The Sacred Books of the East
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Transcript of The Sacred Books of the East
l onh on
H EN RY F R OW D E
OXF ORD UN IVER S ITY
SACRED BOOKS OF THE EAST
T RAN S L ATED
BY VARIOUS ORIENTAL SCHOLARS
A ND ED ITED B Y
F . MA X MU L L E R
V O L U M E X
PART I
QBxfn rlJ
A T THE CL A R EN D ON P R E S S
1 8 8 1
[ Allr iglz is r eserved
THE DHAM
A COLLECTION OF VERSES
BEING ONE OF THE CANONICAL BOOKS OF THE
BUDDHISTS
T R A N S L A T E D F R O M PA L I
F . M A X M U L LE R
49f rm
A T T H E C L A R E N DON P R E S S
1 8 8 1
C O N T E N T S .
PAG E
INTRODUCTION TO THE DHAMMAPADA ix —lv
DHAMMAPADA .
CHAPTER 1 . The Twin -verses
2 . On Earn estn ess
3 . Th o ught
4 . Flowers5 . The Fo o l6 . The W ise Man (Pandita)7 . The Ven erable (Arhat)8 . The Tho usan ds
9 . Evil10 . Pun ishmen t
11. Old Age
12 . Self13 . The W o rld14 . The Buddha. (the Awaken ed)15. Happin ess
16 . P leasure17 . Anger
18 . Impurity19 . The Just20 . The W ay
2 1 . M iscellan eo us22 . The Downward Co urse2 3 . The Elephan t2 4 . Th irst
25 . The Bhikshu (Mendican t)26. The Brahmana (Arhat) .
In dex
Tran sliteratio n o f Orien tal Alphabets ado pted fo r the
Tran slatio n s o f the Sacred Bo oks o f th e East (see the
en d o f this vo lume)
I NTRODU C T I ON
T H E D H A M M A PA D A .
THE DHAMMA PADA,A C ANON ICAL B OOK .
THE Dhammapada fo rms part o f th e Pali B uddh ist can o n ,
th o ugh its exact p lace varies acco rding to diffe ren t auth o ri
t ies , an d we have n o t as y et a su fficien t.n umber o f comp lete
M SS . o f th e Tip ilaka t o h e lp us to decide th e quest io n 1.
Th o se wh o divide that can o n in t o th ree P itakas o r
basket s,th e Vin aya
-
p itaka , S utta -
p itaka , a nd A bh idham
ma -
pitaka , assign th e Dh ammapada t o th e Sutta -
pitaka .
That Pitaka co n sists o f five Nikayas : th e D igh a-n ikaya ,
the M aggkima-n ikaya , th e S amyut ta-n ikéya ,
th e A ngutta ra
n ikéya , an d th e Khuddaka-n ikéya . The fifth
,o r Kh uddaka
n ikaya , co mpreh ends th e fo l lo wing w o rks : I . Khuddaka
patka ; 2 . DHAMMA PADA ; 3 . Udan a ; 4 . It ivut taka ; 5. Sut ta
n ipata ; 6. Viman avat thu 7. Petava tthu ; 8 . Th eragatha
9 . Th erigéthé ; I O . Gataka ; 1 1 . N iddesa ; 1 2 . Pa tisambh ida;
1 3. A padan a ; I 4 . B uddhavamsa I 5. K ariya-
p il‘
aka .
A cco rding to an o th er divisio n 2, h owever , th e wh o le B ud
dh ist can o n co n sis ts o f five N ikayas : th e D igh a-n ikaya , th e
M aggfiima - n ikéya , th e Samyut ta-mikaya , th e A nguttara
n ikéya , an d th e fifth , th e Khuddaka -mikaya , wh ich Khuddaka-mikaya is then made t o compreh end th e wh o le o f
th e Vin aya (discip lin e) an d Abh idhamma (metaphy s ics) ,t ogeth er with th e fifteen bo o ks beginn ing with th e Khud
daka -
pal’ka .
Th e o rder o f th ese fifteen bo o ks varies , and even ,as
it wo u ld s eem , th eir n umber. Th e D igh abhén aka sch o o l
1 See Feer , Jo urn al A sia tique , 1871 , p . 263 . There is n ow at least o n e com
plete M S . o f th e Tipitaka, the Phayre MS .,at the In dia Office , an d Pro fesso r
F o rchh ammer has just publish ed a mo st useful List o f Pali MSS . , co llected inBurma
,th e largest co llectio n h itherto kn own .
2 See Ch ilders, s. v . N ikaya , an d ex tracts from B uddhagh o sa’
s commen taryo n the B rahmagala
-sutta .
X DHAMMAPADA .
admits twe lve bo o ks o n ly ,an d ass ign s th em allto th e Abh i
dhamma,wh ile th e Maggkimabhan akas adm it fifteen bo o ks ,
an d a ssign th em t o th e Su tta-
p il‘
aka . Th e o rder o f th e
fifteen bo o ks is : 1 . Gataka 2 . M ahén iddesa
3 . K ullan iddesa [ 1 I ] ; 4 . Pa tisambh idamagga 5. S ut ta
n ipata 6 . DHAMMA PADA 7. Udan a 8. It i
vut taka 9 . Viman ava tthu 1 0 . Petava t thu
1 1 . Th eragatha [8] 1 2 . Th e rigatha [9] 1 3 . K a riya
pitaka [ 15] 14 . A padan a [ 1 3] 15. B uddhavamsa [ 14 ]1.
Th e Khuddaka -
patka is left o ut in th e seco nd list , and
th e n umber is bro ugh t t o fifteen by dividing N iddesa in toMaha-n iddesa an d K ul la-n iddesa .
Th ere is a commen tary o n th e D hammapada in Pali,
an d suppo sed t o be writ ten by B uddhagh o sa2,in the first
h a lf o f th e fifth cen tury A . D . In exp la in ing th e verses o f th eD hammapada , th e commen ta to r gives fo r every o r n earlyevery verse a parable to il lustra te it s mean ing, wh ich is
likewise be lieved to have been ut tered by B uddha in h is
in terco urse w ith h is discip les , o r in p reach ing t o th e mu lt itudes tha t came to h ear h im .
DATE OF THE DHAMMA PADA .
Th e o n ly mean s o f fixing th e date o f th e Dhammapada
is t ry ing t o a scerta in th e da te o f th e B uddh is t can d'n
o f wh ich it fo rms a part , o r th e dat e o f B uddhagh o sa ,
wh o w ro t e a co mmen tary o n it . Th is , h o wever , is by n o
mean s easy , and th e eviden ce o n wh ich we have t o re ly issuch th a t we must n o t be surp rised if th o se wh o are
accustomed t o test h isto rica l an d ch ro n o lo gical eviden ce
1 The figures w ith in brackets refer to the o ther list o f bo o ks in the Khuddaka-mikaya . See also p . x x v iii .
2 M . Léo n Feer in th e Jo urn a l Asiatique , 1 871 , p . 266, men tio n s an o ther com
men tary o f a mo re ph ilo so ph ical ch aracter , equally ascribed to B uddhagh o sa ,
and having th e title Vivara B ra Dhammapada , i. e . L’
auguste Dhammapadadévo ilé . Pro fesso r F o rchh ammer in h is List o f Man uscripts , ’ 1 879—80 , men
tio n s the fo llowing w o rks in co n n ectio n w ith th e Dh ammapada : Dh ammapadaN1ssayo ; Dh . P . A tthakatha by B uddhagh o sa ; Dh . P . A tthaka tha N issayo ,
3 vo ls . , co n tain ing a complete tran slatio n o f the commen tary ; Dh . P . Vattizu .
Of prin ted bo o ks he quo tes : Kayan upassan akyam , a wo rk based o n the
Garavaggo , Man dalay , 1 876 (390 pages ) , and Dhammapada-desan akyam ,
prin ted in British Burma News .
’
INTRODUCTION . x i
in Greece and R ome , decl in e t o be co n v in ced by it . A s
a gen era l ru le, I qu ite agree th at we cann o t be to o sceptica lin assign ing a dat e t o an cien t bo o ks , part icu larly if we
in ten d t o use th em a s do cumen ts fo r t racing th e h isto ry
o f human th o ugh t . To th e in itiated, I mean to th o se wh o
hav e th emse lves wo rked in the min es o f a n cien t Orien ta ll itera ture , such extreme scep t icism may o ften seem un
scien t ific an d un ca l led fo r . Th ey a re mo re o r less awa re
o f hundreds o f a rgumen ts,each by itse lf
,it may be, o f
sma l l weigh t , but allcombin ed pro ving irresistib le . They
a re co n scio us,t o o
,o f h av ing been co n stan t ly o n th e lo o k
o ut fo r danger, an d, as allhas go n e o n.
smo o th ly , th ey fee lsure that , in th e main
, th ey are o n th e righ t ro ad. S t il l it isa lway s u sefu l to be as in credu lo us as po ssib le, part icu larlyaga in st o n ese lf, and t o have befo re o ur ey es crit ics who wil ln o t y ie ld o n e in ch bey o n d what th ey are fo rced to y ie ld byth e stro ngest pressure o f facts .
Th e age o f o ur M SS . o f the can o n ica l bo o ks , e ith er inPali o r San skrit , is o f n o h e lp t o us . AllIndian M SS . are
comparat ive ly mo dern,and o n e who has p ro bably h andled
mo re In dian M SS . than an ybo dy e lse , M r . A . B urn e l l ,has lat e ly expressed h is co n victio n that ‘
n o MS . writ ten
o n e th o usan d y ears ago is n ow existen t in India , an d thatit is a lm o st impo ssible t o find o n e writ ten five hundred
y ears ago ,fo r mo st MSS . wh ich claim t o be o f that date
are mere ly co pies o f old MSS . th e dates o f wh ich are
repeated by th e co py ists
N o r is the language, wh eth er San skrit o r Péli,a safe
guide fo r fix ing dates . B o th languages co n t in ue to be
w rit ten t o o ur o wn t ime , a n d th o ugh th ere a re some
ch aracteris tic marks t o dist inguish more mo dern from m o re
an cien t B uddh ist S an skrit and Pali,th is bran ch o f critica l
sch o larsh ip requires to be cu ltivated fa r m o re exten sive lyand accura te ly befo re t rue sch o lars wo u ld ven ture to fix th e
date o f a San skrit o r Pali text o n th e strength o f linguist iceviden ce a lo n e 2 .
1 In dian A n tiquary, 1 880 , p . 2 33.
2 See some impo rtan t remarks o n th is subject in Fausboll’s In tro ductio n toSutta-n ipata , p . x i.
x ii DHAMMAPADA .
The B uddh ists themse lves have n o difficu lty in assign ing
a date to th eir sacred can o n . Th ey are to ld in th a t can o nitse lf tha t it was sett led a t th e F irst Co un cil
,o r imm edia te ly
after th e death o f B uddha , and th ey be lieve tha t it was
afterwards h anded down by mean s o f o ra l tradit io n ,o r
actua l ly writ ten down in bo o ks by o rder o f Kasyapa , th e
p residen t o f th e F irst C o un cil 1. B uddhagh o sa , a learn edan d in some respects a crit ica l sch o lar
,liv ing in th e be
gin n ing o f th e fifth cen tury A . D .,asse rts tha t th e can o n
wh ich h e had befo re h im ,was th e same as th at fixed by
th e First C o un cil 2 .
S evera l Euro pean s tuden ts have ado pted th e same
o p in io n , and, so far as I kn ow, n o a rgumen t h as y et been
advan ced sh o wing th e imp o ss ibility o f th e n at ive v iew,
th at some co l lect io n o f B uddh a’
s do ct rin es was made im
mediate ly a fter h is death a t Ralg agah a , an d that it was
fin a l ly sett led a t what is ca l led th e S eco n d C o un cil , o r th eC o un c il o fVesali. B ut wh at is n o t imp o ssible is n o t therefo re t rue , n o r can an y th ing be ga in ed by appea ling to laterwitn esses , such as
,fo r in s tan ce , H io uen Th sang, wh o tra
velled th ro ugh India in th e s even th cen tury , an d wro te
down any th ing that h e co u ld learn ,l it t le co n cern ed wh eth er
o n e s tatemen t ta l lied with th e o th er o r n o t 3. He say s that
th e Tip itaka was w rit ten down o n pa lm leaves by Kasyapaa t th e en d o f th e Firs t C o un cil . B ut what ca n be th e w eigh t
o f such a witn ess,living m o re than a th o usan d y ears after
th e even t , compared with that , fo r in stan ce , o f th e M aha
vamsa, wh ich da tes from th e fifth cen tury o f o ur era
,a nd
1 B igandet, Life o f Gaudama (Rango o n , p . 350 but a lso p . 1 2 0 n o te .
2 See Ch ilders,s . v . Tipitaka . Th ere is a curio us passage in B uddhagh o sa ’
s
acco un t o f the First Co un cil . NOW o n e may ask ,’
he says,Is th ere o r is there
n o t in th is first Paragika an yth ing to be taken away o r added ? ’ I reply,Thereis n o th ing in th e w o rds o f th e Blessed Buddha th a t can be taken away , fo r theBuddha s speak n o t even a single syllable in va in , yet in th e w o rds o f disciplesand deva tas there are th ings wh ich may be omitted , an d these th e elders wh omade th e recen sio n
,did omit . On the o th er h an d , additio n s a re everywh ere
n ecessary, and acco rdin gly, wh en ever it w as n ecessary t o add an yth ing, theyadded it . If it be a sked ,What are the additio n s referred to ? I reply , On lysen ten ces n ecessary to co nn ect the tex t , as
‘at that time,
’
a'
gain at that time,’
‘and so fo rth .
