sense, the real nature, and essence, and characteristic marks of the Dhamma. And the second passage was not spoken for the sake of gain or fame, nor out of party spirit, nor in the lust of winning over men to become his followers. But it was in mercy and love, and with the welfare of others in view, conscious that thereby three hundred young Brahmans would attain to the knowledge of the truth, that he said:
"A king am I, Sela, the king supreme of righteousness."'
'Very good, Nâgasena! That is so, and I accept it as you say.'
[Here ends the problem as to exultation of mind.]
[kindness and punishment.]
35. 'Venerable Nâgasena, the Blessed One said:
"Doing no injury to any one
Dwell full of love and kindness in the world[1]."
And on the other hand he said: "Punish him who deserves punishment[2], favour him who is worthy of favour." [185] Now punishment, Nâgasena, means the cutting off of hands or feet, flogging[3], casting into bonds, torture[4], execution, degradation in rank[5].
- ↑ From the 521st Gâtaka.
- ↑ The crux lies in the ambiguity of this phrase as will be seen below.
- ↑ Vadha, which is ambiguous, and means also 'killing.' The Simhalese repeats the word.
- ↑ Kâranâ, which Hînati-kumburê renders tœlîmaya, 'flogging.'
- ↑ Santati-vikopanam, literally 'breach of continuity.' Hîriati-kumburê explains it to mean 'injury to the duration of life,' and this may be the author's meaning, as he is fond of heaping together a string of words, some of which mean the same thing. But as
