Book IV. The Solving of Dilemmas: Chapter 6

47:1 Anguttara Nikâya I, 15, 10. 47:2 These divisions of the seven 'Jewels of the Law' of Arahatship are set out in my 'Buddhist Suttas,' pp. 62-63. 47:3 Adhisîla, adhikitta, and adhipaññâ. 47:4 Appamâda. 48:1 Samupâdikâ, for which the Simhalese has sama bara wannîya, usûlana sulu wannîya. 48:2 Dhâto; not in Childers, but see Gâtaka II, 247, Mahâvagga VI, 25, 1, and below, IV, 6, 29. 49:1 Literally 'mouth.' I presume a small uncovered bullock cart is meant, like that figured in Plate 57 in Cunningham's 'Bharhut Tope.' The chariot on the other hand is of the shape given in Plates 3, 34, 35 of Fergusson's 'Tree and Serpent Worship.' The usual form of the bullock cart has also a hood, or cover, as clearly shown in Fergusson's Plate No. 65, and Cunningham's Plate No. 34. But the one here referred to cannot have had the cover over it, for then the supposition that more goods were piled on to it, when full, would be an impossible one. I know of no other passage where the mukha, literally 'mouth,' of a cart is mentioned, and I may possibly be wrong in rendering it 'top.' 49:2 This simile has already been used in the Vessantara Dilemma above, I, 173. 49:3 Our author himself here confesses that his thoughts are more on edification than on logic. 51:1 There is no general word in Pâli for aunt or uncle. There are separate expressions for each of the degrees of relationship expressed by those words in English-mother's brother, father's sister, &c.

51:1 There is no general word in Pâli for aunt or uncle. There are separate expressions for each of the degrees of relationship expressed by those words in English-mother's brother, father's sister, &c. 51:2 Vassika-sâtikâ. See the note at 'Vinaya Texts,' vol. ii, p. 225 (Sacred Books of the East, vol. xvii). 51:3 From the Ganta Sutta (Magghima Nikâya, No. 142). See Mr. Trenckner's note. 52:1 The translation of these five technical terms of cloth-making is doubtful. The Simhalese (p. 335) has piñgana, sindina, pothita, katina, wiyana. 52:2 The Simhalese (p. 335) here gives at length the story of Pagâpatî's gift, at the time when Gotama returned, as the Buddha, to Kapilavatthu. 53:1 On this list see above, p. 234 of the Pâli text (IV, 5, 36). 53:2 On these words compare Anguttara Nikâya II, 4, 2. 53:3 Akâmakaranîyâ. Compare Vimâna Vatthu X, 6 and Dîgha Nikâya II, 46. 54:1 The same simile has already occurred, vol. i, p. 220 (IV, 2, 22). 54:2 Magghima Nikâya, vol. i, p. 13 (in Mr. Trenckner's edition for the Pâli Text Society). 55:1 This must have been composed after the moon god had become established in belief as the husband, or lord, of the Nakshatras, or lunar mansions. For it cannot, of course, be intended that the moon is itself a constellation. 55:2 Samyutta, Nikâya III, 2, 10 (vol. i, p. 67 of the Pâli Text Society's edition). 55:3 These phrases of approval are commonly used in the Pitakas of words uttered by any one whose sayings would not, of themselves, carry weight. So in the Dîgha III, 1, 28 and in the Magghima I, 385.

55:3 These phrases of approval are commonly used in the Pitakas of words uttered by any one whose sayings would not, of themselves, carry weight. So in the Dîgha III, 1, 28 and in the Magghima I, 385. 55:4 This verse has not yet been traced in the Pitakas. In p. 56 the Thera Gâthâ we have a collection of verses ascribed to Sâriputta, but this is not one of them. The literal translation is: 'There is but one feeling of faith, but one taking of refuge, but one stretching forth of the hands; (with joined palms, in adoration--that paid) to the Buddha, who puts to rout the armies of the Evil One, and is able to make (us) cross (the ocean of continual becomings).' The taking of refuge meant is the confession, the repetition of which characterises a man as a Buddhist--'I take my refuge in the Buddha, &c.' 56:1 Anguttara Nikâya I, 13, 1. 56:2 That is, of insight and of the: practice of right conduct. 57:1 Samyutta Nikâya XLIV, 24, says Mr. Trenckner. The passage has not yet been reached in M. Léon Feer's edition for the Pâli Text Society. Hînati-kumburê (p. 341) renders ñâya by nirwâna. 57:2 Literally 'a bed encumbered, &c.' See below, p. 348 of the Pâli text, where the question, as here, is whether such a layman can attain to the Nirvâna of Arahatship. 57:3 So the Buddha says of himself (Anguttara Nikâya III, 38), that, in the days when he was a layman, he never used any sandal wood except that from Benares.

