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.
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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
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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
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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.
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As to raga meaning ‘dust’ and ‘passion,’ see Buddhaghosha’s Parables, pp. 65, 66.
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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.
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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.
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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.
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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,
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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, arep. 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
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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 delightful, 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.
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(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.
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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.
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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.
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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.
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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
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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.
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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).’
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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.
p. 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.
p. 94
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.
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.
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 devotee.
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 xiv SUTTA-NIPATA.
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.
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.