Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1379. 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. right meaning of bhavassu, which can only be bh4vayasva, but I doubt whether the rest of his rendering is right, for who would swallow an iron ball by accident? 372. Cf. Beal, Catena, p. 247. 375. Cf. Suttanipata, v. 337. 88 DHAMMAPADA. CHAP. XXV. 381. The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quiet place (Nirvama), cessation of natural desires, and happiness. 382. He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds. 381. See verse 368. D’Alwis translates, ‘dissolution of the _ sankharas (elements of existence).’ THE BRAHMANA. 89 CHAPTER XXVI. THE BRAHMANA (ARHAT). 383. Stop the stream valiantly, drive away the desires, O Brahmaza! When you have understood the destruction of all that was made, you will understand that which was not made. 384. If the Brahmama has reached the other shore in both-taws (in restraint and contemplation), all bonds vanish from him who has obtained knowledge. 385. He for whom there is neither this nor that shore, nor both, him, the fearless and unshackled, I call indeed a Brahmama. 386. He who is thoughtful, blameless, settled, dutiful, without passions, and who has attained the highest end, him I call indeed a Brahmaza. 387. The sun is bright by day, the moon shines by night, the warrior is bright in his armour, the Brahmana is bright in his meditation; but Buddha, the Awakened, is bright with splendour day and night. 388. Because a man is rid of evil, therefore he is called Brahmaza; because he walks quietly, therefore he is called Samaza; because he has sent away his own impurities, therefore he is called Pravragita (Pabbagita, a pilgrim). 385. The exact meaning of the two shores is not quite clear, and the commentator who takes them in the sense of internal and external organs of sense, can hardly be right. See verse 86. 388. These would-be etymologies are again interesting as showing the decline of the etymological life of the spoken language of [10] go DHAMMAPADA. CHAP, XXVI. 389. No one should attack a Brahmawa, but no Braéhmaza (if attacked) should let himself fly at his aggressor! Woe to him who strikes a Brahmaza, more woe to him who flies at his aggressor ! 390. It advantages a Brahmama not a little if he holds his mind back from the pleasures of life ; when all wish to injure has vanished, pain will cease. 391. Him I call indeed a Br&éhmaza who does not offend by body, word, or thought, and is controlled on these three points. 392. After a man has oncé understood the law as taught by the Well-awakened (Buddha), let him worship it carefully, as the Brahmaza worships the sacrificial fire. .
2391. Him I call indeed a Br&éhmaza who does not offend by body, word, or thought, and is controlled on these three points. 392. After a man has oncé understood the law as taught by the Well-awakened (Buddha), let him worship it carefully, as the Brahmaza worships the sacrificial fire. . 393. A man does not become a Brahmaza by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brahmama. . 394. What is the use of platted hair, O fool! what of the raiment of goat-skins ? Within thee there is ravening, but the outside thou makest clean. 395. The man who wears dirty raiments, who is India at the time when such etymologies became possible. In order to derive Brahmama from vah, it must have been pronounced bahmano; vah, ‘to remove,’ occurs frequently in the Buddhistical Sanskrit. Cf. Lal. Vist. p. 551, 1.1; 553, 1.7. See note to verse 265. 390. I am afraid I have taken too much liberty with this verse. Dr. Fausbdll translates, ‘ Non Bréhmanae hoc paulo melius, quando retentio fit mentis a jucundis,’ 393. Fausbdéll proposes to read gakka (gtya). ‘Both’ in the first edition of my translation was a misprint for ‘ birth.’ 394. I have not copied the language of the Bible more than I was justified in. The words are abbhantaran te gahanam, bahiram parimaggasi, ‘interna est abyssus, externum mundas.’ Cf. GAtaka, vol. i. p. 481. 395. The expression Kisan dhamanisanthatam is the Sanskrit THE BRAHMANA. gI émaciated and covered with veins, who lives alone in the forest, and meditates, him I call indeed a Brahmaza. 396. I do not call a man a Brahmama because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments, him I call indeed a Brahmaza. 397. Him I call indeed a Brahmawza who has cut all fetters, who never trembles, is independent and unshackled. 398. Him I call indeed a Brahmaza who has cut the strap and the thong, the chain with all that pertains to it, who has burst the bar, and is awakened. 399. Him I call indeed a Brahmaza who, though he has committed no offence, endures reproach, bonds, and stripes, who has endurance for his force, and strength for his army. 400. Him I call indeed a Brahmaza who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body. krisam dhamantsantatam, the frequent occurrence of which in the Mahabhérata has been pointed out by Boehtlingk, s.v. dhamani. It looks more like a Bréhmanic than like a Buddhist phrase. 396. From verse 396 to the first half of verse 423, the text of the Dhammapada agrees with the text of the Vasish‘ha-Bharadvagasfitra. These verses are translated by D’Alwis in his Nirvama, pp. 113-118, and again by Fausbdll, Suttanipata, v. 620 seq. The text contains puns on kif##ana, which means ‘ wealth,’ but also ‘attachment ;’ cf. Childers, s. v.
