Sixth Khandhaka. Chapter 31
31.
1. At that time many distinguished Li"k"kh"avis were sitting together assembled in the town-hall and spoke in many ways in praise of the Buddha, of the Dhamma, and of the Sa"m"gha. At that time Sha, the general-in-chief (of the Li"k"kh"avis), a disciple of the Niga"n"th"a sect, was sitting in that assembly. And Sha, the general, thought: 'Truly
p. 109
he, the Blessed One, must be the Arahat Buddha, since these many distinguished Li"k"kh"avis, who are sitting here together assembled in the town-hall, speak in so many ways in praise of the Buddha, of the Dhamma, and of the Sa"m"gha. What if I were to go and visit him, the Arahat Buddha.'
2. And Sha, the general, went to the place where the Niga"n"th"a Ntaputta 1 was; having approached him, he said to the Niga"n"th"a Ntaputta: 'I wish, Lord, to go and visit the Sama"n"a Gotama.'
'Why should you, Sha, who believe in the result of actions 2 (according to their moral merit), go to visit the Sama"n"a Gotama, who denies the result of actions? For the Sama"n"a Gotama, Sha, denies the result of actions; he teaches the doctrine of non-action; and in this doctrine he trains his disciples.'
Then the desire to go and to visit the Blessed One, which had arisen in Sha, the general, abated in him.
3. And a second time many distinguished Li"k"kh"avis were sitting together (&c., as in 1, 2, down to the end).
And a third time many distinguished Li"k"kh"avis were sitting together, &c. And a third time Sha, the general, thought: 'Truly he, the Blessed One, must be the Arahat Buddha, since these many distinguished Li"k"kh"avis, who are sitting here together assembled in the town-hall, speak in so many ways
p. 110
in praise of the Buddha, of the Dhamma, and of the Sa"m"gha. What are the Niga"n"th"as to me, whether they give their consent or not? What if I were to go without asking the Niga"n"th"as for their consent, to visit him, the Blessed One, the Arahat Buddha.'
4. And Sha, the general, went out of Vesl with five hundred vehicles at broad daylight in order to visit the Blessed One. He went in the carriage as far as the ground was passable for carriages; there he alighted; and he proceeded on foot to the place where the Blessed One was. Having approached him, and respectfully saluted the Blessed One, he sat down near him. When he was sitting near him, Sha, the general, said to the Blessed One: 'I have heard, Lord, that the Sama"n"a Gotama denies the result of actions; he teaches the doctrine of non-action, and in this doctrine he trains his disciples. Now, Lord, those who speak thus: "The Sama"n"a Gotama denies the result of actions," for it is our intention, Lord, to avoid bringing false accusations against the Blessed One.'
5 1. 'There is a way, Sha, in which one speaking truly could say of me: "The Sama"n"a Gotama denies action 2; he teaches the doctrine of non-action; and in this doctrine he trains his disciples."
p. 111
'And again, Sha, there is a way in which one speaking truly could say of me: "The Sama"n"a Gotama maintains action 1; he teaches the doctrine of action; and in this doctrine he trains his disciples."
'And again, Sha, there is a way in which one speaking truly could say of me: "The Sama"n"a Gotama maintains annihilation 2; he teaches the doctrine of annihilation; and in this doctrine he trains his disciples."
'And again, Sha, there is a way in which one speaking truly could say of me: "The Sama"n"a Gotama proclaims contemptibleness 3; he teaches the doctrine of contemptibleness; and in this doctrine he trains his disciples."
'And again, he teaches the doctrine of Vinaya; and in this doctrine he trains his disciples."
'And again, &c.: "The Sama"n"a Gotama proclaims Tapas 5, &c."
'And again, he teaches the doctrine of apagabbhat, &c."
p. 112
'And again, he teaches the doctrine of confidence, &c."
6. 'And in which way is it, Sha, that one speaking truly could say of me: "The Sama"n"a Gotama denies action; he teaches the doctrine of non-action; and in this doctrine he trains his disciples?" I teach, Sha, the not-doing of such actions as are unrighteous, either by deed, or by word, or by thought; I teach the not bringing about of the manifold conditions (of heart) which are evil and not good. In this way, Sha, one speaking truly could say of me: "The Sama"n"a Gotama, &c."
'And in which way is it, Sha, that one speaking truly could say of me: "The Sama"n"a Gotama maintains action; he teaches the doctrine of action; and in this doctrine he trains his disciples?" I teach, Sha, the doing of such actions as are righteous, by deed, by word, and by thought; I teach the bringing about of the manifold conditions (of heart) which are good and not evil. In this way, &c."