’
3 Pelerin s B o uddhistes, vol. i . p . 158 .
INTRODUCTION .
t e l ls u s in th e acco un t o f M ah inda’s missio n ary j o urn ey
t o Cey lo n (24 1/31 th at th e so n o f A so ka h ad t o spend
th ree y ears in learn ing th e Tipiz‘
aka by h eart from th e
mo uth o f a t each er l? No men tio n is th en made o f an y
bo o ks o r M SS ., wh en it wo u ld h ave been mo st n atura l todo so
2. A t a lat er t ime
,during th e reign o f K ing Va tfaga
man i 3 (88—76 th e same ch ro n icle,th e M ahavamsa
,te l ls
us th at th e p ro fo undly wise p riests had th ereto fo re o ra l ly(mukhapéz
‘
ken a ) perpetuated th e Pali o f th e Pitakat taya
an d it s A tzkaka tha (commen tary ), but that a t th is p erio d the
p riests , fo reseeing th e perdit io n o f th e p eo p le a ssembled,and in o rder th a t th e re ligio n m igh t en dure fo r ages, re
co rded th e same in bo o ks (po t thakesu likhapayum)N o o n e has y et quest io n ed th e dates o f th e D ipavamsa
,
abo u t 4 0 0 A . D .,o r o f th e first part o f th e M ahavamsa
,
between 459—4 77 A . D . , and th o ugh n o do ubt th ere is an
in terva l o f n ear ly 60 0 y ears between th e comp o sit io n o f
th e M ahévamsa an d th e reco rded writing down o f th e
B uddh ist can o n under Va tiagéman i, y et we must remember
that th e C ey l o n ese ch ro n icles were co n fessedly fo un ded o n
an o lder A ftkakatha p reserved in th e mo n asteries o f th e
is lan d,and rep resen t ing an unbro ken l in e o f lo ca l t radit io n .
My own argumen t th erefo re, so lo ng as th e questio n waso n ly wh eth er we co u ld a ssign a pre
-Ch rist ian da te to thePali B uddh ist can o n , has a lway s been th is . W e h ave
th e commen taries o n th e Pali can o n t ran s lated from S in
halese in to Pfili,o r actua l ly compo sed, it may be , by
B uddhagh o sa . B uddhagh o sa co n fessedly co n su lted vario us
1 Mahavamsa , p . 37 D ipavamsaVII , 2 8-
31 B uddhagh o sha’
s Parables, p . x viii.2 B igandet , L ife o f Gandama , p . 351 .
3 D r . E . M iiller (In dian A n tiquary, No v . 1880 , p . 2 70 ) has disco vered in scriptio n s in Ceylo n , belo nging to D evan apiya Maharaga Gamin i Tissa, wh om he
iden tifies with Va ttagaman i.4 The same acco un t is given in th e Dipavamsa XX , 2 0 , and in the sam
sangraba , as quo ted by Spen ce Hardy, Legen ds , p . 19 2 . A s th rowing ligh to n the completen ess o f th e Buddhist can o n at th e time o f King Va ttagaman i,
it sh o uld be men tio n ed that,acco rding to th e commen tary o n the M ahavamsa
(Tum o ur , p . liii) , th e sect o f th e Dhamma rukikas establish ed itself a t theAbhayavihéira, wh ich h ad been co n structed by
’
Va ttagéiman i, and th at o n e o f
th e gro un ds o f th eir secessio n was th eir refusing to ackn owledge th e Parivé‘tra( thus I read in stead o f Pariwan a) as part o f th e Vin aya-pitaka . A cco rding toth e D ipavamsa (VII, 4 2 ) Mah in da kn ew th e Parivfira .
x iv DHAMMAPADA .
M SS .,an d gives va rio us readings , just a s a ny mo dern
sch o lar migh t do . Th is was in th e begi n n ing o f th e fifthcen tury A .D . , an d th ere is n o th ing impro bable , th o ugh Iwo u ld say n o mo re
,in suppo sing that s ome o f th e M SS . ,
co n su lted by B uddhagh o sa , dated from th e firs t cen tury
B . C .,when Va ttagaman i o rdered th e sacred can o n t o be
reduced t o writing.
Th ere is o n e o ther even t with referen ce t o th e exis ten ceo f th e sacred can o n in C ey lo n ,
reco rded in th e Mahavamsa ,
between the t ime o f B uddhagh o sa a nd Va tz‘
agaman i,v iz .
th e t ran s la t io n o f th e Sut tas fro m Pali in to th e language o f
C ey lo n , during th e reign o f B uddhadésa, 339
—368 A . D .
If M SS . o f that an cien t tran s lat io n s t il l exist ed,th ey w o u ld,
n o do ubt , be very usefu l fo r determin ing the exac t s ta te
o f th e Pali o rigin a ls a t that t ime1. B ut even with o ut them
there seems n o rea so n to do ubt tha t B uddhagh o sa had
befo re h im old MSS . o f th e Pali can o n , an d tha t th ese
were in th e main the same as th o se written down at th e
t ime o f Va ttagaman i.
B UDDHAGHOSA’
S A GE .
The wh o le o f th is a rgumen t , h owever, rested o n th e
suppo sit io n that B uddhagh o sa’
s da te in th e begin n ing o f
th e fifth cen tury A . D . was bey o nd the reach o f reas o n abledo ubt . H is age,
’ I had ven tured to say in th e P reface
to B uddhagh o sha’
s Pa rables ‘can be fixed with
greater accuracy than m o st dat es in th e literary h ist o ryo f India .
’B ut so o n aft er, o n e o f o ur mo st ce lebra ted Pfili
sch o lars , th e great Russian t rave ller, Pro fesso r Jo h .M in ayefl'
,
expressed in th e M élanges A siat iques A pril, 1 87 1 )th e gravest do ubts a s to B uddhagh o sa
’
s age, and thus
th rew th e who le B uddh is t ch ro n o logy , so far a s it had
th en been accepted by all,o r n early allsch o lars
,back in to
chao s . He gave as h is ch ief reaso n that B uddhagh o sa was
n o t,as I suppo sed, th e co n tempo rary o f Mahanama
,the
1 A n o te is added, stating that several po rtio n s o f th e o th er two divi
sio n s also o f th e'
Pitakattaya were tran slated in to the Sin halese language , andth at these alo n e are co n sulted by the priests , wh o are un acquain ted with P511.
0 11 the o ther han d , it is stated th at the Sinhalese tex t o f th e A tthakathé‘. ex ists
n o lo nger . See Spence Hardy , Legends, p . x x v, and p . 69 .
INTRODUCTION . XV
au th o r o f th e Mahavamsa,but o f an o th er M ahanama , th e
king o f C ey lo n .
Pro fesso r M in ayeff is undo ubtedly righ t in th is , but I amn o t aware tha t I , o r an ybo dy e lse , had ev er quest io n ed so
pa lpable a fact . Th ere a re two Mahanamas o n e,th e king
wh o reign ed fro m 4 1 0—432 A . D . ; th e o th er, th e suppo sed
auth o r o f the Mahavamsa , th e un c le an d p ro tecto r o f K ing
Dhatusen a , 459—4 77.
‘ Dhatusen a ,’ I had writ ten , ‘
was th e
n eph ew o f th e h isto rian Mahénama , an d o wed th e th ro n e
to the pro tect io n o f h is un cle . D hatusen a was in fact th e
resto rer o f a n atio n a l dy n asty , an d after hav ing defea ted
th e fo re ign usurpers (th e D amilo dyn a sty )“ h e resto red th e
re ligio n wh ich had been set aside by th e fo reign ers’”
(M ahév .
p . Amo ng h is many p io us acts it is particularlymen tio n ed that h e gave a th o usan d, and o rdered th e D ipa
vamsa to be p romu lgated . A s Mahanama was th e un cleo f Dhatusen a, wh o reign ed from 459
-4 77, h e may be co n
sidered as a t rustwo rthy w itn ess with regard t o even ts that
o ccurred between 4 1 0 an d 432 . Now th e literary act ivity o f
B uddhagh o sa in C ey lo n fa l ls in tha t p erio dTh ese facts being admitted, it is sure ly n o t to o great
a s t retch o f p ro bability to suppo se , as I did, that a man
wh o se n ephew was king in 459—4 77, m igh t have been
a live in 4 1 0—432 , that is to say , m igh t have been a co n
temp o rary o f B uddhagh o sa . I did n o t commit my se lf t oany furth er th eo ries . Th e quest io n wh eth er Mahfin éma ,
th e un c le o f Dhatusen a , was rea l ly the auth o r o f th e M aha
vamsa, th e questio n wh eth er he wro te th e seco n d ha lf o f
th e 37th ch apter o f that wo rk,o r bro ke o ff h is ch ro n ic le in
the m iddle o f tha t chapt er, I did n o t discuss,having n o
n ew materials to bring fo rwa rd bey o nd th o se o n wh ich
Turn o ur an d th o se wh o fo llowed h im had fo unded th eir
co n c lusio n s , and wh ich I had discussed in my H isto ry o f
San skrit L itera ture p . 2 67. AllI sa id was , It is
diffi cult to determin e wh eth er the 38th as wel l as th e (wh o leo f the) 37th chap ter came from th e pen o f M ahénama , fo r
1 ‘Ungefah r 50 Jahre alter als M ahan ama ist B uddhagh o sha ,’
see W ester
gaard, Uber Buddha ’
s To desjah r , p . 99 .
x v i DHAMMAPADA .
th e M ahavamsa was afterwa rds co n t in ued by differen t
w riters,even to th e m iddle o f th e last cen tu ry . B ut ,
taking in to a cco un t allth e circumstan ces o f th e case , it is
mo st pro bable that M ahanama carried o n th e h istory t o
h is o wn t ime , t o th e death o f D hatusen a, 4 77 A . D .
’
W hat I mean t by‘all the circumstan ces o f th e case
’
m igh t easily be unders to o d by any o n e wh o had read Tur
n o ur’
s Preface t o th e M ah évamsa . Turn o u r h imse lf th o ugh ta t firs t that Mahanama
’
s share in th e M ah évamsa en ded
w ith th e y ear 30 1 A . D .,an d that th e rest o f th e wo rk , ca l led
th e S u lu W an se,was co mp o sed by subsequen t writers 1
Dharmakirti is men t io n ed by n ame as hav ing co n t in ued
th e wo rk t o th e reign o f P réikrama B ahu (A . D . B ut
Turn o ur afterwards ch anged h is mind2
. Co n sidering thatth e a cco un t o f M ahasen a
’
s re ign , th e first o f th e S even
K ings , termin a tes in th e m iddle o f a ch ap ter, at verse 4 8,
wh ile th e wh o le ch ap t er is ca l led th e S a ttarag iko ,‘th e
chapter o f th e S even K ings ,’
h e n atura l ly suppo sed that
th e wh o le o f that chap ter, exten ding to th e en d o f th e re ign
o f h is n eph ew D hatusen a , migh t be th e wo rk o f M ahénama ,
un less th ere w ere any s t ro ng p ro o fs to th e co n trary . Such
p ro o fs , bey o n d th e t raditio n o f writers o f th e M SS .,have
n o t,as y et , been adduced 3
B ut even if it co u ld be pro ved that Mah énama’
s o wn pen
did n o t go bey o n d th e 4 8th verse o f th e 37th chap ter, th e
h isto rica l t rus two rth in ess o f th e co n cluding p o rtio n o f tha t
ch ap ter, co n ta in ing th e acco un t o f B uddhagh o sa’
s literaryactivity , n ay , even o f th e 38th chapter, wo u ld be litt lea ffected th ereby . W e kn ow tha t bo th the M ahavamsa
and th e somewha t earlier D ipavamsa were fo un ded o n th e
S in ha lese A llfzaka thas,th e commen taries an d ch ro n ic les
p reserved in th e M ahévihara at A n uradhapura . W e a lsokn ow that that Vihara was demo lish ed by M ahésen a
,and
deserted by n early allits inma tes fo r th e space o f n in e
y ears (p . and again fo r th e space o f n in e mo n th s
1 In tro ductio n , p . ii. Th eKfilavamsa is men tio n ed with the Mahavamsa , bo tha s th ew o rks o f M ahanama , by Pro fesso r Fo rchhammer in h is List o f Pfili MSS .
1 In tro ductio n , p . x ci .3 See Rhys Davids , Jo urn al o f the Ro yal A siatic So ciety, 1 875, p . 196.
DHAMMAPADA .
upo n th at passage as a later in terpo la t io n , because h e
th o ugh t th e ev iden ce fo r th e iden tity o f the auth o r an d
th e commen tat o r o f th e M ah évamsa t o o s tro ng t o be s et
a s ide . H e t rusted ch iefly t o a passage in th e commen tary ,
a n d if tha t passage had been co rrect ly rendered, th e co n
clus io n wh ich h e drew from it co u ld h ardly be resisted.
W e read in th e M ahavamsa (p . 254 )C erta in members o f th e M o riyan dyn asty , dreading th e
p ower o f th e (usurper) Subh o , th e balat th o , h ad sett led invario us parts o f the co un t ry , co n cea ling themse lves . Amo ng
th em th ere was a certain la n ded p ro p rie to r D hfitusen a , wh o
h ad establish ed h imse lf a t Nan divép i. H is so n n amed
D h ata, wh o lived at th e v il lage Ambiliyago , had two so n s,
D hatusen a an d S ilat issabo dh i, o f un excep t io n a l descen t .
