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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1On the contrary, making allowance for a difference of some ten or twenty years, all the evidence which we can gain from other quarters tends to confirm the date of Buddha- ’ Dr. Oldenberg informs me that the commentator quotes various readings in the text of the Mahavamsa. * The passage, quoted by Professor Minayeff from the Sasanavamsa, would assign to Buddhaghosa the date of 930— 543 = 387 4.D., which can easily be reconciled with his accepted date. If he is called the contemporary of Sirip4la, we ought to know who that Siripala is, _ INTRODUCTION. xxi ghosa!. I therefore feel no hesitation in here reprinting that story, as we find it in the Mahavamsa, not free from legendary ingredients, it is true, yet resting, I believe, on a sound foundation of historical fact. ‘A Brahman youth, born in the neighbourhood of the terrace of the great Bo-tree (in Magadha), accomplished in the “vigg4” (knowledge) and “sippa” (art), who had achieved the knowledge of the three Vedas, and possessed great aptitude in attaining acquirements; indefatigable as a schismatic disputant, and himself a_schismatic wanderer over Gambudipa, established himself, in the character of a disputant, in a certain vihdra?, and was in the habit of rehearsing, by night and by day with clasped hands, a discourse which he had learned, perfect in all its component parts, and sustained throughout in the same lofty strain. A certain Mahathera, Revata, becoming acquainted with him there, and (saying to himself), “ This individual is a person of profound knowledge, it will be worthy (of me) to convert him;” enquired, “Who is this who is braying like an ass?” The Brahman replied to him, “Thou canst define, then, the meaning conveyed in the bray of asses.” On the Thera rejoining, “I can define it;” he (the Brahman) exhibited the extent of the knowledge he possessed. The Thera criticised each of his propositions, and pointed out in what respect they were fallacious. He who had been thus refuted, said, ‘Well, then, descend to thy own creed ;” and he propounded to him a passage from the Abhidhamma (of the Piakattaya). He (the Brahman) could not divine the signification of that passage, and enquired, “Whose manta is this?” —“It is Buddha’s manta.” On his exclaiming, “Impart it to me;” the Thera replied, “Enter the sacerdotal order.” He who was desirous of acquiring the knowledge of the Piakattaya, subsequently coming to this conviction, “ This is the sole road” (to salvation), became a convert to that faith. As he was as profound in his eloquence (ghosa) as Buddha himself, they conferred on him the appellation of Buddhaghosa (the 1 See Bigandet, Life of Gaudama, pp. 351, 381. 2 On this vihara, its foundation and character, see Oldenberg, Vinaya, vol. i. p- liii; Hiouen-thsang, III, p. 487 seq. XXil DHAMMAPADA. —
2351, 381. 2 On this vihara, its foundation and character, see Oldenberg, Vinaya, vol. i. p- liii; Hiouen-thsang, III, p. 487 seq. XXil DHAMMAPADA. — voice of Buddha) ; and throughout the world he became as renowned as Buddha. Having there (in Gambudipa) composed an original work called MAnodaya (Rise of Knowledge), he, at the same time, wrote the chapter called Aithasalini, on the Dhammasangani (one of the commentaries on the Abhidhamma). ‘Revata Thera then observing that he was desirous of undertaking the compilation of a general commentary on the Piakattaya, thus addressed him: “The text alone of the Pizakattaya has been preserved in this land, the A/zthakatha are not extant here, nor is there any version to be found of the schisms (vada) complete. The Sinhalese Adthakath4 are genuine. They were composed in the Sinhalese language by the inspired and profoundly wise Mahinda, who had previously consulted the discourses (kathAmagga) of Buddha, authenticated at the three convocations, and the dissertations and arguments of S4riputta and others, and they are extant among the Sinhalese. Preparing for this, and studying the same, translate them according to the rules of the grammar of the Magadhas. It will be an act conducive to the welfare of the whole world.” ‘Having been thus advised, this eminently wise personage rejoicing therein, departed from thence, and visited this island in the reign of this monarch (i.e. Mahandma, 410- 432). On reaching the Mah4vihara (at Anuradhapura), he entered the Mah4padh4na hall, the most splendid of the apartments in the vihdra, and listened to the Sinhalese Adthakatha, and the Theravada, from the beginning to the end, propounded by the Thera Sanghapdla; and became thoroughly convinced that they conveyed the true meaning of the doctrines of the Lord of Dhamma. Thereupon paying reverential respect to the priesthood, he thus petitioned: “I am desirous of translating the A/¢thakatha ; give me access to all your books.” The priesthood, for the purpose of testing his qualifications, gave only two gathas, saying, “Hence prove thy qualification; having satisfied ourselves on this point, we will then let thee have all our books.” From these (taking these gAtha4 for his text), and INTRODUCTION. XXiil
