Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Am~rzta is used, no doubt, as a synonym of Nirvawa, but this very fact shows how many different conceptions entered from the very first into the Nirvaza of the Buddhists. See Childers, s.v. nibbana, p. 269. This verse, as recited to Asoka, occurs in the Dfpavamsa VI, 53, and in the Mahavamsa, p. 2g. See also Sanatsugattya, translated by Telang, Sacred Books of the East, vol. viii. p. 138. 22. The Ariyas, the noble or elect, are those who have entered on the path that leads to Nirvana; see Képpen, p. 396. Their knowledge and general status is minutely described ; see KSppen, P. 436. 23. Childers, s.v. nibb4na, thinks that nibbana here and in many other places means Arhatship. [10] e /fe) DHAMMAPADA. CHAP. II. 24. If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with consideration, if he restrains himself, and lives according to law,—then his glory will increase. 25. By rousing himself, by earnestness, by restraint and control, the wise man may make for himself an island which no flood can overwhelm. 26. Fools follow after vanity, men of evil wis- | dom. The wise man keeps earnestness as his best | jewel. 27. Follow not after vanity, nor after the enjoyment of love and lust! He who is earnest and meditative, obtains ample joy. 28. When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of wisdom, looks down upon the fools, serene he looks upon the toiling crowd, as one that stands on a mountain looks down upon them that stand upon the plain. 29, Earnest among the thoughtless, awake among the sleepers, the wise man advances like a racer, leaving behind the hack. 30. By earnestness did Maghavan (Indra) rise to the lordship of the gods. People praise earnestness; thoughtlessness is always blamed. 31. A Bhikshu (mendicant) who delights in earnestness, who looks with fear on thoughtless- 25. Childers explains this island again-as the state of an Arhat (arahatta-phalam), 28. Cf. Childers, Dictionary, Preface, p. xiv. See Vinaya, ed. Oldenberg, vol. i. p. 5, 5. f. 31. Instead of saham, which Dr. Fausbéll translates by ‘ vincens, Dr. Weber by ‘conquering,’ I think we ought to read dahan, ‘burning,’ which was evidently the reading adopted by. Buddha- EARNESTNESS, Il ness, moves about like fire, burning all his fetters, small or large. 32. A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall away (from his perfect state)—he is close upon Nirvdma. ghosa. Mr. R. C. Childers, whom I requested to see whether the MS. at the India Office gives saham or daham, writes that the reading dahamm is as clear as possible in that MS. The fetters are meant for the senses. See verse 370. 32. See Childers, Notes, p. 5. 12 DHAMMAPADA. CHAP. III. CHAPTER III. THOUGHT.
2C. Childers, whom I requested to see whether the MS. at the India Office gives saham or daham, writes that the reading dahamm is as clear as possible in that MS. The fetters are meant for the senses. See verse 370. 32. See Childers, Notes, p. 5. 12 DHAMMAPADA. CHAP. III. CHAPTER III. THOUGHT. 33. As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult to hold back, 34. As a fish taken from his watery home and thrown on the dry ground, our thought trembles all over in order to escape the dominion of M4ara (the tempter). 35. It is good to tame the mind, which is difficult to hold in and flighty, rushing wherever it listeth ; a tamed mind brings happiness. 36. Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush wherever they list: thoughts well guarded bring happiness. 37. Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the chamber (of the heart), will be free from the bonds of MAra (the tempter). 38. If a man’s thoughts are unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will never be perfect. 39. If a man’s thoughts are not dissipated, if 33. Cf. Gataka, vol. i. p. 400. 34. On Mara, see verses 7 and 8. 35-39. Cf. Gataka, vol. i. pp. 312, 400. 39. Fausbdll traces anavassuta, ‘dissipated,’ back to the Sanskrit / Z THOUGHT. 