Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1? 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. and less technical meaning, being used in the sense of conceptions, plans, desires, as, for instance, in verse 368, where sankharinam khayam is used much like tamhakhaya. Again, in his comment on verse 75, Buddhaghosa says, upadhiviveko sankharasangazikam vinodeti; and again, upadhiviveko 4a nirupadhindm puggalanam visankharagatanam. For a similar sentiment, see Stanislas Julien, Les Avad4nas, vol. i. p. 40, ‘Le corps est la plus grande source de souffrance,’ &c. I should say that the khandhas in verse 202 and the sankhdaras in verse 203 are nearly, if not quite, synonymous. I should prefer to read gigakkh4-parama as a compound. GigaksA, or as it is written in one MS., diga#s&hA (Sk. gighats4), means not only ‘ hunger,’ but ‘appetite, desire.’ 204. Childers translates, ‘the best kinsman is a man you can trust.’ 205. Cf. Suttanipata, v. 256. 208. I should like to read sukho fa dhirasamvaso. ‘ 56 DHAMMAPADA. CHAP. XVI. CHAPTER XVI. PLEASURE. 209. He who gives himself to vanity, and does not give himself to meditation, forgetting the real aim (of life) and grasping at pleasure, will in time envy him who has exerted himself in meditation. 210. Let no man ever look for what is pleasant, or what is unpleasant. Not to see what is pleasant is pain, and it is pain to see what is unpleasant. 211. Let, therefore, no man love anything; loss of the beloved is evil. Those who love nothing, and hate nothing, have no fetters. 212. From pleasure comes grief, from pleasure comes fear; he who is free from pleasure’ knows neither grief nor fear. 213. From affection comes grief, from affection comes fear; he who is free from affection knows neither grief nor fear. 214. From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear. 215. From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear. 216. From greed comes grief, from greed comes fear ; he who is free from greed knows neither grief nor fear. 217. He who possesses virtue and intelligence, 214. See Beal, Catena, p. 200. PLEASURE, 57 who is just, speaks the truth, and does what is his own business, him the world will hold dear. 218. He in whom a desire for the Ineffable (Nirvaza) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called drdhvamsrotas (carried upwards by the stream). 219. Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar. 220. In like manner his good works receive him who has done good; and has gone from this world to the other ;—as kinsmen receive a friend on his return.
2219. Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar. 220. In like manner his good works receive him who has done good; and has gone from this world to the other ;—as kinsmen receive a friend on his return. 218. Urdhvamsrotas or uddhamsoto is the technical name for one who has reached the world of the Avrzhas (Aviha), and is proceeding to that of the Akanishas (Akani//Aa). This is the last stage before he reaches the formless world, the Arfipadhatu. (See Buddhaghosha’s Parables, p. 123; Burnouf, Introduction, p. 599.) Originally firdhvamsrotas may have been used in a less technical sense, meaning one who swims against the stream, and is -not carried away by the vulgar passions of the world. {10] h 58 DHAMMAPADA. CHAP. XVII. CHAPTER XVII. ANGER. 221, Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own. 222. He who holds back rising anger like a rolling ' chariot, him I call a real driver; other people are | but holding the reins. 223. Let a man overcome anger by love, let him overcome evil by good ; let him overcome the greedy by liberality, the liar by truth ! 224. Speak the truth, do not yield to anger ; give, if thou art asked for little; by these three steps thou wilt go near the gods. 225. The sages who injure nobody, and who always control their body, they will go to the unchangeable place (Nirv4za), where, if they have gone, they will suffer no more. 226. Those who are ever watchful, who study day and night, and who strive after Nirvawa, their passions will come to an end. 227. This is an old saying, O Atula, this is not only of to-day: ‘They blame him who sits silent, 21. ‘Name and form’ or ‘mind and body’ is the translation of nama-rfipa, the ninth of the Buddhist Nidanas. Cf. Burnouf, Introduction, p. 501; see also Gogerly, Lecture on Buddhism, and Bigandet, The Life of Gaudama, p. 454. 223. Mahabh. XII, 3550, asddhum sadhuna gayet. Cf. Ten Gatakas, ed. Fausbdll, p. 5. 227. It appears from the commentary that porazam and aggataham are neuters, referring to what happened formerly and what ANGER, 59 they blame him who speaks much, they also blame him who says little ; there is no one on earth who is not blamed. 228. There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised. 229, 230. But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gamba river? Even the gods praise him, he is praised even by Brahman. 231. Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue! 232. Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue!
