Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1We there read, II, r21: a Abhivadanasilasya nityam vriddhopasevinaA, ° Xatvari sampravardhante Ayur vidy& yaso balam. Here the four things are, life, knowledge, glory, power. In the Apastamba-s(tras, I, 2, 5, 15, the reward promised for the same virtue is svargam 4Ayus 4a, ‘heaven and long life.’ It seems, therefore, as if the original idea of this verse came from the Brahmans, and was afterwards adopted by the Buddhists. How largely it spread is shown by Dr. Fausbdll from the Asiatic Researches, XX, p. 259, where the same verse of the Dhammapada is mentioned as being in use among the Buddhists of Siam. 112. On kusito, see note to verse 7. 34 DHAMMAPADA. CHAP. IX. CHAPTER IX. EVIL. 116. If a man would hasten towards the good, he should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil. : 117. If a man commits a sin, let him not do it again; let him not delight in sin: pain is the outcome of evil. 118, If a man does what is good, let him do it again; let him delight in it: happiness is the outcome of good. 119. Even an evil-doer sees happiness as long as his evil deed has not ripened; but when his evil deed has ripened, then does the evil-doer see evil. 120. Even a good man sees evil days, as long as his good deed has not ripened; but when his good deed has ripened, then does the good man see happy days. 121. Let no man think lightly of evil, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the fool becomes full of evil, even if he gather it little by little. 122. Let no man think lightly of good, saying in his heart, It will not come nigh unto me. Even by | the falling of water-drops a water-pot is filled; the | wise man becomes full of good, even if he gather it | little by little. 123. Let a man avoid evil deeds, as a merchant, if he has few companions and carries much wealth, EVIL. 35 avoids a dangerous road; as a man who loves life avoids poison. 124. He who has no wound on his hand, may touch poison with his hand; poison does not affect one who has no wound; nor is there evil for one who does not commit evil. 125. If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool, like — Kght dust thrown up against the wind. 126. Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvaza. 127. Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where a man might be freed from an evil deed. 128. Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome (the mortal). 125. Cf. Suttanipata, v. 661; Indische Sprtiche, 1582; KathasaritsAgara, 49, 222.
2128. Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome (the mortal). 125. Cf. Suttanipata, v. 661; Indische Sprtiche, 1582; KathasaritsAgara, 49, 222. 126. For a description of hell and its long, yet not endless sufferings, see Buddhaghosha’s Parables, p. 132. The pleasures of heaven, too, are frequently described in these Parables and elsewhere. Buddha himself enjoyed these pleasures of heaven, before he was born for the last time. It is probably when good and evil deeds are equally balanced, that men are born again as human beings ; this, at least, is the opinion of the Gainas, Cf. Chintamazi, ed. H. Bower, Introd. p. Xv. 127. Cf. St. Luke xii. 2, For there is nothing covered that shall not be revealed ;’ and Psalm cxxxix. 8-12. 36 DHAMMAPADA. CHAP. X. CHAPTER X. PUNISHMENT. 129. All men tremble at punishment, all men fear death ; remember that you are like unto them, and do not kill, nor cause slaughter. 130. All men tremble at punishment, all men love life ; remember that thou art like unto them, and do not kill, nor cause slaughter. 131. He who seeking his own happiness punishes or kills beings who also long for happiness, will not find happiness after death. , ‘ ° 129. One feels tempted, no doubt, to take upama in the sense of ‘the nearest (der Nachste), the neighbour,’ and to translate, ‘having made oneself one’s neighbour,’ i.e. loving one’s neighbour as oneself, But as upamam, with a short a, is the correct accusative of upama, we must translate, ‘having made oneself the likeness, the image of others, having placed oneself in the place of others.’ This is an expression which occurs frequently in Sanskrit; cf. Hitopadesa I, 11: Prav& yathatmano ’bhish/a bhitandm api te tatha, Atmaupamyena bhfiteshu day4m kurvanti sAdhavad. ‘As life is dear to oneself, it is dear also to other living beings: by comparing oneself with others, good people bestow pity on all beings.’ See also Hit. I,12; Ram. V, 23, 5, 4tmanam upamam kritva sveshu dareshu “amgyatam, ‘making oneself a likeness, i.e, putting oneself in the positiom® of other people, it is right to love none but one’s own wife.’ Dr. Fausbdll has called attention to similar passages in the Mahabharata, XIII, 5569 seq. 130. Cf. St. Luke vi. 31. 131. Dr. Fausbdll points out the striking similarity between this verse and two verses occurring in Manu and the Mahabharata :— PUNISHMENT. 37 132. He who seeking his own happiness does not punish or kill beings who also long for happiness, will find happiness after death. ' 133. Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee. 134. If, like a shattered metal plate (gong), thou utter not, then thou hast reached Nirv4za; contention is not known to thee.
