Some Pali Wards “For ay aceurne understanding of che osiinal meaning of most of the teckzical terme of Buddhism, 2 knowledge ct thc Sanskrit form i indspensb Mac Miller, SBE, Vol, 1, live Jn the following article certain Pali words arc discussed, with pertctlar reference to their treatmert in the PLS Dictionary ané to their trans. lation in the new cornplesed Nikaya volumes of she PTS. Referees are to the cosrespoading editions, by volime and pags. Tae discussions of Atiha (artha), Kosa, Vytijana, and Sahgjenetie amount to a first essay in the study of Buddhist chetoric, and shoul be read together. [This popes was Gast aubihed inthe Harcerd Journ of Asatic Sedieg,w (1939). Thanks ace dus [.B, Hlonex, yesident of the Pali Tee Sout, for reviewing tke tx: pelo thie publicatina—o) 2 o this {would add thse Boddhist doctrin: is veer lngely addeesed ret, vo leaned Brahuran Kew, steely familia: with aluost all of the technol toms in thee Sanskrit forms and wis the Indian vather than the spoeifcally Duct foocent of the wer: ir fells that che more we cat aypivaer he text Frm the ‘ame point of view, the berer we stall be ale co prop deus, Buddhism preup= [oes the Beshmaves'pauian, avd forthe most pact sory in eonfict wi ocual Or euppored perstisons of this paston. seb oy Suns ant asgneac ldieord ws “ace aoney i a sargumers that presppoet a knowledge of tae Vedas anc Upaniseds; if we ar pot equipped with a smiles knowiedge, we exe taraly expect ro unJesand wr fof the Dhamraa thot is "¥ewp, deep’ in meaning, eacsercental av courl swith aggoion [te ye stent? gamblive gamBlavetdhe loQiitna ru? Poeepapran Avra, ©1267, ce)" than is diroly addvesed to the Tuctaught many.” (es ‘abs puthajiems "ve sam in the eet). Tn cowucedon, wilh the Dndehier crenmenterc, it may be remarked bese that ‘Baddhagloss did aut Kaew Sansbet or the Alsery of Somlrit cxrs, and im ot feast seme caer joterprets Palio i 2 fsbion dependent on specisl augee im 1s own period; His tevtrca of sli i a case in pint. Hence, whet 6 Brahraan auditue Gecswlace with the Budcka wity Le supposed to hove undcrrcod by 2 fivea sca may olten represent“ real yilus in “original Buddhism” bees Ca {he interpretation of & Inter Buddhist sommena. 264 SOME PAL] WORDS agsvitthe, The Dictionary asisses the fall meaning of this word in fis context, S vagy, J mlz, ete. Te is not “‘aot the salle i ces, highest,” but “amongee whom there is none younger (or another.” The Devas ‘n question can only be the Maruts of whom “None js come forth cuperior or inferior, or is waxen of medium glory” (te ojy- opis akensghesa udSbio* madRjamaso mahact ré vaerdhah, RW ESOS), bur “as hrothers lave wasen together” RV v.60. As Vayu is rnctephy cally the “Cale of the Spicits” 10 cre these Storm winds “Blass of Spit" Te-will aot be overlooked thar ia MU u.x Brhadeatho (of the Tksv- avam, also the Buddha's), wh is ubows eo beeuise an derail (Pal estuth2) and hytatytyah (Pal. hataticco, habaee karaniyars) is reputed & Meru, and s6id. vigo, where he is actually Aptaketyab (2 in act”) and enters through the Sundocr int the Braimaloks, he is no lau gercefered to by a peisonal or family name, bur erly as“Morut.” The Buddhist ohrase sanitihigasin, which occurs with parinibhayin in. list of designaticas of “Nevecsnrurmers” in several concests (D iu.2s7, £4), laylles accordingly da autsinment of the Brahmaloka oad of companionship on equal terrae ‘withthe highest Leva, the Blasts of te Spicit, aongse whom there is no distinction of supriar or inferor er of early or fete comervia. Quite snalogous w hiss che posion of che Gumnpre:cisur, of whan is oien seid, eg, Stta, ents he does not think of h-mselt 2s “equal, or beter than, ov inferior o ethers.” GD, Malalassiceca in his Dictionary of Pitt Proper Namer (London, 2637), cites rom DA 148e, Budabaghem 5 explanct.on of ahanitiha deva, In th’s vravion, sabiek‘one shonild he rabbe Weve, Moreover, B. does not ‘vc two different explanations o: the name, bat only ones the akani#tha deities are so calied beessse none amongst them is jusior in attainment aud vietues® aheliko. An $ v2t-13, a Yakichi asks of the Buddha what is meant by the designation of she Pykamms ae "ntomporal® (aRatieny, ie, “eteenal "The Buddha answers that i is only by the understanding of what-ean-betold that etemal life can be attained: “Those who heed only what can be told * Uibhitah in the seme of MU 1p, seurans duty Bhitd = fedtvem. «$0 Shitee etryemandatan, sgn with eerence ee 2 Marit 2The implications ef akanithe ace vase uo shew of the welLenouen Parable of ths Vinevatd, Mar sm CE “Tor al shall Less Hien, fer oke leat even una the jueaiGt of them” (Jor, 21:3), and Auguae’s cxcaion ia De apie etd Ess, 265MAIOR Sssays. (okheyam 2, the tale its, aksanana), who ret on what can be told, wha do nor fully comprehend svkar ear he told, these come under the yoke cof Death: but one who felly compzebends wha: can ke telé, makes no dchaze sbour the eller (akihatarens na meiihac. the reference of ahié- sro being to the Fauedha himself, as in So vip), refrving (ft) ‘Tris no "hic (Gam hi tssa na fot), and so makes no mistake (yena nam it a tesa ctthi).” The Yeklthi does not endesstand ond asks the Buddha "zo explain in detail tae meaning of what has been seid in brief” (sam- Aiton bhisiassa vbshéxena etthu 2uever. The Buddha then more cxplicily sta:es the doctrine of akimcafie by means of which he has already answered at ane ard the care time the Valdeht's witaken refer- cence w the Budea us "scrrounded by ther migh-y Devas" wad her actual question as t the meaning, of “timeless” (akaléta): “He is con- wearious (eivaderia, with seleencs to the preesdingvajje tow) who thinks in terms vf ‘equal, beter oF worse,” ics who thinks of che Bude dhe as “someone Still she docs not urdesscond (as before), More ex plleity the Buedha says, “He that has dore with “number” Aime neither gods nor mex, whether hece below or there beyond, can reach” (pakas senkhan «taps. «nijjhsdmem devd manussi tdhe of harem 08). ‘At last she anderstends che Buddha's mecning (atthara): “timeless can ‘only apply 10 a doctrine that has nor been reughe hy “some ones the dhaoima is abéliko aebeing, nt the “dated” “view” of Senand-to (whether ‘man or personal éeity is ixelevant), but Trach itelf. Neier the Buddha hor the Dhamma is “ia time,” but only their manifestations, which must noc be taken absolstely, but must be penctrated and sccm through, The designation ef Dhamma as “timselest” i the Buddh:st form of the Welle known Indian doctrine of the “eternity af che Veda," for which there are ood Cheiaion equivalents, og, St. Augustine, Deiih. anh. 6, Len, gine ‘umraa resio nomcinater, nom poted caspian indelligenti non incerarai- tabitiscerermague viders: Sum. Thecl. gt. éivina rate nibit compat a tumpores ee. “Daina wuld banlly Le suanlea ix Detin bute thea by Lez, quse sumras ratio nominatar .. acterna . . . diving ratio. The sadern scholars chjecrion 10 the doctrine of che exesnity of the Word, Lav, or Dhamma is based on a misunderstanding of what is meant; as remarked by St, Fhomas Aguibae, ‘id. “the Divine Word and the writ ing of the Book of Life Gvhich cocresponds ww che rida iiplied in “Jitavedas’ and to “Providense”) are eteraal. Bu: the p-omulgation can- tot be from cternity on the pact ofthe erearure thar hears oe rears” The doctrine of the steunity of the summa ratio itsclé is the same as the 266 SOME PALE WORDS Platonic doctrine of fess; that ofits temporal promulgstion correspond ing <0 the appearance of the shadows oa the wall of ke cave. In the ‘Buddhist texts in the same way we find the Dhamran described in one iicath as sanditbiko, manifest, and adito, not ir tive. For, ra borrow the words of Augustine "This widow: fy uot auades Sut ibis at chis presen as it hath ever besa, and so shall ever be” (Confessions 13.0} ‘There are many other texts in which the Buddha identifies aimself, che Dasma, and Brahma; the Dhamma is accordingly temporal and ia- temporal, jst a8 the Brahman, single essence with two aacures, is file and akéla (MU ving, ete,), “time and timeless" and therewith also stale and ata, “wich and withou pars.” Otherwise exoresed, Bale rman is on ihe one hand the audible Erebovan = manana, ard on the ther silent: fabds and alate, “vocal and silent.” akiriyarla, Jus. <3 in Drshmanism (eg, TB onszo-$; JUB 15. 25 CU vegas BU 0203; KU mg: Kaus. Up. 14: MU ora8, 33; BG v5, ee) end 19 Chriszaity (1 Jolin sy; a1 Gon jays Gabe tal Saase Tht 136 ail 4 aud wataB02), etbicel values are ia the last analysis to be rejected and all cesponcibilty eeazee, so in Pal: Buddhier (M x5, 1605 M 136-39; Da 3p, 267, 4223 S715, ete); 3 follows, indeed, as 4 matter of course that winen te whole burden of amma (the operation of modi ate causes, of “fate”) is laid cown forever, the relative factors of this burdea (wkat ought to ave been dane and was not done, end what bought mot co bare been doue sat was done) ave likewise discarceds chis abondonment of ethical values inevitably accompanying the abandonatent of the psychophysical “self” (Pali appatumn, papa ata, anate®), an aba onmien: ehat is styled in Bralwaavius “sell-sauifice” or “selE-conquest” Gama yoo, Somajnpn), in Christianity *olk-rrnghting” (Beleharts Fie Sou’ most put itself te death,” Christ's “hating one's own son,” and Sr Pauls “dividing asunder of soul {rom spirit”), in Buddhisen “selBcon- ‘queet" (sta aya)y “alE dormpsing” (the mata), “ell allaying” (atts semasha), “selt-extinetion” (oterporinithipera), ox more explicily and technica ly, the attainment ofthe “station of aot being anyoue” (Bkiea Aayatens) I willbe seen that the ultimate negation of sl responsibility is a purely metaphysical and conteaplative postion: it an have no applicable wear ing for anyone who ellis “someone,” sil “active” o, 1a other words, stil “alive?” To argue thar “T,” Sp-and-so, am nor a responsible agent Would be a ridiculous confusion of thought: itis only the T thet 's not 27MAIOR ESSAYS. a Soandiso that is free af the burden of respousility, only onc boca of God, an¢ in the spirit, that canzot si To pretead thst this can apgly to "me" (Soand-io} is to interpre: che doctrine of filation and cheosis the Sxnie sense of she peranciae. Thete have nevertheless been some modern scholars who have pretenced tD see in the “Tans art thou” of the ['panigads jaw: auch a deifiation as this; and have een “shacked”™ sxvordugly: and some others, che Amaurians for cxampls, who wee shaeged with mzintaining that "ae every human act is the 2e> of God, thece is no distinction bexween good and evil, and bence Narure should snot be refused anything.” We are concerned here only with the latter sort of heceties, those whose heresy or “falee view” (fniechd dita) in terme] in Pali Buddhisea aiiriyavada, the peopositon viz. that inasmuch as deeds are doe without a doer i does mo, anatter wheat “I? do, wheter ocd or cvil (D 153): es against this postion, the Buddha proclaims him self 2 kiviyavadi, and an abiriycead) inaseauch at he teaches bot’ whot oughete-bedone and oughe-natse-hedone (Vin 1.233, and A 162); bur 2 Kirtvavidi onfy in the sense of Yore sho toaches chat here is an ouga~ tobedone” in opposition to the afjrdyacfaf, whose reaching 's that zhere is no “onghstntedone® (1) 1175)5 these éistincions depending on a word division afiriye-eaéi (teacher of an oughtnotto-be-donc) end ‘iriya widi (not tke teacher of an ought tebe dese).* In A 11292, Gorama is accused of a-kinivardd, the accuser maintaining, shar he “teaches chat there is no ought-tocbe-done with respec: to 2ny acs” (sabbakammanare akivivam pafiapeti), and it is of intecet thet in the courie of the zefotation che Buddha poinss out chat afjrtya (the werd aight be rendered by “leiscz-fete® in this coment) amounts to ax 20+ Maurice de Wall, Micon of Mesieeoal Pifopy, ad cd (Loncen. 