( F.YLON BRAKCH — -ROYAL ASIATIC SOCIETY. 33 



of previous existence ; that is, during ten revolutions of a 

 kalpa, twenty revolutions of a kalpa, thirty revolutions of 

 a kalpa, or forty revolutions of a kalpa. I remember that I 

 lived in such a place, had such a name, was of such a family , 

 had such an appearance, had such a maintenance, and expe- 

 rienced such and such joys and sorrows. At the termi- 

 nation of my life I departed thence and was born in such 

 a place ; there also I had such a name, was of such a fa- 

 mily, had such an appearance, had such a maintenance, and 

 experienced such and such joys and sorrows. At the ter- 

 mination of my life I departed thence and was born here. 

 In this way and manner I retrace various states of pre- 

 vious existence. By this I know that the soul and the 

 world are eternal, unproductive of newly existing sub- 

 stances, but they remain as a mountain peak, unshaken, 

 imperishable. Living beings pass away, they transmigrate ; 

 they die, they are born; but they continue as being eter- 

 nal. This priests is the third reason why some Samanas 

 and Bramins are Sassata Wada, and affirm that the soul 

 and the world are of eternal duration. 



Fourthly, Upon what principle and for what reason do 

 some Samanas and Bramins hold the eternity of existences, 

 and declare that the soul and the world are of eternal du- 

 ration? Priests, there are some Samanas and Bramins who 

 are reasoners and enquirers. Such an one from a course of 

 reasoning and investigation, forms his opinion and says, 

 The soul and the world are eternal, unproductive of new 

 existences, like a mountain peak unshaken, imperishable. 

 Living beings pass away, they transmigrate ; they die, they 

 are born ; but they continue as being eternal. Priests, this 

 is the fourth reason why some Samanas and Bramins are 

 Sassata Wada, and teach that the soul and the world are 

 of eternal duration. 



Priests, these Samanas and Bramins are Sassata Wada, 

 and for these four reasons teach that the soul and the world 

 are of eternal duration. If any Samanas or Bramins are 

 Sassata Wada, and teach that the soul and the world are 

 of eternal duration, it is either on account of these four 

 reasons, or of some of them ; there are no other reasons, 

 besides these four, for this opinion. 



Priests, the Tatagato fully understands this doctrine, 

 the reasons upon which it is founded, how it has been re- 

 ceived, and from what personal experience it has been de- 

 duced : He knows most distinctly that there have been such 

 states of existence, "and that there will bp such hereafter. 



E 



