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COMMENTARY
117
which is named therefrom. Not the beginning but progress confronts the wise man, i.e. the believer, with the fool, as it also happened in 33. St. 1 of the exposition exhaustively sums up how the former frees himself, by benevolent consideration, from the damage (dosā, abl.) which the latter does to him, and how all iniquity serves only for his benefit. For he is (st.2) free (apaļinna), frequent in Āyāra, cp. Worte Mahaviras”, p. 117, note 10) from all bondage, and causes no future forms of manifestation (veșa) by retaliationg actions. The ordinary person (diņa, gen. instead of instr.), however (st. 3) thinks only of the preservation of his body, while the longing for death and the knowlege of the identity of the self with the world of the living (nänyatva) plays no part (häyati).
35.
Four cases (thana), manifest in the cardinal faults, lead to the disregard of other being and result in wandering about in the Samsāra. Conduct according to the precept, causes cessation of those fundamental evils. The exposition particularly stresses that everybody should mind his own business and be wakeful in his huse, lest outward influences rob him of his moral assets (st. 18ff.) In st. 10 te vatthū = täni vastūni. hida (st. 18,22) may be =hiftha, like ada =aftha - ("eight") and an adhastat-karman may be equivalent to a nicaih-karman, as base action. nahisi (21) is a counterpart to najjai of the Paumacariya (Jacobi, Bhavisatta Kahā 60). Obviously the pres. pass, extant in jñāyate, can alternate with the fut, act. in the meaning of "as". Just so nahisi aram kao param Sūy. 12,1,8 is to be understood : "why [should) life yonder [be] as the life here ?" (deviating Jacobi SBE 45,259 according to Silānka). On account of the caesura of the Aryas beginning in st. 17, affalaka is considered as a compound here and in 21.
36.
This chapter is linked up with the preceding one by the subject of krodha. The latter emarges clearly enough from the stanzas of the exposition. In the
motto, it is pre-supposed by ut patat, which seems to play the same part here p. 570 as the samjvalana krodha in the theory of the kaşāya. Cp. also Dhammapada
222. "To one who goes up in violently blazing-up [anger), I will speak with a friendly [word]. What (however) shall I say to a peaceful one ? (In any case) not : "you empty-headed fellow" (literally : "You empty husk”). “The half-śloka now following states : "The anger of myself and others which is let loose on an object (patra) brings harm", where, it is true, instead of the three hard genitives, one locative and two instrumentals were to be expected. The adjoing prose sentence too has an unfortunate construction, for, kovam is possible as an acc, masc. only, e.g. with niginhissāmi or nigin. hami. Only after niginhitavyam, the motto seems to be completed. [aldatt'e
