Reading section 47

[Footnote 509: There is some diversity of doctrine about the Sakadâgâmin. Some hold that he has two births, because he _comes back_ to the world of men after having been born once meanwhile in a heaven, others that he has only one birth either on earth or in a devaloka.]

[Footnote 510: Avyâkatani. The Buddha, being omniscient, _sabaññu_, must have known the answer but did not declare it, perhaps because language was incapable of expressing it]

[Footnote 511: Jiva not attâ. ]

[Footnote 512: Maj. Nik. 63.]

[Footnote 513: Sam. Nik. xvii. 85.]

[Footnote 514: Maj. Nik. 72.]

[Footnote 515: Which is said not to grow up again.]

[Footnote 516: It may be that the Buddha had in his mind the idea that a flame which goes out returns to the primitive invisible state of fire. This view is advocated by Schrader (_Jour. Pali Text Soc_. 1905, p. 167). The passages which he cites seem to me to show that there was supposed to be such an invisible store from which fire is born but to be less conclusive as proving that fire which goes out is supposed to return to that store, though the quotation from the Maitreyi Up. points in this direction. For the metaphor of the flame see also Sutta-Nipâta, verses 1074-6.]

[Footnote 517: XLIV. 1.]

[Footnote 518: Maj. Nik. 9, ad init. Asmîti diṭṭhim ânânusayam samûhanitvâ.]

[Footnote 519: See especially Sutta-Nipâta, 1076 Atthan gatassa na pamâṇam atthi, etc.]

[Footnote 520: Sam. Nik. XXII. 85.]

[Footnote 521: Maj. Nik. 22, Alagaddûpama-suttam.]

[Footnote 522: Later in the same Sutta: Kevalo paripûro bâladhammo.]

[Footnote 523: Four emphatic synonyms in the original.]

[Footnote 524: Dig. Nik. I. 73 uccinna-bhava-nettiko.]

[Footnote 525: I recommend the reader to consider carefully the passage at the end of Book IV. of Schopenhauer's _Die Welt als Wille und Vorstellung_ (Haldane and Kemp's translation, vol. I. pp. 529-530). Though he evidently misunderstood what he calls "the Nirvana of the Buddhists" yet his own thought throws much light on it.]

[Footnote 526: Sk. _Bhikshu_, beggar or mendicant, because they live on alms. _Bhikshâcaryam_ occurs in Brihad-Âr. Up. III. 5. I.]

[Footnote 527: Mahâvag. I. 49, cf. ib. I. 39.]

[Footnote 528: Dig. Nik. VIII.]

[Footnote 529: Cullavag. I. 1. 3.]

[Footnote 530: Sam. Nik. XIV. 15. 12, Ang. Nik. I. xiv.]

[Footnote 531: Mahâvag. III. 12.]

[Footnote 532: Or the opinion of single persons, e.g. Visâkhâ in Mahâvag. III. 13.]

[Footnote 533: Acârângasut, II. 2. 2.]

[Footnote 534: Mahâv. I. 42.]

[Footnote 535: But converted robbers were occasionally admitted, e.g. Angulimâla.]

[Footnote 536: Sam. Nik. IV. XXXV., Maj. Nik. 8 ad fin. On the value attached by mystics in all countries to trees and flowers, see Underhill, _Mysticism_, p. 231.]

[Footnote 537: They are abstinence from (1) destroying life, (2) stealing, (3) impurity, (4) lying, (5) intoxicants, (6) eating at forbidden times, (7) dancing, music and theatres, (8) garlands, perfumes, ornaments, (9) high or large beds, (10) accepting gold or silver.]

[Footnote 538: These are practically equivalent to Sundays, being the new moon, full moon and the eighth days from the new and full moon. In Tibet however the 14th, 15th, 29th and 30th of each month are observed.]

[Footnote 539: Mahâvag. II. 1-2.]

[Footnote 540: Chap. VIII. Sec. 3.]

[Footnote 541: Required not so much to purify water as to prevent the accidental destruction of insects.]

[Footnote 542: It might begin either the day after the full moon of Asâlha (June-July) or a month later. In either case the period was three months. Mahâvag. III. 2.]

