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THE
SACRED BOOKS OF THE EAST
VOLUME X
Part I. Tue DHamMaApPADA
Part II. Tue Sutra-Nieata
[10] a
London
HENRY FROWDE
OXFORD UNIVERSITY PRESS WAREHOUSE
7 PATERNOSTER ROW
THE
SACRED BOOKS OF THE EAST
TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F. MAX MULLER
VOLUME X
PART I
@rford
AT THE CLARENDON PRESS
1881
[Ali rights reserved]
THE DHAMMAPADA
A COLLECTION OF VERSES
BEING ONE OF THE CANONICAL BOOKS OF THE
BUDDHISTS
TRANSLATED FROM PALI
BY
F. MAX MULLER
ote
UIGi4
oe BEN
SMIVERSITY,
\, cy r anaes we
N
@rford
AT THE CLARENDON PRESS
1881
[All rights reserved }
27K 7S
\
CONTENTS.
PAGE
INTRODUCTION TO THE DHAMMAPADA . . . . ix-lv
DHAMMAPADA.
CuHapTER 1. The Twin-verses . . . . : . 3
” 2. On Earnestness . . . : . . 9
” 38. Thought. . . . . . . 12
» 4. Flowers . . . . . . . 16
” 5.. The Fool . . . . . - 20
” 6. The Wise Man (Pandita) soo 1 8 83
” 7. The Venerable (Arhat) . . . ry |
” 8. The Thousands . . . . . . 31
” 9. Evil . . . . . . . - 34
» 10. Punishment... . . . . . 36
» ll. OldAge . . . . . . . 41
» 12. Self. . . : . . . . 43
» 13. The World .~ . . . . - 47
» 14. The Buddha (the Avakened) . . . 49
» 1& Happiness . . . . - 53
» 16, Pleasure. . . . . . . 56
» 17. Anger . . . . . . - 58
» 18, Impurity. : . . . . . 60
» 19. The Just. . . . . . . . 64
» 20. “The Way . . . . : . . 67
» 21. Miscellaneous . . . . ny Le)
» 22. The Downward Course . . . . 44
» 23. The Elephant. . . . . . 77
» 24. Thirst . . . . . 80
» 25. The Bhikshu (Mendicant) . . . . 85
» 26. The Braéhmana (Arhat) . . . . . 89
Index
Transliteration of Oriental Alphabets .adopted for the
Translations of the Sacred Books of the East (see the
end of this volume) . rey
INTRODUCTION
TO
, V L.Srpy
THE DHAMMAPADA, A Canonttat J Boo, - arate
THE Dhammapada forms part of the Pali Buddhist canon,
though its exact place varies according to different authorities, and we have not as yet a sufficient number of complete
MSS. of the Tipizaka to help us to decide the question}.
Those who divide that canon into three Pifakas or
baskets, the Vinaya-pifaka, Sutta-pi¢aka, and Abhidhamma-pifaka, assign the Dhammapada to the Sutta-pifaka.
That Pitaka consists of five Nikayas: the Digha-nikaya,
the Magghima-nikaya, the Samyutta-nikaya, the Anguttaranikaya, and the Khuddaka-nikdya. The fifth, or Khuddakanikaya, comprehends the following works: 1. Khuddakapatha; 2. DHAMMAPADA; 3. Udana; 4. Itivuttaka; 5. Suttanipdta; 6. Vimanavatthu; 7. Petavatthu; 8. Theragatha ;
g. Therigatha; 10. Gataka ; 11. Niddesa; 12. Pa¢isambhida;
13. Apadana; 14. Buddhavamsa ; 15. Kariy4-pitaka.
The fifth, or Khuddakanikaya, comprehends the following works: 1. Khuddakapatha; 2. DHAMMAPADA; 3. Udana; 4. Itivuttaka; 5. Suttanipdta; 6. Vimanavatthu; 7. Petavatthu; 8. Theragatha ;
g. Therigatha; 10. Gataka ; 11. Niddesa; 12. Pa¢isambhida;
13. Apadana; 14. Buddhavamsa ; 15. Kariy4-pitaka.
According to another division 2, however, the whole Buddhist canon consists of five Nikayas: the Digha-nikaya, the
Magghima-nikaya, the Samyutta-nikaya, the Anguttaranikaya, and the fifth, the Khuddaka-nikaya, which Khuddaka-nikaya is then made to comprehend the whole of
the Vinaya (discipline) and Abhidhamma (metaphysics),
together with the fifteen books beginning with the Khuddaka-pAzha.
The order of these fifteen books varies, and even, as
it would seem, their number. The Dighabh4waka school
1 See Feer, Journal Asiatique, 1871, p. 263. There is now at least one com- f=
plete MS. of the Tipitaka, the Phayre MS., at the India Office, and Professor
Forchhammer has just published a most useful List of Pali MSS., collected in
Burma, the largest collection hitherto known.
? See Childers, s, v. Nikdya, and extracts from Buddhaghosa’s. commentary
on the Brahmagala-sutta.
x DHAMMAPADA.
admits twelve books only, and assigns them all to the Abhidhamma, while the Magg/imabh4zakas admit fifteen books,
and assign them to the Sutta-pifaka. The order of the
fifteen books is: 1. Gataka [10]; 2. Mahdniddesa [11];
3. Kullaniddesa [11]; 4. Pazisambhidamagga [12]; 5. Suttanipata [5]; 6. DHAMMAPADA [2]; 7. Udana [3]; 8. Itivuttaka [4]; 9. Vimanavatthu [6]; 10. Petavatthu [7];
11. Theragath4 [8]; 12. Therigatha [9]; 13. Kariy4pidaka [15]; 14. Apad4na [13]; 15. Buddhavamesa [14]}.
The Khuddaka-patha is left out in the second list, and
the number is brought to fifteen by dividing Niddesa into
Maha-niddesa and Kulla-niddesa.
There is a commentary on the Dhammapada in Pali,
and supposed to be written by Buddhaghosa ?, in the first
half of the fifth century A.D. In explaining the verses of the
Dhammapada, the commentator gives for every or nearly
every verse a parable to illustrate its meaning, which is
likewise believed to have been uttered by Buddha in his
intercourse with his disciples, or in preaching to the multitudes that came to hear him.
DATE OF THE DHAMMAPADA.
The only means of fixing the date of the Dhammapada
is trying to ascertain the date of the Buddhist canon
of which it forms a part, or the date of Buddhaghosa,
who wrote a commentary on it. This, however, is by no
means easy, and the evidence on which we have to rely is
such that we must not be surprised if those who are
accustomed to test historical and chronological evidence
1 The figures within brackets refer to the other list of books in the Khuddaka-nikaya. See also p. xxviii.
This, however, is by no
means easy, and the evidence on which we have to rely is
such that we must not be surprised if those who are
accustomed to test historical and chronological evidence
1 The figures within brackets refer to the other list of books in the Khuddaka-nikaya. See also p. xxviii.
2 M. Léon Feer in the Journal Asiatique, 1871, p. 266, mentions another commentary of a more philosophical character, equally ascribed to Buddhaghosa,
and having the title Vivara Bra Dhammapada, i.e. L’auguste Dhammapada
dévoilé. Professor Forchhammer in his ‘ List of Manuscripts,’ 1879-80, mentions the following works in connection with the Dhammapada: Dhammapada-
Nissayo; Dh. P. A¢thakatha by Buddhaghosa; Dh. P. Atthakatha Nissayo,
3 vols., containing a complete translation of the commentary; Dh. P. Vatthu.
Of printed books he quotes: Kayanupassanakyam, a work based on the
Garavaggo, Mandalay, 1876 (390 pages), and Dhammapada-desanakyam,
printed in ‘ British Burma News.’
INTRODUCTION. xi
in Greece and Rome, decline to be convinced by it. As
a general rule, I quite agree that we cannot be too sceptical
in assigning a date to ancient books, particularly if we
intend to use them as documents for tracing the history
of human thought. To the initiated, I mean to those who
have themselves worked in the mines of ancient Oriental
literature, such extreme scepticism may often seem unscientific and uncalled for. They are more or less aware
of hundreds of arguments, each by itself, it may be, of
small weight, but all combined proving irresistible. They
are conscious, too, of having been constantly on the look
out for danger, and, as all has gone on smoothly, they feel
sure that, in the main, they are on the right road. Still it is
always useful to be as incredulous as possible, particularly
against oneself, and to have before our eyes critics who will
not yield one inch beyond what they are forced to yield by
the strongest pressure of facts.
The age of our MSS. of the canonical books, either in
Pali or Sanskrit, is of no help to us. All Indian MSS. are
comparatively modern, and one who has probably handled
more Indian MSS. than anybody else, Mr. A. Burnell,
has lately expressed his conviction that ‘no MS. written
one thousand years ago is now existent in India, and that
it is almost impossible to find one written five hundred
years ago, for most MSS. which claim to be of that date
are merely copies of old MSS. the dates of which are
repeated by the copyists?.’
Nor is the language, whether Sanskrit or P4li, a safe
guide for fixing dates. Both languages continue to be
written to our own time, and though there are some
characteristic marks to distinguish more modern from more
ancient Buddhist Sanskrit and Pa4li, this branch of critical
scholarship requires to be cultivated far more extensively
and accurately before true scholars would venture to fix the
date of a Sanskrit or Pali text on the strength of linguistic
evidence alone ?,
1 Indian Antiquary, 1880, p. 233.
3 See some important remarks on this subject in Fausboll’s Introduction to
Sutta-nipata, p. xi.
Xil DHAMMAPADA.
The Buddhists themselves have no difficulty in assigning
a date to their sacred canon. They are told in that canon
itself that it was settled at the First Council, or immediately
after the death of Buddha, and they believe that it was
afterwards handed down by means of oral tradition, or
actually written down in books by order of Késyapa, the
president of the First Council?, Buddhaghosa, a learned
and in some respects a critical scholar, living in the beginning of the fifth century A.D., asserts that the canon
which he had before him, was the same as that fixed by
the First Council ?.
Several European students have adopted the same
opinion, and, so far as I know, no argument has yet been|
advanced showing the impossibility of the native view,
that some collection of Buddha’s doctrines was made im-.
mediately after his death at RAgagaha, and that it was
finally settled at what is called the Second Council, or the’
Council of Vesali. But what is not impossible is not therefore true, nor can anything be gained by appealing to later
witnesses, such as, for instance, Hiouen Thsang, who travelled through India in the seventh century, and wrote
down anything that he could learn, little concerned whether
one statement tallied with the other or not’. He says that
the Tipitaka was written down on palm leaves by Kasyapa
at the end of the First Council. But what can be the weight
of such a witness, living more than a thousand years after
the event, compared with that, for instance, of the Mahaévamsa, which dates from the fifth century of our era, and
1 Bigandet, Life of Gaudama (Rangoon, 1866), p. 350; but also p.120 note.
2 See Childers, s.v. Tipitaka. There is a curious passage in Buddhaghosa’s
account of the First Council. ‘ Now one may ask,’ he says, ‘ Is there or is there
not in this first Paragika anything to be taken away or added?’ I reply, There
is nothing in the words of the Blessed Buddha that can be taken away, for the
Buddhas speak not even a single syllable in vain, yet in the words of disciples
and devatds there are things which may be omitted, and these the elders who
made the recension, did omit. On the other hand, additions are everywhere
necessary, and accordingly, whenever it was necessary to add anything, they
added it. Ifit be asked, What are the additions referred to? I reply, Only
sentences necessary to connect the text, as ‘at that time,’ ‘again at that time,’
‘and so forth.’
> Pélerins Bouddhistes, vol. i. p.158.
INTRODUCTION. Xili
Ifit be asked, What are the additions referred to? I reply, Only
sentences necessary to connect the text, as ‘at that time,’ ‘again at that time,’
‘and so forth.’
> Pélerins Bouddhistes, vol. i. p.158.
INTRODUCTION. Xili
tells us in the account of Mahinda’s missionary journey
to Ceylon (241/318), that the son of Asoka had to spend
three years in learning the Tipizaka by heart from the
mouth of a teacher!? No mention is then made of any
books or MSS., when it would have been most natural to
do so*. Ata later time, during the reign of King Vastagamani*® (88-76 B.C.), the same chronicle, the Mahavamsa, tells
us that ‘the profoundly wise priests had theretofore orally
(mukhapaésena) perpetuated the Pali of the Pitakattaya
and its A¢thakatha (commentary), but that at this period the
priests, foreseeing the perdition of the people assembled,
and in order that the religion might endure for ages, recorded the same in books (potthakesu likhapayum)*
No one has yet questioned the dates of the Dipavamsa,
about 400 A.D., or of the first part of the Mahdvamsa,
between 459-477 A.D., and though no doubt there is an
interval of nearly 600 years between the composition of
the Mahavamsa and the recorded writing down of the
Buddhist canon under Va¢fagdmani, yet we must remember
that the Ceylonese chronicles were confessedly founded on
an older A¢thakatha preserved in the monasteries of the
island, and representing an unbroken line of local tradition.
My own argument therefore, so long as the question was
only whether we could assign a pre-Christian date to the
Pali Buddhist canon, has always been this. We have
the commentaries on the Pali canon translated from Sinhalese into P&li, or actually composed, it may be, by
Buddhaghosa. Buddhaghosa confessedly consulted various
1 Mahavamsa, p. 37; DipavamsaVII, 28-31; Buddhaghosha’s Parables, p. xviii.
3 Bigandet, Life of Gaudama, p. 351.
* Dr. E. Miiller (Indian Antiquary, Nov. 1880, p. 270) has discovered inscriptions in Ceylon, belonging to Devanapiya Maharaga GAmini Tissa, whom he
identifies with VattagAmani.
* The same account is given in the Dipavamsa XX, 20, and in the Sarasafigraha, as quoted by Spence Hardy, Legends, p.192. As throwing light
on the completeness of the Buddhist canon at the time of King Vattagdmani,
it should be mentioned that, according to the commentary on the Mahavamsa
(Turnour, p. liii), the sect of the Dhammarutikas established itself at the
Abhayavihara, which had been constructed by Vattagdmani, and that one of
the grounds of their secession was their refusing to acknowledge the Parivara
(thus I read instead of Pariwana) as part of the Vinaya-pitaka. According to
the Dipavamsa (VII, 42) Mahinda knew the Parivara.
XIV DHAMMAPADA.
According to
the Dipavamsa (VII, 42) Mahinda knew the Parivara.
XIV DHAMMAPADA.
MSS., and gives various readings, just as any modern
scholar might do. This was in the beginning of the fifth
century A.D., and there is nothing improbable, though I
would say no more, in supposing that some of the MSS.,
consulted by Buddhaghosa, dated from the first century
B.C., when Vaé“agdmani ordered the sacred canon to be
reduced to writing.
There is one other event with reference to the existence
of the sacred canon in Ceylon, recorded in the Mah4vamsa,
between the time of Buddhaghosa and Vadtagamani, viz.
the translation of the Suttas from Pali into the language of
Ceylon, during the reign of Buddhad4sa, 339-368 A.D.
If MSS. of that ancient translation still existed, they would,
no doubt, be very useful for determining the exact state
of the Pali originals at that time’. But even without them
there seems no reason to doubt that Buddhaghosa had
before him old MSS. of the Pali canon, and that these
were in the main the same as those written down at the
time of Vatéagdmani.
_BUDDHAGHOSA’S AGE.
The whole of this argument, however, rested on the
supposition that Buddhaghosa’s date in the beginning of
the fifth century A.D. was beyond the reach of reasonable
doubt. ‘His age,’ I had ventured to say in the Preface
to Buddhaghosha’s Parables (1870), ‘can be fixed with
greater accuracy than most dates in the literary history
of India.’ But soon after, one of our most celebrated Pali
scholars, the great Russian traveller, Professor Joh. Minayeff,
expressed in the Mélanges Asiatiques (13/25 April, 1871)
the gravest-doubts as to Buddhaghosa’s age, and thus
threw the whole Buddhist chronology, so far as it had
then been accepted by all, or nearly all scholars, back into
chaos. He gave as his chief reason that Buddhaghosa was
not, as I supposed, the contemporary of Mah4n4ma, the
1 A note is added, stating that several portions of the other two divisions also of the Pitakattaya were translated into the Sinhalese language, and
that these alone are consulted by the priests, who are unacquainted with Pali.
On the other hand, it is stated that the Sinhalese text of the Atthakatha exists
no longer. See Spence Hardy, Legends, p. xxv, and p. 69.
INTRODUCTION. XV
author of the Mahavamsa, but of another Mah4n4ma, the
king of Ceylon.
On the other hand, it is stated that the Sinhalese text of the Atthakatha exists
no longer. See Spence Hardy, Legends, p. xxv, and p. 69.
INTRODUCTION. XV
author of the Mahavamsa, but of another Mah4n4ma, the
king of Ceylon.
Professor Minayeff is undoubtedly right in this, but Iam
not aware that I, or anybody else, had ever questioned so
palpable a fact. There are two Mahandmas; one, the king
who reigned from 410-432 A.D.; the other, the supposed
author of the Mahavamsa, the uncle and protector of King
DhAatusena, 459-477. ‘ Dhatusena,’ I had written, ‘was the
nephew of the historian Mahandma, and owed the throne
to the protection of his uncle. Dhatusena was in fact the
restorer of a national dynasty, and after having defeated
the foreign usurpers (the Damilo dynasty) “he restored the
religion which had been set aside by the foreigners”’ (Mahav.
p. 256). Among his many pious acts it is particularly
mentioned that he gave a thousand, and ordered the Dipavamsa to be promulgated. As Mahandma was the uncle
of Dhatusena, who reigned from 459-477, he may be considered as a trustworthy witness with regard to events that
occurred between 410 and 432. Now the literary activity of
Buddhaghosa in Ceylon falls in that period’?
These facts being admitted, it is surely not too great
a stretch of probability to suppose, as I did, that a man
whose nephew was king in 459-477, might have been
alive in 410-432, that is to say, might have been a contemporary of Buddhaghosa. I did not commit myself to
any further theories. The question whether Mahanama,
the uncle of Dhatusena, was really the author of the Mah4vamsa, the question whether he wrote the second half of
the 37th chapter of that work, or broke off his chronicle in
the middle of that chapter, I did not discuss, having no
new materials to bring forward beyond those on which
Turnour and those who followed him had founded their
conclusions, and which I had discussed in my History of
Sanskrit Literature (1859), p. 267. All I said was, ‘It is
difficult to determine whether the 38th as well as the (whole
of the) 37th chapter came from the pen of Mahanama, for
* ‘Ungefahr 50 Jahre alter als Mah4nama ist Buddhaghosha,’ see Westergaard, Uber Buddha's Todesjahr, p. 99.
XVI DHAMMAPADA.
the Mahdvamsa was afterwards continued by different
writers, even to the middle of the last century. But,
taking into account all the circumstances of the case, it is
most probable that Mah4n4ma carried on the history to
his own time, to the death of Dhatusena, 477 A.D.
99.
XVI DHAMMAPADA.
the Mahdvamsa was afterwards continued by different
writers, even to the middle of the last century. But,
taking into account all the circumstances of the case, it is
most probable that Mah4n4ma carried on the history to
his own time, to the death of Dhatusena, 477 A.D.
What I meant by ‘all the circumstances of the case’
might easily be understood by any one who had read Turnour’s Preface to the Mah4vamsa. Turnour himself thought
at first that Mahan4ma’s share in the Mahdvamsa ended
with the year 301 A.D.,and that the rest of the work, called
the Sulu Wansé, was composed by subsequent writers}.
Dharmakirti is mentioned by name as having continued
the work to the reign of Prakrama Bahu (A.D. 1266). But
Turnour afterwards changed his mind?. Considering that
the account of Mahdsena’s reign, the first of the Seven
Kings, terminates in the middle of a chapter, at verse 48,
while the whole chapter is called the Sattaragiko, ‘the
chapter of the Seven Kings,’ he naturally supposed that
the whole of that chapter, extending to the end of the reign
of his nephew DhAtusena, might be the work of Mah4ndma,
unless there were any strong proofs to the contrary. Such
proofs, beyond the tradition of writers of the MSS., have
not, as yet, been adduced °.
But even if it could be proved that Mah4ndma’s own pen
did not go beyond the 48th verse of the 37th chapter, the
historical trustworthiness of the concluding portion of that
chapter, containing the account of Buddhaghosa’s literary
activity, nay, even of the 38th chapter, would be little
affected thereby. We know that both the Mahdvamsa
and the somewhat earlier Dipavamsa were founded on the
Sinhalese Azthakath4s, the commentaries and chronicles
preserved in the Mahavihara at Anurddhapura. We also
know that that Vihdra was demolished by Mahdsena, and
deserted by nearly all its inmates for the space of nine
years (p. 235), and again for the space of nine months
1 Introduction, p.ii. The Kfllavamsa is mentioned with the Mahavamsa, both
as the works of Mahan4ma, by Professor Forchhammer in his List of Pali MSS.
3 Introduction, p. xci.
® See Rhys Davids, Journal of the Royal Asiatic Society, 1875, p.196.
INTRODUCTION. XVii
The Kfllavamsa is mentioned with the Mahavamsa, both
as the works of Mahan4ma, by Professor Forchhammer in his List of Pali MSS.
3 Introduction, p. xci.
® See Rhys Davids, Journal of the Royal Asiatic Society, 1875, p.196.
INTRODUCTION. XVii
(p. 237). We can well understand therefore why the older
history, the Dipavamsa, should end with the death of Mahasena (died 302 A.D.), and why in the MahAvamsa too there
should have been a break at that date. But we must not
forget that, during Mah4n4ma’s life, the Mahavihara at
Anurddhapura was restored, that some kind of chronicle,
called the Dipavamsa, whether it be a general name of any
‘chronicle of the island,’ or of our Dipavamsa, or, it may be,
even of our Mahavamsa, was ordered to be published or promulgated (dipetum) under Dhatusena, the nephew and protegé
of Mahanama. Therefore, even if we do not insist on the
personal authorship of Mah4n4ma, we may certainly maintain that historical entries had been made in the chronicles
of Anurfdhapura during Dhatusena’s reign, and probably
under the personal auspices of Mahan4ma, so that if we
find afterwards, in the second half of the 37th chapter of
his Mahavamsa, an account of events which had happened
between the destruction of the Mah4vih4ra and the reign
of Dhatusena, and among them an account of so important
an event as the arrival of Buddhaghosa from Magadha and
his translation of the Sinhalese A¢¢hakath4 into the language of Magadha, we may well suppose that they rest
on the authority of native chronicles, written not long after
the events, and that therefore, ‘under all the circumstances
of the case,’ the age of Buddhaghosa can be fixed with
greater accuracy than most dates in the literary history
of India.
There is one difficulty still remaining with regard to the
date of the historian Mahanama which might have perplexed Turnour’s mind, and has certainly proved a stumblingblock to myself. Turnour thought that the author of the
commentary on the Mahdvamsa, the VamsatthappakAsini,
was the same as the author of the Mah4vamsa, viz. Mah4nama. The date of that commentary, however, as we know
now, must be fixed much later, for it speaks of a schism
which took place in the year 601 A.D., during the reign
of Agrabédhi (also called Dhatapatisso). Turnour’ looked
, 1 Introduction, p. liii.
de [ro] b
XVili DHAMMAPADA.
upon that passage as a later interpolation, because he
thought the evidence for the identity of the author and
the commentator of the Mahavamsa too strong to be set
aside. He trusted chiefly to a passage in the commentary,
and if that passage had been correctly rendered, the conclusion which he drew from it could hardly be resisted.
We read in the Mah4vamsa (p. 254):
He trusted chiefly to a passage in the commentary,
and if that passage had been correctly rendered, the conclusion which he drew from it could hardly be resisted.
We read in the Mah4vamsa (p. 254):
‘Certain members of the Moriyan dynasty, dreading the
power of the (usurper) Subho, the balattho, had settled in
various parts of the country, concealing themselves. Among
them there was a certain landed proprietor Dhatusena, who
had established himself at Nandivapi. His son named
Dhatd, who lived at the village Ambiliy4go, had two sons,
Dhatusena and Silatissabodhi, of unexceptional descent.
Their mother’s brother (Mah4n4ma), devoted to the
cause of religion, continued to reside (at Anuradhapura) in his sacerdotal character, at the edifice
built by the minister Dighasandana. The youth
DhAatusena became a priest in his fraternity, and on a certain
day, while he was chaunting at the foot of a tree, a shower
of rain fell, and a Naga, seeing him there, encircled him in
his folds, and covered him and his book with his hood....
Causing an image of Mah4 Mahinda to be made, and conveying it to the edifice (AmbamAlaka) in which the thera’s
body had been burnt, in order that he might celebrate
a great festival there, and that he might also promulgate the contents of the Dipavamsa, distributing
a thousand pieces, he caused it to be read aloud ?.’
If we compare with this extract from the Mahavamsa
a passage from the commentary as translated. by Turnour,
we can well understand how he arrived at the conclusion
that it was written by the same person who wrote the
Mahavamsa.
Turnour translates (p. liv):
‘Upon these data by me, the thera, who had, with due
1 Mr. Turnour added a note in which he states that Dipavamsa is here meant
for Mahavamsa, but whether brought down to this period, or only to the end of
the reign of Mah&sena, to which alone the Tik4 extends, there is no means of
ascertaining (p. 257).
INTRODUCTION. xix
solemnity, been invested with the dignified title of Mahanama, resident at the pariveza founded by the
minister Dighasandana, endowed with the capacity
requisite to record the narrative comprised in the Mahavamsa, in due order, rejecting only the dialect in which
the Singhalese Az¢akatha are written, but retaining their
import and following their arrangement, the history, entitled
the Palapadéruvamsa (Padyapadanuvamsa), is compiled.
As even in times when the despotism of the ruler of the
land, and- the horrors arising from the inclemencies of the
seasons, and when panics of epidemics and other visitations
prevailed, this work escaped all injury; and moreover, as
it serves to perpetuate the fame of the Buddhas, their
disciples, and the Paché Buddhas of old, it is also worthy
of bearing the title of VamsatthappakAsini,’
As the evidence of these two passages in support of the
identity of the author and the commentator of the Mahavamsa seemed to me very startling, I requested Mr. Rhys
Davids to copy for me the passage of the commentary.
Rhys
Davids to copy for me the passage of the commentary.
The passage runs as follows:
Y4 ettavaté mahavamsatth4nusd4rakusalena Dighasandasenapatina karapita-mahdparivezavasina Mah4ndmo ti gar0hi gahitandmadheyyena thereva pubba-Sihala-bhasitaya
Sthalasthakathaya bhdsantaram eva vaggiya atthasdram
eva gahetva tantinayanurdpena katassa imassa Padyapadanuvamsassa atthavayvand may4 tam eva sannissitena
araddha, padesissariya- dubbu¢¢hibhaya - rogabhayAdi - vividha-antaraya-yuttakale pi anantarayena niz#Z4nam upagata,
s4 buddha-buddhasavaka-pakkekabuddhadinam poram4nam
kikkam pubbavamsatthappakdsanato ayam Vamsatthappakasini nama ti dharetabb4. . . . Padyapaddnuvamsavannana Vamsatthappakasini niz¢sita,
Mr. Rhys Davids translates this:
‘The commentary on this Padyapadanuvamsa, which (latter
work) was made (in the same order and arrangement, and retaining the sense, but rejecting the dialect, of the Sinhalese
commentary formerly expressed in the Sinhalese tongue)
by the elder who bore the name of Mahan4ma, which he had
b 2
XX DHAMMAPADA.
received from the venerable, who resided at the MahAparivena built by the minister Dighasanda, and who was well
able to conform to the sense of the Mahavamsa—(this commentary) which was undertaken by me out of devotion to
that (history), and which (though thus undertaken) at a time
full of danger of various kinds—such as the danger from
disease, and the danger from drought, and the danger
from the government of the province—has been safely
brought to a conclusion—this (commentary), since it makes
known the meaning of the history of old, the mission of
the ancients, of the Buddhas, of their disciples, and of the
Pakkeka Buddhas, should bear the name Vamsatthappakasini....
‘End of the VamsatthappakAsini, the commentary on
the Padyapadanuvamsa.’
This shows clearly that Turnour made a mistake in translating this exceedingly involved, yet perfectly intelligible,
passage, and that so far from proving that the author of
the commentary was the same person as the author of the
text}, it proves the very contrary. Nay, I feel bound to
add, that we might now argue that as the commentator
must have lived later than 601 A.D., the fact that he too
breaks off at verse 48 of chapter 37, seems to show that at
his time also the Mahavamsa did not extend as yet beyond
that verse. But even then, the fact that with the restoration
of the Mahavihara of Anuradhapura an interest in historical
studies revived in Ceylon, would clearly show that we may
trust the date of Buddhaghosa, as fixed by the second part
of the 37th chapter of the Mahd4vamsa, at all events till
stronger evidence is brought forward against such a date.
Now I am not aware of any such evidence*. On the
contrary, making allowance for a difference of some ten or
twenty years, all the evidence which we can gain from
other quarters tends to confirm the date of Buddha-
’ Dr. Oldenberg informs me that the commentator quotes various readings
in the text of the Mahavamsa.
On the
contrary, making allowance for a difference of some ten or
twenty years, all the evidence which we can gain from
other quarters tends to confirm the date of Buddha-
’ Dr. Oldenberg informs me that the commentator quotes various readings
in the text of the Mahavamsa.
* The passage, quoted by Professor Minayeff from the Sasanavamsa, would
assign to Buddhaghosa the date of 930— 543 = 387 4.D., which can easily be
reconciled with his accepted date. If he is called the contemporary of Sirip4la,
we ought to know who that Siripala is,
_ INTRODUCTION. xxi
ghosa!. I therefore feel no hesitation in here reprinting
that story, as we find it in the Mahavamsa, not free from
legendary ingredients, it is true, yet resting, I believe, on
a sound foundation of historical fact.
‘A Brahman youth, born in the neighbourhood of the
terrace of the great Bo-tree (in Magadha), accomplished in
the “vigg4” (knowledge) and “sippa” (art), who had achieved
the knowledge of the three Vedas, and possessed great
aptitude in attaining acquirements; indefatigable as a
schismatic disputant, and himself a_schismatic wanderer
over Gambudipa, established himself, in the character of
a disputant, in a certain vihdra?, and was in the habit of
rehearsing, by night and by day with clasped hands, a
discourse which he had learned, perfect in all its component parts, and sustained throughout in the same lofty
strain. A certain Mahathera, Revata, becoming acquainted
with him there, and (saying to himself), “ This individual is
a person of profound knowledge, it will be worthy (of me)
to convert him;” enquired, “Who is this who is braying
like an ass?” The Brahman replied to him, “Thou canst
define, then, the meaning conveyed in the bray of asses.”
On the Thera rejoining, “I can define it;” he (the Brahman) exhibited the extent of the knowledge he possessed.
The Thera criticised each of his propositions, and pointed
out in what respect they were fallacious. He who had
been thus refuted, said, ‘Well, then, descend to thy own
creed ;” and he propounded to him a passage from the
Abhidhamma (of the Piakattaya). He (the Brahman)
could not divine the signification of that passage, and
enquired, “Whose manta is this?” —“It is Buddha’s manta.”
On his exclaiming, “Impart it to me;” the Thera replied,
“Enter the sacerdotal order.” He who was desirous of
acquiring the knowledge of the Piakattaya, subsequently
coming to this conviction, “ This is the sole road” (to salvation), became a convert to that faith. As he was as
profound in his eloquence (ghosa) as Buddha himself, they
conferred on him the appellation of Buddhaghosa (the
1 See Bigandet, Life of Gaudama, pp. 351, 381.
2 On this vihara, its foundation and character, see Oldenberg, Vinaya, vol. i.
p- liii; Hiouen-thsang, III, p. 487 seq.
XXil DHAMMAPADA. —
351, 381.
2 On this vihara, its foundation and character, see Oldenberg, Vinaya, vol. i.
p- liii; Hiouen-thsang, III, p. 487 seq.
XXil DHAMMAPADA. —
voice of Buddha) ; and throughout the world he became as
renowned as Buddha. Having there (in Gambudipa) composed an original work called MAnodaya (Rise of Knowledge), he, at the same time, wrote the chapter called
Aithasalini, on the Dhammasangani (one of the commentaries on the Abhidhamma).
‘Revata Thera then observing that he was desirous of
undertaking the compilation of a general commentary
on the Piakattaya, thus addressed him: “The text
alone of the Pizakattaya has been preserved in this land,
the A/zthakatha are not extant here, nor is there any
version to be found of the schisms (vada) complete. The
Sinhalese Adthakath4 are genuine. They were composed in the Sinhalese language by the inspired and profoundly wise Mahinda, who had previously consulted the
discourses (kathAmagga) of Buddha, authenticated at the
three convocations, and the dissertations and arguments of
S4riputta and others, and they are extant among the Sinhalese. Preparing for this, and studying the same, translate
them according to the rules of the grammar of the Magadhas. It will be an act conducive to the welfare of the
whole world.”
‘Having been thus advised, this eminently wise personage
rejoicing therein, departed from thence, and visited this
island in the reign of this monarch (i.e. Mahandma, 410-
432). On reaching the Mah4vihara (at Anuradhapura), he
entered the Mah4padh4na hall, the most splendid of the
apartments in the vihdra, and listened to the Sinhalese
Adthakatha, and the Theravada, from the beginning to the
end, propounded by the Thera Sanghapdla; and became
thoroughly convinced that they conveyed the true meaning
of the doctrines of the Lord of Dhamma. Thereupon
paying reverential respect to the priesthood, he thus petitioned: “I am desirous of translating the A/¢thakatha ;
give me access to all your books.” The priesthood, for the
purpose of testing his qualifications, gave only two gathas,
saying, “Hence prove thy qualification; having satisfied
ourselves on this point, we will then let thee have all our
books.” From these (taking these gAtha4 for his text), and
INTRODUCTION. XXiil
XXiil
consulting the Pi/akattaya, together with the A¢thakatha,
and condensing them into an abridged form, he composed
the work called the Visuddhimagga. Thereupon, having
assembled the priesthood, who had acquired a thorough
knowledge of the doctrines of Buddha, at the Bo-tree, he
commenced to read out the work he had composed. The
devatas, in order that they might make his (Buddhaghosa’s)
gifts of wisdom celebrated among men, rendered that book
invisible. He, however, for a second and third time recomposed it. When he was in the act of producing his
book for the third time, for the purpose of propounding it,
the devatds restored the other two copies also. The assembled priests then read out the three books simultaneously.
In those three versions there was no variation whatever
from the orthodox Theravadas in passages, in words, or in
syllables. Thereupon, the priesthood rejoicing, again and
again fervently shouted forth, saying, “Most assuredly
this is Metteya (Buddha) himself,” and made over to him
the books in which the Pitakattaya were recorded, together
with the A/thakatha. Taking up his residence in the
secluded Ganthakara-vihara (at Anuradhapura), he translated, according to the grammatical rules of the M4gadhas, which is the root of all languages, the whole of the
Sinhalese A7¢¢hakatha (into Pali). This proved an achievement of the utmost consequence to all beings, whatever
their language.
‘All the Theras and Afariyas held this compilation in
the same estimation as the text (of the Pitakattaya). Thereafter, the objects of his mission having been fulfilled, he
returned to Gambudipa, to worship at the Bo-tree (at Uruvelaya, or Uruvilva, in Magadha).’
Here! we have a simple account of Buddhaghosa? and
' Mahavamsa, p. 250, translated by Turnour.
7 The Burmese entertain the highest respect for Buddhaghosa. Bishop
Bigandet, in his Life or Legend of Gaudama (Rangoon, 1866), writes: ‘It is
perhaps as well to mention here an epoch which has been, at all times, famous
in the history of Budhism in Burma. I allude to the voyage which a Religious
of Thaton, named Budhagosa, made to Ceylon, in the year of religion 943 = 400
a.p. The object of this voyage was to procure a copy of the scriptures. He
succeeded in his undertaking. He made use of the Burmese, or rather Talaing
XXIV DHAMMAPADA.
his literary labours written by a man, himself a priest,
and who may well have known Buddhaghosa during his
stay in Ceylon. It is true that the statement of his writing
the same book three times over without a single various
reading, partakes a little of the miraculous; but we find
similar legends mixed up with accounts of translations
of other sacred books, and we cannot contend that writers
who believed in such legends are therefore altogether
unworthy to be believed as historical witnesses.
But although the date which we can assign to Buddhaghosa’s translation of the commentaries on the PAli Tipitaka proves the existence of that canon, not only for the
beginning of the fifth century of our era, but likewise, though
it may be, with less stringency, for the first century before
our era, the time of Va¢tag4mani, the question whether Buddhaghosa was merely a compiler and translator of old commentaries, and more particularly of the commentaries brought
to Ceylon by Mahinda (241 B.C.), or whether he added anything of his own}, requires to be more carefully examined.
The Buddhists themselves have no difficulty on that point.
They consider the A¢édakathd4s or commentaries as old as
the canon itself. To us, such a supposition seems improbable, yet it has never been proved to be impossible. The
Mahavamsa tells us that Mahinda, the son of Asoka, who
had become a priest, learnt the whole of the Buddhist
canon, as it then was, in three years (p. 37)?; and that
at the end of the Third Council he was despatched to
Ceylon, in order to establish there the religion of Buddha
(p. 71). The king of Ceylon, Devanampiya Tissa, was
converted, and Buddhism soon became the dominant
characters, in transcribing the manuscripts, which were written with the characters of Magatha. The Burmans lay much stress upon that voyage, and
always carefully note down the year it took place. In fact, it is to Budhagosa
that the people living on the’shores of the Gulf of Martaban owe the possession of the Budhist scriptures. From Thaton, the collection made by Budhagosa was transferred to Pagan, six hundred and fifty years after it had been
imported from Ceylon.’ See ibid. p. 392.
1 He had written the Nanodaya, and the A‘thasalint, a commentary on the
Dhamma-sangani, before he went to Ceylon. Cf. Mahavamsa, p. 251.
2 He learnt the five Nikayas, and the seven sections (of the Abhidhamma) ;
the two Vibhatgas of the Vinaya, the Parivara and the Khandhaka. See
Dipavamsa VII, 42.
INTRODUCTION. XXV
Cf. Mahavamsa, p. 251.
2 He learnt the five Nikayas, and the seven sections (of the Abhidhamma) ;
the two Vibhatgas of the Vinaya, the Parivara and the Khandhaka. See
Dipavamsa VII, 42.
INTRODUCTION. XXV
religion of the island. The Tipitaka and the A7¢thakatha,
such as they had been collected or settled at the Third
Council in 242 B.C., were brought to Ceylon by Mahinda,
who promulgated them orally, the Tipifaka in Pali, the
Atthakatha in Sinhalese, together with an additional
Atthakatha of his own. It does not follow that Mahinda
knew the whole of that enormous literature by heart, for, as
he was supported by a number of priests, they may well
have divided the different sections among them, following
the example of Ananda and Upali at the First Council.
The same applies to their disciples also. But the fact of
their transmitting the sacred literature by oral tradition! was
evidently quite familiar to the author of the Mah4vamsa.
For when he comes to describe the reign of Vattagdmani
(88-76 B.C.) he simply says: ‘The profoundly wise priests
had heretofore orally perpetuated the Pali Pisakattaya and
its Azthakatha (commentaries). At this period these priests,
foreseeing the perdition of the people (from the perversions
of the true doctrines), assembled; and in order that the religion might endure for ages, wrote the same in books.’ No
valid objection has yet been advanced to our accepting
Buddhaghosa’s A¢‘akathds as a translation and new redaction of the A¢thakath4s which were reduced to writing
under Va¢tagAmani?, and these again as a translation of the
old A¢thakath4s brought to Ceylon by Mahinda*. There
is prima facie evidence in favour of the truth of historical
events vouched for by such works as the Dipavamsa and
the Mahdvamsa so far back at least as Mahinda, because
we know that historical events were recorded in the
monasteries of Ceylon long before Mahandma’s time.
Beyond Mahinda we move in legendary history, and must
be ready to surrender every name and every date as soon
as rebutting evidence has been produced, but not till then.
I cannot, therefore, see any reason why we should not
treat the verses of the Dhammapada, if not as the utterances of Buddha, at least as what were believed by the
1 On the importance of oral tradition in the history of Sanskrit literature see
the writer’s Ancient Sanskrit Literature, 1859, pp. 497-524.
? Mahavamsa, p. 207; Dipavamsa XX, 20. 3 Mahavamsa, p. 251.
XXVi DHAMMAPADA.
members of the Council under Asoka, in 242 B.C., to have
been the utterances of the founder of their religion; nor can
I see that Professor Minayeff has shaken the date of Buddhaghosa and the general credibility of the Ceylonese tradition, that he was the translator and editor of commentaries
which had existed in the island for many centuries,
whether from the time of Va¢tagd4mani or from the time
of Mahinda.
DATE OF THE BUDDHIST CANON.
DATE OF THE BUDDHIST CANON.
We now return to the question of the date of the Buddhist canon, which, as yet, we have only traced back to the
first century before Christ, when it was reduced to writing in
Ceylon under King Va¢¢agdmani. The question is, how far
beyond that date we may trace its existence in a collected
form, or in the form of the three Pitakas or baskets. There
may be, and we shall see that there is, some doubt as to the
age of certain works, now incorporated in the Tipifaka. We
are told, for instance, that some doubt attached to the canonicity of the Kariy4-pizaka, the Apadana, and the Buddhavamsa}, and there is another book of the Abhidhammapitaka, the Kath4vatthu, which was reported to be the work
of Tissa Moggaliputta, the president of the Third Council.
Childers, s. v., stated that it was composed by the apostle
Moggaliputtatissa, and delivered by him at the Third
Mahasangiti. The same scholar, however, withdrew this
opinion on p. 507 of his valuable Dictionary, where he says:
‘It is a source of great regret to me that in my article
on Kathavatthuppakarazam I inadvertently followed James
D’Alwis in the stupendous blunder of his assertion that the
Kathavatthu was added by Moggaliputtatissa’ at the Third
Convocation. The Kathavatthu is one of the Abhidhamma
books, mentioned by Buddhaghosa as having been rehearsed
at the First Convocation, immediately after Gotama’s death ;
and the passage in Mahavamsa upon which D’Alwis rests
his assertion is as follows, Kathavatthuppakararazam paravadappamaddanam abh4si Tissatthero 4a tasmim sangitimazdale, which simply means ‘in that Convocation-assem-
1 See Childers, s. v. Nikaya.
INTRODUCTION. XXVil
bly the Thera Tissa also recited (Buddha’s) heresy-crushing
Kathavatthuppakaraaa.’
This mistake, for I quite agree with Childers that it was
a mistake, becomes however less stupendous than at first
sight it would appear, when we read the account given in
the Dipavamsa. Here the impression is easily conveyed
that Moggaliputta was the author of the Kath4vatthu, and
that he recited it for the first time at the Third Council.
‘Wise Moggaliputta, we read}, ‘the destroyer of the
schismatic doctrines, firmly established the TheravAda, and
held the Third Council. Having destroyed the different
(heretical) doctrines, and subdued many shameless people,
and restored splendour to the (true) faith, he proclaimed
(pakAsayi) (the treatise called) Kathavatthu.’ And again:
‘ They all were sectarians?, opposed to the Theravada; and
in order to annihilate them and to make his own doctrine
resplendent, the Thera set forth (desesi) the treatise belonging to the Abhidhamma, which is called Kathavatthu?,’
At present, however, we are not concerned with these
smaller questions. We treat the canon as a whole, divided
into three parts, and containing the books which still exist
in MSS., and we want to find out at what time such a
collection was made. The following is a short abstract of
the Tipitaka, chiefly taken from Childers’ Pali Dictionary :
’ I. Vinaya-piztaka.
1. Vibhanga 4.
Vol. I, beginning with Péragika, or sins involving
expulsion.
Vol. II, beginning with Paéittiya, or sins involving
penance.
2. Khandhaka.
Vol. I, Mahavagga, the large section.
Vol. II, Kullavagga, the small section.
3. Parivarapazka, an appendix and later resumé (25 chapters). See p. xiii, n. 4; p. xxiv, n. 2.
1 Dipavamsa VII, 40. 3 Dipavamsa VII, 55.
3 Dr. Oldenberg, in his Introduction to the Vinaya-pitaka, p. xxxii.
‘4 Oldenberg, Vinaya-pitaka I, p. xvi, treats it as an extended reading of the
Patimokkha.
XXVIil DHAMMAPADA.
II. Sutta-pitaka.
1. Digha-nikaya, collection of long suttas (34 suttas) 1.
2. Magghima-nikaya, collection of middle suttas (152
suttas).
3. Samyutta-nikaya, collection of joined suttas.
4. Anguttara-nikaya?, miscellaneous suttas, in divisions
the length of which increases by one.
5. Khuddaka-nikAya 3, the collection of short suttas, con-
sisting of—
Khuddakapa¢ha, the small texts +,
. Dhammapada, law verses (423) >.
Udana, praise (82 suttas).
. Itivuttaka, stories referring to sayings of Buddha.
Suttanipata, 70 suttas °.
. Vim4navatthu, stories of Vim4nas, celestial palaces.
. Petavatthu, stories of Pretas, departed spirits.
. Theragath4, stanzas of monks.
. Therigath4, stanzas of nuns.
Gataka, former births (550 tales)’.
11. Niddesa, explanations of certain suttas by Sariputta.
_
ry ° .
00 ON ANAW WH
_
' The Mahéparinibbana-sutta, ed. by Childers, Journal of the Royal Asiatic
Society, translated with other Suttas by Rhys Davids (S.B.E. vol. xi). Sept
Suttas Palis, par Grimblot, Paris, 1876.
? The first four are sometimes called the Four Nikdyas, the five together the
Five Nikayas. They represent the Dharma, as settled at the First and Second
Councils, described in the Kullavagga (Oldenberg, I, p. xi).
5 Sometimes Khuddaka-nikaya stands for the whole Vinaya and Abhidhammapitaka, with the fifteen divisions here given of Khuddaka-nikaya. In the commentary on the Brahmagéla-sutta it is said that the Dighanikaya professors
rehearsed the text of the Gataka, Maha and Kulla Niddesa, Patisambhidamagga,
Suttanipata, Dhammapada, Udana, Itivuttaka, Vimana, and Petavatthu, Thera
and Theri Gatha, and called it Khuddakagantha, and made it a canonical text,
forming part of the Abhidhamma; while the Magghimanik4ya professors assert
that, with the addition of the Kariy4pitaka, Apadana, and Buddhavamsa, the
whole of this Khuddakagantha was included in the Suttapitaka. See Childers,
s.v. Nikaya. See also p. x.
‘* Published by Childers, Journal of the Royal Asiatic Society, 1869.
5 Published by Fausbdll, 1855.
See Childers,
s.v. Nikaya. See also p. x.
‘* Published by Childers, Journal of the Royal Asiatic Society, 1869.
5 Published by Fausbdll, 1855.
® Thirty translated by Sir Coom4ra SwAmy; the whole by Fausbdll, in Sacred
Books of the East, vol. x.
7 Published by Fausbill, translated by Rhys Davids.
INTRODUCTION. XXIX
12. Patisambhidamagga, the road of discrimination, and
intuitive insight.
13. Apadana}, legends.
14. Buddhavamsa', story of twenty-four preceding Buddhas and of Gotama.
15. Kariyapifaka', basket of conduct, Buddha’s meritorious actions’,
III. Abhidhamma-pifzaka.
1. Dhammasangazi, numeration of conditions of life’.
2. Vibhanga, disquisitions (18).
3. Kathavatthupakaraza, book of subjects for discussion
(1000 suttas).
4. Puggalapaz#“atti or paznatti, declaration on puggala,
or personality.
5. Dh&tukatha, account of dhatus or elements.
6. Yamaka, pairs (ten divisions).
4. Patthanapakarama, book of causes.
Taking this collection as a whole we may lay it down as
self-evident that the canon, in its collected form, cannot be
older than any of the events related therein.
There are two important facts for determining the age of
the Pali canon, which, as Dr. Oldenberg* has been the first to
show, should take precedence of all other arguments, viz.
1. That in the Tipitaka, as we now have it, no mention
is made of the so-called Third Council, which took place
at Pa¢aliputta, under King Asoka, about 242 B.C.
2. That in the Tipitaka, as we now have it, the First
Council of RAagagaha (477 B.C.) and the Second Council
of Vesalt (377 B.C.) are both mentioned.
_ From these two facts it may safely be concluded that the
Buddhist canon, as handed down to us, was finally closed
1 Buddhaghosa does not say whether these were recited at the First Council.
2 Partly translated by Gogerly, Journal of the Asiatic Society of Ceylon, 1852.
® Cf. Gogerly, Journal of the Asiatic Society of Ceylon, 1848, p. 7.
* See Oldenberg’s Vinaya-pitaka, Introduction, p.xxv. The kings Agatasatru
(485-453 8.c.), Udayin (453-437 B.c.), and Munda (437-429 B.C.) are all
mentioned in the Tipitaka. See Oldenberg, Zeitschrift der D. M. G., XXXIV,
PP. 752, 753-
XXX DHAMMAPADA.
after the Second and before, or possibly at, the Third
Council. Nay, the fact that the description of the two
Councils stands at the very end of the Kullavagga may be
taken, as Dr. Oldenberg remarks, as an indication that it
was one of the latest literary contributions which obtained
canonical authority, while the great bulk of the canon may
probably claim a date anterior to the Second Council.
Oldenberg remarks, as an indication that it
was one of the latest literary contributions which obtained
canonical authority, while the great bulk of the canon may
probably claim a date anterior to the Second Council.
This fact, namely, that the collection of the canon, as
a whole, must have preceded the Second Council rests on
an argument which does great credit to the ingenuity of
Dr. Oldenberg. The Second Council was convoked to
consider the ten deviations! from the strict discipline of the
earliest times. That discipline had been laid down first in
the Patimokkha rules, then in the commentary now included
in the Vibhanga, lastly in the Mahavagga and Xullavagga.
The rules as to what was allowed or forbidden to a Bhikkhu
were most minute*, and they were so firmly established
that no one could have ventured either to take away or
to add anything to them as they stood in the sacred
code. In that code itself a distinction is made between
the offences which were from the first visited with punishment (paragika and pdakittiya) and those misdemeanours
and crimes which were put down as punishable at a later
time (dukka¢a and thullazzaya). With these classes the
code was considered as closed, and if any doubt arose as to
the criminality of certain acts, it could be settled at once
by an appeal to the Vinaya-pifaka. Now it so happens
that, with one exception, the ten deviations that had to be
considered at the Second Council, are not provided for in
the Vinaya-pizaka ; and I quite agree with Dr. Oldenberg’s
argument that, if they had been mentioned in the Vinayapitaka, the Second Council would have been objectless.
A mere appeal to chapter and verse in the existing Pitaka
would then have silenced all dissent. On the other side, if it
had been possible to add anything to the canon, as it then
existed, the ten, or nine, deviations might have been con-
1 Oldenberg, Introduction, p. xxix. ? Oldenberg, loc. cit. p. xx.
INTRODUCTION. XXxi
demned by a few additional paragraphs of the canon,
without convoking a new Council.
I think we may be nearly certain, therefore, that we
possess the principal portion of the Vinaya-pizaka as it
existed before the Council of Vesalt.
xxix. ? Oldenberg, loc. cit. p. xx.
INTRODUCTION. XXxi
demned by a few additional paragraphs of the canon,
without convoking a new Council.
I think we may be nearly certain, therefore, that we
possess the principal portion of the Vinaya-pizaka as it
existed before the Council of Vesalt.
So far I quite agree with Dr. Oldenberg. But if he
proceeds to argue! that certain portions of the canon must
have been finally settled before even the First Council took
place, or was believed to have taken place, I do not think
his arguments conclusive. He contends that in the Parinibbana-sutta, which tells of the last days of Buddha’s life,
of his death, the cremation of his body, and the distribution
of his relics, and of Subhadda’s revolt, it would have
been impossible to leave out all mention of the First
Council, if that Council had then been known. It is true,
no doubt, that Subhadda’s disloyalty was the chief cause
of the First Council, but there was no necessity to mention
that Council. On the contrary, it seems to me that the
unity of the Parinibbana-sutta would have been broken if,
besides telling of the last days of Buddha, it had also given a full description of the Council. The very title, the Sutta
of the Great Decease, would have become inappropriate, if
so important a subject as the first Sangiti had been mixed
up with it. However, how little we may trust to such
general arguments, is best shown by the fact that in some
very early Chinese renderings of the Hinay4na text of the
Mahd4parinibb4na-sutta the story is actually carried on to
the First Council, two (Nos. 552 and 119) mentioning the
rehearsal under Kasyapa, while the third (No. 118) simply
states that the Tipizaka was then collected *.
1 Loc. cit. pp. xxvi-xxviii.
2 There are several Chinese translations of Sfitras on the subject of the Mahaparinirvaza. Three belong to the Mahay4na school: 1. Mah4parinirvaaa-siitra,
translated by Dharmaraksha, about 414-423 4. D.; afterwards revised, 424-453
(Nos. 113, 114). 2. Translation by Fa-hian and Buddhabhadra, about 415 4.pD.;
less complete (No. 120). 3. Translation (vaipulya) by Dharmaraksha I, i.e. Ku
Fa-hu, about 261-308 a.p. (No. 116). Three belong to the Hinay4na school:
1. Mah4parinirvaza-sfitra, translated by Po-fa-tsu, about 290-306 a.p. (No. 552).
2. Translation under the Eastern Tsin dynasty, 317-420 4.D. (No.119). 3. Translation by Fa-hian, about 415 a.p. (No, 118).
XXXii DHAMMAPADA.
(No. 116). Three belong to the Hinay4na school:
1. Mah4parinirvaza-sfitra, translated by Po-fa-tsu, about 290-306 a.p. (No. 552).
2. Translation under the Eastern Tsin dynasty, 317-420 4.D. (No.119). 3. Translation by Fa-hian, about 415 a.p. (No, 118).
XXXii DHAMMAPADA.
We must be satisfied therefore, so far as I can see
at present, with fixing the date, and the latest date, of
a Buddhist canon at the time of the Second Council,
377 B.C. That some works were added later, we know;
that many of the treatises included in the canon existed
before that Council, can hardly be doubted. The second
chapter of the Dhammapada, for instance, is called the
AppamA4da-vagga, and if the Mahdvamesa (p. 25) tells us
that at the time when Asoka was converted by Nigrodha,
that Buddhist priest explained to him the Appamadavagga, we can hardly doubt that there existed then a
collection {vagga) of verses on Appam4da, such as we
now possess in the Dhammapada and in the Samyutta- ~
nikaya1.
With regard to the Vinaya, I should even feel inclined to
admit, with Dr. Oldenberg, that it must have existed in
a more or less settled form before that time. What I doubt
is whether such terms as Pifaka, basket, or Tipitaka, the
three baskets, i.e. the canon, existed at that early time.
They have not been met with, as yet, in any of the canonical books; and if the Dipavamsa (IV, 32) uses the word
‘ Tipitaka,’ when describing the First Council, this is due to
its transferring new terms to older times. If Dr. Oldenberg speaks of a Dvi-pi¢aka? as the name of the canon
before the third basket, that of the Abhidhamma, was
admitted, this seems to me an impossible name, because at
the time when the Abhidhamma was not yet recognised as
a third part of the canon, the word pifaka had probably
no existence as a technical term °.
We must always, I think, distinguish between the three .
portions of the canon, called the basket of the Suttas, the
1 Feer, Revue Critique, 1870, No. 24, p. 377- 2 Introduction, pp. x, xii.
8 Dr. Oldenberg informs me that pitaka occurs in the Kankisuttanta in the
Magghima Nik4ya (Turnour’s MS., fol. the), but applied to the Veda. He
also refers to the tipicakasaryas mentioned in the Western Cave inscriptions as
compared with the Patkanekayaka in the square Asoka character inscriptions
(Cunningham, Bharhut, pl. lvi, No. 52). In the Satrakrid-anga of the Gainas,
too, the term pidagam occurs (MS. Berol. fol. 77a). He admits, however, that
pitaka or tipitaka, as the technical name of the Buddhist canon, has not yet been
met with in that canon itself, and defends Dvipisaka only as a convenient term.
i ee
INTRODUCTION. XXxili
Berol. fol. 77a). He admits, however, that
pitaka or tipitaka, as the technical name of the Buddhist canon, has not yet been
met with in that canon itself, and defends Dvipisaka only as a convenient term.
i ee
INTRODUCTION. XXxili
basket of Vinaya, and the basket of Abhidhamma, and
the three subjects of Dhamma (sutta), Vinaya, and Abhidhamma, treated in these baskets. The subjects existed
and were taught long before the three baskets were definitely arranged. Dhamma had originally a much wider
meaning than Sutta-pizaka. It often means the whole
teaching of Buddha; and even when it refers more particularly to the Sutta-piaka, we know that the Dhamma
there taught deals largely with Vinaya and Abhidhamma
doctrines. Even the fact that at the First Council, according to the description given in the Kullavagga, the Vinaya
and Dhamma only were rehearsed, though proving the
absence at that time of the Abhidhamma, as a separate
Pitaka, by no means excludes the subject of the Abhidhamma having been taught under the head of Dhamma.
In the Mahakaruz4puzdarika-sitra the doctrine of Buddha
is divided into Dharma and Vinaya; the Abhidharma is
not mentioned. But the same text knows of all the twelve
Dharmapravazanani}, the 1. Sitra; 2. Geya; 3. Vydkarama; 4. Gath4; 5. Uddna; 6. Nid4na; 7. Avaddna; 8.
Itivrzttaka ; 9. Gataka ; 10. Vaipulya; 11. Adbhutadharma ;
12. Upadesa ; some of these being decidedly metaphysical.
To my mind nothing shows so well the historical character
both of the Kullavagga and of Buddhaghosa in the Introduction to his commentary on the Digha-nikaya, as that the
former, in its account of the First Council, should know
only of the Vinaya, as rehearsed by Upali, and the Dhamma,
as rehearsed by Ananda, while the much later Buddhaghosa,
in his account of the First Council?, divides the Dhamma
into two parts, and states that the second part, the Abhidhamma, was rehearsed after the first part, the Dhamma.
Between the time of the Kullavagga and the time of
Buddhaghosa the Abhidhamma must have assumed its
recognised position by the side of Vinaya and Sutta. It
must be left to further researches to determine, if possible,
1 See Academy, August 28, 1880, Division of Buddhist Scriptures.
? Oldenberg, Introduction, p. xii; Turnour, Journal of the Asiatic Society of
Bengal, vi, p. 510 seq.
[10] c
XXXIV DHAMMAPADA.
the time when the name of pifaka was first used, and when
Tipifaka was accepted as the title of the whole canon.
? Oldenberg, Introduction, p. xii; Turnour, Journal of the Asiatic Society of
Bengal, vi, p. 510 seq.
[10] c
XXXIV DHAMMAPADA.
the time when the name of pifaka was first used, and when
Tipifaka was accepted as the title of the whole canon.
Whenever we see such traces of growth, we feel that we
are on historical ground, and in that sense Dr. Oldenberg’s researches into the growth of the Vinaya, previous
to the Second Council, deserve the highest credit. He
shows, in opposition to other scholars, that the earliest
elements of Vinaya must be looked for in the short Patimokkha rules, which were afterwards supplemented by
explanations, by glosses and commentaries, and in that
form answered for some time every practical purpose.
Then followed a new generation who, not being satisfied,
as it would seem, with these brief rules and comments,
wished to know the occasion on which these rules had been
originally promulgated. What we now call the Vibhanga,
i.e. the first and second divisions of the Vinaya-pizaka, is
a collection of the stories, illustrating the origin of each
rule, of the rules themselves (the P4timokkha), and of the
glosses and comments on these rules,
The third and fourth books, the Mahavagga and Kullavagga, are looked upon as possibly of a slightly later date.
They treat, in a similar manner as the Vibhanga, on the rules
not included in that collection, and give a general picture
of the outward life of the monks. While the Vibhanga deals
chiefly with the original so-called paragika, sangh4disesa, and
paéitttya offences, the Khandhaka, i.e. the Mahdvagga
and Kullavagga, treats of the so-called dukkaéa and thullakkaya crimes. The arrangement is the same, story, rule,
and comment succeeding each other in regular sequence.
If we follow the guidance of the Vinaya-pifaka, we should
be able to distinguish the following steps in the growth of
Buddhism before the Second Council of Vesali :
1. Teaching of Buddha and his disciples (543/477 A.D.
Buddha’s death).
2. Collection of Patimokkha rules (first code).
3. Comment and glosses on these rules.
4. Stories in illustration of these rules (vibhanga).
5. Mahavagga and Kullavagga (Khandhaka).
INTRODUCTION. XXXV
6. Council of Vesalf for the repression of ten abuses
(443/377 A.D.)
7. Description of First and Second Councils in Kullavagga.
The Kullavagga ascribes the settlement of the canon to
the First Council, and does not even claim a revision of
that canon for the Second Council. The Dipavamsa claims
a revision of the canon by the 700 Arhats for the Second
Council.
CHRONOLOGY.
The Kullavagga ascribes the settlement of the canon to
the First Council, and does not even claim a revision of
that canon for the Second Council. The Dipavamsa claims
a revision of the canon by the 700 Arhats for the Second
Council.
CHRONOLOGY.
In order to bring the Council of Vesali in connection
with the chronology of the world, we must follow the
Buddhist historians for another century. One hundred and
eighteen years after the Council of Vesdli they place the
anointment of King Asoka, during whose reign a Third
Council, under the presidency of Tissa Moggaliputta, took
place at Pasaliputta, the new capital adopted by that king,
instead of Ragagaha and Vesalf. This Council is chiefly
known to us through the writings of the southern Buddhists
(Dipavamsa, Mahavamsa, and Buddhaghosa), who belong
to the school of Moggaliputta (Theravada or Vibhaggavada),
which ruled supreme at P4éaliputta, while Upagupta, the
chief authority of the northern Buddhists, is altogether
ignored in the Pali chronicles.
Now it is well known that Asoka was the grandson
of Kandagutta, and Kandagutta the contemporary of
Alexander the Great. Here we see land, and I may
refer to my History of Sanskrit Literature, published in
1859, for the process by which the storm-tossed ship of
Indian chronology has been landed in the harbour of real
historical chronology. We are told by the monks of the
Mahavih4ra in Ceylon that Asoka was crowned, according
to their computation, 146+18 years before the accession
of Du¢thagAmani, 161 B.C., i.e. 325 B.C.; that between his
coronation and his father’s death four years had elapsed
(329 B.C.); that his father Bindusara had reigned twentyeight years! (357-329 B.C.), and Bindusdra’s father, Kan-
1 Mahavamsa, p. 21.
Cc 2
XXXVI DHAMMAPADA.
dagutta, twenty-four years (381-357). As we know that
Kandagutta, whom the Ceylonese place 381-357 B.C., was
king of India after Alexander’s conquest, it follows that
Ceylonese chronology is wrong by more than half a
century. For reasons stated in my History of Sanskrit
Literature, I fix the exact fault in Ceylonese chronology
as sixty-six years, assigning to Kandagutta the dates
315-291, instead of 381-357. This gives us 291-263 for
Bindusdra,'259 for Asoka’s abhisheka; 259+ 118=377
for the Council of Vesali, and 377 + 100=477 for Buddha’s
death, instead of 543 B.C.)
This gives us 291-263 for
Bindusdra,'259 for Asoka’s abhisheka; 259+ 118=377
for the Council of Vesali, and 377 + 100=477 for Buddha’s
death, instead of 543 B.C.)
These dates are, of course, approximate only, and they
depend on one or two points on which people may differ.
But, with that reservation, I see no ground whatever for
modifying the chronological system which I put forward
more than twenty years ago. Professor Westergaard and
Professor Kern, who have since suggested different dates
for the death of Buddha, do not really differ from me in
principle, but only in their choice of one or the other alternative, which I readily admit as possible, but not as more
certain than my own. Professor Westergaard?, for instance,
fixes Buddha’s death at 368 (370), instead of 477. This
seems a wide difference, but it is so in appearance only.
Following Justinus, who says that Sandrokyptos® had
conquered the empire of India at the time when Seleucus
laid the foundations of his own greatness, I had accepted
315*, half-way between the murder of Porus and the
taking of Babylon by Seleucus, as the probable beginning
1 According to Bigandet, Life of Gaudama, p. 361, the era of Buddha’s death
was introduced by Ag&tasatru, at the conclusion of the First Council, and
began in the year 146 of the older Eetzana era (p. 12). See, however, Rhys
Davids, Num. Orient. vi, p. 38. In the Karanda-vydha, p. 96, a date is given
as 300 after the Nirvaza, ‘ tritiye varshasate gate mama parinirvritasya.’ In the
Asoka-avadana we read, mama nirvritim arabhya satavarshagata Upagupto
nama bhikshur utpatsyati.
2? Uber Buddha’s Todesjahr (1860), 1862.
* The Greek name Sandrokyptus shows that the Pali corruption Kandagutta
was not yet the recognised name of the king.
* Mr. Rhys Davids accepts 315 8.c. as the date when, after the murder of
king Nanda, Kandragupta stept into the vacant throne, though he had begun
to count his reign seven or eight years before. Buddhism, p. 220.
INTRODUCTION. XXXVI
of Kandragupta’s reign. Westergaard prefers 320 as a
more likely date for Kandragupta, and therefore places the
death of the last Nanda and the beginning of Asoka’s
royal pretensions 268. Here there is a difference between
him and me of five years, which depends chiefly on the
view we take as to the time when Seleucus really laid what
Justinus calls the foundation of his future greatness.
Secondly, Westergaard actually adopts the idea, at which I
only hinted as possible, that the southern Buddhists made
two Asokas out of one, and two Councils out of one.
Trusting in the tradition that 118 years elapsed between
Buddha’s death and the Council under Asoka (at Padaliputra),
and that the Council took place in the king’s tenth year
(as was the case with the imaginary K4lAsoka’s Council),
he gets 268—10=258 as the date of the Council, and 368
or 370 as the date of Buddha’s death.
The two points on which Westergaard differs from me,
seem to me questions which should be kept before our
mind in dealing with early Buddhist history, but which,
for the present at least, admit of no definite solution.
The same remark seems to me to apply to the calculations of another eminent Sanskrit scholar, Professor Kern ?.
He lays great stress on the general untrustworthiness of
Indian chronology, and I am the last to differ from him
on that point. He then places the beginning of Kandragupta’s reign in 322. B.C. Allowing twenty-four years to him
and twenty-eight to his son Bindusdra, he places the beginning of Asoka’s reign in 270. Asoka’s inscriptions would
fall about 258. As Asoka reigned thirty-six or thirty-seven
years, his death would fall in 234 or 233 B.C. Like Westergaard, Professor Kern too eliminates K4lasoka, as a kind of
chronological Asoka, and the Council of Vaisali, and therefore places Buddha’s death, according to the northern tradition, 100 or 110 years before Dharmasoka, i.e. 270+ 100
or + 110=370 or 380°; while, according to the southern
1 Westergaard, loc. cit. p. 128.
3 Jaartelling der Zuidelijke Buddhisten, 1873.
* See Professor Ker’s remark in Indian Antiquary, 1874, p. 79.
XXXVIli DHAMMAPADA.
tradition, that 118 years elapsed between Asoka’s accession and Buddha’s death, the Ceylonese monks would seem
originally to have retained 270+ 118!= 388 B.c. as Buddha’s
Nirvaza, a date which, as Professor Kern holds, happens
to coincide with the date assigned to the death of Mahavira, the founder of the Gaina religion.
Here we see again that the moot point is the beginning
of Kandragupta’s reign in accordance with the information
supplied by Greek historians. Professor Kern places it in
322, Westergaard in 320, I myself in 315. That difference
once granted, Dr. Kern’s reasoning is the same as my own.
According to the traditions which we follow, Buddha’s
death took place 100, 110, 118, or 228 years before Asoka,
Hence Professor Westergaard arrives at 368 or 370 B.C.
Professor Kern at 370 (380) or 388 B.c., I myself at 477 B.C.
Every one of these dates is liable to certain objections, and
if I prefer my own date, 477 B.C., it is simply because it
seems to me liable to neither more nor less reservations
than those of Professor Westergaard and Professor Kern,
and because, so long as we always remember the grounds
of our differences, namely, the beginning of Kandragupta’s
reign, and the additional century, every one of these dates
furnishes a good hypothesis to work on, until we can arrive
at greater certainty in the ancient chronology of India.
To my mind all dates beyond Kandragupta are as yet
purely tentative, resting far more on a chronological theory
than on actual tradition; and though I do not doubt the
historical character of the Council of VaisAli, I look upon
the date assigned to it, on the authority of the Dipavamsa
and Mahdavamsa, as, for the present, hypothetical only.
* When Professor Kern states that the MahAvamsa (p. 22) places the Third
Council 218 years after Buddha’s death, this isnot so. Asoka’s abhisheka takes
place in that year. The prophecy that a calamity would befall their religion, 118
years after the Second Council (Mahavamsa, p. 28), does not refer to the Council,
but to Kandasoka’s accession, 477 — 218 = 259 B.C.
INTRODUCTION. XXXIX
B.C.
557. Buddha born.
552. Bimbis4ra born.
537-485. Bimbis4ra, 5 years younger than Buddha, was
15 when crowned, 30 or 31 when he met Buddha in 522.
485-453. AgAtasatru (4 x8 years).
477. Buddha’s death (485—8=477).
477. COUNCIL AT RAGAGRIHA under KAsyapa, Ananda,
and Upiili.
453-437. Udayibhadra (2 x 8 years).
Anuruddhaka (8 years).
437-429. { Munda (at Paalpeen)
429-405. Nagadasaka (3 x 8 years).
405-387. Sisundga (at Vaisali).
387-359. Kalasoka.
377. COUNCIL AT VAISALI, under Yasas and Revata,
a disciple of Ananda (259 +1 18= 377).
359-337. Ten sons of KAlasoka (22 years).
337-315. Nine Nandas (22 years); the last, Dhanananda, killed by Kazakya.
315-291. Kandragupta (477 —162=315; 3x 8 years)".
291-263. Bindusdra.
263-259. Asoka, sub-king at Uggayini, as pretender—
his brothers killed.
259. Asoka anointed at PAéaliputra (477 —218=259).
256. Asoka converted by Nigrodha (D.V. VI, 18).
256-253. Building of Viharas, Sthdpas, &c.
255. Conversion of Tishya (M.V. p. 34).
253- Ordination of Mahendra (born 477—204=273).
251. Tishya and Sumitra die (D.V. VII, 32).
242. COUNCIL AT PATALIPUTRA (259—17=242; 477—
236=241), under Tishya Maudgaliputra (477—236=241 ;
D.V. vil, 37).
241. Mahendra to Ceylon.
22%. Asoka died (259—37=222).
193. Mahendra died (D. V. XVII, 93).
161. Duftthagamani.
88-76. Vattagdmani, canon reduced to writing.
400. Dipavamsa.
420. Buddhaghosha, P4li commentaries.
459-477. Mahavamsa.
1 Westergaard, 320—296; Kem, 322-298.
xl DHAMMAPADA.
241. Mahendra to Ceylon.
22%. Asoka died (259—37=222).
193. Mahendra died (D. V. XVII, 93).
161. Duftthagamani.
88-76. Vattagdmani, canon reduced to writing.
400. Dipavamsa.
420. Buddhaghosha, P4li commentaries.
459-477. Mahavamsa.
1 Westergaard, 320—296; Kem, 322-298.
xl DHAMMAPADA.
Though the preceding table, embodying in the main the
results at which I arrived in my History of Ancient Sanskrit Literature, still represents what I hold to be true or
most probable with respect to Indian chronology, previous
to the beginning of our era, yet I suppose I may be expected
to say here a few words on the two latest attempts to fix
the date of Buddha’s death ; the one by Mr. Rhys Davids
in the Numismata Orientalia, Part VI,1877, the other by
Dr. Biihler in the Indian Antiquary, 1877 and 18781. Mr.
Rhys Davids, to whom we owe so much for the elucidation
of the history of Buddha’s religion, accepts Westergaard’s
date for the beginning of Kandragupta’s reign, 320 B.C.,
instead of 322 (Kern), 315 (myself); and as he assigns
(p- 41) to Bindus4ra 25 years instead of 28 (Mahavamsa,
p. 21), he arrives at 268 as the year of Asoka’s coronation’.
He admits that the argument derived from the mention of
the five foreign kings in one of Asoka’s inscriptions, dated
the twelfth year of his reign, is too precarious to enable us
to fix the date of Asoka’s reign more definitely, and though,
in a general way, that inscription confirms the date assigned
by nearly all scholars to Asoka in the middle of the third
century B.C., yet there is nothing in it that Asoka might
not have written in 247 quite as well as in 258-261. What
chiefly distinguishes Mr. Rhys Davids’ chronology from that
of his predecessors is the shortness of the period between
Asoka’s coronation and Buddha’s death. On the strength
of an examination of the list of kings and the list of the
so-called patriarchs, he reduces the traditional 218 years
to 140 or 150, and thus arrives at 412 B.C. as the probable
beginning of the Buddhist era.
In this, however, I cannot follow him, but have to
follow Dr. Biihler. As soon as I saw Dr. Biihler’s first
essay on the Three New Edicts of Asoka, I naturally felt
delighted at the unexpected confirmation which he furnished of the date which I had assigned to Buddha’s
death, 477 B.c. And though I am quite aware of the
' Three New Edicts of Asoka, Bombay, 1877; Second Notice, Bombay, 1878.
4 Mr. Rhys Davids on p. 50 assigns the 25 years of Bindusara rightly to the
Purdzas, the 28 years to the Ceylon Chronicles,
INTRODUCTION. xli
And though I am quite aware of the
' Three New Edicts of Asoka, Bombay, 1877; Second Notice, Bombay, 1878.
4 Mr. Rhys Davids on p. 50 assigns the 25 years of Bindusara rightly to the
Purdzas, the 28 years to the Ceylon Chronicles,
INTRODUCTION. xli
danger of unexpected confirmations of one’s own views,
yet, after carefully weighing the objections raised by Mr.
Rhys Davids and Professor Pischel against Dr. Biihler’s
arguments, I cannot think that they have shaken Dr.
Biihler’s position. I fully admit the difficulties in the
phraseology of these inscriptions: but I ask, Who could
have written these inscriptions, if not Asoka? And how,
if written by Asoka, can the date which they contain mean
anything but 256 years after Buddha’s Nirvaza? These
points, however, have been argued in so masterly a manner
by Dr. Biihler in his ‘Second Notice,’ that I should be
afraid of weakening his case by adding anything of my
own, and must refer my readers to his ‘Second Notice.’
Allowing that latitude which, owing to the doubtful readings of MSS., and the constant neglect of odd months, we
must allow in the interpretation of Buddhist chronology,
Asoka is the only king we know of who could have
spoken of a thirty-fourth year since the beginning of his
reign and since his conversion to Buddhism. And if he
calls that year, say the very last of his reign (222 B.C.), 256
after the departure of the Master, we have a right to say
that as early as Asoka’s time, Buddha was believed to have
died about 477 B.c. Whether the inscriptions have been
accurately copied and rightly read is, however, a more
serious question, and the doubts raised by Dr. Oldenberg
(Mahavagga, p. xxxviii) make a new collation of the
originals absolutely indispensable, before we can definitely
accept Dr. Biihler’s interpretation.
I cannot share Dr. Bihler’s opinion! as to the entire
worthlessness of the Gaina chronology in confirming the
date of Buddha’s death. If the Svetambara Gainas place
the death of Mah4vira 470 before VikramAditya, i. e. 56 B.C.
+470=526B.C.,and the Digambaras 605,i.e.78 A.D. deducted
from 605=527 B.C., this so far confirms Dr. Biihler’s and
Dr. Jacobi’s brilliant discovery that Mahavira was the same
as Nigaztha N&taputta, who died at PAva during Buddha’s
lifetime. Most likely 527 is too early a date, while another
' Three Edicts, p. 21; Second Notice, pp. 9, 10.
3 See Jacobi, Kalpa-sitra of Bhadrabahu, and Oldenberg, Zeitschrift der
D.M.G., XXXIV, p. 749.
xlii DHAMMAPADA.
tradition fixing Mahavira’s death 155 years before Kandragupta’, 470 B.C., is too late. Yet they both show that
the distance between Asoka (259-222 B.C.), the grandson
of Kandragupta (315-291 B.C.), and the contemporaries of
Buddha was by the Gainas also believed to be one of two
rather than one century.
Yet they both show that
the distance between Asoka (259-222 B.C.), the grandson
of Kandragupta (315-291 B.C.), and the contemporaries of
Buddha was by the Gainas also believed to be one of two
rather than one century.
When I saw that the date of Buddha’s death, 477 B.C.,
which in my History of Ancient Sanskrit Literature (1859)
I had myself tried to support by such arguments as were
then accessible, had received so powerful a support by the
discovery of the inscriptions of Sahasram, Rapnath, and
Bairat, due to General Cunningham, who had himself
always been an advocate of the date 477 B.C., and through
their careful decipherment by Dr. Biihler, I lost no time
in*testing that date once more by the Dipavamesa, that
Ceylonese chronicle having lately become accessible through
Dr. Oldenberg’s edition and translation?. And here I am
able to say that, before having read Dr. Biihler’s Second
Notice, I arrived, though by a somewhat different way, at
nearly the same conclusions as those so well worked out by
Dr. Biihler in his restoration of the Episcopal Succession
(theravali) of the Buddhists, and therefore feel convinced
that, making all such allowances as the case requires, we
know now as much of early Buddhist chronology as could
be known at the time of Asoka’s Council, 242 B.C.
Taking the date of Buddha’s death 477 B.c. for granted,
I found that Updali, who rehearsed the Vinaya at the First
Council, 477 B.c., had been in orders sixty years in the
twenty-fourth year of Ag@tasatru, i.e. 461 B.C., which was
the sixteenth year A.B. He must therefore® have been born
in 541 B.C, and he died 447 B.C., i.e. thirty years A.B., at
the age of 94. This is said to have been the sixth year of
Udayi, and so it is, 453 -6=447 B.C.
In the year 461 B.C. Dasaka received orders from Upali,
who was then 80 years of age; and when Dasaka had been
2 Oldenberg, loc. cit. Pp. 750.
® The Dipavamsa, an ancient Buddhist historical record. London, 1879.
3 Assuming twenty to be the minimum age at which a man could be ordained.
INTRODUCTION. xliii
in orders forty-five years (Dipavamsa IV, 41), he ordained
Saunaka. This would give us 461—45=416 B.Cc., while the
tenth year of Nagaddsa, 429—10, would give us 419 A.D.
Later on the Dipavamsa (V, 78) allows an interval of forty
years between the ordinations of Dasaka and Saunaka,
which would bring the date of Saunaka’s ordination to 421
B.C., instead of 419 or 416 B.C. Here there is a fault which
must be noted. Ddasaka died 461—64= 397 A.D., which is
called the eighth year of Sisundga, and so it is, 40.5—8=
397 A.D.
When Saunaka had been in orders forty years, i. e.
416—40= 376, Kalasoka is said to have reigned a little
over ten years, i.e. 387—11=376 A.D., and in that year
Saunaka ordained Siggava. He died 416—66=350 A.D.,
which is called the sixth year of the Ten, while in reality
it is the ninth, 359—6=353 A.D. If, however, we take 419
as the year of Saunaka’s ordination, his death would fall
419—66=353 B.C.
387—11=376 A.D., and in that year
Saunaka ordained Siggava. He died 416—66=350 A.D.,
which is called the sixth year of the Ten, while in reality
it is the ninth, 359—6=353 A.D. If, however, we take 419
as the year of Saunaka’s ordination, his death would fall
419—66=353 B.C.
Siggava, when he had been in orders sixty-four years,
ordained Tishya Maudgaliputra. This date 376—64=312
B.C. is called more than two years after Kandragupta’s
accession, and so it very nearly is, 315—2= 313.
Siggava died when he had been in orders seventy-six
years, i.e. 376—76=300 A.D. This year is called the
fourteenth year of Kandragupta, which it very nearly is,
315—14=301.
When Tishya had been in orders sixty! years, he ordained Mahendra, 312—60=252 B.C. This is called six
years after Asoka’s coronation, 259 —6=253, and so it very
nearly is. He died 312—80=232 B.C., which is called the
twenty-sixth year of Asoka, and so it very nearly is.
1 I take 60 (80), as given in Dipavamsa V, 95,107, instead of 66 (86), as
given in Dipavamsa V, 94.
xliv DHAMMAPADA.
BUDDHIST PATRIARCHS,
Ordination of Patri-
Birth, Ordination. successor. Death. Age. archate.
