..续本文上一页m, like a shadow that never leaves him.

　　 3. ”He abused me, he beat me, he defeated me, he robbed me,”--in those who harbour such thoughts hatred will never cease.

　　 4. ”He abused me, he beat me, he defeated me, he robbed me,”--in those who do not harbour such thoughts hatred will cease.

　　[2. See Beal, Dhammapada, p. 169.

　　3. On akkokkhi, see Kakkâyana VI, 4, 17. D”Alwis, Pâli Grammar, p. 38 note, ”When akkokkhi means "he abused," it is derived from krus, not from krudh.” See Senart, Kakkâyana, I. c.]

　　p. 5

　　 5. For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule.

　　 6. The world does not know that we must all come to an end here;--but those who know it, their quarrels cease at once.

　　 7. He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mâra (the tempter) will certainly overthrow him, as the wind throws down a weak tree.

　　 8. He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, him Mâra will certainly not overthrow, any more than the wind throws down a rocky mountain.

　　 9. He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards temperance and truth, is unworthy of the yellow dress.

　　[6. Pare is explained by ”fools,” but it has that meaning by implication only. It is {Greek: oi pólloi}, cf. Vinaya, ed. Oldenberg, vol. i., p. 5, l. 4. Yamâmase, a 1 pers. plur. imp. Âtm., but really a Let in Pâli. See Fausböll, Five Gâtakas, p. 38.

　　7. Mâra must be taken in the Buddhist sense of ”tempter,” or ”evil spirit.” See Burnouf, Introduction, p. 76: ”Mâra est le démon de l”amour, du péché et de la mort; c”est le tentateur et l”ennemi de Buddha.” As to the definite meaning of vîrya, see Burnouf, Lotus, p. 548.

　　In the Buddhistical Sanskrit, kusîda, ”idle,” is the exact counterpart of the Pâli kusîta; see Burnouf, Lotus, p. 548. On the change of Sanskrit d into Pâli t, see Kuhn, Beiträge zur Pali Grammatik, p. 40; Weber, Ind. Studien, XIII, p. 135.

　　9. The dark yellow dress, the Kâsâva or Kâshâya, is the distinctive garment of the Buddhist priests. See Vishnu-sûtra LXIII, 36. The play on the words anikkasâvo kâsâvam, or in Sanskrit anishkashâyah kâshâyam, cannot be rendered in English. Kashâya means ”impurity,” nish-kashâya, ”free from impurity,” anish-kashâya, ”not free from impurity,” while kâshâya is the name of the yellowish Buddhist garment. The pun is evidently a favourite one, for, as Fausböll shows, it occurs also in the Mahâbhârata, XII, 568:

　　 Anishkashâye kâshâyam îhârtham iti viddhi tam,

　　 Dharmadhvagânâm mundânâm vrittyartham iti me matih.

　　”Know that this yellow-coloured garment on a man who is not free from impurity, serves only for the purpose or cupidity; my opinion is, that it is meant to supply the means of living to those shavelings, who carry their virtue or the dharma like a flag.”

　　(I read vrittyartham, according to the Bombay edition, instead of kritârtham, the reading of the Calcutta edition.)

　　On the exact colour of the dress, see Bishop Bigandet, The Life or Legend or Gaudama, the Budha of the Burmese, Rangoon, 1866, p. 504. Cf. Gâtaka, vol. ii. p. 198.]

　　p. 6

　　 10. But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the yellow dress.

　　 11. They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow …

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