Dialogues of the Buddha, Part II — trans. T. W. and C. A. F. Rhys Davids (1910)

1 Arahants are those who have reached Nirvana, the ' supreme goal, the highest fruit ' of the Aryan Eightfold Path. To live ' the Life that's Right' (samma) is to live in the Noble Path, each of the eight divisions of which is to be samma, round, right and perfect, normal and complete. To live right (samma) is therefore to have : — (i) Right views, free from superstition ; (2) right aims, high and worthy of the intelligent and earnest man; (3) right speech, kindly, open, truthful ; (4) right conduct, in all concerns of life ; (5) right livelihood, bringing hurt or danger to no living thing ; (6) right perseverance, in all the other seven; (7) right mindfulness, the watchful, active mind; (8) right contemplation, earnest thought on the deep mysteries of life. In each of these the word right is samma, and the whole paragraph being on the Aryan Path, the allusion is certainly to this central doctrine of the Buddhist Dhamma.

Buddhaghosa says that bhikkhu samma viharati, who, having himself entered the Aryan Path, leads his brother into it, and this is, no doubt, good Buddhism. But it is a practical application of the text, a theological exegesis, and not a philological explanation. Even so it seems to lay the stress too much on ' bereft,' and too little on ' Arahants.'

- Literally ' There is no sama?za.' See note on § 26. I have followed, though with some doubt, Childers's punctuation. Buddhaghosa refers padesa-vatti to samawo ; and ito, not to padesa, but to magga, understood; and it is quite possible that this is the correct explanation. On samadhikani see the comment at Jataka II, 383 : Watters, ' On Yuan Chwang,' II, 33, and Ed. Hardy, ' Buddhismus,' p. 44. Both Pafinananda and Samarasekhara render it as above.

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28. And when he had thus spoken, Subhadda, the Wanderer, said to the Exalted One : — ' Most excellent, lord, are the words of thy mouth, most excellent ! Just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness, so that those who have eyes can see external forms; — just even so, lord, has the truth been made known to me, in many a figure, by the Exalted One. And I, even I, betake myself, lord, to the Exalted One as my refuge, to the truth, and to the Order. I would fain be accepted as a probationer under the Exalted One, as a full member in his Order.'

29. ' Whosoever, Subhadda, has formerly been a follower of another doctrine, and thereafter desires to be received into the higher or the lower grade in this doctrine and discipline, he remains on probation for the space of four months ; and at the end of the four months, the brethren, exalted in spirit, receive him into the lower or into the higher erade of the order. Nevertheless in this case I acknowledge the difference in persons.'

'If, lord, whosoever has formerly been a follower of another doctrine, and then desires to be received into the higher or the lower grade in this doctrine and discipline, — if, in that case, such a person remains on probation for the space of four months ; and at the end of the four months, the brethren, exalted in spirit, receive him into the lower or into the higher grade of the Order — I too, then, will remain on probation for the space of four months ; and at the end of the four months let the brethren, exalted in spirit, receive me into the lower or into the higher grade of the Order ! '

But the Exalted One called the venerable Ananda, and said : — ' As it is, Ananda, receive Subhadda into the Order!'

'Even so, lord!' said the venerable Ananda, in assent, to the Exalted One.

T). ii. 153. THE BOOK OF THE GREAT DECEASE. 1 69