Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1267. 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 265. This is a curious etymology, because it shows that at the time when this verse was written, the original meaning of sramana had been forgotten. Srama#a meant originally, in the language of the Brahmans, a man who performed hard penances, from sram, _ to work hard,’ &c. When it became the name of the Buddhist ascetics, the language had changed, and sramaza was pronounced samaza. Now there is another Sanskrit root, sam, ‘to quiet,’ which in Pali becomes likewise sam, and from this root sam, ‘to quiet,’ and not from sram, ‘to tire,’ did the popular etymology of the day and the writer of our verse derive the title of the Buddhist priests. The original form sramaza became known to the Greeks as 2appava, that of samana as Zapavaiue ; the former through Megasthenes, the latter through Bardesanes, 80-60 B.c. (See Lassen, Indische Alterthumskunde, II, 700.) The Chinese Shamen and the Tungusian Shamen come from the same source, though the latter has sometimes been doubted. See Schott, Uber die doppelte Bedeutung des Wortes Schamane, in the Philosophical Transactions of the Berlin Academy, 1842, p. 463 seq. 266-270. The etymologies here given of the ordinary titles of the followers of Buddha are entirely fanciful, and are curious only as showing how the people who spoke Pali had lost the etymological consciousness of their language. A Bhikshu is a beggar, 66 DHAMMAPADA. CHAP. XIX. and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni. ; 270. A man is not an elect (Ariya) becfase he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya. 271, 272. Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires. i.e. a Buddhist friar who has left his family and lives entirely on alms. Muni is a sage, hence Sakya-muni, a name of Gautama. Muni comes from man, ‘to think,’ and from muni comes mauna, ‘silence.’ Ariya, again, is the general name of those who embrace a religious life. It meant originally ‘respectable, noble.’ In verse 2470 it seems as if the writer wished to guard against deriving ariya from ari,‘enemy.’ See note to verse 22. 272. See Childers, Notes, p. 7. THE WAY. 67 CHAPTER XX. THE WAY. 273. The best of ways is the eightfold ; the best of truths the four words; the best of virtues passionlessness ; the best of men he who has eyes to see. oO,
2272. See Childers, Notes, p. 7. THE WAY. 67 CHAPTER XX. THE WAY. 273. The best of ways is the eightfold ; the best of truths the four words; the best of virtues passionlessness ; the best of men he who has eyes to see. oO, 274. This is the way, there is no other that leads to the purifying of intelligence. Go on tliis way! Everything else is the deceit of M4ra (the tempter). 275. If you go on this way, you will make an end of pain! The way was preached by ‘me, when I had understood the removal of the thorns (in the flesh). 276. You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mara. 277. ‘All created things perish,’ he who knows and sees this becomes passive in pain; this is the . way to purity. 273. The eightfold or eight-membered way is the technical term for the way by which Nirvaza is attained. (See Burnouf, Lotus, P- 519.) This very way constitutes the fourth of the Four Truths, or the four words of truth, viz. Dukha, ‘ pain ;’ Samudaya, ‘ origin ;’ Nirodha, ‘ destruction ;’ Marga, ‘road.’ (Lotus, p. 517.) See note to verse 178. For another explanation of the M4rga, or ‘ way,’ see Hardy, Eastern Monachism, p. 280. 274. The last line may mean, ‘this way is the confusion of Mara,’ i.e, the discomfiture of M4ra. 275. The salyas, ‘ arrows or thorns,’ are the sokasalya, ‘ the arrows of grief.” Buddha himself is called mahasalya-harta, ‘the great remover of thorns.’ (Lalita-vistara, p. 550 ; Mahabh. XII, 5616.) 277. See v. 255. 68 DHAMMAPADA. CHAP. XX. 278. ‘All created things are grief and pain,’ he who knows and sees this becomes passive in pain ; this is the way that leads to purity. 279. ‘All forms are unreal,’ he who knows and sees this becomes passive in pain; this is the way that leads to purity. 280. He who does not rouse himself when it is time to rise, who, though young and strong, is full of sloth, whose will and thought are weak, that lazy and idle man will never find the way to knowledge. 281. Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise. . 282. Through zeal knowledge is gotten, through lack of zeal knowledge is lost ; let a man who knows this double path of gain and loss thus place himself that knowledge may grow. 283. Cut down the whole forest (of lust), not a tree only! Danger comes out of the forest (of lust). When you have cut down both the forest (of lust) and its undergrowth, then, Bhikshus, you will be rid of the forest and free! 278. See v. 203. 279. Dhamma is here explained, like sankhdra, as the five khandha, i.e. as what constitutes a living body. 281. Cf. Beal, Catena, p. 159.