7. 'And in which way is it, Sha, that one speaking truly could say of me: "The Sama"n"a Gotama maintains annihilation; he teaches the doctrine of annihilation; and in this doctrine he trains his disciples?" I proclaim, Sha, the annihilation of lust, of ill-will, of delusion; I proclaim the annihilation of the manifold conditions (of heart) which are evil and not good. In this way, &c."
'And in which way is it, Sha, that one speaking truly could say of me: "The Sama"n"a Gotama
p. 113
proclaims contemptibleness, &c.?" I deem, Sha, unrighteous actions contemptible, whether they be performed by deed, or by word, or by thought; I proclaim the doctrine of the contemptibleness of falling into the manifold conditions (of heart) which are evil and not good. In this way, &c.
8. 'And in which way is it, Sha, that one speaking truly could say of me: "The Sama"n"a Gotama proclaims Vinaya, &c.?" I teach, Sha, the doing away 1 with lust, with ill-will, with delusion; I teach the doing away with the manifold conditions (of heart) which are evil and not good. In this way, &c.
'And in which way is it, Sha, that one speaking truly could say of me: "The Sama"n"a Gotama proclaims Tapas, &c.?" I teach, Sha, that all the conditions (of heart) which are evil and not good, unrighteous actions by deed, by word, and by thought must be burnt away 2. He who has freed himself, Sha, from all conditions (of heart) which are evil and not good, which ought to be burnt away, who has rooted them out, and has done away with them as a palm tree is rooted out 3, so that they are destroyed 4 and cannot grow up again--such a
p. 114
person do I call accomplished in Tapas. Now the Tathgata, Sha, has freed himself from all conditions, &c. In this way, &c.
9. 'And in which way is it, Sha, that one speaking truly could say of me: "The Sama"n"a Gotama is apagabbha (irresolute 1), &c.?" He who has freed himself, Sha, from the necessity of returning in future into a mother's womb 2, and of being reborn into new existences, who has rooted out (his being subject to) rebirth, and has done away with it as a palm tree is rooted out, so that it is destroyed and cannot grow up again--such a person do I call apagabbha. Now the Tathgata, Sha, has freed himself, &c. In this way, &c.
'And in which way is it, Sha, that one speaking truly could say of me: "The Sama"n"a Gotama is confident, &c.?" I am confident, Sha, by the highest confidence; and thus I teach the doctrine of confidence and train my disciples in it. In this way, &c.'
10. When he had spoken thus, Sha, the general, said to the Blessed One: 'Glorious, Lord! glorious, Lord! (&c., as in chap. 26. 9, down to:) may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in him.'
'Consider first, Sha, what you are doing. It is becoming that well-known persons like you should do nothing without due consideration.'
p. 115
'By this, Lord, my joy and my faith in the Blessed One has still increased, in that the Blessed One says to me: "Consider first, &c." Had the other Titthiya teachers, Lord, got me as their disciple, they would carry around their banners through the whole of Vesl (and cry): "Sha, the general, has become our disciple!" But the Blessed One says to me: "Consider first, &c." For the second time, Lord, I take my refuge in. the Blessed One, and in the Dhamma, and in the Bhikkhu-sa"m"gha: may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in him.'
11. 'For a long time, Sha, drink has been offered to the Niga"n"th"as in your house 1. You should therefore deem it right (also in the future) to give them food when they come (to you on their alms-pilgrimage).'
'By this, Lord, my joy and my faith in the Blessed One has still increased, in that the Blessed One says to me: "For a long time, to nobody else gifts should be given. To my pupils alone gifts should be given; to no one else's pupils gifts should be given. Only what is given to me has great reward; what is given to others has not great reward. Only what is given to my pupils has great reward; what is given to the pupils of others has not great reward.'" But the Blessed One exhorts me to give also to the Niga"n"th"as. Well, Lord, we will see what will be seasonable.
p. 116
[paragraph continues] For the third time, Lord, I take my refuge in the Blessed One, &c.'
12. And the Blessed One preached to Sha, the general, in due course; that is to say, he talked about the merits obtained by almsgiving, about the duties of morality ( see, for instance, I, 8, 2, 3, down to:) dependent on nobody else for knowledge of the doctrine of the Teacher, he said to the Blessed One; 'Lord, may the Blessed One consent to take his meal with me to-morrow, together with the fraternity of Bhikkhus.'
