Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1As to raga meaning ‘dust’ and ‘passion,’ see Buddhaghosha’s Parables, pp. 65, 66. 12 76 DHAMMAPADA. CHAP. XXII. 318. They who forbid when there is nothing to be forbidden, and forbid not when there is something to be forbidden, such men, embracing’ false doctrines, enter the evil path. 319. They who know what is forbidden as forbidden, and what is not forbidden as not forbidden, such men, embracing the true doctrine, enter the good path. THE ELEPHANT. 77 CHAPTER XXIII. THE ELEPHANT. 320. Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured. 321. They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed is the best among men, he who silently endures abuse. 322. Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks ; but he who tames himself is better still. . 323. For with these animals does no man reach the untrodden country (Nirvaza), where a tamed man goes-on a tamed animal, viz. on his own welltamed self. 324. The elephant called Dhanapd4laka, his temples running with sap, and difficult to hold, does not eat a morsel when bound; the elephant longs for the elephant grove. 320. The elephant is with the Buddhists the emblem of endurance and self-restraint. Thus Buddha himself is called Naga, ‘ the Elephant’ (Lal. Vist. p. 553), or Mahanaga, ‘the great Elephant’ (Lal. Vist. p. 553), and in one passage (Lal. Vist. p. 554) the reason of this name is given, by stating that Buddha was sudanta, ‘ welltamed,’ like an elephant. He descended from heaven in the form of an elephant to be born on earth. Cf. Manu VI, 47, ativadams titiksheta. 323. I read, as suggested by Dr. Fausbéll, yath’ attana sudantena danto dantena gakkaati’ (cf. verse 160). The India Office MS. reads na hi etehi /Aanehi gakkheya agatam disam, yath’ attanam sudantena danto dantena gafsfati. As to /hanehi instead of yanehi, see verse 224. 78 DHAMMAPADA. CHAP. XXIII. 325. If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that fool, like a hog fed on wash, is born again and again. 326. This mind of mine went formerly wandering about as it liked, as it listed, as it pleased; but I shall now hold it in thoroughly, as the rider who holds the hook holds in the furious elephant. 327. Be not thoughtless, watch your thoughts ! Draw yourself out of the evil way, like an elephant sunk in mud. 328. If a man finda prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate. 329. If a man find no prudent companion who walks with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country behind,—like an elephant in the forest. 330. It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest.
2330. It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest. 326. Yoniso, i.e. yonisah, is rendered by Dr. Fausbdll ‘ sapientia,’ and this is the meaning ascribed to yoni by many Buddhist authorities. But the reference to Hemakandra (ed. Boehtlingk and Rieu, p- 281) shows clearly that it meant ‘origin,’ or ‘cause.’ Yoniso occurs frequently as a mere adverb, meaning ‘thoroughly, radically’ (Dhammapada, p. 359), and yoniso manasikéra (Dhammapada, p. 110) means ‘taking to heart’ or ‘minding thoroughly,’ or, what is nearly the same, ‘wisely.’ In the Lalita-vistara, p. 41, the commentator has clearly mistaken yonisah, changing it to ye ’niso, and explaining it by yamanisam, whereas M. Foucaux has rightly translated it by ‘depuis l’origine.’ Professor Weber suspected in yonisak a double entendre, but even grammar would show that our author is innocent of it. In Lalita-vistara, p. 544, 1. 4, ayonisa occurs in the sense of error. 328, 329. Cf. Suttanipata, wv. 44, 45. THE ELEPHANT. 79 331. If an occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is pleasant in the hour of death; the giving up of all grief is pleasant. 332. Pleasant-in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samaza, pleasant the state of a Brahmama. 333- Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins. . 332. The commentator throughout takes these words, like matteyyata, &c., to signify, not the status of a mother, or maternity, but reverence shown to a mother, 80 DHAMMAPADA. CHAP. XXIV. CHAPTER XXIV. THIRST. 334. The thirst of a thoughtless man grows like a creeper ; he runs from life to life, like a monkey seeking fruit in the forest. 335. Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the abounding Birava grass. 336. He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf. 337. This salutary word I tell you, ‘Do ye, as many as are here assembled, dig up the root of thirst, as he who wants the sweet-scented Usira root must dig up the Birava grass, that M4ra (the tempter) may not crush you again and again, as the stream crushes the reeds.’ 338. Asa tree, even though it has been cut down, is firm so long as its root is safe, and grows again, thus, unless the feeders of thirst are destroyed, this pain (of life) will return again and again. 339. He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the 334. This is explained by a story in the Chinese translation. Beal, Dhammapada, p. 148. 335. Btrana grass is the Andropogon muricatum, and the scented root of it is called Ustra (cf. verse 337).