3' 133. Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee. 134. If, like a shattered metal plate (gong), thou utter not, then thou hast reached Nirv4za; contention is not known to thee. 135. Asacowherd with his staff drives his cows into the stable, so do Age and Death drive the life of men. ; 136. A fool does not know when he commits his evil deeds: but the wicked man burns by his own deeds, as if burnt by fire. 137. He who inflicts pain on innocent and harmless persons, will soon come to one of these ten states : Manu V, 45: Yo ’himsakani bhftani hinasty 4tmasukheés/ay4, Sa givams ka mritas kaiva na kvakit sukham edhate. Mahabharata XIII, 5568: Ahimsakani bhdtani davdena vinihanti ya, Atmanaé sukham iféhan sa pretya naiva sukht bhavet. If it were not for ahimsak4ni, in which Manu and the Mahabharata agree, I should say that the verses in both were Sanskrit modifications of the P4li original. The verse in the Mahabharata presupposes the verse of the Dhammapada. 133. See Mahabharata XII, 4056. 134. See Childers, s.v. nibbana, p. 270, and s. v. kamso ; D’Alwis, Buddhist Nirvaxa, p. 35. 136. The metaphor of ‘burning’ for ‘suffering’ is very common in Buddhist literature. Everything burns, i.e. everything suffers, was one of the first experiences of Buddha himself. See v. 146. 38 DHAMMAPADA. CHAP. X. 138. He will have cruel suffering, loss, injury of the body, heavy affliction, or loss of mind, 139. Or a misfortune coming from the king, or a fearful accusation, or loss of relations, or destruction of treasures, 140. Or lightning-fire will burn his houses ; and when his body is destroyed, the fool will go to hell. 141. Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbing with dust, _ 138. ‘Cruel suffering’ is explained by stsaroga, ‘headache,’ &c. ‘Loss’ is taken for loss of money. ‘Injury of the body’ is held to be the cutting off of the arm, and other limbs. ‘ Heavy afflictions’ are, again, various kinds of diseases. 139. Upasarga means ‘accident, misfortune.’ Dr. Fausbdéll translates régato va upassaggam by ‘ fulgentis (lunae) defectionem ;’ Dr. Weber by ‘Bestrafung vom Konig ;’ Beal by ‘some governmental difficulty.” Abbhakkhanam, Sanskrit abhy&khy4nam, is a heavy accusation for high treason, or similar offences. Beal translates, ‘some false accusation.’ The ‘destruction of pleasures or treasures’ is explained by gold being changed to coals (see Buddhaghosha’s Parables, p.98; Thiessen, Kis4gotamf, p. 6), pearls to cotton seed, corn to potsherds, and by men and cattle becoming blind, lame, &c.
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.
1We there read, II, r21: a Abhivadanasilasya nityam vriddhopasevinaA, ° Xatvari sampravardhante Ayur vidy& yaso balam. Here the four things are, life, knowledge, glory, power. In the Apastamba-s(tras, I, 2, 5, 15, the reward promised for the same virtue is svargam 4Ayus 4a, ‘heaven and long life.’ It seems, therefore, as if the original idea of this verse came from the Brahmans, and was afterwards adopted by the Buddhists. How largely it spread is shown by Dr. Fausbdll from the Asiatic Researches, XX, p. 259, where the same verse of the Dhammapada is mentioned as being in use among the Buddhists of Siam. 112. On kusito, see note to verse 7. 34 DHAMMAPADA. CHAP. IX. CHAPTER IX. EVIL. 116. If a man would hasten towards the good, he should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil. : 117. If a man commits a sin, let him not do it again; let him not delight in sin: pain is the outcome of evil. 118, If a man does what is good, let him do it again; let him delight in it: happiness is the outcome of good. 119. Even an evil-doer sees happiness as long as his evil deed has not ripened; but when his evil deed has ripened, then does the evil-doer see evil. 120. Even a good man sees evil days, as long as his good deed has not ripened; but when his good deed has ripened, then does the good man see happy days. 121. Let no man think lightly of evil, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the fool becomes full of evil, even if he gather it little by little. 122. Let no man think lightly of good, saying in his heart, It will not come nigh unto me. Even by | the falling of water-drops a water-pot is filled; the | wise man becomes full of good, even if he gather it | little by little. 123. Let a man avoid evil deeds, as a merchant, if he has few companions and carries much wealth, EVIL. 35 avoids a dangerous road; as a man who loves life avoids poison. 124. He who has no wound on his hand, may touch poison with his hand; poison does not affect one who has no wound; nor is there evil for one who does not commit evil. 125. If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool, like — Kght dust thrown up against the wind. 126. Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvaza. 127. Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where a man might be freed from an evil deed. 128. Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome (the mortal). 125. Cf. Suttanipata, v. 661; Indische Sprtiche, 1582; KathasaritsAgara, 49, 222.