3These verses are translated by D’Alwis in his Nirvama, pp. 113-118, and again by Fausbdll, Suttanipata, v. 620 seq. The text contains puns on kif##ana, which means ‘ wealth,’ but also ‘attachment ;’ cf. Childers, s. v. 398. D’Alwis points out a double entendre in these words. Nandhi may be either the strap that goes round a drum, or enmity; varatta may be either a thong or attachment; sandana either chain or scepticism; sahanakkamam either due order or all its concomitants; paligha either bar or ignorance. 399. The exact meaning of balantka is difficult to find. Does it mean, possessed of a strong army, or facing a force, or leading a force? k2 g2 DHAMMAPADA. CHAP. XXVI. 401. Him I call indeed a Brahmaza who does not cling to pleasures, like water on a lotus leaf, like a mustard seed on the point of a needle. 402. Him I call indeed a Brahmamwa who, even here, knows the end of his suffering, has put down his burden, and is unshackled. 403. Him I call indeed a Brahmaza whose knowledge is deep, who possesses wisdom, who knows the right way and the wrong, and has attained the highest end. . 404. Him I call indeed a Brdhmaza who keeps aloof both from laymen and from mendicants, who frequents no houses, and has but few desires. 405. Him I call indeed a Brahmaza who finds no fault with other beings, whether feeble or strong, and does not kill nor cause slaughter. 406. Him I call indeed a Brahmaza who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate. 407. Him I call indeed a Bréhmaza from whom anger and hatred, pride and envy have dropt like a mustard seed from the point of a needle. 408. Him I call indeed a Brahmaza who utters true speech, instructive and free from harshness, so that he offend no one. 409. Him I call indeed a Brahmaza who takes nothing in the world that is not given him, be it long or short, small or large, good or bad. 410. Him I call indeed a Brahmaza who fosters no desires for this world or for the next, has no inclinations, and is unshackled. 405. On tasa and thAvara, see Childers, s.v., and D’Alwis, Nirvana, p.115. On danda, ‘the rod,’ see Hibbert Lectures, p. 355, note. THE BRAHMANA, 93 411. Him I call indeed a Br&hmama who has no interests, and when he has understood (the truth), does not say How, how? and who has reached the depth of the Immortal. 412. Him I call indeed a Brdhmaza who in this world is above good and evil, above the bondage of both, free from grief, from sin, and from impurity. 413. Him I call indeed a Brahmaza who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct. 414. Him I call indeed a Br&ahmaza who has traversed this miry road, the impassable world and its vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from attachment, and content.
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.
1379. 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. right meaning of bhavassu, which can only be bh4vayasva, but I doubt whether the rest of his rendering is right, for who would swallow an iron ball by accident? 372. Cf. Beal, Catena, p. 247. 375. Cf. Suttanipata, v. 337. 88 DHAMMAPADA. CHAP. XXV. 381. The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quiet place (Nirvama), cessation of natural desires, and happiness. 382. He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds. 381. See verse 368. D’Alwis translates, ‘dissolution of the _ sankharas (elements of existence).’ THE BRAHMANA. 89 CHAPTER XXVI. THE BRAHMANA (ARHAT). 383. Stop the stream valiantly, drive away the desires, O Brahmaza! When you have understood the destruction of all that was made, you will understand that which was not made. 384. If the Brahmama has reached the other shore in both-taws (in restraint and contemplation), all bonds vanish from him who has obtained knowledge. 385. He for whom there is neither this nor that shore, nor both, him, the fearless and unshackled, I call indeed a Brahmama. 386. He who is thoughtful, blameless, settled, dutiful, without passions, and who has attained the highest end, him I call indeed a Brahmaza. 387. The sun is bright by day, the moon shines by night, the warrior is bright in his armour, the Brahmana is bright in his meditation; but Buddha, the Awakened, is bright with splendour day and night. 388. Because a man is rid of evil, therefore he is called Brahmaza; because he walks quietly, therefore he is called Samaza; because he has sent away his own impurities, therefore he is called Pravragita (Pabbagita, a pilgrim). 385. The exact meaning of the two shores is not quite clear, and the commentator who takes them in the sense of internal and external organs of sense, can hardly be right. See verse 86. 388. These would-be etymologies are again interesting as showing the decline of the etymological life of the spoken language of [10] go DHAMMAPADA. CHAP, XXVI. 389. No one should attack a Brahmawa, but no Braéhmaza (if attacked) should let himself fly at his aggressor! Woe to him who strikes a Brahmaza, more woe to him who flies at his aggressor ! 390. It advantages a Brahmama not a little if he holds his mind back from the pleasures of life ; when all wish to injure has vanished, pain will cease. 391. Him I call indeed a Br&éhmaza who does not offend by body, word, or thought, and is controlled on these three points. 392. After a man has oncé understood the law as taught by the Well-awakened (Buddha), let him worship it carefully, as the Brahmaza worships the sacrificial fire. .
