajagaha
dignified, with
downcast look.
^'When he
who
are
already
of
purity.
house and
monk, as
of friendly
salutation with
which
ting
Asoka,
name,
the
Exalted
monuments.
Undoubtedly
is
removed.
the
law
truth
from
Sanjaya's
bring
childlessness:
families.
Already
hath
before
us,
such
time between
than
assume iu
features which tradition places at our disposal, so as to
form
a
Buddha's
disciples
gathered
round
circles
of
point
where
the
par-
individualties.
And
Are
we
not
to
believe
that
this
the
beginnings
of
it is
a
noble
mark
of
intellect
and
to a
when, after
time during
trees
always
attended
by
a
great
concourse
of
disciples
of five
hundred, who
of
the
whole
and
leafy
walks
seem
These
were
population, lay
as well
season
is
passed the
the desire
to be
will
''
on
the
spot,
the
interchange
of
together
elephants,
to
put
king
among
the
king
of
Magadha,
Ajatasattu,
lovely
be cheered when
Of
him,
the
exalted
Gotama,
men, the exalted Buddha.
which the king
of that
pieces/' From
out
of
of
the
Licchavis,
of
the
Vesali,
disciples
to
and
his
disciples
to
sends
and instruction.
by
an
invitation,
and spends
the early
he passed
the sultry,
contemplation, until the
that
by
merely
internal
cords,
according
to
external
to
introduce
anything*
were
not
sufficient
to
compensate
tlie
lack
in
Buddha's
mouth,
designation,
 
to
the
religious
life,
Buddha
speaks
of
this
matter
the
chains
founded. But any
an
exploit,
spirit was
one
can
occupations. Caste
lias no
him
to
exercise
only the
right of
entry into
a spiritual
vSide
by
side
fact is
it had
have seen,
but
acknow-
given
up
at
Benares,
there
state of
the early
the
highest
families (kulaputta) leave
*
o£
the
to
Sakyas,
the
Brah-
society, and
with an
noble
significance. In the
appears
in
the
cloister-garden
and
after
Buddha's
beloved
disciple,
Ananda,
says
tbat the
willingly complies
person at
the simile
the
Siiti'akridanga),
the
flower
imply that people
family, I was
Then
From
of God.
children,
the
arms
of
Buddha
meet
merely
with
types,
not
individualities.
We
the chief disciples re-
in the life
youth up
son of
band,
was
the other
well
address
gives,
as
ecclesiastical
law
of
king
Bimbisara_,
to
crush
of th
have
his
camping-place
all
his
gathered
rags ;
spiritual
life,
the
truth
those
alone
are
who
give
side
votaries
going to
property,
and
make
themselves
useful
to
the
nature.
day
forward
through
my
life,
me
to
those
traditions.
There
and
it seems, he e
humble and
wretched, the
order
the
spoke, who
placed their
«'ith
they
the snares which
what
 
''
—
a
long
women
as
his
the Edict of
go
into
home-
lessuess,
the monks and merely
submissive sub-
when he is
Thus,
fundamental
difference,
which
those
practical
She
is
to
proper
to
gi'atify
desire
? When
you
subject,
Buddha's
career
was
nothing
correspond with
wanted
altogether
compact
organization
power to
enforce their
estimation
than
a
to
lose.
Buddha
sheer
more gently
mount up to the
the
himself also a
 When
the
law
of
Manu
(9,
225)
Brahmanism which
the
cause
of
Buddha,
Scribes
conversation
of
Buddha
with
a
Brahman
of
position,
who
had
asked
Buddha
prevailed
; it
was
not
unusual
for
scramble,
is
a
point
on
which
from one of
thought,
special
of master
that reason be
to
to them, will do
which
pure heart,
may touch
the proper
chords more
first
conversation
of
Mahinda,
the
formal
examination
of
the
king
in
logic,
king possess a
trees
yet
another
tree?
*A
a
picture
convey holy
necessary manner
earnest style
and the
probable might
to
the
eye
of the Nirvana. In
ideas
and
of
verities
: for
these,
too,
there
is
does not
make this
form but
ministration of
compact
whole,
the
apprehend,
are
attacked
and
is
By
what
by
the
fire
for
word
of
the
visible,
he
which
arises
from
contact
with
the
visible,
other the whole
every such thing is
if
the
object
be
to
bring
who
is
still
laws of
the visible
universe
the
Exalted
One ;
he,
the
Exalted
venerable
the Exalted Oue. The
while,
my
friends,
that
village elders,
tlie
the
monastery.'''
One,
came up
again before
thousand
village
elders
One, and
origin
of
suffering,
:
 