T h e i r m o t h e r’
s d e v o t e d t o t h e
c a u s e o f r e l igi o n , c o n t in u e d t o r e s id e (a t A n u ra
d h a p u r a ) in h i s s a c e rd o t a l ch a r a c t e r,a t t h e e d ifi c e
b u i l t b y t h e m in i s t e r D igh a s a n d a n a . The y o uth
Dhétusen a became a p riest in h is fra tern ity , an d o n a ce rta in
day ,wh ile h e was chaun t ing a t th e fo o t o f a t ree
,a sh ower
o f ra in fe l l , a nd a Naga , seeing h im th ere,en circ led h im in
h is fo lds , an d c o vered h im a n d h is bo o k with h is h o o dCausing an image o f M ah a Mah inda to be made , an d co n
v ey ing it t o th e edifice (Ambamfilaka ) 111 wh ich th e th era’
5
bo dy h ad been burn t,in o rder tha t h e m igh t ce lebra te
a great fest iva l th ere , an d t h a t h e m igh t a l s o p r o m ul
g a t e t h e c o n t e n t s o f t h e D ip a v am s a,distributing
a th o usan d p ieces , h e caused it t o be read a lo udIf we compa re with th is ext ract fro m th e Mahavamsa
a passage from th e commen ta ry as t ran s lated by Turn o ur,w e can wel l understan d h ow h e a rrived a t th e co n clusio nth a t it wa s written by th e same perso n wh o wro te th e
M ahavamsa .
Turn o ur t ran s lates (p . liv)Upo n th ese data by me , the th era , wh o h ad, with due
1 M r . Turn o ur added a n o te in wh ich h e states that D ipavamsa is h ere mean t
fo r Mahfivamsa , but whether bro ugh t down to this perio d, o r o n ly to the end o f
the reign o f M ahasen a , to wh ich alo n e the m a ex tends , there is n o mean s o fascertain ing (p .
INTRODUCTION . x ix
s o lemn ity ,been in vested with th e dign ified t it le o f Mah a
n ém a , r e s id e n t a t t h e p a r iv e n a fo u n d e d b y t h e
m in is t e r D igh a s a n d a n a , en dowed with th e capacity
requisite t o reco rd th e n arrat ive comp rised in th e M aha
vamsa ,in due o rder , rej ect ing o n ly th e dia lect in wh ich
th e S ingh a lese A ttkaka tha a re w ritten,but reta in ing th eir
imp o rt an d fo l low ing th eir a rra ngemen t , th e h isto ry , en t it ledth e PalapadOruvamsa (Padyapadan uvamsa) , is co mp iled .
A s even in t imes wh en th e despo t ism o f th e ru ler o f th e
land, an d th e h o rro rs arising fro m th e in c lemen cies o f th e
s easo n s , an d wh en pan ics o f ep idemics an d o th er v isita tio n s
p reva iled, th is wo rk e scaped allin jury ; an d mo reo ver,a s
it serves to perpe tua te th e fame o f th e B uddhas , th e ir
discip les , an d th e Pa ché B uddhas o f old, it is a ls o wo rthyo f bearing th e t it le o f Vamsat thappakésin i.
’
A s th e ev iden ce o f th ese two pa ssages in suppo rt o f th e
iden tity o f th e auth o r an d th e commen tato r o f th e M aha
vamsa seemed t o me very s ta rt l ing, I reques ted M r . Rhy s
D av ids t o co py fo r me th e passage o f th e commen tary .
Th e passage run s a s fo l lo wsYa e ttava ta mahavamsa tth z
’
in usarakusalen a D ighasan da
senapa t ina kérap ita-mahaparive fzavé
‘
ts ina M ahamamo t i ga
ruh i gah itanamadheyy en a th erefl a pubba-S iha la -bhésitéya
S ihala tz‘kaka théya bhasan ta ram eva vagg iya a t thasaram
eva gah e tva tan t in ayén urfipen a ka tassa imassa Padyapada
n uvamsassa a tthava imana maya tam eva san n issiten a
araddha, padesissariya dubbu z‘
tfiibhaya ro gabhayadi v ivi
dha -an ta raya-
yuttakale p i an an taray en a n iz‘
z/zan am upaga ta,
sé buddha -buddhasévaka -
pak/eekabuddhadin am po ré‘
mén am
kik/eam pubbavamsat thappakasan ato ayam Vamsat thappa
kas in i nama t i dhare tabba. Padyapadan uvamsa
vamzanaVamsatthappakasin i n ittfiité .
M r . Rhy s D avids t ran s la tes th isTh e commen tary o n th is Padyapadan uvamsa ,wh ich (lat ter
wo rk) was made (in th e same o rder and arrangemen t , an d re
tain ing th e sen se,but rej ecting th e dia lect , o f th e S in ha lese
commen tary fo rmerly exp ressed in th e S in ha lese t o ngue)by th e e lder wh o bo re th e n ame o f M ahanama , wh ich h e had
b 2
XX DHAMMAPADA .
received from th e ven erable , wh o res ided a t th e M ahapa ri
ven a built by th e min ister D ighasan da , and wh o was we l lable t o co n fo rm to th e sen se o f th e M ahévamsa— (th is commen tary ) wh ich was undertaken by me o u t o f devo t io n t o
tha t (h ist o ry ) , an d wh ich (th o ugh thus un dertaken ) a t a t imefu l l o f danger o f vario us kinds— such a s th e danger fro m
disease , an d the danger from dro ugh t , an d th e danger
fro m the go vernmen t o f th e p ro v in ce— has been safe ly
bro ugh t to a co n c lus io n— th is (commen ta ry ) , s in ce it makeskn own th e mean ing o f th e h is to ry o f old , th e missio n o f
th e an cien ts , o f th e B uddhas , o f th e ir discip les , an d o f th e
Pakkeka B uddhas , sh o u ld bear th e n ame Vamsatthappa
kasin i .
‘E nd o f the Vamsat thappakésin i, th e commen tary o n
th e Padyapadan uvamsa .
’
Th is sh ows clea rly tha t Turn o ur made a mis take in t ran sla t ing th is exceedingly in vo lved, y et perfe ct ly in te l ligible ,passage, an d tha t so fa r fro m p ro ving that th e auth o r o f
th e commen ta ry was th e same perso n a s th e au th o r o f th e
t ext 1,it p ro ves th e very c o n tra ry . Nay , I fee l bo un d t o
add,that we m igh t n ow a rgue tha t as th e co mmen tato r
must have l ived la ter tha n 60 1 A . D .,th e fact tha t h e t o o
breaks o ff a t verse 4 8 o f chap ter 37, s eems t o sh o w that a t
h is t ime a ls o th e M ahavamsa did n o t extend as y et bey o n d
th a t v erse . B ut ev en th en,th e fa ct that w ith th e resto ra t io n
o f th e M ahav ihara o f A n uradhapura a n in teres t in h isto rica ls tudies rev ived in C ey lo n ,
wo u ld c lea rly sh o w that we may
t rust th e da te o f B uddhagh o sa , a s fix ed by th e seco nd pa rt
o f th e 37th ch apter o f th e M ahévamsa,a t alleven ts t il l
stro nger eviden ce is bro ugh t fo rwa rd again st such a da te .
No w I am n o t aware o f any such ev iden ce2. On th e
co n trary , making a llo wan ce fo r a differen ce o f so me ten o r
twen ty y ears , all th e eviden ce wh ich we can ga in from
o th er qua rters t en ds to co n firm th e date o f B uddha
1 D r . Oldenberg in fo rms me th at the commen ta to r quo tes vario us readingsin th e tex t o f the M ahavamsa .
1 Th e passage, quo ted by Pro fesso r M in ayeff from th e Sé‘
tsan avamsa , w o ulda ssign t o B uddhagh o sa th e date o f 930 54 3 387 A . D . , wh ich can easily bereco n ciled with h is accepted da te . If h e is called the co n tempo ra ry o f Siripala ,
we o ugh t to kn ow wh o th at S iripala is .
INTRODUCTION . x x i
gbo sa1. I th erefo re fee l n o h es itatio n in h ere reprin t ing
that st o ry , as we find it in th e M ahavamsa , n o t free from
legen dary ingredien ts , it is t rue , y et rest ing, I be l ieve , o n
a so un d fo un dat io n o f h isto rica l fact .
‘A B rahman y o u th , bo rn in th e n eighbo urh o o d o f th e
terrace o f th e grea t B o-t ree (in Magadha ), a ccomp lish ed in
th e “v igga
”
(kn ow ledge) an d“s ippa
”
(a rt) , wh o had ach ievedth e kn ow ledge o f th e th ree Veda s , and po ssess ed great
ap t itude in a t ta in ing acqu iremen ts ; indefa t igable as a
sch ismat ic disputan t , an d h imse lf a sch isma t ic wanderer
o ver Gambud’
ipa , estab lished h im se lf,In th e cha rac ter o f
a disputan t , in a certa in vihara 2,an d was in th e habit o f
reh ears ing, by n igh t an d by day with c lasp ed h an ds , a
disco urse wh ich h e h ad l ea rn ed, perfect in allits co m
po n en t pa rts, and sus ta in ed th ro ugh o ut in th e same l o ftys train . A certa in M ah éth era , R evata
,beco ming acqua in ted
with h im th ere , an d (say ing to h imself), Th is in div idua l isa perso n o f p ro fo und kn ow ledge , it wil l be wo rthy (o f me)t o co nvert h im ;
”en quired , “W h o is th is wh o is bray ing
l ike an a ss ? The B rahman rep lied to h im ,
“ Th o u ca n s t
defin e,th en ,
th e mean ing co n vey ed in th e bray o f asses .
On th e Th e ra rej o in ing,“ I can defin e it ; h e (th e B rah
man ) exh ibited th e ext en t o f th e kn o wledge h e po ss essed .
Th e Thera crit ic ised each o f h is p ro p o sit io n s , an d p o in t ed
o ut in wh at respect th ey were fa l lacio us . He wh o h ad
been thus refuted, sa id,“ W e l l, th en , descen d t o thy o w n
creed ; a n d h e p ro po unded to h im a pa ssage fro m th e
A bh idhamma (o f th e Pitaka ttay a ) . H e (th e B rahman )co u ld n o t divin e th e s ign ifica t io n o f tha t passage , an d
en quired, “Wh o se man ta is th is ?”
It is B uddha’
s man ta .
On h is exc laiming, Impart it t o me”
A
th e Th era rep lied ,
“ En ter th e sacerdo ta l o rder . He wh o was desiro us o f
acquiring th e kn o w ledge o f th e Pitaka ttaya , subsequen t lyco ming to th is co n vict io n ,
“ Th is is th e s o le ro ad”
(t o sal
vat io n ) , became a co n vert to that fa ith . A s h e was a s
pro fo und in h is e lo quen ce (gbo sa ) as B uddha h imse lf, th eyco n ferred o n h im the appe l la t io n o f B uddhagh o sa (th e
1 See B igandet , Life o f G audama , pp . 351 , 38 1 .
2 On th is vihara,its fo un datio n an d character , see O ldenberg, Vinaya, vol. i.
p . liii H io uen -thsang, III, p . 4 87 seq .
xxii DHAMMAPADA .
vo ice o f B uddha) and th ro ugh o ut th e wo rld h e became a s
ren own ed as B uddha . Having th ere (in Gambudipa ) com
po sed an o rigin a l wo rk ca lled Nan o daya (R ise o f K n o w
ledge) , h e , at th e same t ime, w ro te th e ch ap ter ca l led
A lthasfilin i, o n th e Dh ammasafigan i (o n e o f th e co mmen
taries o n th e A bh idhamma) .R evata Thera th en o bse rving th at h e was des iro us o f
undertaking th e comp ila t io n o f a gen era l commen ta ry
o n th e Pitakat taya , thus addressed h im :“ Th e t e x t
a lo n e o f th e Pitakat taya has been p rese rved in th is land,the A tl/zaka tha are n o t extan t h ere
,n o r is th ere a n y
vers io n to be fo un d o f the sch isms (véda ) co mp le te . The
S in h a les e A lt/zaka tha are gen u in e . Th ey were com
p o sed in th e S in ha lese language by th e in spired an d p ro
fo un dly wise M ah in da , wh o h ad p revio us ly co n su lted th e
disco urses (kathémagga ) o f B uddha ,auth en t ica ted a t th e
th ree co n vo cat io n s , a nd th e disserta tio n s an d a rgumen t s o f
SEriput ta an d o th ers,an d th ey a re exta n t amo ng th e S in
h ale se . Prepa ring fo r th is, an d s tudy ing th e same, t ran s la te
them acco rding to th e ru les o f th e grammar o f th e Maga
dhas . It w il l be an act co nducive t o th e welfa re o f the
wh o le wo r ld .
‘Having been thu s advised, th is emin en t ly wise perso n agerej o icing th erein
,departed from th en ce , a n d v isited th is
is lan d in th e reign o f th is mo n a rch (i. e . M ahénama, 4 1 0
On reach ing th e M ahévihara (a t A n u radhapura ) , h een tered th e M ahapadhan a ha l l , th e mo s t sp len did o f th e
apa rtmen ts in th e v ihara,an d l isten ed t o th e S in h a lese
A z‘
z‘bakatha
,an d th e Th eravada
,fro m th e begin n ing t o th e
end , pro po un ded by the Th era S angh apala ; a nd became
th o ro ugh ly co n v in ced tha t th ey co nvey ed th e t rue mean ing
o f th e do ct rin es o f th e L o rd o f Dhamma . Th ereup o n
pay ing reveren t ia l respect t o th e p riesth o o d , h e thus p e ti
t io n ed :“ I am desiro us o f t ran s lat ing th e A tzfiakatha ;
give me access to ally o ur bo o ks .
