[127] _Evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite ānejjappatte ñāṇadassanāya cittaṁ abhinīharati_ (Sāmañña-phala Sutta, see Lotus, p. 476, line 14). [128] Mr. Fausböll writes to me that _guṇe_ for guṇehi must be viewed as an old Pali form originating in the Sanskrit guṇaih. [129] Here follow four pages of later commentary or gloss, which I leave untranslated. [130] The following is what I take to be the meaning of this passage: “If I chose I could at once enter the Buddhist priesthood, and by the practice of ecstatic meditation (Jhāna) free myself from human passion, and become an Arhat or saint. I should then at death at once attain Nirvā_n_a and cease to exist. But this would be a selfish course to pursue, for thus I should benefit myself only. Why should I thus slip unobserved and in the humble garb of a monk into Nirvā_n_a? Nay, let me rather qualify myself to become a Buddha, and so save others as well as myself.” This is the great ACT OF RENUNCIATION by which the Bodhisattva, when Nirvā_n_a was within his grasp, preferred to endure ages of heroic trials in the exercise of the Pāramitās, that he might be enabled to become a Buddha, and so redeem mankind. See D’Alwis’s Introduction to Kachchāyana’s Grammar, p. vi. [131] What follows from _yasmā_ to _nipajji_ belongs to a later commentary. I resume the translation with p. 15, line 11. [132] Lit. “raised his right foot (to depart).” [133] Lit. “at my sitting cross-legged.” [134] Mr. Fausböll writes that _yaṁ_ is a mistake of the copyist for _yá_ = _yáni_. [135] Or “have risen into the air”? [136] Viz., I suppose, by dragging it forcibly away. This metaphor, which to us appears wanting in dignity, is a favourite one with the Hindus. The tail of the Yak or Tibetan ox (_Bos Grunniens_) is a beautiful object, and one of the insignia of Hindu royalty. [137] Lit. “not avoiding anything among things great, small, and middling.” [138] After _kin̅ci_ understand _kulaṁ_, as will be seen from v. 143. [139] Lit. in all postures, walking, standing, etc. [140] Lit. depart from thy course in the matter of truthful things. [141] Lit. having made its coldness exactly alike for bad people and good people, pervades them. [142] _i.e._ alternately from the first to the tenth and from the tenth to the first. [143] _i.e._ put the first last. [144] Vijesinha. [145] Vijesinha writes to me, “Natural and intrinsic virtues. The Sinhalese gloss says: _paramārthavū rasasahitavū lakshaṇa-œti nohot svabhāvalakshaṇa hā sarvadharmasādhāraṇalakshaṇa-œti_. In the latter case it would mean, having the quality of conformity with all laws.” [146] Vij. says, “In that order, viz. in the _Saraṇāgamana_ first, then in the _Pañcasīla_, then in the _Dasasīla_, and so on.” [147] Lit. “arithmetically innumerable.” [148] The Banyan-tree. [149] The three divisions of the Buddhist Scriptures. [150] The formula by which a Buddha admits a layman to the priesthood.