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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Beal® informs us that the Chinese seem to have taken Dhammapada in the sense of ‘ stanzas of law,’ ‘law texts,’ or ‘scripture texts.’ It should be remembered, also, that the idea of representing life, and particularly the life of the faithful, as a path of duty or virtue leading to deliverance, (in Sanskrit dharmapatha,) is very familiar to Buddhists. The four great truths of their religion * consist in the recognition of the following principles: 1. that there is suffering ; 2. that there is a cause of that suffering; 3. that such cause can be removed ; 4. that there is a way of deliverance, viz. the doctrine of Buddha. This way is the ash¢anga-marga, the eightfold way ®, taught by Buddha, and leading to Nirvana®, The faithful advances on that road, padat padam, 1 See M. M.’s Sanskrit Grammar, § 519. 2 Mr. D’Alwis’ arguments (Buddhist Nirvéza, pp. 63-67) in support of this view, viz. the dhammapada may be a collective term, do not seem to me to strengthen my own conjecture. 3’ Dhammapada from Chinese, p. 4. * Spence Hardy, Manual, p. 496. 5 Burnouf, Lotus, p. §20,‘Ajoutons, pour terminer ce que nous trouvons a dire sur le mot magga, quelque commentaire qu’on en donne d’ailleurs, que suivant une définition rapportée par Turnour, le ma gga renferme une sous-division que lon nomme patipadA, en sanscrit pratipad. Le magga, dit Turnour, est la voie qui conduit au Nibbana, la patipad4, littéralement “la marche pas 4 pas, ou le degré,” est la vie de rectitude qu’on doit suivre, quand on marche dans la voie du magga.’ ® See Spence Hardy, Manual, p. 496. Should not Aaturvidha-dharmapada, mentioned on p. 497, be translated by ‘the fourfold path of the Law?’ It can hardly be the fourfold word of the Law. INTRODUCTION. xlix step by step, and it is therefore called pasipada, lit. the step by step. : If we make allowance for these ambiguities, inherent in the name of Dhammapada, we may well understand how the Buddhists themselves play with the word pada (see v. 45). Thus we read in Mr. Beal’s translation of a Chinese version of the Pratimoksha!: ‘Let all those who desire such birth, Who now are living in the world, Guard and preserve these Precepts, as feet.’ TRANSLATION.
245). Thus we read in Mr. Beal’s translation of a Chinese version of the Pratimoksha!: ‘Let all those who desire such birth, Who now are living in the world, Guard and preserve these Precepts, as feet.’ TRANSLATION. In translating the verses of the Dhammapada, I have followed the edition of the PAli text, published in 1855 by Dr. Fausbdll, and I have derived great advantage from his Latin translation, his notes, and his copious extracts from Buddhaghosa’s commentary. I have also consulted translations, either of the whole of the Dhammapada, or of portions of it, by Burnouf, Gogerly 2, Upham, Weber, and others. Though it will be seen that in many places my translation differs from those of my predecessors, I can only claim for myself the name of a very humble gleaner in this field of P4li literature. The greatest credit is due to Dr. Fausbéll, whose editio princeps of the Dhammapada will mark for ever an important epoch in the history of Pali scholarship ; and though later critics have been able to point out some mistakes, both in his text and in his translation, the value of their labours is not to be compared with that of the work accomplished singlehanded by that eminent Danish scholar. In revising my translation, first published in 1870 %, for 1 Catena, p. 207. 2 «Several of the chapters have been translated by Mr. Gogerly, and have appeared in The Friend, vol. iv, 1840.’ (Spence Hardy, Eastern Monachism, Pp. 169.) 3 Buddhaghosha’s Parables, translated from Burmese by Captain T. Rogers, R.E. With an Introduction, containing Buddha’s Dhammapada, translated from Pali by F. Max Miiller. London, 1870. [10] d ] DHAMMAPADA, the Sacred Books of the East, I have been able to avail myself of ‘Notes on Dhammapada, published by Childers in the Journal of the Royal Asiatic Society (May, 1871), and of valuable hints as to the meaning of certain words and verses scattered about in the Pali Dictionary of that much regretted scholar, 1875. I have carefully weighed the remarks of Mr. James D’Alwis in his ‘Buddhist Nirvaza, a review of Max Miller's Dhammapada’ (Colombo, 1871), and accepted some of his suggestions. Some very successful renderings of a number of verses by Mr. Rhys Davids in his ‘ Buddhism,’ and a French translation, too, of the Dhammapada, published by Fernand Hd}, have been consulted with advantage.
