Fetching
One moment.
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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ii. p. 7oo, note. That Lassen is right in taking the Sappava:, mentioned by Megasthenes, for Brahmanic, not for Buddhist ascetics, might be proved also by their dress, Dresses made of the bark of trees are not strictly Buddhistic. 2 See Dhammapada, v. 388; Bastian, Volker des dstlichen Asien, vol. iii. p. 412: ‘Ein buddhistischer Monch erklarte mir, dass die Brahmanen ihren Namen fiihrten, als Leute, die ihre Siinden abgespiilt hatten.’ See also Lalitavistara, p. 551, line1; p. 553, line 7. INTRODUCTION. lv speak of the town of Sravasti instead of SAvatthi in Pali, Sevet in Sinhalese ; of Tripizaka, ‘the three baskets,’ instead of Tipifaka in Pali, Tunpitaka in Sinhalese; of Arthakath4, ‘commentary,’ instead of A¢thakatha in P4li, Atuw4va in Sinhalese ; and therefore also of Dharmapada, ‘ the path of virtue,’ instead of Dhammapada. But inclinations are stronger than arguments. Pali scholars prefer their Pali terms, and I cannot blame them for it. Mr. D’Alwis (Buddhist Nirvavza, p. 68) says: ‘It will be seen how very difficult it is to follow the rule rigidly. We are, therefore, inclined to believe that in translating P4li works, at least, much inconvenience may not be felt by the retention of the forms of the language in which the Buddhist doctrines were originally delivered.’ For the sake of uni- . formity, therefore, I have given up my former plan. I use the Pali forms when I quote from Pali, but I still prefer the Sanskrit forms, not only when I quote from Sanskrit Buddhist books, but also when I have to speak of Buddhism in general. I speak of Nirvava, dharma, and bhikshu, rather than of Nibbana, dhamma, and bhikkhu, when discussing the meaning of these words without special reference to southern Buddhism ; but when treating of the literature and religion of the Theravada school I must so far yield to the arguments of Pali scholars as to admit that it is but fair to use their language when speaking of their opinions. Digitized by Google DHAMMAPADA. Digitized by Google DHAMMAPADA. CHAPTER I. THE TWIN-VERSES. 1. All that we are is the result of what we have || thought : it is founded on our thoughts, it is made ° up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage. .
2CHAPTER I. THE TWIN-VERSES. 1. All that we are is the result of what we have || thought : it is founded on our thoughts, it is made ° up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage. . 1. Dharma, though clear in its meaning, is difficult to translate. It has different meanings in different systems of philosophy, and its peculiar application in the phraseology of Buddhism has been fully elucidated by Burnouf, Introduction & I'Histoire du Buddhisme, p- 41 seq. He writes: ‘Je traduis ordinairement ce terme. par condition, d’autres fois par lois, mais aucune de ces traductions n’est parfaitement complete ; il faut entendre par dharma ce qui fait qu’une chose est ce quelle est, ce qui constitue sa nature propre, comme I’a bien montré Lassen, 4 l’occasion de la célébre formule, “ Ye dharma hetuprabhava.”’ Etymologically the Latin for-ma expresses the same general idea which was expressed by dhar-ma. See also Burnouf, Lotus de la bonne Loi, p. 524. Fausboll translates: ‘Naturae a mente principium ducunt,’ which shows that he rightly understood dharma in the Buddhist sense. Gogerly (see Spence Hardy, Eastern Monachism, p. 28) translates : ‘Mind precedes action,’ which, if not wrong, is at all events wrongly expressed ; while Professor Weber’s rendering, ‘Die Pflichten aus dem Herz folgern,’ is quite inadmissible. D’Alwis (Buddhist Nirwana, p. 70 seq.), following the commentary, proposes to give a more technical interpretation of this verse, viz. ‘Mind is the leader of all its faculties. Mind is the chief (of all its faculties), The very mind is made up of those (faculties). If one speaks or acts with a polluted mind, then affliction follows him as the wheel follows the feet of the bearer (the bullock).’ To me this technical acceptation 4 DHAMMAPADA. CHAP. I. 2. All that we are is the result of what we have thought: it is foynded on our thoughts, it is made up of our thoughts, If a man speaks or acts with a pure thought, happiness follows him, like a shadow _ that never leaves him. 3. ‘He abused me, he beat me, he defeated me, he robbed me,’—in those who harbour such thoughts hatred will never cease. 4. ‘He abused me, he beat me, he defeated me, he robbed me,’—in those who do not harbour such thoughts hatred will cease.
