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Published online by Cambridge University Press: 15 March 2011
There is yet another man, whose original message to his fellow-men has been woven into the earliest teachings we call Buddhism, but whose name his age and after-ages have let die. Not in the first utterances ascribed to the Sakyan founder of the movement, nor in the last things which he is represented as emphasizing and enjoining as teachings do we find this original message. We do not know when, in the forty and odd years of the founder's mission, this lost voice began to make itself heard in the same area of missionary work. We do not know when, not the teacher but his teaching was taken over as part of the stock of Sāsana logia. What we do find is a fourfold exercise, moulded into a formula of distinctive character, and emerging here and there in discourses. We also find passing allusions in the scriptures to the four heads of the formula, and we find two at least of the four expanded separately and in a different connexion.
page 271 note 2 The Buddhacarita inserts it in the First Utterance. But no one would look for historical evidence to a factitious literary composition like this.
page 272 note 1 Mahāvagga, vi, 36. The Parivāra summaries mention mettāviharī once.
page 272 note 2 Cullavagga, vii, 3.
page 273 note 1 Ibid., ix, 5.
page 273 note 2 Ibid., xii, 2.
page 273 note 3 Ibid., v, 6.
page 273 note 4 A., ii, 72
page 274 note 1 SBE, x, and Vin. Texts, iii.
page 274 note 2 Numerical Sayings.
page 274 note 3 Fausböll's, Jātaka, ii, 145Google Scholar.
page 274 note 4 Buddha, ii, ch. 3.
page 274 note 5 Eka-Nipāta.
page 275 note 1 Verse 72.
page 275 note 2 So the Comy. interprets kāle.
page 275 note 3 Each factor was called by the abstract noun.
page 276 note 1 Nos. ccxliv, cclv, xlviii, xxxiii.
page 276 note 2 § 27 and Cambridge Hist. of India, i, 216.
page 276 note 3 P. 275, cf. below, p. 285.
page 276 note 4 Vol. ii, p. 130.
page 276 note 5 Ibid., p. 133.
page 277 note 1 Lord Chalmers's rendering.
page 277 note 2 Cariyāpiṭaka, iii, 15.
page 278 note 1 Vol. v, 346. N.B.—There is no Brāhmavihāra-Saṃyutta!
page 279 note 1 Nor, it is true, are the “Four Truths!”
page 279 note 2 Anguttara, i, 23 ff.
page 279 note 3 Manorathapūraṇī (A. Comy.), i, 418 ff.
page 280 note 1 Anguttara, ii, 184; cf. “Dhyāna in Early Buddhism”, Ind. Hist. Quarterly, Dec, 1927.
page 281 note 1 Majjhima, ii, Dhānañjāni Sutta.
page 282 note 1 Visuddhi-Magga.
page 282 note 2 No. lxxiii.
page 283 note 1 Uttarāpathakas, , Points of Controversy, xviii, 3Google Scholar.
page 283 note 2 In fact Spence Hardy and to some degree Oldenberg do see in the Four a sort of subjective orgy. Cf. the selfish treatment of “poise” in Visuddhi Magga, p. 317.
page 284 note 1 The Second Discourse, and passim in Suttas.
page 284 note 2 “Were it not better for you to seek the self (attānaṇ) ?”
page 285 note 1 Practically the whole of the Abhidhamma is a study of fixed type, group and process.