Hinduism and Buddhism, Vol I. (of 3) by Charles Eliot

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[Footnote 284: Compare for instance Uttaradyayana X., XXIII. and XXV.
with the Sutta-Nipata and Dhammapada.]

[Footnote 285: I have only visited establishments in towns. Possibly
Yatis who follow a severer rule may be found in the country, especially
among Digambaras.]

[Footnote 286: In Gujarat they are called Cho-mukhji and it is said that
when a Tirthankara preached in the midst of his audience each side saw
him facing them. In Burma the four figures are generally said to be the
last four Buddhas.]

[Footnote 287: This seems clear from the presence in Burma of the
curvilinear sikra and even of copies of Indian temples, _e.g._ of
Bodh-Gaya at Pagan. Burmese pilgrims to Gaya might easily have visited
Mt Parasnath on their way.]

[Footnote 288: I have this information from the Jain Guru at Sravana
Belgola. He said that Gomatesvara (who seems unknown to the Svetambaras)
waa a Kevalin but not a Tirthankara.]

[Footnote 289: Two others, rather smaller, are known, one at Karkal
(dated 1431) and one at Yannur. These images are honoured at occasional
festivals (one was held at Sravana Belgola in 1910) attended by a
considerable concourse of Jains. The type of the statues is not
Buddhist. They are nude and represent sages meditating in a standing
position whereas Buddhists prescribe a sitting posture for meditation.]

[Footnote 290: The mountain of Satrunjaya rises above Palitana, the
capital of a native state in Gujarat. Other collections of temples are
found on the hill of Parasnath in Bengal, at Sonagir near Datia, and
Muktagiri near Gawilgarh. There are also a good many on the hills above
Rajgir.]

[Footnote 291: The strength of Buddhism in Burma and Siam is no doubt
largely due to the fact that custom obliges every one to spend part of
his life--if only a few days--as a member of the order.]

[Footnote 292: One might perhaps add to this list the Skoptsy of Russia
and the Armenian colonies in many European and Asiatic towns.]

[Footnote 293: Throughout this book I have not hesitated to make use of
the many excellent translations of Pali works which have been published.
Students of Indian religion need hardly be reminded how much our
knowledge of Pali writings and of early Buddhism owes to the labours of
Professor and Mrs Rhys Davids.]

[Footnote 294: Sanskrit Sutra, Pali Sutta. But the use of the words is
not quite the same in Buddhist and Brahmanic literature. A Buddhist
sutta or sutra is a discourse, whether in Pali or in Sanskrit; a
Brahmanic sutra is an aphorism. But the 227 divisions of the Patimokkha
are called Suttas, so that the word may have been originally used in
Pali to denote short statements of a single point. The longer Suttas are
often called Suttanta.]

[Footnote 295: _E.g._ Maj. Nik. 123 about the marvels attending the
birth of a Buddha.]

[Footnote 296: See some further remarks on this subject at the end of
chap. XIII. (on the Canon).]

[Footnote 297: Also Sakya or Sakka. The Sanskrit form is Sakya.]

[Footnote 298: See among other passages the Ambattha Sutta of the Digha
Nikaya in which Ambattha relates how he saw the Sakyas, old and young,
sitting on grand seats in this hall.]

[Footnote 299: But in Cullavagga VII. 1 Bhaddiya, a cousin of the Buddha
who is described as being the Raja at that time, says when thinking of
renouncing the world "Wait whilst I hand over the kingdom to my sons and
my brothers," which seems to imply that the kingdom was a family
possession. Rajja perhaps means Consulship in the Roman sense rather
than kingdom.]

[Footnote 300: E.g. the Sonadanda and Kutadanta Suttas of the Digha
Nikaya.]

[Footnote 301: Sanskrit Kapilavastu: red place or red earth.]

[Footnote 302: Tradition is unanimous that he died in his eightieth year
and hitherto it has been generally supposed that this was about 487
B.C., so that he would have been born a little before 560. But Vincent
Smith now thinks that he died about 543 B.C. See _J.R.A.S._ 1918, p.
547. He was certainly contemporary with kings Bimbisara and Ajatasattu,
dying in the reign of the latter. His date therefore depends on the
chronology of the Saisunaga and Nanda dynasties, for which new data are
now available.]

[Footnote 303: It was some time before the word came to mean definitely
the Buddha. In Udana 1.5, which is not a very early work, a number of
disciples including Devadatta are described as being all _Buddha_.]