33. ‘He abused me, he beat me, he defeated me, he robbed me,’—in those who harbour such thoughts hatred will never cease. 4. ‘He abused me, he beat me, he defeated me, he robbed me,’—in those who do not harbour such thoughts hatred will cease. seems not applicable here, where we have to deal with the simplest moral precepts, and not with psychological niceties of Buddhist philosophy. It should be stated, however, that Childers, who first (s.v. dhamma) approved of my translation, seems afterwards to have changed his opinion. On p.120 of his excellent Pali Dictionary he said: ‘ Three of the five khandhas, viz. vedan4, savfi4, and sankh4ra, are collectively termed dhamma (plur.), “ mental faculties,” and in the first verse of Dhammapada the commentator takes the word dhammé to mean those three faculties. But this interpretation appears forced and unnatural, and I look upon Dr. Max Miller’s translation, “ All that we are is the result of what we have thought,” as the best possible rendering of the spirit of the phrase mano pubbangama dhammé.’ But on p. 577 the same scholar writes: ‘Of the four mental khandhas the superiority of viifana is strongly asserted in the first verse of Dhammapada, “ The mental faculties (vedan4, safivia, and sankhara) are dominated by Mind, they are governed by Mind, they are made up of Mind.” That this is the true meaning of the passage I am now convinced ; see D’Alwis, Nirwana, pp. 70-75.’ I do not deny that this may have been the traditional interpretation, at all events since the days of Buddhaghosa, but the very legend quoted by Buddhaghosa in illustration of this verse shows that its simpler and purely moral interpretation was likewise supported by tradition, and I therefore adhere to my original translation. 2. See Beal, Dhammapada, p. 169. 3. On akkofhAi, see KakAayana VI, 4,17. D’Alwis, Pali Grammar, p. 38 note. ‘When akkosshi means “he abused,” it is derived from krus, not from krudh.’ See Senart, Ka#sayana, |. c. TWIN-VERSES. 5 5. For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule.) 6. The world does not know that we must all come to an end here ;—but those who know it, their quarrels cease at once. 7. He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mara (the tempter) will certainly over- _ throw him, as the wind throws down a weak tree. 8. He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, him Mara will certainly not overthrow, any more than the wind throws down a rocky mountain. 9. He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards also temperance and truth, is unworthy of the yellow dress.
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.
1ii. p. 7oo, note. That Lassen is right in taking the Sappava:, mentioned by Megasthenes, for Brahmanic, not for Buddhist ascetics, might be proved also by their dress, Dresses made of the bark of trees are not strictly Buddhistic. 2 See Dhammapada, v. 388; Bastian, Volker des dstlichen Asien, vol. iii. p. 412: ‘Ein buddhistischer Monch erklarte mir, dass die Brahmanen ihren Namen fiihrten, als Leute, die ihre Siinden abgespiilt hatten.’ See also Lalitavistara, p. 551, line1; p. 553, line 7. INTRODUCTION. lv speak of the town of Sravasti instead of SAvatthi in Pali, Sevet in Sinhalese ; of Tripizaka, ‘the three baskets,’ instead of Tipifaka in Pali, Tunpitaka in Sinhalese; of Arthakath4, ‘commentary,’ instead of A¢thakatha in P4li, Atuw4va in Sinhalese ; and therefore also of Dharmapada, ‘ the path of virtue,’ instead of Dhammapada. But inclinations are stronger than arguments. Pali scholars prefer their Pali terms, and I cannot blame them for it. Mr. D’Alwis (Buddhist Nirvavza, p. 68) says: ‘It will be seen how very difficult it is to follow the rule rigidly. We are, therefore, inclined to believe that in translating P4li works, at least, much inconvenience may not be felt by the retention of the forms of the language in which the Buddhist doctrines were originally delivered.’ For the sake of uni- . formity, therefore, I have given up my former plan. I use the Pali forms when I quote from Pali, but I still prefer the Sanskrit forms, not only when I quote from Sanskrit Buddhist books, but also when I have to speak of Buddhism in general. I speak of Nirvava, dharma, and bhikshu, rather than of Nibbana, dhamma, and bhikkhu, when discussing the meaning of these words without special reference to southern Buddhism ; but when treating of the literature and religion of the Theravada school I must so far yield to the arguments of Pali scholars as to admit that it is but fair to use their language when speaking of their opinions. Digitized by Google DHAMMAPADA. Digitized by Google DHAMMAPADA. CHAPTER I. THE TWIN-VERSES. 1. All that we are is the result of what we have || thought : it is founded on our thoughts, it is made ° up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage. .
