58 CEYLON BKAM H — ROYAL ASIATIC SOCIETY, 



ranee, 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 the doctrine of future conscious existence, and in six- 

 teen modes teach that the soul consciously exists after death. 

 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 the doctrine of future unconscious existence, and in 

 eight modes teach that the soul exists after death in a state 

 of unconsciousness. But the teaching of these Samanas 

 and Bramins is founded on ignorance, their want of percep- 

 tion of truth, their personal experience, and on the fluctuat- 

 ing emotions of those who are under the influence of their 

 passions. 



Priests, among these Samanas and Bramins are some who 

 hold the doctrine of a future state of being neither con- 

 scious nor yet unconscious, and in eight modes teach that 

 the soul will hereafter exist in a state between consciousness 

 and unconsciousness. But the teaching of these Samanas 

 and Bramins is founded on ignorance, their want of percep- 

 tion of truth, their own personal experience, and on the fluc- 

 tuating emotions of those who are under the influence of 

 their passions. 



Priests, among these Samanas and Bramins are some who 

 affirm that existence is destroyed ; and who in seven modes 

 teach that existing beings are cut off, destroyed, annihilat- 

 ed. But the teaching of these Samanas and Bramins is 

 founded on their ignorance, their want of perception of 

 truth, their own personal experience, and the fluctuating 

 emotions of those who are under the influence of their pas- 

 sions. 



Priests, among these Samanas and Bramins are some who 

 speak concerning the extinction of sorrow while in a state 

 of existence, and in five modes teach that living beings may 

 enjoy perfect happiness. But the teaching of these Sama- 

 nas and Bramins is founded on ignorance, their want of 

 perception of truth, their own personal experience, and on 

 the fluctuating emotions of those who are under the influ- 

 ence of their passions. 



Priests, among these Samanas and Bramins are those who 

 thus hold doctrines respecting the future^ and who meditat- 



