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IV, 3, 31.
THE SAMANA.
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chance directed it, and happened to strike against the Blessed One's foot-just as dried leaves might fall if caught up in a whirlwind. And the real cause of its so striking against his foot was the sorrowworking deed of that ungrateful, wicked, Devadatta.'
Very good, Nâgasena! That is so, and I accept it as you say.'
[Here ends the dilemma as to the splinter grazing
the Buddha's foot.]
[THE SAMANA.] 31. “Venerable Nagasena, the Blessed One said : “A man becomes a Samana by the destruction of the Åsayas?." But on the other hand he said : “The man who has these dispositions four
Is he whom the world knows as Samana 3." And in that passage these are the four dispositions referred to-long-suffering, temperance in food, renunciation “, and the being without the attachments 6 (arising from lust, ill-will, and dulness). Now these four dispositions are equally found in those who are still defective, in whom [182] the
1 Dukkhanubhâvana—the sorrow being Devadatta's subsequent existence in purgatory.
* That is of sensuality, individuality, delusion, and ignorance.' I don't know which is the passage referred to.
: Also not traced as yet in the texts.
• Vippahâ nâ, not in Childers, but see Sutta Nipata V, 14, 4, 5. Hinan-kumburê (p. 239) renders it âla ya hærima.
. Âkinkanna, not having the three kinkanas mentioned. Hinati-kumburë (p. 239) takes it to mean the practice of the Akin ka yatana meditation. But if so that would surely have been the word used.
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