Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1See 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 for their greatest enemies, for they do evil deeds which must bear bitter fruits. 67. That deed is not well done of which a man must repent, and the reward of which he receives crying and with a tearful face. 68. No, that deed is well done of which a man' does not repent, and the reward of which he receives gladly and cheerfully. 69. As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but when it ripens, then the fool suffers grief. 70. Let a fool month after month eat his food (like an ascetic) with the tip of a blade of Kusa grass, yet is he not worth the sixteenth particle of those who have well weighed the law. 71. An evil deed, like newly-drawn milk, does not turn (suddenly); smouldering, like fire covered by ashes, it follows the fool. ? 67. See Beal, l.c. p. 78. 69. Taken from the Samyutta-nikdya, where, however, we read thananhi instead of madhuva; see Feer, Comptes Rendus, 1871, p. 64. 40. The commentator clearly takes sankhata in the sense of sankhyata, ‘reckoned,’ for he explains it by #atadhammé, tulitadhamma. The eating with the tip of Kusa grass has reference to the fastings performed by the Brahmans, but disapproved of, except as a moderate discipline, by the followers of Buddha. This verse seems to interrupt the continuity of the other verses which treat of the reward of evil deeds, or of the slow but sure ripening of every sinful act. See Childers, s. v. sankhato. , 41. Iam not at all certain of the simile, unless mu#Aati, as applied to milk, can be used in the sense of changing or turning sour. In Manu IV, 172, where a similar sentence occurs, the commentators are equally doubtful: Nadharmas arito loke sadya# phalati gaur iva, ‘for an evil act committed in the world does not bear fruit at once, like a cow;’ or ‘like the earth (in due season);’ or ‘like milk.’ See Childers, Notes, p. 6. 22 DHAMMAPADA._ CHAP. V. 72. And when the evil deed, after it has become known, brings sorrow to the fool, then it destroys his bright lot, nay, it cleaves his head. 73. Let the fool wish for a false reputation, for precedence among the Bhikshus, for lordship in the convents, for worship among other people! 74. ‘May both the layman and he who has left the world think that this is done by me; may they be subject to me in everything which is to be done or is not to be done,’ thus is the mind of the fool, and his desire and pride increase. 75. ‘One is the road that leads to wealth, another the road that leads to Nirvdsa;’ if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world.
275. ‘One is the road that leads to wealth, another the road that leads to Nirvdsa;’ if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world. 72. I take fiattam for giapitam, the causative of gi4tam, for which in Sanskrit, too, we have the form without i, gtaptam. This giaptam, ‘made known, revealed,’ stands in opposition to the khanna, ‘covered, hid,’ of the preceding verse. Sukkamsa, which Fausbdll explains by suklamsa, has probably a more technical and special meaning. Childers traces fattam to the Vedic ghatram, ‘knowledge.’ Fausbdll refers to Gataka, vol. i. p. 445, v. 118. 75. Viveka, which in Sanskrit means chiefly understanding, has. with the Buddhists the more technical meaning of separation, whether separation from the world and retirement to the solitude of the forest (kaya-viveka), or separation from idle thoughts (Aittaviveka), or the highest separation and freedom (Nirvana), THE WISE MAN. 23 CHAPTER VI. THE WISE MAN (PANDITA). 76. If you see an intelligent man who tells you where true treasures are to be found, who shows what is to be avoided, and administers reproofs, follow that wise man; it will be better, not worse, for those who follow him: 77. Let him admonish, let him teach, let him forbid what is improper !—he will be beloved of the good, by the bad he will be hated. 78. Do not have evil-doers for friends, do not have low people for friends: have virtuous pent for friends, have for friends the best of men. 79. He who drinks in the law lives happily with a serene mind: the sage rejoices always in the law, as preached by the elect (Ariyas). 80. Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood ; wise people fashion themselves. Vv 48. It is hardly possible to take mitte kaly4me in the technical sense of kaly4va-mitra, ‘ein geistlicher Rath,’ a spiritual guide. Burnouf (Introd. p. 284) shows that in the technical sense kalyazamitra was widely spread in the Buddhist world. 4g. Ariya, ‘elect, venerable,’ is explained by the commentator as referring to Buddha and other teachers. 80. See verses 33 and 145, the latter being a mere repetition of our verse. The nettikds, to judge from the commentary and from the general purport of the verse, are not simply water-carriers, but builders of canals and aqueducts, who force the water to go where it would not go by itself. The Chinese translator says, ‘the pilot manages his ship.’ See Beal, 1. c. p. 79. 24 DHAMMAPADA. CHAP. VI. 81. As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise. 82. Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake. 83. Good people walk on whatever,-fefall, the good do not prattle, longing for pleasure ¥ whether touched by happiness or sorrow wise people never appear elated or depressed.
382. Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake. 83. Good people walk on whatever,-fefall, the good do not prattle, longing for pleasure ¥ whether touched by happiness or sorrow wise people never appear elated or depressed. 84. If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous. 85. Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore. ’ 83. The first line is very doubtful. I have adopted, in my trans+ lation, a suggestion of Mr. Childers, who writes, ‘I think it will be necessary to take sabbattha in the sense of “ everywhere,” or “ under every condition ;” paf&akhandAdibhedesu, sabbadhammesu, says Buddhaghosha. I do not think we need assume that B. means the word vigahanti to be a synonym of vaganti. I would rather take the whole sentence together as a gloss upon the word vaganti : —vagantiti arahattafidnena apakaddhanta Ahandaragam vigahanti; vaganti means that, ridding themselves of lust by the wisdom which Arhatship confers, they cast it away.’ Iam inclined to think the line means ‘the righteous walk on (unmoved) in all the conditions of life.’ Ninda, pasams4, sukha, dukkha are four of ‘the eight lokadhammas, or earthly conditions; the remaining lokadhammas are labha, alabha, yasa, ayasa. In v. 245, passata, ‘by a man who sees,’ means ‘ by a man who sees clearly or truly.’ In the same manner vrag may mean, not simply ‘to walk,’ but ‘to walk properly,’ or may be used synonymously with pravrag. 85. ‘The other shore’ is meant for Nirvama, ‘this shore’ for common life. On reaching Nirvaza, the dominion of death is we THE WISE MAN. 25 86. But those who, when the law has been well preached to them, follow the law, will pass across the dominion of death, however difficult to over-come. as 87, 88. A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind. 89. Those whose mind is well grounded in the ' (seven) elements of knowledge, who without cling- overcome. The commentator supplies taritva, ‘having crossed,’ in order to explain the accusative ma&sudheyyam. Possibly param essanti should here be taken as one word, in the sense of overcoming. - ,
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.
1See 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 for their greatest enemies, for they do evil deeds which must bear bitter fruits. 67. That deed is not well done of which a man must repent, and the reward of which he receives crying and with a tearful face. 68. No, that deed is well done of which a man' does not repent, and the reward of which he receives gladly and cheerfully. 69. As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but when it ripens, then the fool suffers grief. 70. Let a fool month after month eat his food (like an ascetic) with the tip of a blade of Kusa grass, yet is he not worth the sixteenth particle of those who have well weighed the law. 71. An evil deed, like newly-drawn milk, does not turn (suddenly); smouldering, like fire covered by ashes, it follows the fool. ? 67. See Beal, l.c. p. 78. 69. Taken from the Samyutta-nikdya, where, however, we read thananhi instead of madhuva; see Feer, Comptes Rendus, 1871, p. 64. 40. The commentator clearly takes sankhata in the sense of sankhyata, ‘reckoned,’ for he explains it by #atadhammé, tulitadhamma. The eating with the tip of Kusa grass has reference to the fastings performed by the Brahmans, but disapproved of, except as a moderate discipline, by the followers of Buddha. This verse seems to interrupt the continuity of the other verses which treat of the reward of evil deeds, or of the slow but sure ripening of every sinful act. See Childers, s. v. sankhato. , 41. Iam not at all certain of the simile, unless mu#Aati, as applied to milk, can be used in the sense of changing or turning sour. In Manu IV, 172, where a similar sentence occurs, the commentators are equally doubtful: Nadharmas arito loke sadya# phalati gaur iva, ‘for an evil act committed in the world does not bear fruit at once, like a cow;’ or ‘like the earth (in due season);’ or ‘like milk.’ See Childers, Notes, p. 6. 22 DHAMMAPADA._ CHAP. V. 72. And when the evil deed, after it has become known, brings sorrow to the fool, then it destroys his bright lot, nay, it cleaves his head. 73. Let the fool wish for a false reputation, for precedence among the Bhikshus, for lordship in the convents, for worship among other people! 74. ‘May both the layman and he who has left the world think that this is done by me; may they be subject to me in everything which is to be done or is not to be done,’ thus is the mind of the fool, and his desire and pride increase. 75. ‘One is the road that leads to wealth, another the road that leads to Nirvdsa;’ if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world.