3Some very successful renderings of a number of verses by Mr. Rhys Davids in his ‘ Buddhism,’ and a French translation, too, of the Dhammapada, published by Fernand Hd}, have been consulted with advantage. It was hoped for a time that much assistance for a more accurate understanding of this work might be derived from a Chinese translation of the Dhammapada?, of which Mr. S. Beal published an English translation in 1878. But this hope has not been entirely fulfilled. It was, no doubt, a discovery of great interest, when Mr. Beal announced that the text of the Dhammapada was not restricted to the southern Buddhists only, but that similar collections existed in the north, and had been translated into Chinese. It was equally important when Schiefner proved the existence of the same work in the sacred canon of the Tibetans. But as yet neither a Chinese nor a Tibetan translation of the Pali Dhammapada has been rendered accessible to us by translations of these translations into English or German, and what we have received instead, cannot make up for what we had hoped for. The state of the case is this. There are, as Mr. Beal informs us, four principal copies of what may be called Dhammapada in Chinese, the first dating from the Wu dynasty, about the beginning of the third century A.D. This translation, called Fa-kheu-king, is the work of a 1 Le Dhammapada avec introduction et notes par Fernand H{4, suivi du Sutra en 42 articles, traduit du Tibetain, par Léon Feer. Paris, 1878. * Texts from the Buddhist Canon, commonly known as Dhammapada, translated from the Chinese by Samuel Beal. London, 1878. INTRODUCTION. li Shaman Wei-i-lan and others. Its title means ‘the Sdtra of Law verses,’ kheu being explained by gath4, a verse, a word which we shall meet with again in the Tibetan title, Gathdsangraha. In the preface the Chinese translator states that the Shamans in after ages copied from the canonical scriptures various gathas, some of four lines and some of six, and attached to each set of verses a. title, according to the subject therein explained. This work of extracting and collecting is ascribed to Tsun-e-Fa-kieou, i.e. Arya-Dharmatrata, the author of the Samyuktabhidharma-sastra and other works, and the uncle of Vasumitra. If this Vasumitra was the patriarch who took a prominent part in the Council under Kanishka, Dharmatrata’s collection would belong to the first century B.C.; but this is, as yet, very doubtful. In the preface to the Fa-kheu-king we are told that the original, which consisted of 500 verses, was brought from India by Wai-Zi-lan in 223 A.D., and that it was translated into Chinese. with the help of another Indian called Tsiangsin. After the translation was finished, thirteen sections were added, making up the whole to 752 verses, 14,580 words, and 39 chapters!.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Beal® informs us that the Chinese seem to have taken Dhammapada in the sense of ‘ stanzas of law,’ ‘law texts,’ or ‘scripture texts.’ It should be remembered, also, that the idea of representing life, and particularly the life of the faithful, as a path of duty or virtue leading to deliverance, (in Sanskrit dharmapatha,) is very familiar to Buddhists. The four great truths of their religion * consist in the recognition of the following principles: 1. that there is suffering ; 2. that there is a cause of that suffering; 3. that such cause can be removed ; 4. that there is a way of deliverance, viz. the doctrine of Buddha. This way is the ash¢anga-marga, the eightfold way ®, taught by Buddha, and leading to Nirvana®, The faithful advances on that road, padat padam, 1 See M. M.’s Sanskrit Grammar, § 519. 2 Mr. D’Alwis’ arguments (Buddhist Nirvéza, pp. 63-67) in support of this view, viz. the dhammapada may be a collective term, do not seem to me to strengthen my own conjecture. 3’ Dhammapada from Chinese, p. 4. * Spence Hardy, Manual, p. 496. 5 Burnouf, Lotus, p. §20,‘Ajoutons, pour terminer ce que nous trouvons a dire sur le mot magga, quelque commentaire qu’on en donne d’ailleurs, que suivant une définition rapportée par Turnour, le ma gga renferme une sous-division que lon nomme patipadA, en sanscrit pratipad. Le magga, dit Turnour, est la voie qui conduit au Nibbana, la patipad4, littéralement “la marche pas 4 pas, ou le degré,” est la vie de rectitude qu’on doit suivre, quand on marche dans la voie du magga.’ ® See Spence Hardy, Manual, p. 496. Should not Aaturvidha-dharmapada, mentioned on p. 497, be translated by ‘the fourfold path of the Law?’ It can hardly be the fourfold word of the Law. INTRODUCTION. xlix step by step, and it is therefore called pasipada, lit. the step by step. : If we make allowance for these ambiguities, inherent in the name of Dhammapada, we may well understand how the Buddhists themselves play with the word pada (see v. 45). Thus we read in Mr. Beal’s translation of a Chinese version of the Pratimoksha!: ‘Let all those who desire such birth, Who now are living in the world, Guard and preserve these Precepts, as feet.’ TRANSLATION.