3XXiil consulting the Pi/akattaya, together with the A¢thakatha, and condensing them into an abridged form, he composed the work called the Visuddhimagga. Thereupon, having assembled the priesthood, who had acquired a thorough knowledge of the doctrines of Buddha, at the Bo-tree, he commenced to read out the work he had composed. The devatas, in order that they might make his (Buddhaghosa’s) gifts of wisdom celebrated among men, rendered that book invisible. He, however, for a second and third time recomposed it. When he was in the act of producing his book for the third time, for the purpose of propounding it, the devatds restored the other two copies also. The assembled priests then read out the three books simultaneously. In those three versions there was no variation whatever from the orthodox Theravadas in passages, in words, or in syllables. Thereupon, the priesthood rejoicing, again and again fervently shouted forth, saying, “Most assuredly this is Metteya (Buddha) himself,” and made over to him the books in which the Pitakattaya were recorded, together with the A/thakatha. Taking up his residence in the secluded Ganthakara-vihara (at Anuradhapura), he translated, according to the grammatical rules of the M4gadhas, which is the root of all languages, the whole of the Sinhalese A7¢¢hakatha (into Pali). This proved an achievement of the utmost consequence to all beings, whatever their language. ‘All the Theras and Afariyas held this compilation in the same estimation as the text (of the Pitakattaya). Thereafter, the objects of his mission having been fulfilled, he returned to Gambudipa, to worship at the Bo-tree (at Uruvelaya, or Uruvilva, in Magadha).’ Here! we have a simple account of Buddhaghosa? and ' Mahavamsa, p. 250, translated by Turnour. 7 The Burmese entertain the highest respect for Buddhaghosa. Bishop Bigandet, in his Life or Legend of Gaudama (Rangoon, 1866), writes: ‘It is perhaps as well to mention here an epoch which has been, at all times, famous in the history of Budhism in Burma. I allude to the voyage which a Religious of Thaton, named Budhagosa, made to Ceylon, in the year of religion 943 = 400 a.p. The object of this voyage was to procure a copy of the scriptures. He succeeded in his undertaking. He made use of the Burmese, or rather Talaing XXIV DHAMMAPADA. his literary labours written by a man, himself a priest, and who may well have known Buddhaghosa during his stay in Ceylon. It is true that the statement of his writing the same book three times over without a single various reading, partakes a little of the miraculous; but we find similar legends mixed up with accounts of translations of other sacred books, and we cannot contend that writers who believed in such legends are therefore altogether unworthy to be believed as historical witnesses.
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.
1On the contrary, making allowance for a difference of some ten or twenty years, all the evidence which we can gain from other quarters tends to confirm the date of Buddha- ’ Dr. Oldenberg informs me that the commentator quotes various readings in the text of the Mahavamsa. * The passage, quoted by Professor Minayeff from the Sasanavamsa, would assign to Buddhaghosa the date of 930— 543 = 387 4.D., which can easily be reconciled with his accepted date. If he is called the contemporary of Sirip4la, we ought to know who that Siripala is, _ INTRODUCTION. xxi ghosa!. I therefore feel no hesitation in here reprinting that story, as we find it in the Mahavamsa, not free from legendary ingredients, it is true, yet resting, I believe, on a sound foundation of historical fact. ‘A Brahman youth, born in the neighbourhood of the terrace of the great Bo-tree (in Magadha), accomplished in the “vigg4” (knowledge) and “sippa” (art), who had achieved the knowledge of the three Vedas, and possessed great aptitude in attaining acquirements; indefatigable as a schismatic disputant, and himself a_schismatic wanderer over Gambudipa, established himself, in the character of a disputant, in a certain vihdra?, and was in the habit of rehearsing, by night and by day with clasped hands, a discourse which he had learned, perfect in all its component parts, and sustained throughout in the same lofty strain. A certain Mahathera, Revata, becoming acquainted with him there, and (saying to himself), “ This individual is a person of profound knowledge, it will be worthy (of me) to convert him;” enquired, “Who is this who is braying like an ass?” The Brahman replied to him, “Thou canst define, then, the meaning conveyed in the bray of asses.” On the Thera rejoining, “I can define it;” he (the Brahman) exhibited the extent of the knowledge he possessed. The Thera criticised each of his propositions, and pointed out in what respect they were fallacious. He who had been thus refuted, said, ‘Well, then, descend to thy own creed ;” and he propounded to him a passage from the Abhidhamma (of the Piakattaya). He (the Brahman) could not divine the signification of that passage, and enquired, “Whose manta is this?” —“It is Buddha’s manta.” On his exclaiming, “Impart it to me;” the Thera replied, “Enter the sacerdotal order.” He who was desirous of acquiring the knowledge of the Piakattaya, subsequently coming to this conviction, “ This is the sole road” (to salvation), became a convert to that faith. As he was as profound in his eloquence (ghosa) as Buddha himself, they conferred on him the appellation of Buddhaghosa (the 1 See Bigandet, Life of Gaudama, pp. 351, 381. 2 On this vihara, its foundation and character, see Oldenberg, Vinaya, vol. i. p- liii; Hiouen-thsang, III, p. 487 seq. XXil DHAMMAPADA. —