Upali (Generally 527 461 447 94 30
20 years (60)
before
Dasaka ordination.) 46! ti} 397 84 50
45 421
42
40
Saunaka » 416 376) 350 86 44 (47)
419 379 353
421 381
(40)
Siggava ” 3764 3124 300 9650 (52)
(64)
Tishya ” gi2k 253 233. «+00 68
(60)
Mahendra 273 253 ” 193 80 40
282 (284)
If we test the dates of this table by the length of time
assigned to each patriarchate, we find that Upali ruled
thirty years, from Buddha’s death, 477 to 447; Dasaka
fifty years. To Saunaka forty-four years are assigned,
instead of forty-seven, owing to a fault pointed out before ;
and to Siggava fifty-two years, or fifty-five’ instead of fifty.
Tishya’s patriarchate is said to have lasted sixty-eight
years, which agrees with previous statements.
Lastly, the years of the death of the six patriarchs, as
fixed according to the reigns of the kings of Magadha,
agree extremely well.
Upali died in the sixth year of Udayi,i.e.453—6=447B.Cc.
Dasaka died in the eighth year of Sisunaga, i.e. 405—8=
397 B.C.
Saunaka died in the sixth year of the Ten, i.e. 359—6=
353 B.C., showing again the difference of three years.
' The combined patriarchates of Saunaka and Siggava are given as 99 by the
Dipavamsa.
INTRODUCTION, xlv
Siggava died in the fourteenth year of Kandragupta, i.e.
315—14= 301 B.C.
Tishya died in the twenty-sixth or twenty-seventh year
of Asoka, i.e. 259 —27=233 B.C.
' The combined patriarchates of Saunaka and Siggava are given as 99 by the
Dipavamsa.
INTRODUCTION, xlv
Siggava died in the fourteenth year of Kandragupta, i.e.
315—14= 301 B.C.
Tishya died in the twenty-sixth or twenty-seventh year
of Asoka, i.e. 259 —27=233 B.C.
This general and more than general agreement between
dates taken from the history of the kings and the history
of the patriarchs leaves on my mind a decided impression
of a tradition which, though not strictly historical, in our
sense of the word, represents at all events the result of such
enquiries as could be made into the past ages of Buddhism
at the time of Asoka. There are difficulties in that tradition
which would certainly have been avoided, if the whole
chronology had been simply made up: but there is no
doubt a certain method too perceptible throughout, which
warns us that we must not mistake a smooth chronology
for solid history.
THE TITLE OF DHAMMAPADA.
The title of Dham mapada has been interpreted in various
ways. It is an ambiguous word, and has been accepted as
such by the Buddhists themselves) Dhamma has many
meanings. Under one aspect it means religion, particularly the religion taught by Buddha, the law which every
Buddhist should accept and observe. Uftter another aspect
dhamma is virtue, or the realisation of the law.
Pada also has many meanings. In the Abhidhanapadipiké it is explained by place, protection, Nirvaza, cause,
word, thing, portion, foot, footstep.
Hence dhammapada may mean ‘footstep of religion,’
and thus the title was first rendered by Gogerly, only that
he used the plural instead of the singular, and called it ‘The
Footsteps of Religion,’ while Spence Hardy still more freely
called it ‘The Paths of Religion.’ It may be quite true, as
pointed out by Childers, that pada by itself never means
path. But it means footstep, and the footstep towards
a thing is much the same as what we call the path toa
thing. Thus we read, verse 21, ‘appamddo amatapadam,’
earnestness is the step, i.e. the path that leads to immor-
xlvi DHAMMAPADA.
tality. Again, ‘pamado ma#kuno padam’ can hardly mean
anything but that thoughtlessness is the path of death, is
the path that leads to death, The commentator, too,
rightly explains it here by amatasya adhigamupaya, the
means of obtaining immortality, i.e. Nirvaza, or simply by
up4yo, and even by maggo, the way. If we compare verses
92 and 93 of our text, and verses 254 and 255, we see that
pada is used synonymously with gati, going. In the
same manner dhammapada would mean the footstep or
the footpath of virtue, i.e. the path that leads to virtue, and
supply a very appropriate title for a collection of moral
precepts. In verses 44 and 45 ‘path of virtue’ seems to be
the most appropriate meaning for dhammapada_, and it is
hardly possible to assign any other meaning to it in the
following verse (K undasutta, v. 6):
Yo dhammapade sudesite
Magge givati sazzato satimé,
Anavagga-padani sevamano
In verses 44 and 45 ‘path of virtue’ seems to be
the most appropriate meaning for dhammapada_, and it is
hardly possible to assign any other meaning to it in the
following verse (K undasutta, v. 6):
Yo dhammapade sudesite
Magge givati sazzato satimé,
Anavagga-padani sevamano
Tattyam bhikkhum 4hu maggagivim,
‘He who lives restrained and attentive in the way that has
been well pointed out, in the path of the law, cultivating
blameless words, such a Bhikkhu they call a Maggagivi
(living in the way).’
I therefore think that ‘ Path of Virtue,’ or ‘Footstep of
the Law,’ was the idea most prominent in the mind of those
who originally framed the title of this collection of verses.
It seems to me that Buddhaghosa also took the same view,
for the verse which D’Alwis? quotes from the introduction
of Buddhaghosa’s commentary,—
Sampatta-saddhammapado satthé dhammapadam subham
Desesi,
and which he translates, ‘The Teacher who had reached.
the very depths (lit. bottom) of Saddhamma, preached this
holy Dhammapada,—lends itself far better to another
translation, viz. ‘The Teacher who had gained a firm
1 Cf. Dhammapada, v. 285, nibbanam sugaten. desitam.
? Buddhist Nirvana, p. 62."
INTRODUCTION. xlvii
footing in the Good Law, showed (preached) the holy Path
of the Law.’
Gogerly, again, who may generally be taken as a faithful
representative of the tradition of the Buddhists still preserved in Ceylon, translates the title by the ‘ Footsteps of
Religion,’ so that there can be little doubt that the priests
of that island accept Dhammapada in the sense of ‘ Vestiges
of Religion,’ or, from a different point of view, ‘The Path
of Virtue.’
M. L. Feer? takes a slightly different view. and assigning
to pada the meaning of foot or base, he translates Dhammapada by Loi fondamentale, or Base de la Religion.
L. Feer? takes a slightly different view. and assigning
to pada the meaning of foot or base, he translates Dhammapada by Loi fondamentale, or Base de la Religion.
But it cannot be denied that the title of Dhammapada
was very soon understood in a different sense also, namely,
as ‘ Sentences of Religion.’ Pada means certainly a foot of
a verse, a verse, or a line, and dhammapadam actually
occurs in the sense of a ‘ religious sentence.’ Thus we read
in verse 102, ‘Though a man recite a hundred Gath4s made
up of senseless words, one dhammapadam,, i.e. one single
word or line of the law, is better, which if a man hears, he
becomes quiet.’ But here we see at once the difficulty of
translating the title of ‘dhammapadam’ by ‘religious sentences. Dhammapadam means one law verse, or wise
saw, not many. Professor Fausbdéll, who in his excellent
edition of the Dhammapada translated that title by ‘a collection of verses on religion,’ appeals to such passages as
verses 44 and 102 in support of his interpretation. But in
verse 42 dhammapadam sudesitam, even if it does not
mean the path of the law, could never mean ‘versus legis
bene enarratos,’ but only versum legis bene enarratum, as Dr. Fausbdéll himself renders ekam dhammapadam,
in verse 102, by unus legis versus. Buddhaghosa, too,
when he speaks of many law verses uses the plural, for
instance’, ‘Be it known that the Gath consists of the
Dhammapadani, Theragatha, Therigath4, and those unmixed (detached) Gatha not comprehended in any of the
above-named Suttanta.’
1 Revue Critique, 1870, p. 378. ? D’Alwis, Pali Grammar, p. 61.
xlviii DHAMMAPADA.
The only way in which Dhammapada could be defended
in the sense of ‘Collection of Verses of the Law,’ would be
if we took it for an aggregate compound. But such aggregate compounds, in Sanskrit at least, are possible with
numerals only; for instance, tribhuvanam, the three
worlds; faturyugam, the four ages. It might therefore
be possible in Pali, too, to form such compounds as dasapadam, a collection of ten padas, a work consisting of ten
padas, a decamerone, but it would in no wise follow that
we could in that language attempt such a compound as
Dhammapadam, in order to express a collection of law
verses*, Mr. Beal® informs us that the Chinese seem to
have taken Dhammapada in the sense of ‘ stanzas of law,’
‘law texts,’ or ‘scripture texts.’
Beal® informs us that the Chinese seem to
have taken Dhammapada in the sense of ‘ stanzas of law,’
‘law texts,’ or ‘scripture texts.’
It should be remembered, also, that the idea of representing life, and particularly the life of the faithful, as a
path of duty or virtue leading to deliverance, (in Sanskrit
dharmapatha,) is very familiar to Buddhists. The four
great truths of their religion * consist in the recognition of
the following principles: 1. that there is suffering ; 2. that
there is a cause of that suffering; 3. that such cause can be
removed ; 4. that there is a way of deliverance, viz. the
doctrine of Buddha. This way is the ash¢anga-marga,
the eightfold way ®, taught by Buddha, and leading to Nirvana®, The faithful advances on that road, padat padam,
1 See M. M.’s Sanskrit Grammar, § 519.
2 Mr. D’Alwis’ arguments (Buddhist Nirvéza, pp. 63-67) in support of this
view, viz. the dhammapada may be a collective term, do not seem to me to
strengthen my own conjecture.
3’ Dhammapada from Chinese, p. 4.
* Spence Hardy, Manual, p. 496.
5 Burnouf, Lotus, p. §20,‘Ajoutons, pour terminer ce que nous trouvons a dire
sur le mot magga, quelque commentaire qu’on en donne d’ailleurs, que suivant
une définition rapportée par Turnour, le ma gga renferme une sous-division que
lon nomme patipadA, en sanscrit pratipad. Le magga, dit Turnour, est la
voie qui conduit au Nibbana, la patipad4, littéralement “la marche pas 4 pas,
ou le degré,” est la vie de rectitude qu’on doit suivre, quand on marche dans la
voie du magga.’
® See Spence Hardy, Manual, p. 496. Should not Aaturvidha-dharmapada,
mentioned on p. 497, be translated by ‘the fourfold path of the Law?’ It can
hardly be the fourfold word of the Law.
INTRODUCTION. xlix
step by step, and it is therefore called pasipada, lit. the step
by step. :
If we make allowance for these ambiguities, inherent in
the name of Dhammapada, we may well understand how
the Buddhists themselves play with the word pada (see
v. 45). Thus we read in Mr. Beal’s translation of a Chinese
version of the Pratimoksha!:
‘Let all those who desire such birth,
Who now are living in the world,
Guard and preserve these Precepts, as feet.’
TRANSLATION.
45). Thus we read in Mr. Beal’s translation of a Chinese
version of the Pratimoksha!:
‘Let all those who desire such birth,
Who now are living in the world,
Guard and preserve these Precepts, as feet.’
TRANSLATION.
In translating the verses of the Dhammapada, I have
followed the edition of the PAli text, published in 1855 by
Dr. Fausbdll, and I have derived great advantage from his
Latin translation, his notes, and his copious extracts from
Buddhaghosa’s commentary. I have also consulted translations, either of the whole of the Dhammapada, or of
portions of it, by Burnouf, Gogerly 2, Upham, Weber,
and others. Though it will be seen that in many places
my translation differs from those of my predecessors,
I can only claim for myself the name of a very humble
gleaner in this field of P4li literature. The greatest
credit is due to Dr. Fausbéll, whose editio princeps of
the Dhammapada will mark for ever an important epoch
in the history of Pali scholarship ; and though later critics
have been able to point out some mistakes, both in his
text and in his translation, the value of their labours is not
to be compared with that of the work accomplished singlehanded by that eminent Danish scholar.
In revising my translation, first published in 1870 %, for
1 Catena, p. 207.
2 «Several of the chapters have been translated by Mr. Gogerly, and have
appeared in The Friend, vol. iv, 1840.’ (Spence Hardy, Eastern Monachism,
Pp. 169.)
3 Buddhaghosha’s Parables, translated from Burmese by Captain T. Rogers,
R.E. With an Introduction, containing Buddha’s Dhammapada, translated
from Pali by F. Max Miiller. London, 1870.
[10] d
] DHAMMAPADA,
the Sacred Books of the East, I have been able to avail
myself of ‘Notes on Dhammapada, published by Childers
in the Journal of the Royal Asiatic Society (May, 1871),
and of valuable hints as to the meaning of certain words
and verses scattered about in the Pali Dictionary of that
much regretted scholar, 1875. I have carefully weighed the
remarks of Mr. James D’Alwis in his ‘Buddhist Nirvaza,
a review of Max Miller's Dhammapada’ (Colombo, 1871),
and accepted some of his suggestions. Some very successful renderings of a number of verses by Mr. Rhys
Davids in his ‘ Buddhism,’ and a French translation, too, of
the Dhammapada, published by Fernand Hd}, have been
consulted with advantage.
Some very successful renderings of a number of verses by Mr. Rhys
Davids in his ‘ Buddhism,’ and a French translation, too, of
the Dhammapada, published by Fernand Hd}, have been
consulted with advantage.
It was hoped for a time that much assistance for a more
accurate understanding of this work might be derived from
a Chinese translation of the Dhammapada?, of which
Mr. S. Beal published an English translation in 1878.
But this hope has not been entirely fulfilled. It was,
no doubt, a discovery of great interest, when Mr. Beal
announced that the text of the Dhammapada was not
restricted to the southern Buddhists only, but that similar
collections existed in the north, and had been translated
into Chinese. It was equally important when Schiefner
proved the existence of the same work in the sacred canon
of the Tibetans. But as yet neither a Chinese nor a Tibetan
translation of the Pali Dhammapada has been rendered
accessible to us by translations of these translations into
English or German, and what we have received instead,
cannot make up for what we had hoped for.
The state of the case is this. There are, as Mr. Beal
informs us, four principal copies of what may be called
Dhammapada in Chinese, the first dating from the Wu
dynasty, about the beginning of the third century A.D.
This translation, called Fa-kheu-king, is the work of a
1 Le Dhammapada avec introduction et notes par Fernand H{4, suivi du
Sutra en 42 articles, traduit du Tibetain, par Léon Feer. Paris, 1878.
* Texts from the Buddhist Canon, commonly known as Dhammapada, translated from the Chinese by Samuel Beal. London, 1878.
INTRODUCTION. li
Shaman Wei-i-lan and others. Its title means ‘the Sdtra
of Law verses,’ kheu being explained by gath4, a verse,
a word which we shall meet with again in the Tibetan
title, Gathdsangraha. In the preface the Chinese translator
states that the Shamans in after ages copied from the
canonical scriptures various gathas, some of four lines and
some of six, and attached to each set of verses a. title,
according to the subject therein explained. This work of
extracting and collecting is ascribed to Tsun-e-Fa-kieou,
i.e. Arya-Dharmatrata, the author of the Samyuktabhidharma-sastra and other works, and the uncle of Vasumitra.
If this Vasumitra was the patriarch who took a prominent
part in the Council under Kanishka, Dharmatrata’s collection would belong to the first century B.C.; but this is, as
yet, very doubtful.
In the preface to the Fa-kheu-king we are told that the
original, which consisted of 500 verses, was brought from
India by Wai-Zi-lan in 223 A.D., and that it was translated
into Chinese. with the help of another Indian called Tsiangsin. After the translation was finished, thirteen sections
were added, making up the whole to 752 verses, 14,580
words, and 39 chapters!.
with the help of another Indian called Tsiangsin. After the translation was finished, thirteen sections
were added, making up the whole to 752 verses, 14,580
words, and 39 chapters!.
If the Chinese translation is compared with the Pali
text, it appears that the two agree from the 9th to the
35th chapter (with the exception of the 33rd), so far as
their subjects are concerned, though the Chinese has in
these chapters 79 verses more than the Pali. But
the Chinese translation has eight additional chapters in
the beginning (viz. On Intemperance, Inciting to Wisdom,
The Srdvaka, Simple Faith, Observance of Duty, Reflection, Loving-kindness, Conversation), and four at the
end (viz. Nirvaza, Birth and Death, Profit of Religion,
and Good Fortune), and one between the 24th and 25th
chapter of the Pali text (viz. Advantageous Service), all of
which are absent in our Pali texts. This, the most ancient
1 Beal, Dhammapada, p. 30. The real number of verses, however, is 760. In
the P4li text, too, there are five verses more than stated in the Index; see
M. M., Buddhaghosha’s Parables, p. ix, note; Beal, loc. cit. p. 11, note.
d 2
lii DHAMMAPADA.
Chinese translation of Dharmatrdta’s work, has not been
rendered into English by Mr. Beal, but he assures us that
it is a faithful reproduction of the original. The book which
he has chosen for translation is the Fa-kheu-pi-ii, i.e.
parables connected with the Dhammapada, and translated
into Chinese by two Shamans of the western Tsin dynasty
(A.D. 265-313). These parables are meant to illustrate the
teaching of the verses, like the parables of Buddhaghosa,
but they are not the same parables, nor do they illustrate
all the verses.
A third Chinese version is called Kuh-yan-king, i.e. the
Sitra of the Dawn (avad4na?), consisting of seven volumes.
Its author was Dharmatrata, its translator Ku-fo-nien (Buddhasmriti), about 410 A.D. The MS. of the work is said
to have been brought from India by a Shaman Sanghabhadanga of Kipin (Cabul), about 345 4.D. It is a much
more extensive work in 33 chapters, the last being, as in
the Pali text, on the Brahmava.
A fourth translation dates from the Sung dynasty (800
or goo A.D.), and in it, too, the authorship of the text is
ascribed to Arya-Dharmatrata.
It is a much
more extensive work in 33 chapters, the last being, as in
the Pali text, on the Brahmava.
A fourth translation dates from the Sung dynasty (800
or goo A.D.), and in it, too, the authorship of the text is
ascribed to Arya-Dharmatrata.
A Tibetan translation of a Dhammapada was discovered by Schiefner in the 28th volume of the Sdtras,
in the collection called Udanavarga. It contains 33
chapters, and more than 1000 verses, of which about onefourth only can be traced in the Pali text. The same
collection is found also in the Tangur, vol. 71 of the Satras,
foll. 1-53, followed by a commentary, the Udanavargavivarava by the Af#arya Prag#dvarman. Unfortunately
Schiefner’s intention of publishing a translation of it (Mélanges Asiatiques, tom. viii. p. 560) has been frustrated by
his death. All that he gives us in his last paper is the
Tibetan text with translation of another shorter collection,
the Gathdsangraha by Vasubandhu, equally published in
the 72nd volume of the Sitras in the Tangur, and accompanied by a commentary.
INTRODUCTION, hii
SPELLING OF BUDDHIST TERMS.
I had on a former occasion! pleaded so strongly in
favour of retaining, as much as possible, the original Sanskrit forms of Pali Buddhist terms, that I feel bound to
confess openly that I hold this opinion no longer, or, at all
events, that I see it is hopeless to expect that Pali scholars
will accept my proposal. My arguments were these: ‘ Most
of the technical terms employed by Buddhist writers come
from Sanskrit ; and in the eyes of the philologist the various
forms which they have assumed in PAli, in Burmese, in
Tibetan, in Chinese, in Mongolian, are only so many corruptions of the same original form. Everything, therefore,
would seem to be in favour of retaining the Sanskrit forms
throughout, and of writing, for instance, Nirvaza instead of
the Pali Nibbana, the Burmese Niban or Nepbh4n, the
Siamese Niruphan, the Chinese Nipan. The only hope, in
fact, that writers on Buddhism will ever arrive at a uniform
and generally intelligible phraseology seems to lie in their
agreeing to use throughout the Sanskrit terms in their
original form,instead of the various local disguises and
disfigurements which they present in Ceylon, Burmah, Siam,
Tibet, China, and Mongolia.’ )
I fully admitted that many Buddhist words have assumed
such a strongly marked local or national character in the
different countries and in the different languages in which
the religion of Buddha has found a new home, that to translate them back into Sanskrit might seem as affected, nay,
prove in certain cases as misleading, as if, in speaking of
priests and kings, we were to speak of presbyters and
cynings. The rule by which I meant mainly to be guided
was to use the Sanskrit forms as much as possible ; in fact,
everywhere except where it seemed affected to do so.
I therefore wrote Buddhaghosha instead of the Pali Buddhaghosa, because the name of that famous theologian, ‘the
Voice of Buddha, seemed to lose its significance if turned
1 Introduction to Buddhaghosha’s Parables, 1870, p. 1.
liv DHAMMAPADA,:
into Buddhaghosa. But I was well aware what may be
said on the other side. The name of Buddhaghosa, ‘ Voice
of Buddha,’ was given him after he had been converted
from Brahmanism to Buddhism, and it was given to him
by people to whom the Pali word ghosa conveyed the
same meaning as ghosha does to us. On the other hand,
I retained the Pali Dhammapada instead of Dharmapada,
simply because, as the title of a Pali book, it has become so
familiar that to speak of it as Dharmapada seemed like
speaking of another work. We are accustomed to speak
of Samanas instead of Sramamzas, for even in the days of
Alexander’s conquest, the Sanskrit word Sramaza had
assumed the prakritized or vulgar form which we find in
Pali, and which alone could have been rendered by the
later Greek writers (first by Alexander Polyhistor, 80-60
B.C.) by capuaveiou4, As a Buddhist term, the Pali form
Samana has so entirely supplanted that of Sramavza that,
even in the Dhammapada (v. 388), we find an etymology
of Samana as derived from sam, ‘to be quiet,’ and not from
Sram, ‘to toil.’ But if we speak of Samanas, we ought also
to speak of Bahmazas instead of Brahmazas, for this word
‘had been replaced by bahmaza at so early a time, that in
the Dhammapada it is derived from a root vah, ‘to remove,
to separate, to cleanse 2’
I still believe that it would be best if writers on Buddhist
literature and religion were to adopt Sanskrit throughout
as the linguafranca. For an accurate understanding of
the original meaning of most of the technical terms of
Buddhism a knowledge of their Sanskrit form is indispensable; and nothing is lost, while much would be gained, if,
even in the treating of southern Buddhism, we were to
1 See Lassen, Indische Alterthumskunde, vol. ii. p. 7oo, note. That Lassen
is right in taking the Sappava:, mentioned by Megasthenes, for Brahmanic, not
for Buddhist ascetics, might be proved also by their dress, Dresses made of
the bark of trees are not strictly Buddhistic.
ii. p. 7oo, note. That Lassen
is right in taking the Sappava:, mentioned by Megasthenes, for Brahmanic, not
for Buddhist ascetics, might be proved also by their dress, Dresses made of
the bark of trees are not strictly Buddhistic.
2 See Dhammapada, v. 388; Bastian, Volker des dstlichen Asien, vol. iii.
p. 412: ‘Ein buddhistischer Monch erklarte mir, dass die Brahmanen ihren
Namen fiihrten, als Leute, die ihre Siinden abgespiilt hatten.’ See also Lalitavistara, p. 551, line1; p. 553, line 7.
INTRODUCTION. lv
speak of the town of Sravasti instead of SAvatthi in Pali,
Sevet in Sinhalese ; of Tripizaka, ‘the three baskets,’ instead
of Tipifaka in Pali, Tunpitaka in Sinhalese; of Arthakath4,
‘commentary,’ instead of A¢thakatha in P4li, Atuw4va in
Sinhalese ; and therefore also of Dharmapada, ‘ the path of
virtue,’ instead of Dhammapada.
But inclinations are stronger than arguments. Pali
scholars prefer their Pali terms, and I cannot blame them
for it. Mr. D’Alwis (Buddhist Nirvavza, p. 68) says: ‘It
will be seen how very difficult it is to follow the rule rigidly.
We are, therefore, inclined to believe that in translating P4li
works, at least, much inconvenience may not be felt by the
retention of the forms of the language in which the Buddhist
doctrines were originally delivered.’ For the sake of uni- .
formity, therefore, I have given up my former plan. I use
the Pali forms when I quote from Pali, but I still prefer the
Sanskrit forms, not only when I quote from Sanskrit Buddhist books, but also when I have to speak of Buddhism in
general. I speak of Nirvava, dharma, and bhikshu, rather
than of Nibbana, dhamma, and bhikkhu, when discussing the
meaning of these words without special reference to southern
Buddhism ; but when treating of the literature and religion
of the Theravada school I must so far yield to the arguments of Pali scholars as to admit that it is but fair to
use their language when speaking of their opinions.
Digitized by Google
DHAMMAPADA.
Digitized by Google
DHAMMAPADA.
CHAPTER I.
THE TWIN-VERSES.
1. All that we are is the result of what we have ||
thought : it is founded on our thoughts, it is made °
up of our thoughts. If a man speaks or acts with
an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage. .
CHAPTER I.
THE TWIN-VERSES.
1. All that we are is the result of what we have ||
thought : it is founded on our thoughts, it is made °
up of our thoughts. If a man speaks or acts with
an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage. .
1. Dharma, though clear in its meaning, is difficult to translate.
It has different meanings in different systems of philosophy, and its
peculiar application in the phraseology of Buddhism has been fully
elucidated by Burnouf, Introduction & I'Histoire du Buddhisme,
p- 41 seq. He writes: ‘Je traduis ordinairement ce terme. par
condition, d’autres fois par lois, mais aucune de ces traductions
n’est parfaitement complete ; il faut entendre par dharma ce qui
fait qu’une chose est ce quelle est, ce qui constitue sa nature
propre, comme I’a bien montré Lassen, 4 l’occasion de la célébre
formule, “ Ye dharma hetuprabhava.”’ Etymologically the Latin
for-ma expresses the same general idea which was expressed by
dhar-ma. See also Burnouf, Lotus de la bonne Loi, p. 524. Fausboll translates: ‘Naturae a mente principium ducunt,’ which
shows that he rightly understood dharma in the Buddhist sense.
Gogerly (see Spence Hardy, Eastern Monachism, p. 28) translates :
‘Mind precedes action,’ which, if not wrong, is at all events wrongly
expressed ; while Professor Weber’s rendering, ‘Die Pflichten aus
dem Herz folgern,’ is quite inadmissible. D’Alwis (Buddhist Nirwana, p. 70 seq.), following the commentary, proposes to give a
more technical interpretation of this verse, viz. ‘Mind is the leader
of all its faculties. Mind is the chief (of all its faculties), The very
mind is made up of those (faculties). If one speaks or acts with a
polluted mind, then affliction follows him as the wheel follows the
feet of the bearer (the bullock).’ To me this technical acceptation
4 DHAMMAPADA. CHAP. I.
2. All that we are is the result of what we have
thought: it is foynded on our thoughts, it is made
up of our thoughts, If a man speaks or acts with a
pure thought, happiness follows him, like a shadow
_ that never leaves him.
3. ‘He abused me, he beat me, he defeated me,
he robbed me,’—in those who harbour such thoughts
hatred will never cease.
4. ‘He abused me, he beat me, he defeated me,
he robbed me,’—in those who do not harbour such
thoughts hatred will cease.
3. ‘He abused me, he beat me, he defeated me,
he robbed me,’—in those who harbour such thoughts
hatred will never cease.
4. ‘He abused me, he beat me, he defeated me,
he robbed me,’—in those who do not harbour such
thoughts hatred will cease.
seems not applicable here, where we have to deal with the simplest
moral precepts, and not with psychological niceties of Buddhist
philosophy. It should be stated, however, that Childers, who first
(s.v. dhamma) approved of my translation, seems afterwards to have
changed his opinion. On p.120 of his excellent Pali Dictionary
he said: ‘ Three of the five khandhas, viz. vedan4, savfi4, and sankh4ra, are collectively termed dhamma (plur.), “ mental faculties,”
and in the first verse of Dhammapada the commentator takes the
word dhammé to mean those three faculties. But this interpretation
appears forced and unnatural, and I look upon Dr. Max Miller’s
translation, “ All that we are is the result of what we have thought,”
as the best possible rendering of the spirit of the phrase mano pubbangama dhammé.’ But on p. 577 the same scholar writes: ‘Of
the four mental khandhas the superiority of viifana is strongly
asserted in the first verse of Dhammapada, “ The mental faculties
(vedan4, safivia, and sankhara) are dominated by Mind, they are
governed by Mind, they are made up of Mind.” That this is the
true meaning of the passage I am now convinced ; see D’Alwis, Nirwana, pp. 70-75.’ I do not deny that this may have been the traditional interpretation, at all events since the days of Buddhaghosa,
but the very legend quoted by Buddhaghosa in illustration of this
verse shows that its simpler and purely moral interpretation was
likewise supported by tradition, and I therefore adhere to my
original translation.
2. See Beal, Dhammapada, p. 169.
3. On akkofhAi, see KakAayana VI, 4,17. D’Alwis, Pali Grammar,
p. 38 note. ‘When akkosshi means “he abused,” it is derived
from krus, not from krudh.’ See Senart, Ka#sayana, |. c.
TWIN-VERSES. 5
5. For hatred does not cease by hatred at any
time: hatred ceases by love, this is an old rule.)
6. The world does not know that we must all
come to an end here ;—but those who know it, their
quarrels cease at once.
7. He who lives looking for pleasures only, his
senses uncontrolled, immoderate in his food, idle,
and weak, Mara (the tempter) will certainly over-
_ throw him, as the wind throws down a weak tree.
8. He who lives without looking for pleasures,
his senses well controlled, moderate in his food,
faithful and strong, him Mara will certainly not
overthrow, any more than the wind throws down
a rocky mountain.
9. He who wishes to put on the yellow dress
without having cleansed himself from sin, who disregards also temperance and truth, is unworthy of
the yellow dress.
9. He who wishes to put on the yellow dress
without having cleansed himself from sin, who disregards also temperance and truth, is unworthy of
the yellow dress.
6. Pare is explained by ‘fools,’ but it has that meaning by
implication only. It is of wéAAo, cf. Vinaya, ed. Oldenberg, vol. i.
p. 5,1. 4. YamAmase, ar pers. plur. imp. Atm., but really a Le¢
in Pali. See Fausbdll, Five Gatakas, p. 38.
4. M4ra must be taken in the Buddhist sense of ‘tempter,’ or
‘evil spirit.’ See Burnouf, Introduction, p. 76: ‘Mara est le démon
de l'amour, du péché et de la mort; c’est le tentateur et l’ennemi
de Buddha.’ As to the definite meaning of virya, see Burnouf,
Lotus, p. 548.
In the Buddhistical Sanskrit, kusfda, ‘idle,’ is the exact counterpart of the Pali kusita; see Burnouf, Lotus, p. 548. On the change
of Sanskrit d into P4li t, see Kuhn, Beitrage zur Pali Grammatik,
p. 40; Weber, Ind. Studien, XIII, p. 135.
g. The dark yellow dress, the Kasaéva or Kashaya, is the distinctive garment of the Buddhist priests. See Vishwzu-sfitra LXIII,
36. The play on the words anikkasavo kAsdvam, or in Sanskrit
anishkashayahk kashdyam, cannot be rendered in English. Kashaya
means ‘impurity,’ nish-kash4ya, ‘ free from impurity,’ anish-kashaya,
‘not free from impurity,’ while kash4ya is the name of the yellowish
6 DHAMMAPADA. CHAP. I.
“—
10. But he who has cleansed himself from sin, is
well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the yellow
dress.
11. They who imagine truth in untruth, and see
untruth in truth, never arrive at truth, but follow
vain desires.
12. They who know truth in truth, and untruth
in untruth, arrive at truth, and follow true desires. ©
13. As rain breaks through an ill-thatched house,
passion will break through an unreflecting mind.
14. As rain does not break through a well-thatched
house, passion will not break through a well-reflecting
mind.
15. The evil-doer mourns in this world, and he
Buddhist garment. The pun is evidently a favourite one, for, as
Fausbéll shows, it occurs also in the Mahabharata, XII, 568:
Anishkashaye kash4yam fhartham iti viddhi tam,
Dharmadhvaganam mundandm vriityartham iti me matif.
‘Know that this yellow-coloured garment on a man who is not free
from impurity, serves only for the purpose of cupidity ; my opinion
is, that it is meant to supply the means of living to those shavelings,
who carry their virtue or the dharma like a flag.’
(I read vrittyartham, according to the Bombay edition, instead of
kriiartham, the reading of the Calcutta edition.)
On the exact colour of the dress, see Bishop Bigandet, The Life
or Legend of Gaudama, the Budha of the Burmese, Rangoon, 1866,
p. 504. Cf. GAtaka, vol. ii. p. 198.
10. With regard to sila, ‘ virtue,’ see Burnouf, Lotus, p. 547.
504. Cf. GAtaka, vol. ii. p. 198.
10. With regard to sila, ‘ virtue,’ see Burnouf, Lotus, p. 547.
11,12. Sara, which I have translated by ‘truth,’ has many meanings in Sanskrit. It means the sap of a thing, then essence or
reality; in a metaphysical sense, the highest reality; in a moral
sense, truth. It is impossible in a translation to do more than indicate the meaning of such words, and in order to understand them
fully, we must know not only their definition, but their history. See
Beal, Dhammapada, p. 64.
13. See Beal, Dhammapada, p. 65.
15. Kili/a is klish/a, a participle of klis. It means literally,
TWIN-VERSES. 7
mourns in the next ; he mourns in both. He mourns
and suffers when he sees the evil of his own work.
16. The virtuous man delights in this world, and
he delights in the next; he delights in both. He
delights and rejoices, when he sees the purity of his
own work, .
17. The evil-doer suffers in this world, and he
suffers in the next; he suffers in both. He suffers
. when he thinks of the evil he has done; he suffers
more when going on the evil path.
18, The virtuous man is happy in this world,
and he is happy in the next; he is happy in both./
He is happy when he thinks of the good he has
done; he is still more happy when going on the
good path.
19. The thoughtless man, even if he can recite
a large portion (of the law), but is not a doer of
it, has no share in the priesthood, but is like a
cowherd counting the cows of others. ;
what is spoilt. The abstract noun klesa, ‘evil or sin,’ is constantly
employed in Buddhist works; see Burnouf, Lotus, p. 443.
16. Like klish/a in the preceding verse, visuddhi in the present
has a technical meaning. One of Buddhaghosa’s most famous
works is called Visuddhi-magga. See Burnouf, Lotus, p. 844;
Beal, Dhammapada, p. 67.
17, 18, ‘The evil path and the good path’ are technical expressions for the desceriding and ascending scale of worlds through
which all beings have to travel upward or downward, according to
their deeds; see Bigandet, Life of Gaudama, p. 5, note 4, and
p. 449; Burnouf, Introduction, p. 599; Lotus, p. 865, 1. 7; 1. 11.
Fausbdll translates ‘heaven and hell,’ which comes to the same ;
cf. wv. 126, 306.
19. In taking sahitam in the sense of samhitam or samhité, I follow the commentator who says, Tepi/akassa Buddhavaanass’ etam
ndmam, but I cannot find another passage where the Tipi/aka, or
any portion of it, is called Sahita. Samhita in vv. roo—1o02 has
a different meaning. The fact that some followers of Buddha were
8 . DHAMMAPADA. CHAP. I.
20. The follower of the law, even if he can recite
only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses
true knowledge and serenity of mind, he, caring
for nothing in this world or that to come, has indeed a share in the priesthood.
CHAP. I.
20. The follower of the law, even if he can recite
only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses
true knowledge and serenity of mind, he, caring
for nothing in this world or that to come, has indeed a share in the priesthood.
allowed to learn short portions only of the sacred writings by heart,
and to repeat them, while others had to learn a larger collection, is
shown by the story of Kakkhupfla, p. 3, of Mahak4la, p. 26, &c.
See Childers, s. v. sahita.
20, Sdmafivia, which I have rendered by ‘ priesthood,’ expresses
all that belongs to, or constitutes a real Samava or Sramaua, this being
the Buddhist name corresponding to the Brahmama, or priest, of
the orthodox Hindus. Buddha himself is frequently called the
Good Samana. Fausbdll takes the abstract word sdmafifia as
corresponding to the Sanskrit samAnya, ‘community,’ but Weber
has well shown that it ought to be taken as representing srdmamya.
He might have quoted the Samavifia-phala-sutta, of which Burnouf
has given such interesting details in his Lotus, p. 449 seq. Fausbdll also, in his notes on v. 332, rightly explains simafifata by
sramanyata. See Childers, s.v. sAmafifia.
Anupadiy4no, which I have translated by ‘caring for nothing,’
has a technical meaning. It is the negative of the fourth Niddna,
the so-called Upadana, which Képpen has well explained by
Anhanglichkeit, ‘ taking to the world, loving the world.’ Képpen,
Die Religion des Buddha, p. 610. Cf. Suttanipata, v. 470. .
EARNESTNESS. 9
CHAPTER II.
ON EARNESTNESS},
21. Earnestness is the path of immortality fae
vana), thoughtlessness the path of death. Those
who are in earnest do not die, those who are
thoughtless are as if dead already.
22. Those who are advanced in earnestness,
having understood this clearly, delight in earnestness, and rejoice in the knowledge of the Ariyas
(the elect).
23. These wise people, meditative, steady, always
possessed of strong powers, attain to Nirvawa, the
highest happiness.
1 There is nothing in the tenth section of the Dhammapada, as
translated by Beal, corresponding to the verses of this chapter.
21. Apramada, which Fausbdll translates by ‘vigilantia,’ Gogerly
by ‘religion,’ Childers by ‘ diligence,’ expresses literally the absence
of that giddiness or thoughtlessness which characterizes the state of
mind of worldly people. It is the first entering into oneself, and
hence all virtues are said to have their root in apramada. (Ye kefi
kusal4 dhamma sabbe te appamadamfilaka.) I have translated it
by ‘ earnestness,’ sometimes by ‘reflection.’ ‘Immortality,’ amrzta,
is explained by Buddhaghosa as Nirvaza. Am~rzta is used, no
doubt, as a synonym of Nirvawa, but this very fact shows how many
different conceptions entered from the very first into the Nirvaza
of the Buddhists. See Childers, s.v. nibbana, p. 269.
Am~rzta is used, no
doubt, as a synonym of Nirvawa, but this very fact shows how many
different conceptions entered from the very first into the Nirvaza
of the Buddhists. See Childers, s.v. nibbana, p. 269.
This verse, as recited to Asoka, occurs in the Dfpavamsa VI,
53, and in the Mahavamsa, p. 2g. See also Sanatsugattya, translated
by Telang, Sacred Books of the East, vol. viii. p. 138.
22. The Ariyas, the noble or elect, are those who have entered
on the path that leads to Nirvana; see Képpen, p. 396. Their
knowledge and general status is minutely described ; see KSppen,
P. 436.
23. Childers, s.v. nibb4na, thinks that nibbana here and in
many other places means Arhatship.
[10] e
/fe) DHAMMAPADA. CHAP. II.
24. If an earnest person has roused himself, if
he is not forgetful, if his deeds are pure, if he
acts with consideration, if he restrains himself, and
lives according to law,—then his glory will increase.
25. By rousing himself, by earnestness, by restraint
and control, the wise man may make for himself
an island which no flood can overwhelm.
26. Fools follow after vanity, men of evil wis-
| dom. The wise man keeps earnestness as his best
| jewel.
27. Follow not after vanity, nor after the enjoyment of love and lust! He who is earnest and
meditative, obtains ample joy.
28. When the learned man drives away vanity
by earnestness, he, the wise, climbing the terraced
heights of wisdom, looks down upon the fools,
serene he looks upon the toiling crowd, as one
that stands on a mountain looks down upon them
that stand upon the plain.
29, Earnest among the thoughtless, awake among
the sleepers, the wise man advances like a racer,
leaving behind the hack.
30. By earnestness did Maghavan (Indra) rise
to the lordship of the gods. People praise earnestness; thoughtlessness is always blamed.
31. A Bhikshu (mendicant) who delights in
earnestness, who looks with fear on thoughtless-
25. Childers explains this island again-as the state of an Arhat
(arahatta-phalam),
28. Cf. Childers, Dictionary, Preface, p. xiv. See Vinaya, ed.
Oldenberg, vol. i. p. 5, 5. f.
31. Instead of saham, which Dr. Fausbéll translates by ‘ vincens, Dr. Weber by ‘conquering,’ I think we ought to read dahan,
‘burning,’ which was evidently the reading adopted by. Buddha-
EARNESTNESS, Il
ness, moves about like fire, burning all his fetters,
small or large.
32. A Bhikshu (mendicant) who delights in
reflection, who looks with fear on thoughtlessness,
cannot fall away (from his perfect state)—he is close
upon Nirvdma.
ghosa. Mr. R. C. Childers, whom I requested to see whether the
MS. at the India Office gives saham or daham, writes that the
reading dahamm is as clear as possible in that MS. The fetters are
meant for the senses. See verse 370.
32. See Childers, Notes, p. 5.
12 DHAMMAPADA. CHAP. III.
CHAPTER III.
THOUGHT.
C. Childers, whom I requested to see whether the
MS. at the India Office gives saham or daham, writes that the
reading dahamm is as clear as possible in that MS. The fetters are
meant for the senses. See verse 370.
32. See Childers, Notes, p. 5.
12 DHAMMAPADA. CHAP. III.
CHAPTER III.
THOUGHT.
33. As a fletcher makes straight his arrow, a
wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult
to hold back,
34. As a fish taken from his watery home and
thrown on the dry ground, our thought trembles
all over in order to escape the dominion of M4ara
(the tempter).
35. It is good to tame the mind, which is difficult
to hold in and flighty, rushing wherever it listeth ;
a tamed mind brings happiness.
36. Let the wise man guard his thoughts, for
they are difficult to perceive, very artful, and they
rush wherever they list: thoughts well guarded
bring happiness.
37. Those who bridle their mind which travels
far, moves about alone, is without a body, and hides
in the chamber (of the heart), will be free from
the bonds of MAra (the tempter).
38. If a man’s thoughts are unsteady, if he does
not know the true law, if his peace of mind is
troubled, his knowledge will never be perfect.
39. If a man’s thoughts are not dissipated, if
33. Cf. Gataka, vol. i. p. 400.
34. On Mara, see verses 7 and 8.
35-39. Cf. Gataka, vol. i. pp. 312, 400.
39. Fausbdll traces anavassuta, ‘dissipated,’ back to the Sanskrit
/
Z
THOUGHT. 13
L
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.
Toot syai, ‘to become rigid ;’ but the participle of that root would
be sfta, not syuta. Professor Weber suggests that anavassuta stands
for the Sanskrit anavasruta, which he translates unbefleckt, ‘ unspotted.’ 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. dhairyam no ’susruvat, ‘our firmness ran away.’
I have little doubt, however, that avassuta represents the Sanskrit
avasruta, and is derived from the root sru, here used in its technical sense, peculiar to the Buddhist literature, and so well explained
by Burnouf in his Appendix XIV (Lotus, p. 820). He shows that,
according to Hemaégandra and the Gina-alank4ra, 4sravakshaya,
Pali 4savasamkhaya is counted as the sixth abhigha, wherever six |
of these intellectual powers are mentioned, instead of five. The
Chinese translate the term in their own Chinese fashion by ‘ stillationis finis,’ but Burnouf claims for it the definite sense of destruction of faults or vices. He quotes from the Lalita-vistara (Adhyaya
XXII, ed. Rajendra Lal Mittra, p. 448) the words uttered by
Buddha when he arrived at his complete Buddhahood :—
Sushka 4srav4 na punaf sravanti,
‘The vices are dried up, they will not flow again ;’
He quotes from the Lalita-vistara (Adhyaya
XXII, ed. Rajendra Lal Mittra, p. 448) the words uttered by
Buddha when he arrived at his complete Buddhahood :—
Sushka 4srav4 na punaf sravanti,
‘The vices are dried up, they will not flow again ;’
and he shows that the Pali Dictionary, the Abhidhanappadifpika,
explains Asava simply by k&ma, ‘love, pleasure of the senses.’ In
the Mahaparinibbana-sutta, three classes of Asava are distinguished,
the kamasava, the bhavdsava, and the aviggdsava. See also Burnouf, Lotus, p. 665; Childers, s. v. dsavo. :
That sru 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. Arava therefore, or Asrava,
meant originally ‘the running out towards objects of the senses’
(cf. sanga, dlaya, &c.), and had nothing to do with asrava, ‘a running, a sore,’ Atharva-veda I, 2, 4. This conception of the original purport of 4+sru or ava-sru is confirmed by a statement of
Colebrooke’s, who, when treating of the Gainas, writes (Miscellaneous Essays, I, 382): ‘ Asrava is that which directs the embodied
spirit (Asravayati purusham) towards external objects. It is the
occupation and employment (vritti or pravritti) of the senses or
organs on sensible objects. ‘Through the means of the senses it
14 DHAMMAPADA,. , CHAP. III.
40. Knowing that this body is (fragile) like a
jar, and making this thought firm like a fortress,
one should attack Mara (the tempter) with the—
weapon of knowledge, one should watch him whe
conquered, and should never rest. ‘
41. Before long, alas! this body will lie on the
earth, despised, without understanding, like a useless log.
42. Whatever a hater may do to a hater, or
affects the embodied spirit with the sentiment of taction, colour,
smell, and taste. Or it is the association or connection of body
with right and wrong deeds. It comprises all the karmas, for they
(asravayanti) pervade, influence, and attend the doer, following him
’ or attaching to him. It is a misdirection (mithy4-pravritti) of the
organs, for it is vain, a cause of disappointment, rendering the
organs of sense and sensible objects subservient to fruition. Samvara is that which stops (samvrznoti) the course of the foregoing,
or closes up the door or passage to it, and consists in self-command or restraint of organs internal and external, embracing all
means of self-control and subjection of the senses, calming and
subduing them.’
For a full account of the asravas, see Lalita-vistara, ed. Calc.
PP: 445 and 552, where Kshizdsrava is given as a name of Buddha.
Asr4va occurs in Apastamba’s Dharma-sfttras II, 5, 9, where the
commentator explains it by objects of the senses, by which the
soul is made to run out. It is better, however, to take Asrava
here, too, as the act of running out, the affections, appetites,
passions.
Asr4va occurs in Apastamba’s Dharma-sfttras II, 5, 9, where the
commentator explains it by objects of the senses, by which the
soul is made to run out. It is better, however, to take Asrava
here, too, as the act of running out, the affections, appetites,
passions.
40. Anivesana has no doubt a technical meaning, and may
signify, one who has left his house, his family and friends, to
become a monk. A monk shall not return to his home, but travel
about; he shall be anivesana, ‘homeless,’ anagara, ‘ houseless.’
But I doubt whether this can be the meaning of anivesana here,
as the sentence, let him be an anchorite, would come in too
abruptly. I translate it therefore in a more general sense, let him
not return or turn away from the battle, let him watch Mara, even
after he is vanquished, let him keep up a constant fight against the
adversary, without being attached to anything or anybody,
THOUGHT. 15
an enemy to an enemy, a wrongly-directed mind ~
will do us greater mischief.
43. Not a mother, not a father will do so much,
nor any other relative; a well-directed mind will
do us greater service.
43. See Beal, Dhammapada, p. 73.
16 DHAMMAPADA. CHAP. IV.
CHAPTER IV.
FLOWERS},
44. Who shall overcome this earth, and the
world of Yama (the lord of the departed), and
the world of the gods? Who shall find out the
plainly shown path of virtue, as a clever man
finds out the (right) flower ?
45. The disciple will overcome the earth, and
the world of Yama, and the world of the gods.
The disciple will find out the plainly shown path
of virtue, as a clever man finds out the (right)
flower.
1 See Beal, Dhammapada, p. 75.
44, 45. If I differ from the translation of Fausbéll and Weber,
it is because the commentary takes the two verbs, vigessati and
paessati, to mean in the end the same thing, i.e. sak&hi-karissati,
‘he will perceive.’ I have not ventured to take vigessate for viganissati, though it shuld be remembered that the overcoming of the
earth and of the worlds below and above, as here alluded to, is
meant to be achieved by means of knowledge. Pakessati, ‘he
will gather’ (cf. vi-#i, Indische Spriiche, 4560), means also, like ‘to
gather’ in English, ‘he will perceive or understand,’ and the dhammapada, or ‘path of virtue,’ is distinctly explained by Buddhaghosa as consisting of the thirty-seven states or stations which lead
to Bodhi. (See Burnouf, Lotus, p. 430; Hardy, Manual, p. 497.)
Dhammapada might, no doubt, mean also ‘a law-verse,’ and
sudesita, ‘ well taught,’ and this double meaning may be intentional
here as elsewhere. Buddha himself is called M4rga-darsaka and
Marga-desika (cf. Lal. Vist. p. 551). There is a curious similarity
between these verses and verses 6540-41, and 9939 of the SAntiparva:
Pushp4ziva visinvantam anyatragatamanasam,
Anavapteshu k4meshu mretyur abhyeti mAanavam.
‘Death approaches man“ like one who is gathering flowers, and
FLOWERS. 17
Lal. Vist. p. 551). There is a curious similarity
between these verses and verses 6540-41, and 9939 of the SAntiparva:
Pushp4ziva visinvantam anyatragatamanasam,
Anavapteshu k4meshu mretyur abhyeti mAanavam.
‘Death approaches man“ like one who is gathering flowers, and
FLOWERS. 17
46. He who knows that this body is like froth,
and has learnt that it is as unsubstantial as a mirage,
will break the flower-pointed arrow of Mara, and
never see the king of death.
47. Death carries off a man who is gathering
flowers and whose mind is distracted, as a flood
carries off a sleeping village.
48. Death subdues a man who is gathering flowers,
and whose mind is distracted, before he is satiated |
in his pleasures.
49. As the bee collects nectar and departs without
injuring the flower, or its colour or scent, so let a
sage dwell in his yillage.
50. Not the perversities of others, not their sins
whose mind is turned elsewhere, before his desires have been
fulfilled.’
Suptam vyaghram mahaugho va mrityur Adaya gakkhati,
Safifinvinakam evainam kam4énam avitr/ptikam.
‘As a stream (carries off) a sleeping tiger, death carries off this
man who is gathering flowers, and who is not satiated in his
pleasures.’
This last verse, particularly, seems to me clearly a translation
from P4li, and the kam of sa#t#invanakam looks as if put in metri
causa.
46. The flower-arrows of Mara, the tempter, are borrowed from
Kama, the Hindu god of love. For a similar expression see
Lalita-vistara, ed. Calc. p. 40, 1. 20, may4martfisadr7s4 vidyutphenopamas dapala#. It is on account of this parallel passage that
I prefer to translate mariAi by ‘ mirage,’ and not by ‘ sunbeam,’ as
Fausbill, or by ‘solar atom,’ as Weber proposes. The expression,
‘he will never see the king of death, is supposed to mean Arhatship
by Childers, s.v. nibbana, p. 270.
47. See Thiessen, Die Legende von Kisdgotami, p. 9.
48. Antaka, ‘death,’ is given as an explanation of Mara in the
Amarakosha and Abhidhanappadipika (cf. Fausbdll, p. 210).
49. See Beal, Catena, p. 159, where vv. 49 and 50 are ascribed to
Wessabhu, i. e. Visvabhfi. See also Der Weise und der Thor, p.134.
18 DHAMMAPADA. CHAP. IV.
of commission or omission, but his own misdeeds
and negligences should a sage take notice of.
51. Like a beautiful flower, full of colour, but
without scent, are the fine but fruitless words of him
who does not act accordingly.
52. But, like a beautiful flower, full of colour and
full of scent, are the fine and fruitful words of him
who acts accordingly.
53. As many kinds of wreaths can be made from
a heap of flowers, so many good things may be
achieved by a mortal when once he is born.
54. The scent of flowers does not travel against
the wind, nor (that of) sandal-wood, or of Tagara
and Mallika flowers; but the odour of good people
\travels even against the wind; a good man per- |
ades every place.
54. The scent of flowers does not travel against
the wind, nor (that of) sandal-wood, or of Tagara
and Mallika flowers; but the odour of good people
\travels even against the wind; a good man per- |
ades every place.
55. Sandal-wood or Tagara, a lotus-flower, or a
Vassiki, among these sorts of perfumes, the perfume
of virtue is unsurpassed.
56. Mean is the scent that comes from Tagara
and sandal-wood ;—the perfume of those who pos-
\ sess virtue rises up to the gods as the highest.
57. Of the people who possess these virtues, who
live without thoughtlessness, and who are emanci-
51. St. Matthew xxiii. 3, ‘For they say, and do not.’
54. Tagara, a plant from which a scented powder is made.
Mallaka or mallika, according to Benfey, is an oil vessel. Hence
tagaramallika was supposed to mean a bottle holding aromatic
powder, or oil made of the Tagara. Mallika, however, is given by
Dr. Eitel (Handbook of Chinese Buddhism) as the name of a
flower now called Casturi (musk) on account of its rich odour, and
Dr. Morris informs me that he has found mallika in Pali as a name
of jasmine. See also Childers, s. v.; Notes, p. 6; and Beal, Dhammapada, p. 76.
\
FLOWERS. . 19
pated through true knowledge, Mara, the tempter,
never finds the way.
58, 59. As on a heap of rubbish cast upon the
highway the lily will grow full of sweet perfume and
delight, thus the disciple of the truly enjightened
Buddha shines forth by his knowledge among those
who are like rubbish, among the people that walk
in darkness.
58, 59. Cf. Beal, Dhammapada, p. 76.
20 DHAMMAPADA, CHAP. V.
CHAPTER V.
THE FOOL.
60. Long is the night to him who is awake ; long
is a mile to him who is tired; long is life to the
foolish who do not know the true law.
61. Ifa traveller does not meet with one who is
~ his better, or his equal, let him firmly keep to his
solitary journey; there is no companionship with
‘a fool.
62. ‘These sons belong to me, and this wealth
belongs to me, with such thoughts a fool is tormented. He himself does not belong to himself;
how much less sons and wealth ?
63. The fool who knows his foolishness, is wise at
least so far. Buta fool who thinks himself wise, he
is called a fool indeed.
64. If a fool be associated with a wise man even
all his life, he will perceive the truth as little as a
spoon perceives the taste of soup.
65. If an intelligent man be associated for one
minute only with a wise man, he will soon perceive
the truth, as the tongue perceives the taste of soup.
66. Fools of little understanding have themselves
60. ‘ Life,’ samsara, is the constant revolution of birth and death
which goes on for ever until the knowledge of the true law or the
true doctrine of Buddha enables a man to free himself from samséra,
and to enter into Nirvaza. See Buddhaghosha’s Parables, Parable
XIX, p. 134. ,
61. Cf. Suttanipata, v. 46.
63. Cf. Beal, Dhammapada, p. 77.
65. Cf. Beal, Dhammapada, p. 78.
THE FOOL. 2I
See Buddhaghosha’s Parables, Parable
XIX, p. 134. ,
61. Cf. Suttanipata, v. 46.
63. Cf. Beal, Dhammapada, p. 77.
65. Cf. Beal, Dhammapada, p. 78.
THE FOOL. 2I
for their greatest enemies, for they do evil deeds
which must bear bitter fruits.
67. That deed is not well done of which a man
must repent, and the reward of which he receives
crying and with a tearful face.
68. No, that deed is well done of which a man'
does not repent, and the reward of which he receives
gladly and cheerfully.
69. As long as the evil deed done does not bear
fruit, the fool thinks it is like honey; but when it
ripens, then the fool suffers grief.
70. Let a fool month after month eat his food
(like an ascetic) with the tip of a blade of Kusa
grass, yet is he not worth the sixteenth particle of
those who have well weighed the law.
71. An evil deed, like newly-drawn milk, does not
turn (suddenly); smouldering, like fire covered by
ashes, it follows the fool.
?
67. See Beal, l.c. p. 78.
69. Taken from the Samyutta-nikdya, where, however, we read
thananhi instead of madhuva; see Feer, Comptes Rendus, 1871,
p. 64.
40. The commentator clearly takes sankhata in the sense of
sankhyata, ‘reckoned,’ for he explains it by #atadhammé, tulitadhamma. The eating with the tip of Kusa grass has reference
to the fastings performed by the Brahmans, but disapproved of,
except as a moderate discipline, by the followers of Buddha. This
verse seems to interrupt the continuity of the other verses which
treat of the reward of evil deeds, or of the slow but sure ripening
of every sinful act. See Childers, s. v. sankhato.
, 41. Iam not at all certain of the simile, unless mu#Aati, as applied
to milk, can be used in the sense of changing or turning sour. In
Manu IV, 172, where a similar sentence occurs, the commentators
are equally doubtful: Nadharmas arito loke sadya# phalati gaur
iva, ‘for an evil act committed in the world does not bear fruit at
once, like a cow;’ or ‘like the earth (in due season);’ or ‘like
milk.’ See Childers, Notes, p. 6.
22 DHAMMAPADA._ CHAP. V.
72. And when the evil deed, after it has become
known, brings sorrow to the fool, then it destroys
his bright lot, nay, it cleaves his head.
73. Let the fool wish for a false reputation, for
precedence among the Bhikshus, for lordship in the
convents, for worship among other people!
74. ‘May both the layman and he who has left the
world think that this is done by me; may they be
subject to me in everything which is to be done or
is not to be done,’ thus is the mind of the fool, and
his desire and pride increase.
75. ‘One is the road that leads to wealth, another
the road that leads to Nirvdsa;’ if the Bhikshu,
the disciple of Buddha, has learnt this, he will not
yearn for honour, he will strive after separation
from the world.
75. ‘One is the road that leads to wealth, another
the road that leads to Nirvdsa;’ if the Bhikshu,
the disciple of Buddha, has learnt this, he will not
yearn for honour, he will strive after separation
from the world.
72. I take fiattam for giapitam, the causative of gi4tam, for
which in Sanskrit, too, we have the form without i, gtaptam. This
giaptam, ‘made known, revealed,’ stands in opposition to the
khanna, ‘covered, hid,’ of the preceding verse. Sukkamsa, which
Fausbdll explains by suklamsa, has probably a more technical and
special meaning. Childers traces fattam to the Vedic ghatram,
‘knowledge.’ Fausbdll refers to Gataka, vol. i. p. 445, v. 118.
75. Viveka, which in Sanskrit means chiefly understanding, has.
with the Buddhists the more technical meaning of separation,
whether separation from the world and retirement to the solitude
of the forest (kaya-viveka), or separation from idle thoughts (Aittaviveka), or the highest separation and freedom (Nirvana),
THE WISE MAN. 23
CHAPTER VI.
THE WISE MAN (PANDITA).
76. If you see an intelligent man who tells you
where true treasures are to be found, who shows
what is to be avoided, and administers reproofs,
follow that wise man; it will be better, not worse,
for those who follow him:
77. Let him admonish, let him teach, let him
forbid what is improper !—he will be beloved of the
good, by the bad he will be hated.
78. Do not have evil-doers for friends, do not
have low people for friends: have virtuous pent
for friends, have for friends the best of men.
79. He who drinks in the law lives happily with
a serene mind: the sage rejoices always in the law,
as preached by the elect (Ariyas).
80. Well-makers lead the water (wherever they
like); fletchers bend the arrow; carpenters bend
a log of wood ; wise people fashion themselves.
Vv
48. It is hardly possible to take mitte kaly4me in the technical
sense of kaly4va-mitra, ‘ein geistlicher Rath,’ a spiritual guide.
Burnouf (Introd. p. 284) shows that in the technical sense kalyazamitra was widely spread in the Buddhist world.
4g. Ariya, ‘elect, venerable,’ is explained by the commentator
as referring to Buddha and other teachers.
80. See verses 33 and 145, the latter being a mere repetition of
our verse. The nettikds, to judge from the commentary and from
the general purport of the verse, are not simply water-carriers, but
builders of canals and aqueducts, who force the water to go where
it would not go by itself. The Chinese translator says, ‘the pilot
manages his ship.’ See Beal, 1. c. p. 79.
24 DHAMMAPADA. CHAP. VI.
81. As a solid rock is not shaken by the wind,
wise people falter not amidst blame and praise.
82. Wise people, after they have listened to the
laws, become serene, like a deep, smooth, and still
lake.
83. Good people walk on whatever,-fefall, the
good do not prattle, longing for pleasure ¥ whether
touched by happiness or sorrow wise people never
appear elated or depressed.
82. Wise people, after they have listened to the
laws, become serene, like a deep, smooth, and still
lake.
83. Good people walk on whatever,-fefall, the
good do not prattle, longing for pleasure ¥ whether
touched by happiness or sorrow wise people never
appear elated or depressed.
84. If, whether for his own sake, or for the sake
of others, a man wishes neither for a son, nor for
wealth, nor for lordship, and if he does not wish for
his own success by unfair means, then he is good,
wise, and virtuous.
85. Few are there among men who arrive at the
other shore (become Arhats); the other people here
run up and down the shore. ’
83. The first line is very doubtful. I have adopted, in my trans+
lation, a suggestion of Mr. Childers, who writes, ‘I think it will be
necessary to take sabbattha in the sense of “ everywhere,” or “ under
every condition ;” paf&akhandAdibhedesu, sabbadhammesu, says
Buddhaghosha. I do not think we need assume that B. means
the word vigahanti to be a synonym of vaganti. I would rather
take the whole sentence together as a gloss upon the word vaganti :
—vagantiti arahattafidnena apakaddhanta Ahandaragam vigahanti;
vaganti means that, ridding themselves of lust by the wisdom which
Arhatship confers, they cast it away.’ Iam inclined to think the
line means ‘the righteous walk on (unmoved) in all the conditions
of life.’ Ninda, pasams4, sukha, dukkha are four of ‘the eight
lokadhammas, or earthly conditions; the remaining lokadhammas
are labha, alabha, yasa, ayasa.
In v. 245, passata, ‘by a man who sees,’ means ‘ by a man who
sees clearly or truly.’ In the same manner vrag may mean, not
simply ‘to walk,’ but ‘to walk properly,’ or may be used synonymously with pravrag.
85. ‘The other shore’ is meant for Nirvama, ‘this shore’ for
common life. On reaching Nirvaza, the dominion of death is
we
THE WISE MAN. 25
86. But those who, when the law has been well
preached to them, follow the law, will pass across
the dominion of death, however difficult to over-come. as
87, 88. A wise man should leave the dark state
(of ordinary life), and follow the bright state (of the
Bhikshu). After going from his home to a homeless state, he should in his retirement look for
enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling
nothing his own, the wise man should purge himself
from all the troubles of the mind.
89. Those whose mind is well grounded in the
' (seven) elements of knowledge, who without cling-
overcome. The commentator supplies taritva, ‘having crossed,’ in
order to explain the accusative ma&sudheyyam. Possibly param
essanti should here be taken as one word, in the sense of overcoming. - ,
Those whose mind is well grounded in the
' (seven) elements of knowledge, who without cling-
overcome. The commentator supplies taritva, ‘having crossed,’ in
order to explain the accusative ma&sudheyyam. Possibly param
essanti should here be taken as one word, in the sense of overcoming. - ,
87, 88. Dark and bright are meant for bad and good ;“cf. Suttanipata, v. 526, and Dhp. v.167. Leaving one’s home is the same
as becoming a mendicant, without a home or family, an anagéra,
or anchorite. A man in that state of viveka, or retirement (see
v. 75, note), sees, that where before there seemed to be no pleasure
there real pleasure is to be found, or vice versa. A similar idea is
expressed in verse 99. See Burnouf, Lotus, p. 474,where he speaks
of ‘Le plaisir de la satisfaction, né de la distinction.’
The five troubles or evils of the mind are passion, anger, ignorance, arrogance, pride; see Burnouf, Lotus, pp. 360, 443. As to
pariyodapeyya, see verse 183, and Lotus, pp. 523, 528; as to
akifvizano, see Mahabh. XII, 6568, 1240.
89. The elements of knowledge are the seven Sambodhyangas,
on which see Burnouf, Lotus, p. 796. D’Alwis explains them as
the thirty-seven Bodhipakkhiya-dhamm4. Khiz4sava, which I have
translated by ‘they whose frailties have been conquered,’ may also
be taken in a more metaphysical sense, as explained in the note to
v. 39. The same applies to the other terms occurring in this verse,
such as 4dana, anupadaya, &c. Dr. Fausbéll seems inclined to
[10] f
26 DHAMMAPADA. CHAP. VI.
ing to anything, rejoice in freedom from attachment,
whose appetites have been conquered, and who are
full of light, are free (even) in this world.
take 4sava in this passage, and in the other passages where it
occurs, as the P4li representative of Asraya. But Asraya, in Buddhist
phraseology, means rather the five organs of sense with manas,
‘the soul,’ and these are kept distinct from the dsavas, ‘the inclinations, the appetites, passions, or vices. The commentary on the
Abhidharma, when speaking of the Yog4Aaras, says, ‘En réunissant
ensemble les réceptacles (4sraya), les choses recues (Asrita) et les
supports (4lambana), qui sont chacun composés de six termes, on a
dix-huit termes qu’on appelle “ Dhatus” ou contenants. La collection des six réceptacles, ce sont les organes de la vue, de I’ouie,
de Yodorat, du goft, du toucher, et le “manas” (ou l’organe du
coeur), qui est le dernier. La collection des six choses recues, c’est
la connaissance produite par la vue et par les autres sens jusqu’au
“manas” inclusivement. La collection des six supports, ce sont la
forme et les autres attributs sensibles jusqu’au “ Dharma” (la loi ou
Vétre) inclusivement.’ See Burnouf, Introduction, p. 449.
Parinibbuta is again a technical term, the Sanskrit parinivrita
meaning ‘freed from all worldly fetters,’ like vimukta. See Burnouf, Introduction, p. 590. See Childers, s.v. nibbana, p. 270,
and Notes on Dhammapada, p. 3; and D’Alwis, Buddhist Nirvaza,
P- 75:
449.
Parinibbuta is again a technical term, the Sanskrit parinivrita
meaning ‘freed from all worldly fetters,’ like vimukta. See Burnouf, Introduction, p. 590. See Childers, s.v. nibbana, p. 270,
and Notes on Dhammapada, p. 3; and D’Alwis, Buddhist Nirvaza,
P- 75:
THE VENERABLE, 27
CHAPTER VII.
THE VENERABLE (ARHAT).
go. There is no suffering for him who has finished
his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters.
gt. They depart with their thoughts well-collected,
they are not happy in their abode; like swans who
have left their lake, they leave their house and
. home.
92. Men who have no riches, who live on recognised food; who have perceived void and unconditioned freedom (Nirv4za), their path is difficult to
understand, like that of birds in the air. |
gi. Sattmanto, Sanskrit smrztimanta’, ‘possessed of memory,’
but here used in the technical sense of sati, the first of the Bodhyangas. See Burnouf, Introduction, p. 797. Clough translates it by
‘intense thought,’ and this is the original meaning of smar, even
in Sanskrit. See Lectures on the Science of Language, vol. ii.
P. 332.
Uyyusiganti, which Buddhaghosa explains by ‘they exert themselves,’ seems to me to signify in this place ‘they depart,’ i.e.
they leave their family, and embrace an ascetic life. See note to
verse 235. See also Rhys Davids, Mahaparinibbana-sutta, Sacred
Books of the East, vol. xi. p. 22.
92. Suffiato and animitto are adjectives belonging to vimokho,
one of the many names of Nirvana, or, according to Childers, s. v.
nibbana, p. 270, Arhatship; see Burnouf, Introduction, pp. 442,
462, on sfinya. The Sanskrit expression sfinyatanimitt4prazihitam
occurs in L’enfant egaré, 5 a, 1. 4. Nimitta is cause in the most
general sense, i.e. what causes existence. The commentator explains it chiefly in a moral sense: R4gAdinimittabhavena animittam,
tehi 4a vimuttan ti animitto vimokho, i. e. owing to the absence of
passion and other causes, without causation; because freed from
f 2
28 DHAMMAPADA. CHAP. VII.
93. He whose appetites are stilled, who is not
absorbed in enjoyment, who has perceived void and
unconditioned freedom (Nirv4za), his path is difficult to understand, like that of birds in the air.
94. The gods even envy him whose senses, like.
horses well broken in by the driver, have been
subdued, who is free from pride, and free from
appetites.
95. Such a one who does his duty is tolerant like
the earth, like Indra’s bolt ; he is like a lake without
mud; no new births are in store for him.
96. His thought is quiet, quiet are his word and
deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man.
these causes, therefore it is called freedom without causation. See
Childers, Pali Dictionary, p. 270, col. 2, line 1.
96. His thought is quiet, quiet are his word and
deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man.
these causes, therefore it is called freedom without causation. See
Childers, Pali Dictionary, p. 270, col. 2, line 1.
The simile is intended to compare the ways of those who have
obtained spiritual freedom to the flight of birds, it being difficult
to understand how the birds move on without putting their feet on
anything. ‘This, at least, is the explanation of the commentator.
The same metaphor occurs Mahabh. XII, 6763. Childers translates,
‘leaving no more trace of existence than a bird in the air.’
95. Without the hints given by the commentator, we should
probably take the three similes of this verse in their natural sense,
as illustrating the imperturbable state of an Arahanta, or venerable
person. The earth is always represented as an emblem of patience;
the bolt of Indra, if taken in its technical sense, as the bolt of a
gate, might likewise suggest the idea of firmness; while the lake is
a constant representative of serenity and purity. —The commentator,
however, suggests that what is meant is, that the earth, though
flowers are cast on it, does not feel pleasure, nor the bolt of Indra
displeasure, although less savoury things are thrown upon it; and
that in like manner a wise person is indifferent to honour and dishonour. -
96. That this very natural threefold division, thought, word, and
deed, the trividha-dvara or the three doors of the Buddhists (Hardy,
Manual, p. 494), was not peculiar to the Buddhists or unknown to
THE VENERABLE. 29
97. The man who is free from credulity, but knows
the uncreated, who has cut all ties, removed all
temptations, renounced all desires, he is the greatest
of men.
494), was not peculiar to the Buddhists or unknown to
THE VENERABLE. 29
97. The man who is free from credulity, but knows
the uncreated, who has cut all ties, removed all
temptations, renounced all desires, he is the greatest
of men.
the Brahmans, has been proved against Dr. Weber by Professor
KG6ppen in his‘ Religion des Buddha,’ I, p. 445. He particularly called
attention to Manu XII, 4-8; and he might have added Mahabh.
XII, 4059, 6512, 6549, 6554; XIII, 5677, &c. Dr. Weber has
himself afterwards brought forward a passage from the Atharvaveda, VI, 96, 3 (ya# &akshusha manas& yak ka vakd updrima),
which, however, has a different meaning. A better one was quoted
by him from the Taitt. Ar. X, 1, 12 (yan me manas4, vada, karmana
va dushkritam kritam). Similar expressions have been shown to
exist in the Zend-avesta, and among the Manichzans (Lassen,
Indische Alterthumskunde, III, p. 414; see also Boehtlingk’s Dictionary, s.v. kaya, and Childers, s.v. kayo). There was no ground,
therefore, for supposing that this formula had found its way into
the Christian liturgy from Persia, for, as Professor Cowell remarks
(Journal of Philology, vol. vii. p. 215), Greek writers, such as Plato,
employ very similar expressions, e.g. Protag. p. 348, 30, mpds drav
Epyov kat Adyov Kai Siavéqua, In fact, the opposition between words
and deeds occurs in almost every writer, from Homer downwards ;
and the further distinction between thoughts and words is clearly
implied even in such expressions as, ‘they say in their heart.’ That
the idea of sin committed by thought was not a new idea, even to the
Jews, may be seen from Prov. xxiv. g, ‘the thought of foolishness
is sin.” In the Apastamba-sittras, lately edited by Professor Biihler,
we find the expression, atho yatki##a manas4 vasa akshusha va
sankalpayan dhydyaty 4habhivipasyati va tathaiva tad bhavatttyupadisanti, ‘they say that whatever a Brahman intending with his
mind, voice, or eye, thinks, says, or looks, that will be.’ This is
clearly a very different division, and it is the same which is intended
in the passage from the Atharva-veda, quoted above. In the mischief done by the eye, we have, perhaps, the first indication of the
evil eye. (Mahabh. XII, 3417. See Dhammapada, vv. 231-234.)
On the technical meaning of tdi, see Childers, s.v. D’Alwis
(p. 78) has evidently received the right interpretation, but has not
understood it. MAdrisa also is used very much like tadrzsa, and
from it mAriso, a venerable person, in Sanskrit marsha.
30 DHAMMAPADA.- CHAP. VII.
98. In a hamlet or in a forest, in the deep water
or on the dry land, wherever venerable persons
(Arahanta) dwell, that place is delightful.
99. Forests are delightful ; where the world finds
no delight, there the passionless will find delight,
for they look not for pleasures,
THE THOUSANDS. 31
CHAPTER VIII.
THE THOUSANDS.
99. Forests are delightful ; where the world finds
no delight, there the passionless will find delight,
for they look not for pleasures,
THE THOUSANDS. 31
CHAPTER VIII.
THE THOUSANDS.
100. Even though a speech be a thousand (of '
words), but made up of senseless words, one word
of sense is better, which if a man hears, he becomes |
quiet.
tor. Even though a Gath4 (poem) be a thousand
(of words), but made up of senseless words, one
word of a Gatha is better, which if a man hears, he
becomes quiet.
102. Though a man recite a hundred Gathd4s made
up of senseless words, one word of the law is better,
which if a man hears, he becomes quiet. 7
_Ao3. If one man conquer in battle a thousand
times thousand men, and if another conquer himself,
he is the greatest of conquerors.
104, 105. One's own self conquered is better than 5
lall other people ; not even a god, a Gandharva, not |
Méra with Brahman could change into defeat the —
too. This Sahasravarga, or Chapter of the Thousands, is quoted
by that name in the Mahvastu (Minayeff, Mélanges Asiatiques, VI,
p- 583): Tesham Bhagavaf gafilinam Dharmapadeshu sahasravargam bhashati: ‘Sahasram api va#4nam anarthapadasamhitanam,
ekArthavati sreya yam srutva upasimyati. Sahasram api g4thinaém
anarthapadasamhiténam, ekarthavatt sreya yam srutva upas&myati’
(MS. R.A. S.Lond.) Here the Pali text seems decidedly more
original and perfect.
104. Gitam, according to the commentator, stands for gito (lingavipallaso, i.e. viparyasa); see also Senart in Journal Asiatique,
1880, p. 500.
The Devas (gods), Gandharvas (fairies), and other fanciful beings
of tlt Brahmanic religion, such as the Nagas, Sarpas, Garudas, &c.,
32 DHAMMAPADA. CHAP. VIII.
victory of a man who has vanquished himself, and
always lives under restraint.
106. If a man for a hundred years sacrifice month
after month with a thousand, and if he but for one
moment pay homage to a man whose soul is grounded
(in true knowledge), better is that homage than a
.sacrifice for a hundred years.
107. If a man for a hundred years worship Agni
(fire) in the forest, and if he but for one moment pay
homage to a man whose soul is grounded (in true
knowledge), better is that homage than sacrifice for
a hundred years.
108. Whatever a man sacrifice in this world as an
offering or as an oblation for a whole year in order to
gain merit, the whole of it is not worth a quarter (a
farthing) ; reverence shown to the righteous is better.
108. Whatever a man sacrifice in this world as an
offering or as an oblation for a whole year in order to
gain merit, the whole of it is not worth a quarter (a
farthing) ; reverence shown to the righteous is better.
were allowed to continue in the traditional language of the people
who had embraced Buddhism. See the pertinent remarks of Burnouf,
Introduction, pp. 134 seq., 184. On Mara, the tempter, see v. 7.
SAstram Aiyar, On the Gaina Religion, p. xx, says: ‘Moreover as
it is declared in the Gaina Vedas that all the gods worshipped by
the various Hindu sects, viz. Siva, Brahma, Vishzu, Gamapati,
Subramaniyan, and others, were devoted adherents of the abovementioned Tirthankaras, the Gainas therefore do not consider
them as unworthy of their worship; but as they are servants of
Arugan, they consider them to be deities of their system, and
accordingly perform certain pigs in honour of them, and worship
them also.’ The case is more doubtful with orthodox Buddhists.
‘Orthodox Buddhists,’ as Mr. D’Alwis writes (Attanagalu-vansa,
Pp. 55), ‘do not consider the worship of the Devas as being sanctioned by him who disclaimed for himself and all the Devas any
power over man’s soul. Yet the Buddhists are everywhere idolworshippers. Buddhism, however, acknowledges the existence of
some of the Hindu deities, and from the various friendly offices
which those Devas are said to have rendered to Gotama, Buddhists
evince a respect for their idols.’ See also Buddhaghosha’s Parables,
p. 162.
THE THOUSANDS. 33
109. He who always greets and constantly reveres
the aged, four’ things will increase to him, viz. life,
beauty, happiness, power.
110. But he who lives a hundred years, vicious
and unrestrained, a life of one day is better if a man
is virtuous and reflecting.
111. And he who lives a hundred years, ignorant
and unrestrained, a life of one day is better if a man
is wise and reflecting.
112. And he who lives a hundred years, idle and
weak, a life of one day is better ifa man has attained
firm strength.
113. And he who lives a hundred years, not seeing
beginning and end, a life of one day is better if a
man sees beginning and end.
114. And he who lives a hundred years, not
seeing the immortal place, a life of one day is better
if a man sees the immortal place. ,
115. And he who lives a hundred years, not
seeing the highest law, a life of one day is better
if a man sees the highest law.
109. Dr. Fausbéll, in a most important note, called attention to
the fact that the same verse, with slight variations, occurs in Manu.
We there read, II, r21:
a Abhivadanasilasya nityam vriddhopasevinaA,
° Xatvari sampravardhante Ayur vidy& yaso balam.
Here the four things are, life, knowledge, glory, power.
We there read, II, r21:
a Abhivadanasilasya nityam vriddhopasevinaA,
° Xatvari sampravardhante Ayur vidy& yaso balam.
Here the four things are, life, knowledge, glory, power.
In the Apastamba-s(tras, I, 2, 5, 15, the reward promised for
the same virtue is svargam 4Ayus 4a, ‘heaven and long life.’ It
seems, therefore, as if the original idea of this verse came from the
Brahmans, and was afterwards adopted by the Buddhists. How
largely it spread is shown by Dr. Fausbdll from the Asiatic Researches, XX, p. 259, where the same verse of the Dhammapada
is mentioned as being in use among the Buddhists of Siam.
112. On kusito, see note to verse 7.
34 DHAMMAPADA. CHAP. IX.
CHAPTER IX.
EVIL.
116. If a man would hasten towards the good,
he should keep his thought away from evil; if a
man does what is good slothfully, his mind delights
in evil. :
117. If a man commits a sin, let him not do it
again; let him not delight in sin: pain is the outcome of evil.
118, If a man does what is good, let him do it
again; let him delight in it: happiness is the outcome of good.
119. Even an evil-doer sees happiness as long as
his evil deed has not ripened; but when his evil
deed has ripened, then does the evil-doer see evil.
120. Even a good man sees evil days, as long as
his good deed has not ripened; but when his good
deed has ripened, then does the good man see happy
days.
121. Let no man think lightly of evil, saying in
his heart, It will not come nigh unto me. Even by
the falling of water-drops a water-pot is filled; the
fool becomes full of evil, even if he gather it little
by little.
122. Let no man think lightly of good, saying in
his heart, It will not come nigh unto me. Even by |
the falling of water-drops a water-pot is filled; the |
wise man becomes full of good, even if he gather it |
little by little.
123. Let a man avoid evil deeds, as a merchant,
if he has few companions and carries much wealth,
EVIL. 35
avoids a dangerous road; as a man who loves life
avoids poison.
124. He who has no wound on his hand, may
touch poison with his hand; poison does not affect
one who has no wound; nor is there evil for one who does not commit evil.
125. If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool, like —
Kght dust thrown up against the wind.
126. Some people are born again; evil-doers go to hell; righteous people go to heaven; those who
are free from all worldly desires attain Nirvaza.
127. Not in the sky, not in the midst of the sea,
not if we enter into the clefts of the mountains, is
there known a spot in the whole world where a
man might be freed from an evil deed.
128. Not in the sky, not in the midst of the sea,
not if we enter into the clefts of the mountains, is
there known a spot in the whole world where death
could not overcome (the mortal).
125. Cf. Suttanipata, v. 661; Indische Sprtiche, 1582; KathasaritsAgara, 49, 222.
128. Not in the sky, not in the midst of the sea,
not if we enter into the clefts of the mountains, is
there known a spot in the whole world where death
could not overcome (the mortal).
125. Cf. Suttanipata, v. 661; Indische Sprtiche, 1582; KathasaritsAgara, 49, 222.
126. For a description of hell and its long, yet not endless
sufferings, see Buddhaghosha’s Parables, p. 132. The pleasures of
heaven, too, are frequently described in these Parables and elsewhere. Buddha himself enjoyed these pleasures of heaven, before he
was born for the last time. It is probably when good and evil deeds
are equally balanced, that men are born again as human beings ;
this, at least, is the opinion of the Gainas, Cf. Chintamazi, ed.
H. Bower, Introd. p. Xv.
127. Cf. St. Luke xii. 2, For there is nothing covered that shall
not be revealed ;’ and Psalm cxxxix. 8-12.
36 DHAMMAPADA. CHAP. X.
CHAPTER X.
PUNISHMENT.
129. All men tremble at punishment, all men fear
death ; remember that you are like unto them, and
do not kill, nor cause slaughter.