”Th e prie s th o o d, fo r th e
purp o s e o f testing h is qua lifica t io n s , gave o n ly two gathas ,say ing,
“ Hen ce p ro ve thy qua lifica tio n ; hav ing sa t isfiedo urse lves o n th is p o in t , we wil l th en le t th ee h ave allo u r
bo o ks .
”F rom th ese (taking th ese gatha fo r h is text) , and
INTRODUCTION . xxiii
co n su lt ing th e Pilaka ttaya , to ge th er w ith th e A ttfiaka tha,
an d co nden sing th em in t o an abridged fo rm , h e comp o sed
the w o rk ca l led the Visuddh imagga . Th ereup o n , h av ing
assembled th e p riesth o o d, wh o had a cqu ired a th o ro ugh
kn o w ledge o f th e do ctrin es o f B uddha,a t th e B o - tree , he
co mmen ced to read o ut th e wo rk h e h ad co mpo sed. Th e
deva tés , in o rder tha t th ey m igh t make h is (B uddhagh o sa’
s )gift s o f wisdom celebrated amo ng men
,ren dered that bo o k
in vis ible . H e,h owever
,fo r a seco n d and th ird t ime re
co mp o sed it . W h en h e wa s in th e act o f p ro ducing h is
bo o k fo r the th ird t ime,fo r th e purp o se o f p ro po unding it ,
th e devatas resto red th e o ther two co p ies a lso . Th e a ssem
bled pries ts th en read o ut th e th ree bo o ks s imul tan eo us ly .
In th o se th ree versio n s there was n o variat io n whateve r
fro m th e o rth o do x Th eravadas in passages , in wo rds,o r in
sy llables . Th ereupo n ,th e p riesth o o d rej o icing, aga in and
aga in ferven t ly sh o uted fo rth , say ing,
“ M o s t assu redlyth is is M et teya (B uddha ) h imse lf
,
”an d made o ver t o h im
th e bo o ks in wh ich th e P iz‘aka t taya were reco rded,to geth e r
with the A f tfiaka tha. Taking up h is residen ce in th e
s ecluded Ga n théka ra -vihara (a t A n uradhapura ), h e t ran s
la ted,acco rding t o th e grammat ica l ru les o f th e Maga
dha s,wh ich is the ro o t o f all languages , th e wh o le o f th e
S inh a lese A ttfiaka tha (in to Péli) . Th is p ro ved an ach ieve
men t o f th e utmo st co n sequen ce to allbeings , wh a tever
th eir language .
‘A llthe Th eras and At ariyas h e ld th is comp ila t io n in
th e same es t ima tio n as th e text (o f the P itakat taya ) . Th ereafter, th e o bj ects o f h is missio n hav ing been fulfil led
,h e
return ed to Gambudipa ,t o w o rsh ip a t th e B o - tree (a t U ru
velaya , o r U ruvilva, in
Here1 we have a s imp le acco un t o f B uddhagh o sa
2and
1 M ahavamsa,p . 2 50 , tran slated by Turn o ut .
1 The Burm ese en tertain th e h igh est respect fo r B uddhagh o sa . Bish o pB igandet , in h is Life o r Legen d o f Gandama (Rango o n , 1 866) , w rites : ‘ I t is
perh aps as well to men tio n h ere an epo ch wh ich h a s been , a t alltimes , famo usin th e h isto ry o f B udh ism in Burma . I a llude to the vo yage wh ich a Religio uso f Th ato n , n amed B udhago sa , made to Ceylo n , in th e year o f religio n 94 3= 4 o oA . D . Th e o bject o f th is vo yage was to pro cure a co py o f th e scriptures . H e
succeeded in 1115 un dertaking . He made use o f the Burmese, o r rather Talaing
DHAMMAPADA .
h is literary labo u rs writ ten by a man,h imse lf a p riest ,
an d wh o may we l l have kn o wn B uddhagh o sa during h is
s tay in C ey lo n . It is true that th e s tatemen t o f h is w rit ing
th e same bo o k th ree t imes o ver w ith o ut a s ingle va rio us
reading, pa rtakes a lit t le o f th e m iraculo us ; but w e fin d
sim ila r legen ds mixed up w ith acco un ts o f t ran s la t io n so f o th er sacred bo o ks , a nd we can n o t co n ten d th a t w riters
wh o be lieved in such legen ds are th erefo re a lto geth erunw o rthy t o be be lieved a s h isto rica l witn esses .
B ut a lth o ugh th e da te wh ich we can assign t o B uddh a
gh o sa’
s t ran s la t io n o f th e co mmen taries o n th e Pali Tip itaka p ro ves th e existen ce o f tha t can o n
,n o t o n ly fo r th e
begin n ing o f th e fifth cen tury o f o ur e ra,but likewise
,th o ugh
it may be , w ith less s t ringen cy , fo r th e first cen tury befo re
o ur era,th e t ime o fVa t z
‘
agaman i, th e quest io n wh eth er B uddhagh o sa was mere ly a compiler an d t ran s lato r o f old com
men taries an d mo re pa rt icu larly o f th e co mmen ta ries bro ugh t
t o C ey lo n by M ah in da (24 1 o r wh eth er h e added a n y
t h ing o f h is o wn 1,requ ires to be mo re carefu l ly examin ed .
Th e B uddh ists th emse lves h ave n o difficu lty o n th a t p o in t .
Th ey co n s ider th e A lt/zaka thas o r commen taries as old as
th e can o n itse lf. To us , such a suppo sit io n s eems imp ro
bable , y e t it has n ever been p ro ved t o be impo ssib le . The
M ahévamsa te l ls us that M ah in da,th e s o n o f A s o ka
,wh o
h ad beco me a p ries t , lea rn t th e wh o le o f th e B uddh ist
can o n ,as it th en wa s
,in th ree y ea rs (p . an d tha t
a t th e en d o f th e Th ird C o un cil h e was despa tch ed to
Cey lo n ,in o rder t o es tablish there th e re ligio n o f B uddh a
(p . Th e king o f C ey lo n ,D evan amp iya Tissa , was
co n vert ed,and B uddh ism so o n became th e do min a n t
characters , in tran scribing the manu scripts,wh ich w ere w ritten w ith the cha
racters o f M agatha . The Burman s lay much stress upo n that vo yage, and
always carefully n o te down the year it to o k place . In fac t , it is to B udh ago sathat th e peo ple living o n the sh o res o f th e Gulf o f Martaban o we th e po s
ses s io n o f the B udh ist scriptures . From Thato n,th e co llectio n made by Budh a
go sa was t ran sferred to Pagan , six hun dred and fifty years after it had beenimpo rted from Ceylo n .
’
See ibid . p . 39 2 .
1 He h ad written th e fian o daya , an d the A tthasalin i , a commen tary o n theDhamma -sar
‘
igan i, befo re he wen t to Ceylo n . Cf. M ahfivamsa ,p . 2 51 .
2 H e learn t the five Nikfiyas , and the seven sectio n s (o f th e Abhidhamma)th e two Vibh angas o f the Vin aya
,the Parivara and th e Khan dh aka . See
D ipavamsa VII , 4 2 .
DHAMMAPADA .
members o f th e C o un cil un de r A s o ka , in 2 4 2 B . C . , t o h ave
been th e u tteran ces o f th e fo un der o f th e ir re ligio n ; n o r canI see tha t Pro fesso r M in ay eff ha s shaken th e da te o f B ud
dhagho sa a nd the gen era l credibility o f th e C ey lo n ese t radit io n , tha t h e was th e t ran s lat o r a n d edit o r o f co mmen ta ries
wh ich h ad exis ted in th e is land fo r man y cen turies ,
wh eth er from the t ime o f Va tiagéman i o r fro m th e t ime
o f Mahinda .
D ATE OF THE B UDDHIST C ANON .
W e n o w return t o th e questio n o f the da te o f th e B ud
dh ist can o n , wh ich , as y et , we have o n ly t raced back to th efirst cen tury befo re Ch rist , wh en it was reduced t o writ ing in
C ey lo n un der K ingVa tiagaman i. Th e ques t io n is,h o w fa r
bey o nd that da te we may t race its e x isten ce in a co l lectedfo rm , o r in th e fo rm o f th e th ree Pitakas o r baske ts . Th ere
may be, a nd we sh a l l see tha t th ere is , some do ubt as to th e
age o f certa in wo rks,n o w in co rp o ra ted in th e Tip iz
‘
aka . W e
a re t o ld,fo r in stan ce
,th a t s o me do ubt a t tach ed t o th e can o n
icity o f th e K a riya-
pil‘
aka , th e A padan a , an d th e B uddha
vamsa1,a n d th e re is a n o th er bo o k o f th e A bh idhamma
p itaka , th e Ka thava t th u,wh ich wa s repo rted t o be th e wo rk
o f Tissa M o ggalipu t ta ,the p res iden t o f the Th ird Co un cil .
Ch ilde rs,s . v . , s ta ted th a t it wa s co mpo sed by th e apo st le
M o ggaliput ta t issa , an d de l ivered by h im a t th e Th ird
M ahasangit i. The same sch o lar, h o wever, withdrew th is
Op in io n o n p . 50 7 o f h is va luable D ict io n a ry , where h e say s‘ I t is a so u rce o f grea t regret t o me that in my a rtic leo n Ka thava t thuppaka ran am I in adverten t ly fo llo wed James
D’
A lwis in th e s tupen do u s blun der o f h is a sse rtio n tha t th e
Kathéva t thu was a dd ed by M o ggaliputta t issa’
a t th e Th ird
C o nvo ca tio n . Th e Ka théva tthu is o n e o f th e A bh idhamma
bo o ks , men t io n ed by B uddh agh o sa a s hav ing been reh ea rsed
a t th e Firs t Co n vo ca t io n , immedia te ly aft e r Go tama’
s dea th
and the pas sage in M ahavamsa upo n wh ich D’
A lwis res ts
h is assert io n is as fo l lows , Kathava t th uppakara ra fzam pa ra
vadappamadda n am abbasi Tissat th ero 1za tasm im sangit i
manda le , wh ich s imp ly mean s‘ in th at C o n vo ca t io n -a ssem
1 See Ch ilders, s . v . N ikfiya .
INTRODUCTION .
bly th e Thera Tissa a lso recited (B uddha’
s ) h eresy -crush ingKathava t thuppakaran a .
’
Th is m is take,fo r I qu ite a gree w ith C h ilders that it was
a mistake,beco mes h ow ever less s tupen do us than a t first
s igh t it wo u ld appear , wh en we read th e acco un t given in
th e D ipavamsa . H ere th e impressio n is easily co nvey ed
that M o ggalipu t ta was th e auth o r o f th e Ka th évat thu,an d
that h e recited it fo r th e firs t t ime a t th e Th ird C o un cil .‘W ise M o ggaliputta ,
’
we read 1,‘th e des t ro y er o f th e
sch isma tic do ct rin es,firm ly e stablish ed th e Theravada , and
h e ld the Th ird C o un cil . Hav ing dest ro y ed th e differen t
(heretica l) do ct rin es , and subdued man y sh ame less peo p le ,and res to red sp lendo ur to th e (t rue) fa ith , h e p ro c laimed
(pakasayi) (the t reat ise ca l led) Kathava t thu .
’
A n d again :
Th ey allwere secta rian s 2,Oppo sed t o the Th eravada ; an d
in o rder to an n ih ilate th em an d to make h is o wn do ct rin e
resp len den t , th e Thera set fo rth (desesi) th e t rea t ise be lo nging t o th e A bh idhamma , wh ich is ca l led Ka thava t thu 3
A t p resen t , h owever, we a re n o t co n cern ed w ith th ese
sma l le r quest io n s . W e t rea t th e can o n a s a wh o le,divided
in to th ree pa rts , an d co n ta in ing th e bo o ks wh ich st il l ex istin M S S .
,an d we wan t t o fin d o ut a t wha t t ime such a
co l lec t io n was made . Th e fo l lowing is a sh o rt abs tra ct o f
th e Tipiz‘aka
,ch iefly taken from Ch ilders ’
Pa1i D ictio n a ry
I . V in a y a -p i t a k a .
I . Vibhanga4
.
Vol. I,begin n ing with Parag ika , o r sin s in vo lving
expu lsio n .
Vol. I I,begin n ing with Pakittiya , o r s in s in vo lving
p en an ce .
2 . Khan dh aka .
Vol. I,M ahavagga , th e large sectio n .
Vo l. I I,K ulla vagga , th e sma l l sect io n .
3. Parivarapama , an appendix an d later resumé (25 chap
t ers ) . S ee p . xiii,n . 4 ; p . xxiv
,n . 2 .
1 Dipavamsa VII, 40 .
2 D ipavamsa VII , 55.
3 D r . Oldenberg, in h is In tro ductio n to th e Vin aya -pitaka , p . x x x n .
Oldenberg, Vin aya-pitaka I
,p . x vi
,treats it a s an ex tended reading o f th e
Pfitimo kkh a .
xxviii DHAMMAPADA .
I I . S u t t a -
p i t a k a .
1 . D igha-n ikaya , co l lectio n o f lo ng sut tas (34 sut tas)
1
2 . Maggkima-n ikaya , co l lectio n o f m iddle sut tas (152sut tas) .
3 . Samy ut ta-n ikéiya , co l lectio n o f j o in ed suttas .
