Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
19. He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards also temperance and truth, is unworthy of the yellow dress. 6. Pare is explained by ‘fools,’ but it has that meaning by implication only. It is of wéAAo, cf. Vinaya, ed. Oldenberg, vol. i. p. 5,1. 4. YamAmase, ar pers. plur. imp. Atm., but really a Le¢ in Pali. See Fausbdll, Five Gatakas, p. 38. 4. M4ra must be taken in the Buddhist sense of ‘tempter,’ or ‘evil spirit.’ See Burnouf, Introduction, p. 76: ‘Mara est le démon de l'amour, du péché et de la mort; c’est le tentateur et l’ennemi de Buddha.’ As to the definite meaning of virya, see Burnouf, Lotus, p. 548. In the Buddhistical Sanskrit, kusfda, ‘idle,’ is the exact counterpart of the Pali kusita; see Burnouf, Lotus, p. 548. On the change of Sanskrit d into P4li t, see Kuhn, Beitrage zur Pali Grammatik, p. 40; Weber, Ind. Studien, XIII, p. 135. g. The dark yellow dress, the Kasaéva or Kashaya, is the distinctive garment of the Buddhist priests. See Vishwzu-sfitra LXIII, 36. The play on the words anikkasavo kAsdvam, or in Sanskrit anishkashayahk kashdyam, cannot be rendered in English. Kashaya means ‘impurity,’ nish-kash4ya, ‘ free from impurity,’ anish-kashaya, ‘not free from impurity,’ while kash4ya is the name of the yellowish 6 DHAMMAPADA. CHAP. I. “— 10. But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the yellow dress. 11. They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires. 12. They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires. © 13. As rain breaks through an ill-thatched house, passion will break through an unreflecting mind. 14. As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind. 15. The evil-doer mourns in this world, and he Buddhist garment. The pun is evidently a favourite one, for, as Fausbéll shows, it occurs also in the Mahabharata, XII, 568: Anishkashaye kash4yam fhartham iti viddhi tam, Dharmadhvaganam mundandm vriityartham iti me matif. ‘Know that this yellow-coloured garment on a man who is not free from impurity, serves only for the purpose of cupidity ; my opinion is, that it is meant to supply the means of living to those shavelings, who carry their virtue or the dharma like a flag.’ (I read vrittyartham, according to the Bombay edition, instead of kriiartham, the reading of the Calcutta edition.) On the exact colour of the dress, see Bishop Bigandet, The Life or Legend of Gaudama, the Budha of the Burmese, Rangoon, 1866, p. 504. Cf. GAtaka, vol. ii. p. 198. 10. With regard to sila, ‘ virtue,’ see Burnouf, Lotus, p. 547.
2504. Cf. GAtaka, vol. ii. p. 198. 10. With regard to sila, ‘ virtue,’ see Burnouf, Lotus, p. 547. 11,12. Sara, which I have translated by ‘truth,’ has many meanings in Sanskrit. It means the sap of a thing, then essence or reality; in a metaphysical sense, the highest reality; in a moral sense, truth. It is impossible in a translation to do more than indicate the meaning of such words, and in order to understand them fully, we must know not only their definition, but their history. See Beal, Dhammapada, p. 64. 13. See Beal, Dhammapada, p. 65. 15. Kili/a is klish/a, a participle of klis. It means literally, TWIN-VERSES. 7 mourns in the next ; he mourns in both. He mourns and suffers when he sees the evil of his own work. 16. The virtuous man delights in this world, and he delights in the next; he delights in both. He delights and rejoices, when he sees the purity of his own work, . 17. The evil-doer suffers in this world, and he suffers in the next; he suffers in both. He suffers . when he thinks of the evil he has done; he suffers more when going on the evil path. 18, The virtuous man is happy in this world, and he is happy in the next; he is happy in both./ He is happy when he thinks of the good he has done; he is still more happy when going on the good path. 19. The thoughtless man, even if he can recite a large portion (of the law), but is not a doer of it, has no share in the priesthood, but is like a cowherd counting the cows of others. ; what is spoilt. The abstract noun klesa, ‘evil or sin,’ is constantly employed in Buddhist works; see Burnouf, Lotus, p. 443. 