Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Asr4va 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. 40. Anivesana has no doubt a technical meaning, and may signify, one who has left his house, his family and friends, to become a monk. A monk shall not return to his home, but travel about; he shall be anivesana, ‘homeless,’ anagara, ‘ houseless.’ But I doubt whether this can be the meaning of anivesana here, as the sentence, let him be an anchorite, would come in too abruptly. I translate it therefore in a more general sense, let him not return or turn away from the battle, let him watch Mara, even after he is vanquished, let him keep up a constant fight against the adversary, without being attached to anything or anybody, THOUGHT. 15 an enemy to an enemy, a wrongly-directed mind ~ will do us greater mischief. 43. Not a mother, not a father will do so much, nor any other relative; a well-directed mind will do us greater service. 43. See Beal, Dhammapada, p. 73. 16 DHAMMAPADA. CHAP. IV. CHAPTER IV. FLOWERS}, 44. Who shall overcome this earth, and the world of Yama (the lord of the departed), and the world of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds out the (right) flower ? 45. The disciple will overcome the earth, and the world of Yama, and the world of the gods. The disciple will find out the plainly shown path of virtue, as a clever man finds out the (right) flower. 1 See Beal, Dhammapada, p. 75. 44, 45. If I differ from the translation of Fausbéll and Weber, it is because the commentary takes the two verbs, vigessati and paessati, to mean in the end the same thing, i.e. sak&hi-karissati, ‘he will perceive.’ I have not ventured to take vigessate for viganissati, though it shuld be remembered that the overcoming of the earth and of the worlds below and above, as here alluded to, is meant to be achieved by means of knowledge. Pakessati, ‘he will gather’ (cf. vi-#i, Indische Spriiche, 4560), means also, like ‘to gather’ in English, ‘he will perceive or understand,’ and the dhammapada, or ‘path of virtue,’ is distinctly explained by Buddhaghosa as consisting of the thirty-seven states or stations which lead to Bodhi. (See Burnouf, Lotus, p. 430; Hardy, Manual, p. 497.) Dhammapada might, no doubt, mean also ‘a law-verse,’ and sudesita, ‘ well taught,’ and this double meaning may be intentional here as elsewhere. Buddha himself is called M4rga-darsaka and Marga-desika (cf. Lal. Vist. p. 551). There is a curious similarity between these verses and verses 6540-41, and 9939 of the SAntiparva: Pushp4ziva visinvantam anyatragatamanasam, Anavapteshu k4meshu mretyur abhyeti mAanavam. ‘Death approaches man“ like one who is gathering flowers, and FLOWERS. 17
2Lal. Vist. p. 551). There is a curious similarity between these verses and verses 6540-41, and 9939 of the SAntiparva: Pushp4ziva visinvantam anyatragatamanasam, Anavapteshu k4meshu mretyur abhyeti mAanavam. ‘Death approaches man“ like one who is gathering flowers, and FLOWERS. 17 46. He who knows that this body is like froth, and has learnt that it is as unsubstantial as a mirage, will break the flower-pointed arrow of Mara, and never see the king of death. 47. Death carries off a man who is gathering flowers and whose mind is distracted, as a flood carries off a sleeping village. 48. Death subdues a man who is gathering flowers, and whose mind is distracted, before he is satiated | in his pleasures. 49. As the bee collects nectar and departs without injuring the flower, or its colour or scent, so let a sage dwell in his yillage. 50. Not the perversities of others, not their sins whose mind is turned elsewhere, before his desires have been fulfilled.’ Suptam vyaghram mahaugho va mrityur Adaya gakkhati, Safifinvinakam evainam kam4énam avitr/ptikam. ‘As a stream (carries off) a sleeping tiger, death carries off this man who is gathering flowers, and who is not satiated in his pleasures.’ This last verse, particularly, seems to me clearly a translation from P4li, and the kam of sa#t#invanakam looks as if put in metri causa. 