so far. But a fool who thinks himself wise, he is called a fool indeed.

64.

If a fool be associated with a wise man all his life, he will perceive the truth as little as a spoon perceives the taste of soup.

65.

If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives the taste of soup.

66.

Fools of little understanding have themselves for their greatest enemies, for they do evil deeds which must bear bitter fruits.

67.

That deed is not well done of which a man must repent, and the reward of which he receives crying and with a tearful face.

68.

No, that deed is well done of which a man does not repent, and the reward of which he receives gladly and cheerfully.

69.

As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but when it ripens, then the fool suffers grief.

70.

Let a fool month after month eat his food (like an

ascetic) with the tip of a blade of Kusa grass, yet is he not worth the sixteenth particle of those who have well weighed the law.

71.

An evil deed does not turn suddenly, like milk; smouldering it follows the fool, like fire covered by ashes.

72.

And when the evil deed, after it has become known, brings sorrow to the fool, then it destroys his bright lot, nay it cleaves his head.

73.

Let the fool wish for a false reputation, for prece

(70.) The commentator clearly takes 'samkhâta' in the sense of 'samkhyâta,' not of' samskrita,' for he explains it by 'ñâtadhammâ tulitadhammâ.' The eating with the tip of Kusa-grass has reference to the fastings performed by the Brahmans, but disapproved of, except as a moderate discipline, by the followers of Buddha. This verse seems to interrupt the continuity of the other verses which treat of the reward of evil deeds, or of the slow but sure ripening of every sinful act.

(71.) I am not at all certain of the simile, unless 'mukkati,' as applied to milk, can be used in the sense of changing or turning sour. In Manu iv. 172, where a similar sentence occurs, the commentators are equally doubtful: Nâdharmas karito loke sadyah phalati gaur iva,-for an evil act committed in the world does not bear fruit at once, like a cow; or like the earth (in due season).

(72.) I take 'ñattam' for 'gñapitam,' the causative of 'gñâtam,' for which in Sanskrit, too, we have the form without i, 'gñaptam.' This 'gñaptam,' made known, revealed, stands in opposition to the 'khanna,' covered, hid, of the preceding verse. Sukkamsa,' which Fausböll explains by 'suklânsa,' has probably a more technical and special meaning.

dence among the Bhikshus, for lordship in the convents, for worship among other people!

74.

"May both the layman and he who has left the world think that this is done by me; may they be subject to me in everything which is to be done or is not to be done," thus is the mind of the fool, and his desire and pride increase.

75.

"One is the road that leads to wealth, another the road that leads to Nirvâna;" if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world.

(75.) 'Viveka,' which in Sanskrit means chiefly understanding, has with the Buddhists the more technical meaning of separation, whether separation from the world and retirement to the solitude of the forest (kâya viveka), or separation from idle thoughts (kitta viveka), or the highest separation and freedom (Nirvâna).

CHAPTER VI.

If

THE WISE MAN.

76.

you see an intelligent man who tells you where true treasures are to be found, who shows what is to be avoided, and who administers reproofs, follow that wise man; it will be better, not worse, for those who follow him.

77.

Let him admonish, let him command, let him hold back from what is improper!-he will be beloved of the good, by the bad he will be hated.

78.

Do not have evil-doers for friends, do not have low people have virtuous people for friends, have for friends the best of men.

79.

He who drinks in the Law lives happily with a

(78.) It is hardly possible to take 'mitte kalyâne' in the technical sense of 'kalyâna-mitra,' 'ein geistlicher Rath,' a spiritual guide. Burnouf (Introd. p. 284) shows that in the technical sense 'kalyâna-mitra' was widely spread in the Buddhist world.

(79.) The commentator clearly derives 'pîti' from 'pâ,' to drink ;

serene mind: the sage rejoices always in the Law, as preached by the elect.

80.

Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves.

81.

As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise.

82.

Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake.

83.

Good people walk on whatever befall, the good do not murmur, longing for pleasure; whether touched by happiness or sorrow wise people never appear elated or depressed.

if it were derived from 'prî,' as Professor Weber seems to suppose, we should expect a double p. 'Ariya,' elect, venerable, is explained by the commentator as referring to Buddha and other teachers.

(80.) See verse 33, and 145, the latter being a mere repetition of our verse. The 'nettikâs,' to judge from the commentary and from the general purport of the verse, are not simply watercarriers, but builders of canals and aqueducts, who force the water to go where it would not go by itself.

(83.) The first line is very doubtful. I have adopted, in my translation, a suggestion of Mr. Childers, who writes, "I think it will be necessary to take 'sabbattha' in the sense of 'everywhere,' or under every condition;' 'pañkakhandâdibhedesu, sabbadhammesu,' says Buddhaghosha. I do not think we need assume