130. All men tremble at punishment, all men love
life ; remember that thou art like unto them, and do
not kill, nor cause slaughter.
131. He who seeking his own happiness punishes
or kills beings who also long for happiness, will not
find happiness after death. , ‘
°
129. One feels tempted, no doubt, to take upama in the sense
of ‘the nearest (der Nachste), the neighbour,’ and to translate,
‘having made oneself one’s neighbour,’ i.e. loving one’s neighbour
as oneself, But as upamam, with a short a, is the correct accusative
of upama, we must translate, ‘having made oneself the likeness,
the image of others, having placed oneself in the place of others.’
This is an expression which occurs frequently in Sanskrit; cf.
Hitopadesa I, 11:
Prav& yathatmano ’bhish/a bhitandm api te tatha,
Atmaupamyena bhfiteshu day4m kurvanti sAdhavad.
‘As life is dear to oneself, it is dear also to other living beings:
by comparing oneself with others, good people bestow pity on all
beings.’
See also Hit. I,12; Ram. V, 23, 5, 4tmanam upamam kritva
sveshu dareshu “amgyatam, ‘making oneself a likeness, i.e, putting
oneself in the positiom® of other people, it is right to love none but
one’s own wife.’ Dr. Fausbdll has called attention to similar passages in the Mahabharata, XIII, 5569 seq.
130. Cf. St. Luke vi. 31.
131. Dr. Fausbdll points out the striking similarity between this
verse and two verses occurring in Manu and the Mahabharata :—
PUNISHMENT. 37
132. He who seeking his own happiness does not
punish or kill beings who also long for happiness,
will find happiness after death.
' 133. Do not speak harshly to anybody; those
who are spoken to will answer thee in the same
way. Angry speech is painful, blows for blows will
touch thee.
134. If, like a shattered metal plate (gong), thou
utter not, then thou hast reached Nirv4za; contention is not known to thee.
' 133. Do not speak harshly to anybody; those
who are spoken to will answer thee in the same
way. Angry speech is painful, blows for blows will
touch thee.
134. If, like a shattered metal plate (gong), thou
utter not, then thou hast reached Nirv4za; contention is not known to thee.
135. Asacowherd with his staff drives his cows
into the stable, so do Age and Death drive the life
of men. ;
136. A fool does not know when he commits his
evil deeds: but the wicked man burns by his own
deeds, as if burnt by fire.
137. He who inflicts pain on innocent and harmless persons, will soon come to one of these ten
states :
Manu V, 45:
Yo ’himsakani bhftani hinasty 4tmasukheés/ay4,
Sa givams ka mritas kaiva na kvakit sukham edhate.
Mahabharata XIII, 5568:
Ahimsakani bhdtani davdena vinihanti ya,
Atmanaé sukham iféhan sa pretya naiva sukht bhavet.
If it were not for ahimsak4ni, in which Manu and the Mahabharata
agree, I should say that the verses in both were Sanskrit modifications of the P4li original. The verse in the Mahabharata presupposes the verse of the Dhammapada.
133. See Mahabharata XII, 4056.
134. See Childers, s.v. nibbana, p. 270, and s. v. kamso ; D’Alwis,
Buddhist Nirvaxa, p. 35.
136. The metaphor of ‘burning’ for ‘suffering’ is very
common in Buddhist literature. Everything burns, i.e. everything suffers, was one of the first experiences of Buddha himself.
See v. 146.
38 DHAMMAPADA. CHAP. X.
138. He will have cruel suffering, loss, injury of
the body, heavy affliction, or loss of mind,
139. Or a misfortune coming from the king, or
a fearful accusation, or loss of relations, or destruction of treasures,
140. Or lightning-fire will burn his houses ; and
when his body is destroyed, the fool will go to hell.
141. Not nakedness, not platted hair, not dirt, not
fasting, or lying on the earth, not rubbing with dust,
_ 138. ‘Cruel suffering’ is explained by stsaroga, ‘headache,’ &c.
‘Loss’ is taken for loss of money. ‘Injury of the body’ is held to
be the cutting off of the arm, and other limbs. ‘ Heavy afflictions’
are, again, various kinds of diseases.
139. Upasarga means ‘accident, misfortune.’ Dr. Fausbdéll
translates régato va upassaggam by ‘ fulgentis (lunae) defectionem ;’
Dr. Weber by ‘Bestrafung vom Konig ;’ Beal by ‘some governmental difficulty.” Abbhakkhanam, Sanskrit abhy&khy4nam, is a
heavy accusation for high treason, or similar offences. Beal translates, ‘some false accusation.’ The ‘destruction of pleasures or
treasures’ is explained by gold being changed to coals (see Buddhaghosha’s Parables, p.98; Thiessen, Kis4gotamf, p. 6), pearls to
cotton seed, corn to potsherds, and by men and cattle becoming
blind, lame, &c.
Beal translates, ‘some false accusation.’ The ‘destruction of pleasures or
treasures’ is explained by gold being changed to coals (see Buddhaghosha’s Parables, p.98; Thiessen, Kis4gotamf, p. 6), pearls to
cotton seed, corn to potsherds, and by men and cattle becoming
blind, lame, &c.
141. Cf. Hibbert Lectures, p. 355. Dr. Fausbéll has pointed out
that the same or a very similar verse occurs in a legend taken from
the Divyavad4na, and translated by Burnouf (Introduction, p. 313
seq.) Burnouf translates the verse: ‘Ce n’est ni la coutume de
marcher nu, ni les cheveux nattés, ni l'usage d’argile, ni le choix
des diverses espéces d’aliments, ni l’habitude de coucher sur la
terre nue, ni la poussiére, ni la malpropreté, ni l’attention 4 fuir
Yabri d’un toit, qui sont capables de dissiper le trouble dans lequel
nous jettent les désirs non-satisfaits; mais qu'un homme, mattre
de ses sens, calme, recueilli, chaste, évitant de faire du mal 4 aucune
créature, accomplisse la Loi, et il sera, quoique paré d’ornements,
un Braéhmane, un Cramana, un Religieux.’ See also Suttanipata,
v. 248.
Walking naked and the other things mentioned in our vers
are outward signs of a saintly life, and these Buddha rejects because
they do not calm the passions. Nakedness he seems to have
PUNISHMENT. 39
not sitting motionless, can purify a mortal who has
not overcome desires.
142. He who, though dressed in fine apparel,
exercises tranquillity, is quiet, subdued, restrained,
chaste, and has ceased to find fault with all other
beings, he indeed is a Brahmama, an ascetic (sramaza), a friar (bhikshu).
143. Is there in this world any man so restrained
by humility that he does not mind reproof, as a
well-trained horse the whip ?
144. Like a well-trained horse when touched by
rejected on other grounds too, if we may judge from the Sumagadha-avadana: ‘ A number of naked friars were assembled in the
house of the daughter of Anatha-pindika. She called her daughterin-law, Sum4gadhé, and said, “Go and see those highly respectable
persons.” Sumagadha, expecting to see some of the saints, like
S4riputra, Maudgalydyana, and others, ran out full of joy. But
when she saw these friars with their hair like pigeon wings, covered
by nothing but dirt, offensive, and looking like demons, she became
sad. “Why are you sad?” said her mother-in-law. Sumagadha
replied, ‘“O mother, if these are saints, what must sinners be like ?”’
Burnouf (Introduction, p. 312) supposed that the Gainas only,
and not the Buddhists, allowed nakedness. But the Gainas, too,
do not allow it universally. They are divided into two parties, the
Svetambaras and Digambaras. The Svetambaras, clad in white,
are the followers of Parsvanatha, and wear clothes. The Digambaras, i.e. sky-clad, disrobed, are followers of Mah4vira, resident
chiefly in Southern India. At present they, too, wear clothing,
but not when eating. See Sdstram Aiyar, p. xxi.
The Svetambaras, clad in white,
are the followers of Parsvanatha, and wear clothes. The Digambaras, i.e. sky-clad, disrobed, are followers of Mah4vira, resident
chiefly in Southern India. At present they, too, wear clothing,
but not when eating. See Sdstram Aiyar, p. xxi.
The ga/a, or the hair platted and gathered up in a knot, was a
sign of a Saiva ascetic. The sitting motionless is one of the postures assumed by ascetics. Clough explains ukku/ka as ‘the act
of sitting on the heels ;’ Wilson gives for utka/uk4sana, ‘sitting on
the hams.’ See Fausbdll, note on verse 140.
142. As to damdanidhana, see Mahabh. XII, 6559, and Suttanipata, v. 34.
143, 144. Iam very doubtful as to the real meaning of these
verses. If their object is to show how reproof or punishment
40 DHAMMAPADA. CHAP. X.
the whip, be ye active and lively, and by faith, by
virtue, by energy, by meditation, by discernment of
the law you will overcome this great pain (of reproof),
perfect in knowledge and in behaviour, and never
forgetful.
145. Well-makers lead the water (wherever they
like); fletchers bend the arrow; carpenters bend
a log of wood; good people fashion themselves.
should be borne, my translation would be right, though alpabodhati
in the sense of parvi facere is strange.
145. The same as verse 80. According to Fausbdll and Subhfiti
we ought to render the verses by,‘ What man is there found on
earth so restrained by shame that he never provokes reproof, as a
good horse the whip?’ See Childers, s. v. appabodhati.
OLD AGE. 41
CHAPTER XI.
OLD AGE.
146. How is there laughter, how is there joy, as
this world is always burning? Why do you not
seek a light, ye who are surrounded by darkness ?
147. Look at this dressed-up lump, covered with
wounds, joined together, sickly, full of many thoughts,
which has no strength, no hold!
148. This body is wasted, full of sickness, and
frail; this heap of corruption breaks to pieces, life
indeed ends in death.
147. Look at this dressed-up lump, covered with
wounds, joined together, sickly, full of many thoughts,
which has no strength, no hold!
148. This body is wasted, full of sickness, and
frail; this heap of corruption breaks to pieces, life
indeed ends in death.
148. Dr. Fausbéll informs me that Childers proposed the emendation maranantam hi givitam. The following extract from a letter,
addressed by Childers to Dr. Fausbdll, will be read with interest :—
‘As regards Dhp. v. 148, I have no doubt whatever. I quite agree
with you that the idea (mors est vita ejus) is a profound and noble
one, but the question is, Is the idea there? I think not. Maranam
tamhi givitam is not Pali, I mean not a P4li construction, and
years ago even it grated on my ear asa harsh phrase. The reading
of your MSS. of the texts is nothing; your MSS. of Dhammapada
are very bad ones, and it is merely the vicious Sinhalese spelling of
bad MSS., like kammamtam for kammantam. But the comment sets
the question at rest at once, for it explains marazantam by maramapariyos4nam, which is exactly the same. I see there is one serious
difficulty left, that all your MSS. seem to have tamhi, and not
tam hi; but are you sure it is so? There was a Dhammapada in
the India Office Library, and I had a great hunt for it a few days
ago, but to my deep disappointment it is missing. I do not agree
with you that the sentence “All Life is bounded by Death,” is
trivial: it is a truism, but half the noblest passages in poetry are
truisms, and unless I greatly mistake, this very passage will be found
in many other literatures.’
Dr. Fausbéll adds :—
‘I have still the same doubt as before, because of all my
[10] g
42 DHAMMAPADA, CHAP. XI.
149. Those white bones, like gourds thrown away
in the autumn, what pleasure is there in looking at
them ?
150. After a stronghold has been made of the
bones, it is covered with flesh and blood, and there
dwell in it old age and death, pride and deceit.
151. The brilliant chariots of kings are destroyed,
the body also approaches destruction, but the virtue
of good people never approaches destruction,—thus
do the good say to the good.
152. A man who has learnt little, grows old like
an ox; his flesh grows, but his knowledge does not
grow.
153, 154. Looking for the maker of this tabernacle, I shall have to run through a course of many
births, so long as I do not find (him) ; and painful is
birth again and again. -But now, maker of the tabernacle, thou hast been seen; theu shalt not make up
MSS. reading marazam tamhi. I do not know the readings
of the London MSS. The explanation of the commentary does
not settle the question, as it may as well be considered an
explanation of my reading as of the reading which Childers
proposed.—V. Fauspo it.’
149. In the Rudrayaw4vadana of the Divydvadana this verse
appears as,
The explanation of the commentary does
not settle the question, as it may as well be considered an
explanation of my reading as of the reading which Childers
proposed.—V. Fauspo it.’
149. In the Rudrayaw4vadana of the Divydvadana this verse
appears as,
Yanimany apariddhani vikshiptani diso disad,
Kapctavarzany asthini tani drzsh/vaiha ka ratih.
See Schiefner, Mél. Asiat. VIII, p. 589; GaAtaka, vol. i. p. 322.
150. The expression mamsalohitalepanam is curiously like the
expression used in Manu VI, 76, mamsasonitalepanam, and in
several passages of the Mahabhfrata, XII, 12462, 12053, as pointed
out by Dr. Fausbdll.
153, 154. These two verses are famous among Buddhists, for
they are the words which the founder of Buddhism is supposed
to have uttered at the moment he attained to Buddhahood. (See
Spence Hardy, Manual, p. 180.) According to the Lalita-vistara,
however, the words uttered on that solemn occasion were those
OLD AGE. 43
this tabernacle again. All thy rafters are broken,
thy ridge-pole is sundered ; the mind, approaching
the Eternal (visankh4ra, nirvava), has attained to
the extinction of all desires.
quoted in the note to verse 39. In the commentary on the
Brahmagala this verse is called the first speech of Buddha, his last
speech being the words in the Mah4parinibb4na-sutta, ‘Life is
subject to age; strive in earnest.’ The words used in the Mahaparinibbana-sutta, Chap. IV, 2, Xatunnam dhamm4nam ananubodha
appasivedha evam idam digham addhanam sandh4vitam samsdritam
mamaz # eva tumhakaf ka, answer to the anticipation expressed
in our verse.
IV, 2, Xatunnam dhamm4nam ananubodha
appasivedha evam idam digham addhanam sandh4vitam samsdritam
mamaz # eva tumhakaf ka, answer to the anticipation expressed
in our verse.
The exact rendering of this verse has been much discussed, chiefly
by Mr. D’Alwis in the Attanugaluvansa, p. cxxviii, and again in his
Buddhist Nirvaua, p. 78; also by Childers, Notes on Dhammapada,
p. 4, and in his Dictionary. Gogerly translated : ‘Through various
transmigrations I must travel, if I do not discover the builder whom
Iseek.’ Spence Hardy: ‘Through many different births I have run
(to me not having found), seeking the architect of the desire-resembling house.’ Fausbdll: ‘ Multiplices generationis revolutiones
percurreram, non inveniens, domus (corporis) fabricatorem quaerens.’
And again (p. 322): ‘Multarum generationum revolutio mihi subeunda esset, nisi invenissem domus fabricatorem.’ Childers: ‘I have
run through the revolution of countless births, seeking the architect
of this dwelling and finding him not.’ D’Alwis: ‘ Through transmigrations of numerous births have I run, not discovering, (though)
seeking the house-builder.’ All depends on how we take sandhavissam, which Fausbéll takes as a conditional, Childers, following
Trenckner, as an aorist, because the sense imperatively requires
an aorist. In either case, the dropping of the augment and the
doubling of the s are, however, irregular. Sandhavissam is the
regular form of the future, and as such I translate it, qualifying,
however, the future, by the participle present anibbisan, i.e. not
finding, and taking it in the sense of, if or so long as I do not find
the true cause of existence. I had formerly translated anibbisan,
as not resting (anirvisan), but the commentator seems to authorise
the meaning of not finding (avindanto, alabhanto), and in that case
all the material difficulties of the verse seem to me to disappear.
“The maker of the tabernacle’ is explained as a poetical expression for the cause of new births, at least according to the views of
g2
Kx
44 DHAMMAPADA. CHAP. XI.
155. Men who have not observed proper discipline, and have not gained treasure in their youth,
perish like old herons in a lake without fish.
156. Men who have not observed proper discipline, and have not gained treasure in their youth,
lie, like broken bows, sighing after the past.
Buddha’s followers, whatever his own views may have been. Buddha had conquered Mara, the representative of worldly temptations,
the father of worldly desires, and as desires (tamh4) are, by means
of upadana and bhava, the cause of gti, or ‘birth,’ the destruction of
desires and the conquest of Mara are nearly the same thing, though
expressed differently in the philosophical and legendary language
of the Buddhists. Tasha, ‘thirst’ or ‘desire,’ is mentioned as
serving in the army of Méra. (Lotus, p. 443.)
Tasha, ‘thirst’ or ‘desire,’ is mentioned as
serving in the army of Méra. (Lotus, p. 443.)
155. On ghayanti, i.e. kshayanti, see Dr. Bollensen’s learned
remarks, Zeitschrift der Deutschen Morgenl. Gesellschaft, XVIII,
834, and Boehtlingk-Roth, s.v, ksha.
SELF. 45
CHAPTER XII.
SELF.
157. .1f a man hold himself dear, let him watch
himself carefully; during one at least out of the
three watches a wise man should be watchful.
158. Let each man direct himself first to what is
proper, then let him teach others; thus a wise man
will not suffer.
159. If a man make himself as he teaches others
to be, then, being himself well subdued, he may subdue (others) ; one’s own self is indeed difficult to
subdue.
160. Self is the lord of self, who else could be
the lord? With self well subdued, a man finds a
lord such as few can find.
161. The evil done by oneself, self-begotten, selfbred, crushes the foolish, as a diamond breaks a
precious stone.
162. He whose wickedness is very great brings
himself down to that state where his:enemy wishes
him to be, as a creeper does with the tree which it
surrounds.
163. Bad deeds, and deeds hurtful to ourselves,
are easy to do; what is beneficial and good, that is
very difficult to do.
- 154. The three watches of the night are meant for the three
stages of life. Cf. St. Mark xiii. 37, ‘And what I say unto you,
I say unto all, Watch.’
158. Cf. Gataka, vol. ii. p. 441.
161. The Chinese translation renders vagiram by ‘steel drill.’
46 DHAMMAPADA. CHAP. XII.
164. The foolish man who scorns the rule of the
venerable (Arahat), of the elect (Ariya), of the virtuous, and follows false doctrine, he bears fruit to
his own destruction, like the fruits of the Kaé¢thaka
reed.
165. By oneself the evil is done, by oneself one
suffers; by oneself evil is left undone, by oneself
one is purified. Purity and impurity belong to oneself, no one can purify another.
166. Let no one forget his own duty for the sake
of another’s, however great; let a man, after he has
' discerned his own duty, be always attentive to his
duty.
164. The reed either dies after it has borne fruit, or is cut down
for the sake of its fruit.
Disfhi, literally ‘view,’ is used even by itself, like the Greek
‘hairesis,’ in the sense of heresy (see Burnouf, Lotus, p. 444). In
other places a distinction is made between mizkhAditthi (vv. 167,
316) and samméadi//Ai (v. 319). If arahatam ariyanam are used in
their technical sense, we should translate ‘the reverend Arhats,—
Arhat being the highest degree of the four orders of Ariyas, viz.
Srotafpanna, Sakad4g4min, Anfgdmin, and Arhat. See note to
verse 178. _
167,
316) and samméadi//Ai (v. 319). If arahatam ariyanam are used in
their technical sense, we should translate ‘the reverend Arhats,—
Arhat being the highest degree of the four orders of Ariyas, viz.
Srotafpanna, Sakad4g4min, Anfgdmin, and Arhat. See note to
verse 178. _
166. Attha, lit. ‘object, must here be taken in a moral sense,
as ‘duty’ rather than as ‘advantage.’ Childers rendered it by
‘spiritual good.’ The story which Buddhaghosa tells of the Thera
Attadattha gives a clue to the origin of some of his parables, which
seem to have been invented to suit the text of the Dhammapada
rather than vice vers. A similar case occurs in the commentary
to verse 227.
THE WORLD. 47
CHAPTER XIII.
THE WORLD.
167. Do not follow the evil law! Do not live on
in thoughtlessness! Do not follow false doctrine!
Be not a friend of the world.
168. Rouse thyself! do not be idle! Follow the
law of virtue! The virtuous rests in bliss in this
world and in the next.
169. Follow the law of virtue; do not follow that of sin. The virtuous rests in bliss in this world and
in the next.
170. Look upon the world as a bubble, look upon °
it as a mirage: the king of death does not see him
who thus looks down upon the world.
171. Come, look at this glittering world, like unto
a royal chariot ; the foolish are immersed in it, but
the wise do not touch it.
172. He who formerly was reckless and afterwards became sober, brightens up this world, like
the moon when freed from clouds.
173. He whose evil deeds are covered by good
deeds, brightens up this world, like the moon when
freed from clouds.
174. This world is dark, few onlycan see here; a few
only go to heaven, like birds escaped from the net.
175. The swans go on the path of the sun, they
go through the ether by means of their miraculous
168, 169. See Rhys Davids, Buddhism, p. 65.
170. See Suttanipata, v. 1118.
175. Hamsa may be meant for the bird, whether flamingo, or
swan, or ibis (see Hardy, Manual, p. 17), but it may also, I believe,
48 DHAMMAPADA. CHAP. XIII.
power; the wise are led out of this world, when
they have conquered Mara and his train.
176. If a man has transgressed one law, and
speaks lies, and scoffs at another world, there is no
evil he will not do.
177. The uncharitable do not go to the world of
the gods; fools only do not praise liberality ; a wise
man rejoices in liberality, and through it becomes
blessed in the other world.
178. Better than sovereignty over the earth, better
than going to heaven, better than lordship over all
worlds, is the reward of the first step in holiness.
be taken in the sense of saint. As to iddhi, ‘magical power,
i.e. riddhi, see Burnouf, Lotus, p. 310; Spence Hardy, Manual,
pp. 498, 504; Legends, pp. 55,177; and note to verse 254.
178. SotApatti, the technical term for the first step in the path’
that leads to Nirvama. There are four such steps, or stages, and on
entering each, a man receives a new title :-—
riddhi, see Burnouf, Lotus, p. 310; Spence Hardy, Manual,
pp. 498, 504; Legends, pp. 55,177; and note to verse 254.
178. SotApatti, the technical term for the first step in the path’
that leads to Nirvama. There are four such steps, or stages, and on
entering each, a man receives a new title :-—
(1) The Srotadpanna, lit. he who has got into the stream.
A man may have seven more births before he reaches the other
shore, i.e. Nirvana,
(2) Sakrid4g4min, lit. he who comes back once, so called because, after having entered this stage, a man is born only once
more among men or gods. Childers shows that this involves really
two more births, one in the deva world, the other in the world of
men. Burnouf says the same, Introduction, p. 293.
(3) Andgamin, lit. he who does not come back, so called because, after this stage, a man cannot be born again in a lower
world, but can only be born into a Brahman world, before he
reaches Nirvaza.
(4) Arhat, the venerable, the perfect, who has reached the highest
stage that can be reached, and from which Nirvana is perceived
(sukkhavipassan4, Lotus, p.849). See Hardy, Eastern Monachism,
p. 280; Burnouf, Introduction, p. 209; Képpen, p. 398; D’Alwis,
Attanugaluvansa, p. cxxiv; Feer, Sutra en 42 articles, p. 6.
THE BUDDHA. 49
CHAPTER XIV\~ CUnsiry.
wile |
THE BUDDHA (THE AWAKENBS)S. on wih
ve
179. He whose conquest is not conquered again,
into whose conquest no one in this world enters, by .
what track can you lead him, the: Awakened, the
Omniscient, the trackless ?” >
180. He whom no desire with its snares and
poisons can lead astray, by what track can you
lead him, the Awakened, the Omniscient, the
trackless ? .
181. Even the gods envy those who are awakened
and not forgetful, who are given to meditation, who
are wise, and who delight in the repose of retirement (from the world).
182. Difficult (to obtain) is the conception of men,
difficult is the life of mortals, difficult is the hearing
of the True Law, difficult is the birth of the Awakened (the attainment of Buddhahood).
179, 180. Buddha, the Awakened, is to be taken as an appellative rather than as the proper name of the Buddha (see v. 183).
It means, anybody who has arrived at complete knowledge. Anantagofaram I take in the sense of, possessed of unlimited knowledge.
Apadam, which Dr. Fausbéll takes as an epithet of Buddha and
translates by ‘non investigabilis,’ is translated ‘trackless,’ in order
to_show the play on the word pada ;’ see Childers, s.v. The commentator says: ‘The man who is possessed of even a single one of
such conditions as raga, &c., him ye may lead forward; but the
Buddha has not even one condition or basis of renewed existence,
and therefore by what track will you lead this unconditioned
Buddha?’ Cf. Dhp. wv. 92, 420; and Gataka, vol. i. pp. 79, 313-
182. Mr. Beal (Dhammapada, p. 110) states that this verse occurs
in the Sftra of the Forty-two Sections.
50 DHAMMAPADA. CHAP. XIV.
Dhp. wv. 92, 420; and Gataka, vol. i. pp. 79, 313-
182. Mr. Beal (Dhammapada, p. 110) states that this verse occurs
in the Sftra of the Forty-two Sections.
50 DHAMMAPADA. CHAP. XIV.
183. Not to commit any sin, to do good, and to purify one’s mind, that is the teaching of (all) the
Awakened.
184. The Awakened call patience the highest
penance, long-suffering the highest Nirvaza; for he
is not an anchorite (pravragita) who strikes others,
he is not an ascetic (sramaza) who insults others.
185. Not to blame, not to strike, to live restrained
under the law, to be moderate in eating, to sleep and
sit alone, and to dwell on the highest thoughts,—
this is the teaching of the Awakened.
183. This verse is again one of the most solemn verses among
the Buddhists. According to Csoma Kérdsi, it ought to follow
the famous Ary4 stanza,‘ Ye dhamma’ (Lotus, p. 522), and serve
as its complement. But though this may be the case in Tibet, it
was not so originally. The same verse (ascribed to Kanakamuni)
occurs at the end of the Chinese translation of the Pratimoksha
(Beal, J. R. A. S. XIX, p. 473; Catena, p. 159); in the Tibetan
translation of the GAthasangraha, v. 14 (Schiefner, Mél. Asiat.
VIII, pp. 568, 586; and Csoma Kérési, As. Res. XX, p. 79).
Burnouf has fully discussed the metre and meaning of our verse on
PP. 527, 528 of his ‘ Lotus.’ He prefers sadittaparidamanam, which
Csoma translated by ‘the mind must be brought under entire subjection’ (svagittaparidamanam), and the late Dr. Mill by ‘ proprii
intellectus subjugatio.’ But his own MS. of the Mahapadh4na-sutta
gave likewise saittapariyodapanam, and this is no doubt the correct reading. (See D’Alwis, Attanugaluvansa, p. cxxix.) We
found pariyodappeya in verse 88, in the sense of purging oneself
from the troubles of thought. From the same verb, (pari) ava + dai,
we may derive the name Avad4na, a legend, originally a pure and
virtuous act, an dpicrea, afterwards a sacred story, and possibly-a
story the hearing of which purifies the mind. See Boehtlingk-
Roth, s. v. avadana.
184. Childers, following the commentator, translates, ‘ Patience,
which is long-suffering, is the best devotion, the Buddhas declare
that Nirvaza is the best (of things).’ .
185. Cf. Suttanipata, v. 337. Patimokkhe, ‘under the law,’ i.e.
according to the law, the law which leads to Moksha, or ‘ freedom.’
Pratimoksha is the title of the oldest collection of the moral laws
THE BUDDHA. 51
186. There is no satisfying lusts, even by a shower
of gold pieces; he who knows that lusts have a short
taste and cause pain, he is wise;
187. Even in heavenly pleasures he finds no satisfaction, the. disciple who is fully awakened delights
only in the destruction of all desires.
188. Men, driven by fear, go to many a refuge, to
mountains and forests, to groves and sacred trees.
189. But that is not a safe refuge, that is not the
best refuge ; a man is not delivered from all pains
after having gone to that refuge.
188. Men, driven by fear, go to many a refuge, to
mountains and forests, to groves and sacred trees.
189. But that is not a safe refuge, that is not the
best refuge ; a man is not delivered from all pains
after having gone to that refuge.
190. He who takes refuge with Buddha, the Law,
of the Buddhists (Burnouf, Introduction, p. 300; Bigandet, The
Life of Gaudama, p. 439; Rhys Davids, Buddhism, p. 162), and as
it was common both to the Southern and the Northern Buddhists,
patimokkhe in our passage may possibly be meant, as Professor
Weber suggests, as the title of that very collection. The commentator explains it by geéthakastla and pAtimokkhasfla. Sayanasam
might stand for sayandésanam, see Mahabh. XII, 6684; but in Buddhist literature it is intended for sayandsanam; see also Mahabh. XII,
9978, sayyasane. Fausbdéll now reads p4nta instead of patthan.
187. There is a curious similarity between this verse and verse
6503 (9919) of the Santiparva :
Yak ka kamasukham loke, yak 4a divyam mahat sukham,
Trishnakshayasukhasyaite narhatak shodastm kalém.
‘And whatever delight of love there is on earth, and whatever is
the great delight in heaven, they are not worth the sixteenth part
of the pleasure which springs from the destruction of all desires.’
The two verses 186, 187 are ascribed to king Mandhatrs, shortly
before his death (Mél. Asiat. VIII, p. 471; see also Gataka, vol. ii.
p.113).
188-192. These verses occur in Sanskrit in the Pratiharyasftra,
translated by Burnouf, Introduction, pp. 162-189; see p. 186.
Burnouf translates rukkhafetyani by ‘arbres consacrés ;’ properly,
sacred shrines under or near a tree. See also Gataka, vol. i. p. 97.
190. Buddha, Dharma, and Sangha are called the Trisarana
(cf. Burnouf, Introd. p. 630). The four holy truths are the four
statements that there is pain in this world, that the source of
52 DHAMMAPADA. CHAP. XIV.
and the Church; he who, with clear understanding,
sees the four holy truths :—
191. Viz. pain, the origin of pain, the destruction
of pain, and the eightfold holy way that leads to the
quieting of pain ;—
192. That is the safe refuge, that is the best
refuge; having gone to that refuge, a man is delivered from all pain.
193. A supernatural person (a Buddha) is not
easily found, he is not born everywhere. Wherever
such a sage is born, that race prospers.
194. Happy is the arising of the awakened,
happy is the teaching of the True Law, happy is
peace in the church, happy is the devotion of those
who are at peace.
195, 196. He who pays homage to those who
deserve homage, whether the awakened (Buddha)
or their disciples, those who have overcome the
host (of evils), and crossed the flood of sorrow, he
who pays homage to such as have found deliverance
and know no fear, his merit can never be measured
by anybody.
He who pays homage to those who
deserve homage, whether the awakened (Buddha)
or their disciples, those who have overcome the
host (of evils), and crossed the flood of sorrow, he
who pays homage to such as have found deliverance
and know no fear, his merit can never be measured
by anybody.
pain is desire, that desire can be annihilated, that there is a way
(shown by Buddha) by which the annihilation of all desires can be
achieved, and freedom be obtained. That way consists of eight
parts. (See Burnouf, Introduction, p. 630.) The eightfold way
forms the subject of Chapter XVIII. (See also Feer, Journal
As. 1870, p. 418, and Chips from a German Workshop, 2nd ed.
vol. i. p. 251 seq.)
HAPPINESS. 53
CHAPTER XV.
HAPPINESS.
197. Let us live happily then, not hating those
who hate us! among men who hate us let us dwell
free from hatred! pues Fart Heras —tedertemteyse-
198. Let us live happily then, free from ailments
among the ailing! among men who are ailing let us
dwell free from ailments !
199. Let us live happily then, free from greed
‘among the greedy! among men who are greedy let
us dwell free from greed !
200. Let us live happily then, though we call
nothing our own! We shall be like the bright gods,
feeding on happiness !
201. Victory breeds hatred, for the conquered is
unhappy. He who has given up both victory and
defeat, he, the contented, is happy.
198. The ailment here meant is moral rather than physical.
Cf. Mahabh. XII, 9924, samprasdnto niramayak; 9925, yo ’sau
prazantiko rogas tam trishn4m tyagatah sukham.
200. The words placed in the mouth of the king of Videha,
while his residence Mithila was in flames, are curiously like our
verse ; cf. Mahabh, XII, 9917,
Susukham vata givami yasya me nésti kifidana,
Mithila4yam pradtpt4yam na me dahyati ki#dana.
‘I live happily, indeed, for I have nothing; while Mithila is in
flames, nothing of mine is burning.’ Cf. Muir, Religious Sentiments, p. 106.
The Abhassara, i.e. AbhAsvara, ‘the bright gods,’ are frequently
mentioned. Cf. Burnouf, Introd. p. 611.
201. This verse is ascribed to Buddha, when he heard of the
defeat of AgAtasatru by Prasenagit. It exists in the Northern or
54 DHAMMAPADA,. CHAP. XV.
202. There is no fire like passion; there is no
losing throw like hatred; there is no pain like this
body ; \there is no happiness higher than rest. v
203. Hunger is the worst of diseases, the body
the greatest of pains; if one knows this truly, that
is Nirvaza, the highest happiness.
Sanskrit and in the Southern or P4li texts, i.e. in the Avadanasataka, in the Samyutta-nikaya. See Feer, Comptes Rendus, 1871,
p. 44, and Journal As. 1880, p. 509. In the Avadana-sataka, the
Sanskrit version is—
Gayo vairam prasavati, duskham sete pardgitah
UpasAntak sukham sete hitva gayaparagayam.
in the Avadanasataka, in the Samyutta-nikaya. See Feer, Comptes Rendus, 1871,
p. 44, and Journal As. 1880, p. 509. In the Avadana-sataka, the
Sanskrit version is—
Gayo vairam prasavati, duskham sete pardgitah
UpasAntak sukham sete hitva gayaparagayam.
202. I take kali in the sense of an unlucky die which makes a
player lose his game. A real simile seems wanted here, as in
verse 251, where, for the same reason, I translate graha by ‘shark,’
not by ‘captivitas,’ as Dr. Fausbéll proposes. The same scholar
translates kali in our verse by ‘ peccatum.’ If there is any objection to translating kali in Pali by ‘unlucky die,’ I should still
prefer to take it in the sense of the age of depravity, or the demon
of depravity. To judge from Abhidhanappadipik4, 1106, kali was
used for paragaya, i.e. loss at game, a losing throw, and occurs in
that sense again in verse 252. The Chinese translation has, ‘ there
is no distress (poison) worse than hate.’ A similar verse occurs
Mahabh. Santip. 175, v. 35.
‘Body’ for khandha is a free translation, but it is difficult to find
any other rendering. The Chinese translation also has ‘body.’
According to the Buddhists each sentient being consists of five
khandhas (skandha), or aggregates, the organized body (rfpakhandha) with its four internal capacities of sensation (vedan4),
perception (safig%4), conception (samskara), knowledge (vig4na).
See Burnouf, Introd. pp. 589, 634; Lotus, p. 335.
203. Samskdra is the fourth of the five khandhas, but the commentator takes it here, as well as in verse 255, for the five khandhas
together, in which case we can only translate it by ‘body.’ See.
also verse 278. Childers proposes ‘organic life’ (Notes on Dhammapada, p.1). There is, however, another samsk4ra, that which
follows immediately upon avidy4, ‘ignorance,’ as the second of the
nidanas, or ‘ causes of existence,’ and this too might be called the
greatest pain, considering that it is the cause of birth, which is the
cause of all pain. Samskdra seems sometimes to have a different
HAPPINESS. 55
204. Health is the greatest of gifts, Freation lal
ness the best riches; trust is the best of relationships, Nirvaza the highest happiness.
205. He who has tasted the sweetness of solitude
and tranquillity, is free from fear and free from sin,
while he tastes the sweetness of drinking in the
law.
206. The sight of the elect (Arya) is good, to live
with them is always happiness ; (if a man does not
see fools, he will be truly happy. )
207. He who walks in the company of fools suffers a long way; company with fools, as with an
enemy, is always painful; company with the wise is
pleasure, like meeting with kinsfolk. ? 2 d
208. Therefore, one ought to follow the wise, the
intelligent, the learned, the much enduring, the dutiful, the elect; one ought to follow a good and wise
man, as the moon follows the path of the stars.
? 2 d
208. Therefore, one ought to follow the wise, the
intelligent, the learned, the much enduring, the dutiful, the elect; one ought to follow a good and wise
man, as the moon follows the path of the stars.
and less technical meaning, being used in the sense of conceptions,
plans, desires, as, for instance, in verse 368, where sankharinam
khayam is used much like tamhakhaya. Again, in his comment on
verse 75, Buddhaghosa says, upadhiviveko sankharasangazikam
vinodeti; and again, upadhiviveko 4a nirupadhindm puggalanam
visankharagatanam.
For a similar sentiment, see Stanislas Julien, Les Avad4nas, vol. i.
p. 40, ‘Le corps est la plus grande source de souffrance,’ &c.
I should say that the khandhas in verse 202 and the sankhdaras in
verse 203 are nearly, if not quite, synonymous. I should prefer to
read gigakkh4-parama as a compound. GigaksA, or as it is written
in one MS., diga#s&hA (Sk. gighats4), means not only ‘ hunger,’ but
‘appetite, desire.’
204. Childers translates, ‘the best kinsman is a man you can trust.’
205. Cf. Suttanipata, v. 256.
208. I should like to read sukho fa dhirasamvaso.
‘
56 DHAMMAPADA. CHAP. XVI.
CHAPTER XVI.
PLEASURE.
209. He who gives himself to vanity, and does
not give himself to meditation, forgetting the real
aim (of life) and grasping at pleasure, will in time
envy him who has exerted himself in meditation.
210. Let no man ever look for what is pleasant,
or what is unpleasant. Not to see what is pleasant
is pain, and it is pain to see what is unpleasant.
211. Let, therefore, no man love anything; loss
of the beloved is evil. Those who love nothing,
and hate nothing, have no fetters.
212. From pleasure comes grief, from pleasure
comes fear; he who is free from pleasure’ knows
neither grief nor fear.
213. From affection comes grief, from affection
comes fear; he who is free from affection knows
neither grief nor fear.
214. From lust comes grief, from lust comes
fear; he who is free from lust knows neither grief
nor fear.
215. From love comes grief, from love comes
fear; he who is free from love knows neither grief
nor fear.
216. From greed comes grief, from greed comes
fear ; he who is free from greed knows neither grief
nor fear.
217. He who possesses virtue and intelligence,
214. See Beal, Catena, p. 200.
PLEASURE, 57
who is just, speaks the truth, and does what is his
own business, him the world will hold dear.
218. He in whom a desire for the Ineffable (Nirvaza) has sprung up, who is satisfied in his mind,
and whose thoughts are not bewildered by love, he
is called drdhvamsrotas (carried upwards by the
stream).
219. Kinsmen, friends, and lovers salute a man
who has been long away, and returns safe from
afar.
220. In like manner his good works receive him
who has done good; and has gone from this world
to the other ;—as kinsmen receive a friend on his
return.
219. Kinsmen, friends, and lovers salute a man
who has been long away, and returns safe from
afar.
220. In like manner his good works receive him
who has done good; and has gone from this world
to the other ;—as kinsmen receive a friend on his
return.
218. Urdhvamsrotas or uddhamsoto is the technical name for
one who has reached the world of the Avrzhas (Aviha), and is proceeding to that of the Akanishas (Akani//Aa). This is the last
stage before he reaches the formless world, the Arfipadhatu. (See
Buddhaghosha’s Parables, p. 123; Burnouf, Introduction, p. 599.)
Originally firdhvamsrotas may have been used in a less technical
sense, meaning one who swims against the stream, and is -not
carried away by the vulgar passions of the world.
{10] h
58 DHAMMAPADA. CHAP. XVII.
CHAPTER XVII.
ANGER.
221, Let a man leave anger, let him forsake pride,
let him overcome all bondage! No sufferings befall
the man who is not attached to name and form, and
who calls nothing his own.
222. He who holds back rising anger like a rolling '
chariot, him I call a real driver; other people are |
but holding the reins.
223. Let a man overcome anger by love, let him
overcome evil by good ; let him overcome the greedy
by liberality, the liar by truth !
224. Speak the truth, do not yield to anger ; give,
if thou art asked for little; by these three steps
thou wilt go near the gods.
225. The sages who injure nobody, and who
always control their body, they will go to the unchangeable place (Nirv4za), where, if they have
gone, they will suffer no more.
226. Those who are ever watchful, who study day
and night, and who strive after Nirvawa, their passions will come to an end.
227. This is an old saying, O Atula, this is not
only of to-day: ‘They blame him who sits silent,
21. ‘Name and form’ or ‘mind and body’ is the translation
of nama-rfipa, the ninth of the Buddhist Nidanas. Cf. Burnouf,
Introduction, p. 501; see also Gogerly, Lecture on Buddhism, and
Bigandet, The Life of Gaudama, p. 454.
223. Mahabh. XII, 3550, asddhum sadhuna gayet. Cf. Ten
Gatakas, ed. Fausbdll, p. 5.
227. It appears from the commentary that porazam and aggataham are neuters, referring to what happened formerly and what
ANGER, 59
they blame him who speaks much, they also blame
him who says little ; there is no one on earth who
is not blamed.
228. There never was, there never will be, nor is
there now, a man who is always blamed, or a man
who is always praised.
229, 230. But he whom those who discriminate
praise continually day after day, as without blemish,
wise, rich in knowledge and virtue, who would dare
to blame him, like a coin made of gold from the
Gamba river? Even the gods praise him, he is
praised even by Brahman.
231. Beware of bodily anger, and control thy
body! Leave the sins of the body, and with thy
body practise virtue!
232. Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and
practise virtue with thy tongue!
231. Beware of bodily anger, and control thy
body! Leave the sins of the body, and with thy
body practise virtue!
232. Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and
practise virtue with thy tongue!
233. Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, and
practise virtue with thy mind!
234. The wise who control their body, who control their tongue, the wise who control their mind,
are indeed well controlled.
happens to-day, and that they are not to be taken as adjectives
referring to 4sinam, &c. The commentator must have read atula
instead of atulam, and he explains it as the name of a pupil whom
Gautama addressed by that name. This may be so (see note to
verse 166); but atula may also be taken in the sense of incomparable (Mahabh. XIII, 1937), and in that case we ought to supply,
with Professor Weber, some such word as ‘saw’ or ‘ saying.’
230. The Brahman worlds are higher that the Deva worlds as
the Brahman is higher than a Deva; see Hardy, Manual, p. 25;
Burnouf, Introduction, pp. 134, 184.
h2
60 DHAMMAPADA. CHAP. XVIII.
CHAPTER XVIII.
IMPURITY.
235. Thou art now like a sear leaf, the messengers of death (Yama) have come near to thee; thou
standest at the door of thy departure, and thou hast
no provision for thy journey.
236. Make thyself an island, work hard, be wise!
When thy impurities are blown away, and thou art
free from guilt, thou wilt enter into the heavenly
world of the elect (Ariya). .
237. Thy life has come to an end, thou art come
near to death (Yama), there is no resting-place for
thee on the road, and thou hast no provision for
thy journey.
238. Make thyself an island, work hard, be wise!
‘When thy impurities are blown away, and thou art
free from guilt, thou wilt not enter again into birth
and decay.
239. Let a wise man blow off the impurities of
his self, as a smith blows off the impurities of silver,
one by one, little by little, and from time to time.
240. As the impurity which springs from the iron,
235. Uyyoga seems to mean departure. See Buddhaghosa’s
commentary on verse 152, p. 319, 1. 1; Fausbdll, Five Gatakas,
P+ 35-
236. ‘An island,’ for a drowning man to save himself; (see verse
25.) Dipankara is the name of one of the former Buddhas, and it
is also used as an appellative of the Buddha, but is always derived
from dipo, ‘a lamp.’
239. This verse is the foundation of the thirty-fourth section of
the Sfitra of the forty-two sections; see Beal, Catena, p. 201; Suttanipata, v. 962.
IMPURITY. 61
when it springs from it, destroys it ; thus do a transgressor’s own works lead him to the evil path.
241. The taint of prayers is non-repetition; the
taint of houses, non-repair ; the taint of the body is
sloth ; the taint of a watchman, thoughtlessness.
242. Bad conduct is the taint of woman, greediness the taint of a benefactor; tainted are all evil
ways, in this world and in the next.
241. The taint of prayers is non-repetition; the
taint of houses, non-repair ; the taint of the body is
sloth ; the taint of a watchman, thoughtlessness.
242. Bad conduct is the taint of woman, greediness the taint of a benefactor; tainted are all evil
ways, in this world and in the next.
243. But there is a taint worse than all taints,—
ignorance is the greatest taint. O mendicants!
throw off that taint, and become taintless !
244. Life is easy to live for a man who is without
shame, a crow hero, a mischief-maker, an insulting,
bold, and wretched fellow.
245. But life is hard to live for a modest man,
who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent.
246. He who destroys life, who speaks untruth,
who in this world takes what is not given him, who
goes to another man’s wife ;
247. And the man who ep himself to drinking
intoxicating liquors, a of os world, digs up
his own root. het ad
248. O man, know ont hot “ unrestrained are
in a bad state; take care that greediness and vice
do not bring thee to grief for a long time!
244. Pakkhandin is identified by Dr. Fausbdll with praskandin,
one who jumps forward, insults, or, as Buddhaghosa explains it,
one who meddles with other people’s business, an interloper. At
all events, it is a term of reproach, and, as it would seem, of theological reproach.
246. On the five principal commandments which are recapitulated in verses 246 and 247, see Buddhaghosha’s Parables, p. 153.
248. Cf. Mahabharata XII, 4055, yeshdm vrittis ka samyata.
See also verse 307.
62 DHAMMAPADA. CHAP. XVIII.
249. The world gives according to their faith or
‘according to their pleasure: if a man frets about
the food and the drink given to others, he will find
no rest either by day or by night.
250. He in whom that feeling is destroyed, and
taken out with the very root, finds rest by day and
by night.
251. There is no fire like passion, there is no
shark like hatred, there is no snare like folly, there
is no torrent like greed.
252. The fault of others is easily perceived, but
that of oneself is difficult to perceive ; a man winnows his neighbour's faults like chaff, but his own
fault he hides, as a cheat hides the bad die from the
gambler.
253. If a man looks after the faults of others, and
is always inclined to be offended, his own passions
will grow, and he is far from the destruction of
passions.
254. There is no path through the air, a man
is not a Samaza by outward acts. The world
249. This verse has evidently regard to the feelings of the Bhikshus or mendicants who receive either much or little, and who are
exhorted not to be envious if others receive more than they themselves. Several of the Parables illustrate this feeling.
The world
249. This verse has evidently regard to the feelings of the Bhikshus or mendicants who receive either much or little, and who are
exhorted not to be envious if others receive more than they themselves. Several of the Parables illustrate this feeling.
251. Dr. Fausbdll translates gaho by ‘ captivitas, Dr. Weber by
‘fetter.’ I take it in the same sense as graha in Manu VI, 78; and
Buddhaghosa does the same, though he assigns to graha a more
general meaning, viz. anything that seizes, whether an evil spirit
(yakkha), a serpent (agagara), or a crocodile (kumbhila).
Greed or thirst is represented as a river in Lalita-vistara, ed.
Calc. p. 482, trishz4-nadf tivega prasoshita me gfidnasfryena, ‘ the
wild river of thirst is dried up by the sun of my knowledge.’
252. See Childers, Notes, p. 7; St. Matthew vii. 3.
253. As to 4sava, ‘appetite, passion,’ see note to verse 39.
254. I have translated this verse very freely, and not in accord-
IMPURITY. 63
delights in vanity, the Tatha4gatas (the Buddhas)
are free from vanity.
255. There is no path through the air, a man
is not a Samaza by outward acts. ~No creatures
are eternal; but the awakened (Buddha) are never
shaken.
ance with Buddhaghosa’s commentary. Dr. Fausbéll proposed to
translate, ‘No one who is outside the Buddhist community can
walk through the air, but only a Samaza;’ and the same view is
taken by Professor Weber, though he arrives at it by a different
construction. Now it is perfectly true that the idea of magical powers
(riddhi) which enable saints to walk through the air, &c., occurs in
the Dhammapada, see v. 175, note. But the Dhammapada may
contain earlier and later verses, and in that case our verse might be
an early protest on the part of Buddha against the belief in such
miraculous powers. We know how Buddha himself protested
against his disciples being called upon to perform vulgar miracles.
‘I command my disciples not to work miracles,’ he said, ‘ but to
hide their good deeds, and to show their sins’ (Burnouf, Introd.
p. 170). It would be in harmony with this sentiment if we translated our verse as I have done. As to bahira, I should take it in
the sense of ‘external,’ as opposed to adhyatmika, or ‘internal ;’
and the meaning would be, ‘a Samana is not a Samawa by outward acts, but by his heart.’ D’Alwis translates (p. 85): ‘There is
no footprint in the air; there is not a Samaza out of the pale of
the Buddhist community.’
Prapafika, which I have here translated by ‘vanity,’ seems to
include the whole host of human weaknesses; cf. v. 196, where it is
explained by tamh4diéshim4napapafia; in our verse by tamhAdisu
papawkesu: cf. Lalita-vistara, p. 564, andlayam nishprapafizam
anutpadam asambhavam (dharmagakram). As to Tathagata, a
name of Buddha, cf. Burnouf, Introd. p. 75.
255. Sankhara for samskara; cf. note to verse 203. Creature
does not, as Mr. D’Alwis (p. 69) supposes, involve the Christian
conception of creation.
64 DHAMMAPADA. CHAP. XIX.
As to Tathagata, a
name of Buddha, cf. Burnouf, Introd. p. 75.
255. Sankhara for samskara; cf. note to verse 203. Creature
does not, as Mr. D’Alwis (p. 69) supposes, involve the Christian
conception of creation.
64 DHAMMAPADA. CHAP. XIX.
CHAPTER XIX.
THE JUST.
256, 257. A man is not just if he carries a matter
by violence; no, he who distinguishes both right
and wrong, who is learned and leads others, not by
violence, but by law and equity, and who is guarded
by the law and intelligent, he is called just.
258. A man is not learned because he talks much;
he who is patient, free from hatred and fear, he is
called learned.
259. A man is not a supporter of the law because
he talks much; even if a man has learnt little, but
sees the law bodily, he is a supporter of the law,
a man who never neglects the law.
260. A man is not an elder because his head is
grey; his age may be ripe, but he is called ‘ Oldin-vain.’
261. He in whom there is truth, virtue, love,
restraint, moderation, he who is free from impurity
and is wise, he is called an elder.
262. An envious, greedy, dishonest man does not
become respectable by means of much talking only,
or by the beauty of his complexion.
263. He in whom all this is destroyed, and taken
out with the very root, he, when freed from hatred
and wise, is called respectable.
259. Buddhaghosa here takes law (dhamma) in the sense of
the four great truths, see note to verse 190. Could dhammam
kayena passati mean, ‘he observes the law in his acts?’ Hardly,
if we compare expressions like dhammam vipassato, v. 373.
THE JUST. 65
264. Not by tonsure does an undisciplined man
who speaks falsehood become a Samama; can a
man be a Samaza who is still held captive by desire
and greediness ?
265. He who always quiets the evil, whether
small or large, he is called a Samaza (a quiet man),
because he has quieted all evil.
266. A man is not a mendicant (Bhikshu) simply
because he asks others for alms; he who adopts
the whole law is a Bhikshu, not he who only begs.
267. He who is above good and evil, who is
chaste, who with knowledge passes through the
world, he indeed is called a Bhikshu.
268, 269. A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish
267. He who is above good and evil, who is
chaste, who with knowledge passes through the
world, he indeed is called a Bhikshu.
268, 269. A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish
265. This is a curious etymology, because it shows that at the
time when this verse was written, the original meaning of sramana
had been forgotten. Srama#a meant originally, in the language
of the Brahmans, a man who performed hard penances, from sram,
_ to work hard,’ &c. When it became the name of the Buddhist
ascetics, the language had changed, and sramaza was pronounced
samaza. Now there is another Sanskrit root, sam, ‘to quiet,’ which
in Pali becomes likewise sam, and from this root sam, ‘to quiet,’
and not from sram, ‘to tire,’ did the popular etymology of the day
and the writer of our verse derive the title of the Buddhist priests.
The original form sramaza became known to the Greeks as 2appava, that of samana as Zapavaiue ; the former through Megasthenes,
the latter through Bardesanes, 80-60 B.c. (See Lassen, Indische
Alterthumskunde, II, 700.) The Chinese Shamen and the Tungusian Shamen come from the same source, though the latter has
sometimes been doubted. See Schott, Uber die doppelte Bedeutung
des Wortes Schamane, in the Philosophical Transactions of the
Berlin Academy, 1842, p. 463 seq.
266-270. The etymologies here given of the ordinary titles of
the followers of Buddha are entirely fanciful, and are curious only
as showing how the people who spoke Pali had lost the etymological consciousness of their language. A Bhikshu is a beggar,
66 DHAMMAPADA. CHAP. XIX.
and ignorant; but the wise who, taking the balance,
chooses the good and avoids evil, he is a Muni,
and is a Muni thereby; he who in this world
weighs both sides is called a Muni. ;
270. A man is not an elect (Ariya) becfase he
injures living creatures; because he has pity on all
living creatures, therefore is a man called Ariya.
271, 272. Not only by discipline and vows, not
only by much learning, not by entering into a trance,
not by sleeping alone, do I earn the happiness of
release which no worldling can know. Bhikshu, be
not confident as long as thou hast not attained the
extinction of desires.
i.e. a Buddhist friar who has left his family and lives entirely on
alms. Muni is a sage, hence Sakya-muni, a name of Gautama.
Muni comes from man, ‘to think,’ and from muni comes mauna,
‘silence.’ Ariya, again, is the general name of those who embrace
a religious life. It meant originally ‘respectable, noble.’ In verse
2470 it seems as if the writer wished to guard against deriving ariya
from ari,‘enemy.’ See note to verse 22.
272. See Childers, Notes, p. 7.
THE WAY. 67
CHAPTER XX.
THE WAY.
273. The best of ways is the eightfold ; the best
of truths the four words; the best of virtues
passionlessness ; the best of men he who has eyes
to see. oO,
272. See Childers, Notes, p. 7.
THE WAY. 67
CHAPTER XX.
THE WAY.
273. The best of ways is the eightfold ; the best
of truths the four words; the best of virtues
passionlessness ; the best of men he who has eyes
to see. oO,
274. This is the way, there is no other that leads
to the purifying of intelligence. Go on tliis way!
Everything else is the deceit of M4ra (the tempter).
275. If you go on this way, you will make an end
of pain! The way was preached by ‘me, when I had
understood the removal of the thorns (in the flesh).
276. You yourself must make an effort. The
Tathagatas (Buddhas) are only preachers. The
thoughtful who enter the way are freed from the
bondage of Mara.
277. ‘All created things perish,’ he who knows and sees this becomes passive in pain; this is the .
way to purity.
273. The eightfold or eight-membered way is the technical term
for the way by which Nirvaza is attained. (See Burnouf, Lotus,
P- 519.) This very way constitutes the fourth of the Four Truths,
or the four words of truth, viz. Dukha, ‘ pain ;’ Samudaya, ‘ origin ;’
Nirodha, ‘ destruction ;’ Marga, ‘road.’ (Lotus, p. 517.) See note
to verse 178. For another explanation of the M4rga, or ‘ way,’ see
Hardy, Eastern Monachism, p. 280.
274. The last line may mean, ‘this way is the confusion of Mara,’
i.e, the discomfiture of M4ra.
275. The salyas, ‘ arrows or thorns,’ are the sokasalya, ‘ the arrows
of grief.” Buddha himself is called mahasalya-harta, ‘the great
remover of thorns.’ (Lalita-vistara, p. 550 ; Mahabh. XII, 5616.)
277. See v. 255.
68 DHAMMAPADA. CHAP. XX.
278. ‘All created things are grief and pain,’ he
who knows and sees this becomes passive in pain ;
this is the way that leads to purity.
279. ‘All forms are unreal,’ he who knows and
sees this becomes passive in pain; this is the way
that leads to purity.
280. He who does not rouse himself when it is
time to rise, who, though young and strong, is full
of sloth, whose will and thought are weak, that lazy
and idle man will never find the way to knowledge.
281. Watching his speech, well restrained in mind,
let a man never commit any wrong with his body!
Let a man but keep these three roads of action clear,
and he will achieve the way which is taught by the
wise. .
282. Through zeal knowledge is gotten, through
lack of zeal knowledge is lost ; let a man who knows
this double path of gain and loss thus place himself
that knowledge may grow.
283. Cut down the whole forest (of lust), not a
tree only! Danger comes out of the forest (of lust).
When you have cut down both the forest (of lust)
and its undergrowth, then, Bhikshus, you will be
rid of the forest and free!
278. See v. 203.
279. Dhamma is here explained, like sankhdra, as the five
khandha, i.e. as what constitutes a living body.
281. Cf. Beal, Catena, p. 159.
When you have cut down both the forest (of lust)
and its undergrowth, then, Bhikshus, you will be
rid of the forest and free!
278. See v. 203.
279. Dhamma is here explained, like sankhdra, as the five
khandha, i.e. as what constitutes a living body.
281. Cf. Beal, Catena, p. 159.
282. Bhfri was rightly translated ‘intelligentia’ by Dr. Fausbdll.
Dr. Weber renders it by ‘Gedeihen,’ but the commentator distinctly
explains it as ‘vast knowledge,’ and in the technical sense the
word occurs after vidya and before medhé, in the Lalita-vistara,
p. 541.
283. A pun, vana meaning both ‘lust’ and ‘forest.’ See some
mistaken remarks on this verse in D’Alwis, Nirvaza, p. 86, and
some good remarks in Childers, Notes, p. 7.
THE WAY. 69
284. So long as the love of man towards women,
even the smallest, is not destroyed, so long is his
mind in bondage, as the calf that drinks milk is to
its mother.
285. Cut out the love of self, like an autumn lotus,
with thy hand! Cherish the road of peace. Nirvana has been shown by Sugata (Buddha).
286. ‘Here I shall dwell in the rain, here in winter
and summer, thus the fool meditates, and does not
think of his death.
287. Death comes and carries off that man, praised
for his children and flocks, his mind distracted, as a
flood carries off a sleeping village.
288. Sons are no help, nor a father, nor relations ;
there is no help from kinsfolk for one whom death
has seized.
289. A wise and good man who knows the meaning of this, should quickly clear the way that leads
to Nirvaza.
- 285. Cf. Gataka, vol. i. p. 183.
286. Antaraya, according to the commentator, givitantardya,
i.e. interitus, death. In Sanskrit, antarita is used in the sense of
‘ vanished’ or ‘ perished.’
287. See notes to verse 47, Thiessen, Kisagotami, p. 11, and
Mahdbh. XII, 9944, 6540.
7O DHAMMAPADA. CHAP. XXI.°
CHAPTER XXI.
MISCELLANEOUS.
290. If by leaving a small pleasure one sees a
great pleasure, let a wise man leave the small pleasure, and look to the great.
291. He who, by causing pain to others, wishes
to obtain pleasure for himself, he, entangled in the
bonds of hatred, will never be free from hatred.
292. What ought to be done is neglected, what
ought not to be done is done; the desires of unruly,
thoughtless people are always increasing.
293. But they whose whole watchfulness is always
directed to their body, who do not follow what ought
not to be done, and who steadfastly do what ought
to be done, the desires of such watchful and wise
people will come to an end.
294. A true Bréhmaza goes scatheless, though he
have killed father and mother, and two valiant kings,
though he has destroyed a kingdom with all its
subjects.
295. A true Brahmaza goes scatheless, though he
have killed father and mother, and two holy kings,
and an eminent man besides.
292. Cf. Beal, Catena, p. 264.
295. A true Brahmaza goes scatheless, though he
have killed father and mother, and two holy kings,
and an eminent man besides.
292. Cf. Beal, Catena, p. 264.
294, 295. These two verses are either meant to show that a
truly holy man who, by accident, commits all these crimes is guiltless, or they refer to some particular event in Buddha’s history.
The commentator is so startled that he explains them allegorically.
Mr. D’Alwis is very indignant that I should have supposed Buddha
capable of pardoning patricide. ‘Can it be believed,’ he writes,
‘that a Teacher, who held life, even the life of the minutest insect,
MISCELLANEOUS. 71
296. The disciples of Gotama (Buddha) are always
well awake, and their thoughts day and night are
always set on Buddha.
297. The disciples of Gotama are always well
awake, and their thoughts day and night are always
set on the law. | Y
298. The disciples of Gotama are always well
awake, and their thoughts day and night are always
set on the church.
299. The disciples of Gotama are always well
awake, and their thoughts day and night are always
set on their body.
nay, even a living tree, in such high estimation as to prevent its
wanton destruction, has declared that the murder of a Brahmaaa, to
whom he accorded reverence, along with his own Sangha, was blameless?’ D’Alwis, Nirvana, p. 88. Though something might be said in
reply, considering the antecedents of king Ag@tasatru, the patron of
Buddha, and stories such as that quoted by the commentator on the
Dhammapada (Beal, l.c. p.150), or in Der Weise und der Thor, p. 306,
still these two verses are startling, and I am not aware that Buddha
has himself drawn the conclusion, which has been drawn by others,
viz. that those who have reached the highest Sambodhi, and are in
fact no longer themselves, are outside the domain of good and bad,
and beyond the reach of guilt. Verses like 39 and 412 admit of a
different explanation. Still our verses being miscellaneous extracts,
might possibly have been taken from a work in which such an
opinion was advanced, and I find that Mr. Childers, no mean
admirer of Buddha, was not shocked by my explanation. ‘In my
judgment,’ he says,‘ this verse is intended to express in a forcible
manner the Buddhist doctrine that the Arhat cannot commit a
serious sin.’ However, we have met before with far-fetched puns
in these verses, and it is not impossible that the native commentators were right after all in seeing some puns or riddles in this
verse. D’Alwis, following the commentary, explains mother as
lust, father as pride, the two valiant kings as heretical systems,
and the realm as sensual pleasure, while veyyaggha is taken by
him for a place infested with the tigers of obstruction against
final beatitude. Some confirmation of this interpretation is sup-
72 DHAMMAPADA. CHAP. XXI.
300. The disciples of Gotama are always well
awake, and their mind day and night always delights in compassion.
Some confirmation of this interpretation is sup-
72 DHAMMAPADA. CHAP. XXI.
300. The disciples of Gotama are always well
awake, and their mind day and night always delights in compassion.
301. The disciples of Gotama are always well
awake, and their mind day and night always delights in meditation.
302. It is hard to leave the world (to become
a friar), it is hard to enjoy the world; hard is the
monastery, painful are the houses; painful it is to
dwell with equals (to share everything in common),
and the itinerant mendicant is beset with pain.
Therefore let no man be an itinerant mendicant,
and he will not be beset with pain.
303. Whatever place a faithful, virtuous, celebrated, and wealthy man chooses, there he is respected.
304. Good people shine from afar, like the snowy
plied by a passage in the third book of the Lank4vatdra-sfitra, as
quoted by Mr. Beal in his translation of the Dhammapada, Introduction, p. 5. Here a stanza is quoted as having been recited by
Buddha, in explanation of a similar startling utterance which he
had made to Mahdmati:
‘Lust, or carnal desire, this is the Mother,
Ignorance, this is the Father,
The highest point of knowledge, this is Buddha,
All the klesas, these are the Rahats,
The five skandhas, these are the Priests;
To commit the five unpardonable sins
Is to destroy these five
And yet not suffer the pains of hell.’
The Lank4vatara-sfitra was translated into Chinese by Bodhirudi
(508-511); when it was written is doubtful. See also GAtaka,
vol. ii. p. 263.
302. This verse is difficult, and I give my translation as tentative
only. Childers (Notes, p. 11) does not remove the difficulties, and
I have been chiefly guided by the interpretation put on the verse
by the Chinese translator; Beal, Dhammapada, p. 137.
\ MISCELLANEOUS. 73
mountains ; bad people are not seen, like arrows
shot by night.
305. He alone who, without ceasing, practises the
duty of sitting alone and sleeping alone, he, subduing himself, will rejoice in the destruction of all
desires alone, as if living in a forest.
305. Ihave translated this verse so as to bring it into something
like harmony with the preceding verses. Vandnte, according to
a pun pointed out before (v. 283), means both ‘in the end of a
forest,’ and ‘in the end of desires.’
[10] ; i
74 DHAMMAPADA. CHAP, XXII.
CHAPTER XXII.
THE DOWNWARD COURSE.
306. He who says what is not, goes to hell; he
also who, having done a thing, sa says ‘I ‘have not done
it. After death both are equal, they are men with
evil deeds in the next world.
307. Many men whose shoulders are covered with
the yellow gown are ill-conditioned and unrestrained ;
such evil-doers by their evil deeds go to hell.
308. Better it would be to swallow a heated iron
ball, like flaring fire, than that a bad unrestrained
fellow should live on the charity of the land.
309. Four things does a ¢reckless man gain who
“covets his neighbour’s wife,—a bad reputation, an
308. Better it would be to swallow a heated iron
ball, like flaring fire, than that a bad unrestrained
fellow should live on the charity of the land.
309. Four things does a ¢reckless man gain who
“covets his neighbour’s wife,—a bad reputation, an
' uncomfortable bed, thirdly, punishment, and lastly,
hell.
306. I translate niraya, ‘the exit, the downward course, the evil
path,’ by ‘hell,’ because the meaning assigned to that ancient
mythological name by Christian writers comes so near to the
Buddhist idea of niraya, that it is difficult not to believe in some
actual contact between these two streams of thought. See also
Mahabh. XII, 7176. Cf. Gataka, vol. ii. p. 416; Suttanipata,
v. 660.
307, 308. These two verses are said to be taken from the Vinayapifaka I, 4,1; D’Alwis, Nirvaza, p. 29.
308. The charity of the land, i.e. the alms given, from a sense
of religious duty, to every mendicant that asks for it.
309, 310. The four things mentioned in verse 309 seem to be
repeated in verse 310. Therefore, apufialabha, ‘bad fame,’ is the
same in both: gati papika must be niraya; dazda must be nind4,
and ratf thokika explains the anikimaseyyam. Buddhaghosa
THE DOWNWARD COURSE. 75
310. There is bad reputation, and the evil way
(to hell), there is the short pleasure of the frightened
in the arms of the frightened, and the king imposes
heavy punishment; therefore let no man think of
his neighbour's wife.
311. As a grass-blade, if badly grasped, cuts the
arm, badly-practised asceticism leads to hell.;
312. An act carelessly performed, a broken vow,
and hesitating obedience to discipline, all this brings
no great reward.
313. If anything is to be done, let a man do it,
let him attack it vigorously! A careless pilgrim
only scatters the dust of his passions more widely.
314. An evil deed is better left undone, for a
man repents of it afterwards; a good deed is better
done, for having done it, one does not repent.
315. Like a well-guarded frontier fort, with defences within and without, so let a man guard himself. Not a moment should escape, for they who
allow the right moment to pass, suffer pain when
they are in hell.
316. They who are ashamed of what they ought
not to be ashamed of, and are not ashamed of what
they ought to be ashamed of, such men, embracing
false doctrines, enter the evil path.
317. They who fear when they ought not to fear,
_and fear not when they ought to fear, such men,
embracing false doctrines, enter the evil path.
takes the same view of the meaning of anikdmaseyya, i.e. yatha
ikkhati evam seyyam alabhitva, anikkhitam parittakam eva kalam
seyyam labhati, ‘not obtaining the rest as he wishes it, he obtains
it, as he does not wish it, for a short time only.’
313. As to raga meaning ‘dust’ and ‘passion,’ see Buddhaghosha’s Parables, pp. 65, 66.
12
76 DHAMMAPADA. CHAP. XXII.
As to raga meaning ‘dust’ and ‘passion,’ see Buddhaghosha’s Parables, pp. 65, 66.
12
76 DHAMMAPADA. CHAP. XXII.
318. They who forbid when there is nothing to
be forbidden, and forbid not when there is something to be forbidden, such men, embracing’ false
doctrines, enter the evil path.
319. They who know what is forbidden as forbidden, and what is not forbidden as not forbidden,
such men, embracing the true doctrine, enter the
good path.
THE ELEPHANT. 77
CHAPTER XXIII.
THE ELEPHANT.
320. Silently shall I endure abuse as the elephant
in battle endures the arrow sent from the bow: for
the world is ill-natured.
321. They lead a tamed elephant to battle, the
king mounts a tamed elephant; the tamed is the
best among men, he who silently endures abuse.
322. Mules are good, if tamed, and noble Sindhu
horses, and elephants with large tusks ; but he who
tames himself is better still. .
323. For with these animals does no man reach
the untrodden country (Nirvaza), where a tamed
man goes-on a tamed animal, viz. on his own welltamed self.
324. The elephant called Dhanapd4laka, his temples running with sap, and difficult to hold, does not
eat a morsel when bound; the elephant longs for
the elephant grove.
320. The elephant is with the Buddhists the emblem of endurance
and self-restraint. Thus Buddha himself is called Naga, ‘ the Elephant’ (Lal. Vist. p. 553), or Mahanaga, ‘the great Elephant’ (Lal.
Vist. p. 553), and in one passage (Lal. Vist. p. 554) the reason of
this name is given, by stating that Buddha was sudanta, ‘ welltamed,’ like an elephant. He descended from heaven in the form
of an elephant to be born on earth.
Cf. Manu VI, 47, ativadams titiksheta.
323. I read, as suggested by Dr. Fausbéll, yath’ attana sudantena danto dantena gakkaati’ (cf. verse 160). The India Office MS.
reads na hi etehi /Aanehi gakkheya agatam disam, yath’ attanam
sudantena danto dantena gafsfati. As to /hanehi instead of yanehi,
see verse 224.
78 DHAMMAPADA. CHAP. XXIII.
325. If a man becomes fat and a great eater, if
he is sleepy and rolls himself about, that fool, like
a hog fed on wash, is born again and again.
326. This mind of mine went formerly wandering
about as it liked, as it listed, as it pleased; but
I shall now hold it in thoroughly, as the rider who
holds the hook holds in the furious elephant.
327. Be not thoughtless, watch your thoughts !
Draw yourself out of the evil way, like an elephant
sunk in mud.
328. If a man finda prudent companion who walks
with him, is wise, and lives soberly, he may walk with
him, overcoming all dangers, happy, but considerate.
329. If a man find no prudent companion who
walks with him, is wise, and lives soberly, let him
walk alone, like a king who has left his conquered
country behind,—like an elephant in the forest.
330. It is better to live alone, there is no companionship with a fool; let a man walk alone, let
him commit no sin, with few wishes, like an elephant in the forest.
330. It is better to live alone, there is no companionship with a fool; let a man walk alone, let
him commit no sin, with few wishes, like an elephant in the forest.
326. Yoniso, i.e. yonisah, is rendered by Dr. Fausbdll ‘ sapientia,’
and this is the meaning ascribed to yoni by many Buddhist authorities. But the reference to Hemakandra (ed. Boehtlingk and Rieu,
p- 281) shows clearly that it meant ‘origin,’ or ‘cause.’ Yoniso occurs
frequently as a mere adverb, meaning ‘thoroughly, radically’ (Dhammapada, p. 359), and yoniso manasikéra (Dhammapada, p. 110)
means ‘taking to heart’ or ‘minding thoroughly,’ or, what is nearly
the same, ‘wisely.’ In the Lalita-vistara, p. 41, the commentator has
clearly mistaken yonisah, changing it to ye ’niso, and explaining it
by yamanisam, whereas M. Foucaux has rightly translated it by
‘depuis l’origine.’ Professor Weber suspected in yonisak a double
entendre, but even grammar would show that our author is
innocent of it. In Lalita-vistara, p. 544, 1. 4, ayonisa occurs in
the sense of error.
328, 329. Cf. Suttanipata, wv. 44, 45.
THE ELEPHANT. 79
331. If an occasion arises, friends are pleasant;
enjoyment is pleasant, whatever be the cause; a
good work is pleasant in the hour of death; the
giving up of all grief is pleasant.
332. Pleasant-in the world is the state of a mother,
pleasant the state of a father, pleasant the state of
a Samaza, pleasant the state of a Brahmama.
333- Pleasant is virtue lasting to old age, pleasant
is a faith firmly rooted; pleasant is attainment of
intelligence, pleasant is avoiding of sins.
. 332. The commentator throughout takes these words, like matteyyata, &c., to signify, not the status of a mother, or maternity,
but reverence shown to a mother,
80 DHAMMAPADA. CHAP. XXIV.
CHAPTER XXIV.
THIRST.
334. The thirst of a thoughtless man grows like
a creeper ; he runs from life to life, like a monkey
seeking fruit in the forest.
335. Whomsoever this fierce thirst overcomes,
full of poison, in this world, his sufferings increase
like the abounding Birava grass.
336. He who overcomes this fierce thirst, difficult
to be conquered in this world, sufferings fall off from
him, like water-drops from a lotus leaf.
337. This salutary word I tell you, ‘Do ye, as many
as are here assembled, dig up the root of thirst, as
he who wants the sweet-scented Usira root must
dig up the Birava grass, that M4ra (the tempter)
may not crush you again and again, as the stream
crushes the reeds.’
338. Asa tree, even though it has been cut down,
is firm so long as its root is safe, and grows again,
thus, unless the feeders of thirst are destroyed, this
pain (of life) will return again and again.
339. He whose thirst running towards pleasure
is exceeding strong in the thirty-six channels, the
334. This is explained by a story in the Chinese translation.
Beal, Dhammapada, p. 148.
335. Btrana grass is the Andropogon muricatum, and the
scented root of it is called Ustra (cf. verse 337).
339. He whose thirst running towards pleasure
is exceeding strong in the thirty-six channels, the
334. This is explained by a story in the Chinese translation.
Beal, Dhammapada, p. 148.
335. Btrana grass is the Andropogon muricatum, and the
scented root of it is called Ustra (cf. verse 337).
338. On Anusaya, i.e. Anusaya (Anlage), see Wassiljew, Der
Buddhismus, p. 240 seq.
339. The thirty-six channels, or passions, which are divided by
the commentator into eighteen external and eighteen internal, are
THIRST. 81
waves will carry away that misguided man, viz. his
desires which are set on passion.
340. The channels run everywhere, the creeper
(of passion) stands sprouting ; if you see the creeper
springing up, cut its root by means of knowledge.
341. A creature’s pleasures are extravagant and
luxurious ; sunk in lust and looking for pleasure, men
undergo (again and again) birth and decay.
342. Men, driven on by thirst, run about like
a snared hare; held in fetters and bonds, they
undergo pain for a long time, again and again.
343. Men, driven on by thirst, run about like a
snared hare; let therefore the mendicant drive out
thirst, by striving after passionlessness for himself.
344. He who having got rid of the forest (of
lust) (i.e. after having reached Nirv4za) gives himself over to forest-life (i.e. to lust), and who, when
removed from the forest (i.e. from lust), runs to the
forest (i.e. to lust), look at that man! though free,
he runs into bondage.
explained by Burnouf (Lotus, p. 649), from a gloss of the Ginaalankaéra: ‘L’indication précise des affections dont un Buddha
acte indépendant, affections qui sont au nombre de dix-huit, nous
est fourni par la glose d’un livre appartenant aux Buddhistes de
Ceylan,’ &c. Subhfiti gives the right reading as mandpassavané ;
cf. Childers, Notes, p. 12.
Vah4, which Dr. Fausbéll translates by ‘equi, may be vaha,
‘undae.’ Cf. Suttanipata, v. 1034.
344. This verse seems again full of puns, all connected with the
twofold meaning of vana, ‘forest and lust.’ By replacing ‘ forest’
by ‘list,’ we may translate: ‘He who, when free from lust, gives
himself up to lust, who, when removed from lust runs into lust,
look at that man,’ &c. Nibbana, though with a short a, may be
intended to remind the hearer of Nibbana. The right reading is
nibbanatho ; see Childers, Notes, p. 8.
Ss
82 DHAMMAPADA, CHAP. XXIV.
345. Wise people do not call that a strong fetter
which is made of iron, wood, or hemp ; far stronger
is the care for precious stones and rings, for sons
and a wife.
346. That fetter wise people call strong which
drags down, yields, but is difficult to undo; after
having cut this at last, people leave the world, free
from cares, and leaving desires and pleasures behind.
346. That fetter wise people call strong which
drags down, yields, but is difficult to undo; after
having cut this at last, people leave the world, free
from cares, and leaving desires and pleasures behind.
347. Those who are slaves to passions, run down
with the stream (of desires), as a spider runs down
the web which he has made himself; when they
have cut this, at last, wise people leave the world,
free from cares, leaving all affection behind.
348. Give up what is before, give up what is
behind, give up what is in the middle, when thou
goest to the other shore of existence ; if thy mind
is altogether free, thou wilt not again enter into
birth and decay.
349. If a man is tossed about by doubts, full of
' strong passions, and yearning only for what is de-
lightful, his thirst will grow more and more, and he
will indeed make his fetters strong.
350. If a man delights in quieting doubts, and,
always reflecting, dwells on what is not delightful
345. Apekha, apekshd, ‘care ;’ see Manu VI, 41, 49; Suttanipata, v. 37; and GAtaka, vol. ii. p. 140.
346. Paribbag, i.e. parivrag; see Manu VI, 41.
347. The commentator explains the simile of the spider as
follows: ‘As a spider, after having made its thread-web, sits in
the middle, and after killing with a violent rush a butterfly or a fly:
which has fallen in its circle, drinks its juice, returns, and sits
again in the same place, in the same manner creatures who are
given to passions, depraved by ‘hatred, and maddened by wrath,
run along the stream of thirst which they have made themselves,
and cannot cross it,’ &c.
THIRST. 83
(the impurity of the body, &c.), he certainly will
remove, nay, he will cut the fetter of Mara.
351. He who has reached the consummation, who
does not tremble, who is without thirst and without
sin, he has broken all the thorns of life: this will be
his last body.
352. He who is without thirst and without affection, who understands the words and their interpretation, who knows the order of letters (those which
are before and which are after), he has received his
last body, he is called the great sage, the great
man.
353. ‘I have conquered all, I know all, in all conditions of life Iam free from taint; I have left all,
and through the destruction of thirst I am free;
having learnt myself, whom shall I teach ?’
354. The gift of the law exceeds all gifts; the
sweetness of the law exceeds all sweetness; the
delight in the law exceeds all delights ; the extinction of thirst overcomes all pain.
355. Pleasures destroy the foolish, if they look
not for the other shore; the foolish by his thirst for
pleasures destroys himself, as if he were his own
enemy.
355. Pleasures destroy the foolish, if they look
not for the other shore; the foolish by his thirst for
pleasures destroys himself, as if he were his own
enemy.
352. As to nirutti, and its technical meaning among the Buddhists, see Burnouf, Lotus, p. 841. Fausbdéll translates ‘niruttis
vocabulorum peritus,’ which may be right, if we take nirutti in the
sense of the language of the Scriptures. See note to verse 363.
Could not sannipata mean samhité or sannikarsha? Sannipata
occurs in the Sakala-pratisakhya, but with a different meaning.
- 353. Cf. Suttanipata, v. 210.
354. The dhammadana, or ‘gift of the law,’ is the technical
term for instruction in the Buddhist religion. See Buddhaghosha’s
Parables, p. 160, where the story of the Sakkadevaraga is told,
and where a free rendering of our verse is given.
9.
84 DHAMMAPADA. CHAP. XXIV.
356. The fields are damaged by weeds, mankind
is damaged by passion: therefore a gift bestowed
on the passionless brings great reward.
357. The fields are damaged by weeds, mankind
is damaged by hatred: therefore a gift bestowed on
those who do not hate brings great reward.
358. The fields are damaged by weeds, mankind
is damaged by vanity: therefore a gift bestowed on
those who are free from vanity brings great reward.
359. The fields are damaged by weeds, mankind
is damaged by lust: therefore a gift bestowed on
those who are free from lust brings great reward.
THE BHIKSHU. 85
CHAPTER XXV.
THE BHIKSHU (MENDICANT).
360. Restraint in the eye is good, good is restraint
in the ear, in the nose restraint is good, good is restraint in the tongue.
361. In the body restraint is good, good is restraint in speech, in thought restraint is good, good
is restraint in all things. A Bhikshu, restrained in
all things, is freed from all pain.
362. He who controls his hand, he who controls
his feet, he who controls his speech, he who is well -controlled, he who delights inwardly, who is collected,
who is solitary and content, him they call Bhikshu.
363. The Bhikshu who controls his mouth, who
speaks wisely and calmly, who teaches the meaning
and the law, his word is sweet.
364. He who dwells in the law, delights in the
law, meditates on the law, follows the law, that
Bhikshu will never fall away from the true law.
365. Let him not despise what he has received,
363. On artha and dharma, see Stanislas Julien, Les Avadanas,
I, 217, note; ‘Les quatre connaissances sont; 1° la connaissance
du sens (artha) ; 2° la connaissance de la Loi (dharma); 3° la connaissance des explications (niroukti); 4° la connaissance de l’intelligence (pratibhana).’