The Blessed One expressed his consent by remaining silent. Then Sha, the general, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and, passing round him with his right side towards him, went away.
And Sha, the general, gave order to a certain man (among his subalterns, saying), 'Go, my friend, and see if there is any meat to be had 1: And when that night had elapsed, Sha, the general, ordered excellent food (&c., as in chap. 23. 5, down to the end).
13. At that time a great number of Niga"n"th"as (running) through Vesl, from road to road and from cross-way to cross-way 2, with outstretched arms, cried: 'To-day Sha, the general, has killed a great ox and has made a meal for the Sama"n"a Gotama; the Sama"n"a Gotama knowingly eats this meat of an animal killed for this very purpose, and has thus become virtually the author of that deed (of killing the animal)!'
Then a certain man went to the place where Sha,
p. 117
the general, was. Having approached him he said to Sha, the general, into his ear: 'Please, Lord, have you noticed that a great number of Niga"n"th"as (running) through Vesl, and those venerable brethren do not become tired of telling false, idle, vain lies of the Blessed One. Not for our life would we ever intentionally kill a living being.'
14. And Sha, the general, served and offered with his own hands excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head; and when the Blessed One (&c., as in chap. 23. 7, down to the end).
In consequence of that the Blessed One, having delivered a religious discourse, addressed the Bhikkhus and said:
'Let no one, O Bhikkhus, knowingly eat meat (of an animal) killed for that purpose. Whosoever does so, is guilty of a dukka"t"a offence.
'I prescribe, O Bhikkhus, that fish is pure to you in three cases: if you do not see, if you have not heard, if you do not suspect (that it has been caught specially to be given to you).'
Footnotes
109:1 The founder of the Niga"n"th"a sect, who is, according to the important discovery of Professors Bhler and Jacobi, identical with the Mahvira of the "G"ain legends. See Jacobi's Preface to the Kalpastra, pp. 1 seq.
109:2 Kiriyavda.
110:1 A part of the following discourse is the same as Suttavibhaga, Pr"g". I, 1, 3.
110:2 'The doctrine of non-action,' and 'the doctrine of action,' p. 111 taken in the ordinary sense of the words, are the doctrines that the actions of sentient beings receive not, or receive, their reward according to the law of moral retribution. In this discourse, however, a peculiar meaning is attached to these two terms; see 6.
111:1 See note 2, p. 110.
111:2 U\"k"kh"edavda ( the doctrine of annihilation') is the doctrine that death is the annihilation of existence ('u"k"kh"edavda sato sattassa u"k"kh"eda"m" vinsa"m" vibhava"m" pa"penti.' Brahma"g"lasutta). But in this discourse the word is taken in a peculiar sense; comp. 7.
111:3 Gegu"k"kh"it. See 7.
111:4 'Right conduct.' But in this discourse it is also taken in the sense of 'putting away' (scil. evil); see 8.
111:5 'Self-mortification,' literally, 'burning,' in which sense the word is taken in 8.
111:6 Apagabbha (apragalbha) and apagabbhat ordinarily mean p. 112 'irresolute' and 'irresolution.' But here the words are taken in quite another sense, with a pun that cannot be rendered in English; see 9.
112:1 See 9.
113:1 Vinayya.
113:2 Tapanya, connected with tapas.
113:3 Tl vatthukat. See Buddhaghosa's explanation of this phrase in Vinaya Pi"t"aka, vol. iii, p. 267.
113:4 Anabhva"m" gat (see the correction, Vinaya Pi"t"aka, vol. ii, p. 363), literally, 'They are gone to non-existence.' Buddhaghosa takes great pains in explaining anabhva; and he quotes also a various reading anubhva; see Vinaya Pi"t"aka, vol. iii, p. 267. But anabhva is correct, and must be understood as a synonym of abhva. As to ana-, equal to a-, compare S. Goldschmidt, Zeitschr. der Deutschen Morg. Ges. vol. xxxii, pp, 100 seq.; Weber, Hla, p. 16; Pischel's note on Hema"k"andra II, 190; Curtius, Griechische p. 114 Etymologie, 5th edition, p. 306 (, see, for instance, "G"taka II, p. 56.
114:1 See 5 with our note.
114:2 Into a 'gabbha. Apagabbha' is taken here as 'not subject to returning to a gabbha.'
115:1 Literally,' your house has been an opna to the Niga"n"th"as: Opna may be either avapna or, as Buddhaghosa seems to understand it, udapna (compare oka = udaka).
116:1 About pavattama"m"sa, see the note at chap. 23. 2.
