henomena?_

A. No; he expressly discouraged them as tending to create confusion in
the minds of those who were not acquainted with the principles
involved. They also tempt their possessors to show them merely to
gratify idle curiosity and their own vanity. Moreover, similar
phenomena can be shown by magicians and sorcerers learned in the
_Laukika_, or the baser form of _Iddhi_ science. All false
pretensions to supernatural attainment by monks are among the
unpardonable sins (_Tevijja Sutta_).

381. Q. _You spoke of a "deva" having appeared to the Prince
Siddhartha under a variety of forms; what do Buddhists believe
respecting races of elemental invisible beings having relations with
mankind?_

A. They believe that there are such beings who inhabit worlds or
spheres of their own. The Buddhist doctrine is that, by interior
self-development and conquest over his baser nature, the Arhat becomes
superior to even the most formidable of the devas, and may subject and
control the lower orders.

382. Q. _How many kinds of devas are there?_

A. Three: _Kamavachara_ (those who are still under the
domination of the passions); _Rupavachara_ (a higher class,
which still retain an individual form): _Arapavachara_ (the
highest in degree of purification, who are devoid of material forms).

383. Q. _Should we fear any of them?_

A. He who is pure and compassionate in heart and of a courageous mind
need fear nothing: no man, god, _brahmarakkhas_, demon or deva, can
injure him, but some have power to torment the impure, as well as those
who invite their approach.

[1] Sumangala Sthavira explains to me that those transcendent powers
are permanently possessed only by one who has subdued all the passions
(_Klesa_), in other words, an Arhat. The powers may be developed by a
bad man and used for doing evil things, but their activity is but
brief, the rebellious passions again dominate the sorcerer, and he
becomes at last their victim.

[2] When the powers suddenly show themselves, the inference is that the
individual had developed himself in the next anterior birth. We do not
believe in eccentric breaks in natural law.

APPENDIX

The following text of the fourteen items of belief which have been
accepted as fundamental principles in both the Southern and Northern
sections of Buddhism, by authoritative committees to whom they were
submitted by me personally, have so much historical importance that
they a