3When you have cut down both the forest (of lust) and its undergrowth, then, Bhikshus, you will be rid of the forest and free! 278. See v. 203. 279. Dhamma is here explained, like sankhdra, as the five khandha, i.e. as what constitutes a living body. 281. Cf. Beal, Catena, p. 159. 282. Bhfri was rightly translated ‘intelligentia’ by Dr. Fausbdll. Dr. Weber renders it by ‘Gedeihen,’ but the commentator distinctly explains it as ‘vast knowledge,’ and in the technical sense the word occurs after vidya and before medhé, in the Lalita-vistara, p. 541. 283. A pun, vana meaning both ‘lust’ and ‘forest.’ See some mistaken remarks on this verse in D’Alwis, Nirvaza, p. 86, and some good remarks in Childers, Notes, p. 7. THE WAY. 69 284. So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother. 285. Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of peace. Nirvana has been shown by Sugata (Buddha). 286. ‘Here I shall dwell in the rain, here in winter and summer, thus the fool meditates, and does not think of his death. 287. Death comes and carries off that man, praised for his children and flocks, his mind distracted, as a flood carries off a sleeping village. 288. Sons are no help, nor a father, nor relations ; there is no help from kinsfolk for one whom death has seized. 289. A wise and good man who knows the meaning of this, should quickly clear the way that leads to Nirvaza. - 285. Cf. Gataka, vol. i. p. 183. 286. Antaraya, according to the commentator, givitantardya, i.e. interitus, death. In Sanskrit, antarita is used in the sense of ‘ vanished’ or ‘ perished.’ 287. See notes to verse 47, Thiessen, Kisagotami, p. 11, and Mahdbh. XII, 9944, 6540. 7O DHAMMAPADA. CHAP. XXI.° CHAPTER XXI. MISCELLANEOUS. 290. If by leaving a small pleasure one sees a great pleasure, let a wise man leave the small pleasure, and look to the great. 291. He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of hatred, will never be free from hatred. 292. What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless people are always increasing. 293. But they whose whole watchfulness is always directed to their body, who do not follow what ought not to be done, and who steadfastly do what ought to be done, the desires of such watchful and wise people will come to an end. 294. A true Bréhmaza goes scatheless, though he have killed father and mother, and two valiant kings, though he has destroyed a kingdom with all its subjects. 295. A true Brahmaza goes scatheless, though he have killed father and mother, and two holy kings, and an eminent man besides. 292. Cf. Beal, Catena, p. 264.
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.
1267. 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 265. This is a curious etymology, because it shows that at the time when this verse was written, the original meaning of sramana had been forgotten. Srama#a meant originally, in the language of the Brahmans, a man who performed hard penances, from sram, _ to work hard,’ &c. When it became the name of the Buddhist ascetics, the language had changed, and sramaza was pronounced samaza. Now there is another Sanskrit root, sam, ‘to quiet,’ which in Pali becomes likewise sam, and from this root sam, ‘to quiet,’ and not from sram, ‘to tire,’ did the popular etymology of the day and the writer of our verse derive the title of the Buddhist priests. The original form sramaza became known to the Greeks as 2appava, that of samana as Zapavaiue ; the former through Megasthenes, the latter through Bardesanes, 80-60 B.c. (See Lassen, Indische Alterthumskunde, II, 700.) The Chinese Shamen and the Tungusian Shamen come from the same source, though the latter has sometimes been doubted. See Schott, Uber die doppelte Bedeutung des Wortes Schamane, in the Philosophical Transactions of the Berlin Academy, 1842, p. 463 seq. 266-270. The etymologies here given of the ordinary titles of the followers of Buddha are entirely fanciful, and are curious only as showing how the people who spoke Pali had lost the etymological consciousness of their language. A Bhikshu is a beggar, 66 DHAMMAPADA. CHAP. XIX. and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni. ; 270. A man is not an elect (Ariya) becfase he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya. 271, 272. Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires. i.e. a Buddhist friar who has left his family and lives entirely on alms. Muni is a sage, hence Sakya-muni, a name of Gautama. Muni comes from man, ‘to think,’ and from muni comes mauna, ‘silence.’ Ariya, again, is the general name of those who embrace a religious life. It meant originally ‘respectable, noble.’ In verse 2470 it seems as if the writer wished to guard against deriving ariya from ari,‘enemy.’ See note to verse 22. 272. See Childers, Notes, p. 7. THE WAY. 67 CHAPTER XX. THE WAY. 273. The best of ways is the eightfold ; the best of truths the four words; the best of virtues passionlessness ; the best of men he who has eyes to see. oO,
