[6] _Tathagata._ The epithet of the Buddha by which He usually describes Himself (cf. N.T. "He who was for to come"). See Sir (now Lord) Robert Chalmer's valuable pamphlet for the meaning of this much discussed epithet (J.R.A.S., Jan. 1898). _Nippapanca Tathagata_, lit, "is free from the delays of human failings".

[7] _Sa?kara_, all compounding factors of ent.i.ties, persons.

CHAPTER NINETEEN.

THE JUST.

256.

He is not just who arbitrates by will.

He who by weighing right and wrong decides.

He is a just man called.

257.

Not by his will, but with impartial mind Keeping the Norm, thoughtful, who others guides, He is a just man called.

258.

One is not wise because his speech is long.

Long-suffering and harmless, free from fear, He is a wise man called.

259.

Not by much talk doth one uphold the Norm.

Who sees the Norm in action,[1] tho' he be Of little learning, strenuous in the Norm, 'Tis he upholds the Norm.

260.

Grey hairs do not a man an elder[2] make.

Tho' ripe in years, if all his age be vain, He may be dotard called.

261.

True, virtuous, harmless, moderate, restrained, Wise and washed clean of all impurities, He is an elder called.

262.

Not by mere talk nor beauty of his form, If he be grudging, greedy, fraudulent, Is any reverend called.

263.

In whom these faults are cut down, rooted out, Who hath cast off his sins, who meditates, That man is reverend called.

264.

A shaven crown makes not the Samana.[3]

If such a one, lying and unrestrained, Be full of l.u.s.t and craving, how can he A Samana be called?

265.

But if he calm his faults, both great and small, Since he all evil ways hath quieted, He is a Samana.

266.

He is no mendicant who begs his food.[4]

Not he who begs but he who keeps the Norm, He is a mendicant.

267.

He who hath good and evil laid aside, Who wisely in this world walks righteously, He is a mendicant.

268.

He is no Muni who refrains from speech,[5]

If he be foolish and have wandering wits.

But he who holds the balance, grasps the real, Who's wise to choose the good and leave the bad, Who in this world sees both sides, is thereby A Muni truly called.

270. He is no Worthy One who creatures harms.[6]

By harmlessness to every living thing A man is Worthy called.

271-2 Not by mere goodness nor by ceremonies, Not by vast knowledge nor by ecstasy, Nor by a life retired, Nor sleeping lonely, do I touch the Bliss Of freedom which no worldly one can know.

By killing all desire, the mendicant[7]

Attaineth confidence.

[1] _Kayena_, bodily action, may mean all the faculties combined.

[2] _Thero_, a "mendicant" of ten years standing in ordination is so called in the Buddhist "church".

[3] _Samana_, "ascetic," a t.i.tle originally contemptuously applied to the Buddha and His disciples by the Brahma?as. The word is etymologically derived from V. _sam_--to tame or quiet. Hence the reference in v. 265.

[4] _Bhikkhu_, "beggar," the name given by the Buddha to His ordained disciples.

[5] _Muni_, "sage, silent one." The Buddha was called Sakyamuni--"the sage of the Sakya clan."

[6] _Ariya_, "the n.o.ble, the worthy."

[7] Reading _vissasam apadi_. This verse is important as showing the Buddhist ideal in a nutsh.e.l.l. _Nibbana_ is the dying out of craving, the root of all evil.

CHAPTER TWENTY.

THE PATH.

273.

Best is the Eightfold Path: of truths, the four;[1]

Dispa.s.sion in the best of states sublime.

Blest is he of human beings, who hath eyes to see.

274.

This is the way; no other way can lead ye To purify the mind and see the truth.

Walk this Way and free yourselves from Mara's host of ills.

275.