[Footnote 304: The Chinese translators render this word by Ju-lai (he
who has come thus). As they were in touch with the best Indian
tradition, this translation seems to prove that Tathagata is equivalent
to Tatha-agata not to Tatha-gata and the meaning must be, he who has
come in the proper manner; a holy man who conforms to a type and is one
in a series of Buddhas or Jinas.]

[Footnote 305: See the article on the neighbouring country of Magadha in
Macdonell and Keith's _Vedic Index_.]

[Footnote 306: Cf. the Ratthapala-sutta.]

[Footnote 307: Mahav. I. 54. 1.]

[Footnote 308: Devadutavagga. Ang. Nik. III. 35.]

[Footnote 309: But the story is found in the Mahapadana-sutta. See also
Winternitz, _J.R.A.S._ 1911, p. 1146.]

[Footnote 310: He mentions that he had three palaces or houses, for the
hot, cold and rainy seasons respectively, but this is not necessarily
regal for the same words are used of Yasa, the son of a Treasurer
(Mahav. 1. 7. 1) and Anuruddha, a Sakyan noble (Cullav. VII. 1. 1).]

[Footnote 311: In the Sonadanda-sutta and elsewhere.]

[Footnote 312: The Pabbajja-sutta.]

[Footnote 313: Maj. Nik. Ariyapariyesana-sutta. It is found in
substantially the same form in the Mahasaccaka-sutta and the
Bodhirajakumara-sutta.]

[Footnote 314: The teaching of Alara Kalama led to rebirth in the sphere
called akincan-nayatanam or the sphere in which nothing at all is
specially present to the mind and that of Uddaka Ramaputta to rebirth in
the sphere where neither any idea nor the absence of any idea is
specially present to the mind. These expressions occur elsewhere (_e.g._
in the Mahaparinibbana-sutta) as names of stages in meditation or of
incorporeal worlds (arupabrahmaloka) where those states prevail. Some
mysterious utterances of Uddaka are preserved in Sam. Nik. XXXV. 103.]

[Footnote 315: Underhill, _Introd. to Mysticism_, p. 387.]

[Footnote 316: Sam. Nik. XXXVI. 19.]

[Footnote 317: The Lalita Vistara says Alara lived at Vesali and Uddaka
in Magadha.]

[Footnote 318: The following account is based on Maj. Nik. suttas 85 and
26. Compare the beginning of the Mahavagga of the Vinaya.]

[Footnote 319: Maj. Nik. 12. See too Dig. Nik. 8.]

[Footnote 320: If this discourse is regarded as giving in substance
Gotama's own version of his experiences, it need not be supposed to mean
much more than that his good angel (in European language) bade him not
take his own life. But the argument represented as appealing to him was
that if spirits sustained him with supernatural nourishment, entire
abstinence from food would be a useless pretence.]

[Footnote 321: The remarkable figures known as "fasting Buddhas" in
Lahore Museum and elsewhere represent Gotama in this condition and show
very plainly the falling in of the belly.]

[Footnote 322: Asava. The word appears to mean literally an intoxicating
essence. See _e.g._ Vinaya, vol. IV. p. 110 (Rhys Davids and Oldenburg's
ed.). Cf. the use of the word in Sanskrit.]

[Footnote 323: Naparam itthattayati. Itthattam is a substantive formed
from ittham thus. It was at this time too that he thought out the chain
of causation.]

[Footnote 324: Tradition states that it was on this occasion that he
uttered the well-known stanzas now found in the Dhammapada 154-5 (cf.
Theragatha 183) in which he exults in having, after long search in
repeated births, found the maker of the house. "Now, O maker of the
house thou art seen: no more shalt thou make a house." The lines which
follow are hard to translate. The ridge-pole of the house has been
destroyed (visankhitam more literally de-com-posed) and so the mind
passes beyond the sankharas (visankharagatam). The play of words in
visankhitam and visankhara can hardly be rendered in English.]

[Footnote 325: As Rhys Davids observes, this expression means "to found
the Kingdom of Righteousness" but the metaphor is to make the wheels of
the chariot of righteousness move unopposed over all the Earth.]

[Footnote 326: At the modern Sarnath.]

[Footnote 327: It is from this point that he begins to use this title in
speaking of himself.]

