111.

And he who lives a hundred years, ignorant and unrestrained, a life of one day is better, if a man is wise and reflecting.

112.

And he who lives a hundred years, idle and weak, a life of one day is better, if a man has attained firm strength.

113.

And he who lives a hundred years, not seeing beginning and end, a life of one day is better if a man sees beginning and end.

114.

And he who lives a hundred years, not seeing the immortal place, a life of one day is better if a man sees the immortal place.

115.

And he who lives a hundred years, not seeing the highest law, a life of one day is better, if a man sees the highest law.

(112.) On 'kusîto' and 'hînavîriyo,' see note to v. 7.

CHAPTER IX.

EVIL.

116.

If a man would hasten towards the good, he should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil.

117.

If a man commits a sin, let him not do it again; let him not delight in sin: pain is the outcome of evil.

118.

If a man does what is good, let him do it again; let him delight in it: happiness is the outcome of good.

119.

Even an evildoer sees happiness as long as his evil deed has not ripened; but when his evil deed has ripened, then does the evildoer see evil.

120.

Even a good man sees evil days, as long as his good

deed has not ripened; but when his good deed has ripened, then does the good man see happy days.

121.

Let no man think lightly of evil, saying in his heart, It will not come near unto me. Even by the falling of water-drops a water-pot is filled; the fool becomes full of evil, even if he gathers it little by little.

122.

Let no man think lightly of good, saying in his heart, It will not benefit me. Even by the falling of water-drops a water-pot is filled; the wise man becomes full of good, even if he gather it little by little.

123.

Let a man avoid evil deeds, as a merchant if he has few companions and carries much wealth avoids a dangerous road; as a man who loves life avoids poi

son.

124.

He who has no wound on his hand, may touch poison with his hand; poison does not affect one who has no wound; nor is there evil for one who does not commit evil.

125.

If a man offend a harmless, pure, and innocent per

(124.) This verse, taken in connection with what precedes, can only mean that no one suffers evil but he who has committed evil, or sin; an idea the very opposite of that pronounced in Luke xiii. 1-5.

son, the evil falls back upon that fool, like light dust thrown up against the wind.

126.

Some people are born again; evildoers go to hell; righteous people go to heaven; those who are free from all worldly desires enter Nirvâna.

127.

Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where a man might be freed from an evil deed.

128.

Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome (the mortal).

(125.) Cf. 'Indische Sprüche,' 1582; Kathâsaritsâgara, 49,

222.

(126.) For a description of hell and its long, yet not endless sufferings, see Parables,' p. 132. The pleasures of heaven, too, are frequently described in these Parables and elsewhere. Buddha, himself, enjoyed these pleasures of heaven, before he was born for the last time. It is probably when good and evil deeds are equally balanced, that men are born again as human beings; this, at least, is the opinion of the Gainas. (Cf. Chintâmani, ed. H. Bower, Introd. p. xv.)

CHAPTER X.

PUNISHMENT.

129.

All men tremble at punishment, all men fear death; remember that you are like unto them, and do not kill nor cause slaughter.

(129.) One feels tempted, no doubt, to take 'upama' in the sense of the nearest (der Nächste), the neighbour, and to translate, having made oneself one's neighbour, i.e. loving one's neighbour as oneself.' But as 'upamăm,' with a short a, is the correct accusative of 'upamâ,' we must translate 'having made oneself the likeness, the image of others,' 'having placed oneself in the place of others.' This is an expression which occurs frequently in Sanskrit (cf. Hitopadesa, i. 11).

"Prânâ yathâtmano sbhîshtâ bhûtânâm api te tathâ,

Atmaupamyena bhuteshu dayâm kurvanti sâdhavah.” 'As life is dear to oneself, it is dear also to other living beings: by comparing oneself with others, good people bestow pity on all beings.'

See also Hit. i. 12; Râm. v. 23, 5, 'âtmânam upamâm kritvâ sveshu dâreshu ramyatâm,' 'Making oneself a likeness, i. e. putting oneself in the position of other people, it is right to love none but one's own wife.' Dr. Fausböll has called attention to similar passages in the Mahâbhârata, xiii. 5569 seq.