surpassing that of men, heard the above conversation between these two elephants among men. Then The Blessed One, on learning of this occurrence, on that occasion breathed forth this solemn utterance: "The man whose mind, like to a rock, THE SUMMUM BONUM Translated from the Majjhima-Nikāya, and constituting Sutta 26 T HUS have I heard. On a certain occasion The Blessed One was dwelling at Sāvatthi in Jetavana monastery in Anāthapindika's Park. Then The Blessed One, having put on his tunic in the morning, and taken his bowl and his robes, entered Savatthi for alms. Then a great number of priests drew near to where the venerable Ananda was; and having drawn near, they spoke to the venerable Ananda as follows: "It is a long time, brother Ananda, since we listened to a doctrinal discourse from the mouth of The Blessed One. Come, brother Ananda, let us obtain an opportunity to listen to a doctrinal discourse from the mouth of The Blessed One." "Well, then, venerable sirs, draw near to the monastery of Rammaka the Brahman. Perchance you may obtain an opportunity to listen to a doctrinal discourse from the mouth of The Blessed One." "Yes, brother," said the priests to the venerable Ananda in assent. Then The Blessed One, when he had gone the rounds for alms in Sāvatthi, returned from his begging, and after breakfast, addressed the venerable Ananda: "Let us go hence, Ananda, and to Eastern Monastery, and to the storied mansion of Migāra's mother will we draw near for our noon-day rest.” "Yes, Reverend Sir," said the venerable Ananda to The Blessed One in assent. Then The Blessed One, in company with the venerable Ananda, drew near to Eastern Monastery, and to the storied mansion of Migāra's mother, for his noon-day rest. Then The Blessed One, in the afternoon, rose from meditation, and addressed the venerable Ananda: 66 Let us go hence, Ananda, and to Eastern Tank will we draw near to bathe our limbs." "Yes, Reverend Sir," said the venerable Ananda to The Blessed One in assent. Then The Blessed One, in company with the venerable Ananda, drew near to Eastern Tank to bathe his limbs; and having bathed his limbs in Eastern Tank and come up out of the water, he stood with but a single garment on, drying his limbs. Then the venerable Ananda spoke to The Blessed One as follows: "Reverend Sir, here is the monastery of Rammaka the Brahman, but a short way off. Delightful, Reverend Sir, is the monastery of Rammaka the Brahman; enchanting, Reverend Sir, is the monastery of Rammaka the Brahman. Reverend Sir, pray let The Blessed One be so kind as to draw near to where the monastery of Rammaka the Brahman is." And The Blessed One consented by his silence. Then The Blessed One drew near to where the monastery of Rammaka the Brahman was. Now at that time a great number of priests were seated in the monastery of Rammaka the Brahman, engaged in doctrinal discourse. Then The Blessed One stood outside in the entrance porch, and awaited the end of the discourse. Then The Blessed One, when he perceived that the discourse had come to an end, coughed, and rattled the bolt of the door. And the priests opened the door for The Blessed One. Then The Blessed One entered the monastery of Rammaka the Brahman, and sat on the seat that was spread for him. And when The Blessed One had sat down, he addressed the priests: "What O priests, was the subject of the present meeting? and what the discourse you were holding?" "Reverend Sir, our doctrinal discourse was concerning The Blessed One, and then The Blessed One arrived.” "Well said, O priests! This, O priests, is worthy of you as youths of good family, who have through faith retired from the household life to the houseless one, that ye sit together in doctrinal discourse. O priests, one of two things ་ should you do when you meet together: either hold a doctrinal discourse, or maintain a noble silence. "There are two cravings, O priests; the noble one, and the ignoble one. And what, O priests, is the ignoble craving? "We may have, O priests, the case of one who, himself subject to birth, craves what is subject to birth; himself subject to old age, craves what is subject to old age; himself subject to disease, . . . death, . . . sorrow, corruption, craves what is subject to corruption. 66 And what, O priests, should one consider as subject to birth? 66 ... Wife and child, O priests, are subject to birth; slaves, male and female, . goats and sheep . . . fowls and pigs . . . elephants, cattle, horses and mares . . gold and silver are subject to birth. All the substrata of being, O priests, are subject to birth; and enveloped, besotted, and immersed in them, this person, himself subject to birth, craves what is subject to birth. "And what, O priests, should one consider as subject to old age... disease . . . death . . . sorrow . . . corruption? "Wife and child, O priests, are subject to corruption; slaves, male and female, . .. goats and sheep. fowls and pigs . . . elephants, cattle, horses and mares gold and silver are subject to corruption. All the substrata of being, O priests, are subject to corruption; and enveloped, besotted, and immersed in them, this person, himself subject to corruption, craves what is subject to corruption. "This, O priests, is the ignoble craving. "And what, O priests, is the noble craving? ... "We may have, O priests, the case of one who, himself subject to birth, perceives the wretchedness of what is subject to birth, and craves the incomparable security of a Nirvana free from birth; himself subject to old age, . . . disease, . . . death, sorrow, . . . corruption, perceives the wretchedness of what is subject to corruption, and craves the incomparable security of a Nirvana free from corruption. 66 This, O priests, is the noble craving. "Now I, O priests, before my Buddhaship, being not yet : a Buddha, but a Future Buddha, myself subject to birth, craved what was subject to birth; myself subject to old age, . . . disease, . . . death, . . sorrow, corruption, craved what was subject to corruption. And it occurred to me, O priests, as follows: 66 6 ... ... Why, myself subject to birth, do I crave what is subject to birth? myself subject to old age, disease, . . . death, sorrow, . . . corruption, do I crave what is subject to corruption? What if now, myself subject to birth, and perceiving the wretchedness of what is subject to birth, I were to crave the incomparable security of a Nirvana free from birth; myself subject to old age, . . . disease, . . . death, sorrow, . . . corruption, I were to crave the incomparable security of a Nirvana free from corruption?' ... ... "Subsequently, O priests, although of tender age, with the black hair of a lad, and in the hey-day of my youth, and just entering on my prime, and although my mother and my father were unwilling, and tears streamed from their eyes, I had my hair and my beard shaved off, and put on yellow garments, and retired from the household life to the houseless one. And having thus retired from the world, and craving the summum bonum, the incomparable peaceful state, I drew near to where Alāra Kālāma was; and having drawn near, I spoke to Alāra Kālāma as follows: "Brother Kālāma, I would like to lead the religious life under your doctrine and discipline.' "When I had thus spoken, O priests, Alāra Kālāma spoke to me as follows: 66 6 'Let your venerable worship do so. Such is this doc trine that in no long time an intelligent man can learn for himself, realize, and live in the possession of all that his master has to teach.' "Then I, O priests, in no long time, quickly acquired that doctrine. And I, O priests, and others with me, by a mere lip-profession, and a mere verbal assertion, claimed that we knew and had perceived the true knowledge and the orthodox doctrine. And it occurred to me, O priests, as follows: 6 "It is not through mere faith in this doctrine that Alāra Kālāma announces that he has learnt it for himself, realized |