Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1188. 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. 190. He who takes refuge with Buddha, the Law, of the Buddhists (Burnouf, Introduction, p. 300; Bigandet, The Life of Gaudama, p. 439; Rhys Davids, Buddhism, p. 162), and as it was common both to the Southern and the Northern Buddhists, patimokkhe in our passage may possibly be meant, as Professor Weber suggests, as the title of that very collection. The commentator explains it by geéthakastla and pAtimokkhasfla. Sayanasam might stand for sayandésanam, see Mahabh. XII, 6684; but in Buddhist literature it is intended for sayandsanam; see also Mahabh. XII, 9978, sayyasane. Fausbdéll now reads p4nta instead of patthan. 187. There is a curious similarity between this verse and verse 6503 (9919) of the Santiparva : Yak ka kamasukham loke, yak 4a divyam mahat sukham, Trishnakshayasukhasyaite narhatak shodastm kalém. ‘And whatever delight of love there is on earth, and whatever is the great delight in heaven, they are not worth the sixteenth part of the pleasure which springs from the destruction of all desires.’ The two verses 186, 187 are ascribed to king Mandhatrs, shortly before his death (Mél. Asiat. VIII, p. 471; see also Gataka, vol. ii. p.113). 188-192. These verses occur in Sanskrit in the Pratiharyasftra, translated by Burnouf, Introduction, pp. 162-189; see p. 186. Burnouf translates rukkhafetyani by ‘arbres consacrés ;’ properly, sacred shrines under or near a tree. See also Gataka, vol. i. p. 97. 190. Buddha, Dharma, and Sangha are called the Trisarana (cf. Burnouf, Introd. p. 630). The four holy truths are the four statements that there is pain in this world, that the source of 52 DHAMMAPADA. CHAP. XIV. and the Church; he who, with clear understanding, sees the four holy truths :— 191. Viz. pain, the origin of pain, the destruction of pain, and the eightfold holy way that leads to the quieting of pain ;— 192. That is the safe refuge, that is the best refuge; having gone to that refuge, a man is delivered from all pain. 193. A supernatural person (a Buddha) is not easily found, he is not born everywhere. Wherever such a sage is born, that race prospers. 194. Happy is the arising of the awakened, happy is the teaching of the True Law, happy is peace in the church, happy is the devotion of those who are at peace. 195, 196. He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody.
2He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody. pain is desire, that desire can be annihilated, that there is a way (shown by Buddha) by which the annihilation of all desires can be achieved, and freedom be obtained. That way consists of eight parts. (See Burnouf, Introduction, p. 630.) The eightfold way forms the subject of Chapter XVIII. (See also Feer, Journal As. 1870, p. 418, and Chips from a German Workshop, 2nd ed. vol. i. p. 251 seq.) HAPPINESS. 53 CHAPTER XV. HAPPINESS. 197. Let us live happily then, not hating those who hate us! among men who hate us let us dwell free from hatred! pues Fart Heras —tedertemteyse- 198. Let us live happily then, free from ailments among the ailing! among men who are ailing let us dwell free from ailments ! 199. Let us live happily then, free from greed ‘among the greedy! among men who are greedy let us dwell free from greed ! 200. Let us live happily then, though we call nothing our own! We shall be like the bright gods, feeding on happiness ! 201. Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat, he, the contented, is happy. 198. The ailment here meant is moral rather than physical. Cf. Mahabh. XII, 9924, samprasdnto niramayak; 9925, yo ’sau prazantiko rogas tam trishn4m tyagatah sukham. 200. The words placed in the mouth of the king of Videha, while his residence Mithila was in flames, are curiously like our verse ; cf. Mahabh, XII, 9917, Susukham vata givami yasya me nésti kifidana, Mithila4yam pradtpt4yam na me dahyati ki#dana. ‘I live happily, indeed, for I have nothing; while Mithila is in flames, nothing of mine is burning.’ Cf. Muir, Religious Sentiments, p. 106. The Abhassara, i.e. AbhAsvara, ‘the bright gods,’ are frequently mentioned. Cf. Burnouf, Introd. p. 611. 201. This verse is ascribed to Buddha, when he heard of the defeat of AgAtasatru by Prasenagit. It exists in the Northern or 54 DHAMMAPADA,. CHAP. XV. 202. There is no fire like passion; there is no losing throw like hatred; there is no pain like this body ; \there is no happiness higher than rest. v 203. Hunger is the worst of diseases, the body the greatest of pains; if one knows this truly, that is Nirvaza, the highest happiness. Sanskrit and in the Southern or P4li texts, i.e. in the Avadanasataka, in the Samyutta-nikaya. See Feer, Comptes Rendus, 1871, p. 44, and Journal As. 1880, p. 509. In the Avadana-sataka, the Sanskrit version is— Gayo vairam prasavati, duskham sete pardgitah UpasAntak sukham sete hitva gayaparagayam.
