our own! We shall be like the bright gods, feeding on happiness!

201.

Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat, he, the contented, is happy.

202.

There is no fire like passion; there is no unlucky die like hatred; there is no pain like this body; there is no happiness like rest.

203.

Hunger is the worst of diseases, the body the

I live happily, indeed, for I have nothing; while Mithilâ is in flames, nothing of mine is burning.

The abhassara,' i. e. ' âbhâsvara,' the bright gods, are frequently mentioned. (Cf. Burnouf, Introd. p. 611.)

(202.) I take 'kali' in the sense of an unlucky die which makes a player lose his game. A real simile seems wanted here, as in v. 252, where, for the same reason, I translate' graha' by 'shark,' not by captivitas,' as Dr. Fausböll proposes. The same scholar translates 'kali' in our verse by 'peccatum.' If there is any objection to translating kali' in Pâli by unlucky die, I should still prefer to take it in the sense of the age of depravity, or the demon of depravity.

Body' for 'khandha' is a free translation, but it is difficult to find any other rendering. According to the Buddhists each sentient being consists of five 'khandha' (skandha), or branches, the organized body (rûpa khandha) with its four internal capacities of sensation (vedanâ), perception (samgñâ), conception (samskara), knowledge (vigñàna). See Burnouf, Introd. pp. 589, 634; Lotus,' p. 335.

(203.) It is difficult to give an exact rendering of 'samskâra,' which I have translated sometimes by 'body' or ' created things,' sometimes by 'natural desires.' Samskâra' is the fourth of

greatest of pains; if one knows this truly, that is Nirvâna, the highest happiness.

204.

Health is the greatest of gifts, contentedness the best riches; trust is the best of relatives, Nirvâna, the highest happiness.

205.

He who has tasted the sweetness of solitude and tranquillity, is free from fear and free from sin, while he tastes the sweetness of drinking in the Law.

the five 'khandhas,' but the commentator takes it here, as well as in v. 255, for the five 'khandhas' together, in which case we can only translate it by body, or created things. There is, however, another samskâra,' that which follows immediately upon. avidyâ,' ignorance, as the second of the 'nidânas,' or causes of existence, and this too might be called the greatest pain, considering that it is the cause of birth, which is the cause of all pain. Burnouf, 'Lotus,' pp. 109, 827, says, "l'homme des Buddhistes qui, doué intérieurement de l'idée de la forme, voit au dehors des formes, et, après les avoir vaincues, se dit: je connais, je vois, ressemble singulièrement au sujet victorieux de chaque objectivité qui demeure le sujet triomphant de toutes choses.""

'Samskâra' seems sometimes to have a different and less technical meaning, and be used in the sense of conceptions, plans, desires, as, for instance, in v. 368, where 'samkhârânam khayam' is used much like 'tamhâkhaya.' Desires, however, are the result of samkhâra,' and if the samkhâras are destroyed, desires cease; see v. 154, visamkhâragatam kittam tamhânam khayam agghagâ.' Again, in his comment on v. 75, Buddhaghosha says, 'upadhiviveko samkharasamganikam vinodeti;' and again, upadhiviveko ka nirupadhînâm puggalânam visamkhâragatânâm.'

For a similar sentiment, see Stanislas Julien, 'Les Avadânas,' vol. i. p. 40, “Le corps est la plus grande source de souffrance," etc. I should say that 'khandha' in v. 202, and 'samkhârâ' in v. 203, are nearly, if not quite, synonymous. I should prefer to

206.

The sight of the elect (Arya) is good, to live with them is always happiness; if a man does not see fools, he will be truly happy.

207.

He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk.

208.

Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the elect; one ought to follow a good and wise man, as the moon follows the path of the stars.

read 'gigakkhâ-paramâ' as a compound. Gigakkhâ,' or as it is written in one MS., 'digakkhâ,' (Sk. 'gighatsâ') means not only hunger, but appetite, desire.

(208.) I should like to read 'sukho ka dhîrasamvâso.'

CHAPTER XVI.

PLEASURE.

209.

He who gives himself to vanity, and does not give himself to meditation, forgetting the real aim (of life) and grasping at pleasure, will in time envy him who has exerted himself in meditation.

210.

Let no man ever look for what is pleasant, or what is unpleasant. Not to see what is pleasant is pain, and it is pain to see what is unpleasant.

211.

Let, therefore, no man love anything; loss of the beloved is evil. Those who love nothing, and hate nothing, have no fetters.

212.

From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knows neither grief nor fear.

213.

From affection comes grief, from affection comes

fear; he who is free from affection knows neither grief nor fear.

214.

From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear.

215.

From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear.

216.

From greed comes grief, from greed comes fear; he who is free from greed knows neither grief nor fear.

217.

He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business, him the world will hold dear.

218.

He in whom a desire for the Ineffable (Nirvâna) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called Urdhvamsrotas (carried upwards by the stream).

(218.) Urdhvamsrotas,' or 'uddhamsoto,' is the technical name for one who has reached the world of the 'Avrihas' (Aviha), and is proceeding to that of the 'Akanishthas' (Akanittha). This is the last stage before he reaches the formless world, the 'Arûpadhâtu. (See Parables, p. 123; Burnouf, Introd. 599.) Originally 'ûrdhvamsrotas' may have been used in a less technical sense, meaning one who swims against the stream, and is not carried away by the vulgar passions of the world.