57:3 So the Buddha says of himself (Anguttara Nikâya III, 38), that, in the days when he was a layman, he never used any sandal wood except that from Benares. 57:4 I don't know what these four Sîlakkhandhas are. Morality is described in the Pitakas as threefold, fivefold, or tenfold, according as the Sîlas, in three divisions (as translated in my 'Buddhist Suttas,' vol. xi of the 'Sacred Books of the East,' pp. 189-200), are referred to; or the first five, or the whole ten, of the moral precepts (the Buddhist Ten Commandments) set out in my 'Buddhism,' p. 160. This reference to four divisions of the moral code is foreign to the Pitakas, at least as we yet know them. 57:5 The Diyaddhesu sikkhâpada-satesu. It is clear from the Anguttara Nikâya III, 83 that the precepts referred to are those of the Pâtimokkha (translated by me at the beginning of 'Vinaya p. 58 Texts,' vol. xvii of the 'Sacred Books of the East'), notwithstanding the fact that the actual number of these rules is 227. 58:1 The Dhutangas: see above, IV, 5, 10, and the enumeration below at the translation of p. 351 of the Pâli text. 59:1 Nârâka. As Childers expresses a doubt as to the character of this weapon, I would refer to the Magghima I, 429, Gâtaka III, 322, and Milinda, pp. 105, 418 (of Mr. Trenckner's text). 60:1 See 'Buddhist Birth Stories,' pp. 90, 91; and Magghima Nikâya I, 240-246. 60:2 Alamariya-dassana-ñâna-visesam. I am not sure of the exact meaning of this compound. For alamariya the Simhalese has here (p. 343) sarvagñatâ, and renders the whole 'do I arrive at a superhuman condition, at the distinctive faculty which is able to see into omniscience,' and on IV, 8, 21 it gives a slightly different but practically identical rendering, 'I shall not reach that superhuman condition which can distinguish or which suffices for insight into the supreme omniscience.'

60:3 That is the wisdom of Buddhahood. The passage is from the Magghima Nikâya I, 246 (quoted also below, IV, 8, 21). 60:4 This is a very famous stanza. It is put into the mouth of p. 61 Abhibhû at Thera Gâthâ, verse 256, and in the Samyutta Nikâya VI, 2, 4, §§ 18 and 23; and also, in its Sanskrit form, into the mouth of the Buddha at the Divyâvadana, p. 300, and into the mouth of the gods at ibid. p. 569. It is possibly another instance of our author having Sanskrit, and not Pâli, authorities in his mind, that he ascribes it here to the Buddha, and not to Abhibhû, the Elder. 61:1 The Simhalese has here six pages of description of the austerities not found in the Pâli text. 62:1 Pakkha-hato: should become like one whose two hands are ruined' says the Simhalese here (p. 349), but at p. 411 (on p. 276 of the Pâli) it translates the same term, 'whose hands and feet are broken.' It is literally 'should become side-destroyed,' and may mean paralysed. 63:1 Tâvatakam. I take this word, in the sense of 'mere,' as an accusative in agreement with gihim (see the use of the word at pp. 107, 115, 241 of the Pâli text), and not as an accusative of motion, 'into so great a sâsanam.' 63:2 That is till he be converted, till he has 'entered the stream.' See 'Buddhism,' p. 101. 63:3 That is, of a layman. 63:4 Talâka, which Childers wrongly renders 'pond, pool, lake.' It is always an artificial tank, reservoir. See Kullavagga X, 1, 6; Gâtaka I, 239; Milinda, pp. 66, 81, 296.

