By P. Kreishna, D. Pandey
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One would wonder why later ort in the same discourse the individual seems to become a Worthy One yet mice again. Buddhaghosa explains that the abandonment of the defilements at the beginning of the discourse is the abandonment of the Nonreturner (MA I 71). Though the individual is said to have given up all the defilements, it is to be understood that the abandonment at the beginning of the discourse is only of the Nonreturner and that all the defilements are actually 18 FESTSCHRIFr FOR HAMMALAVA SADDHATISSA given up with the attainment of being a.
L. Woodward, the translator of the Kindred Sayings agrees with this view . (K8 V 98 n. 5). In addition to the evidence from the above-mentioned dis- 20 FESTSCHRIFT FOR HAMMALAVA SADDHATISSA course, the thrust of Rhys Davids' argum~nt is that because the fourfold instructions did not appear in the first and last discourses of the Buddha, ·because they did not appear in the list of correct conduct in the Dialogues of the Buddha (D I 4-12), because they did not occur in the statement of ·the Buddha's teaching in the "Lion's Roar Discourse" (N I 68-83) and because a practitioner of the fourfold instructions did not appear in the list of outstanding practitioners in the Gradual Sayings (A I 23-6), therefore the fourfold instructions are not unique to the Buddha (C.
Rouse, London 1922; SURES CHANDRA BANERn 33 i~pr. DelhF1971 and 1981. See also L. 'M. Joshi (ed. ), Sdntideva's Sik~iisa, muccaya-Ktiriktis, Sarnath, Varanasi . 1 9 6 5 . ' . 18. Ed. 1. P. petersbourg, 1889-repr. JBTS 1894; L. de La Vallee Poussin, Bibliotheca Indica, Calcutta 190114 (with Prajiiakaramati's Paiijika); P. L. Vaidya (both texts), Buddhist Sanskrit Series, Darbhanga 1960. V. Bhattacharya, ibid. 1960; Tr. La Vallee Poussin, "Introduction a. la pratique des futurs Buddhas" (Revue d' histoire et des litterature religieuses, Paris 1905-07; off printed 1907), L.