He who inflicts pain on innocent and harmless persons, will soon come to one of these ten states: [133.
See Mahâbhârata XII, 4056.
134.
See Childers, s.v.
nibbâna, p.
270, and s.v.
kâ m so; D'Alwis, Buddhist Nirvâ n a, p.
35.
136.
The metaphor of 'burning' for 'suffering' is very common in Buddhist literature.
Everything burns, i.e.
everything suffers, was one of the first experiences of Buddha himself.
See v.
146 .] p.
38 138.
He will have cruel suffering, loss, injury of the body, heavy affliction, or loss of mind, 139.
Or a misfortune coming from the king, or a fearful accusation, or loss of relations, or destruction of treasures, 140.
Or lightning-fire will burn his houses; and when his body is destroyed, the fool will go to hell.
141.
Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbing with dust, [138.
'Cruel suffering' is explained by sîsaroga, 'headache,' &c.
'Loss' is taken for loss of money.
'Injury of the body' is held to be the cutting off of the arm, and other limbs.
'Heavy afflictions' are, again, various kinds of diseases.
139.
Upasarga means 'accident, misfortune.' Dr.
Fausböll translates râ g ato va upassaggam by 'fulgentis (lunae) defectionem;' Dr.
Weber by 'Bestrafung vom König;' Beal by 'some governmental difficulty.' Abbhakkhânam, Sanskrit abhyâkhyânam, is a heavy accusation for high treason, or similar offences.
Beal translates, 'some false accusation.' The 'destruction of pleasures or treasures' is explained by gold being changed to coals (see Buddhaghosha's Parables, p.
98; Thiessen, Kisâgotamî, p.
6), pearls to cotton seed, corn to potsherds, and by men and cattle becoming blind, lame, &c.
141.
Cf.
Hibbert Lectures, p.
355.
Dr.
Fausböll has pointed out that the same or avery similar verse occurs in a legend taken from the Divyâvadâna, and translated by Burnouf (Introduction, p.
313 seq.) Burnouf translates the verse: 'Ce n'est ni la coutume de marcher nu, ni les cheveux nattés, ni l'usage d'argile, ni le choix des diverses espèces d'aliments, ni l'habitude de coucher sur la terre nue, ni la poussière, ni la malpropreté, ni l'attention à fuir l'abri d'un toit, qui sont capables de dissiper le trouble dans lequel nous jettent les désirs non-satisfaits; mais qu'un homme, maître de ses sens, calme, recueilli, chaste, évitant de faire du mal à aucune créature, accomplisse la Loi, et il sera, quoique paré d'ornements, un Brâhmane, un Çramana, un Religieux.' See also Suttanipâta, v.
248 .
Walking naked and the other things mentioned in our verse are outward signs of a saintly life, and these Buddha rejects because they do not calm the passions.
Themes
◆Detachment Gelassenheitpraxis
Eckhart's Abgeschiedenheit/Gelassenheit — radical letting-go of will, image, and grasping that opens the soul to God; distinct from inner_silence (quietness) and from material renunciation, and adjacent to Sufi tark and Buddhist non-grasping as a practice rather than a metaphysical claim.
The passage explicitly describes the saint as one who is 'calm, recueilli, chaste' and masters his senses.
Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.
The text outlines specific ten states of suffering that the wicked will enter after death.
The Zoroastrian triad of right thought, right speech, and right action as the foundation of ethical life; truth-in-living.
The text emphasizes avoiding harm to innocent persons and describes the saint as one who masters his senses and accomplishes the Law through right conduct.
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
The text describes a saint who is 'a Brâhmane, a Çramana, a Religieux' despite outward signs.