"And thus king Vigaya , whose sins were not quite annihilated , turned monk after he, the famous man, had quitted his excellent kingdom. (50)

"And thus the royal seer Mahabala practised severe penance with an undistracted mind, and took upon himself the glory (of self-control). (51)

"Why should a wise man, for bad reasons, live on earth like a madman, since those persons (mentioned above) who reached eminence, exerted themselves strongly? (52)

"I have spoken true words able to promote virtue; some have been saved, some are being saved, and some will be saved. (53)

"Why should a wise man, for bad reasons, bring affliction upon himself? He who has become free from all ties and sins, will reach perfection." (54)

Thus I say.

Footnotes

^80:4 The commentators Sanskritise this name in Samyata. But however appropriate it may be to a Gaina, it certainly does not look like a king's name. The Sanskrit form of the name was probably Sangaya or Sringaya, both of which frequently occur in Sanskrit literature.

^81:1 To render asrava.

^81:2 Apphova in the original; there are several plants which are called asphota.

^82:1 Literally, a Brahman.

^83:1 Buddhe, explained akaryan, preceptors.

^83:2 These are the four great heresies: (1) that of the kriyavadinas, who maintain that the soul exists; (2) that of the akriyavadinas, who hold the reverse of the preceding doctrine; (3) that of the vainayikas, which seems to be identical with salvation by bhakti; (4) that of the agnanavadinas, who contend that knowledge is not necessary for salvation, but t a p a s; this seems identical with the karmapatha. The commentators explain kriyavadinah 'those who believe the soul or atman to be characterised by the verb to be (i.e. by a permanent and unchangeable existence), and ascribe to it such qualities as ubiquity or non-ubiquity, activity or non-activity.' This they treat as heresy, but from Mahavagga VI, 31, 2 (vol. xvii, p. 109) it is evident that the Gainas were considered kriyavadins. The akriyavada is also identified with the kshanikavada or doctrine, usually ascribed to Buddhists, that everything has but a momentary existence and is in the next moment replaced by a facsimile of itself. About these heresies compare the Sutrakritanga I, 12; II, 2, 77.

^84:1 According to the commentary a pali seems to be what is commonly called palyopama, and mahapali a sagaropama. However the longest life of a god in Brahmaloka is but ten Sagaropamas, see below, XXXVI, 225. The construction of the verse is very involved, but the drift of it cannot be mistaken.

^84:2 ii viggam anusamkare. I believe that viggam here stands for vidvan, as in the following verse. The meaning would then be, 'knowing this one should live as a monk.'

^84:3 Buddha.