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THE JUST.
264. Not by tonsure does an undisciplined man who speaks falsehood become a Samana; can a man be a Samana who is still held captive by desire and greediness?
265. He who always quiets the evil, whether small or large, he is called a Samana (a quiet man), because he has quieted all evil.
266. A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs.
267. He who is above good and evil, who is chaste, who with knowledge passes through the world, he indeed is called a Bhikshu.
268, 269. A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish
265. This is a curious etymology, because it shows that at the time when this verse was written, the original meaning of sramana had been forgotten. Sramana meant originally, in the language of the Brahmans, a man who performed hard penances, from sram 'to work hard,' &c. When it became the name of the Buddhist ascetics, the language had changed, and sramana was pronounced samana. Now there is another Sanskrit root, sam, “to quiet,' which in Pâli becomes likewise sam, and from this root sam, 'to quiet,' and not from sram,'to tire,' did the popular etymology of the day and the writer of our verse derive the title of the Buddhist priests. The original form sramana became known to the Greeks as Sapμάναι, that of samana as Σαμαναίοι ; the former through Megasthenes, the latter through Bardesanes, 80-60 B.C. (See Lassen, Indische Alterthumskunde, II, 700.) The Chinese Shamen and the Tungusian Shamen come from the same source, though the latter has sometimes been doubted. See Schott, Über die doppelte Bedeutung des Wortes Schamane, in the Philosophical Transactions of the Berlin Academy, 1842, p. 463 seq.
266-270. The etymologies here given of the ordinary titles of the followers of Buddha are entirely fanciful, and are curious only as showing how the people who spoke Pâli had lost the etymological consciousness of their language. A Bhikshu is a beggar,
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