16x. B23 See ahora eThore ere sewally cheee dilferene ways ia which the elena chime ieee spsnsiliy, GL) sad)e Ta th ty We Gaslaans ol adsige by “Taecton” iste for insalion we sbualt seshice uburume conrsrronding to aherroe in UG 1116. Asa false “Views adits seaas “a0 cup co be done”: asa “rig view," that there is "an augée nat be sone” The thice grouade on akich a9 ferespon- silty is bose ore (2) falas, acione hring rhe effet nf past ae over whl, ‘no control, (a) scene are not our acx but thove of the Lord (st), ‘eons ace uncstsed aad unmotivated (koa, appacays): ae aquest all thers the Bnddho meinmine thot “this ehetld be done, should act bs done (idem 25 Maveniyane ida 1 aharaalyan),” and Seis ie thi sense aloo that be ells him sel bouk Aiiyuni ud whale bors 260 we hs SOME PALI WORDS ribilaion of the werld (wechedars «.« lokeni), “of whicl te very suhe sistence consis in the verity, iey causal eleacy, of accion” (Kammaraced, to be understood as in A rt3g;-98 with respect to any bodily, vocal, or mental activity, Rye, oéch ard mano-sararambla), an aegus Irnsent oF BC an. are patnipi ww he en preidlyod wwrtrapeh asl tara, ttsideyur ima loka na Raryars karma ced ater! We ie indeed for fis very reason that the Buddaa sets the Wheel in motion ia response to the Cesire of ail the Devas, voiced dy Brahms, who exclaims that osherwvie “the world is bos:!" nassatt... afnazeati (J 181, $ 2236 4, M 168, ett.) Tes expressly stated too that dhe Budisa “psectices what he preaches” (nathdvadttathékdrd, A rag reminiscent of RV 338, tam eur nara eve hi cokrua, and mea1y5, satyarvadamtontye-harmen): it is acthe Atha, possi, that he has “done what was w be deme (hata ‘eco, hatam: haravéyam, corcesponding to the Brahmanical krsatpiyaé).? We can see now easly, then, how it can be thar while in Ud 7o the rovion that “I am the doer” is scouted (see aieméra). in UA 15 che seen “who even whon he acts yet says am not the ages"? (yo ef {uted na kerorsis eka) is ikew'se condemned. As ia Christan doctrine, tener do not belong to the comternplative tilly, bur ‘aly dispostively, while “hey do belong to the active lie ewentially. the morel| ated, (1) deed can he ecpated with Kaya only in the sellezive sense, Far example, in D 3p aitio atid didlo rapt munomuyo vorreqponds to D 277 aidan Rayon... ripe rsamomayans (ako in M x17). This docs not Imply tha atta can be translated by “badly,” meaning sinaply the eth: om the contiary, “body” is used 1 seen the whole psychophysical pevsoaalcy, juse as in Kiglish we apeak of “semebody,” or as ja “gn body meet a bods,” and also make nse of “soul” in the same way in such "he Budd's dacrine wae ely 2¢ mth miendeood o¢wreg sure he on ty ae hee bane toms enn inom tow wo i i wedding ite) ta vy or Spr fa isn a tain he fon, Iocan erg ‘stat of canene ene (toate tepadae Cc ibbaram)? Te pese Sue seats aap wi lly mae ane cy a Ce ca uc abhi) tris fe wat Ts Ue ot iol cava ih ome of “hay Une ba Soto “hating doe postwar te dae! Cy hay tbe al erly wo se ad bean ee en a Net te deuratc diinon of Flr on of ers “worker cf We oraft in AV ayagy., “ ‘worker of wih 26MAJOR ESSAYS cexpresdions as “not a soul was tc be seen.” AM sith al lita kayo ate auch rather what we mean by “another maa,” ¢ “new being.” thaa either “siric” or *hody” in the ctricter sence of these words, Kayo is found ‘again in che general seave of “perzan” (guisque) in M106, whee theee yourg men are kaliig the ltghe: Hie i vat conupay. vns of thexn 2679 [tive in obedience to the will of these venerable (comrades), survender- ing, wy private will (cagam citer); we, Sir, are many men (nna ‘aya, several ‘bodies, but 1uust assuredly oae will” (okey? citate), In ‘AvsG (cf. 1463, D nbs) we find beth aitd end (instead of hay) sarira Ceapicyed in the some sense of gus oF quisgne = kaeit: the objection is raised chat ths is che perfecting of ovly one pessoa (eken attdners « pariniblipes), hot this is an. acquisition of me-it affecting oaly “some: body” (ekasarrstar putitapetipadars petiganne hott); the Roeldha shows thas the anank’s abandonment cf the world sffets not on'y hime, buc is “evzzsbudvish" (anekasariita). The Dictionary notes the meaning guic ar giieque only cv. uma (=a 14= Ske, tan = aeman\ ©) Oac of the mos remarkable examples of whit CAS. Rhys Davids would ull « “elt a in late TS lnseature occurs in J ora, where Rayo te rathesaanarn . atta ea sérathi cureya’s to KU 125, lemdnom rathinsrp viddhi, farina vathan, eva is. The text is of utmost Jmportaace in connection with the “Chariot Parable” elsewhere, aneably jn S 135 and Mil xx 4 In the laveer passage, so wel. huown, it's sheen shat fest es chere is po “charioc” apart fro= the sun of the eoer- ponent parts co which the name of “chariot” Je eonvectionally given, 32 thece is no “Nagasena” apart from the psychophysical eoraponents of the varinhle phenomenun tw which the name of “Nagasena” is conven tionally givens the psycho-physical composite is anattd here and threnigh- cut our texts; chee is noching hor a phenomenoa (rapa) to which a name (wame) ean he given ‘Observe now, thet just as #82 repeated analyses of the psychophysical consticition of che so-alled individual end invariably with the words ‘We do not ovetck tht Minds inal ered co as he side, ba this te mely to icceat te suet othe pore, I Negus fod gene oe 2D ‘he gure nt ony Kins: bu se to Minds, © thw poeho abn pee Sandy by rane "Male" Gat wed hove heen tneyae and Niguers abt Tet fe ato Hey ows Sn gor an all it Uaebing apor the nace ef'aa cucnce thus defined by Ginlanion, cat epi ‘Sime fc Wwe ine a acces wth) eas rele 9 the “ede” Sore” SOME PALI WORDS sue me 10 abhi, “Wet is nck may ‘eo “pititual esxence;” 30 Nigasena shows that in all that car be named, whetker “chariot” or “Nagascca,” no elésubsisient being ot pers'teme substance cin be found. NAgasena uo more denies thet here may ke a charioteer distinct fom che chatiot, tire principle dictice fom all that con be callad “Nagersns,” than the words ne me so aid can be made 10 mean “there 's no aid.” He leaves cout the rider altogcther, only because his immediate purpose, lik= the Bards in so visy vex, Wy beech Cua dae Lei 4 "Se Uses is either physical or pychie. He has nothing ta say, therefore, short a sides to whom no name can be given, that other “sf” (deman) of KU a8 that “hath never become anyone” (nc éabhiiee hofet), < elf that can only be defined hy the elimination of ell thas i is nat, Bue whick 3s zssutedly the substance ofall shose Buddhist saints who, Bke the Bueidhs himself, hod realized that ll phenomena are aneti, ard bad attained to the “Station af Notheing-Anyone™ (akicasifayaiana). And we ean wel say with Ud 8 thet “if there were not this Unbom, Unbecome, Non- fected, Incomposte, thers would be no way 10 escape from this world of niet, hecoming, election, anc oompasirion ” TF the Ravrdtha Wimvell ie the Sunn! lenticas xo fonermoat caucus" (sarah, So 83), it Dharnma isthe chorioteer (S 1.33), Atti the charioeer G w932), ond the chariot corversely “ensoirted” (encaniya.* Sv), sl these are equivalent frrmatue: the Buddha isthe Soins, and i is only whea He kolds the reins, only when the Great Self (ahead, A 1249) is in conto, that the con:emlative therewith "driver off and away from his woikl” in what is called the Brahme-vehicle or Dhamm2-vehicle (Seay atthe (= wrtia). Im A 14st, the qualifications of the teacher and the hearer cf Dhamma (che Doctrine as taught, desitana, uAthvitan, etc) save thar exch separately and both togethe: aust be able to receive (ps 2 Ceesinly uot hee with any peorative velit! In dhe many contexts in wich sad asaya, “elf and slEssh" 9° “eseaoe and cient al” are denied (ez, M Sam), the reierence is wo te comporte Veil itel, te soulsndnedy thee ace Bot inp sereSelf (ne ate en sts)” bet the peel ce pocy se” (oppionvey ‘Apap. Sour ein matin the here Fo ely or hrc ly at aly he name and the appestanee thereat none of them allrme tht there le no ay sppearance thereat; none of them aime dht th PS 2S Wont conden ot attains Hbaara a “uit by self bemaya i Meaning: alriyery i eaepiid;” Gomis i gevorden: ie 9 nw while of ‘whic: aud ig in enctol thatthe contrmpatves “Hive ae." Pesimspomaon wadnrareaiyyond dhs tka mMAJOR ESSAYS sammoedetiy® both the ettha and the dbemma!* Woodward [translator of “Anguetena Nik@ya in the PTS edicion] readers “saust be able to peneteate buh the leer and the spicit chorea?” and ads in a fectnote that “: made bby onc who has attained the “sta:ion of net being anyone" (dhimeatitaze tavamn). Thie “Lam not the doer” is @ met de, and anese aot be confused with the wditSyaoida lnteay, that of the man who in Ud 45 “even wilt acting says that ‘It is not 1 tat am agent’ (yo clap kated ne Korcra'ti Cah)” and as in D153 that it is therefore < matter ef inditerence whether one does goed! or esl: so Long as “Lam nko Lam,” “this man,” T cannot ley down the burden of my responsbilty so easly, bat only 2: the end of the rosd, at world’s end, and 2s one “horn of Gad” and no longer “inyse” arm 1 Snot under Lis law” (Gal. 5:8), sical position, nor 2 moral chewuida. 8 miccha digg, 0 Ar231,$.ut73, M.y8, grouped with wij ‘yuna and netshihoede, Also x M1408; and syoonymous with abctrke- fdaa in S winare. ‘he denial of cavsality, 1 amma as the operation of mediste evuses, © A173 fhy pahhe Aatakers “by che effect of what was formealy donc,” isa denial of the very core of Buddhist doctrine expressed in the wealled contesion je dhanamad hctupabhae’ «Vin 1405, and in countess insespcions; a rensl to see things yard bkitare, in, 36 effects tally. The egposite (hezwrdéa in M 14c9 = kammavida it. A 1383), the Buddha fa “causal” (Rammed), tna ls 10 say a “determine” or tlist” (the Caristian sense, whore “fate lies inthe created camses then sclves” and “is Gis vety disposition os series, ic order, of second couse,” Suna, Theol. tax6.2s ch. Bosthius, Ue consoiatione phlosaphvee vl}, 26 re- gardsll things that are anatia, ic, the psycho-pbysicalselfcampasi of the Eve hanelhas, [e's traditions’ docuine chat “nothing in the world bappens bby chance” (hugustine, De divers qeaestonibus ixxxan.34, approved BY St. Thomas, Sua. Theol. 