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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Beal 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. 141. Cf. Hibbert Lectures, p. 355. Dr. Fausbéll has pointed out that the same or a very similar verse occurs in a legend taken from the Divyavad4na, and translated by Burnouf (Introduction, p. 313 seq.) Burnouf translates the verse: ‘Ce n’est ni la coutume de marcher nu, ni les cheveux nattés, ni l'usage d’argile, ni le choix des diverses espéces d’aliments, ni l’habitude de coucher sur la terre nue, ni la poussiére, ni la malpropreté, ni l’attention 4 fuir Yabri d’un toit, qui sont capables de dissiper le trouble dans lequel nous jettent les désirs non-satisfaits; mais qu'un homme, mattre de ses sens, calme, recueilli, chaste, évitant de faire du mal 4 aucune créature, accomplisse la Loi, et il sera, quoique paré d’ornements, un Braéhmane, un Cramana, un Religieux.’ See also Suttanipata, v. 248. Walking naked and the other things mentioned in our vers are outward signs of a saintly life, and these Buddha rejects because they do not calm the passions. Nakedness he seems to have PUNISHMENT. 39 not sitting motionless, can purify a mortal who has not overcome desires. 142. He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brahmama, an ascetic (sramaza), a friar (bhikshu). 143. Is there in this world any man so restrained by humility that he does not mind reproof, as a well-trained horse the whip ? 144. Like a well-trained horse when touched by rejected on other grounds too, if we may judge from the Sumagadha-avadana: ‘ A number of naked friars were assembled in the house of the daughter of Anatha-pindika. She called her daughterin-law, Sum4gadhé, and said, “Go and see those highly respectable persons.” Sumagadha, expecting to see some of the saints, like S4riputra, Maudgalydyana, and others, ran out full of joy. But when she saw these friars with their hair like pigeon wings, covered by nothing but dirt, offensive, and looking like demons, she became sad. “Why are you sad?” said her mother-in-law. Sumagadha replied, ‘“O mother, if these are saints, what must sinners be like ?”’ Burnouf (Introduction, p. 312) supposed that the Gainas only, and not the Buddhists, allowed nakedness. But the Gainas, too, do not allow it universally. They are divided into two parties, the Svetambaras and Digambaras. The Svetambaras, clad in white, are the followers of Parsvanatha, and wear clothes. The Digambaras, i.e. sky-clad, disrobed, are followers of Mah4vira, resident chiefly in Southern India. At present they, too, wear clothing, but not when eating. See Sdstram Aiyar, p. xxi.
2The Svetambaras, clad in white, are the followers of Parsvanatha, and wear clothes. The Digambaras, i.e. sky-clad, disrobed, are followers of Mah4vira, resident chiefly in Southern India. At present they, too, wear clothing, but not when eating. See Sdstram Aiyar, p. xxi. The ga/a, or the hair platted and gathered up in a knot, was a sign of a Saiva ascetic. The sitting motionless is one of the postures assumed by ascetics. Clough explains ukku/ka as ‘the act of sitting on the heels ;’ Wilson gives for utka/uk4sana, ‘sitting on the hams.’ See Fausbdll, note on verse 140. 142. As to damdanidhana, see Mahabh. XII, 6559, and Suttanipata, v. 34. 143, 144. Iam very doubtful as to the real meaning of these verses. If their object is to show how reproof or punishment 40 DHAMMAPADA. CHAP. X. the whip, be ye active and lively, and by faith, by virtue, by energy, by meditation, by discernment of the law you will overcome this great pain (of reproof), perfect in knowledge and in behaviour, and never forgetful. 145. Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; good people fashion themselves. should be borne, my translation would be right, though alpabodhati in the sense of parvi facere is strange. 145. The same as verse 80. According to Fausbdll and Subhfiti we ought to render the verses by,‘ What man is there found on earth so restrained by shame that he never provokes reproof, as a good horse the whip?’ See Childers, s. v. appabodhati. OLD AGE. 41 CHAPTER XI. OLD AGE. 146. How is there laughter, how is there joy, as this world is always burning? Why do you not seek a light, ye who are surrounded by darkness ? 147. Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold! 148. This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death.