13 L his mind is not perplexed, if he has ceased to think of good or evil, then there is no fear for him while he is watchful. Toot syai, ‘to become rigid ;’ but the participle of that root would be sfta, not syuta. Professor Weber suggests that anavassuta stands for the Sanskrit anavasruta, which he translates unbefleckt, ‘ unspotted.’ If avasruta were the right word, it might be taken in the sense of ‘not fallen off, not fallen away,’ but it could not mean ‘unspotted ;’ cf. dhairyam no ’susruvat, ‘our firmness ran away.’ I have little doubt, however, that avassuta represents the Sanskrit avasruta, and is derived from the root sru, here used in its technical sense, peculiar to the Buddhist literature, and so well explained by Burnouf in his Appendix XIV (Lotus, p. 820). He shows that, according to Hemaégandra and the Gina-alank4ra, 4sravakshaya, Pali 4savasamkhaya is counted as the sixth abhigha, wherever six | of these intellectual powers are mentioned, instead of five. The Chinese translate the term in their own Chinese fashion by ‘ stillationis finis,’ but Burnouf claims for it the definite sense of destruction of faults or vices. He quotes from the Lalita-vistara (Adhyaya XXII, ed. Rajendra Lal Mittra, p. 448) the words uttered by Buddha when he arrived at his complete Buddhahood :— Sushka 4srav4 na punaf sravanti, ‘The vices are dried up, they will not flow again ;’
3He quotes from the Lalita-vistara (Adhyaya XXII, ed. Rajendra Lal Mittra, p. 448) the words uttered by Buddha when he arrived at his complete Buddhahood :— Sushka 4srav4 na punaf sravanti, ‘The vices are dried up, they will not flow again ;’ and he shows that the Pali Dictionary, the Abhidhanappadifpika, explains Asava simply by k&ma, ‘love, pleasure of the senses.’ In the Mahaparinibbana-sutta, three classes of Asava are distinguished, the kamasava, the bhavdsava, and the aviggdsava. See also Burnouf, Lotus, p. 665; Childers, s. v. dsavo. : That sru means ‘to run,’ and is in fact a merely dialectic variety of sru, has been proved by Burnouf, while Boehtlingk thinks the substitution of s for s is a mistake. Arava therefore, or Asrava, meant originally ‘the running out towards objects of the senses’ (cf. sanga, dlaya, &c.), and had nothing to do with asrava, ‘a running, a sore,’ Atharva-veda I, 2, 4. This conception of the original purport of 4+sru or ava-sru is confirmed by a statement of Colebrooke’s, who, when treating of the Gainas, writes (Miscellaneous Essays, I, 382): ‘ Asrava is that which directs the embodied spirit (Asravayati purusham) towards external objects. It is the occupation and employment (vritti or pravritti) of the senses or organs on sensible objects. ‘Through the means of the senses it 14 DHAMMAPADA,. , CHAP. III. 40. Knowing that this body is (fragile) like a jar, and making this thought firm like a fortress, one should attack Mara (the tempter) with the— weapon of knowledge, one should watch him whe conquered, and should never rest. ‘ 41. Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log. 42. Whatever a hater may do to a hater, or affects the embodied spirit with the sentiment of taction, colour, smell, and taste. Or it is the association or connection of body with right and wrong deeds. It comprises all the karmas, for they (asravayanti) pervade, influence, and attend the doer, following him ’ or attaching to him. It is a misdirection (mithy4-pravritti) of the organs, for it is vain, a cause of disappointment, rendering the organs of sense and sensible objects subservient to fruition. Samvara is that which stops (samvrznoti) the course of the foregoing, or closes up the door or passage to it, and consists in self-command or restraint of organs internal and external, embracing all means of self-control and subjection of the senses, calming and subduing them.’ For a full account of the asravas, see Lalita-vistara, ed. Calc. PP: 445 and 552, where Kshizdsrava is given as a name of Buddha. Asr4va occurs in Apastamba’s Dharma-sfttras II, 5, 9, where the commentator explains it by objects of the senses, by which the soul is made to run out. It is better, however, to take Asrava here, too, as the act of running out, the affections, appetites, passions.