63:4 Talâka, which Childers wrongly renders 'pond, pool, lake.' It is always an artificial tank, reservoir. See Kullavagga X, 1, 6; Gâtaka I, 239; Milinda, pp. 66, 81, 296. 64:1 'Vimutti: of the nectar of the Nirvâna which is the highest fruit of Arahatship' is Hînati-kumburê's gloss. 64:2 Roguppatti-kusalam: 'skilled in the threefold origin of disease' says the Simhalese (p. 351). See also pp. 248, 272 of the Pâli text. 65:1 The Simhalese (p. 352) inserts here 'Give me, Sir, I pray you, another simile,' and then goes on 'Then suppose, O king, &c.' 65:2 Bhatta, perhaps rice, as the food par excellence. 66:1 Kayâgata-sati: literally 'intentness of mind on (the truth relating to) bodies.' 66:2 Kilesa-kilant-agghattâ. Compare khâtagghattam, Gâtaka I, 345. 67:1 Stonemasons and sculptors are implied as well as navvies. Compare my note at 'Buddhist Suttas,' p. 262. 67:2 Sabhâva-isi-bhattiko. Compare Siva-bhattiko (Saivite) at Mahâvamsa, chapter 93, line 17. In râga-bhattiko (above, p. 142 of the Pâli text) the connotation is different. The Simhalese (p. 353) repeats the phrase. 67:3 Suta-manta-dharo, which the Simhalese repeats. 67:4 Atakkiko: 'without the theories (vitarka) resorted to by those ignorant of the practice of medicine' says Hînati-kumburê. 68:1 As Agâtasattu is said to have done for Devadatta at Gâtaka I, 186. 68:2 See above, IV, 6, 5. 69:1 Nibbisesa, not in Childers; but see, for instance, Gâtaka II, 32.

69:1 Nibbisesa, not in Childers; but see, for instance, Gâtaka II, 32. 69:2 Paridhamsati. Compare below, IV, 7, 8 (p. 265 of the Pâli). 70:1 Nikkantaka-pandara: literally 'thornless and yellow-white.' The second of these epithets of the religion (sâsana) is applied to it above, IV, 6, 23 (p. 250 of the Pâli). The Simhalese merely repeats them. 70:2 On this curious belief see the note above on IV, 3, 39 (p. 187 of the Pâli). 71:1 They are lust, dulness, delusion, and ignorance. 71:2 Vâlaggavedham, 'hair-splitting;' which is also used in the Pitakas in the secondary sense we too have given to it. 71:3 Elamûga, supposed to mean literally 'deaf and dumb;' but often (if not always) used in this secondary sense. See Gâtaka I, 247, 248 (where both MSS. read elamûga), and Magghima Nikâya I, 20 (where Mr. Trenckner has an interesting note). In both places the fifth century commentators explain the word by lâla-nukha, 'drivelling,' supposing it to be derived from elâ, saliva,' and mûkha, 'mouth.' This is certainly wrong, for the last part of the compound is mûka, dumb.' The fact is that the word was a puzzle, even then. The meaning assigned to it by both Pâli and Sanskrit lexicographers of 'deaf and dumb' has not yet been confirmed by a single passage either in Pâli or Sanskrit. And as eda, 'sheep,' is common in both, in its longer form of edaka, elaka, the compound probably meant originally 'as dumb p. 72 as a sheep,' which would be a quite satisfactory basis for the secondary sense of 'imbecile,' in which alone it can be traced in Pâli. For the Sanskrit form edamûka Böhtlingk-Roth give only lexicographers as authority. So elâ, 'saliva,' is in Pâli only a lexicographer's word, and may have been invented to explain elamûga, and anelagalâ vâkâ, as at Sumangala, p. 282.