4 . A figu ttara-n ikéya
2, m isce l lan eo us sut tas
,in divis io n s
the lengt h o f wh ich in creases by o n e .
5. Khuddaka -n ikaya3,th e co l lect io n o f sh o rt sut tas , c o n
s is t in g o f
1 . Khuddakapétka , the sma l l t exts ‘1.
2 . Dhammapada , law verses (4 23)5
3 . Udan a , p ra ise (82 sut tas ) .
4 . It ivuttaka,sto ries referring to say ings o f B uddha .
5. Sut tan ipéta , 70 su ttas ‘1
6 . Vimén avat th u,s to ries o f Viman as
,ce les t ia l pa laces .
7 . Pe tava tthu , s to ries o f P reta s , depa rted spirits .
8 . Theragatha, s tan zas o f mo n ks .
9 . Th erigatha, stan zas o f n un s .
I o . Gétaka , fo rmer birth s (550 ta les) 7 .
1 1 . Nidde sa, exp lan a t io n s o f certa in sut tas by Sériputta .
1 The M ahfiparin ibbz’
in a-sut ta , ed . by Childers , Jo urn a l o f the Ro yal A siaticSo ciety , t ran sla ted w ith o ther Sut tas by Rhys Davids (S . B . E . vol. x i) . SeptSuttas Pa lis
, pa r Grimblo t , Paris , 1 876 .
2 The firs t fo ur are somet imes called th e Fo ur Nikfiyas, the five to gether th e
Five Nikaya s . They represen t the Dharma,as settled a t th e First and Seco n d
C o un cils, described in the Kullavagga (Olden berg, I , p . x i) .Somet imes Khuddaka -n ikfiya stan ds fo r th e wh o leVinaya andAbh idhamma
pitaka , W i th the fifteen divisio n s h ere given o f Khuddaka -mikaya . In the com
men tary o n the B rahmagfila-su tta it is said th at th e D ighan ikfiya pro fesso rs
rehearsed the tex t o f th e Ge’itaka,Maha an dKulla N iddesa
,Palisambh idémagga,
Suttan ipfita , Dh ammapada, Udfin a , Itivuttaka , Vimfin a , and Petava t thu , Thera
and Theri Gfithfi, and called it Kh uddakagan tha, and made it a can o n ical tex t ,
fo rming part o f th e Abh idh amma ; wh ile th e M agghiman ikaya pro fesso rs assertth at
,w ith the addit io n o f th e K ariyz
’
ipitaka , Apadfin a , an d B uddh avamsa , the
wh o le o f th is Khuddakagan th a was in cluded in the Sut tapitaka . See Ch ilders ,s . v . Nikfiya . See also p . x .
4 Published by Ch ilders, Jo urn al o f the R o yal A siatic So ciety, 1 869 .
5 Publish ed by Fausboll, 1 855.
6 Th irty t ran slated by Sir C o omara Swémy ; the wh o le by Fausboll, in SacredBo o ks o f th e East , vol. x .
7 Published by Fausboll, tran slated by Rhys Davids .
INTRODUCTION .
Pa z‘isambh idémagga , th e ro ad o f discrimin atio n ,and
in tuit ive in s igh t .
A padan a1,legen ds .
B uddhavamsa 1, s t o ry o f twen ty-fo ur preceding B ud
dhas an d o f Go tama .
K a riyapitaka1,basket o f co n duct , B uddha
’
s meri
t o rio us act io n s 2 .
I I I . A b h idh amm a -
p i t a k a .
1 . Dhammasangan i, n umerat io n o f co nditio n s o f life 3 .
2 . Vibhar’
rga , disqu isit io n s3 . Ka thava tthupakaran a , bo o k o f subje cts fo r discussio n
(1 0 0 0 su ttas) .
4 . Puggalapafz’
iéat ti o r pan n att i, dec la ratio n o n puggala ,
o r perso n a lity .
5. D hatukatha, acco un t o f dhatus o r e lemen ts .
6 . Yamaka, pairs (t en divisio n s ) .
7. Pa ttkan apakaran a , bo o k o f causes .
Taking th is co llect io n a s a wh o le we may lay it down as
se lf-eviden t tha t th ‘
e can o n ,in its co l lected fo rm ,
can n o t be
o lder th an an y o f th e even t s re la ted th ere in .
Th ere a re two imp o rtan t fact s fo r de termin ing th e age o f
th e Pali can o n , wh ich , a s D r . O ldenberg‘1 has been th e firs t to
sh ow,sh o u ld take preceden ce o f allo th er a rgumen ts , v iz .
1 . That in th e Tipitaka , a s we n ow have it , n o men t io n
is made o f th e so -ca l led Th ird C o un cil , wh ich t o o k p lacea t Pataliput ta , under K ing A so ka
,abo ut 2 4 2 B . C .
2 . That in th e Tip iz‘
aka , as we n ow have it,th e First
C o un cil o f Ragagaha (4 77 B . C .) an d th e S eco n d C o un cilo f Vesali (377 B . C .) a re bo th men tio n ed:
From th ese two facts it may safe ly be co n cluded that th eB uddh ist can o n
,as h an ded do wn t o u s
,was fin a l ly c lo sed
B uddhagh o sa d o es n o t say wh eth er th ese were recited at th e First Co un cil .2 Partly tran sla ted by G ogerly ,
Jo urn al o f th e Asia tic So ciety o f Ceylo n , 1 852 .
2 Cf. G ogerly, Jo urn al o f the A sia tic So ciety o f Ceylo n ,1848, p . 7 .
2 See Oldenberg’
s Vin aya-pitaka ,In tro ductio n , p . x x v . The kings Agfitasatru
(485—453 B . Udayin (453—437 B and Munda (437- 4 2 9 B . c .) a re all
men tio n ed in the Tipitaka . See Olden berg, Zeitsch rift der D . M . G XXXIV ,
PR 752 , 753
XXX; DHAMMAPADA .
a fter th e S eco n d an d befo re,o r p o ss ibly a t , th e Th ird
C o un cil . Nay ,th e fact tha t th e descript io n o f th e two
C o un cils stan ds a t the v ery en d o f th e K ullavagga may be
taken ,a s D r . O lden be rg rema rks , a s an in dica t io n tha t it
was o n e o f th e la tes t l ite rary co n tribut io n s wh ich o bta in ed
can o n ica l au th o rity , wh ile th e great bu lk o f th e can o n may
p ro bably c la im a date an terio r to th e S eco n d C o un cil .Th is fac t
,n ame ly , tha t the co llect io n o f th e can o n , a s
a wh o le,must h ave p receded th e S eco n d C o un cil rests o n
a n a rgumen t wh ich do es grea t credit t o th e ingen u ity o f
D r . O ldenberg. The S eco n d C o un cil wa s co nvo ked t o
co n sider th e ten devia tio n s 1 fro m th e s t rict discip lin e o f th e
ea rlies t t imes . Tha t discip lin e had been la id down first inth e Patimo kkha ru les , th en in the co mmen tary n ow in cludedin th e Vibhanga , la st ly in th e M ahavagga an d K ullavagga .
The ru les a s to wha t wa s a l lo wed o r fo rbidden t o a B h ikkhu
w ere mo st m inute 2,an d th ey we re so firmly e stab l ish ed
tha t n o o n e co u ld have ven tured eith er t o take away o r
to add an y th ing t o th em as th ey s to o d in th e sacred
co de . In tha t co de it se lf a dist in ct io n is made between
th e o ffen ces wh ich were fro m th e firs t v is ited w ith pun ishmen t (pérég ika a n d pakit t iya ) a nd th o se misdemean o urs
an d crimes wh ich were pu t do wn as pun ishable at a latert ime (dukka ta an d thullakkaya ) . W ith th ese c lasses th eco de was co n sidered as clo sed , an d if an y do ubt aro se as to
th e crim in a lity o f certa in acts , it co u ld be sett led a t o n ce
by an appea l to th e Vin aya-
p itaka . No w it so happen s
tha t , w ith o n e excep t io n ,th e t en dev ia t io n s tha t h ad t o be
co n sidered a t th e S eco n d C o un cil,are n o t p ro vided fo r in
th eVin aya-
pitaka ; an d I quite agree with D r. Oldenberg’
s
argumen t th at , if th ey had been men t io n ed in th e Vin aya
p itaka , th e S eco n d C o un cil wo u ld h ave been o bj ect less .
A mere appea l to ch ap ter an d verse in th e e x ist ing Pitakawo u ld th en h ave s ilen ced alldissen t . On th e o th er s ide
,if it
h ad been po ssible to add an y th ing to th e can o n,a s it th en
existed, th e ten,o r n in e
,devia t io n s m igh t have been co n
1 Oldenberg, In tro ductio n , p . x x ix .
2 Oldenberg, lo c . cit . p . x x .
INTRODUCTION . XXXI
demn ed by a few additio n a l paragraph s o f th e can o n,
with o ut co n vo king a n ew C o un cil .I th in k we may be n ea rly certa in , th erefo re , th at we
p o ssess th e p rin cipa l po rtio n o f th e Vin aya-
p itaka as it
existed befo re the C o un cil o fVesali.
S o fa r I quit e agree w ith D r . O ldenberg. B ut if h e
p ro ceeds to argue1 that certa in p o rt io n s o f th e can o n mus t
h ave been fin a l ly s et t led befo re even th e First C o un cil t o o k
p lace, o r was be lieved to have taken p lace , I do n o t th in kh is a rgumen ts co n c lusive . He co n ten ds that in th e Pa rin ib
ban a -sut ta , wh ich t e l ls o f th e last day s o f B uddha’
s l ife,
o f h is dea th , th e crema t io n o f h is b o dy ,and th e dis tributio n
o f h is re lics , an d o f S ubhadda’
s revo lt,it wo u ld have
been imp o ss ible to leave o u t allmen tio n o f the First
C o un c il , if tha t C o un cil h ad th en been kn own . It is t rue,
n o do ubt , tha t Subh adda’
s dis lo ya lty wa s the ch ief cause
o f th e First C o un cil , but th ere wa s n o n ecessity t o men tio n
tha t C o un cil . On th e co n tra ry , it seems to me th at th e
u n ity o f th e Parin ibbén a - sut ta wo u ld h ave been bro ken if,besides te l ling o f th e last day s o f B uddh a
,it h ad a lso given
a fu l l descrip t io n o f th e C o un cil . The very t it le , th e Suttao f th e G reat D ecease, wo u ld h ave beco me in appro p ria te , if
so impo rtan t a subj ect as th e fi rs t S angit i h ad been mixedup with it . H owev er, h o w litt le we may t rust t o such
gen era l a rgumen ts , is best sh o wn by th e fact th at in some
very early C h in ese renderings o f th e H in ayan a text o f th e
M ahéparin ibban a-sut ta th e sto ry is actua l ly ca rried o n t o
th e F irst C o un cil,two (No s . 552 an d 1 1 9) men t io n ing th e
reh earsa l under Kasyapa , wh ile th e th ird (No . 1 1 8) simp lystates that th e Tip iz
‘
aka was th en co l lected 2.
1 Lo c . cit . pp . x x vi—x x viii.2 There are severa l Chin ese t ran slatio n s o f Sfitras o n the subject o f th e M ahfi
parin irvan a . Th ree belo ng t o the Mahayan a sch o o l : 1 . M ahfiparin irvfin a-sfitra ,
tran slated by Dharmaraksha , abo ut 4 14—4 23 A . afterwards revised , 4 2 4-
453
(No s . 1 I 3, 2 . Tran slatio n by Fa -h ian an d B uddhabh adra , abo ut 4 15
less complete (No . 3. Tran slatio n (vaipulya) by Dharmaraksha I , i . e . Ku
Fa -hu , abo ut 2 61—30 8 A . D . (No . Three belo ng to th e H in ayfin a sch o o l :1 . M ahfiparin irvan a-sfitra , tran slated by Po -fa -tsu , abo ut 290 30 6 A . D . (N o . 552 . Tran slatio n un der the Eastern Tsin dyn asty, 3 1 7- 4 2 0 A .D . (No . 1 1 3. Tran slatio n by Fa-h ian , abo ut 4 15 A .D . (N o .
Xx x ll DHAMMAPADA .
W e must be sat isfied th erefo re , so far a s I can see
at p resen t , with fixing th e da te , an d th e la test date , o f
a B uddh ist can o n at th e t ime o f th e S eco n d C o un cil ,377 B . C . Tha t some wo rks were added later, we kn o w ;tha t man y o f th e t reat ises in c luded in th e ca n o n existedbefo re tha t Co un cil , can hardly be do ubted . Th e s eco n d
chapter o f th e D hammapada , fo r in stan ce , is ca l led th e
A ppamada-vagga , and if th e M ahévamsa (p . 25) t e l ls us
that at th e t ime wh en A so ka was co nv ert ed by N igro dha ,
th a t B uddh ist p riest exp la in ed t o h im th e A ppamada
vagga , we can hardly do ubt th at th ere existed,th en a
co l lect io n (vagga ) o f verses o n A ppamada , such as we
n ow po ssess in th e Dhammapada an d in th e Samyutta
n ikaya1
W ith regard to th e Vin aya , I sh o u ld even fee l in c lin ed toadmit , w ith D r . O ldenberg, th at it must h av e existed ina mo re o r less set t led fo rm befo re that t ime . W hat I do ubtis wh eth er such t erms as Pitaka , basket , o r Tipitaka , th eth ree basket s , i. e . th e can o n , existed a t th a t ear ly t ime .