116:2 See X, 1, 9.
1. At that time many distinguished Li"k"kh"avis were sitting together assembled in the town-hall and spoke in many ways in praise of the Buddha, of the Dhamma, and of the Sa"m"gha. At that time Sha, the general-in-chief (of the Li"k"kh"avis), a disciple of the Niga"n"th"a sect, was sitting in that assembly. And Sha, the general, thought: 'Truly
p. 109
he, the Blessed One, must be the Arahat Buddha, since these many distinguished Li"k"kh"avis, who are sitting here together assembled in the town-hall, speak in so many ways in praise of the Buddha, of the Dhamma, and of the Sa"m"gha. What if I were to go and visit him, the Arahat Buddha.'
2. And Sha, the general, went to the place where the Niga"n"th"a Ntaputta 1 was; having approached him, he said to the Niga"n"th"a Ntaputta: 'I wish, Lord, to go and visit the Sama"n"a Gotama.'
'Why should you, Sha, who believe in the result of actions 2 (according to their moral merit), go to visit the Sama"n"a Gotama, who denies the result of actions? For the Sama"n"a Gotama, Sha, denies the result of actions; he teaches the doctrine of non-action; and in this doctrine he trains his disciples.'
Then the desire to go and to visit the Blessed One, which had arisen in Sha, the general, abated in him.
3. And a second time many distinguished Li"k"kh"avis were sitting together (&c., as in 1, 2, down to the end).
And a third time many distinguished Li"k"kh"avis were sitting together, &c. And a third time Sha, the general, thought: 'Truly he, the Blessed One, must be the Arahat Buddha, since these many distinguished Li"k"kh"avis, who are sitting here together assembled in the town-hall, speak in so many ways
p. 110
in praise of the Buddha, of the Dhamma, and of the Sa"m"gha. What are the Niga"n"th"as to me, whether they give their consent or not? What if I were to go without asking the Niga"n"th"as for their consent, to visit him, the Blessed One, the Arahat Buddha.'
4. And Sha, the general, went out of Vesl with five hundred vehicles at broad daylight in order to visit the Blessed One. He went in the carriage as far as the ground was passable for carriages; there he alighted; and he proceeded on foot to the place where the Blessed One was. Having approached him, and respectfully saluted the Blessed One, he sat down near him. When he was sitting near him, Sha, the general, said to the Blessed One: 'I have heard, Lord, that the Sama"n"a Gotama denies the result of actions; he teaches the doctrine of non-action, and in this doctrine he trains his disciples. Now, Lord, those who speak thus: "The Sama"n"a Gotama denies the result of actions," for it is our intention, Lord, to avoid bringing false accusations against the Blessed One.'
5 1. 'There is a way, Sha, in which one speaking truly could say of me: "The Sama"n"a Gotama denies action 2; he teaches the doctrine of non-action; and in this doctrine he trains his disciples."
p. 111
'And again, Sha, there is a way in which one speaking truly could say of me: "The Sama"n"a Gotama maintains action 1; he teaches the doctrine of action; and in this doctrine he trains his disciples."
'And again, Sha, there is a way in which one speaking truly could say of me: "The Sama"n"a Gotama maintains annihilation 2; he teaches the doctrine of annihilation; and in this doctrine he trains his disciples."
'And again, Sha, there is a way in which one speaking truly could say of me: "The Sama"n"a Gotama proclaims contemptibleness 3; he teaches the doctrine of contemptibleness; and in this doctrine he trains his disciples."
'And again, he teaches the doctrine of Vinaya; and in this doctrine he trains his disciples."
'And again, &c.: "The Sama"n"a Gotama proclaims Tapas 5, &c."
'And again, he teaches the doctrine of apagabbhat, &c."
p. 112
'And again, he teaches the doctrine of confidence, &c."
6. 'And in which way is it, Sha, that one speaking truly could say of me: "The Sama"n"a Gotama denies action; he teaches the doctrine of non-action; and in this doctrine he trains his disciples?" I teach, Sha, the not-doing of such actions as are unrighteous, either by deed, or by word, or by thought; I teach the not bringing about of the manifold conditions (of heart) which are evil and not good. In this way, Sha, one speaking truly could say of me: "The Sama"n"a Gotama, &c."
'And in which way is it, Sha, that one speaking truly could say of me: "The Sama"n"a Gotama maintains action; he teaches the doctrine of action; and in this doctrine he trains his disciples?" I teach, Sha, the doing of such actions as are righteous, by deed, by word, and by thought; I teach the bringing about of the manifold conditions (of heart) which are good and not evil. In this way, &c."