12161 ad 2)5 it fe only the Tinleavicied (atpa Buddiuyab) who ansintzin that the world is not prodvecd in any 9 dered sequence (@ peraspara-thitarn, opposite of ysiheDhutam), but is a8 it is on'y as the result of an exercise of free will (Rime anyas Grau ultukon), 298 thie view ic rantamennt to a destruction of the world 26 SOME FAL) WORDS (Rossy fegatuh, DG a9). Is may be pointed out that it is only on tke bass of a word order (séznes, ra) that the notions of an omni icience and omieient “Providence” (prajd as in Ait. Up. v3, ond pas vim) are -utclligible; if “nothing happens by chanee” the gossbiizy of a Providence neceesacily fellows. In other words, ic is only 2rom the het ida, kascmeviita point oj view that we can underaand AA 163.2, where the aviffdna gatuvok (= Buddhis: puthsijiens) ace said wo “become such as they ar, they verily ere hatn in arenedance with Providence” (etévanti bisvanti yatha projram hi Eksvarti); BU ov, where the sarnanram (leriram) is “tssi hold of by kuovledge and #oiks, end antecedent Peuviderce” (ton vidya-tarmepl semanuirabhct, parva-prafia ea); and BG xvnn4, where beyond the four mediate causes (tw) of whatever it say be thet aman urdertakes there is reckoned as a Gluh the “Divine” (duivyur, se. prayhdnam, acd aémirably rendered by Barvett as “Prov dence"). Uve principal object in this section has heen to bring ott the consistency and iorerdependence cf the Buddhise doctrines of kana on the one hand and sabbada on the other. atorsa. Tr S 2, aketuani paccakoritani civaréni, che most wore, translation would be, I think, “garments of maveril calendered on boch sides.” “Derivation uncertain” according to the PTS Dictionary. In ang cose, the occursence of the word is am interesting sucvival, a is that o= ai, both words occurring together in the Mahaongge, Vin 14-95, wivere the abivniga overcome by the Buddaa in the Jatilafretcempl is described 38 nagariid iddbind asiviso ghoraiso ... makhhom assharadno. ‘The word resis fu AD via whse Whe sept and onareratye Sebnady is an Sei, “basilisk”; and in Avexan as weAveisha in Aaki-vishapa In Sowa, the divisd are the four geent familie of snakes, and zepreson: Ae Four Great Tlements. viske 1 certainly "poisons a ie probably Ske. té 0: ae (perhaps kom a wo “sheapen”)» in the sense of fang.” nivine would then mean “poison tanged,” either es adjective qualifying Tavae Goel" Thor x Volume 1 of {Si cidex— 3). fc eamteon wilh “The Syn of he Dew" n kik T ‘dentfed ke tbhus wk the thee dimensions of spas {sual like w ad dat this xepscaon i veal proved by RV 1338 hex, of te duce bodies, te cls propa or take of Tosa vere twa, the sound thee and te Youngs: four (one diwension make ef: single peim tes pons separated BY & Tinea seeone rete» hae ad ef tingnleton, third erste 8 tea Sect {Ret can Se tymight of fowrcorneee). Laight nay, were, to Fave ie Pat Peed has tye taes sone: og the corer, he peor. (nape, Sizana stant, ergeohre) and likes (erera, Sivan aon niet) the a {e10 arrangement If tie Rohs ate alo sheet “Hence of the solar Inds, tie Scns fro. in the being he ie dee ef pcos wsesin whieh be so is ‘Lewes say fell ther purpose 231MAJOR BSEAYS of the Sua, anc! it may be assnmec’ tha: like the Ronpied, the Ata may be a pevforated form. We understand awurdingly that when the Yalekba of J 1046 “holds a metol Aije, a mighty sun, of the size of x roofplate” (Qapaike-mascans mahantam atittem eychitam general), be is wielding what may be a discus. Lut ix mare prohahly 4 marr in the familie ebope of a discoid head and povided with a handle passing through its ecutral opening, just as the Axis Mundi passes through the Suzdoor, and as the sentral ania of « hneuze of smoke from the central heart’ passes duuvugl the eye of its dome, or lnffcr. The same is co be uncersteud ia JB 1409, where 4 Season, an ageat of the Sun, ie reprecented as descending on « roy of light, “acmed with a mace (Raiastartah"s and in SB 8.2.15, where “they do not strike the victias with u mace (na Qitena pragh- snort)" Oa the other hand. in JB s4ga where “one should strike the victim on the Rita (hate hanyat),” it is the to> of she head that is referred to, in accordance with the tiiciveosmic analogy mentioned ahve, gulha (Gor gadie?). Yn S vgr the factors of the Eightfold Path sxe said to “pluage into the Deathless (amzco-gatha), have their beyond in the Deathless (emaée-bardvana), to have theit Listen ¥5 the Pestle MEggdling ovsrunsate as though ce seedy bad boom bite. Siyum’s com ceot, “ising it by the hors” does uu supe Eggeling's, nor does confict fnainion: one belds the Vetim by the horn in orcer irda Odile discusion of fis AOS, XIX, 186 114) he ences by “Hansner? iy im the SB conear and JE nyo, ene only de. Ae in 2 4p fal oecase he frgee ta: ite ie the bead or top’ of sabe, Kite fiom fig 0 be heot ov cued ie pak or icp bsenune the tp of enpting sich as meri, now, or sl i ier an angle or « deme, ist m Re cr het 4 “totage” ie erdety co eed rer i oneal hoe vont Coote 2 the pak of the son, uo coincides vith Rave and Pecmce 2 mice oF baraner by analogy beets the top ofthe rec, che soci cooC lat is atl 2 pevoated doe through whieh the ais ofthe Dose panes ey de Aa Mull forma strong te Sun) de hate sie ign eoapaaiing © ts as Te Tons in thse sab cha he unc ce amen at 2 eipon “etek fk other weap, fun We rimexdial ar ‘The mace oe Samuce 8 49p: ately held by Ue Season” of JB tpg beeaie the Seazone ace the “doorlospen 2 the Sun, Je nasa, Tele in ta sue ay tha: Tne ore booms a heer acs of Thor. Uw cooneton ith the equation hits = Ravi, i ray be remerd that the soesnian of dagnitz 9 “Pre rg and “encarp of a lie” are aroneary, the Hina sense) depending en the orenlogsl seneton of ferme ith age ate Shi (and Get. Pete), being that Of projection” ov “erase” (or Sn Td) ‘ets Ags end here ve, the, ox “pont” ok the ec equivalent 9 sng ad ‘inners apse be ny “Saka” in Scan, OV G8) 282 OME PELE WORDS (urease pariyocing)” The Dictionary doesnot have gata (from Sk, ¢éh, to dive o plinnge into), and treats amaingadha here and elsewhere 24 amar opus. iz, avugadhs, The metapkor is dosely related to that of rivers teaching the Sea = Nibbina (see seasudda): and corresponds to Talbert’ "Plunge ins thie te the denwiring® ("in the hnirimlass ses of the Godhead”). The distinction of a downing in the Upper Waters from fa dkowning in the Nether Waters is, of course, well known; the Inter yoo. corresponils lo is sipwrreck on cote in § yuvakhsa, Not in PTS Dietionary. In Kastere rt u: (2931), 195 b ap posed tna: no reference Zor ali gamut, corresponding to Skr. gavaasz (eg, ac Mhv 136) and Prarie paved, “bull’-eye window,” could oe ted. The word ocenrs however, in Mb 2815 17. cess, ‘The PTS Dietionaey omits to mention thee eet i by uo mans niecesaily a theiba but in Zect more often a sacred tree. Tae definition of the thrae dasss of eetiyarin she Kalingabodhi fata (J 1.228) should haus been cred. Cf. Coomaraswamy, Blemeas of Buaihist leanagrapay, 103s, and ©The Nahe of Puddhie Av?” in Wol. x of this edition to. l: B.C. Law “Cativa in the Baddaiet Livernture” in Studie Indodrenica (tog), pp. pegs and VBR. Diksha, “The Origin and Barly Hisuxy of Caityas” in fudiun TEistorical Quarterly, XIV. (1938), 490-50. The suggestion that seot zt, to cons.des, as well as root ei to build up, onsets ita the meaning of the werd enizy, cena, has been made iudepewdently by Dikslics and inysell, ou dhe basis of suc teats as RY vas, where Agai is cetyak (fromm ct), and SB v4.39, where she courses of the Fire Altar are “ctayad” (from ci) hecause they were forekaown ix yexordauce with the inyeaction “cetayedheara” (from cif), and the fact that St was cetayaménd (from. cit) that the builders foreknew the courses, ané be- euse the ces is ner ahways in far a thing “boils up.” but is always support of contemplation (csitys, as if from cif). hina, samédhi. Thana is always “contemplacion," jAdyin (like diva) always “conteraplative.” C.A.P, Rhys Davids’ and F. L. Woodward's usual seuderiag by “musing” or “quiet musing” eno-mously weakens the proper values of these terms.” Even less aporogriate (and it may be added, rather suk contends sndatsinsd the 2 ig rgrormble tat CAP. Rhys Davide om sowell epresed in Kindred Sings. 3.68, tay wlice se. exlvion Mine oc overtbinc tat. er comma, a ania) nasties 28MAJOR ESSAYS. “carly Vietoren") is Lord Chalmers readering of phayino by “those who woo Reverie” and of jhiyf by “Reverie” (Sn 7to, 38). Contemspstion, a word of precise aceoning in the corresponding European. coateats i aty- thing bt “daydreaming.” Jagna tends towards and ceaches its end in samsthi3” Semadhi is exymclogically and cute literally “syuthesis:" and is gen cally bet ranslated the in both Buddlst and Sensis contexts: dharana, hyde soul samadhi corccoponding, to the camsier nti, conten phci a escent or raptur of Richard cf St. Vier aad other Chvivian con vemplativess excessuc and raptus imply in the one case a “going out of oneself” and a icing “rveen ome of oneself,” and in either cace ¢ conse ‘quent “being in the spirit” aud thus ore’s real *Self" bu: of these te terms the latter is unsuited to the Indian sonceats, yoga being an “active” rather than 2 “passive” or “myssic discipline. In sansa thers is uo longer any objec of contemplation; in avitaa samédai one is what ore knows; one knows inceed, bt itis ou second ting, other than oneself, that one knows; there is adaequictio rei ef in sellectus, a9 in divinis?* The synthetic values implied in the common exoreision aijheiam (adksatmam) atamthin, “evnpleely Saleen sed," are clearly brought out a A stag (and corresponding AA ca), wheie al dhe powers of the soul (the Russia dhamma) axe tefersed to a5 oaverging to one poiat, in which ehey ave auf, just as the rafters of a dame converge towards cnd ate at aneé ia the roofplate. It is upon ikdue axel suri ‘hat “he possesion of i¢dhis, which are strictly speale- ing “power of the SpLic aud avi of die individvel self, aktogether de pends, sats, wean” J aun applied by Rigs Dai "Dayana vas not maditton; i was We waking atention a sabes neu for paeh cemimwnisation. I: was he leer mark who eomrertc thi into ment hypwis tz (Nese Indios cmtguary, il 193), 38) "tu 3 use a Deva SUBESSH that He is sake win “wakens contemplation Io jdinaom aetEh? dado)"; ‘he Towltha csonts, with che eeservaton “Yes, 3 hey be perecly synthesize, 0 er ind (eommed te euznndhra)" SCE Avy, whersin arate rama the Compecseneare not aware of cnything, and yet aot witkour roarenee (amr). This isthe poigon eo fly sated in BU 3: aldcugh, eusiccty enough, D -tua27 pours eonenpt on the eying. pasar, 4 fusca, “he very weeds of BU wy, ns palsall payne. D cuaoy i a ond ex tuple of the tentenny nf the Bali texte to parvart the meanings of Saad Joga! in ores gain te victory ove: a etaw ten Sip te seare chat "God ip ja al Pings selfinteay” “ices aly hime ane {at te chvine maser of mowing is “noc by reins of aay cbce: excnal ro the 28 SOME PALI WORDS ‘Tathigate. In support of the view that the reference of this word is wo the Buddha's advene (f. my nove in BSOS IX) may be cited A 1123, where che Buds is “Tadhgats” by vistue of his omniseience,‘nfaliile jty, and because “as be coaches, so he docs” (yathieddi . . athi-Rit, as also in Sn 357): in Sn 430 and Iv, p. 122, the Budche is rathz ocd, Tarhickari and rathd-ndd exe parallel to tathdgate; eathagata, then, from this point of view, would be “Tle who came thus saying and thas doing.” ‘Sn 957 hes Buddhans ...tidim .. agatam, “Bnedha enme hither a such a fashion.” $ 11195, yarhdgatamaggo = Atiyia Eightiold Path, is axggestive, Dh 1226, tustd . «dgeto, is another sense in which he is “dhurccme” Lalita sustara, ch. 36 (Letmann, p. 433), has daermacabrar: provortter, yasya pravartandt, tathigata ity wcyete, “Ke is because of bis turnig of the Wheel of the Law (or Puiucipial Wheel) that lie is elled “Tahige’”s and Cais is couliseuury of the wahévadl tathe-hart planation, since its precisely the Dhamms that he ceaches and the Dham- tm tbat he “does.” The teat is no doubt au echo of D asnigs (=A 1.29), weve all that the Waddha has sad, trom the time of his Awakening te that of his Deceae, “all shat is just sp and aor cthervize, and ehevefore Js Le walled Tthdyata, For, © Cunda, what che Taagata sey, he des, and what he does is what he says (sabbant dare tark’ova foul, no aisha Tasmoa tathagato’t vuccai. Yothaoads, Cunda, rarhakst, pacha tata ead)" So ouch for ska. digace cocurs s0 often in connection with the Buddha's coming, a8 to make the word division sathi-gote very im lansthles that dgata is likewise often found in connection with Agni afloids additional evidence Cagamana is prerisely “advenc"). The Tacha. (gta is the “Thus come” with reference to any or all of tas “ways of his coming, but especially with reference to h's advent as one who “practiced what he preuched.” CF atgusam (henigusen.), “Wels i sagas Bhanse ohagevato, D 1x7 = M waft; not t be confused with supase, “wellfaring” or “welkfared,” common