20 CEYLON BRANCH — ROYAL ASIATIC SOCIETY. 



of my doctrine, or speak in praise of the priesthood, and 

 in consequence thereof you be pleased, gratified, or elated 

 in mind, you bring yourselves thereby into danger. 



Priests, if others speak in praise of me, or speak in praise 

 of my doctrines, or speak in praise of the priesthood, the 

 truth should be received by you as being the truth ; know- 

 ing that these things exist, that they are true, that they 

 exist among you, and are seen in you. 



Priests, if a person still subject to his passions (a) speak 

 in praise of the Tatagato, (b) he speaks of things trifling, 

 of little value, and connected merely with external virtues, 

 (c) In what manner, Priests does a person still subject to 

 his passions, when he speaks in praise of the Tatagato 

 speak of things trifling, of little value, and connected 

 merely with external virtues. 



Priests, the man who his still subject to his passions, 

 and who speaks in praise of the Tatagato will say, the 

 Samano Grotamo abstains from destroying animal life; he 

 has laid aside the club and the sword ; he is modest, and 

 kind, and compassionates all living beings. 



Or, Priests, the man who is still subject to his passions, 

 and who speaks in praise of the Tatagato will say, the 

 Samano Gotamo avoids theft ; he abstains from taking that 

 which is not given ; he receives such things as are offered 

 to him, is contented with them, and lives in purity and 

 honesty. 



Or, Priests, the man who is still subject to his passions, 



( a ) S^^^^ 3 * put'hujjano, includes all who have not entered 

 the paths to Nuwana ; or more properly all who have not become 

 Rahats, i. e. all whose passions are not entirely extinct. The 

 bulk of mankind. 



(6) ststt tat'hagato. The Comment is diffuse on this 



title of Budha, assigning eight reasons for its use, and deriving 

 the word either from *»£>d <^gd(3*sd3 tat'ha agato he who came as 

 his predecessors, or g)&o<5)®g)d he who went or acted as his pre- 

 decessors. He came for the purposes and with the same noviciate 

 in former births, as all the preceeding Budhas, and when he 

 was Budha, all his proceedings corresponded with theirs. 



(c) Sc®^^^ seelamattakan, the Comment quotes many pas- 

 ages from Budha speaking in the highest terms of seela or 

 virtuous conduct, and enquires why it is here spoken of dispa - 

 ragingly. It resolves the difficulty by saying, that external vir- 

 tue is of inferior value, when compared with the higher virtues 

 which are altogether mental, and thus not perceptible to others. 



