CEYLON BRANCH — ROYAL ASIATIC SOCIETY. 39 



istence of some things but not of others, and in four modes 

 teach concerning the soul and the world that some things 

 are eternal and others not eternal. If, Priests, any Samana 

 or Bramin hold the eternal existence of some things and 

 not of others, and teach concerning the soul and the world 

 that some things are eternal and that other things are not 

 eternal, it is either on account of these four reasons, or on 

 account of some of them ; there are no other reasons than 

 these for that opinion. 



Priests, the Tatagato fully understands this doctrine, the 

 reasons upon which it is founded, how it has been received, 

 and from what personal experience it has been deduced : 

 he knows that there have been such states of existence and 

 that there will be such hereafter. He also knows other 

 things far more excellent than these, but that knowledge has 

 not been deduced from sensual perceptions. He with know- 

 ledge not derived from the impressions on the senses, is 

 fully acquainted with that by which both the impressions 

 and their causes become extinct, and distinctly perceiving 

 the production, the cessation, the advantages, the evils and 

 the extinction of the sensations, he is perfectly free having 

 no attachments. Priests, these doctrines of the Tatagato 

 are profound, difficult to be perceived, hard to be compre- 

 hended, tranquillizing, excellent, not attainable by reason, 

 subtle, and worthy of being known by the wise. These 

 the Tatagato has ascertained by his own wisdom and pub- 

 licly makes them known. Of these he may speak who cor- 

 rectly declares the real excellencies of the Tatagato. 



There are Priests, some Samanas and Bramins who hold 

 doctrines respecting finity and infinity, and who for four 

 reasons speak of the world as being finite, or infinite (in 

 extension.) Upon what principle or for what reason do 

 these Samanas and Bramins hold doctrines respecting finity 

 and infinity, and speak of the world as being finite or in- 

 finite, {a) 



Priests, a Samana or Bramin subjects his passions, is 

 constant and persevering in the practice of virtue, and by 

 profound and correct meditation attains a state of mental 

 tranquillity : being thus mentally tranquil, he lives in the 

 world with the perception of its being finite, and says, 

 This world is finite and bounded on all sides. How does 

 this appear? I, subjecting my passions and being constant 



(a) These appears to have been metaphysicians who specu- 

 lated concerning the infinity of space. 