46. The flower-arrows of Mara, the tempter, are borrowed from Kama, the Hindu god of love. For a similar expression see Lalita-vistara, ed. Calc. p. 40, 1. 20, may4martfisadr7s4 vidyutphenopamas dapala#. It is on account of this parallel passage that I prefer to translate mariAi by ‘ mirage,’ and not by ‘ sunbeam,’ as Fausbill, or by ‘solar atom,’ as Weber proposes. The expression, ‘he will never see the king of death, is supposed to mean Arhatship by Childers, s.v. nibbana, p. 270. 47. See Thiessen, Die Legende von Kisdgotami, p. 9. 48. Antaka, ‘death,’ is given as an explanation of Mara in the Amarakosha and Abhidhanappadipika (cf. Fausbdll, p. 210). 49. See Beal, Catena, p. 159, where vv. 49 and 50 are ascribed to Wessabhu, i. e. Visvabhfi. See also Der Weise und der Thor, p.134. 18 DHAMMAPADA. CHAP. IV. of commission or omission, but his own misdeeds and negligences should a sage take notice of. 51. Like a beautiful flower, full of colour, but without scent, are the fine but fruitless words of him who does not act accordingly. 52. But, like a beautiful flower, full of colour and full of scent, are the fine and fruitful words of him who acts accordingly. 53. As many kinds of wreaths can be made from a heap of flowers, so many good things may be achieved by a mortal when once he is born. 54. The scent of flowers does not travel against the wind, nor (that of) sandal-wood, or of Tagara and Mallika flowers; but the odour of good people \travels even against the wind; a good man per- | ades every place.
354. The scent of flowers does not travel against the wind, nor (that of) sandal-wood, or of Tagara and Mallika flowers; but the odour of good people \travels even against the wind; a good man per- | ades every place. 55. Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these sorts of perfumes, the perfume of virtue is unsurpassed. 56. Mean is the scent that comes from Tagara and sandal-wood ;—the perfume of those who pos- \ sess virtue rises up to the gods as the highest. 57. Of the people who possess these virtues, who live without thoughtlessness, and who are emanci- 51. St. Matthew xxiii. 3, ‘For they say, and do not.’ 54. Tagara, a plant from which a scented powder is made. Mallaka or mallika, according to Benfey, is an oil vessel. Hence tagaramallika was supposed to mean a bottle holding aromatic powder, or oil made of the Tagara. Mallika, however, is given by Dr. Eitel (Handbook of Chinese Buddhism) as the name of a flower now called Casturi (musk) on account of its rich odour, and Dr. Morris informs me that he has found mallika in Pali as a name of jasmine. See also Childers, s. v.; Notes, p. 6; and Beal, Dhammapada, p. 76. \ FLOWERS. . 19 pated through true knowledge, Mara, the tempter, never finds the way. 58, 59. As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enjightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness. 58, 59. Cf. Beal, Dhammapada, p. 76. 20 DHAMMAPADA, CHAP. V. CHAPTER V. THE FOOL. 60. Long is the night to him who is awake ; long is a mile to him who is tired; long is life to the foolish who do not know the true law. 61. Ifa traveller does not meet with one who is ~ his better, or his equal, let him firmly keep to his solitary journey; there is no companionship with ‘a fool. 62. ‘These sons belong to me, and this wealth belongs to me, with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth ? 63. The fool who knows his foolishness, is wise at least so far. Buta fool who thinks himself wise, he is called a fool indeed. 64. If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup. 65. If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives the taste of soup. 66. Fools of little understanding have themselves 60. ‘ Life,’ samsara, is the constant revolution of birth and death which goes on for ever until the knowledge of the true law or the true doctrine of Buddha enables a man to free himself from samséra, and to enter into Nirvaza. See Buddhaghosha’s Parables, Parable XIX, p. 134. , 61. Cf. Suttanipata, v. 46. 63. Cf. Beal, Dhammapada, p. 77. 65. Cf. Beal, Dhammapada, p. 78. THE FOOL. 2I
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.
