CHAPTER III.

THOUGHT.

33. As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult to hold back.

34. As a fish taken from his watery home and thrown on dry ground, our thought trembles all over in order to escape the dominion of Mara (the tempter).

35. It is good to tame the mind, which is difficult to hold in and flighty, rushing wherever it listeth; a tamed mind brings happiness.

36. Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush wherever they list: thoughts well guarded bring happiness.

37. Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the chamber (of the heart), will be free from the bonds of Mara (the tempter).

38. If a man's thoughts are unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will never be perfect.

39. If a man's thoughts are not dissipated, if

[33. Cf. Gataka, vol. i. p. 400.

34. On Mara, see .

35-39. Cf. Gataka, vol. i. pp. 312, 400.

39. Fausboll traces anavassuta, 'dissipated,' back to the Sanskrit root syai, 'to become rigid;' but the participle of that root would be sita, not syuta. Professor Weber suggests that anavassuta stands for the Sanskrit anavasruta, which he translates unbefleckt, 'unspotted.' If avasruta were the right word; it might be taken in the sense of 'not fallen off, not fallen away,' but it could not mean 'unspotted;' cf. dhairyam no 'susruvat, 'our firmness ran away.' I have little doubt, however, that avassuta represents the Sanskrit avasruta, and is derived from the root sru, here used in its technical sense, peculiar to the Buddhist literature, and so well explained by Burnouf in his Appendix XIV (Lotus, p. 820). He shows that, according to Hemakandra and the Gina-alankara, asravakshaya, Pali asavasamkhaya is counted as the sixth abhigna, wherever six of these intellectual powers are mentioned, instead of five. The Chinese translate the term in their Own Chinese fashion by 'stillationis finis,' but Burnouf claims for it the definite sense of destruction of faults or vices. He quotes from the Lalita-vistara (Adhyaya XXII, ed. Rajendra Lal Mittra, p. 448) the words uttered by Buddha when he arrived at his complete Buddhahood:--
Sushka asrava na punah sravanti,
'The vices are dried up, they will not flow again;'
and he shows that the Pali Dictionary, the Abhidhanappadipika, explains asava simply by kama, 'love, pleasure of the senses.' In the Mahaparinibbana-sutta, three classes of asava are distinguished, the kamasava, the bhavasava, and the aviggasava. See also Burnouf, Lotus, p. 665; Childers, s.v. asavo.