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IV, 18.
CONVERSION OF THE SUPPORTER ETC.
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in mind, but large in gracious deeds, abundant in your charity to the poor and helpless— 1438
The name you possess wide spread and famous, (this is) the just reward (fruit) of former merit. The deeds you now perform are done of charity, done with the fullest purpose and of single heart. 1439
Now, therefore, take from me the charity of perfect rest (Nirvana), and for this end accept my rules of purity. My rules 2 are full of grace, able to rescue from destruction (evil ways of birth), 1440
And cause a man to ascend to heaven and share in all its pleasures. But yet to seek for these (pleasures) is a great evil, for lustful longing in its increase brings much sorrow. 1441
Practise then the art of "giving up : ” all search, for "giving up” desire is the joy of perfect rest (Nirvana)“. Know then! that age, dis
1 The construction here is difficult. There seems to be a play on the word 'shi,' religious charity; the sense is, that as Anâthapindada was remarkable for his liberality now, he should be liberally rewarded by gaining a knowledge of salvation (Nirvâna).
Instead of 'my rules,' it would be better to understand the word in an indefinite sense as 'rules of morality' (sîla).
8Giving up, that is, putting away all desire and giving up self,' even in relation to future reward; compare the hymn of S. Francis Xavier,
O Deus, ego amo Te
Nec amo Te ut salves me,' etc. And again,
Non ut in coelo salves me
Nec praemii ulius spe.' • This definition of Nirvana, as a condition of perfect rest resulting from giving up' desire, is in agreement with the remarks of Mr. Rhys Davids and others, who describe Nirvana as resulting from the absence of a 'grasping' disposition.
It would seem, from the context, that the word 'ki' (know), in this line, is a mistake for 'sing,' birth.
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