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IV, 2, 1o.
THE FEAR OF DEATH.
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houses, he issues his order to all the villagers, but it is not they who assemble in obedience to the order; it is the heads of houses. And the lord is satisfied therewith, knowing that such is the number of his villagers. There are many others who do not come-women and men, slave girls and slaves, hired workmen, servants, peasantry, sick people, oxen, buffaloes, sheep, and goats, and dogs—but all those do not count. It was with reference to the heads of houses that the order was issued in the words: “Let all assemble." Just so, O king, it is not of Arahats that it was said that all are afraid of death. [148] The Arahat is not included in that statement, for the Arahat is one in whom there is no longer any cause that could give rise to fear.'
10. “There is the non-inclusive expression, O king, whose meaning is non-inclusive, and the non-inclusive expression whose meaning is inclusive ; there is the inclusive expression whose meaning is non-inclusive, and the inclusive expression whose meaning is inclusive. And the meaning, in each case, should be accepted accordingly. And there are five ways in which the meaning should be ascertained-by the connection, and by taste, and by the tradition of the teachers, and by the meaning, and by abundance of reasons. And herein "connection ” means the meaning as seen in the Sutta itself, “taste" means that it is in accordance with other Suttas, “the tradition of the teachers” means what they hold, “the meaning" means what they think, and "abundance of reasons" means all these four combined 1.'
This is much more obscure in Pali than in English. In the Pâli the names of each of the five methods are ambiguous. "Connection,' for instance, is in Pali â hakka-pada, which is only
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