16.

The virtuous man delights in this world, and he delights in the next; he delights in both. He delights, he rejoices, when he sees the purity of his own work.

17.

The evildoer suffers in this world, and he suffers in the next; he suffers in both. He suffers when he thinks of the evil he has done; he suffers more when going on the evil path.

18.

The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path.

19.

The thoughtless man, even if he can recite a large portion (of the law), but is not a doer of it, has no share in the priesthood, but is like a cowherd counting the cows of others.

(16.) Like 'klishta' in the preceding verse, 'visuddhi' in the present has a technical meaning. One of Buddhaghosha's most famous works is called 'Visuddhi magga.' (See Burnouf,' Lotus,' p. 844.)

(17-18.) The evil path and the good path' are technical expressions for the descending and ascending scale of worlds through which all beings have to travel upward or downward, according to their deeds. (See Bigandet, 'Life of Gaudama,' p. 5, note 4, and p. 449; Burnouf, Introduction, p. 599; ' Lotus,' p. 865, 1. 7; 1. 11.) (19.) In taking' sahitam' in the sense of 'samhitam' or 'samhitâ,' I follow the commentator who says, "Tepitakassa Buddhavakanass'

20.

The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world, or that to come, has indeed a share in the priesthood.

etam nâmam," but I cannot find another passage where the Tripitaka, or any portion of it, is called Sahita. Samhita' in vv. 100–102, has a different meaning. The fact that some followers of Buddha were allowed to learn short portions only of the sacred writings by heart, and to repeat them, while others had to learn a larger collection, is shown by the story of 'Kakkhupâla,' p. 3, of 'Mahâkâla,' p. 26, etc.

'Sâmanna,' which I have rendered by 'priesthood,' expresses all that belongs to, or constitutes a real samana or sramana, this being the Buddhist name corresponding to the brahmana, or priest, of the orthodox Hindus. Buddha himself is frequently called the Good Samana. Fausböl takes the abstract word 'sâmanna' as corresponding to the Sanskrit 'sâmânya,' community, but Weber has well shown that it ought to be taken as representing 'srâmanya.' He might have quoted the 'Sâmanna phala sutta' of which Burnouf has given such interesting details in his 'Lotus,' p. 449 seq. Fausböll also, in his notes on v. 332, rightly explains sâmannatâ' by 'srâmanyatâ.'

6

'Anupâdiyâno,' which I have translated by 'caring for nothing,' has a technical meaning. It is the negative of the fourth Nidâna, the so-called Upâdâna, which Köppen has well explained by 'Anhänglichkeit,' taking to the world, loving the world. (Köppen, 'Die Religion des Buddha,' p. 610.)

CHAPTER II.

ON REFLECTION.

21.

REFLECTION is the path of immortality, thoughtlessness the path of death. Those who reflect do not die, those who are thoughtless are as if dead already.

22.

Having understood this clearly, those who are

(21.) 'Apramâda,' which Fausböll translates by vigilantia, Gogerly by religion, expresses literally the absence of that giddiness or thoughtlessness which characterizes the state of mind of worldly people. It is the first entering into oneself, and hence all virtues are said to have their root in 'apramâda.' (Ye keki kusalâ dhammâ sabbe te appamâdamûlakâ.) I have translated it by 'reflection,' sometimes by earnestness.' Immortality, 'amrita,' is explained by Buddhagosha as Nirvâna. Amrita' is used, no doubt, as a synonym of Nirvâna, but this very fact shows how many conceptions entered from the very first into the Nirvâna of the Buddhists.

If it is said that those who reflect do not die, this may be understood of spiritual death. The commentator, however, takes it in a technical sense, that they are free from the two last stages of the so-called Nidânas, viz. the Garâmarana (decay and death) and the Gâti (new birth). (See Köppen, 'Die Religion des Buddha,' p. 609.)

advanced in reflection, delight in reflection, and rejoice in the knowledge of the Ariyas (the Elect).

23.

These wise people, meditative, steady, always possessed of strong powers, attain to Nirvâna, the highest happiness.

24.

If a reflecting person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with consideration, if he restrains himself, and lives according to law,-then his glory will increase.

25.

By rousing himself, by reflection, by restraint and control, the wise man may make for himself an island which no flood can overwhelm.

26.

Fools follow after vanity, men of evil wisdom. The wise man possesses reflection as his best jewel.

27.

Follow not after vanity, nor after the enjoyment of love and lust! He who reflects and meditates, obtains ample joy.

28.

When the learned man drives away vanity by re

(22). The Ariyas, the noble or elect, are those who have entered on the path that leads to Nirvâna. (See Köppen, p. 396.) Their knowledge and general status is minutely described. (See Köppen, p. 436.)

flection, he, the wise, having reached the repose of wisdom, looks down upon the fools, far from toil upon the toiling crowd, as a man who stands on a hill looks down on those who stand on the ground.

29.

Reflecting among the thoughtless, awake among the sleepers, the wise man advances like a racer leaving behind the hack.

30.

By earnestness did Maghavan (Indra) rise to the lordship of the gods. People praise earnestness; thoughtlessness is always blamed.

31.

A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, moves about like fire, burning all his fetters, small or large.

32.

A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, will not go to destruction-he is near to Nirvana.

(31.) Instead of 'saham,' which Dr. Fausböll translates by vincens, Dr. Weber by conquering,' I think we ought to read 'dahan,' barning, which was evidently the reading adopted by Buddhaghosha. Mr. R. C. Childers, whom I requested to see whether the MS. at the India Office gives 'saham' or 'daham,' writes that the reading 'daham' is as clear as possible in that MS. The fetters are meant for the senses. (See Sûtra 370.)

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