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

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[Footnote 615: Magadha of course was not his birth-place and the dialect
of Kosala must have been his native language. But it is not hinted that
he had any difficulty in making himself understood in Magadha and
elsewhere.]

[Footnote 616: E.g. nominatives singular in _e_. For the possible
existence of scriptures anterior to the Pali version and in another
dialect, see S. Levi, _J.A._ 1912, II. p. 495.]

[Footnote 617: Cullavag. V. 33, chandaso aropema.]

[Footnote 618: Although Pali became a sacred language in the South, yet
in China, Tibet and Central Asia the scriptures were translated into the
idioms of the various countries which accepted Buddhism.]

[Footnote 619: Mahaparinibbana-sutta, II. 26. Another expressive
compound is Dhumaka-likam (Cullav. XI. 1. 9) literally smoke-timed. The
disciples were afraid that the discipline of the Buddha might last only
as long as the smoke of his funeral pyre.]

[Footnote 620: Winternitz has acutely remarked that the Pali Pitaka
resembles the Upanishads in style. See also Keith, _Ait. Ar_. p. 55. For
repetitions in the Upanishads, see Chand. v. 3. 4 ff., v. 12 ff. and
much in VII. and VIII., Brihad. Ar. III. ix. 9 ff., VI. iii. 2, etc.
This Upanishad relates the incident of Yajnavalkya and Maitreyi twice.
So far as style goes, I see no reason why the earliest parts of the
Vinaya and Sutta Pitaka should not have been composed immediately after
the Buddha's death.]

[Footnote 621: E.g. Mahav. 1. 49, Dig. Nik. I. 14, Sut. Vib. Bhikkhuni,
LXIX., Sut. Vib. Paraj. III. 4. 4.]

[Footnote 622: Cullav. IV. 15. 4.]

[Footnote 623: Ang. Nik. IV. 100. 5, ib. v. lxxiv. 5.]

[Footnote 624: See Buehler in _Epigraphia Indica_, vol. II. p. 93.]

[Footnote 625: Even at the time of Fa Hsien's visit to India (c. 400
A.D.) the Vinaya of the Sarvastivadin school was preserved orally and
not written. See Legge's trans, p. 99.]

[Footnote 626: Ang. Nik. IV. 160. 5, Bhikkhu bahussuta ... matikadhara
monks who carry in memory the indices.]

[Footnote 627: Cullavag. XI., XII. ]

[Footnote 628: Dig. Nik. 1.]

[Footnote 629: It is remarkable that this account contemplates five
Nikayas (of which the fifth is believed to be late) but only two
Pitakas, the Abhidhamma not being mentioned.]

[Footnote 630: It refers to a king Pingalaka, said to have reigned two
hundred years after the Buddha's time.]

[Footnote 631: Mahav XI. 3.]

[Footnote 632: Mahav. II. 17.]

[Footnote 633: Cullav. IX. 5.]

[Footnote 634: The passages are:

1. The Vinaya-Samukasa. Perhaps the sermon at Benares with
introductory matter found at the beginning of the Mahavagga.
See Edmunds, in _J.R.A.S._ 1913, p. 385.
2. The Alia-Vasani (Pali Ariya-Vasani) = the Samgiti-sutta of the
Digha Nikaya.
3. The Anagata-bhayani = Anguttara-Nikaya, V. 77-80, or part of it.
4. The Munigatha=Sutta-Nipata, 206-220.
5. The Moneyasute=Moneyya-sutta in the Itivuttakam, 67: see
also Ang. Nik. III. 120.
6. The Upatisapasine. The question of Upatissa: not identified.
7. The Laghulovade musavadam adhigicya. The addresses to Rahula
beginning with subject of lying=Maj. Nik. 61.]

[Footnote 635: See _J.A._ 1916, II. pp. 20,38.]

[Footnote 636: For the date see the chapter on Ceylon.]

[Footnote 637: S. Levi gives reasons for thinking that the prohibitions
against singing sacred texts (ayataka gitassara, Cullavag. V. 3) go back
to the period when the Vedic accent was a living reality. See _J.A._
1915, I. pp. 401 ff.]

[Footnote 638: _Museon_, 1905, p. 23. Anesaki thinks the text used by
Gunabhadra was in Pali but the Abhayagiri, which had Mahayanist
proclivities, may have used Sanskrit texts.]

