Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Those 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. - , 87, 88. Dark and bright are meant for bad and good ;“cf. Suttanipata, v. 526, and Dhp. v.167. Leaving one’s home is the same as becoming a mendicant, without a home or family, an anagéra, or anchorite. A man in that state of viveka, or retirement (see v. 75, note), sees, that where before there seemed to be no pleasure there real pleasure is to be found, or vice versa. A similar idea is expressed in verse 99. See Burnouf, Lotus, p. 474,where he speaks of ‘Le plaisir de la satisfaction, né de la distinction.’ The five troubles or evils of the mind are passion, anger, ignorance, arrogance, pride; see Burnouf, Lotus, pp. 360, 443. As to pariyodapeyya, see verse 183, and Lotus, pp. 523, 528; as to akifvizano, see Mahabh. XII, 6568, 1240. 89. The elements of knowledge are the seven Sambodhyangas, on which see Burnouf, Lotus, p. 796. D’Alwis explains them as the thirty-seven Bodhipakkhiya-dhamm4. Khiz4sava, which I have translated by ‘they whose frailties have been conquered,’ may also be taken in a more metaphysical sense, as explained in the note to v. 39. The same applies to the other terms occurring in this verse, such as 4dana, anupadaya, &c. Dr. Fausbéll seems inclined to [10] f 26 DHAMMAPADA. CHAP. VI. ing to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world. take 4sava in this passage, and in the other passages where it occurs, as the P4li representative of Asraya. But Asraya, in Buddhist phraseology, means rather the five organs of sense with manas, ‘the soul,’ and these are kept distinct from the dsavas, ‘the inclinations, the appetites, passions, or vices. The commentary on the Abhidharma, when speaking of the Yog4Aaras, says, ‘En réunissant ensemble les réceptacles (4sraya), les choses recues (Asrita) et les supports (4lambana), qui sont chacun composés de six termes, on a dix-huit termes qu’on appelle “ Dhatus” ou contenants. La collection des six réceptacles, ce sont les organes de la vue, de I’ouie, de Yodorat, du goft, du toucher, et le “manas” (ou l’organe du coeur), qui est le dernier. La collection des six choses recues, c’est la connaissance produite par la vue et par les autres sens jusqu’au “manas” inclusivement. La collection des six supports, ce sont la forme et les autres attributs sensibles jusqu’au “ Dharma” (la loi ou Vétre) inclusivement.’ See Burnouf, Introduction, p. 449. Parinibbuta is again a technical term, the Sanskrit parinivrita meaning ‘freed from all worldly fetters,’ like vimukta. See Burnouf, Introduction, p. 590. See Childers, s.v. nibbana, p. 270, and Notes on Dhammapada, p. 3; and D’Alwis, Buddhist Nirvaza, P- 75:
2449. Parinibbuta is again a technical term, the Sanskrit parinivrita meaning ‘freed from all worldly fetters,’ like vimukta. See Burnouf, Introduction, p. 590. See Childers, s.v. nibbana, p. 270, and Notes on Dhammapada, p. 3; and D’Alwis, Buddhist Nirvaza, P- 75: THE VENERABLE, 27 CHAPTER VII. THE VENERABLE (ARHAT). go. There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters. gt. They depart with their thoughts well-collected, they are not happy in their abode; like swans who have left their lake, they leave their house and . home. 92. Men who have no riches, who live on recognised food; who have perceived void and unconditioned freedom (Nirv4za), their path is difficult to understand, like that of birds in the air. | gi. Sattmanto, Sanskrit smrztimanta’, ‘possessed of memory,’ but here used in the technical sense of sati, the first of the Bodhyangas. See Burnouf, Introduction, p. 797. Clough translates it by ‘intense thought,’ and this is the original meaning of smar, even in Sanskrit. See Lectures on the Science of Language, vol. ii. P. 332. Uyyusiganti, which Buddhaghosa explains by ‘they exert themselves,’ seems to me to signify in this place ‘they depart,’ i.e. they leave their family, and embrace an ascetic life. See note to verse 235. See also Rhys Davids, Mahaparinibbana-sutta, Sacred Books of the East, vol. xi. p. 22. 92. Suffiato and animitto are adjectives belonging to vimokho, one of the many names of Nirvana, or, according to Childers, s. v. nibbana, p. 270, Arhatship; see Burnouf, Introduction, pp. 442, 462, on sfinya. The Sanskrit expression sfinyatanimitt4prazihitam occurs in L’enfant egaré, 5 a, 1. 4. Nimitta is cause in the most general sense, i.e. what causes existence. The commentator explains it chiefly in a moral sense: R4gAdinimittabhavena animittam, tehi 4a vimuttan ti animitto vimokho, i. e. owing to the absence of passion and other causes, without causation; because freed from f 2 28 DHAMMAPADA. CHAP. VII. 93. He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirv4za), his path is difficult to understand, like that of birds in the air. 94. The gods even envy him whose senses, like. horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites. 95. Such a one who does his duty is tolerant like the earth, like Indra’s bolt ; he is like a lake without mud; no new births are in store for him. 96. His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man. these causes, therefore it is called freedom without causation. See Childers, Pali Dictionary, p. 270, col. 2, line 1.
