Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1241. 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. 243. But there is a taint worse than all taints,— ignorance is the greatest taint. O mendicants! throw off that taint, and become taintless ! 244. Life is easy to live for a man who is without shame, a crow hero, a mischief-maker, an insulting, bold, and wretched fellow. 245. But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent. 246. He who destroys life, who speaks untruth, who in this world takes what is not given him, who goes to another man’s wife ; 247. And the man who ep himself to drinking intoxicating liquors, a of os world, digs up his own root. het ad 248. O man, know ont hot “ unrestrained are in a bad state; take care that greediness and vice do not bring thee to grief for a long time! 244. Pakkhandin is identified by Dr. Fausbdll with praskandin, one who jumps forward, insults, or, as Buddhaghosa explains it, one who meddles with other people’s business, an interloper. At all events, it is a term of reproach, and, as it would seem, of theological reproach. 246. On the five principal commandments which are recapitulated in verses 246 and 247, see Buddhaghosha’s Parables, p. 153. 248. Cf. Mahabharata XII, 4055, yeshdm vrittis ka samyata. See also verse 307. 62 DHAMMAPADA. CHAP. XVIII. 249. The world gives according to their faith or ‘according to their pleasure: if a man frets about the food and the drink given to others, he will find no rest either by day or by night. 250. He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night. 251. There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed. 252. The fault of others is easily perceived, but that of oneself is difficult to perceive ; a man winnows his neighbour's faults like chaff, but his own fault he hides, as a cheat hides the bad die from the gambler. 253. If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions. 254. There is no path through the air, a man is not a Samaza by outward acts. The world 249. This verse has evidently regard to the feelings of the Bhikshus or mendicants who receive either much or little, and who are exhorted not to be envious if others receive more than they themselves. Several of the Parables illustrate this feeling.
2The world 249. This verse has evidently regard to the feelings of the Bhikshus or mendicants who receive either much or little, and who are exhorted not to be envious if others receive more than they themselves. Several of the Parables illustrate this feeling. 251. Dr. Fausbdll translates gaho by ‘ captivitas, Dr. Weber by ‘fetter.’ I take it in the same sense as graha in Manu VI, 78; and Buddhaghosa does the same, though he assigns to graha a more general meaning, viz. anything that seizes, whether an evil spirit (yakkha), a serpent (agagara), or a crocodile (kumbhila). Greed or thirst is represented as a river in Lalita-vistara, ed. Calc. p. 482, trishz4-nadf tivega prasoshita me gfidnasfryena, ‘ the wild river of thirst is dried up by the sun of my knowledge.’ 252. See Childers, Notes, p. 7; St. Matthew vii. 3. 253. As to 4sava, ‘appetite, passion,’ see note to verse 39. 254. I have translated this verse very freely, and not in accord- IMPURITY. 63 delights in vanity, the Tatha4gatas (the Buddhas) are free from vanity. 255. There is no path through the air, a man is not a Samaza by outward acts. ~No creatures are eternal; but the awakened (Buddha) are never shaken. ance with Buddhaghosa’s commentary. Dr. Fausbéll proposed to translate, ‘No one who is outside the Buddhist community can walk through the air, but only a Samaza;’ and the same view is taken by Professor Weber, though he arrives at it by a different construction. Now it is perfectly true that the idea of magical powers (riddhi) which enable saints to walk through the air, &c., occurs in the Dhammapada, see v. 175, note. But the Dhammapada may contain earlier and later verses, and in that case our verse might be an early protest on the part of Buddha against the belief in such miraculous powers. We know how Buddha himself protested against his disciples being called upon to perform vulgar miracles. ‘I command my disciples not to work miracles,’ he said, ‘ but to hide their good deeds, and to show their sins’ (Burnouf, Introd. p. 170). It would be in harmony with this sentiment if we translated our verse as I have done. As to bahira, I should take it in the sense of ‘external,’ as opposed to adhyatmika, or ‘internal ;’ and the meaning would be, ‘a Samana is not a Samawa by outward acts, but by his heart.’ D’Alwis translates (p. 85): ‘There is no footprint in the air; there is not a Samaza out of the pale of the Buddhist community.’ Prapafika, which I have here translated by ‘vanity,’ seems to include the whole host of human weaknesses; cf. v. 196, where it is explained by tamh4diéshim4napapafia; in our verse by tamhAdisu papawkesu: cf. Lalita-vistara, p. 564, andlayam nishprapafizam anutpadam asambhavam (dharmagakram). As to Tathagata, a name of Buddha, cf. Burnouf, Introd. p. 75. 255. Sankhara for samskara; cf. note to verse 203. Creature does not, as Mr. D’Alwis (p. 69) supposes, involve the Christian conception of creation. 64 DHAMMAPADA. CHAP. XIX.