[Footnote 328: Similar heavenly messages were often received by
Christian mystics and were probably true as subjective experiences. Thus
Suso was visited one Whitsunday by a heavenly messenger who bade him
cease his mortifications.]

[Footnote 329: It is the Pipal tree or Ficus religiosa, as is mentioned
in the Digha Nikaya, XIV. 30, not the Banyan. Its leaves have long
points and tremble continually. Popular fancy says this is in memory of
the tremendous struggle which they witnessed.]

[Footnote 330: Such are the Padhana-sutta of the Sutta-Nipata which has
an air of antiquity and the tales in the Mahavagga of the
Samyutta-Nikaya. The Mahavagga of the Vinaya (I. 11 and 13) mentions
such an encounter but places it considerably later after the conversion
of the five monks and of Yasa.]

[Footnote 331: The text is also found in the Samyutta-Nikaya.]

[Footnote 332: Concisely stated as suffering, the cause of suffering,
the suppression of suffering and the method of effecting that
suppression.]

[Footnote 333: Writers on Buddhism use this word in various forms,
arhat, arahat and arahant. Perhaps it is best to use the Sanskrit form
arhat just as karma and nirvana are commonly used instead of the Pali
equivalents.]

[Footnote 334: I.15-20.]

[Footnote 335: Brahmayoni. I make this suggestion about grass fires
because I have myself watched them from this point.]

[Footnote 336: This meal, the only solid one in the day, was taken a
little before midday.]

[Footnote 337: I. 53-54.]

[Footnote 338: His father.]

[Footnote 339: _I.e._ the Buddha's former wife.]

[Footnote 340: Half brother of the Buddha and Suddhodana'a son by
Mahaprajapati.]

[Footnote 341: Jataka, 356.]

[Footnote 342: Mahavag. III. 1.]

[Footnote 343: Thus we hear how Dasama of Atthakam (Maj. Nik. 52) built
one for fifteen hundred monks, and Ghotamukha another in Pataliputta,
which bore his name.]

[Footnote 344: Maj. Nik. 53.]

[Footnote 345: Cullavag. VI. 4.]

[Footnote 346: Probably sheds consisting of a roof set on posts, but
without walls.]

[Footnote 347: Translated by Rhys Davids, _American Lectures_, pp. 108
ff.]

[Footnote 348: _E.g._ Maj. Nik. 62.]

[Footnote 349: But in Maj. Nik. II. 5 he says he is not bound by rules
as to eating.]

[Footnote 350: Maj. Nik. 147.]

[Footnote 351: In an exceedingly curious passage (Dig. Nik. IV.) the
Brahman Sonadanda, while accepting the Buddha's teaching, asks to be
excused from showing the Buddha such extreme marks of respect as rising
from his seat or dismounting from his chariot, on the ground that his
reputation would suffer. He proposes and apparently is allowed to
substitute less demonstrative salutations.]

[Footnote 352: Cullavagga V. 21 and Maj. Nik. 85.]

[Footnote 353: Visakha, a lady of noted piety. It was probably a raised
garden planted with trees.]

[Footnote 354: Maj. Nik. 110.]

[Footnote 355: Dig. Nik. No. 2. Compare Jataka 150, which shows how much
variation was permitted in the words ascribed to the Buddha.]

[Footnote 356: Sam. Nik. XLII. 7.]

[Footnote 357: Mahaparinib-sutta, 6. 20. The monk Subhadda, in whose
mouth these words are put, was apparently not the person of the same
name who was the last convert made by the Buddha when dying.]

[Footnote 358: His personal name was Upatissa.]

[Footnote 359: This position was also held, previously no doubt, by
Sagata.]

[Footnote 360: Mahavag. X. 2. Compare the singular anecdote in VI. 22
where the Buddha quite unjustifiably suspects a Doctor of making an
indelicate joke. The story seems to admit that the Buddha might be wrong
and also that he was sometimes treated with want of respect.]

[Footnote 361: VII. 2 ff.]

[Footnote 362: The introductions to Jatakas 26 and 150 say that
Ajatasattu built a great monastery for him at Gayasisa.]

[Footnote 363: The Buddha says so himself (Dig. Nik. II.) but does not
mention the method.]

[Footnote 364: The Dhamma-sangani defines courtesy as being of two
kinds: hospitality and considerateness in matters of doctrine.]

[Footnote 365: Maj. Nik. 75.]