2272. See Childers, Notes, p. 7. THE WAY. 67 CHAPTER XX. THE WAY. 273. The best of ways is the eightfold ; the best of truths the four words; the best of virtues passionlessness ; the best of men he who has eyes to see. oO, 274. This is the way, there is no other that leads to the purifying of intelligence. Go on tliis way! Everything else is the deceit of M4ra (the tempter). 275. If you go on this way, you will make an end of pain! The way was preached by ‘me, when I had understood the removal of the thorns (in the flesh). 276. You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mara. 277. ‘All created things perish,’ he who knows and sees this becomes passive in pain; this is the . way to purity. 273. The eightfold or eight-membered way is the technical term for the way by which Nirvaza is attained. (See Burnouf, Lotus, P- 519.) This very way constitutes the fourth of the Four Truths, or the four words of truth, viz. Dukha, ‘ pain ;’ Samudaya, ‘ origin ;’ Nirodha, ‘ destruction ;’ Marga, ‘road.’ (Lotus, p. 517.) See note to verse 178. For another explanation of the M4rga, or ‘ way,’ see Hardy, Eastern Monachism, p. 280. 274. The last line may mean, ‘this way is the confusion of Mara,’ i.e, the discomfiture of M4ra. 275. The salyas, ‘ arrows or thorns,’ are the sokasalya, ‘ the arrows of grief.” Buddha himself is called mahasalya-harta, ‘the great remover of thorns.’ (Lalita-vistara, p. 550 ; Mahabh. XII, 5616.) 277. See v. 255. 68 DHAMMAPADA. CHAP. XX. 278. ‘All created things are grief and pain,’ he who knows and sees this becomes passive in pain ; this is the way that leads to purity. 279. ‘All forms are unreal,’ he who knows and sees this becomes passive in pain; this is the way that leads to purity. 280. He who does not rouse himself when it is time to rise, who, though young and strong, is full of sloth, whose will and thought are weak, that lazy and idle man will never find the way to knowledge. 281. Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise. . 282. Through zeal knowledge is gotten, through lack of zeal knowledge is lost ; let a man who knows this double path of gain and loss thus place himself that knowledge may grow. 283. Cut down the whole forest (of lust), not a tree only! Danger comes out of the forest (of lust). When you have cut down both the forest (of lust) and its undergrowth, then, Bhikshus, you will be rid of the forest and free! 278. See v. 203. 279. Dhamma is here explained, like sankhdra, as the five khandha, i.e. as what constitutes a living body. 281. Cf. Beal, Catena, p. 159.
3When you have cut down both the forest (of lust) and its undergrowth, then, Bhikshus, you will be rid of the forest and free! 278. See v. 203. 279. Dhamma is here explained, like sankhdra, as the five khandha, i.e. as what constitutes a living body. 281. Cf. Beal, Catena, p. 159. 282. Bhfri was rightly translated ‘intelligentia’ by Dr. Fausbdll. Dr. Weber renders it by ‘Gedeihen,’ but the commentator distinctly explains it as ‘vast knowledge,’ and in the technical sense the word occurs after vidya and before medhé, in the Lalita-vistara, p. 541. 283. A pun, vana meaning both ‘lust’ and ‘forest.’ See some mistaken remarks on this verse in D’Alwis, Nirvaza, p. 86, and some good remarks in Childers, Notes, p. 7. THE WAY. 69 284. So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother. 285. Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of peace. Nirvana has been shown by Sugata (Buddha). 286. ‘Here I shall dwell in the rain, here in winter and summer, thus the fool meditates, and does not think of his death. 287. Death comes and carries off that man, praised for his children and flocks, his mind distracted, as a flood carries off a sleeping village. 288. Sons are no help, nor a father, nor relations ; there is no help from kinsfolk for one whom death has seized. 289. A wise and good man who knows the meaning of this, should quickly clear the way that leads to Nirvaza. - 285. Cf. Gataka, vol. i. p. 183. 286. Antaraya, according to the commentator, givitantardya, i.e. interitus, death. In Sanskrit, antarita is used in the sense of ‘ vanished’ or ‘ perished.’ 287. See notes to verse 47, Thiessen, Kisagotami, p. 11, and Mahdbh. XII, 9944, 6540. 7O DHAMMAPADA. CHAP. XXI.° CHAPTER XXI. MISCELLANEOUS. 290. If by leaving a small pleasure one sees a great pleasure, let a wise man leave the small pleasure, and look to the great. 291. He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of hatred, will never be free from hatred. 292. What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless people are always increasing. 293. But they whose whole watchfulness is always directed to their body, who do not follow what ought not to be done, and who steadfastly do what ought to be done, the desires of such watchful and wise people will come to an end. 294. A true Bréhmaza goes scatheless, though he have killed father and mother, and two valiant kings, though he has destroyed a kingdom with all its subjects. 295. A true Brahmaza goes scatheless, though he have killed father and mother, and two holy kings, and an eminent man besides. 292. Cf. Beal, Catena, p. 264.
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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