Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1494), 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 Brahmans, has been proved against Dr. Weber by Professor KG6ppen in his‘ Religion des Buddha,’ I, p. 445. He particularly called attention to Manu XII, 4-8; and he might have added Mahabh. XII, 4059, 6512, 6549, 6554; XIII, 5677, &c. Dr. Weber has himself afterwards brought forward a passage from the Atharvaveda, VI, 96, 3 (ya# &akshusha manas& yak ka vakd updrima), which, however, has a different meaning. A better one was quoted by him from the Taitt. Ar. X, 1, 12 (yan me manas4, vada, karmana va dushkritam kritam). Similar expressions have been shown to exist in the Zend-avesta, and among the Manichzans (Lassen, Indische Alterthumskunde, III, p. 414; see also Boehtlingk’s Dictionary, s.v. kaya, and Childers, s.v. kayo). There was no ground, therefore, for supposing that this formula had found its way into the Christian liturgy from Persia, for, as Professor Cowell remarks (Journal of Philology, vol. vii. p. 215), Greek writers, such as Plato, employ very similar expressions, e.g. Protag. p. 348, 30, mpds drav Epyov kat Adyov Kai Siavéqua, In fact, the opposition between words and deeds occurs in almost every writer, from Homer downwards ; and the further distinction between thoughts and words is clearly implied even in such expressions as, ‘they say in their heart.’ That the idea of sin committed by thought was not a new idea, even to the Jews, may be seen from Prov. xxiv. g, ‘the thought of foolishness is sin.” In the Apastamba-sittras, lately edited by Professor Biihler, we find the expression, atho yatki##a manas4 vasa akshusha va sankalpayan dhydyaty 4habhivipasyati va tathaiva tad bhavatttyupadisanti, ‘they say that whatever a Brahman intending with his mind, voice, or eye, thinks, says, or looks, that will be.’ This is clearly a very different division, and it is the same which is intended in the passage from the Atharva-veda, quoted above. In the mischief done by the eye, we have, perhaps, the first indication of the evil eye. (Mahabh. XII, 3417. See Dhammapada, vv. 231-234.) On the technical meaning of tdi, see Childers, s.v. D’Alwis (p. 78) has evidently received the right interpretation, but has not understood it. MAdrisa also is used very much like tadrzsa, and from it mAriso, a venerable person, in Sanskrit marsha. 30 DHAMMAPADA.- CHAP. VII. 98. In a hamlet or in a forest, in the deep water or on the dry land, wherever venerable persons (Arahanta) dwell, that place is delightful. 99. Forests are delightful ; where the world finds no delight, there the passionless will find delight, for they look not for pleasures, THE THOUSANDS. 31 CHAPTER VIII. THE THOUSANDS.
299. Forests are delightful ; where the world finds no delight, there the passionless will find delight, for they look not for pleasures, THE THOUSANDS. 31 CHAPTER VIII. THE THOUSANDS. 100. Even though a speech be a thousand (of ' words), but made up of senseless words, one word of sense is better, which if a man hears, he becomes | quiet. tor. Even though a Gath4 (poem) be a thousand (of words), but made up of senseless words, one word of a Gatha is better, which if a man hears, he becomes quiet. 102. Though a man recite a hundred Gathd4s made up of senseless words, one word of the law is better, which if a man hears, he becomes quiet. 7 _Ao3. If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors. 104, 105. One's own self conquered is better than 5 lall other people ; not even a god, a Gandharva, not | Méra with Brahman could change into defeat the — too. This Sahasravarga, or Chapter of the Thousands, is quoted by that name in the Mahvastu (Minayeff, Mélanges Asiatiques, VI, p- 583): Tesham Bhagavaf gafilinam Dharmapadeshu sahasravargam bhashati: ‘Sahasram api va#4nam anarthapadasamhitanam, ekArthavati sreya yam srutva upasimyati. Sahasram api g4thinaém anarthapadasamhiténam, ekarthavatt sreya yam srutva upas&myati’ (MS. R.A. S.Lond.) Here the Pali text seems decidedly more original and perfect. 104. Gitam, according to the commentator, stands for gito (lingavipallaso, i.e. viparyasa); see also Senart in Journal Asiatique, 1880, p. 500. The Devas (gods), Gandharvas (fairies), and other fanciful beings of tlt Brahmanic religion, such as the Nagas, Sarpas, Garudas, &c., 32 DHAMMAPADA. CHAP. VIII. victory of a man who has vanquished himself, and always lives under restraint. 106. If a man for a hundred years sacrifice month after month with a thousand, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than a .sacrifice for a hundred years. 107. If a man for a hundred years worship Agni (fire) in the forest, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years. 108. Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter (a farthing) ; reverence shown to the righteous is better.