3As to Tathagata, a name of Buddha, cf. Burnouf, Introd. p. 75. 255. Sankhara for samskara; cf. note to verse 203. Creature does not, as Mr. D’Alwis (p. 69) supposes, involve the Christian conception of creation. 64 DHAMMAPADA. CHAP. XIX. CHAPTER XIX. THE JUST. 256, 257. A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just. 258. A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned. 259. A man is not a supporter of the law because he talks much; even if a man has learnt little, but sees the law bodily, he is a supporter of the law, a man who never neglects the law. 260. A man is not an elder because his head is grey; his age may be ripe, but he is called ‘ Oldin-vain.’ 261. He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder. 262. An envious, greedy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion. 263. He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable. 259. Buddhaghosa here takes law (dhamma) in the sense of the four great truths, see note to verse 190. Could dhammam kayena passati mean, ‘he observes the law in his acts?’ Hardly, if we compare expressions like dhammam vipassato, v. 373. THE JUST. 65 264. Not by tonsure does an undisciplined man who speaks falsehood become a Samama; can a man be a Samaza who is still held captive by desire and greediness ? 265. He who always quiets the evil, whether small or large, he is called a Samaza (a quiet man), because he has quieted all evil. 266. A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs. 267. He who is above good and evil, who is chaste, who with knowledge passes through the world, he indeed is called a Bhikshu. 268, 269. A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish
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.
1241. 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. 243. But there is a taint worse than all taints,— ignorance is the greatest taint. O mendicants! throw off that taint, and become taintless ! 244. Life is easy to live for a man who is without shame, a crow hero, a mischief-maker, an insulting, bold, and wretched fellow. 245. But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent. 246. He who destroys life, who speaks untruth, who in this world takes what is not given him, who goes to another man’s wife ; 247. And the man who ep himself to drinking intoxicating liquors, a of os world, digs up his own root. het ad 248. O man, know ont hot “ unrestrained are in a bad state; take care that greediness and vice do not bring thee to grief for a long time! 244. Pakkhandin is identified by Dr. Fausbdll with praskandin, one who jumps forward, insults, or, as Buddhaghosa explains it, one who meddles with other people’s business, an interloper. At all events, it is a term of reproach, and, as it would seem, of theological reproach. 246. On the five principal commandments which are recapitulated in verses 246 and 247, see Buddhaghosha’s Parables, p. 153. 248. Cf. Mahabharata XII, 4055, yeshdm vrittis ka samyata. See also verse 307. 62 DHAMMAPADA. CHAP. XVIII. 249. The world gives according to their faith or ‘according to their pleasure: if a man frets about the food and the drink given to others, he will find no rest either by day or by night. 250. He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night. 251. There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed. 252. The fault of others is easily perceived, but that of oneself is difficult to perceive ; a man winnows his neighbour's faults like chaff, but his own fault he hides, as a cheat hides the bad die from the gambler. 253. If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions. 254. There is no path through the air, a man is not a Samaza by outward acts. The world 249. This verse has evidently regard to the feelings of the Bhikshus or mendicants who receive either much or little, and who are exhorted not to be envious if others receive more than they themselves. Several of the Parables illustrate this feeling.
