56 CEYLON BRANCH— ROYAL ASIA TIC SOCIETY". 



specting the past, or respecting the future, or respecting both 

 the past and future, and meditating on previous events or 

 those which are in futurity, declare a variety of opinions 

 respecting the past and future in 62 modes. If, Priests, any 

 Samanas or Bramins hold these opinions it is either accord- 

 in to these 62 modes, or according to some of them. Besides 

 these there is no other mode in which these opinions can be 

 held. 



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 perceptions. 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, he is perfectly 

 free having no attachments. 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, among these Samanas and Bramins are some who 

 hold opinions respecting a perpetuity of being, and who in 

 four modes teach that the soul and the world have an eter- 

 nal existence. But the teaching of these Samanas and Bra- 

 mins are founded on their ignorance, (a) their want of per- 

 ception of truth, (b) their personal Experience, (c) and on the 

 fluctuating emotions of those who are under the influence 

 of their passions, (d) Priests, among these Samanas and 



(a) qpe&eoeso being unacquainted with the truth, whereas 

 Budha's declarations are make d)&>&>3 by him who knows, 



(6) {poe5 8305o not seeing things as they really are : But Bud- 

 ha's teachings are odea odd by him who sees the truth. 



(<?) ^0^<So5o the things with which they have become ac- 

 quainted by their personal experience, either in this or in pre - 

 vious births : by which they know only the fact, such and such 

 things took place, but mistake the cause of the event : the ex- 

 perience was correct, the deduction from the experience false. 



(d) o5<«*#&nc£>o5033o o£o5£o5 3d6e£f§05©©€> Even as the fluc- 

 tuating emotions of those subject to their lusts. The Comment 

 says, which is as unstable as a pillar fixed in a heap of chaff : i. e. 



