James Gray

“ Each hell is said to be 10,000 yojanas in length, breadth, and height, and is situated in the interior of the earth. The walls are nine yojanas in thickness, abd their brightness so overpowering that they burst the eyes of those who look at them. The Buddhist hell is a kind of purgatory for the expiation of former sins. ”

“ A swan is out of place among crows, a lion among bulls, a horse in the midst of asses, and a wise man among fools.
25.
If [31] a fool be attached to a wise man all his life long, he does not know the "Law," [32] just as a spoon does not know the taste of a curry gravy.
26.
If, however, a man of understanding be associated for a short time with one who is wise," [33] he perceives the "Law" just as the tongue the flavour of the curry gravy. ”

“ Does a frog, seated on its haunches, become a lion?—a hog, grunting, become a leopard? Does a cat, by its similarity to a tiger, become a tiger? Are all wise men alike in knowledge?
35.
A king is not satisfied with his wealth, [37] a wise man with well-uttered discourse; the eye in seeing a lover, and the sea with its water.
36.
They who, being of little knowledge, are full of youth and beauty and have a noble lineage, do not appear to advantage; like the Butea frondosa, they are without fragrance. [38] ”

“ He should indeed act guilelessly, never by guile; but he, self-guarded, should be aware of the frauds used by his enemy. Let another know his weak point; like a tortoise, he should protect his members and guard his own defect. ”

“ Flavourless is a betel-leaf without lime [26] and insipid the adornments of one without wealth; tasteless is a curry devoid of salt; senseless the expositions [27] of one without knowledge.
21.
One observant is full of learning; he increases his knowledge; by means of knowledge he understands the meaning: [28] the comprehension of the meaning brings satisfaction.
22.
Food, sexual intercourse, and sleep appertain both to oxen and men; knowledge is peculiar [29] to man: one of a debased intellect is on a level with oxen.
23.
Friendship is not equal in value to knowledge ”

“ How can there be proficiency for one who is indolent, wealth for one without proficiency, friendship for one without wealth, happiness for the friendless, merit for the uhappy, and Nibbân [5] for the unmeritorious person?
4.
Wealth is not equal in value to learning. Thieves do not take away learning: [6] it is friendship in this world, and the bearer of happiness in the next.
5.
One should not despite a little; he should keep in his mind what has been acquired: drops of water in an ant-hill will fill it at length. [7] ”

“ In poverty a friend forsakes you; son, and wife, and brothers too forsake you; being rich, they cling to you: wealth in this world is a great friend. [3]
82.
One can know a (good) servant by his taking errands, a relative when danger comes; thus also a friend in times of poverty, and a wife when wealth disappears.
83.
He is a relative who in prosperity makes you cling to him; he a father who supports you; in whom there is affection, he is a friend; she a wife who pacifies. ”

“ A warrior should not go on the battle-field without his weapon, [34] nor a wise man go about without his book: a travelling merchant and one going to another land should not move without a companion.
28.
A wise man should not proclaim the loss of his wealth, the anxiety of his heart, domestic misdeeds, and his deception and disrespect by others. ”

“ A wise man should not make known his fault to others; he should, however, notice the defects of another; as a tortoise conceals the members of its body, so should he conceal his own blemishes, but discover those of others. [7]
77.
Punishment is awarded to a wise man when praised by a fool; [8] a wise man praised by a wise man is well praised. ”

“ Friendship.
79.
A stranger, being a benefactor, is a (real) relative; a relative not conferring a benefit is a stranger; a disease, though arising in the body, is not beneficial; a herb from the forest is a boon. ”

“ The fool who knows his ignorance is a wise man on that very account; a fool who deems himself wise, he is called a fool indeed! [1]
71.
So long as his sin does not ripen, [2] a fool considers it as sweet as honey; when his sin ripens, he then undergoes suffering.
72.
It is not good for a foolish man to be strong; he obtains his possessions by force: on the dissolution of the body he goes to hell, being of little understanding.
73.
A mouse is destructive in a house, a monkey in the forest; injurious among birds is the crow, among men a Brahman. [3] ”

“ Men, after obtaining riches, desire royal power; after getting kingly power, they desire godhead; obtaining that, they desire the rank of Indra. Thou art wealthy, but neither a king nor a god; but even shouldst thou attain to godhead and to the rank of Indra, thou wouldst not be be content. ”

“ One who, in the first place, has not acquired knowledge, in the second, has not obtained wealth, and, thirdly, has not acquired the "Law" [23] —what will he do in the fourth place?
17.
Children, be wise; wherefore are ye idle? One without wisdom is the bearer of another's burden. A wise man is honoured in the world ”

“ A frog, sitting on its haunches, considers itself a lion; a crow, being captured, cries out, "Dear friend! dear friend!" When questioned by the wise, an ignorant man, thinking himself wise, exclaims, "My master! ”

“ The doctrine of kamma is bound up with that of transmigration, and implies that the present condition of every sentient being is determined by the aggregate of its actions in previous states of existence. What one now is is the result of his previous deeds in one or more past existences. What one sows that he must reap. ”

“ He whose face is like the lotus lily and his speech as cold as sandal-wood, one should not associate with such a person, there being poison in his intentions. [8]
89.
One should not serve a severe master, nor one who is niggardly; more so he should not serve one who does not commend, nor one who is an oppressor. ”

“ A wicked man should not be loved much, being as unstable as a jar half-full of water carried along on the head.
69.
A snake is harmful; a wicked man is harmful, a wicked man being more harmful than a snake: a snake is brought to subjection by charms and drugs—how can a wicked man be subdued? ”

“ O friend! these thirteen properties of betel are hard to be met with, even in heaven!" ↑ Byâkaraṇaṁ (here equivalent to nirukta) . This word has comprehensive application in Burmese literature. Not only is the term applied to Pâṇini's great Grammar, but also to several works, astrological, medical, &c., translated into the vernacular from Sanskrit. ↑ Atthaṁ ↑ Or " distinguishes man." Vijja posassa viseso. Vide Hitopadeśa, Introduction, 25. ↑ Kammaṁ (Sanskrit karma, Burmese kân) = "moral merit." ”