epithet of the Buddha, ‘ejonam. Uhave long had in rsind to compile» vocabulary of the San. Ari, and Pali terminclogy of archery. ‘he owe most diftcult wosds aie futmala and rjana, VBli contexts meke the measing of the latter word The concept is Vadis oi RV uf, where (lt sefeener m the ROMS) {800 Sew vera ced i capa. The pice eurrependence of thought wor 3d Lit te Tedhgeats nto. site Bedatin “Go thea wl do thew” may be de fom J 0, "Tho hon do-whet the Dodd las ened, fellow the path of Forno Boke Aedthee tet, rt fom toon nts pce) 25Major Essays sfiviently clear. “the PTS Dictionary emphasizes the sense of sj “to be shary” and makes tejenam the point ar shaft of er. arrow or the actos itself: we shall see Eowever, thst it is always 2 “heating” ua is elzechy referred to and ¢ “streightening” that is implied. We first consider the Sanskrit contexts. Tejanem is a factor in the makeup of an arsos, but uot any coacrete part of the zerow. fn RV inate the fletcher (here simply Aarmisra, “waight”) plics his trees cquipped with “dry reeds, feathers of birds, stones!” and fire” dyabbih, ic. literally “with fames,” aud 4s Siyzna comments tejandrthabhi, “for the purpose of hearing” (ence as in RV 1934 ete and in Grassmans’s sense as “or div). These four requisites correspond to the four Zactors of an arrow in AB tas, ‘where Soma is the shaft (Faly2), Varma the feathers, Agni the point (anita), and Visou te tefeaam: (as he is also in TS vi23.x) 2" In AB nat, where the arcovy ig revolved Jato its equivalent, the tefenura Feromes the bindsearm (andhahi). AV veszy is x protection from the salelyion) by which We understand a fight of however many arrows proceedia, from any one sonree (as many rays proceed from ore sun), and more copecially a puotcctiow from suustcuke. In AV wgys, where “de ape de- outs the éejaam” (whatever may be meant), there is not necessaly any reference to an arrow In AV vi88, the teeth are metaphorically acruws aud are sapasadbidigahal, liecally “well smesxed by hecting,” and ibid. 1, ier ive digdht .. 2d brdbmenesyesur ghord, “and lke the acto smeared. so is that aurow of the Brahrnan tercble.” It has genezally bera presumed har igda in rhis al similar contours (BD v.13, repleining, RY wagsis alakts«. «pvais SB xwvn4S; R n.g0a3, et) means “smeared with poison,” and this is ro doubt correct in some cases; in M1420, sellene .. ssvizons gilbapalepenens is cerninly “with an arrest heavily SeToken together, erence ww stone arzowheads ase, end to atrowheads of bronas i RV wurst ilies 2 “dlcolitie® cular, Pa SD anaigery, ware 4 9 4 yuewion Ihe snag OF che cua Zn lewully, the secctyel weapon, from which the sword, hasuner or sie, and arrow ate all “Gevved"), Visau i (2) Redmate and (2) that which lies “serwesn” ‘Agni sod Soma cs berween day and night Widow dscesing Radmate at lng 1 al ony say tha the equaion Atma = sondht snpled here apress with the meaning of "acering” (08 pains ty shalt) whieb 1 Bnd for gatnata s8 4 fact In the makeup at an arwat, and wath the ghs on AV aga, rendered. 7 Whisy “thing 0 Sater (exter) np wo aba” aot, however, “ke a frre bot ether a coma: oe glue ov a6 ta ABS n.28 2 binding sath “news ( Sabo ia BE sg salir, (Wn) kp pehapr < protcype ox Hanuman, heaee = Vays, into whom a Ban and a iis, Hacer) sano win Be gees wat beg thee ea lowed op 286 SOME PAL WORDS smeared with po'son,” but it will be seer char there are other ways and for other reasons that an erro can be “smeared.” ‘We can now take up the PHL: eatents In M ris and Di 89 and 145, Tcrigators lecd the water, Metchers straighten their shalts (susuhiré ne avanti tzjanam), carpenters shape (namayanti) “he wood, the learned ain themselves (eitinam damaynti pwd.” 1 will be observed thar tur is aot here lieraly to “bend,” but to “sway” in the sease of *con- real” or “onanage.” and give the proper form to any material™” “Fletchers seraighcen theic shalt” is &legitionate buc not a biteral translation of whar is celly “fetchers control ther fro"; and this is in some respects « beter rendering fzcmn the Buddhist point of view, accoeding to which itis pre cacy hy the proper concrol of the fie of life thar the “self” is rectified. ‘What is imortent in the present conncction, however, isthe eomnetion, of a word implying heat with a metaphor that has all to do with @ put fing straight, an ordering of shings in the way they shomlAl go, that is to say, araight to their end, ‘We can row concluée with the tex: of J wubb and the corresponding representation of the fereher ar work, at Pharhut (Citmnirghatn, pl a4, 4g, 2). The “moral” is ove of single-mindedness; the fletcher sees bs.ce ‘with one oye dred, sighsing along tae crrow to see whether it is traght, and disrega-ding whar mighr be simultaneoacly seen by the other eye, were it open. The text reads, fasmin samuye usukiro angirakepulle wien ipetoa keajikena temetud eham akkhine nirileted eken’slonento agro ‘uroi, “Juse then a Ae:cher, heating an arrow nver a fire-pan, and moist ening it with paste, had one oye closed and Jooking with ile ahi was straightening the arrew." Ir should now be clear how it a that a heating (teianam ot tapas) is essential to the make-up of an arrow, but not & conctete pore of an. atrow. Te azpeace ako that am assew sy be otaeaved ‘with a view to temporary softening and not with poison: the expressions epasibhidigdha aad digdhd in AV v.18, 15 imply then, rather a staight- fring tan a priming of dae Dialuteu's veabe shay whieh ate “ere ible,” not as belag venomous, bu: inastauch as hey fly “straight to :he Point.” These is uo evidence thar tjenam ever seiets to the sharpening aa arrow." Tes eften possble to render fejanum lienlly 2y “heat” ot “fre.” A rendering by shaft or arrow is postible if we assume the seics * Nam i found slcedy ie. AV sucayn whee Sse... Snr museums het 5 eeodered by Whitey “having erage “bat ator wellsraightene.” As crow is “where Iteraly of actapkorcally by an incantiion (Anime Sekta, RY gei6) at by. “worship” Gepasnniion, Skuse. Up, na) * word is “AuEtTed” by at invocation of “he Gale SB 2245p. a7MAJOR ESSAYS: of associated ideas, hea: straightening, straight, and straight-going (rite, RY vipsat2s regu, cite from a lexkon as a kerning for “acrow"); is, in fect, in this way thet in RV a.c10.5, sefanena (in spite of Siyana’s fiksmena festzene) mos: mean “with a (straight) rod," a rod compared to an asrow or “Sualt” of Hight, mance sejunene hese cocteszucding 12 rabmiad .«. mame in RY vai25.8; that ejancea in AV 22. (where its the Asis Mundi, dea.shambba) is “ery fillr"; and the tejaaam in M i205 = Sadie, “arrows,” in AV tay, as ca be dearly seet Loom the usc cf root aan in both contests. thtpa. The ovigiral meaning of spa, rap, peak, heack dome, ete. may be noted in D mtx7, where Nithaputs having died, the Nigagtha éoe- tring and discipline ace “brokenhesded and without protection” (Shinn tispe eppapivarare). In J eur, « viména, paleo is deserted pefica ships, “ive-domed,” = meaning and refaence found in the Dictionary, sr thibita. Sut t makes no reference to thipihi of Mhv xxx here appears w be a nour smecning, “dorm psi, palace. Te Dictionary kaows of shape only 25 "tcrab” and “tops” (chit gabtha). Use Boddais tomb is éhétu-gabbha by function, cad shupa by its domed tora, which co:responds te that of the craninm, Dikktite, “The purpose of the oresent article ic to inquize swhether 9° sno: the segular Buddhist oedination can be equated wich ini‘ation (diksa).? The root occurs in Pali only very rare, in dikkhita = ids In $ za26, a prophet (i = ras the word is also used of tae Buccha and of Buddhise monks) is eirnaikitate, “Jeng initiste,” exphined by the Commentator as cite-padéaii!® “long ordsined as # Pilysims” Cine abl by ssl say tht oda?” a ah tb ding ite“ nts es over ten, woe ga Cn gan shied sop te agen cfs bow Sonne ok Sota nse doa aba nye kof ita ihe an sate cancel bie Comper ee itive Sues sc el son Doo Mor eligraltiuar sorgee 0am cnn te bapa oie canoe me hone ora eee Scoef ttig baton cD ofthe Behe nc te That nineties cairn nl ane cansine poh teed ae hee wee) indo Se nce nd held el nop of te nse Elgin The Big Sea ia a tt fcteoly sana ae 288 SOME PALI WORDS pabbajits contrasts, of course with nave acre-pabbaita,“tecen:ly ordcined a Pilgeim,” in edher contexts, bok terms being of common occurrrace. J vai 39, reading cre dakbhie, refers to “prophets™ (aye) in the fal lowing oF the Bodhisattva SarabhangeJotiale, who is unquestionably a solar principles unt chis spelling ts of interest heca ne it preserves the form of the roct dats, “te be able." the basic valuc of ditsite, “inisated,” boing precisely “enabled.” ‘Taking nov for granted rhe reade“’s Knowslelge of the sisnifcance of initiaion in India end clscwhcre!* we shall argue thet pudbéojita ‘as rclly the value difysta, and a jertini that upasampadé has thet of a mete aeanced initiarion, The fist ordi Evddba himself, who used the signiFcant words “Come, mendicant wouk (chi bhiktha),” rerainiscen: of the welcome, “Come (ef)” adérened by the Sun tothe would be entrant who he righty aaswered the question “Who ait thou?” (UB musa, cb Ria, Muthawut «3602-5. IC de nssians such a6 “Ainsmen of she Sun” (Adioce dandhas) are co be taken iheraiy sey musts forall chose who are noc misled by the “Risto: cal” form of Use “Burd legeu," this sfficens co show chat such ord nations were really inititions and invitations ia the etymeclogical senses os the words: the historical Buddha is surely an evhemer-satior of the Vedis Agni. why is Hisewise “awakened” at dawn (warbudh) and is the “deity oF the initiate” Cagnd vai difsitarye devaté, TS v1.3). Nor is anything changed in principle by the delegation of the power of orcina- jon to others (who ate constantly referred t0 a6 “Sons of the Buddas,” eg, § x92), such a transmission being equally aceesury and regrlar in the most unquestionably orthodax eondivions, and indeed iceviteble i Uhre is to be a transmission ofa veritable gnosis from genera. tioa ta generation ‘The original ordinations had conferred pebbajié (the stotus of “Pil tim") and sepesumpedé Lull acaintrert,” and almos: literally rhe sre ef being en “Adape") simaltaneouar. Alcs da dehyotins uf pumas me find uhat bor aze sil zonieered together, but by a Cuore of the mend ne were necessarily made hy he GIS he wmorehenive sete of aids an “Innion" published by René Ganon n rset velar of Brera oe end Gnany tpn sr Huai, and ed (ar, 2979), 8 which toe al chad by Commer re salen], We hoe pu cane re onan vase. ppl a So nbs waned C4 ale Sine, £2 Lignds fu Ponidbo (Pats yp) 25M cane du Eesha atte 4 Peon ed ahmane, Bowldlud aye som Se forma aoerele I pede da see” 2MAIOR ESSAYS cant monks, upon those who having been tonsured and robed, repeated thrice the formula of “Taking Refuge.” We find then that upaiempuada can only be confe:red on the recommendation of & terebet, upoa some younger mon who has come to him ss a pupil. The teacher is called “upojphaya, literally “one waa is gone up rear to," the pupil a saddhieihe- rike, ieerally “associate resident,” ic, who lives with the wacher ia daily intimacy. The relation is formally 2aternal; the pupil renders the teacher rrertonal service. Before a tsacher can receive any monk as pupih he must bios have heen fully ordained, souce have been an “Adept,” for atleast ten years, Under these conditions he may, when he sees ft, propose the pil aca condidate for upacensped tothe mencstic atcemb.ys the pupil, for bis pat formally requesting the assembly to “extract me” (ullampata’™ mani), suggestive of the Brihmana formula “as a snake (ahi) might be Creed Kcou (airmaeyeta) its siough, or as one might deu'v (vierhet) an crow from a reed (mart), so is he liberated (nirmueyete) from al evil” (PB 313% o6.)