a
with the
our
refuge
the
the same
no
way
suffer
himself
to
be
of description
loud
and
a
which a
therefore, sire, may the
able
to
understand
the
full
thee.
incomparably
more
perfectly,
among
a
tone
proper
degree
like a
place this before
higher among other
Buddha couches
follows
with whom, if thou
worse, to
him would
disciples,
the
lose
power
to
say
For the
hurt and
path,
and
abolishes
the
swampy
path,
the
and
increase.
of deer,
effort,
to
walk,
right
self-concentration.
Thus,
disciples,
has
the
and
its
secrets.
From
similes
existences,
even old
;
how that
holy texts,
and
that
thought
which
proverbs,
to
which
the road
clear, the
The external
features of
though perhaps not in every
particular,t
range.
A
versions of this
by
my
power,
and
me,
sire
Ananda ?
I
have
his
path.^^
Buddha
now
goes
on
to
Yesali
? It is
the four-fold
ready
for
me.
Be
watchful
excursion
through
the last
time and
sets out
of
trees.
me
between
is subject
their
wives
and
last
Buddha, shortly
Ananda
not
think
thus,
Ananda.
The
ecstasy
to
another,
the
One
holds
in
his
hand
are
I not
profit,
it
does
not
conduce
to
progress
'
—
in
sorrow,
the
only
problem
with
which
Buddhist
thought
taste, the taste
impregnated
with
but
one
taste,
with
among
the
members
of
causes
and
effects
much-involved
systems
originated,
and
we
have
already
(p.
182)
not
very
dexterous
dialectic.
On
the
whole
we
shall
be
authorized
to
refer
to
Buddha
himselff
the
most
essential
trains
of
fact
when
we
think
extent, we may be able to go farther in the
to the
extent, we may be able to go farther in the
jirocess of
to
own language
preserve
to
us,
to
of
Buddha
doctrine,
it
must
indeed
be
admitted
begin
preferably
M-ith
the
latter,
with
the
the pole
as
it
is
are not
Buddbas do not
truths.
Buddhism
has
at
all
times
possessed
as
much
FOUR
SACBED
TRUTHS.
to
, is
the
Nothing.
—The
Nothing
is
alone
be
is only
not find therein
regarding
of this is
 
may take
found in the
one event is
the
transitory
nature
of
the
earthty,
shows
Buddha's
*
not-self, that
is not
myself. Saiiiyut-
equivalence
kinds.
and
ideal
a
painful
reality,
Behind the
because
that
was
death,
a
sister's
great oceans.
any being
in the
TRUTHS.
f
The
actions
seeks to
the
shepherd,
serpents,
to
And
these
same
powers
of
decadence
and
sorrow,
to
which
and
sweeps
him
away.''^
the sea,
broken in
world of
enmity
we
dwell
without
enmity.
In
perfect
joy
we
;
witli
of the
into a region where
at
every
step.
s
uffering
here
be,
the two
suffering
action
and
all
human
destiny.
But
by
which
the
repeti-
tion
of
our
formulas,
cessation,
the
formula
of
the
makes
the
formula
 
enjoyments in
'^f
express
themselves
—are
worded
as
follows
in
case
thirst (or desire)
suffering,
anxiety
and
despair.
whole
the removal
selves often begin
air, finds a
of
with
these
two
it
is
is
leaning
wliom are
body
(as
 
wherever they
pleasure
temptible
thing,
which
pours
its
by
scholastic
teaching
into
sensation
which
generates
the
338,
354.
t
The
flame
which,
burning.
Dehverance
 
not
like
the
at that
monk of another persuasion
the sacred texts already
of
categories
of
much later
suppression
delivered
from
all
y
Up
to
in
our
chain
of
categories
was
terms
of
the
formula,
pleasure and gain
seemed to
thus in
the world,
my disciples,
but it
was omitted
worlds
ruled
the
two
of
carried
away
by
interpretations
which
see
created world to
among
Buddhist
theologians
Christ.
?
^'
exist,
they
are
called
Avidya,
has
any
existence,
as
existent.
and
the
pupil of
is in truth
later
period,
stemmed.
The
root
of
suffering
is
destroyed :
who
has
knowledge,
definable
in
reason
in
the
bonds
about your
enemy
must
be
overcome
in
itself
more
lasting
than
the
highest aim of
of
:
 
being,
through
heaven
come
across
the
proposition :
has become
endowed with
''
of Savatthi
to collect
the egg,
and. of
into contact with the external world
j
thus
arises
sensation,
desire,
spirit, which
the
tlie
formula
of
causality
these
up to the
this
present
life,
raises itself
anon with
in
these
itself
the contrary, led
be
of things, in which
and
pain.
important for the
—
expressed
in
must
formation
to
them.
One
being
encroached
on
they
resolved
censure, banish him
a
oldest form dharman),
 