3in the Avadanasataka, in the Samyutta-nikaya. See Feer, Comptes Rendus, 1871, p. 44, and Journal As. 1880, p. 509. In the Avadana-sataka, the Sanskrit version is— Gayo vairam prasavati, duskham sete pardgitah UpasAntak sukham sete hitva gayaparagayam. 202. I take kali in the sense of an unlucky die which makes a player lose his game. A real simile seems wanted here, as in verse 251, where, for the same reason, I translate graha by ‘shark,’ not by ‘captivitas,’ as Dr. Fausbéll proposes. The same scholar translates kali in our verse by ‘ peccatum.’ If there is any objection to translating kali in Pali by ‘unlucky die,’ I should still prefer to take it in the sense of the age of depravity, or the demon of depravity. To judge from Abhidhanappadipik4, 1106, kali was used for paragaya, i.e. loss at game, a losing throw, and occurs in that sense again in verse 252. The Chinese translation has, ‘ there is no distress (poison) worse than hate.’ A similar verse occurs Mahabh. Santip. 175, v. 35. ‘Body’ for khandha is a free translation, but it is difficult to find any other rendering. The Chinese translation also has ‘body.’ According to the Buddhists each sentient being consists of five khandhas (skandha), or aggregates, the organized body (rfpakhandha) with its four internal capacities of sensation (vedan4), perception (safig%4), conception (samskara), knowledge (vig4na). See Burnouf, Introd. pp. 589, 634; Lotus, p. 335. 203. Samskdra is the fourth of the five khandhas, but the commentator takes it here, as well as in verse 255, for the five khandhas together, in which case we can only translate it by ‘body.’ See. also verse 278. Childers proposes ‘organic life’ (Notes on Dhammapada, p.1). There is, however, another samsk4ra, that which follows immediately upon avidy4, ‘ignorance,’ as the second of the nidanas, or ‘ causes of existence,’ and this too might be called the greatest pain, considering that it is the cause of birth, which is the cause of all pain. Samskdra seems sometimes to have a different HAPPINESS. 55 204. Health is the greatest of gifts, Freation lal ness the best riches; trust is the best of relationships, Nirvaza the highest happiness. 205. He who has tasted the sweetness of solitude and tranquillity, is free from fear and free from sin, while he tastes the sweetness of drinking in the law. 206. The sight of the elect (Arya) is good, to live with them is always happiness ; (if a man does not see fools, he will be truly happy. ) 207. He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk. ? 2 d 208. Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the elect; one ought to follow a good and wise man, as the moon follows the path of the stars.
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.
1188. 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. 190. He who takes refuge with Buddha, the Law, of the Buddhists (Burnouf, Introduction, p. 300; Bigandet, The Life of Gaudama, p. 439; Rhys Davids, Buddhism, p. 162), and as it was common both to the Southern and the Northern Buddhists, patimokkhe in our passage may possibly be meant, as Professor Weber suggests, as the title of that very collection. The commentator explains it by geéthakastla and pAtimokkhasfla. Sayanasam might stand for sayandésanam, see Mahabh. XII, 6684; but in Buddhist literature it is intended for sayandsanam; see also Mahabh. XII, 9978, sayyasane. Fausbdéll now reads p4nta instead of patthan. 187. There is a curious similarity between this verse and verse 6503 (9919) of the Santiparva : Yak ka kamasukham loke, yak 4a divyam mahat sukham, Trishnakshayasukhasyaite narhatak shodastm kalém. ‘And whatever delight of love there is on earth, and whatever is the great delight in heaven, they are not worth the sixteenth part of the pleasure which springs from the destruction of all desires.’ The two verses 186, 187 are ascribed to king Mandhatrs, shortly before his death (Mél. Asiat. VIII, p. 471; see also Gataka, vol. ii. p.113). 188-192. These verses occur in Sanskrit in the Pratiharyasftra, translated by Burnouf, Introduction, pp. 162-189; see p. 186. Burnouf translates rukkhafetyani by ‘arbres consacrés ;’ properly, sacred shrines under or near a tree. See also Gataka, vol. i. p. 97. 190. Buddha, Dharma, and Sangha are called the Trisarana (cf. Burnouf, Introd. p. 630). The four holy truths are the four statements that there is pain in this world, that the source of 52 DHAMMAPADA. CHAP. XIV. and the Church; he who, with clear understanding, sees the four holy truths :— 191. Viz. pain, the origin of pain, the destruction of pain, and the eightfold holy way that leads to the quieting of pain ;— 192. That is the safe refuge, that is the best refuge; having gone to that refuge, a man is delivered from all pain. 193. A supernatural person (a Buddha) is not easily found, he is not born everywhere. Wherever such a sage is born, that race prospers. 194. Happy is the arising of the awakened, happy is the teaching of the True Law, happy is peace in the church, happy is the devotion of those who are at peace. 195, 196. He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody.