."" A ork thus fully ordained o: initiated might afte: ten years aumsait receive pupils."Lae rouession of such Vinaya teachers trom, ‘Upali to Mabin'a is given in the Dipavaryze. All his hos the zppearanc= of che regulur system of (cansimission fem sgititual faher to spiritual soa (gurw-perampara) in. generation after genzzation, but with « speciiz adapcstion 10 the more communal cheracer of the Buddhist order of 958 nrg dsseribes dik as en nedgrabhen oF “iting up™ (irom sls weed to thet of the gods), and it sve this expression thar the Buddhist designation of fexcinsion as er elurapena seems 19 correspond. A. Préau calls my alleaton t> the faurcenth sina 0 the Pasamarcéaeins of ADhinavagupya, where ii sid that ie the fonction ob she mentras, “hy their sonateye rari lamegrahaseee ‘adsd) to etriese animal men (pasts xéhartans).” “Thin well known ceree 9° simile recurr in NM acry (and D ty, ct 22, SU hove shin rp sips the mn (papinannd, wih referees converplasls racists alrndy listed) whereby toey can erste (abddairainend, obla imloing A super temsfrration, where the simple tinwninondl woe racte only a fernation) cut of this body (the aforanid Rage nipe ezummehaBiaito, se fora Upaly bar ony fous sunaie) snating Coane Udy outlined wobec (etiam Rajan «apis naam =D 134 ao oth dibbo vit mucesaese), comple site al ie Bibs and wwembers, and wily uanssendenal Tculdes (2bat rrindricom, but in D sg and 177 ahinivdsivo, wot deyiived of any Cal. Te 1G fot ae it's raam should draw oUt (acklaheyya — praorer) an arrow (Thon) from a reed (rmudiamead), cr a smerd from 1 sabeacd, or a snake (atin) Gra its shugh. He is aware that acrow and reed are two éiterene things tx sword. and scthord are diferent shings, tht stake and slough ate diferenc things: Be Ie eware thar the arrow Te jure what Fas beer extsced fram (gabballograbrdie) the er e422 0 this vy Hnmlectns] substance he ensape amolacence (chbiaae) and is » Movevatwill os far othe Beahmsheavens (site Brahmdah (Pian dane Sao, 230 SOME PALI WORDS “pilgrieas (pabEofita).” who from the earliest times were theught of as a “congregation” Gemygha) rather chan as solitaries, ‘There are also internal evidences. Ordination invelved the ebendon- sagnt of one’s own and of one’s family name (nama-goita)—“just a6 when savers reach the sea, chey abandon thelr name and descent (pajehanet ndrsurgottini) .... the Figrim aow becoming a “Son of Buddha” (calys patiys, Ud 35). Ordination is i fact, a second bisth: we Sind to gchar with yetoj8to, “fromthe time T was tn,” such expressinns 2s yar cariydya itiya fto. “from the time T was bora of the Aryan kin” (Mujhi- ma Nikiya, 1.203). ie, as a sahys putiya, a “Baddhasos,” and even ‘more explicit the pasage in which Kascapa speaes of his perfect mavery and calls himself nanaral son of the Blewed Oue, born of his mouch, bora of the Dhammz, fashioned by the Dharma, and an heir of the neaar).! Dhaonrna ( ln the dggsthe Suave {D uelg}, hore these femme reo, it 3s explained fae they ere epplciile ly wo dese whowe fh aud) jn the Badd ie ot ted, ricl wellgrouded, 2nd sich Cat chey cannot be robbed of i The Satis as 4 whole is an adritable description of the Fall and Rezenersion of man, icugh at D m:81-82 ic affords a gee cxomp'e oF the chilis level ro which "he Be tows cen dourad for sontcovenieh purpose here the Heehanan lion Aw eNturl eons ef irahme, born of hie mouth, re” iesdieled, and refed) by she angament that Erahinany, ise eter even; ate vitily horn of woman, de spite the idertesion of Budkba with Brahm or Brahman) at on8 The in ‘eocion of the Pal txt is esidendy co diinguish the Richman Ey humcn bite. Jom the Brahma = Achat who bese & tom of God by edoption, bot im order to mike chin diario the ccalsigaifcance of RV x90 i pervrtod, Eaually Ghildih is the argument of the Teuliz Sate (D cave #6) that the Vedas are fete becuse of the diferent “paths” that are tanght fn thin schools; the Bral- ‘av protagnietrighily maintains thar all ake ere srsighe roads w Brehm (ie, Praia), but Cue Bsidha js made ro sny tat chit is wideulous, besnse che Brahe sretne Uisewelsco do aor clan ie Inve sun Prshonk ae ta Kiowa he fan arguiseat of really astonishing orig the sme nay 8 ne, hers Se ‘wall hig that "Wore en ie witn yr” hit se pertended thatthe Robie of (AD vats did mar Know ths and hc thought hae Woekts End eotld be reached 1s su setual eomonon. Ur apain D nitay, wate the mang ob pasar fpr BU 1823 na pyual pan oni) s¢ dicred. Poroges each oo these show leery enongh that ie Peli canon insladea euch her is of perclp Homan, and atstoohomaa orgie, 1 is i apie of eh paeones that 6 Luly Leevuyh aly of he Pali texts has Ie us to believe thatthe ely Bulls damage sen ally Qpbodcs tad only suyr belly heterodox, We believe thatthe Pirleha meant what Ne tri when be affine that he “had found the anetnr path ad Slowed 3° SE Boe weg BU eng), ven that “avert path) Woven the Broken Of el ae suid ap have tevembered (S watz) tue which othere Lave forgotten }5 the "peimordil walle with Brahman” of D rngo, We beers the! se “aot fo deetoy bet to SSI he la.” aATOR BSBA. Nor is it by any means anyoue or everyone that can be ordained. As an example of inteliecesal qualification there com be cited the case of the “Longhhaired Ficemea” (aggiAa jetila, ie, Beahanan ascetics whose deity was Agni) who could be gen epasermpadd ‘camedatly, withow the usual fur month: probacion (paviedsa) because they were a.ready fam- mavtdino and Rriyauddino iz. believed ie the “causal orig nstion” of all phencmena whotever, and ar the same time thee chere is an “ought to be done,” 49 be contrasted with an “oorgbt mnt ta he dene," ar Snuniee faire” to be contrasted with a "laitextaize” (the opposites of these pos tone are well earautes appear IL cur epprehensin oF thse eppearances san be corer y doses obnervaci, ic may serve preted ends, the beter cbse vation is sl en the sera aheeer-al eegiaraton of x9 apnea sce (haps), and s9 en ed faim. The wil apaly even Whigs” are seduced co subematcal formulae, which are wl "pes" The cveston, “Is there thing i Jise!P" fs meaningless canenly atk “ts thers a fora coszesponing ve the spt (cinema oc number)” The sadlicnal aur amener die erence of ut « farm or idea ofthe thing, az ie eteval razon this “vel,” but cbsive de wwe are now no longer desling vith a scliaubsistent thing “in fac" but with the fing "in intellect” and eongabscasil with thi intellect. I ein this sease Ua: che retapbytiian i “realist popular and enti “selina” (= philophical "nwa nals") coincides wi, "Seshetira" and “seaximentalig.” 21 SOME PALI WORDS sar, note: “The subject of the sesulting exporiencs is hime the sosult ff dhe causal experience, as much and as little identical as is, say, the tree tpith the seedling” (cr the child with the man). For us xy, whose view je animistic and whose intezests exe psychic rather than spiritual and who think accordingly of a sentient identity as persisting through life oF even akter death, this woud be an “Tse” solution. But for the Buddhist (Gs fr Plate, Symposium 2oyue; cf. Plusatch, Moralia 32) this docs pet fellow the persitence of an idensty even from day to day is not a ‘aot” but a merely “conventional raras the facc is thar, asin che moakey parahle cf $ 1095; “wil, mind, knowledge (citlars, mano, viaiéaa, lies the whole santa personality), chic every day and every night axes (oppanetty 38 one thing and is cestcyed (nirajbed) as arocher,” znd as in the parable ofthe chesio.." $ 1355, where the name of “essence” (suite) Is said to be given only conventioually Guammeuecd} to what is not really simple substance, aut an aggregace. Inthe same way at devh “the soul and hody that wers in a previous becoming is destroyed without residue and another steps forward (purimennave nirearipana assum mirwddbar, ‘88am uppannam, Wis 403)? and itis a heresy to msietain thar “shes consciousness (an visarem) concurs aud wigiztes (sumndlduutl serie ‘= ew if ang reels have aemped so dsprove the immorsaliy of We “soul” hr edi ite manfesr mazciliy, ce by the argument hac whareyer [as Nec a Beginning 4a Gane move ali end in cine That the scien weld cher disprove the spirisalie’s “phenomens” than ive the cult” fo alike, Kl Tt should got be ovclocked tat the vet fn thas caters aay ee leans, he veer Rens whose al feat cigars hb al fee 305MAJOM RSSASS CE. Itiv, p. 04 aetriechinna Bhikkh, he wn has cot the neti, and for swhora thers is no renewed existence, thirst, or craving, fasid, being got sid of, USA 272, We avver meet with the expression bhavecakthu (only sanncecakthu); and the Peli matte = neta is more often “chat whieh Jeads” ea “seins” (aeitii. $ 1.25), than lverlly “rye” which in any case ise secondary and nota primery meaning of the word povehis In Rilatije paceki, J wigpe, zach barker.” aot 02 txenalated by Covell and Rouse, “rolls of matting.” The baskers of J visyo, with thes Iids, are clearly shown at Bharhut, Cusaingham pL 2% fig. 3. The Die onary chinks the etymology “doubtiul,” but the roo: is surely pracchad, to cover, envelop, conceal piiavara and pédacchida, DA wiaré deseribes the Beddha’s ascent 10 the Heaven of the Tisty-thrce, from SSvatthie “Ie lied up his sight foo: and se: is down on the summit of Mt. Yugasdhara, then Ae sted up his left foot and se ir down on the summit of Mr. Sinert (Mecu), and. thas in just thice stands (hao ew paiduoira) amd Cwu sutides (dee pie Aacchidina), he traversed sinty-eigh: dred taousead leagues.” end there seated himself on Kadiea’s goléen throne, Burlingsme's version, “ia thoes sides seting fon. or ear Lut Uviues" reverses the proper mean ings of the two weeds is question, and is atthe seme tirse unintll gible Paidantra ic the pause in walking, whea both foot are brought toxsthers these arc thes such “stad,” Gist at Sivatihi, second on Yuyandhisey and third on Sincru, Pédacchide is, es the word its implies, the “separe- tion of the feet” in striding: the word co-responds wo gadacchedane, par aDhtiens, and padurbhigs, Cevoting the anulysis of verse to form a pada text. the converse of padasemsagge, padasaradhi implying thc com Junction of the words ard corzesponding to pédevra, Not only docs the conexell rendering make sense, bur it enables us to recognize the we respondence of the Buddhe's two with che Qcet two of Vian’ ehree strides; the summit reached by the Buddha on shis occasion is solar, like nat whic’ he sssuones oa Me Grucaktie, not suprasolst, the Heaven of the ‘Thicorthree over which the solar Indra presides being neitae: & Brakanaloka noc an aspect of Nibbana. Piduvirw cut paduvéra coour aly iu T sais aml 596; in the latter contest i is espezally clear that a pause is impliee, the description being of a deliberate walk “as thongh at every step (padavére paduvare) he were outing Anson a hag ot 2 thoncand peers nF gol —achich coud nor he done without pausing, It may be peusted out shat ti, in fact, always with 306 SOME PALI WORDS ‘one foo: thar a tide is taken, che other being left hind during motion So the Batshur reef (Cunningham, pl 7 center) repcesenting the su ‘equent descent a: Samkess, we therefore sce on the topmost sung of the lncder one Soot, and on its lowest rung che other the descent is made Jno cingle exides ure ove the arta piesiwe af a pldareBid Tr i in the same way that chs Sun bas regularly “one foo” er cay with which he walls and thus reaches every creatuse upon whom he bescows its being, RV ee, juosii, bor the Feet of Death (who is abo the Sua), thougke oF as planeed in the beaut (lrdaye pede atihatas, $B x352.12) are t09, “and ‘when hic separates there, ac departs (dhidyothrdmati)": where debidya ig zather “separating” than Eggeling’s “crrs off," since i: is actully a pédocchida that taxes place at Leach, when the sprit “strides away (eth: ‘ruai)" of as in BU 304.3, where “this «rit seniking down the body snd dismissing ignorance, sxiding another stride Canyam atramam dlra- ‘mya), draws itself together,” ken eters ints ity some, returns to ite Ghramye again incplying a padocchide ‘The SB text contiaues, “and when ke (Death, the Person in the saat (Orb) ascends (uekyrtmat!), this person (in the right eye) dies. Hence they call the former (cad the ‘departed! (pretam). aad say of the Latter (cove) ‘Iuhas been out off (dchedi)."