364.. The expression dhammar4mo, ‘having his garden or delight (Lustgarten) in the law,’ is well matched by the Brahmanic
expression ekarama, i.e. nirdvandva (Mahabh. XIII, 1930). Cf.
Suttanipata, v. 326; Dhammapada, v. 32.
86 DHAMMAPADA. CHAP. XXV.
nor ever envy others: a mendicant who envies
others does not obtain peace of mind.
nirdvandva (Mahabh. XIII, 1930). Cf.
Suttanipata, v. 326; Dhammapada, v. 32.
86 DHAMMAPADA. CHAP. XXV.
nor ever envy others: a mendicant who envies
others does not obtain peace of mind.
366. A Bhikshu who, though he receives little,
does not despise what he has received, even the
gods will praise him, if his life is pure, and if he is
not slothful. -
367. He who never identifies himself with name
and form, and does not grieve over what is no more,
he indeed is called a Bhikshu.
368. The Bhikshu who acts with kindness, who is
calm in the doctrine of Buddha, will reach the quiet
place (Nirvdza), cessation of natural desires, and
happiness.
369. O Bhikshu, empty this boat! if emptied, it
will go quickly ; having cut off passion and hatred,
thou wilt go to Nirvaza.
370. Cut off the five (senses), leave the five, rise
above the five. A Bhikshu, who has escaped from
the five fetters, he is called Oghatiza, ‘saved from
the flood.’
371. Meditate, O Bhikshu, and be not heedless !
Do not direct thy thought to what gives pleasure,
that thou mayest not for thy heedlessness have to
swallow the iron ball (in hell), and that thou mayest
not cry out when burning, ‘ This is pain.’
367. Namarfipa is here used again in its technical sense of
mind and body, neither of which, however, is with the Buddhists
4tman, or ‘self.’ Asat, ‘what is not,’ may therefore mean the same
as namarfipa, or we may take it in the sense of what is no more,
as, for instance, the beauty or youth of the body, the vigour of the
mind, &c.
368. See Childers, Notes, p. 11.
371. The swallowing of hot iron balls is considered as a punishment in hell; see verse 308. Professor Weber has perceived the
THE BHIKSHU. 87
372. Without knowledge there is no meditation,
without meditation there is no knowledge: he who
has knowledge and meditation is near unto Nirvaaa.
373. A Bhikshu who has entered his empty house,
and whose mind is tranquil, feels a more than human
delight when he sees the law clearly.
374. As soon as he has considered the origin and
destruction of the elements (khandha) of the body,
he finds happiness and joy which belong to those
who know the immortal (Nirv4za).
375. And this is the beginning here for a wise
Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends
whose life is pure, and who are not slothful.
376. Let him live in charity, let him be perfect
in his duties ; then in the fulness of delight he will
make an end of suffering.
377- As the Vassika plant sheds its withered
flowers, men should shed passion and hatred, O ye
Bhikshus !
378. The Bhikshu whose body and tongue and
mind are quieted, who is collected, and has rejected
the baits of the world, he is called quiet.
379. Rouse thyself by thyself, examine thyself by
thyself, thus self-protected and attentive wilt thou
live happily, O Bhikshu !
380. For self is the lord of self, self is the refuge
of self ; therefore curb thyself as the merchant curbs
a good horse.
379. Rouse thyself by thyself, examine thyself by
thyself, thus self-protected and attentive wilt thou
live happily, O Bhikshu !
380. For self is the lord of self, self is the refuge
of self ; therefore curb thyself as the merchant curbs
a good horse.
right meaning of bhavassu, which can only be bh4vayasva, but
I doubt whether the rest of his rendering is right, for who would
swallow an iron ball by accident?
372. Cf. Beal, Catena, p. 247.
375. Cf. Suttanipata, v. 337.
88 DHAMMAPADA. CHAP. XXV.
381. The Bhikshu, full of delight, who is calm in
the doctrine of Buddha will reach the quiet place (Nirvama), cessation of natural desires, and happiness.
382. He who, even as a young Bhikshu, applies
himself to the doctrine of Buddha, brightens up this
world, like the moon when free from clouds.
381. See verse 368. D’Alwis translates, ‘dissolution of the
_ sankharas (elements of existence).’
THE BRAHMANA. 89
CHAPTER XXVI.
THE BRAHMANA (ARHAT).
383. Stop the stream valiantly, drive away the
desires, O Brahmaza! When you have understood
the destruction of all that was made, you will understand that which was not made.
384. If the Brahmama has reached the other shore
in both-taws (in restraint and contemplation), all
bonds vanish from him who has obtained knowledge.
385. He for whom there is neither this nor that
shore, nor both, him, the fearless and unshackled,
I call indeed a Brahmama.
386. He who is thoughtful, blameless, settled,
dutiful, without passions, and who has attained the
highest end, him I call indeed a Brahmaza.
387. The sun is bright by day, the moon shines
by night, the warrior is bright in his armour, the
Brahmana is bright in his meditation; but Buddha,
the Awakened, is bright with splendour day and
night.
388. Because a man is rid of evil, therefore he is
called Brahmaza; because he walks quietly, therefore he is called Samaza; because he has sent away
his own impurities, therefore he is called Pravragita
(Pabbagita, a pilgrim).
385. The exact meaning of the two shores is not quite clear,
and the commentator who takes them in the sense of internal and
external organs of sense, can hardly be right. See verse 86.
388. These would-be etymologies are again interesting as showing the decline of the etymological life of the spoken language of
[10]
go DHAMMAPADA. CHAP, XXVI.
389. No one should attack a Brahmawa, but no
Braéhmaza (if attacked) should let himself fly at his
aggressor! Woe to him who strikes a Brahmaza,
more woe to him who flies at his aggressor !
390. It advantages a Brahmama not a little if he
holds his mind back from the pleasures of life ; when
all wish to injure has vanished, pain will cease.
391. Him I call indeed a Br&éhmaza who does
not offend by body, word, or thought, and is controlled on these three points.
392. After a man has oncé understood the law
as taught by the Well-awakened (Buddha), let him
worship it carefully, as the Brahmaza worships the
sacrificial fire. .
391. Him I call indeed a Br&éhmaza who does
not offend by body, word, or thought, and is controlled on these three points.
392. After a man has oncé understood the law
as taught by the Well-awakened (Buddha), let him
worship it carefully, as the Brahmaza worships the
sacrificial fire. .
393. A man does not become a Brahmaza by his
platted hair, by his family, or by birth; in whom
there is truth and righteousness, he is blessed, he is
a Brahmama. .
394. What is the use of platted hair, O fool! what
of the raiment of goat-skins ? Within thee there is
ravening, but the outside thou makest clean.
395. The man who wears dirty raiments, who is
India at the time when such etymologies became possible. In
order to derive Brahmama from vah, it must have been pronounced
bahmano; vah, ‘to remove,’ occurs frequently in the Buddhistical
Sanskrit. Cf. Lal. Vist. p. 551, 1.1; 553, 1.7. See note to verse 265.
390. I am afraid I have taken too much liberty with this verse.
Dr. Fausbdll translates, ‘ Non Bréhmanae hoc paulo melius, quando
retentio fit mentis a jucundis,’
393. Fausbdéll proposes to read gakka (gtya). ‘Both’ in the first
edition of my translation was a misprint for ‘ birth.’
394. I have not copied the language of the Bible more than
I was justified in. The words are abbhantaran te gahanam, bahiram
parimaggasi, ‘interna est abyssus, externum mundas.’ Cf. GAtaka,
vol. i. p. 481.
395. The expression Kisan dhamanisanthatam is the Sanskrit
THE BRAHMANA. gI
émaciated and covered with veins, who lives alone
in the forest, and meditates, him I call indeed a
Brahmaza.
396. I do not call a man a Brahmama because of
his origin or of his mother. He is indeed arrogant,
and he is wealthy: but the poor, who is free from
all attachments, him I call indeed a Brahmaza.
397. Him I call indeed a Brahmawza who has cut
all fetters, who never trembles, is independent and
unshackled.
398. Him I call indeed a Brahmaza who has cut
the strap and the thong, the chain with all that pertains to it, who has burst the bar, and is awakened.
399. Him I call indeed a Brahmaza who, though
he has committed no offence, endures reproach, bonds,
and stripes, who has endurance for his force, and
strength for his army.
400. Him I call indeed a Brahmaza who is free
from anger, dutiful, virtuous, without appetite, who
is subdued, and has received his last body.
krisam dhamantsantatam, the frequent occurrence of which in the
Mahabhérata has been pointed out by Boehtlingk, s.v. dhamani.
It looks more like a Bréhmanic than like a Buddhist phrase.
396. From verse 396 to the first half of verse 423, the text of
the Dhammapada agrees with the text of the Vasish‘ha-Bharadvagasfitra. These verses are translated by D’Alwis in his Nirvama,
pp. 113-118, and again by Fausbdll, Suttanipata, v. 620 seq.
The text contains puns on kif##ana, which means ‘ wealth,’ but
also ‘attachment ;’ cf. Childers, s. v.
These verses are translated by D’Alwis in his Nirvama,
pp. 113-118, and again by Fausbdll, Suttanipata, v. 620 seq.
The text contains puns on kif##ana, which means ‘ wealth,’ but
also ‘attachment ;’ cf. Childers, s. v.
398. D’Alwis points out a double entendre in these words.
Nandhi may be either the strap that goes round a drum, or enmity; varatta may be either a thong or attachment; sandana
either chain or scepticism; sahanakkamam either due order or
all its concomitants; paligha either bar or ignorance.
399. The exact meaning of balantka is difficult to find. Does
it mean, possessed of a strong army, or facing a force, or leading
a force?
k2
g2 DHAMMAPADA. CHAP. XXVI.
401. Him I call indeed a Brahmaza who does
not cling to pleasures, like water on a lotus leaf, like
a mustard seed on the point of a needle.
402. Him I call indeed a Brahmamwa who, even
here, knows the end of his suffering, has put down
his burden, and is unshackled.
403. Him I call indeed a Brahmaza whose knowledge is deep, who possesses wisdom, who knows
the right way and the wrong, and has attained the
highest end. .
404. Him I call indeed a Brdhmaza who keeps
aloof both from laymen and from mendicants, who
frequents no houses, and has but few desires.
405. Him I call indeed a Brahmaza who finds no
fault with other beings, whether feeble or strong,
and does not kill nor cause slaughter.
406. Him I call indeed a Brahmaza who is tolerant with the intolerant, mild with fault-finders, and
free from passion among the passionate.
407. Him I call indeed a Bréhmaza from whom
anger and hatred, pride and envy have dropt like
a mustard seed from the point of a needle.
408. Him I call indeed a Brahmaza who utters
true speech, instructive and free from harshness, so
that he offend no one.
409. Him I call indeed a Brahmaza who takes
nothing in the world that is not given him, be it
long or short, small or large, good or bad.
410. Him I call indeed a Brahmaza who fosters
no desires for this world or for the next, has no inclinations, and is unshackled.
405. On tasa and thAvara, see Childers, s.v., and D’Alwis, Nirvana, p.115. On danda, ‘the rod,’ see Hibbert Lectures, p. 355,
note.
THE BRAHMANA, 93
411. Him I call indeed a Br&hmama who has no
interests, and when he has understood (the truth),
does not say How, how? and who has reached the
depth of the Immortal.
412. Him I call indeed a Brdhmaza who in this
world is above good and evil, above the bondage of
both, free from grief, from sin, and from impurity.
413. Him I call indeed a Brahmaza who is bright
like the moon, pure, serene, undisturbed, and in
whom all gaiety is extinct.
414. Him I call indeed a Br&ahmaza who has traversed this miry road, the impassable world and its
vanity, who has gone through, and reached the other
shore, is thoughtful, guileless, free from doubts, free
from attachment, and content.
414. Him I call indeed a Br&ahmaza who has traversed this miry road, the impassable world and its
vanity, who has gone through, and reached the other
shore, is thoughtful, guileless, free from doubts, free
from attachment, and content.
415. Him I call indeed a Br&éhmaza who in this
world, leaving all desires, travels about without a
home, and in whom all concupiscence is extinct.
416. Him I call indeed a Brahmaza who, leaving
all longings, travels about without a home, and in
whom all covetousness is extinct. ,
417. Him I call indeed a Brahmaza who, after
leaving all bondage to men, has risen above all
411. Akathankathi is explained by Buddhaghosa as meaning,
‘free from doubt or hesitation.’ He also uses kathankatha in the
sense of ‘doubt’ (verse 414). In the KAvydarsa, III, 17, the commentator explains akatham by katharahitam, nirvivadam, which
would mean, ‘without a katha, a speech, a story without contradiction, unconditionally.’ From our passage, however, it seems as
if kathankatha was a noun derived from kathankathayati, ‘to say
How, how?’ so that neither the first nor the second element had
anything to do with kath, ‘to relate;’ and in that case akatham,
too, ought to be taken in the sense of ‘ without a Why.’
412. See versé 39. The distinction between good and evil
vanishes when a man has retired from the world, and has ceased
to act, longing only for deliverance.
94 DHAMMAPADA. CHAP. XXVI.
bondage to the gods, and is free from all and every
bondage.
418. Him I call indeed a Brahmaza who has left
what gives pleasure and what gives pain, who is
cold, and free from all germs (of renewed life), the
hero who has conquered all the worlds.
419. Him I call indeed a Br&hmaza who knows
the destruction and the return of beings everywhere,
who is free from bondage, welfaring (Sugata), and
awakened (Buddha).
418. Upadhi, if not used in a technical sense, is best translated by ‘ passions or affections.’ Technically there are four upadhis
or substrata, viz. the kandhas, k4ma, ‘desire,’ kilesa, ‘sin,’ and
kamma, ‘work.’ The Brahmaza may be called nirupadhi, as being
free from desire, misery, and work and its consequences, but not
yet of the kandhas, which end through death only. The commentator explains nirupadhi by nirupakkilesa, ‘free from sin.’ See
Childers, s. v. nibbana, p. 268 a.
The commentator explains nirupadhi by nirupakkilesa, ‘free from sin.’ See
Childers, s. v. nibbana, p. 268 a.
419. Sugata is one of those many words in Buddhist literature
which it is almost impossible to translate, because they have been
taken in so many acceptations by the Buddhists themselves.
Sugata etymologically means ‘one who has fared well,’ sugati
means ‘happiness and blessedness.’ It is wrong to translate it
literally by ‘ welcome,’ for that in Sanskrit is sv€gata; and we
cannot accept Dr. Eitel’s statement (Handbook, p. 138) that
sugata stands incorrectly for svdgata. Sugata is one of the
not very numerous technical terms in Buddhism for which hitherto
we know of no antecedents in earlier Brahmanism, It may have
been used in the sense of ‘happy and blessed,’ but it never became
a title, while in Buddhism it has become, not only a title, but
almost a proper name of Buddha. The same applies to tathagata, lit. ‘thus come,’ but used in Sanskrit very much like
tathavidha, in the sense of talis, while in Buddhism it means
a Buddha. There are of course many interpretations of the word,
and many reasons are given why Buddhas should be called
Tathagata (Burnouf, Introduction, p. 75, &c.) Boehtlingk s. v.
supposed that, because Buddha had so many predicates, he was,
for the sake of brevity, called ‘such a one as he really is.’ I think
we may go a step further. Another word, tadrisa, meaning
THE BRAHMANA. 95
A.
420. Him I call indeed a Brahmaza whose path?
the gods do not know, nor spirits (Gandharvas),
nor men, whose passions are extinct, and who is
an Arhat (venerable).
421. Him I call indeed a Br&hmaza who calls
nothing his own, whether it be before, behind, or
between, who is poor, and free from the love of the
world.
422. Him | call indeed a Braéhmama, the manly,
the noble, the hero, the great sage, the conqueror,
the impassible, the accomplished, the awakened.
423. Him I call indeed a Bréhmaza who knows
his former abodes, who sees heaven and hell, has
reached the end of births, is perfect in knowledge,
a sage, and whose perfections are all perfect.
talis, becomes in P4li, under the form of t&di, a name of
Buddha’s disciples, and afterwards of Buddha himself. If applied
to Buddha’s disciples, it may have meant originally ‘such as he,’ i. e.
his fellows ; but when applied to Buddha himself, it can only mean
“such a one,’ ive. ‘so great a man.’ The Sanskrit m4rsha is
probably the Pali mariso, which stands for madiso, Sk.m4drzssa,
‘like me,’ used in P4li when a superior addresses others as his
equals, and afterwards changed into a mere title of respect.
Digitized by Goog le
INDEX.
The figures of this Index refer to the numbers of the verses.
Abhisvara, gods, 200.
Agni, worshipped, 107, 392.
AgAtasatru, defeated by Prasenagit,
201.
Akanishthas, 218,
Aki#kana, 87.
Akko&ii, 1.
Amata (amrita), the immortal (Nirvana), 21.
Animitta, 92, 93.
Anivesana, 40.
Anusaya, foundation, root, 338.
Apastamba, Dharma-s@itra, 39, 96,
Abhisvara, gods, 200.
Agni, worshipped, 107, 392.
AgAtasatru, defeated by Prasenagit,
201.
Akanishthas, 218,
Aki#kana, 87.
Akko&ii, 1.
Amata (amrita), the immortal (Nirvana), 21.
Animitta, 92, 93.
Anivesana, 40.
Anusaya, foundation, root, 338.
Apastamba, Dharma-s@itra, 39, 96,
109.
Appamadavagga, 21.
Arahantavagga, go.
Arahat, and Ariya, 164.
Ariya, the elect, 22, 79.
— etymology of, 270.
Artha and dharma, 363.
Arfipadhatu, 218.
Asava, Asrava, 253.
Asava, khinfsava, 89.
ava, 39. See Asava.
Asoka, 21.
Asraya, 89.
Atharva-veda, 96.
Attavagga, 157.
Atula, 227.
Avadana, legend, etymology of, 183.
Avisa, monastery, 72, 302.
Avassuta, 39.
Avriha, 218,
Balavagga, 60.
Bee, emblem of a sage, 49.
Bhikkhuvagga, 360.
Bhikshu, a mendicant, 31, 33, 72, 75
266, 267. .
Bhikshu, different from Sramana and
Brahmaaa, 142.
Bhovidi, arrogant, addressing venerable people by bho! 396.
[10]
Bhfri, knowledge, 282.
Bodhirufi (508-511 A.D.), 294.
Bodhyahga. See Sambodhyahga, 89.
Brahmagalasutta, 153.
Brahman, above the gods, 230.
Brahman, with Mara, ros.
Brahmaza, with Sramana and Bhik- .
shu, 142.
Brahmaza, etymology of, 388.
Brahmanavagga, 383.
Buddha’s last words, 153, 154.
— commandments, 183, 185.
Buddhavagga, 179.
Convent (av4sa), 73, 302.
Dah, to burn, not sah, 31.
Dandanidhana, 142, 405.
Dandavagga, 129.
Death, its dominion, 86.
— king of, 170.
Dhamma, plur., forms, things, 279.
Dhammi, plur., three of the five khandhas, vedana, sa#fia, and sahkhara, r.
Dhammadina, 354.
Dhammatthavagga, 256.
Dhanapilaka, 324.
Dharma, explained, 1.
Dhatu, eighteen, 89.
Digambaras (Gainas, followers of
Mah§vira), 141.
Dipa, island (arhatship), 25, 26.
Dipa, dvipa, island, 236, 238.
Dipahkara, 236, 238.
Dipavamsa, 21.
Disciple (sekha), 45.
Dirthi, drishti, heresy, 164.
Divy4vadana, 141, 149.
Drinking, 247.
Eightfold, the way, 191, 273.
Elephant, Buddha, 320.
98 DHAMMAPADA.
Fetters of life, 345, 346, 350.
Fire, worshipped by Brahmans, 107,
392.
Flowers, with and without scent, 51,
52.
Four truths, 190, 273.
Gandharva, 104.
Gatha, ror.
Gathasahgraha, 183.
Gods, 94, 200.
Gold pieces, 186, 230 (nekkha).
Good and evil bear fruit, 119-122.
Gotama, 296.
Graha, gaha, 251.
Gainas, 104, 141.
Gambé river, gold of it, 230.
Garfvagga, 146.
Gataka, 9, 33, 35-39) 72, 149, 158,
179, 187, 285, 294, 306, 345.
Gata, sign of Saiva ascetic, 141.
Hair, platted, of Brahmans, 393, 394.
Hatred, how it ceases, 3, 4.
— ceases by love, 5.
Hitopadesa, 129.
Immortal place, 114.
Immortality and death, 21.
Indra’s bolt, 95.
Island (dipa), 25, 26.
Kakasfira, 244.
Kali, unlucky die, 202.
Kalyazamitra, 78.
Kanakamuni, 183.
Kasava, kashaya, yellow dress, 9.
Kathasaritsagara, 125.
Kavyadarsa, 411.
Kilit#da, klishta, 15.
Kisagotami, 45.
Kodhavagga, 221.
Kusa, grass, 311.
Kusa grass, for eating with, 70.
Kittavagga, 33.
Lalita-vistara, 39, 44, 46, 153, 251,
254, 275, 282, 320, 326, 388,
Lankavatara-sitra, 294.
Kasava, kashaya, yellow dress, 9.
Kathasaritsagara, 125.
Kavyadarsa, 411.
Kilit#da, klishta, 15.
Kisagotami, 45.
Kodhavagga, 221.
Kusa, grass, 311.
Kusa grass, for eating with, 70.
Kittavagga, 33.
Lalita-vistara, 39, 44, 46, 153, 251,
254, 275, 282, 320, 326, 388,
Lankavatara-sitra, 294.
Lily (lotus), its purity, 58, 59.
Lokavagga, 167.
Lotus leaf, water on it, 401.
Made and not made, 383.
Maggavagga, 273.
Maghavan, Indra, 30.
Mahabharata, 9, 44, 87, 92, 96, 129,
131, 133) 142, 150, 185, 187, 198,
200, 202, 223, 227, 248, 275, 287,
306, 364, 395.
Mahfparinibbana-sutta, 39, 153.
Mahavamsa, 21.
Mahavastu, quotes Dharmapada, and
Sahasravarga, 100.
Mahivira, 141.
Malavagga, 235.
Mallika, 54.
Mandhatri, 185.
Manu, laws, 71, 96, 109, 131, 150,
251, 320, 345, 346.
Mara, the tempter, 7, 8, 34, 37, 4°,
46, 57) 105, 175, 274, 276, 337,
350.
Milk, turning suddenly, 71.
Miracles, Buddha’s view of, 254.
Mithila, 200.
Muni, etymology of, 268, 269.
Mustard seed, on a needle, 401, 407.
Nagavagga, 320.
Nakedness, 141.
Namarfipa, mind and body, 221, 367.
Nibbuta, nirvrita, freed, 89.
Niraya, hell, 306.
Nirayavagga, 306.
Nirukti, 363.
Nirvana, 23, 32, 75, 126, 134, 184,
203, 204, 218, 325, 226, 285,
289, 323, 368, 372, 374.
Nishkashaya, free from impurity,
play on word, 9.
Old-in-vain, 260.
Overcome evil by good, 223.
Pakinnakavagga, 290.
Pakkhandin, praskandin, 244.
Panditavagga, 76.
Papavagga, 116.
Paragamin, 85.
Pare, of mddAot, 6.
Parsvanatha, 141.
Path, the evil and the good, 17, 18,
316-319.
Patricide, 294.
Piyavagga, 209.
Platted hair, 141.
Prapavtha, 254.
Prasenagit, defeated by Agitasatru,
201.
INDEX.
99
Pratibhana, 363.
Pratimoksha, 183, 185.
Pravrag, 83.
Pravragita, etymology of, 388.
Proverbs, 96.
Puns, 283, 294, 295, 305.
Pupphavagga, 44.
Raga, dust, passion, 313.
Ramayana, 129.
Sacrifice, worthless, 106.
Sahassavagga, quoted in Mahfvastu,
100.
Sahita=Tipitaka, 19.
St. Luke, 130.
St. Matthew, 252,
St. Mark, 157.
Samana, etymology of, 265,
Sama#Za, priesthood, 20.
Sambodhyahga, 89.
Samsara, 60.
Samsk4ra, conception, 202.
— the five skandhas, 202.
Samyutta-nikaya, 69.
Sanatsugatiya, 21.
Sankhfra, creature, 255.
Sankhata, 70.
Savigfa, perception, 202.
Sara, truth, reality, 11.
Sati, smriti, intense thought, gr.
Sayan4sanam, sayandsanam, 185.
Self, lord of self, 160, 165. 2:0
Seven elements of knowledge, 89.
Shore, the other, 85, 384.
— the two shores, 385.
Sindhu horses, 322.
Skandha, body, 202.
Snowy mountains, 304,
Spider, 347.
Spoon, perceives no taste, 64.
Sugata, Buddha, 285,419 (welfaring).
Sukhavagga, 197.
Suttanipata, 20, 61, 87,125, 141, 142,
170, 185, 205, 239, 306, 328,
339) 345, 353, 354, 375, 396-
423.
Sakala-pratisakhya, 352.
Siinya, 92.
Svetambaras (Gainas, followers of
Parsvanatha), 141.
Tabernacle, maker of, 153.
Tagara, plant, 54.
Taittirlya-dranyaka, 96.
Tamhavagga, 334.
Tathagata, 254.
Tathagatas, are preachers, 276,
Ten evil states, 137.
Sakala-pratisakhya, 352.
Siinya, 92.
Svetambaras (Gainas, followers of
Parsvanatha), 141.
Tabernacle, maker of, 153.
Tagara, plant, 54.
Taittirlya-dranyaka, 96.
Tamhavagga, 334.
Tathagata, 254.
Tathagatas, are preachers, 276,
Ten evil states, 137.
Thirty-six passions, 339.
Thought, word, and deed, 96.
Thoughts, their influence, 1.
Tirthahkara, 104.
Tonsure, 264.
Trisarana, 190.
Trividhadvara, thought, word, and
deed, 96.
Twin-verses, 1,
Ukkurika, see Utkatuk4sana, 141.
Uncreated (akata), 97.
Upadana, 20.
Upadhi, 418.
Upadhiviveka, 203.
Upamé, aupamya, 129.
Upasarga, misfortune, 139.
rdhvamsrotas, 218.
Utkaruk4sana, sitting on the hams,
141.
V&aha, horse, or vaha, wave, 339.
Vana, forest and lust, 283.
Vasishtha-Bharadvaga-sitra, 396.
Vassika flower, 377.
Vassiki, flower, 55.
Vedanéa, sensation, 202.
Videha, king of, 200.
Vig#ana, knowledge, 202.
Vimoksha, freedom, 92, 93.
Vinaya-pitaka, 28, 307.
Vishnu-sfitra, 9.
Visvabhéi Tathagata, 49.
Viveka, separation, retirement,75,87.
Works, good, 220.
World, the next, 176.
— of the gods, 177.
Yama, 44, 45, 235.
Yama’s messengers, 235.
Yamakavagga, 1.
Ye dhammi, &c., 183.
Yellow dress, 9, 10, 307.
Yonisaé, truly, thoroughly, 326.
Digitized by Google
THE
SACRED BOOKS OF THE EAST
SUTTA-NIPATA
[10] A
London
HENRY FROWDE
OXFORD UNIVERSITY PRESS WAREHOUSE
7 PATERNOSTER ROW
THE
SACRED BOOKS OF THE EAST
TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F. MAX MULLER
VOLUME X
PART Ili
@rtord
AT THE CLARENDON PRESS
1881
[All rights reserved]
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THE SUTTA-NIPATA
A COLLECTION OF DISCOURSES
BEING ONE OF THE CANONICAL BOOKS OF THE
BUDDHISTS
TRANSLATED FROM PALI
BY
V. FAUSBOLL
) AG! EN
. Ty ERSITY
a
te
@rford
AT THE CLARENDON PRESS
1881
[All rights reserved }
Digitized by Goog le
CONTENTS.
IntRopucTION TO SutTTa-NipAtTa
I. URAGAVAGGA .
II.
ot
~ O
12.
Co Or ana w bd
Uragasutta
. Dhaniyasutta .
. Khaggavis4masutta .
. Kasibharadvagasutta
Kundasutta_
Pardbhavasutta
. Vasalasutta
- Mettasutta
. Hemavatasutta
. Alavakasutta .
. Vigayasutta
Munisutta
KULAVAGGA
I.
wo onan & WW N
| on |
~~ WwW nd = O
Ratanasutta
. Amagandhasutta. . . .
. Hirisutta .
. Mahamangalasutta .
. Sifilomasutta . .
. Dhammaéariyasutta or Kapilasutta .
. Brahmanadhammikasutta
. Navasutta
. Kimsflasutta
. Uséhanasutta .
. Réhulasutta
. Vangtsasutta .
. Samméparibbaganiyasutta
. Dhammikasutta
FAGE
xi
II
15
17
20
24
25
29
32
33
37
37
40
42
43
45
46
47
52
54
55
55
57
60
62
Vili
CONTENTS.
III]. MAHAVAGGA oe
I.
o onan ®t WwW bd
i
-“ Oo
12.
Pabbaggdsutta
. Padhdnasutta .
. Subhsitasutta .
. Sundarikabharadvagasutta
. Maghasutta .
. Sabhiyasutta
. Selasutta
. Sallasutta . . . .
. Vasesthasutta
. Kokéliyasutta
. Nalakasutta .
Dvayatanupassandsutta .
IV. ATTHAKAVAGGA
-_
=— = mt
bre OU DONT AH SW DN
ry
w
14.
15.
16.
K4masutta
Guha/‘hakasutta
. Dusthaithakasutta .
. Suddhasfhakasutta .
. Parama/shakasutta .
. Sabhiyasutta
. Selasutta
. Sallasutta . . . .
. Vasesthasutta
. Kokéliyasutta
. Nalakasutta .
Dvayatanupassandsutta .
IV. ATTHAKAVAGGA
-_
=— = mt
bre OU DONT AH SW DN
ry
w
14.
15.
16.
K4masutta
Guha/‘hakasutta
. Dusthaithakasutta .
. Suddhasfhakasutta .
. Parama/shakasutta .
GarAsutta
. Tissametteyyasutta
Pasfrasutta . . . .
. Magandiyasutta
. Purabhedasutta
. Kalahavivadasutta. ° . .
. Kilaviyfhasutta
. Mahaviyfhasutta
Tuvasakasutta . . .
Attadamdasutta . . .
Sariputtasutta
v. PARAYANAVAGGA
2.
Vatthugatha .
Agitamaavapukkha
PAGE
67
67
69
72
74
80
85
96
106
108
118
124
131
146
146
147
150
152
154
157
159
162
164
167
171
174
177
180
184
190
CONTENTS. 1X
PAGE
3. Tissametteyyamanavapukkha . . . . . Igt
4. Punnakamanavapukkha . . . , . . 192
5. Mettagimazavapukkha . . . . . - 193
6. Dhotakamamavapuskha . . . . . . 196
4. Upasivamanavapukkha . . . . . - 197
8. Nandamamavapukkha . . . . » 199
9. Hemakamazavapuhkha . . . . . . 201
10. Todeyyamanavapukkha . . . . . . 202
11. Kappamanavapukkhi . . . . » 203
12. Gatukannimanavapukkha . . . . . 204
13. Bhadravudhamazavapukkha . . . . . 208
14. Udayamamavapukhha . . . . . . 206
15. Posdlamamavapuskhi . . . : . 207
16. Mogharégamanavapukkhai . . . . 208
17. Pingiyamamavapukkha . . . . . » 209
Index . . . . . . . . . . 215
Transliteration of Oriental Alphabets adopted for the
Translations of the Sacred Books of the East . . 220
EXPLANATION OF WORDS
the meaning of which is not always given in the translation.
Agivika, one belonging to a sect
of naked ascetics.
Arahat, a holy man, a saint.
Ariya, noble.
Bhagavat, worshipful, blessed, a
name of a Buddha.
Bhikkhu, a mendicant.
Brahman, the supreme god of the
Hindus.
Brahmaaa, a sage.
Buddha, enlightened, a name of
certain holy men who have freed
themselves from existence, particularly of Samaza Gotama.
Dhamma, tenet, doctrine, custom,
law, religion, virtue, thing.
Gahattha, Gihin, a householder.
Gotama, a name of the last Buddha.
Gatila, an ascetic wearing clotted
hair.
Gina, a conqueror, a name of a
Buddha.
Isi, a sage.
Khattiya, a warrior, a prince.
Kandla, an outcast.
M4ra,a name of the king of death,
the devil.
Muni, a thinker, a sage.
N 4ga, an eminent man ; sinless?
NamuA4i= Mara.
Nibb4na, extinction, the state of
bliss of the Buddhist.
Nigazztha, a naked ascetic.
Pabbagg4, leaving the world, embracing ascetic life, taking the
robe.
Pabbagita, an ascetic, having
taken the robe.
Paribbaga, Paribbagaka, a
wandering mendicant.
Sakka =Sakya, belonging to the
Sakya tribe.
Sakyamuni, the Sakya sage, a
name of Buddha.
Samaaa, an ascetic.
Samkh4ArA, all compound things,
the material world.
SamsAra, revolution, transmigration.
SAvaka, a hearer, a follower, a
disciple of Buddha, including
both laity and clergy.
Sekha, a novice, student.
Sudda, a man of the servile caste.
Sugata, happy, a name of a Buddha.
Samaaa, an ascetic.
Samkh4ArA, all compound things,
the material world.
SamsAra, revolution, transmigration.
SAvaka, a hearer, a follower, a
disciple of Buddha, including
both laity and clergy.
Sekha, a novice, student.
Sudda, a man of the servile caste.
Sugata, happy, a name of a Buddha.
Thera, an elder, a senior priest.
Titthiya, an ascetic adhering to
a certain system of philosophy.
U padhi, the elements of the world.
Updsaka, a follower, a lay de-
votee.
Upasampada, priest’s orders.
Vessa, Vessika, a man of the
third caste.
Yakkha, a giant, a malignant
spirit.
INTRODUCTION
TO
THE SUTTA-NIPATA..
THE Collection of Discourses, Sutta-Nip4ta, which I have
here translated, is very remarkable, as there can be no
doubt that it contains some remnants of Primitive Buddhism. I consider the greater part of the Mah4vagga, and
nearly the whole of the Azthakavagga as very old. I have
arrived at this conclusion from two reasons, first from the
language, and secondly from the contents.
1. We not only find here what we meet with in other
Pali poetry, the fuller Vedic forms of nouns and verbs in
the plural, as avitatamhdse, panditase, dhammise, sitdse,
upazthitase, pavadiy4se, &c., and #aramase, asmase, sikkhissdmase ; the shorter Vedic plurals and the instrumental
singular of nouns, as vinikkhay4, lakkhawa for vinikkhayani,
lakkhaw4ni, manta, pari##z4, vinaya, labhakamya for mantaya, &c. ; Vedic infinitives, as vippahdtave, sampayatave,
uzmametave ; contracted (or sometimes old) forms, as santya,
gakka, duggakka, sammuFfAa, titthy4, thiyo, parihirati for santiya, gatiyd4, sammutiy4, titthiy4, itthiyo, parihariyati, by the
side of protracted forms, such as Atumdnam ; but also some
unusual (sometimes old) forms and words, as apuéékfasi,
sagghasi?=sakkhissasi, sussa=suzissimi (Sansk. sroshyami), pava and pdv4 = vadati, pavekéhe = paveseyya,
parikissati = parikilissati, vineyya, viteyya, nikkheyya, pappuyya,= vinayitva, &c., datthu = disva (S. drishiva), atisitv4 = atikkamitva, anuvi#ka = anuviditva, paribbasana =
vasamA4na, amhand (S.asman4) = pdsazena, vasibhi, katubbhi,
rattamahabhi, ise (vocative), suvami = sAmi, maga = miga,
- 1 Sir M. Coom4ra SwAmy’s translation of part of the book has been a great
help to me. I hope shortly to publish the Pali text.
3 C reads pagghasi.
xii SUTTA-NIPATA.
tumo = 80, parovara = paravara, bhinahu = bhitihanaka,
upaya, Amagandha, dhona, vyappatha, vyappathi, vevizk/4,
visenibhata, visenikatva, pa¢iseniyanti. Sometimes we meet
also with difficult and irregular constructions, and very condensed expressions. All this proves, I think, that these
parts of the book are much older than the Suttas in which
the language is not only fluent, but of which some verses
are even singularly melodious.
Sometimes we meet
also with difficult and irregular constructions, and very condensed expressions. All this proves, I think, that these
parts of the book are much older than the Suttas in which
the language is not only fluent, but of which some verses
are even singularly melodious.
2. In the contents of the Suttanipata we have, I think,
an important contribution to the right understanding of
Primitive Buddhism, for we see here a picture not of
life in monasteries, but of the life of hermits in its first
stage. We have before us not the systematizing of the
later Buddhist church, but the first germs of a system, the
fundamental ideas of which come out with sufficient clearness. From the Aétthakavagga especially it is evident
where Buddha takes his stand in opposition to Philosophy (ditthi = darsana).
Indian society at the time of Buddha had two large and
distinguished religious sects, Samazas and Brahmazas.
This is apparent from several passages where they are
mentioned together ; for instance, Vinaya, ed. Oldenberg, II,
p. 295; Grimblot, Sept Suttas Palis, p. ix, 8 &c., 118 &c.,
158 &c., 306 &c., 309 ; Dhammapada, p. 392; Suttanipata,
vv. 99, 129, 189, 440, 529, 859, 1078; Sabhiyasutta, at the
beginning ; the Inscriptions of Asoka; Mahabhashya, I], 4,
9 (fol. 398 a); Lalita Vistara, pp. 309, 1. 10, 318, 1. 18, 320,
1.20; and lastly, Megasthenes (Schwanbeck, p. 45), dvo yévn
prrocdpar, dv Tovs piv Bpaxpavas Kari, Tods 5¢ Dappavas.
Famous teachers arose and gathered around them flocks
of disciples. As such are mentioned Ptravza-Kassapa,
Makkhali-Gos4la, Agita-Kesakambali, Pakudha-Kakfayana, Saf#gaya-Belaéchiputta, and Nigaz¢ha-Nataputta!;
see Suttanipata, p.86; MahaparinibbAnasutta, ed. Childers,
p. 58; Vinaya II, p.111; Grimblot, Sept Suttas PaAlis, p. 114,
&c.; Milindapazha, ed. Trenckner, p. 4. Besides these there
is Bavari (Suttanipata, p.184), and his disciples Agita, Tissametteyya, Puzzaka, Mettagd, Dhotaka, Upasiva, Nanda,
4 Cf. Indian Antiquary, 1880, p. 158.
INTRODUCTION. Xill
Hemaka, Todeyya, Kappa, Gatukaz#in, Bhadravudha,
Udaya, Posala, Mogharagan (Pingiya, vv. 1006-1008 ; Sela,
p- 98), and Aankin, Taérukkha, Pokkharasati, GAnussovi,
VAsettha, and Bharadvaga, p. 109.
Indian Antiquary, 1880, p. 158.
INTRODUCTION. Xill
Hemaka, Todeyya, Kappa, Gatukaz#in, Bhadravudha,
Udaya, Posala, Mogharagan (Pingiya, vv. 1006-1008 ; Sela,
p- 98), and Aankin, Taérukkha, Pokkharasati, GAnussovi,
VAsettha, and Bharadvaga, p. 109.
We learn that there were four kinds of Samaaas, viz.
Maggaginas, Maggadesakas (or Maggadesins, MaggagghAyins), Maggagivins, and MaggadAsins, vv. 83-88. Among
these Samavzas disputes arose, vv. 828, 883-884; a number
of philosophical systems were formed, and at the time of
Buddha there were as many as sixty-three of them, v. 538.
These systems are generally designated by dit¢hi, vv. 54,
151, 786, 837, 851, &c.; or by ditthigata, vv. 834, 836, 913;
or by di¢ésasuta, v. 778; or by dittha, suta, and muta,
wy. 793, 813, 914; or by di¢¢ha, suta, silavata', and muta,
vv. 79°, 797-798, 836, 887, 1080. The doctrines themselves
are called ditthinivesa, v. 785; or nivesana, vv. 209, 470,
801, 846 ; or vinikkhaya, vv. 838, 866, 887, 894; and he who
entertains any of them, is called nivissavadin, vv. 910, 913.
What is said of the Samavzas seems mostly to hold good
about the Brahmazas also. They too are called disputatious, vadasila, v. 381, &c., p. 109; and three kinds of
them are mentioned, viz. Titthiyas, Agivikas, and Nigazthas, vv. 380, 891-892. In contradistinction to the
Samazas the Brahmamas are designated as Teviggas, w.
594, 1019; they are Padakas, Veyy4karazas, and perfect
in Gappa, Nighazdu, Ketubha, Itihdsa, &c., v. 595, p. 98.
They are called friends of the hymns, v. 139 ; well versed
in the hymns, v. 976; and their principal hymn is SAvitti2,
vv. 568, 456. They worship and make offerings to the fire,
PP- 74, 20. In Brahmamzadhammikasutta the ancient and
just Brahmazas are described in opposition to the later
1 T am not sure whether sflavata is to be understood as one notion or two.
It is generally written in one word, but at p.109 Vasettha says, when one is
virtuous and endowed with works, he is a Brahmana, yato kho bho sflava ka
hoti vatasampanno fa ettavata kho brahmanzo hoti. Stlavata, I presume, refers
chiefly to the Brahmazas.
2 From v. 456 we see that Buddha has rightly read vareniyam as the metre
requires, but I must not omit to mention that the Commentator understands
by Savitti the Buddhistic formula: Buddham saranam gakkhimi, Dhammam
saranam gakkhami, Samgham saranam gakkhami, which, like SAvitti, contains
twenty-four syllables.
xiv SUTTA-NIPATA.
Brahmazas, who slay innocent cows and have acquired wealth
through the favour of the kings, vv. 307, 308, 311, 302.
All these disputants hold fast to their own prejudiced
views, v. 910. They say that purity comes from philosophical views, from tradition, and from virtuous works,
and in many other ways, v. 1078, and that there is no bliss
excepting by following their opinions, vv. 889, 891, 892.
All these disputants hold fast to their own prejudiced
views, v. 910. They say that purity comes from philosophical views, from tradition, and from virtuous works,
and in many other ways, v. 1078, and that there is no bliss
excepting by following their opinions, vv. 889, 891, 892.
Buddha himself has, it is true, sprung from the Samazas:
he is called Samaza Gotama, p. 96; he shines like a sun
in the midst of the Samamas, v. 550; and intercourse with
Samamas is said to be the highest blessing, v. 265. But
Buddha has overcome all their systems, v. 538; there is
nothing which has not been seen, heard, or thought by him,
and nothing which has not been understood by him, v. 1121.
All the disputatious Braéhmazas do not overcome him in
understanding, v. 380; and he asserts that no one is purified and saved by philosophy or by virtuous works, vv. 1079,
839. Sanctification, in fact, does not come from another,
wy. 773, 790, 813; it can be attained only by going into
the yoke with Buddha, v. 834; by believing in him and in
the Dhamma of the Saints, vv. 183, 185, 370, 1142; on the
whole, by being what Buddha is.
What then is Buddha ?
First he is a Visionary, in the good sense of the word;
his knowledge is intuitive, ‘Seeing misery,’ he says, ‘in the
philosophical views, without adopting any of them, searching
for truth, I saw inward peace,’ vv. 837, 207. And again, ‘ He,
a conqueror unconquered, saw the Dhamma visibly, without any traditional instruction,’ vv. 934, 1052, 1065. He
teaches an instantaneous, an immediate religious life, vv.
567, 1136. He is called 4akkhumat, endowed with an eye,
clearly-seeing, vv. 160, 405, 540, 562, 596, 956, 992, 1028,
1115, 1127 3 samantaxakkhu, the all-seeing, vv. 1062, 1068 ;
and as such he has become an eye to the world, v. 599.
He sees the subtle meaning of things, vv. 376, 175; he is,
in one word, Sambuddha, the perfectly-enlightened, wv. 177,
555) 599, 992; and by knowledge he is delivered, vv. 1106,
1 Besides the religious Brahmanas some secular Brahmanas are mentioned,
p. 11.
INTRODUCTION. XV
-
727, 733. Existence is avigga, ignorance, v. 729; vigga,
knowledge, is the extinction of the world, v. 730.
177,
555) 599, 992; and by knowledge he is delivered, vv. 1106,
1 Besides the religious Brahmanas some secular Brahmanas are mentioned,
p. 11.
INTRODUCTION. XV
-
727, 733. Existence is avigga, ignorance, v. 729; vigga,
knowledge, is the extinction of the world, v. 730.
Secondly, he is an Ascetic, a Muni’, one that forsakes
the world and wanders from the house to the houseless
state, vv. 273, 375, 1003; because from house-life arises
defilement, v. 206. An ascetic has no prejudiced ideas,
v. 802; he has shaken off every philosophical view, v. 787;
he does not enter into disputes, v. 887; he is not pleased
nor displeased with anything, v. 813; he is indifferent to
learning, v. 911; he does not cling to good and evil,
wv. 520, 547, 790; he has cut off all passion and all desire,
vv. 2, 795, 1130, 916; he is free from marks, v. 847; and
possessionless, akiz#ana, vv.175, 454, 490, 620, 1058, 1062,
976, 1069, 1114. He is equable, v. 855; under all circumstances the same, v. 952; still as the deep water, v. 920;
calm, vv. 459, 861. He has reached peace, wv. 837, 845,
919; he knows that bliss consists in peace, v. 933; he has
gone to immortal peace, the unchangeable state of Nibbana, v. 203. And how is this state brought about? By
the destruction of consciousness, vv. 734-735. And how
does consciousness cease? By the cessation of sensation, vv. 1109-1110; by being without breathing, vv.
1089-1090 2,
1. What then is sin according to Buddha?
Subjectively sin is desire, in all its various forms,
VV. 923, 1103; viz. desire for existence generally, vv. 776,
1059, 1067, and especially for name and form, i.e. individual existence, vv. 354, 1099. As long as man is led by
desire he will be whirled about in existence, v. 740; for as
long as there is birth, there will be death, v. 742. Existence is called the stream of death, v. 354; the realm of
Mara, vv. 164, 1145. Those who continually go to samsara with birth and death, are the ignorant, v. 729.
1 Buddha is sometimes styled the great Isi, vv. 1060, 1082 ; sometimes a Muni,
vv. 164, 700; sometimes a Brahmaza, v. 1064; sometimes a Bhikkhu, wv. 411,
415; and all these appellations are used synonymously, vv. 283, 284, 1064, 1066,
843, 844, 911, 912, 946, 220. Ascetic life is praised throughout the book,
especially in the Uraga-, Muni-, Rahula-, Samm4paribbaganiya-, Dhammika-,
Nalaka-, Purabheda-, Tuvataka-, Attadanda-, and Sariputta-suttas.
2 This system ends, it will be seen from this, like other ascetic systems, in
mysticism.
xvi SUTTA-NIPATA,
But desire originates in the body, vv. 270, 1099; sin lies
objectively in embodiment or matter, and consequently the human body is looked upon as a contemptible
thing. See Vigayasutta, p. 32.
2. And what is bliss?
Subjectively, it is emancipation from desire by
means of the peace that Buddha preaches, vv. 1065-1066,
1069, 1084, 1108, 838-839.
See Vigayasutta, p. 32.
2. And what is bliss?
Subjectively, it is emancipation from desire by
means of the peace that Buddha preaches, vv. 1065-1066,
1069, 1084, 1108, 838-839.
Objectively, it is emancipation from body and
matter. One must destroy the elements of existence, upadhi, wv. 373, 546, 1050, 1056; and leave the body behind,
that one may not come to exist again, vv. 1120, 1122, 761.
The ignorant only create upadhi, v. 1050, and go again
and again to samsara, v.729. The wise do not enter time,
kappa, vv. 521, 535, 860; they look upon the world as
void, v. 1118; hold that there is nothing really existing,
v. 1069; and those whose minds are disgusted with a future existence, the wise who have destroyed their seeds (of
existence), go out like a lamp, wv. 234, 353-354. Asa flame,
blown about by the violence of the wind, goes out, and
cannot be reckoned (as existing), even so a Muni, deliveted
from name and body, disappears, and cannot be reckoned
(as existing), v. 1073. For him who has disappeared, there
is no form; that by which they say he is, exists for him no
longer, v. 1075.
‘Exert thyself, then,—O Dhotaka,’ so said Bhagavat,—
‘being wise and thoughtful in this world, let one, having
listened to my utterance, learn his own extinction,’ v. 1061.
Tena h’ 4tappam karohi,—Dhotaka ’ti Bhagav4,—
idh’ eva nipako sato
ito sutvana nigghosam
sikkhe nibbanam attano.
With this short sketch of the contents of the Suttanipata for a guide, I trust it will be easy to understand even
the more obscure parts of the book.
V. FAUSBOLL.
CoPpENHAGEN,
Sept. 13, 1880,
I URAGAVAGGA.
1. URAGASUTTA.
The Bhikkhu who discards all human passions is compared to a
snake that casts his skin.—Text and translation in Fr. Spiegel’s
Anecdota Palica.
1. He who restrains his anger when it has
arisen, as (they) by medicines (restrain) the poison
of the snake spreading (in the body), that Bhikkhu
leaves this and the further shore, as a snake (quits
its) old worn out skin. (x)
2. He who has cut off passion entirely, as (they cut
off) the lotus-flower growing in a lake, after diving
(into the water), that Bhikkhu leaves this and the
further shore, as a snake (quits its) old worn out
skin. (2)
. 3. He who has cut off desire entirely, the flowing,
the quickly running, after drying it up, that Bhikkhu leaves this and the further shore, as a snake
(quits its) old worn out skin. (3)
4. He who has destroyed arrogance entirely, as the
flood (destroys) a very frail bridge of reeds, that
Bhikkhu leaves this and the further shore, as a
snake (quits its) old worn out skin. (4)
5. He who has not found any essence in the existences, like one that looks for flowers on fig-trees,
that Bhikkhu leaves this and the further shore, as
a snake (quits its) old worn out skin. (5)
[10] B
2 URAGAVAGGA.
(4)
5. He who has not found any essence in the existences, like one that looks for flowers on fig-trees,
that Bhikkhu leaves this and the further shore, as
a snake (quits its) old worn out skin. (5)
[10] B
2 URAGAVAGGA.
6. He in whose breast there are no feelings of
anger, who has thus overcome reiterated existence,
that Bhikkhu leaves this and the further shore, as
a snake (quits its) old worn out skin. . (6)
7. He whose doubts are scattered, cut off entirely inwardly, that Bhikkhu leaves this and the
further shore, as a snake (quits its) old worn out
skin. (7)
8. He who did not go too fast forward, nor was
left behind, who overcame all this (world of) delusion, that Bhikkhu leaves this and the further
shore, as a snake (quits its) old worn out skin. (8).
9. He who did nat go too fast forward, nor was
left behind, having seen that all this in the world
is false, that Bhikkhu leaves this and the further
shore, as a snake (quits its) old worn out skin. (9)
10. He who did not go too fast forward, nor was
left behind, being free from covetousness, (seeing)
that all this is false, that Bhikkhu leaves this and
the further shore, as a snake (quits its) old worn
out skin. (10)
11. He who did not go too fast forward, nor
was left behind, being free from passion, (seeing)
that all this is false, that Bhikkhu leaves this and
the further shore, as a snake (quits its) old worn
-out skin. (11)
12. He who did not go too fast forward, nor was
left behind, being free from hatred, (seeing) that all
this is false, that Bhikkhu leaves this and the further
shore, as a snake (quits its) old worn out skin. (12)
13. He who did not go too fast forward, nor was
left behind, being free from folly, (seeing) that all this
is false, that Bhikkhu leaves this and the further
shore, as a snake (quits its) old worn out skin. (13)
DHANIYASUTTA, 3
14. He to whom there are no affections whatsoever, whose sins are extirpated from the root, that
Bhikkhu leaves this and the further shore, as a snake
(quits its) old worn out skin. (14)
15. He to whom there are no (sins) whatsoever
originating in fear, which are the causes of coming
back to this shore, that Bhikkhu leaves this and the
further shore, as a snake (quits its) old worn out
skin. (15)
16. He to whom there are no (sins) whatsoever
originating in desire, which are the causes of binding
(men) to existence, that Bhikkhu leaves this and the
further shore, as a snake (quits its) old worn out
skin. . (16)
17. He who, having left the five obstacles, is free
from suffering, has overcome doubt, and is without
pain, that Bhikkhu leaves this and the further shore,
as a snake (quits its) old worn out skin. (17)
Uragasutta is ended.
2, DHANIYASUTTA.
A dialogue between the rich herdsman Dhaniya and Buddha, the
one rejoicing in his worldly security and the other in his religious
belief.—This beautiful dialogue calls to mind the parable in the
Gospel of S. Luke xii. 16.
(17)
Uragasutta is ended.
2, DHANIYASUTTA.
A dialogue between the rich herdsman Dhaniya and Buddha, the
one rejoicing in his worldly security and the other in his religious
belief.—This beautiful dialogue calls to mind the parable in the
Gospel of S. Luke xii. 16.
1. ‘I have boiled (my) rice, I have milked (my
cows),'—so said the herdsman Dhaniya,—‘I am
living together with my fellows near the banks of
the Mahi (river), (my) house is covered, the fire is
kindled: therefore, if thou like, rain; O sky!’ (18)
2. ‘I am free from anger, free from stubbornness,—so said Bhagavat,—‘I am abiding for one
night near the banks of the Mahi (river), my house
B 2
4 URAGAVAGGA.
is uncovered, the fire (of passions) is extinguished :
therefore, if thou like, rain, O sky!’ (19)
3. ‘ Gad-flies are not to be found (with me),—so
said the herdsman Dhaniya,—‘ in meadows abounding with grass the cows are roaming, and they can
endure rain when it comes: therefore, if thou like,
rain, O sky!’ (20)
4. ‘(By me) is made a well-constructed raft,—so
said Bhagavat,—‘ I have passed over (to Nibbana),
I have reached the further bank, having overcome
the torrent (of passions); there is no (further) use
for a raft: therefore, if thou like, rain, O sky!’ (21)
5. ‘ My wife is obedient, not wanton, —so said the
herdsman Dhaniya,—‘ for a long time she has been
living together (with me), she is winning, and I hear
nothing wicked of her: therefore, if thou like, rain,
O sky!’ (22)
6. ‘My mind is obedient, delivered (from all worldliness),’—so said Bhagavat,—‘ it has for a long time
been highly cultivated and well-subdued, there is no
longer anything wicked in me: therefore, if thou
like, rain, O sky!’ (23)
7. ‘I support myself by my own earnings, —so
said the herdsman Dhaniya,—‘ and my children are
(all) about me, healthy; I hear nothing wicked of
them : therefore, if thou like, rain, O sky!’ (24)
8. ‘I am no one’s servant,-—so said Bhagavat,—
‘with what I have gained I wander about in all the
world, there is no need (for me) to serve: therefore,
if thou like, rain, O sky!’ (25)
g. ‘I have cows, I have calves,—so said the
herdsman Dhaniya,—‘ I have cows in calf and heifers,
and I have also a bull as lord over the cows: therefore, if thou like, rain, O sky!’ (26)
DHANIYASUTTA. 5
10. ‘I have no cows, I have no calves,’—so said
Bhagavat,—‘ I have no cows in calf and no heifers,
and I have no bull as a lord over the cows: therefore, if thou like, rain, O sky!’ (27)
11. ‘The stakes are driven in, and cannot be
shaken,’—so said the herdsman Dhaniya,— the
ropes are made of mufga grass, new and well-made,
the cows will not be able to break them: therefore,
if thou like, rain, O sky!’ (28)
12, ‘ Having, like a bull, rent the bonds; having,
like an elephant, broken through the galugéhi
creeper, I shall not again enter into a womb: therefore, if thou like, rain, O sky!’ (29)
Then at once a shower poured down, filling both
sea and land. Hearing the sky raining, Dhaniya
spoke thus:
Hearing the sky raining, Dhaniya
spoke thus:
13. ‘No small gain indeed (has accrued) to us
since we have seen Bhagavat; we take refuge in
thee, O (thou who art) endowed with the eye (of
wisdom) ; be thou our master, O. great Muni!’ (30)
14. ‘Both my wife and myself: are obedient ; (if)
we lead a holy life before Sugata, we shall conquer
birth and death, and put an end to pain.’ (31)
15. ‘He who has sons _ has delight in sons,’—so
said the wicked M4ra,—‘he who has cows has delight likewise in cows; for upadhi (substance) is the
delight of man, but he who has no upadhi has no
delight.’ (32)
16. ‘He who has sons has care with (his) sons, —
so said Bhagavat,—‘ he who has cows has likewise
care with (his) cows; for upadhi (is the cause of)
people’s cares, but he who has no upadhi has no
care.’ (33)
Dhaniyasutta is ended.
6 URAGAVAGGA.
3. KHAGGAVISANASUTTA.
Family life and intercourse with others should be avoided, for
society has all vices in its train; therefore one should leave
the corrupted state of society and lead a solitary life.
1. Having laid aside the rod against all beings,
and not hurting any of them, let no one wish for a
son, much less for a companion, let him wander
alone like a rhinoceros’. (34)
2. In him who has intercourse (with others) af-
‘fections arise, (and then) the pain which follows
affection ; considering the misery that originates in
_ affection let one wander alone like a rhinoceros. (35)
3. He who has compassion on his friends and
confidential (companions) loses (his own) advantage, having a fettered mind; seeing this danger
in friendship let one wander alone like a rhinoceros. (36)
4. Just as a large bamboo tree (with its branches)
entangled (in each other, such is) the care one has
with children and wife; (but) like the shoot of a
bamboo not clinging (to anything) let one wander
alone like a rhinoceros *. (37)
5. Asa beast unbound in the forest goes feeding
at pleasure, so let the wise man, considering (only
his) own will, wander alone like a rhinoceros. (38)
6. There is (a constant) calling in the midst of
company, both when sitting, standing, walking, and
going away; (but) let one, looking (only) for freedom from desire and for following his own will,
wander alone like a rhinoceros. (39)
7. There is sport and amusement in the midst of
1 Comp. Dhp. v. 142. ® Comp. Dhp. v. 345.
KHAGGAVISANASUTTA. 7
company, and for children there is great affection ;
(although) disliking separation from his dear friends,
let one wander alone like a rhinoceros. (40)
8. He who is at home in (all) the four regions
and is not hostile (to any one), being content with
this or that, overcoming (all) dangers fearlessly, let
him wander alone like a rhinoceros. (41)
9. Discontented are some pabbagitas (ascetics),
also some gaha¢thas (householders) dwelling in
houses ; let one, caring little about other people’s
children, wander alone like a rhinoceros. (42)
(41)
9. Discontented are some pabbagitas (ascetics),
also some gaha¢thas (householders) dwelling in
houses ; let one, caring little about other people’s
children, wander alone like a rhinoceros. (42)
10. Removing the marks of a gihin (a householder) like a Kovildra tree whose leaves are fallen,
let one, after cutting off heroically the ties of a
gihin, wander alone like a rhinoceros. (43)
11. If one acquires a clever companion, an associate righteous and wise, let him, overcoming all
dangers, wander about with him glad and thoughtful’. (44)
12. If one does not acquire a clever companion,
an associate righteous and wise, then as a king
abandoning (his) conquered kingdom, let him wander alone like a rhinoceros *. (45)
13. Surely we ought to praise the good luck of
having companions, the best (and such as are our)
equals ought to be sought for; not having acquired such friends let one, enjoying (only) allowable
things, wander alone like a rhinoceros’. (46)
14. Seeing bright golden (bracelets), well-wrought
by the goldsmith, striking (against each other when
there are) two on one arm, let one wander alone
like a rhinoceros. (47)
1 Comp. Dhp. v. 378. Dh “ome Dhp. v. 329.
omp. Dhp. v. 61.
8 URAGAVAGGA.
15. Thus (if I join myself) with another I shall
swear or scold; considering this danger in future,
let one wander alone like a rhinoceros. - (48)
16. The sensual pleasures indeed, which are
various, sweet, and charming, under their different
shapes agitate the mind; seeing the misery (originating) in sensual pleasures, let one wander alone
like a rhinoceros. (49)
17. These (pleasures are) to me calamities, boils,
misfortunes, diseases, sharp pains, and dangers;
seeing this danger (originating) in sensual pleasures,
let one wander alone like a rhinoceros. (50)
18. Both cold and heat, hunger and thirst, wind
and a burning sun, and gad-flies and snakes—having
overcome all these things, let one wander alone like
a rhinoceros}. (51)
19. As the elephant, the strong, the spotted, the
large, after leaving the herd walks at pleasure in
the forest, even so let one wander alone like a
rhinoceros. (52)
20. For him who delights in intercourse (with
others, even) that is inconvenient which tends to
temporary deliverance; reflecting on the words of
(Buddha) the kinsman of the Adiééa family, let one
wander alone like a rhinoceros. (53)
21. The harshness, of the (philosophical) views
I have overcome, I have acquired self-command, I
have attained to the way (leading to perfection),
I am in possession of knowledge, and not to be
led by others; so speaking, let one wander alone
like a rhinoceros. (54)
22, Without covetousness, without deceit, without
* Comp. Gataka I, p. 93.
KHAGGAVISANASUTTA. 9
craving, without detraction, having got rid of passions and folly, being free from desire in all the
world, let one wander alone like a rhinoceros. (55)
(54)
22, Without covetousness, without deceit, without
* Comp. Gataka I, p. 93.
KHAGGAVISANASUTTA. 9
craving, without detraction, having got rid of passions and folly, being free from desire in all the
world, let one wander alone like a rhinoceros. (55)
23. Let one avoid a wicked companion who
teaches what is useless and has gone into what is
wrong, let him not cultivate (the society of) one
who is devoted (to and) lost in sensual pleasures,
let one wander alone like a rhinoceros. (56)
24. Let one cultivate (the society of) a friend
who is learned and keeps the Dhamma, who is
magnanimous and wise; knowing the meaning (of
things and) subduing his doubts, let one wander
alone like a rhinoceros. (57)
25. Not adorning himself, not looking out for
sport, amusement, and the delight of pleasure in the
world, (om the contrary) being loath of a life of
dressing, speaking the truth, let one wander alone
like a rhinoceros. (58)
26. Having left son and wife, father and mother,
wealth, and corn, and relatives, the different objects of
desire, let one wander alone like a rhinoceros. (59)
27. ‘This is a tie, in this there is little -happiness, little enjoyment, but more of pain, this is a
fish-hook,’ so having understood, let a thoughtful
man wander alone like a rhinoceros. (60)
28. Having torn the ties, having broken the net
as a fish in the water, being like a fire not returning
to. the burnt place, let one wander alone like a rhinoceros. (61)
29. With downcast eyes, and not prying 4, with his
senses guarded, with his mind protected free from
1'Na sa padalolo ti ekassa dutiyo dvinnam tatiyo ti evam
ganamaggham pavisitukamataya kandiyamanapado viya abhavanto
digha#arika-anavatthafarikavirato va. Commentator.
10 URAGAVAGGA.
passion, not burning (with lust), let one wander alone
like a rhinoceros. (62)
30. Removing the characteristics of a gihin
(householder), like a PariéZatta tree whose leaves
are cut off, clothed in a yellow robe after wandering
away (from his house), let one wander alone like a
rhinoceros. (63)
31. Not being greedy of sweet things, not being
unsteady, not supporting others, going begging from
House to house, having a mind which is not fettered
to any household, let one wander alone like a rhinoceros. (64)
32. Having left the five obstacles of the mind,
having dispelled all sin, being independent, having
cut off the sin of desire, let one wander alone like a
rhinoceros. (65)
33. Having thrown behind (himself bodily) pleasure and pain, and previously (mental) joy and
distress, having acquired equanimity, tranquillity,
purity, let one wander alone like a rhinoceros. (66)
34. Strenuous for obtaining the supreme good
(i.e. Nibbana), with a mind free from attachment, not
living in idleness, being firm, endowed with bodily
and mental strength, let one wander alone like a
rhinoceros. (67)
(66)
34. Strenuous for obtaining the supreme good
(i.e. Nibbana), with a mind free from attachment, not
living in idleness, being firm, endowed with bodily
and mental strength, let one wander alone like a
rhinoceros. (67)
35. Not abandoning seclusion and meditation,
always wandering in(accordance with) the Dhammas},
seeing misery in the existences, let one wander alone
like a rhinoceros *. (68)
36. Wishing for the destruction of desire (i.e. Nibbana), being careful, no fool, learned, strenuous, considerate, restrained, energetic, let one wander alone
like a rhinoceros. (69)
1 Dhammesu nikéam anudhammaéart. 3 Comp. Dhp. v. 20.
KASIBHARADVAGASUTTA. II
37. Like a lion not trembling at noises, like the
wind not caught in a net, like a lotus not stained by
water, let one wander alone like a rhinoceros. (70)
38. As a lion strong by his teeth, after overcoming (all animals), wanders victorious as the king of the
animals, and haunts distant dwelling-places’, (even
so) let one wander alone like a rhinoceros. (71)
39. Cultivating in (due) time kindness, equanimity,
compassion, deliverance, and rejoicing (with others),
unobstructed by the whole world, let one wander
alone like a rhinoceros. (72)
40. Having abandoned both passion and hatred and
folly, having rent the ties, not trembling in the loss
of life, let one wander alone like a rhinoceros?. (73)
41. They cultivate (the society of others) and
serve them for the sake of advantage; friends without a motive are now difficult to get, men know
their own profit and are impure; (therefore) let one
wander alone like a rhinoceros. (74)
Khaggavisazasutta is ended.
4. KASIBHARADVAGASUTTA.
The Brahmana Kasibharadvaga reproaches Gotama with idleness,
but the latter convinces him that he (Buddha) also works, and
so the Bréhmana is converted, and finally becomes a saint.
Compare Sp. Hardy, A Manual of Buddhism, p. 214; Gospel
of S. John v. 17.
So it was heard by me:
At one time Bhagavat dwelt in Magadha at DakkhivAgiri in the Brdhmavza village Ekana/a. And at
that time the Brahmaza Kasibharadvaga’s five hun-
1Pantaniti dOrani senasan4ntti vasati//2inani. Commentator.
2 Comp. Dhp. v. 20.
12 , URAGAVAGGA.
dred ploughs were tied (to the yokes) in the sowing
season. Then Bhagavat, in the morning, having put
on his raiment and taken his bowl and robes, went
to the place where the Brahmaza Kasibharadvaga’s
work (was going on). At that time the Brahmaza
Kasibharadv4ga’s distribution of food took place.
Then Bhagavat went to the place where the distribution of food took place, and having gone there, he
stood apart. The Brahmaza Kasibharadvaga saw
Bhagavat standing there to get alms, and having
seen him, he said this to Bhagavat :
‘I, O Samaza, both plough and sow, and having
ploughed and sown, I eat; thou also, O Samama,
shouldst plough and sow, and having ploughed and
sown, thou shouldst eat.’
‘I also, O Braéhmaza, both plough and sow, and
having ploughed and sown, I eat,’ so said Bhagavat.
‘Yet we do not see the yoke, or the plough, or
the ploughshare, or the goad, or the oxen of the
venerable Gotama.’
And then the venerable Gotama spoke in this way :
‘I also, O Brahmama, both plough and sow, and
having ploughed and sown, I eat,’ so said Bhagavat.
Then the Brahmawa Kasibh4radvaga addressed
Bhagavat in a stanza:
1. ‘Thou professest to be a ploughman, and yet
- we do not see thy ploughing; asked about (thy)
ploughing, tell us (of it), that we may know thy
ploughing.’ (75)
2. Bhagavat answered: ‘ Faith is the seed, penance
the rain, understanding my yoke and plough, modesty the pole of the plough, mind the tie, thoughtfulness my ploughshare and goad. (76)
3. ‘I am guarded in respect of the body, I am
KASIBHARADVAGASUTTA. 13
guarded in respect of speech, temperate in food;
I make truth to cut away (weeds), tenderness is my
deliverance. (77)
4. ‘Exertion is my beast of burden; carrying (me)
to Nibbana he goes without turning back to the
place where having gone one does not grieve. (78)
5. ‘So this ploughing is ploughed, it bears the
fruit of immortality; having ploughed this ploughing
one is freed from all pain.’ (79)
Then the Bréhmaza Kasibharadvaga, having
poured rice-milk into a golden bowl, offered it to
Bhagavat, saying, ‘Let the venerable Bhagavat eat
of the rice-milk; the venerable is a ploughman, for
the venerable Gotama ploughs a ploughing that
bears the fruit of immortality.’
6. Bhagavat said: ‘What is acquired by reciting
stanzas is not to be eaten by me; this is, O Brahmaza, not the Dhamma of those that see rightly;
Buddha rejects what is acquired by reciting stanzas,
this is the conduct (of Buddhas) as long as the
Dhamma exists. (80)
7. ‘One who is an accomplished great Isi, whose
passions are destroyed and whose misbehaviour has
ceased, thou shouldst serve with other food and
drink, for this is the field for one who looks for
good works?’ (81)
‘To whom then, O Gotama, shall I give this ricemilk ?’ so said Kasibharadvaga.
‘I do not see, O Brahmama, in the world (of men)
1 Afifiena ka kevalinam mahesim
Khizdsavam kukkusfavipasantam
Annena pdnena upaé/hahassu,
Khettam hi tam puffiapekhassa hoti.
Cf. Sundarikabharadvaga v. 28.
14 URAGAVAGGA.
and gods and Maras and Brahmans, amongst beings
comprising gods and men, and Samavas and Braéhmawas, any by whom this rice-milk when eaten can
be properly digested with the exception of Tathagata,
or a disciple of Tathagata. Therefore,O Brahmama,
thou shalt throw this rice-milk in (a place where
there is) little grass, or cast it into water with no
worms,’ so said Bhagavat.
Then the Brahmavza Kasibharadvaga threw the
rice-milk into some water with no worms. Then
the rice-milk thrown into the water splashed, hissed,
_ smoked in volumes; for as a ploughshare that has
got hot during the day when thrown into the water
splashes, hisses, and smokes in volumes, even so the
rice-milk (when) thrown into the water splashed,
hissed, and smoked in volumes.
Then
the rice-milk thrown into the water splashed, hissed,
_ smoked in volumes; for as a ploughshare that has
got hot during the day when thrown into the water
splashes, hisses, and smokes in volumes, even so the
rice-milk (when) thrown into the water splashed,
hissed, and smoked in volumes.
Then the Brahmawa Kasibhaéradvaga alarmed and
terrified went up to Bhagavat, and after having
approached and fallen with his head at Bhagavat’s
' feet, he said this to Bhagavat:
‘It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As one raises what
has been overthrown, or reveals what has been
hidden, or tells the way to him who has gone
astray, or holds out an oil lamp in the dark that
those who have eyes may see the objects, even so
by the venerable Gotama in manifold ways the
Dhamma (has been) illustrated. I take refuge in
the venerable Gotama and in the Dhamma and in
the Assembly of Bhikkhus; I wish to receive the
pabbagga, I wish to receive the upasampadé (the
robe and the orders) from the venerable Gotama,’
so said Kasibharadvaga.
Then the Brahmaza Kasibharadvaga received the
KUNDASUTTA. 15
pabbaggé from Bhagavat, and he received also the
upasampad4; and the venerable Bharadvaga having
lately received the upasampadé, leading a solitary,
retired, strenuous, ardent, energetic life, lived after
having in a short time in this existence by his own
understanding ascertained and possessed himself of
that highest perfection of a religious life for the
sake of which men of good family rightly wander
away from their houses to a houseless state. ‘ Birth
had been destroyed, a religious life had been led,
what was to be done had been done, there was
nothing else (to be done) for this existence, so he
perceived, and the venerable Bharadvaga became
one of the arahats (saints).
Kasibhaéradvagasutta is ended.
5. KUNDASUTTA.
Buddha describes the four different kinds of Samaxas to Kunda,
the smith.
1. ‘I ask the Muni of great understanding,—so
said Kunda, the smith,—‘ Buddha, the lord of the
Dhamma, who is free from desire, the best of bipeds,
the most excellent of charioteers, how many (kinds
of) Samazas are there in the world; pray tell me
that ?’ (82)
2. ‘ There are four (kinds of) Samamzas, (there is)
not a fifth, O Kunda,—so said Bhagavat,—‘ these I
will reveal to thee, being asked in person; (they are)
Maggaginas and Maggadesakas, Maggagivins and
Maggadisins,’ (83)
3. ‘Whom do the Buddhas call a Maggagina?’—so
said Kunda, the smith,—‘ How is a Maggagg/ayin
.
16 URAGAVAGGA.
unequalled? Being asked, describe to me a Maggagivin, and reveal to me a Maggadidsin.’ (84)
4. Bhagavat said: ‘He who has overcome doubt,
is without pain, delights in Nibbana, is free from
greed, a leader of the world of men and gods, such
a one the Buddhas call a maggagina (that is, victorious by the way). (85)
Bhagavat said: ‘He who has overcome doubt,
is without pain, delights in Nibbana, is free from
greed, a leader of the world of men and gods, such
a one the Buddhas call a maggagina (that is, victorious by the way). (85)
5. ‘He who in this world having known the best
(i.e. Nibbana) as the best, expounds and explains here the Dhamma, him, the doubt-cutting Muni, without
desire, the second of the Bhikkhus they call a maggadesin (that is, teaching the way). (86)
6. ‘ He who lives in the way that has so well been
taught in the Dhammapada, and is restrained, attentive, cultivating blameless words, him the third of
the Bhikkhus they call a maggagtvin (that is,
living in the way’). (87)
7. ‘He who although counterfeiting the virtuous is
forward, disgraces families, is impudent, deceitful, unrestrained, a babbler, walking in disguise, such a one
is a maggad{sin (that is, defiling the way)* (88)
8. ‘He who has penetrated these (four Samazas),
who is a householder, possessed of knowledge, a pupil
of the venerable ones, wise, having known that they
all are such,—having seen so, his faith is not lost;
for how could. he make the undepraved equal to the
_ depraved and the pure equal to the impure?’ (89)
Kundasutta is ended.
* Yo Dhammapade sudesite
Magge givati safifiato sattma
Anavaggapadani sevam4no
Tatiyam bhikkhunam 4hu maggagivim.
* Comp. Gataka II, p. 281.
PARABHAVASUTTA. 17
6. PARABHAVASUTTA.
A dialogue between a deity and Buddha on the things by which
a man loses and those by which he gains in this world.—Text
by Grimblot, in Journal Asiatique, t. xviii (1871), p. 237; transla-
tion by L. Feer, in Journal Asiatique, t. xviii (1871), p. 309, and
by Gogerly, reprinted in Journal Asiatique, t.xx (1872), p. 226.
So it was heard by me:
At one time Bhagavat dwelt at SAvattht, in Getavana, in the park of Andthapizdika. Then when
the night had gone, a certain deity of a beautiful
appearance, having illuminated the whole Getavana,
went up to Bhagavat, and having approached and
saluted him, he stood apart, and standing apart that
deity addressed Bhagavat in stanzas :
1. ‘We ask (thee), Gotama, about a man that
suffers loss; having come to ask, Bhagavat, (tell us)
what is the cause (of loss) to the losing (man).’ (90)
2. Bhagavat: ‘ The winner is easily known, easily
known (is also) the loser: he who loves Dhamma is
the winner, he who hates Dhamma is the loser.’ (91)
3. Deity: ‘We know this to be so, this is the
first loser ; tell (us) the second, O Bhagavat, what
is the cause (of loss) to the losing (man).’ (92)
4. Bhagavat: ‘Wicked men are dear to him, he
does not do anything that is dear to the good, he
approves of the Dhamma of the wicked,—that is
the cause (of loss) to the losing (man).’ (93)
5. Deity: ‘We know this to be so, this is the
second loser; tell us the third, O Bhagavat, what is
the cause (of loss) to the losing (man).’ (94)
Deity: ‘We know this to be so, this is the
second loser; tell us the third, O Bhagavat, what is
the cause (of loss) to the losing (man).’ (94)
6. Bhagavat: ‘The man who is drowsy, fond of
society and without energy, lazy, given to anger,—
that is the cause (of loss) to the losing (man).’ (95)
[10] Cc
18 URAGAVAGGA.
7. Deity: ‘We know this to be so, this is the
third loser; tell us the fourth, O Bhagavat, what is
the cause (of loss) to the losing (man).’ (96)
8. Bhagavat : ‘ He who being rich does not support
mother or father who are old or past their youth,—
that is the cause (of loss) to the losing (man).’ (97)
9. Deity: ‘We know this to be so, this is the
fourth loser; tell us the fifth, O Bhagavat, what is
the cause (of loss) to the losing (man).’ (98)
10. Bhagavat: ‘He who by falsehood deceives
either a Brahmaza or a Samawza or any other mendicant,—that is the cause (of loss) to the losing
(man). (99)
11. Deity : ‘We know this to be so, this is the
fifth loser; tell us the sixth,O Bhagavat, what is
the cause (of loss) to the losing (man).’ (100)
12. Bhagavat: ‘The man who is possessed of
much property, who has gold and food, (and still)
enjoys alone his sweet things,—that is the cause
(of loss) to the losing (man).’ (101)
13. Deity: ‘We know this to be so, this is the
sixth loser; tell us the seventh, O Bhagavat, what
is the cause (of loss) to the losing (man).’ (102)
14. Bhagavat: ‘ The man who proud of his birth,
of his wealth, and of his family, despises his relatives,—that is the cause (of loss) to the losing
(man). (103)
15. Deity: ‘We know this to be so, this is the
seventh loser; tell us the eighth, O Bhagavat, what
is the cause (of loss) to the losing (man).’ (104)
16. Bhagavat: ‘The man who given to women,
to strong drink, and to dice, wastes whatever he has
gained,—that is the cause (of loss) to the losing
(man).’ (105)
PARABHAVASUTTA. 19
17. Deity: ‘We know this to be so, this is the
eighth loser ; tell us the ninth, O Bhagavat, what is
the cause (of loss) to the losing (man).’ (106)
18. Bhagavat: ‘He who, not satisfied with his
own wife, is seen with harlots and the wives of
others,—that is the cause (of loss) to the losing
(man).’ (107)
19. Deity: ‘We know this to be so, this is the
ninth loser; tell us the tenth, O Bhagavat, what
(is) the cause (of loss) to the losing (man).’ —_ (108)
20. Bhagavat: ‘The man who, past his youth,
brings home a woman with breasts like the timbaru
fruit, and for jealousy of her cannot sleep,—that is
the cause (of loss) to the losing (man).’ (109)
21. Deity: ‘We know this to be so, this is the
tenth loser ; tell us the eleventh, O Bhagavat, what
is the cause (of loss) to the losing (man).’ (110)
22, Bhagavat: ‘He who places in supremacy a
woman given to drink and squandering, or a man of
the same kind,—that is the cause (of loss) to the
losing (man).’ (111)
23. Deity: ‘We know this to be so, this is the
eleventh loser; tell us the twelfth, O Bhagavat, what
is the cause (of loss) to the losing (man).’ (112)
24. Bhagavat: ‘ He who has little property, (but)
great desire, is born in a Khattiya family and wishes
-for the kingdom in this world,—that is the cause (of
loss) to the losing (man).’ (113)
25. Having taken into consideration these losses
in the world, the wise, venerable man, who is endowed with insight, cultivates the happy world (of
the gods).’ (114)
Parabhavasutta is ended.
C2
20 URAGAVAGGA.
7. VASALASUTTA.
The Brahmama Aggikabh4radvaga is converted by Buddha, after
hearing his definition of an outcast, illustrated by the story of
MAtanga, told in the Matangagataka. Comp. Sp. Hardy, The
Legends and Theories of the Buddhists, p. 49.—Text and translation in Alwis’s Buddhist Nirvaza, p. 119.
So it was heard by me:
At one time Bhagavat dwelt at Savattht, in Getavana, in the park of Anathapizdika. Then Bhagavat
having put on his raiment in the morning, and having
taken his bowland his robes, entered SAvattht for alms.
Now at that time in the house of the Brahmaza
Aggikabharadvaga the fire was blazing, the offering
brought forth. Then Bhagavat going for alms from
house to house in SAvattht went to the house of the
Brahmava Aggikabharadvaga. The Brahmavza Aggikabhd4radvaga saw Bhagavat coming at a distance,
and seeing him he said this: ‘Stay there, O Shaveling; (stay) there, O Samazaka(i.e. wretched Samaza) ;
(stay) there, O Vasalaka (i.e. outcast)!’
This having been said, Bhagavat replied to the
Brahmaza Aggikabharadvaga: ‘Dost thou know,
O Brahmama, an outcast, or the things that make
an outcast ?’
‘No, O venerable Gotama, I do not know an
outcast, or the things that make an outcast; let
the venerable Gotama teach me this so well that I
may know an outcast, or the things that make
an outcast.’
‘Listen then, O Brahmaza, attend carefully, I will
tell (thee).’
‘Even so, O venerable one, so the Brahmaza
Aggikabharadvaga replied to Bhagavat.
