CHAPTER IV.

FLOWERS.

44.

Who shall overcome this earth, and the world of Yama (the lord of the departed), and the world of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds out the (right) flower?

45.

The disciple will overcome the earth, and the world of Yama, and the world of the gods. The disciple will find out the plainly shown path of virtue, as a clever man finds out the (right) flower.

(44, 45.) If I differ from the translation of Fausböll and Weber, it is because the commentary takes the two verbs, 'vigessati' and 'pakessati,' to mean in the end the same thing, i.e. 'sakkhi-karissati' he will perceive. I have not ventured to take 'vigessate' for 'viganissati,' but it should be remembered that the overcoming of the earth and of the worlds below and above, as here alluded to, is meant to be achieved by means of knowledge. 'Pakessati,' he will gather (cf. vi-ki, 'Indische Sprüche,' 4560), means also, like to gather in English, he will perceive or understand, and the 'dhammapada,' or path of virtue, is distinctly explained by Buddhagosha as consisting of the thirty-seven states or stations which lead to Bodhi. (See Burnouf, Lotus,' p. 430; Hardy, Manual, p. 497.) 'Dhamma

46.

He who knows that this body is like froth, and has learnt that it is as unsubstantial as a mirage, will break the flower-pointed arrow of Mâra, and never see the King of Death.

47.

Death carries off a man who is gathering flowers and whose mind is distracted, as a flood carries off a sleeping village.

pada' might, no doubt, mean also 'a law-verse,' but 'sudesita' can hardly mean 'well delivered,' while, as applied to a path, it means 'well pointed out' (v. 285). Buddha himself is called 'Mârgadarsaka' and 'Mârga-desika' (cf. Lal. Vist. p. 551). Nor could one well say that a man collects one single law-verse. Hence Fausböll naturally translates versus legis bene enarratos, and Weber gives 'Lehrsprüche' in the plural, but the original has ' dhammapadam,' in the sing. (47-48). There is a curious similarity between these verses and verses 6540-41, and 9939 of the Sânti-p -parva ;

"Pushpânîva vikinvantam anyatragatamanasam,

Anavâpteshu kâmeshu mrityur abhyeti mânavam." Death approaches man like one who is gathering flowers, and whose mind is turned elsewhere, before his desires have been fulfilled. "Suptam vyâghram mahaugho vâ mrityur âdâya gakkhati, Samkinvânakam evainam kâmânâm avitriptikam."

As a stream (carries off) a sleeping tiger, death carries off this man who is gathering flowers, and who is not satiated in his pleasures. This last verse, particularly, seems to me clearly a translation from Pâli, and the 'kam' of 'samkinvânakam' looks as if put in metri causá.

(46.) The flower-arrows of Mâra, the tempter, are borrowed from Kâma, the Hindu god of love. For a similar expression see Lalita-vistara, ed. Calc., p. 40, 1. 20, "mâyâmarîkisadrisâ vidyutphenopamâs kapalâh." It is on account of this parallel passage that I prefer to translate 'marîki' by mirage, and not by sunbeam, as Fausböll, or by solar atom, as Weber proposes.

48.

Death subdues a man who is gathering flowers, and whose mind is distracted, before he is satiated in his pleasures.

49.

As the bee collects nectar and departs without injuring the flower, or its colour and scent, so let the sage dwell on earth.

50.

Not the failures of others, not their sins of commission or omission, but his own misdeeds and negligences should the sage take notice of.

51.

Like a beautiful flower, full of colour, but without scent, are the fine but fruitless words of him who does not act accordingly.

52.

But, like a beautiful flower, full of colour and full of scent, are the fine and fruitful words of him who acts accordingly.

53.

As many kinds of wreaths can be made from a heap of flowers, so many good things may be achieved by a mortal if once he is born.

54.

The scent of flowers does not travel against the

(48.) Antaka,' death, is given as an explanation of 'Mâra' in the Amarakosha and Abhidhânappadîpika (cf. Fausböll, p. 210).

wind, nor (that of) sandal-wood, or of a bottle of Tagara oil; but the odour of good people travels even against the wind; a good man pervades every place.

55.

Sandal-wood or Tagara, a lotus flower, or a Vassikî, the scent of their excellence is peerless when their fragrance is out.

56.

But mean is the scent that comes from Tagara and sandal-wood;—the odour of excellent people rises up to the gods as the highest.

57.

Of the people who possess these excellencies, who live without thoughtlessness, and who are emancipated through true knowledge, Mâra, the tempter, never finds the way.

58-59.

As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delightful, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness.

(54.) 'Tagara' a plant from which a scented powder is made. 'Mallaka' or 'mallikâ,' according to Benfey, is an oil vessel. Hence 'tagaramallikâ' is probably meant for a bottle holding aromatic powder, or oil made of the Tagara.

CHAPTER V.

THE FOOL.

60.

LONG is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true law.

61.

If a traveller does not meet with one who is his better, or his equal, let him firmly keep to his solitary journey; there is no companionship with a fool.

62.

"These sons belong to me, and this wealth belongs to me," with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth?

63.

The fool who knows his foolishness, is wise at least

(60.) Life, samsâra, is the constant revolution of birth and death which goes on for ever until the knowledge of the true law or the true doctrine of Buddha enables a man to free himself from samsâra, and to enter into Nirvâna. (See Parable xix., p. 134.)