84.

If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous.

85.

Few are there among men who arrive at the other shore; the other people here run up and down the shore.

86.

But those who, when the Law has been well preached to them, follow the Law, will pass across the dominion of death, however difficult to overcome.

that B. means the word 'vigahanti' to be a synonym of' vaganti.' I would rather take the whole sentence together as a gloss upon the word 'vaganti'-'vagantîti arahattañânena apakaddhantâ khandarâgam vigahanti;' 'vaganti' means that, ridding themselves of lust by the wisdom which Arhat-ship confers, they cast it away." I am inclined to think the line means 'the righteous walk on (unmoved) in all the conditions of life.' 'Nindâ, pasamsâ, sukham, dukkham,' are four of the eight lokadhammas, or earthly conditions; the remaining lokadhammas are 'lâbha, alâbha, yasa, ayasa."

In v. 245, 'passatâ,' by a man who sees, means, by a man who sees clearly or truly. In the same manner 'vrag' and 'pravrag' may mean, not simply to walk, but to walk properly.

(86.) The other shore' is meant for Nirvâna, 'this shore' for common life. On reaching Nirvâna, the dominion of death is overcome. The commentator supplies 'târitvâ,' having crossed, in order to explain the accusative makkudheyyam.' Possibly 'pâram essanti' should here be taken as one word, in the sense of overcoming.

f

87, 88.

A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should free himself from all the troubles of the mind.

89.

Those whose mind is well grounded in the elements of knowledge, who have given up all attachments, and

(87, 88.) Leaving one's home is the same as joining the clergy, or becoming a mendicant, without a home or family, an 'anâgâra,' or anchorite. A man in that state of 'viveka,' or retirement (see v. 75, note), sees, that where before there seemed to be no pleasure there real pleasure is to be found, or vice versa. A similar idea is expressed in verse 99. (See Burnouf, 'Lotus,' p. 474, where he speaks of Le plaisir de la satisfaction, né de la distinction.')

The five troubles or evils of the mind are passion, anger, ignorance, arrogance, pride. (See Burnouf, 'Lotus,' p. 360, and p. 443.) As to 'pariyodapeyya,' see verse 183, and Lotus,' pp. 523, 528; as to akimkano,' see Mahâbh. xii. 6568; 1240.

.

89. The elements of knowledge are the seven Sambodhyangas,' on which see Burnouf, 'Lotus,' p. 796. 'Khînâsavâ,' which I have translated by, they whose frailties have been conquered, may also be taken in a more metaphysical sense, as explained in the note to v. 39. The same applies to the other terms occurring in this verse, such as ' âdâna, anupâdâya,' etc. Dr. Fausböll seems inclined to take 'âsava' in this passage, and in the other passages where it occurs, as the Pâli representative of âsraya.' But 'âsraya,' in Buddhist phraseology, means rather the five organs of sense with 'manas,' the soul, and these are kept distinct from the 'âsavas,' the inclinations, the frailties, passions, or vices. The

rejoice without clinging to anything, those whose frailties have been conquered, and who are full of light, are free (even) in this world.

commentary on the Abhidharma, when speaking of the Yogâkâras, says, "En réunissant ensemble les réceptacles (âsraya), les choses reçues (âsrita) et les supports (âlambana), qui sont chacun composés de six termes, on a dix-huit termes qu'on appelle 'Dhâtus' ou contenants. La collection des six réceptacles, ce sont les organes de la vue, de l'ouïe, de l'odorat, du goût, du toucher, et le 'manas' (ou l'organe du cœur), qui est le dernier. La collection des six choses reçues, c'est la connaissance produite par la vue et par les autres sens jusqu'au 'manas' inclusivement. La collection des six supports, ce sont la forme et les autres attributs sensibles jusqu'au 'Dharma' (la loi ou l'être) inclusivement." (See Burnouf, Introduction, p. 449.)

'Parinibbuta' is again a technical term, the Sanskrit 'parinivrita' meaning, freed from all worldly fetters, like 'vimukta.' (See Burnouf, Introduction, p. 590.)

CHAPTER VII.

THE VENERABLE.

90.

There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters.

91.

They depart with their thoughts well-collected, they are not happy in their abode; like swans who have left their lake, they leave their house and home.

92.

They who have no riches, who live on authorized food, who have perceived the Void, the Unconditioned,

(91.) 'Satîmanto,' Sansk. ' smritimantak,' possessed of memory, but here used in the technical sense of' sati,' the first of the Bodhyangas. (See Burnouf, Introduction, p. 797.) Clough translates it by intense thought, and this is the original meaning of 'smar,' even in Sanskrit. (See 'Lectures on the Science of Language,' ii. p. 332.)

Uyyunganti which Buddhaghosha explains by 'they exert themselves,' seems to me to signify in this place they depart,' i. e. they leave their family, and embrace an ascetic life. (See note to verse 235.)

(92.) 'Suññato' (or -tâ), ‘animitto,' and 'vimokho' are three dif

the Absolute, their way is difficult to understand, like that of birds in the ether.

93.

He whose passions are stilled, who is not absorbed in enjoyment, who has perceived the Void, the Unconditioned, the Absolute, his path is difficult to understand, like that of the birds in the ether.

94.

The gods even envy him whose senses have been subdued, like horses well broken in by the driver, who is free from pride, and free from frailty.

95.

Such a one who does his duty is tolerant like the earth, like Indra's bolt; he is like a lake without mud; no new births are in store for him.

ferent aspects of Nirvâna. (See Burnouf, Introd. 442, 462, on sûnya.) Nimitta is cause in the most general sense, what causes existence to continue. The commentator explains it chiefly in a moral sense: "râgâdinimittâbhâvena animittam, tehi ka vimuttan ti animitto vimokho," i.e. 'owing to the absence of passion and other causes, without causation; because freed from these causes, therefore it is called freedom without causation.'

The simile is intended to compare the ways of those who have obtained spiritual freedom to the flight of birds, it being difficult to understand how the birds move on without putting their feet on anything. This, at least, is the explanation of the commentator. The same metaphor occurs Mahâbh. xii. 6763. 'Gokara,' which has also the meaning of food, forms a good opposition to bhogana.'

(95.) Without the hints given by the commentator, we should probably take the three similes of this verse in their natural sense, as illustrating the imperturbable state of an Arahanta, or venerable person. The earth is always represented as an emblem of patience; the bolt of Indra, if taken in its technical sense, as