Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1346. 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. 347. Those who are slaves to passions, run down with the stream (of desires), as a spider runs down the web which he has made himself; when they have cut this, at last, wise people leave the world, free from cares, leaving all affection behind. 348. Give up what is before, give up what is behind, give up what is in the middle, when thou goest to the other shore of existence ; if thy mind is altogether free, thou wilt not again enter into birth and decay. 349. If a man is tossed about by doubts, full of ' strong passions, and yearning only for what is de- lightful, his thirst will grow more and more, and he will indeed make his fetters strong. 350. If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful 345. Apekha, apekshd, ‘care ;’ see Manu VI, 41, 49; Suttanipata, v. 37; and GAtaka, vol. ii. p. 140. 346. Paribbag, i.e. parivrag; see Manu VI, 41. 347. The commentator explains the simile of the spider as follows: ‘As a spider, after having made its thread-web, sits in the middle, and after killing with a violent rush a butterfly or a fly: which has fallen in its circle, drinks its juice, returns, and sits again in the same place, in the same manner creatures who are given to passions, depraved by ‘hatred, and maddened by wrath, run along the stream of thirst which they have made themselves, and cannot cross it,’ &c. THIRST. 83 (the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mara. 351. He who has reached the consummation, who does not tremble, who is without thirst and without sin, he has broken all the thorns of life: this will be his last body. 352. He who is without thirst and without affection, who understands the words and their interpretation, who knows the order of letters (those which are before and which are after), he has received his last body, he is called the great sage, the great man. 353. ‘I have conquered all, I know all, in all conditions of life Iam free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself, whom shall I teach ?’ 354. The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights ; the extinction of thirst overcomes all pain. 355. Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures destroys himself, as if he were his own enemy.
2355. Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures destroys himself, as if he were his own enemy. 352. As to nirutti, and its technical meaning among the Buddhists, see Burnouf, Lotus, p. 841. Fausbdéll translates ‘niruttis vocabulorum peritus,’ which may be right, if we take nirutti in the sense of the language of the Scriptures. See note to verse 363. Could not sannipata mean samhité or sannikarsha? Sannipata occurs in the Sakala-pratisakhya, but with a different meaning. - 353. Cf. Suttanipata, v. 210. 354. The dhammadana, or ‘gift of the law,’ is the technical term for instruction in the Buddhist religion. See Buddhaghosha’s Parables, p. 160, where the story of the Sakkadevaraga is told, and where a free rendering of our verse is given. 9. 84 DHAMMAPADA. CHAP. XXIV. 356. The fields are damaged by weeds, mankind is damaged by passion: therefore a gift bestowed on the passionless brings great reward. 357. The fields are damaged by weeds, mankind is damaged by hatred: therefore a gift bestowed on those who do not hate brings great reward. 358. The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift bestowed on those who are free from vanity brings great reward. 359. The fields are damaged by weeds, mankind is damaged by lust: therefore a gift bestowed on those who are free from lust brings great reward. THE BHIKSHU. 85 CHAPTER XXV. THE BHIKSHU (MENDICANT). 360. Restraint in the eye is good, good is restraint in the ear, in the nose restraint is good, good is restraint in the tongue. 361. In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things, is freed from all pain. 362. He who controls his hand, he who controls his feet, he who controls his speech, he who is well -controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu. 363. The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet. 364. He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will never fall away from the true law. 365. Let him not despise what he has received, 363. On artha and dharma, see Stanislas Julien, Les Avadanas, I, 217, note; ‘Les quatre connaissances sont; 1° la connaissance du sens (artha) ; 2° la connaissance de la Loi (dharma); 3° la connaissance des explications (niroukti); 4° la connaissance de l’intelligence (pratibhana).’ 364.. The expression dhammar4mo, ‘having his garden or delight (Lustgarten) in the law,’ is well matched by the Brahmanic expression ekarama, i.e. nirdvandva (Mahabh. XIII, 1930). Cf. Suttanipata, v. 326; Dhammapada, v. 32. 86 DHAMMAPADA. CHAP. XXV. nor ever envy others: a mendicant who envies others does not obtain peace of mind.