3108. Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter (a farthing) ; reverence shown to the righteous is better. were allowed to continue in the traditional language of the people who had embraced Buddhism. See the pertinent remarks of Burnouf, Introduction, pp. 134 seq., 184. On Mara, the tempter, see v. 7. SAstram Aiyar, On the Gaina Religion, p. xx, says: ‘Moreover as it is declared in the Gaina Vedas that all the gods worshipped by the various Hindu sects, viz. Siva, Brahma, Vishzu, Gamapati, Subramaniyan, and others, were devoted adherents of the abovementioned Tirthankaras, the Gainas therefore do not consider them as unworthy of their worship; but as they are servants of Arugan, they consider them to be deities of their system, and accordingly perform certain pigs in honour of them, and worship them also.’ The case is more doubtful with orthodox Buddhists. ‘Orthodox Buddhists,’ as Mr. D’Alwis writes (Attanagalu-vansa, Pp. 55), ‘do not consider the worship of the Devas as being sanctioned by him who disclaimed for himself and all the Devas any power over man’s soul. Yet the Buddhists are everywhere idolworshippers. Buddhism, however, acknowledges the existence of some of the Hindu deities, and from the various friendly offices which those Devas are said to have rendered to Gotama, Buddhists evince a respect for their idols.’ See also Buddhaghosha’s Parables, p. 162. THE THOUSANDS. 33 109. He who always greets and constantly reveres the aged, four’ things will increase to him, viz. life, beauty, happiness, power. 110. But he who lives a hundred years, vicious and unrestrained, a life of one day is better if a man is virtuous and reflecting. 111. And he who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is wise and reflecting. 112. And he who lives a hundred years, idle and weak, a life of one day is better ifa man has attained firm strength. 113. And he who lives a hundred years, not seeing beginning and end, a life of one day is better if a man sees beginning and end. 114. And he who lives a hundred years, not seeing the immortal place, a life of one day is better if a man sees the immortal place. , 115. And he who lives a hundred years, not seeing the highest law, a life of one day is better if a man sees the highest law. 109. Dr. Fausbéll, in a most important note, called attention to the fact that the same verse, with slight variations, occurs in Manu. We there read, II, r21: a Abhivadanasilasya nityam vriddhopasevinaA, ° Xatvari sampravardhante Ayur vidy& yaso balam. Here the four things are, life, knowledge, glory, power.
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.
1494), 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 Brahmans, has been proved against Dr. Weber by Professor KG6ppen in his‘ Religion des Buddha,’ I, p. 445. He particularly called attention to Manu XII, 4-8; and he might have added Mahabh. XII, 4059, 6512, 6549, 6554; XIII, 5677, &c. Dr. Weber has himself afterwards brought forward a passage from the Atharvaveda, VI, 96, 3 (ya# &akshusha manas& yak ka vakd updrima), which, however, has a different meaning. A better one was quoted by him from the Taitt. Ar. X, 1, 12 (yan me manas4, vada, karmana va dushkritam kritam). Similar expressions have been shown to exist in the Zend-avesta, and among the Manichzans (Lassen, Indische Alterthumskunde, III, p. 414; see also Boehtlingk’s Dictionary, s.v. kaya, and Childers, s.v. kayo). There was no ground, therefore, for supposing that this formula had found its way into the Christian liturgy from Persia, for, as Professor Cowell remarks (Journal of Philology, vol. vii. p. 215), Greek writers, such as Plato, employ very similar expressions, e.g. Protag. p. 348, 30, mpds drav Epyov kat Adyov Kai Siavéqua, In fact, the opposition between words and deeds occurs in almost every writer, from Homer downwards ; and the further distinction between thoughts and words is clearly implied even in such expressions as, ‘they say in their heart.’ That the idea of sin committed by thought was not a new idea, even to the Jews, may be seen from Prov. xxiv. g, ‘the thought of foolishness is sin.” In the Apastamba-sittras, lately edited by Professor Biihler, we find the expression, atho yatki##a manas4 vasa akshusha va sankalpayan dhydyaty 4habhivipasyati va tathaiva tad bhavatttyupadisanti, ‘they say that whatever a Brahman intending with his mind, voice, or eye, thinks, says, or looks, that will be.’ This is clearly a very different division, and it is the same which is intended in the passage from the Atharva-veda, quoted above. In the mischief done by the eye, we have, perhaps, the first indication of the evil eye. (Mahabh. XII, 3417. See Dhammapada, vv. 231-234.) On the technical meaning of tdi, see Childers, s.v. D’Alwis (p. 78) has evidently received the right interpretation, but has not understood it. MAdrisa also is used very much like tadrzsa, and from it mAriso, a venerable person, in Sanskrit marsha. 30 DHAMMAPADA.- CHAP. VII. 98. In a hamlet or in a forest, in the deep water or on the dry land, wherever venerable persons (Arahanta) dwell, that place is delightful. 99. Forests are delightful ; where the world finds no delight, there the passionless will find delight, for they look not for pleasures, THE THOUSANDS. 31 CHAPTER VIII. THE THOUSANDS.