[Footnote 366: Mahav. vi. 31. 11.]

[Footnote 367: Cullavag. x. 1. 3.]

[Footnote 368: Mahaparinib. V. 23. Perhaps the Buddha was supposed to be
giving Ananda last warnings about his besetting weakness.]

[Footnote 369: Udana 1. 8.]

[Footnote 370: Compare too the language of Angela of Foligno (1248-1309)
"By God's will there died my mother who was a great hindrance unto me in
following the way of God: my husband died likewise and all my children.
And because I had commenced to follow the aforesaid way and had prayed
God that he would rid me of them, I had great consolation of their
deaths, although I did also feel some grief." Beatae Angelae de Fulginio
Visionum et Instructionum Liber. Cap. ix.]

[Footnote 371: No account of this event has yet been found in the
earliest texts but it is no doubt historical. The versions found in the
Jataka and Commentaries trace it back to a quarrel about a marriage, but
the story is not very clear or consistent and the real motive was
probably that indicated above.]

[Footnote 372: See Rhys Davids, _Dialogues_, II. p. 70 and Przyluski's
articles (in _J.A_. 1918 ff.) Le Parinirvana et les funerailles du
Bouddha where the Pali texts are compared with the Mulasarvastivadin
Vinaya and with other accounts.]

[Footnote 373: This was probably written after Pataliputra had become a
great city but we do not know when its rise commenced.]

[Footnote 374: She was a noted character in Vesali. In Mahavag. viii. 1,
people are represented as saying that it was through her the place was
so flourishing and that it would be a good thing if there were some one
like her in Rajagaha.]

[Footnote 375: The whole passage is interesting as displaying even in
the Pali Canon the germs of the idea that the Buddha is an eternal
spirit only partially manifested in the limits of human life. In the
Mahaparinib.-sutta Gotama is only voluntarily subject to natural death.]

[Footnote 376: The phrase occurs again in the Sutta-Nipata. Its meaning
is not clear to me.]

[Footnote 377: The text seems to represent him as crossing first a
streamlet and then the river.]

[Footnote 378: It is not said how much time elapsed between the meal at
Cunda's and the arrival at Kusinara but since it was his last meal, he
probably arrived the same afternoon.]

[Footnote 379: Cf. Lyall's poem, on a Rajput Chief of the Old School,
who when nearing his end has to leave his pleasure garden in order that
he may die in the ancestral castle.]

[Footnote 380: Dig. Nik. 17 and Jataka 95.]

[Footnote 381: It is said that this discipline was efficacious and that
Channa became an Arhat.]

[Footnote 382: It is difficult to find a translation of these words
which is both accurate and natural in the mouth of a dying man. The Pali
text _vayadhamma sankhara_ (transitory-by-nature are the Sankharas) is
brief and simple but any correct and adequate rendering sounds
metaphysical and is dramatically inappropriate. Perhaps the rendering
"All compound things must decompose" expresses the Buddha's meaning
best. But the verbal antithesis between compound and decomposing is not
in the original and though sankhara is etymologically the equivalent of
confection or synthesis it hardly means what we call a compound thing as
opposed to a simple thing.]

[Footnote 383: The Buddha before his death had explained that the corpse
of a Buddha should be treated like the corpse of a universal monarch. It
should be wrapped in layers of new cloth and laid in an iron vessel of
oil. Then it should be burnt and a Dagoba should be erected at four
cross roads.]

[Footnote 384: The Mallas had two capitals, Kusinara and Pava,
corresponding to two subdivisions of the tribe.]

[Footnote 385: Theragatha 557 ff. Water to refresh tired and dusty feet
is commonly offered to anyone who comes from a distance.]

[Footnote 386: Mahavag. VIII. 26.]

[Footnote 387: _E.g._ Therigatha 133 ff. It should also be remembered
that orientals, particularly Chinese and Japanese, find Christ's
behaviour to his mother as related in the gospels very strange.]

[Footnote 388: _E.g._ Roja, the Malta, in Mahavag. VI. 36 and the
account of the interview with the Five Monks in the Nidanakatha (Rhys
Davids, _Budd. Birth Stories_, p. 112).]

[Footnote 389: _E.g._ Maj. Nik. 36.]

[Footnote 390: Dig. Nik. XVII. and V.]

[Footnote 391: Maj. Nik. 57.]