72:1 Pâkata. Hînati-kumburê says (p. 356) pâpakalâwû, which suggests a different reading. 73:1 Vassikâ. So also above, IV, 3, 32 (p. 183 of the Pâli). 73:2 A yellowish white kâwalu sort' says Hînati-kumburê, and Clough renders kâwalu by 'a species of panic grass' (panicum glaucum). The word has only been found in this passage. 74:1 Kakkasam. The Simhalese (p. 357) has left out this clause, evidently by mistake only. 75:1 This passage has not yet been traced in the Pitakas. An almost identical phrase has already been quoted, as said by the Buddha himself, at II, 1, 4 (p. 44 of the Pâli). 75:2 Bhave bhave anuparivattanti. See IV, 4, 41 (p. 204 Of the Pâli). 76:1 Parikupati, not in Childers; but see above, IV, 1, 38 (p. 118 of the Pâli). 76:2 Tasati. Mr. Trenckner points out (p. 431) that two MSS p. 77 read rasati and one sarati. The Simhalese rendering (p. 359), bhaya wanneya, confirms the reading he has adopted. 77:1 The Simhalese (p. 360) has four lines here that are not in the Pâli. 78:1 This, for a member of the Order, would be either unchastity, theft, murder, or putting forward false claims to extraordinary holiness. See 'Vinaya Texts,' part i, pp. 3-5. But Hînati-kumburê takes the word Pârâgika here in the sense of matricide, parricide, injuring a Bo Tree, murder of an Arahat, wounding a Tathâgata, or rape of a nun. 78:2 Tathattâya. Rahat phala pinisa pilipadane wî nam, says the Simhalese (p. 361).

78:2 Tathattâya. Rahat phala pinisa pilipadane wî nam, says the Simhalese (p. 361). 79:1 This passage has not yet been traced in the Pitakas. 79:2 Sâradam bîgam. 'Seed which will give sâra.' It has nothing to do with sâradam, autumn.' See Samyutta Nikâya XXII, 24. 79:3 Added from the Simhalese (p. 362). It is not in the Pâli. 79:4 Lakuta, not in Childers. But see below (p. 301 of the Pâli text). It is probably the same Dravidian word as appears in the Sanskrit dictionaries as laguda. 80:1 There is a curious confusion about this word. It is found in post-Buddhistic Sanskrit in the sense of a particular sort of strong poison, and in this sense it occurs also in the Gâtaka Commentary I, 271; III, 103; and in the Tela-katâha-gâthâ, verse 82. In none of these passages is the nature of the poison at all explained; it is taken for granted as a well-known powerful poison. But above (p. 122 of the Pâli), and at Gâtaka I, 47, 48, it is used in p. 81 the sense of kolâhala, 'noise' (compare the Sanskrit halahalâ, used as a cry or call). In this sense it is probably a mere imitation of the supposed sound. In the sense of poison its derivation is doubtful. 81:1 This must be the incident referred to at Gâtaka IV, 232, though the name of the king is given (on the previous page) simply as Kâlingo and not as Samana-kolañño. 83:1 'The threefold robes, the Arahad-dhaga, for the suppression of all evil, worn by all the Buddhas' adds the Simhalese (p. 364). Compare above, vol. i, p. 190.

83:1 'The threefold robes, the Arahad-dhaga, for the suppression of all evil, worn by all the Buddhas' adds the Simhalese (p. 364). Compare above, vol. i, p. 190. 83:2 The Rishis; 'who were gaining the Swarga-moksha' adds the Simhalese. (It was before the days of Arahatship.) 83:3 Dhamma-dîpa, that is to reach Arahatship, Nirvâna. Compare the Gâtaka stanza, IV, 121, verse 3. 83:4 The Dakkhinâ Vibhanga, No. 12 in the Vibhanga Vagga, No. 142 in the whole Nikâya. 84:1 Amata-madhuram savanûpagam akâsi. Hînati-kumburê (p. 365) understands this differently, and has apparently read amatam madhuram. For he translates 'filled the hearer with the taste of Nirvâna, and adorned the least of the people with the ear-ring of Arahatship.' It is difficult to see where he finds 'the least of the people,' and there is no authority for rendering savanûpagam by 'ear-ring.' Amata as an epithet of the state of mind called by Western writers Nirvâna (which is only one of many names applied in the Buddhist books themselves to Arahatship) has nothing to do with immortality. As this wrong notion of the use of the word has led to much confusion, I have considered in an appendix all the passages in which the epithet occurs. 85:1 Kikkitâyati kitikitâyati. The English words entirely fail in representing the sound of these striking words (in which the k is pronounced as ch). They recur Mahâvagga VI, 26, 7 and Puggala Paññatti 3, 14.