16. Like klish/a in the preceding verse, visuddhi in the present has a technical meaning. One of Buddhaghosa’s most famous works is called Visuddhi-magga. See Burnouf, Lotus, p. 844; Beal, Dhammapada, p. 67. 17, 18, ‘The evil path and the good path’ are technical expressions for the desceriding and ascending scale of worlds through which all beings have to travel upward or downward, according to their deeds; see Bigandet, Life of Gaudama, p. 5, note 4, and p. 449; Burnouf, Introduction, p. 599; Lotus, p. 865, 1. 7; 1. 11. Fausbdll translates ‘heaven and hell,’ which comes to the same ; cf. wv. 126, 306. 19. In taking sahitam in the sense of samhitam or samhité, I follow the commentator who says, Tepi/akassa Buddhavaanass’ etam ndmam, but I cannot find another passage where the Tipi/aka, or any portion of it, is called Sahita. Samhita in vv. roo—1o02 has a different meaning. The fact that some followers of Buddha were 8 . DHAMMAPADA. CHAP. I. 20. The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood.
3CHAP. I. 20. The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood. allowed to learn short portions only of the sacred writings by heart, and to repeat them, while others had to learn a larger collection, is shown by the story of Kakkhupfla, p. 3, of Mahak4la, p. 26, &c. See Childers, s. v. sahita. 20, Sdmafivia, which I have rendered by ‘ priesthood,’ expresses all that belongs to, or constitutes a real Samava or Sramaua, this being the Buddhist name corresponding to the Brahmama, or priest, of the orthodox Hindus. Buddha himself is frequently called the Good Samana. Fausbdll takes the abstract word sdmafifia as corresponding to the Sanskrit samAnya, ‘community,’ but Weber has well shown that it ought to be taken as representing srdmamya. He might have quoted the Samavifia-phala-sutta, of which Burnouf has given such interesting details in his Lotus, p. 449 seq. Fausbdll also, in his notes on v. 332, rightly explains simafifata by sramanyata. See Childers, s.v. sAmafifia. Anupadiy4no, which I have translated by ‘caring for nothing,’ has a technical meaning. It is the negative of the fourth Niddna, the so-called Upadana, which Képpen has well explained by Anhanglichkeit, ‘ taking to the world, loving the world.’ Képpen, Die Religion des Buddha, p. 610. Cf. Suttanipata, v. 470. . EARNESTNESS. 9 CHAPTER II. ON EARNESTNESS}, 21. Earnestness is the path of immortality fae vana), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already. 22. Those who are advanced in earnestness, having understood this clearly, delight in earnestness, and rejoice in the knowledge of the Ariyas (the elect). 23. These wise people, meditative, steady, always possessed of strong powers, attain to Nirvawa, the highest happiness. 1 There is nothing in the tenth section of the Dhammapada, as translated by Beal, corresponding to the verses of this chapter. 21. Apramada, which Fausbdll translates by ‘vigilantia,’ Gogerly by ‘religion,’ Childers by ‘ diligence,’ expresses literally the absence of that giddiness or thoughtlessness which characterizes the state of mind of worldly people. It is the first entering into oneself, and hence all virtues are said to have their root in apramada. (Ye kefi kusal4 dhamma sabbe te appamadamfilaka.) I have translated it by ‘ earnestness,’ sometimes by ‘reflection.’ ‘Immortality,’ amrzta, is explained by Buddhaghosa as Nirvaza. Am~rzta is used, no doubt, as a synonym of Nirvawa, but this very fact shows how many different conceptions entered from the very first into the Nirvaza of the Buddhists. See Childers, s.v. nibbana, p. 269.