Th ey h ave n o t been met with,a s yet , in a ny o f th e can o n
ica l bo o ks ; an d if th e D ipavamsa (IV, 32 ) uses th e wo rdwh en describing th e F irs t C o un cil , th is is due to
its t ran sferring n ew terms to o lder t imes . If D r . O ld.
en
berg speaks o f a D vi-pitaka 2a s th e n ame o f th e can o n
befo re th e th ird ba sket,tha t o f the A bh idhamma , was
admit ted, th is seems to me an impo ssible n ame , because a t
th e t ime wh en th e A bh idhamma was n o t y et reco gn ised a s
a th ird part o f th e can o n,th e wo rd pitaka had p ro bably
ri
p-existen ce as a tech n ica l term 3
.
x” W e must a lways , I th in k, dist inguish between th e th ree
po rt io n s o f th e can o n, ca l led th e basket o f th e Sut tas , the
1 Feer , Revue Critique, 1 870 , N o . 24 , p . 377.
2 In tro ductio n , pp . x , x ii.
3 D r . Oldenberg in fo rms me tha t pitaka o ccurs in the K ank’
i sut tan ta in th e
M aggkima N ike’
iya (Turn o ur’
s MS . , fol. the) , but applied to th e Veda . He
also refers to th e tipitakfikfiryas men tio n ed in the W estern Cave in scriptio n s ascompared with th e Paa’ikan ekfiyfika in the square A so ka character in scriptio n s(Cun n ingh am , Bharhut , pl . lvi, N o . In the Sfitrakr z
’
d-anga o f th e Ga in as ,
to o , th e term pidagam o ccurs (MS . Bero l . fol. 77a ) . He admits , h owever, tha tpitaka o r tipitaka , as th e techn ical n ame o f the Buddh ist can o n , has n o t yet beenmet with in that can o n itself, and defends D vipitaka o n ly as a “
co n ven ien t term .
xxxiv DHAMMAPADA .
th e t ime wh en th e n ame o f pitaka was first used, an d wh enTip ifaka was accep ted a s th e t it le o f th e wh o le can o n .
W h en ever we see such t race s o f gro w th , we fee l th at weare o n h isto rica l gro un d, and in th at sen se D r. O ldenberg
’
s resea rch es in to th e growth o f th e Vin aya , prev io us
t o th e S eco n d C o un cil, deserve th e h igh est credit . He
sh o ws , in o ppo sit io n to o th er sch o lars,th at th e earliest
e lemen ts o f Vin aya must be lo o ked fo r in th e sh o rt Pat i
mo kkh a rules , wh ich were afterwards supp lemen ted by
exp lan at io n s , by glo sses an d commen taries,and in that
fo rm an swered fo r some t ime every p ract ica l purp o se .
Th en fo l lowed a n ew gen erat io n who , n o t being sa tisfied,as it wo u ld seem
,w ith these brief ru les an d commen t s
,
wish ed to kn ow th e o ccasio n o n wh ich th ese ru les h ad beeno rigin a l ly pro mu lga ted . W hat we n o w ca l l th e Vibhanga ,i. e . th e first and seco nd div is io n s o f the Vin ay a
-
p itaka , isa co llectio n o f th e s to ries , il lustra t ing th e o rigin o f each
rule , o f th e ru les th emse lves (th e Patimo kkha) , and o f th e
glo sses an d co mmen ts o n th ese ru les .
Th e th ird an d fo urth bo o ks , th e Mahavagga an d K u llavagga , a re lo o ked upo n as po ss ibly o f a s ligh t ly la ter date .
They t rea t , in a s imilar man n er as the Vibhanga , o n th e ru lesn o t in cluded in th at co l lect io n , and give a gen era l pictureo f th e o u tward life o f th e mo n ks . W h ile th e Vibhanga dea lsch iefly with th e o rigin a l so -ca l led parag ika , sanghadisesa , andpaleit tiya o ffen ces , th e Khandhaka
,i. e . th e M ahavagga
an d K ullavagga, t reats o f th e so -ca l led dukka z’a an d thu llakkaya crimes . The a rrangemen t is th e same
,sto ry ,
rule ,and commen t succeeding each o th er in regular sequen ce .
If we fo l lo w th e guidan ce o f theVin aya -
p itaka , w e sh o uldbe ab le t o distinguish the fo l lowing steps in th e growth o f
B uddh ism befo re th e S eco n d C o un cil o f Vesali
I . Teach ing o f B uddha and h is discip les A . D .
B uddha’
s death ) .2 . C o llect io n o f Pat imo kkha rules (firs t co de) .3. C ommen t and glo sses o n th ese rules .
4 . S to ries in il lustra tio n o f these rules (vibhanga) .5. M ahavagga and K ullavagga (Khandhaka) .
INTRODUCTION. XXXV
6. C o un cil o f Vesal’
i fo r th e repressio n o f ten abuses
A -D
7. D escrip t io n o f First an d S eco nd C o un cils in K ullavagga .
Th e K ullavagga ascribes th e set t lemen t o f th e can o n t o
th e Firs t Co un cil,and do es n o t even c laim a revisio n o f
that can o n fo r the S eco nd C o un cil . Th e D ipavamsa c la ims
a revisio n o f th e can o n by th e 70 0 A rhats fo r th e Seco nd
C o un cil .C HRONOLOGY.
In o rder to bring th e Co un cil o f Vesali in co n n ectio n
w ith th e ch ro n o lo gy o f th e wo rld,we
_must fo l low th e
B uddh ist h isto rian s fo r an o th er cen tury . On e hundred an d
e igh teen y ears after th e C o un cil o f Vesali th ey p lace th e
an o in tmen t o f K ing A so ka, du ring wh o se reign a Th ird
C o un cil , under th e p residen cy o f Tissa M o ggalipu t ta, to o kp lace a t Pataliput ta , th e n ew capita l ado pted by that king,in stead o f Rag agaha and Vesal
’
i . Th is C o un cil is ch ieflykn o wn t o us th ro ugh th e writ ings o f th e so uthern B uddh is ts
(D ipavamsa,Mahavamsa , an d B uddhagh o sa ) , wh o be lo ng
t o th e sch o o l o f M o ggaliput ta (Th eravada o rVibhagg avada) ,wh ich ruled supreme at Pataliput ta , wh ile Upagupta , th ech ief au th o rity o f th e n o rth ern B uddh is ts , is a ltogeth erign o red in th e Pali ch ro n ic les .
Now it is we l l kn own that A so ka was th e grandso n
o f K andagut ta , an d K an dagut ta th e co n tempo rary o f
A lexan der th e Great . Here we see lan d, an d I may
refer to my Histo ry o f San skrit L iterature, publish ed in
1 859 , fo r th e p ro cess by wh ich th e sto rm-to ssed sh ip o f
Indian ch ro n o lo gy has been lan ded in th e h arbo ur o f rea lh isto rica l ch ro n o logy . W e a re t o ld by
x
th e mo n ks o f th e
Mahavihara in C ey lo n that A so ka was crown ed, acco rding
to th eir computatio n , 146 + 1 8 years befo re th e accessio n
o f Du ttkagaman i, 16 1 B . C .,i. e . 325 B . C . ; that be tween h is
co ro n atio n and h is fath er’
s death fo ur y ears had e lapsed
(32 9 B. C .) that h is fath er B in dusara had reign ed twen ty
eigh t y ears1
(357- 32 9 and B indusfira’
s fath er, K an
1 Mahé‘
wamsa , p . 2 1 .
C 2
xxxvi DHAMMAPADA .
dagut ta , twen ty-fo ur y ea rs (38 1 A s we kn o w tha t
K andagut ta , wh om th e Cey lo n ese p lace 38 1—357 B . C .,was
king o f In dia aft er A lex an der ’
s co n quest , it fo l lo ws tha t
C ey lo n ese ch ro n o lo gy is wro ng by m o re th an h a lf a
cen tury . Fo r reaso n s sta t ed in my H isto ry o f San skritLite ra ture , I fix th e exact fau lt in C ey lo n ese ch ro n o lo gya s s ixty - six y ea rs , ass ign ing t o K a n dagu tta th e da tes
3 15—2 9 1 , in stead o f 38 1
—357. Th is gives us 2 9 1
—2 63 fo r
B in dusara , 2 59 fo r A so ka ’
s abh ish eka ; 2 59 +
fo r th e C o un cil o f Vesali,a nd 377 + I o o z 4 77 fo r B uddh a
’
s
death , in stead o f 54 3 B . C .
1
Th ese da tes a re,o f co urse
,appro xima te o n ly , an d th ey
depen d o n o n e o r two p o in ts o n wh ich peo p le may differ .
B u t , w ith th a t reservat io n , I see n o gro und wh atever fo r
m o dify ing th e ch ro n o lo gica l sy s tem wh ich I put fo rwa rdm o re than twen ty y ea rs ago . Pro fesso r W estergaard an d
P ro fesso r K ern , wh o hav e s in ce sugges ted differen t da tes
fo r th e dea th o f B uddha , do n o t rea l ly differ fro m me in
p rin cip le , but o n ly in th eir ch o ice o f o n e o r th e o th er a ltern a t ive
,wh ich I readily admit a s p o ss ible , but n o t as m o re
certa in than my o wn . Pro fess o r W est ergaard2,fo r in stan ce ,
fixes B uddh a ’
s dea th a t 368 in stead o f 4 77. Th is
seems a wide differen ce,bu t it is so in app ea ran ce o n ly .
.
F o l low ing Just in u s, wh o says th a t Sa ndro kyp to s3 had
co n qu ered th e emp ire o f In dia a t th e t ime wh en S e leucusla id th e fo unda t io n s o f h is o wn grea tn ess , I had accep ted
3 154,ha lf-way between th e mu rder o f Po rus an d th e
taking o f B aby lo n by S e leucus , a s th e p ro bable begin n ing
1 A cco rding t o B igandet , Life o f Gandama , p . 361 , the era o f Buddha ’
s deathwas in tro duced by Agatasatru , at th e co n clusio n o f the First Co un cil
, and
began in the year 1 46 o f th e o lder Eetz an a era (p . See , h owever , RhysDavids , Num . Orien t . vi
,p . 38 . In th e Karanda -vyfiha , p . 96, a date is given
a s 30 0 after the N irvan a, tr itiye varsh asate ga te mama parin irvr z'
tasya .
’
In th e
A so ka-avadan a we read , mama n irvr itim firabhya satavarsh agata Upagupto
nama bh ikshur utpatsya ti .2 Uber Buddha ’
s To desjah r 1 862 .
2 The Greek n ame San dro kyptus sh ows th at the Pfili co rruptio n K an dagut ta
w as n o t yet the reco gn ised n ame o f th e king.
1 M r . Rhys Davids accepts 3 15 B . c . as th e da te when , after th e murder o f
king Nanda ,K an dragupta stept in to th e vacan t th ro n e
,th o ugh h e h ad begun
to co un t h is reign seven o r eigh t years befo re . Buddh ism,p
. 2 2 0 .
INTRODUCTION . Xx x v ll
o f K a n dragup ta’
s reign . W es tergaard prefers 32 0 a s a
mo re l ike ly da t e fo r K an dragup ta , and th erefo re p laces th edea th o f th e las t Nanda an d th e begin n ing o f A s o ka ’
s
ro ya l p reten s io n s 2 68. Here th ere is a diffe ren ce between
h im an d me o f five y ears , wh ich depen ds ch iefly o n th e
v iew we take a s to th e t ime wh en S e leucus rea l ly la id wh a tJustin us ca l ls th e fo un da t io n o f h is future grea tn ess .
S eco n dly , W es tergaard actua l ly ado p t s th e idea , a t wh ich Io n ly h in ted as po ssible, that th e s o uth ern B uddh is ts made
two A s o kas o u t o f o n e,an d two C o un cils o ut o f o n e .
Trusting in th e t radit io n th a t 1 1 8 y ea rs e lap sed be tween
B uddha’
s dea th an d th e C o un cil underA s o ka (a t Pataliput ra ) ,a n d tha t th e C o un cil t o o k p lace in th e king
’
s ten th y ea r
(as was th e case with th e imagin ary Kalas o ka’
s C o un cil) ,h e get s 2 68
— I o = 258 a s th e date o f th e C o un cil,and 368
o r 370 as th e da te o f B uddha’
s dea th 1.
Th e two p o in ts o n wh ich W es te rgaard diffe rs from me ,
s eem to me quest io n s wh ich sh o u ld be kep t befo re o ur
m in d in dea ling w ith ea rly B uddh ist h isto ry ,but wh ich ,
fo r th e p resen t a t least , admit o f n o defin ite so lut io n .
Th e same remark seems t o me to app ly t o th e ca lcu lat io n s o f an o th er emin en t S an skrit sch o la r , Pro fesso r K ern
2.
He lay s great s tress o n th e gen era l un trustwo rth in ess o f
I n dian ch ro n o lo gy , and I am th e las t t o differ from h im
o n tha t po in t . He th en p la ces th e begin n ing o f K an dra
gup ta’
s re ign in 32 2 B . C . A l lo wing twen ty -fo ur years to h im
a nd twen ty-eigh t t o h is s o n B in dusara , h e p lace s th e begin
n ing o f A s o ka ’
s re ign in 2 70 . A so ka ’
s in script io n s wo u ldfa l l abo ut 258 . A s A s o ka re ign ed th irty
- s ix o r th ir ty-seven
years , h is death w o u ld fa l l in 2 34 o r 2 33 B . C . Like W es ter
gaard, Pro fesso r K ern to o e l imin ates Kalas o ka , a s a kind o f
ch ro n o lo gica l A s o ka,an d th e C o un cil o f Va isali
,an d th e re
fo re p la ces B uddha’
s dea th , a cco rding to the n o rth ern t radi
t io n , 1 0 0 o r 1 1 0 y ea rs befo re D ha rmas o ka ,i. e . 2 70 + 1 0 0
o r 1 1 0 = 37o o r 3803; wh ile , acco rding to th e s o uth ern
1 W estergaard , lo c . cit . p . 1 2 8 .
2Jaartelling der Zuidehjke Buddhis ten ,
18 73 .
