CEYLON BRANCH— BOYAL ASIATIC SOCIETY, 



59 



ing on futurity declare a variety of opinions respecting the 

 future in forty four modes. 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 influence 

 of their passions. 



Priests, these Samanas and Bramins hold doctrines re- 

 specting the past or respecting the future, or respecting both 

 the past and the future, and meditating on previous events 

 or on those still in futurity, declare a variety of opinions 

 respecting the past and future in sixty two modes. But the 

 teaching of these Samanas and Bramins is founded on ig- 

 norance, their want of perception of truth, their own per-* 

 sonal 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 a perpetuity of being, and who in 

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

 nal existence : but this teaching is the result of the impres- 

 sions made upon their senses, (a) 



Priests, among these Samanas and Bramins are some who 

 hold the eternal existence of some things but not of others, 

 and who in four modes teach concerning the soul and the 

 world that some things are eternal and other things not 

 eternal : but this teaching is the result of the impressions 

 made upon the senses. 



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 this teaching is the result of the impressions 

 made upon the senses. 



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 this is the result of the impressions made upon 

 the senses. 



(«) 6e353e2sDc33 through the medium of touch or collision : i. e. 

 of some thing external coming in contact with their powers of 

 perception : thus sensation, perception, reasoning and conscious- 

 ness are defined to ©3o6e$ee£6 produced by contact or collision. 

 This is nearly the same as <5>€)^8s3o in the preceding series* 

 But Budha affirms that his doctrines are not deduced from his 

 own experience or from the experience of others, as knowledge 

 so derived must necessarily be imperfect : but being Budha he 

 at one glance surveys the whole field of truth, and sees every 

 thing as it really is, and in its just proportions. 