245). Thus we read in Mr. Beal’s translation of a Chinese version of the Pratimoksha!: ‘Let all those who desire such birth, Who now are living in the world, Guard and preserve these Precepts, as feet.’ TRANSLATION. In translating the verses of the Dhammapada, I have followed the edition of the PAli text, published in 1855 by Dr. Fausbdll, and I have derived great advantage from his Latin translation, his notes, and his copious extracts from Buddhaghosa’s commentary. I have also consulted translations, either of the whole of the Dhammapada, or of portions of it, by Burnouf, Gogerly 2, Upham, Weber, and others. Though it will be seen that in many places my translation differs from those of my predecessors, I can only claim for myself the name of a very humble gleaner in this field of P4li literature. The greatest credit is due to Dr. Fausbéll, whose editio princeps of the Dhammapada will mark for ever an important epoch in the history of Pali scholarship ; and though later critics have been able to point out some mistakes, both in his text and in his translation, the value of their labours is not to be compared with that of the work accomplished singlehanded by that eminent Danish scholar. In revising my translation, first published in 1870 %, for 1 Catena, p. 207. 2 «Several of the chapters have been translated by Mr. Gogerly, and have appeared in The Friend, vol. iv, 1840.’ (Spence Hardy, Eastern Monachism, Pp. 169.) 3 Buddhaghosha’s Parables, translated from Burmese by Captain T. Rogers, R.E. With an Introduction, containing Buddha’s Dhammapada, translated from Pali by F. Max Miiller. London, 1870. [10] d ] DHAMMAPADA, the Sacred Books of the East, I have been able to avail myself of ‘Notes on Dhammapada, published by Childers in the Journal of the Royal Asiatic Society (May, 1871), and of valuable hints as to the meaning of certain words and verses scattered about in the Pali Dictionary of that much regretted scholar, 1875. I have carefully weighed the remarks of Mr. James D’Alwis in his ‘Buddhist Nirvaza, a review of Max Miller's Dhammapada’ (Colombo, 1871), and accepted some of his suggestions. Some very successful renderings of a number of verses by Mr. Rhys Davids in his ‘ Buddhism,’ and a French translation, too, of the Dhammapada, published by Fernand Hd}, have been consulted with advantage.
3Some very successful renderings of a number of verses by Mr. Rhys Davids in his ‘ Buddhism,’ and a French translation, too, of the Dhammapada, published by Fernand Hd}, have been consulted with advantage. It was hoped for a time that much assistance for a more accurate understanding of this work might be derived from a Chinese translation of the Dhammapada?, of which Mr. S. Beal published an English translation in 1878. But this hope has not been entirely fulfilled. It was, no doubt, a discovery of great interest, when Mr. Beal announced that the text of the Dhammapada was not restricted to the southern Buddhists only, but that similar collections existed in the north, and had been translated into Chinese. It was equally important when Schiefner proved the existence of the same work in the sacred canon of the Tibetans. But as yet neither a Chinese nor a Tibetan translation of the Pali Dhammapada has been rendered accessible to us by translations of these translations into English or German, and what we have received instead, cannot make up for what we had hoped for. The state of the case is this. There are, as Mr. Beal informs us, four principal copies of what may be called Dhammapada in Chinese, the first dating from the Wu dynasty, about the beginning of the third century A.D. This translation, called Fa-kheu-king, is the work of a 1 Le Dhammapada avec introduction et notes par Fernand H{4, suivi du Sutra en 42 articles, traduit du Tibetain, par Léon Feer. Paris, 1878. * Texts from the Buddhist Canon, commonly known as Dhammapada, translated from the Chinese by Samuel Beal. London, 1878. INTRODUCTION. li Shaman Wei-i-lan and others. Its title means ‘the Sdtra of Law verses,’ kheu being explained by gath4, a verse, a word which we shall meet with again in the Tibetan title, Gathdsangraha. In the preface the Chinese translator states that the Shamans in after ages copied from the canonical scriptures various gathas, some of four lines and some of six, and attached to each set of verses a. title, according to the subject therein explained. This work of extracting and collecting is ascribed to Tsun-e-Fa-kieou, i.e. Arya-Dharmatrata, the author of the Samyuktabhidharma-sastra and other works, and the uncle of Vasumitra. If this Vasumitra was the patriarch who took a prominent part in the Council under Kanishka, Dharmatrata’s collection would belong to the first century B.C.; but this is, as yet, very doubtful. In the preface to the Fa-kheu-king we are told that the original, which consisted of 500 verses, was brought from India by Wai-Zi-lan in 223 A.D., and that it was translated into Chinese. with the help of another Indian called Tsiangsin. After the translation was finished, thirteen sections were added, making up the whole to 752 verses, 14,580 words, and 39 chapters!.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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