™ The preta is the immanert dtraza, the “phos” chat che man “gives up” when he “expires” "ia ofler self of his that havingg dane ite work “departs” or “proceeds” (pra) ashen the time comes (AA 5), while the psycho-physical manifestation is lefe Delind, jusc as one foo: i lefe beh nd iu suring.” Te should be noted that padate in Pali is always “slippen” and is not + Baacag’s ven iffy tea, iencring she clinton a “fomes* sue “eter ein jst the same way dat inthe inumcemey swriee Coron), the saci (who hae jan undergone the rita death of inka) “proses (Pa AAD 19)" the word of hesen—lesving batind hs, of oun, she huran ‘whieh wil only ature (cfm tn cht ne ip eke) whe he eon Uor is aundoned, ) re, spreze eu, opened up, ‘laminate, diese of weeping” 315 SOME PRLt WOR favoring are well put, the pracsical meaning is likewise easy to fellow (iho pi eennayo oti.” We hatk back in this version to the notion of cooking: considering that pada corresponds to tae rics, and vyshjune to fhe sauce, and that f these are suitebly combine, the intllectaa! novrish- Tens il he ceil acre {nD tay-28 it is said chat Almsmer. are to meet together and tli: over Doctrine, not contumecionsly but “comparing anaral (or Meal) sense Grit snusal (or Uiszel) sense (atthena attbers) and implicit seaniog vwith implicit meaning (e7eijencna vyaijenem),” the cicussion taking such a form as "to euch and exch 2 moral sense (Hania... atthasta) do thse, or thse ter pi meatings Gata! of yeni! ete of ayaijand!) wonceagend mest closely?” and conversely. Hee it may “th tes il the orl iran he sel cr implicit meanings are reciprocal and inseparable: i is never u question of arbitrary explanations but only of ac adecnste symbolism, in. which chere isa zoncras: ut asver an opposition of “letter and spit” (Islamic cesharigah and el-hagigat). In S wa8t and 296, ninatsha nance yatijand is clearly "different in deuotation and in connotation,” ehetthd iv the came enneret meaning “alike in cenotation.” Ia S vaso, a speciically moral theme, that of dub, “1” or “sort.” is effecively the “moral meaning” with reference to whied she Buddha says that “there arc definizaly vacions phrses and illastraions thoceof (aborimana apna aparimona yarn’ aparimand sarekavare), ac hese syajana is cercinly something like “coloring.” “disguise” “shece of caning.” sense quite in accordance with the root meening of ey, “to smest on.” Similarly in A 1.182, here she Buda says that “he has tough thac such and scch a prupusitiou is sight (idan Aagabars may FParmatim), sn counties verses (aparimana pac), wth coanless lar ings (eperiménd eyeRjand) and countless enuncitions of the spiinsl- meaning (eperimdnd dhemmadesand).” ‘Uhe most diFicul txt isthe: of Mil 8, where the Bueidha’s word (Ed he-uxcanam) is ‘earne by heact st one beating, is mastered in cheee sonths ryajunato, end in another three months aiuto. We should keve fspected the reverse ordor of words. We cancot, however, allow the ap- burenr meaning of this isolated text to overside that of so many others, and must couclude that the fully developed meaning is Uoveht of here as having been grasped before the application of it was made. As we have remarked, in nearly all of the ‘oregoing contexts the tran laters render attha hy “apis” and iyafiinan by Sleter" Tee hy nes menne a7MAIOR ESSAYS four intention so suggest that the very words “luce wud spins” are ox of place in these contents, but we do say that if these words ace Used, is in previsely the apyaate sense, artha being the “letter” and vyaijene the “pirtual” meaning. For we cannot cuiploy the English words “letter and spirit” vaguely but only in one of two wes either with reference 1s “ltzsal aeaning” and “inner meaning” (a relation expresced an PSL by swying thet "B is the adhivacenum, icy it that wav in which the words “lener and

“great sl” mahatta, “the incrnortel conternplatire cals, without desire” of AV 38.4. hat “satisfied by favor” only Graven ‘rptah), Te is from the same point of view that the Euddha so of-en re ‘eser 2 digeur wrimates (sucks "is ot as ao” alee dsceh) Docause they do not gestain cr conduce «9 Wayfaring (maggama). Virtue is oaly 2 means, indeed; it is capositive, but nor esseatial to the end. But “while We are on the wey, we are aoe thera”: virtue is essential to the Way. Atta tous prior to vyoRjnva in practice, but intexior in hierarchy since ‘when the end of the road his ven reached chete is no more Wayfaring tobe done, 1c isin this connection that we find the Puvtdhis parle of Sk. Pants “the Secs lls," vie $03, where "Men astare oct hat caa be tld (3E4012, the atinara, miravr or parable cakex hiscrclly snd Hteraly) ive wader the poke of death.” ‘This will spy, of eoune, ar mach © the andeictanding of the Sorved o& paint parcble a the seckea aabel 318 SOME PALE WORDS: We hve so far discussed wyndana in what may be called its “quod” sense that sense io which the four pansambiidé are said 10 be essential tp Atahatta, Theve are’ ako some convexrs in which eyaiijana 98 “ots ment” is disparaged, fo: examgle PugA 223, where padapremo, “whose timate i the veroeitelé"is explained by eyaijenapsdam: eva pararsam seta, “he for whom che verbal arnament only is *5- prime ennsidleration,”| ‘Thet the reference iy disparaging is clear alu ftom A 1.235, where the onal sewsed (utthina phalam) ie contingent vpen the nar of the mental eort put fo:ths shere are four classes of hearers, “those who ua derstand immediately (wzpfaritataa), those who understand upon reflection (eipacitatid), those who mus be led (neyys, educated, the Yakebt of $ cri-12 being a good example), and those whose vhi- mate is che text iuell” (pedopariru, Uke stupid kiag of J wage being an example}, Padeperamo is then cither “irra.” (as condemned in § st, where indeed “the letter kills"), oF in accordance with Pug, the man who cares more abouc the art of the texc than its meaning, end rmay be compared to the man who ir terms of our first ciation (J viqb6) right be moze particular apout the taste of the food chan about its nour- ishing essence. Our immediate concern is with the disparaged eyatjana- pedan of PugA, where the reference is plainly wo arisry eonsidered as the final end of ocatory: e& A nya, e307 and S sat, where a cantante characterized by fixe seiinds rather than fine thoughts i called ctcak Bare (ch the later citzakdeya), and $ 18, where the syllables themselves (eikhordaiy thought of as soands rather than as writen letters) are celled the "sxsee ar Savor” (uyamjana)®? of powtry. Tn 8 r.9%y and parallel passages, “the sermons (saifauté) preached by the Tathigazs are pro- feund (gembhira), of profound moral signilicance (gambAiratthé), deal- Jng with she chee world (lakien2) sod bound wp with the cmptivees of this work: (satiate patisanyutta); but a time will come when :bey will no longer be regarded as thing to be studied and maszereds on the son- aay, dose sermons thar are made by paets in the poetical style (fest Janta kavtkaté kiceyyi), with conbellished sounds (citaathard), overlaid with ornament (cita-oyahyend), end spoken by profane auditors (Bini raha suveke-bhaita), will be considered worthy of sendy, and the ethers ‘ill dicoppear The coder will not forget tat ace Is purly & smc lls aad ‘ely seoadacly a tsten ste lien let, at leer in i beginnings, hes erefore maz w do with eriery than with “Lerarae” ab we thine of i U Thies the Diedonsey racening, a7 eddie 315MAJOR ESSAYS ‘We see nothing in all chs that is particularly morastie or puritanical, but only something serious; the repudiation of an art Zor art's sake and of sophistry and of seschticism. The Buddhist is tho same as the Platonic, Atistteliaa, ane Scholastic view of rhetoric as the art of giving effective. tess © truth, As Augustine says, “T am nor nw speaking of how to plese: Iam speaking af how they are to be taught who desire instiuce tion.” Citalithara, ctteyaijane are “sophisee” in the sense ot Augus- tine’s defcirion, “A speech seeking verbel ornament beyerd the bounds ‘of responsibility to its burden (grates) is called “sophistc’ "In the sara ‘way, "No matter in what connection, whea Euddhas preaca the Law, 1 is ypon the Law that they lay weight (gaveacm, erymologially and semantically the equivalent of Augusne’s graviea); they speak as though binging down from heaven che Aerial River” (ahasagzngam otérento siya, DRA nmr3éo). Thet the preaching of the Lew “oietecs the skin and Jesh and penetsaes wo the euariow of the bones” (DRA m361} secalle Si. Paul’ “the word of Gad is quick erd poweeful, and charge: than sy rvcedged sword, plereing even uate ..° (Sfeb. 432)" and Si, Augustiue’s “O Eloquence, so much the more terrhle as iris so ne donned; and as it -s 30 genuine so mach the more powerful: © truly ap axe hewing the rock I” Ou the other hacd, it must nor he inferred char the are of oxateny, rightly used, is ia eny way disparaged. We find, for caanple, Mobi Kaccina praised as the “chief of chose who dissect at length the meaning of what has been brielly said (comnblitiena bhdsitassn vitohavena anton: eiBhajaetinam azgum):” Bursica Kassapa asthe “chief of flowesy soeak- cs (citiankoibiinans cggem),"™ anc Maka Korthita ae the “chil of the soos to heve eea overlooked tha shit i an allusion tothe "Descent ofthe Ganges wel Kaown io the Epi ihe sume a 2a" sore imendous nels? than ie could be eo European ears “peaking ae if with the roar of Niagara" woule bbe a weak analy. "eThe fell sequence freauenty occws: asi cane, rave. nihil aebisnins, “ectsin, skim, es sens, bones aml matsow" Cebaot iy pevealy Scomplesion” "blouuu” ant ean only be endured Bae by "sactskin"). AC Vit 1, the wicle Lauda applied cw “he love of 3 $00. MuThe completion of the teu, “piscng even ante the dividing acoder of sul and spi coresgonds excely 10 che often pected theras ef Buddhist reach ing. na me co air. eae dame anni, evancm ‘dam ations, fe, 944 Takes the parallel partcu‘arly po-gnant. "The quotstens fom AugUEne are ‘mmm the De doctrine chrisions, 4. Ch the flee selereraas in dot Rules, XX (Motch 1538), 777 TO AIM 1, Nagatenas dacrnrie (Ratha) ie dex ted oe “scene with parables and Spee (ove apromeli nayehs oh” 0 SOME PALI WORDS ‘Mosces of the Four Meanings” (patisoméideppettenem aggam),” A raz24 We find che Budda prising a Alrmsroan who “in his doctrinal discourse was demonstreting to the brechrec, making che Lew acceprable to thom, cetting them afize, gladeening them with urbane words, well ‘enunciated without hoarseness, with expusicon of the meaning, pertinent and unbiased” (S m2, of. :185). The seme expressions recur in D 1.093, where the Buddh explains tha: he adapts his ceaching to his andience (Whatever may be their sore, I make myself of the like sor, whatever their language, I spcas that language” —ic, botoming as we arc that we ray be as he is}, “Sut they knew me aot when I spoke, ard would ade “wan may this he shar speaks thus, 4 men or a god Wherenpnn T Gemonsirated the Law, made it acceptable to