[Footnote 639: Nikaya-Sangrahawa, Fernando, _Govt. Record Office_,
Colombo, 1918.]

[Footnote 640: See Mahayana-sutralatikara, xvi. 22 and 75, with Levi's
notes.]

[Footnote 641: Cullav. VII. 3.]

[Footnote 642: In the first book of the Mahavagga. ]

[Footnote 643: Ang. Nik. V. 201 and VI. 40.]

[Footnote 644: It may be objected that some Suttas are put into the
mouths of the Buddha's disciples and that their words are very like
those of the Master. But as a rule they spoke on behalf of him and the
object was to make their language as much like his as possible.]

[Footnote 645: The Pali anthology known by this name was only one of
several called Dhammapada or Udana which are preserved in the Chinese
and Tibetan Canons.]

[Footnote 646: The work might also be analyzed as consisting of three
old documents (the tract on morality, an account of ancient heresies,
and a discourse on spiritual progress) put together with a little
connecting matter, and provided with a prologue and epilogue.]

[Footnote 647: But in Ceylon there was a decided tendency to rewrite
Sinhalese treatises in Pali.]

[Footnote 648: Cf. Divyav. ed. Cowell, p. 37 and Sam. Nik. _P.T.S._
edition, vol. IV. p. 60.]

[Footnote 649: See Takakusu on the Abhidharma literature of the
Sarvastivadins in the _Journ. of the Pali Text Society_, 1905, pp.
67-147.]

[Footnote 650: But not always. See S. Levi, _J.A._ 1910, p. 436.]

[Footnote 651: See Lueders, _Bruchstuecke Buddhistischer Dramen_, 1911 and
ib. _Das Sari putra-prakarana_, 1911.]

[Footnote 652: Inscriptions from Swat written in an alphabet supposed to
date from 50 B.C. to 50 A.D. contain Sanskrit verses from the Dharmapada
and Mahaparinirvanasutra. See _Epig. Indica_, vol. IV. p. 133.]

[Footnote 653: E.g. The Sanskrit version of the Sutta-Nipata. See
_J.R.A.S._ 1916, pp. 719-732.]

[Footnote 654: See the remarks on the Samyuktagama in _J.A._ 1916, II.
p. 272.]

[Footnote 655: In the same spirit, the Chinese version of the Ekottara
(sec. 42) makes the dying Buddha order his bed to be made with the head
to the north, because northern India will be the home of the Law. See
_J.A._ Nov., Dec. 1918, p. 435.]

[Footnote 656: See for the whole question, Peri, Les Femmes de Cakya
Muni, _B.E.F.E.O._ 1918, No. 2.]

[Footnote 657: Those of the Dharmaguptas, Mahasanghikas and
Mahisasakas.]

[Footnote 658: See _J.A.O.S._ Dec. 1910, p. 24.]

[Footnote 659: Jacobi considers the Yoga Sutras later than 450 A.D. but
if we adopt Peri's view that Vasubandhu, Asanga's brother, lived from
about 280-360, the fact that they imply a knowledge of the Vijnanavada
need not make them much later than 300 A.D. It is noticeable that both
Asanga and the Yoga Sutras employ the word _dharma-megha_.]

[Footnote 660: Called Citta in the Yoga philosophy.]

[Footnote 661: See Tylor, _Primitive Culture_, vol. II. pp. 410 ff.
Savages often supplement fasting by the use of drugs and the Yoga Sutras
(IV. 1) mention that supernatural powers can be obtained by the use of
herbs.]

[Footnote 662: Klesa: Kilesa in Pali.]

[Footnote 663: The practices systematized in the Yoga Sutras are
mentioned even in the older Upanishads such as the Maitrayana,
Svetasvatara and Chandogya.]

[Footnote 664: An extreme development of the idea that physical
processes can produce spiritual results is found in Rasesvara Darsana or
the Mercurial System described in the Sarva-Darsana-Sangraha chap. IX.
_Marco Polo_ (Yule's Edition, vol. II. pp. 365, 369) had also heard of
it.]

[Footnote 665: It seems to me analogous to the _introversion_ of
European mystics. See Underhill, _Mysticism_, chaps, VI. and VII.]

[Footnote 666: Jhana in Pali.]