[Footnote 392: Mahaparib. Sutta, I. 61.]

[Footnote 393: The earliest sources for these legends are the Mahavastu,
the Sanskrit Vinayas (preserved in Chinese translations), the Lalita
Vistara, the Introduction to the Jataka and the Buddha-carita. For
Burmese, Sinhalese, Tibetan and Chinese lives of the Buddha, see the
works of Bigandet, Hardy, Rockhill and Schiefner, Wieger and Beal. See
also Foucher, _Liste indienne des actes du Buddha_ and Hackin, _Scenes
de la Vie du Buddha d'apres des peintures tibetaines_.]

[Footnote 394: It was the full moon of the month Vaisakha.]

[Footnote 395: The best known of the later biographies of the Buddha,
such as the Lalita Vistara and the Buddha-carita of Asvaghosha stop
short after the Enlightenment.]

[Footnote 396: There are some curious coincidences of detail between the
Buddha and Confucius. Both disliked talking about prodigies (Analects.
V11. 20) Confucius concealed nothing from his disciples (ib. 23), just
as the Buddha had no "closed fist," but he would not discuss the
condition of the dead (Anal. xi. 11), just as the Buddha held it
unprofitable to discuss the fate of the saint after death. Neither had
any great opinion of the spirits worshipped in their respective
countries.]

[Footnote 397: Maj. Nik. 143.]

[Footnote 398: The miraculous cure of Suppiya (Mahavag. VI. 23) is no
exception. She was ill not because of the effects of Karma but because,
according to the legend, she had cut off a piece of her flesh to cure a
sick monk who required meat broth. The Buddha healed her.]

[Footnote 399: The most human and kindly portrait of the Buddha is that
furnished by the Commentary on the Thera- and Theri-gatha. See
Thera-gatha xxx, xxxi and Mrs Rhys Davids' trans. of _Theri-gatha_, pp.
71, 79.]

[Footnote 400: John xvii. 9. But he prayed for his executioners.]

[Footnote 401: John vii. 19-20.]

[Footnote 402: See chap. VIII. of this book.]

[Footnote 403: Cullavag, IX, I. IV.]

[Footnote 404: Sam. Nik. LVI. 31.]

[Footnote 405: Udana VI. 4. The story is that a king bade a number of
blind men examine an elephant and describe its shape. Some touched the
legs, some the tusks, some the tail and so on and gave descriptions
accordingly, but none had any idea of the general shape.]

[Footnote 406: Or "determined."]

[Footnote 407: Or form: _rupa_.]

[Footnote 408: The word Jiva, sometimes translated _soul_, is not
equivalent to _atman_. It seems to be a general expression for all the
immaterial side of a human being. It is laid down (Dig. Nik. VI. and
VII.) that it is fruitless to speculate whether the Jiva is distinct
from the body or not.]

[Footnote 409: Sanna like many technical Buddhist terms is difficult to
render adequately, because it does not cover the same ground as any one
English word. Its essential meaning is recognition by a mark. When we
perceive a blue thing we recognize it as blue and as like other blue
things that we have marked. See Mrs Rhys Davids, Dhamma-Sangani, p. 8.]

[Footnote 410: The Samyutta-Nikaya XXII. 79. 8 states that the Sankharas
are so-called because they compose what is compound (sankhatam).]

[Footnote 411: Maj. Nik. 44.]

[Footnote 412: In this sense Sankhara has also some affinity to the
Sanskrit use of Samskara to mean a sacramental rite. It is the essential
nature of such a rite to produce a special effect. So too the Sankharas
present in one existence inevitably produce their effect in the next
existence. For Sankhara see also the long note by S.Z. Aung at the end
of the _Compendium of Philosophy_ (P.T.S. 1910).]

[Footnote 413: The use of this word for Vinnana is, I believe, due to
Mrs Rhys Davids.]

[Footnote 414: See especially Maj. Nik. 38.]

[Footnote 415: Pali, Khanda. But it has become the custom to use the
Sanskrit term. Cf. Karma, nirvana.]

[Footnote 416: See Sam. Nik. XII. 62. For parallels to this view in
modern times see William James, _Text Book of Psychology_, especially
pp. 203, 215, 216.]

[Footnote 417: Cf. Milinda Panha II. 1. 1 and also the dialogue between
the king of Sauvira and the Brahman in Vishnu Pur. II. XIII.]