3339. He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the 334. This is explained by a story in the Chinese translation. Beal, Dhammapada, p. 148. 335. Btrana grass is the Andropogon muricatum, and the scented root of it is called Ustra (cf. verse 337). 338. On Anusaya, i.e. Anusaya (Anlage), see Wassiljew, Der Buddhismus, p. 240 seq. 339. The thirty-six channels, or passions, which are divided by the commentator into eighteen external and eighteen internal, are THIRST. 81 waves will carry away that misguided man, viz. his desires which are set on passion. 340. The channels run everywhere, the creeper (of passion) stands sprouting ; if you see the creeper springing up, cut its root by means of knowledge. 341. A creature’s pleasures are extravagant and luxurious ; sunk in lust and looking for pleasure, men undergo (again and again) birth and decay. 342. Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again. 343. Men, driven on by thirst, run about like a snared hare; let therefore the mendicant drive out thirst, by striving after passionlessness for himself. 344. He who having got rid of the forest (of lust) (i.e. after having reached Nirv4za) gives himself over to forest-life (i.e. to lust), and who, when removed from the forest (i.e. from lust), runs to the forest (i.e. to lust), look at that man! though free, he runs into bondage. explained by Burnouf (Lotus, p. 649), from a gloss of the Ginaalankaéra: ‘L’indication précise des affections dont un Buddha acte indépendant, affections qui sont au nombre de dix-huit, nous est fourni par la glose d’un livre appartenant aux Buddhistes de Ceylan,’ &c. Subhfiti gives the right reading as mandpassavané ; cf. Childers, Notes, p. 12. Vah4, which Dr. Fausbéll translates by ‘equi, may be vaha, ‘undae.’ Cf. Suttanipata, v. 1034. 344. This verse seems again full of puns, all connected with the twofold meaning of vana, ‘forest and lust.’ By replacing ‘ forest’ by ‘list,’ we may translate: ‘He who, when free from lust, gives himself up to lust, who, when removed from lust runs into lust, look at that man,’ &c. Nibbana, though with a short a, may be intended to remind the hearer of Nibbana. The right reading is nibbanatho ; see Childers, Notes, p. 8. Ss 82 DHAMMAPADA, CHAP. XXIV. 345. Wise people do not call that a strong fetter which is made of iron, wood, or hemp ; far stronger is the care for precious stones and rings, for sons and a wife. 346. That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut this at last, people leave the world, free from cares, and leaving desires and pleasures behind.
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.
1As to raga meaning ‘dust’ and ‘passion,’ see Buddhaghosha’s Parables, pp. 65, 66. 12 76 DHAMMAPADA. CHAP. XXII. 318. They who forbid when there is nothing to be forbidden, and forbid not when there is something to be forbidden, such men, embracing’ false doctrines, enter the evil path. 319. They who know what is forbidden as forbidden, and what is not forbidden as not forbidden, such men, embracing the true doctrine, enter the good path. THE ELEPHANT. 77 CHAPTER XXIII. THE ELEPHANT. 320. Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured. 321. They lead a tamed elephant to battle, the king mounts a tamed elephant; the tamed is the best among men, he who silently endures abuse. 322. Mules are good, if tamed, and noble Sindhu horses, and elephants with large tusks ; but he who tames himself is better still. . 323. For with these animals does no man reach the untrodden country (Nirvaza), where a tamed man goes-on a tamed animal, viz. on his own welltamed self. 324. The elephant called Dhanapd4laka, his temples running with sap, and difficult to hold, does not eat a morsel when bound; the elephant longs for the elephant grove. 320. The elephant is with the Buddhists the emblem of endurance and self-restraint. Thus Buddha himself is called Naga, ‘ the Elephant’ (Lal. Vist. p. 553), or Mahanaga, ‘the great Elephant’ (Lal. Vist. p. 553), and in one passage (Lal. Vist. p. 554) the reason of this name is given, by stating that Buddha was sudanta, ‘ welltamed,’ like an elephant. He descended from heaven in the form of an elephant to be born on earth. Cf. Manu VI, 47, ativadams titiksheta. 323. I read, as suggested by Dr. Fausbéll, yath’ attana sudantena danto dantena gakkaati’ (cf. verse 160). The India Office MS. reads na hi etehi /Aanehi gakkheya agatam disam, yath’ attanam sudantena danto dantena gafsfati. As to /hanehi instead of yanehi, see verse 224. 78 DHAMMAPADA. CHAP. XXIII. 325. If a man becomes fat and a great eater, if he is sleepy and rolls himself about, that fool, like a hog fed on wash, is born again and again. 326. This mind of mine went formerly wandering about as it liked, as it listed, as it pleased; but I shall now hold it in thoroughly, as the rider who holds the hook holds in the furious elephant. 327. Be not thoughtless, watch your thoughts ! Draw yourself out of the evil way, like an elephant sunk in mud. 328. If a man finda prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate. 329. If a man find no prudent companion who walks with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country behind,—like an elephant in the forest. 330. It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest.