[Footnote 667: Samprajnata and Asamprajnata, called also sa- and
nirbija, with and without seed.]

[Footnote 668: Savitarka and Savicara, in which there is investigation
concerned with gross and subtle objects respectively: Sananda, in which
there is a feeling of joy: Sasmita, in which there is only
self-consciousness. The corresponding stages in Buddhism are described
as phases of Jhana not of Samadhi.]

[Footnote 669: It is not easy to translate. _Megha_ is cloud and
_dharma_ may be rendered by righteousness but has many other meanings.
For the metaphor of the cloud compare the title of the English mystical
treatise _The Cloud of Unknowing_.]

[Footnote 670: Siddhi, vibhuti, aisvarya. A belief in these powers is
found even in the Rig Veda where it is said (X. 136) that munis can fly
through the air and associate with gods.]

[Footnote 671: So too European mystics "are all but unanimous in their
refusal to attribute importance to any kind of visionary experience"
(Underhill, _Mysticism_, p. 335). St John of the Cross, Madame Guyon and
Walter Hilton are cited as severe critics of such experience.]

[Footnote 672: Cf. Underbill's remarks about contemplation (_Mysticism_,
p. 394). "Its results feed every aspect of the personality: minister to
its instinct for the Good, the Beautiful and the True. Psychologically
it is an induced state in which the field of consciousness is greatly
contracted: the whole of the self, its conative power, being sharply
focussed, concentrated upon one thing. We pour ourselvea out or, as it
sometimes seems to us, _in_ towards this overpowering interest: seem to
ourselves to reach it and be merged with it. Whatever the thing may be,
in this act we _know_ it, as we cannot know it by any ordinary devices
of thought."]

[Footnote 673: See instances quoted in W. James, _Varieties of Religious
Experience_, pp. 251-3.]

[Footnote 674: This curious idea is also countenanced, though not much
emphasized, by the Brahma Sutras, IV. 4. 15. The object of producing
such bodies is to work off Karma. The Yogi acquires no new Karma but he
may have to get rid of accumulated Karma inherited from previous births,
which must bear fruit. By "making himself many" he can work it off in
one lifetime.]

[Footnote 675: _World as Will and Idea_, Book III. p. 254 (Haldane and
Kemp's translation).]

[Footnote 676: E.g. Dig. Nik. II. 95, etc.]

[Footnote 677: St Theresa, St Catharine of Siena and Rudman Merawin. Cf.
1 John ii. 20, 27. "Ye know all things."]

[Footnote 678: Chandog. Up. VIII. 15.]

[Footnote 679: As also to the Samhitas of the Vaishnavas and the Agamic
literature of the Saivas. The six cakras are: (1) Muladhara at the base
of the spinal cord, (2) Svadhishthana below the navel, (3) Manipura near
the navel, (4) Anahata in the heart, (5) Visuddha at the lower end of
the throat, (6) Ajna between the eyebrows. See Avalon, _Tantric Texts_,
II. Shatcakranirupana. Ib. _Tantra of Great Liberation_, pp. lvii ff.,
cxxxii ff. Ib. _Principles of Tantra_, pp. cvii ff. Gopinatha Ras,
_Indian Iconography_, pp. 328 ff. See also "Manual of a Mystic" (_Pali
Text Soc._) for something apparently similar, though not very
intelligible, in Hinayanist Buddhism.]

[Footnote 680: For the later Yoga see further Book V. I have recently
received A. Avalon, _The Serpent Power_, from which it appears that the
danger of the process lies in the fact that as Kundalini ascends, the
lower parts of the body which she leaves become cold. The preliminary
note on Yoga in Grieraon and Barnett's Lalla-Vakyani (_Asiat. Soc.'s
Monographs_, vol. XVII. 1920) contains much valuable information, but
both works arrived too late for me to make use of them.]

[Footnote 681: Maj. Nik. 36 and 85, but not in 26.]

[Footnote 682: Dig. Nik. 2. For the methods of Buddhist meditation, the
reader may consult the "Manual of a Mystic," edited (1896) and
translated (1916) by the _Pali Text Society_. But he will not find it
easy reading.]

[Footnote 683: See Ang. Nik. 1. 20 for a long list of the various kinds
of meditation. A conspectus of the system of meditation is given in
Seidenstuecker, _Pali-Buddhismus_, pp. 344-356.]