VASALASUTTA. 21
Then Bhagavat said this :
1. ‘The man who is angry and bears hatred, who
is wicked and hypocritical, who has embraced wrong
views, who is deceitful, let one know him as an
outcast. (115)
2. ‘Whosoever in this world harms living beings,
whether once or twice born, and in whom there is
no compassion for living beings, let one know him
as an outcast. (116)
3. ‘Whosoever destroys or lays siege to villages
and towns, and is known as an enemy, let one know
him as an outcast. (117)
4. ‘Be it in the village or in the wood, whosoever
appropriates by theft what is the property of others
and what has not been. given, let one know him as
an outcast. (118)
5. ‘Whosoever, having really contracted a debt,
runs away when called upon (to pay), saying, “There
is no debt (that I owe) thee,” let one know him as
an outcast. (119)
given, let one know him as
an outcast. (118)
5. ‘Whosoever, having really contracted a debt,
runs away when called upon (to pay), saying, “There
is no debt (that I owe) thee,” let one know him as
an outcast. (119)
6. ‘Whosoever for love of a trifle having killed a
man going along the road, takes the trifle, let one
know him as an outcast. (120)
7. ‘The man who for his own sake or for that
of others or for the sake of wealth speaks falsely
when asked as a witness, let one know him as an
outcast. (121)
8. ‘Whosoever is seen with the wives of relatives
or of friends either by force or with their consent, let
one know him as an outcast. we (122)
g. ‘ Whosoever being rich does not support mother
or father when old and past their youth, let one know
him as an outcast. (123)
10. ‘Whosoever strikes or by words annoys mother
22 URAGAVAGGA.
or father, brother, sister, or mother-in-law, let one
know him as an outcast. (124)
11. ‘Whosoever, being asked about what is good,
teaches what is bad and advises (another, while) concealing (something from him), let one know him as
an outcast. (125)
12. ‘Whosoever, having committed a bad deed,
hopes (saying), “ Let no one know me” (as having
done it, who is) a dissembler, let one know him as
an outcast. (126)
13. ‘ Whosoever, having gone to another’s house
and partaken of his good food, does not in return
honour him when he comes, let one know him as an
outcast. (127)
14. ‘Whosoever by falsehood deceives either a
Bréhmaza or a Samavza or any other mendicant, let
one know him as an outcast. (128)
15. ‘Whosoever by words annoys either a Brahmaza or a Samaza when meal-time has come and
does not give (him anything), let one know him as
an outcast. (129)
16. ‘Whosoever enveloped in ignorance in this
world predicts what is not (to take place), coveting
a trifle, let one know him as an outcast. (130)
17. ‘Whosoever exalts himself and despises others,
being mean by his pride, let one know him as an
outcast. (131)
18, ‘Whosoever is a provoker and is avaricious, has
sinful desires, is envious, wicked, shameless, and fearless of sinning, let one know him as an outcast. (132)
19. ‘Whosoever reviles Buddha or his disciple,
be he a wandering mendicant (paribbaga) or a
householder (gaha¢tha), let one know him as an
outcast. | (133)
VASALASUTTA. 23
20. ‘Whosoever without being a saint (arahat)
pretends to be a saint, (and is) a thief in all the
worlds including that of Brahman, he is indeed the
lowest outcast; (all) these who have been described
by me to you are indeed called outcasts. (134)
21. ‘Not by birth does one become an outcast,
not by birth does one become a Brahmaza; by
deeds one becomes an outcast, by deeds one becomes a Brahmaza. (135)
22. ‘ Know ye this in the way that this example
of mine (shows): There was a Kamzdala of the
Sopaka caste, well known as MAtanga. (136)
‘Not by birth does one become an outcast,
not by birth does one become a Brahmaza; by
deeds one becomes an outcast, by deeds one becomes a Brahmaza. (135)
22. ‘ Know ye this in the way that this example
of mine (shows): There was a Kamzdala of the
Sopaka caste, well known as MAtanga. (136)
23. ‘This Matanga reached the highest fame, such
as was very difficult to obtain, and many Khattiyas
and Brahmazas went to serve him. (137)
24. ‘He having mounted the vehicle of the gods,
(and entered) the high road (that is) free from
dust, having abandoned sensual desires, went to
the Brahma world. (138)
25. ‘His birth did not prevent him from being
re-born in the Brahma world; (on the other hand)
there are Brahmazas, born in the family of preceptors, friends of the hymns (of the Vedas), (139)
26. ‘But they are continually caught in sinful deeds,
and are to be blamed in this world, while in the
coming (world) hell (awaits them); birth does not
save them from hell nor from blame. (140)
27. ‘(Therefore) not by birth does one become an
outcast, not by birth does one become a Brahmaza,
by deeds one becomes an outcast, by deeds one
becomes a Bréhmaza.’ (141)
This having been said, the Brahmaza Aggikabharadv4ga answered Bhagavat as follows:
«Excellent, O venerable Gotama ! Excellent, O
24 URAGAVAGGA.
venerable Gotama! As one, O venerable Gotama,
raises what has been overthrown, or reveals what
has been hidden, or tells the way to him who has
gone astray, or holds out an oil lamp in the dark
that those who have eyes may see the objects, even
so by the venerable Gotama in manifold ways the
Dhamma has been illustrated; I take refuge in the
venerable Gotama and in the Dhamma and in the
Assembly of Bhikkhus. Let the venerable Gotama
accept me as an updsaka (a follower, me) who
henceforth for all my life have taken refuge (in
him).
Vasalasutta is ended.
8. METTASUTTA.
A peaceful mind and goodwill towards all beings are praised Text
by Grimblot in Journal Asiatique, t. xviii (1871), p. 250, and by
Childers in Khuddaka P4éha, p. 15; translation (?) by Gogerly
in the Ceylon Friend, 1839, p. 211, by Childers in Kh. Pasha
and by L. Feer in Journal Asiatique, t. xviii (1871),fp. 328.
1, Whatever is to be done by one who is skilful
in seeking (what is) good, having attained that tranquil state (of Nibb4na):—Let him be able and upright
and conscientious and of soft speech, gentle, not
proud, (142)
2. And contented and easily supported and having
few cares, unburdened and with his senses calmed
and wise, not arrogant, without (showing) greediness
(when going his round) in families. (143)
3. And let him not do anything mean for which
others who are wise might reprove (him); may all
beings be happy and secure, may they be happyminded. (144)
HEMAVATASUTTA. 25
4. Whatever living beings there are, either feeble
or strong, all either long or great, middle-sized,
short, small or large, (145)
(144)
HEMAVATASUTTA. 25
4. Whatever living beings there are, either feeble
or strong, all either long or great, middle-sized,
short, small or large, (145)
5. Either seen or which are not seen, and which
live far (or) near, either born or seeking birth, may
all creatures be happy-minded. (146)
6. Let no one deceive another, let him not despise
(another) in any place, let him not out of anger or
resentment wish harm to another. (147)
7. As a mother at the risk of her life watches
over her own child, her only child, so also let every
one cultivate a boundless (friendly) mind towards all
beings. (148)
8. And let him cultivate goodwill towards all the
world, a boundless (friendly) mind, above and below
and across, unobstructed, without hatred, without
enmity. (149)
9. Standing, walking or sitting or lying, as long
as he be awake, let him devote himself to this
mind; this (way of) living they say is the best in
this world. (150)
10. He who, not having embraced (philosophical)
views, is virtuous, endowed with (perfect) vision,
after subduing greediness for sensual pleasures, will
never again go to a mother’s womb. (151)
Mettasutta is ended.
9. HEMAVATASUTTA.
A dialogue between two Yakkhas on the qualities of Buddha.
They go to Buddha, and after having their questions answered
they, together with ten hundred Yakkhas, become the followers
of Buddha.
1. ‘To-day is the fifteenth, a fast day; a lovely
26 URAGAVAGGA.
night has come,’—so said the Yakkha Satagira,—let
us (go and) see the renowned Master Gotama.’ (152)
2. ‘Is the mind of such a one well disposed towards
all beings ?’—so said the Yakkha Hemavata,—‘are
his thoughts restrained as to things wished for or
not wished for ?’ (153)
3. ‘His mind is well disposed towards all beings,
(the mind) of such a one,—so said the Yakkha
Satagiraa—‘and his thoughts are restrained as to
things wished for or not wished for. (154)
4. ‘Does he not take what has not been given (to
him) ?’—so said the Yakkha Hemavata,— is he selfcontrolled (in his behaviour) to living beings? is
he far from (a state of) carelessness? does he not
abandon meditation ?’ (155)
5. ‘He does not take what has not been given
(to him),—so said the Yakkha Satagira,—‘ and he is
self-controlled (in his behaviour) to living beings,
and he is far from (a state of) carelessness; Buddha
does not abandon meditation.’ (156)
6. ‘Does he not speak falsely ?’—so said the
Yakkha Hemavata,—‘ is he not -harsh - spoken ?
does he not utter slander? does he not talk nonsense ?’ (157)
7. ‘He does not speak falsely, —so said the Yakkha Sat4giran—‘he is not harsh-spoken, he does
not utter slander, with judgment he utters what
is good sense.’ (158)
8. ‘Is he not given to sensual pleasures ?’—so
said the Yakkha Hemavata,—‘is his mind undisturbed? has he overcome folly? does he see
clearly in (all) things (dhammas) ?’ (159)
9. ‘He is not given to sensual pleasures,’—so
said the Yakkha Satagira——‘and his mind is undis-
HEMAVATASUTTA. 27
‘Is he not given to sensual pleasures ?’—so
said the Yakkha Hemavata,—‘is his mind undisturbed? has he overcome folly? does he see
clearly in (all) things (dhammas) ?’ (159)
9. ‘He is not given to sensual pleasures,’—so
said the Yakkha Satagira——‘and his mind is undis-
HEMAVATASUTTA. 27
turbed; he has overcome all folly; Buddha sees
clearly in (all) things.’ (160)
10. ‘Is he endowed with knowledge ?’—so said
the Yakkha Hemavata,—‘is his conduct pure?
have his passions been destroyed? is there no new birth (for him) ?’ (161)
11. ‘He is endowed with knowledge,—so said
the Yakkha Sétagira,—‘ and his conduct is pure; all
his passions have been destroyed; there is no new
birth for him. (162)
12. ‘The mind of the Muni is accomplished in
deed and word; Gotama, who is accomplished
by his knowledge and conduct, let us (go and)
see. (163)
13. ‘Come, let us (go and) see Gotama, who has
legs like an antelope, who is thin, who is wise, living
on little food, not covetous, the Muni who is meditating in the forest. (164)
14. ‘Having gone to him who is a lion amongst
those that wander alone and does not look for sensual pleasures, let us ask about the (means of) deliverance from the snares of death. (165)
15. ‘Let us ask Gotama, the preacher, the expounder, who has penetrated all things, Buddha
who has overcome hatred and fear.’ (166)
16. ‘In what has the world originated ?’—so said
the Yakkha Hemavata,—‘ with what is the world
intimate? by what is the world afflicted, after
having grasped at what ?’ (167)
17. ‘In six the world has originated, O Hemavata, —so said Bhagavat——‘with six it is intimate,
by six the world is afflicted, after having grasped
at six.’ (168)
18. Hemavata said: ‘What is the grasping by
28 ; URAGAVAGGA,
which the world is afflicted? Asked about salvation, tell (me) how one is released from pain ?’ (169)
19. Bhagavat said: ‘ Five pleasures of sense are
said to be in the world, with (the pleasure of) the
‘mind as the sixth; having divested oneself of desire
for these, one is thus released from pain. (170)
20. ‘ This salvation of the world has been told to
you truly, this I tell you: thus one is released from
pain.’ (171)
21. Hemavata said: ‘Who in this world crosses
the stream (of existence) ? who in this world crosses
the sea? who does not sink into the deep, where
there is no footing and no support ?’ (172)
22. Bhagavat said: ‘He who is always endowed
with virtue, possessed of understanding, well composed, reflecting within himself, and thoughtful,
crosses the stream that is difficult to cross. (173)
23. ‘He who is disgusted with sensual pleasures,
who has overcome all bonds and destroyed joy, such
a one does not sink into the deep.’ (174)
24. Hemavata said: ‘ He who is endowed with a
profound understanding, seeing what is subtile, possessing nothing, not clinging to sensual pleasures,
behold him who is in every respect liberated, the
great Isi, walking in the divine path. (175)
Hemavata said: ‘ He who is endowed with a
profound understanding, seeing what is subtile, possessing nothing, not clinging to sensual pleasures,
behold him who is in every respect liberated, the
great Isi, walking in the divine path. (175)
25. ‘He who has got a great name, sees what is
subtile, imparts understanding, and does not cling to
the abode of sensual: pleasures, behold him, the allknowing, the wise, the great Isi, walking in the noble
path. (176)
26. ‘A good sight indeed (has met) us to-day, a
good daybreak, a beautiful rising, (for) we have seen
the perfectly enlightened (sambuddham), who has
crossed the stream, and is free from passion. (177)
ALAVAKASUTTA. 29
27. ‘These ten hundred Yakkhas, possessed of
supernatural power and of fame, they all take refuge
in thee, thou art our incomparable Master. (178)
28. ‘We will wander about from village to village, from mountain to mountain, worshipping the
perfectly enlightened and the perfection of the
Dhamma,’ (179)
Hemavatasutta is ended.
10. AZAVAKASUTTA.
The Yakkha A/avaka first threatens Buddha, then puts some
questions to him which Buddha answers, whereupon A/avaka
is converted.
So it was heard by me:
At one time Bhagavat dwelt at Adavt, in the
realm of the Yakkha A/avaka. Then the Yakkha
A/avaka went to the place where Bhagavat dwelt,
and having gone there he said this to Bhagavat :
~ €Come out, O Samaza!’
‘Yes, O friend!’ so saying Bhagavat came out.
‘Enter, O Samaza!’
‘Yes, O friend!’ so saying Bhagavat entered.
A second time the Yakkha A/avaka said this to
Bhagavat : ‘Come out, O Samaza!’
‘Yes, O friend!’ so saying Bhagavat came out.
‘Enter, O Samaza!’
‘Yes, O friend!’ so saying Bhagavat entered.
A third time the Yakkha A/avaka said this to
Bhagavat : ‘Come out, O Samaza!’
‘Yes, O friend!’ so saying Bhagavat came out.
‘Enter, O Samaza!’
1 Dhammassa 4a sudhammatam.
30 URAGAVAGGA.
‘Yes, O friend!’ so saying Bhagavat entered.
A fourth time the Yakkha A/avaka said this to
Bhagavat : ‘Come out, O Samaza |’
‘I shall not come out to thee, O friend, do what
thou pleasest.’
‘] shall ask thee a question, O Samana, if thou
canst not answer it, I will either scatter thy thoughts
or cleave thy heart, or take thee by thy feet and
throw thee over to the other shore of the Ganga.’
‘I do not see, O friend, any one in this world nor
in the world of gods, Maras, Brahmans, amongst the
beings comprising gods, men, Samazas, and Brahmavas, who can either scatter my thoughts or
cleave my heart, or take me by the feet and throw
me over to the other shore of the Ganga; however,
O friend, ask what thou pleasest.’
Then the Yakkha A/avaka addressed ‘Bhagavat
in stanzas:
‘What in this world is the best property for a
man? what, being well done, conveys happiness ?
what is indeed the sweetest of sweet things ? how
lived do they call life the best ?’ (180)
what, being well done, conveys happiness ?
what is indeed the sweetest of sweet things ? how
lived do they call life the best ?’ (180)
2. Bhagavat said: ‘Faith is in this world the
best property for a man; Dhamma, well observed,
conveys happiness ; truth indeed is the sweetest of
things ; and that life they call the best which is lived
with understanding.’ (181)
3. Adavaka said: ‘How does one cross the
stream (of existence)? how does one cross the
sea? how does one conquer pain? how is one
purified ?’ (182)
4. Bhagavat said: ‘By faith one crosses the
stream, by zeal the sea, by exertion one conquers
pain, by understanding one is purified,’ (183)
ALAVAKASUTTA. 31
5. A/avaka said : ‘ How does one obtain understanding? how does one acquire wealth? how does
one obtain fame ? how does one bind friends (to
himself)? how does one not grieve passing away
from this world to the other ?’ (184)
6. Bhagavat said: ‘He who believes in the
Dhamma of the venerable ones as to the acquisition of Nibbana, will obtain understanding from his
desire to hear, being zealous and discerning. (185)
7. ‘He who does what is proper, who takes the
yoke (upon him and) exerts himself, will acquire
wealth, by truth he will obtain fame, and being
charitable he will bind friends (to himself). (186)
8. ‘He who is faithful and leads the life of a
householder, and possesses the following four
Dhammas (virtues), truth, justice (dhamma), firmness, and liberality,—such a one indeed does not
grieve when passing away. (187)
9. ‘Pray, ask also other Samazas and Brahmamas
far and wide, whether there is found in this world
anything greater than truth, self-restraint, liberality,
and forbearance.’ (188)
10. A/avaka said: ‘Why should I now ask
Samazas and Brahmamas far and wide? I now
know what is my future good. (189)
11. ‘For my good Buddha came to live at Advi ;
now I know where (i.e. on whom bestowed) a gift
will bear great fruit. (190)
12. ‘I will wander about from village to village,
from town to town, worshipping the perfectly enlightened (sambuddha) and the perfection of the
Dhamma,’ (191)
Afavakasutta is ended.
32 URAGAVAGGA.
11, VIGAYASUTTA.
A reflection on the worthlessness of the human body; a follower of Buddha only sees the body as it really is, and consequently goes to Nibbéna.—Comp. Gtaka I, p. 146.
1. If either walking or standing, sitting or lying,
any one contracts (or) stretches (his body, then) this
is the motion of the body. (192)
2. The body which is put together with bones
and sinews, plastered with membrane and flesh, and
covered with skin, is not seen as it really is. (193)
3. It is filled with the intestines, the stomach, the
lump of the liver, the abdomen, the heart, the lungs,
the kidneys, the spleen. (194)
4. With mucus, saliva, perspiration, lymph, blood,
the fluid that lubricates the joints, bile, and fat. (195)
5. Then in nine streams impurity flows always
from it; from the eye the eye-excrement, from the
ear the ear-excrement, (196)
(194)
4. With mucus, saliva, perspiration, lymph, blood,
the fluid that lubricates the joints, bile, and fat. (195)
5. Then in nine streams impurity flows always
from it; from the eye the eye-excrement, from the
ear the ear-excrement, (196)
6. Mucus from the nose, through the mouth it
ejects at one time bile and (at other times) it ejects
phlegm, and from (all) the body come sweat and
dirt. (197)
7. Then its hollow head is filled with the
brain. A fool led by ignorance thinks it a fine
thing. (198)
8. And when it lies dead, swollen and_ livid,
discarded in the cemetery, relatives do not care
(for it). (199)
9. Dogs eat it and jackals, wolves and worms ;
crows and vultures eat it, and what other living
creatures there are. (200)
10. The Bhikkhu possessed of understanding in this world, having listened to Buddha’s words, he
MUNISUTTA. 33
certainly knows it (i.e. the body) thoroughly, for he
sees it as it really is. (201)
11. As this (living body is) so is that (dead one),
as this is so that (will be’); let one put away desire
for the body, both as to its interior and as to its
exterior. (202)
12. Such a Bhikkhu who has turned away from desire and attachment, and is possessed of understanding in this world, has (already) gone to the immortal
peace, the unchangeable state of Nibbana. (203)
13. This (body) with two feet is cherished (although) impure, ill-smelling, filled with various kinds of stench, and trickling here and there. (204)
14. He who with such a body thinks to exalt
himself or despises others—what else (is this) but
blindness ? (205)
Vigayasutta is ended.
12, MUNISUTTA.
Definition of a Muni.
1, From acquaintanceship arises fear, from houselife arises defilement ; the houseless state, freedom
from acquaintanceship—this is indeed the view of
a Muni. (206)
2. Whosoever, after cutting down the (sin that has)
arisen, does not let (it again) take root and does not
give way to it while springing up towards him, him
1 Yath4 idam tatha etam
Yatha etam tatha idam.
[10] D
34 URAGAVAGGA.
the solitarily wandering they call a Muni; such a
great Isi has seen the state of peace}. (207)
3. Having considered the causes (of sin, and)
killed the seed, let him not give way to desire for
it; such a Muni who sees the end of birth and
destruction (i.e. Nibbana), after leaving reasoning
behind, does not enter the number (of living
beings) 2. (208)
4. He who has penetrated all the resting-places*
(of the mind, and) does not wish for any of them,—
such a Muni indeed, free from covetousness and free
from greediness, does not gather up (resting-places),
for he has reached the other shore. (209)
5. The man who has overcome everything, who
knows everything, who is possessed of a good
understanding, undefiled in all things (dhamma),
abandoning everything, liberated in the destruction of desire (i.e. Nibbana), him the wise style a
Muni‘. ~ (210)
(209)
5. The man who has overcome everything, who
knows everything, who is possessed of a good
understanding, undefiled in all things (dhamma),
abandoning everything, liberated in the destruction of desire (i.e. Nibbana), him the wise style a
Muni‘. ~ (210)
6. The man who has the strength of understanding, is endowed with virtue and (holy) works, is
composed, delights in meditation, is thoughtful, free
from ties, free from harshness (akhila), and free from
passion, him the wise style a Muni. (211)
7. The Muni that wanders solitarily, the zealous,
1 Yo gatam uskhigga na ropayeyya
G4ayantam assa nanuppavekkhe
Tam 4hu ekam muninam sarantam,
Addakkhi so santipadam mahesi.
* Samkhaya vatthini pamaya bigam
Sineham assa nanuppaveéhhe,
Sa ve munt gatikhayantadasst
Takkam pahaya na upeti samkhaz.
8 Nivesanani. Comp. Duéthaka, v. 6.
“ Comp. Dhp. v. 353.
MUNISUTTA. 35
that is not shaken by blame and praise, like a lion
not trembling at noises, like the wind not caught in a
net, like a lotus not soiled by water, leading others,
not led by others, him the wise style a Muni. (212)
8. Whosoever becomes firm as the post in a
bathing-place, in whom others acknowledge propriety of speech, who is free from passion, and
(endowed) with well-composed senses, such a one
the wise style a Muni. (213)
9. Whosoever is firm, like a straight shuttle, and
is disgusted with evil actions, reflecting on what is
just and unjust, him the wise style a Muni. (214)
10. Whosoever is self-restrained and does not do
evil, is a young or middle-aged Muni, self-subdued,
one that should not be provoked (as) he does not
provoke any, him the wise style a Muni. (215)
11. Whosoever, living upon what is given by
others, receives a lump of rice from the top, from
the middle or from the rest (of the vessel, and) does
not praise (the giver) nor speak harsh words, him
the wise style a Muni. (216)
12. The Muni that wanders about abstaining from
sexual intercourse, who in his youth is not fettered
in any case, is abstaining from the insanity of pride,
liberated, him the wise style a Muni. (217)
13. The man who, having penetrated the world,
sees the highest truth, such a one, after crossing the
stream and sea (of existence), who has cut off all
ties, is independent, free from passion, him indeed
the wise style a Muni. (218)
14. Two whose mode of life and occupation are
quite different, are not equal: a householder maintaining a wife, and an unselfish virtuous man. A
householder (is intent) upon the destruction of
D 2
36 URAGAVAGGA.
other living creatures, being unrestrained; but a
‘Muni always protects living creatures, being restrained. (219)
15. As the crested bird with the blue neck (the
peacock) never attains the swiftness of the swan,
even so a householder does not equal a Bhikkhu,
a secluded Muni meditating in the wood. (220)
Munisutta is ended.
. Uragavagga is ended.
Il. KULAVAGGA.
1. RATANASUTTA.
(219)
15. As the crested bird with the blue neck (the
peacock) never attains the swiftness of the swan,
even so a householder does not equal a Bhikkhu,
a secluded Muni meditating in the wood. (220)
Munisutta is ended.
. Uragavagga is ended.
Il. KULAVAGGA.
1. RATANASUTTA.
For all beings salvation is only to be found in Buddha, Dhamma,
and Sangha. — Text and translation in Childers’ Khuddaka
Pasha, p. 6.
1. Whatever spirits have come together here, either
belonging to the earth or living in the air, let all
Spirits be happy, and then listen attentively to what
is said. (221)
2. Therefore, O spirits, do ye all pay attention,
show kindness to the human race who both day and
night bring their offerings; therefore protect them
strenuously. (222)
3. Whatever wealth there be here or in the other
world, or whatever excellent jewel in the heavens, it
is certainly not equal to Tathagata. This excellent
jewel (is found) in Buddha, by this truth may there
be salvation. (223)
4. The destruction (of passion), the freedom from
passion, the excellent immortality which Sakyamuni
attained (being) composed,—there is nothing equal
to that Dhamma. This excellent jewel (is found) in
the Dhamma, by this truth may there be salvation. (224)
5. The purity which the best of Buddhas praised,
the meditation which they call uninterrupted, there
is no meditation like this. This excellent jewel (is
38 KOLAVAGGA.
found) in the Dhamma, by this truth may there be
salvation. (225)
6. The eight persons that are praised by the |
righteous?, and make these four pairs, they are
worthy of offerings, (being) Sugata’s disciples; what
is given to these will bear great fruit. This excellent jewel (is found) in the Assembly (sangha),
by this truth may there be salvation. (226)
7. Those who have applied themselves studiously
with a firm mind and free from desire to the commandments of Gotama, have obtained the highest
gain, having merged into immortality, and enjoying
happiness after getting it for nothing. This excellent jewel (is found) in the Assembly, by this truth
. may there be salvation. * (227)
8. As a post in the front of a city gate is firm in
the earth and cannot be shaken by the four winds, like
that I declare the righteous man to be who, having
penetrated the noble truths, sees (them clearly).
This excellent jewel (is found) in the Assembly, by
this truth may there be salvation. (228)
g. Those who understand the noble truths well
taught by the profoundly wise (i.e. Buddha), though
they be greatly distracted, will not (have to) take the
eighth birth. This excellent jewel (is found) in the
Assembly, by this truth may there be salvation. (229)
10. On his (attaining the) bliss of (the right) view
three things (dhammas) are left behind (by him):
conceit and doubt and whatever he has got of virtue
and (holy) works. He is released also from the four
hells, and he is incapable of committing the six
(229)
10. On his (attaining the) bliss of (the right) view
three things (dhammas) are left behind (by him):
conceit and doubt and whatever he has got of virtue
and (holy) works. He is released also from the four
hells, and he is incapable of committing the six
1 The Commentator: satam pasatthé ti sappurisehi buddha-
' pakkekabuddhasavakehi afehi 4a devamanussehi pasatth4.
RATANASUTTA. 39
deadly sins. This excellent jewel (is found) in the
Assembly, by this truth may there be salvation. (230)
11. Even if he commit a sinful deed by his body,
"or in word or in thought, he is incapable of concealing it, (for) to conceal is said to be impossible for
one that has seen the state (of Nibbdna). This
excellent jewel (is found) in the Assembly, by this
truth may there be salvation. (231)
12. As in a clump.of trees with their tops in
bloom in the first heat of the hot month, so (Buddha)
taught the excellent Dhamma leading to Nibbana to
the greatest benefit (for all). This excellent jewel (is
found) in Buddha, by this truth may there be salvation. (232)
13. The excellent one who knows what is excellent, who gives what is excellent, and who brings
what is excellent, the incomparable one taught the
excellent Dhamma. This excellent jewel (is found) in
Buddha, by this truth may there be salvation. (233)
14. The old is destroyed, the new has not arisen,
those whose minds are disgusted with a future existence, the wise who have destroyed their seeds (of
existence, and) whose desires do not increase, go out
like this lamp. This excellent jewel (is found) in the
Assembly, by this truth may there be salvation. (234)
15. Whatever spirits have come together here,
either belonging to the earth or living in the air, let
us worship the perfect (tathdgata) Buddha,revered by
gods and men; may there be salvation. (235)
16. Whatever spirits have come together here,
either belonging to-the earth or living in the air, let
us worship the perfect (tath4gata) Dhamma, revered
by gods and men; may there be salvation. (236)
17. Whatever spirits have come together here, - -
40 KOLAVAGGA.
either belonging to the earth or living in the air, let
us worship the perfect (tathagata) Sangha, revered
by gods and men ; may there be salvation. (237)
Ratanasutta is ended.
2, AMAGANDHASUTTA.
A bad mind and wicked deeds are what defiles a man; no outward
observances can purify him. Comp. Gospel of S. Matthew
XV. 10.
1. Amagandhabrahmaza: ‘Those who eat sémaka, &ingflaka, and Ainaka, pattaphala, mdlaphala,
and gaviphala (different. sorts of grass, leaves, roots,
&c.), justly obtained of the just, do not speak falsehood,(nor are they) desirous of sensual pleasures. (238)
2. ‘He who eats what has been well prepared, well
dressed, what is pure and excellent, given by others,
he who enjoys food made of rice, eats, O Kassapa,
Amagandha (what defiles one). (239)
(238)
2. ‘He who eats what has been well prepared, well
dressed, what is pure and excellent, given by others,
he who enjoys food made of rice, eats, O Kassapa,
Amagandha (what defiles one). (239)
3. ‘(The charge of) Amagandha does not apply to
me, so thou sayest, ‘O Brahman (brahmabandhu,
although) enjoying food (made) of rice together
with the well-prepared flesh of birds. I ask thee,
O Kassapa, the meaning of this, of what description
(is then) thy Amagandha ?’ (240)
4. Kassapabuddha: ‘ Destroying living beings,
killing, cutting, binding, stealing, speaking falsehood,
fraud and deception, worthless reading ', intercourse
with another’s wife ;—this is Amagandha, but not
the eating of flesh. (241)
1 Agghenakuggan ti niratthakanatthaganakaganthapariy4punanam. Commentator.
AMAGANDHASUTTA. 4!
5. ‘Those persons who in this world are unrestrained in (enjoying) sensual pleasures, greedy of
sweet things, associated with what is impure, sceptics
(natthikadi¢¢Zi), unjust, difficult to follow ;—this is
Amagandha, but not the eating of flesh. (242)
6. ‘Those who are rough, harsh, backbiting, treacherous, merciless, arrogant, and (who being) illiberal
do not give anything to any one;—this is Amagandha, but not the eating of flesh. (243)
7. ‘Anger, intoxication, obstinacy, bigotry, deceit,
envy, grandiloquence, pride and conceit, intimacy
with the unjust ;—this is Amagandha, but not the
eating of flesh. (244)
8. ‘Those who in this world are wicked, and such as
do not pay their debts, are slanderers, false in their
dealings, counterfeiters, those who in this world
being the lowest of men commit sin ;—this is Amagandha, but not the eating of flesh. (245)
9. ‘Those persons who in this world are unrestrained (in their behaviour) towards living creatures,
who are bent upon injuring after taking others’
(goods), wicked, cruel, harsh, disrespectful ;—this is
Amagandha, but not the eating of flesh. (246)
10. ‘Those creatures who are greedy of these
(living beings, who are) hostile, offending; always
bent upon (evil) and therefore, when dead, go to
darkness and fall with their heads downwards into
hell ;—this is Amagandha, but not the eating of
flesh. (247)
11. ‘Neither the flesh of fish, nor fasting, nor
nakedness, nor tonsure, nor matted hair, nor dirt,
nor rough skins, nor the worshipping of the fire, nor
the many immortal penances in the world, nor hymns,
nor oblations, nor sacrifice, nor observance of the
42 KOLAVAGGA. —
seasons, purify a mortal who has not conquered his
doubt !. (248)
12. ‘ The wise man wanders about with his organs
of sense guarded, and his senses conquered, standing
firm in the Dhamma, delighting in what is right and
mild; having overcome all ties and left behind all pain,
he does not cling to what is seen and heard.’ (249)
(248)
12. ‘ The wise man wanders about with his organs
of sense guarded, and his senses conquered, standing
firm in the Dhamma, delighting in what is right and
mild; having overcome all ties and left behind all pain,
he does not cling to what is seen and heard.’ (249)
13. Thus Bhagavat preached this subject again
and again, (and the Brahmaza) who was accomplished
in the hymns (of the Vedas) understood it; the Muni
who is free from defilement, independent, and difficult
to follow, made it clear in various stanzas. (250)
14. Having heard Buddha’s well-spoken words,
which are free from defilement and send away all
pain, he worshipped TathAgata’s (feet) in humility,
and took orders at once. (251)
Amagandhasutta is ended.
3. HIRISUTTA.
On true friendship.
1. He who transgresses and despises modesty,
who says, ‘I am a friend,’ but does not undertake
any work that can be done, know (about) him: ‘he
is not my (friend). (252)
2. Whosoever uses pleasing words to friends without effect?, him the wise know as one that (only) talks,
but does not do anything. (253)
3. He is not a friend who always eagerly suspects
a breach and looks out for faults; but he with whom
he dwells as a son at the breast (of his mother),
* Comp. Dhp. v. 141.
3 Ananvayan ti yam attham dassdmi karissimifti bhsati tena
ananugatam. Commentator.
MAHAMANGALASUTTA. 43
he is indeed a friend that cannot be severed (from
him) by others. (254)
4. He who hopes for fruit, cultivates the energy
that produces joy and the pleasure that brings praise,
(while) carrying the human yoke’. (255)
5. Having tasted the sweetness of seclusion and
tranquillity one becomes free from fear and free from
sin, drinking in the sweetness of the Dhamma*. (256)
Hirisutta is ended.
4. MAHAMANGALASUTTA.
Buddha defines the highest blessing to a deity. —Text by Grimblot
it Journal Asiatique, t. xviii (1871), p. 229, and by Childers in
Kh. Pasha, p. 4; translation by Gogerly in the Ceylon Friend,
1839, p. 208; by Childers in Kh. Pasha, p. 4; and by L. Feer
in Journal Asiatique, t. xviii (1871), p. 296.
So it was heard by me:
At one time Bhagavat dwelt at SAvattht, in Getavana, in the park of Andthapiadika. Then, when
the night had gone, a deity of beautiful appearance,
having illuminated the whole Getavana, approached
Bhagavat, and having approached and saluted him,
he stood apart, and standing apart that deity addressed Bhagavat in a stanza:
1. ‘Many gods and men have devised blessings,
longing for happiness, tell thou (me) the highest
blessing.’ (257)
2. Buddha said: ‘ Not cultivating (the society of)
1 Pamuggakaranam ¢hanam
Pasamsavahanam sukham
Phalanisamso* bhfveti
Vahanto porisam dhuram.
2 Comp. Dhp. v. 205.
* Phalam patikahkham4no phaldnisamso, Commentator.
44 KOLAVAGGA.
Buddha said: ‘ Not cultivating (the society of)
1 Pamuggakaranam ¢hanam
Pasamsavahanam sukham
Phalanisamso* bhfveti
Vahanto porisam dhuram.
2 Comp. Dhp. v. 205.
* Phalam patikahkham4no phaldnisamso, Commentator.
44 KOLAVAGGA.
fools, but cultivating (the society of) wise men, worshipping those that are to be worshipped, this is the
highest blessing. (258)
3. ‘To live in a suitable country, to have done
good deeds in a former (existence), and a thorough
study of one’s self, this is the highest blessing. (259)
4.‘Great learning andskill,well-learnt discipline, and
well-spoken words, this is the highest blessing. (260)
5. ‘Waiting on mother and father, protecting child
and wife, and a quiet calling, this is the highest
blessing. (261)
6. ‘Giving alms, living religiously, protecting
relatives, blameless deeds, this is the highest blessing. (262)
7. ‘Ceasing and abstaining from sin, refraining
from intoxicating drink, ‘perseverance in the Dhammas, this is the highest blessing. (263)
8. ‘ Reverence and humility, contentment and gratitude, the hearing of the Dhamma at due seasons,
this is the highest blessing. (264)
9. ‘ Patience and pleasant speech, intercourse with
Samazas, religious conversation at due seasons, this
is the highest blessing. (265)
Io. ‘Penance and chastity, discernment of the
noble truths, and the realisation of Nibb4na, this is
the highest blessing. (266)
11. ‘He whose mind is not shaken (when he is)
touched by the things of the world (lokadhamma),
(but remains) free from sorrow, free from defilement,
and secure, this is the highest blessing. (267)
12. ‘Those who, having done such (things), are
undefeated in every respect, walk in safety everywhere, theirs is the highest blessing.’ (268)
Mahdamangala is ended.
sOKILOMASUTTA. ° 45
5. SUKILOMASUTTA.
The Yakkha Sffiloma threatens to harm Buddha, if he cannot
answer his questions. Buddha answers that all passions proceed from the body.
So it was heard by me:
At one time Bhagavat dwelt at Gaya (seated) on
a stone seat in the realm of the Yakkha Sdé4iloma,
And at that time the Yakkha Khara and the Yakkha
Sdéiloma passed by, not far from Bhagavat. And
then the Yakkha Khara said this to the Yakkha
Sdéiloma: ‘Is this man a Samaza ?’
Sdéiloma answered: ‘He is no Samaza, he is a
Samazaka (a wretched Samaza); however I will
ascertain whether he is a Samaza or a Samazaka.’
Then the Yakkha Sd4iloma went up to Bhagavat,
and having gone up to him, he brushed against
Bhagavat’s body. Then Bhagavat took away his
body. Then the Yakkha Sfdéiloma said this to
Bhagavat : ‘O Samaza, art thou afraid of me?’
Bhagavat answered: ‘No, friend, I am not afraid
of thee, but thy touching me is sinful.’
Sdéiloma said: ‘I will ask thee a question, O
Samaza ; if thou canst not answer it I will either
scatter thy thoughts or cleave thy heart, or take thee
by the feet and throw thee over to the other shore
of the Ganga.’
Bhagavat answered: ‘I do not see, O friend,
neither in this world together with the world of the
Devas, M4ras, Brahmans, nor amongst the generation of Samaza and Brahmazas, gods and men, the
one who can either scatter my thoughts or cleave
my heart, or take me by the feet and throw me over
46 KULAVAGGA.
to the other shore of the Ganga. However ask, O
friend, what thou pleasest.. Then the Yakkha
Sdéiloma addressed Bhagavat in a stanza:
1. ‘What origin have passion and hatred, disgust, delight, and horror? wherefrom do they arise ?
whence arising do doubts vex the mind, as boys vex
a crow?’ (269)
2. Buddha said: ‘ Passion and hatred have their
origin from this (body), disgust, delight, and horror
arise from this body; arising from this (body) doubts
vex the mind, as boys vex a crow. (270)
3. ‘ They originate in desire, they arise in self,
like the shoots of the banyan tree; far and wide
they are connected with sensual pleasures, like the
mAéluva creeper spread in the wood. (271)
4. ‘Those who know whence it (sin) arises, drive
it away. Listen, O Yakkha! They cross over
this stream that is difficult to cross, and has not
been crossed before, with a view to not being born
again.’ (272)
Sdsilomasutta is ended.
6. DHAMMAKXARIYASUTTA or KAPILA-
SUTTA.
The Bhikkhus are admonished to rid themselves of sinful persons,
and advised to lead a pure life.
1. A just life, a religious life, this they call the
best gem, if any one has gone forth from house-life
to a houseless life. (273)
2. But if he be harsh-spoken, and like a beast
delighting in injuring (others), then the life of such
a one is very wicked, and he increases his own
pollution. (274)
BRAHMANADHAMMIKASUTTA. 47
3. A Bhikkhu who delights in quarrelling and is
shrouded in folly, does not understand the Dhamma
that is preached and taught by Buddha. (275)
4. Injuring his own cultivated mind, and led by
ignorance, he does not understand that sin is the
way leading to hell. (276)
5. Having gone to calamity, from womb to womb,
from darkness to darkness, such a Bhikkhu verily,
after passing away, goes to pain. (277)
6. As when there is a pit of excrement (that has become) full during a number of years,—he who should
be such a one full of sin is difficult to purify. _ (278)
7. Whom you know to be such a one, O Bhikkhus,
(a man) dependent on a house, having sinful desires,
sinful thoughts, and being with sinful deeds and
objects, (279)
“8. Him do avoid, being all in concord; blow him
away as sweepings, put him away as rubbish. (280)
g. Then remove as chaff those that are no Samanas, (but only) think themselves, blowing away those
that have sinful desires and those with sinful deeds
and objects. (281)
10. Be pure and live together with the pure,
being thoughtful; then agreeing (and) wise you will
put an end to pain. (282)
Dhammaéariyasutta is ended.
7, BRAHMANADHAMMIKASUTTA.
(281)
10. Be pure and live together with the pure,
being thoughtful; then agreeing (and) wise you will
put an end to pain. (282)
Dhammaéariyasutta is ended.
7, BRAHMANADHAMMIKASUTTA.
Wealthy Brahmanas come to Buddha, asking about the customs of
the ancient Brahmanas. Buddha describes their mode of life
and the change wrought in them by seeing the king’s riches, and
furthermore, how they induced the king to commit the sin of
48 KOLAVAGGA.
having living creatures slain at sacrifices. On hearing Buddha’s
enlightened discourse the wealthy Brahmavzas are converted.
Compare Sp. Hardy’s Legends, p. 46.
So it was heard by me:
At one time Bhagavat dwelt at SAvattht, in Getavana, in the park of Anathapizdika. Then many
wealthy Brahmazas of Kosala, decrepit, elderly, old,
advanced in age, or arrived at extreme old age, went
to Bhagavat, and having gone to him they talked
pleasantly with him, and after having had some
pleasant and remarkable talk with him, they sat
down apart. Sitting down apart these wealthy
Bréhmazas said this to Bhagavat: ‘O venerable
Gotama, are the Brahmazas now-a-days seen (engaged) in the Brahmanical customs (dhamma) of
the ancient Brahmamas ?’
Bhagavat answered : ‘ The Brahmamas now-a-days,
O Bréhmazas, are not seen (engaged) in the Brahmanical customs of the ancient Brahmazas.’
The Brahmamas said: ‘ Let the venerable Gotama
tell us the Brahmanical customs of the ancient Brahmazas, if it is not inconvenient to the venerable
Gotama.’
Bhagavat answered : ‘ Then listen, O Brahmazas,
pay great attention, I will speak.’
‘Yes,’ so saying the wealthy Brahmawas listened
to Bhagavat. Bhagavat said this:
1. The old sages (isayo) were self-restrained, penitent; having abandoned the objects of the five
senses, they studied their own welfare. (283)
2. There were no cattle for the Brahmavzas, nor
gold, nor corn, (but) the riches and corn of meditation were for them, and they kept watch over the
best treasure. oo. (284)
BRAHMANADHAMMIKASUTTA. 49
3. What was prepared for them and placed as food
at the door, they thought was to be given to those that
seek for what has been prepared by faith. (285)
4. With garments variously coloured, with beds
and abodes, prosperous people from the provinces
and the whole country worshipped those Brahmamas. (286)
5. Inviolable were the Brahmazas, invincible, protected by the Dhamma, no one opposed them (while
standing) at the doors of the houses anywhere. (287)
6. For forty-eight years they practised juvenile
chastity, the Brahmavas formerly went in search of
science and exemplary conduct. (288)
7. The Bréhmamas did not marry (a woman belonging to) another (caste), nor did they buy a wife ;
they chose living together in mutual love after
having come together. (289)
8. Excepting from the time about the cessation of
the menstruation else the Brahmamas did not indulge
in sexual intercourse 1. (290)
(289)
8. Excepting from the time about the cessation of
the menstruation else the Brahmamas did not indulge
in sexual intercourse 1. (290)
9g. They praised chastity and virtue, rectitude,
mildness, penance, tenderness, compassion, and patience. (291)
10. He who was the best of them, a strong Brahmana, did not (even) in sleep indulge in sexual
intercourse. (292)
11. Imitating his practices some wise men in this
world praised chastity and patience. (293)
12. Having asked for rice, beds, garments, butter,
and oil, and gathered them justly, they made sacri-
1 Afiiatra tamha samay4
Utuveramazim pati
Antaré methunam dhammam
N&su gafkfanti brahmazé.
[10] E
2
50 KOLAVAGGA,
fices out of them, and when the sacrifice came on,
they did not kill cows. (294)
_ 13. Like unto a mother, a father, a brother, and
other relatives the cows are our best friends, in
which medicines are produced. (295)
14. They give food, and they give strength, they
likewise give (a good) complexion and happiness ;
knewing the real state of this, they did not kill
cows. (296)
15. They were graceful, large, handsome, renowned, Brahmazas by nature, zealous for their
several works; as long as they lived in the world,
this race prospered. . (297)
16. But there was a change in them: after gradually seeing the king’s prosperity and adorned
women, (298)
17. Well-made chariots drawn by noble horses,
carpets in variegated colours, palaces and houses,
divided into compartments and measured out, (299)
18. The great human wealth, attended with a
number of cows, and combined with a flock of beautiful women, the Brahmazas became covetous. (300)
19. They then, in this matter, having composed
hymns, went to Okkaka, and said: ‘ Thou hast much
wealth and corn,sacrifice thy great property, sacrifice
thy great wealth.’ " (301)
20. And then the king, the lord of chariots, instructed by the Brahmazas, brought about assamedha, purisamedha, sammap4sa, and vééapeyya
without any hinderance, and having offered these
sacrifices he gave the Brahmamas wealth: (302)
21. Cows, beds, garments, and adorned women,
and well-made chariots, drawn by noble horses,
carpets in variegated colours, (303)
° ‘
BRAHMANADHAMMIKASUTTA. 51
22. Beautiful palaces, well divided into compartments ; and having filled these with different (sorts of)
corn, he gave this wealth to the Brahmaxas. (304)
23. And they having thus received wealth wished
for a store, and the desire of those who had given.
way to (their) wishes increased still more; they then,
in this matter, having composed hymns, went again
to Okk4ka, and said: (305)
24. ‘As water, earth, gold, wealth, and corn, even
so are there cows for men, for this is a requisite for
living beings; sacrifice thy great property, sacrifice
thy wealth.’ (306)
25. And then the king, the lord of chariots, instructed by the Brahmazas, caused many hundred
thousand cows to be slain in offerings. (307)
And then the king, the lord of chariots, instructed by the Brahmazas, caused many hundred
thousand cows to be slain in offerings. (307)
26. The cows, that are like goats, do not hurt
any one with their feet or with either of their horns,
they are tender, and yield vessels (of milk),—seizing
them by-the horns the king caused them to be slain
with a weapon. - (308)
27. Then the gods, the forefathers, Inda, the
Asuras, and the Rakkhasas cried out: ‘This is
injustice, because of the weapon falling on the
cows. . (309)
28. ‘There were formerly three*diseases: desire,
hunger, and decay, but from the slaying of cattle
there came ninety-eight. (310)
29. This injustice of (using) violence that has
come down (to us), was old; innocent (cows) are
slain, the. sacrificing (priests) have fallen off from
the Dhamma. (311)
30. So this old and mean Dhamma is blamed by
the wise; where people see such a one, they blame
the sacrificing priest. (312)
E 2
a °
52 KOLAVAGGA.
31. So Dhamma being lost, the Suddas and the
Vessikas disagreed, the Khattiyas disagreed in manifold ways, the wife despised her husband. — (313)
32. The Khattiyas and the Brahmamas and those
others who had been protected by their castes, after
doing away with their disputes on descent, fell into
the power of sensual pleasures. (314)
This having been said, those wealthy Brahmazas
said to Bhagavat as follows:
‘It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As one raises what has
been overthrown, or reveals what has been hidden,
or tells the way to him who has gone astray, or
holds out an oil lamp in the dark that those who
have eyes may see the objects, even so by the
venerable Gotama in manifold ways the Dhamma
has been illustrated; we take refuge in the venerable Gotama, in the Dhamma, and in the Assembly
of Bhikkhus; may the venerable Gotama receive us
as followers (up4saka), who from this day for life
have taken refuge (in him).’
Brahmazadhammikasutta is ended.
8. NAVASUTTA.
On choosing a good and learned teacher.
1. A man should worship him from whom he
learns the Dhamma, as the gods (worship) Inda;
the learned man being worshipped and pleased with
him, makes the (highest) Dhamma manifest. (315)
2. Having heard and considered that (Dhamma),
the wise man practising the Dhamma that is in
NAVASUTTA. 53
accordance with the (highest) Dhamma, becomes
learned, expert, and skilful, strenuously associating
with such a (learned teacher). (316)
3. He who serves a low (teacher), a fool who has
not understood the meaning, and who is envious,
goes to death, not having overcome doubt, and not
having understood the Dhamma. (317)
4. As a man, after descending into a river, a
turgid water with a rapid current, is borne along
following the current,—how will he be able to put
others across ? (318)
(317)
4. As a man, after descending into a river, a
turgid water with a rapid current, is borne along
following the current,—how will he be able to put
others across ? (318)
5. Even so how will a man, not having understood the Dhamma, and not attending to the explanation of the learned and not knowing it himself,
not having overcome doubt, be able to make others
understand it ? (319)
6. As one, having gone on board a strong ship,
provided with oars and rudder, carries across in it
many others, knowing the way to do it, and being
expert and thoughtful, (320)
7. So also he who is accomplished, of a cultivated
mind, learned, intrepid, makes others endowed with
attention and assiduity understand it, knowing (it
himself). (321)
8. Therefore indeed one should cultivate (the
society of) a good man, who is intelligent and
learned; he who leads a regular life, having understood what is good and penetrated the Dhamma,
will obtain happiness.
NAvAsutta is ended. ~~
54 KOLAVAGGA.
9. KLYWSILASUTTA.
How to obtain the highest good.
1. By what virtue, by what conduct, and performing what works, will a man be perfectly established
(in the commandments) and obtain the highest
good ? . (323)
2. Let him honour old people, not be envious,
let him know the (right) time for seeing his teachers,
let him know the (right) moment for listening to their
religious discourses, let him assiduously hearken to
their well-spoken (words). (324)
3. Let him in due time go to the presence of his
teachers, let him be humble after casting away obstinacy, let him remember and practise what is good,
the Dhamma, self-restraint, and chastity. (325)
4. Let his pleasure be the Dhamma, let him delight in the Dhamma, let him stand fast in the
Dhamma, let him know how to enquire into the
Dhamma, let him not raise any dispute that pollutes the Dhamma, and let him spend his time
in (speaking) well-spoken truths }. (326)
5. Having abandoned ridiculous talk, lamentation,
corruption, deceit, hypocrisy, greediness and haughtiness, clamour and harshness, depravity and foolishness, let him live free from infatuation, with a steady
mind. (327)
6. The words, the essence of which is understood, are well spoken, and what is heard, if understood, contains the essence of meditation; but the
understanding and learning of the man who is hasty
and careless, does not increase. (328)
* Comp. Dhp. v. 364.
RAHULASUTTA. - 55
7. Those who delight in the Dhamma, proclaimed
by the venerable ones, are unsurpassed in speech,
mind and work, they are established in peace, tenderness and meditation, and have gone to the essence
of learning and understanding. (329)
Kimstlasutta is ended.
10. UTTHANASUTTA.
Advice not to be lukewarm and slothful.
1. Rise, sit up, what is the use of your sleeping ; to
those who are sick, pierced by the arrow (of pain),
and suffering, what sleep is there? (330)
(329)
Kimstlasutta is ended.
10. UTTHANASUTTA.
Advice not to be lukewarm and slothful.
1. Rise, sit up, what is the use of your sleeping ; to
those who are sick, pierced by the arrow (of pain),
and suffering, what sleep is there? (330)
2. Rise, sit up, learn steadfastly for the sake of
peace, let not the king of death, knowing you to
be indolent (pamatta), befool you and lead you into
his power. (331)
3. Conquer this desire which gods and men stand
wishing for and are dependent upon, let not the
(right) moment pass by you; for those who have
let the (right) moment pass, will grieve when they
have been consigned to hell. (332)
4. Indolence (pamada) is defilement, continued
indolence is defilement; by earnestness (appam4da)
and knowledge let one pull out his arrow. (333)
Ud¢thanasutta is ended.
11. RAHULASUTTA.
Buddha recommends the life of a recluse to Rahula, and admonishes
him to turn his mind away from the world and to be moderate.
1. Bhagavat said: ‘Dost thou not despise the
wise man, from living with him constantly? Is he
56 KOLAVAGGA.
who holds up a torch to mankind honoured by
thee ?’ (334)
2. Réhula: ‘I do not despise the wise man, from
living with him constantly; he who holds up a torch
to mankind is always honoured by me.’ (335)
Vatthugatha.
3. Bhagavat : ‘ Having abandoned the objects of
the five senses, the beautiful, the charming, and
gone out from thy house with faith, do thou put
an end to pain, (336)
4. ‘Cultivate (the society of) virtuous friends and
a distant dwelling-place, secluded and quiet; be
moderate in food}. (337)
5. ‘Robes, alms (in bowl), requisites (for the
sick), a dwelling-place,—do not thirst after these
(things), that thou mayest not go back to the world
again. (338)
6. ‘Be subdued according to the precepts, and as
to the five senses, be attentive as regards thy body,
and be full of disgust (with the world). (339)
7. ‘Avoid signs, what is pleasant and is accompanied with passion, turn thy mind undisturbed and
well composed to what is not pleasant. (340)
8. ‘Cherish what is signless, leave the inclinations for pride; then by destroying pride thou
shalt wander calm.’ (341)
So Bhagavat repeatedly admonished the venerable R&ahula with these stanzas.
R4hulasutta is ended.
1 Mitte bhagassu kalyaxe
Pantaw% ka sayandsanam
Vivittam appanigghosam,
Mattaf#i hohi bhogane.
Comp. Dhp. v. 185 and v. 375.
VANGISASUTTA. 57
12. VANGISASUTTA.
Vangisa desires to know the fate of Nigrodhakappa, whether he
has been completely extinguished, or whether he is still with
some elements of existence left behind. He is answered by
Buddha.
So it was heard by me:
At one time Bhagavat dwelt at A/avt, in the
temple of Agg4/ava. At that time the teacher of
the venerable Vangtsa, the Thera, by name Nigrodhakappa, had attained bliss not long before (a4iraparinibbuta). Then this reflection occurred to the
venerable Vangtsa, while retired and meditating :
At that time the teacher of
the venerable Vangtsa, the Thera, by name Nigrodhakappa, had attained bliss not long before (a4iraparinibbuta). Then this reflection occurred to the
venerable Vangtsa, while retired and meditating :
Whether my teacher be blessed (parinibbuta) or
whether he be not blessed. Then the venerable
Vangtsa, at the evening time, coming forth from his
retirement went to Bhagavat, and having gone to
him he sat down apart after saluting him, and sitting down apart the venerable Vangtsa said this
to Bhagavat :
‘Lord, while retired and meditating, this reflection occurred to me here: Whether my teacher be
blessed or whether he be not blessed.’
Then the venerable Vangitsa, rising from his seat,
throwing his robe over one shoulder and bending
his joined hands towards Bhagavat, addressed him
in stanzas:
1. ‘We ask the Master of excellent understanding: he who in this world had cut off doubt, died
at Aggd/ava, a Bhikkhu, well known, famous, and
of a calm mind. (342)
2. ‘The name “ Nigrodhakappa” was given to
that Bréhmaza by thee, O Bhagavat; he wandered
58 KOLAVAGGA.
about worshipping thee, having liberation in view,
strong, and seeing Nibbana. (343)
3. ‘O Sakka, thou all-seeing, we all wish to learn
(something about) this disciple; our ears are ready .
to hear, thou art our Master, thou art incomparable. (344)
4. ‘Cut off our doubt, tell me of him, inform us
of the blessed, O thou of great understanding; speak
in the midst of us, O thou all-seeing, as the thousandeyed Sakka (speaks in the midst) of the gods. (345)
5. ‘Whatever ties there are in this world (constituting) the way to folly, combined with ignorance,
forming the seat of doubt, they do not exist before
Tathagata, for he is the best eye of mien. (346)
6. ‘If a man does not for ever dispel the sin as
the wind (dispels) a mass of clouds, all the world
will be enveloped in darkness, not even illustrious
men will shine. ' (347)
7. ‘Wise men are light-bringers, therefore, O wise
man, I consider thee as such a one; we have come
to him who beholds meditation, reveal Kappa to us
in the assembly. (348)
8. ‘Uplift quickly, O thou beautiful one, thy
beautiful voice, like the swans drawing up (their
necks), sing softly with a rich and well-modulated
voice; we will all listen to thee attentively. (349)
9. ‘Having earnestly called upon him who has
completely left birth and death behind and shaken
off (sin), I will make him proclaim the Dhamma, for
ordinary people cannot do what they want, but the
Tathagatas act with a purpose}. (350)
1 Pahinagatimarazam asesam
Niggayha dhonam vadessimi dhammam,
Na kémak4ro hi puthuggandnam
Samkheyyakaro 4a tathdgatanam,
VANGISASUTTA. 59
to. ‘ This full explanation by thee, the perfectly
wise, is accepted, this last clasping of the hands is
well bent, O thou of high wisdom, knowing (Kappa’s
transmigration), do not delude us. (351)
59
to. ‘ This full explanation by thee, the perfectly
wise, is accepted, this last clasping of the hands is
well bent, O thou of high wisdom, knowing (Kappa’s
transmigration), do not delude us. (351)
11. ‘Having perfectly? comprehended the Dhamma of the venerable ones, do not delude (us), O thou
of unsurpassed strength, knowing (everything); as
one in the hot season pained by the heat (longs for)
water, so I long for thy words; send a shower of
learning. (352)
12. ‘ The rich religious life which Kappayana led,
has not that been in vain (to him), has he been
(completely) extinguished, or is he still with some
elements of existence (left behind)? How he was
liberated, that we want to hear.’ (353)
13. Bhagavat: ‘He cut off the desire for name and
form in this world, —so said Bhagavat,—‘ Kazha’s
(i.e. M4ra’s) stream, adhered to for a long time,
he crossed completely birth and death,’ so said
Bhagavat, the best of the five (Brahmamas, pa#kavaggiya). (354)
14. Vangtsa: ‘Having heard thy word, O thou
the best of the Isis, 1 am pleased; not in vain have
I asked, the Brahmamza did not deceive me. (355)
15. ‘As he talked so he acted, he was a (true)
disciple of Buddha, he cut asunder the outspread
strong net of deceitful death. (356)
16. ‘Kappiya (Kapp4yana) saw, O Bhagavat, the be-
' Sampannaveyydkaranam tava-y-idam
Samuggupafifiassa samuggahitam,
Ayam avigali pak&himo suppandmito,
M4 mohayi ganam anomapafiia.
* Parovaran ti lokuttaralokiyavasena sundardsundaram dfire
santikam va. Commentator.
60 ~- KOLAVAGGA.
ginning of attachment, Kapp4yana verily crossed the
realm of death, which is very difficult to cross.’ (357)
Vangtsasutta is ended.
13. SAMMAPARIBBAGANIYASUTTA.
The right path for a Bhikkhu.
1. ‘We will ask the Muni of great understanding,
who has crossed, gone to the other shore, is blessed
(parinibbuta), and of a firm mind: How does a
Bhikkhu wander rightly in the world, after having
gone out from his house and driven away desire?’ (358)
2. ‘ He whose (ideas of) omens, meteors, dreams
and signs are destroyed, —so said Bhagavat,—‘ such
a Bhikkhu who has abandoned the sinful omens,
wanders rightly in the world. (359)
3. ‘Let the Bhikkhu subdue his passion for human
and divine pleasures, then after conquering existence and understanding the Dhamma, such a one
will wander rightly in the world. (360)
4. ‘Let the Bhikkhu, after casting behind him
slander and anger, abandon avarice and be free
from compliance and opposition, then such a one
will wander rightly in the world. (361)
5. ‘He who having left behind both what is
agreeable and what is disagreeable, not seizing
upon anything, is independent in every respect and
liberated from bonds, such a one will wander rightly
in the world. (362)
6. ‘He does not see any essence in the Upadhis,
having subdued his wish and passion for attachments,
SAMMAPARIBBAGANIYASUTTA. 61
he is independent and not to be led by others, such
a one will wander rightly in the world’. (363)
(362)
6. ‘He does not see any essence in the Upadhis,
having subdued his wish and passion for attachments,
SAMMAPARIBBAGANIYASUTTA. 61
he is independent and not to be led by others, such
a one will wander rightly in the world’. (363)
7. ‘He who is not opposed (to any one) in word,
thought or deed, who, after having understood the
Dhamma perfectly, longs for the state of Nibbana,
such a one will wander rightly in the world. (364)
8. ‘He who thinking “he salutes me” is not
elated, the Bhikkhu who, although abused, does not
reflect (upon it, and) having received food from
others does not get intoxicated (with pride), such
a one will wander rightly in the world. (365)
g. ‘ The Bhikkhu who, after leaving behind covetousness and existence, is disgusted with cutting and
binding (others), he who has overcome doubt, and
is without pain, such a one will wander rightly in
the world. (366)
10, ‘And knowing what becomes him, the Bhikkhu will not harm any one in the world, understanding the Dhamma thoroughly, such a one will
wander rightly in the world. (367)
11. ‘He to whom there are no affections whatsoever, whose sins are extirpated from the root, he
free from desire and not longing (for anything), such
a one will wander rightly in the world. (368)
12. ‘ He whose passions have been destroyed, who
is free from pride, who has overcome all the path of
passion, is subdued, perfectly happy (parinibbuta),
and of a firm mind, such a one will wander rightly
in the world. (369)
13. ‘The believer, possessed of knowledge, see-
1 Na so upadhtfsu sfram eti
Adanesu vineyya khandaragam
So anissito anafivianeyyo
Sammé so.
62 KOLAVAGGA.
ing the way (leading to Nibbana), who is no partisan
amongst the partisans (of the sixty-two philosophical
views), wise after subduing covetousness, anger, such
a one will wander rightly in the world. (370)
14. ‘He who is pure and victorious, who has removed the veil (of the world), who is subdued in the
Dhammas, has gone to the other shore, is without
desire, and skilled in the knowledge of the cessation
of the Samkh4ras, such a one will wander rightly in
the world. (371)
15. ‘He who has overcome time (kappatita) in
the past and in the future, is of an exceedingly pure
understanding, liberated from all the dwelling-places
(of the mind), such a one will wander rightly in the
world. (372)
16. ‘ Knowing the step (of the four truths), understanding the Dhamma, seeing clearly the abandonment of the passions, destroying all the elements of
existence (upadht), such a one will wander rightly in
the world.’ (373)
17. ‘Certainly, O Bhagavat, it is so: whichever
Bhikkhu lives in this way, subdued and having
overcome all bonds, such a one will wander rightly
in the world.’ (374)
Sammfparibbaganiyasutta is ended.
14. DHAMMIKASUTTA.
Buddha shows Dhammika what the life of a Bhikkhu and what
the life of a householder ought to be.
So it was heard by me:
14. DHAMMIKASUTTA.
Buddha shows Dhammika what the life of a Bhikkhu and what
the life of a householder ought to be.
So it was heard by me:
At one time Bhagavat dwelt at SAvattht, in Getavana, in the park of Andthapizdika. Then the
follower (upasaka) Dhammika, together with five
DHAMMIKASUTTA, 63
hundred followers, went to Bhagavat, and having
gone to Bhagavat and saluted him, he sat down
apart; sitting down apart the follower Dhammika
addressed Bhagavat in stanzas:
1. ‘I ask thee, O Gotama of great understanding,
How is a Savaka (disciple) to act to be a good one?
is it the one who goes from his house to the wilderness, or the followers with a house ? (375)
2. ‘For thou knowest the doings of this world
and that of the gods, and the final end; there is
nobody like thee seeing the subtle meaning (of
things) ; they call thee the excellent Buddha. (376)
3. ‘ Knowing all knowledge thou hast revealed
the Dhamma, having compassion on creatures; thou
hast removed the veil (of the world), thou art allseeing, thou shinest spotless in all the world. (377)
4. ‘The king of elephants, Eravaza by name,
hearing that thou wert Gina (the Conqueror), came
to thy presence, and having conversed with thee
he went away delighted, after listening (to thee,
and saying), “ Very good!” (378)
5. ‘Also king Vessavaza Kuvera came to ask
thee about the Dhamma; him, too, thou, O wise
man, answeredst when asked, and he also after
listening was delighted. (379)
6. ‘All these disputatious Titthiyas and Agtvikas and Nigaz¢has do not any of them overcome
thee in understanding, as a man standing (does not
overcome) the one that is walking quickly. (380)
7. ‘All these disputatious Brahmazas, and there
are even some old Brahmamas, all are bound by thy
opinion, and others also that are considered disputants. . , (381)
8. ‘ This subtle and pleasant Dhamma that has
64 KOLAVAGGA.
been well proclaimed by thee, O Bhagavat, and
which we all long to hear, do thou, O thou best
of Buddhas, speak to us when asked. (382)
9. ‘Let all these Bhikkhus and also Updsakas
that have sat down to listen, hear the Dhamma
learnt (anubuddha) by the stainless (Buddha), as the
gods (hear) the well-spoken (words) of V4sava.’ (383)
10. Bhagavat: ‘Listen to me, O Bhikkhus, I
will teach you the Dhamma that destroys sin, do
ye keep it, all of you; let him who looks for what
is salutary, the thoughtful, cultivate the mode of
life suitable for Pabbagitas. (384)
11, ‘Let not the Bhikkhu walk about at a
wrong time, let him go to the village for alms at
the right time; for ties ensnare ,the one that goes
at a wrong time, therefore Buddhas do‘ not go at
a wrong time. (385)
12. ‘Form, sound, taste, smell, and touch which
intoxicate creatures, having subdued the desire for
(all) these things (dhammas), let him in due time go
in for his breakfast. (386)
(385)
12. ‘Form, sound, taste, smell, and touch which
intoxicate creatures, having subdued the desire for
(all) these things (dhammas), let him in due time go
in for his breakfast. (386)
13. ‘And let the Bhikkhu, after having obtained
his food at the right time and returned, sit down
alone and privately; reflecting within himself let
him not turn his mind to outward things, (but be)
self-collected. (387)
14. ‘If he speak with a Savaka or with anybody
else, or with a Bhikkhu, let him talk about the excellent Dhamma, (but let him) not (utter) slander,
nor blaming words against others. (388)
15. ‘For some utter language contradicting others’;
those narrow-minded ones we do not praise. Ties
1 Vadam hi eke pa/iseniyanti=viruggAanti yugghituk4mé hutva
senfya pafimukham gakéfanté viya honti. Commentator.
DHAMMIKASUTTA. 65
from here and there ensnare them, and they send
their mind far away in that (dispute). (389)
16, ‘ Let a SAavaka of him with the excellent understanding (Buddha), after hearing the Dhamma taught
by Sugata, discriminately seek for food, a monastery,
a bed and a chair, and water for taking away the
dirt of his clothes. (390)
17. ‘But without clinging to these things, to food,
to bed and chair, to water for taking away the dirt
of his clothes, let a Bhikkhu be like a waterdrop on
a lotus. (391)
18. ‘A householder’s work I will also tell you, how
a S4vaka is to act to be a good one; for that complete Bhikkhu-dhamma cannot be carried out by one
who is taken up by (worldly) occupations. (392)
19. ‘Let-him not kill, nor cause to be killed any
living being, nor let him approve of others killing,
after having refrained from hurting all creatures,
both those that are strong and those that tremble
in the world. (393)
20. ‘Then let the Savaka abstain from (taking)
anything in any place that has not been given (to
him), knowing (it to belong to another), let him not
cause any one to take, nor approve of those that
take, let him avoid all (sort of) theft. (394)
21. ‘Let the wise man avoid an unchaste life as a
burning heap of coals; not being able to live a life
of chastity, let him not transgress with another
man’s wife. (395)
22. ‘Let no one speak falsely to another in the
hall of justice or in the hall of the assembly, let him
not cause (any one) to speak (falsely), nor approve
of those that speak (falsely), let him avoid all (sort
of) untruth. (396)
[10] F
66 ROLAVAGGA.
23. ‘Let the householder who approves of this
Dhamma, not give himself to intoxicating drinks; let
him not cause others to drink, nor approve of those
that drink, knowing it to end in madness. (397)
24. ‘For through intoxication the stupid commit
sins and make other people intoxicated; let him
avoid this seat of sin, this madness, this folly, delightful to the stupid. (398)
(397)
24. ‘For through intoxication the stupid commit
sins and make other people intoxicated; let him
avoid this seat of sin, this madness, this folly, delightful to the stupid. (398)
25. ‘Let him not kill any living being, let him not
take what has not been given (to him), let him not
speak falsely,and let him not drink intoxicating drinks,
let him refrain from unchaste sexual intercourse, and
let him not at night eat untimely food. (399)
26. ‘Let him not wear wreaths nor use perfumes,
let him lie on a couch spread on the earth:—this they
call the eightfold abstinence (uposatha), proclaimed
by Buddha, who has overcome pain. (400)
27. ‘Then having with a believing mind kept
abstinence (uposatha) on the fourteenth, fifteenth,
and the eighth days of the half-month, and (having
kept) the complete P4sih4rakapakkha * consisting of
eight parts, (401)
28. ‘And then in the morning, after having kept
abstinence, let a wise man with a believing mind, gladdening the assembly of Bhikkhus with food and drink,
make distributions according to his ability. (402)
29. ‘Let him dutifully maintain his parents, and
practise an honourable trade; the householder who
observes this strenuously goes to the gods by name
Sayampabhas.’ (403)
Dhammikasutta is ended.
K/avagga is ended.
* Compare T. W. Rhys Davids, Buddhism, p. 141.
Il]. MAHAVAGGA.
1. PABBAGGASUTTA.
King Bimbis4ra feeling interested in Buddha tries to tempt him
with wealth, but is mildly rebuked by Buddha.
1. I will praise an ascetic life such as the clearlyseeing (Buddha) led, such as he thinking (over it)
approved of as an ascetic life. (404)
2. ‘This house-life is pain, the seat of impurity,’
and ‘an ascetic life is an open-air life,’ so considering
he embraced an ascetic life. (405)
3. Leading an ascetic life, he avoided with his
body sinful deeds, and having (also) abandoned sin
in words, he cleansed his life. (406)
4. Buddha went to R4gagaha, he entered the
Giribbaga in Magadha for alms with a profusion
of excellent signs. (407)
5. Bimbis4ra standing in his palace saw him, and
seeing him endowed with these signs, he spoke these
words : (408)
6. ‘Attend ye to this man, he is handsome, great,
clean, he is both endowed with good conduct, and he
does not look before him further than a yuga (the
distance of a plough). (409)
7. ‘With downcast eyes, thoughtful, this one is not
like those of low caste; let the king’s messengers run
off, (and ask): “Where is the Bhikkhu going?”’ (410)
8. The king’s messengers followed after (him, and
F2
68 MAHAVAGGA.
said): ‘Where is the Bhikkhu going, where will he
reside ? (411)
9. ‘Going begging from house to house, watching
the door (of the senses), well restrained, he quickly
filled his bowl, conscious, thoughtful. (412)
10. ‘Wandering about in search of alms, having
gone out of town, the Muni repaired to (the mountain) Pazdava; it must be there he lives.’ (413)
‘Going begging from house to house, watching
the door (of the senses), well restrained, he quickly
filled his bowl, conscious, thoughtful. (412)
10. ‘Wandering about in search of alms, having
gone out of town, the Muni repaired to (the mountain) Pazdava; it must be there he lives.’ (413)
11. Seeing that he had entered his dwelling, the
messengers then sat down, and one messenger having
returned announced it to the king. (414)
12. ‘This Bhikkhu, O great king, is sitting on the
east side of Pazdava, like a tiger, like a bull, like a
lion in a mountain cave.’ (415)
13. Having heard the messenger’s words, the
Khattiya in a fine chariot hastening went out to the
Pazdava mountain. = s (416)
14. Having gone as far as the ground was practicable for a chariot, the Khattiya, after alighting
from the chariot, and approaching on foot, having
come up (to him), seated himself. (417)
15. Having sat down the king then exchanged the
usual ceremonious greetings with him, and-after the
complimentary talk he spoke these words : (418)
16. ‘Thou art both young and delicate, a lad in
his first youth, possessed of a fine complexion, like a
high-born Khattiya. (419)
17. ‘I will ornament the army-house, and at the
head of the assembly of chiefs (n4ga) give (thee)
wealth; enjoy it and tell me thy birth, when
asked.’ (420)
18. Buddha: ‘Just beside Himavanta, O king,
there lives a people endowed with the power of
wealth, the inhabitants of Kosala. (421)
PADHANASUTTA. 69
19. ‘They are Adizéas by family, Sakiyas by birth;
from that family I have wandered out, not longing
for sensual pleasures. (422)
20. ‘Seeing misery in sensual pleasures, and considering the forsaking of the world as happiness,
I will go and exert myself; in this my mind de-
lights.’ (423)
Pabbaggdsutta is ended.
2. PADHANASUTTA.
Mara tries to tempt Buddha, but disappointed is obliged to withdraw.
Comp. Gospel of S. Matthew iv.
1. To me, whose mind was intent upon exertion
near the river Nera#gar4, having exerted myself, and
given myself to meditation for the sake of acquiring
Nibb4na (yogakkhema), (424)
2. Came Namudéi speaking words full of compassion: ‘Thou art lean, ill-favoured, death is in thy
neighbourhood. (425)
3. ‘A thousandth part of thee (is the property) of
death, (only) one part (belongs to) life; living life,O
thou venerable one, is better; living thou wilt be
able to do good works’. (426)
4. ‘When thou livest a religious life, and feedest
the sacrificial fire, manifold good works are woven to
thee; what dost thou want with exertion ? (427)
5. ‘Difficult is the way of exertion, difficult to
pass, difficult to enter upon;’ saying these verses
Mara stood near Buddha. (428)
1 Sahassabh4go maramassa,
Ekamso tava givitam,
Givam bho givitam seyyo,
Givam puiféni kahasi.
70 MAHAVAGGA.
6. To Mara thus speaking Bhagavat said this:
‘O thou friend of the indolent, thou wicked one, for
what purpose hast thou come here ? (429)
(428)
1 Sahassabh4go maramassa,
Ekamso tava givitam,
Givam bho givitam seyyo,
Givam puiféni kahasi.
70 MAHAVAGGA.
6. To Mara thus speaking Bhagavat said this:
‘O thou friend of the indolent, thou wicked one, for
what purpose hast thou come here ? (429)
7. ‘Even the least good work is of no use to me;
and what good works are required, Mara ought to
tell. (430)
8. ‘I have faith and power, and understanding is
found in me; while thus exerting myself, why do you
ask me to live?? (431)
g. ‘ This (burning) wind will dry up even the currents of the rivers; should it not by degrees dry up
my blood, while I am exerting myself ? (432)
10. ‘While the blood is drying up, the bile and
the phlegm are dried up; while the flesh is wasting
away, the mind gets more tranquil, and my attention, understanding, and meditation get more steadfast *. (433)
11. ‘While I am living thus, after having felt the
extreme sensations, my mind does not look for
sensual pleasures; behold a being’s purity. (434)
12. ‘Lust thy first army is called, discontent thy
second, thy third is called hunger and thirst, thy
fourth desire. (435)
13. ‘Thy fifth is called sloth and drowsiness, thy
sixth cowardice, thy seventh doubt, thy eighth
hypocrisy and stupor, (436)
14. ‘Gain, fame, honour, and what celebrity has
1 Evam mam pahitattam pi
Kim givam anupuéffasi.
2 Lohite sussam&namhi
Pitta semhat fa sussati,
Mamsesu khiyam4nesu
Bhiyyo Aittam pasfdati
Bhiyyo sati fa pata ha
Samadhi mama ti/sAati.
PADHANASUTTA. 71
been falsely obtained; and he who exalts himself and
despises others !. (43 7)
15. ‘This, O Namufi, | is thine, the black one’s,
fighting army; none but a hero conquers it, and after
conquering it obtains joy. (438)
- 16. ‘Woe upon life in this world! death in battle is
better for me than that I should live defeated. (439)
17. ‘Plunged into this world some Samazas and
Brahmazas are not seen, and they do not know the
way in which the virtuous walk. (440)
18. ‘Seeing on all sides an army arrayed, and
Mara on his elephant, I am going out to do battle,
that he may not drive me away from my place. (441)
19. ‘ This army of thine, which the world of men
and gods cannot conquer, I will crush with understanding as (one crushes) an unbaked earthen pot
with a stone? (442)
20. ‘Having made my thought subject to me and
my attention firm, I shall wander about from kingdom
to kingdom, training disciples extensively. (443)
21. ‘ They (will be) zealous and energetic, executing my orders, (the orders) of one free from lust, and
they will go (to the place) where, having gone, they
will not mourn.’ (444)
22. Mara: ‘ For seven years I followed Bhagavat
step by step; I found no fault in the perfectly enlightened, thoughtful (Buddha). (445)
1 Yo R attanam samukkammse
Pare ka avaganati.
3 Yam te tam na-ppasahati
Senam loko sadevako
WM OA
Tam te pahhaya gakkhami*
Amam pattam va amhana.
* Instead of gakkhami I read bhafigami. B* has vekkhapi, B! vegghami.
72 MAHAVAGGA.
(445)
1 Yo R attanam samukkammse
Pare ka avaganati.
3 Yam te tam na-ppasahati
Senam loko sadevako
WM OA
Tam te pahhaya gakkhami*
Amam pattam va amhana.
* Instead of gakkhami I read bhafigami. B* has vekkhapi, B! vegghami.
72 MAHAVAGGA.
23. ‘The crow hovered round the rock that looked
like (a lump of) fat: “Do we here find something
soft, is it something sweet ?” (446)
24. ‘Having obtained nothing sweet there, the
crow went away from that spot. Thus like the crow
approaching the rock, being disgusted, we shall go
‘away from Gotama!.’ (447)
25. While overcome with sorrow the string of his
lute slipped down; then that evil-minded Yakkha
disappeared there. (448)
Padhdnasutta is ended.
3. SUBHASITASUTTA.
On well-spoken language.
So it was heard by me:
At one time Bhagavat dwelt at Savattht in Getavana. Bhagavat said this: ‘O Bhikkhus, the speech
that is provided with four requisites is well-spoken,
not ill-spoken, both faultless and blameless to the
wise.’
‘Which four ?’
‘O Bhikkhus, the Bhikkhu speaks well-spoken
(language), not ill-spoken; he speaks what is right
(dhamma), not what is unrighteous (adhamma); he
speaks what is pleasing, not what is unpleasing; he
speaks what is true, not what is false. O Bhikkhus,
the speech that is provided with these four requisites, is well-spoken, not ill-spoken, both faultless
1 Kako va selam Asagga*
Nibbiggapema Gotamam t+.
* CP C¥ Avagga, Bs assagga, Blassagga. ‘+t Instead of Gotamam I read Gotamé.
SUBHASITASUTPTA. . 73
and blameless to the wise.’ This said Bhagavat.
When Sugata had said this, then the Master spoke
the following :
. ‘Well-spoken language the just call the principal (thing) ; let one speak what is right (dhamma),
not what is unrighteous (adhamma), that is the
second ; let one speak what is pleasing, not what is
unpleasing, that is the third; let one speak what is
true, not what is false, that is the fourth.’ (449)
Then the venerable Vangisa, rising from his seat,
throwing his robe over one shoulder and bending
his joined hands towards Bhagavat, said this: ‘It
occurs to me, O Sugata!’
‘Let it occur to thee, O Vangtsa!’ said Bhagavat.
Then the venerable Vangtsa, standing before Bhagavat, praised him with appropriate stanzas :
2. ‘Let one say such words by which he does not
pain himself, nor hurt others; such words are truly
well-spoken. (450)
3. ‘Let one speak pleasing words which are received joyfully (by all), and which (saying) he, without committing sins, speaks what is pleasing to
others. (451%)
4. ‘ Truth verily is immortal speech, this is a true
saying; in what is true, in what is good, and in what
is right, the just stand firm, so they say. (452)
5. ‘The words which Buddha speaks, which are
sure to bring about extinction and put an end to
pain, such (words) are truly the best.’ (453)
Subhdsitasutta is ended.
74 MAHAVAGGA.
4, SUNDARIKABHARADVAGASUTTA.
Buddha shows to Sundarikabha4radv4ga on whom to bestow oblations, and the Brahmas is finally converted.
74 MAHAVAGGA.
4, SUNDARIKABHARADVAGASUTTA.
Buddha shows to Sundarikabha4radv4ga on whom to bestow oblations, and the Brahmas is finally converted.
So it was heard by me:
At one time Bhagavat dwelt in Kosala on the bank
of the river Sundariké. And during that time the
Brahmama Sundarikabharadvaga made offerings to
the fire and worshipped the fire. Then the Brahmaza
Sundarikabharadvaga, having made offerings to the
fire and worshipped the fire, and having risen from
his seat, looked about him on all sides towards the
four quarters of the globe, saying : ‘Who is to enjoy
the rest of this oblation?’ The Brahmaza Sundarikabharadvaga saw Bhagavat sitting not far off at
the root of a tree, wrapped up head and body; and
seeing him he, after taking the rest of the oblation
with his left hand and the waterpot with his right
hand, went up to Bhagavat. Then Bhagavat, on
hearing the footsteps of Sundarikabharadvaga, the
Brahmaza, uncovered his head. Then the Braéhmaza Sundarikabharadvaga thought: ‘This man is
shaved, this man is a shaveling,’ and he wished to
return again from there. Then this came to the
mind of Sundarikabh4radvaga, the Brahmaza: ‘Some
Brahmamas also here are shaved, I think I shall go
up and ask him about his descent.’ Then the Brahmaza Sundarikabh4radv4ga went up to Bhagavat,
and having gone up he said this: ‘Of what family
art thou ?’
