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,p. 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
p. 8
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. .
p. 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.
p. 12
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.
p. 12
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
p. 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
p. 14
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,p. 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.
p. 16
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
p. 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
p. 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.
p. 18
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.
\p. 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.
p. 20
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.
p. 22
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),
p. 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.
p. 24
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
p. 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 clingovercome. 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 clingovercome. 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] fp. 26 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:
p. 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
p. 28
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
p. 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
p. 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.
p. 30
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,
p. 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,
p. 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.,p. 32 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.
p. 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.
p. 34
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,p. 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).
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).
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.
p. 36
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 :—
p. 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.
p. 38
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 havep. 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.