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touched, tangible, with things in memory recalled-these are the things in this world that are dear, that are pleasant. Here may this Craving be put away, here does it cease.

Craving for things visible, craving for things audible, craving for things that may be smelt, tasted, touched, for things in memory recalled-these are the things in this world that are dear, that are pleasant. may this Craving be put away, here does it cease.

Here

Pre-occupation about things seen, pre-occupation about things heard, pre-occupation about things smelt, tasted, tangible, about things in memory recalledthese are the things in this world that are dear, that are pleasant. Here may this Craving be put away, here does it cease.

Deliberating about things seen, deliberating about things heard, deliberating about things smelt, tasted, tangible, about things in memory recalled-these are the things in this world that are dear, that are pleasant. Here may Craving be put away, here does it cease.

This, bhikkhus, is what is called the Aryan Truth concerning the cessation of Ill.

21. And what, bhikkhus, is the Aryan Truth concerning the Way that leads to the Cessation of Ill?

This is that Aryan Eightfold Path, to wit, right view, right aspiration, right speech, right doing, right livelihood, right effort, right mindfulness, right rapture. And what, bhikkhus, is right view? [312]

Knowledge, bhikkhus, about Ill, knowledge about the coming to be of Ill, knowledge about the cessation of Ill, knowledge about the Way that leads to the cessation of Ill. This is what is called right view.

And what, bhikkhus, is right aspiration?

The aspiration towards renunciation1, the aspiration

1 Nekkhamma. Burnouf ('Lotus,' 334) derives this word from nis+karma; Oldenberg ('Vinaya Texts,' I, 104) from nis+kâma, and Childers (sub voce) from nis+kramya. These three derivations would give the meaning respectively as having no Karma, being devoid of lust, and going forth from home. Daramifipola explains it here as meaning either the second or the third. No doubt

towards benevolence, the aspiration towards kindness. This is what is called right aspiration.

And what, bhikkhus, is right speech?

Abstaining from lying, slander, abuse and idle talk. This is what is called right speech.

And what, bhikkhus, is right doing?

Abstaining from taking life, from taking what is not given, from carnal indulgence. This is what is called right doing.

And what, bhikkhus, is right livelihood?

Herein, O bhikkhus, the Aryan disciple having put away wrong livelihood, supports himself by right livelihood.

And what, bhikkhus, is right effort?

Herein, O bhikkhus, a brother makes effort in bringing forth will that evil and bad states that have not arisen within him may not arise, to that end he stirs up energy, he grips and forces his mind. That he may put away evil and bad states that have arisen within him he puts forth will, he makes effort, he stirs up energy, he grips and forces his mind. That good states which have not arisen may arise he puts forth will, he makes effort, he stirs up energy, he grips and forces his mind. That good states which have arisen may persist, may not grow blurred, may multiply, grow abundant, develop and come to perfection, he puts forth will, he makes effort, he stirs up energy, he grips and forces his mind. This is what is called right effort.

And what, bhikkhus, is right mindfulness? [313]

Herein, O bhikkhus, a brother, as to the body, continues so to look upon the body, that he remains ardent,

Oldenberg is right as to the derivation. But Daramifipola is also right if we take his note as exegetical, not philological. The fact is that the derivation had been, from very early times, forgotten or confused; and the connotation of the word was renunciation generally, with special reference to these two kinds. It never had anything to do with Karma.

The three aspirations of our paragraph here recur at Samyutta II, 152, and on p. 151 nekkhamma is replaced by kâma. See also It. no. 72, and M. I, 114.

self-possessed and mindful, having overcome both the hankering and the dejection common in the world. And in the same way as to feelings, thoughts and ideas, he so looks upon each, that he remains ardent, selfpossessed and mindful, having overcome the hankering and the dejection that is common in the world. This is what is called right mindfulness.

And what, bhikkhus, is right rapture?

Herein, O bhikkhus, a brother, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhâna, wherein there is cogitation and deliberation, which is born of solitude and is full of joy and ease. Suppressing cogitation and deliberation, he enters into and abides in the Second Jhâna, which is self-evoked, born of concentration, full of joy and ease, in that, set free from cogitation and deliberation, the mind grows calm and sure, dwelling on high. And further, disenchanted with joy, he abides calmly contemplative while, mindful and self-possessed, he feels in his body that ease whereof Aryans declare 'He that is calmly contemplative and aware, he dwelleth at ease.' So does he enter into and abide in the Third Jhâna. And further, by putting aside ease and by putting aside mal-aise, by the passing away of the happiness and of the melancholy he used to feel, he enters into and abides in the Fourth Jhâna, rapture of utter purity of mindfulness and equanimity, wherein neither ease is felt nor any ill. This is what is called right rapture.