[Footnote 543: Cullavag. X. 1.]

[Footnote 544: See the papers by Mrs Bode in _J.R.A.S._ 1893, pp. 517-66 and 763-98, and Mrs Rhys Davids in _Ninth Congress of Orientalists_, vol. I. p. 344.]

[Footnote 545: Feminine Upâsikâ.]

[Footnote 546: Sutta-Nipâta, 289.]

[Footnote 547: _E.g._ Mahâmangala and Dhammika-Sutta in Sut. Nip. II. 4 and 14.]

[Footnote 548: Dig. Nik. 31.]

[Footnote 549: It may seem superfluous to insist on this, yet Warren in his _Buddhism in Translations_ uniformly renders Bhikkhu by priest.]

[Footnote 550: The same idea occurs in the Upanishads, _e.g._ Brih.-Âr. Up. IV. 4. 23, "he becomes a true Brahman."]

[Footnote 551: Especially in R.O. Franke's article in the _J.P.T.S._ 1908. To demonstrate the "literary dependence" of chapters XI., XII. of the Cullavagga does not seem to me equivalent to demonstrating that the narratives contained in those chapters are "air-bubbles."]

[Footnote 552: The mantras of the Brahmans were hardly a sacred book analogous to the Bible or Koran and, besides, the early Buddhists would not have wished to imitate them.]

[Footnote 553: _E.g._ Dig. Nik. XVI.]

[Footnote 554: Cullav. XI. i. 11.]

[Footnote 555: Especially in Chinese works.]

[Footnote 556: Upâli, Dasaka, Sonaka, Siggava (with whom the name of Candravajji is sometimes coupled) and Tissa Moggaliputta. This is the list given in the Dîpavaṃsa.]

[Footnote 557: Sam. Nik. XVI. 11. The whole section is called Kassapa Saṃyutta.]

[Footnote 558: They are to be found chiefly in Cullavagga, XII., Dîpavaṃsa, IV. and V. and Mahâvaṃsa, IV.]

[Footnote 559: The Dîpavaṃsa adds that all the principal monks present had seen the Buddha. They must therefore all have been considerably over a hundred years old so that the chronology is open to grave doubt. It would be easier if we could suppose the meeting was held a hundred years after the enlightenment.]

[Footnote 560: They are said to have rejected the Parivâra, the Paṭisambhidâ, the Niddesa and parts of the Jâtaka. These are all later parts of the Canon and if the word rejection were taken literally it would imply that the Mahâsangîti was late too. But perhaps all that is meant is that the books were not found in their Canon. Chinese sources (_e.g._ Fa Hsien, tr. Legge, p. 99) state that they had an Abhidhamma of their own.]

[Footnote 561: _Buddhist Records of the Western World_, vol. II. pp. 164-5; Watters, _Yüan Chwang_, pp. 159-161.]

[Footnote 562: Cap. XXXVI. Legge, p. 98.]

[Footnote 563: See I-tsing's _Records of the Buddhist Religion_, trans. by Takakusu, p. XX. and Nanjio's _Catalogue of the Buddhist Tripitaka_, nos. 1199, 1105 and 1159.]

[Footnote 564: An exception ought perhaps to be made for the Japanese sects.]

[Footnote 565: The names are not quite the same in the various lists and it seems useless to discuss them in detail. See Dîpavaṃsa, V. 39-48, Mahâvaṃsa, V. ad in., Rhys Davids, _J.R.A.S._ 1891, p. 411, Rockhill, _Life of the Buddha_, chap, VI., Geiger, _Trans. of Mahâvaṃsa_, App. B.]

[Footnote 566: The Hemavatikas, Râjagirikas, Siddhattas, Pubbaselikas, Aparaselikas and Apararâjagirikas.]

[Footnote 567: Published in the _J.P.T.S._ 1889. Trans, by S.Z. Aung and Mrs Rhys Davids, 1915. The text mentions doctrines only. The names of the sects supposed to hold them are supplied by the commentary.]

[Footnote 568: They must not be confused with the four philosophic schools Vaibhâshika, Sautrântika, Yogâcâra and Mâdhyamika. These came into existence later.]