the
that of
former
case
substance
without
substance.
 Where
the
contents
this
world
—are
non-ego.
t
The
body,
as
Avell
as
the
soul,
exists
only
as
a
realize
our
inner
life
as
a
comprehensible
mother
need,
clothes
and
food,
lodging
and
medicine
of
chariot
the
chariot.
all these
chariot. A
mere word,
there
India.
Of
five
groups*
are,
mind
and
thou
hast
resolved
We
passage of
water
in a
punishment
in the
so
also
where
there
is
the
threefold
fire
are bound
He
becoming,
majority
stand
be
said
which
long
precise
everlasting—be
prepared the ground
so as now
extinction is
to
the
propriety
of this
in
the
case
—and
the
*
 
which
the
view
ego, tarr3'ing
point where
kingdom
thought
pauses
must
have
presented
itself
to
decease
everything
is
Let us
he
saluted
him.
When,
ego
is
not/
then
that,
Ananda,
would
have
 
wandering
the
they
call
the
and
how
his
weapon
was
struck
me.
disciple of Buddha,
renowned for her
 
does
he
not
exist ?
thinkest thou,
treasurer,
the
of water ?
he is
of
which
following heretical
 
in
which,
 
apprehended
by
which is beyond
faitli
(i.e.
the
four
sacred
as
corre-
third
of
of
Buddhism
causality,
of
in which origination
within itself ethic
in
the
the path
narrations
to
happiness
and
deliverance
the
headings
of
last
addresses,
couclied
pervaded
by
self-concentration,
>
look for
a crop.
the
means
to
the
himself
from
all
a special
constitutes
the
chastity was
A
monk
or clay
silk cloths
is
compassionate
and
tender-hearted
j
what
he
has
heard
there
ness.
In
more
comprehensive
gentle
tongue
of
cymbal;
nor
have
the
reahties,
in
that the
overcome
the
he has
whether
became
a
place
of
concealment
betrayed
three
of Brahmadatta,
away
and stores,
come
for
me
drew
his
youth
Long-life
to
in the scabbard
times
that he
will also
by
that?'
'What
my
father
O
king,
said
to
his
death
death
king,
to
seek
to
take
thy
to
so
briefly
belonged
to
his
father,
army
and
gave
him
by
enmity
kingdom and a
bustle of
the court,
of
disdained
seal
of
the
standing the inhumanity which has been
practised on me,.
My
true,,
may
my
eyes
morality.
The
wise
this
wrong.
The Buddhists
themselves
method
begging
excui'sion,
I
go
blades of grass
found, and I
over
in
the
same
way
over
power
of
benevolence,
which
fills
immeasurable
(feeling)
which
knows
power
the
Malla,
Roja,
faith
supreme
Buddha
existences. We
is in
terror of
me, and
I have
slope.
up
in tlie
of
a
young
otter,
and
of
a
Brahman
'^
externally,
steed.
First
of
ranges of
system
allots
a
t
With
this
are
himself,
in my mind V
spend
''who
is
young
and
spot,
all
that
value of word
where
thought
is
Mara,
?
'^
 
or
impure
existence.
Whoever
gloomy tragedy
the
dark
form
of
the
different
forms
and
before Buddha's
thought
which
could
ordain
he
bend
himself
OF SALVATION,
and
disheartened
he
rose
and
went
away
river
darkness, the solitary
be
final
victory,,
arise and
from
this
worlds and ages
before
the
thank, as he
feature of
preparatory
to
the
is to
pursued
efforts
to
actually
formed
life
of the
sacred texts
bears ample
testimony to
are reprimanded ;
a careful
arrange
a
separate
lodging,
so
the
solitary
monk
to
dwell,
will I
wash my
scholastic accessories
of doubtful
these were super-
enlighten-
surrounding his
-countenance with
vigilant thought.
Thus he
Even
the
possession
of
miraculous
dwells
and
wisdom.
 t
Side
by
side
with
the
doctrine
of
space,
which
the
is,
ever
more
increasingly
cumbrous
scholastic
accessories.
t
To
the
belonffino-
of
this
succession
give
the
psychological
attributes
content ourselves
upon the
(in the world
had some
not: be attributed,
the
Arhat,
i.e.,
having
venture
matic
of
the
sacred
this grade
this
place
that
our
sketch
mentions
the
of this
master,
teacher,
example,
evolution
of
notions
regarding
the
necessary
concatenation
of
the
struggle
against
not
be
of
but
one
was
a
Tusita
had
in
the
natural
course
of
events
within
by
worlds,*
of
all
times
^
 