299. Forests are delightful ; where the world finds no delight, there the passionless will find delight, for they look not for pleasures, THE THOUSANDS. 31 CHAPTER VIII. THE THOUSANDS. 100. Even though a speech be a thousand (of ' words), but made up of senseless words, one word of sense is better, which if a man hears, he becomes | quiet. tor. Even though a Gath4 (poem) be a thousand (of words), but made up of senseless words, one word of a Gatha is better, which if a man hears, he becomes quiet. 102. Though a man recite a hundred Gathd4s made up of senseless words, one word of the law is better, which if a man hears, he becomes quiet. 7 _Ao3. If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors. 104, 105. One's own self conquered is better than 5 lall other people ; not even a god, a Gandharva, not | Méra with Brahman could change into defeat the — too. This Sahasravarga, or Chapter of the Thousands, is quoted by that name in the Mahvastu (Minayeff, Mélanges Asiatiques, VI, p- 583): Tesham Bhagavaf gafilinam Dharmapadeshu sahasravargam bhashati: ‘Sahasram api va#4nam anarthapadasamhitanam, ekArthavati sreya yam srutva upasimyati. Sahasram api g4thinaém anarthapadasamhiténam, ekarthavatt sreya yam srutva upas&myati’ (MS. R.A. S.Lond.) Here the Pali text seems decidedly more original and perfect. 104. Gitam, according to the commentator, stands for gito (lingavipallaso, i.e. viparyasa); see also Senart in Journal Asiatique, 1880, p. 500. The Devas (gods), Gandharvas (fairies), and other fanciful beings of tlt Brahmanic religion, such as the Nagas, Sarpas, Garudas, &c., 32 DHAMMAPADA. CHAP. VIII. victory of a man who has vanquished himself, and always lives under restraint. 106. If a man for a hundred years sacrifice month after month with a thousand, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than a .sacrifice for a hundred years. 107. If a man for a hundred years worship Agni (fire) in the forest, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years. 108. Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter (a farthing) ; reverence shown to the righteous is better.
3108. Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter (a farthing) ; reverence shown to the righteous is better. were allowed to continue in the traditional language of the people who had embraced Buddhism. See the pertinent remarks of Burnouf, Introduction, pp. 134 seq., 184. On Mara, the tempter, see v. 7. SAstram Aiyar, On the Gaina Religion, p. xx, says: ‘Moreover as it is declared in the Gaina Vedas that all the gods worshipped by the various Hindu sects, viz. Siva, Brahma, Vishzu, Gamapati, Subramaniyan, and others, were devoted adherents of the abovementioned Tirthankaras, the Gainas therefore do not consider them as unworthy of their worship; but as they are servants of Arugan, they consider them to be deities of their system, and accordingly perform certain pigs in honour of them, and worship them also.’ The case is more doubtful with orthodox Buddhists. ‘Orthodox Buddhists,’ as Mr. D’Alwis writes (Attanagalu-vansa, Pp. 55), ‘do not consider the worship of the Devas as being sanctioned by him who disclaimed for himself and all the Devas any power over man’s soul. Yet the Buddhists are everywhere idolworshippers. Buddhism, however, acknowledges the existence of some of the Hindu deities, and from the various friendly offices which those Devas are said to have rendered to Gotama, Buddhists evince a respect for their idols.’ See also Buddhaghosha’s Parables, p. 162. THE THOUSANDS. 33 109. He who always greets and constantly reveres the aged, four’ things will increase to him, viz. life, beauty, happiness, power. 110. But he who lives a hundred years, vicious and unrestrained, a life of one day is better if a man is virtuous and reflecting. 111. And he who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is wise and reflecting. 112. And he who lives a hundred years, idle and weak, a life of one day is better ifa man has attained firm strength. 113. And he who lives a hundred years, not seeing beginning and end, a life of one day is better if a man sees beginning and end. 114. And he who lives a hundred years, not seeing the immortal place, a life of one day is better if a man sees the immortal place. , 115. And he who lives a hundred years, not seeing the highest law, a life of one day is better if a man sees the highest law. 109. Dr. Fausbéll, in a most important note, called attention to the fact that the same verse, with slight variations, occurs in Manu. We there read, II, r21: a Abhivadanasilasya nityam vriddhopasevinaA, ° Xatvari sampravardhante Ayur vidy& yaso balam. Here the four things are, life, knowledge, glory, power.
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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