1Asr4va 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. 40. Anivesana has no doubt a technical meaning, and may signify, one who has left his house, his family and friends, to become a monk. A monk shall not return to his home, but travel about; he shall be anivesana, ‘homeless,’ anagara, ‘ houseless.’ But I doubt whether this can be the meaning of anivesana here, as the sentence, let him be an anchorite, would come in too abruptly. I translate it therefore in a more general sense, let him not return or turn away from the battle, let him watch Mara, even after he is vanquished, let him keep up a constant fight against the adversary, without being attached to anything or anybody, THOUGHT. 15 an enemy to an enemy, a wrongly-directed mind ~ will do us greater mischief. 43. Not a mother, not a father will do so much, nor any other relative; a well-directed mind will do us greater service. 43. See Beal, Dhammapada, p. 73. 16 DHAMMAPADA. CHAP. IV. CHAPTER IV. FLOWERS}, 44. Who shall overcome this earth, and the world of Yama (the lord of the departed), and the world of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds out the (right) flower ? 45. The disciple will overcome the earth, and the world of Yama, and the world of the gods. The disciple will find out the plainly shown path of virtue, as a clever man finds out the (right) flower. 1 See Beal, Dhammapada, p. 75. 44, 45. If I differ from the translation of Fausbéll and Weber, it is because the commentary takes the two verbs, vigessati and paessati, to mean in the end the same thing, i.e. sak&hi-karissati, ‘he will perceive.’ I have not ventured to take vigessate for viganissati, though it shuld be remembered that the overcoming of the earth and of the worlds below and above, as here alluded to, is meant to be achieved by means of knowledge. Pakessati, ‘he will gather’ (cf. vi-#i, Indische Spriiche, 4560), means also, like ‘to gather’ in English, ‘he will perceive or understand,’ and the dhammapada, or ‘path of virtue,’ is distinctly explained by Buddhaghosa as consisting of the thirty-seven states or stations which lead to Bodhi. (See Burnouf, Lotus, p. 430; Hardy, Manual, p. 497.) Dhammapada might, no doubt, mean also ‘a law-verse,’ and sudesita, ‘ well taught,’ and this double meaning may be intentional here as elsewhere. Buddha himself is called M4rga-darsaka and Marga-desika (cf. Lal. Vist. p. 551). There is a curious similarity between these verses and verses 6540-41, and 9939 of the SAntiparva: Pushp4ziva visinvantam anyatragatamanasam, Anavapteshu k4meshu mretyur abhyeti mAanavam. ‘Death approaches man“ like one who is gathering flowers, and FLOWERS. 17
2Lal. Vist. p. 551). There is a curious similarity between these verses and verses 6540-41, and 9939 of the SAntiparva: Pushp4ziva visinvantam anyatragatamanasam, Anavapteshu k4meshu mretyur abhyeti mAanavam. ‘Death approaches man“ like one who is gathering flowers, and FLOWERS. 17 46. He who knows that this body is like froth, and has learnt that it is as unsubstantial as a mirage, will break the flower-pointed arrow of Mara, and never see the king of death. 47. Death carries off a man who is gathering flowers and whose mind is distracted, as a flood carries off a sleeping village. 48. Death subdues a man who is gathering flowers, and whose mind is distracted, before he is satiated | in his pleasures. 49. As the bee collects nectar and departs without injuring the flower, or its colour or scent, so let a sage dwell in his yillage. 50. Not the perversities of others, not their sins whose mind is turned elsewhere, before his desires have been fulfilled.’ Suptam vyaghram mahaugho va mrityur Adaya gakkhati, Safifinvinakam evainam kam4énam avitr/ptikam. ‘As a stream (carries off) a sleeping tiger, death carries off this man who is gathering flowers, and who is not satiated in his pleasures.’ This last verse, particularly, seems to me clearly a translation from P4li, and the kam of sa#t#invanakam looks as if put in metri causa. 46. The flower-arrows of Mara, the tempter, are borrowed from Kama, the Hindu god of love. For a similar expression see Lalita-vistara, ed. Calc. p. 40, 1. 