142.

He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brâhmana, an ascetic (Sramana), a friar (bhikshu).

by Burnouf (Introduction, p. 313 seq.). Burnouf translates the verse: "Ce n'est ni la coutume de marcher nu, ni les cheveux nattés, ni l'usage d'argile, ni le choix des diverses espèces d'aliments, ni l'habitude de coucher sur la terre nue, ni la poussière, ni la malpropreté, ni l'attention à fuir l'abri d'un toit, qui sont capables de dissiper le trouble dans lequel nous jettent les désirs non-satisfaits; mais qu'un homme, maître de ses sens, calme, recueilli, chaste, évitant de faire du mal à aucune créature, accomplisse la Loi, et il sera, quoique paré d'ornements, un Brâhmane, un Cramaņa, un Religieux."

Walking naked, and the other things mentioned in our verse, are outward signs of a saintly life, and these Buddha rejects because they do not calm the passions. Nakedness he seems to have rejected on other grounds too, if we may judge from the Sumâgadhâ-avadâna: "A number of naked friars were assembled in the house of the daughter of Anatha-pindika. She called her daughter-in-law, Sumâgadhân, and said, ' Go and see those highly respectable persons.' Sumâgadha, expecting to see some of the saints, like Sâriputra, Maudgalyâyana, and others, ran out full of joy. But when she saw these friars with their hair like pigeon wings, covered by nothing but dirt, offensive, and looking like demons, she became sad. 'Why are you sad?' said her mother-in-law. Sumâgadhâ replied, "O, mother, if these are saints, what must sinners be like?""

Burnouf (Introduction, p. 312) supposed that the Gainas only, and not the Buddhists, allowed nakedness. But the Gainas, too, do not allow it universally. They are divided into two parties, the Svetambaras and Digambaras. The Svetambaras, clad in white, are the followers of Parsvanatha, and wear clothes. The Digambaras, i. e. sky-clad, disrobed, are followers of Mahîvîra, and resident chiefly in Southern India. At present they, too, wear clothing, but not when eating. See Sâstram Aiyar, p. xxi.

The “gatâ,” or the hair platted and gathered up in a knot, was a sign of a Saiva ascetic. The sitting motionless is one of the postures assumed by ascetics. Clough explains "ukkutika "" as the act of sitting on the heels; Wilson gives for "utkaṭukâsana,” “sitting on the hams." See Fausböll, note on verse 140.

(142.) As to "dandanidhâna," see Mahâbh. xii. 6559.

143.

Is there in this world any man so restrained by humility that he does not mind reproof, as a well-trained horse the whip?

144.

Like a well-trained horse when touched by the whip, be ye active and lively, and by faith, by virtue, by energy, by meditation, by discernment of the law you will overcome this great pain (of reproof), perfect in knowledge and in behavior, and never forgetful.

145.

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

(143, 144.) I am very doubtful as to the real meaning of these verses. I think their object is to show how reproof or punishment should be borne. I therefore take "bhadra assa" in the sense of a well-broken or well-trained, not in the sense of a spirited horse. "Hrî," no doubt, means generally "shame," but it also means "humility," or "modesty." However, I give my translation as conjectural only, for there are several passages in the commentary which I do not understand.

(145.) The same as verse 80.

How

CHAPTER XI.

OLD AGE.

146.

OW is there laughter, how is there joy, as this world is always burning? Why do you not seek light, ye who are surrounded by darkness?

147.

Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold !

148.

This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, the life in it is death.

149.

Those white bones, like gourds thrown away in the autumn, what pleasure is there in looking at them!

150.

After a frame has been made of the bones, it is covered with flesh and blood, and there dwell in it old age and death, pride and deceit.

(146.) Dr. Fausböll translates " semper exardescit recordatio; " Dr. Weber, "da's doch beständig Kummer giebt." The commentator explains, “as this abode is always lighted by passion and the other fires." Cf. Hardy, Manual, p. 495.

(150.) The expression "mamsalohitalepanam" is curiously like the

151.

The brilliant chariots of kings are destroyed, the body also approaches destruction, but the virtues of good people never approach destruction, thus do the good say to the good.

152.

A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow.

153, 154.

Without ceasing shall I run through a course of many births, looking for the maker of this tabernacle, -and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind, being sundered, has attained to the extinction of all desires.

expression used in Manu, vi. 76, “mâmsasonitalpanam," and in several passages of the Mahâbhârata, xii. 12053, 12462, as pointed out by Dr. Fausböll.

(153, 154.) These two verses are famous among Buddhists, for they are the words which the founder of Buddhism is supposed to have uttered at the moment he attained to Buddhahood. See Spence Hardy, Manual, p. 180. According to the Lalita-vistara, the words uttered on that solemn occasion were those quoted in the note to verse 39. Though the purport of both is the same, the tradition preserved by the Southern Buddhists shows greater vigor than that of the North.

"The maker of the tabernacle" is explained as a poetical expression for the cause of new births, at least according to the views of Buddha's followers, whatever his own views may have been. Buddha had conquered Mâra, the representative of worldly temptations, the father of worldly desires, and as desires (tamhâ) are, by means of "upâdâna" and "bhava," the cause of "gâti," or birth, the destruction of desires and the defeat of Mâra are really the same thing, though expressed differently in the philosophical and legendary

155.

Men who have not observed proper discipline, and have not gained wealth in their youth, they perish like old herons in a lake without fish.

156.

7

Men who have not observed proper discipline, and have not gained wealth in their youth; they lie like broken bows, sighing after the past.

language of the Buddhists. Tanhâ, thirst or desire, is mentioned as serving in the army of Mâra. Lotus, p. 443. There are some valuable remarks of Mr. D'Alwis on these verses in the Attanugaluvansa, p. cxxviii. This learned scholar points out a certain similarity in the metaphors used by Buddha, and some verses in Manu, vi. 76, 77. See also Mahâbh. xii. 12463-4. Mr. D'Alwis' quotation, however, from Pânini, iii. 2, 112, proves in no way that "sandhavissan," or any other future can, if standing by itself, be used in a past sense. Pânini speaks of “bhûtaanadyatana," and he restricts the use of the future in a past sense to cases where the future follows verbs expressive of recollection, etc.

(155.) On "ghâyanti," i. e. "kshâyanti," see Dr. Bollensen's learned remarks, Zeitschrift der Deutschen Morgenl. Gesellschaft, xviii. 834, and Boehtlingk-Roth, s. v. “kshâ.