them, set them on fire (samaitejetea), gladdened them, et.” Ihe argument is always ad homi= ems for as Fankivaira Sara 1123 exptesies ity “Whatever is nor adapwed te sach and such persons as are 10 be taught, cannot be called teaching Ieie thee that “He preaches the lovely Law, with its moral and solteual meanings (UAumraur. devea... Redyrn stihurs svyanjene, Disas0), [wil ant be inappmpriete wo conelude the present article with: “At the close of my discourse | compose and settle ms heart, tacit nd spn it (estan soxwhiperst sunnixidenn’ chodikaromi cornddahirn in accord: since with the formar fashion of sng intecior eyathesis (camvadhi), in hich assuredly 1 abide when and whenever I will (niccekappa: rica appar: vihardmi, A 1249). The nee result of the Zozegoing diseussion, end that of raza, isto indi cove that Pall xyonjma and roca are often very aearly the sime thing, a aqallty that may be regarded cicher as the most intimete Bavar ex color of the tavr, oc froen ancther point of view ae an averlay af armament, and ths "too much ofa good thing.” In any case, eyafena is never “sy Jeblg” as it has been seudesed a. A saa, skid and sigia, Like the Sks. equivalent ‘ahd, the werd occurs in Pa: ia the primary sense of “branch” (ol « tcee), but alse ia Sa 688 as “rib” of au umbrella, and it is probable thar this was also a meaning of Ge word in Sir ‘The word in this sane is of interest because of the caine cident (axel) symbolism of “umbrella” and “tice”; the sibs sucrcunid the handle (dopda, alu: “stem of a teee") “as branches surround the truale of the uve (orksarye shandkah parita ina aRiith, AV x.728),” forming 8 “circle (mardela).” Ct. pindiba ztMAJOR RSSAYS sunkha. "The primary meaning ts “number” hence sanihea: gam, to “be reckoned” or “accounted,” as in Ud 5%, “they are accounted (sash. hham goceltsti) ‘Sons of the Buddha” (sekyypereiy2) In this sense sankhare gam: is vo “ve called,” © “get a nanve.” 1. follows that in 2. moe genceal way to be “numbered isto exit in ta2 quantitative and dimen- sioned (nisnitta) universe, zantha from this point of view being equivae to maard (“nmeasuce,” and eymalog.caly “acer.” chat which is Iknawn tn treme nf farm and phenamenan” adma-ripa), in which sense sake is almost the exact equivalent of “number” as characteristic of "species" in Scholostic philosophy. To came into being, take bist, aid be “named” 's a good from some points of view but acver a final good, ond therefore from another point of view, thst of the rman who is seeking tm became “na one” (ahimcana), an evi. So in Sn 1074 tis sail oF the Muni, sped Iike a flame blown out by the wind, aad liberated om name anc body (nimaiipé = nivaseipeyl}, that he “gets him home (atshem: fpalei), he does not gov a nurse" (no wpesi satkhara).°" ie, he is not cognizable: ic the saras way ‘tis sid of the Ashet, wino 's past bring ‘out by gods or men in heaven or on earch, that he “has done swith num. ber (pahasi san tham, S 112)"; it i just such as these of whom Tisha says, in fact, that he “canaot give any true accounting (saa&Aétns no ps sakomi, ete, D viay8)"s and converely in S rugs "Whetever it be that ‘aman takes to bed it's by that tha: he gets his mucnber" anys ene sankihens warchali), ity his auaccomplished pupos: determines hs bicth!™ (as in MU 6a). {91% sim hs eae tay Se EV mba, Sora ip “reckoned with the Adiay ory iiyeBhiebigate)= “Ne uped eeklarn, lke MU vaso nirlimabstoat sapklyah, “owt of cout, Ucnae Wtnnuee CSP" Sn van we pornane he 9 neyery, cape Oe Tockigua ir Yee of any rekening” ConAtarsa) in tum of aay ore tn five flandhon, rap, sedan, te, ie, ioe nO psyebogtyseal “numba” “Sumber, if ken aa specs of quay, enous an ces: ae (bei? (Gm feat "igog). “gts fesgnatio ments espe specie te fee ate strc dirensonis” (Te ogee esta), diner 3 EBS ate nied, "enate.ot™ Teal be geen fora wha: blows that Like all other negetve apmbe, to ke srthous number (the cane aio 6 aanmias) can have eer © "gon a "Sad mtanings atpilyeb scerupooding to emis, 208 a,c. In te vie ray tere ian ca (nonbing) tat ie “naught” (beet of persion 3 be tod an ae (wonbsng) tht i ao plenum (ptryam) beaoee not lier! EY # being in any wey (eed) {The ido corroponds 0 chat of "as one makes ons bed eo rat oat fe upon it” The envepending word searaya Geno the concton in Whch 2 tian bantaty tants and ism wile fig surumuel anor ely ant itis no daub in the tare fone atthe New Tesimnene "Arie, Gk op Uy 32 some PRL weKDS “There is, howeve-, mother ase of the word, or rather ofthe corsespond. ing verb, of no less interest, occurring in So 351, “To do what one will does not pertain <0 the commor. herd; it perins :o Tathagotas :0 do svbat is cOeEEt,” oF moze literally, “alenlated” (na RBmagaroH bi prety. jonanarn, swab heyyakara ca tarhigetinam). Sankbesya liste can ooly be ‘understood as equivalent to praneya ia the sense of "zosreet” (an absolute prarsipa ‘sin fact, stsiboted to the Budaha; all that the Budéhe says or does is said or done well). The converse of the seat is alu, of course, implied: what is done by the unteught many-folk is informal, eowrtipa, ‘esephheypas™ the Boddhss do shat they will In che same sense, santhe must mean what is “right” one might even say “mathematically sight" ince it s precisely a question of “oursber,” in Dh 267, wlaere “he who has ‘ousted good and evil, che walker-with-Brahima, whose course in tke world is ‘eslewlater (cena foe carats” is rightly called an “Almsmay™ cor conversely, “wrong” when “calculating (ss/hiyu)” implies “with ule terior morizes,” as s3 A mix43, The wie of sxptheypya and conthaye in thie pou sense Woueypids a has Of sapkijtman ae eourk yen 9 JD 1169 and 73, where in oaposing rites what is deve by Prefipati in good form oveccomes wat is done by eat iefoerally, and what is "in onder (eongiyaaam)” neimg immortal (emptam) and what ie “ordinate (asembiyénem)” mortal (ewyan)—a Cistincion covtesponding to that cf satyare from axriam, Leis ir the same sence tha in an unidentified stra (AP. Ruvfll Hocmle, MS. Remainr of Raddhise [sterasure from E, Turkestan, Oxtoxt, s9ul, , 98-100), semnkhyara gacchulé is “reaches fallnes.” samelz. “This youd is cived for the sike of dhe light ic throws oa Skr. Edomulya, Seitz. The Diewonary omits ia nets the imrmediare Ske ise leat, Samaia, but gives the -neaning, “impure, contaminsted, Vin 15.” We have also sandhisamulesemkujira, with dhe geueral sense of “garbage Dal, sad nak should be uedersteod Saxbhs 3, in tse, wcrllp symongenone wih ancy, Ske analay, 2 "be" Qermie conseanence, and Frally “repentance” Jnssyech oc fom sh oredesiaed eondton that on usin Smal ies fee hernias os used y Patel, Prgenitne (The Yegoster of Patel jab, Sade as, Cnt Nas ii 108 waz seed by Wt leet deposit of Lerma”), arc) ce Uscusiow by Judea Slagh ln Review 9 Phitmephy and Rabgion, Vi (ro%0)- sae " se pene 8 CU ven, icin aaueon «se kere GRémocive Shevants, “nox laviig hoeson the SpiitalSelt in ci lif lo not beige Movers in any wn” ia very mary rumbeic nf cnese, amahey ie awy “Sncseaable” i, of Incefinite (Got infin, however) eters foe exana's, Whers soem blryye = Rab 33MATOR Essays heap” in $ =ia70, M1334 and D n.x6os and dhararno asuddho samaichi ntito, “an vodlecn dcctrine conceived by foul minds" in Vin 15, 83237. It seems inpossible ce Joubt that iu RV 35.29 armen is nck (a come anonly rendered) “woolen,” but “ilehy,!"" the reference being ia fact *o the “snakexkin” chat Ketyl must be thought of at shedding when sae “has gotten feet” (pedvad date, alli accordence wich the well-known forraula for procesion from oghidian potentiality wo bumen actuality; or that in JUB 13k. Smilaparvabhsane is not, at rendered by Oertel, “with 2 woolen shiet(?) and a leaf but “(clad) in dimey leaves.” sermudds (as addieacanem of nibbiez), In Buddhism, ay in Brahman- jm, vie Pilgrim's “Wey” considered 35 a voyage Gana, in this sense) my be related iz three diferent >ays co the flowing siver of life and death. The journey is ether ups:ream to the waters sources or oer che water: t0 2 farther shove; oF dewnstraam to che sea, This use of syme Dolisms which are eorerary in their literal bur asanimews 'n their spisitual scosc very well ilustrstes the nature at metaphysics :tsolt, which is not, like & “philocopay,” eystematis, but ie eleys consstert. All that we have te be ech’ of here (a8 in any. wrk of ar) s.r rake use of nur sym bols consistently iis only, for examale, inthe second ease, chat of “erore ing eves thot the symbol of the “aridge” can clio be employed it wold be incoagrzous vo speak of the “bridge” in connervion with 9 going up or down steam ‘nthe firs case the symbol is of a procedure against the stream, and the Buddhist Wayfarer is accordingly referred to 28 an “Tipsrearer” (pesiota or eaidlannsoto, with anusotegimi, “iting with the eusrcat™ 28 opposite). Without going inco the history of the uaderlying chought at gest HeugUl we say obsess tha ia RV 228g, ratios dias mado eahanei ("the rivers carry tne “ocr agaist the cusrent”), is already 4 paradox to be explained. Whatever this may mena, tas text of 1S wil574 “ine neavenly world is councer-eustent (pratiQuiams) hence” is explichs and its precisely in chis sense tha. ia PB xxvatoa2-16 the Sactifiects, song “countes-current” or “upstceam” (prdfpaos) along the whole coarse of she Sarasvatl (the River of Life), reach che heavenly world (it is clear ralanane siocatious of “woo!” are cegulacly with p: Tie perfectly correc fn ls glow “only fimaien im miler, uiroxchanaiye muessa ddrshcm susan, “foot Fly, er garment recking of the fulness of the body that was eoweree by 3c* TMOe ealy fi 25048 ce river ite tae “bridge” and Ante Munch ms some PRLL WORDS ros veese 11 that she Sexasvadl is coineidewr with the Axis Mun) it is impossible to seach the gocl “downstream.” The syenbolism here je une of return :0 the river's source, the Fons Vitae, Varust’s abiding lace sndhuaaon npodeye (RY vu.qr-), the “Well oF Honey i7 Vign0's bighest place (vijuuk pede purame noedive ese, RY 11545),” the Porcr~ rial Spring of Plotinus, Breads “8, etc. Amorg tas Canstan pars.