356.

The fields are damaged by weeds, mankind is damaged by passion: therefore a gift bestowed on the passionless brings great reward.

357.

The fields are damaged by weeds; mankind is damaged by hatred: therefore a gift bestowed on those who do not hate brings great reward.

358.

The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift bestowed on those who are free from vanity brings great reward.

359.

The fields are damaged by weeds, mankind is damaged by wishing: therefore a gift bestowed on those who are free from wishes brings great reward.

CHAPTER XXV.

THE BHIKSHU (MENDICANT).

360.

Restraint in the eye is good, good is restraint in the ear, in the nose restraint is good, good is restraint in the tongue.

361.

In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things, is freed from all pain.

362.

He who controls his hand, he who controls his feet,

(362.) 'Agghattarata,' i. e. ‘adhyâtmarata,' is an expression which we may take in its natural sense, in which case it would simply mean, delighting inwardly. But adhyâtmarata' has a technical sense in Sanskrit and with the Brahmans. They use it in the sense of delighting in the Adhyâtman, i. e. the Supreme Self, or Brahman. (See 'Manu,' vi. 49, and Kullûka's commentary. As the Buddhists do not recognize a Supreme Self or Brahman, they cannot use the word in its Brahmanical sense, and thus we find that Buddhaghosha explains it as "delighting in meditation on the Kammasthâna, a Buddhist formulary, whether externally or internally." I am not certain of the exact mean

he who controls his speech, he who is well controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu.

363.

The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the Law, his word is sweet.

364.

He who dwells in the Law, delights in the Law, meditates on the Law, follows the Law, that Bhikshu will never fall away from the true Law.

365.

Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not obtain peace of mind.

366.

A Bhikshu who, though he receives little, does not

ing of Buddhaghosha's words, but whatever they mean, it is quite clear that he does not take 'adhyâtmɛrata' in the Brahmanical sense. The question then arises who used the term first, and who borrowed it, and here it would seem, considering the intelligible growth of the word in the philosophical systems of the Brahmans, that the priority belongs for once to the Brahmans.

(363.) Onartha' and 'dharma,' see Stanislas Julien, ' Les Avadânas,' i. 217, note: "Les quatre connaissances sont; 1o la connaissance du sens (artha); 2o la connaissance de la Loi (dharma); 3o la connaissance des explications (niroukti); 4° la connaissance de l'intelligence (prâtibhâna)."

(364.) The expression dhammârâmo,' having his garden or delight (Lustgarten) in the Law, is well matched by the Brahmanic expression ekârâma,' i. e. 'nirdvandva.' (Mahâbh. xiii. 1930.)

despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful.

367.

He who never identifies himself with his body and soul, and does not grieve over what is no more, he indeed is called a Bhikshu.

368.

The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvâna), cessation of natural desires, and happiness.

369.

O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion and hatred, thou wilt go to Nirvâna.

370.

Cut off the five (senses), leave the five, rise above the five? A Bhikshu, who has escaped from the five fetters, he is called Oghatinna, "Saved from the flood."

371.

Meditate, O Bhikshu, and be not heedless! Do not direct thy thought to what gives pleasure! that

(367.) Nâmarûpa' is here used again in its technical sense of body and soul, neither of which is 'âtman,' or self. 'Asat,' what is not, may therefore mean the same as 'nâmarûpa,' or we may take it in the sense of what is no more, as, for instance, the beauty or youth of the body, the vigour of the mind, etc.

(371.) The swallowing of hot iron balls is considered as a punishment in hell; see v. 308. Professor Weber has perceived

thou mayest not for thy heedlessness have to swallow the iron ball (in hell), and that thou mayest not cry out when burning, "This is pain."

372.

Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvâna.

373.

A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the law clearly.

374.

As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds happiness and joy which belong to those who know the immortal (Nirvâna).

375.

And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the Law; keep noble friends whose life is pure, and who are not slothful.

376.

Let him live in charity, let him be perfect in his duties; then in the fulness of delight he will make an end of suffering.

the right meaning of 'bhavassu,' which can only be 'bhâvayasva,' but I doubt whether the rest of his rendering is right, 'Do not swallow by accident an iron ball.'