History and Doctrines of the Ajivikas: A Vanished Indian Religion c10.s2.39

c10.s2.39

The Tibetan version of the *Sāmañña-phala Sutta*, quoted by Rockhill,³ shows even further confusion. The *Dulva* ascribes to Pūraṇa Kāśyapa not only the antinomianism of the Pāli version, but also a denial of life after death, a view attributed in the Pāli to Ajita. "Maskarin son of Gośālī" maintains the same doctrine as in the Pāli; "Sañjayin son of Vairattī" acquires an antinomianism very like that of Pūraṇa in the original text; "Ajita Keśakambala" here maintains not only Pakudha's doctrine of the seven elements, but also the second half of Makkhali's fatalistic catechism, including the long list of obscure categories; "Nirgrantha son of Djñātī" retains his authentic teaching of *karma* wiped out by penance; and "Kakuda Kātyāyana" usurps the place of Sañjaya as the prevaricating sceptic.