 
abide,
says
Buddha
to
his
 sets
in
line
 
wont
to
conceive
as
inherent
its
own
narrow
fatherland
going
one world-system at
after the
see
woi-ld,
similar
triumphs
TJruvela.
We
exalted,
holy,
universal
Buddhas,
from
speaking
Buddha
says
everything;
I
am
own
power
I
possess
knowledge
;
j
the
is
his
desires
compassion for
of gods
crossed
time
the
Nirvana.
Then,
when
to
source of all
case
of
of
proving
that
texts,
which
contain
what
has
not
been
laid
or
rather
have
not
If
Uddaka
indicated
the
very
is
alive,
a
union
of
who yokcth
men like
an ox,
'
commu-
nities
persons might indeed
concerned,
name,
there
this,
and
which
disciples, which had gathered round
Buddha, had grown with
those present and those
 
which only
be
styled
the
princess,
was
fortifying
llajagaha
against
the
Xing
Pajjota.
The
minister,
who
is
has
xinderstood
is
said
This
all
a
weapon
against
profane
innovators.
nothing
 
the
fally-accredited
furniture
behind
him
a
homeless
ascetic,
his
refuge in
ordination
for ordination with the
of
mendicancy
As a palm-tree,
no
liturgical
elements
come
to
to
Buddha's
should
attribute
the
highest
the
liberality
of
is that
there is
the
if he
ordination,
a lingering
thoughts,
means
confined
only
to
ofToncos
aj;ainst
the
or
impeded
what seeking
imposes on
rights
of
property
:
the
rules
of
the
Order
to
meet
the
case,
where
a
wliicli the
himself
the grove
of Anathapindika
and walking
directions
for
associated
life,
and
whatever
others
by
the
forests,
and
grass,
every
Order,
so
that
monk,
wlio
adheres
;
 
he
they could afford, and
Enveloped
in
his
He is
of the giver,
makes his begging-excur-
seats for
way lie ?
The clever
collect
case
of
those
who
near each
bound together
brethren, to be
down
to
the
directions
for
stablish
themselves
in
this
circles
of
ordination.
before
with
others
could
naturally
be
in
which
decisions
Buddhism
as already
calls
the
meeting,
and
at
evening
place
is
(
clear,
reverend
an
assembly
like
the
present,
when
times
does
not
confess
a
fault,
?
so
I
to
the
only during the celebra-
of the
I shall
:
 
tion, which
 
laity.
Even
the
most
traceable
in
graphic
collection
rule
Next
by,
before
the
wandering
begins,
the
unite
with
maintaining
one
course, said
(note
p.
373)
seen
they
did
;* the
place
where
he
has
place
where
he,
delivered
from
the body
jierfection.
about
it.
The
Order
op
Nuns.
We
have
already
undertaken
nuns at their
duly
but
one-half
belongs
obtains
the-
half.
Mahdvagga,
to
impart
instruction
the
before the chapter of
transgressions,
all
him, he speaks
steal, to
numbers
themselves
are
inordinately
external existence of tlie
teaching,
and
evinced
this
faith
in
pious
pointed
out,
represents,
assuredly
for
the
monastic
Church
forms
of
spiritual
procedure,
as any
children,
and
servants,
that
declaration
and
gave
a
natural
opening
and
to
to pass
the rainy
laid very
those narratives
are drawn
from life,
almsbowls
litui'gy was
which
monks
receive,
or
caused
them
mortification^
so even i
himself the
power to
renounce the
world, could
console himself
the
countless
Buddhas,
who
shall
come
Son of
the Sakya
Hima-
Those of the Indian peoples, among wliom Buddliism has its
home,* especially the people
introduces its.
Were they
the Veda
on, did
comprise the people
Brahmans,
and
Vai(,'yas,
who
confess
to make this
which
literature. On
in
constituted
 
of
the
Middle
there
Land
is
the
Middle
those
enumeration
of
 
together
Lexicon
a
 
 
(
Bara/fasi (Mahapadana Sutta).
Ajatasutta
the
Brahmarshis.
same
time
in
play.f
But
something other and
the place
different
Indian
Aryan
this
supposition^
the
is no
cause of
tribal
names
have
arisen
: the
Curasenas,
Library)
Avantayo
va.
finally tlie
Brahma7ia period
the
in
the
older and
peoples
who
have
received
from
the
knowledge,
which
has
its
home
there.
A
peculiar home
called a
but
the
other
celebrities
which
of Uddalaka Aru/a.
ii/gveda school
in
are
carried
the
Videha
king
Janaka,
bear
leading
but
is clear
that Brahman-
those
peojDles,
kings
and
teachers,
as
;
was
Aryan
land,
pushed
forward
of
Vedic
culture
than
the
races
already
to
later
lexicograiDhers
in
every
instance
names
farther the
:
 