3231. Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue! 232. Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue! 233. Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, and practise virtue with thy mind! 234. The wise who control their body, who control their tongue, the wise who control their mind, are indeed well controlled. happens to-day, and that they are not to be taken as adjectives referring to 4sinam, &c. The commentator must have read atula instead of atulam, and he explains it as the name of a pupil whom Gautama addressed by that name. This may be so (see note to verse 166); but atula may also be taken in the sense of incomparable (Mahabh. XIII, 1937), and in that case we ought to supply, with Professor Weber, some such word as ‘saw’ or ‘ saying.’ 230. The Brahman worlds are higher that the Deva worlds as the Brahman is higher than a Deva; see Hardy, Manual, p. 25; Burnouf, Introduction, pp. 134, 184. h2 60 DHAMMAPADA. CHAP. XVIII. CHAPTER XVIII. IMPURITY. 235. Thou art now like a sear leaf, the messengers of death (Yama) have come near to thee; thou standest at the door of thy departure, and thou hast no provision for thy journey. 236. Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect (Ariya). . 237. Thy life has come to an end, thou art come near to death (Yama), there is no resting-place for thee on the road, and thou hast no provision for thy journey. 238. Make thyself an island, work hard, be wise! ‘When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay. 239. Let a wise man blow off the impurities of his self, as a smith blows off the impurities of silver, one by one, little by little, and from time to time. 240. As the impurity which springs from the iron, 235. Uyyoga seems to mean departure. See Buddhaghosa’s commentary on verse 152, p. 319, 1. 1; Fausbdll, Five Gatakas, P+ 35- 236. ‘An island,’ for a drowning man to save himself; (see verse 25.) Dipankara is the name of one of the former Buddhas, and it is also used as an appellative of the Buddha, but is always derived from dipo, ‘a lamp.’ 239. This verse is the foundation of the thirty-fourth section of the Sfitra of the forty-two sections; see Beal, Catena, p. 201; Suttanipata, v. 962. IMPURITY. 61 when it springs from it, destroys it ; thus do a transgressor’s own works lead him to the evil path. 241. The taint of prayers is non-repetition; the taint of houses, non-repair ; the taint of the body is sloth ; the taint of a watchman, thoughtlessness. 242. Bad conduct is the taint of woman, greediness the taint of a benefactor; tainted are all evil ways, in this world and in the next.
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.
1? 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. and less technical meaning, being used in the sense of conceptions, plans, desires, as, for instance, in verse 368, where sankharinam khayam is used much like tamhakhaya. Again, in his comment on verse 75, Buddhaghosa says, upadhiviveko sankharasangazikam vinodeti; and again, upadhiviveko 4a nirupadhindm puggalanam visankharagatanam. For a similar sentiment, see Stanislas Julien, Les Avad4nas, vol. i. p. 40, ‘Le corps est la plus grande source de souffrance,’ &c. I should say that the khandhas in verse 202 and the sankhdaras in verse 203 are nearly, if not quite, synonymous. I should prefer to read gigakkh4-parama as a compound. GigaksA, or as it is written in one MS., diga#s&hA (Sk. gighats4), means not only ‘ hunger,’ but ‘appetite, desire.’ 204. Childers translates, ‘the best kinsman is a man you can trust.’ 205. Cf. Suttanipata, v. 256. 208. I should like to read sukho fa dhirasamvaso. ‘ 56 DHAMMAPADA. CHAP. XVI. CHAPTER XVI. PLEASURE. 209. He who gives himself to vanity, and does not give himself to meditation, forgetting the real aim (of life) and grasping at pleasure, will in time envy him who has exerted himself in meditation. 210. Let no man ever look for what is pleasant, or what is unpleasant. Not to see what is pleasant is pain, and it is pain to see what is unpleasant. 211. Let, therefore, no man love anything; loss of the beloved is evil. Those who love nothing, and hate nothing, have no fetters. 212. From pleasure comes grief, from pleasure comes fear; he who is free from pleasure’ knows neither grief nor fear. 213. From affection comes grief, from affection comes fear; he who is free from affection knows neither grief nor fear. 214. From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear. 215. From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear. 216. From greed comes grief, from greed comes fear ; he who is free from greed knows neither grief nor fear. 217. He who possesses virtue and intelligence, 214. See Beal, Catena, p. 200. PLEASURE, 57 who is just, speaks the truth, and does what is his own business, him the world will hold dear. 218. He in whom a desire for the Ineffable (Nirvaza) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called drdhvamsrotas (carried upwards by the stream). 219. Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar. 220. In like manner his good works receive him who has done good; and has gone from this world to the other ;—as kinsmen receive a friend on his return.