3147. Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold! 148. This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death. 148. Dr. Fausbéll informs me that Childers proposed the emendation maranantam hi givitam. The following extract from a letter, addressed by Childers to Dr. Fausbdll, will be read with interest :— ‘As regards Dhp. v. 148, I have no doubt whatever. I quite agree with you that the idea (mors est vita ejus) is a profound and noble one, but the question is, Is the idea there? I think not. Maranam tamhi givitam is not Pali, I mean not a P4li construction, and years ago even it grated on my ear asa harsh phrase. The reading of your MSS. of the texts is nothing; your MSS. of Dhammapada are very bad ones, and it is merely the vicious Sinhalese spelling of bad MSS., like kammamtam for kammantam. But the comment sets the question at rest at once, for it explains marazantam by maramapariyos4nam, which is exactly the same. I see there is one serious difficulty left, that all your MSS. seem to have tamhi, and not tam hi; but are you sure it is so? There was a Dhammapada in the India Office Library, and I had a great hunt for it a few days ago, but to my deep disappointment it is missing. I do not agree with you that the sentence “All Life is bounded by Death,” is trivial: it is a truism, but half the noblest passages in poetry are truisms, and unless I greatly mistake, this very passage will be found in many other literatures.’ Dr. Fausbéll adds :— ‘I have still the same doubt as before, because of all my [10] g 42 DHAMMAPADA, CHAP. XI. 149. Those white bones, like gourds thrown away in the autumn, what pleasure is there in looking at them ? 150. After a stronghold has been made of the bones, it is covered with flesh and blood, and there dwell in it old age and death, pride and deceit. 151. The brilliant chariots of kings are destroyed, the body also approaches destruction, but the virtue of good people never approaches destruction,—thus do the good say to the good. 152. A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow. 153, 154. Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him) ; and painful is birth again and again. -But now, maker of the tabernacle, thou hast been seen; theu shalt not make up MSS. reading marazam tamhi. I do not know the readings of the London MSS. The explanation of the commentary does not settle the question, as it may as well be considered an explanation of my reading as of the reading which Childers proposed.—V. Fauspo it.’ 149. In the Rudrayaw4vadana of the Divydvadana this verse appears as,
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.
1Beal 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. 141. Cf. Hibbert Lectures, p. 355. Dr. Fausbéll has pointed out that the same or a very similar verse occurs in a legend taken from the Divyavad4na, and translated by Burnouf (Introduction, p. 313 seq.) Burnouf translates the verse: ‘Ce n’est ni la coutume de marcher nu, ni les cheveux nattés, ni l'usage d’argile, ni le choix des diverses espéces d’aliments, ni l’habitude de coucher sur la terre nue, ni la poussiére, ni la malpropreté, ni l’attention 4 fuir Yabri d’un toit, qui sont capables de dissiper le trouble dans lequel nous jettent les désirs non-satisfaits; mais qu'un homme, mattre de ses sens, calme, recueilli, chaste, évitant de faire du mal 4 aucune créature, accomplisse la Loi, et il sera, quoique paré d’ornements, un Braéhmane, un Cramana, un Religieux.’ See also Suttanipata, v. 248. Walking naked and the other things mentioned in our vers are outward signs of a saintly life, and these Buddha rejects because they do not calm the passions. Nakedness he seems to have PUNISHMENT. 39 not sitting motionless, can purify a mortal who has not overcome desires. 142. He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brahmama, an ascetic (sramaza), a friar (bhikshu). 143. Is there in this world any man so restrained by humility that he does not mind reproof, as a well-trained horse the whip ? 144. Like a well-trained horse when touched by rejected on other grounds too, if we may judge from the Sumagadha-avadana: ‘ A number of naked friars were assembled in the house of the daughter of Anatha-pindika. She called her daughterin-law, Sum4gadhé, and said, “Go and see those highly respectable persons.” Sumagadha, expecting to see some of the saints, like S4riputra, Maudgalydyana, and others, ran out full of joy. But when she saw these friars with their hair like pigeon wings, covered by nothing but dirt, offensive, and looking like demons, she became sad. “Why are you sad?” said her mother-in-law. Sumagadha replied, ‘“O mother, if these are saints, what must sinners be like ?”’ Burnouf (Introduction, p. 312) supposed that the Gainas only, and not the Buddhists, allowed nakedness. But the Gainas, too, do not allow it universally. They are divided into two parties, the Svetambaras and Digambaras. The Svetambaras, clad in white, are the followers of Parsvanatha, and wear clothes. The Digambaras, i.e. sky-clad, disrobed, are followers of Mah4vira, resident chiefly in Southern India. At present they, too, wear clothing, but not when eating. See Sdstram Aiyar, p. xxi.
