CEYLON BRANCH ROYAL ASIATIC SOCIETY. 43 



be virtuous nor to be vicious, but upon being questioned will 

 equivocate and answer wide of the subject. Upon being 

 questioned Is it so ? he will reply, I do not know. Is it 

 thus ? I do not know. Is it otherwise ? I do not know. 

 No ? I do not know. No, is it not ? I do not know. This, 

 Priests, is the second reason why some Samanas and Bra- 

 mins are endless equivocators, and being questioned on any 

 subject equivocate and avoid giving an answer. 



Thirdly, Upon what principle or for what reason are 

 some Samanas and B ram ins endless equivocators, and being 

 questioned on any subject equivocate and avoid giving an 

 answer. Priests, there are some Samanas and Br am ins who 

 do not accurately understand what constitutes virtue or 

 what constitutes vice. Such an one not understanding what 

 is virtuous or what is vicious thus reflects, I do not under- 

 stand what actions are virtuous nor what actions are vicious : 

 being thus ignorant of the nature of virtue or vice, if I 

 pronounce an action to be virtuous or to be vicious, there 

 are some Samanas and Bramins who are learned, wise, skil- 

 ful disputants, splitters of hairs, and go about confuting 

 the doctrines of others. I may encounter them and be 

 questioned by them, and may be unable to answer them 

 correctly, and this will grieve me, and that grief will en- 

 danger my spiritual well being. Thus he, fearing and dis- 

 liking to come in contact with disputants, will neither pro- 

 nounce an action to be virtuous or to be vicious, but upon 

 being questioned he will escape from the question and avoid 

 giving an answ r er, Upon being questioned Is it so ? he will 

 reply, I do not know. Is it thus ? I do not know. Is it 

 otherwise? I do not know. No? I do not know. No, Is it 

 not ? I do not know. This Priests is the third reason why 

 some Samanas and Bramins are endless equivocators, and 

 upon being questioned on any subject escape from the 

 question and avoid giving an answer. 



Fourthly, Upon what principle or for what reason are 

 some Samanas and Bramins endless equivocators, and being 

 questioned on any subject escape from the question and 

 avoid giving an answer ? Priests, there are some Samanas 

 and Bramins who are dull and stupid, and when they are 

 questioned on any subject they equivocate and answer wide 

 of the subject. If questioned Is there a future state of 

 being ? they reply, If you ask me will there be a future 

 state of being, should I have a future state of being, then 

 I will explain it. Is it so ? I do not know. Is it thus ? I 

 do not know. Is it otherwise ? I do not know, No ? I do 



