forbidden, such men, embracing false doctrines, enter the evil path.

319.

They who know what is forbidden as forbidden, and what is not forbidden as not forbidden, such men, embracing the true doctrine, enter the good path.

CHAPTER XXIII.

THE ELEPHANT.

320.

Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured.

321.

A tamed elephant they lead to battle, the king mounts a tamed elephant; the tamed is the best among men, he who silently endures abuse.

322.

Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks; but he who tames himself is better still.

·

(320.) The elephant is with the Buddhists the emblem of endurance and self-restraint. Thus Buddha himself is called ' Nâga,' the Elephant (Lal. Vist. p. 553), or 'Mahânâga,' the great Elephant (Lal. Vist. p. 553), and in one passage (Lal. Vist. p. 554) the reason of this name is given, by stating that Buddha was 'sudânta,' well-tamed, like an elephant.

Cf. Manu, vi. 47, 'ativâdâms titiksheta.'

323.

For with these animals does no man reach the untrodden country (Nirvâna), where a tamed man goes on a tamed animal, viz. on his own well-tamed self.

324.

The elephant called Dhamapâlaka, his temples running with sap, and difficult to hold, does not eat a morsel when bound; the elephant longs for the elephant grove.

325.

If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that fool, like a hog fed on wash, is born again and again.

326.

This mind of mine went formerly wandering about

(323.) I read, as suggested by Dr. Fausböll, 'yath' attanâ sudantena danto dantena gakkhati.' (Cf. v. 160.) The India Office MS. reads 'na hi etehi thânehi gakkheya agatam disam, yath' attânam sudantena danto dantena gakkhati.' As to 'thânehi' instead of 'yânehi,' see v. 224.

(326.) Yoniso,' i. e. 'yonisah,' is rendered by Dr. Fausböll 'sapientiâ,' but the reference which he gives to Hemakandra (ed. Boehtlingk and Rieu, p. 281) shows clearly that it meant 'origin,' or 'cause.' 'Yoniso' occurs frequently as a mere adverb, meaning thoroughly, radically (Dhammap. p. 359), and 'yoniso manasikâra' (Dhammap. p. 110) means 'taking to heart' or 'minding thoroughly.' In the Lal. Vist. p. 41, the commentator has clearly mistaken 'yonisah' changing it to 'ye'niso,' and explaining it by 'yamanisam,' whereas M. Foucaux has rightly translated it by depuis l'origine.' Professor Weber imagines he has discovered in 'yonisah' a double-entendre, but even grammar would show that our author is innocent of it.

as it liked, as it listed, as it pleased; but I shall now hold it in thoroughly, as the rider who holds the hook holds in the furious elephant.

327.

Be not thoughtless, watch your thoughts! Draw yourself out of the evil way, like an elephant sunk in mud.

328.

If a man find a prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate.

329.

If a man find no prudent companion who walks with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country behind, like a lonely elephant.

330.

It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like the lonely elephant.

331.

If an occasion arises, friends are pleasant; enjoyment is pleasant if it is mutual; a good work is pleasant in the hour of death; the giving up of all grief is pleasant.

332.

Pleasant is the state of a mother, pleasant the state

(332.) The commentator throughout takes these words, like

of a father, pleasant the state of a Sramana, pleasant the state of a Brahmana.

333.

Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins.

' matteyyatâ,' etc., to signify, not the status of a mother, or maternity, but reverence shown to a mother.