Chapter 8 Reformers and Their Fate - Page 226

REFORMERS AND THEIR FATE 213

  1. The Silas above pp. 4-12 (8-27) of the text. Only the refrain differs. It runs here, at the end of each clause, through the whole of this repeated passage: ‘This is reckoned in him as morality.’

Then under ‘Conduct’ (Karuna).

  1. The paragraph on ‘Confidence,’ above, p. 69 of the text 63. The refrain from here onwards is: This is reckoned to him as conduct.

  2. The paragraph on ‘Guarded is the door of the senses’ above, p. 70 of the text, 64.

  3. The paragraph on ‘Mindful and self-possessed,’ above, p. 70 of the text 65.

  4. The paragraph on ‘Content,’ above, p. 71 of the text, 66.

  5. The paragraph on ‘Solitude,’ above, p, 71 of the text, 67.

  6. The paragraphs on the ‘Five Hindrances,’ above pp, 71-2 of the text,

68-74.

  1. The paragraphs on the ‘Four Rapt Contemplations’ above, 73-76, pp.

75-82. The refrain at the end of each of them (‘higher and better than the last’) is here of course, to be read not as higher fruit of the life of a recluse, but as higher conduct.

UNDER WISDOM (VIGGA)

  1. The Paragraphs on ‘Insight arising from Knowledge’ (Nana- dassanam), above, p. 76 of the text, 83, 84. The refrain from here onwards is: ‘This is reckoned in him as wisdom, and it is higher and sweeter than the last.’

  2. The paragraphs on the ‘Mental Image,’ above, p. 77 of the text 85, 86.

  3. The paragraphs on ‘Mystic Gifts’ (Iddhi), above, p. 77 of the text, 87, 88.

  4. The paragrphs on the ‘Heavenly Ear’ (Dibbasota), above p. 79 of the text, 89, 90.

  5. The paragraphs on ‘Knowledge of the hearts of others ‘(Kato-pariyananam) above p. 79 of the text 91, 92.

  6. The paragraphs on ‘Memory of one’s own previous births’ (Pubbenivasa-anussati-nama) above, p. 81 of the text, 93, 94.

  7. The paragraph on the ‘Divine Eye’ (Dibbakakkhu), above, p. 82 of the text, 95, 96.

  8. The paragraphs on the ‘Destruction of the Deadly Floods’ (Asavanam Khaya-nanam), above, p. 83 of the text. 97, 98.

‘Such a man, Ambattha, is said to be perfect in wisdom, perfect in conduct, perfect in wisdom and conduct. And there is no other perfection in wisdom and conduct higher and sweeter than this.’

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