Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1167, 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. _ 166. Attha, lit. ‘object, must here be taken in a moral sense, as ‘duty’ rather than as ‘advantage.’ Childers rendered it by ‘spiritual good.’ The story which Buddhaghosa tells of the Thera Attadattha gives a clue to the origin of some of his parables, which seem to have been invented to suit the text of the Dhammapada rather than vice vers. A similar case occurs in the commentary to verse 227. THE WORLD. 47 CHAPTER XIII. THE WORLD. 167. Do not follow the evil law! Do not live on in thoughtlessness! Do not follow false doctrine! Be not a friend of the world. 168. Rouse thyself! do not be idle! Follow the law of virtue! The virtuous rests in bliss in this world and in the next. 169. Follow the law of virtue; do not follow that of sin. The virtuous rests in bliss in this world and in the next. 170. Look upon the world as a bubble, look upon ° it as a mirage: the king of death does not see him who thus looks down upon the world. 171. Come, look at this glittering world, like unto a royal chariot ; the foolish are immersed in it, but the wise do not touch it. 172. He who formerly was reckless and afterwards became sober, brightens up this world, like the moon when freed from clouds. 173. He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds. 174. This world is dark, few onlycan see here; a few only go to heaven, like birds escaped from the net. 175. The swans go on the path of the sun, they go through the ether by means of their miraculous 168, 169. See Rhys Davids, Buddhism, p. 65. 170. See Suttanipata, v. 1118. 175. Hamsa may be meant for the bird, whether flamingo, or swan, or ibis (see Hardy, Manual, p. 17), but it may also, I believe, 48 DHAMMAPADA. CHAP. XIII. power; the wise are led out of this world, when they have conquered Mara and his train. 176. If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do. 177. The uncharitable do not go to the world of the gods; fools only do not praise liberality ; a wise man rejoices in liberality, and through it becomes blessed in the other world. 178. Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness. be taken in the sense of saint. As to iddhi, ‘magical power, i.e. riddhi, see Burnouf, Lotus, p. 310; Spence Hardy, Manual, pp. 498, 504; Legends, pp. 55,177; and note to verse 254. 178. SotApatti, the technical term for the first step in the path’ that leads to Nirvama. There are four such steps, or stages, and on entering each, a man receives a new title :-—
2riddhi, see Burnouf, Lotus, p. 310; Spence Hardy, Manual, pp. 498, 504; Legends, pp. 55,177; and note to verse 254. 178. SotApatti, the technical term for the first step in the path’ that leads to Nirvama. There are four such steps, or stages, and on entering each, a man receives a new title :-— (1) The Srotadpanna, lit. he who has got into the stream. A man may have seven more births before he reaches the other shore, i.e. Nirvana, (2) Sakrid4g4min, lit. he who comes back once, so called because, after having entered this stage, a man is born only once more among men or gods. Childers shows that this involves really two more births, one in the deva world, the other in the world of men. Burnouf says the same, Introduction, p. 293. (3) Andgamin, lit. he who does not come back, so called because, after this stage, a man cannot be born again in a lower world, but can only be born into a Brahman world, before he reaches Nirvaza. (4) Arhat, the venerable, the perfect, who has reached the highest stage that can be reached, and from which Nirvana is perceived (sukkhavipassan4, Lotus, p.849). See Hardy, Eastern Monachism, p. 280; Burnouf, Introduction, p. 209; Képpen, p. 398; D’Alwis, Attanugaluvansa, p. cxxiv; Feer, Sutra en 42 articles, p. 6. THE BUDDHA. 49 CHAPTER XIV\~ CUnsiry. wile | THE BUDDHA (THE AWAKENBS)S. on wih ve 179. He whose conquest is not conquered again, into whose conquest no one in this world enters, by . what track can you lead him, the: Awakened, the Omniscient, the trackless ?” > 180. He whom no desire with its snares and poisons can lead astray, by what track can you lead him, the Awakened, the Omniscient, the trackless ? . 181. Even the gods envy those who are awakened and not forgetful, who are given to meditation, who are wise, and who delight in the repose of retirement (from the world). 182. Difficult (to obtain) is the conception of men, difficult is the life of mortals, difficult is the hearing of the True Law, difficult is the birth of the Awakened (the attainment of Buddhahood). 179, 180. Buddha, the Awakened, is to be taken as an appellative rather than as the proper name of the Buddha (see v. 183). It means, anybody who has arrived at complete knowledge. Anantagofaram I take in the sense of, possessed of unlimited knowledge. Apadam, which Dr. Fausbéll takes as an epithet of Buddha and translates by ‘non investigabilis,’ is translated ‘trackless,’ in order to_show the play on the word pada ;’ see Childers, s.v. The commentator says: ‘The man who is possessed of even a single one of such conditions as raga, &c., him ye may lead forward; but the Buddha has not even one condition or basis of renewed existence, and therefore by what track will you lead this unconditioned Buddha?’ Cf. Dhp. wv. 92, 420; and Gataka, vol. i. pp. 79, 313- 182. Mr. Beal (Dhammapada, p. 110) states that this verse occurs in the Sftra of the Forty-two Sections. 50 DHAMMAPADA. CHAP. XIV.