396. His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man. these causes, therefore it is called freedom without causation. See Childers, Pali Dictionary, p. 270, col. 2, line 1. The simile is intended to compare the ways of those who have obtained spiritual freedom to the flight of birds, it being difficult to understand how the birds move on without putting their feet on anything. ‘This, at least, is the explanation of the commentator. The same metaphor occurs Mahabh. XII, 6763. Childers translates, ‘leaving no more trace of existence than a bird in the air.’ 95. Without the hints given by the commentator, we should probably take the three similes of this verse in their natural sense, as illustrating the imperturbable state of an Arahanta, or venerable person. The earth is always represented as an emblem of patience; the bolt of Indra, if taken in its technical sense, as the bolt of a gate, might likewise suggest the idea of firmness; while the lake is a constant representative of serenity and purity. —The commentator, however, suggests that what is meant is, that the earth, though flowers are cast on it, does not feel pleasure, nor the bolt of Indra displeasure, although less savoury things are thrown upon it; and that in like manner a wise person is indifferent to honour and dishonour. - 96. That this very natural threefold division, thought, word, and deed, the trividha-dvara or the three doors of the Buddhists (Hardy, Manual, p. 494), was not peculiar to the Buddhists or unknown to THE VENERABLE. 29 97. The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men.
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.
1Those 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. - , 87, 88. Dark and bright are meant for bad and good ;“cf. Suttanipata, v. 526, and Dhp. v.167. Leaving one’s home is the same as becoming a mendicant, without a home or family, an anagéra, or anchorite. A man in that state of viveka, or retirement (see v. 75, note), sees, that where before there seemed to be no pleasure there real pleasure is to be found, or vice versa. A similar idea is expressed in verse 99. See Burnouf, Lotus, p. 474,where he speaks of ‘Le plaisir de la satisfaction, né de la distinction.’ The five troubles or evils of the mind are passion, anger, ignorance, arrogance, pride; see Burnouf, Lotus, pp. 360, 443. As to pariyodapeyya, see verse 183, and Lotus, pp. 523, 528; as to akifvizano, see Mahabh. XII, 6568, 1240. 89. The elements of knowledge are the seven Sambodhyangas, on which see Burnouf, Lotus, p. 796. D’Alwis explains them as the thirty-seven Bodhipakkhiya-dhamm4. Khiz4sava, which I have translated by ‘they whose frailties have been conquered,’ may also be taken in a more metaphysical sense, as explained in the note to v. 39. The same applies to the other terms occurring in this verse, such as 4dana, anupadaya, &c. Dr. Fausbéll seems inclined to [10] f 26 DHAMMAPADA. CHAP. VI. ing to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world. take 4sava in this passage, and in the other passages where it occurs, as the P4li representative of Asraya. But Asraya, in Buddhist phraseology, means rather the five organs of sense with manas, ‘the soul,’ and these are kept distinct from the dsavas, ‘the inclinations, the appetites, passions, or vices. The commentary on the Abhidharma, when speaking of the Yog4Aaras, says, ‘En réunissant ensemble les réceptacles (4sraya), les choses recues (Asrita) et les supports (4lambana), qui sont chacun composés de six termes, on a dix-huit termes qu’on appelle “ Dhatus” ou contenants. La collection des six réceptacles, ce sont les organes de la vue, de I’ouie, de Yodorat, du goft, du toucher, et le “manas” (ou l’organe du coeur), qui est le dernier. La collection des six choses recues, c’est la connaissance produite par la vue et par les autres sens jusqu’au “manas” inclusivement. La collection des six supports, ce sont la forme et les autres attributs sensibles jusqu’au “ Dharma” (la loi ou Vétre) inclusivement.’ See Burnouf, Introduction, p. 449. Parinibbuta is again a technical term, the Sanskrit parinivrita meaning ‘freed from all worldly fetters,’ like vimukta. See Burnouf, Introduction, p. 590. See Childers, s.v. nibbana, p. 270, and Notes on Dhammapada, p. 3; and D’Alwis, Buddhist Nirvaza, P- 75:
2449. Parinibbuta is again a technical term, the Sanskrit parinivrita meaning ‘freed from all worldly fetters,’ like vimukta. See Burnouf, Introduction, p. 590. See Childers, s.v. nibbana, p. 270, and Notes on Dhammapada, p. 3; and D’Alwis, Buddhist Nirvaza, P- 75: THE VENERABLE, 27 CHAPTER VII. THE VENERABLE (ARHAT). go. There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters. gt. They depart with their thoughts well-collected, they are not happy in their abode; like swans who have left their lake, they leave their house and . home. 92. Men who have no riches, who live on recognised food; who have perceived void and unconditioned freedom (Nirv4za), their path is difficult to understand, like that of birds in the air. | gi. Sattmanto, Sanskrit smrztimanta’, ‘possessed of memory,’ but here used in the technical sense of sati, the first of the Bodhyangas. See Burnouf, Introduction, p. 797. Clough translates it by ‘intense thought,’ and this is the original meaning of smar, even in Sanskrit. See Lectures on the Science of Language, vol. ii. P. 332. Uyyusiganti, which Buddhaghosa explains by ‘they exert themselves,’ seems to me to signify in this place ‘they depart,’ i.e. they leave their family, and embrace an ascetic life. See note to verse 235. See also Rhys Davids, Mahaparinibbana-sutta, Sacred Books of the East, vol. xi. p. 22. 92. Suffiato and animitto are adjectives belonging to vimokho, one of the many names of Nirvana, or, according to Childers, s. v. nibbana, p. 270, Arhatship; see Burnouf, Introduction, pp. 442, 462, on sfinya. The Sanskrit expression sfinyatanimitt4prazihitam occurs in L’enfant egaré, 5 a, 1. 4. Nimitta is cause in the most general sense, i.e. what causes existence. The commentator explains it chiefly in a moral sense: R4gAdinimittabhavena animittam, tehi 4a vimuttan ti animitto vimokho, i. e. owing to the absence of passion and other causes, without causation; because freed from f 2 28 DHAMMAPADA. CHAP. VII. 93. He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirv4za), his path is difficult to understand, like that of birds in the air. 94. The gods even envy him whose senses, like. horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites. 95. Such a one who does his duty is tolerant like the earth, like Indra’s bolt ; he is like a lake without mud; no new births are in store for him. 96. His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man. these causes, therefore it is called freedom without causation. See Childers, Pali Dictionary, p. 270, col. 2, line 1.
396. His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man. these causes, therefore it is called freedom without causation. See Childers, Pali Dictionary, p. 270, col. 2, line 1. The simile is intended to compare the ways of those who have obtained spiritual freedom to the flight of birds, it being difficult to understand how the birds move on without putting their feet on anything. ‘This, at least, is the explanation of the commentator. The same metaphor occurs Mahabh. XII, 6763. Childers translates, ‘leaving no more trace of existence than a bird in the air.’ 95. Without the hints given by the commentator, we should probably take the three similes of this verse in their natural sense, as illustrating the imperturbable state of an Arahanta, or venerable person. The earth is always represented as an emblem of patience; the bolt of Indra, if taken in its technical sense, as the bolt of a gate, might likewise suggest the idea of firmness; while the lake is a constant representative of serenity and purity. —The commentator, however, suggests that what is meant is, that the earth, though flowers are cast on it, does not feel pleasure, nor the bolt of Indra displeasure, although less savoury things are thrown upon it; and that in like manner a wise person is indifferent to honour and dishonour. - 96. That this very natural threefold division, thought, word, and deed, the trividha-dvara or the three doors of the Buddhists (Hardy, Manual, p. 494), was not peculiar to the Buddhists or unknown to THE VENERABLE. 29 97. The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men.
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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