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.
1Am~rzta is used, no doubt, as a synonym of Nirvawa, but this very fact shows how many different conceptions entered from the very first into the Nirvaza of the Buddhists. See Childers, s.v. nibbana, p. 269. This verse, as recited to Asoka, occurs in the Dfpavamsa VI, 53, and in the Mahavamsa, p. 2g. See also Sanatsugattya, translated by Telang, Sacred Books of the East, vol. viii. p. 138. 22. The Ariyas, the noble or elect, are those who have entered on the path that leads to Nirvana; see Képpen, p. 396. Their knowledge and general status is minutely described ; see KSppen, P. 436. 23. Childers, s.v. nibb4na, thinks that nibbana here and in many other places means Arhatship. [10] e /fe) DHAMMAPADA. CHAP. II. 24. If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with consideration, if he restrains himself, and lives according to law,—then his glory will increase. 25. By rousing himself, by earnestness, by restraint and control, the wise man may make for himself an island which no flood can overwhelm. 26. Fools follow after vanity, men of evil wis- | dom. The wise man keeps earnestness as his best | jewel. 27. Follow not after vanity, nor after the enjoyment of love and lust! He who is earnest and meditative, obtains ample joy. 28. When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of wisdom, looks down upon the fools, serene he looks upon the toiling crowd, as one that stands on a mountain looks down upon them that stand upon the plain. 29, Earnest among the thoughtless, awake among the sleepers, the wise man advances like a racer, leaving behind the hack. 30. By earnestness did Maghavan (Indra) rise to the lordship of the gods. People praise earnestness; thoughtlessness is always blamed. 31. A Bhikshu (mendicant) who delights in earnestness, who looks with fear on thoughtless- 25. Childers explains this island again-as the state of an Arhat (arahatta-phalam), 28. Cf. Childers, Dictionary, Preface, p. xiv. See Vinaya, ed. Oldenberg, vol. i. p. 5, 5. f. 31. Instead of saham, which Dr. Fausbéll translates by ‘ vincens, Dr. Weber by ‘conquering,’ I think we ought to read dahan, ‘burning,’ which was evidently the reading adopted by. Buddha- EARNESTNESS, Il ness, moves about like fire, burning all his fetters, small or large. 32. A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall away (from his perfect state)—he is close upon Nirvdma. ghosa. Mr. R. C. Childers, whom I requested to see whether the MS. at the India Office gives saham or daham, writes that the reading dahamm is as clear as possible in that MS. The fetters are meant for the senses. See verse 370. 32. See Childers, Notes, p. 5. 12 DHAMMAPADA. CHAP. III. CHAPTER III. THOUGHT.
2C. Childers, whom I requested to see whether the MS. at the India Office gives saham or daham, writes that the reading dahamm is as clear as possible in that MS. The fetters are meant for the senses. See verse 370. 32. See Childers, Notes, p. 5. 12 DHAMMAPADA. CHAP. III. CHAPTER III. THOUGHT. 33. As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult to hold back, 34. As a fish taken from his watery home and thrown on the dry ground, our thought trembles all over in order to escape the dominion of M4ara (the tempter). 35. It is good to tame the mind, which is difficult to hold in and flighty, rushing wherever it listeth ; a tamed mind brings happiness. 36. Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush wherever they list: thoughts well guarded bring happiness. 37. Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the chamber (of the heart), will be free from the bonds of MAra (the tempter). 38. If a man’s thoughts are unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will never be perfect. 39. If a man’s thoughts are not dissipated, if 33. Cf. Gataka, vol. i. p. 400. 34. On Mara, see verses 7 and 8. 35-39. Cf. Gataka, vol. i. pp. 312, 400. 39. Fausbdll traces anavassuta, ‘dissipated,’ back to the Sanskrit / Z THOUGHT. 