2128. Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountains, is there known a spot in the whole world where death could not overcome (the mortal). 125. Cf. Suttanipata, v. 661; Indische Sprtiche, 1582; KathasaritsAgara, 49, 222. 126. For a description of hell and its long, yet not endless sufferings, see Buddhaghosha’s Parables, p. 132. The pleasures of heaven, too, are frequently described in these Parables and elsewhere. Buddha himself enjoyed these pleasures of heaven, before he was born for the last time. It is probably when good and evil deeds are equally balanced, that men are born again as human beings ; this, at least, is the opinion of the Gainas, Cf. Chintamazi, ed. H. Bower, Introd. p. Xv. 127. Cf. St. Luke xii. 2, For there is nothing covered that shall not be revealed ;’ and Psalm cxxxix. 8-12. 36 DHAMMAPADA. CHAP. X. CHAPTER X. PUNISHMENT. 129. All men tremble at punishment, all men fear death ; remember that you are like unto them, and do not kill, nor cause slaughter. 130. All men tremble at punishment, all men love life ; remember that thou art like unto them, and do not kill, nor cause slaughter. 131. He who seeking his own happiness punishes or kills beings who also long for happiness, will not find happiness after death. , ‘ ° 129. One feels tempted, no doubt, to take upama in the sense of ‘the nearest (der Nachste), the neighbour,’ and to translate, ‘having made oneself one’s neighbour,’ i.e. loving one’s neighbour as oneself, But as upamam, with a short a, is the correct accusative of upama, we must translate, ‘having made oneself the likeness, the image of others, having placed oneself in the place of others.’ This is an expression which occurs frequently in Sanskrit; cf. Hitopadesa I, 11: Prav& yathatmano ’bhish/a bhitandm api te tatha, Atmaupamyena bhfiteshu day4m kurvanti sAdhavad. ‘As life is dear to oneself, it is dear also to other living beings: by comparing oneself with others, good people bestow pity on all beings.’ See also Hit. I,12; Ram. V, 23, 5, 4tmanam upamam kritva sveshu dareshu “amgyatam, ‘making oneself a likeness, i.e, putting oneself in the positiom® of other people, it is right to love none but one’s own wife.’ Dr. Fausbdll has called attention to similar passages in the Mahabharata, XIII, 5569 seq. 130. Cf. St. Luke vi. 31. 131. Dr. Fausbdll points out the striking similarity between this verse and two verses occurring in Manu and the Mahabharata :— PUNISHMENT. 37 132. He who seeking his own happiness does not punish or kill beings who also long for happiness, will find happiness after death. ' 133. Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee. 134. If, like a shattered metal plate (gong), thou utter not, then thou hast reached Nirv4za; contention is not known to thee.
3' 133. Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee. 134. If, like a shattered metal plate (gong), thou utter not, then thou hast reached Nirv4za; contention is not known to thee. 135. Asacowherd with his staff drives his cows into the stable, so do Age and Death drive the life of men. ; 136. A fool does not know when he commits his evil deeds: but the wicked man burns by his own deeds, as if burnt by fire. 137. He who inflicts pain on innocent and harmless persons, will soon come to one of these ten states : Manu V, 45: Yo ’himsakani bhftani hinasty 4tmasukheés/ay4, Sa givams ka mritas kaiva na kvakit sukham edhate. Mahabharata XIII, 5568: Ahimsakani bhdtani davdena vinihanti ya, Atmanaé sukham iféhan sa pretya naiva sukht bhavet. If it were not for ahimsak4ni, in which Manu and the Mahabharata agree, I should say that the verses in both were Sanskrit modifications of the P4li original. The verse in the Mahabharata presupposes the verse of the Dhammapada. 133. See Mahabharata XII, 4056. 134. See Childers, s.v. nibbana, p. 270, and s. v. kamso ; D’Alwis, Buddhist Nirvaxa, p. 35. 136. The metaphor of ‘burning’ for ‘suffering’ is very common in Buddhist literature. Everything burns, i.e. everything suffers, was one of the first experiences of Buddha himself. See v. 146. 38 DHAMMAPADA. CHAP. X. 138. He will have cruel suffering, loss, injury of the body, heavy affliction, or loss of mind, 139. Or a misfortune coming from the king, or a fearful accusation, or loss of relations, or destruction of treasures, 140. Or lightning-fire will burn his houses ; and when his body is destroyed, the fool will go to hell. 141. Not nakedness, not platted hair, not dirt, not fasting, or lying on the earth, not rubbing with dust, _ 138. ‘Cruel suffering’ is explained by stsaroga, ‘headache,’ &c. ‘Loss’ is taken for loss of money. ‘Injury of the body’ is held to be the cutting off of the arm, and other limbs. ‘ Heavy afflictions’ are, again, various kinds of diseases. 139. Upasarga means ‘accident, misfortune.’ Dr. Fausbdéll translates régato va upassaggam by ‘ fulgentis (lunae) defectionem ;’ Dr. Weber by ‘Bestrafung vom Konig ;’ Beal by ‘some governmental difficulty.” Abbhakkhanam, Sanskrit abhy&khy4nam, is a heavy accusation for high treason, or similar offences. Beal translates, ‘some false accusation.’ The ‘destruction of pleasures or treasures’ is explained by gold being changed to coals (see Buddhaghosha’s Parables, p.98; Thiessen, Kis4gotamf, p. 6), pearls to cotton seed, corn to potsherds, and by men and cattle becoming blind, lame, &c.
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.
No commentary for this page.