2391. Him I call indeed a Br&éhmaza who does not offend by body, word, or thought, and is controlled on these three points. 392. After a man has oncé understood the law as taught by the Well-awakened (Buddha), let him worship it carefully, as the Brahmaza worships the sacrificial fire. . 393. A man does not become a Brahmaza by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brahmama. . 394. What is the use of platted hair, O fool! what of the raiment of goat-skins ? Within thee there is ravening, but the outside thou makest clean. 395. The man who wears dirty raiments, who is India at the time when such etymologies became possible. In order to derive Brahmama from vah, it must have been pronounced bahmano; vah, ‘to remove,’ occurs frequently in the Buddhistical Sanskrit. Cf. Lal. Vist. p. 551, 1.1; 553, 1.7. See note to verse 265. 390. I am afraid I have taken too much liberty with this verse. Dr. Fausbdll translates, ‘ Non Bréhmanae hoc paulo melius, quando retentio fit mentis a jucundis,’ 393. Fausbdéll proposes to read gakka (gtya). ‘Both’ in the first edition of my translation was a misprint for ‘ birth.’ 394. I have not copied the language of the Bible more than I was justified in. The words are abbhantaran te gahanam, bahiram parimaggasi, ‘interna est abyssus, externum mundas.’ Cf. GAtaka, vol. i. p. 481. 395. The expression Kisan dhamanisanthatam is the Sanskrit THE BRAHMANA. gI émaciated and covered with veins, who lives alone in the forest, and meditates, him I call indeed a Brahmaza. 396. I do not call a man a Brahmama because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments, him I call indeed a Brahmaza. 397. Him I call indeed a Brahmawza who has cut all fetters, who never trembles, is independent and unshackled. 398. Him I call indeed a Brahmaza who has cut the strap and the thong, the chain with all that pertains to it, who has burst the bar, and is awakened. 399. Him I call indeed a Brahmaza who, though he has committed no offence, endures reproach, bonds, and stripes, who has endurance for his force, and strength for his army. 400. Him I call indeed a Brahmaza who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body. krisam dhamantsantatam, the frequent occurrence of which in the Mahabhérata has been pointed out by Boehtlingk, s.v. dhamani. It looks more like a Bréhmanic than like a Buddhist phrase. 396. From verse 396 to the first half of verse 423, the text of the Dhammapada agrees with the text of the Vasish‘ha-Bharadvagasfitra. These verses are translated by D’Alwis in his Nirvama, pp. 113-118, and again by Fausbdll, Suttanipata, v. 620 seq. The text contains puns on kif##ana, which means ‘ wealth,’ but also ‘attachment ;’ cf. Childers, s. v.
3These verses are translated by D’Alwis in his Nirvama, pp. 113-118, and again by Fausbdll, Suttanipata, v. 620 seq. The text contains puns on kif##ana, which means ‘ wealth,’ but also ‘attachment ;’ cf. Childers, s. v. 398. D’Alwis points out a double entendre in these words. Nandhi may be either the strap that goes round a drum, or enmity; varatta may be either a thong or attachment; sandana either chain or scepticism; sahanakkamam either due order or all its concomitants; paligha either bar or ignorance. 399. The exact meaning of balantka is difficult to find. Does it mean, possessed of a strong army, or facing a force, or leading a force? k2 g2 DHAMMAPADA. CHAP. XXVI. 401. Him I call indeed a Brahmaza who does not cling to pleasures, like water on a lotus leaf, like a mustard seed on the point of a needle. 402. Him I call indeed a Brahmamwa who, even here, knows the end of his suffering, has put down his burden, and is unshackled. 403. Him I call indeed a Brahmaza whose knowledge is deep, who possesses wisdom, who knows the right way and the wrong, and has attained the highest end. . 404. Him I call indeed a Brdhmaza who keeps aloof both from laymen and from mendicants, who frequents no houses, and has but few desires. 405. Him I call indeed a Brahmaza who finds no fault with other beings, whether feeble or strong, and does not kill nor cause slaughter. 406. Him I call indeed a Brahmaza who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate. 407. Him I call indeed a Bréhmaza from whom anger and hatred, pride and envy have dropt like a mustard seed from the point of a needle. 408. Him I call indeed a Brahmaza who utters true speech, instructive and free from harshness, so that he offend no one. 409. Him I call indeed a Brahmaza who takes nothing in the world that is not given him, be it long or short, small or large, good or bad. 410. Him I call indeed a Brahmaza who fosters no desires for this world or for the next, has no inclinations, and is unshackled. 405. On tasa and thAvara, see Childers, s.v., and D’Alwis, Nirvana, p.115. On danda, ‘the rod,’ see Hibbert Lectures, p. 355, note. THE BRAHMANA, 93 411. Him I call indeed a Br&hmama who has no interests, and when he has understood (the truth), does not say How, how? and who has reached the depth of the Immortal. 412. Him I call indeed a Brdhmaza who in this world is above good and evil, above the bondage of both, free from grief, from sin, and from impurity. 413. Him I call indeed a Brahmaza who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct. 414. Him I call indeed a Br&ahmaza who has traversed this miry road, the impassable world and its vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from attachment, and content.
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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