3nirdvandva (Mahabh. XIII, 1930). Cf. Suttanipata, v. 326; Dhammapada, v. 32. 86 DHAMMAPADA. CHAP. XXV. nor ever envy others: a mendicant who envies others does not obtain peace of mind. 366. A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful. - 367. He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu. 368. The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvdza), cessation of natural desires, and happiness. 369. O Bhikshu, empty this boat! if emptied, it will go quickly ; having cut off passion and hatred, thou wilt go to Nirvaza. 370. Cut off the five (senses), leave the five, rise above the five. A Bhikshu, who has escaped from the five fetters, he is called Oghatiza, ‘saved from the flood.’ 371. Meditate, O Bhikshu, and be not heedless ! Do not direct thy thought to what gives pleasure, that thou mayest not for thy heedlessness have to swallow the iron ball (in hell), and that thou mayest not cry out when burning, ‘ This is pain.’ 367. Namarfipa is here used again in its technical sense of mind and body, neither of which, however, is with the Buddhists 4tman, or ‘self.’ Asat, ‘what is not,’ may therefore mean the same as namarfipa, or we may take it in the sense of what is no more, as, for instance, the beauty or youth of the body, the vigour of the mind, &c. 368. See Childers, Notes, p. 11. 371. The swallowing of hot iron balls is considered as a punishment in hell; see verse 308. Professor Weber has perceived the THE BHIKSHU. 87 372. Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvaaa. 373. A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the law clearly. 374. As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds happiness and joy which belong to those who know the immortal (Nirv4za). 375. And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who are not slothful. 376. Let him live in charity, let him be perfect in his duties ; then in the fulness of delight he will make an end of suffering. 377- As the Vassika plant sheds its withered flowers, men should shed passion and hatred, O ye Bhikshus ! 378. The Bhikshu whose body and tongue and mind are quieted, who is collected, and has rejected the baits of the world, he is called quiet. 379. Rouse thyself by thyself, examine thyself by thyself, thus self-protected and attentive wilt thou live happily, O Bhikshu ! 380. For self is the lord of self, self is the refuge of self ; therefore curb thyself as the merchant curbs a good horse.
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.
1346. 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. 347. Those who are slaves to passions, run down with the stream (of desires), as a spider runs down the web which he has made himself; when they have cut this, at last, wise people leave the world, free from cares, leaving all affection behind. 348. Give up what is before, give up what is behind, give up what is in the middle, when thou goest to the other shore of existence ; if thy mind is altogether free, thou wilt not again enter into birth and decay. 349. If a man is tossed about by doubts, full of ' strong passions, and yearning only for what is de- lightful, his thirst will grow more and more, and he will indeed make his fetters strong. 350. If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful 345. Apekha, apekshd, ‘care ;’ see Manu VI, 41, 49; Suttanipata, v. 37; and GAtaka, vol. ii. p. 140. 346. Paribbag, i.e. parivrag; see Manu VI, 41. 347. The commentator explains the simile of the spider as follows: ‘As a spider, after having made its thread-web, sits in the middle, and after killing with a violent rush a butterfly or a fly: which has fallen in its circle, drinks its juice, returns, and sits again in the same place, in the same manner creatures who are given to passions, depraved by ‘hatred, and maddened by wrath, run along the stream of thirst which they have made themselves, and cannot cross it,’ &c. THIRST. 83 (the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mara. 351. He who has reached the consummation, who does not tremble, who is without thirst and without sin, he has broken all the thorns of life: this will be his last body. 352. He who is without thirst and without affection, who understands the words and their interpretation, who knows the order of letters (those which are before and which are after), he has received his last body, he is called the great sage, the great man. 353. ‘I have conquered all, I know all, in all conditions of life Iam free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself, whom shall I teach ?’ 354. The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights ; the extinction of thirst overcomes all pain. 355. Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures destroys himself, as if he were his own enemy.