275. ‘One is the road that leads to wealth, another the road that leads to Nirvdsa;’ if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world. 72. I take fiattam for giapitam, the causative of gi4tam, for which in Sanskrit, too, we have the form without i, gtaptam. This giaptam, ‘made known, revealed,’ stands in opposition to the khanna, ‘covered, hid,’ of the preceding verse. Sukkamsa, which Fausbdll explains by suklamsa, has probably a more technical and special meaning. Childers traces fattam to the Vedic ghatram, ‘knowledge.’ Fausbdll refers to Gataka, vol. i. p. 445, v. 118. 75. Viveka, which in Sanskrit means chiefly understanding, has. with the Buddhists the more technical meaning of separation, whether separation from the world and retirement to the solitude of the forest (kaya-viveka), or separation from idle thoughts (Aittaviveka), or the highest separation and freedom (Nirvana), THE WISE MAN. 23 CHAPTER VI. THE WISE MAN (PANDITA). 76. If you see an intelligent man who tells you where true treasures are to be found, who shows what is to be avoided, and administers reproofs, follow that wise man; it will be better, not worse, for those who follow him: 77. Let him admonish, let him teach, let him forbid what is improper !—he will be beloved of the good, by the bad he will be hated. 78. Do not have evil-doers for friends, do not have low people for friends: have virtuous pent for friends, have for friends the best of men. 79. He who drinks in the law lives happily with a serene mind: the sage rejoices always in the law, as preached by the elect (Ariyas). 80. Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood ; wise people fashion themselves. Vv 48. It is hardly possible to take mitte kaly4me in the technical sense of kaly4va-mitra, ‘ein geistlicher Rath,’ a spiritual guide. Burnouf (Introd. p. 284) shows that in the technical sense kalyazamitra was widely spread in the Buddhist world. 4g. Ariya, ‘elect, venerable,’ is explained by the commentator as referring to Buddha and other teachers. 80. See verses 33 and 145, the latter being a mere repetition of our verse. The nettikds, to judge from the commentary and from the general purport of the verse, are not simply water-carriers, but builders of canals and aqueducts, who force the water to go where it would not go by itself. The Chinese translator says, ‘the pilot manages his ship.’ See Beal, 1. c. p. 79. 24 DHAMMAPADA. CHAP. VI. 81. As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise. 82. Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake. 83. Good people walk on whatever,-fefall, the good do not prattle, longing for pleasure ¥ whether touched by happiness or sorrow wise people never appear elated or depressed.
382. Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake. 83. Good people walk on whatever,-fefall, the good do not prattle, longing for pleasure ¥ whether touched by happiness or sorrow wise people never appear elated or depressed. 84. If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous. 85. Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore. ’ 83. The first line is very doubtful. I have adopted, in my trans+ lation, a suggestion of Mr. Childers, who writes, ‘I think it will be necessary to take sabbattha in the sense of “ everywhere,” or “ under every condition ;” paf&akhandAdibhedesu, sabbadhammesu, says Buddhaghosha. I do not think we need assume that B. means the word vigahanti to be a synonym of vaganti. I would rather take the whole sentence together as a gloss upon the word vaganti : —vagantiti arahattafidnena apakaddhanta Ahandaragam vigahanti; vaganti means that, ridding themselves of lust by the wisdom which Arhatship confers, they cast it away.’ Iam inclined to think the line means ‘the righteous walk on (unmoved) in all the conditions of life.’ Ninda, pasams4, sukha, dukkha are four of ‘the eight lokadhammas, or earthly conditions; the remaining lokadhammas are labha, alabha, yasa, ayasa. In v. 245, passata, ‘by a man who sees,’ means ‘ by a man who sees clearly or truly.’ In the same manner vrag may mean, not simply ‘to walk,’ but ‘to walk properly,’ or may be used synonymously with pravrag. 85. ‘The other shore’ is meant for Nirvama, ‘this shore’ for common life. On reaching Nirvaza, the dominion of death is we THE WISE MAN. 25 86. But those who, when the law has been well preached to them, follow the law, will pass across the dominion of death, however difficult to over-come. as 87, 88. A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind. 89. Those whose mind is well grounded in the ' (seven) elements of knowledge, who without cling- overcome. The commentator supplies taritva, ‘having crossed,’ in order to explain the accusative ma&sudheyyam. Possibly param essanti should here be taken as one word, in the sense of overcoming. - ,
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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