as such
the
descent
whatever
with
Buddhism,
I
have
not
been
able
to
of
the
statements
regarding
the
hit the
Brahmanized,
i.e.,
not
wholly
permeated
Brahmawa.
A
series
the
most
important
of the
places,
the
countless
be
overlooked,
that
one
and
participated in
itself,
the
identity
least
indirectly
elements
to
p.
393)
and
but only
Already
unmistakably
justified
in
Anu-
krama?ii
is
represented
be
compiler
of
Bv.
10,
138,
with
the
suppose.
mention
of
see
stocks,
when
they
the Vedic culture,
as
are
not
directly
by
brought
in
the
genealogical
system
of
the
elements,
which
combined
to
form
the
people
look
by
the
mention
of
to
as
made
by
sacred
history.
J
And
anyone
who
goes
through
the
mentionings
made
of
the
the
Satvats,
and
their
charioteers
Cetivawjsesu
Kurupaficalesu
of
Indian
tribal
names
tone than
Matsyas
or
and at
had
attaching
to
for
the
specially
extols
the
Bharatas
(iii,
23),
the
two
that the list
community
in
itself
closely
inter-connected,
((
brabnia?iassa
Pokkbarasatissa
kenacid
eva
kara?iiyenaKapilavattbu7?i
.agamasim
yena
Sakyana??z.
santbagara???.
ter'
upasa-wzkamiwi.
tena
ppatiriipaHi
yad
ime
Sakja
ibbha
samana
so
on,
(
the
Buddhist
name, but
individual
taken
place
numberless
cases,
where
occur in
Gautama-race.*
Pi/aka.
; tbe
kingly
dignity
of
tbe
on this part
of this
bearing
The wonders
Tusita
deities ;
also
he
is
named
in
the
Fausboll's translation).
'ti.
tassa
mayha7«.
bhikkhave
tayo
observed
that
the
origin
that
purisa are also discussed). Of Gotama
Buddha the excursions
the
chief
(
Zake
sobhadrena
later
on
(p.
421),
Buddha
(
i.e.,
it
the
the
Bodhisatta
to
me
most
essential.
From
Kalamo ten'
upasa)?ikami?>t
pavadesiti
(pavedemiti
s.
upasam-
pajja
yadiso
ca
anala^ikaritva
niana yena
Uddako Ramaputto
Uddakawt Ramaputtam
etad avocawt :
iecham aham
viharayasma,
tavataken'
bliikkhave
says) :
diini
avuso
'ti.
iti
rittiyii majjhime
Dipai»kara regarding
tattha payasam paggayLa (comp.
attainment
of
Sambodhi.
Before
the
recited
daughters).
As
vadami,
ta?)missita7»
viilnana?7^
hoti
meet the
considered
yad ida«4
anupadano
'bam
atha
ca
sauto 'haiu asmi
nibbano (sic) 'ham
arrives
 sattamena
rathavinitena
dve 'ma bhikkhave
paiic'
indriyani
paiisa7?ivediyati.
tassa
kho
bbavanetti-
samkbaya,
sabbaso.
supports
throughout
the
who
attains
holiness,
attains
opposition
of
It
is
really
Itivuttaka.
not, as in the
sins, who
remains still
a
parable,
is
wounded
remnant
of
the
poisonous
stuff
sa-
and
anupadisesa,
a
tautology
—for
of a
rightly
com-
prehended,
as
adjective
anupadisesa
and
a
it was
scarcely possible
the luain
forth
the materials ^^pon
Vaccha-
gotto
paribbajako
bhagavantaiji
etad
avoca :
bho Gotama n' atth'
attlii
ca
klio
mantam nisinno kho raja Pasenadi
Kosalo Khemavn
parawt
kasatasahassani
iti
va
'ti.
no
p.
koti
t.
p.
m.
koti
avuso
botiti
daua,
.
p.
283):
tejo
na
vayo
na
akasanancayatanaTTi
na
bura?)7
na
ubbayamantax-e.
es'
ev'
anto
dukkbassa
'ti.
the
everlasting
 Buddhist
method
Thus
already
in
the
Sa7?iyojanas
are
overcome
; the
Sa7»yojanas
stated
synonymous with
seq., 401,
DeUver-
237 seq.