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.

III. 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.

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 Âpastamba-sûtras, I, 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.

112. On kusîto, see note to verse 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 evil-doer sees happiness as long as his evil deed has not ripened; but when his evil deed has ripened, then does the evil-doer 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 nigh unto me. Even by the falling of water-drops a water-pot is filled; the fool becomes full of evil, even if he gather it little by little.

122. Let no man think lightly of good, saying in his heart, It will not come nigh unto 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 poison.

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

126. Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain 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. Suttanipâta, v. 661; Indische Sprüche, 1582; Kathâsaritsâgara, 49, 222.

126. For a description of hell and its long, yet not endless sufferings, see Buddhaghosha's 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. Chintamani, ed. H. Bower, Introd. p. xv.

127. Cf. St. Luke xii. 2, 'For there is nothing covered that shall not be revealed;' and Psalm cxxxix. 8-12.

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.

130. All men tremble at punishment, all men love life; remember that thou art like unto them, and do not kill, nor cause slaughter.

131. He who seeking his own happiness punishes or kills beings who also long for happiness, will not find happiness after death.

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 'bhîshțâ 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.

130. Cf. St. Luke vi. 31.

131. Dr. Fausböll points out the striking similarity between this verse and two verses occurring in Manu and the Mahâbhârata :

132. He who seeking his own happiness does not punish or kill beings who also long for happiness, will find happiness after death.

133. Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will

touch thee.

134. If, like a shattered metal plate (gong), thou utter not, then thou hast reached Nirvâna; contention is not known to thee.

135. As a cowherd with his staff drives his cows into the stable, so do Age and Death drive the life of men.

136. A fool does not know when he commits his evil deeds but the wicked man burns by his own. deeds, as if burnt by fire.

137. He who inflicts pain on innocent and harmless persons, will soon come to one of these ten

states:

Manu V, 45:

Yo 'himsakâni bhûtâni hinasty âtmasukhekkhayâ,

Sa gîvams ka mritas kaiva na kvakit sukham edhate. Mahâbhârata XIII, 5568:

Ahimsakâni bhûtâni dandena vinihanti yah,

Âtmanah sukham ikkhan sa pretya naiva sukhî bhavet.

If it were not for ahimsakâni, in which Manu and the Mahâbhârata agree, I should say that the verses in both were Sanskrit modifications of the Pâli original. The verse in the Mahâbhârata presupposes the verse of the Dhammapada.

133. See Mahâbhârata XII, 4056.

134. See Childers, s. v. nibbâna, p. 270, and s. v. kâmso; D'Alwis, Buddhist Nirvâna, p. 35.

136. The metaphor of 'burning' for 'suffering' is very common in Buddhist literature. Everything burns, i. e. everything suffers, was one of the first experiences of Buddha himself. See v. 146.