3Dhp. wv. 92, 420; and Gataka, vol. i. pp. 79, 313- 182. Mr. Beal (Dhammapada, p. 110) states that this verse occurs in the Sftra of the Forty-two Sections. 50 DHAMMAPADA. CHAP. XIV. 183. Not to commit any sin, to do good, and to purify one’s mind, that is the teaching of (all) the Awakened. 184. The Awakened call patience the highest penance, long-suffering the highest Nirvaza; for he is not an anchorite (pravragita) who strikes others, he is not an ascetic (sramaza) who insults others. 185. Not to blame, not to strike, to live restrained under the law, to be moderate in eating, to sleep and sit alone, and to dwell on the highest thoughts,— this is the teaching of the Awakened. 183. This verse is again one of the most solemn verses among the Buddhists. According to Csoma Kérdsi, it ought to follow the famous Ary4 stanza,‘ Ye dhamma’ (Lotus, p. 522), and serve as its complement. But though this may be the case in Tibet, it was not so originally. The same verse (ascribed to Kanakamuni) occurs at the end of the Chinese translation of the Pratimoksha (Beal, J. R. A. S. XIX, p. 473; Catena, p. 159); in the Tibetan translation of the GAthasangraha, v. 14 (Schiefner, Mél. Asiat. VIII, pp. 568, 586; and Csoma Kérési, As. Res. XX, p. 79). Burnouf has fully discussed the metre and meaning of our verse on PP. 527, 528 of his ‘ Lotus.’ He prefers sadittaparidamanam, which Csoma translated by ‘the mind must be brought under entire subjection’ (svagittaparidamanam), and the late Dr. Mill by ‘ proprii intellectus subjugatio.’ But his own MS. of the Mahapadh4na-sutta gave likewise saittapariyodapanam, and this is no doubt the correct reading. (See D’Alwis, Attanugaluvansa, p. cxxix.) We found pariyodappeya in verse 88, in the sense of purging oneself from the troubles of thought. From the same verb, (pari) ava + dai, we may derive the name Avad4na, a legend, originally a pure and virtuous act, an dpicrea, afterwards a sacred story, and possibly-a story the hearing of which purifies the mind. See Boehtlingk- Roth, s. v. avadana. 184. Childers, following the commentator, translates, ‘ Patience, which is long-suffering, is the best devotion, the Buddhas declare that Nirvaza is the best (of things).’ . 185. Cf. Suttanipata, v. 337. Patimokkhe, ‘under the law,’ i.e. according to the law, the law which leads to Moksha, or ‘ freedom.’ Pratimoksha is the title of the oldest collection of the moral laws THE BUDDHA. 51 186. There is no satisfying lusts, even by a shower of gold pieces; he who knows that lusts have a short taste and cause pain, he is wise; 187. Even in heavenly pleasures he finds no satisfaction, the. disciple who is fully awakened delights only in the destruction of all desires. 188. Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees. 189. But that is not a safe refuge, that is not the best refuge ; a man is not delivered from all pains after having gone to that refuge.