Then Bhagavat answered Sundarikabharadvaga,
the Brahmaza, in stanzas:
1. ‘No Brahmaza am I, nor a king’s son, nor any
SUNDARIKABHARADVAGASUTTA. 75
Vessa; having thoroughly observed the class of
common people, I wander about the world reflectingly, possessing nothing. (454)
2. ‘Dressed in a sangh4¢i’ and houseless I wander
about, with my hair cut off, calm, not intermixing
with people in this world. Thou askest me an
unseasonable question about (my) family, O Brahmaza !’ (455)
3. Sundarikabh4radvaga: ‘Sir, Brahmazas together with Brahmamas ask truly, Art thou a Brdahmaza ?’
Bhagavat: ‘If thou sayest, I am a Brahmama,
and callest me no Brahmaza, then I ask thee about
the Savitti that consists of three padas and twentyfour syllables 2,’ (456)
4. Sundarikabhéradv4ga : ‘ For what (reason) did
the Isis, men, Khattiyas, Brahmaas make offerings
to the gods abundantly in this world ?’
Bhagavat: ‘ He who, perfect and accomplished at
the time of offering, obtains the ear of one or the
other (god), he will succeed, so I say.’ (457)
5. ‘Surely his offering will bear fruit,—so said
the Brahmaza,—‘ because we saw such an accomplished man; for by not seeing such as you, somebody else will enjoy the oblation.’ (458)
6. Bhagavat: ‘Therefore, O Brahmaza, as you
have come here to ask for something, ask; perhaps
thou mightest here find one that is calm, without
anger, free from pain, free from desire, one with
a good understanding.’ (459)
1 See Rhys Davids, Buddhism, p. 166.
2 Tam Savittim puekhami
Tipadam &atuvisatakkharam.
(Rig-veda III, 62, 10.)
76 MAHAVAGGA.
166.
2 Tam Savittim puekhami
Tipadam &atuvisatakkharam.
(Rig-veda III, 62, 10.)
76 MAHAVAGGA.
7. Sundarikabhéradvaga: ‘I delight in offering,
O Gotama, I desire to make an offering, but I do
not understand it; do thou instruct me, tell me in
what case the offering succeeds.’ (460)
8. Bhagavat: ‘Therefore, O Brahmaza, lend me
thy ear, I will teach thee the Dhamma. (461)
g. ‘Do not ask about descent, but ask about conduct ; from wood, it is true, fire is born; (likewise) a
firm Muni, although belonging to a low family, may
become noble, when restrained (from sinning) by
humility. (462)
10. ‘He who is subdued by truth, endowed with
temperance, accomplished, leading a religious life,
on such a one in due time people should bestow
oblations; let the Brahmaza who has good works
in view, offer. (463)
11. ‘Those who, after leaving sensual pleasures,
wander about houseless, well restrained, being like
a straight shuttle, on such in due time people should
bestow oblations; let the Brahmaza who has good
works in view, offer. (464)
12. ‘Those whose passions are gone, whose senses
are well composed, who are liberated like the moon
out of the grasp of Rahu, on such in due time
people should bestow oblations ; let the Brahmaza
who has good works in view, offer. (465)
13. ‘Those who wander about in the world without
clinging (to anything), always thoughtful, having left
selfishness, on such in due time people should bestow oblations; let the Brahmaza who has good
works in view, offer. (466)
14. ‘He who, after leaving sensual pleasures, wanders about victorious, he who knows the end of
birth and death, who is perfectly happy (parinib-
SUNDARIKABHARADVAGASUTTA. 77
buta), calm like a deep water, Tathagata deserves
the oblation. (467)
15. ‘Just with the just and far from the unjust',
TathAgata is possessed of infinite understanding ;
undefiled both in this world and in the other, Tath4gata deserves the oblation. (468)
16. ‘He in whom there lives no deceit, no arrogance, he who is free from cupidity, free from selfishness, free from desire, who has banished anger, who
is calm, the Brahmaza who has removed the taint
of grief, Tathagata deserves the oblation. (469)
17. ‘He who has banished (every) resting-place
of the mind, he for whom there is no grasping, he
who covets nothing either in this world or in the
other, TathAgata deserves the oblation 2. (470)
18. ‘He who is composed, who has crossed over
the stream (of existence) and knows the Dhamma
by (taking) the highest view (of it), he whose passions are destroyed, who is wearing the last body,
Tathdgata deserves the oblation. (471)
19. ‘He whose passion for existence and whose
harsh talk are destroyed, are perished, (and therefore)
exist not, he the accomplished and in every respect
liberated Tathagata deserves the oblation. (472)
(471)
19. ‘He whose passion for existence and whose
harsh talk are destroyed, are perished, (and therefore)
exist not, he the accomplished and in every respect
liberated Tathagata deserves the oblation. (472)
20. ‘He who has shaken off all ties, for whom
there are no ties, who amongst arrogant beings is
free from arrogance, having penetrated pain together with its domain and subject, Tathagata
deserves the oblation. (473)
21. ‘He who, without giving himself up to desire,
sees seclusion (i.e. Nibb4na), who has overcome the
view that is to be taught by others, to whom there
1 Samo samehi visamehi dfre. 2 Comp. Dhp. v. 20.
78 MAHAVAGGA.
are no objects of sense whatever, Tathagata deserves the oblation?. (474)
22. ‘He to whom all Dhammas of every description, after he has penetrated them, are destroyed,
are perished, (and therefore) exist not, he who is
calm, liberated in the destruction of attachment (i. e.
Nibbana), Tath4gata deserves the oblation. (475)
23. ‘He who sees the destruction of bond and
birth, who has totally evaded the path of passion,
(who is) pure, faultless, spotless, undepraved, Tath4gata deserves the oblation. (476)
24. ‘He who does not measure himself by himself, who is composed, upright, firm, without desire,
free from harshness (akhila), free from doubt, Tathagata deserves the oblation. (477)
25. ‘He to whom there is no cause of folly, who
has a supernatural insight in all Dhammas, who
wears the last body, and who has acquired perfect
enlightenment, the highest, the blessed, (for him)
thus a Yakkha’s purification (takes place)*.’ (478)
26. Sundarikabharadvaga: ‘May my offering be
a true offering, because I met with such a one out
of the accomplished; Brahman is my witness, may
Bhagavat accept me, may Bhagavat enjoy my oblation.’ (479)
27. Bhagavat: ‘What is obtained by stanzas is
not to be enjoyed by me, this is not the custom of
the clearly-seeing, O Brahmaza; Buddhas reject
what is obtained by stanzas. While the Dhamma
1 Asam aniss4ya vivekadasst
Paravediyam * difvhim uptivatto
Arammanf yassa na santi keki, &c.
3 Comp. Kalahavivadasutta, v. 14.
* Paravediyan ti parehi iApetabbam. Commentator.
SUNDARIKABHARADVAGASUTTA. 79
exists, O Brahmama, this is the practice (of the
Buddhas). (480)
28. ‘With other food and drink must thou serve
one that is perfect, a great Isi, whose passions are destroyed, and whose misbehaviour has ceased, for this
is a field for one who looks for good works!” (481)
29. Sundarikabharadvaga: ‘Good, O Bhagavat,
then I should like to know, who will enjoy a gift
from one like me, and whom I shall seek at the time
of sacrifice (as one worthy of offerings) after having
accepted thy doctrine.’ (482) |
30. Bhagavat : ‘ Whosoever has no quarrels, whose
mind is untroubled, and who has freed himself from
lusts, whose sloth is driven away, (483)
31. ‘Whosoever conquers his sins, knows birth
and death, the Muni who is endowed with wisdom 2,
such a one who has resorted to offering, (484)
Bhagavat : ‘ Whosoever has no quarrels, whose
mind is untroubled, and who has freed himself from
lusts, whose sloth is driven away, (483)
31. ‘Whosoever conquers his sins, knows birth
and death, the Muni who is endowed with wisdom 2,
such a one who has resorted to offering, (484)
32. ‘Him you should worship and honour with
food and drink; so the gifts will prosper.’ (485)
33. Sundarikabhéradvaga: ‘Thou Buddha deservest the oblation, (thou art) the best field for
good works, the object of offering to all the world;
what is given to thee will bear great fruit.’ (486)
Then the Brahmaza Sundarikabharadvéga said
this to Bhagavat: ‘It is excellent, O venerable
Gotama! It is excellent, O venerable Gotama!
As one raises what has been overthrown, or reveals
what has been hidden, or tells the way to him who
has gone astray, or holds out an oil lamp in the dark
that those who have eyes may see the objects, even
so by the venerable Gotama in manifold ways the
Dhamma has been illustrated; I take refuge in
1 Comp. Kasibharadv4gasutta, v. 7.
3 Moneyyasampannam =pafidsampannam, Commentator.
80 MAHAVAGGA.
the venerable Gotama, in the Dhamma, and in the
Assembly of Bhikkhus; I wish to receive the robe
and the orders from the venerable Gotama.’
The Bréhmaza Sundarikabh4radva4ga received the
pabbagg4 from Bhagavat, and he received also the
upasampadé ; and the venerable Bharadva4ga, having
lately received the upasampada, leading a solitary,
retired, strenuous, ardent, energetic life, lived after
having in a short time in this existence by his own
understanding ascertained and possessed himself of
that highest perfection of a religious life for the
sake of which men of good family rightly wander
away from their houses to a houseless state. ‘Birth
had been destroyed, a religious life had been led,
what was to be done had been done, there was
nothing else (to be done) for this existence,’ so he
perceived, and the venerable Bharadv4ga became
one of the arahats.
Sundarikabharadvagasutta is ended.
5. MAGHASUTTA.
Buddha on being asked tells MAgha of those worthy of offerings:
and the blessing of offering.
So it was heard by me:
At one time Bhagavat dwelt at Ragagaha, in the
mountain (called) the Vulture’s Peak (Gigghakia).
Then the young man Magha went to Bhagavat,
and having gone to him he talked pleasantly with
him, and after having had some pleasant, remarkable
conversation with him he sat down apart; sitting
down apart the young man Magha spoke this to
Bhagavat:
MAGHASUTTA. 81
- ‘O-venerable Gotama, I am a liberal giver, bountiful, suitable to beg of; justly I seek for riches, and
having sought for riches justly, I give out of the
justly obtained and justly acquired riches to one, to
two, to three, to four, to five, to six, to seven, to
eight, to nine, to ten, to twenty, to thirty, to forty,
to fifty, to a hundred, I give still more. (I should
like to know), O venerable Gotama, whether I, while
so giving, so offering, produce much good.’
(I should
like to know), O venerable Gotama, whether I, while
so giving, so offering, produce much good.’
‘Certainly, O young man, dost thou in so offering
produce much good; he, O young man, who is a
liberal giver, bountiful, suitable to beg of, and who
justly seeks for riches, and having sought for riches
justly, gives out of his justly obtained and justly
acquired riches to one, to two, to three, to four, to
five, to six, to seven, to eight, to nine, to ten, to
twenty, to thirty, to forty, to fifty, to a hundred, and
gives still more, produces much good.’
Then the young man M4gha addressed Bhagavat
in stanzas :
1. ‘I ask the venerable Gotama, the bountiful,’-—
so said the young man M4gha,—‘ wearing the yel-
‘low robe, wandering about houseless :’ ‘He who is
a householder, suitable to beg of, a donor, who, desirous of good, offers having what is good in view,
and giving to others in this world food and drink,—
where (i.e. on whom bestowed) will the oblation of
such an offerer prosper?’ (487)
2. ‘He who is a householder, suitable to beg of,
a donor,’ O MAgha,—so said Bhagavat,— who, de-
- sirous of good, offers having what is good in view,
and giving to others in this world food and drink,
such a one will prosper with those worthy of
offerings.’ (488)
[10] G
82 .MAHAVAGGA.
3. ‘He who is a householder, suitable to beg of,
a donor,’—so said the young man,—‘ who, desirous
of good, offers having what is good in view, and
giving to others in this world food and drink,—tell
me (I being such a one), O Bhagavat, of those worthy
of offerings.’ (489)
4. Bhagavat: ‘Those indeed who wander about in
the world without clinging to anything and without
possessing anything, perfect, self-restrained, on such
in due time people should bestow oblations; let the
Brahmaza who has good (works) in view, offer. (490)
5. ‘ Those who have cut through all bonds and
fetters, who are subdued, liberated, free from pain,
and free from desire, on such in due time people
should bestow oblations; let the Brahmaza who has
good (works) in view, offer. (491)
6. ‘ Those who are released from all: bonds, who
are subdued, liberated, free from pain, and free
from desire, on such in due time people should
bestow oblations; let the Brahmaza who has good
(works) in view, offer. (492)
7. ‘Those who, having forsaken both passion and
hatred and folly, have destroyed their desires and
lead a religious life, on such in due time people
should bestow oblations; let the Brahmaza who has
good (works) in view, offer?. (493)
8. ‘Those in whom there lives no deceit, no arrogance, who are free from cupidity, free from selfishness, free from desire, on such in due time people
should bestow oblations ; let the Brahmaza who has
good (works) in view, offer. (494)
g. ‘Those indeed who without being lost in desire,
* Comp. Dhp. v. 20..
MAGHASUTTA, 83
(494)
g. ‘Those indeed who without being lost in desire,
* Comp. Dhp. v. 20..
MAGHASUTTA, 83
after crossing the stream (of existence), wander
about free from selfishness, on such in due time
people should bestow oblations ; let the Brahmaza
who has good (works) in view, offer. (495)
10. ‘ Those in whom there is no desire for anything in the world, nor for existence after existence
here or in the other world, on such in due time
people should bestow oblations; let the Brahmaza
who has good (works) in view, offer. (496)
11. ‘Those who, after leaving sensual pleasures,
wander about houseless, well restrained, being like
a straight shuttle, on such in due time people should
bestow oblations; let the Brahmaza who has good
(works) in view, offer. (497)
12. ‘ Those whose passions are gone, whose senses
are well composed, who are liberated like the moon
out of the grasp of Rahu, on such in due time people
should bestow oblations ; let the Brahmaza who has
good (works) in view, offer. (498)
13. ‘Those who are calm, whose passions are gone,
who are without anger, and for whom there is no
transmigration after having left here, on such in due
time people should bestow oblations; let the Brahmava who has good (works) in view, offer. (499)
14. ‘ Those who, after leaving birth and death altogether, have conquered all doubt, on such in due time
people should bestow oblations; let the Brahmaza
who has good (works) in view, offer. (500)
15. ‘ Those who wander about in the world with
themselves for a light, not possessed of anything, in
every respect liberated, on such in due time people
should bestow oblations ; let the Brahmaza who has
good (works) in view, offer. (501)
16. ‘Those who in this world rightly understand
G 2
84 MAHAVAGGA.
this: “ This is the last (birth), there is no re-birth,” on
such in due time people should bestow oblations ;
let the Brahmaza who has good (works) in view,
offer. (502)
17. ‘He who is accomplished, and delights in meditation, thoughtful, possessed of thorough enlightenment, a refuge for many, on such a one in due
time people should bestow oblations; let the Brahmaza who has good (works) in view, offer.’ (503)
18, ‘Certainly my question was not in vain, Bhagavat has told me of those worthy of offerings; for
thou truly knowest this in this world, as surely to
thee this Dhamma is known. (504)
19. ‘He who is a householder, suitable to beg of,
a donor,’—so said the young man M4gha,—‘ who,
desirous of good, offers having what is good in
view, and giving to others in this world food and
drink,—tell me ‘(I being such'a one), O Bhagavat,
of the blessing of offering.’ (505)
20. ‘Offer, O Magha,’—so said Bhagavat,—‘ and
while offering make calm thy mind in all things ;
the object of the one that offers is the oblation,
standing fast in this he leaves hatred behind. (506)
‘Offer, O Magha,’—so said Bhagavat,—‘ and
while offering make calm thy mind in all things ;
the object of the one that offers is the oblation,
standing fast in this he leaves hatred behind. (506)
21. ‘Such a one whose passion is gone will repress hatred, cultivating .an unbounded friendly
mind; continually strenuous night and day he will
spread infinite goodness through all regions.’ (507)
22. M4gha: ‘ Who prospers ? who is liberated and
who is bound? In which way can one by himself go
to Brahmaloka? Tell this to me who does not know,
O Muni, when asked. Bhagavat is indeed my witness that Brahman is seen by me to-day, for thou art
to us equal to Brahman, this is the truth ; how can one
attain Brahmaloka, O thou glorious one?’ (508)
SABHIYASUTTA. 85
23. ‘He who offers the threefold blessing of oblation, O M4gha,—so said Bhagavat,—‘such a one
will prosper with those worthy of offerings; so,
having offered properly, he who is. suitable to beg
of attains Brahmaloka, so I say.’ (509)
This having been said, Magha the young man
spoke as follows to Bhagavat: ‘ Excellent, O: venerable Gotama! Excellent, O venerable Gotama! As
one raises what has been overthrown, or reveals what
has been hidden, or tells the way to him who has
gone astray, or holds out an.oil lamp in the dark that
those who have eyes may see the objects, even so by
the venerable Gotama in manifold ways the Dhamma
has been illustrated ; I take refuge in the venerable
-Gotama and in the Dhamma and in the Assembly of
Bhikkhus. Let the venerable Gotama accept me as
an updsaka (a follower, me), who henceforth: for all
-my life have taken refuge (in him).’
Maghasutta is ended.
6. SABHIYASUTTA..
Sabhiya, the Paribbagaka, goes to the six famous teachers of hig
time to have his questions answered, but not having his doubts:
solved, he repairs to Gotama and asks him how one is to behave.
to become a Br&hmaza, a Samama, a Nahataka, a Khettagina, a
Kusala, a Pandita, a Muni, a Vedag4, an Anuvidita, a Dhira, an
Aginiya, a Sottiya, an Ariya, a Xaramavat, a - Paribbagaka.
Bhagavat answers his questions, and Sabhiya finally.receives the.
robe and the orders from Buddha.
So it was heard by me:.
At one time Bhagavat dwelt at Ragagaha, in
Veluvana, in Kalandakanivapa. And at that time
questions were recited to Sabhiya, the Paribbagaka
86 MAHAVAGGA. »
(wandering mendicant), by an old benevolent deity:
‘He who, O Sabhiya, be it a Samaza or a Brahmama, explains these questions to thee when asked,
near him thou shouldst live a religious life.’
And at that time
questions were recited to Sabhiya, the Paribbagaka
86 MAHAVAGGA. »
(wandering mendicant), by an old benevolent deity:
‘He who, O Sabhiya, be it a Samaza or a Brahmama, explains these questions to thee when asked,
near him thou shouldst live a religious life.’
Then Sabhiya, the Paribbagaka, having learnt the
questions from that deity, went to whatever Samazas
and Braéhmamas there were that had an assembly (of
Bhikkhus), a crowd (of followers), and were wellknown teachers, famous leaders, considered excellent by the multitude, as Phraza-Kassapa, Makkhali-
Gosala,. Agita-Kesakambali, Pakudha- Kaééayana,
Sazigaya-Belad¢thiputta, and Nigaw#tha- Nataputta.
Those he: went to, and after going to them, he
asked the questions. They, being asked the questions by Sabhiya, the Paribbagaka, did not succeed
(in answering them), and not succeeding they showed
wrath and hatred and discontent, and they also in
return put questions to Sabhiya, the Paribbagaka.
Then this came to the mind of Sabhiya, the Paribbagaka: ‘Whatever Samazas ‘and Brahmamas there
are that have an assembly (of Bhikkhus), a crowd
(of followers), and are well-known teachers, famous
leaders, considered excellent by the multitude, as
Pdraza-Kassapa, Makkhali-Gos4la, Agita-Kesakambali, Pakudha-Kaéédyana, Sazgaya- Bela¢thiputta,
and Niga#tha-Nataputta, they, being asked questions by me, did not succeed (in answering them),
and not succeeding they showed wrath and hatred
and discontent, and they also in return put questions to me in this matter; surely I think I shall go
back to what I have left, and enjoy sensual pleasures.’
Then this came to the mind of Sabhiya, the
Paribbagaka: ‘This Samaza Gotama has both an
SABHIYASUTTA. ‘87
assembly (of Bhikkhus) and a crowd (of followers),
and is a well-known teacher, a famous leader, considered excellent by the miultitude,-surely I think I
shall go to Samaza Gotama and ask these questions. Then this came to the mind of Sabhiya,
the Paribbagaka : ‘Whatever Samamas and Brahmazas there are that are decayed, old, aged, advanced in years, -having reached old age, experienced elders, long ordained, having assemblies (of
Bhikkhus), crowds (of followers), being teachers well
known, famous leaders, considered excellent by the
multitude, as Pttrava-Kassapa, Makkhali-Gosala,
Agita-Kesakambali, Pakudha-Kaéfayana, Safigaya~
Bela¢¢hiputta, and Nigaz¢ha-NAtaputta, they, being
asked questions-by:me, did not succeed (in answering
them), and not succeeding they showed wrath and
hatred and discontent, and they also in return put
questions to :me in this matter; (I should like to
know) whether Samava'Gotama being asked these
questions will be able to explain them to me, for
Samaza*Gotama is both young by birth and new in
ascetic life.’
Then this came to the mind of Sabhiya, the
Paribbagaka: ‘Samaza’Gotama is not to be slighted
because -he is young; even if the Samawa is young,
yet he is mighty and powerful; surely I think I
shall go to Samaza Gotama and ask these questions.’ Then Sabhiya, the Paribbagaka, went on a
journey to 'Ragagaha, and wandering on his journey
in regular order he came to R4gagaha, Ve/uvana,
Kalandakanivapa, to Bhagavat, and having come to
Bhagavat he talked pleasantly with -him, and after
having had some pleasant and remarkable conversation with him he sat down apart; sitting down apart
88 MAHAVAGGA.
Sabhiya, the Paribbagaka, spoke to Bhagavat in
stanzas :
1. ‘Anxious and doubtful I have come, —so said
Sabhiya,—‘ longing to ask questions. Do thou put
an end to these (doubts when) asked these questions
by me, in regular order, and rightly explain them
to me.’ (510)
2. ‘Thou hast come from afar, O Sabhiya,—so
said Bhagavat,—‘ longing to ask questions ; I shall
put an end to those (doubts when) asked those
questions. by thee, in regular order, and rightly I
shall explain them to thee. (511)
3. ‘Ask me, O Sabhiya, a question; whatsoever
thou wishest in thy mind that question I (will
explain, and) put an end to (thy doubt)’ = (512)
Then this came to the mind of Sabhiya, the Paribbagaka: ‘It is marvellous, it is wonderful indeed, the
reception which I did not get from other Samamas
and Brahmazas has been given me by Gotama,’
so saying he glad, rejoicing, delighted, and highly
elated asked Bhagavat a question:
4. ‘What should a man (necessarily) have obtained
that people may call him a Bhikkhu?’—so said
Sabhiya,—‘ how may they call him compassionate,
and how subdued? how can he be called enlightened
(buddha)? Asked (about this) do. thou, Bhagavat,
explain it to me.’ (513)
5. ‘He who by the path he has himself made,
O Sabhiya,’"—so said Bhagavat,—‘has attained to
perfect happiness, who has conquered doubt, who
lives after having left behind both gain and goods,
who has destroyed re-birth, he isa Bhikkhu. (514)
6. ‘Always. resigned and attentive, he will not
hurt any one in all the world, the Samaza who has
SABHIYASUTTA. 89
crossed the stream (of existence, and is) untroubled ;
for whom there are no desires (ussada), he is compassionate. (515)
7. ‘He whose senses are trained internally and
externally in all the world, he who after penetrating
this and the other world longs for death, being
trained, he is subdued. (516)
8. ‘Whosoever, after having considered all times
(kappa), the revolution (sams4ra), both the vanishing
and re-appearance (of beings), is free from defilement,
free from sin, is pure, and has obtained destruction of
birth, him they call enlightened (buddha).’ (517)
Then Sabhiya, the Paribbagaka, having approved
of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, asked Bhagavat
another question :
g. ‘What should a man (necessarily) have obtained
that people may call him a Bréhmaza?’—so said
Sabhiya,—‘and how (may they call him) a Samaza?
and how a Nahataka? how can he be called a
Naga? Asked (about this) do thou Bhagavat explain
it to me.’ (518)
10. ‘He who, after removing all sins, O Sabhiya,’
—so said Bhagavat,—‘ is immaculate, well composed,
firm-minded, perfect after crossing the Samsara, such
an independent one is called a Brahmaza. (519)
11. ‘He who is calm, having left behind good and
evil, free from defilement, having understood this
and the other world, and conquered birth and death,
such a one is called a Samaza by being so’. (520)
12. ‘Whosoever, after: having washed away all
sins internally and externally in all the world, does
1 Samano tédi pavuffate tathatta.
90 MAHAVAGGA.
not enter time (kappa) amongst gods and men who
are subject to time, him they call a Nahataka
(cleansed)}. (521)
13. ‘He who does not commit any crime in the
world, who, after abandoning all bonds and fetters,
clings to nothing, being liberated, such a one is called
a N4ga (sinless) by being so 2’ (522)
Then Sabhiya, the Paribb4gaka, having approved
of and rejoiced at the words of Bhagavat, glad,
rejoicing, delighted, highly elated, further asked
Bhagavat a question: .
14. ‘Whom do the Buddhas call a Khettagina?’—
so said Sabhiya—‘ how (can they call any one) a
Kusala? and how a Pamdita? how can he be called
a Muni? Asked (about this) do thou Bhagavat explain it to me.’ (523)
15. ‘He who, after examining all regions, O Sabhiya,—so said Bhagavat,—‘the divine and the
human, and Brahman’s region, is delivered from the
radical bond of all regions, such a one is called a
K hettagina (he who has conquered the regions) by
being so. (524)
16. ‘He who, after examining all treasures, the
divine and the human, and Brahman’s treasure, is
delivered from the radical bond of all treasures, such
a one is called a Kusala (happy) by being so. (525)
17. ‘He who, after examining both kinds of
senses, internally and externally, is endowed with a
1 Devamanussesu kappiyesu
Kappan n’eti tam &hu nahatako.
2 Agum na karoti kifiti loke
Sabbasamyoge visagga bandhanani
Sabbattha na saggati vimutto
Nago tadi pavudéate tathatta.
But compare Pabbagg4sutta 17, MAgandiyasutta 11, &c.
SABHIYASUTTA. 91°
clear understanding and has conquered evil and good
(kazhasukka), such a one is called a Pandita (wise)
by being so. (526)
18. ‘He who, having understood the Dhamma of
the just and the unjust, internally and externally, in
all the world, is to be worshipped by gods and men,
he, after breaking through the net of ties, is called
a Muni (sage).’ (527)
Then Sabhiya, the Paribbagaka, having approved
of and rejoiced at the words of Bhagavat, glad,
rejoicing, delighted, highly elated, further asked
Bhagavat a question :
“1g. ‘What should one (necessarily) have obtained
that people may call him Vedagt ?’—so said Sabhiya,
—‘and how (may they call him) Anuvidita? and
how Viriyavat ? How does one become Agdniya ?
Asked (about this) do thou, O Bhagavat, explain it
to me.’ (528)
20. ‘ He who, having conquered all sensations, O
Sabhiya,—so said Bhagavat,—‘ which are (known) to
Samazas and to: Bréhmanas, is free from passion for
all sensations, he is Vedagt (having passed sensation) after conquering all sensation. (529)
21. ‘He who, having seen the delusion of name
and form!, internally and externally, the root of
sickness, and is. delivered from the radical bond of
all sickness, such a one is called Anuvidita (wellinformed) by being so. (530)
22. ‘He who is disgusted in this-world with all
sins, is strong after conquering the pain of hell, is
strong and powerful, such a one is called Dhira (=
viriyavat, firm) by being so. (531)
1 Anuvikka papafsandmaripam.
92 MAHAVAGGA.
23. ‘He whose bonds are cut off internally and
externally, the root of ties!, who is delivered from
the radical bond of all ties, such a one is called
AgAniya (high-bred) by being so.’ (532)
. Then Sabhiya, the Paribbagaka, having approved
of and rejoiced at the words of Bhagavat, glad,
rejoicing, delighted, highly elated, further asked
Bhagavat a question:
24. ‘What should a man (necessarily) have obtained that people may call him a Sottiya?’—so
said Sabhiya,—‘how (may they call him) an Ariya ?
and how a Xaramavat? how may he become a
Paribbagaka? Asked (about this) do thou, O Bhagavat, explain it to me.’ (533)
25. ‘Whosoever, after. having heard and understood every Dhamma in the world, O Sabhiya,—so
said Bhagavat, —‘ whatsoever: is wrong and whatsoever is blameless, is victorious, free from doubt,
liberated, free from pain in every respect, him they
call a Sottiya (learned in the revelation). (534)
26. ‘Whosoever, after having cut off passions and
desires, is wise and does not (again) enter the womb,
having driven away the threefold sign, the mud (of
lust), and who does not (again) enter time (kappa),
him they call an Ariya (noble). (535)
27. ‘He who in this world, after having attained the (highest) gain in the Aaramas, is skilful,
has always understood the Dhamma, clings to nothing,
is liberated, and for whom:there are no passions, he is
a Karazavat (endowed with the observances). (536)
28. ‘Whosoever abstains from the action that has
a painful result, above and below and across and in
1 Yass’ assu lutani bandhan4ni -
Agghattam bahiddha fa sangamflam.
SABHIYASUTTA. 93
the middle, who wanders with understanding, who
has put an end to deceit, arrogance, cupidity and
anger, name and form, him they call a Paribbégaka (a wandering mendicant) who has attained the
(highest) gain.’ (537)
SABHIYASUTTA. 93
the middle, who wanders with understanding, who
has put an end to deceit, arrogance, cupidity and
anger, name and form, him they call a Paribbégaka (a wandering mendicant) who has attained the
(highest) gain.’ (537)
Then Sabhiya, the Paribbagaka, having approved
of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, having risen from
his seat, and having put his upper robe upon one
' shoulder, bending his joined hands towards Bhagavat, praised Bhagavat face to face in appropriate
stanzas :
29. ‘ Having conquered the three and sixty (philosophical) views referring to the disputations of the
Samazas, thou hast crossed over the darkness of
the stream}. (?) (538)
30. ‘ Thou hast passed to the end of and beyond
pain, thou art a saint, perfectly enlightened, I consider
thee one that has destroyed his passions, thou art glorious, thoughtful, of great understanding, O thou who
puts an end to pain, thou hast carried me across. (539)
31. ‘Because thou sawest my longing, and carriedst me across my doubt, adoration be to thee, O
Muni, who hast attained the (highest) gain in the
ways of wisdom; O thou who art a true kinsman of
the Adiééas, thou art compassionate. (540)
32. ‘The doubt I had before thou hast cleared
away for me, O thou clearly-seeing ; surely thou art
a Muni, perfectly enlightened, there is no obstacle
for thee. (541)
1 Y4ni ka tini yani fa sasshi
Samamappavadasitani bhOripatia
Safviwakkhara safifanissitani (?)
Osaranfni vineyya oghatam’ aga.
94 MAHAVAGGA.
33. ‘And all thy troubles are scattered and cut
off, thou art calm, subdued, firm, truthful. (542)
34. ‘All gods and both Narada and Pabbata rejoice at thee, the chief of the sinless (nagan4ga), the
great hero, when thou art speaking. (543)
35. ‘Adoration be to thee, O noble man, adoration be to thee, O thou best of men; in the world of
men and gods there is no man equal to thee. (544)
36. ‘ Thou art Buddha, thou art the Master, thou
art the Muni that conquers MAra; after having cut
off desire thou hast crossed over and hast carried
across this generation. (545)
37. ‘ The’ elements of existence (upadhi) are overcome by thee, the passions are destroyed by thee,
thou art a lion, free from desire, thou hast left behind
fear and terror. (546)
38. ‘As a beautiful lotus does not adhere to the
water, so thou dost: not cling to good and evil, to
either; stretch forth thy feet, O hero, Sabhiya worships the Master’s (feet).’ (547)
Then Sabhiya, the Paribbagaka, stooping with his
head to Bhagavat’s feet, said this to Bhagavat :
(546)
38. ‘As a beautiful lotus does not adhere to the
water, so thou dost: not cling to good and evil, to
either; stretch forth thy feet, O hero, Sabhiya worships the Master’s (feet).’ (547)
Then Sabhiya, the Paribbagaka, stooping with his
head to Bhagavat’s feet, said this to Bhagavat :
‘It is excellent, O venerable! It is excellent,
O venerable! As one raises what has been overthrown, or reveals what has been hidden, or tells the
way to him who has gone astray, or holds out an
oil lamp in the dark that those who have eyes may
see the objects, even so by the venerable Gotama
in manifold ways the Dhamma has been illustrated; I take refuge in the venerable Gotama, in
the Dhamma, and in the Assembly of Bhikkhus; I
wish to receive the robe and the orders from the
venerable Bhagavat.
‘He who, O Sabhiya, formerly belonging to
SABHIYASUTTA. 95
another creed (a##atitthiyapubba), wishes to be
adopted into this religion (dhammavinaya), and
wishes to receive the robe and the orders, he serves
for four months; after the lapse of four months
Bhikkhus who have appeased their thoughts will
give him the robe and the orders to become a
Bhikkhu, (for) I also in this matter acknowledge a
difference of persons.’
‘If, O venerable, those that formerly belonged
to another creed and wish to be adopted into this
religion and to receive the robe and the orders,
serve for four months, and after the lapse of
four months Bhikkhus who have appeased their
thoughts give them the robe and the orders that
they may become Bhikkhus, I will (also) serve for
four months, and after the lapse of four months
Bhikkhus who have appeased their thoughts shall
give (me) the robe and the orders that I may
become a Bhikkhu.’
Sabhiya, the Paribbagaka, received the robe and the
orders from Bhagavat, and the venerable Sabhiya,
having lately received the upasampadé, leading a
solitary, retired, strenuous, ardent, energetic life, lived
after having in a short time in this existence by his
own understanding ascertained and possessed himself
of that highest perfection of a religious life for the
sake of which men of good family rightly wander
away from their houses to a houseless state. ‘ Birth
had been destroyed, a religious life had been led,
what was to be done had been done, there was
nothing else (to be done) for this existence,’ so he
perceived, and the venerable Sabhiya became one
of the saints.
Sabhiyasutta is ended.
96 MAHAVAGGA.
7. SELASUTTA.
Keniya, the Gafila, invites Buddha with his assembly to take his
meals with him on the morrow. Sela, the Brahmama, arrived at
that place with his three hundred young men; seeing the preparations he asks what is going on, and is answered that Buddha
is expected the next day. On hearing the word ‘ Buddha,’ Sela
asks where Buddha lives, goes to him, converses with him, and
is converted; so are his followers.
So it was heard by me:
On hearing the word ‘ Buddha,’ Sela
asks where Buddha lives, goes to him, converses with him, and
is converted; so are his followers.
So it was heard by me:
At one time Bhagavat wandering about in Anguttardpa, with a large assembly of Bhikkhus, with 1250
Bhikkhus, went to Apama, a town in AnguttarApa.
And Keniya, the ascetic, with matted hair (gadila)
heard the following: ‘The Samaza, the venerable
Gotama, the Sakya son, gone out from the family of
the Sakyas, wandering about in Anguttarapa with a
large assembly of Bhikkhus, with 1250 Bhikkhus,
has reached Apama, and the following good praising
words met the venerable Gotama: “And so he is
Bhagavat, the venerable, the perfectly enlightened,
endowed with science and works (viggaéarama), the
happy, knowing the world, the incomparable, the
charioteer of men that are to be subdued, the
master, the enlightened of gods and men, the glorious; he teaches this world and the world of gods,
of M4ras, of Brahmans, and beings comprising Samazas and Brahmamas, gods and men, having himself known and seen them face to face; he teaches
the Dhamma (which is) good in the beginning, in
the middle, and in the end, is full of meaning and
rich in words, quite complete; he teaches a religious
life, and good is the sight of such saints.” ’
Then Keniya, the Gaéila, went (to the place) where
SELASUTTA. 97
Bhagavat was, and having gone there he talked
pleasantly with him, and after having had some
pleasant and remarkable conversation (with him) he
sat down-apart; and while Keziya, the Gaéila, was
sitting down apart, Bhagavat, by religious talk,
taught, advised, roused, and delighted him. Then
Kexiya, the Gatila, having been taught, advised,
roused, and delighted by Bhagavat through religious
talk, said this to Bhagavat :
‘Let the venerable Gotama accept my food tomorrow, together with the assembly of Bhikkhus.’
This having been said, Bhagavat answered
Kexiya, the Gatila: ‘Large, O Kemiya, is the
assembly of Bhikkhus, one thousand two hundred
and fifty Bhikkhus, and thou art intimate with the
Bréhmazas.’
A second time Keziya, the Gadila, said this to
Bhagavat: ‘Although, O venerable Gotama, the
assembly of Bhikkhus is large, one thousand two
hundred and fifty Bhikkhus, and I am intimate with
the Brahmamas, let the venerable Gotama accept
my food to-morrow, together with the assembly of
Bhikkhus.’
A second time Bhagavat said this to Keziya, the
Gatila: ‘Large, O Keniya, is the assembly of Bhikkhus, one thousand two hundred and fifty Bhikkhus,
and thou art intimate with the Brahmazas.’
A third time Kexiya, the Gadila, said this to Bhagavat: ‘Although, O venerable Gotama, the assembly
of Bhikkhus is large, one thousand two hundred and
fifty Bhikkhus, and I am intimate with the Brahmauzas, yet let the venerable Gotama accept my food
to-morrow, together with the assembly of Bhikkhus.’
Bhagavat assented by being silent,
[10] H
98 MAHAVAGGA.
Then Keniya, the Gadila, having learnt the assent
_ of Bhagavat, after rising from his seat went to his
hermitage, and having gone there he addressed his
friends and servants, his relatives and kinsmen (as
follows): ‘Let my venerable friends and servants,
relatives and kinsmen hear me ;—the Samaza Gotama has been invited by me to (take his) food (with
me) to-morrow, together with the assembly of Bhikkhus; wherefore you must render me bodily service.’
‘Surely, O venerable one,’ so saying the friends
and servants, relatives and kinsmen of Keziya, the
Gatila, complying with his request, some of them dug
fireplaces, some chopped firewood, some washed the
vessels, some placed waterpots, some prepared seats.
Keniya, thé Gadila, on the other hand, himself provided a circular pavilion.
At that time the Brahmamza Sela lived at Apama,
perfect in the three Vedas, vocabulary, Keéubha,
etymology, Itihdsa as the fifth (Veda), versed in
metre, a grammarian, one not deficient in popular
controversy and the signs of a great man, he taught
three hundred young men the hymns!, At that
time Keziya, the Gatila, was intimate with the
Brahmava Sela. Then the Brahmaza Sela surrounded by three hundred young men, walking on
foot, arrived at the place where the hermitage of
Kexiya, the Gatila, was. And the Brahmaza Sela
saw the Gafilas in Keziya’s hermitage, some of them
digging fireplaces, some chopping firewood, some
washing the vessels, some placing waterpots, some
1 Tena kho pana samayena Selo brahmano Apaze pajivasati
tinnam vedanam paragi sanighamduke/ubhanam s&kkharappabhedanam itihdsapati4amanam padako veyyakarano lok4yatamah4purisalakkhazesu anavayo tizi mazavakasatAni mante v&seti.
SELASUTTA. 99
preparing seats, and Keziya, the Ga‘ila, on the other
hand, himself providing a circular pavilion; seeing
Keziya, the Gadila, he said this: ‘Is the venerable
Keziya to celebrate the marriage of a son or the
marriage of a daughter, or is there a great sacrifice
at hand, or has Bimbisdra, the king of Magadha,
who has a large body of troops, been invited for
to-morrow, together with his army ?’
‘I am not to celebrate the marriage of a son or
the marriage of a daughter, nor has Bimbisara, the
king of Magadha, who has a large body of troops,
been invited for to-morrow, together with his army,
yet a great sacrifice of mine is at hand. The Samaza Gotama, the Sakya son, gone out from the
Sakya family, wandering about in Anguttarapa with
a large assembly of Bhikkhus, one thousand two
hundred and fifty Bhikkhus, has reached Apama, and
the following good praising words met the venerable
Gotama: “And so he is Bhagavat, the venerable,
the perfectly enlightened, endowed with science and
‘ works (viggaéarama), the happy, knowing the world,
the incomparable, the charioteer of men that are to
be subdued, the master, the enlightened of gods
and men, the glorious, he has been invited by
me for to-morrow, together with the assembly of
Bhikkhus.”’
‘Didst thou say that he is a Buddha, O venerable
Kexiya ?’
‘Yes, I say, O venerable Sela, that he is a Buddha.’
‘Didst thou say that he is a Buddha, O venerable
Kexiya ?’
‘Yes, I say, O venerable Sela, that he is a Buddha.’
Then this occurred to the Brahmamza Sela: ‘ This
sound “ Buddha” is (indeed) rare, but in our hymns
H 2
100 MAHAVAGGA.
are to be found the thirty-two signs of a great man,
and for a great man endowed with these there are
two conditions and no more: if he lives in a house
he is a king, a universal (king), a just religious king,
a lord of the four-cornered (earth), a conqueror, one
who has obtained the security of his people (and) is
possessed of the seven gems. These are his seven
gems, namely, the wheel gem, the elephant gem,
the horse gem, the pearl gem, the woman gem, the
householder gem, and the chief gem as the seventh.
He has more than a thousand sons, heroes, possessing
great bodily strength and crushing foreign armies ;
he having conquered this ocean-girt earth without a
rod and without a weapon, but by justice, lives (in a
house). But if, on the other hand, he goes out from
(his) house to the houseless state, he becomes a
saint, a perfectly enlightened, one who has removed
the veil in the world. And where, O venerable
Keziya, dwells now that venerable Gotama, the
saint and the perfectly enlightened ?’
This having been said, Keniya, the Gadila,
stretching out his right arm, spoke as follows to the
Brahmamza Sela: ‘There, where yon blue forest line
is, O venerable Sela.’
Then the Brahmaza Sela together with (his) three
hundred young men went to the place where Bhagavat was. Then the Brahmawza Sela addressed those
young men: ‘Come ye, venerable ones, with but
little noise, walking step by step, for Bhagavats are
difficult of access, walking alone like lions, and when
I speak to the venerable Samaza Gotama, do ye not
utter interrupting words, but wait ye venerable ones,
for the end of my speech.’
Then the Brahmaza Sela went to the place where
SELASUTTA. IoI
Bhagavat was, and having gone there he talked
pleasantly with Bhagavat, and after having had some
pleasant and remarkable conversation with him he
sat down apart, and while sitting down apart Sela,
the Brahmaza, looked for the thirty-two signs of
a great man on the body of Bhagavat. And the
Brahmaza Sela saw the thirty-two signs of a great
man on the body of Bhagavat with the exception of
two; in respect to two of the signs of a great man
he had doubts, he hesitated, he was not satisfied, he
was not assured as to the member being enclosed in
a membrane and as to his having a large tongue.
Then this occurred to Bhagavat: ‘This Brahmaza
Sela sees in me the thirty-two signs of a great man
with the exception of two, in respect to two of the
signs of a great man he has doubts, he hesitates, he
is not satisfied, he is not assured as to the member
being enclosed in a membrane, and as to my having
a large tongue. Then Bhagavat created such a
miraculous creature that the Brahmawa Sela might
see Bhagavat’s member enclosed in a membrane.
Then Bhagavat having put out his tongue touched
and stroked both his ears, touched and stroked both
nostrils, and the whole circumference of his forehead
he covered with his tongue.
Then this occurred to the Brahmamza Sela: ‘The
Samaza Gotama is endowed with the thirty-two signs
of a great man, with them all, not with (only) some
of them, and yet I do not know whether he is a
Buddha or not; I have heard old and aged Brahmamas, teachers and their previous teachers, say
that those who are saints and perfectly enlightened
manifest themselves when their praise is uttered.
I think I shall praise the Samaza Gotama face to
102 MAHAVAGGA.
face in suitable stanzas,’ Then the Brahmama Sela
praised Bhagavat face to face in suitable stanzas:
1. ‘Thou hast a perfect body, thou art resplendent, well-born, of beautiful aspect, thou hast a golden
colour, O Bhagavat, thou hast very white teeth,
thou art strong. (548)
2. ‘All the signs that are for a well-born man, they
are on thy body, the signs of a great man. (549)
3. ‘Thou hast a bright eye, a handsome countenance, thou art great, straight, majestic, thou
_ shinest like a sun in the midst of the assembly of
the Samamas. (550)
4. ‘Thou art a Bhikkhu of a lovely appearance,
thou hast a skin like gold; what is the use of being
a Samaza to thee who art possessed of the highest
beauty ? (551)
5. ‘ Thou deservest to be a king, a king of universal kings, a ruler of the four-cornered (earth),
a conqueror, a lord of the jambu grove (i.e.
India). (552)
6. ‘Khattiyas and wealthy kings are devoted to
thee; rule, O Gotama, as a king of kings, a leader
of men.’ (553)
7. ‘I am a king, O Sela,’—so said Bhagavat,—
‘an incomparable, religious king (dhammar4gan), with
justice (dhammena) I turn the wheel, a wheel that is
irresistible 1.’ (554)
8. ‘Thou acknowledgest thyself (to be) perfectly
enlightened (sambuddha),’—so said Sela, the Brah-
maza,—‘an incomparable, religious king; “with
justice I turn the wheel,” so thou sayest, O
Gotama. (555)
* Compare Gospel of S. John xviii. 37.
‘SELASUTTA. 103
9. ‘Who is thy general, (who is thy) disciple,
(who is) the successor of the master, who is to
turn after thee the wheel of religion turned (by
thee) ?’ (556)
10. ‘The wheel turned by me, O Sela,’—so said
Bhagavat,—‘the incomparable wheel of religion,
Sériputta is to turn after (me), he taking after
Tathagata. (557)
11. ‘What is to be known is known (by me),
what is to be cultivated is cultivated (by me), what
is to be left is left by me, therefore I am a Buddha,
O Brahmaza. (558)
(557)
11. ‘What is to be known is known (by me),
what is to be cultivated is cultivated (by me), what
is to be left is left by me, therefore I am a Buddha,
O Brahmaza. (558)
12. ‘Subdue thy doubt about me, have faith (in
me), O Brahmana, difficult (to obtain) is the sight of
Buddhas repeatedly. (559)
13. ‘Of those whose manifestation is difficult for
you (to obtain) in the world repeatedly, I am, O
Brahmaza, a perfectly enlightened, an incomparable
physician, (560)
14. ‘Most eminent, matchless, a crusher of M4ra’s
army; having subjected all enemies I rejoice secure
on every side.’ (561)
15. Sela: ‘O venerable ones, pay attention to
this: as the clearly-seeing (Buddha) says, (so it is):
he is a physician, a great hero, and roars like a
lion in the forest. (562)
16. ‘Who, having seen him, the most eminent,
the matchless, the crusher of MAra’s army, is not
appeased, even if he be of black origin (ka#habhigatika). (563)
17. ‘He who likes me, let him follow after (me),
he who does not like me, let him go away; I shall
at once take the orders in the presence of him of
excellent understanding (i.e. Buddha).’ (564)
104 MAHAVAGGA.
18. The followers of Sela: ‘If this doctrine of the
perfectly enlightened pleases thee, we also shall take
the orders in the presence of him of excellent understanding.’ (565)
19. These three hundred Brahmazas asked with
clasped hands (to be admitted into the order): ‘We
want to cultivate a religious life,O Bhagavat, in thy
presence.’ (566)
20. ‘A religious life is well taught (by me),—O
Sela,’ so said Bhagavat,—‘ an instantaneous, an immediate (life), in which it is not in vain to become
an ascetic to one who learns in earnest 1,’ (567)
Then the Brahmaza Sela together with his assembly took the robe and the orders in the presence
of Bhagavat.
Then Kexiya, the Gaéila, by the expiration of that
night, having provided in his hermitage nice hard
food and soft food, let Bhagavat know the time (of
the meal): ‘It is time, O venerable Gotama, the
meal is prepared.’ Then Bhagavat in the morning,
having put on his raiment and taken his bowl and
robes, went to the Ga¢ila Keziya’s hermitage, and
having gone there he sat down on the prepared
seat, together with the assembly of Bhikkhus. Then
Keniya, the Gadila, satisfied and served with his own
hands the assembly of Bhikkhus, with Buddha at
their head, with nice hard food and soft food. Then
Keniya, the Gazila, having gone up to Bhagavat who
had finished eating and had taken his hand out of
the bowl, took a low seat and sat down apart, and
1 Svakkhatam brahmafariyam
Sanditthikam akélikam
Yattha amogha pabbagg&
Appamattassa sikkhato.
SELASUTTA. 105
while Keniya, the Gadzila, was sitting down apart,
Bhagavat delighted him with these stanzas:
21. ‘The principal thing in sacrifice is the sacred
fire, the principal thing amongst the hymns is the S4vitti!, the king is the principal amongst men, and the
sea the principal amongst waters (nadinam*). (568)
‘The principal thing in sacrifice is the sacred
fire, the principal thing amongst the hymns is the S4vitti!, the king is the principal amongst men, and the
sea the principal amongst waters (nadinam*). (568)
22. ‘Amongst the stars the moon is the principal thing, the sun is the principal thing amongst
the burning ° (objects), amongst those that wish for
good works and make offerings the assembly (samgha) indeed is the principal.’ (569)
Then Bhagavat, having delighted Kexiya, the
Gatila, with these stanzas, rose from (his) seat and
went away.
Then the venerable Sela together with his assembly leading a solitary, retired, strenuous, ardent,
energetic life, lived after having in a short time in
this existence by his own understanding ascertained
and possessed himself of that highest perfection of a
religious life for the sake of which men of good
family rightly wander away from their houses to a
houseless state ; ‘birth (had been) destroyed, a religious life (had been) led, what was to be done (had
been) done, there was nothing else (to be done) for
this existence, so he perceived, and the venerable
Sela together with his assembly became one of the
saints.
Then the venerable Sela together with his assembly went to Bhagavat, and having gone (to him)
he put his upper robe on one shoulder, and bending
his joined hands towards Bhagavat he addressed
him in stanzas:
1 Savittt A4andaso mukham. 2 Comp. Nalakasutta v. 42.
8 Adikko tapatam mukham.
106 MAHAVAGGA.
23. ‘Because we took refuge in thee on the eighth
day previous to this, O thou clearly-seeing, in seven
nights, O Bhagavat, we have been trained in thy
doctrine. (570)
24. ‘Thou art Buddha, thou art the Master, thou
art the Muni that conquered Mara, thou hast, after
cutting off the affections, crossed over (the stream
of existence) and taken over these beings. (571)
25. ‘ The elements of existence (upadhi) have been
overcome by thee, the passions have been destroyed
by thee, thou art a lion not seizing on anything, thou
hast left behind fear and danger. (572)
26. ‘ These three hundred Bhikkhus stand here
with clasped hands; stretch out thy feet, O hero, let
the Nagas worship the Master's feet.’ (573)
Selasutta is ended.
8. SALLASUTTA.
Life is short, all mortals are subject to death, but knowing the
terms of the world the wise do not grieve, and those who have
left sorrow will be blessed.—Text in the Dasaratha-Gataka,
P. 34-
1. Without a cause and unknown is the life of
mortals in this world, troubled and brief, and combined with pain. (574)
2. For there is not any means by which those
that have been born can avoid dying; after reaching
old age there is death, of such a nature are living
beings. (575)
3. As ripe fruits are early in danger of falling,
so mortals when born are always in danger of
death. (576)
4. As all earthen vessels made by the potter end
in being broken, so is the life of mortals. (577)
SALLASUTTA. - 107
(575)
3. As ripe fruits are early in danger of falling,
so mortals when born are always in danger of
death. (576)
4. As all earthen vessels made by the potter end
in being broken, so is the life of mortals. (577)
SALLASUTTA. - 107
5. Both young and grown-up men, both those who
are fools and those who are wise men, all fall into
the power of death, all are subject to death. (578)
6. Of those who, overcome by death, go to the
other world, a father does not save his son, nor relatives their relations, (579)
7. Mark! while relatives are looking on and lamenting greatly, one by one of the mortals is carried off,
like an ox that is going to be killed. (580)
8. So the world is afflicted with death and decay,
therefore the wise do not grieve, knowing the terms
of the world. (581)
9. For him, whose way thou dost not know, either
when he is coming or when he is going, not seeing
both ends, thou grievest in vain. - (582)
10. If he who grieves gains anything, (although
he is only) a fool hurting himself, let the wise man
do the same. (583)
11. Not from weeping nor from grieving will
any one obtain peace of mind; (on the contrary),
the greater his pain will be, and his body will
suffer. (584)
12. He will be lean and pale, hurting himself by
himself, (and yet) the dead are not saved, lamentation (therefore) is of no avail. (585)
13. He who does not'leave grief behind, goes
(only) deeper into pain; bewailing the dead he
falls into the power of grief. (586)
14. Look at others passing away, men that go (to
what they deserve) according to their deeds, beings
trembling already here, after falling into the power
of death. (587)
15. In whatever manner people think (it will come
to pass), different from that it becomes, so great is
108 MAHAVAGGA.
the disappointment? (in this world); see, (such are)
the terms of the world. (588)
16. Even if a man lives a hundred years or even
more, he is at last separated from the company of
his relatives, and leaves life in this world. (589)
17. Therefore let one, hearing (the words of) the
saint, subdue his lamentation; seeing the one that
has passed away and is dead, (let him say): ‘He will
not be found by me (any more).’ (590)
18. As a house on fire is extinguished by water,
so also the wise, sensible, learned, clever man rapidly
drives away sorrow that has arisen, as the wind a
tuft of cotton. (591)
19. He who seeks his own happiness should draw
out his arrow (which is) his lamentation, and complaint, and grief. (592)
' 20. He who has drawn out the arrow and is not
dependent (on anything) will obtain peace of mind;
he who has overcome all sorrow will become free
from sorrow, and blessed (nibbuta). (593)
Sallasutta is ended.
9. VASET77THASUTTA.
(592)
' 20. He who has drawn out the arrow and is not
dependent (on anything) will obtain peace of mind;
he who has overcome all sorrow will become free
from sorrow, and blessed (nibbuta). (593)
Sallasutta is ended.
9. VASET77THASUTTA.
A dispute arose between two young men, Bharadvaga and VAseéfha,
the former contending man to be a Brahmazaa by birth, the latter
by deeds. They agreed to go and ask Samana Gotama, and he
answered that man is a Brahmaa by his work only. The two
young men are converted.—Text (from Maggimanikaya) and
translation in Alwis’s Buddhist Nirvaza, p. 103.
So it was heard by me:
At one time Bhagavat dwelt at [4444namkala, in
the I[£44Anamkala forest. At that time many dis-
1 Etadiso vinabhavo.
VASETTHASUTTA. 109
tinguished, wealthy Brahmamas lived at I4#hanamkala, as the Brahmaza Xamkin, the Brahmaza
Térukkha, the Brahmaza Pokkharasati, the Brahmaza GAnussozi, the Brahmawa Todeyya, and other
distinguished, wealthy Brahmamas.
Then this dialogue arose between the young men
Vaset¢ha and Bhéradvaga while walking about :
‘How does one become a Bréhmaza ?’
The young man Bharadv4ga said: ‘When one
is noble by birth on both sides, on the mother’s and
on the father’s side, of pure conception up to the
seventh generation of ancestors, not discarded and
not reproached in point of birth, in this way one is
a Brahmaza.’
The young man VAse¢éha said: ‘When one is
virtuous and endowed with (holy) works, in this way
he is a Brahmaza.’
Neither could the young man Bharadvaga convince the young man VAse¢¢ha, nor could the young
man VAse¢tha convince the young man Bhéradvaga.
Then the young man VAse¢¢ha addressed the young
man Bhdaradvaga: ‘O Bharadvaga, this Samana
Gotama, the Sakya son, gone out from the Sakya
family, dwells at I#éAanamkala, in the forest of
[£khanamkala, and the following good praising words
met the venerable Gotama: “And so he is Bhagavat, the venerable, the enlightened, the glorious,
let us go, O venerable Bharadvaga, let us go (to
the place) where the Samaza Gotama is, and having
gone there let us ask the Samaza Gotama about
this matter, and as the Samavza Gotama replies so
will we understand it.”’
‘Very well, O venerable one;’ so the young man
Bharadvaga answered the young man VAseé¢ha.
11O MAHAVAGGA.
Then the young men Vase¢¢ha and Bharadvaga
went (to the place) where Bhagavat was, and having
gone, they talked pleasantly with Bhagavat, and
after having had some pleasant and remarkable conversation (with him) they sat down apart. Sitting
down apart the young man Vase/¢#a addressed Bhagavat in stanzas:
1. ‘We are accepted and acknowledged masters
of the three Vedas?, I am (a pupil) of Pokkharasati,
and this young man is (the pupil) of Tarukkha. (594)
2. ‘We are accomplished in all the knowledge
propounded by those who are acquainted with the
three Vedas, we are padakas (versed in the metre),
veyyadkarazas (grammarians ?), and equal to our
teachers in recitation (gappa)*. (595)
(594)
2. ‘We are accomplished in all the knowledge
propounded by those who are acquainted with the
three Vedas, we are padakas (versed in the metre),
veyyadkarazas (grammarians ?), and equal to our
teachers in recitation (gappa)*. (595)
3. ‘We have a controversy regarding (the distinctions of) birth, O Gotama! Bh4radvaga says, one
is a Brahmaza by birth, and I say, by deeds; know
this, O thou clearly-seeing ! (596)
4. ‘We are both unable to convince each other,
(therefore) we have come to ask thee (who art) celebrated as perfectly enlightened. (597)
5. ‘As people adoring the full moon worship (her)
with uplifted clasped hands, so (they worship) Gotama
in the world. (598)
6. ‘We ask Gotama who has come as an eye to
the world: Isa mana Brahmaza by birth, or is he so
meal A
1 Anumnatapatinnata
Teviggi mayam asm’ ubho.
® Tevigginam* yad akkhatam
Tatra kevalino ’smase,
Padak’ asma veyyakarana
Gappe + AfariyasAdisé.
* Tevigginam=tivedinam, Commentator; but compare v. 63.
+ Gappe=vede. Commentator.
VASETTHASUTTA. III
by deeds? Tell us who do not know, that we may
know a Brahmaza.’ (599)
7. ‘I will explain to you,—O V4Aseé¢tha,’ so said
Bhagavat,—‘in due order the exact distinction of
living beings according to species, for their species
are manifold. (600)
8. ‘ Know ye the grass and the trees, although they
do not exhibit (it), the marks that constitute species
are for them, and (their) species are manifold. (601)
g. ‘Then (know ye) the worms, and the moths,
and the different sorts of ants, the marks that constitute species are for them, and (their) species are
manifold. (602)
10. ‘Know ye also the four-footed (animals), small
and great, the marks that constitute species are for
them, and (their) species are manifold. (603)
11. ‘Know ye also the serpents, the long-backed
snakes, the marks that constitute species are for
them, and (their) species are manifold. (604)
12, ‘Then know ye also the fish which range in
the water, the marks that constitute species are for
them, and (their) species are manifold. (605)
13. ‘ Then know ye also the birds that are borne
along on wings and move through the air, the marks
that constitute species are for them, and (their) species are manifold. (606)
14. ‘As in these species the marks that constitute
species are abundant, so in men the marks that con-
stitute species are not abundant. (607)
15. ‘Not as regards their hair, head, ears, eyes,
mouth, nose, lips, or brows, (608)
16. ‘Nor as regards their neck, shoulders,
belly, back, hip, breast, female organ, sexual intercourse, (609)
112 MAHAVAGGA.
17. ‘Nor as regards their hands, feet, palms,
nails, calves, thighs, colour, or voice are there marks
that constitute species as in other species. (610)
18. ‘ Difference there is in beings endowed with
bodies, but amongst men this is not the case, the
difference amongst men is nominal (only)? (611)
‘Nor as regards their hands, feet, palms,
nails, calves, thighs, colour, or voice are there marks
that constitute species as in other species. (610)
18. ‘ Difference there is in beings endowed with
bodies, but amongst men this is not the case, the
difference amongst men is nominal (only)? (611)
19. ‘For whoever amongst men lives by cowkeeping,—know this, O Vase¢tha,—he is a husbandman, not a Brahmaza. (612)
20. ‘And whoever amongst men lives by different mechanical arts,—know this, O VAse¢tsa,—
he is an artisan, not a Brahmaza. . (613)
21. ‘And whoever amongst men lives by trade,—
know this, O Vase¢éha,—he is a merchant, not a
Brahmamza. (614)
22, And whoever amongst men lives by serving
others,—know this, O VAse¢t#a,—he is a servant,
not a Brahmaza. (615)
23. ‘And whoever amongst men lives by theft,—
know this, O VAse¢tha,—he is a thief, not a Brahmama. (616)
24. ‘And whoever amongst men lives by archery,
—know this, O VAse¢tha,—he is a soldier, not a
Brahmaaa. (617)
25. ‘And whoever amongst men lives by performing household ceremonials,—know this, O V4se¢tha,—he is a sacrificer, not a Brahmaza. (618)
26. ‘And whoever amongst men possesses villages
and countries, —know this, O Vase¢¢Za,—he is a king,
not a Brahmaza. (619)
1 Pakkattam sasariresu,
Manussesv-etam na viggati,
Vok4éravi ka manussesu
Samaiifidaya pavuséati.
VASETTHASUTTA. 113
27. ‘And I do not call one a Brahmavza on account
of his birth or of his origin from (a particular)
mother; he may be called bhovadi, and he may be
wealthy, (but) the one who is possessed of nothing
and seizes upon nothing, him I call a Brahmaza}, (620)
28. ‘Whosoever, after cutting all bonds, does not
tremble, has shaken off (all) ties and is liberated, him
I call a Brahmaza. (621)
29. ‘The man who, after cutting the strap (i.e.
enmity), the thong (i.e. attachment), and the rope
(i.e. scepticism) with all that pertains to it, has
destroyed (all) obstacles (i.e. ignorance), the enlightened (buddha), him I call a Brahmama. (622)
30. ‘Whosoever, being innocent, endures reproach,
blows, and bonds, the man who is strong in (his)
endurance and has for his army this strength, him
I call a Brahmaza. (623)
31. ‘The man who is free from anger, endowed
with (holy) works, virtuous, without desire, subdued, and wearing the last body, him I call a Brahmama. (624)
32. ‘The man who, like water on a lotus leaf, or a
mustard seed on the point of a needle, does not cling
to sensual pleasures, him I call a Brahmamza. (625)
33. ‘The man who knows in this world the destruction of his pain, who has laid aside (his) burden,
and is liberated, him I call a Brahmazea. (626)
34. ‘The man who has a profound understanding,
who is wise, who knows the true way and the wrong
way, who has attained the highest good, him I call
a Brahmaza. (627)
1 Comp. Dhp. v. 396, &c.
[10] I
114 MAHAVAGGA.
(626)
34. ‘The man who has a profound understanding,
who is wise, who knows the true way and the wrong
way, who has attained the highest good, him I call
a Brahmaza. (627)
1 Comp. Dhp. v. 396, &c.
[10] I
114 MAHAVAGGA.
35. ‘The man who does not mix with householders
nor with the houseless, who wanders about without
a house, and who has few wants, him I call a Brahmaza. (628)
36. ‘Whosoever, after refraining from hurting
(living) creatures, (both) those that tremble and
‘those that are strong, does not kill or cause to be
killed, him I call a Brahmaza. (629).
37. ‘The man who is not hostile amongst the
hostile, who is peaceful amongst the violent, not
seizing (upon anything) amongst those that seize
(upon everything), him I call a Brahmaza. (630)
38. ‘The man whose passion and hatred, arrogance
and hypocrisy have dropt like a mustard seed from
the point of a needle, him I call a Brahmama. (631)
39. ‘The man that utters true speech, instructive
and free from harshness, by which he does not
offend any one, him I call a Brahmama. (632)
40. ‘Whosoever in the world does not take what
has not been given (to him), be it long or short,
small or large, good or bad, him I call a Brahmama. (633)
41. ‘The man who has no desire for this world
or the next, who is desireless and liberated, him
I call a Brahmama. (634)
42. ‘The man who has no desire, who knowingly is free from doubt, and has attained the depth
of immortality, him I call a Brahmama. (635)
43. ‘Whosoever in this world has overcome good
and evil, both ties, who is free from grief and defilement, and is pure, him I call a Brahmaaa. (636)
44. ‘The man that is stainless like the moon,
pure, serene, and undisturbed, who has destroyed
joy, him I call a Brahmamza. (637)
VASETTHASUTTA. 115
45. ‘Whosoever has passed over this quagmire
difficult to pass, (who has passed over) revolution
(sams4ra) and folly, who has crossed over, who has
reached the other shore, who is meditative, free
from desire and doubt, calm without seizing (upon
anything), him I call a Brahmama. (638)
46. ‘Whosoever in this world, after abandoning
sensual pleasures, wanders about houseless, and
has destroyed the existence of sensual pleasures
(kamabhava), him I call a Brahmaza. (639)
47. ‘Whosoever in this world, after abandoning
desire, wanders about houseless, and has destroyed
the existence of desire (tazhabhava), him I call a
Bréhmama. .(640)
48. ‘Whosoever, after leaving human attachment —
(yoga), has overcome divine attachment, and is
liberated from all attachment, him I call a Brdh- mama. (641)
49. ‘The man that, after leaving pleasure and
disgust, is calm and free from the elements of existence (nirupadhi), who is a hero, and has conquered
all the world, him I call a Brahmaza. (642)
50. ‘Whosoever knows wholly the vanishing and
reappearance of beings, does not cling to (anything),
is happy (sugata), and enlightened, him I call a
Brahmaza. (643)
(642)
50. ‘Whosoever knows wholly the vanishing and
reappearance of beings, does not cling to (anything),
is happy (sugata), and enlightened, him I call a
Brahmaza. (643)
51. ‘The man whose way neither gods nor Gandhabbas nor men know, and whose passions are destroyed, who is a saint, him I calla Brdhmama. (644)
52. ‘The man for whom there is nothing, neither
before nor after nor in the middle, who possesses
nothing, and does not seize (upon anything), him
I call a Brahmaza. (645)
53. ‘ The (man that is undaunted like a) bull, who
12
116 MAHAVAGGA.
is eminent, a hero, a great sage (mahesi), victorious,
free from desire, purified, enlightened, him I call a
Brahmaza. (646)
54. ‘The man who knows his former dwellings,
who sees both heaven and hell, and has reached the
destruction of births, him I calla Brahmaza. (647)
55. ‘For what has been designated as “name”
and “family” in the world is only a term, what has
been designated here and there is understood by
common consent}. (648)
56. ‘ Adhered to for a long time are the views of
the ignorant, the ignorant tell us, one is a Brahmaza
by birth. (649)
57. ‘Not by birth is one a BrAhmama, nor is one
by birth no Brahmaza; by work (kammané4) one is
a Brahmaza, by work one is no Brahmaza. (650)
58. ‘ By work one is a husbandman, by work one
is an artisan, by work one is a merchant, by work
one is a servant. (651)
59. ‘By work one is a thief, by work one is a
soldier, by work one is a sacrificer, by work one is
a king. (652)
60. ‘So the wise, who see the cause of things and
understand the result of work, know this work as
it really is %. (653)
61. ‘By work the world exists, by work mankind
1 Samana h’ esd lokasmim
Namagottam pakappitam
Sammuééa samudagatam
Tattha tattha pakappitam.
2 Evam etam yathabhitam
Kammam passanti pandita
Patiskasamuppadadas&
Kammavipfkakovida.
VASETTHASUTTA. 117
exists, beings are bound by work as the linch-pin
of the rolling cart (keeps the wheel on) }. (654)
62. ‘By penance, bya religious life, by self-restraint,
and by temperance, by this one is a Brahmawa, such
a one (they call) the best Brahmaza. (655)
63. ‘He who is endowed with the threefold
knowledge ?, is calm, and has destroyed regeneration,—know this, O VAse¢tZa,—he is to the wise
Brahman and Sakka.’ (656)
This having been said, the young men VAsed¢tha
and Bhdéradvaga spoke to Bhagavat as follows:
‘It is excellent,O venerable Gotama! It is excellent,
O venerable Gotama! As one raises what has been
overthrown, or reveals what has been hidden, or
tells the way to him who has gone astray, or holds
out an oil lamp in the dark that those who have eyes
may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated ; we take refuge in the venerable Gotama, in
the Dhamma, and in the Assembly of Bhikkhus;
may the venerable Gotama receive us as followers
(upasaka), who from this day for life have taken
refuge (in him).’
VAased¢hasutta is ended.
1 Kammané vattatf loko,
Kammané vattatf paga,
Kammanibandhanéa satté
Rathassaziva yayato.
2 Tthi viggahi sampanno.
118 MAHAVAGGA.
10. KOKALIYASUTTA.
Kok§liya abuses Sériputta and Moggalldna to Buddha; therefore
as soon as he has Jeft Buddha, he is struck with boils, dies and
goes to the Paduma hell, whereupon Buddha describes to the
Bhikkhus the punishment of backbiters in hell.
So it was heard by me:
At one time Bhagavat dwelt at SAvatthi, in
Getavana, in the park of Anathapizdika. Then
the Bhikkhu Kok4liya approached Bhagavat, and
after having approached and saluted Bhagavat he
sat down apart; sitting down apart the Bhikkhu
Kokdaliya said this to Bhagavat: ‘O thou venerable
one, S4riputta and Moggallana have evil desires,
they have fallen into the power of evil desires.’
When this had been said, Bhagavat spoke to the
Bhikkhu Kokdliya as follows: ‘(Do) not (say) so,
Kokdliya; (do) not (say) so, Kokdliya; appease, O
Kokaliya, (thy) mind in regard to Séariputta and
Moggallana: Sariputta and Moggallana are amiable?.’
A second time the Bhikkhu Kokdliya said this to
Bhagavat : ‘ Although thou, O venerable Bhagavat,
(appearest) to me (to be) faithful and trustworthy,
yet Sariputta and Moggallana have evil desires, they
have fallen into the power of evil desires.’
A second time Bhagavat said this to the Bhikkhu
Kok4liya: ‘(Do) not (say) so, Kokéliya; (do) not
(say) so, Kokéliya; appease, O Kokdliya, (thy) mind
in regard to Sériputta and Moggallana : Saériputta and
Moggallana are amiable.’
A third time the Bhikkhu Kokaliya said this to
Bhagavat: ‘ Although thou, O venerable Bhagavat,
(appearest) to me (to be) faithful and trustworthy,
1 Pesala ti piyastla. Commentator.
KOKALIYASUTTA. 119
yet Sdriputta and Moggallana have evil desires, 7
Sariputta and Moggallana have fallenjinto the power |
of evil desires.’
A third time Bhagavat said this to “the Bhikkhp |. /
Kokaliya: ‘(Do) not (say) so, Kokdliya; (de}not->—~
(say) so, Kokaliya; appease, O Kokaliya, (thy) mind
in regard to Sdriputta and Moggallana: Sdriputta
and Moggallana are amiable.’
/
Kokaliya: ‘(Do) not (say) so, Kokdliya; (de}not->—~
(say) so, Kokaliya; appease, O Kokaliya, (thy) mind
in regard to Sdriputta and Moggallana: Sdriputta
and Moggallana are amiable.’
Then the Bhikkhu KokAliya, after having risen
from his seat and saluted Bhagavat and walked
round him towards the right, went away; and when
he had been gone a short time, all his body was
struck with boils as large as mustard seeds; after
being only as large as mustard seeds, they became
as large as kidney beans; after being only as large
as kidney beans, they became as large as chick peas;
after being only as large as chick peas, they became
as large as a Kolaéthi egg (?); after being only as
large as a Kola?¢hi egg, they became as large as the
jujube fruit ; after being only as large as the jujube
fruit, they became as large as the fruit of the emblic
myrobalan; after being only as large as the fruit of
the emblic myrobalan, they became as large as the
unripe beluva fruit; after being only as large as the
unripe beluva fruit, they became as large as a billi
fruit(?); after being as large as a billi fruit, they
broke, and matter and blood flowed out. Then
the Bhikkhu Kokdliya died of that disease, and when
he had died the Bhikkhu Kok4liya went to the
Paduma hell, having shown a hostile mind against
Sariputta and Moggallana. Then when the night
had passed Brahman Sahampati of a beautiful appearance, having lit up all Getavana, approached
Bhagavat, and having approached and saluted Bha-
120 MAHAVAGGA.
gavat, he stood apart, and standing apart Brahman
Sahampati said this to Bhagavat: ‘O thou venerable one, Kokdliya, the Bhikkhu, is dead; and after
death, O thou venerable one, the Bhikkhu Kokaliya
is gone to the Paduma hell, having shown a hostile
mind against Sériputta and Moggallana.’
This said Brahman Sahampati, and after saying
this and saluting Bhagavat, and walking round him
towards the right, he disappeared there.
Then Bhagavat, after the expiration of that
night, addressed the Bhikkhus thus: ‘ Last night,
O Bhikkhus, when the night had (nearly) passed,
Brahman Sahampati of a beautiful appearance, having
lit up all Getavana, approached Bhagavat, and having
approached and saluted Bhagavat, he stood apart,
and standing apart Brahman Sahampati said this to
Bhagavat: ‘“O thou venerable one, Kokéaliya, the
Bhikkhu, is dead; and after death, O thou venerable
one, the Bhikkhu Kokdliya is gone to the Paduma
hell, having shown a hostile mind against Sériputta
and Moggallana.” This said Brahman Sahampati, O
Bhikkhus, and having said this and saluted me, and
walked round me towards the right, he disappeared
there.’
When this had been said, a Bhikkhu asked Bhagavat: ‘ How long is the rate of life, O venerable
one, in the Paduma hell ?’
‘Long, O Bhikkhu, is the rate of life in the Paduma hell, it is not easy to calculate either (by
saying) so many years or so many hundreds of years
or so many thousands of years or so many hundred
thousands of years.’
‘But it is possible, I suppose, to make a comparison, O thou venerable one ?’
KOKALIYASUTTA. 121
‘It is possible, O Bhikkhu ;’ so saying, Bhagavat
spoke (as follows): ‘Even as, O Bhikkhu, (if there
were) a Kosala load of sesamum seed containing
twenty khdris, and a man after the lapse of every hundred years were to take from it one sesamum seed at
a time, then that Kosala load of sesamum seed, containing twenty kharis, would, O Bhikkhu, sooner by
this means dwindle away and be used up than one
Abbuda hell; and even as are twenty Abbuda hells,
O Bhikkhu, so is one Nirabbuda hell; and even as
are twenty Nirabbuda hells, O Bhikkhu, so is one
Ababa hell; and even as are twenty Ababa hells,
O Bhikkhu, so is one Ahaha hell; and even as are
twenty Ahaha hells, O Bhikkhu, so is one A/a¢a
hell; and even as are twenty AZa/a hells, O
Bhikkhu, so is one Kumuda hell; and even as
are twenty Kumuda hells, O Bhikkhu, so is one
Sogandhika hell; and even as are twenty Sogandhika hells, O Bhikkhu, so is one Uppalaka hell;
and even as are twenty Uppalaka hells, O Bhikkhu,
so is one Pumdarika hell; and even as are twenty
Puzdarika hells, O Bhikkhu, so is one Paduma hell ;
and to the Paduma hell, O Bhikkhu, the Bhikkhu
Kokaliya is gone, having shown a hostile mind
against Sdriputta and Moggallana.’ This said Bhagavat, and having said this Sugata, the Master,
furthermore spoke as follows:
1. ‘To (every) man that is born, an axe is born in
his mouth, by which the fool cuts himself, when
speaking bad language. (657)
2. ‘He who praises him who is to be blamed, or
blames him who is to be praised, gathers up sin
in his mouth, and through that (sin) he will not find
any joy. (658)
122 MAHAVAGGA.
3. ‘Trifling is the sin that (consists in) losing
riches by dice; this is a greater sin that corrupts
the mind against Sugatas. (659)
4. ‘Out of the one hundred thousand Nirabbudas
(he goes) to thirty-six, and to five Abbudas; because
he blames an Ariya he goes to hell, having employed
his speech and mind badly. (660)
5. ‘He who speaks falsely goes to hell, or he
who having done something says, “I have not
done it;” both these after death become equal, in
another world (they are both) men guilty of a
mean deed}. (661)
6. ‘He who offends an offenceless man, a pure
man, free from sin, such a fool the evil (deed)
reverts against, like fine dust thrown against the
wind 2, (662)
7. ‘He who is given to the quality of covetousness, such a one censures others in his speech,
(being himself) unbelieving, stingy, wanting in affability, niggardly, given to backbiting. (663)
8. ‘O thou foul-mouthed, false, ignoble, blasting,
wicked, evil-doing, low, sinful, base-born man, do
not be garrulous in this world, (else) thou wilt be
an inhabitant of hell ® (664)
9. ‘Thou spreadest pollution to the misfortune
(of others), thou revilest the just, committing sin
(yourself), and having done many evil deeds thou
wilt go to the pool (of hell) fora long time. (665)
‘Thou spreadest pollution to the misfortune
(of others), thou revilest the just, committing sin
(yourself), and having done many evil deeds thou
wilt go to the pool (of hell) fora long time. (665)
1 Comp. Dhp. v. 306. 2 Comp. Dhp. v. 125.
8 Mukhadugga vibhfita-m-anariya
Bhfinahu* p4paka dukkatakéri
Purisanta kalf avagata
M& bahubh4zi dha nerayiko si.
* Bhfinahu bhitihanaka vuddhindsaka. Commentator.
KOKALIYASUTTA. 123
to. ‘For one’s deeds are not lost, they will
surely come (back to you), (their) master will meet
with them, the fool who commits sin will feel the
pain in himself in the other world}. (666)
11. ‘To the place where one is struck with iron
rods, to the iron stake with sharp edges he goes;
then there is (for him) food as appropriate, resembling a red-hot ball of iron. ; (667)
12. ‘For those who have anything to say (there)
do not say fine things, they do not approach (with
pleasing faces); they do not find refuge (from their
sufferings), they lie on spread embers, they enter
a blazing pyre. (668)
13. ‘Covering (them) with a net they kill (them)
there with iron hammers; they go to dense darkness ?, for that is spread out like the body of the
earth, (669)
14. ‘Then (they enter) an iron pot, they enter
a blazing pyre, for they are boiled in those (iron
pots) for a long time, jumping up and down in
the pyre. (670)
15. ‘Then he who commits sin is surely boiled
in a mixture of matter and blood; whatever quarter
he inhabits, he becomes rotten there from coming
in contact (with matter and blood). (671)
16. ‘He who commits ‘sin will surely be boiled
in the water, the dwelling-place of worms; there
it is not (possible) to get to the shore, for the jars
(are) exactly alike*. (?) (672)
1 Comp. Revelation xiv. 13.
2 Andham va Timisam Ayanti.
5 Pu/avavasathe salilasmim
Tattha kim pakkati kibbisakart,
Gantum na hi tiram p’ atthi
Sabbasama hi samantakapalla.
124 MAHAVAGGA.
17. ‘Again they enter the sharp Asipattavana
with mangled limbs; having seized the tongue
with a hook, the different watchmen (of hell) kill
(them). (673)
18. ‘Then they enter Vetarazt, that is difficult
to cross and has got streams of razors with sharp
edges; there the fools fall in, the evil-doers after
having done evil. (674)
19. ‘There black, mottled flocks of ravens eat
them who are weeping, and dogs, jackals, great
vultures, falcons, crows tear (them). (675)
20. ‘Miserable indeed is the life here (in hell)
which the man sees that commits sin. Therefore
should a man in this world for the rest of his life
be strenuous, and not indolent. (676)
21. ‘Those loads of sesamum seed which are
carried in Paduma hell have been counted by the
wise, they are (several) nahutas and five kofis,
and twelve hundred ko/is besides. (677)
22. ‘As long as hells are called painful in this
world, so long people will have to live there for
a long time; therefore amongst those who have
pure, amiable, and good qualities one should always
guard speech and mind.’ (678)
(677)
22. ‘As long as hells are called painful in this
world, so long people will have to live there for
a long time; therefore amongst those who have
pure, amiable, and good qualities one should always
guard speech and mind.’ (678)
Kokéliyasutta is ended.
11. NALAKASUTTA.
The Isi Asita, also called Kazhasiri, on seeing the gods rejoicing,
asks the cause of it, and having heard that Buddha has been
born, he descends from Tusita heaven, When the Sakyas
showed the child to him, he received it joyfully and prophesied
1 Nahutani hi kofiyo pavéa bhavanti
Dvadasa ko/isatani pun’ anna.
