..續本文上一頁 p. 45), {Greek: dúo génh figodófwn, wn toùs mèn Braxmanas kalei, toùs dè Sarmanas}.

　　 Famous teachers arose and gathered around them flocks of disciples. As such are mentioned Pûrana-Kassapa, Makkhali-Gosâla, Agita-Kesakarnbali, Pakudha-Kakkâyana, Sañgaya-Belatthiputta, and Nigantha-Nâtaputta[1]; see Suttanipâta, p. 86; Mahâparinibbânasutta, ed. Childers, p. 58; Vinaya II, p. 111; Grimblot, Sept Suttas Pâlis, p. 114, &c.; Milindapañha, ed. Trenckner, p. 4. Besides these there is Bâvari (Suttanipâta, p. 184), and his disciples Agita, Tissametteyya, Punnaka, Mettagû, Dhotaka, Upasîva, Nanda,

　　[1. Cf. Indian Antiquary, 1880, p. 158.]

　　p. xiii

　　Hemaka, Todeyya, Kappa, Gatukannin, Bhadrâvudha, Udaya, Posâla, Mogharâgan (Pingiya, vv. 1006-1008; Sela, p. 98), and, Kankin, Târukkha, Pokkharasâti, Gânussoni, Vâsettha, and Bhâradvâga, p. 109.

　　 We learn that there were four kinds of Samanas, viz. Maggaginas, Maggadesakas (or Maggadesins, Maggagghâyins), Maggagîvins, and Maggadûsins, vv. 83-88. Among these Samanas disputes arose, vv. 828, 883-884; a number of philosophical systems were formed, and at the time of Buddha there were as many as sixty-three of them, v. 538. These systems are generally designated by ditthi, vv. 54, 151, 786, 837, 851, &c.; or by ditthigata, vv. 834, 836, 913; or by ditthasuta, v. 778; or by dittha, suta, and muta, vv. 793, 813, 914; or by dittha, suta, sîlavata[1], and muta, vv. 790, 797-798, 836, 887, 1080. The doctrines themselves are called ditthinivesa, v. 785; or nivesana, vv. 209, 470, 801, 846; or vinikkhaya, vv. 838, 866, 887, 894; and he who entertains any of them, is called nivissavâdin, vv. 910, 913.

　　 What is said of the Samanas seems mostly to hold good about the Brâhmanas also. They too are called disputatious, vâdasîla, v. 381, &c., p. 109; and three kinds of them are mentioned, viz. Titthiyas, Âgîvikas, and Niganthas, vv. 380, 891-892. ln contradistinction to the Samanas the Brâhmanas are designated as Teviggas, vv. 594, 1019; they are Padakas, Veyyâkaranas, and perfect in Gappa, Nighandu, Ketubha, Itihâsa, &c., v. 595, p. 98. They are called friends of the hymns, v. 139; well versed in the hymns, v. 976; and their principal hymn is Sâvitti[2], vv. 568, 456. They worship and make offerings to the fire, pp. 74, 20. In Brâhmanadhammikasutta the ancient and just Brâhmanas are described in opposition to the later

　　[1. I am not sure whether sîlavata is to be understood as one notion or two. It is generally written in one word, but at p. 109 Vâsettha says, when one is virtuous and endowed with works, he is a Brâhmana, yato kho bho sîlavâ ka hoti vatasampanno ka ettâvatâ kho brâhmano hoti. Sîlavata, I presume, refers chiefly to the Brâhmanas.

　　2. From v. 456 we see that Buddha has rightly read vareniyam as the metre requires; but I must not omit to mention that the Commentator understands by Sâvitti the Buddhistic formula: Buddham saranam gakkhâmi, Dhammam saranam gakkhâmi, Samgham saranam gakkhâmi, which, like Sâvitti, contains twenty-four syllables.]

　　p. xiv

　　Brâhmanas, who slay innocent cows and have acquired wealth through the favour of the kings. vv. 307, 308, 311, 302[1].

　　 All these disputants hold fast to their own prejudiced views, v. 910. They say that purity comes from philosophical views, from tradition, and from virtuous works, and in many other ways, v. 1078, and that there is no bliss excepting by following their opinions, vv. 889, 891, 892…

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