85:1 Kikkitâyati kitikitâyati. The English words entirely fail in representing the sound of these striking words (in which the k is pronounced as ch). They recur Mahâvagga VI, 26, 7 and Puggala Paññatti 3, 14. 85:2 Vekatika-vekatikam. Hînati-kumburê renders this by hunu-hunuyem, and hunu is the Pâli unha. But the expression may be compared with vikata, filth' (used for food), at Mahâvagga VI, 14, 6. On the belief of the Gains in the 'waterlife,' see the Âyâranga Sutta I, 1, 3 (in vol. xxii of the S. B. E., p. 5). 85:3 Ekindriyam gîvam. The belief in such a soul is to be understood as held by the teachers referred to, not by Buddhists. Hînati-kumburê's translation implies that the one function meant is prâna. Compare the heretical opinions described in the Dîgha II, 20, and 26. 86:1 This list recurs in almost identical terms below, p. 296 (of the Pâli text). See also above, II, 1, 10, (vol. 1, p. 55). 86:2 Vâtâtapa, not 'heat and wind' as Böhtlingk-Roth understand it in their rendering of vâtâtapika. See Vinaya Texts,' III, 159 and Samyutta XXII, 12. 86:3 Uddhane. This word is always rendered 'oven' in the dictionaries. But I doubt whether there were ovens at all, in our sense, in those times, and in any case, the word certainly means a fireplace made of bits of brick between which the wood for the fire is laid. We must imagine the bricks to be laid, as a general rule, in a triangle. I have often seen both Simhalese peasants, and Tamils from the Madras Presidency, boiling their rice in the open over such extemporised fireplaces in pots either placed on the p. 87 bricks, or more usually suspended from three sticks meeting above the centre of the space between the bricks. That this, and this only, is the sense in which the word is used in Pâli is clear from a comparison of the passages in which it is used, though of course in huts the fireplace, though of the same kind, would be a more permanent structure. I have not traced the word in the Pitakas. In the Gâtaka Commentary I, 68 we find that smoke usually rises uddhanato. This it would not do from an oven. At Gâtaka I, 33 and Dhammapada Commentary 176 uddhane âropetvâ must mean 'lifted up on to' not 'put into.' At Gâtaka I, 346 the speaker says he will take the uddhana-kapallâni, and the rice with ingredients for the curry, up on to the flat roof of the house, and there cook and eat them. These are the bits of brick to make, not an oven, but a fireplace of. At Gâtaka II, 133 the husband wrings the neck of the parrot (the parrot of the Arabian Nights, chap. 2, I may add) and throws it uddhanantaresu 'into the space (between the bricks) of the fireplace.' At Gâtaka III, 178 and Dhammapada Commentary 263 we hear of meat boiled on the uddhana. In the Rasavâhini (quoted in the 'Journal of the Pâli Text Society,' 1884, p. 53) the context shows that a fireplace or hearth, not an oven, is meant. Finally above (p. 118 of the Pâli) we hear of a cauldron being mounted on to an uddhana, and the fire being lighted under it.

The derivation is uncertain. The Sanskrit lexicographers give various forms of the word--always with the meaning 'oven'--uddhâna, udvâna, uddhmâna (this last probably influenced by a supposition that the word was connected with dham). The Simhalese is uduna, and though 'fireplace' is better than 'oven,' we have really no corresponding word in English. The gypsies, who are Indian in origin, should have a name for it. But I only find in their vocabularies yogongo-tan, which means simply aggithâna. 87:1 Uttarati patarati. 'Itirenneya pœtirenneya' says the Simhalese. 88:1 Uttarati patarati, the second of which the Simhalese (p. 368) omits here. See p. 117 of the Pâli. 88:2 Ussakkitvâ, 'continually pumping up,' says the Simhalese. 89:1 Bheri-pokkharam, which the Simhalese renders bheri-mukha. Compare Vimâna Vatthu 18, 10, where pokkhara is a sort of drum. 89:2 A similar analogy has been used above, vol. i, p. 48. 90:1 Their names are given. On this belief see above, III, 7, 10 (vol. i, p. 130) and Kullavagga IX, 1, 3. 90:2 Desâgato, 'based on the teaching of the Omniscient One,' says Hînati-kumburê, who therefore apparently read desanâgato. 91:1 Dussika, a word only found, so far as I know, here and below at V, 4 (p. 331 of the Pâli), where see the note. 91:2 Sakala-gana mano-mandanîyya-wû sri-saddharmâ-dâsayehi shatwana vargaya nimiyeya, says the Simhalese.