NALAKASUTTA. 125
about it. Buddha explains to Nalaka, the sister’s son of Asita,
the highest state of wisdom.—Compare Lalita-vistara, Adhyaya
VII; Asita and Buddha, or the Indian Simeon, by J. Muir, in
the Indian Antiquary, Sept. 1878.
Vatthugath4.
1. The Isi Asita saw in (their) resting-places
during the day the joyful, delighted flocks of the
Tidasa gods, and the gods in bright clothes, always
highly praising Inda, after taking their clothes and
waving them. (679)
2. Seeing the gods with pleased minds, delighted,
and showing his respect, he said this on that occasion: ‘Why is the assembly of the gods so exceedingly pleased, why do they take their clothes and
wave them? (680)
3. ‘When there was an encounter with the Asuras,
a victory for the gods, and the Asuras were defeated,
then there was not such a rejoicing. What wonderful (thing) have the gods seen that they are so delighted ? (681)
4. ‘They shout and sing and make music, they
throw (about their) arms and dance; I ask you, the
inhabitants of the tops of (mount) Meru, remove
my doubt quickly, O venerable ones!’ (682)
5. ‘The Bodhisatta, the excellent pearl, the incomparable, is born for the good and for a blessing in
the world of men, in the town of the Sakyas, in
the country of Lumbini. Therefore we are glad
and exceedingly pleased. (683)
6. ‘He, the most excellent of all beings, the preeminent man, the bull of men, the most excellent of
all creatures will turn the wheel (of the Dhamma) in
the forest called after the Isis, (he who is) like the
roaring lion, the strong lord of beasts.’ (684)
126 MAHAVAGGA.
7. Having heard that noise he descended from
(the heaven of) Tusita. Then he went to Suddhodana’s palace, and having sat down there he said
this to the Sakyas: ‘Where is the prince? I wish to
see (him). (685)
8. Then the Sakyas showed to (the Isi), called
Asita, the child, the prince who was like shining
gold, manufactured by a very skilful (smith) in the
mouth of a forge, and beaming in glory and having
a beautiful appearance. (686)
g. Seeing the prince shining like fire, bright like
the bull of stars wandering in the sky, like the
burning sun in autumn, free from clouds, he joyfully
obtained great delight. (687)
(686)
g. Seeing the prince shining like fire, bright like
the bull of stars wandering in the sky, like the
burning sun in autumn, free from clouds, he joyfully
obtained great delight. (687)
10. The gods held in the sky a parasol with a
thousand circles and numerous branches, yaks’ tails
with golden sticks were fanned, but those who held
the yaks’ tails and the parasol were not seen. (688)
11. The Isi with the matted hair, by name Kazhasiri, on seeing the yellow blankets (shining) like
a golden coin, and the white parasol held over his
head, received him delighted and happy. . (689)
12. And having received the bull of the Sakyas,
he who was wishing to receive him and knew the
signs and the hymns, with pleased thoughts raised
his voice, saying: ‘Without superior is this, the
most excellent of men.’ (690)
13. Then remembering his own migration he was
displeased and shed tears; seeing this the Sakyas
asked the weeping Isi, whether there would be any
obstacle in the prince’s path. (691)
14. Seeing the Sakyas displeased the Isi said:
‘I do not remember anything (that will be) unlucky for the prince, there will be no obstacles at
NALAKASUTTA. 127
all for him, for this is no inferior (person). Be
without anxiety. (692)
15. ‘This prince will reach the summit of perfect enlightenment, he will turn the wheel of the
Dhamma, he who sees what is exceedingly pure
(i.e. Nibb4na), this (prince) feels for the welfare
of the multitude, and his religion’ will be widely
spread. (693)
16. ‘My life here will shortly be at an end, in
the middle (of his life) there will be death for me;
I shall not hear the Dhamma of the incomparable
one; therefore I am afflicted, unfortunate, and suffering.’ (694)
17. Having afforded the Sakyas great joy he
went out from the interior of the town to lead a
religious life; but taking pity on his sister’s son,
he induced him to embrace the Dhamma of the
incomparable one. (695)
18. ‘When thou hearest from others the sound
“ Buddha,” (or) “he who has acquired perfect enlightenment walks the way of the Dhamma,” then
going there and enquiring about the particulars,
lead a religious life with that Bhagavat.’ (696)
19. Instructed by him, the friendly-minded, by
one who saw in the future what is exceedingly
pure (i.e. Nibbdna), he, Nalaka, with a heap of
gathered-up good works, and with guarded senses
dwelt (with him), looking forward to Gina (i.e.
Buddha). (697)
20. Hearing the noise, while the excellent Gina
turned the wheel (of the Dhamma), and going and
seeing the bull of the Isis, he, after being converted,
1 Brahmafariyam=sasanam. Commentator.
128 MAHAVAGGA.
asked the eminent Muni about the best wisdom,
when the time of Asita’s order had come. (698)
The Vatthugathds are ended.
21. ‘These words of Asita are acknowledged
true (by me), therefore we ask thee, O Gotama,
who art perfect in all things (dhamma). (699)
Commentator.
128 MAHAVAGGA.
asked the eminent Muni about the best wisdom,
when the time of Asita’s order had come. (698)
The Vatthugathds are ended.
21. ‘These words of Asita are acknowledged
true (by me), therefore we ask thee, O Gotama,
who art perfect in all things (dhamma). (699)
22. ‘O Muni, to me who am _ houseless, and
who wish to embrace a_ Bhikkhu’s life, explain
when asked the highest state, the state of wisdom
(moneyya).’ (700)
23. ‘I will declare to thee the state of wisdom,’
—so said Bhagavat,—‘difficult to carry out, and
difficult to obtain; come, I will explain it to thee,
stand fast, be firm. (701)
24. ‘Let a man cultivate equanimity: which is
(both) reviled and praised in the village, let him take
care not to corrupt his mind, let him live calm,
and without pride. (702)
25. ‘Various (objects) disappear, like a flame
of fire in the wood!; women tempt the Muni, let
them not tempt him. (703)
26. ‘Let him be disgusted with sexual - intercourse, having left behind sensual pleasures of all
kinds, being inoffensive and dispassionate towards
living creatures, towards anything that is feeble
or strong. (704)
27. ‘As I am so are these, as these are so am
I, identifying himself with others, let him not kill
nor cause (any one) to kill* (705)
1 Ukkavaka nikkharanti
Daye aggisikhipaméa.
2 Yatha aham tatha ete
Yatha ete tath4 aham
NALAKASUTTA. 129
28. ‘Having abandoned desire and covetousness
let him act as one that sees clearly where a common
man sticks, let him cross over this hell. (706)
29. ‘Let him be with an empty stomach, taking
little food, let him have few wants and not be
covetous; not being consumed by desire he will
without desire be happy. (707)
30. ‘Let the Muni, after going about for alms,
repair to the outskirts of the wood, let him go
and sit down near the root of a tree. (708)
31. ‘Applying himself to meditation, and being
wise, let him find his pleasure in the outskirts of
the wood, let him meditate at the root of a tree
enjoying himself. (709)
32. ‘Then when night is passing away let him
repair to the outskirts of the village, let him not
delight in being invited nor in what is brought
away from the village. (710)
33- ‘Let not the Muni, after going to the village,
walk about to the houses in haste; cutting off (all)
talk while seeking food, let him not utter any
coherent speech}. (711)
34. ‘“ What I have obtained that is good,” “I did
not get (anything that is) good,” so thinking in both
cases he returns to the tree unchanged?. (712)
35. ‘Wandering about with his alms-bow] in his
Attanam upamam katva
Na haneyya na ghataye.
Comp. Dhp. v. 129.
1 Na vadam payutam bhaze.
2 Alattham yad idam sddhu
Nalattham kusalam iti,
Ubhayen’ eva so tadi *
Rukkham va upanivattati.
* Tadi=nibbikaro. Commentator.
{10] K
130 MAHAVAGGA.
hand, considered dumb without being dumb, let
him not blush at a little gift, let him not despise
the giver. . (713)
1 Na vadam payutam bhaze.
2 Alattham yad idam sddhu
Nalattham kusalam iti,
Ubhayen’ eva so tadi *
Rukkham va upanivattati.
* Tadi=nibbikaro. Commentator.
{10] K
130 MAHAVAGGA.
hand, considered dumb without being dumb, let
him not blush at a little gift, let him not despise
the giver. . (713)
36. ‘Various are the practices illustrated by the
Samana, they do not go twice to the other shore,
this (is) not once thought!. (?) (714)
37. ‘For whom there is no desire, for the Bhikkhu
who has cut off the stream (of existence) and abandoned all kinds of work, there is no pain. (715)
38. ‘I will declare to thee the state of wisdom, —
so said Bhagavat,—‘let one be like the edge of a
razor, having struck his palate with his tongue, let
him be restrained in (regard to his) stomach. (716)
39. ‘Let his mind be free from attachment, let
him not think much ? (about worldly affairs), let him
be without defilement, independent, and devoted
to a religious life. (717)
40. ‘For the sake of a solitary life and for the
sake of the service that is to be carried out by
Samazas, let him learn, solitariness is called wisdom *; alone indeed he will find pleasure. (718)
41. ‘Then he will shine through the ten regions,
having heard the voice of the wise, of the meditating, of those that have abandoned sensual pleasures, let my adherent then still more devote himself
to modesty and belief. (719)
42. ‘Understand this from the waters in chasms
1 Ukkavaka hi pafipada
Samazena pakAsita,
Na param digusam yanti,
Na idam ekagunam mutam.
2 Na £4pi bahu Aintaye.
* Ekattam monam akkhatam.
DVAYATANUPASSANASUTTA. 131
and cracks: noisy go the small waters, silent goes
the vast ocean}, (720)
43. ‘What is deficient that makes a noise, what is
full that is calm; the fool is like a half-(filled) waterpot, the wise is like a full pool. (721)
44. ‘When the Samaza speaks much that is possessed of good sense, he teaches the Dhamma while
knowing it, while knowing it he speaks much?, (722)
45. ‘But he who while knowing it is self-restrained,
and while knowing it does not speak much, such a
Muni deserves wisdom (mona), such a Muni has
attained to wisdom (mona) *’ (723)
NAlakasutta is ended.
12. DVAYATANUPASSANASUTTA.
All pain in the world arises from upadhi, avigga, samkhard, vitifiana,
phassa, vedand, tazh4, upadana, 4rambha, ahara, ifigita, nissaya,
rapa, mosadhamma, sukha.
So it was heard by me:
At one time Bhagavat dwelt at SAvatthi in Pubbérama, Mig4ramétar’s mansion. At that time
Bhagavat on the Uposatha day‘, on the fifteenth,
1 Tan nadthi vigdnatha
Sobbhesu padaresu 4a:
Sanant& yanti kussobbha
Tuzht yati mahodadhi.
2 Yam samazo bahu bhasati
Upetam atthasamhitam
Ganam so dhammam deseti
GAanam so bahu bhisati.
5 Yo ka ginam samyatatto
GAnam na bahu bhAsati
Sa munf monam arahati
Sa munt monam agghagé.
* See Rhys Davids, Buddhism, p. 140.
K 2
132 MAHAVAGGA.
2 Yam samazo bahu bhasati
Upetam atthasamhitam
Ganam so dhammam deseti
GAanam so bahu bhisati.
5 Yo ka ginam samyatatto
GAnam na bahu bhAsati
Sa munf monam arahati
Sa munt monam agghagé.
* See Rhys Davids, Buddhism, p. 140.
K 2
132 MAHAVAGGA.
it being full moon, in the evening was sitting in the
open air, surrounded by the assembly of Bhikkhus.
Then Bhagavat surveying the silent assembly of
Bhikkhus addressed them (as follows) :
‘Whichever Dhammas there are, O Bhikkhus,
good, noble, liberating, leading to perfect enlightenment,—what is the use to you of listening to these
good, noble, liberating Dhammas, leading to perfect
enlightenment? If; O Bhikkhus, there should be
people that ask so, they shall be answered thus:
Yes, for the right understanding of the two Dhammas.’ ‘Which two do you mean ?’ ‘(I mean), “this
is pain, this is the origin of pain,” this is one consideration, “this is the destruction of pain, this is
the way leading to the destruction of pain,” this is
the second consideration ; thus, O Bhikkhus, by the
Bhikkhu that considers the Dyad duly}, is strenuous, ardent, resolute, of two fruits one fruit is to
be expected: in this world perfect knowledge, or,
if any of the (five) attributes still remain, the state
of an AndgAmin (one that does not return).’ This
said Bhagavat, (and) when Sugata had said this, the
Master further spoke :
1. ‘Those who do not understand pain and the
origin of pain, and where pain wholly and totally is
stopped, and do not know the way that leads to the
cessation of pain, (724)
2. ‘They, deprived of the emancipation of thought
1 ,.. kd upanisa savanayé ’ti iti Ae bhikkhave puéZitdro assu te
evam assu vakantya: yavad eva dvayaténam dhammdanam yathabhitam wandya ’ti, kiika dvayatam vadetha? ‘idam dukkham, ayam
dukkhasamudayo’ ti ayam ekanupassana, ‘ayam dukkhanirodho,
ayam dukkhanirodhagamint pasipada’ ti ayam dutiy4nupassané ;
evam sammadvayatanupassino ...
DVAYATANUPASSANASUTTA. 133
and the emancipation of knowledge, are unable to
put an end (to samséra), they will verily continue to
undergo birth and decay. (725)
3. ‘And those who understand pain and the
origin of pain, and where pain wholly and totally is
stopped, and who know the way that leads to the
cessation of pain, (726)
4. ‘They, endowed with the emancipation of
thought and the emancipation of knowledge, are
able to put an end (to sams4ra), they will not
' undergo birth and decay. (727)
‘They, endowed with the emancipation of
thought and the emancipation of knowledge, are
able to put an end (to sams4ra), they will not
' undergo birth and decay. (727)
‘«“ Should there be a perfect consideration of the
Dyad in another way,” if, O Bhikkhus, there are
people that ask so, they shall be told, there is, and
how there is: “ Whatever pain arises is all in consequence of the upadhis (elements of existence),”
this is one consideration, “but from the complete
destruction of the upadhis, through absence of passion, there is no origin of pain,” this is the second
consideration; thus, O Bhikkhus, by the Bhikkhu
that considers the Dyad duly, that is strenuous,
ardent, resolute, of two fruits one fruit is to be
expected: in this world perfect knowledge, or, if any
of the (five) attributes still remain, the state of an
Anag4min (one that does not return).’ This said
Bhagavat, (and) when Sugata had said this, the
Master further spoke :
5. ‘Whatever pains there are in the world, of
many kinds, they arise having their cause in the
upadhis ; he who being ignorant creates upadhi, that
fool again undergoes pain; therefore being wise do
not create upadhi, considering what is the birth and
origin of pain. (728)
‘« Should there be a perfect consideration of the
134 MAHAVAGGA.
Dyad in another way,” if, O Bhikkhus, there are
people that ask so, they shall be told, there is, and
how there is: “Whatever pain arises is all in consequence of avigg4 (ignorance),” this is one consideration, “ but from the complete destruction of avigga,
through absence of passion, there is no origin of pain,”
this is the second consideration ; thus, O Bhikkhus,
by the Bhikkhu that considers the Dyad duly, that is
strenuous, ardent, resolute, of two fruits one fruit is
to be expected: in this world perfect knowledge, or,
if any of the (five) attributes still remain, the state
of an Anag4min (one that does not return)’ This
said Bhagavat, (and) when Sugata had said this, the
Master further spoke :
6. ‘Those who again and again go to samsdra
with birth and death, to existence in this way or
in that way,—that is the state of avigga. (729)
7. ‘For this avigga is the great folly by which
this (existence) has been traversed long, but those
beings who resort to knowledge do not go to rebirth. (730)
‘“ Should there be a perfect consideration of the
Dyad in another way,” if, O Bhikkhus, there are
people that ask so, they shall be told, there is,
and how there is: “ Whatever pain arises is all in
consequence of the samkh4ras (matter),” this is
one consideration, “but from the complete destruction of the samkh4ras, through absence of passion,
there is no origin of pain,” this is the second
consideration; thus, O Bhikkhus, by the Bhikkhu
that considers the Dyad duly, that is strenuous,
ardent, resolute, of two fruits one fruit is to be
expected: in this world perfect knowledge, or, if
any of the (five) attributes still remain, the state
DVAYATANUPASSANASUTTA. 135
135
of an Anagdmin (one that does not return).’ This
said Bhagavat, (and) when Sugata had said this, the
Master further spoke:
8. ‘Whatever pain arises is all in consequence
of the samkh4ras, by the destruction of the samkharas there will be no origin of pain. (731)
g. ‘Looking upon this pain that springs from the
samkharas as misery, from the cessation of all the
samkhfras, and from the destruction of consciousness will arise the destruction of pain, having
understood this exactly, (732)
to. ‘The wise who have true views and are
accomplished, having understood (all things) completely, and having conquered all association with
Mara, do not go to re-birth. (733)
‘“Should there be a perfect consideration of the
Dyad in another way,” if, O Bhikkhus, there are
people that ask so, they shall be told, there is,
and how there is: “ Whatever pain arises is all in
consequence of vi##4na (consciousness),” this is
one consideration, “but from the complete destruction of vi#i#4na, through absence of passion, there ,
is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that
considers the Dyad duly, that is strenuous, ardent,
resolute, of two fruits one fruit is to be expected:
in this world perfect knowledge, or, if any of the
(five) attributes still remain, the state of an AnégAmin (one that does not return).’ This said
Bhagavat, (and) when Sugata had said this, the
Master further spoke:
11. ‘Whatever pain arises is all in consequence
of vi##&na, by the destruction of vi##4na there is
no origin of pain. (734)
136 MAHAVAGGA.
12. ‘Looking upon this pain that springs from
viawana as misery, from the cessation of viz#ana
a Bhikkhu free from desire (will be) perfectly happy
(parinibbuta). (735)
‘«“ Should there be a perfect consideration of the
Dyad in another way,” if, O Bhikkhus, there are
people that ask so, they shall be told, there is,
and how there is: ‘“ Whatever pain arises is all in
consequence of phassa (touch),” this is one consideration, “but from the complete destruction of
phassa, through absence of passion, there is no
origin of pain,’ this is the second consideration ;
thus, O Bhikkhus, by the Bhikkhu that considers
the Dyad duly, that is strenuous, ardent, resolute,
of two fruits one fruit is to be expected: in this
world perfect knowledge, or, if any of the (five)
attributes still remain, the state of an Andgamin
(one that does not return). This said Bhagavat,
(and) when Sugata had said this, the Master further
_ spoke:
13. ‘For those who are ruined by phassa, who
follow the stream of existence, who have entered
a bad way, the destruction of bonds is far off. (736)
14. ‘But those who, having fully understood
phassa, knowingly have taken delight in cessation,
they verily from the comprehension of phassa, and
being free from desire, are perfectly happy. (737)
(736)
14. ‘But those who, having fully understood
phassa, knowingly have taken delight in cessation,
they verily from the comprehension of phassa, and
being free from desire, are perfectly happy. (737)
‘“ Should there be a perfect consideration of the
Dyad in another way,” if, O Bhikkhus, there are
people that ask so, they shall be told, there is, and
how there is: “Whatever pain arises is all in consequence of the vedan4s (sensations),” this is one
consideration, “but from the complete destruction
of the vedands, through absence of passion, there is
DVAYATANUPASSANASUTTA. 137
no origin of pain,” this is the second consideration;
thus, O Bhikkhus, by the Bhikkhu that considers
the Dyad duly, that is strenuous, ardent, resolute,
of two fruits one fruit is to be expected: in this
world perfect knowledge, or, if any of the (five)
attributes still remain, the state of an Andgdmin
(one that does not return).’ This said Bhagavat,
(and) when Sugata had said this, the Master further
spoke :
15. ‘Pleasure or pain, together with want of
pleasure and want of pain, whatever is perceived
internally and externally, (738)
16. ‘Looking upon this as pain, having touched
what is perishable and fragile, seeing the decay
(of everything), the Bhikkhu is disgusted, having
from the perishing of the vedan4s become free from
desire, and perfectly happy. (739)
‘“ Should there be a perfect consideration of the
Dyad in another way,” if, O Bhikkhus, there are
people that,ask so, they shall be told, there is,
and how there is: “ Whatever pain arises is all in
consequence of tazh4 (desire),” this is one consideration, “but from the complete destruction of
tazha, through absence of passion, there is no origin
of pain,” this is the second consideration; thus,
O Bhikkhus, by the Bhikkhu that considers the
Dyad duly, that is strenuous, ardent, resolute, of
two fruits one fruit is to be expected: in this world
perfect knowledge, or, if any of the (five) attributes
still remain, the state of an Andg4min (one that
does not return).’ This said Bhagavat, (and) when
Sugata had said this, the Master further spoke:
17. ‘A man accompanied by tazh4, for a long
time transmigrating into existence in this way or
138 MAHAVAGGA.
that way, does not overcome transmigration (samsara). (740)
18. ‘Looking upon this as misery, this origin of
the pain of tazh4, let the Bhikkhu free from tazhé,
not seizing (upon anything), thoughtful, wander
about. . (741)
that way, does not overcome transmigration (samsara). (740)
18. ‘Looking upon this as misery, this origin of
the pain of tazh4, let the Bhikkhu free from tazhé,
not seizing (upon anything), thoughtful, wander
about. . (741)
‘“ Should there be a perfect consideration of the
Dyad in another way,” if, O Bhikkhus, there are
people that ask so, they shall be told, there is,
and how there is: “ Whatever pain arises is all in
consequence of the up4ddnas (the seizures),” this
is one consideration, “ but from the complete destruction of the upddanas, through absence of passion,
there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that
considers the Dyad duly, that is strenuous, ardent,
resolute, of two fruits one fruit is to be expected:
in this world perfect knowledge, or, if any of the
(five) attributes still remain, the state of an Anégamin (one that does not return). This said
Bhagavat, (and) when Sugata had said this, the
Master further spoke:
19. ‘The existence is in consequence of the
upddanas; he who has come into existence goes to
pain, he who has been born is to die, this is the
origin of pain. (742)
20. ‘Therefore from the destruction of the
upddanas the wise with perfect knowledge, having
seen (what causes) the destruction of birth, do not
go to re-birth. (743)
‘Should there be a perfect consideration of the
Dyad in another way,” if, O Bhikkhus, there are
people that ask so, they shall be told, there is,
and how there is: “ Whatever pain arises is all in
DVAYATANUPASSANASUTTA.. 139
consequence of the 4rambhas (exertions),” this is
one consideration, “but from the complete destruction of the 4rambhas, through absence of passion,
there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that
considers the Dyad duly, that is strenuous, ardent,
resolute, of two fruits one fruit is to be expected:
in this world perfect knowledge, or, if any of the
(five) attributes still remain, the state of an Anagamin (one that does not return). This said
Bhagavat, (and) when Sugata had said this, the
Master further spoke :.
21. ‘Whatever pain arises is all in consequence
of the 4rambhas, by the destruction of the 4rambhas
there is no origin of pain. (744)
22, 23. ‘Looking upon this pain that springs
from the 4rambhas as misery, having abandoned
all the 4rambhas, birth and transmigration have
been crossed over by the Bhikkhu who is liberated
in non-exertion, who has cut off the desire for
existence, and whose mind is calm; there is for
him no re-birth. (745, 746)
(745, 746)
‘“ Should there be a perfect consideration of the
Dyad in another way,” if, O Bhikkhus, there are
people that ask so, they shall be told, there is, and
how there is: “ Whatever pain arises is all in consequence of the 4h4ras (food?),” this is one consideration, “ but from the complete destruction of the
aharas, through absence of passion, there is no origin
of pain,” this is the second consideration; thus, O
Bhikkhus, by the Bhikkhu that considers the Dyad
duly, that is strenuous, ardent, resolute, of two fruits
one fruit is to be expected: in this world perfect
knowledge, or, if any of the (five) attributes still
140 MAHAVAGGA.
remain, the state of an Andgdmin (one that does
not return).’ This said Bhagavat, (and) when Sugata
had said this, the Master further spoke:
24. ‘Whatever pain arises is all in consequence
of the 4haras, by the destruction of the 4haras there
is no origin of pain. (747)
25. ‘ Looking upon this pain that springs from the
aharas as misery, having seen the result of all 4haras,
not resorting to all ahdaras, (748)
26. ‘ Having seen that health is from the destruction of desire, he that serves discriminatingly and
stands fast in the Dhamma cannot be reckoned as
existing, being accomplished'. (749)
‘“ Should there be a perfect consideration of the
Dyad in another way,” if, O Bhikkhus, there are
people that ask so, they shall be told, there is, and
how there is: “ Whatever pain arises is all in consequence of the i#gitas (commotions),” this is one
consideration, “ but from the complete destruction of
the izgitas, through absence of passion, there is no
origin of pain,” this is the second consideration ; thus,
O Bhikkhus, by the Bhikkhu that considers the Dyad
duly, that is strenuous, ardent, resolute, of two fruits
one fruit is to be expected: in this world perfect
knowledge, or, if any of the (five) attributes still
remain, the state of an Andg4min (one that does
not return). This said Bhagavat, (and) when Sugata had said this, the Master further spoke:
27. ‘Whatever pain arises is all in consequence of
the izgitas, by the destruction of the i#gitas there is
no origin of pain. (750)
28. ‘Looking upon this pain that springs from
1 Samkham népeti vedagt.
DVAYATANUPASSANASUTTA. 141
the ivgitas as misery, and therefore having abandoned the i#gitas and having stopped the sazkhfras,
let the Bhikkhu free from desire and not seizing
(upon anything), thoughtful, wander about. (751)
‘Looking upon this pain that springs from
1 Samkham népeti vedagt.
DVAYATANUPASSANASUTTA. 141
the ivgitas as misery, and therefore having abandoned the i#gitas and having stopped the sazkhfras,
let the Bhikkhu free from desire and not seizing
(upon anything), thoughtful, wander about. (751)
‘« Should there be a perfect consideration of the
Dyad in another way,” if, O Bhikkhus, there are
people that ask so, they shall be told, there is, and
how there is: “ For the nissita (dependent) there
is vacillation,” this is one consideration, “the independent (man) does not vacillate,” this is the second
consideration; thus, O Bhikkhus, by the Bhikkhu
that considers the Dyad duly, that is strenuous,
ardent, resolute, of two fruits one fruit is to be
expected: in this world perfect knowledge, or, if any
of the (five) attributes still remain, the state of an
Anagamin (one that does not return). This said
Bhagavat, (and) when Sugata had said this, the
Master further spoke :
29. ‘The independent (man) does not vacillate,
and the dependent (man) seizing upon existence
in one way or in another, does not overcome samsara. (752)
30. ‘Looking upon this as misery (and seeing)
great danger in things you depend upon, let a
Bhikkhu wander about independent, not seizing
(upon anything), thoughtful. (753)
‘“ Should there be a perfect consideration of the
Dyad in another way,” if, O Bhikkhus, there are
people that ask so, they shall be told, there is, and
how there is: “ The formless (beings), O Bhikkhus,
are calmer than the rdpas (for ruppa, i.e. form-possessing),” this is one consideration, “cessation is
calmer than the formless,” this is another consideration; thus, O Bhikkhus; by the Bhikkhu that con-
142 MAHAVAGGA.
siders the Dyad duly, that is strenuous, ardent,
resolute, of two fruits one fruit is to be expected :
in this world perfect knowledge, or, if any of the
(five) attributes still remain, the state of an Anag4min (one that does not return). This said
Bhagavat, (and) when Sugata had said this, the
Master further spoke :
31. ‘Those beings who are possessed of form,
and those who dwell in the formless (world), not
knowing cessation, have to go to re-birth. (754)
32. ‘But those who, having fully comprehended
the forms, stand fast in the formless (worlds), those
who are liberated in the cessation, such beings leave
death behind. (755)
(754)
32. ‘But those who, having fully comprehended
the forms, stand fast in the formless (worlds), those
who are liberated in the cessation, such beings leave
death behind. (755)
‘“Should there be a perfect consideration of the
Dyad in another way,” if, O Bhikkhus, there are
people that ask so, they shall be told, there is,
and how there is: “ What has been considered true
by the world of men, together with the gods, Mara,
Brahman, and amongst the Samazas, Brahmazas,
gods, and men, that has by the noble through their
perfect knowledge been well seen to be really false,”
this is one consideration; “ what, O Bhikkhus, has
been considered false by the world of men, together
with the gods, Mara, Brahman, and amongst the
Samazas, Bréhmazas, gods, and men, that has by
the noble through their perfect knowledge been well
seen to be really true,” this is another consideration.
Thus, O Bhikkhus, by the Bhikkhu that considers
the Dyad duly, that is strenuous, ardent, resolute,
of two fruits one fruit is to be expected: in this
world perfect knowledge, or, if any of the (five)
attributes still remain, the state of an Andgd4min
(one that does not return). This said Bhagavat,
DVAYATANUPASSANASUTTA. 143
(and) when Sugata had said this, the Master further
spoke : .
33. ‘Seeing the real in the unreal, the world of
men and gods dwelling in name and form?, he
thinks : “ This is true.” (756)
34. ‘Whichever way they think (it), it becomes
otherwise, for it is false to him, and what is false is
perishable’, (?) (757)
35. ‘What is not false, the Nibbdna, that the noble
conceive as true, they verily from the comprehension of truth are free from desire (and) perfectly
happy *. (758)
‘“ Should there be a perfect consideration of the
Dyad in another way,” if, O Bhikkhus, there are
people that ask so, they shall be told, there is, and
how there is: “ What, O Bhikkhus, has been considered pleasure by the world of men, gods, Mara,
Brahman, and amongst the Samazas, Brahmazas,
gods, and men, that has by the noble by (their)
perfect knowledge been well seen to be really pain,”
this is one consideration; “ what, O Bhikkhus, has
been considered pain by the world of men, gods,
Mara, Brahman, and amongst the Samamzas, Brahmazas, gods, and men, that has by the noble by
their perfect knowledge been well seen to be really
pleasure,” this is the second consideration. Thus, O
1 Namarfipasmim, ‘ individuality.’
? Yena yena hi mafifianti
Tato tam hoti avfatha,
Tam hi tassa musa hoti,
Mosadhammam hi ittaram.
> Amosadhammam nibbanam
Tad ariya sakkato vida,
Te ve sakkabhisamaya
Niksfata parinibbuta.
144 MAHAVAGGA.
Thus, O
1 Namarfipasmim, ‘ individuality.’
? Yena yena hi mafifianti
Tato tam hoti avfatha,
Tam hi tassa musa hoti,
Mosadhammam hi ittaram.
> Amosadhammam nibbanam
Tad ariya sakkato vida,
Te ve sakkabhisamaya
Niksfata parinibbuta.
144 MAHAVAGGA.
Bhikkhus, by the Bhikkhu who considers the Dyad
duly, who is strenuous, ardent, resolute, of two
fruits one fruit is to be expected: in this world
perfect knowledge, or, if any of the (five) attributes
still remain, the state of an An4gamin (one who
does not return). This said Bhagavat, (and) when
Sugata had said so, the Master further spoke :
_ 36. ‘ Form, sound, taste, smell, and touch are all
“wished for, pleasing and charming (things) as long
as they last, so it is said. (759)
37. ‘By you, by the world of men and gods these
(things) are deemed a pleasure, but when they cease
it is deemed pain by them. (760)
38. ‘By the noble the cessation of the existing
body is regarded as pleasure; this is the opposite
\ of (what) the wise in all the world (hold)?. (761)
39. ‘What fools say is pleasure that the noble
say is pain, what fools say is pain that the noble
know as pleasure :—see here is a thing difficult to
understand, here the ignorant are confounded. (762)
40. ‘For those that are enveloped there is gloom,
for those that do not see there is darkness, and for
the good it is manifest, for those that see there
is light; (even being) near, those that are ignorant
of the way and the Dhamma, do not discern (anything) *. (763)
1 Sukhan ti di//ham ariyehi
Sakkayass’ uparodhanam,
Pakkanikam idam hoti
Sabbalokena passataz.
* Nivutanam tamo hoti
Andhak4ro apassatam,
Sata ka viva/am hoti
Aloko passataém iva,
Santike na vigananti
Maggadhammass’ akovida.
DVAYATANUPASSANASUTTA. 145
41. ‘By those that are overcome by the passions
of existence, by those that follow the stream of
existence, by those that have entered the realm of
Mara, this Dhamma is not perfectly understood. (764)
42. ‘Who except the noble deserve the well
understood state (of Nibb4na)? Having perfectly
conceived this state, those free from passion are
completely extinguished.’ (765)
This spoke Bhagavat. Glad those Bhikkhus
rejoiced at the words of Bhagavat. While this
explanation was being given, the minds of sixty
Bhikkhus, not seizing (upon anything), were liberated. ;
Dvayat4nupassandsutta is ended.
MahAvagga, the third.
1 Ko nu affatra-m-ariyehi
Padam sambuddham arahati
Yam padam samma-d-annaya
Parinibbanti andsava.
[10] L
IV. AJTHAKAVAGGA.
1. KAMASUTTA.
Sensual pleasures are to be avoided.
1. If he who desires sensual pleasures is successful, he certainly becomes glad-minded, having obtained what a mortal wishes for. (766)
2. But if those sensual pleasures fail the person
who desires and wishes (for them), he will suffer,
pierced by the arrow (of pain). (767)
3. He who avoids sensual pleasures as (he would
avoid treading upon) the head of a snake with his
foot, such a one, being thoughtful (sato), will conquer
this desire. (768)
(767)
3. He who avoids sensual pleasures as (he would
avoid treading upon) the head of a snake with his
foot, such a one, being thoughtful (sato), will conquer
this desire. (768)
4. He who covets extensively (such) pleasures (as
these), fields, goods, or gold, cows and horses, servants, women, relations, (769)
5. Sins will overpower him, dangers will crush
him, and pain will follow him as water (pours into)
a broken ship. (770)
6. Therefore let one always be thoughtful, and
avoid pleasures; having abandoned them, let him
cross the stream, after baling out the ship, and go to
the other shore. (771)
KAmasutta is ended.
GUHATTHAKASUTTA. 147
2, GUHA77HAKASUTTA.
Let no one cling to existence and sensual pleasures.
1. A man that lives adhering to the cave (i.e. the
body), who is covered with much (sin), and sunk
into delusion, such a one is far from seclusion, for
the sensual pleasures in the world are not easy to
abandon. (772)
2. Those whose wishes are their motives, those
who are linked to the pleasures of the world, they
are difficult to liberate, for they cannot be liberated
by others, looking for what is after or what is
before, coveting these and former sensual pleasures. (773)
3. Those who are greedy of, given to, and infatuated by sensual pleasures, those who are niggardly,
they, having entered upon what is wicked, wail when
they are subjected to pain, saying: ‘What will become
of us, when we die away from here ?’ (774)
4. Therefore let a man here! learn, whatever he
knows as wicked in the world, let him not for the
sake of that (?) practise (what is) wicked ?; for short
is this life, say the wise. (775)
5. I see in the world this trembling race given
to desire for existences; they are wretched men who
lament in the mouth of death, not being free from
the desire for reiterated existences. (776)
6. Look upon those men trembling in selfishness,
like fish in a stream nearly dried up, with little
water; seeing this, let one wander about unselfish,
without forming any attachment to existences. (777)
1 Idheva=imasmim yeva sdsane. Commentator.
2 Na tassa hetu visamam dareyya.
L 2
148 ATTHAKAVAGGA.
7. Having subdued his wish for both ends’, having
fully understood touch without being greedy, not
doing what he has himself blamed, the wise (man)
does not cling to what is seen and heard *. (778)
8. Having understood name*, let the Muni cross
over the stream, not defiled by any grasping; having
pulled out the arrow (of passion), wandering about
strenuous, he does not wish for this world or the
other. (779)
Guhad¢¢hakasutta is ended.
3. DUTTHATTHAKASUTTA.
The Muni undergoes no censure, for he has shaken off all systems
of philosophy, and is therefore independent.
1. Verily, some wicked-minded people censure,
and also just-minded people censure, but the Muni
does not undergo the censure that has arisen; therefore there is not a discontented (khila) Muni anywhere. _ (780)
1. Verily, some wicked-minded people censure,
and also just-minded people censure, but the Muni
does not undergo the censure that has arisen; therefore there is not a discontented (khila) Muni anywhere. _ (780)
2. How can he who is led by his wishes and
possessed by his inclinations overcome his own
(false) view? Doing his own doings let him talk
according to his understanding +. (781)
3. The person who, without being asked, praises
1 Comp. Sallasutta, v. 9.
® Ubhosu antesu vineyya 4handam
Phassam parifift4ya andnugiddho
Yad atta garaht tad akubbam4no
Na lippatt di/Rasutesu dhfro.
5 Saftfiam=namarfiipam. Commentator.
‘ Sakam hi ditthim katham akkayeyya
Khandanunito rufiy4 nivittho,
Sayam samattani pakubbam4no
Yatha hi ganeyya tatha vadeyya.
DUTTHATTHAKASUTTA. 149
his own virtue and (holy) works to others, him the
good call ignoble, one who praises himself?. (782)
4. But the Bhikkhu who is calm and of a happy
mind, thus not praising himself for his virtues, him
the good call noble, one for whom there are no
desires anywhere in the world? (783)
5. He whose Dhammas are (arbitrarily) formed
and fabricated, placed in front, and confused, because he sees in himself a good result, is therefore
given to (the view which is called) kuppa-pa¢iééasanti ®. (?) (784)
6. For the dogmas of philosophy are not easy
to overcome, amongst the Dhammas (now this and
now that) is adopted after consideration; therefore a man rejects and adopts (now this and now
that) Dhamma amongst the dogmas‘. (785)
7. For him who has shaken off (sin) there is
nowhere in the world any prejudiced view of the
different existences; he who has shaken off (sin),
after leaving deceit and arrogance behind, which
(way) should he go, he (is) independent °. (786)
1 Yo 4tumanam sayam eva pava=yo evam attdnam sayam eva
vadati. Commentator.
2 Yass’ ussada n’ atthi kuhi##i loke.
5 Pakappita samkhaté yassa dhamm&
Purakkhaté santi avivadata
Yad attanf passati dnisamsam
Tam nissito kuppapa/siksasantim.
4 Dishinivesa na hi svAtivatta,
Dhammesu nikkheyya samuggahftam,
Tasma naro tesu nivesanesu
Nirassati Adiyati-k4a dhammam.
Comp. Parama/shakasutta, v. 6.
5 Dhonassa hf n’ atthi kuhif#4i loke
Pakappita di//Ai bhavabhavesu,
MA4yaft ka manaw a pahaya dhono
Sa kena gakkheyya, anfipayo so.
150 ATTHAKAVAGGA.
8. But he who is dependent undergoes censure
amongst the Dhammas; with what (name) and how
should one name him who is independent? For by
him there is nothing grasped or rejected, he has
in this world shaken off every (philosophical)
view |. (787)
Duétthatthakasutta is ended.
4. SUDDHA77AHAKASUTTA.
No one is purified by philosophy, those devoted to philosophy run
from one teacher to another, but the wise are not led by passion,
and do not embrace anything in the world as the highest.
(787)
Duétthatthakasutta is ended.
4. SUDDHA77AHAKASUTTA.
No one is purified by philosophy, those devoted to philosophy run
from one teacher to another, but the wise are not led by passion,
and do not embrace anything in the world as the highest.
1. I see a pure, most excellent, sound man, by
his views a man’s purification takes place, holding
this opinion, and having seen this view to be the
highest, he goes back to knowledge, thinking to
see what is pure? (788)
2. If a man’s purification takes place by (his
philosophical) views, or he by knowledge leaves
pain behind, then he is purified by another (way
than the ariyamagga, i.e. the noble way), together
with his upadhis, on account of his views he tells
him to say so®. (789)
1 Upayo* hi dhammesu upeti vadam
Anfipayam kena katham vadeyya
Attam nirattaz na hi tassa atthi
Adhosi so di#him idh’ eva sabbam.
* Passdmi suddham paramam arogam,
Disfhena samsuddhi narassa hoti,
Et abhiganam paraman ti fatva
Suddhanupassiti pakketi #anam.
5 Di#Athi nam pava tatha vad4nam.
Comp. GarAsutta, v.10; Pasfirasutta, v. 7.
* Upayo ti tazhAdisthinissito. Commentator.
SUDDHATTHAKASUTTA. I5!
3. But the Brahma#za who does not cling to
what has been seen, or heard, to virtue and (holy)
works, or to what has been thought, to what is
good and to what is evil, and who leaves behind
what has been grasped, without doing anything in
this world, he does not acknowledge that purification comes from another}. (790)
4. Having left (their) former (teacher) they go
to another, following their desires they do not
break asunder their ties; they grasp, they let go
like a monkey letting go the branch (just) after
having caught (hold of it). (791)
5. Having himself undertaken some (holy) works
he goes to various (things) led by his senses, but
a man of great understanding, a wise man who by
his wisdom has understood the Dhamma, does not
go to various (occupations). (792)
6. He being secluded amongst all the Dhammas,
whatever has been seen, heard, or thought—how
should any one in this world be able to alter him,
the seeing one, who wanders openly ?? (793)
7. They do not form (any view), they do not
prefer (anything), they do not say, ‘I am infinitely
pure;’ having cut the tied knot of attachment,
they do not long for (anything) anywhere in the
world, (794)
1 Na brahmano afifiato suddhim 4ha
Ditthe sute sflavate mute va
Pusiie ka pape a antipalitto
Attafigaho na idha pakubbam4no.
2 Sa sabbadhammesu visenibhfito *
Yam kifiki distham va sutam mutam va
Tam eva dassim viva/am karantam
Ken’ fdha lokasmim vikappayeyya?
* Ma4rasenam vinAsetva thitabhavena visenibhfito, Commentator.
152 ATTHAKAVAGGA.
8. He is a Brahmama that has conquered (sin)!;
by him there is nothing embraced after knowing
and seeing it; he is not affected by any kind of
passion; there is nothing grasped by him as the
highest in this world. (795)
Suddha¢¢hakasutta is ended.
5. PARAMAZT7HAKASUTTA.
152 ATTHAKAVAGGA.
8. He is a Brahmama that has conquered (sin)!;
by him there is nothing embraced after knowing
and seeing it; he is not affected by any kind of
passion; there is nothing grasped by him as the
highest in this world. (795)
Suddha¢¢hakasutta is ended.
5. PARAMAZT7HAKASUTTA.
One should not give oneself to philosophical disputations ; a Brahmama who does not adopt any system of philosophy, is unchangeable, has reached Nibbana,
1. What one person, abiding by the (philosophical) views, saying, ‘This is the most excellent,’
considers the highest in the world, everything
different from that he says is wretched, therefore
he has not overcome dispute *. (796)
2. Because he sees in himself a good result, with
regard to what has been seen (or) heard, virtue
and (holy) works, or what has been thought, therefore, having embraced that, he looks upon everything else as bad’, (797)
3. The expert call just that a tie dependent
1 Katunnam kilesastmAnam atftatt4
Simatigo bahitapapatté 4a brahmano.
2 Paraman ti di//hisu paribbasAno
Yad uttarim kurute gantu loke
Hina ti aviwe tato sabbam 4ha,
Tasmé vivadani avitivatto.
Properly, ‘ others (are) wretched.’
® Yad attanf passati Anisamsam
Ditthe sute sflavate mute va
Tad eva so tattha samuggahaya
Nihinato passati sabbam afifiam.
PARAMATTHAKASUTTA. 153
upon which one looks upon anything else as bad.
Therefore let a Bhikkhu not depend upon what is
seen, heard, or thought, or upon virtue and (holy)
works}. (798)
4. Let him not form any (philosophical) view in
this world, either by knowledge or by virtue and
(holy) works, let him not represent himself equal
(to others), nor think himself either low or distinguished. (799)
5. Having left what has been grasped, not seizing
upon anything he does not depend even on knowledge. He does not associate with those that are
taken up by different things, he does not return to
any (philosophical) view 2. (800)
6. For whom there is here no desire for both
ends, for reiterated existence either here or in another world, for him there are no resting-places (of
the mind) embraced after investigation amongst the
doctrines (dhammesu) *. (801)
7. In him there is not the least prejudiced idea
with regard to what has been seen, heard, or thought;
how could any one in this world alter such a Brahmaza who does not adopt any view? (802)
1 Tam vapi gantham kusala vadanti
Yam nissito passati hinam afifiam,
Tasma hi di/fkam va sutam mutam va
Silabbatam bhikkhu na nissayeyya.
* Attam pahaya anupadiyano
Wane pi so nissayam no karoti,
Sa ve viyattesu na vaggasart,
Ditthim pi so na pakketi kivéi.
° Yass’ fibhayante pamidhtdha n’ atthi
Bhavabhavaya idha va huram va
Nivesan4 tassa na santi keéi
Dhammesu nitsseyya samuggahita.
154 ATTHAKAVAGGA.
8. They do not form (any view), they do not
prefer (anything), the Dhammas are not chosen by
them, a Brahmaza is not dependent upon virtue
and (holy) works; having gone to the other shore,
such a one does not return. (803)
154 ATTHAKAVAGGA.
8. They do not form (any view), they do not
prefer (anything), the Dhammas are not chosen by
them, a Brahmaza is not dependent upon virtue
and (holy) works; having gone to the other shore,
such a one does not return. (803)
Paramaé¢hakasutta is ended.
6. GARASUTTA.
From selfishness come grief and avarice. The Bhikkhu who has
turned away from the world and wanders about houseless, is independent, and does not wish for purification through another.
1. Short indeed is this life, within a hundred
years one dies, and if any one lives longer, then he
dies of old age. (804)
2. People grieve from selfishness, perpetual cares
kill them, this (world) is full of disappointment ;
seeing this, let one not live in a house. (805)
3. That even of which a man thinks ‘this is mine’
is left behind by death: knowing this, let not the
wise (man) turn himself to worldliness (while being
my) follower}. (806)
4. As a man awakened does not see what he
has met with in his sleep, so also he does not see
the beloved person that has passed away and is
dead. (807)
5. Both seen and heard are the persons whose
particular name is mentioned, but only the name
1 Maranena pi tam pahfyati
Yam puriso mama-y-idan ti maféati,
Evam pi viditva pandito
Na pamattdya nametha m&mako.
GARASUTTA. 155
remains undecayed of the person that has passed
away 7. (808)
6. The greedy in their selfishness do not leave
sorrow, lamentation, and avarice; therefore the
Munis leaving greediness wandered about seeing
security (i.e. NibbAna). (809)
7. Fora Bhikkhu, who wanders about unattached
and cultivates the mind of a recluse, they say it
is proper that he does not show himself (again) in
existence *, (810)
8. Under all circumstances the independent Muni
does not please nor displease (any one); sorrow and
avarice do not stick to him (as little) as water to
a leaf. (811)
g. As a drop of water does not stick to a lotus,
as water does not stick to a lotus, so a Muni does
not cling to anything, namely, to what is seen or
heard or thought *. (812)
10. He who has shaken off (sin) does not therefore think (much of anything) because it has been
seen or heard or thought; he does not wish for
1 Dishapi sutapi te gana
Yesam namam idam pavukkati
Namam evAvasissati
Akkheyyam petassa gantuno.
* Patilinagarassa bhikkhuno
Bhagam4nassa vittamAnasam *
Samaggiyam 4hu tassa tam
Yo attanam bhavane na dassaye.
* Udabindu yathapi pokkhare
Padume vari yatha na lippati
Evam muni népalippati
Yad idam di/thasutam mutesu va.
* Bi has vivitta-.
156 ATTHAKAVAGGA.
purification through another, for he is not pleased
nor displeased (with anything) }. (813)
Gardsutta is ended.
7. TISSAMETTEYYASUTTA.
Sexual intercourse should be avoided.
1. ‘Tell me, O venerable one,’—so said the
venerable Tissa Metteyya,—‘ the defeat of him who
is given to sexual intercourse; hearing thy precepts
we will learn in seclusion.’ (814)
(813)
Gardsutta is ended.
7. TISSAMETTEYYASUTTA.
Sexual intercourse should be avoided.
1. ‘Tell me, O venerable one,’—so said the
venerable Tissa Metteyya,—‘ the defeat of him who
is given to sexual intercourse; hearing thy precepts
we will learn in seclusion.’ (814)
2. ‘The precepts of him who is given to sexual
intercourse, O Metteyya,—so said Bhagavat,—‘ are
lost, and he employs himself wrongly, this is what is
ignoble in him. (815)
3. ‘He who, having formerly wandered alone,
gives himself up to sexual intercourse, him they
call in the world a low, common fellow, like a rolling chariot. (816)
4. ‘What honour and renown he had before, that
is lost for him; having seen this let him learn to
give up sexual intercourse. (817)
5. ‘He who overcome by his thoughts meditates
like a miser, such a one, having heard the (blaming)
voice of others, becomes discontented. (818)
6. ‘Then he makes weapons (i.e. commits evil
1 Dhono na hi tena majifati
Yad idam di/thasutam mutesu va,
Naffiena visuddhim iksAati,
Na hi so raggati no viraggati.
Comp. Suddha/sAakasutta, v. 2.
PASORASUTTA. 157
deeds) urged by the doctrines of others, he is very
greedy, and sinks into falsehood’. (819)
7. ‘Designated “wise” he has entered upon a solitary life, then having given himself up to sexual
intercourse, he (being) a fool suffers pain. (820)
8. ‘ Looking upon this as misery let the Muni from
first to last in the world firmly keep to his solitary
life, let him not give himself up to sexual intercourse. (821)
9. ‘Let him learn seclusion, this is the highest for
noble men, but let him not therefore think himself
the best, although he is verily near Nibbana. (822)
10. ‘The Muni who wanders void (of desire), not
coveting sensual pleasures, and who has crossed the
stream, him the creatures that are tied in sensual
pleasures envy.’ (823)
Tissametteyyasutta is ended.
8. PASURASUTTA.
Disputants brand each other as fools, they wish for praise, but
being repulsed they become discontented ; one is not purified by
dispute, but by keeping to Buddha, who has shaken off all sin.
1. Here they maintain ‘ purity,’ in other doctrines
(dhamma) they do not allow purity; what they have
devoted themselves to, that they call good, and they
enter extensively upon the single truths *. (824)
1 Atha satthAni kurute
Paravadehi £odito,
Esa khv-assa mahagedho,
Mosavaggam pag&hati.
2 Idh’ eva suddhim iti vadiyanti
Nafiwesu dhammesu visuddhim 4hu
Yam nissita tattha subham vadana
Pakkekasakkesu puthd nivissha.
158 ATTHAKAVAGGA.
2. Those wishing for dispute, having plunged into
the assembly, brand each other as fools mutually,
they go to others and pick a quarrel, wishing for
praise and calling themselves (the only) expert. (825)
3. Engaged in dispute in the middle of the
assembly, wishing for praise he lays about on all
sides; but when his dispute has been repulsed he
becomes disconfented, at the blame he gets angry
he who sought for the faults (of others). (826)
(825)
3. Engaged in dispute in the middle of the
assembly, wishing for praise he lays about on all
sides; but when his dispute has been repulsed he
becomes disconfented, at the blame he gets angry
he who sought for the faults (of others). (826)
4. Because those who have tested his questions
say that his dispute is lost and repulsed, he laments
and grieves having lost his disputes; ‘he has conquered me,’ so saying he wails. (827)
5. These disputes have arisen amongst the Samamas, in these (disputes) there is (dealt) blow (and)
stroke ; having seen this, let him leave off disputing, for there is no other advantage in trying to get
praise. (828)
6. Or he is praised there, having cleared up the
dispute in the middle of the assembly ; therefore he
will laugh and be elated, having won that case as
he had a mind to. (829)
7. That which is his exaltation will also be the
field of his defeat, still he talks proudly and arrogantly ; seeing this, let no one dispute, for the expert do not say that purification (takes place) by
that’. . (830)
8. Asa hero nourished by kingly food goes about
roaring, wishing for an adversary—where he (i.e.
the philosopher, Di¢¢Kigatika) is, go thou there, O ©
1 Y4 unnatt sAssa vighatabhimi,
Ménatimanam vadate pan’ eso,
Etam pi disva na vivadayetha
Na hi tena suddhim kusal4 vadanti.
Comp. Suddha/ssAakasutta, v. 2.
MAGANDIYASUTTA. 159
hero; formerly there was nothing like this to fight
against (831)
9. Those who, having embraced a (certain philosophical) view, dispute and maintain ‘this only (is)
true,’ to them say thou when a dispute has arisen,
‘Here is no opponent? for thee.’ (832)
10. Those who wander about after having secluded
themselves, without opposing view to view—what
(opposition) wilt thou meet with amongst those, O
Pasdra, by whom nothing in this world is grasped
as the best ? (833)
11. Then thou wentest to reflection thinking in
thy mind over the (different philosophical) views ;
thou hast gone into the yoke with him who has
shaken off (all sin), but thou wilt not be able to
proceed together (with him)*. (834)
Pasfrasutta is ended.
9. MAGANDIYASUTTA.
A dialogue between Magandiya and Buddha. The former offers
Buddha his daughter for a wife, but Buddha refuses her. M4gandiya says that purity comes from philosophy, Buddha from ‘ inward peace.’ The Muni is a confessor of peace, he does not
dispute, he is free from marks.
1. Buddha: ‘ Even seeing Tazhé, Arati, and Raga
(the daughters of Mara), there was not the least wish
1 Sfro yatha ragakhadaya pu/tho
Abhigaggam eti pafisiram ikkham—
Yen’ eva so tena palehi sfira,
Pubbe va n’ atthi yad idam yudhaya.
2 Pafisenikatta ti pafilomak4rako. Commentator.
8 Atha tvam pavitakkam f4gama
Manasé4 dié‘higaténi Aintayanto,
Dhonena yugam samagamé,
Na hi tvam pagghasi sampay4tave.
160 ATTHAKAVAGGA.
(in me) for sexual intercourse. What is this (thy
daughter’s body but a thing) full of water and
excrement? I do not even want to touch it with
my foot.’ (835)
160 ATTHAKAVAGGA.
(in me) for sexual intercourse. What is this (thy
daughter’s body but a thing) full of water and
excrement? I do not even want to touch it with
my foot.’ (835)
2. Magandiya: ‘If thou dost not want such a
pearl, a woman desired by many kings, what view,
virtue, and (holy) works, (mode of) life, re-birth dost
thou profess ?’ (836)
3. ‘“ This I say,” so (I do now declare), after investigation there is nothing amongst the doctrines
. which such a one (as I would) embrace, -—O MAagandiya, so said Bhagavat,—‘ and seeing (misery) in the
(philosophical) views, without adopting (any of them),
searching (for truth) I saw “ inward peace?.”’ (837)
4. ‘All the (philosophical) resolutions? that have
been formed,—so said Magandiya,—‘those indeed
thou explainest without adopting (any of them) ; the
notion “inward peace” which (thou mentionest), how
is this explained by the wise?’ (838)
5. ‘Not by (any philosophical) opinion, not by
tradition, not by knowledge, —O Magandiya, so said
Bhagavat,—‘ not by virtue and (holy) works can any
one say that purity exists; nor by absence of (philosophical) opinion, by absence of tradition, by absence
of knowledge, by absence of virtue and (holy) works
either; having abandoned these without adopting
(anything else), let him, calm and independent, not
desire existence °. (839)
1 Idam vad4miti na tassa hoti—M4gandiya ti Bhagava—
Dhammesu nikkheyya samuggahftam
Passaf fa ditshisu anuggahaya
Agghattasantim pakinam adassam.
9 Vinikkhaya, placita?
* Na di#/Aiy4 na sutiya na #anena—Magandiyé ti Bhagava—
Silabbatenfpi na suddhim 4ha
MAGANDIYASUTTA, 161
6. ‘ If one cannot say by (any philosophical) opinion,
or by tradition, or by knowledge,—so said M4gandiya,—‘or by virtue and (holy) works that purity
exists, nor by absence of (philosophical) opinion, by
absence of tradition, by absence of knowledge, by
absence of virtue and (holy) works, then I consider
the doctrine foolish, for by (philosophical) opinions
some return to purity.’ (840)
7. ‘And asking on account of (thy philosophical)
opinion, O Ma4gandiya,—so said Bhagavat,—‘thou
hast gone to infatuation in what thou hast embraced,
and of this (inward peace) thou hast not the least
idea, therefore thou holdest it foolish ?. (841)
8. ‘He who thinks himself equal (to others),
or distinguished, or low, he for that very reason
disputes; but he who is unmoved under those three
conditions, for him (the notions) “equal” and “ distinguished” do not exist. (842)
9. ‘The Braéhmaza for whom (the notions)
“equal” and “unequal” do not exist, would he
say, “ This is true?” Or with whom should he dispute, saying, “ This is false?” With whom should
he enter into dispute ? ? (843)
10. ‘Having left his house, wandering about
Adis#hiy& assutiyA amanda
Asilaté abbat& no pi tena,
Ete 4a nissagga anuggahaya
Santo anissdya bhavam na gappe.
1 Diskin ka nissdya anupukkhamano
Samuggahitesu pamoham 4g4
Ito 4a naddakkhi azum pi saviiam
Tasm& tuvam momuhato dahasi.
? (843)
10. ‘Having left his house, wandering about
Adis#hiy& assutiyA amanda
Asilaté abbat& no pi tena,
Ete 4a nissagga anuggahaya
Santo anissdya bhavam na gappe.
1 Diskin ka nissdya anupukkhamano
Samuggahitesu pamoham 4g4
Ito 4a naddakkhi azum pi saviiam
Tasm& tuvam momuhato dahasi.
2 Saksan ti so brahmanzo kim vadeyya
Mus4 ti va so vivadetha kena
Yasmim samam visamat Api n’ atthi
Sa kena vadam pafisamyugeyya.
[10] M
162 ATTHAKAVAGGA.
houseless, not making acquaintances in the village,
free from lust, not desiring (any future existence),
let the Muni not get into quarrelsome talk with
people. (844)
11. ‘Let not an eminent man (naga) dispute
after having embraced those (views) separated from
which he (formerly) wandered in the world; as
the thorny lotus elambuga is undefiled by water
and mud, so the Muni, the confessor of peace, free
from greed, does not cling to sensual pleasures and
the world. (845)
12. ‘An accomplished man does not by (a philosophical) view, or by thinking become arrogant,
for he is not of that sort; not by (holy) works, nor
by tradition is he to be led, he is not led into
any of the resting-places (of the mind). (846)
13. ‘For him who is free from marks there are
no ties, to him who is delivered by understanding
there are no follies; (but those) who grasped after
marks and (philosophical) views, they wander about
in the world annoying (people)?.’ (847)
Magandiyasutta is ended.
10. PURABHEDASUTTA.
Definition of a calm Muni.
1. ‘With what view and with what virtue is
one called calm, tell me that, O Gotama, (when)
asked about the best man?’ (848)
2. ‘He whose desire is departed before the
dissolution (of his body),’—so said Bhagavat,—‘ who
1 Savfavirattassa na santi ganth4,
Pafiavimuttassa na santi moh,
Safiviat ka diithit ka ye aggahesum
Te ghas/ayanta vikaranti loke.
PURABHEDASUTTA. 163
does not depend upon beginning and end, nor
reckons upon the middle, by him there is nothing
preferred !. (849)
3. ‘He who is free from anger, free from trembling, free from boasting, free from misbehaviour,
he who speaks wisely, he who is not elated, he is
indeed a Muni who has restrained his speech. (850)
4. ‘Without desire for the future he does not
grieve for the past, he sees seclusion in the phassas (touch), and he is not led by (any philosophical)
views. (851)
5. ‘He is unattached, not deceitful, not covetous,
not envious, not impudent, not contemptuous, and
not given to slander. (852)
6. ‘Without desire for pleasant things and not
given to conceit, and being gentle, intelligent,
not credulous, he is not displeased (with anything). (853)
7. ‘Not from love of gain does he learn, and
-he does not get angry on account of loss, and
untroubled by desire he has no greed for sweet
things %. (854)
8. ‘Equable (upekhaka), always thoughtful, he
does not think himself equal (to others)? in the
world, nor distinguished, nor low: for him there
are no desires (ussada). (855)
(854)
8. ‘Equable (upekhaka), always thoughtful, he
does not think himself equal (to others)? in the
world, nor distinguished, nor low: for him there
are no desires (ussada). (855)
1 Vitatazho pura bheda
Pubbam antam anissito
Vemagghe n’ fipasamkheyyo
Tassa n’ atthi purekkhatam.
3 Rasesu nanugigghati
5 Na loke mafifiate samam
Na visest na nigeyyo.
Compare Tuva/akasutta, v. 4; Attadandasutta, v. 20.
M 2
164 ATTHAKAVAGGA.
g. ‘ The man for whom there is nothing upon which
he depends, who is independent, having understood
the Dhamma, for whom there is no desire for coming
into existence or leaving existence, (856)
10. ‘Him I call calm, not looking for sensual
pleasures ; for him there are no ties, he has overcome desire. (857)
11. ‘For him there are no sons, cattle, fields,
wealth, nothing grasped or rejected is to be found
in him. (858)
12. ‘ That fault of which common people and
Samazas and Bréhmamas say that he is possessed,
is not possessed by him, therefore he is not moved
by their talk. (859)
13. ‘Free from covetousness, without avarice, the
Muni does not reckon himself amongst the distinguished, nor amongst the plain, nor amongst the
low, he does not enter time, being delivered from
time }. (860)
14. ‘He for whom there is nothing in the world
(which he may call) his own, who does not grieve over
what is no more, and does not walk amongst the
Dhammas (after his wish), he is called calm*’ (861)
Purdbhedasutta is ended.
11. KALAHAVIVADASUTTA.
The origin of contentions, disputes, &c. &c.
1. ‘Whence (do spring up) contentions and disputes, lamentation and sorrow together with envy ;
1 Vitagedho amaffhart
Na ussesu vadate muni
Na samesu na omesu,
Kappam n’ eti akappiyo.
* Comp. infra, Attadamdasutta, v.16, and Dhp. v. 367.
KALAHAVIVADASUTTA. 165
and arrogance and conceit together with slander,
whence do these spring up? pray, tell me this.’ (862)
2. ‘From dear (objects) spring up contentions
and disputes, lamentation and sorrow together with
envy; arrogance and conceit together with slander ;
contentions and disputes are joined with envy, and
there is slander in the disputes arisen.’ (863)
3. ‘The dear (objects) in the world whence do
they originate, and (whence) the covetousness that
prevails in the world, and desire and fulfilment
whence do they originate, which are (of consequence)
for the future state of a man??’ (864)
4. ‘From wish? originate the dear (objects) in the
world, and the covetousness that prevails in the
world, and desire and fulfilment originate from it,
which are (of consequence) for the future state of
a man,’ (865)
5. ‘From what has wish in the world its origin,
and resolutions * whence do they spring, anger and
falsehood and doubt, and the Dhammas which are
made known by the Samaza (Gotama) ?’ (866)
6. ‘What they call pleasure and displeasure in
the world, by that wish springs up; having seen
decay and origin in (all) bodies‘, a person forms
(his) resolutions in the world. (867)
‘What they call pleasure and displeasure in
the world, by that wish springs up; having seen
decay and origin in (all) bodies‘, a person forms
(his) resolutions in the world. (867)
7. ‘Anger and falsehood and doubt, these Dhammas are a couple®; let the doubtful learn in the way
of knowledge, knowingly the Dhammas have been
proclaimed by the Samaza.’ (868)
- 8, ‘Pleasure and displeasure, whence have they
1 Ye samparfy4ya narassa honti, 2 Khanda.
3 Vinikkhaya. * Rapesu disv& vibhavam bhavai a.
5 Te pi kodh&dayo dhammé sat@s4tadvaye sante eva pahonti
uppagganti, Commentator.
166 ATTHAKAVAGGA.
their origin, for want of what do these not arise?
This notion which (thou mentionest), viz. “decay and
origin,” tell me from what does this arise.’ (869)
g. ‘Pleasure and displeasure have their origin
from phassa (touch), when there is no touch they do
not arise. This notion which (thou mentionest), viz.
“decay and origin,” this I tell thee has its origin
from this.’ (870)
10. ‘ From what has phassa its origin in the world,
and from what does grasping spring up? For want
of what is there no egotism, by the cessation of what
do the touches not touch ?’ (871)
11. ‘On account of name and form the touches
(exist), grasping has its origin in wish; by the cessation of wishes there is no egotism, by the cessation
of form the touches do not touch.’ (872)
12. ‘ How is one to be constituted that (his) form
may cease to exist, and how do joy and pain cease
to exist? Tell me this, how it ceases, that we should
like to know, such was my mind??? | (873)
13. ‘Let one not be with a natural consciousness,
nor with a mad consciousness, nor without consciousness, nor with (his) consciousness gone; for
him who is thus constituted form ceases to exist, for
what is called delusion has its origin in consciousness *.’ (?) (874)
14. ‘What we have asked thee thou hast explained
1 Katham sametassa vibhoti rpaz,
Sukhamw dukham vapi katham vibhoti,
Etam me pabréhi, yatha vibhoti
Tam ganiyama, iti me mano ahf.
~ ~A
3 Na sannasagvfif na visannasasit
No pi asav#t na vibhftasafizt
Evam sametassa vibhoti rfpam
Safifianidana hi papafiéasamkha.
KOLAVIYOHASUTTA. 167
unto us; we will ask thee another question, answer
us that: Do not some (who are considered) wise in
this world tell us that the principal (thing) is the
purification of the yakkha, or do they say something
different from this! ?’ (875)
15. ‘Thus some (who are considered) wise in this
world say that the principal (thing) is the purification
of the yakkha; but some of them say samaya (annihilation), the expert say (that the highest purity
lies) in anupddisesa (none of the five attributes
remaining) %. (876)
16. ‘And having known these to be dependent,
the investigating Muni, having known the things we
depend upon, and after knowing them being liberated, does not enter into dispute, the wise (man)
does not go to reiterated existence®.’ (877)
Kalahavivadasutta is ended.
12. KOLAVIYUHASUTTA.
(876)
16. ‘And having known these to be dependent,
the investigating Muni, having known the things we
depend upon, and after knowing them being liberated, does not enter into dispute, the wise (man)
does not go to reiterated existence®.’ (877)
Kalahavivadasutta is ended.
12. KOLAVIYUHASUTTA.
A description of disputing philosophers. The different schools of
philosophy contradict each other, they proclaim different truths,
but the truth is only one. As long as the disputations are going
on, so long will there be strife in the world.
1. Abiding by their own views, some (people),
having got into contest, assert themselves to be
1 Comp. Sundarikabharadvagasutta, v. 25.
2 Ettavat’ aggam pi vadanti h’ eke
Yakkhassa suddhim idha panditdse,
Tesam pun’ eke samayam* vadanti ,
Anupadisese kusalé vadana,
$ Ete 4a fatva upanissita ti
Watva munt nissaye so vimamst
Natva vimutto na vivddam eti
Bhavabhavaya na sameti dhiro.
* Ukkhedam. Commentator.
168 ATTHAKAVAGGA.
the (only) expert (saying), ‘(He) who understands
this, he knows the Dhamma; he who reviles this, he
is not perfect’.’ (878)
2. So having got into contest they dispute: ‘ The
opponent (is) a fool, an ignorant (person),’ so they
say. Which one of these, pray, is the true doctrine
(vada)? for all these assert themselves (to be the
only) expert. (879)
3. He who does not acknowledge an opponent's
doctrine (dhamma), he is a fool, a beast, one of poor
understanding, all are fools with a very poor understanding ; all these abide by their (own) views. (880)
4. They are surely purified by their own view,
they are of a pure understanding, expert, thoughtful,
amongst them there is no one of poor understanding,
their view is quite perfect! (881)
5. I do not say, ‘This is the reality,’ which fools
say mutually to each other; they made their own
views the truth, therefore they hold others to be
fools. (882)
6. What some say is the truth, the reality, that
others say is void, false, so having disagreed they
dispute. Why do not the Samamzas say one (and
the same thing) ? (883)
7. For the truth is one, there is not a second,
about which one intelligent man might dispute with
another intelligent man; (but) they themselves praise
different truths, therefore the Samazas do not say
one (and the same thing)*. (884)
1 Sakam sakam disthi paribbasin&
Viggayha nan4 kusala vadanti
Yo evam gAn&ti sa vedi dhammam
Idam pafikkosam akevalt so.
* Ekam hi sakéam na dutfyam atthi
Yasmim pagaéno vivade pagdnam,
KOLAVIYOHASUTTA. 169
8. Why do the disputants that assert themselves
(to be the only) expert, proclaim different truths ?
Have many different truths been heard of, or do they
(only) follow (their own) reasoning ? (885)
9. There are not many different truths in the world,
no eternal ones except consciousness; but having
reasoned on the (philosophical) views they proclaim
_a double Dhamma, truth and falsehood}. (886)
Have many different truths been heard of, or do they
(only) follow (their own) reasoning ? (885)
9. There are not many different truths in the world,
no eternal ones except consciousness; but having
reasoned on the (philosophical) views they proclaim
_a double Dhamma, truth and falsehood}. (886)
10. In regard to what has been seen, or heard,
virtue and (holy) works, or what has been thought,
and on account of these (views) looking (upon
others) with contempt, standing in (their) resolutions
joyful, they say that the opponent is a fool and an
ignorant person *, (?) (887)
11. Because he holds another (to be) a fool, therefore he calls himself expert, in his own opinion he is
one that tells what is propitious, others he blames,
so he said ®. (?) (888)
12. He is full of his overbearing (philosophical)
view, mad with pride, thinking himself perfect, he is
in his own opinion anointed with the spirit (of genius),
for his (philosophical) view is quite complete. (889)
Nana te sakkdni sayam thunanti,
Tasm4 na ekam sama vadanti.
1 Na h’ eva safAAni bahfini nana
Afmatra safifiaya nikkani loke,
Takkaft ka di/fhisu pakappayitva
Sakkam mus4 ti dvayadhammam 4hu.
® Disvhe sute silavate mute va
Ete 4a nissaya vim&nadasst
Vinitkhaye ¢hatva pahassamana
Balo paro akusalo ti #4hu.
8 Yen’ eva bilo ti param dahati
Tenatumanam kusalo ti 44ha,
Sayam attandé so kusalaé vadéno
Afifiam vimaneti, tath’ eva pava.~
170 ATTHAKAVAGGA.
13. If he according to another’s report is low, then
(he says) the other is also of a low understanding,
and if he himself is accomplished and wise, there
is not any fool amongst the Samazas1. (890)
14. ‘Those who preach a doctrine (dhamma)
different from this, fall short of purity and are
imperfect,’ so the Titthiyas say repeatedly, for they
are inflamed by passion for their own (philosophical)
views. (891)
15. Here they maintain purity, in other doctrines
{dhamma) they do not allow purity; so the Titthiyas, entering extensively (upon details), say that in
their own way there is something firm. (892)
16. And saying that there is something firm in his
own way he holds his opponent to be a fool; thus
he himself brings on strife, calling his opponent a
fool and impure (asuddhadhamma). (893)
17. Standing in (his) resolution, having himself
measured (teachers, &c.), he still more enters into
dispute in the world; but having left all resolutions
nobody will excite strife in the world *. (894)
Adlaviydhasutta is ended.
' Parassa ke hi vakasd nihino
Tumo™* sah hoti nihinapafiio,
Atha ke sayam vedagu hoti dhiro
Na kofi bilo samazesfi atthi.
2 Vinikkhaye thatva sayam pamaya
Uddham so lokasmim vivadam eti,
Hitvana sabbani vinikshayAni
Na medhakam kurute gantu loke.
* So pi ten’ eva. Commentator. Ved. tva (?).
Philosophers cannot lead to purity, they only prais es 2
stigmatise others. But a Brahmana has overcome all dispute,
he is indifferent to learning, he is appeased.
* So pi ten’ eva. Commentator. Ved. tva (?).
Philosophers cannot lead to purity, they only prais es 2
stigmatise others. But a Brahmana has overcome all dispute,
he is indifferent to learning, he is appeased.
1. Those who abiding in the (philosophical) views
dispute, saying,‘ This is the truth, they all incur blame,
and they also obtain praise in this matter. (895)
2. This is little, not enough to (bring about)
tranquillity, I say there are two fruits of dispute ;
having seen this let no one dispute, understanding
Khema (i.e. Nibbana) to be the place where there
is no dispute. (896)
3. The opinions that have arisen amongst
people, all these the wise man does not embrace ;
he is independent. Should he who is not pleased
with what has been seen and heard resort to
dependency ?? (?) (897)
4. Those who consider virtue the highest of all,
say that purity is associated with restraint; having
taken upon themselves a (holy) work they serve.
Let us learn in this (view), then, his (the Master’s)
purity ; wishing for existence they assert themselves
to be the only expert®. (898)
5. If he falls off from virtue and (holy) works, he
trembles, having missed (his) work ; he laments, he
1 Ya kaé’ ima sammutiyo puthuggd
Sabba va etd na upeti vidva,
Anfipayo so, upayam kim eyya
Ditthe sute khantim * akubbamano ?
3 Siluttama safizamen4hu suddhim,
Vatam samadaya upa/fhitdse,
Idh’ eva sikkhema ath’ assa suddhim,
Bhavfipantta kusala vad4na.
* So all the MSS.
172 ATTHAKAVAGGA.
prays for purity in this world, as one who has lost
his caravan or wandered away from his house. (899)
6. Having left virtue and (holy) works altogether,
and both wrong and blameless work, not praying
for purity or impurity, he wanders abstaining (from
both purity and impurity), without having embraced
peace. (900)
7. By means of penance, or anything disliked, or
what has been seen, or heard, or thought, going
upwards they wail for what is pure, without being
free from desire for reiterated existence. (901)
8. For him who wishes (for something there
always are) desires!, and trembling in (the midst
of his) plans; he for whom there is no death and
no re-birth, how can he tremble or desire anything ? (902)
9. What some call the highest Dhamma, that
others again call wretched; which one of these,
pray, is the true doctrine (v4da)? for all these
assert themselves (to be the only) expert. (903)
10. Their own Dhamma they say is perfect,
another's Dhamma again they say is wretched ;
so having disagreed they dispute, they each say
their own opinions (are) the truth. (904)
11. If one (becomes) low by another's censure,
then there will be no one distinguished amongst
the Dhammas ; for they all say another's Dhamma
(is) low, in their own they say there is something
firm * (905)
1 Gappitani.
2 Parassa ke vamhayitena hfno
Na ko4i dhammesu visesi assa,
Puthfi hi afiziassa vadanti dhammam
Nihinato samhi da/ham vadané.
MAHAVIYOHASUTTA, 173
2 Parassa ke vamhayitena hfno
Na ko4i dhammesu visesi assa,
Puthfi hi afiziassa vadanti dhammam
Nihinato samhi da/ham vadané.
MAHAVIYOHASUTTA, 173
12. The worshipping of their own Dhamma is
as great as their praise of their own ways; all
schools would be in the same case, for their purity:
is individual}. (906)
13. There is nothing about a Brahmaza dependent upon others, nothing amongst the Dhammas
which he would embrace after investigation; therefore he has overcome the disputes, for he does not
regard any other Dhamma as the best. (907)
14. ‘I understand, I see likewise this,’ so saying,
some by (their philosophical) views return to purity.
If he saw purity, what then (has been effected) by
another’s view? Having conquered they say that
purity exists by another? (?) (908)
15. A seeing man will see name and form, and
having seen he will understand those (things); let
him at pleasure see much or little, for the expert
do not say that purity exists by that. (909)
16. A dogmatist is no leader to purity, being
guided by prejudiced views, saying that good consists in what he is given to, and saying that purity
is there, he saw the thing so®. (910)
17. A Brahmaza does not enter time, (or) the
1 Sadhammapfiga 4a pana tath’ eva
Yatha pasamsanti sakayan4ni,
Sabbe pavada tath’ iva bhaveyyum
Suddhf hi nesam pakkattam eva.
2 GanAmi pass4mi tath’ eva etam
ditthiya eke pakkenti: suddhim
Addakkhi e kim hi tumassa tena
Atisitva aviwiena vadanti suddhim,
5 Nivissavadi na hi suddhinayo
Pakappité di//Ai purekkharano
Yam nissito tattha subham vadéno
Suddhim vado tattha, tath’ addas@ so.
174 ATTHAKAVAGGA.
number (of living beings), (he is) no follower of
(philosophical) views, nor a friend of knowledge;
and having penetrated the opinions that have arisen
amongst people, he is indifferent to learning, while
others acquire it. (911)
18. The Muni, having done away with ties here
in the world, is no partisan in the disputes that .
have arisen; appeased amongst the unappeased
he is indifferent, not embracing learning, while
others acquire it. (912)
19. Having abandoned his former passions, not
contracting new ones, not wandering according to
his wishes, being no dogmatist, he is delivered
from the (philosophical) views, being wise, and he
does not cling to the world, neither does he blame
himself. (913)
20. Being secluded amongst all the doctrines
(dhamma), whatever has been seen, heard, or
thought, he is a Muni who has laid down his
burden and is liberated, not belonging to time (na
kappiyo), not dead, not wishing for anything. So
said Bhagavat. (914)
Mahaviythasutta is ended.
14. TUVAZAKASUTTA.
How a Bhikkhu attains bliss, what his duties are, and what he is
to avoid.
1. ‘I ask thee, who art a kinsman of the Adikéas
and a great Isi, about seclusion (viveka) and the
state of peace. How is a Bhikkhu, after having
seen it, extinguished, not grasping at anything in
the world?’ (915)
TUVATAKASUTTA. 175
1. ‘I ask thee, who art a kinsman of the Adikéas
and a great Isi, about seclusion (viveka) and the
state of peace. How is a Bhikkhu, after having
seen it, extinguished, not grasping at anything in
the world?’ (915)
TUVATAKASUTTA. 175
2. ‘Let him completely cut off the root of what is
called papaza! (delusion), thinking “I am wisdom;”’
—so said Bhagavat,—‘all the desires that arise inwardly, let him learn to subdue them, always being
thoughtful. 916)
3. ‘Let him learn every Dhamma inwardly or outwardly; let him not therefore be proud, for that is
not called bliss by the good. (917)
4. ‘Let him not therefore think himself better
(than others or) low or equal (to others); questioned
by different people, let him not adorn himself?. (918)
5. ‘Let the Bhikkhu be appeased inwardly, let
him not seek peace from any other (quarter); for
him who is inwardly appeased there is nothing
grasped or rejected. (919)
6. ‘As in the middle (i.e. depth) of the sea no
wave is born, (but as it) remains still, so let the
Bhikkhu be still 8, without desire, let him not desire
anything whatever.’ (920)
7. He with open eyes expounded clearly the
Dhamma that removes (all) dangers; tell (now)
the religious practices; the precepts or contemplation *. (921)
8. Bhagavat: ‘Let him not be greedy with his
eyes, let him keep his ears from the talk of the town,
let him not be greedy after sweet things, and let
him not desire anything in the world. (922)
g. ‘When he is touched by the touch (of illness),
1 Aviggddayo kiles&. Commentator.
2 Natumanam vikappayan titthe. 8 Thito.
* Akittayi vivafadakkhu sakkhi
Dhammam parissayavinayam,
Pafipadam vadehi, bhaddan te,
Patimokkham athavapi samadhim.
176 ATTHAKAVAGGA.
let the Bhikkhu not lament, and let him not wish
for existence anywhere, and let him not tremble at
dangers. (923)
10. ‘ Having obtained boiled rice and drink, solid
food and clothes, let him not store up (these things),
and let him not be anxious, if he does not get
them. (924)
11. ‘Let him be meditative, not prying, let him
abstain from misbehaviour !, let him not be indolent,
let the Bhikkhu live in his quiet dwelling. (925)
12. ‘Let him not sleep too much, let him apply
himself ardently to watching, let him abandon sloth,
deceit, laughter, sport, sexual intercourse, and adornment. (926)
13. ‘Let him not apply himself to practising (the
hymns of) the Athabbaza(-veda), to (the interpretation of) sleep and signs, nor to astrology; let not
(my) follower (m4maka) devote himself to (interpreting) the cry of birds, to causing impregnation,
nor to (the art of) medicine. (927)
14. ‘Let the Bhikkhu not tremble at blame, nor
puff himself up when praised; ‘let him drive off
covetousness together with avarice, anger, and
slander. (928)
15. ‘Let the Bhikkhu not be engaged in purchase
and sale, let him not blame others in anything, let
him not scold in the village, let him not from love of
gain speak to people. (929)
(928)
15. ‘Let the Bhikkhu not be engaged in purchase
and sale, let him not blame others in anything, let
him not scold in the village, let him not from love of
gain speak to people. (929)
16. ‘Let not the Bhikkhu be a boaster, and let
him not speak coherent ? language ; let him not learn
pride, let him not speak quarrelsome language. (930)
1 Virame kukkutham.
% Payuta; comp. Nalakasutta, v. 33.