2 See Pro fesso r Kern’
s remark in Indian An tiquary , 1 874 , p . 79 .
xxxviii DHAMMAPADA .
t radit io n , that 1 1 8 y ears e lapsed between A s o ka ’
s a cces
s io n an d B uddha’
s dea th , the C ey lo n ese mo n ks wo uld seem
o rigin a l ly to h ave reta in ed 2 70 + 1 B .C . as B uddha’
s
N irvan a,a da te wh ich , as Pro fe sso r K ern h o lds , happen s
t o co in cide with th e date assign ed to th e death o f M aha
v ira,the fo un der o f th e Ga in a re ligio n .
H ere we see again tha t th e mo o t p o in t is th e begin n ing
o f K an dragup ta’
s reign in acco rdan ce with th e in fo rmat io n
supp lied by Greek h isto rian s . Pro fesso r K ern p laces it in
32 2 , W es tergaard in 32 0 , I my se lf in 3 15. That diffe ren ce
o n ce gra n ted, D r . K ern’
s reaso n ing is th e same as my o wn .
A cco rding to th e t raditio n s wh ich we fo l low,B uddha
’
s
dea th t o o k p lace 1 0 0,1 1 0
,1 1 8
,o r 2 2 8 y ea rs befo re A so ka .
H en ce Pro fesso r W estergaa rd a rrives a t 368 o r 370 B . C .
Pro fesso r K ern a t 370 (380 ) o r 388 B . C .,I my se lf a t 4 77 B . C .
Every o n e o f th ese da tes is l iable t o ce rta in o bj ect io n s , andif I prefer my o wn date
, 4 77 B . C . ,it is simp ly because it
seems to me liable t o n e ith er mo re n o r less reserva t io n s
than th o se o f Pro fesso r W es te rgaa rd an d Pro fes so r Kern,
an d because , so lo ng as we a lway s remember th e gro unds
o f o ur differen ces,n ame ly , th e begin n ing o f K andragupta
’
s
reign ,and th e addit io n a l cen tury , every o n e o f th ese dates
furn ish es a go o d hypo th es is t o wo rk o n , un til we can a rriI/e
a t grea ter certa in ty in th e an cien t ch ro n o lo gy o f India .
To m y m in d allda tes bey o n d K an dragupta a re as yet
pure ly ten ta t ive , resting far mo re o n a ch ro n o lo gica l th eo ryth an o n actua l t radit io n ; an d th o ugh I do n o t do ubt th e
h isto rica l character o f the C o un cil o f Va isali, I lo o k up o n
th e da te a ss ign ed to it , o n th e au th o rity o f th e D ipavamsa
an d Mahavamsa,as
,fo r th e p resen t , hypo th et ica l o n ly .
1 W hen Pro fesso r Kern states that the M ahé‘
tvamsa (p . 2 2 ) places the Th irdCo un cil 2 1 8 years after Buddha ’
s dea th,th is is n o t so . A so ka ’
s abh isheka takesplace in th at year . The pro ph ecy th at a calamitywo uld befall their religi o n , 1 1 8
years after th e Seco n d Co un cil (M ahavamsa , p . do es n o t refer to the Co un cil ,but to Kandasoka
’
s accessio n , 477 2 18 2 59 B . c .
INTRODUCTION .
557. B uddha bo rn .
552 . B imbisara bo rn .
537—4 85 . B imb i sar a , 5 y ears y o unger than B uddha , was
15 wh en crown ed, 30 o r 3 1 wh en h e met B uddha in 52 2 .
4 85- 453. Ag at a s a t r u (4 x 8 y ears) .
4 77. B uddha’
s death (4 854 77. COUNCIL AT RAGAGR IHA under Kasyapa , An anda ,
an d Upali.453
—4 37. U day ib h a d r a (2 x 8 y ears) .
A n u r udd h a k a 8 ea rs .
437—4 2 9 '
M u n da (a t
4 2 9—4 0 5. Nag a das ak a (3 x 8 y ears) .
4 0 5—387. S is u n aga (a t Va isali) .
387—359 . K alas o k a .
377. C OUNCIL AT VA ISALI, under Vasas and R evata,a discip le o f A n anda (259 +
359—337. T e n s o n s o f K alas o k a (2 2 y ears) .
337-
3 15 N in e N a n d a s (2 2 y ears) ; th e las t , Dhanan anda , killed by K an akya .
315—2 9 1 . K a n d ra gup t a (477 3 x 8 years )
1.
2 9 1—2 63. B in d u sar a .
2 63—259 . A s o k a , sub-king a t Ugg ay in i, as p reten der
h is bro th ers kil led .
259 . A s o ka an o in ted a t Palaliput ra (4 772 56 . A s o ka co n verted by N igro dha (D .V . VI ,256—253 . B uilding o fViharas , S thfipas , &c .
2 55] C o n versio n o f Tishya (M .V . p .
2 53; Ordin at io n o f M ah en dra (bo rn 4 77— 2 o 4= 2 7
25 1 . Tishya and S umitra die (D .V . VI I ,24 2 . COUNCIL AT PATA IJ PUTRA 4 77
un der Tishya Maudgaliput ra (477— 2 36= 24 1
D .V . VII,2 4 1 . M ah endra to C ey lo n .
2 2 2 . A s o ka died (2591 93. M ah en dra died (D . V . XVII,1 6 1 . D u z
‘
t k a gam a n i.
88—76 . V a t t a gam a n i, can o n reduced to writing.
A .D .
4 0 0 . D ipavamsa .
4 2 0 . B uddh agh o sh a , Pali commen taries .
4 59—4 77. M ahévamsa .
1 W estergaard, 32 0 - 2 96 ; Kern , 32 2 _298.
x l DHAMMAPADA .
Th o ugh th e p receding table , embo dy ing in th e main th e
results a t wh ich I arrived in my H is to ry o f A n cien t San
sk rit L itera ture , s t il l represen ts what I h o ld to be t rue o r
m o s t p ro bable with respect t o In dian ch ro n o lo gy , p rev io us
t o th e begin n ing o f o u r e ra, y et I suppo se I may be ex pected
t o say h ere a few wo rds o n th e two la test a t tempts t o fix
th e date o f B uddha’
s dea th th e o n e by M r . Rhy s D avids
in th e Numismata O rien ta lia,Pa rt VI
,1 877, th e o th e r by
D r . B iihler in th e In dian A n tiquary ,1 877 and 1878
1. M r .
Rhy s D avids , t o wh om we o we so much fo r th e e lucida t io no f th e h isto ry o f B uddha
’
s re ligio n , accep ts W es tergaard’
s
da te fo r th e begin n ing o f K an dragup ta’
s reign , 32 0 B . C .
,
in s tead o f 32 2 (K ern ), 3 15 (my se lf) ; and a s h e a ss ign s
(p . 4 1 ) to B in dusara 25 y ea rs in stead o f 2 8 (M ahavamsa,
p . h e a rrives a t 2 68 a s th e y ear o f A so ka ’
s co ro n a tio n 2.
He adm its that th e a rgumen t derived from th e men t io n o f
th e five fo re ign kings in o n e o f A s o ka ’
s in scrip t io n s , da ted
th e twe lfth y ear o f h is re ign , is t o o preca rio us t o en able u s
t o fix th e da te o f A s o ka ’
s reign mo re defin ite ly ,and th o ugh ,
in a gen era l way ,that in script io n co n firms th e dat e a ss ign ed
by n early allsch o la rs to A s o ka in th e middle o f th e th ird
cen tury B . C ., y et th ere is n o th ing in it that A s o ka m igh t
n o t have written in 2 4 7 qu ite a s we l l a s in 258— 2 6 1 . W hat
ch iefly distinguish es M r . Rhy s D avids’
ch ro n o lo gy from th at
o f h is p redeces s o rs is th e sh o rtn ess o f th e p erio d between
A s o ka ’
s co ro n a t io n a nd B uddh a’
s dea th . On th e s trength
o f an examin a t io n o f th e l is t o f kings and th e list o f th e
s o -ca l led pa triarch s , h e reduces th e t radit io n a l 2 1 8 y earst o 14 0 o r I 50 ,
an d thus arrives at 4 1 2 B . C . as th e p ro bab lebegin n ing o f th e B uddh is t e ra .
In th is,h o w ever
,I can n o t fo l lo w h im , bu t h av e t o
fo l low D r . B iihle r . A s so o n a s I saw D r . B uh ler ’
s firstessay o n th e Th ree New Edic ts o f A s o ka
,I n a tura l ly fe lt
deligh ted a t th e un ex pected co n firmat io n wh ich h e fur
n ish ed o f th e date wh ich I had a ssign ed t o B uddh a’
s
death , 4 77 B . C . A n d th o ugh I am quite awa re o f th e
1 Three New Edic ts o f A so ka, Bombay , 1877 Seco nd N o tice, Bombay , 1878 .
2 M r . Rh ys Davids o n p . 50 a ssign s th e 2 5 years o f B indusé‘tra righ tly to th e
Purfin as , the 2 8 j ea t s to the Ceylo n Chro n icles .
xlii DHAMMAPADA .
t raditio n fixing Mahavira’
s dea th I 55 y ears befo re K a ndra
gupta1, 4 70 B . C .
,is to o la te . Yet th ey bo th sh ow th at
the dis tan ce between A s o ka (259—2 2 2 th e gran ds o n
o f K andragup ta (3 15—2 9 1 and th e co n tempo ra ries o f
B uddha was by th e Ga in as a lso be lieved t o be o n e o f two
rath er than o n e cen tury .
W hen I saw th at th e date o f B uddha’
s dea th , 4 77 B . C .,
wh ich in my H is to ry o f A n cien t San skrit L itera ture (1 859 )I had my se lf tried t o suppo rt by such argumen ts as were
th en accessib le,had received so p owerfu l a supp o rt by th e
disco very o f th e in script io n s o f Sahasram,Rfipnath , an d
B airat,due t o Gen era l C un n ingham , wh o had h imse lf
a lway s been an advo cate o f th e date 4 77 B . C .,and th ro ugh
th e ir careful deciph ermen t by D r . B uh ler, I lo s t n o t ime
in t es ting tha t date o n ce mo re by th e D ipavamsa,tha t
C ey lo n ese ch ro n icle having late ly become accessible th ro ughD r . Olden berg
’
s editio n and t ran s lat io n 2. A n d h ere I am
able to say tha t,befo re h aving read D r . B uh le r ’
s S eco nd
No t ice,I a rrived, th o ugh by a somewh at differen t way , a t
n ea rly th e same co n clusio n s as th o se so we l l w o rked o u t by
D r . B uh ler in h is resto ra t io n o f th e Episco pa l Successio n
(theravali) o f th e B uddh is ts , and th ere fo re fee l co n v in cedtha t
,making allsuch a l lowan ces a s th e case requires , we
kn ow n ow as much o f ear ly B uddhist ch ro n o lo gy a s co u ldbe kn o wn a t th e t ime o f A soka ’
s C o un cil, 2 4 2 B . C .
Taking th e date o f B uddha’
s death 4 77 B . C . fo r gran ted,
I fo und that Upali, wh o reh ea rsed th e Vin aya a t th e Firs t
C o un cil , 4 77 B . C . ,had been in o rders s ixty y ears in th e
twen ty-fo urth y ear o f Agatasa tru, i. e . 46 I B . C .
,wh ich was
th e s ixteen th y ear A . B . H e must th erefo re 3 have been bo rn
in 54 1 B . C .,an d h e died 44 7 B . C .
,i. e . th irty y ea rs A . B . , a t
th e age o f 94 . Th is is sa id to h ave been the s ixth y ea r o fUday i, a n d s o it is , 453 B . C .
In th e y ear 46 1 B . C . Dasaka received o rders fro m Upali,wh o was then 80 y ears o f age ; and wh en Dasaka had been
1 Oldenberg, lo c . cit. p . 750 .
2 The D ipavamsa , an an cien t Buddhist h isto rical reco rd . Lo n do n , 1 879 .
2 Assuming twen ty to be the min imum age at which a man co uld be o rda in ed .
INTRODUCTION. xliii
in o rders fo rty-five y ears (D ipavamsa IV,
h e o rda in ed
S aun aka . Th is wo u ld give us 46 1 — 45=4 1 6 B . C .,wh ile th e
ten th y ear o f Nagadasa , 4 2 9— 1 0
, w o u ld give us 4 1 9 A . D .
L ater o n th e D ipavamsa (V, 78) a llo ws an in terva l o f fo rtyy ea rs between th e o rdin a t io n s o f D ésaka an d S aun aka
,
wh ich wo u ld bring th e date o f S aun aka’
s o rdin a tio n to 4 2 1
B . C .,in stead o f 4 1 9 o r 4 16 B . C . Here th ere is a fau lt wh ich
mu st be n o ted . Dasaka died 4 6 1 A . D .
,wh ich is
ca lled th e eigh th year o f S isunaga , an d so it is, 40 5— 8
397 A . D .
W h en S aun aka had been in o rders fo rty y ears , i . e .
