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CEYLON BRANCH — ROYAL ASIATIC SOCIETY, 



correct meditation attains mental tranquillity : being trail-* 

 quil, he recollects the reproduction of consciousness, but 

 nothing previous to that : he therefore says, the soul and the 

 world are produced without previous causation. How does 

 this appear ? I formerly did not exist ; but I who did not 

 previously exist have now obtained existence here. This, 

 Priests, is the first reason why some Samanas and Bramins 

 hold that existence is not the result of a previous existing 

 cause, and teach that the soul and the world are not the 

 results of causation. 



Secondly. Upon what principle or for what reason do 

 some Samanas and Bramins hold that existence is not the 

 result of a previously existing cause, and teach that the soul 

 and the world are not the results of causation, There are, 

 Priests, some Samanas and Bramins who are reasoners and 

 enquirers. Such an one by a course of reasoning and in- 

 vestigation forms an opinion and says, The soul and the 

 world are not the results of causation, This, Priests, is the 

 second reason why some "Samanas and Bramins hold that 

 existence is not the result of a previously existing cause, 

 and teach that the soul and the world are not the results of 

 causation. 



Priests, these Samanas and Bramins hold that existence 

 is not the result of a previously existing cause, and for two 

 reasons teach that the soul and the world are not the results 

 of causation. Priests, if any Samana or Bramin holds that 

 existence is not the result of a previously existing cause, 

 and teaches that the soul and the world are not the results 

 of causation, it is on account of these two reasons or on ac- 

 count of one of them. There are no other reasons for this 

 opinion besides these two. 



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 than 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 cause become extinct, and distinctly per- 

 ceiving 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 ' Fa- 

 tag at o 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, 



