96.

His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man.

97.

The man who is free from credulity, but knows the Uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men.

98.

In a hamlet or in a forest, in the deep water or on

the bolt of a gate, might likewise suggest the idea of firmness; while the lake is a constant representative of serenity and purity. The commentator, however, suggests that what is meant is, that the earth, though flowers are cast on it, does not feel pleasure, nor the bolt of Indra displeasure, although less savoury things are thrown upon it, and that in like manner a wise person is indifferent to honour or dishonour.

(96.) That this very natural threefold division, thought, word, and deed, the 'trividha dvâra' or the three doors of the Buddhists (Hardy, Manual,' p. 494), was not peculiar to the Buddhists or unknown to the Brahmans, has been proved against Dr. Weber by Professor Köppen in his 'Religion des Buddha,' i. p. 445. He particularly called attention to Manu xii. 4-8; and he might have added Mahâbh. xii. 4059, 6512, 6549, 6554; xiii. 5677, etc. Dr. Weber has himself afterwards brought forward a passage from the Atharva-veda, vi. 96, 3 (yak kakshushâ manasâ yak ka vâkâ upârima'), which, however, has a different meaning. A better one was quoted by him from the Taitt, Ar. x. 1, 12 (yan me manasâ, vâlâ, karmanâ vâ dushkritam kritam.) Similar expressions have been shown to exist in the Zendavesta, and among the Manichæans (Lassen, Indische Alterthumskunde,' iii. p. 414; see also Boehtlingk's Dictionary, s. v. kâya). There was no ground, therefore, for supposing that this formula had found its way into the Christian Liturgy from Persia, for, as Professor Cowell remarks, Greek

the dry land, wherever venerable persons (Arahanta)

dwell, that place is delightful.

99.

Forests are delightful; where the world finds no delight, there the passionless will find delight, for they look not for pleasures.

6

writers, such as Plato, employ very similar expressions, e.g. Protag. p. 348, 30, πρὸς ἅπαν ἔργον καὶ λόγον καὶ διανόημα. In fact, the opposition between words and deeds occurs in almost every writer, from Homer downwards; and the further distinction between thoughts and words is clearly implied in such expressions as, they say in their heart.' That the idea of sin committed by thought was not a new idea, even to the Jews, may be seen from Prov. xxiv. 9, 'the thought of foolishness is sin.' In the Apastamba-sûtras, lately edited by Professor Bühler, we find the expression, 'atho yatkimka manasâ vâkâ kakshushâ vâ samkalpayan dhyâyaty âhâbhivipasyati va tathaiva tad bhavatîtyupadisanti;' They say that whatever a Brahman intending with his mind, voice, or eye, thinks, says, or looks, that will be. This is clearly a very different division, and it is the same which is intended in the passage from the Atharva-veda, quoted above. In the mischief done by the eye, we have the first indication of the evil eye. (Mahâbh. xii. 3417. See Dhammapada, v. 231-234.)

CHAPTER VIII.

THE THOUSANDS.

made

100.

Even though a speech be a thousand (of words), but up of senseless words, one word of sense is better, which if a man hears, he becomes quiet.

101.

Even though a Gâthâ (poem) be a thousand (of words), but made up of senseless words, one word of a Gâthâ is better, which if a man hears, he becomes quiet.

102.

Though a man recite a hundred Gâthâs made up of senseless words, one word of the law is better, which if a man hears, he becomes quiet.

103.

If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors.

(100.) 'Vâkâ' is to be taken as a nom. sing. fem., instead of the Sk.' vâk.

104, 105.

One's own self conquered is better than all other people; not even a god, a Gandharva, not Mâra with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint.

106.

If a man for a hundred years sacrifice month after month with a thousand, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than a sacrifice for a hundred years.

(104.) ' Gitam,' according to the commentator, stands for gito (lingavipallâso, i.e. viparyâsa); 'have' is an interjection.

The Devas (gods), Gandharvas (fairies), and other fanciful beings of the Brahmanic religion, such as the Nâgas, Sarpas, Garudas, etc., were allowed to continue in the traditional language of the people who had embraced Buddhism. See the pertinent remarks of Burnouf, Introduction, p. 134 seq., 184. On Mâra, the tempter, see v. 7. Sástram Aiyar, 'On the Gaina Religion,' p. xx, says: "Moreover as it is declared in the Gaina Vedas that all the gods worshipped by the various Hindu sects, viz. Siva, Brahma, Vishnu, Ganapati, Subramaniyan, and others, were devoted adherents of the above-mentioned Tirthankaras, the Gainas therefore do not consider them as unworthy of their worship; but as they are servants of Arugan, they consider them to be deities of their system, and accordingly perform certain pûgâs in honour of them, and worship them also." The case is more doubtful with orthodox Buddhists. "Orthodox Buddhists," as Mr. D'Alwis writes (Attanagalu-vansa, p. 55) "do not consider the worship of the Devas as being sanctioned by him who disclaimed for himself and all the devas any power over man's soul. Yet the Buddhists are everywhere idol-worshippers. Buddhism, however, acknowledges the existence of some of the Hindu deities, and from the various friendly offices which those Devas are said to have rendered to Gotama, Buddhists evince a respect for their idols." See also 'Parables,' p. 162.

107.

If a man for a hundred years worship Agni (fire) in the forest, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years.

108.

Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter; reverence shown to the righteous is better.

109.

He who always greets and constantly reveres the aged, four things will increase to him, viz. life, beauty, happiness, power.

110.

But he who lives a hundred years, vicious and unrestrained, a life of one day is better if a man is virtuous and reflecting.

(109.) Dr. Fausböll, in a most important note, called attention to the fact that the same verse, with slight variations, occurs in Manu. We there read, ii. 121 :

Abhivâdanasîlasya nityam vriddhopasevinah,

Katvâri sampravardhante: âyur vidyâ yaso balam." Here the four things are, life, knowledge, glory, power.

In the Apastamba-sûtras, 1, 2, 5, 15, the reward promised for the same virtue is 'svargam âyus ka,' heaven and long life. It seems, therefore, as if the original idea of this verse came from the Brahmans, and was afterwards adopted by the Buddhists. How largely it spread is shown by Dr. Fausböll from the Asiatic Researches,' xx. p. 259, where the same verse of the Dhammapada is mentioned as being in use among the Buddhists of Siam.