[Footnote 684: Dig. Nik. XXII. _ad. in._]

[Footnote 685: Dig. Nik. I. 21-26.]

[Footnote 686: See, for instance, Dig. Nik. II. 75. Sometimes five
Jhanas are enumerated. This means that reasoning and investigation are
eliminated successively and not simultaneously, so that an additional
stage is created.]

[Footnote 687: See _Dhamma-Sangani_; Mrs Rhys Davids' translation, pp.
45-6 and notes. Also _Journal of Pali Text Society_, 1885, p. 32, for
meaning of the difficult word Ekodibhava.]

[Footnote 688: _E.g._ Maj. Nik. 77; Ang. Nik. 1. XX. 63.]

[Footnote 689: Hardy, _Eastern Monachism_, pp. 252 ff.]

[Footnote 690: But also without shape, colour or outward appearance, so
this statement must not be taken too literally.]

[Footnote 691: Such procedure has not received much countenance in
Christian mysticism but the contemplation of a burnished pewter dish and
of running water induced ecstasy in Jacob Boehme and Ignatius Loyola
respectively. See Underhill, _Mysticism_, p. 69.]

[Footnote 692: Maj. Nik. 62 end.]

[Footnote 693: The analysis means to analyze all things as consisting
alike of the four elements. The one perception is the perception that
all nourishment is impure.]

[Footnote 694: See Dig. Nik. 13 and Rhys Davids' introduction to it. In
spite of their name, they seem to be purely Buddhist and have not been
found in Brahmanic literature. The four states are characterized
respectively by love, sympathy with sorrow, sympathy with joy, and
equanimity.]

[Footnote 695: Dig. Nik. XIII. 76.]

[Footnote 696: Dig. Nik. XVII. 2-4.]

[Footnote 697: Christian mystics also, such as St Angela and St Theresa,
had "formless visions." See Underhill, _Myst._ pp. 338 ff.]

[Footnote 698: Attha vimokkha. See Mahaparinib. sut. in Rhys Davids'
_Dialogues of the Buddha,_ II. 119.]

[Footnote 699: Akincannayatanam.]

[Footnote 700: Nevasannanasannayatanam.]

[Footnote 701: Sannavedayita nirodhasamapatti. The Buddha when dying
(Dig. XVI. V. 8, 9) passes through this state, but does not go from it
to Parinibbana. This perhaps means that it was regarded as a
purification of the mind, but not on the direct road to the final goal.]

[Footnote 702: See Maj. Nik. 43. But the point of the discussion seems
to be not so much special commendation of this form of trance as an
explanation of its origin, namely that it, like other mental states, is
bound to ensue when certain preliminary conditions both moral and
intellectual have been realized. See also Sam. Nik. XXXVI. ii. 5. See
for examples of this cataleptic form of Samadhi Max Mueller's _Life of
Ramakrishna_, pp. 49,59, etc. Christian mystics (_e.g._ St Catharine of
Siena and St Theresa) were also subject to deathlike trances lasting for
hours and St Theresa is said once to have been in this condition for
some days.]

[Footnote 703: Maj. Nik. 86.]

[Footnote 704: This is known to European mystics, particularly Suso. St
Francis of Assisi, St Catharine of Siena and Richard Rolle are also
cited. See Underhill. _Mysticism_, p. 332.]

[Footnote 705: Christian visions of Hell, Purgatory and Paradise are
another instance of the divine eye, which thinks it can see the whole
scheme of things.]

[Footnote 706: Tales about such powers, are still very common in the
East, for instance the Chinese story (in the _Liao Chai_) of the man who
learnt from a Taoist how to walk through a wall but failed ignominiously
when he tried to give an exhibition to his family. Educated Chinese seem
to think there is something in the story and say that he failed because
his motives were bad.]

[Footnote 707: Bernheim, _La Suggestion_, chap. I. Quand j'ai eloigne de
son esprit la preoccupation que fait naitre l'idee de magnetisme ... je
lui dis "Regardez-moi bien et ne songez qu'a dormir. Vous allez sentir
une lourdeur dans les paupieres, une fatigue dans vos yeux: ils
clignotent, ils vont se mouiller; la vue devient confuse: ils se
ferment." Quelques sujets ferment les yeux et dorment immediatement....
_C'est le sommeil par la suggestion, c'est l'image du sommeil_ que je
suggere, que j'insinue dans le cerveau. Les passes, la fixation des yeux
ou des doigts de l'operateur, propres seulement a concentrer
l'attention, ne sont pas absolument necessaires.]