20, may4martfisadr7s4 vidyutphenopamas dapala#. It is on account of this parallel passage that I prefer to translate mariAi by ‘ mirage,’ and not by ‘ sunbeam,’ as Fausbill, or by ‘solar atom,’ as Weber proposes. The expression, ‘he will never see the king of death, is supposed to mean Arhatship by Childers, s.v. nibbana, p. 270. 47. See Thiessen, Die Legende von Kisdgotami, p. 9. 48. Antaka, ‘death,’ is given as an explanation of Mara in the Amarakosha and Abhidhanappadipika (cf. Fausbdll, p. 210). 49. See Beal, Catena, p. 159, where vv. 49 and 50 are ascribed to Wessabhu, i. e. Visvabhfi. See also Der Weise und der Thor, p.134. 18 DHAMMAPADA. CHAP. IV. of commission or omission, but his own misdeeds and negligences should a sage take notice of. 51. Like a beautiful flower, full of colour, but without scent, are the fine but fruitless words of him who does not act accordingly. 52. But, like a beautiful flower, full of colour and full of scent, are the fine and fruitful words of him who acts accordingly. 53. As many kinds of wreaths can be made from a heap of flowers, so many good things may be achieved by a mortal when once he is born. 54. The scent of flowers does not travel against the wind, nor (that of) sandal-wood, or of Tagara and Mallika flowers; but the odour of good people \travels even against the wind; a good man per- | ades every place.
354. The scent of flowers does not travel against the wind, nor (that of) sandal-wood, or of Tagara and Mallika flowers; but the odour of good people \travels even against the wind; a good man per- | ades every place. 55. Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these sorts of perfumes, the perfume of virtue is unsurpassed. 56. Mean is the scent that comes from Tagara and sandal-wood ;—the perfume of those who pos- \ sess virtue rises up to the gods as the highest. 57. Of the people who possess these virtues, who live without thoughtlessness, and who are emanci- 51. St. Matthew xxiii. 3, ‘For they say, and do not.’ 54. Tagara, a plant from which a scented powder is made. Mallaka or mallika, according to Benfey, is an oil vessel. Hence tagaramallika was supposed to mean a bottle holding aromatic powder, or oil made of the Tagara. Mallika, however, is given by Dr. Eitel (Handbook of Chinese Buddhism) as the name of a flower now called Casturi (musk) on account of its rich odour, and Dr. Morris informs me that he has found mallika in Pali as a name of jasmine. See also Childers, s. v.; Notes, p. 6; and Beal, Dhammapada, p. 76. \ FLOWERS. . 19 pated through true knowledge, Mara, the tempter, never finds the way. 58, 59. As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enjightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness. 58, 59. Cf. Beal, Dhammapada, p. 76. 20 DHAMMAPADA, CHAP. V. CHAPTER V. THE FOOL. 60. Long is the night to him who is awake ; long is a mile to him who is tired; long is life to the foolish who do not know the true law. 61. Ifa traveller does not meet with one who is ~ his better, or his equal, let him firmly keep to his solitary journey; there is no companionship with ‘a fool. 62. ‘These sons belong to me, and this wealth belongs to me, with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth ? 63. The fool who knows his foolishness, is wise at least so far. Buta fool who thinks himself wise, he is called a fool indeed. 64. If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup. 65. If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives the taste of soup. 66. Fools of little understanding have themselves 60. ‘ Life,’ samsara, is the constant revolution of birth and death which goes on for ever until the knowledge of the true law or the true doctrine of Buddha enables a man to free himself from samséra, and to enter into Nirvaza. See Buddhaghosha’s Parables, Parable XIX, p. 134. , 61. Cf. Suttanipata, v. 46. 63. Cf. Beal, Dhammapada, p. 77. 65. Cf. Beal, Dhammapada, p. 78. THE FOOL. 2I
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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