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.
1167, 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. _ 166. Attha, lit. ‘object, must here be taken in a moral sense, as ‘duty’ rather than as ‘advantage.’ Childers rendered it by ‘spiritual good.’ The story which Buddhaghosa tells of the Thera Attadattha gives a clue to the origin of some of his parables, which seem to have been invented to suit the text of the Dhammapada rather than vice vers. A similar case occurs in the commentary to verse 227. THE WORLD. 47 CHAPTER XIII. THE WORLD. 167. Do not follow the evil law! Do not live on in thoughtlessness! Do not follow false doctrine! Be not a friend of the world. 168. Rouse thyself! do not be idle! Follow the law of virtue! The virtuous rests in bliss in this world and in the next. 169. Follow the law of virtue; do not follow that of sin. The virtuous rests in bliss in this world and in the next. 170. Look upon the world as a bubble, look upon ° it as a mirage: the king of death does not see him who thus looks down upon the world. 171. Come, look at this glittering world, like unto a royal chariot ; the foolish are immersed in it, but the wise do not touch it. 172. He who formerly was reckless and afterwards became sober, brightens up this world, like the moon when freed from clouds. 173. He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds. 174. This world is dark, few onlycan see here; a few only go to heaven, like birds escaped from the net. 175. The swans go on the path of the sun, they go through the ether by means of their miraculous 168, 169. See Rhys Davids, Buddhism, p. 65. 170. See Suttanipata, v. 1118. 175. Hamsa may be meant for the bird, whether flamingo, or swan, or ibis (see Hardy, Manual, p. 17), but it may also, I believe, 48 DHAMMAPADA. CHAP. XIII. power; the wise are led out of this world, when they have conquered Mara and his train. 176. If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do. 177. The uncharitable do not go to the world of the gods; fools only do not praise liberality ; a wise man rejoices in liberality, and through it becomes blessed in the other world. 178. Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness. be taken in the sense of saint. As to iddhi, ‘magical power, i.e. riddhi, see Burnouf, Lotus, p. 310; Spence Hardy, Manual, pp. 498, 504; Legends, pp. 55,177; and note to verse 254. 178. SotApatti, the technical term for the first step in the path’ that leads to Nirvama. There are four such steps, or stages, and on entering each, a man receives a new title :-—
2riddhi, see Burnouf, Lotus, p. 310; Spence Hardy, Manual, pp. 498, 504; Legends, pp. 55,177; and note to verse 254. 178. SotApatti, the technical term for the first step in the path’ that leads to Nirvama. There are four such steps, or stages, and on entering each, a man receives a new title :-— (1) The Srotadpanna, lit. he who has got into the stream. A man may have seven more births before he reaches the other shore, i.e. Nirvana, (2) Sakrid4g4min, lit. he who comes back once, so called because, after having entered this stage, a man is born only once more among men or gods. Childers shows that this involves really two more births, one in the deva world, the other in the world of men. Burnouf says the same, Introduction, p. 293. (3) Andgamin, lit. he who does not come back, so called because, after this stage, a man cannot be born again in a lower world, but can only be born into a Brahman world, before he reaches Nirvaza. (4) Arhat, the venerable, the perfect, who has reached the highest stage that can be reached, and from which Nirvana is perceived (sukkhavipassan4, Lotus, p.849). See Hardy, Eastern Monachism, p. 280; Burnouf, Introduction, p. 209; Képpen, p. 398; D’Alwis, Attanugaluvansa, p. cxxiv; Feer, Sutra en 42 articles, p. 6. THE BUDDHA. 49 CHAPTER XIV\~ CUnsiry. wile | THE BUDDHA (THE AWAKENBS)S. on wih ve 179. He whose conquest is not conquered again, into whose conquest no one in this world enters, by . what track can you lead him, the: Awakened, the Omniscient, the trackless ?” > 180. He whom no desire with its snares and poisons can lead astray, by what track can you lead him, the Awakened, the Omniscient, the trackless ? . 181. Even the gods envy those who are awakened and not forgetful, who are given to meditation, who are wise, and who delight in the repose of retirement (from the world). 182. Difficult (to obtain) is the conception of men, difficult is the life of mortals, difficult is the hearing of the True Law, difficult is the birth of the Awakened (the attainment of Buddhahood). 179, 180. Buddha, the Awakened, is to be taken as an appellative rather than as the proper name of the Buddha (see v. 183). It means, anybody who has arrived at complete knowledge. Anantagofaram I take in the sense of, possessed of unlimited knowledge. Apadam, which Dr. Fausbéll takes as an epithet of Buddha and translates by ‘non investigabilis,’ is translated ‘trackless,’ in order to_show the play on the word pada ;’ see Childers, s.v. The commentator says: ‘The man who is possessed of even a single one of such conditions as raga, &c., him ye may lead forward; but the Buddha has not even one condition or basis of renewed existence, and therefore by what track will you lead this unconditioned Buddha?’ Cf. Dhp. wv. 92, 420; and Gataka, vol. i. pp. 79, 313- 182. Mr. Beal (Dhammapada, p. 110) states that this verse occurs in the Sftra of the Forty-two Sections. 50 DHAMMAPADA. CHAP. XIV.
