CEYLON BRANCH — ROYAL ASTATIC SOCIETY. 41 



world with the perception of its being finite above and 

 below, but infinite in the lateral expansion : by this I know 

 that this world is both finite and infinite. This Priests is 

 the third reason why some Samanas and Bramins hold doc- 

 trines respecting finity and infinity, and speak of the world 

 being finite or infinite. 



Fourthly. Upon what principle or for what reason do 

 some Samanas and Bramins hold doctrines respecting finity 

 and infinity, and speak of the world being finite or infinite ? 

 Priests, there are some Samanas or Bramins who are rea- 

 soners and enquirers : such an one, by a course of reasoning 

 and investigation, forms his opinion and says, This world is 

 neither finite nor is it infinite. If any Samana or Bramin 

 says This world is finite and bounded on all sides he speak 

 falsely : If any Samana or Bramin says the world is infinite 

 and unbounded, he speak falsely. If any Samana or Bra- 

 min say the world is both finite and infinite he also speak 

 falsely. The world is neither finite nor is it infinite. This, 

 Priests, is the fourth reason why some Samanas and Bramins 

 hold doctrines respecting finity and infinity, and speak of 

 the world being finite or infinite. 



Priests, these Samanas and Bramins hold doctrines res- 

 pecting finity and infinity, and for four reasons speak of the 

 world as being finite or infinite. If, Priests, any Samanas or 

 Bramins holds doctrines respecting finity and infinity, and 

 speak of the world being finite or infinite, it is on account 

 of these four reasons or on account of some of them : there 

 are no reasons for these opinions beside these four. 



These doctrines, Priests, are fully understood by the Ta- 

 tagato : he knows the causes of their being held and the ex- 

 perience upon which they are founded. He also knows 

 other things far more excellent then these, but that know- 

 ledge has not been derived from sensual impressions. He, 

 with knowledge not derived from the impressions on the 

 senses, is fully acquainted with that by which both the im- 

 pressions and their causes become extinct, and distinctly 

 perceiving the production, the cessation, the advantages, the 

 evils and the extinction of the sensations is perfectly free, 

 having no attachments. Priests, these doctrines of the Ta- 

 tagato are profound, difficult to be perceived, hard to be 

 comprehended, tranquillizing, excellent, not attainable by 

 reason, subtle and worthy of being known to the wise. 

 These the Tatagato has ascertained by his own wisdom, and 

 publicly makes them known. Of these he may speak who 

 correctlv declares the real excellencies of the Tatagato. 



F 