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.
19. He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards also temperance and truth, is unworthy of the yellow dress. 6. Pare is explained by ‘fools,’ but it has that meaning by implication only. It is of wéAAo, cf. Vinaya, ed. Oldenberg, vol. i. p. 5,1. 4. YamAmase, ar pers. plur. imp. Atm., but really a Le¢ in Pali. See Fausbdll, Five Gatakas, p. 38. 4. M4ra must be taken in the Buddhist sense of ‘tempter,’ or ‘evil spirit.’ See Burnouf, Introduction, p. 76: ‘Mara est le démon de l'amour, du péché et de la mort; c’est le tentateur et l’ennemi de Buddha.’ As to the definite meaning of virya, see Burnouf, Lotus, p. 548. In the Buddhistical Sanskrit, kusfda, ‘idle,’ is the exact counterpart of the Pali kusita; see Burnouf, Lotus, p. 548. On the change of Sanskrit d into P4li t, see Kuhn, Beitrage zur Pali Grammatik, p. 40; Weber, Ind. Studien, XIII, p. 135. g. The dark yellow dress, the Kasaéva or Kashaya, is the distinctive garment of the Buddhist priests. See Vishwzu-sfitra LXIII, 36. The play on the words anikkasavo kAsdvam, or in Sanskrit anishkashayahk kashdyam, cannot be rendered in English. Kashaya means ‘impurity,’ nish-kash4ya, ‘ free from impurity,’ anish-kashaya, ‘not free from impurity,’ while kash4ya is the name of the yellowish 6 DHAMMAPADA. CHAP. I. “— 10. But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the yellow dress. 11. They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires. 12. They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires. © 13. As rain breaks through an ill-thatched house, passion will break through an unreflecting mind. 14. As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind. 15. The evil-doer mourns in this world, and he Buddhist garment. The pun is evidently a favourite one, for, as Fausbéll shows, it occurs also in the Mahabharata, XII, 568: Anishkashaye kash4yam fhartham iti viddhi tam, Dharmadhvaganam mundandm vriityartham iti me matif. ‘Know that this yellow-coloured garment on a man who is not free from impurity, serves only for the purpose of cupidity ; my opinion is, that it is meant to supply the means of living to those shavelings, who carry their virtue or the dharma like a flag.’ (I read vrittyartham, according to the Bombay edition, instead of kriiartham, the reading of the Calcutta edition.) On the exact colour of the dress, see Bishop Bigandet, The Life or Legend of Gaudama, the Budha of the Burmese, Rangoon, 1866, p. 504. Cf. GAtaka, vol. ii. p. 198. 10. With regard to sila, ‘ virtue,’ see Burnouf, Lotus, p. 547.
2504. Cf. GAtaka, vol. ii. p. 198. 10. With regard to sila, ‘ virtue,’ see Burnouf, Lotus, p. 547. 11,12. Sara, which I have translated by ‘truth,’ has many meanings in Sanskrit. It means the sap of a thing, then essence or reality; in a metaphysical sense, the highest reality; in a moral sense, truth. It is impossible in a translation to do more than indicate the meaning of such words, and in order to understand them fully, we must know not only their definition, but their history. See Beal, Dhammapada, p. 64. 13. See Beal, Dhammapada, p. 65. 15. Kili/a is klish/a, a participle of klis. It means literally, TWIN-VERSES. 7 mourns in the next ; he mourns in both. He mourns and suffers when he sees the evil of his own work. 16. The virtuous man delights in this world, and he delights in the next; he delights in both. He delights and rejoices, when he sees the purity of his own work, . 17. The evil-doer suffers in this world, and he suffers in the next; he suffers in both. He suffers . when he thinks of the evil he has done; he suffers more when going on the evil path. 18, The virtuous man is happy in this world, and he is happy in the next; he is happy in both./ He is happy when he thinks of the good he has done; he is still more happy when going on the good path. 19. The thoughtless man, even if he can recite a large portion (of the law), but is not a doer of it, has no share in the priesthood, but is like a cowherd counting the cows of others. ; what is spoilt. The abstract noun klesa, ‘evil or sin,’ is constantly employed in Buddhist works; see Burnouf, Lotus, p. 443. 