CEYLON BRANCH — ROYAL ASIATIC SOCIETY* 4 7 



These the Tatagato has ascertained by his own wisdom f 

 and publicly makes them known. Of these he may speak 

 who correctly declares the real excellencies o£ the Tata- 

 gato. 



Priests, these Samanas and Bramins hold doctrines res- 

 pecting previous existence, and who meditating on the past, 

 on account of previous events declare a variety of opinions 

 founded on eighteen reasons. If, Priests, any Samana or 

 Bramin hold doctrines respecting previous existence, and 

 meditating on the past declare, on account of previous 

 events, a variety of opinions, it is either on account of the 

 whole of these eighteen reasons or on account of some of 

 them. There are no other reasons besides these eighteen 

 for these opinions. 



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 impresions 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 attachment. Priests, these doctrines of the 

 Tatagato 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 

 correctly declares the real excellencies of the Tatagato. 



Priests, there are some Samanas and Bramins who hold 

 doctrines respecting the future, and who meditating on fu- 

 turity declare a variety of opinions respecting the future in 

 forty four modes. 



Upon what principle and on what account do these Sa- 

 manas and Bramins hold doctrines respecting the future, 

 and meditating on futurity declare a variety of opinions res- 

 pecting the future in forty four modes. 



Priests, there are some Samanas and Bramins who hold 

 the doctrine of future existence and who, in sixteen modes, 

 teach that the soul consciously exists after death. 



Upon what principle or on what account do these Sama- 

 nas and Bramins hold the doctrine of future existence and 

 in sixteen modes teach that the soul consciously exists after 



