727, 733. Existence is aviggâ, ignorance, v. 729; viggâ, knowledge, is the extinction of the world, v. 730. Secondly, he is an Ascetic, a Muni1, one that forsakes the world and wanders from the house to the houseless state, vv. 273, 375, 1003; because from house-life arises defilement, v. 206. An ascetic has no prejudiced ideas, v. 802; he has shaken off every philosophical view, v. 787; he does not enter into disputes, v. 887; he is not pleased nor displeased with anything, v. 813; he is indifferent to learning, v. 911; he does not cling to good and evil, vv. 520, 547, 790; he has cut off all passion and all desire, vv. 2, 795, 1130, 916; he is free from marks, v. 847; and possessionless, akinkana, vv. 175, 454, 490, 620, 1058, 1062, 976, 1069, 1114. He is equable, v. 855; under all circumstances the same, v. 952; still as the deep water, v. 920; calm, vv. 459, 861. He has reached peace, vv. 837, 845, 919; he knows that bliss consists in peace, v. 933; he has gone to immortal peace, the unchangeable state of Nibbâna, v. 203. And how is this state brought about? By the destruction of consciousness, vv. 734-735. And how does consciousness cease? By the cessation of sensation, vv. 1109-1110; by being without breathing, vv. 1089-1090 2. 1. What then is sin according to Buddha? Subjectively sin is desire, in all its various forms, vv. 923, 1103; viz. desire for existence generally, vv. 776, 1059, 1067, and especially for name and form, i. e. individual existence, vv. 354, 1099. As long as man is led by desire he will be whirled about in existence, v. 740; for as long as there is birth, there will be death, v. 742. Existence is called the stream of death, v. 354; the realm of Mâra, vv. 164, 1145. Those who continually go to samsâra with birth and death, are the ignorant, v. 729. 1 Buddha is sometimes styled the great Isi, vv. 1060, 1082; sometimes a Muni, vv. 164, 700; sometimes a Brâhmana, v. 1064; sometimes a Bhikkhu, vv. 411, 415; and all these appellations are used synonymously, vv. 283, 284, 1064, 1066, 843, 844, 911, 912, 946, 220. Ascetic life is praised throughout the book, especially in the Uraga-, Muni-, Râhula-, Sammâparibbâganiya-, Dhammika-, Nâlaka-, Purâbheda-, Tuvataka-, Attadanda-, and Sâriputta-suttas. 2 This system ends, it will be seen from this, like other ascetic systems, in mysticism. But desire originates in the body, vv. 270, 1099; sin lies objectively in embodiment or matter, and consequently the human body is looked upon as a contemptible thing. See Vigayasutta, p. 32. 2. And what is bliss? Subjectively, it is emancipation from desire by means of the peace that Buddha preaches, vv. 1065–1066, 1069, 1084, 1108, 838-839. Objectively, it is emancipation from body and matter. One must destroy the elements of existence, upadhî, vv. 373, 546, 1050, 1056; and leave the body behind, that one may not come to exist again, vv. 1120, 1122, 761. The ignorant only create upadhî, v. 1050, and go again and again to samsâra, v. 729. The wise do not enter time, kappa, vv. 521, 535, 860; they look upon the world as void, v. 1118; hold that there is nothing really existing, v. 1069; and those whose minds are disgusted with a future existence, the wise who have destroyed their seeds (of existence), go out like a lamp, vv. 234, 353–354. As a flame, blown about by the violence of the wind, goes out, and cannot be reckoned (as existing), even so a Muni, delivered from name and body, disappears, and cannot be reckoned (as existing), v. 1073. For him who has disappeared, there is no form; that by which they say he is, exists for him no longer, v. 1075. 'Exert thyself, then,-O Dhotaka,' so said Bhagavat,— 'being wise and thoughtful in this world, let one, having listened to my utterance, learn his own extinction,' v. 1061. Tena h' âtappam karohi,-Dhotakâ 'ti Bhagavâ,— idh' eva nipako sato ito sutvâna nigghosam sikkhe nibbânam attano. With this short sketch of the contents of the Suttanipâta for a guide, I trust it will be easy to understand even the more obscure parts of the book. COPENHAGEN, V. FAUSBÖLL. Sept. 13, 1880. I. URAGAVAGGA. 1. URAGASUTTA. The Bhikkhu who discards all human passions is compared to a snake that casts his skin.-Text and translation in Fr. Spiegel's Anecdota Pâlica. 1. He who restrains his anger when it has arisen, as (they) by medicines (restrain) the poison of the snake spreading (in the body), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (1) 2. He who has cut off passion entirely, as (they cut off) the lotus-flower growing in a lake, after diving (into the water), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (2) 3. He who has cut off desire entirely, the flowing, the quickly running, after drying it up, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (3) 4. He who has destroyed arrogance entirely, as the flood (destroys) a very frail bridge of reeds, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (4) 5. He who has not found any essence in the existences, like one that looks for flowers on fig-trees, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (5) 6. He in whose breast there are no feelings of anger, who has thus overcome reiterated existence, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (6) 7. He whose doubts are scattered, cut off entirely inwardly, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (7) 8. He who did not go too fast forward, nor was left behind, who overcame all this (world of) delusion, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (8) 9. He who did not go too fast forward, nor was left behind, having seen that all this in the world is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (9) 10. He who did not go too fast forward, nor was left behind, being free from covetousness, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (10) 11. He who did not go too fast forward, nor was left behind, being free from passion, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (11) 12. He who did not go too fast forward, nor was left behind, being free from hatred, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (12) 13. He who did not go too fast forward, nor was left behind, being free from folly, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (13) 14. He to whom there are no affections whatsoever, whose sins are extirpated from the root, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (14) 15. He to whom there are no (sins) whatsoever originating in fear, which are the causes of coming back to this shore, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (15) 16. He to whom there are no (sins) whatsoever originating in desire, which are the causes of binding (men) to existence, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (16) 17. He who, having left the five obstacles, is free from suffering, has overcome doubt, and is without pain, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. Uragasutta is ended. (17) 2. DHANIYASUTTA. A dialogue between the rich herdsman Dhaniya and Buddha, the one rejoicing in his worldly security and the other in his religious belief.—This beautiful dialogue calls to mind the parable in the Gospel of S. Luke xii. 16. 1. ‘I have boiled (my) rice, I have milked (my cows),' -so said the herdsman Dhaniya,-'I am living together with my fellows near the banks of the Mahî (river), (my) house is covered, the fire is kindled therefore, if thou like, rain, O sky!' (18) 2. I am free from anger, free from stubbornness,'-so said Bhagavat,—'I am abiding for one night near the banks of the Mahi (river), my house |