7. 'And in which way is it, Sha, that one speaking truly could say of me: "The Sama"n"a Gotama maintains annihilation; he teaches the doctrine of annihilation; and in this doctrine he trains his disciples?" I proclaim, Sha, the annihilation of lust, of ill-will, of delusion; I proclaim the annihilation of the manifold conditions (of heart) which are evil and not good. In this way, &c."
'And in which way is it, Sha, that one speaking truly could say of me: "The Sama"n"a Gotama
p. 113
proclaims contemptibleness, &c.?" I deem, Sha, unrighteous actions contemptible, whether they be performed by deed, or by word, or by thought; I proclaim the doctrine of the contemptibleness of falling into the manifold conditions (of heart) which are evil and not good. In this way, &c.
8. 'And in which way is it, Sha, that one speaking truly could say of me: "The Sama"n"a Gotama proclaims Vinaya, &c.?" I teach, Sha, the doing away 1 with lust, with ill-will, with delusion; I teach the doing away with the manifold conditions (of heart) which are evil and not good. In this way, &c.
'And in which way is it, Sha, that one speaking truly could say of me: "The Sama"n"a Gotama proclaims Tapas, &c.?" I teach, Sha, that all the conditions (of heart) which are evil and not good, unrighteous actions by deed, by word, and by thought must be burnt away 2. He who has freed himself, Sha, from all conditions (of heart) which are evil and not good, which ought to be burnt away, who has rooted them out, and has done away with them as a palm tree is rooted out 3, so that they are destroyed 4 and cannot grow up again--such a
p. 114
person do I call accomplished in Tapas. Now the Tathgata, Sha, has freed himself from all conditions, &c. In this way, &c.
9. 'And in which way is it, Sha, that one speaking truly could say of me: "The Sama"n"a Gotama is apagabbha (irresolute 1), &c.?" He who has freed himself, Sha, from the necessity of returning in future into a mother's womb 2, and of being reborn into new existences, who has rooted out (his being subject to) rebirth, and has done away with it as a palm tree is rooted out, so that it is destroyed and cannot grow up again--such a person do I call apagabbha. Now the Tathgata, Sha, has freed himself, &c. In this way, &c.
'And in which way is it, Sha, that one speaking truly could say of me: "The Sama"n"a Gotama is confident, &c.?" I am confident, Sha, by the highest confidence; and thus I teach the doctrine of confidence and train my disciples in it. In this way, &c.'
10. When he had spoken thus, Sha, the general, said to the Blessed One: 'Glorious, Lord! glorious, Lord! (&c., as in chap. 26. 9, down to:) may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in him.'
'Consider first, Sha, what you are doing. It is becoming that well-known persons like you should do nothing without due consideration.'
p. 115
'By this, Lord, my joy and my faith in the Blessed One has still increased, in that the Blessed One says to me: "Consider first, &c." Had the other Titthiya teachers, Lord, got me as their disciple, they would carry around their banners through the whole of Vesl (and cry): "Sha, the general, has become our disciple!" But the Blessed One says to me: "Consider first, &c." For the second time, Lord, I take my refuge in. the Blessed One, and in the Dhamma, and in the Bhikkhu-sa"m"gha: may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in him.'
11. 'For a long time, Sha, drink has been offered to the Niga"n"th"as in your house 1. You should therefore deem it right (also in the future) to give them food when they come (to you on their alms-pilgrimage).'
'By this, Lord, my joy and my faith in the Blessed One has still increased, in that the Blessed One says to me: "For a long time, to nobody else gifts should be given. To my pupils alone gifts should be given; to no one else's pupils gifts should be given. Only what is given to me has great reward; what is given to others has not great reward. Only what is given to my pupils has great reward; what is given to the pupils of others has not great reward.'" But the Blessed One exhorts me to give also to the Niga"n"th"as. Well, Lord, we will see what will be seasonable.
p. 116
[paragraph continues] For the third time, Lord, I take my refuge in the Blessed One, &c.'
12. And the Blessed One preached to Sha, the general, in due course; that is to say, he talked about the merits obtained by almsgiving, about the duties of morality ( see, for instance, I, 8, 2, 3, down to:) dependent on nobody else for knowledge of the doctrine of the Teacher, he said to the Blessed One; 'Lord, may the Blessed One consent to take his meal with me to-morrow, together with the fraternity of Bhikkhus.'
The Blessed One expressed his consent by remaining silent. Then Sha, the general, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and, passing round him with his right side towards him, went away.