2351, 381. 2 On this vihara, its foundation and character, see Oldenberg, Vinaya, vol. i. p- liii; Hiouen-thsang, III, p. 487 seq. XXil DHAMMAPADA. — voice of Buddha) ; and throughout the world he became as renowned as Buddha. Having there (in Gambudipa) composed an original work called MAnodaya (Rise of Knowledge), he, at the same time, wrote the chapter called Aithasalini, on the Dhammasangani (one of the commentaries on the Abhidhamma). ‘Revata Thera then observing that he was desirous of undertaking the compilation of a general commentary on the Piakattaya, thus addressed him: “The text alone of the Pizakattaya has been preserved in this land, the A/zthakatha are not extant here, nor is there any version to be found of the schisms (vada) complete. The Sinhalese Adthakath4 are genuine. They were composed in the Sinhalese language by the inspired and profoundly wise Mahinda, who had previously consulted the discourses (kathAmagga) of Buddha, authenticated at the three convocations, and the dissertations and arguments of S4riputta and others, and they are extant among the Sinhalese. Preparing for this, and studying the same, translate them according to the rules of the grammar of the Magadhas. It will be an act conducive to the welfare of the whole world.” ‘Having been thus advised, this eminently wise personage rejoicing therein, departed from thence, and visited this island in the reign of this monarch (i.e. Mahandma, 410- 432). On reaching the Mah4vihara (at Anuradhapura), he entered the Mah4padh4na hall, the most splendid of the apartments in the vihdra, and listened to the Sinhalese Adthakatha, and the Theravada, from the beginning to the end, propounded by the Thera Sanghapdla; and became thoroughly convinced that they conveyed the true meaning of the doctrines of the Lord of Dhamma. Thereupon paying reverential respect to the priesthood, he thus petitioned: “I am desirous of translating the A/¢thakatha ; give me access to all your books.” The priesthood, for the purpose of testing his qualifications, gave only two gathas, saying, “Hence prove thy qualification; having satisfied ourselves on this point, we will then let thee have all our books.” From these (taking these gAtha4 for his text), and INTRODUCTION. XXiil
3XXiil consulting the Pi/akattaya, together with the A¢thakatha, and condensing them into an abridged form, he composed the work called the Visuddhimagga. Thereupon, having assembled the priesthood, who had acquired a thorough knowledge of the doctrines of Buddha, at the Bo-tree, he commenced to read out the work he had composed. The devatas, in order that they might make his (Buddhaghosa’s) gifts of wisdom celebrated among men, rendered that book invisible. He, however, for a second and third time recomposed it. When he was in the act of producing his book for the third time, for the purpose of propounding it, the devatds restored the other two copies also. The assembled priests then read out the three books simultaneously. In those three versions there was no variation whatever from the orthodox Theravadas in passages, in words, or in syllables. Thereupon, the priesthood rejoicing, again and again fervently shouted forth, saying, “Most assuredly this is Metteya (Buddha) himself,” and made over to him the books in which the Pitakattaya were recorded, together with the A/thakatha. Taking up his residence in the secluded Ganthakara-vihara (at Anuradhapura), he translated, according to the grammatical rules of the M4gadhas, which is the root of all languages, the whole of the Sinhalese A7¢¢hakatha (into Pali). This proved an achievement of the utmost consequence to all beings, whatever their language. ‘All the Theras and Afariyas held this compilation in the same estimation as the text (of the Pitakattaya). Thereafter, the objects of his mission having been fulfilled, he returned to Gambudipa, to worship at the Bo-tree (at Uruvelaya, or Uruvilva, in Magadha).’ Here! we have a simple account of Buddhaghosa? and ' Mahavamsa, p. 250, translated by Turnour. 7 The Burmese entertain the highest respect for Buddhaghosa. Bishop Bigandet, in his Life or Legend of Gaudama (Rangoon, 1866), writes: ‘It is perhaps as well to mention here an epoch which has been, at all times, famous in the history of Budhism in Burma. I allude to the voyage which a Religious of Thaton, named Budhagosa, made to Ceylon, in the year of religion 943 = 400 a.p. The object of this voyage was to procure a copy of the scriptures. He succeeded in his undertaking. He made use of the Burmese, or rather Talaing XXIV DHAMMAPADA. his literary labours written by a man, himself a priest, and who may well have known Buddhaghosa during his stay in Ceylon. It is true that the statement of his writing the same book three times over without a single various reading, partakes a little of the miraculous; but we find similar legends mixed up with accounts of translations of other sacred books, and we cannot contend that writers who believed in such legends are therefore altogether unworthy to be believed as historical witnesses.
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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