[Footnote 708: Thus in the drama Ratnavali a magician makes the
characters see an imaginary conflagration of the palace and also a
vision of heaven. His performance seems to be accepted as merely a
remarkable piece of conjuring.]

[Footnote 709: Ang. Nik. xvi. 1. In spite of his magic power he could
not prevent himself being murdered. The Milinda-Panha explains this as
the result of Karma, which is stronger than magic and everything else.]

[Footnote 710: _E.g._ Maj. Nik. 77. ]

[Footnote 711: Cullavag. v. 8.]

[Footnote 712: Dig. Nik. xi.]

[Footnote 713: Visuddhi Magga, xii. in Warren, _Buddhism in
Translation_, pp. 315 ff.]

[Footnote 714: R.V. II. 12. 5.]

[Footnote 715: Yet Tennyson can say "And at their feet the crocus brake
like fire," but in a mythological poem.]

[Footnote 716: Mahav. V. i.]

[Footnote 717: E.g. Dig. Nik. XI. and Cullavag. V. 8.]

[Footnote 718: Even in the Upanishads the gods are not given a very high
position. They are powerless against Brahman (e.g. Kena Up. 14-28) and
are not naturally in possession of true knowledge, though they may
acquire it (e.g. Chand. Up. VIII. 7).]

[Footnote 719: Dig. Nik. XI.]

[Footnote 720: Dig. Nik. I. chap. 2, 1-6. The radiant gods are the
Abhassara, cf. Dhammap 200.]

[Footnote 721: Watters, II. p. 160.]

[Footnote 722: The legends of both Rama and Krishna occur in the _Book
of Jatakas_ in a somewhat altered form, nos. 641 and 454.]

[Footnote 723: Thus Helios the Sun passes into St Elias.]

[Footnote 724: He is often called Brahma Sahampati, a title of doubtful
meaning and not found in Brahmanic writings. The Pitakas often speak of
Brahmas and worlds of Brahma in the plural, as if there were a whole
class of Brahmas. See especially the Suttas collected in book I, chap.
vi. of the Samyutta-Nikaya where we even hear of Pacceka Brahmas,
apparently corresponding in some way to Pacceka Buddhas.]

[Footnote 725: Maj. Nik. 49. The meaning of the title Baka is not clear
and may be ironical. Another ironical name is manopadosika (debauched in
mind) invented as the title of a class of gods in Dig. Nik. I. and XX.
The idea that sages can instruct the gods is anterior to Buddhism, See
e.g. Brihad-Ar. Up. II. 5. 17, and ib. IV. 3. 33, and the parallel
passage in the Tait. Chand. Kaush. Upanishads and Sat. Brahmana for the
idea that a Srotriya is equal to the highest deities.]

[Footnote 726: Six Manvantaras of the present Kalpa have elapsed and we
are in the seventh.]

[Footnote 727: We are in the Kali or worst age of the present mahayuga.
The Kali lasts 432,000 years and began 3102 B.C.

In their number and in many other points of cosmography the various
accounts differ greatly. The account given above is taken from the
Vishnu Purana, book II. but the details in it are not entirely
consistent.]

[Footnote 728: The detailed formulation of this cosmography was
naturally gradual but its chief features are known to the Nikayas. Dig.
Nik. XIV. 17 and 30 seem to imply the theory of spheres. For Heavens,
see Maj. Nik. 49, Dig. Nik. XI. 68-79 and for Hells Sut. Nip. III. 10,
Maj. Nik. 129. See too De la Vallee Poussin's article, _Cosmology
Buddhist_, in _E.R.E._]

[Footnote 729: See for the Asuras Sam. Nik. I. xi. 1.]

[Footnote 730: See a Tibetan representation in Waddell's _Buddhism of
Tibet_, p. 79.]

[Footnote 731: The question of whether the universe is infinite in space
or not is according to the Pitakas one of those problems which cannot be
answered.]

[Footnote 732: Dig. Nik. XXVII.]

[Footnote 733: Maro papima. See especially Windisch, _Mara and Buddha_,
1895, and Sam. Nik. I. iv.]