2The Svetambaras, clad in white, are the followers of Parsvanatha, and wear clothes. The Digambaras, i.e. sky-clad, disrobed, are followers of Mah4vira, resident chiefly in Southern India. At present they, too, wear clothing, but not when eating. See Sdstram Aiyar, p. xxi. The ga/a, or the hair platted and gathered up in a knot, was a sign of a Saiva ascetic. The sitting motionless is one of the postures assumed by ascetics. Clough explains ukku/ka as ‘the act of sitting on the heels ;’ Wilson gives for utka/uk4sana, ‘sitting on the hams.’ See Fausbdll, note on verse 140. 142. As to damdanidhana, see Mahabh. XII, 6559, and Suttanipata, v. 34. 143, 144. Iam very doubtful as to the real meaning of these verses. If their object is to show how reproof or punishment 40 DHAMMAPADA. CHAP. X. the whip, be ye active and lively, and by faith, by virtue, by energy, by meditation, by discernment of the law you will overcome this great pain (of reproof), perfect in knowledge and in behaviour, and never forgetful. 145. Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; good people fashion themselves. should be borne, my translation would be right, though alpabodhati in the sense of parvi facere is strange. 145. The same as verse 80. According to Fausbdll and Subhfiti we ought to render the verses by,‘ What man is there found on earth so restrained by shame that he never provokes reproof, as a good horse the whip?’ See Childers, s. v. appabodhati. OLD AGE. 41 CHAPTER XI. OLD AGE. 146. How is there laughter, how is there joy, as this world is always burning? Why do you not seek a light, ye who are surrounded by darkness ? 147. Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold! 148. This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death.
3147. Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold! 148. This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death. 148. Dr. Fausbéll informs me that Childers proposed the emendation maranantam hi givitam. The following extract from a letter, addressed by Childers to Dr. Fausbdll, will be read with interest :— ‘As regards Dhp. v. 148, I have no doubt whatever. I quite agree with you that the idea (mors est vita ejus) is a profound and noble one, but the question is, Is the idea there? I think not. Maranam tamhi givitam is not Pali, I mean not a P4li construction, and years ago even it grated on my ear asa harsh phrase. The reading of your MSS. of the texts is nothing; your MSS. of Dhammapada are very bad ones, and it is merely the vicious Sinhalese spelling of bad MSS., like kammamtam for kammantam. But the comment sets the question at rest at once, for it explains marazantam by maramapariyos4nam, which is exactly the same. I see there is one serious difficulty left, that all your MSS. seem to have tamhi, and not tam hi; but are you sure it is so? There was a Dhammapada in the India Office Library, and I had a great hunt for it a few days ago, but to my deep disappointment it is missing. I do not agree with you that the sentence “All Life is bounded by Death,” is trivial: it is a truism, but half the noblest passages in poetry are truisms, and unless I greatly mistake, this very passage will be found in many other literatures.’ Dr. Fausbéll adds :— ‘I have still the same doubt as before, because of all my [10] g 42 DHAMMAPADA, CHAP. XI. 149. Those white bones, like gourds thrown away in the autumn, what pleasure is there in looking at them ? 150. After a stronghold has been made of the bones, it is covered with flesh and blood, and there dwell in it old age and death, pride and deceit. 151. The brilliant chariots of kings are destroyed, the body also approaches destruction, but the virtue of good people never approaches destruction,—thus do the good say to the good. 152. A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow. 153, 154. Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him) ; and painful is birth again and again. -But now, maker of the tabernacle, thou hast been seen; theu shalt not make up MSS. reading marazam tamhi. I do not know the readings of the London MSS. The explanation of the commentary does not settle the question, as it may as well be considered an explanation of my reading as of the reading which Childers proposed.—V. Fauspo it.’ 149. In the Rudrayaw4vadana of the Divydvadana this verse appears as,
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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