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THE QUESTIONS AND PUZZLES
IV, 6, 3.
"And again, O king, Ålara Kâlâma-he was his fourth teacher.
"And again, O king, Uddaka the son of Râmahe was his fifth teacher.
*These, O king, are the five who were his teachers when he was still a Bodisat, before he had attained to insight and to Buddhahood. But they were teachers in worldly wisdom. And in this Doctrine that is transcendental, in the penetrating into the wisdom of the omniscient ones—in that there is no one who is above the Tathagata to teach him. Self-dependent for his knowledge is the Tathầgata, without a master, and that is why it was said by the Tathagata :
“I have no teacher, and the man
Equal to me does not exist. No rival to me can be found
In the whole world of gods and men.”' Very good, Nagasena ! That is so, and I accept it as you say.'
[Here ends the dilemma as to the Buddha's
teachers.]
the generic term of devata. Now in the Fo-pan-bin-tsi-kin (Nanjio, No. 680), a Chinese work of the beginning of the seventh century A. D., we find in the sixteenth kwuen or chapter (if one may trust the abstract given in Beals Romantic Legend,' p. 131) that a Devaputra named Tsao-ping is said to have spoken to the Bodisat at the moment of the Renunciation. It is scarcely open to doubt that our author had in his mind an earlier form of that episode. But if so it is the only proved case of his having Sanskrit, and not Pali works, as his authority.
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