2355. Pleasures destroy the foolish, if they look not for the other shore; the foolish by his thirst for pleasures destroys himself, as if he were his own enemy. 352. As to nirutti, and its technical meaning among the Buddhists, see Burnouf, Lotus, p. 841. Fausbdéll translates ‘niruttis vocabulorum peritus,’ which may be right, if we take nirutti in the sense of the language of the Scriptures. See note to verse 363. Could not sannipata mean samhité or sannikarsha? Sannipata occurs in the Sakala-pratisakhya, but with a different meaning. - 353. Cf. Suttanipata, v. 210. 354. The dhammadana, or ‘gift of the law,’ is the technical term for instruction in the Buddhist religion. See Buddhaghosha’s Parables, p. 160, where the story of the Sakkadevaraga is told, and where a free rendering of our verse is given. 9. 84 DHAMMAPADA. CHAP. XXIV. 356. The fields are damaged by weeds, mankind is damaged by passion: therefore a gift bestowed on the passionless brings great reward. 357. The fields are damaged by weeds, mankind is damaged by hatred: therefore a gift bestowed on those who do not hate brings great reward. 358. The fields are damaged by weeds, mankind is damaged by vanity: therefore a gift bestowed on those who are free from vanity brings great reward. 359. The fields are damaged by weeds, mankind is damaged by lust: therefore a gift bestowed on those who are free from lust brings great reward. THE BHIKSHU. 85 CHAPTER XXV. THE BHIKSHU (MENDICANT). 360. Restraint in the eye is good, good is restraint in the ear, in the nose restraint is good, good is restraint in the tongue. 361. In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things, is freed from all pain. 362. He who controls his hand, he who controls his feet, he who controls his speech, he who is well -controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu. 363. The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet. 364. He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will never fall away from the true law. 365. Let him not despise what he has received, 363. On artha and dharma, see Stanislas Julien, Les Avadanas, I, 217, note; ‘Les quatre connaissances sont; 1° la connaissance du sens (artha) ; 2° la connaissance de la Loi (dharma); 3° la connaissance des explications (niroukti); 4° la connaissance de l’intelligence (pratibhana).’ 364.. The expression dhammar4mo, ‘having his garden or delight (Lustgarten) in the law,’ is well matched by the Brahmanic expression ekarama, i.e. nirdvandva (Mahabh. XIII, 1930). Cf. Suttanipata, v. 326; Dhammapada, v. 32. 86 DHAMMAPADA. CHAP. XXV. nor ever envy others: a mendicant who envies others does not obtain peace of mind.
3nirdvandva (Mahabh. XIII, 1930). Cf. Suttanipata, v. 326; Dhammapada, v. 32. 86 DHAMMAPADA. CHAP. XXV. nor ever envy others: a mendicant who envies others does not obtain peace of mind. 366. A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful. - 367. He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu. 368. The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvdza), cessation of natural desires, and happiness. 369. O Bhikshu, empty this boat! if emptied, it will go quickly ; having cut off passion and hatred, thou wilt go to Nirvaza. 370. Cut off the five (senses), leave the five, rise above the five. A Bhikshu, who has escaped from the five fetters, he is called Oghatiza, ‘saved from the flood.’ 371. Meditate, O Bhikshu, and be not heedless ! Do not direct thy thought to what gives pleasure, that thou mayest not for thy heedlessness have to swallow the iron ball (in hell), and that thou mayest not cry out when burning, ‘ This is pain.’ 367. Namarfipa is here used again in its technical sense of mind and body, neither of which, however, is with the Buddhists 4tman, or ‘self.’ Asat, ‘what is not,’ may therefore mean the same as namarfipa, or we may take it in the sense of what is no more, as, for instance, the beauty or youth of the body, the vigour of the mind, &c. 368. See Childers, Notes, p. 11. 371. The swallowing of hot iron balls is considered as a punishment in hell; see verse 308. Professor Weber has perceived the THE BHIKSHU. 87 372. Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvaaa. 373. A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the law clearly. 374. As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds happiness and joy which belong to those who know the immortal (Nirv4za). 375. And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who are not slothful. 376. Let him live in charity, let him be perfect in his duties ; then in the fulness of delight he will make an end of suffering. 377- As the Vassika plant sheds its withered flowers, men should shed passion and hatred, O ye Bhikshus ! 378. The Bhikshu whose body and tongue and mind are quieted, who is collected, and has rejected the baits of the world, he is called quiet. 379. Rouse thyself by thyself, examine thyself by thyself, thus self-protected and attentive wilt thou live happily, O Bhikshu ! 380. For self is the lord of self, self is the refuge of self ; therefore curb thyself as the merchant curbs a good horse.
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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