XXII. THE HEARER. I. To listen attentively, to live righteously, to give up a home for a state of happiness,1 to consent to give up all, these are alike praiseworthy in a Cramana. 2. The fool, who knows not, behaves as if he was immortal; the wise man applies himself day and night to the holy law. 3-4. If a person enters into a house wrapped in darkness, though he has eyes he cannot see objects that are (in it); so likewise though a man is well born and has intelligence, if he hears not the law of vice and of virtue he cannot have wisdom. 5. Like a man who, having eyes and who bearing also a lamp, sees all objects, is he who has heard the law of vice and of virtue; he will become perfectly wise.2 6. They who hearken acquire knowledge of the law; they who hearken turn away from sin; they who hearken give up all evil-doers; they who hearken find nirvâņa. 3 1 To enter the priesthood.-P. sect. xv. 3 Don-med spong, which the Commentary explains by "sdig-pa-chan gyi skye-bo-mi bsten pao." 7. If one has heard much but observes not the moral laws (çîla), he, because he disdains the moral laws, is not the best kind of hearer. 8. If one has heard little but does carefully observe the moral laws, he, because he honours the moral laws, is the best kind of hearer.1 9. He who listens but little and he who observes not the moral laws, both of these, by reason of their disrespectfulness, lead not the best of lives. IO. He who has heard and he who carefully observes the moral laws, both of these, by reason of their reverence, lead the best of lives. II. They who have heard much and who understand the law, who are wise and well composed, no one can scorn them, for they are like a jewel of gold of Djambudvipa. 12. He who describes me in his speech, having judged me (only) by outward appearance (lit. form), that man is held by lust and does not know me.2 13. 3 If one has a thorough knowledge of the inner (quali 1 Comp. verses 7, 8 with iv. 22, 23. 2 Prasenajit, being very much pleased with the language of one of the disciples, had come to make him a present to where he was with Ananda, but, on drawing nigh, he saw that he had a very repulsive appearance, so he put down his gifts in anger and forthwith went away. Then the Buddha spoke these five verses (12-16). 3 Nang, "that is, the perfections (guna) that are inside, the way to nirvâņa.”—P. ties of the Buddha), but has not seen the outer 11 (perfections of his person), let him, having perceived the inner fruits, be candid in his language. 14. If one has seen the outer (perfections of the Buddha),2 but has not a knowledge of the inner (qualities of his doctrine), let him, having perceived the apparent fruit,3 be candid in his language. 15. If one has no knowledge of the inner (qualities), and has not perceived the outer (perfections of my person), a fool in utter darkness, let him be candid in his language.1 16. If one has a thorough knowledge of the inner (qualities), and has seen the outer (perfections), a sage who knows the way to salvation, let him be candid in his language. 17. Though the ear hears much and the eye sees many things, all they who do hear and see the doctrine, do not believe. 18. Though a man has inwardly digested the well-spoken words he has heard, and has acquired the essence of meditation, if he acts corruptly his hearing and understanding will avail him nothing. 1 Phyi-rol, that is, form (rupa).-P. 2 The thirty-two signs of the great man, the eighty beauties of his person.-P. 3 They have seen the perfection of his body.-P. 4 Drang-du rung, if they be believers in false doctrines, let them stay in the right way (the way of truth ?). These verses present several difficulties that I am not sure of having elucidated. This last line, which recurs in each of these verses (12-16), is "de ni sgrayis drang-du rung." 19. They who delight in the law taught by the elect, who follow it in body and speech, who delight in the society of the patient, who control their senses, they will obtain the reward of hearing and of understanding. Chapter on "The Hearer," the Twenty-second. G XXIII. SELF (ATMA). I. LEARN what has been well explained, associate only with Çramanas,1 (live) in seclusion and with only a single mat, and thy mind will be at rest. 2. He who has but a single mat, one resting-place (the earth ?), who is without indolence, who dwells alone in a forest, he will learn to control himself. 3 (103). He who conquers a thousand times a thousand men in battle, a greater conqueror than he is he who conquers himself.2 4 (104). He who by continual control has conquered himself has by this one conquest gained so great a victory that that over the rest of mankind could not add to it. 5 (105). The Bhixu who has conquered through knowledge, 1 Bsñen-bkur, "to reverence;" but P. explains it here by "to associate only with virtuous persons (Kalyanamitra)." 2 On hearing of the great victories of Prasenajit, who had been surnamed the Victorious, Bhagavat spoke verses 3, 4, 5.-P. |