..续本文上一页s one word, in the sense of overcoming.]

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　　 86. But those who, when the law has been well preached to them, follow the law, will pass across the dominion of death, however difficult to overcome.

　　 87., 88. A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind.

　　 89. Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging

　　[87, 88. Dark and bright are meant for bad and good; cf. Sutta-nipâta, v. 526, and Dhp. v. 167. Leaving one”s home is the same as becoming a mendicant, without a home or family, an anâgâra, or anchorite. A man in that state of viveka, or retirement (see v. 75, note), sees, that where before there seemed to be no pleasure there real pleasure is to be found, or vice versâ. A similar idea is expressed in verse 99. See Burnouf, Lotus, p. 474, where he speaks of ”Le plaisir de la satisfaction, né de la distinction.”

　　The five troubles or evils of the mind are passion, anger, ignorance, arrogance, pride; see Burnouf, Lotus, pp. 360, 443. As to pariyodapeyya, see verse 183, and Lotus, pp. 523, 528; as to akiñkano, see Mahâbh. XII, 6568, 1240.

　　89. The elements of knowledge are the seven Sambodhvangas, on which see Burnouf, Lotus, p. 796. D”Alwis explains them as the thirty-seven Bodhipakkhiya-dhammâ. Khînâsavâ, which I have translated by ”they whose frailties have been conquered,” may also be taken in a more metaphysical sense, as explained in the note to v. 39. The same applies to the other terms occurring in this verse, such as âdâna, anupâdâya, &c. Dr. Fausböll seems inclined to take âsava in this passage, and in the other passages where it occurs, as the Pâli representative of âsraya. But âsraya, in Buddhist phraseology, means rather the five organs of sense with manas, ”the soul,” and these are kept distinct from the âsavas, ”the inclinations, the appetites, passions, or vices.” The commentary on the Abhidharma, when speaking of the Yogâkâras, says, ”En réunissant ensemble les réceptacles (âsr ya), les choses reçues (âsrita) et les supports (âlambana), qui sont chacun composés de six termes, on a dix-huit termes qu”on appelle "Dhâtus" ou contenants. La collection des six réceptacles, ce sont les organes de la vue, de l”ouïe, de l”odorat, du goût, du toucher, et le "manas" (ou l”organe du coeur), qui est le dernier. La collection des six choses reçues, c”est la connaissance produite par la vue et par les autres sens jusqu”au "manas" inclusivement. La collection des six supports, ce sont la forme et les autres attributs sensibles jusqu”au "Dharma" (la loi ou l”être) inclusivement.” See Burnouf, Introduction, p. 449.

　　Parinibbuta is again a technical term, the Sanskrit parinivrita meaning ”freed from all worldly fetters,” like vimukta. See Burnouf, Introduction, p. 590. See Childers, s.v. nibbâna, p. 270, and Notes on Dhammapada, p. 3; and D”Alwis, Buddhist Nirvâna, p. 75.]

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　　to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world.

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