2CHAPTER I. THE TWIN-VERSES. 1. All that we are is the result of what we have || thought : it is founded on our thoughts, it is made ° up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage. . 1. Dharma, though clear in its meaning, is difficult to translate. It has different meanings in different systems of philosophy, and its peculiar application in the phraseology of Buddhism has been fully elucidated by Burnouf, Introduction & I'Histoire du Buddhisme, p- 41 seq. He writes: ‘Je traduis ordinairement ce terme. par condition, d’autres fois par lois, mais aucune de ces traductions n’est parfaitement complete ; il faut entendre par dharma ce qui fait qu’une chose est ce quelle est, ce qui constitue sa nature propre, comme I’a bien montré Lassen, 4 l’occasion de la célébre formule, “ Ye dharma hetuprabhava.”’ Etymologically the Latin for-ma expresses the same general idea which was expressed by dhar-ma. See also Burnouf, Lotus de la bonne Loi, p. 524. Fausboll translates: ‘Naturae a mente principium ducunt,’ which shows that he rightly understood dharma in the Buddhist sense. Gogerly (see Spence Hardy, Eastern Monachism, p. 28) translates : ‘Mind precedes action,’ which, if not wrong, is at all events wrongly expressed ; while Professor Weber’s rendering, ‘Die Pflichten aus dem Herz folgern,’ is quite inadmissible. D’Alwis (Buddhist Nirwana, p. 70 seq.), following the commentary, proposes to give a more technical interpretation of this verse, viz. ‘Mind is the leader of all its faculties. Mind is the chief (of all its faculties), The very mind is made up of those (faculties). If one speaks or acts with a polluted mind, then affliction follows him as the wheel follows the feet of the bearer (the bullock).’ To me this technical acceptation 4 DHAMMAPADA. CHAP. I. 2. All that we are is the result of what we have thought: it is foynded on our thoughts, it is made up of our thoughts, If a man speaks or acts with a pure thought, happiness follows him, like a shadow _ that never leaves him. 3. ‘He abused me, he beat me, he defeated me, he robbed me,’—in those who harbour such thoughts hatred will never cease. 4. ‘He abused me, he beat me, he defeated me, he robbed me,’—in those who do not harbour such thoughts hatred will cease.
33. ‘He abused me, he beat me, he defeated me, he robbed me,’—in those who harbour such thoughts hatred will never cease. 4. ‘He abused me, he beat me, he defeated me, he robbed me,’—in those who do not harbour such thoughts hatred will cease. seems not applicable here, where we have to deal with the simplest moral precepts, and not with psychological niceties of Buddhist philosophy. It should be stated, however, that Childers, who first (s.v. dhamma) approved of my translation, seems afterwards to have changed his opinion. On p.120 of his excellent Pali Dictionary he said: ‘ Three of the five khandhas, viz. vedan4, savfi4, and sankh4ra, are collectively termed dhamma (plur.), “ mental faculties,” and in the first verse of Dhammapada the commentator takes the word dhammé to mean those three faculties. But this interpretation appears forced and unnatural, and I look upon Dr. Max Miller’s translation, “ All that we are is the result of what we have thought,” as the best possible rendering of the spirit of the phrase mano pubbangama dhammé.’ But on p. 577 the same scholar writes: ‘Of the four mental khandhas the superiority of viifana is strongly asserted in the first verse of Dhammapada, “ The mental faculties (vedan4, safivia, and sankhara) are dominated by Mind, they are governed by Mind, they are made up of Mind.” That this is the true meaning of the passage I am now convinced ; see D’Alwis, Nirwana, pp. 70-75.’ I do not deny that this may have been the traditional interpretation, at all events since the days of Buddhaghosa, but the very legend quoted by Buddhaghosa in illustration of this verse shows that its simpler and purely moral interpretation was likewise supported by tradition, and I therefore adhere to my original translation. 2. See Beal, Dhammapada, p. 169. 3. On akkofhAi, see KakAayana VI, 4,17. D’Alwis, Pali Grammar, p. 38 note. ‘When akkosshi means “he abused,” it is derived from krus, not from krudh.’ See Senart, Ka#sayana, |. c. TWIN-VERSES. 5 5. For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule.) 6. The world does not know that we must all come to an end here ;—but those who know it, their quarrels cease at once. 7. He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mara (the tempter) will certainly over- _ throw him, as the wind throws down a weak tree. 8. He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, him Mara will certainly not overthrow, any more than the wind throws down a rocky mountain. 9. He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards also temperance and truth, is unworthy of the yellow dress.
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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