..續本文上一頁hen his body is destroyed, the fool will go to hell.
141. Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbing with dust,
[138. ”Cruel suffering” is explained by sîsaroga, ”headache,” &c. ”Loss” is taken for loss of money. ”Injury of the body” is held to be the cutting off of the arm, and other limbs. ”Heavy afflictions” are, again, various kinds of diseases.
139. Upasarga means ”accident, misfortune.” Dr. Fausböll translates râgato va upassaggam by ”fulgentis (lunae) defectionem;” Dr. Weber by ”Bestrafung vom König;” Beal by ”some governmental difficulty.” Abbhakkhânam, Sanskrit abhyâkhyânam, is a heavy accusation for high treason, or similar offences. Beal translates, ”some false accusation.” The ”destruction of pleasures or treasures” is explained by gold being changed to coals (see Buddhaghosha”s Parables, p. 98; Thiessen, Kisâgotamî, p. 6), pearls to cotton seed, corn to potsherds, and by men and cattle becoming blind, lame, &c.
141. Cf. Hibbert Lectures, p. 355. Dr. Fausböll has pointed out that the same or avery similar verse occurs in a legend taken from the Divyâvadâna, and translated 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 perses 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 Çramana, un Religieux.” See also Suttanipâta, v. 248.
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 Anâtha-pindika. She called ber daughter-in-law, Sumâgadhâ, and said, "Go and see those highly respectable persons." Sumâgadhâ, 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 pided into two parties, the Svetambaras and Digambaras. The Svetambaras, clad in white, are the followers of Parsvanâtha, and wear clothes. The Digambaras, i.e. sky-clad, disrobed, are followers of Mahâvîra, 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 utkatukâsana, ”sitting on the hams.” See Fausböll, note on verse 140.]
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not sitting motionless, can purify a mortal who has not overcome desires.
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).
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
[142. As to dandanidhâna, see Mahâbh. XII, 6559, and Sutta-nipâta, v. 34.
143, 144. I am very doubtful as to the real meaning of these verses. If their object is to show how reproof or punishment should be borne, my translation would be right, though alpabodhati in the sense of parvi facere is strange.]
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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 behaviour, and never forgetful.
145. Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; good people fashion themselves.
[145. The same as verse 80. According to Fausböll and Subhûti we ought to render the verses by, ”What man is there found on earth so restrained by shame that he never provokes reproof, as a good horse the whip
” See Childers, s.v. appabodhati.]
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