Chapter VI, Section 1b

I would rather take the whole sentence together as a gloss upon the word va g anti:--va g antîti arahatta ñ ânena apaka ddh antâ kh andarâga m vi g ahanti; va g anti means that, ridding themselves of lust by the wisdom which Arhatship confers, they cast it away.' I am inclined to think the line means 'the righteous walk on (unmoved) in all the conditions of life.' Nindâ, pasa m sâ, sukha, dukkha are four of the eight lokadhammas, or earthly conditions; the remaining lokadhammas are lâbba, alâbha, yasa, ayasa. In v. 245 , passatâ, 'by a man who sees,' means 'by a man who sees clearly or truly.' ln the same manner vra g may mean, not simply 'to walk,' but 'to walk properly,' or may be used synonymously with pravra g . 85. 'The other shore' is meant for Nirvâ n a, 'this shore' for common life. On reaching Nirvâ n a, the dominion of death is overcome. The commentator supplies târitvâ, 'having crossed,' in order to explain the accusative ma kk udheyyam. Possibly pâram essanti should here be taken as one word, in the sense of overcoming.] p. 25 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 aki ñk ano, 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. Khî n âsavâ, 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.