CEYLON BRANCH — ROYAL ASTATIC; SOCIETY. .'">? 



Bramins are some who hold the eternal existence of some 

 things but not of others, and who in four modes teach con- 

 cerning the soul and the world that some things are eternal 

 and other things not eternal. But the teaching of these 

 Samanas and Bramins is founded on their ignorance, their 

 want of perception of truth, their own personal experience, 

 and on the fluctuating emotions of those who are under the 

 influence of their passions. 



Priests, among these Samanas and Bramins are some who 

 hold doctrines respecting finity and infinity, and who in 

 four modes teach concerning the world being finite or in- 

 finite. But the teaching of these Samanas and Bramins is 

 founded on their ignorance, their want of perception of 

 truth, their personal experience, and on the fluctuating emo- 

 tions of those who are under the influence of their passions. 



Priests, among these Samanas and Bramins are some who 

 are endless equivocators, and who when questioned on any 

 subject, equivocate and in four modes avoid giving a direct 

 answer. But the conduct of these Samanas and Bramins 

 results from ignorance, their want of perception of truth, 

 their personal experience, and the fluctuating emotions of 

 those who are under the influence of their passions. 



Priests, among these Samanas and Bramins are some who 

 hold that existence is not the result of a previously existing 

 cause, and in two modes teach that the soul and the world 

 are not the result of previous causation. But the teaching 

 of these Samanas and Bramins results from ignorance, their 

 want of perception of truth, their own personal experience, 

 and the fluctuating emotions of those who are under the in- 

 fluence of their passions. 



Priests, among these Samanas and Bramins are those who 

 thus hold doctrines respecting existence, and who meditat- 

 ing on the past, on account of previous events declare a 

 variety of opinions in eighteen modes. But the teaching 

 of these Samanas and Bramins is founded on their igno- 



without any solid foundation. Those who speak of the eternity 

 of beings and affirmed them to be *Seb permanent &c. directly 

 oppose Budha whose fundamental doctrine is qp*98o all 



things are impermanent, everchanging. 



The substance of Budha' s decision is, so far as these teachers 

 spoke of the things they had experienced they spoke correctly : 

 those things they in reality had experienced : but the doctrines 

 they deduced from that experience he pronounced to be false, 

 resulting from their want of perfect knowledge, and from an in- 

 correct and imperfect perception of u-uth. 



H 