This, bhikkhus, is the Aryan Truth concerning the Way leading to the cessation of Ill. [314]

So does he, with respect to ideas continue to consider ideas, both internally, or externally, or internally and externally together. He ever considers how ideas are something that comes to be, again he ever considers how they are something that passes away, or again he ever considers their coming to be with their passing away; or again with the consciousness 'There are ideas,' mindfulness thereof is thereby established,

far enough for purposes of knowledge and of selfpossession. And he abides independent, grasping after nothing in the world whatever. Thus, bhikkhus, does a brother, with respect to ideas, continue to consider ideas with respect to the Four Aryan Truths.

22. Bhikkhus! whoso shall thus practise these Four Applications of Mindfulness for seven years, in him one or two kinds of fruition may be looked for :either in this present life The Knowledge', or, if there be yet residuum for rebirth, the state of him who returns no more. Or, not to speak of seven years, bhikkhus, whoso shall thus practise these Four for six years, for five only, for four only, for three only, for two only, for one year only, in him one or two kinds of fruition may be looked for: either in this present life The Knowledge, or, if there be yet residuum for rebirth, the state of him who returns no more. Or not to speak of one year, bhikkhus, whoso shall thus practise these Four for six months, or for five months, for four only, or three, or two, or one month only, [315] or half a month only, in him one or two kinds of fruition may be looked for either in this present life The Knowledge, or, if there be yet residuum for rebirth, the state of him who returns no more. Or not to speak of half a month, bhikkhus, whoso shall thus practise these Four for seven days, in him one of two kinds of fruition may be looked for either in this present life The Knowledge, or if there be yet residuum for rebirth, the state of him who returns no more. It was on account of this that that was said which was said (at the beginning) 'The one and only path, bhikkhus, leading to the purification of beings, to passing far beyond grief and lamentation, to the dying out of ill and misery, to the attainment of right method, to the realization of Nirvana, is that of the Four-fold Setting-up of Starting.

Thus spake the Exalted One. Pleased were the brethren, delighting in that which was spoken by the Exalted One.

1 Aññâ; one of the many epithets of Arahantship.

INTRODUCTION

TO THE

PAYASI SUTTANTA.

THIS Dialogue is one of the few which refer to events that took place in the Community after the Buddha's death. We hear from Dhammapâla (in his commentary on the 'Vimâna Vatthu,' p. 297) that the Dialogue was believed, when he wrote (that is, at Kâñcipura in South India in the fifth century) to have taken place after the erection of the cairns (thu pas) over the ashes of the Teacher. He does not say how long after; and the length of the interval is not very important, for all the Dialogues were put together more than fifty years at least after the Buddha's death. The difference is only this, that whereas the Dialogues in which the principal part is ascribed to the Buddha himself may well, and very often undoubtedly do, contain material much older than the date of the redaction of the Dîgha, this Suttanta (and that is also true of the few others that fall into the same category) may not. The difference is not great.

In this particular case we find nothing fresh in the Suttanta. The climax, led up to at the end, shows us a messenger from the gods coming down from heaven to teach the doctrine of generosity (dâna) by laymen. We have discussed above in the Introduction to the Mahâ-govinda Suttanta' (p. 254) the reasons which induced ancient authors to bring down a divinity from heaven to support any particular opinion. Why was it done here? It seems scarcely necessary.

True, the doctrine does not occupy a very high position in the earliest documents. It does not appear at all in the thirty-seven points (afterwards called the Bodhi-pakkhiyadhamma) in which the Buddha, just before his death, summed up his teaching 2.

1 See the general Introduction to the 'Dialogues,' I, 19.

2 See above, pp. 128-30. The Wings of Wisdom are really only thirty, not thirty-seven, as seven of them are repeated. So there was plenty of room, had it been wanted, for charity. The Aryan Path is in the list. But the Path, though open to laymen and lay-women, contains no mention of dâna.

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