Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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, Yanimany apariddhani vikshiptani diso disad, Kapctavarzany asthini tani drzsh/vaiha ka ratih. See Schiefner, Mél. Asiat. VIII, p. 589; GaAtaka, vol. i. p. 322. 150. The expression mamsalohitalepanam is curiously like the expression used in Manu VI, 76, mamsasonitalepanam, and in several passages of the Mahabhfrata, XII, 12462, 12053, as pointed out by Dr. Fausbdll. 153, 154. These two verses are famous among Buddhists, for they are the words which the founder of Buddhism is supposed to have uttered at the moment he attained to Buddhahood. (See Spence Hardy, Manual, p. 180.) According to the Lalita-vistara, however, the words uttered on that solemn occasion were those OLD AGE. 43 this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered ; the mind, approaching the Eternal (visankh4ra, nirvava), has attained to the extinction of all desires. quoted in the note to verse 39. In the commentary on the Brahmagala this verse is called the first speech of Buddha, his last speech being the words in the Mah4parinibb4na-sutta, ‘Life is subject to age; strive in earnest.’ The words used in the Mahaparinibbana-sutta, Chap. IV, 2, Xatunnam dhamm4nam ananubodha appasivedha evam idam digham addhanam sandh4vitam samsdritam mamaz # eva tumhakaf ka, answer to the anticipation expressed in our verse.
2IV, 2, Xatunnam dhamm4nam ananubodha appasivedha evam idam digham addhanam sandh4vitam samsdritam mamaz # eva tumhakaf ka, answer to the anticipation expressed in our verse. The exact rendering of this verse has been much discussed, chiefly by Mr. D’Alwis in the Attanugaluvansa, p. cxxviii, and again in his Buddhist Nirvaua, p. 78; also by Childers, Notes on Dhammapada, p. 4, and in his Dictionary. Gogerly translated : ‘Through various transmigrations I must travel, if I do not discover the builder whom Iseek.’ Spence Hardy: ‘Through many different births I have run (to me not having found), seeking the architect of the desire-resembling house.’ Fausbdll: ‘ Multiplices generationis revolutiones percurreram, non inveniens, domus (corporis) fabricatorem quaerens.’ And again (p. 322): ‘Multarum generationum revolutio mihi subeunda esset, nisi invenissem domus fabricatorem.’ Childers: ‘I have run through the revolution of countless births, seeking the architect of this dwelling and finding him not.’ D’Alwis: ‘ Through transmigrations of numerous births have I run, not discovering, (though) seeking the house-builder.’ All depends on how we take sandhavissam, which Fausbéll takes as a conditional, Childers, following Trenckner, as an aorist, because the sense imperatively requires an aorist. In either case, the dropping of the augment and the doubling of the s are, however, irregular. Sandhavissam is the regular form of the future, and as such I translate it, qualifying, however, the future, by the participle present anibbisan, i.e. not finding, and taking it in the sense of, if or so long as I do not find the true cause of existence. I had formerly translated anibbisan, as not resting (anirvisan), but the commentator seems to authorise the meaning of not finding (avindanto, alabhanto), and in that case all the material difficulties of the verse seem to me to disappear. “The maker of the tabernacle’ is explained as a poetical expression for the cause of new births, at least according to the views of g2 Kx 44 DHAMMAPADA. CHAP. XI. 155. Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish. 156. Men who have not observed proper discipline, and have not gained treasure in their youth, lie, like broken bows, sighing after the past. Buddha’s followers, whatever his own views may have been. Buddha had conquered Mara, the representative of worldly temptations, the father of worldly desires, and as desires (tamh4) are, by means of upadana and bhava, the cause of gti, or ‘birth,’ the destruction of desires and the conquest of Mara are nearly the same thing, though expressed differently in the philosophical and legendary language of the Buddhists. Tasha, ‘thirst’ or ‘desire,’ is mentioned as serving in the army of Méra. (Lotus, p. 443.)