2The world 249. This verse has evidently regard to the feelings of the Bhikshus or mendicants who receive either much or little, and who are exhorted not to be envious if others receive more than they themselves. Several of the Parables illustrate this feeling. 251. Dr. Fausbdll translates gaho by ‘ captivitas, Dr. Weber by ‘fetter.’ I take it in the same sense as graha in Manu VI, 78; and Buddhaghosa does the same, though he assigns to graha a more general meaning, viz. anything that seizes, whether an evil spirit (yakkha), a serpent (agagara), or a crocodile (kumbhila). Greed or thirst is represented as a river in Lalita-vistara, ed. Calc. p. 482, trishz4-nadf tivega prasoshita me gfidnasfryena, ‘ the wild river of thirst is dried up by the sun of my knowledge.’ 252. See Childers, Notes, p. 7; St. Matthew vii. 3. 253. As to 4sava, ‘appetite, passion,’ see note to verse 39. 254. I have translated this verse very freely, and not in accord- IMPURITY. 63 delights in vanity, the Tatha4gatas (the Buddhas) are free from vanity. 255. There is no path through the air, a man is not a Samaza by outward acts. ~No creatures are eternal; but the awakened (Buddha) are never shaken. ance with Buddhaghosa’s commentary. Dr. Fausbéll proposed to translate, ‘No one who is outside the Buddhist community can walk through the air, but only a Samaza;’ and the same view is taken by Professor Weber, though he arrives at it by a different construction. Now it is perfectly true that the idea of magical powers (riddhi) which enable saints to walk through the air, &c., occurs in the Dhammapada, see v. 175, note. But the Dhammapada may contain earlier and later verses, and in that case our verse might be an early protest on the part of Buddha against the belief in such miraculous powers. We know how Buddha himself protested against his disciples being called upon to perform vulgar miracles. ‘I command my disciples not to work miracles,’ he said, ‘ but to hide their good deeds, and to show their sins’ (Burnouf, Introd. p. 170). It would be in harmony with this sentiment if we translated our verse as I have done. As to bahira, I should take it in the sense of ‘external,’ as opposed to adhyatmika, or ‘internal ;’ and the meaning would be, ‘a Samana is not a Samawa by outward acts, but by his heart.’ D’Alwis translates (p. 85): ‘There is no footprint in the air; there is not a Samaza out of the pale of the Buddhist community.’ Prapafika, which I have here translated by ‘vanity,’ seems to include the whole host of human weaknesses; cf. v. 196, where it is explained by tamh4diéshim4napapafia; in our verse by tamhAdisu papawkesu: cf. Lalita-vistara, p. 564, andlayam nishprapafizam anutpadam asambhavam (dharmagakram). As to Tathagata, a name of Buddha, cf. Burnouf, Introd. p. 75. 255. Sankhara for samskara; cf. note to verse 203. Creature does not, as Mr. D’Alwis (p. 69) supposes, involve the Christian conception of creation. 64 DHAMMAPADA. CHAP. XIX.
3As to Tathagata, a name of Buddha, cf. Burnouf, Introd. p. 75. 255. Sankhara for samskara; cf. note to verse 203. Creature does not, as Mr. D’Alwis (p. 69) supposes, involve the Christian conception of creation. 64 DHAMMAPADA. CHAP. XIX. CHAPTER XIX. THE JUST. 256, 257. A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just. 258. A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned. 259. A man is not a supporter of the law because he talks much; even if a man has learnt little, but sees the law bodily, he is a supporter of the law, a man who never neglects the law. 260. A man is not an elder because his head is grey; his age may be ripe, but he is called ‘ Oldin-vain.’ 261. He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder. 262. An envious, greedy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion. 263. He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable. 259. Buddhaghosa here takes law (dhamma) in the sense of the four great truths, see note to verse 190. Could dhammam kayena passati mean, ‘he observes the law in his acts?’ Hardly, if we compare expressions like dhammam vipassato, v. 373. THE JUST. 65 264. Not by tonsure does an undisciplined man who speaks falsehood become a Samama; can a man be a Samaza who is still held captive by desire and greediness ? 265. He who always quiets the evil, whether small or large, he is called a Samaza (a quiet man), because he has quieted all evil. 266. A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs. 267. He who is above good and evil, who is chaste, who with knowledge passes through the world, he indeed is called a Bhikshu. 268, 269. A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish
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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