And Sha, the general, gave order to a certain man (among his subalterns, saying), 'Go, my friend, and see if there is any meat to be had 1: And when that night had elapsed, Sha, the general, ordered excellent food (&c., as in chap. 23. 5, down to the end).
13. At that time a great number of Niga"n"th"as (running) through Vesl, from road to road and from cross-way to cross-way 2, with outstretched arms, cried: 'To-day Sha, the general, has killed a great ox and has made a meal for the Sama"n"a Gotama; the Sama"n"a Gotama knowingly eats this meat of an animal killed for this very purpose, and has thus become virtually the author of that deed (of killing the animal)!'
Then a certain man went to the place where Sha,
p. 117
the general, was. Having approached him he said to Sha, the general, into his ear: 'Please, Lord, have you noticed that a great number of Niga"n"th"as (running) through Vesl, and those venerable brethren do not become tired of telling false, idle, vain lies of the Blessed One. Not for our life would we ever intentionally kill a living being.'
14. And Sha, the general, served and offered with his own hands excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head; and when the Blessed One (&c., as in chap. 23. 7, down to the end).
In consequence of that the Blessed One, having delivered a religious discourse, addressed the Bhikkhus and said:
'Let no one, O Bhikkhus, knowingly eat meat (of an animal) killed for that purpose. Whosoever does so, is guilty of a dukka"t"a offence.
'I prescribe, O Bhikkhus, that fish is pure to you in three cases: if you do not see, if you have not heard, if you do not suspect (that it has been caught specially to be given to you).'
Footnotes
109:1 The founder of the Niga"n"th"a sect, who is, according to the important discovery of Professors Bhler and Jacobi, identical with the Mahvira of the "G"ain legends. See Jacobi's Preface to the Kalpastra, pp. 1 seq.
109:2 Kiriyavda.
110:1 A part of the following discourse is the same as Suttavibhaga, Pr"g". I, 1, 3.
110:2 'The doctrine of non-action,' and 'the doctrine of action,' p. 111 taken in the ordinary sense of the words, are the doctrines that the actions of sentient beings receive not, or receive, their reward according to the law of moral retribution. In this discourse, however, a peculiar meaning is attached to these two terms; see 6.
111:1 See note 2, p. 110.
111:2 U\"k"kh"edavda ( the doctrine of annihilation') is the doctrine that death is the annihilation of existence ('u"k"kh"edavda sato sattassa u"k"kh"eda"m" vinsa"m" vibhava"m" pa"penti.' Brahma"g"lasutta). But in this discourse the word is taken in a peculiar sense; comp. 7.
111:3 Gegu"k"kh"it. See 7.
111:4 'Right conduct.' But in this discourse it is also taken in the sense of 'putting away' (scil. evil); see 8.
111:5 'Self-mortification,' literally, 'burning,' in which sense the word is taken in 8.
111:6 Apagabbha (apragalbha) and apagabbhat ordinarily mean p. 112 'irresolute' and 'irresolution.' But here the words are taken in quite another sense, with a pun that cannot be rendered in English; see 9.
112:1 See 9.
113:1 Vinayya.
113:2 Tapanya, connected with tapas.
113:3 Tl vatthukat. See Buddhaghosa's explanation of this phrase in Vinaya Pi"t"aka, vol. iii, p. 267.
113:4 Anabhva"m" gat (see the correction, Vinaya Pi"t"aka, vol. ii, p. 363), literally, 'They are gone to non-existence.' Buddhaghosa takes great pains in explaining anabhva; and he quotes also a various reading anubhva; see Vinaya Pi"t"aka, vol. iii, p. 267. But anabhva is correct, and must be understood as a synonym of abhva. As to ana-, equal to a-, compare S. Goldschmidt, Zeitschr. der Deutschen Morg. Ges. vol. xxxii, pp, 100 seq.; Weber, Hla, p. 16; Pischel's note on Hema"k"andra II, 190; Curtius, Griechische p. 114 Etymologie, 5th edition, p. 306 (, see, for instance, "G"taka II, p. 56.
114:1 See 5 with our note.
114:2 Into a 'gabbha. Apagabbha' is taken here as 'not subject to returning to a gabbha.'
115:1 Literally,' your house has been an opna to the Niga"n"th"as: Opna may be either avapna or, as Buddhaghosa seems to understand it, udapna (compare oka = udaka).
116:1 About pavattama"m"sa, see the note at chap. 23. 2.
116:2 See X, 1, 9.