3Tasha, ‘thirst’ or ‘desire,’ is mentioned as serving in the army of Méra. (Lotus, p. 443.) 155. On ghayanti, i.e. kshayanti, see Dr. Bollensen’s learned remarks, Zeitschrift der Deutschen Morgenl. Gesellschaft, XVIII, 834, and Boehtlingk-Roth, s.v, ksha. SELF. 45 CHAPTER XII. SELF. 157. .1f a man hold himself dear, let him watch himself carefully; during one at least out of the three watches a wise man should be watchful. 158. Let each man direct himself first to what is proper, then let him teach others; thus a wise man will not suffer. 159. If a man make himself as he teaches others to be, then, being himself well subdued, he may subdue (others) ; one’s own self is indeed difficult to subdue. 160. Self is the lord of self, who else could be the lord? With self well subdued, a man finds a lord such as few can find. 161. The evil done by oneself, self-begotten, selfbred, crushes the foolish, as a diamond breaks a precious stone. 162. He whose wickedness is very great brings himself down to that state where his:enemy wishes him to be, as a creeper does with the tree which it surrounds. 163. Bad deeds, and deeds hurtful to ourselves, are easy to do; what is beneficial and good, that is very difficult to do. - 154. The three watches of the night are meant for the three stages of life. Cf. St. Mark xiii. 37, ‘And what I say unto you, I say unto all, Watch.’ 158. Cf. Gataka, vol. ii. p. 441. 161. The Chinese translation renders vagiram by ‘steel drill.’ 46 DHAMMAPADA. CHAP. XII. 164. The foolish man who scorns the rule of the venerable (Arahat), of the elect (Ariya), of the virtuous, and follows false doctrine, he bears fruit to his own destruction, like the fruits of the Kaé¢thaka reed. 165. By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another. 166. Let no one forget his own duty for the sake of another’s, however great; let a man, after he has ' discerned his own duty, be always attentive to his duty. 164. The reed either dies after it has borne fruit, or is cut down for the sake of its fruit. Disfhi, literally ‘view,’ is used even by itself, like the Greek ‘hairesis,’ in the sense of heresy (see Burnouf, Lotus, p. 444). In other places a distinction is made between mizkhAditthi (vv. 167, 316) and samméadi//Ai (v. 319). If arahatam ariyanam are used in their technical sense, we should translate ‘the reverend Arhats,— Arhat being the highest degree of the four orders of Ariyas, viz. Srotafpanna, Sakad4g4min, Anfgdmin, and Arhat. See note to verse 178. _
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.
1The 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, Yanimany apariddhani vikshiptani diso disad, Kapctavarzany asthini tani drzsh/vaiha ka ratih. See Schiefner, Mél. Asiat. VIII, p. 589; GaAtaka, vol. i. p. 322. 150. The expression mamsalohitalepanam is curiously like the expression used in Manu VI, 76, mamsasonitalepanam, and in several passages of the Mahabhfrata, XII, 12462, 12053, as pointed out by Dr. Fausbdll. 153, 154. These two verses are famous among Buddhists, for they are the words which the founder of Buddhism is supposed to have uttered at the moment he attained to Buddhahood. (See Spence Hardy, Manual, p. 180.) According to the Lalita-vistara, however, the words uttered on that solemn occasion were those OLD AGE. 43 this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered ; the mind, approaching the Eternal (visankh4ra, nirvava), has attained to the extinction of all desires. quoted in the note to verse 39. In the commentary on the Brahmagala this verse is called the first speech of Buddha, his last speech being the words in the Mah4parinibb4na-sutta, ‘Life is subject to age; strive in earnest.’ The words used in the Mahaparinibbana-sutta, Chap. IV, 2, Xatunnam dhamm4nam ananubodha appasivedha evam idam digham addhanam sandh4vitam samsdritam mamaz # eva tumhakaf ka, answer to the anticipation expressed in our verse.