13 L his mind is not perplexed, if he has ceased to think of good or evil, then there is no fear for him while he is watchful. Toot syai, ‘to become rigid ;’ but the participle of that root would be sfta, not syuta. Professor Weber suggests that anavassuta stands for the Sanskrit anavasruta, which he translates unbefleckt, ‘ unspotted.’ If avasruta were the right word, it might be taken in the sense of ‘not fallen off, not fallen away,’ but it could not mean ‘unspotted ;’ cf. dhairyam no ’susruvat, ‘our firmness ran away.’ I have little doubt, however, that avassuta represents the Sanskrit avasruta, and is derived from the root sru, here used in its technical sense, peculiar to the Buddhist literature, and so well explained by Burnouf in his Appendix XIV (Lotus, p. 820). He shows that, according to Hemaégandra and the Gina-alank4ra, 4sravakshaya, Pali 4savasamkhaya is counted as the sixth abhigha, wherever six | of these intellectual powers are mentioned, instead of five. The Chinese translate the term in their own Chinese fashion by ‘ stillationis finis,’ but Burnouf claims for it the definite sense of destruction of faults or vices. He quotes from the Lalita-vistara (Adhyaya XXII, ed. Rajendra Lal Mittra, p. 448) the words uttered by Buddha when he arrived at his complete Buddhahood :— Sushka 4srav4 na punaf sravanti, ‘The vices are dried up, they will not flow again ;’
3He quotes from the Lalita-vistara (Adhyaya XXII, ed. Rajendra Lal Mittra, p. 448) the words uttered by Buddha when he arrived at his complete Buddhahood :— Sushka 4srav4 na punaf sravanti, ‘The vices are dried up, they will not flow again ;’ and he shows that the Pali Dictionary, the Abhidhanappadifpika, explains Asava simply by k&ma, ‘love, pleasure of the senses.’ In the Mahaparinibbana-sutta, three classes of Asava are distinguished, the kamasava, the bhavdsava, and the aviggdsava. See also Burnouf, Lotus, p. 665; Childers, s. v. dsavo. : That sru means ‘to run,’ and is in fact a merely dialectic variety of sru, has been proved by Burnouf, while Boehtlingk thinks the substitution of s for s is a mistake. Arava therefore, or Asrava, meant originally ‘the running out towards objects of the senses’ (cf. sanga, dlaya, &c.), and had nothing to do with asrava, ‘a running, a sore,’ Atharva-veda I, 2, 4. This conception of the original purport of 4+sru or ava-sru is confirmed by a statement of Colebrooke’s, who, when treating of the Gainas, writes (Miscellaneous Essays, I, 382): ‘ Asrava is that which directs the embodied spirit (Asravayati purusham) towards external objects. It is the occupation and employment (vritti or pravritti) of the senses or organs on sensible objects. ‘Through the means of the senses it 14 DHAMMAPADA,. , CHAP. III. 40. Knowing that this body is (fragile) like a jar, and making this thought firm like a fortress, one should attack Mara (the tempter) with the— weapon of knowledge, one should watch him whe conquered, and should never rest. ‘ 41. Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log. 42. Whatever a hater may do to a hater, or affects the embodied spirit with the sentiment of taction, colour, smell, and taste. Or it is the association or connection of body with right and wrong deeds. It comprises all the karmas, for they (asravayanti) pervade, influence, and attend the doer, following him ’ or attaching to him. It is a misdirection (mithy4-pravritti) of the organs, for it is vain, a cause of disappointment, rendering the organs of sense and sensible objects subservient to fruition. Samvara is that which stops (samvrznoti) the course of the foregoing, or closes up the door or passage to it, and consists in self-command or restraint of organs internal and external, embracing all means of self-control and subjection of the senses, calming and subduing them.’ For a full account of the asravas, see Lalita-vistara, ed. Calc. PP: 445 and 552, where Kshizdsrava is given as a name of Buddha. Asr4va occurs in Apastamba’s Dharma-sfttras II, 5, 9, where the commentator explains it by objects of the senses, by which the soul is made to run out. It is better, however, to take Asrava here, too, as the act of running out, the affections, appetites, passions.
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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