16. Like klish/a in the preceding verse, visuddhi in the present has a technical meaning. One of Buddhaghosa’s most famous works is called Visuddhi-magga. See Burnouf, Lotus, p. 844; Beal, Dhammapada, p. 67. 17, 18, ‘The evil path and the good path’ are technical expressions for the desceriding and ascending scale of worlds through which all beings have to travel upward or downward, according to their deeds; see Bigandet, Life of Gaudama, p. 5, note 4, and p. 449; Burnouf, Introduction, p. 599; Lotus, p. 865, 1. 7; 1. 11. Fausbdll translates ‘heaven and hell,’ which comes to the same ; cf. wv. 126, 306. 19. In taking sahitam in the sense of samhitam or samhité, I follow the commentator who says, Tepi/akassa Buddhavaanass’ etam ndmam, but I cannot find another passage where the Tipi/aka, or any portion of it, is called Sahita. Samhita in vv. roo—1o02 has a different meaning. The fact that some followers of Buddha were 8 . DHAMMAPADA. CHAP. I. 20. The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood.
3CHAP. I. 20. The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood. allowed to learn short portions only of the sacred writings by heart, and to repeat them, while others had to learn a larger collection, is shown by the story of Kakkhupfla, p. 3, of Mahak4la, p. 26, &c. See Childers, s. v. sahita. 20, Sdmafivia, which I have rendered by ‘ priesthood,’ expresses all that belongs to, or constitutes a real Samava or Sramaua, this being the Buddhist name corresponding to the Brahmama, or priest, of the orthodox Hindus. Buddha himself is frequently called the Good Samana. Fausbdll takes the abstract word sdmafifia as corresponding to the Sanskrit samAnya, ‘community,’ but Weber has well shown that it ought to be taken as representing srdmamya. He might have quoted the Samavifia-phala-sutta, of which Burnouf has given such interesting details in his Lotus, p. 449 seq. Fausbdll also, in his notes on v. 332, rightly explains simafifata by sramanyata. See Childers, s.v. sAmafifia. Anupadiy4no, which I have translated by ‘caring for nothing,’ has a technical meaning. It is the negative of the fourth Niddna, the so-called Upadana, which Képpen has well explained by Anhanglichkeit, ‘ taking to the world, loving the world.’ Képpen, Die Religion des Buddha, p. 610. Cf. Suttanipata, v. 470. . EARNESTNESS. 9 CHAPTER II. ON EARNESTNESS}, 21. Earnestness is the path of immortality fae vana), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already. 22. Those who are advanced in earnestness, having understood this clearly, delight in earnestness, and rejoice in the knowledge of the Ariyas (the elect). 23. These wise people, meditative, steady, always possessed of strong powers, attain to Nirvawa, the highest happiness. 1 There is nothing in the tenth section of the Dhammapada, as translated by Beal, corresponding to the verses of this chapter. 21. Apramada, which Fausbdll translates by ‘vigilantia,’ Gogerly by ‘religion,’ Childers by ‘ diligence,’ expresses literally the absence of that giddiness or thoughtlessness which characterizes the state of mind of worldly people. It is the first entering into oneself, and hence all virtues are said to have their root in apramada. (Ye kefi kusal4 dhamma sabbe te appamadamfilaka.) I have translated it by ‘ earnestness,’ sometimes by ‘reflection.’ ‘Immortality,’ amrzta, is explained by Buddhaghosa as Nirvaza. Am~rzta is used, no doubt, as a synonym of Nirvawa, but this very fact shows how many different conceptions entered from the very first into the Nirvaza of the Buddhists. See Childers, s.v. nibbana, p. 269.
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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