2IV, 2, Xatunnam dhamm4nam ananubodha appasivedha evam idam digham addhanam sandh4vitam samsdritam mamaz # eva tumhakaf ka, answer to the anticipation expressed in our verse. The exact rendering of this verse has been much discussed, chiefly by Mr. D’Alwis in the Attanugaluvansa, p. cxxviii, and again in his Buddhist Nirvaua, p. 78; also by Childers, Notes on Dhammapada, p. 4, and in his Dictionary. Gogerly translated : ‘Through various transmigrations I must travel, if I do not discover the builder whom Iseek.’ Spence Hardy: ‘Through many different births I have run (to me not having found), seeking the architect of the desire-resembling house.’ Fausbdll: ‘ Multiplices generationis revolutiones percurreram, non inveniens, domus (corporis) fabricatorem quaerens.’ And again (p. 322): ‘Multarum generationum revolutio mihi subeunda esset, nisi invenissem domus fabricatorem.’ Childers: ‘I have run through the revolution of countless births, seeking the architect of this dwelling and finding him not.’ D’Alwis: ‘ Through transmigrations of numerous births have I run, not discovering, (though) seeking the house-builder.’ All depends on how we take sandhavissam, which Fausbéll takes as a conditional, Childers, following Trenckner, as an aorist, because the sense imperatively requires an aorist. In either case, the dropping of the augment and the doubling of the s are, however, irregular. Sandhavissam is the regular form of the future, and as such I translate it, qualifying, however, the future, by the participle present anibbisan, i.e. not finding, and taking it in the sense of, if or so long as I do not find the true cause of existence. I had formerly translated anibbisan, as not resting (anirvisan), but the commentator seems to authorise the meaning of not finding (avindanto, alabhanto), and in that case all the material difficulties of the verse seem to me to disappear. “The maker of the tabernacle’ is explained as a poetical expression for the cause of new births, at least according to the views of g2 Kx 44 DHAMMAPADA. CHAP. XI. 155. Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish. 156. Men who have not observed proper discipline, and have not gained treasure in their youth, lie, like broken bows, sighing after the past. Buddha’s followers, whatever his own views may have been. Buddha had conquered Mara, the representative of worldly temptations, the father of worldly desires, and as desires (tamh4) are, by means of upadana and bhava, the cause of gti, or ‘birth,’ the destruction of desires and the conquest of Mara are nearly the same thing, though expressed differently in the philosophical and legendary language of the Buddhists. Tasha, ‘thirst’ or ‘desire,’ is mentioned as serving in the army of Méra. (Lotus, p. 443.)
3Tasha, ‘thirst’ or ‘desire,’ is mentioned as serving in the army of Méra. (Lotus, p. 443.) 155. On ghayanti, i.e. kshayanti, see Dr. Bollensen’s learned remarks, Zeitschrift der Deutschen Morgenl. Gesellschaft, XVIII, 834, and Boehtlingk-Roth, s.v, ksha. SELF. 45 CHAPTER XII. SELF. 157. .1f a man hold himself dear, let him watch himself carefully; during one at least out of the three watches a wise man should be watchful. 158. Let each man direct himself first to what is proper, then let him teach others; thus a wise man will not suffer. 159. If a man make himself as he teaches others to be, then, being himself well subdued, he may subdue (others) ; one’s own self is indeed difficult to subdue. 160. Self is the lord of self, who else could be the lord? With self well subdued, a man finds a lord such as few can find. 161. The evil done by oneself, self-begotten, selfbred, crushes the foolish, as a diamond breaks a precious stone. 162. He whose wickedness is very great brings himself down to that state where his:enemy wishes him to be, as a creeper does with the tree which it surrounds. 163. Bad deeds, and deeds hurtful to ourselves, are easy to do; what is beneficial and good, that is very difficult to do. - 154. The three watches of the night are meant for the three stages of life. Cf. St. Mark xiii. 37, ‘And what I say unto you, I say unto all, Watch.’ 158. Cf. Gataka, vol. ii. p. 441. 161. The Chinese translation renders vagiram by ‘steel drill.’ 46 DHAMMAPADA. CHAP. XII. 164. The foolish man who scorns the rule of the venerable (Arahat), of the elect (Ariya), of the virtuous, and follows false doctrine, he bears fruit to his own destruction, like the fruits of the Kaé¢thaka reed. 165. By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another. 166. Let no one forget his own duty for the sake of another’s, however great; let a man, after he has ' discerned his own duty, be always attentive to his duty. 164. The reed either dies after it has borne fruit, or is cut down for the sake of its fruit. Disfhi, literally ‘view,’ is used even by itself, like the Greek ‘hairesis,’ in the sense of heresy (see Burnouf, Lotus, p. 444). In other places a distinction is made between mizkhAditthi (vv. 167, 316) and samméadi//Ai (v. 319). If arahatam ariyanam are used in their technical sense, we should translate ‘the reverend Arhats,— Arhat being the highest degree of the four orders of Ariyas, viz. Srotafpanna, Sakad4g4min, Anfgdmin, and Arhat. See note to verse 178. _
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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