Chapter XIV, Section 1b

527, 528 of his 'Lotus.' He prefers sa k ittaparidamanam, which Csoma translated by 'the mind must be brought under entire subjection' (sva k ittaparidamanam), and the late Dr. Mill by 'proprii intellectus subjugatio.' But his own MS. of the Mahâpadhâna-sutta gave likewise sa k ittapariyodapanam, and this is no doubt the correct reading. (See D'Alwis, Attanugaluvansa, p. cxxix.) We found pariyodappeya in verse 88 , in the sense of purging oneself from the troubles of thought. From the same verb, (pari) ava + dai, we may derive the name Avadâna, a legend, originally a pure and virtuous act, an {Greek: aridteia }, afterwards a sacred story, and possibly a story the hearing of which purifies the mind. See Boehtlingk-Roth, s.v. avadâna. 184. Childers, following the commentator, translates, 'Patience, which is long-suffering, is the best devotion, the Buddhas declare that Nirvâ n a is the best (of things).' 185. Cf. Suttanipâta, v. 337 . Pâtimokkhe, 'under the law,' i.e. according to the law, the law which leads to Moksha, or 'freedom.' Prâtimoksha is the title of the oldest collection of the moral laws of the Buddhists (Burnouf, Introduction, p. 300; Bigandet, The Life of Gaudama, p. 439; Rhys Davids, Buddhism, p. 162), and as it was common both to the Southem and the Northem Buddhists, pâtimokkhe in our passage may possibly be meant, as Professor Weber suggests, as the title of that very collection. The commentator explains it by ge tth akasîla and pâtimokkhasîla. Sayanâsam might stand for s ayanâ s anam, see Mahâbh. XII, 6684; but in Buddhist literature it is intended for s ayanâsanam; see also Mahâbh. XII, 9978, s ayyâsane. Fausböll now reads pânta instead of pattha ñ . 187. There is a curious similarity between this verse and verse 6503 (9919) of the S ântiparva: Ya k k a kâmasukha m loke, ya k k a divyam mahat sukham, T ri sh n âkshayasukhasyaite nârhata h sho d a s i m kalâm. 'And whatever delight of love there is on earth, and whatever is the great delight in heaven, they are not worth the sixteenth part of the pleasure which springs from the destruction of all desires.' The two verses 186, 187 are ascribed to king Mandhât ri shortly before his death (Mél. Asiat. VIII, p. 471; see also G âtaka, vol. ii. p. 113).] p. 51 186. There is no satisfying lusts, even by a shower of gold pieces; he who knows that lusts have a short taste and cause pain, he is wise; 187. Even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakened delights only in the destruction of all desires. 188. Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees. 189.