2219. Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar. 220. In like manner his good works receive him who has done good; and has gone from this world to the other ;—as kinsmen receive a friend on his return. 218. Urdhvamsrotas or uddhamsoto is the technical name for one who has reached the world of the Avrzhas (Aviha), and is proceeding to that of the Akanishas (Akani//Aa). This is the last stage before he reaches the formless world, the Arfipadhatu. (See Buddhaghosha’s Parables, p. 123; Burnouf, Introduction, p. 599.) Originally firdhvamsrotas may have been used in a less technical sense, meaning one who swims against the stream, and is -not carried away by the vulgar passions of the world. {10] h 58 DHAMMAPADA. CHAP. XVII. CHAPTER XVII. ANGER. 221, Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own. 222. He who holds back rising anger like a rolling ' chariot, him I call a real driver; other people are | but holding the reins. 223. Let a man overcome anger by love, let him overcome evil by good ; let him overcome the greedy by liberality, the liar by truth ! 224. Speak the truth, do not yield to anger ; give, if thou art asked for little; by these three steps thou wilt go near the gods. 225. The sages who injure nobody, and who always control their body, they will go to the unchangeable place (Nirv4za), where, if they have gone, they will suffer no more. 226. Those who are ever watchful, who study day and night, and who strive after Nirvawa, their passions will come to an end. 227. This is an old saying, O Atula, this is not only of to-day: ‘They blame him who sits silent, 21. ‘Name and form’ or ‘mind and body’ is the translation of nama-rfipa, the ninth of the Buddhist Nidanas. Cf. Burnouf, Introduction, p. 501; see also Gogerly, Lecture on Buddhism, and Bigandet, The Life of Gaudama, p. 454. 223. Mahabh. XII, 3550, asddhum sadhuna gayet. Cf. Ten Gatakas, ed. Fausbdll, p. 5. 227. It appears from the commentary that porazam and aggataham are neuters, referring to what happened formerly and what ANGER, 59 they blame him who speaks much, they also blame him who says little ; there is no one on earth who is not blamed. 228. There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised. 229, 230. But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gamba river? Even the gods praise him, he is praised even by Brahman. 231. Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue! 232. Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue!
3231. Beware of bodily anger, and control thy body! Leave the sins of the body, and with thy body practise virtue! 232. Beware of the anger of the tongue, and control thy tongue! Leave the sins of the tongue, and practise virtue with thy tongue! 233. Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, and practise virtue with thy mind! 234. The wise who control their body, who control their tongue, the wise who control their mind, are indeed well controlled. happens to-day, and that they are not to be taken as adjectives referring to 4sinam, &c. The commentator must have read atula instead of atulam, and he explains it as the name of a pupil whom Gautama addressed by that name. This may be so (see note to verse 166); but atula may also be taken in the sense of incomparable (Mahabh. XIII, 1937), and in that case we ought to supply, with Professor Weber, some such word as ‘saw’ or ‘ saying.’ 230. The Brahman worlds are higher that the Deva worlds as the Brahman is higher than a Deva; see Hardy, Manual, p. 25; Burnouf, Introduction, pp. 134, 184. h2 60 DHAMMAPADA. CHAP. XVIII. CHAPTER XVIII. IMPURITY. 235. Thou art now like a sear leaf, the messengers of death (Yama) have come near to thee; thou standest at the door of thy departure, and thou hast no provision for thy journey. 236. Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect (Ariya). . 237. Thy life has come to an end, thou art come near to death (Yama), there is no resting-place for thee on the road, and thou hast no provision for thy journey. 238. Make thyself an island, work hard, be wise! ‘When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay. 239. Let a wise man blow off the impurities of his self, as a smith blows off the impurities of silver, one by one, little by little, and from time to time. 240. As the impurity which springs from the iron, 235. Uyyoga seems to mean departure. See Buddhaghosa’s commentary on verse 152, p. 319, 1. 1; Fausbdll, Five Gatakas, P+ 35- 236. ‘An island,’ for a drowning man to save himself; (see verse 25.) Dipankara is the name of one of the former Buddhas, and it is also used as an appellative of the Buddha, but is always derived from dipo, ‘a lamp.’ 239. This verse is the foundation of the thirty-fourth section of the Sfitra of the forty-two sections; see Beal, Catena, p. 201; Suttanipata, v. 962. IMPURITY. 61 when it springs from it, destroys it ; thus do a transgressor’s own works lead him to the evil path. 241. The taint of prayers is non-repetition; the taint of houses, non-repair ; the taint of the body is sloth ; the taint of a watchman, thoughtlessness. 242. Bad conduct is the taint of woman, greediness the taint of a benefactor; tainted are all evil ways, in this world and in the next.
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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