[Footnote 734: We sometimes hear of Maras in the plural. Like Brahma he
is sometimes a personality, sometimes the type of a class of gods. We
also hear that he has obtained his present exalted though not virtuous
post by his liberality in former births. Thus, like Sakka and other
Buddhist Devas, Mara is really an office held by successive occupants.
He is said to be worshipped by some Tibetan sects. It is possible that
the legends about Mara and his daughters and about Krishna and the Gopis
may have a common origin for Mara is called Kanha (the Prakrit
equivalent of Krishna) in Sutta-Nipata, 439.]

[Footnote 735: Ang. Nik. III. 35.]

[Footnote 736: This seems to be the correct doctrine, though it is hard
to understand how the popular idea of continual torture is compatible
with the performance of good deeds. The Katha-vatthu, XIII. 2, states
that a man in purgatory can do good. See too Ang. Nik. 1. 19.]

[Footnote 737: But even the language of the Pitakas is not always quite
correct on this point, for it represents evil-doers as falling down
straight into hell.]

[Footnote 738: Khud. Path. 7. In this poem, the word Peta (Sk. Preta)
seems to be used as equivalent to departed spirits, not necessarily
implying that they are undergoing punishment. In the _Questions of
Milinda_ (IV. 8. 29) the practice of making offerings on behalf of the
dead is countenanced, and it is explained exactly what classes of dead
profit by them. On the other hand the Katha-vatthu states that the dead
do not benefit by gifts given in this world, but two sects, the
Rajagirika and Siddhattika, are said by the commentary to hold the
contrary view.]

[Footnote 739: See Max Mueller's _Ramakrishna_, p. 40, for another
instance.]

[Footnote 740: In a passage of the Mahaparinib. Sut. (III. 22) which is
probably not very early the Buddha says that when he mixes with gods or
men he takes the shape of his auditors, so that they do not know him.]

[Footnote 741: Sam. Nik. II. 3. 10. Sadevakassa lokassa aggo.]

[Footnote 742: E.g. in the Lotus Sutra.]

[Footnote 743: One hundred and eight marks on the sole of each foot are
also enumerated in later writings.]

[Footnote 744: Artaxerxes Longimanus. Cf. the Russian princely name
Dolgorouki. The Chinese also attribute forty-nine physical signs of
perfection to Confucius, including long arms. See Dore, _Recherches sur
les Superstitions en Chine_, vol. XIII. pp. 2-6.]

[Footnote 745: Though Brahmans are represented as experts in these
marks, it seems likely that the idea of the Mahapurusha was popular
chiefly among the Kshatriyas, for in one form, at any rate, it teaches
that a child of the warrior caste born with certain marks will become
either a universal monarch or a great teacher of the truth. This notion
must have been most distasteful to the priestly caste.]

[Footnote 746: See Dig. Nik. 3. The Lakkhana Suttanta (Dig. Nik. 30)
contains a discussion of the marks.]

[Footnote 747: See Dik. Nig. 14, Mahapadanasutta: Therag. 490; Sam. Nik.
XII. 4-10.]

[Footnote 748: Maj. Nik. 50, Maratajjaniyasuttam.]

[Footnote 749: Dig. Nik. 14.]

[Footnote 750: Maj. Nik. 123. See also Dig. Nik. 14.]

[Footnote 751: More literally that he knows exactly how his feelings,
etc., arise, continue and pass away and is not swayed by wandering
thoughts and desires.]

[Footnote 752: Three extra Buddhas are sometimes mentioned but are
usually ignored because they did not, like the others, come into contact
with Gotama in his previous births.]

[Footnote 753: E.g. Ang. Nik. III. 15 and the Maha-Sudassana Sutta (Dig.
Nik. X.) in which the Buddha says he has been buried at Kusinara no less
than six times.]

[Footnote 754: Dig. Nik. XVI. v. 15.]

[Footnote 755: The two kinds of Buddhas are defined in the
Puggala-Pannatti, IX. 1. For details about Pratyeka-Buddhas see De La
Vallee Poussin's article in _E.R.E._]

[Footnote 756: Thus in Dig. Nik. XVI. 5. 12 they are declared worthy of
a Dagaba or funeral monument and Sam. Nik. III. 2. 10 declares the
efficacy of alms given to them.]