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On Mahavira and His Predecessors
111
order to stigmatise the Niganthas as heretics, who in their turn have mis-stated the Buddha doctrine of the nirvana, saying that according to the Saugata's opinion the liberated souls return to the Samsara (punarbhave'vataranti'). This misstatement occurs in Silâñka's c 'mmentary on the Achârânga Sútra (867 A.D.), and can have no reference therefore to the Lamas and Chutuktus of the Northern Buddhist church, as I formerly opined, for they were not yet in existence in Sîlâñka's time.
We pass now to the outline of Nâtaputta's system in the Sâmaññaphala Sutta, (Grimblot Sept Suttas Palis, p. 126). It may be remarked that, according to Mr. Rhys Davids (Acadmey, September 13th, 1879, p. 197) the passage in question is not commented upon in the Commentary Sumañgala Vilâsini. Mr. Gogerly translated it thus: “In this world, great king, the Niganthas are well defended in four directions, that is, great king, the Niganthas in the present world by general abstinence (from evil) restrain sinful propensities, weaken evil by controlling it, and are ever under self-government. They are thus well defended on all sides, and this is called-being arrived at perfection, being with subjected passions, being established in virtue” (ibidem, p. 173). All this might as easily have been translated from a Jina Sûtra, and it would be difficult to tell the difference, but unfortunately this translation cannot be reconciled without text. M. Burnouf's translation is more literal, but less intelligible; it runs thus: “En ce monde, grand roi, le mendiant Nigantha est retenu par le frein de quatre abstentions reunies. Et comment, grand roi, le mendiant Nigantha est entèrement retenu par le lien qui enchaîne; il est enveloppé par tous les liens; voilà de quelle manière, grand roi, le mandiant Nigantha est retenu par le frein de quatre abstentions rènies. Et parce qui toute chaîne est détruite, qui a seconè toutes les chaînes,” (ibidem, p. 204). And in a note he adds: “Mais quand la dèfinition dit qu'il est enlace dans tous les liens, cela signifie qu'il obéit is complètement aux règels d'uno rigoureuse abstention, qu'il semble que tous ses mouvements soient enchaînês dans les liens qui le retiennent captif, & c.” The general drift of this definition, especially the stress laid on control, savours of Jainism; but luckily we are not confined to such generalites for our deduction. For the phrase châturyâma. It is applied to the doctrine of Mahâvîra's predecessor Pàrsva, to distinguish it from the