- Jels aay be noted Ruysbroeck, “a pecpetval s-iviag after ths wnarra nahle shis is ‘sriving against tbe strean’” (Spur Wing Stone, ch 9; ef JB 1.85, pruikilan vdvan «.. semagyé); Dante, Parguicrio 240, “Agcinst the Gark stream fled the eterral prison”; Blake, “Jeavs died... he strove gains the curserr ofthis wheel.” ‘Mure fuuniliar is che symbolism of the “Parther Shore,” to be reached in verious wavs, whether by raft, saip, bridge, or ford, and in connection swith whic we meet with 9 great sariety of cexms such as tara, Sere, sir, scan, Atha? ever. ete, Gesving from tf, to Seroxs ever.” Ia this cease the Waters to be crossed are spe=eally the River of Desth (M1225- 37; DhA 1.275, eu), oF as ne fully explaived im $ sy.azqry>s Ue Greet Flood of Wate: (real wdahannaoa) isthe food of will, bist, opinica, and ignocance (fia, bhava, dithi, avijé), the Hither Shore represents “embodimen:” (cegfaya), the Farther Shote mB6iaz, and the “Brahman who has crosed and seacacd the Ether sids and stands ox solid g-ound (Ginro paramgato thale titthad oréhmano)" is the Arsh. The formula of erosting over toa farther shore or haven of safety sceuss so repeatedly in Buddhist and Bramanical contexts slike that no futher examples need be cited here. The macrephor of the seving “ship” (Vali and Ske, mv} is preserved in our “nave” (of a church). > ccamdient, cen, th the Sait of Light, the ole and Seeisel Pont that vaste cawate i te Zee che Bau f dhe aden sd wah sk be revenad Ey thers who would mad, The siggng ott and see-zg upright of ‘he Pow in AB ta, ea, ba he same ori preg” ete dane knee, Coomarasean, “inverted T: {ED eins the pls acne ins entey ae ko sted in ofthis edema The b ecadng sla fleher visually syeompnaus with “pone Spon Tia is "Sevens" and ako “sti” ee Virgin Sula Macs ‘Tre is ferpman on sion. Tarn tobing; eae stern, "reing lac iy le ken” of © Sesor. Tas it “eowing” in 824 Cater we Hake “fe are they of ‘wor ancx wa have tached che Fattur Shoce). Our "eam." La erminc, fs ops AS inthe wallknnun Parse of she Reft (M 235), the coing over & hore by meaae of of for wha tere no Wave se when foe rer Shore hos ben each an ay ig Hevelauon aan, Mee woe neo" ba” The 35MAJOR ESSAYS, Less Zamilia;, Utough by no means rare ‘a Buddhist comcests, isthe metaphor of « gliding downstream te a nibhina sepcerented by the Sea ft here as 4 mass of watets io be crossed, but itself the laet end. ‘This ‘alu: of sarsuidla (Sea) is overlooked in rhe PTS Dictionary. In $ 639-49, we find "jut as rivers an, tend, and gravitate towards the sea (satuald. inna, “pera, -pabohérd),’* yust so the Almsman who cukivates the Aryan Eightfold Parh “leans, teads, and gravitates towards Nibbana”; similerly $ vasg. In the same way in the parable of the Log, S ava7y-40, foating dowastteam on the Ganges is ghing towards Nibbana; tac dan- gers are of stranding on cither shore, being taken Sy those (men or geds) who dwell on these shores," stranding on x shoal (hale wssidicsati) king in midstream (majjte samsidétuaei), of of rotting within, and all these dangers are avoided, shen “shall ye lean, ten, and gravitate towarls Niabiaa.” It is clear that the stream is here no longer Mara’, os in M 1226 (ondreese cata) but rather the Flood of Merit (puciase dr) nf A 1056. In S v.47, of 63, young followere of the Eightfold Path ere coniparal cs dhe young Neges Guskes, or ruber eels see maga) bora in the Himaleyes aad who, as they grow diggers make Llcir wey down, vo the Sea aad there atin their full dimensions the Commentary equate ing nage with yogavacera and ramudde with midband. In Daa 11230 fy ‘Waters te be crowed are represented in the Gowpes (Toba Ge) by die Seu ul Galilee; W. Noman Beso, Waiking on she Water, Loinkan 1938, t¥s 208 The words ~uinui, pond, pubbadra ot theit ecuivalems, ronan? mucendi, ‘occur dice, aoebly ia tie wallAnawn metaphor of the eaters that convera= {Gora and reef the rocEpare of *he dome, an‘ it tho hae the pores the wal uverge towards and come eo rest in aamadht (SA em, Mi 322-73, Mil 3, ec). *%© The interpretation (atoercnrm) of “this shore” i aibattkinar Apetenéners sie” Sabian djennateny Uy thee imerna (axceemine) and ‘Pee extemal (macrosemic) conditions This provides up with goce evidence for waat can be inferred in many othe: conte, vin ther aibatane livar cciresyond to adhyatmen ««« efaidzuter a1, <8. in JOR mus where the to words have prasicly the impliceion of ‘aubjenive” aad “objective” Gat is fares mental 9 Pili eiftattigons and Okina, 2x im M42, where ie five eeueot = they are within yeu (cc, miseocmmicaly) see costae with die sue ab ther re unite yon (ie, mucroccnaicaly)- eOmrerve that tiule Cagiounl) ere has the esacly egporitespiriual mean ling yt wide (Safe ashore") ‘cS ner74-75 cad above, In thi eoeetion eh Reu€ Guiwm, “Du Double Sens des symbsies,” In Eiader iradiionetes, XU (iy) SF Drowning in the aether waters”; here the spmbolism enincides with tha of crosirg over, and if one fs Lom the ship oc bridge or if one sins hls “walk jing on tbe water, bernay be drowned. 326 SOME PALI WORDS the sigrificace of the downstreci voyae, here sta boat, the same, but the value of ndge is reversed3"* hecause oF a sin hy which the voyage is jnre-rupted the novice is reboen as che Niga Erakapata Finally, the foregoing texts in whien samudde = ribbing, and even sore liverally U4 55, “Jost as rivers Inee their frrmer nemes and clan names (purindud nama-gotani) when chey reach the sea, and it is xcounted only “Tae Great Sea,’” correspond exactly to the better known, “Jr es these Aowing rivers that tend towcrds the sca, when they seach the sea ase yone Lesne, aad tkeit name and aspect (vimacrépe) are broken up, and only ‘the Sea’ (senradrare iti) is spoken of” (Praina Up. ves. cz), 26 well ag 0 she almost icentieal imagex employed by Punte, Feke hare and Ruysbroech."" Ie may be added that where syenbolism of « going dovenstream to the See is employed at abov a roturn to the source would be cquivalent to “backslicing (apaya)," and that we actually find the expressions “cow- tercurene” and “back-owing” used accordingly in AV x13, whers the ‘vil powers are enjoined to rerum “ups-ream countercurrent” (Prat Lom adayyam), end AW wiz, where punabsara = apotenpaic. sakdjancttz. Sn rogb: two MSS, sead schejanctta. We should render “possess of rhe innate eyes" ie, a6 the Commentaror implies, “cf spon- tancous omnisciense.” We do not agree with tae Dictionary’s “ie. nine ding eye,” but take aakoja in its usual sense of “eonnaturah” “iabocn,” and hence as in the later rhetoric, rot ccquited (eidryd) or learnt (ax 2 The eyo values of “nige” are the same ae chase of JB-m.y7 end PB arty, where « divineion is made Lebweer thse snakes (aH?) that ase Saft beh” (Ghipata) and the others (sxpa) who, snatmucts ae they “zoep om frtace” (at fSrpani), womuiah dench and beveme Adyar tke the Daly ives bs HO CL JB args, Tom siputem Preval, kur Ie iis Su yo tw vinous 30 etree oh prabrite «tra ozecr - . padgrBitanmie, i ia answer tothe eves. {en “Who at dou?” he arswers by his own o: His dane, he is dragged away by du wspegatives of tims. Hor many otter pemalels see Abimeanm Se naughiag” (in cis volame—i0- 9 Citee in Coomnraswamy, 4 New Appraoch to the Yokes, 033, mh. a5, af. Ts onay be added thar JB 1195-75, where the Secrbeers are on thie vay to Heaven 28k, “Who shell he able eeby so swim away out of cis open jawe of tbe ‘code? with reference to the “crocodile eznding ia the ona and only 8, ‘pains: the eurvent, with open maw” (ekijene smvemird pratipars eybdaya ‘shai, i ele tur the motion of she suorivetsthemacisn cx Che one maps 18 dowymesar tothe 25 te ereodie (aipiwsninin ~ raobaru—— mpiyn = ia) is Coe hooper of the Gats lin is in this eae the “mnouh” of the citer (ae we ‘aould sy, aldhough fis eather the mth of the sea int which the civ pours). aTMAJOR FSsavs paitetike) owe “narwec! (ahasa)" illominacion (pretibha). Tha. is the termicology 0: the Kéryeminnsa, ch. 2, where also sahaja :s equated wich sarasoara, tantamount to “corasnuuseated by Sophia” The parallel a regard prasbha ic fully jrseifed hy M sage, “Theze fashed upon oe spoutaucously duce petables unheard sre now (tiseo wbarsd paiibhamce anaccharind pubbe acsutapsbba)."’Lhus 1s, 0% course, a quite citterent thing, froin the ability of the chariotesr, well vee andl expert in his ar, to ane swer any questiva on tte subjeet “on the spot (ines9)," withowe “taking sovasel (cere poieiteham)": though this facility boon 0° application and practice provides an analogy fer the Buddls's ability -9“avewer on the Spor (vhanaso... petibksi)” 2s he can Vecause “oe hss Lally penetrated he realm of the Law (dAsmmrasdhatu ... suppetividdha, M 1398)," or as elsewhere sexed because he ar the Law (S 120 yo diamanam passatt iar parti, of D miRq). There are other ways it whick the Buddha's power of immediate rexporse is expressed. for cxample $ w20% "Orit: nation, origunaticn’: co eaying, there aress in me, brethren, 2 vision in mate ters of the Livy unear! ere nuw (ede anurasrasese dhe eke ‘chum sedupid), guosis, prescenes, scierc, light rose (dénam, pati, ti, dloke wdepéde).” Ckserve that “unheard before” while implying literally "not to be lula ie. fat, and theretare ro he regacded 8 Smrin docs not imply “oxigiual” in uus individualistic sense, which conecives of 4 property ia ideas, but an exegesis stited to the presert conditions acd sdience, ard cutheritatve precscly because “originel (yomisc)” in che true sence of the word, that of “WUeriving Zrom the sours”; i is not 2 ‘question of what we call “inspiration” bus rather of irfalibility!™ parable to that of the Crist when he sa, “as my Faches ath aight re, T speak (Joho 8:28), or that of St, Paul whex hc says “I aave the zinc (Grote) of Chee” (1 Cer. a6} Sahajanesia can also be explained in said above, 4%. newtyd, bur as having a more explici: reference to the pide uakAdions Ledey “Tye in the Worlds" 30 olson appliod to the seement with wher hs heen 2811) mna7p, onthing isto be added 10 of taken away fom che promulgated Data; 3s, all chat tke Tarhaga-a ot said, frem the pighe of the Awake fring Gat of (Tota Despimton, “sl that 8 fost 60 and inkble” (atime tom tileve bai, 0 2303). 12 Caghiwm foe ie nce noted in the 278 Diceonaey. Iv eceacs in D may SB ot, 80. 06 § 38, BudThccadhsume Tokom valogeaias S 1134, sbhirs pare Tekidaon. Cot of cotntets Brakranmes tex T ete oly AB x6, “Lhe Eg Is ‘Touts peated among mea” (with reference to Agai), and RY oaubat, erkeer Sieyis sv ubli yo aiid Dhuronand cogs, Wi8> tdajonetss, cake lke, bis ee Cabnudaere mecuinase a DL LEE, 9 HSS 3m SOM PALT WORDS Buddha in other contexts, an epither that in pee- and non-Buddhiet 2on- texts would be applicable erly to che Sun or Agni; in this ese sadajanctsa would be more Luerally “bor os tis Eye,” or “hye by Nature” thar ‘posseserd 0° the innare eye.” The distnerion ig hardly “eateral subitata, “Esoptiness” (sua) ve. V3l. contexts isnot the metaphysical ‘Zero (Nosiseing 2s the principle of Being, ‘afnive Possibly 2s distin. guished from Indefin'te Actuary), but « characteristic of this wurkl, a in § wags-36, where it bas been explained chat when tae Almaman reeuras from > Geathlike Cantersglation in which cossciousaess and ferliny have been aurestec “tase touches touch hin,” “exmptiness (uit 42>},""forelessness (animutto-)" and “making no plans (agpaathito-phat- 40)," and he discriminates (oiveke) accordinglys and tie meaning of “emptiness” is exglaiued a. M 2y, “erancipacion of the Will by Empti- ness (sified colcvimedii) being consecuent upen the realization chat ‘this world is empty of spirit or anything spiritual’ (suriiom idan attena ed utcenipene od)", ouiiubt is eyuuryuan with wes, ul visa ic usally only parapbrases and isclates the privative an. It is no doubt in the same sease tant in A 172, “she texts are coupled with ‘emptiness wumate-papsanrata)"s there xs, m fc, rothing more charactenstic of Buddbict teaching that its constant reso-t to negatives (above all in the sense of the word afta), wihich even some conceraporary Bearers found, ‘peivlexing, ‘The denial of spirituality to contingent thiags in particular is a deo‘al of any zeal essence to these things in themselves, aad thus fo:ms the basis of the more sweeping diinyaoiida doctrine which in the Mehiy- faa denies sue any “value” but any esience ro even che Biiddha's ape pencance and to the promu’getion of the Dharama itelé. If such a doe- tsine disturbs us, it may be fonnd mone polarvaly expresed in the Va racchedita Sittra thus, "Thess whe ser me in the body Ceapesa) and ‘hink of me in sounds (ghasail), their way of thinsing is false, they do ot coo me at all... The Huddho eannot be sightly understood (rte Boddhum) by any means (updyena).* Nor thet “mears” ace not dite Positive to a right understanding. but that if cegasced as ends, crea the mos: adequate means ace « isdrauce, [1 such « radical jooncclasm, 45 this all traditional teachings are finally agreed, What is true of ethics {s also tue of the supports of contemplation: asin the wll-kcown, Pacable of the Raft the mexas are of no more use when she goal hoe beet reached. $28. B Rudolf seule, M3. Remit, 9. 250. AARC Mand, Use ung, ein a Jaane yee séBvin stn broke aDUNPUBLISHED WORKS en