2330. It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest. 326. Yoniso, i.e. yonisah, is rendered by Dr. Fausbdll ‘ sapientia,’ and this is the meaning ascribed to yoni by many Buddhist authorities. But the reference to Hemakandra (ed. Boehtlingk and Rieu, p- 281) shows clearly that it meant ‘origin,’ or ‘cause.’ Yoniso occurs frequently as a mere adverb, meaning ‘thoroughly, radically’ (Dhammapada, p. 359), and yoniso manasikéra (Dhammapada, p. 110) means ‘taking to heart’ or ‘minding thoroughly,’ or, what is nearly the same, ‘wisely.’ In the Lalita-vistara, p. 41, the commentator has clearly mistaken yonisah, changing it to ye ’niso, and explaining it by yamanisam, whereas M. Foucaux has rightly translated it by ‘depuis l’origine.’ Professor Weber suspected in yonisak a double entendre, but even grammar would show that our author is innocent of it. In Lalita-vistara, p. 544, 1. 4, ayonisa occurs in the sense of error. 328, 329. Cf. Suttanipata, wv. 44, 45. THE ELEPHANT. 79 331. If an occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is pleasant in the hour of death; the giving up of all grief is pleasant. 332. Pleasant-in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samaza, pleasant the state of a Brahmama. 333- Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins. . 332. The commentator throughout takes these words, like matteyyata, &c., to signify, not the status of a mother, or maternity, but reverence shown to a mother, 80 DHAMMAPADA. CHAP. XXIV. CHAPTER XXIV. THIRST. 334. The thirst of a thoughtless man grows like a creeper ; he runs from life to life, like a monkey seeking fruit in the forest. 335. Whomsoever this fierce thirst overcomes, full of poison, in this world, his sufferings increase like the abounding Birava grass. 336. He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf. 337. This salutary word I tell you, ‘Do ye, as many as are here assembled, dig up the root of thirst, as he who wants the sweet-scented Usira root must dig up the Birava grass, that M4ra (the tempter) may not crush you again and again, as the stream crushes the reeds.’ 338. Asa tree, even though it has been cut down, is firm so long as its root is safe, and grows again, thus, unless the feeders of thirst are destroyed, this pain (of life) will return again and again. 339. He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the 334. This is explained by a story in the Chinese translation. Beal, Dhammapada, p. 148. 335. Btrana grass is the Andropogon muricatum, and the scented root of it is called Ustra (cf. verse 337).
3339. He whose thirst running towards pleasure is exceeding strong in the thirty-six channels, the 334. This is explained by a story in the Chinese translation. Beal, Dhammapada, p. 148. 335. Btrana grass is the Andropogon muricatum, and the scented root of it is called Ustra (cf. verse 337). 338. On Anusaya, i.e. Anusaya (Anlage), see Wassiljew, Der Buddhismus, p. 240 seq. 339. The thirty-six channels, or passions, which are divided by the commentator into eighteen external and eighteen internal, are THIRST. 81 waves will carry away that misguided man, viz. his desires which are set on passion. 340. The channels run everywhere, the creeper (of passion) stands sprouting ; if you see the creeper springing up, cut its root by means of knowledge. 341. A creature’s pleasures are extravagant and luxurious ; sunk in lust and looking for pleasure, men undergo (again and again) birth and decay. 342. Men, driven on by thirst, run about like a snared hare; held in fetters and bonds, they undergo pain for a long time, again and again. 343. Men, driven on by thirst, run about like a snared hare; let therefore the mendicant drive out thirst, by striving after passionlessness for himself. 344. He who having got rid of the forest (of lust) (i.e. after having reached Nirv4za) gives himself over to forest-life (i.e. to lust), and who, when removed from the forest (i.e. from lust), runs to the forest (i.e. to lust), look at that man! though free, he runs into bondage. explained by Burnouf (Lotus, p. 649), from a gloss of the Ginaalankaéra: ‘L’indication précise des affections dont un Buddha acte indépendant, affections qui sont au nombre de dix-huit, nous est fourni par la glose d’un livre appartenant aux Buddhistes de Ceylan,’ &c. Subhfiti gives the right reading as mandpassavané ; cf. Childers, Notes, p. 12. Vah4, which Dr. Fausbéll translates by ‘equi, may be vaha, ‘undae.’ Cf. Suttanipata, v. 1034. 344. This verse seems again full of puns, all connected with the twofold meaning of vana, ‘forest and lust.’ By replacing ‘ forest’ by ‘list,’ we may translate: ‘He who, when free from lust, gives himself up to lust, who, when removed from lust runs into lust, look at that man,’ &c. Nibbana, though with a short a, may be intended to remind the hearer of Nibbana. The right reading is nibbanatho ; see Childers, Notes, p. 8. Ss 82 DHAMMAPADA, CHAP. XXIV. 345. Wise people do not call that a strong fetter which is made of iron, wood, or hemp ; far stronger is the care for precious stones and rings, for sons and a wife. 346. That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut this at last, people leave the world, free from cares, and leaving desires and pleasures behind.
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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