2He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody. pain is desire, that desire can be annihilated, that there is a way (shown by Buddha) by which the annihilation of all desires can be achieved, and freedom be obtained. That way consists of eight parts. (See Burnouf, Introduction, p. 630.) The eightfold way forms the subject of Chapter XVIII. (See also Feer, Journal As. 1870, p. 418, and Chips from a German Workshop, 2nd ed. vol. i. p. 251 seq.) HAPPINESS. 53 CHAPTER XV. HAPPINESS. 197. Let us live happily then, not hating those who hate us! among men who hate us let us dwell free from hatred! pues Fart Heras —tedertemteyse- 198. Let us live happily then, free from ailments among the ailing! among men who are ailing let us dwell free from ailments ! 199. Let us live happily then, free from greed ‘among the greedy! among men who are greedy let us dwell free from greed ! 200. Let us live happily then, though we call nothing our own! We shall be like the bright gods, feeding on happiness ! 201. Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat, he, the contented, is happy. 198. The ailment here meant is moral rather than physical. Cf. Mahabh. XII, 9924, samprasdnto niramayak; 9925, yo ’sau prazantiko rogas tam trishn4m tyagatah sukham. 200. The words placed in the mouth of the king of Videha, while his residence Mithila was in flames, are curiously like our verse ; cf. Mahabh, XII, 9917, Susukham vata givami yasya me nésti kifidana, Mithila4yam pradtpt4yam na me dahyati ki#dana. ‘I live happily, indeed, for I have nothing; while Mithila is in flames, nothing of mine is burning.’ Cf. Muir, Religious Sentiments, p. 106. The Abhassara, i.e. AbhAsvara, ‘the bright gods,’ are frequently mentioned. Cf. Burnouf, Introd. p. 611. 201. This verse is ascribed to Buddha, when he heard of the defeat of AgAtasatru by Prasenagit. It exists in the Northern or 54 DHAMMAPADA,. CHAP. XV. 202. There is no fire like passion; there is no losing throw like hatred; there is no pain like this body ; \there is no happiness higher than rest. v 203. Hunger is the worst of diseases, the body the greatest of pains; if one knows this truly, that is Nirvaza, the highest happiness. Sanskrit and in the Southern or P4li texts, i.e. in the Avadanasataka, in the Samyutta-nikaya. See Feer, Comptes Rendus, 1871, p. 44, and Journal As. 1880, p. 509. In the Avadana-sataka, the Sanskrit version is— Gayo vairam prasavati, duskham sete pardgitah UpasAntak sukham sete hitva gayaparagayam.
3in the Avadanasataka, in the Samyutta-nikaya. See Feer, Comptes Rendus, 1871, p. 44, and Journal As. 1880, p. 509. In the Avadana-sataka, the Sanskrit version is— Gayo vairam prasavati, duskham sete pardgitah UpasAntak sukham sete hitva gayaparagayam. 202. I take kali in the sense of an unlucky die which makes a player lose his game. A real simile seems wanted here, as in verse 251, where, for the same reason, I translate graha by ‘shark,’ not by ‘captivitas,’ as Dr. Fausbéll proposes. The same scholar translates kali in our verse by ‘ peccatum.’ If there is any objection to translating kali in Pali by ‘unlucky die,’ I should still prefer to take it in the sense of the age of depravity, or the demon of depravity. To judge from Abhidhanappadipik4, 1106, kali was used for paragaya, i.e. loss at game, a losing throw, and occurs in that sense again in verse 252. The Chinese translation has, ‘ there is no distress (poison) worse than hate.’ A similar verse occurs Mahabh. Santip. 175, v. 35. ‘Body’ for khandha is a free translation, but it is difficult to find any other rendering. The Chinese translation also has ‘body.’ According to the Buddhists each sentient being consists of five khandhas (skandha), or aggregates, the organized body (rfpakhandha) with its four internal capacities of sensation (vedan4), perception (safig%4), conception (samskara), knowledge (vig4na). See Burnouf, Introd. pp. 589, 634; Lotus, p. 335. 203. Samskdra is the fourth of the five khandhas, but the commentator takes it here, as well as in verse 255, for the five khandhas together, in which case we can only translate it by ‘body.’ See. also verse 278. Childers proposes ‘organic life’ (Notes on Dhammapada, p.1). There is, however, another samsk4ra, that which follows immediately upon avidy4, ‘ignorance,’ as the second of the nidanas, or ‘ causes of existence,’ and this too might be called the greatest pain, considering that it is the cause of birth, which is the cause of all pain. Samskdra seems sometimes to have a different HAPPINESS. 55 204. Health is the greatest of gifts, Freation lal ness the best riches; trust is the best of relationships, Nirvaza the highest happiness. 205. He who has tasted the sweetness of solitude and tranquillity, is free from fear and free from sin, while he tastes the sweetness of drinking in the law. 206. The sight of the elect (Arya) is good, to live with them is always happiness ; (if a man does not see fools, he will be truly happy. ) 207. He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk. ? 2 d 208. Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the elect; one ought to follow a good and wise man, as the moon follows the path of the stars.
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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