________________
IV, 17. THE GREAT DISCIPLE BECOMES A HERMIT. 195
Then the twice-born Upata (Upatishya), embracing heartily what he had heard, put from him all sense-pollution, and obtained the pure eyes of the law. 1393
The former explanations he had trusted, respecting cause and what was not the cause, that there was nothing that was made, but was made by Isvara, 1394
All this, now that he had heard the rule of true causation, understanding (penetrating) the wisdom of the no-self, adding thereto the knowledge of the minute (dust) troubles, which can never be overcome in their completeness (completely destroyed), 1395
But by the teaching of Tathagata, all this he now for ever put away; leaving no room for thought of self, the thought of self will disappear?. 1396
Who, when the brightness of the sun gives light, would call for the dimness of the lamp? for, like the severing of the lotus, the stem once cut, the pods (?) will also die; 1397
‘So Buddha's teaching cutting off the stem of sorrow, no seeds are left to grow or lead to further increase.' Then bowing at the Bhikshu's feet, with grateful mien, he wended homewards. 1398
The Bhikshus after having begged their food, likewise went back to the bamboo grove. Sârip. 196. For a similar account from the Chinese, see Wong Puh, $ 77.
1 The 'dust troubles' are the troubles caused by objects of sense, as numerous as motes in a sunbeam.
* Look upon the world as void, O Mogharagan, being always thoughtful; having destroyed the view of oneself (as really existing), so one may overcome death; the king of death will not see him who thus regards the world,' Sutta Nipâta, Fausböll, p. 208.
O2
Digitized by Google