3Dhp. wv. 92, 420; and Gataka, vol. i. pp. 79, 313- 182. Mr. Beal (Dhammapada, p. 110) states that this verse occurs in the Sftra of the Forty-two Sections. 50 DHAMMAPADA. CHAP. XIV. 183. Not to commit any sin, to do good, and to purify one’s mind, that is the teaching of (all) the Awakened. 184. The Awakened call patience the highest penance, long-suffering the highest Nirvaza; for he is not an anchorite (pravragita) who strikes others, he is not an ascetic (sramaza) who insults others. 185. Not to blame, not to strike, to live restrained under the law, to be moderate in eating, to sleep and sit alone, and to dwell on the highest thoughts,— this is the teaching of the Awakened. 183. This verse is again one of the most solemn verses among the Buddhists. According to Csoma Kérdsi, it ought to follow the famous Ary4 stanza,‘ Ye dhamma’ (Lotus, p. 522), and serve as its complement. But though this may be the case in Tibet, it was not so originally. The same verse (ascribed to Kanakamuni) occurs at the end of the Chinese translation of the Pratimoksha (Beal, J. R. A. S. XIX, p. 473; Catena, p. 159); in the Tibetan translation of the GAthasangraha, v. 14 (Schiefner, Mél. Asiat. VIII, pp. 568, 586; and Csoma Kérési, As. Res. XX, p. 79). Burnouf has fully discussed the metre and meaning of our verse on PP. 527, 528 of his ‘ Lotus.’ He prefers sadittaparidamanam, which Csoma translated by ‘the mind must be brought under entire subjection’ (svagittaparidamanam), and the late Dr. Mill by ‘ proprii intellectus subjugatio.’ But his own MS. of the Mahapadh4na-sutta gave likewise saittapariyodapanam, and this is no doubt the correct reading. (See D’Alwis, Attanugaluvansa, p. cxxix.) We found pariyodappeya in verse 88, in the sense of purging oneself from the troubles of thought. From the same verb, (pari) ava + dai, we may derive the name Avad4na, a legend, originally a pure and virtuous act, an dpicrea, afterwards a sacred story, and possibly-a story the hearing of which purifies the mind. See Boehtlingk- Roth, s. v. avadana. 184. Childers, following the commentator, translates, ‘ Patience, which is long-suffering, is the best devotion, the Buddhas declare that Nirvaza is the best (of things).’ . 185. Cf. Suttanipata, v. 337. Patimokkhe, ‘under the law,’ i.e. according to the law, the law which leads to Moksha, or ‘ freedom.’ Pratimoksha is the title of the oldest collection of the moral laws THE BUDDHA. 51 186. There is no satisfying lusts, even by a shower of gold pieces; he who knows that lusts have a short taste and cause pain, he is wise; 187. Even in heavenly pleasures he finds no satisfaction, the. disciple who is fully awakened delights only in the destruction of all desires. 188. Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees. 189. But that is not a safe refuge, that is not the best refuge ; a man is not delivered from all pains after having gone to that refuge.
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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