his mind is not perplexed, if he has ceased to think of good or evil, then there is no fear for him while he is watchful.
root jyai, *to become rigid;' but the participle of that root would be Jita, not jyuta. Professor Weber suggests that anavassuta stands for the Sanskrit anavasruta, which he translates unbefleckt, ' un- spotted/ If avasruta were the right word, it might be taken in the sense of * not fallen off, not fallen away,' but it could not mean
- unspotted ; ' cf. dhairya^^ no 'susruvat, * our firmness ran away.'
I have little doubt, however, that avassuta represents the Sanskrit avajruta, and is derived from the root jru, here used in its tech- nical sense, peculiar to the Buddhist literature, and so well explained by Bumouf in his Appendix XIV (Lotus, p. 820). He shows that, according to Hema^andra and the Gina-alahkdra, d^ravakshaya, Pali asavasa/wkhaya is counted as the sixth abhi^M, wherever six . of these intellectual powers are mentioned, instead of five. The Chinese translate the term in their own Chinese fashion by * stilla- tionis finis,' but Bumouf claims for it the definite sense of destruc- tion of faults or vices. He quotes from the Lalita-vistara (Adhyaya XXII, ed. Rdjendra Lai Mittra, p. 448) the words uttered by Buddha when he arrived at his complete Buddhahood : —
- Sushkd Irravd na puna^ jravanti,
- The vices are dried up, they will not flow again;'
and he shows that the Pali Dictionary, the Abhidhanappadipik^, explains ^sava simply by kdma, ' love, pleasure of the senses.' In the Mahaparinibbdna-sutta, three classes of dsava are distinguished, the kdmdsava, the bhavdsava, and the avi^^dsavd. See also Bur- nouf, Lotus, p. 665 ; Childers, s. v. dsavo. That STU means * to run,' and is in fact a merely dialectic variety of sru, has been proved by Burnouf, while Boehtlingk thinks the substitution of s for s is a mistake. A^rava therefore, or dsrava, meant originally * the running out towards objects of the senses ' (cf. sanga, dlaya, &c.), and had nothing to do with dsrdva, * a run- ning, a sore,' Atharva-veda I, 2, 4. This conception of the ori- ginal purport of d 4- jru^or ava-jru is confirmed by a statement of Colebrooke's, who, when treating of the (?ainas, writes (Miscella- neous Essays, I, 382): ' Asrava is that which directs the embodied spirit (isravayati purusham) towards external objects. It is the occupation and employment (vntti or pravr/'tti) of the senses or organs on sensible objects. Through the means of the senses it Digitized by Google