28 CEYLON BRANCH — ROYAL ASIATIC SOCIETY, 



mantras for breathing out fire, or for the goddess of fortune 

 to descend upon the head of the invoker. But the Samano 

 Gotamo abstains from seeking an unworthy livelihood by 

 such animal sciences. 



Or, Priests, a person still subject to his passions praising 

 the Tatagato may say, Some Samanas and Bramins, eating 

 the food provided for them by the faithful, obtain a liveli- 

 hood by the unworthy means of animal sciences ; such as, 

 teaching the ritual for making vows and for paying them ; 

 mantras to render fields fruitful, to impart virility, to ren- 

 der impotent ; forms to be used in marking the site of a re- 

 sidence ; in occupying a new house, so as to avert evil in- 

 fluence ; in cleansing the mouth ; in bathing ; in making 

 offerings to fire ; prescribing medicines to produce vomiting, 

 purging, or to remove obstructions from the higher and 

 lower intestines ; to relieve the head ; preparing oils for the 

 ears, collyriums, catholicons ; antimony, and cooling medi- 

 cines ; practising cautery, surgery, medicine, and preparing 

 decoctions and other medicaments. But the Samano Go- 

 tamo, abstains from seeking a livelihood by the unworthy 

 means of animal sciences. 



Thus Priests, if a person still subject to his passions 

 speak in favor of the Tatagato, he speaks of things trifling, 

 of little value, and connected merely with external virtues. 



End of the third division, named Bqo maha seelan. 



There are Priests, other things, («) profound, difficult to 

 be perceived, hard to be comprehended, tranquillizing and 

 excellent ; not attainable by reasoning, (b) subtle, and wor- 

 thy of being known by the wise, which the Tatagato has 

 ascertained by his own (unaided) wisdom, (c) and which he 

 publicly makes known, and concerning which he may speak 

 who correctly declares the real excellencies of the Tata- 

 fa) g)s®3 damraa things, truths, or doctrines. 



(b) 9»awE>D89d5 attakkawachara, not within the boundary of 

 reason. Budha does not reason out his doctrines, but perceives 

 intuitively. 



(c) eacOo^eB^s^ce eeStf^-sDs sayan abhinnyaya satehikatwa The 

 word eecso sayan signifies not only " his own but innate, not 

 communicated by others eeceetsj) sayanbu as self-existent. Budha 

 acknowledges no teacher or inspiration of a God, or of any 

 other being. He is 9-2s£) samanta chakku, his eye sur« 

 veys all the boundaries of knowledge, and he clearly perceives 

 at a glance all truth, and every thing which exists. His know- 

 ledge therefore is innate and infallible, 