ATTADANDASUTTA. 177
17. ‘Let him not be led into falsehood, let him
not consciously do wicked things; and with respect
to livelihood, understanding, virtue, and (holy) works
let him not despise others. (931)
18. ‘Having heard much talk from much-talking
Samazas let him not irritated answer them with harsh
language; for the good do not thwart! others. (932)
19. ‘Having understood this Dhamma, let the
investigating and always thoughtful Bhikkhu learn ;
having conceived bliss to consist in peace, let him
not be indolent in Gotama’s commandments. (933)
20. ‘For he a conqueror unconquered saw the
Dhamma visibly, without any traditional instruction’;
therefore let him learn, heedful in his, Bhagavat’s,
commandments, and always worshipping.’ (934)
Tuvaéakasutta is ended.
15. ATTADANDASUTTA.
Description of an accomplished Muni.
1. From him who has seized a stick fear arises.
Look at people killing (each other); I will tell of
grief as it is known to me. (935)
2. Seeing people struggling like fish in (a pond
with) little water, seeing them obstructed by each
other, a fear came over me. (936)
3. The world is completely unsubstantial, all
quarters are shaken; wishing for a house for myself
I did not see (one) uninhabited. (937)
4. But having seen (all beings) in the end obstructed, discontent arose in me; then I saw in
1 Pasisenikaronti.
2 Sakkhi dhammam anitiham adassi.
[10] N
178 ATTHAKAVAGGA.
this world an arrow, difficult to see, stuck in the
heart. (938)
5. He who has been pierced by this arrow runs
through all quarters; but having drawn out that arrow, he will not run, he will sit down (quietly). (939)
6. There (many) studies are gone through ; what
is tied in the world let him not apply himself to
(untie) it; having wholly transfixed desire, let him
learn his own extinction (nibbana). (940)
7. Let the Muni be truthful, without arrogance,
undeceitful, free from slander, not angry, let him
overcome avarice. (941)
8. Let the man who has turned his mind to Nibbana conquer sleepiness, drowsiness, and sloth ; let
him not live together with indolence, let him not indulge in conceit. (942)
g. Let him not be led into falsehood, let him
not turn his affection to form; let him penetrate
arrogance, let him wander abstaining from violence. (943)
10. Let him not delight in what is old, let him
not bear with what is new, let him not grieve for
what is lost, let him not give himself up to
_ desire. (944)
11. (This desire) I call greed, the great stream,
I call (it) precipitation, craving, a trouble, a bog of
lust difficult to cross 2. (945)
Let him not delight in what is old, let him
not bear with what is new, let him not grieve for
what is lost, let him not give himself up to
_ desire. (944)
11. (This desire) I call greed, the great stream,
I call (it) precipitation, craving, a trouble, a bog of
lust difficult to cross 2. (945)
12, The Muni who without deviating from truth
1 Akfsam na sito siy4 ti tasham nissito na bhaveyya.
Commentator.
? Gedham brfimi mahogho ti
Agavam brimi gappanam
Arammanam pakappanam
Kamapamko duratkayo.
ATTADANDASUTTA. 179
stands fast on the firm ground (of Nibb4na, being) a
Brahmaza, he, having forsaken everything, is indeed
called calm. (946)
13. He indeed is wise, he is accomplished, having
understood the Dhamma independent (of everything); wandering rightly in the world he does not
envy any one here. (947)
14. Whosoever has here overcome lust, a. tie
difficult to do away with in the world, he does not
grieve, he does not covet!, having cut off the
stream, and being without bonds. (948)
15. What is before (thee), lay that aside; let there
be nothing behind thee; if thou wilt not grasp after
what is in the middle, thou wilt wander calm?. (949)
16. The man who has no desire at all for name
and form (individuality) and who does not grieve
over what is no more, he indeed does not decay in
the world ®. (950)
17. He who does not think, ‘ this is mine’ and ‘ for
others there is also something,’ he, not having egotism, does not grieve at having nothing *. (951)
18. Not being harsh, not greedy, being without
desire, and being the same under all circumstances
(samo ®),—that I call a good result, when asked about
an undaunted man. (952)
19. For him who is free from desire, for the
1 Naggheti=nabhigghati (read nabhigghayati). Commentator.
? Comp. infra, Gatukaznin’s question, v. 4, and Dhammapada,
p- 308.
5 Comp. infra, Gatukazmin’s question, v. 5.
* Yassa n’ atthi ‘idam me’ ti
‘Paresam vapi kifikanam’
Mamattam so asamvindam ©
‘N’ atthi me’ ti na sofati.
° =upekhako. Commentator.
N 2
180 ATTHAKAVAGGA.
discerning (man) there is no Samkh4ra; abstaining
from every sort of effort he sees happiness everywhere ?. (953)
20. The Muni does not reckon himself amongst
the plain, nor amongst the low, nor amongst the
distinguished ; being calm and free from avarice, he
does not grasp after nor reject anything®. (954)
Attadazdasutta is ended.
16. SARIPUTTASUTTA.
On S4riputta asking what a Bhikkhu is to devote himself to,
Buddha shows what life he is to lead.
1. ‘ Neither has before been seen by me,’—so said
the venerable Sariputta,—‘ nor has any one heard of
such a beautifully-speaking master, a teacher arrived
from the Tusita heaven. (955)
2. ‘As he, the clearly-seeing, appears to the world
of men and gods, after having dispelled all darkness,
so he wanders alone in the midst (of people). (956)
(955)
2. ‘As he, the clearly-seeing, appears to the world
of men and gods, after having dispelled all darkness,
so he wanders alone in the midst (of people). (956)
3. ‘To this Buddha, who is independent, unchanged, a guileless teacher, who has arrived (in
the world), I have come supplicatingly with a question® from many who are bound in this world. (957)
4. ‘To a Bhikkhu who is loath (of the world)
and affects an isolated seat, the root of a tree or
a cemetery, or (who lives) in the caves of the
mountains, (958)
1 Anegassa vigdnato
N’ atthi k44i nisamkhiti,
Virato so viyarambha
Khemam passati sabbadhi.
2 Comp. supra, Purabhedasutta, vv. 15, 20.
* Atthi pawhena 4gamim=atthiko pafhena 4gato ’mhiti atthikanam va pafhena althi 4gamanai Aa ti. Commentator.
SARIPUTTASUTTA. 181
5. ‘How many dangers (are there not) in these
various dwelling-places at which the Bhikkhu does
not tremble in his quiet dwelling ! (959)
6. ‘How many dangers (are there not) in the
world for him who goes to the immortal region’,
(dangers) which the Bhikkhu overcomes in his
distant dwelling! (960)
7. ‘Which are his words, which are his objects
in this world, which are the virtue and (holy) works
of the energetic Bhikkhu ? (961)
8. ‘What study having devoted himself to, intent on one object?, wise and thoughtful, can he
blow off his own filth as the smith (blows off) that
of the silver 5?’ (962)
9. ‘What is pleasant for him who is disgusted
(with birth, &c.),—O Sériputta,’ so said Bhagavat,
—‘if he cultivates a lonely dwelling-place, and
loves perfect enlightenment in accordance with
the Dhamma, that I will tell thee as I understand it. (963)
10. ‘Let not the wise and thoughtful Bhikkhu
wandering on the borders‘ be afraid of the five
dangers: gad-flies and (all other) flies®, snakes,
contact with (evil) men®, and quadrupeds. (964)
11. ‘Let him not be afraid of adversaries’, even
having seen many dangers from them; further he
1 Gakkhato amatam disam.
2 Ekodi=ekaggaitto. Commentator.
8 Comp. Dhp. v. 239. * Pariyantakari.
5 Damsadhipatanan ti pingalamakkhikanaw 4a sesamakkhikanaw a, sesamakkhika hi tato adhipatitva khadanti, tasma adhipata ti vuesanti. Commentator.
* Manussaphass4nan ti AoradiphassAnam. Commentator.
7 Paradhammikanam.
182 ATTHAKAVAGGA.
will overcome other dangers while seeking what is
good. (965)
12. ‘Touched by sickness and hunger let him
endure cold and excessive heat, let him, touched
by them in many ways, and being houseless, make
strong exertions. (966)
13. ‘Let him not commit theft, let him not speak
falsely, let him touch friendly what is feeble or
strong, what he acknowledges to be the agitation
of the mind, let him drive that off as a partisan
of Kazha (i.e. Mara). (967)
14. ‘Let him not fall into the power of anger
and arrogance; having dug up the root of these,
let him live, and let him overcome both what is
pleasant and what is unpleasant. (968)
Mara). (967)
14. ‘Let him not fall into the power of anger
and arrogance; having dug up the root of these,
let him live, and let him overcome both what is
pleasant and what is unpleasant. (968)
15. ‘Guided by wisdom, taking delight in what
is good, let him scatter those dangers, let him
overcome discontent in his distant dwelling, let him
overcome the four causes of lamentation. (969)
16. ‘What shall I eat, or where shall I eat >—he
lay indeed uncomfortably (last night)—where shall
I lie this night? let the Sekha who wanders about
houseless subdue these lamentable doubts. (970)
17. ‘Having had in (due) time both food and
clothes, let him know moderation in this world for
the sake of happiness; guarded in these (things)
and wandering restrained in the village let him, even
(if he be) irritated, not speak harsh words. (971)
18. ‘Let him be with down-cast eyes, and not
prying, devoted to meditation, very watchful ; having
acquired equanimity let him with a composed mind
cut off the seat of doubt, and misbehaviour. (972)
19. ‘Urged on by words (of his teachers) let
him be thoughtful and rejoice (at this urging), let
SARIPUTTASUTTA. 183
him break stubbornness in his fellow-students, let
him utter propitious words and not unseasonable,
let him not think detractingly of others. (973)
20. ‘And then the five impurities in the world,
the subjection of which he must learn thoughtfully,
—let him overcome passion for form, sound and
taste, smell and touch. (974)
21. ‘Let the Bhikkhu subdue his wish for these
Dhammas and be thoughtful, and with his mind.
well liberated, then in time he will, reflecting upon
Dhamma, and having become intent upon one object,
destroy darkness.’ So said Bhagavat. (975)
S4riputtasutta is ended.
Atthakavagga, the fourth.
V. PARAYANAVAGGA.
To the Brahmama Bavart, living on the banks of the Godh4vart, in
Assaka’s territory, comes another Brahmaaa and asks for five
hundred pieces of money, but not getting them he curses Bavarf,
saying, ‘May thy head on the seventh day hence cleave into
seven. A deity comforts Bavart by referring him to Buddha.
Then Bavari sends his sixteen disciples to Buddha, and each of
them asks Buddha a question.
1. VATTHUGATHA.
1. From the beautiful city of the Kosalas (S4vatthi) a Brahmama, well versed in the hymns, went
to the South (Dakkhi4patha) wishing for nothingness }, (976)
2. In Assaka’s territory, in the neighbourhood
of A/aka, he dwelt on the banks of the Godhavari,
(living) on gleanings and fruit. (977)
3. And close by the bank there was a large
village, with the income of which he prepared a
great sacrifice. (978)
4. Having offered the great sacrifice, he again
entered the hermitage. Upon his re-entering,
another Brahmaza arrived, (979)
5. With swollen feet*®, trembling, covered with
mud, with dust on his head. And he going up
1 Akitthatiiia.
(978)
4. Having offered the great sacrifice, he again
entered the hermitage. Upon his re-entering,
another Brahmaza arrived, (979)
5. With swollen feet*®, trembling, covered with
mud, with dust on his head. And he going up
1 Akitthatiiia.
? Ugghas/apado ti maggakkamanena gha/fapddatalo pazhikaya va pashikam gopphakena va gopphakam gaunukena ganaukam Agantvapi gha/fapido, Commentator.
VATTHUGATHA, 185
to him (i.e. the first Brahmaza) demanded five
hundred (pieces of money). (980)
6. Bavart, seeing him, bade him be seated, asked
him whether he was happy and well, and spoke as
- follows : (981)
7. ‘What gifts I had are all given away by
me; pardon me, O Brahmaza, I have no -five
hundred.’ (982)
8. ‘If thou wilt not give to me who asks, may thy
head on the seventh day cleave into seven.’ (983)
9. So after the usual ceremonies this impostor
made known his fearful (curse). On hearing these
his words Bavari became sorrowful. (984)
10. He wasted away taking no food, transfixed
by the arrow of grief, but yet his mind delighted in
meditation. (985)
11. Seeing Bavart struck with horror and sorrowful, the benevolent deity (of that place) approached
him and said as follows : (986)
12, ‘He does not know (anything about) the head;
he is a hypocrite coveting riches; knowledge of the
head and head-splitting is not found in him’ (987)
13. ‘If the venerable (deity) knows it, then tell
me, when asked, all about the head and _ headsplitting ; let us hear thy words,’ (988)
14. ‘I do not know this; knowledge of it is not
found in me; as to the head and head-splitting, this
is to be seen by Buddhas (only).’ (989)
15. ‘Who then, say, in the circumference of the
1 Na so muddham pagAnati,
Kuhako so dhanatthiko,
Muddhani muddhapate 4a
Wanam tassa na viggati.
186 PARAYANAVAGGA.
earth knows the head and head-splitting, tell me
that, O deity ?’ (990)
16. ‘ Formerly went out from Kapilavatthu a ruler
of the world, an offspring of the Okk4ka king, the
Sakya son, the light-giving ; (991)
17. ‘He is, O Brahmaaa, the perfectly Enlightened
(Sambuddha) ; perfect in all things, he has attained
the power of all knowledge, sees clearly in everything;
he has arrived at the destruction of all things, and is
liberated in the destruction of the upadhis'. (992)
18. ‘He is Buddha, he is Bhagavat in the world,
he, the clearly-seeing, teaches the Dhamma; go thou
to him and ask, he will explain it to thee.’ (993)
19. Having heard the word ‘Sambuddha,’ Bavari
rejoiced, his grief became little, and he was filled
with great delight. (994)
20. Bavart glad, rejoicing, and eager asked the
deity: ‘In what village or in what town or in what
province dwells the chief of the world, that going
there we may adore the perfectly Enlightened, the
first of men ?’ (995)
(994)
20. Bavart glad, rejoicing, and eager asked the
deity: ‘In what village or in what town or in what
province dwells the chief of the world, that going
there we may adore the perfectly Enlightened, the
first of men ?’ (995)
21. ‘In SAvattht, the town of the Kosalas, dwells
Gina (the Victorious), of great understanding and
excellent wide knowledge, he the Sakya son, unyoked, free from passion, skilled in head-splitting,
the bull of men.’ (996)
22. Then (BAvari) addressed his disciples, Brahmamas, perfect in the hymns: ‘Come, youths, I will
tell (you something), listen to my words: (997)
23. ‘He whose appearance in the world is difficult to be met with often, he is at the present time ?
1 Sabbadhammakkhayam patto (i.e. nibb&ana)
Vimutto upadhisamkhaye.
* Sv-dgga.
VATTHUGATHA. 187
born in the world and widely renowned as Sambuddha (the perfectly Enlightened); go quickly to
SAvattht and behold the best of men.’ (998)
24. ‘How then can we know, on seeing him, that
he is Buddha, O Brdhmaza? Tell us who do not
know him, by what may we recognise him? (999)
25. ‘For in the hymns are to be found the marks
of a great man, and thirty-two are disclosed altogether, one by one.’ (1000)
26. ‘For him on whose limbs these marks of
a great man are to be found, there are two ways
left, a third does not exist. (1001)
27. ‘If he abides in a dwelling, he will subdue
this earth without rod (or) sword, he will rule with
justice. (1002)
28. ‘And if he departs from his dwelling for the
wilderness, he becomes the saint, incomparable
Sambuddha, who has removed the veil (from the
world) }. (1003)
29. ‘Ask in your mind about my birth and family,
my marks, hymns, and my other disciples, the head
and head-splitting. (1004)
30. ‘If he is Buddha, the clear-sighted, then he
will answer by word of mouth the questions you
fhave asked in your mind.’ (1005)
31, 32, 33. Having heard Bavart’s words his disciples, sixteen Brahmazas, Agita, Tissametteyya,
Puzaaka, further Mettagd, Dhotaka and Upasiva,
and Nanda, further Hemaka, the two Todeyya and
Kappa, and the wise Gatukazat, Bhadraévudha and
Udaya, and also the Brahmama PosAla, and the wise
Moghar4gan, and the great Isi Pingiya, (1006-1008)
34. All of them, having each their host (of pupils),
1 Comp. Lalita-vistara (ed. Calc.), pp. 116, 118.
188 PARAYANAVAGGA.
and being themselves widely renowned throughout the
world, thinkers delighting in meditation, wise, scented
with the perfume of former (good deeds)?, —_ (1009)
35. Having saluted Bavarit and gone round him
towards the right, all with matted hair and bearing hides, departed with their faces turned to the
north. (1010)
36. To Patitéhana of A/aka first, then to M4hissati, and also to Uggent, Gonaddha, Vedis4, Vanasavhaya, (1011)
37. And also to Kosambt, Saketa, and SAvatthi,
the most excellent of cities, to Setavya, Kapilavatthu, and the city of Kusinara, (1012)
(1010)
36. To Patitéhana of A/aka first, then to M4hissati, and also to Uggent, Gonaddha, Vedis4, Vanasavhaya, (1011)
37. And also to Kosambt, Saketa, and SAvatthi,
the most excellent of cities, to Setavya, Kapilavatthu, and the city of Kusinara, (1012)
38. And to PAva, the city of wealth, to Vesdlt, the
city of Magadha, to Pasdzaka Ketiya (the Rock
Temple), the lovely, the charming. (1013)
39. As he who is athirst (longs for) the cold water,
as the merchant (longs for) gain, as he who is plagued
by heat (longs for) shade, so in haste they ascended
the mountain. (1014)
40. And Bhagavat at that time attended by the
assembly of the Bhikkhus taught the Dhamma to the
Bhikkhus, and roared like a lion in the forest. (1015)
41. Agita beheld Sambuddha as the shining (sun)
without (burning) rays, as the moon on the fifteenth,
having reached her plenitude. (1016)
42. Then observing his limbs and all the marks
in their fulness, standing apart, rejoiced, he asked the
questions of his mind :— (1017)
43. ‘Tell me about (my master’s) birth, tell me
about his family together with the marks, tell me
about his perfection in the hymns, how many (hymns)
does the Brahmama recite ?’ (1018)
1 Pubbav4sanavasita.
VATTHUGATHA. 189
44. Bhagavat said: ‘One hundred and twenty
years (is his) age, and by family he is a Bavart;
three are his marks on the limbs, and in the three
Vedas he is perfect. - (1019)
45. ‘Inthe marks and in the Itihdsa together with
Nighazdu and Kefubha—he recites five hundred—
and in his own Dhamma he has reached perfection.’ (1020)
46. Agita thought: ‘Explain fully the marks of
Bavart, O thou best of men, who cuts off desire;
let there be no doubt left for us.’ (1021)
47. Bhagavat said: ‘He covers his face with his
tongue, he has a circle of hair between the eyebrows, (his) privy member (is) hidden in a sheath,
know this, O young man? (1022)
48. Not hearing him ask anything, but hearing
the questions answered, the multitude reflected overjoyed and with joined hands:— (1023)
49. ‘Who, be he a god, or Brahman, or Inda, the
husband of Suga, asked in his mind those questions,
and to whom did that (speech) reply ?’ (1024)
50. Agita said: ‘The head and head-splitting
Bavart asked about; explain that, O Bhagavat,
remove our doubt, O Isi.’ (1025)
51. Bhagavat said: ‘Ignorance is the head, know
this; knowledge cleaves the head, together with
belief, thoughtfulness, meditation, determination, and
strength.’ (1026)
52. Then with great joy having composed himself the young man put his hide on one shoulder,
1 Mukham givhaya khadeti,
Unn’ assa bhamukantare,
Kosohitam vatthaguyham,
Evam ganahi mamava.
190 PARAYANAVAGGA.
fell at (Bhagavat’s) feet (and saluted him) with his
head, (saying) : (1027)
53- ‘Bavart, the Brahmaza, together with his
disciples, O thou venerable man, delighted and
glad, does homage to thy feet, O thou clearlyseeing.’ (1028)
190 PARAYANAVAGGA.
fell at (Bhagavat’s) feet (and saluted him) with his
head, (saying) : (1027)
53- ‘Bavart, the Brahmaza, together with his
disciples, O thou venerable man, delighted and
glad, does homage to thy feet, O thou clearlyseeing.’ (1028)
54. Bhagavat said: ‘Let Bavart, the Brahmaza,
be glad together with his disciples! Be thou also
glad, live long, O young man! (1029)
55. ‘For Bavart and for thee, for all there are all
(kinds of) doubt; having got an opportunity, ask ye
whatever you wish.’ (1030)
56. After getting permission from Sambuddha,
Agita sitting there with folded hands asked Tathagata the first question. (1031)
The Vatthugathds are ended.
2, AGITAMANAVAPUXKKAA.
1. ‘By what is the world shrouded,—so said
the venerable Agita,—‘ by what does it not shine?
What callest thou its pollution, what is its great
danger ?’ (1032)
2. ‘With ignorance is the world shrouded, O
Agita,’—so said Bhagavat,—‘ by reason of avarice
it does not shine; desire I call its pollution, pain is
its great danger.’ (1033)
3. ‘The streams of desire flow in every direction,’
—so said the venerable Agita;—‘ what dams the
streams, say what restrains the streams, by what
may the streams be shut off??’ (1034)
1 Comp. Dhp. v. 340.
TISSAMETTEYYAMANAVAPUKEHA., 191
4. ‘Whatever streams there are in the world—O
Agita,’ so said Bhagavat,—‘thoughtfulness is their
dam, thoughtfulness I call the restraint of the streams,
by understanding they are shut off.’ (1035)
5. ‘Both understanding and thoughtfulness,—so
said the venerable Agita,—‘and name and shape’,
O venerable man,—asked about this by me, declare
by what is this stopped ?’ (1036)
6. Buddha: ‘This question which thou hast asked,
O Agita, that I will explain to thee; (I will explain
to thee) by what name and shape? are totally
stopped; by the cessation of consciousness this is
stopped here.’ (1037)
7. Agita: ‘Those who have examined all)
Dhammas (i.e. the saints), and those who are
disciples, (and those who are) common men here,
—when thou art asked about their mode of life,
declare it unto me, thou who art wise, O venerable
man,’ (1038)
8. Buddha: ‘Let the Bhikkhu not crave for sensual
pleasures, let him be calm in mind, let him wander
about skilful in all Dhammas, and thoughtful.’ (1039)
Agitamanavapukkha is ended.
3. TISSAMETTEYYAMANAVAPUKKAZA.
1. ‘Who is contented in the world,—so said the
venerable Tissametteyya,—' who is without commotions ? Who after knowing both ends does not
stick in the middle, as far as his understanding is
1 Namarfpaf fa. 2 Namaft fa ritpafi ka. —
192 PARAYANAVAGGA.
concerned? Whom dost thou call a great man?
Who has overcome desire in this world ?’ (1040)
Who after knowing both ends does not
stick in the middle, as far as his understanding is
1 Namarfpaf fa. 2 Namaft fa ritpafi ka. —
192 PARAYANAVAGGA.
concerned? Whom dost thou call a great man?
Who has overcome desire in this world ?’ (1040)
2. ‘The Bhikkhu who abstains from _ sensual
pleasures——O Metteyya,’ so said Bhagavat,—‘ who
is free from desire, always thoughtful, happy by
reflection, he is without commotions, he after knowing both ends does not stick in the middle, as far
as his understanding is concerned ; him I call a great
man; he has overcame desire in this world.’ (1041)
Tissametteyyamazavapukkha is ended.
4. PUNNAKAMANAVAPUXKAZA.
1. ‘To him who is without desire, who has seen
the root (of sin),—so said the venerable Puzmaka,
—‘I have come supplicatingly with a question: on
account of what did the Isis and men, Khattiyas
and Brahmazas, offer sacrifices to the gods abundantly in this world? (about this) I ask thee, O
Bhagavat, tell me this.’ (1042)
2. ‘All these Isis and men, Khattiyas and Brahmazas,—O Puzmaka,’ so said Bhagavat,—‘who
offered sacrifices to the gods abundantly in this
world, offered sacrifices, O Puzmaka, after reaching
old age, wishing for their present condition.’ (1043)
‘3. ‘All these Isis and men, Khattiyas and Bréhmazas,—so said the venerable Puzzaka,—‘ who
offered sacrifices to the gods abundantly in this
world, did they, O Bhagavat, indefatigable in the
way of offering, cross over both birth and old age,
O venerable man? I ask thee, O Bhagavat, tell
me this.’ (1044)
METTAGOMANAVAPUKEHA, 193
4. ‘They wished for, praised, desired, abandoned
(sensual pleasures),—O Puzmaka,’ so said Bhagavat,
—‘they desired sensual pleasures on account of what
they reached by them; they, devoted to offering, dyed
with the passions of existence, did not cross over
birth and old age, so I say.’ (1045)
5. ‘If they, devoted to offering,—so said the
venerable Puznaka,—‘did not by offering cross
over birth and old age, O venerable man, who
then in the world of gods and men crossed over
birth and old age, O venerable man, I ask thee,
O Bhagavat, tell me this ?’ (1046)
6. ‘Having considered everything’ in the world,—
O Puznaka, so said Bhagavat,—‘he who is not
defeated anywhere in the world, who is calm without the smoke of passions, free from woe, free
from desire, he crossed over birth and old age,
so I say.’ (1047)
Punnakam4navapukkha is ended.
56. METTAGUMAWNAVAPUXKAA.
1. ‘I ask thee, O Bhagavat, tell me this,—so
said the venerable Mettagi,—‘I consider thee
accomplished and of a cultivated mind, why are
these (creatures), whatsoever they are of many kinds
in the world, always subject to pain?’ (1048)
2. ‘Thou mayest well ask me concerning the
origin of pain—O Mettagd, so said Bhagavat,—
1 Parovar4niti parani 4a orani 4a parattabh4vasakattabhavadini parfni 4a orfni 44 ti vuttam hoti. Commentator,
[10] oO
194 PARAYANAVAGGA.
‘Thou mayest well ask me concerning the
origin of pain—O Mettagd, so said Bhagavat,—
1 Parovar4niti parani 4a orani 4a parattabh4vasakattabhavadini parfni 4a orfni 44 ti vuttam hoti. Commentator,
[10] oO
194 PARAYANAVAGGA.
‘I will explain that to thee in the way I myself
know it: originating in the upadhis pains arise,
whatsoever they are, of many kinds in the
world. (1049)
3. ‘He who being ignorant creates upadhi, that
fool again undergoes pain; therefore let not the
wise man create upadhi, considering (that this is)
the birth and origin of pain.’ (1050)
4. Mettagh: ‘What we have asked thee thou
hast explained to us; another (question) I ask thee,
answer that, pray: How do the wise cross the
stream, birth and old age, and sorrow and lamentation? Explain that thoroughly to me, O Muni, for
this thing (dhamma) is well known to thee.’ (1051)
5. ‘I will explain the Dhamma to thee,—O Mettagd,’ so said Bhagavat ;—‘if a man in the visible
world, without any traditional instruction, has understood it, and wanders about thoughtful, he may overcome desire in the world?) (1052)
6. Mettagi: ‘And I take a delight in that, in the
most excellent Dhamma, O great Isi, which if a
man has understood, and he wanders about thoughtful, he may overcome desire in the world.’ —_ (1053)
7. ‘Whatsoever thou knowest,—O Mettagd,’ so
said Bhagavat,—‘ (of what is) above, below, across,
and in the middle, taking no delight and no rest
in these things, let thy mind not dwell on
existence. (1054)
8. ‘Living so, thoughtful, strenuous, let the Bhikkhu.
wandering about, after abandoning selfishness, birth,
) Kittayissami te dhammam—Mettagf ti Bhagava —
Disthe dhamme anftiham
Yam viditva sato karam
Tare loke visattikam.
METTAGOMANAVAPUKKHA, 195
and old age, and sorrow, and lamentation, being a
wise man, leave pain in this world.’ (1055)
9. Mettagi: ‘I delight in these words of the
great Isi; well expounded, O Gotama, is (by thee)
freedom from upadhi (i.e. Nibbana). Bhagavat
in truth has left pain, for this Dhamma is well
known to thee’. (1056)
1o. ‘And those also will certainly leave pain
whom thou, O Muni, constantly mayest admonish ;
therefore I bow down to thee, having come hither,
O chief (naga), may Bhagavat also admonish me
constantly.’ (1057)
11. Buddha: ‘The Bréhmaza whom I may acknowledge as accomplished, possessing nothing,
not cleaving to the world of lust, he surely has
crossed this stream, and he has crossed over to
the other shore, free from harshness (akhila), (and)
free from doubt. (1058)
12. ‘And he is a wise and accomplished man
in this world; having abandoned this cleaving to
reiterated existence he is without desire, free from
woe, free from longing, he has crossed over birth
and old age, so I say.’ (1059)
Mettagimazavapukkha is ended.
(1058)
12. ‘And he is a wise and accomplished man
in this world; having abandoned this cleaving to
reiterated existence he is without desire, free from
woe, free from longing, he has crossed over birth
and old age, so I say.’ (1059)
Mettagimazavapukkha is ended.
1 Er abhinandami vako mahesino
Sukittitare Gotama nfpadhikam,
Addha hi Bhagava pahasi dukkham,
Tatha hi te vidito esa dhammo.
Sukittitam Gotama nfpadhikan ti ettha anupadhikan ti
nibbanam, tam sandhaya v4 Bhagavantam 4lapanto aha sukittitam, &c. Commentator.
196 PARAYANAVAGGA.
6. DHOTAKAMANAVAPUXKAA.
1. ‘I ask thee, O Bhagavat, tell me this,’—so
said the venerable Dhotaka,—‘ I long for thy word,
O great Isi; let one, having listened to thy utterance, learn his own extinction.’ (1060)
2. ‘Exert thyself then,—O Dhotaka,’ so said
Bhagavat,— being wise and thoughtful in this world,
let one, having listened to my utterance, learn his
own extinction.’ (1061)
3. Dhotaka: ‘I see in the world of gods and
men a Brahmaza wandering about, possessing nothing; therefore I bow down to thee, O thou allseeing one, free me, O Sakka, from doubts.’ (1062)
4. Buddha: ‘I shall not go to free any one in
the world who is doubtful, O Dhotaka; when thou
hast learned the best Dhamma, then thou shalt cross
this stream 1,’ (106 3)
5. Dhotaka: ‘Teach (me), O Braéhmama, having
compassion (on me), the Dhamma of seclusion (i.e.
Nibbana), that I may understand (it and) that I,
without falling into many shapes like the air,
may wander calm and independent in this
world2. (?) (1064)
1 Naham gamissAmi pamoandya
Kathamkathim Dhotaka kai loke,
Dhammav ka settham Aginama&no
Evam tuvam ogham imam taresi.
3 Anusdsa brahme karuz4yamano
Vivekadhammam yam aham vigaiiiiam
Yathaham akaso va avy4paggam4no *
Idh’ eva santo asito fareyyam.
* Nanappak4ratam anapaggam4no. Commentator.
UPASiVAMANAVAPUKKHA, 197
6. ‘I will explain to thee peace?-—O Dhotaka,’
so said Bhagavat ;—‘if a man in the visible world,
without any traditional instruction, has understood
it, and wanders about thoughtful, he may overcome
desire in the world.’ (1065)
7. Dhotaka: ‘And I take delight in that, the
highest peace?, O great Isi, which if a man has
understood, and he wanders about thoughtful, he
may overcome desire in the world.’ (1066)
8. ‘Whatsoever thou knowest,—O Dhotaka,’ so
said Bhagavat,—‘ (of what is) above, below, across,
and in the middle, knowing this to be a tie in the
world, thou must not thirst for reiterated existence.’ (1067)
Dhotakamazavapuéé/a is ended.
7, UPASIVAMANAVAPUKKZHA.
1. ‘Alone, O Sakka, and without assistance I
shall not be able to cross the great stream,’-—so
said the venerable Upasiva ;—‘tell me an object,
O thou all-seeing one, by means of which one may
cross this stream,’ (1068)
7, UPASIVAMANAVAPUKKZHA.
1. ‘Alone, O Sakka, and without assistance I
shall not be able to cross the great stream,’-—so
said the venerable Upasiva ;—‘tell me an object,
O thou all-seeing one, by means of which one may
cross this stream,’ (1068)
2. ‘Having in view nothingness, being thoughtful, —O Upasiva, so said Bhagavat,—‘by the
reflection of nothing existing shalt thou cross the
stream ; having abandoned sensual pleasures, being
loath of doubts, thou shalt regard the extinction of
desire (i.e. Nibbana), both day and night®’ (1069)
1 Santi. * Santim uttamam.
* Akifikaiifiam pekkham4no satima—Upasiva ti Bhagava—
N’ atthiti nissdya tarassu ogham,
Kame pahaya virato kathahi
Tanhakkhayam rattamahabhi passa.
198 PARAYANAVAGGA,
3. Upastva: ‘He whose passion for all sensual
pleasures has departed, having resorted to nothingness, after leaving everything else, and being delivered in the highest deliverance by knowledge, will he
remain there without proceeding further??’ (1070)
4. ‘He whose passion for all sensual pleasures
has departed,—O Upasiva, so said Bhagavat,—
‘having resorted to nothingness after leaving everything else, and being delivered in the highest
deliverance by knowledge, he will remain there
without proceeding further.’ (1071)
5. Upastva: ‘If he remains there without proceeding further for a multitude of years, O thou
all-seeing one, (and if) he becomes there tranquil
and delivered, will there be consciousness for such
a one??’ (1072)
6. ‘As a flame blown about by the violence of
the wind,—O Upastva,’ so said Bhagavat,—‘ goes
out, cannot be reckoned (as existing), even so a
Muni, delivered from name and body, disappears,
and cannot be reckoned (as existing) 3,’ (1073)
7. Upastva: ‘ Has he (only) disappeared, or does
he not exist (any longer), or is he for ever free
1 Sabbesu kamesu yo vitarago
Akifikaiifiam nissito hitva-m-afifiam
Safifiavimokhe parame vimutto
Ti/fhe nu so tattha ananuydy?.
* Titthe 4e so tattha andnuydy?t
Pfiigam pi vassdnam samantasakkhu
Tatth’ eva so siti siya vimutto
Bhavetha viftfidzam tathavidhassa?
S Akdt yatha vatavegena khitto
Attham paleti na upeti samkham
Evam munf némakay4 vimutto
Attham paleti na upeti samkham,
NANDAMANAVAPUKEHA. 199
from sickness? Explain that thoroughly to me,
O Muni, for this Dhamma is well known to
thee.’ (1074)
8. ‘For him who has disappeared there is no
form, O Upasiva,—so said Bhagavat,—‘that by
which they say he is, exists for him no longer, when
all things (dhamma) have been cut off, all (kinds
of) dispute are also cut off® (1075)
UpastvamazavapuseAa is ended.
8. NANDAMANMAVAPUXKAA.
1. ‘There are Munis in the world,’—so said the
venerable Nanda,—‘so people say. How is this
(understood) by thee ? Do they call him a Muni
who is possessed of knowledge or him who is possessed of life??? (1076)
8. NANDAMANMAVAPUXKAA.
1. ‘There are Munis in the world,’—so said the
venerable Nanda,—‘so people say. How is this
(understood) by thee ? Do they call him a Muni
who is possessed of knowledge or him who is possessed of life??? (1076)
2. Buddha: ‘ Not because of (any philosophical)
view, nor of tradition, nor of knowledge, O Nanda,
do the expert call (any one) a Muni; (but) such as
wander free from woe, free from desire, after having
secluded themselves, those I call Munis‘.” (1077)
1 Atthangato so uda va so n’ atthi
Udahu ve sassatiya arogo,
Tam me munf s&dhu viyakarohi,
Tatha hi te vidito esa dhammo.
2 Atthangatassa na pamdvam atthi,
Yena nam vaggu tam tassa n’ atthi,
Sabbesu dhammesu samfhatesu
Samfhat& vadapathapi sabbe.
* WanQpapannam no munim vadanti
Udahu ve giviten’ fpapannam ?
4 Na ditthiy4 na sutiya na fanena
Muniz fa Nanda kusala vadanti,
200 PARAYANAVAGGA,
3. ‘All these Samazas and Brahmamzas,’—so said
the venerable Nanda,—‘ say that purity comes from
(philosophical) views, and from tradition, and from
virtue and (holy) works, and in many (other) ways.
Did they, in the way in which they lived in the
world, cross over birth and old age, O venerable
man? I ask thee, O Bhagavat, tell me this.’ (1078)
4. ‘ All these Samazas and Brahmamzas, O Nanda,’
—so said Bhagavat,—‘ say that purity comes from
(philosophical) views, and from tradition, and from
virtue and (holy) works, and in many (other) ways;
still they did not, in the way in which they lived
in the world, cross over birth and old age, so
I say.’ (1079)
5. ‘All these Samazas and Brahmamas,’—so said
the venerable Nanda,—‘ say that purity comes from
(philosophical) views, and from tradition, and from
virtue and (holy) works, and in many (other) ways ;
if thou, O Muni, sayest that such have not crossed
the stream, who then in the world of gods and men
crossed over birth and old age, O venerable man ?
I ask thee, O Bhagavat, tell me this.’ (1080)
6. ‘I do not say that all Samazas and Braéhmanas,—O Nanda,’ so said Bhagavat,—‘are shrouded
by birth and old age; those who, after leaving in
this world what has been seen or heard or thought,
and all virtue and (holy) works, after leaving everything of various kinds, after penetrating desire, are
free from passion, such indeed I call men that have
crossed the stream,’ (1081)
Visenikatva anigha nirds4
Karanti ye te munayo ti brfimi.
1 Naham ‘sabbe samazabréhman4se
Gatigaraya nivuta’ ti brfimi,
HEMAKAMANAVAPUREHA. 201
7. Nanda: ‘I delight in these words of the great
Isi; well expounded (by thee), O Gotama, is freedom
from upadhi (i.e. Nibbana); those who, after leaving
in this world what has been seen or heard or thought,
and all virtue and (holy) works, after leaving everything of various kinds, after penetrating desire, are
free from passion, such I call men that have crossed
the stream.’ (1082)
Nandamamavapukkha is ended.
9, HEMAKAMANAVAPUALKAA.
9, HEMAKAMANAVAPUALKAA.
1. ‘Those who before in another world,’—so said
the venerable Hemaka,—‘ explained to me the doctrine of Gotama, saying, “So it was, so it will be,”
all that (was only) oral tradition, all that (was only)
something that increased (my) doubts’. (1083)
2. ‘I took no pleasure in that, but tell thou me the
Dhamma that destroys desire, O Muni, which if a
man has understood, and he wanders about thoughtful, he may cross desire in the world.’ (1084)
3. Buddha: ‘In this world (much) has been seen,
Ye s’ fdha distham va sutam mutam va
Silabbatam vapi pahaya sabbam
Anekarfipam pi pahaya sabbazm
Tazham parifinaya andsavase
Te ve nara oghatinna ti brimi.
1 Ye me pubbe viyakamsu
Huram Gotamasdsanam
Tkk-dsi iti bhavissati
Sabban tam itihftiham
Sabban tam takkavaddhanam.
202 PARAYANAVAGGA.
heard, and thought; the destruction of passion and
of wish for the dear objects that have been perceived, O Hemaka, is the imperishable state of
Nibbana. (1085)
4. ‘Those who, having understood this, are
thoughtful, calm, because they have seen the
Dhamma, tranquil and divine, such have crossed
desire in this world’ (1086)
Hemakamazavapuzkha is ended.
10. TODEYYAMANAVAPUXKAA.
1. ‘He in whom there live no lusts,—so said the
venerable Todeyya,—‘ to whom there is no desire,
and who has overcome doubt, what sort of deliverance is there for him ?’ (1087)
2. ‘He in whom there live no lusts,—O Todeyya,’
so said Bhagavat,—‘ to whom there is no desire, and
who has overcome doubt, for him there is no other
deliverance.’ (1088)
3. Todeyya: ‘Is he without breathing or is he
breathing, is he possessed of understanding or is he
forming himself an understanding?? Explain this to
me, O thou all-seeing one, that I may know a Muni,
O Sakka.’ (1089)
1 Etad anfidya ye sata
Disthadhammébhinibbuta
Upasanta ka tedasa (?)*
Tinna loke visattikam.
2 Nirfsaso so uda AsasAno
Pafitanava so uda pafiakappt.
* B reads ye sata instead of tedasé.
KAPPAMANAVAPUKKHA. 203
4. Buddha: ‘ He is without breathing, he is not
breathing, he is possessed of understanding, and he
is not forming himself an understanding ; know, O
Todeyya, that such is the Muni, not possessing anything, not cleaving to lust and existence.’ (1090)
Todeyyamazavapukkha is ended.
11. KAPPAMANWAVAPUXKAA.
1. ‘For those who stand in the middle of the
water, —so said the venerable Kappa,—‘ in the formidable stream that has set in, for those who are
overcome by decay and death, tell me of an island,
O venerable man, and tell thou me of an island that
- this (pain) may not again come on?’ (1091)
2. ‘For those who stand in the middle of the
water,—O Kappa,’ so said Bhagavat,—‘ in the formidable stream that has set in, for those overcome
by decay and death, I will tell thee of an island,
O Kappa. (1092)
3. ‘This matchless island, possessing nothing (and)
grasping after nothing, I call Nibbana, the destruction of decay and death’. (1093)
1 Tva%t ka me dipam* akkhahi
Yatha yidam naparam siya.
(1092)
3. ‘This matchless island, possessing nothing (and)
grasping after nothing, I call Nibbana, the destruction of decay and death’. (1093)
1 Tva%t ka me dipam* akkhahi
Yatha yidam naparam siya.
* Akifikanam anadinam
Etam dipam anaparam
Nibbanam iti nam brimi
Garamakkuparikkhayam.,
Akifizanan ti kifdanapafipakkham, anddanan ti AdAnapaépakkham, kifi#anddanavipasaman ti vuttam hoti. Commentator.
* B reads disam.
204 PARAYANAVAGGA.
4. ‘Those who, having understood this, are
thoughtful (and) calm, because they have seen the
Dhamma, do not fall into the power of Mara, and
are not the companions of Mara.’ (1094)
Kappamazavapuskha is ended.
12. GATUKANNIMANAVAPUKKHA.
1. ‘Having heard of a hero free from lust,—so
said the venerable Gatukazzin,—‘ who has crossed
the stream, I have come to ask him who is free
from lust; tell me the seat of peace, O thou with
the born eye (of wisdom), tell me this truly, O
Bhagavat. (1095)
2. ‘For Bhagavat wanders about after having
conquered lust as the hot sun (conquers) the earth
by its heat ; tell the Dhamma to me who has (only)
little understanding, O thou of great understanding,
that I may ascertain how to leave in this world
birth and decay.’ (1096)
3. ‘Subdue thy greediness for sensual pleasures,—
O Gatukazzin,’ so said Bhagavat,—‘ having considered the forsaking of the world as happiness, let
there not be anything either grasped after or rejected by thee’. (1097)
4. ‘What is before thee, lay that aside; let there be
nothing behind thee; if thou wilt not grasp after what
is in the middle, thou wilt wander calm. (1098)
1 Kamesu vinaya gedham,
Nekkhammam dasthu khemato
Uggahitam nirattam va
Mé te viggittha kifianam.
® Comp. supra, Attadandasutta, v. 15.
BHADRAVUDHAMANAVAPUKKHA. 205
5. ‘For him whose greediness for name and form
is wholly gone, O Brahmaza, for him there are no
passions by which he might fall into the power of
death,’ (1099)
Gatukaznimanavapukkha is ended.
13. BHADRAVUDHAMAWAVAPUKAKZA.
1. ‘I entreat the wise (Buddha), the houseless, who
cuts off desire, —so (said) the venerable BhadrAvudha,—‘who is free from commotion, forsakes joy, has
crossed the stream, is liberated, and who leaves time
behind ; having heard the chief’s (word), they will
go away from here’. (1100)
2. ‘Different people have come together from
the provinces, longing (to hear) thy speech, O hero;
do thou expound it thoroughly to them, for this
Dhamma is well known to thee.’ (1101)
3. ‘Let one wholly subdue the desire of grasping
(after everything)—O Bhadravudha,’ so said Bhagavat,—‘above, below, across, and in the middle;
for whatever they grasp after in the world, just by
that Mara follows the man. (1102)
4. ‘Therefore, knowing this, let not the thoughtful
Bhikkhu grasp after anything in all the world, considering as creatures of desire this generation, sticking fast in the realm of death.’ (1103)
Bhadravudhamamavapukkfa is ended.
(1102)
4. ‘Therefore, knowing this, let not the thoughtful
Bhikkhu grasp after anything in all the world, considering as creatures of desire this generation, sticking fast in the realm of death.’ (1103)
Bhadravudhamamavapukkfa is ended.
1 Okamgaham tanhakkhidam anegam
Nandimgaham oghatinnam vimuttam
Kappamgaham abhiyase sumedham,
Sutvina nagassa apanamissanti ito.
206 PARAYANAVAGGA.
14. UDAYAMANAVAPUKKZA.
1. ‘To Buddha who is sitting meditating, free
from pollution,—so said the venerable Udaya,—
‘having performed his duty, who is without passion,
accomplished in all things (dhamma), I have come
with a question; tell me the deliverance by knowledge, the splitting up of ignorance.’ (1104)
2. ‘(It consists in) leaving lust and desire,—O
Udaya, so said Bhagavat,—‘and both (kinds of)
grief, and driving away sloth, and warding off misbehaviour. (1105)
3. ‘The deliverance by knowledge which is purified by equanimity and thoughtfulness and preceded
by reasoning on Dhamma I will tell thee, the splitting
up of ignorance’. (1106)
4. Udaya: ‘ What is the bond of the world, what
is its practice? By the leaving of what is Nibbana
said to be ??’ (1107)
5. Buddha: ‘The world is bound by pleasure,
reasoning is its practice; by the leaving of desire
Nibbana is said to be.’ (1108)
6. Udaya: ‘How does consciousness cease in
him that wanders thoughtful? Having come to ask
thee, let us hear thy words.’ (1109)
1 Upekhésatisamsuddham
Dhammatakkapuregavam
Afavimokham pabrfimi
Aviggaya pabhedanam.
2 Kim su samyogano loko,
Kim su tassa vikarana
Kiss’ assa. vippahanena
Nibbanam iti vukhati?
POSALAMANAVAPUKKHA. 207
7. Buddha: ‘For him who both inwardly and outwardly does not delight in sensation, for him who thus
wanders thoughtful, consciousness ceases.’ = (11 10)
Udayamazavapusséa is ended.
15. POSSALAMAWAVAPUXKAA.
1. ‘He who shows the past (births, &c.),’—so said
the venerable Posdla,—‘ who is without desire and
has cut off doubt, to him who is accomplished in
all things (dhamma), I have come supplicatingly
with a question. (1111)
2, ‘O Sakka, I ask about his knowledge who is
aware of past shapes, who casts off every corporeal
form, and who sees that there exists nothing either
internally or externally ; how can such a one be led
(by anybody)? ?’ (1112)
3. ‘ Tathagata, knowing all the faces of consciousness,—O Posila,’ so said Bhagavat,—‘ knows
(also) him who stands delivered, devoted to that
(object) 2. (1113)
4. ‘Having understood that the bonds of pleasure
do not originate in nothingness (?), he sees clearly in
1 Vibhfitarfipasatiissa
Sabbak4yapahayino
Agghattait ka bahiddha fa
Natthi kivifiti passato
Nanam SakkAnupukshami,
Katham neyyo tathdvidho.
2 Vintfanatthitiyo sabba—Poséla ti Bhagava—
Abhiganam Tathagato
Ti#hantam enam ganati
Vimuttam tapparayanam.
208 PARAYANAVAGGA,
this (matter), this (is) the knowledge of a perfect,
accomplished Brahmaza',’ (1114)
Posdlamazavapuskha is ended.
16. MOGHARAGAMANAVAPUKKAZA.
2 Vintfanatthitiyo sabba—Poséla ti Bhagava—
Abhiganam Tathagato
Ti#hantam enam ganati
Vimuttam tapparayanam.
208 PARAYANAVAGGA,
this (matter), this (is) the knowledge of a perfect,
accomplished Brahmaza',’ (1114)
Posdlamazavapuskha is ended.
16. MOGHARAGAMANAVAPUKKAZA.
1. ‘ Twice have I asked Sakka,’"—so said the
venerable Mogharagan,—‘ but the clearly-seeing has
not explained it to me; if the divine Isi is asked
for the third time, he will explain it, so I have
heard. (1115)
2. ‘There is this world, the other world, Brah-
man’s world together with the world of the gods;
I do not know thy view, the famous Gotama’s
(view). (1116)
3. ‘To this man who sees what is good I have
come supplicatingly with a question: How is any
one to look upon the world that the king of death
may not see him ?’ (1117)
4. ‘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 ®.’ (1118)
Mogharagamazavapusséha is ended.
1 Akifikafiiifsambhavam
Nandtsamyoganam iti
Evam evam abhifiaya
Tato tattha vipassati,
Etam fianam tathamtassa
Braéhmanassa vusimato.
® Comp. Dhp. v. 170,
PINGIYAMANAVAPUKEHA, 209
17. PPINGIYAMANAVAPUXK#A.
1. ‘I am old, feeble, colourless,’-—so said the venerable Pingiya,—‘ my eyes are not clear, my hearing
is not good; lest I should perish a fool on the way,
tell me the Dhamma, that I may know how to leave
birth and decay in this world.’ (1119)
2. ‘Seeing others afflicted by the body,—O Pingiya,’ so said Bhagavat,—‘ (seeing) heedless people
suffer in their bodies ;—therefore, O Pingiya, shalt
thou be heedful, and leave the body behind, that thou
mayest never comg to exist again.’ (1120)
3. Pingiya: ‘Four regions, four intermediate regions, above and below, these are the ten regions;
there is nothing which has not been seen, heard, or
thought by thee, and (is there) anything in the world
not understood (by thee)? Tell (me) the Dhamma,
that I may know how to leave birth and decay in
this world.’ (1121)
4. ‘Seeing men seized with desire,—O Pingiya,’ so
said Bhagavat,—‘ tormented and overcome by decay,
—therefore thou, O Pingiya, shalt be heedful, and
leave desire behind, that thou mayest never come
to exist again,’ (1122)
Pingiyama4wzavapuséhé is ended.
This said Bhagavat, living in Magadha at Pasanaka Ketiya (the Rock Temple). Sought by sixteen
Bréhmazas, the followers (of Bavart, and) questioned
by each of them in turn, he responded to the questions. If a man, having understood the meaning
and tenor of each question, lives according to the
Dhamma, then he will go to the further shore of
decay and death, for these Dhammas lead to the
[10] P
210 PARAYANAVAGGA.
further shore, and therefore this order of Dhamma
was called ‘the way to the other shore.’
further shore, and therefore this order of Dhamma
was called ‘the way to the other shore.’
1,2. Agita, Tissametteyya, Puzzaka and Mettag, Dhotaka and Upasiva, Nanda and Hemaka,
the two Todeyya and Kappa, and the wise Gatukaznin, Bhadravudha and Udaya, and also the Brahmama Posala, and the wise Mogharagan, and Pingiya
the great Isi, (1123, 1124)
3. These went up to Buddha, the Isi of exemplary
conduct; asking subtle questions they went up to
the supreme Buddha. (1125)
4. Buddha, being asked, responded to their questions truly, and in responding to the questions the
Muni delighted the Brahmamzas. (1126)
5. They, having been delighted by the clearlyseeing Buddha, the kinsman of the Adizéas, devoted
themselves to a religious life near the man of excellent understanding. * (1127)
6. He who lived according to what had been
taught by Buddha (in answer) to each single question, went from this shore to the other shore. (1128)
7. From this shore he went to the other shore
entering upon the most excellent way; this way
is to lead to the other shore, therefore it is called
‘the way to the other shore. (1129)
8. ‘I will proclaim accordingly the way to the
further shore,—so said the venerable Pingiya ;—‘as
he saw it, so he told it; the spotless, the very wise,
the passionless, the desireless lord, for what reason
should he speak falsely ? (1130)
9. ‘Well! I will praise the beautiful voice of
(Buddha), who is without stain and folly, and who
has left behind arrogance and hypocrisy. (1131)
10. ‘The darkness-dispelling Buddha, the all-
PARAYANASUTTA. 21i1
seeing, who thoroughly understands the world},
has overcome all existences, is free from passion,
has left behind all pain, is rightly called (Buddha),
he, O Brahmamza, has come to me. (1132)
11. ‘As the bird, having left the bush, takes
up his abode in the fruitful forest, even so I, having
left men of narrow views, have reached the great
sea, like the hamsa*. (1133)
12. ‘Those who before in another world explained
the doctrine of Gotama, saying, “So it was, so it
will be,” all that was only oral tradition, all that was
only something that increased my doubts*. (1134)
13. ‘ There is only one abiding dispelling darkness,
that is the high-born, the luminous, Gotama of great
understanding, Gotama of great wisdom, (1135)
14. ‘Who taught me the Dhamma, the instantaneous, the immediate, the destruction of desire, freedom from distress, whose likeness is nowhere*.’ (1136)
15. Bavari: ‘Canst thou stay away from him even
for a moment, O Pingiya, from Gotama of great understanding, from Gotama of great wisdom, (1137)
1 Lokantagf.
* Digo yatha kubbanakam pahaya
Bahupphalam kananam 4vaseyya
Evam p’ aham appadasse pahaya
Mahodadhim hamso-r-iv’ agghapatto.
® Ye ’me pubbe viyakamsu
huram Gotamasdsanam
ikk-Asi iti bhavissati
sabban tam itihitiham
sabban tam takkavaddhanam.
* Yo me dhammam adesesi
Sandishikam ak4likam
Tanhakkhayam anftikam
Yassa n’ atthi upama kvaéi.
P 2
212 PARAYANAVAGGA.
® Ye ’me pubbe viyakamsu
huram Gotamasdsanam
ikk-Asi iti bhavissati
sabban tam itihitiham
sabban tam takkavaddhanam.
* Yo me dhammam adesesi
Sandishikam ak4likam
Tanhakkhayam anftikam
Yassa n’ atthi upama kvaéi.
P 2
212 PARAYANAVAGGA.
16. ‘Who taught thee the Dhamma, the instantaneous, the immediate, the destruction of desire,
freedom from distress, whose likeness is nowhere ?” (1138)
17. Pingiya: ‘I do not stay away from him even
for a moment, O Braéhmama, from Gotama of great
understanding, from Gotama of great wisdom, (1139)
18. ‘Who taught me the Dhamma, the instantaneous, the immediate, the destruction of desire,
freedom from distress, whose likeness is nowhere. (1140)
19. ‘I see him in my mind and with my eye,
vigilant, O Brahmaza, night and day; worshipping
I spend the night, therefore I think I do not stay
away from him. (1141)
20. ‘Belief and joy, mind and thought incline
me towards the doctrine of Gotama; whichever
way the very wise man goes, the very same I am
inclined to?. (?) (1142)
21. ‘Therefore, as I am worn out and feeble,
my body does not go there, but in my thoughts
I always go there, for my mind, O Braéhmama, is
joined to him, (1143)
22. ‘Lying in the mud (of lusts) wriggling, I
jumped from island to island; then I saw the perfectly Enlightened, who has crossed the stream, and
is free from passion.’ (1144)
23. Bhagavat?: ‘As Vakkali was delivered by
1 Saddha 4a piti 2a mano sati fa
Némenti me Gotamasdsanamhé (?),
Yam yam disam vagati bhiripafio
Sa tena ten’ eva nato ‘ham asmi.
3 At the conclusion of this (i.e. the preceding) gatha, Bhagavat,
who stayed at Savatthi, when seeing the maturity of the minds of
PARAYANASUTTA. 213
faith, (as well as) Bhadravudha and A/avi-Gotama,
so thou shalt let faith deliver thee, and thou shalt
go, O Pingiya, to the further shore of the realm
of death’ (1145)
24. Piagiya: ‘I am highly pleased at hearing
the Muni’s words; Sambuddha has removed the
veil, he is free from harshness, and wise. (1146)
25. ‘Having penetrated (all things) concerning
the gods, he knows everything of every description; the Master will put an end to all questions
of the doubtful that (will) admit (him). (1147)
26. ‘To the insuperable, the unchangeable (Nibbana), whose likeness is nowhere, I shall certainly
go; in-this (Nibb4na) there will be no doubt (left)
for me, so know (me to be) of a dispossessed
mind *,’ («148)
Pérdyanavagga is ended.
Suttanipata is ended.
(1147)
26. ‘To the insuperable, the unchangeable (Nibbana), whose likeness is nowhere, I shall certainly
go; in-this (Nibb4na) there will be no doubt (left)
for me, so know (me to be) of a dispossessed
mind *,’ («148)
Pérdyanavagga is ended.
Suttanipata is ended.
Pingiya and Bavari, shed a golden light. Pingiya, who sat picturing Buddha’s virtues to Bavari, having seen the light, looked
round, saying, ‘What is this?? And when he saw Bhagavat
standing, as it were, before him, he said to the Brahmaza Bavart:
‘Buddha has come.’ The Br&hmama rose from his seat and stood
with folded hands. Bhagavat, shedding a light, showed himself to
the Brahmama, and knowing what was beneficial for both, he said
this stanza while addressing Pingiya. Commentator.
1 Yathé ah Vakkali muttasaddho
Bhadravudho AJ/avi-Gotamo ka
Evam eva tvam pi pamufsayassu saddham,
Gamissasi tvam Pingiya makkudheyyaparaz.
? Asamhtram asamkuppam
Yassa n’ atthi upama kvafi
Addha gamiss4mi, na me ’ttha kawkhé,
Evam padhfrehi avittatittam.,
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INDEX
The figures of this Index refer to the pages of the Translation, and
the numerals to the Introduction.
Ababu hell, 121.
Abbuda hell, 121, 122.
Adikka family, 8, 69, 93, 174, 210.
Agga/ava temple, 57.
Aggika-Bharadvaga brahmaaa, 20.
Aginiya, high-bred, 92.
Agita-Kesakambali titthakara, xii,
86,
Agita mazava, xii, 188, 190.
Agivika brahmaaa, xiii, 63.
Ahaha hell, rar.
Ahara, food ? 139.
Akhila, free from harshness, 78.
Aki#sana, possessionless, xii.
Alwis, 20, 108,
Alaka city, 184, 188.
A/avaka yakkha, 29.
Alavi city, 29, 31, 57.
Alavi- -Gotama, 213.
Amagandha brahmaaa, 40.
Anigemuins who does not return, 132,
Andthapindika, 17, 20, 43, 48, 62,
118.
Ahguttarapa country, 96, 99.
Anupadisesa, not having the upadis
remaining, 167.
Anuvidita, well-informed, 91.
Afzatitthiyapubba, 95.
Apaza city, 96, 99.
Appaméada, 55.
Arahat, saint, 15, 80.
rambha, exertion, 139.
Arati, daughter of Mara, 159.
Ariya, noble, 92, 122.
Ariyamagga, the noble way, 150.
Ascetic, xv.
Ascetic life, xv, 67.
Asipattavana hell, 124.
Asita isi, 125.
Asoka, inscriptions of, xii.
Assaka kingdom, 184.
Assamedha, horse-sacrifice, 50.
Assembly of Bhikkhus, 52, 66, 80,
85, 94, 117, 132.
Asuddhadhamma, impure, 170.
Asura demon, 51,125.
Athabbana-veda, 176.
Attadazdasutta, 177.
Arata hell, 121.
Avigga, ignorance, xv, 134.
Bamboo tree, 6.
Bavari brahmaaa, xii, 184.
Belief, religious, 3.
Bhadravudha maaava, xiii, 205, 213.
Bharadvaga mazava, xiii, 108.
Bhovadi, 113.
Bimbisara, king, 67, 99.
Bodhisatta, 125.
Body, xvi.
Bracelets, 7.
Brahmabandhu, 40.
Brahman, 14, 23, 30, 45, 78, 117,
142, 189.
Brahmazadhammikasutta, 47.
Brahman Sahampati, 119.
Brahma world, 23, 84, 90, 96, 208.
Buddha, his relation to philosophy,
xii; sprung from the Samaaas,
xiv; his titles, xv.
Buddhistic formula, xiii.
Cows are slain, xiii.
Dakkhizagiri, 11.
Dakkhinapatha, 184.
Dasaratha-Gataka, 106.
Davids, T. W. Rhys, 66, 75, 131.
Brahman Sahampati, 119.
Brahma world, 23, 84, 90, 96, 208.
Buddha, his relation to philosophy,
xii; sprung from the Samaaas,
xiv; his titles, xv.
Buddhistic formula, xiii.
Cows are slain, xiii.
Dakkhizagiri, 11.
Dakkhinapatha, 184.
Dasaratha-Gataka, 106.
Davids, T. W. Rhys, 66, 75, 131.
Deity, 17, 43, 86, 186.
Desire, xv.
Deva, god, 45, 51, 52, 75) 94, 125,
126, 142, 189.
Dhammaéariyasutta, 46.
216
SUTTA-NIPATA.
Dhammapada, xii, 6, 7, 10, 11, 16,
34) 42, 54, 56, 77, 82, 113, 122,
129, 164, 179, 181, 190, 208.
Dhammaragan, a religious king, 102.
Dhammika upasaka, 62.
Dhammavinaya, 95.
Dhaniya herdsman, 3.
Dhira, firm, 91.
Dhotaka mazava, xii, 196.
Disputants, xiii, 157, 167, 169.
Ditt/asutamuta, xiii.
Dittéi, philosophy, xii, xiii.
Ditthigata, philosopher, xiii.
Dittsigatika, philosopher, 158.
Ditthinivesa, xiii.
Dutthattbakasutta, 148.
Dvayatanupassanasutta, 131.
Ekana/, a brahmaza village, 11.
Ekodi, intent on one object, 181.
Elambuga lotus, 162.
Eravana, king of elephants, 63.
Etymology, 98.
Extinction, xvi.
Feer, Léon, 17, 24, 43.
Fire, offerings to, xiii, 74.
Forefathers, 51.
Gahattha, householder, 7, 22.
Galu&&Ai creeper, 5.
Ganga, 30, 45.
Gaviphala, 40.
Gay§, 45.
Giggakfita mountain, 80.
Gihin, householder, 7, 10.
Giribbaga city, 67.
Godhavari river, 184.
Gogerly, 17, 24, 43.
Gonaddha city, 188.
Gospel of S. John, 11, 102; S. Luke,
3; S. Matthew, 40, 69.
Gotama, 11, 12, 13, 14, 20, 23, 24,
26, 27, 38, 48, 52, 63, 72, 76, 79,
80, 81, 85, 88, 94, 97, 100, 102,
109, 110, 117,128, 162,177, 201,
208, 211; cf, Samana Gotama.
Grammarian, 98.
Grimblot, xii, 17, 24, 43.
Guhafrbakasutta, 147.
Ganussoni brahmaaza, xiii, 109.
Gappa, recitation, xiii, 110.
Garasutta, 154.
Gataka, 8, 16, 32.
Gatukanzin maaava, xiii, 204.
Getavana, 17, 20, 43, 48, 62, 72, 118.
Gina, conqueror, 63, 127, 186,
Hamsa, 211.
Hardy, Spence, 11, 20, 48.
Hell, 23, 41, 55, 121, 122, 123, 124.
Hemaka miaaava, xiii, 201.
Hemavata yakkha, 26.
Himavanta mountain, 68.
Hirisutta, 42.
Householder, 62, 81.
Hymns, xiii, 23, 42, 50, 98, 126, 176,
184, 186, 188.
Tkkbanamkala, 108.
Inda god, 51, 52, 125, 189.
lggita, commotion, 140.
Isi, sage, 28, 34, 48, 59, 75, 116,135,
174,192, 196,197, 201, 208, 210,
Itihasa, xiii, 98, 189.
Kalahavivadasutta, 164.
Kalandakanivapa, 85, 87.
Kamabhava, 116.
Kamasutta, 146.
Kanha = Mara, 59, 71, 182.
Kamhabhigatika, of black origin, 103.
Kamhasiri isi, 124, 126.
Kapilasutta, 46.
Kapilavatthu city, 186, 188.
Kappa, time, Xvi, 89, 90, 92.
Kappa maaava, xiii, 203.
Kappa = Nigrodhakappa, 58.
Kappatita, who has overcome time,
6
2.
Kappayana or Kappiya brahmana=
Nigrodhakappa, 59.
Kasibharadvaga brahmaaa, 11.
Kassapa buddha, 40.
Keniya gatila, 96.
Kerubha, xiii, 98, 189.
Khaggavisaza, rhinoceros, 6.
Khara yakkha, 45.
Khari measure, 121.
Khattiya, 19, 23, 52, 68, 75, 102, 192.
Khema = Nibbana, 171.
Khettagina, who has conquered the
regions, go.
Kimsflasutta, 54.
Kasibharadvaga brahmaaa, 11.
Kassapa buddha, 40.
Keniya gatila, 96.
Kerubha, xiii, 98, 189.
Khaggavisaza, rhinoceros, 6.
Khara yakkha, 45.
Khari measure, 121.
Khattiya, 19, 23, 52, 68, 75, 102, 192.
Khema = Nibbana, 171.
Khettagina, who has conquered the
regions, go.
Kimsflasutta, 54.
Kokiliya bhikkhu, 118,
Kolartéi, 119.
Kosala country, 48, 68, 74, 121, 184,
186,
Kosambf city, 188.
Kofi number, 124.
Kovilara tree, 7.
INDEX.
217
Kumuda hell, rar.
Kuppapatiégasanti, 149.
Kusala, happy, go.
Kusinara city, 188.
Kuvera king, 63.
Kahkin brahmaaa, xiii, 109.
Kandala, 23.
Karanavat, endowed with the observances, 92.
Kinaka, 40.
Kihgfilaka, 40.
K@laviyGhasutta, 167.
Kunda smith, 15.
Lalita Vistara, xii.
Lamp, go out like a, xvi.
Lokadhamma, the things of the
world, 44.
Lumbini country, 125.
Magadha country, 11, 67, 209.
Magandiyasutta, 159.
Maggadesaka or Maggadesin, teaching the way, xiii, 15, 16.
Maggadiisin, defiling the way, xiii,
15, 16.
Maggagghayin = Maggadesaka, xiii,
15.
Maggagina, victorious by the way,
xiii, 15, 16.
Maggagivin, living in the way, xiii,
15, 16,
Magha manava, 80.
gbimanikaya, 108.
i Seibert 43.
Mah§fparinibbanasutta, xii.
MahaviyGhasutta, 171.
Mahi river, 3.
Mahissatt city, 188.
Makkhali-Gosala titthakara, xii, 86.
Mamaka, follower, 176.
Mara yakkha, the king of death, the
evil spirit, xv, 5, 14, 30, 45) 69,
79; 71, 94, 96, 103, 106, 135,142,
143, 145, 159, 182, 204, 205.
MaAatahga sandila, 20, 23.
Matter, xvi.
Megasthenes, xii.
Meru mountain, 125.
Metre, versed in, xiii, 98, rro.
Metta, friendliness, 24.
Mettagai mazava, xii, 193.
Migaramatar, 1 31.
Milindapavha, xii.
Moggallana thera, 118,
Mogharagan maaava, xiii, 208.
Mona, wisdom, 131.
Moneyya, state of wisdom, 128.
Muir, 125.
Mfilaphala, 40.
Muni, ascetic, xv, xvi, 5, 15, 16, 27,
33) 42, 60, 68, 76, 79, 84, 90,
93, 94, 106, 128, 129, 131, 148,
155, 157, 162, 163, 164, 167,
174, 177, 178, 180, 194, 198,
199, 200, 201, 203, 210, 213.
Mufga grass, 5.
Muta, xiii.
Naga, chief; sinless (na + 4gas?), 68,
90, 94, 106, 162, 195.
Nahiftaka, cleansed, go.
Nahuta number, 124.
Nalaka, sister’s son of Asita, 125,127.
NamuAi = Mara, 69, 71.
Nanda maaava, xii, 199.
Narada isi, 94.
Natthikadisz4i, sceptic, 41.
N§avasutta, 52.
Nera“igara river, 69.
Nibbana, xv, xvi, 4, 10, 13, 16, 24,
31, 32) 33) 34) 39) 44, 58, 61,
62, 69, 77, 78, 127, 143, 145,
155) 157, 171, 178, 179, 195,
196, 197, 202, 203, 206, 213.
Nibbuta, happy, 108.
Nigantha brahmaza, xiii, 63.
Nigantha-Nataputta titthakara, xii,
86,
Nighazdu, vocabulary, xiii, 189.
Nigrodhakappa brahmaaa, 57, 58.
Nirabbuda hell, 121, 122.
Nirupadhi, free from the elements of
existence, 115.
Nissita, dependent, 141.
Nivesana, resting-place, dogma, xiii.
Nivissavadin, dogmatist, xiii, 173,174.
Obstacles, five, 3.
Okkéka king, 50, 51, 186.
Oldenberg, xii.
Pabbagga, leaving the world, 14, 67,
80.
Pabbagita, ascetic, 64.
Pabbata isi, 94.
Nissita, dependent, 141.
Nivesana, resting-place, dogma, xiii.
Nivissavadin, dogmatist, xiii, 173,174.
Obstacles, five, 3.
Okkéka king, 50, 51, 186.
Oldenberg, xii.
Pabbagga, leaving the world, 14, 67,
80.
Pabbagita, ascetic, 64.
Pabbata isi, 94.
Padaka, versed in metre, xiii, 98, t10.
Padhfnasutta, 69.
Paduma hell, 120, 121, 124.
Pakudha-Kaééayana titthakara, xii,
86,
Kumuda hell, 221.
Kuppapatiézesanti, 149-
Kusala, happy, 90.
Kusinara city, 188.
Kuvera king, 63.
Kankin brahmaza, xiii, 109.
Kandala, 23.
Karanavat, endowed with the observances, 92.
Kinaka, 40.
Kingiilaka. 2c.
Xilaviythesattz,, of:
Kunda smithy, os
Lalita Vistaq, <ifi
Lamp, gs ont like2.2t
Lokadiammez, ‘fee *Hiwegs off tke
Worl... «4
Lamba country, 225
Magathe commit;
Magantiwasttc. 1 ;
Magratiesiie ow Mappaocs ath
ang the way. 20, 25. of
Magzatifsm, t-iiim:
&,. zy
15-
Maggagina, victorious by thee war
xii, 15, 16
15, 16.
Mogharagan mizava, xiii, 208.
Mona, wisdom, 131.
Moneyya, state of wisdom, 128.
Muir, 125.
Milaphala, 40.
Muni, ascetic, xv, xvi, 5, 15, 16, 27,
33, 42, 60, 68, 76, 79, 84, 90,
93, 94, 106, 128, 129, 131, 148,
155, 157, 162, 163, 164, 167,
174, 177, 178, 180, 194, 198,
199, 200, 201, 203, 210, 213.
Mufiga grass, 5.
Muta, xiii.
Naga, chief; sinless (na +4gas?), 68,
_ _ 9, 94, 106, 162, 195.
Nebataka, cleansed, 9°.
Naieuta number, 124.
Wilke, sister’s son of Asita, 125,127,
amnéi= Mara, 69, 71.
Nantz misava, xii, 199.
Naradie isi, 94.
Satthibadirréi, sceptic, 41,
Waxdautte, s2.
Nerafigara river, 69.
x > X¥, X¥i, 4, 10, 13, 16, 24,
35 325 33s 34, 39, 44, 58, 61,
2, $, 77, 78, 127, 143, 145,
4 737; 171, 178, 179, 195,
sev
ae 97; oa 53 206, 213,
Nagaetéa bra xiii, 63,
“egantia-Nataputta titthakara, xii,
Vocabulary, xiii, 189.
4 57, 58.
2.
the elements of
, dogma, xiii,
@USt, xiii, 173,174.
186.
World, 14, 67,
218
SUTTA-NIPATA,
Paméada, indolence, 55.
Pamatta, indolent, 55.
Pandava mountain, 68.
Pandita, wise, 91.
Pastkavaggiya, 59.
Papagt£a, delusion, 175.
Parabhavasutta, 17.
Paramarsthakasutta, 152.
Parayana, the way to the further
shore, 184.
Paribbaga, Paribbagaka, wandering
mendicant, 22, 92.
P4rifsatta tree, 10.
Parinibbuta, happy, blessed, 60, 61,
76, 136.
Pariyantadarin, wandering on the
borders, 181.
Pasamaka setiya, rock temple, 188,
209.
Pasfirasutta, 157.
Patitthana city, 188.
Pattaphala, 40.
Pasiharakapakiha, 66.
Pava city, 188.
Phassa, touch, 136.
Philosophers, two sorts of, xii, 159.
Philosophy, no one saved by, xiv.
Pihgiya maaava, xiii, 209.
Pleasures of sense, 28.
Pokkharasati bréhmaaa, xiii, 109.
Posala mazava, xiii, 207.
Pubbarama, 131.
Pundartka hell, 121.
Punnaka miaava, xii, 192.
Purabhedasutta, 162.
Pfirana-Kassapa titthakara, xii, 86.
Purisamedha, sacrifice of a man, 50.
Raga, daughter of Mara, 159.
Ragagaha city, 67, 80, 85, 87.
Rahu, demon, 76, 83.
R§hula, Buddha’s son, 55.
Rakkhasa, demon, 51.
Ratanasutta, 37.
Revelation, 123.
Rhinoceros, 6.
Purabhedasutta, 162.
Pfirana-Kassapa titthakara, xii, 86.
Purisamedha, sacrifice of a man, 50.
Raga, daughter of Mara, 159.
Ragagaha city, 67, 80, 85, 87.
Rahu, demon, 76, 83.
R§hula, Buddha’s son, 55.
Rakkhasa, demon, 51.
Ratanasutta, 37.
Revelation, 123.
Rhinoceros, 6.
Rfipa, Ruppa, form-possessing, 141.
Sabhiya paribbagaka, 85.
Saketa city, 188.
Sakiya =Sakya, Sakka, tribe, 69.
Sakka=Inda, 58, 117.
Sakka= Buddha, 58, 196, 197, 202,
207, 208.
Sakya muni = Buddha, 37.
Sakya son= Buddha, 96, 109.
Sakya tribe, 96, 109, 125, 126, 186.
Sallasutta, 106.
Sama, equable, same, 179.
Samaka grass, 40.
Samaaa, ascetic, xii, xiii, xiv, 12, 14,
15, 16, 18, 22, 29, 30, 31, 44, 45,
47, 71, 88, 89, 93, 96, 102, 130,
131,142,164, 168, 170,177, 200.
Samana Gotama, xiv, 86, 98, 100,
101, 10g, 165.
Samamaka, wretched Samana, 20, 45.
Sambuddha, perfectly enlightened,
28, 31, 102, 186, 187, 188, 190,
313.
SammAparibbaganiyasutta, 60.
Sammé§pasa sacrifice, 50.
Samkhira, matter, 62, 134, 180.
Samsara, revolution, transmigration,
existence, xv, xvi, 89, 115, 133,
141,
Sanctification, xiv.
Sahgha, assembly, 37, 38, 105.
Sanhghati, under-garment, 75.
Sag#gaya-Belasthiputta titthakara, xii,
86.
Sariputta thera, 103, 118, 180.
Satagira yakkha, 26.
Savaka, disciple, 63, 65.
Savatthi city, 17, 20, 43, 48, 62, 72,
118, 131, 184, 186, 188.
Savitti hymn, xiii, 75.
Sayampabha gods, 66.
Schwanbeck, xii.
Security, worldly, 3.
Seeds of existence, xvi.
Sekha, pupil, 182.
Sela brahmaza, xiii, 96.
Setavya city, 188.
Shavéling, 20, 74.
Signs of a great man, 98, ror, 102,126.
Silavata, xiii.
Sin according to Buddha, xv.
Snake, 1.
Sogandhika hell, rar.
Sopaka caste, 23.
Sottiya, learned in the revelation, 92.
Spiegel, 1.
Subhfsitasutta, 72.
Sudda, man of the servile caste, 52.
Suddhart/akasutta, 150.
Suddhodana king, 126.
Sugata= Buddha, 5, 38, 65, 73, 115,
131, 122, 132.
Sufiloma yakkha, 45.
Sundarika river, 74.
Sundarikabharadvaga brahmaza, 74.
INDEX.
219
Suta, xiii.
Systems, philosophical, sixty-three,
xiii.
Tazhi, desire, 137, 159.
Tanhabhava, 116.
Tarukkha brahmaaa, xiii, 109.
Tathagata, perfect, Buddha, 14, 37,
39, 42, 58, 77, 78, 103, 190,
207.
Teachers, famous, xii, 86.
Tevigga, perfect in the three Vedas,
xiii, 98, 110, 189.
Tidasa gods, 125.
Timbaru fruit, 19.
Tissametteyya mamava, xii, 156, 191.
Titthiya brahmana, xiii, 63, 170.
Todeyya brahmaza, xiii, 109, 202.
Trenckner, xii.
Tusita heaven, 126, 180,
Tuvatakasutta, 174.
Udaya manava, xiii, 206.
Uggeni city, 188.
Upadaina, seizure, 138.
Upadhi, substance, elements of existence, xvi, 5, 60, 62, 106, 133,
150, 186, 194, 195, 201.
Upisaka, follower, adherent, 24, 52,
62, 64, 85.
Upasampadé, priest’s orders, 14, 80,
95.
Upasiva mazava, xii, 197.
Upekhaka, equable, 163.
Uposatha, fasting, abstinence, 66,
131.
Uppalaka hell, 121.
Uraga, snake, 1.
Ussada, desire, 89, 163.
Urtdana, exertion, 55.
o
Vada, doctrine, 168, 172.
Upasampadé, priest’s orders, 14, 80,
95.
Upasiva mazava, xii, 197.
Upekhaka, equable, 163.
Uposatha, fasting, abstinence, 66,
131.
Uppalaka hell, 121.
Uraga, snake, 1.
Ussada, desire, 89, 163.
Urtdana, exertion, 55.
o
Vada, doctrine, 168, 172.
Vadasila, disputatious, xiii, 63, 109.
Vakkali, 212.
Vakapeyya sacrifice, 50.
Vanasavhaya city, 188.
Vanhgisa thera, 57, 73.
Vasala, Vasalaka, outcast, 20.
Vasava = Inda, 64.
Vasettha manava, xiii, 108.
Vatthugatha, 56, 128.
Veda, 23, 98, 110, 189.
Vedagfi, having passed sensation, 91.
Vedan{, sensation, 136.
Vedis city, 188.
Vehivana, 85, 87.
Vesali city, 188.
Vessavana Kuvera king, 63.
Vessika, man of the third caste, 52.
Vetarant river in hell, 124.
Veyyakarana, grammarian, xiii, 110.
Views, philosophical, 8, 25,150, 152,
153, 159, 160, 162, 163, 169, 170,
171, 173, 174, 199, 200.
Vigayasutta, 32.
Vigga, knowledge, xv.
Viggakarana, science and works, 96,
99.
Vinigkhaya, resolutions, placita, xiii.
Vi##ana, consciousness, 135.
Viriyavat, firm, 91.
Visionary, xiv.
Viveka, seclusion, 174.
Vocabulary, 98.
Wheel of the Dhamma, 127.
Work, 116.
Works, virtuous, xiv.
World is void, xvi.
Yakkha, 25, 29, 45, 72, 78, 167.
Yoga, attachment, 115.
Yogakkhema = Nibbana, 69.
Yuga, distance of a plough, 67.
Digitized by Goog le
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19
20
21
22
23
24
26
Neutralis.....
Laryngo-palatalis
» labialis .
Gutturalis brevis .
” longa .
Palatalis brevis . .
” longa . .
Dentalis brevis . .
» longa..
Lingualis brevis .
” longa .
Labialis brevis . .
» longa wees.
Gutturo-palatalis brevis
” longa
16 Diphthongus gutturo-palatalis
3
”
”
”
Gutturo-labialis brevis . . « «
” longa....
Diphthongus gutturo-labialis
”
3)
”
Gutturalis fracta. . 2...
25 Palatalis fracta........
Labialis fracta .. 2.2...
BRE wow bP Pp 6B - we
.
Zend.
Pehlevi.
Persian.
Arabic.
E(e) F(e)
70,
ao a
on
224
TRANSLITERATION OF ORIENTAL ALPIIABETS.
Digitized by Goog le
Cc
UNIVERSITY OF CALIFORNIA LIBRARY
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This book is DUE on the last date stamped below.
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30Jan'57DP
3 LU is 4H STACKS
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FEB § 1957| FEB?
JAN2 8 1954 Lp guns"
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NOV 11 1959 :
JAN 2 4 1955 LU raf 1X, 4 Aug’62) ¥
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_LD 21-100m-9,'48 (B399816) 476 Aurea
BSCE NP Univer of California
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