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on the Excellent Way thinks it worthy in him to reverence and to show respect to the Bhikkhu, though he may be, as yet, unconverted. It is because he sees him to be in the company of those in whom all evil has been destroyed, because he feels that he is not in such society, that the converted layman thinks it worthy of him to do reverence and to show respect to the unconverted Bhikkhu. It is because he knows that he has joined the noblest brotherhood, and that he himself has reached no such state, that the converted layman holds it right to do reverence and to show respect to the unconverted Bhikkhu—because he knows that he listens to the recitation of the På†imokkha, while he himself can not—because he knows that he receives men into the Order, and thus extends the teaching of the Conqueror, which he himself is incapable of doing—because he knows that he carries out innumerable precepts, which he himself cannot observe—because he knows that he wears the outward signs of Sama~aship, and carries out the intention of the Buddha, while he himself is gone away far from that—because he knows that he, though he has given up his hair and beard, and is unanointed and wears no ornaments, yet is anointed with the perfume of righteousness, while he is himself addicted to jewelry and fine apparel—that the converted layman thinks it right to do reverence, and to show respect to the unconverted Bhikkhu.’ 3. ‘And moreover, O king, it is because he knows that not only are all these twenty personal qualities which go to make a Sama~a, and the two outward signs, found in the Bhikkhu, but that he carries them on, and trains others in them, that the converted layman, realising that he has no part in that tradition, in that maintenance of the faith, thinks it right to reverence and to show respect to the converted Bhikkhu. Just, O king, as a royal prince who learns his knowledge, and is taught the duties of a Khattiya, at the feet of the Brahman who acts as family chaplain, when after a time he is anointed king, pays, reverence and respect to his master in the thought of his being the teacher, and the carrier on of the traditions of the family, so is it right for the converted Bhikkhu to do reverence and to pay respect to the unconverted Bhikkhu.’ 4. ‘And moreover, O king, you may know by this fact the greatness and the peerless glory of the condition of the Bhikkhus—that if a layman, a disciple of the faith, who has entered upon the Excellent Way, should attain to the realisation of Arahatship, one of two results must happen to him, and there is no other—he must either die away on that very day, or take upon himself the condition of a Bhikkhu. For immovable, O king, is that state of renunciation, glorious, and most


Early Writings (Seeking the Path - Ñāṇavīra Thera)  

Part B includes two early essays (Nibbana and Anatta and Sketch for a Proof of Rebirth) as well as notes from a Commonplace Book and Margina...

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