[Footnote 418: Vis. Mag. chap. XVI. quoted by Warren, _Buddhism in
Translations_, p. 146. Also it is admitted that vinnana cannot be
disentangled and sharply distinguished from feeling and sensation. See
passages quoted in Mrs Rhys Davids, _Buddhist Psychology,_ pp. 52-54.]

[Footnote 419: Sam. Nik. XXII. 22. 1.]

[Footnote 420: With reference to a teacher dhamma is the doctrine which
he preaches. With reference to a disciple, it may often be equivalent to
duty. Cf. the Sanskrit expressions: sva-dharma, one's own duty;
para-dharma, the duty of another person or caste.]

[Footnote 421: Dhamma-s. 1044-5.]

[Footnote 422: II. 3. 8.]

[Footnote 423: Dig. Nik. XI. 85.]

[Footnote 424: Name and form is the Buddhist equivalent for subject and
object or mind and body.]

[Footnote 425: Mrs Rhys Davids, _Buddhist Psychology_, p. 39.]

[Footnote 426: Sam. Nik. xxxv. 93.]

[Footnote 427: The same formula is repeated for the other senses.]

[Footnote 428: See Maj. Nik. 36 for his own experiences and Dig. Nik. 2.
93-96.]

[Footnote 429: In Dig. Nik. xxiii. Payasi maintains the thesis, regarded
as most unusual (sec. 5), that there is no world but this and no such
things as rebirth and karma. He is confuted not by the Buddha but by
Kassapa. His arguments are that dead friends whom he has asked to bring
him news of the next world have not done so and that experiments
performed on criminals do not support the idea that a soul leaves the
body at death. Kassapa's reply is chiefly based on analogies of doubtful
value but also on the affirmation that those who have cultivated their
spiritual faculties have intuitive knowledge of rebirth and other
worlds. But Payasi did not draw any distinction between rebirth and
immortality as understood in Europe. He was a simple materialist.]

[Footnote 430: The more mythological parts of the Pitakas make it plain
that the early Buddhists were not materialists in the modern sense. It
is also said that there are formless worlds in which there is thought,
but no form or matter.]

[Footnote 431: See too the story of Godhika's death. Sam. Nik. I. iv. 3
and Buddhaghosa on Dhammap. 57.]

[Footnote 432: No. 38 called the Mahatanhasankhaya-suttam.]

[Footnote 433: See too Dig. Nik. n. 63, "If Vinnana did not descend into
the womb, would body and mind be constituted there?" and Sam. Nik. xii.
12. 3, "Vinnana food is the condition for bringing about rebirth in the
future."]

[Footnote 434: Uppajjati is the usual word.]

[Footnote 435: Ariyasaccani. Rhys Davids translates the phrase as Aryan
truths and the word Ariya in old Pali appears not to have lost its
national or tribal sense, _e.g._ Dig. Nik. n. 87 Ariyam ayatanam the
Aryan sphere (of influence). But was a religious teacher preaching a
doctrine of salvation open to all men likely to describe its most
fundamental and universal truths by an adjective implying pride of
race?]

[Footnote 436: In Maj. Nik. 44 the word dukkha is replaced by sakkaya,
individuality, which is apparently regarded as equivalent in meaning. So
for instance the Noble Eightfold path is described as
sakkaya-nirodha-gamini patipada.]

[Footnote 437: Theragatha 487-493, and Puggala Pan. iv. 1.]

[Footnote 438: But it has not been proved so far as I know.]

[Footnote 439: Sam. Nik. XV. 3.]

[Footnote 440: Buddhist works sometimes insist on the impurity of human
physical life in a way which seems morbid and disagreeable. But this
view is not exclusively Buddhist or Asiatic. It is found in Marcus
Aurelius and perhaps finds its strongest expression in the De Contemptu
Mundi of Pope Innocent III (in Pat. Lat. ccxvii. cols. 701-746).]

[Footnote 441: As a general rule suicide is strictly forbidden (see the
third Parajika and Milinda, iv. 13 and 14) for in most cases it is not a
passionless renunciation of the world but rather a passionate and
irritable protest against difficulties which simply lays up bad karma in
the next life. Yet cases such as that of Godhika (see Buddhaghosa on the
Dhammapada, 57) seem to imply that it is unobjectionable if performed
not out of irritation but by one who having already obtained mental
release is troubled by disease.]