4 1 6—4 0 : 376, Kalaso ka is sa id to have reign ed a lit t le
o ver t en y ears , i.. e . 387 A . D . , an d in that y ear
S aun aka o rda in ed S iggava . He died 4 16— 66= 35o A .D . ,
wh ich is ca l led th e s ixth y ear o f th e Ten,wh ile in rea lity
it is the n in th, 359
— 6 : 353 A . D . If,h o wever
,we take 4 19
as th e y ear o f S aun aka’
s o rdin atio n,h is death wo u ld fa l l
4 19 B . C .
S iggava , wh en he had been in o rders s ixty -fo ur y ears ,
o rdain ed Tishya M audgaliput ra . Th is date 376— 64 =3 1 2
B . C . is ca l led mo re than two y ea rs after K andragupta’
s
access io n ,and so it very n early is, 3 15— 2 : 3 1 3 .
S iggava died wh en h e had been in o rders seven ty- s ix
y ears , i. e . 376 A . D . Th is y ear is ca l led th e
fo urteen th y ear o f K andragupta , wh ich it very n early is ,3 15 I 4 : 30 1 .
W h en Tishya had been in o rders sixty 1 y ears, h e o r
dain ed Mah endra, 3 1 2
— 6o = 2 52 B . C . Th is is ca lled s ix
y ears after A s o ka ’
s co ro n a tio n,259 — 6 253, and so it very
n early is . He died 3 1 2 B . C ., wh ich is ca l led thetwen ty
-sixth y ear o f A s o ka,an d so it very n ea rly is .
1 I take 60 as given in D ipavamsa V, 95, 10 7, in stead o f 66 as
given in D ipavamsa V , 94 .
B UDDHIST PATR IARCHS .
Ordin atio n o f
Birth . Ordin atio n . successo r .
Upz‘
ili (Gen erally 52 7 46 1 4 4 7 9 4
2 0 years
befo reDfisaka
o rdin atio n .) 4 6 1 39 7 84 50
S aun aka
Siggava 3765 3 1 2 5 30 0 5 96 50 (52 )(64 )
5 2 33 1 0 0
(60 )
Mahen dra 2 73 4 0
If w e test th e da tes o f th is table by the length o f t ime
assign ed to each pa triarch ate , w e fin d th a t Upal i ruledth irty y ears , fro m B uddha
’
s death, 4 77 t o 44 7 ; Dasak
'
a
fifty y ears . To S aun aka fo rty-fo ur y ea rs a re a ss ign ed,
in stead o f fo rty-seven
,o w ing t o a fau lt p o in ted o ut befo re ;
an d t o S iggava fifty- two y ears , o r fifty
-five 1 in stead o f fifty .
Tishya’
s pa t riarcha te is sa id t o have la sted s ixty -eigh t
y ea rs , wh ich agrees w ith p revio us s tatemen ts .
Last ly , th e y ea rs o f th e dea th o f th e s ix pat ria rch s , a s
fixed acco rding t o th e reign s o f th e kings o f M agadha ,
agree extreme ly we l l .Upali died in th e s ix th y ear o f Uday i, i. e . 453 B . C .
Dasaka died in the eigh th y ear o f S isunaga , i. e . 4 0 5— 8
397 B . C .
S aun aka died in th e s ixth y ear o f th e Ten , i. e . 359— 6
353 B . C .,sh owing aga in th e differen ce o f th ree y ears .
1 Th e combin ed patriarchates o f S aun aka and Siggava are given as 99 by the
Dipavamsa .
INTRODUCTION . xlv
S iggava died in th e fo urteen th y ear o f K an dragup ta , i. e .
3 15 B . C .
Tishya died in th e twen ty- sixth o r twen ty
-seven th y ear
o f A s o ka,i. e . 259 B . C .
Th is gen era l a nd mo re than gen era l agreemen t be twee n
dates taken from th e h isto ry o f th e kings a nd th e h is to ry
o f th e patria rch s leaves o n my min d a decided imp ressio n
o f a t radit io n wh ich,th o ugh n o t s t rict ly h isto rica l , in o ur
sen se o f th e wo rd,rep resen ts a t alleven t s th e resu lt o f such
en quiries as co u ld be made in to th e pas t ages o f B uddh ism
a t th e t ime o f A s o ka . There are diffi cu lties in that t radit io nwh ich wo u ld certa in ly have been avo ided
,if th e wh o le
ch ro n o lo gy had been s imp ly made up : but th ere is n o
do ubt a certa in metho d t o o percep t ible th ro ugh o ut , wh ichwarn s us that we must n o t mistake a smo o th ch ro n o logyfo r so lid h isto ry .
THE TITLE OF DHAMMA PADA .
Th e t it le o f D h amm a p a da h a s been in terp reted in vario us
way s . It is a n ambiguo us wo rd, an d has been accep ted a s
such by th e B uddh is ts th emse lves . D h amm a h as man y
mean ings . Un der o n e aspect it mean s religio n , pa rticularly th e re ligio n taugh t by B uddh a , th e law wh ich every
B uddh ist sh o u ld accep t an d o bserve . Un der an o th er aspect
d h amm a is v irtue , o r th e rea lisatio n o f th e law .
P a d a a lso has man y mean ings . In th e A bh idhan a
padipika it is exp la in ed by p lace , p ro tect io n , Nirvan a , cause ,wo rd
,th ing, p o rt io n , fo o t , fo o ts tep .
H en ce d h amm a p a d a may mean‘ fo o tstep o f re ligio n ,
an d thus th e t it le was first rendered by Go gerly , o n ly tha th e used th e p lura l in s tead o f th e s ingu lar, an d ca l led it Th e
Fo o tsteps o f R e ligio n ,
’
wh ile Sp en ce Ha rdy st il l mo re free lyca lled it ‘Th e Pa th s o f R e ligio n .
’
It may be quite true , a s
p o in ted o ut by C h ilders , tha t p a da by itse lf n ever mean s
path . B ut it mean s fo o t step , an d th e fo o ts tep t o wa rds
a th ing is much th e same a s what we ca l l th e path to a
th ing. Thus we read, vers e 2 1 ,‘appamado amatapadam ,
’
ea rn estn ess is th e step , i. e . th e path that leads t o immo r
3
xlvi DHAMMAPADA .
ta lity . A gain , pamado mak/eun o padam Can h ardly mean
a ny th ing but tha t th o ugh t lessn ess is th e pa th o f death ,is
th e pa th tha t leads t o death . The co mmen ta to r, to o ,
righ t ly exp la in s it h ere by amatasya a dh iga m u p ay a , th e
mean s o f o bta in ing immo rta lity , i. e . Nirvan a , o r s imp ly byu p ay o , an d ev en by m a gg o , th e way . If we co mpare verses
9 2 a nd 93 o f o ur text , and v erses 2 54 an d 255, w e see tha t
p a da is used sy n o n ymo us ly w ith ga t i, go ing. In th e
same man n er d h amm a p a da wo u ld mean the fo o ts tep o r
th e fo o tpa th o f v irtue , i. e . th e pa th tha t leads to virtue, a nd
supp ly a very app ro p riate t it le fo r a co l lectio n o f mo ra l
p recepts . In verses 4 4 and 45 pa th o f virtue s eems to be
th e mo st appro priate mean ing fo r dhammapada1, and it is
ha rdly p o ssible to a ss ign a n y o th er mean ing to it in th e
fo l lowing verse (K un dasut ta , v . 6)Yo dhammapade sudes ite
M agge g iva ti safif'
fia to sat ima,
A n avagg a-
padan i sevaman o
Tatiyam bh ikkh um ahu maggag ivim ,
‘He wh o lives rest ra in ed an d atten tive in th e way tha t has
been we l l po in ted o u t , in the path o f th e law,cu lt ivat ing
blame less wo rds , such a B h ikkhu th ey ca l l a M aggag ivi
(living in th eI th erefo re th ink that
‘ Path o f Virtue ,’o r
‘ Fo o tstep o f
th e L aw,
’
was th e idea mo s t pro m in en t in th e mind o f tho se
wh o o rigin a l ly framed th e t it le o f th is co l lect io n o f verses .
It seems to me that B uddhagh o sa a lso t o o k th e same view ,
fo r th e verse wh ich D’
Alwis 2 quo tes from th e in tro duct io n
o f B uddhagh o sa’
s commen tary ,
Sampat ta-saddhammapado satthadhammapadam subham
IDesesLan d wh ich h e tran s lates, ‘Th e Teacher wh o had reached
t he very dep th s (lit . bo ttom) o f Saddhamma , preach ed th is
h o ly Dhammapada ,’— lends itse lf fa r better t o an o th er
t ran s lat io n , v iz .
‘Th e Teach er wh o had gain ed a firm
1 Cf. Dhammapada , v . 2 85, n ibbfin am sugatena desitam.
2 Buddhist Nirvan a , p . 62 .
INTRODUCTION .
fo o t ing in th e Go o d L aw,sh owed (p reached) th e h o ly Pa th
o f th e L aw .
’
Go gerly , aga in , wh o may gen era l ly be taken as a fa ithfu lrepresen tat ive o f th e t radit io n o f th e B uddh ist s st il l p reserved in Cey lo n , t ran s lates th e t it le by th e ‘ Fo o ts teps o f
R e ligio n ,
’
so that th ere can be l it t le do ubt that th e p riestso f that is lan d a ccep t D hammapada in th e sen se o f Vest iges
o f R e ligio n ,’
o r, from a differen t po in t o f view ,
‘Th e Path
o f Virtue .
’
M . L . Feer 1 takes a s ligh t ly differen t v iew an d assign ing
to p a da th e mean ing o f fo o t o r base , h e t ran s la tes Dhamma
pada by L o i f o n d am e n t a l e,o r B a s e d
'
e 1a R e l igio n .
B ut it can n o t be den ied that th e t it le o f D hammapada
was very so o n un dersto o d in a differen t sen se a lso,n ame ly ,
as S en ten ces o f R e ligio n .
’
P a da mean s certain ly a fo o t o f
a verse,a verse , o r a lin e, and d h amm a p a d am actua l ly
o ccurs in th e sen se o f a re l igio us sen ten ce .
’
Thus we read
in verse 1 0 2,
‘Th o ugh a man recite a hundred Gathas made
up o f sen se less wo rds , o n e dh amm a p a d am, i. e . o n e s inglewo rd o r lin e o f th e law , is better, wh ich if a man h ea rs , h e
becomes qu iet .
’
B ut h ere we see a t o n ce th e diffi cu lty o f
t ran s la t ing th e t it le o f dhammapadam’
by re ligio us sen
ten ces .
’
D h amm a p adam mean s o n e law verse,o r w ise
saw,n o t man y . Pro fesso r Pa n s ll
, wh o in h is excel len teditio n o f th e Dhammapada t ran s lated that t it le by a col
lectio n o f verses o n re ligio n ,’
appea ls to such passages as
verses 44 and 1 0 2 in suppo rt o f h is in terpretatio n . B ut in
verse 4 2 dh amm a p a d am s ud e s i t am,even if it do es n o t
mean th e path o f th e law , co u ld n ever mean‘v e r s u s l eg is
b e n e e n a r r a t o s ,’
but o n ly v e r s um l e g is b e n e e n a r r a
t um , as D r . Fausbollh imse lf ren ders ekam dhammapadam,
in verse 1 0 2 , by u n u s l egis v e r su s . B uddhagh o sa , t o o ,
wh en h e speaks o f many law verses uses th e p lura l , fo rin stan ce 2 , B e it kn o wn that th e Gatha co n sists o f th e
Dhammapadan i, Th eragatha, Th erigatha, an d th o se un
m ixed (detach ed) Gama n o t compreh en ded in any o f th e
abo ve- n amed Su ttan ta .
’
1 Revue Critique, 1 870 , p . 378.
2 D’
Alwis, Pfili Grammar, p . 61 .
xlviii DHAMMAPADA .
The o n ly way in wh ich Dhammapada co uld be defen dedin th e sen se o f C o llect io n o f Verses o f th e Law ,
’
wo u ld beif we t o o k it fo r an aggregate compo und . B ut such aggre
ga te compo un ds , in S an skrit a t leas t , a re p o ssible w ith
n umera ls o n ly ; fo r in stan ce , t r ibh uv a n am , th e th ree
wo rlds ; fea t u r y uga m , th e fo ur ages1
. It m igh t th ere fo re
be p o ssible in Pali, t o o , t o fo rm such co mp o un ds a s d a s a
p a dam , a co llect io n'
o f ten padas , a wo rk co n s is ting o f ten
pada s , a d e c a m e r o n e , but it w o u ld in n o wise fo l lo w tha t
we co uld in tha t language attempt such a compo un d as
Dhammapadam,in o rde r t o exp ress a co l lectio n o f law
verses2. M r . B ea l 3 in fo rms us tha t the C h in ese seem to
h ave taken D h amm a p a d a in th e sen se o f stan zas o f law,
’
‘law texts , ’ o r ‘
scriptu re te x ts .
’
It sh o u ld be remembered, a lso , tha t the idea o f repre
sen t ing life , an d pa rticu la rly th e life o f th e fa ithfu l , a s a
pa th o f du ty o r virtue leading to de liveran ce , (in Sa n skritdharmapatha , ) is very familia r to B uddh ists . The fo ur
grea t truth s o f the ir re ligio n‘1co n sist in th e reco gn it io n o f
th e fo l lowing p rin cip les : 1 . that th ere is suffering ; 2 . tha t
th ere is a cause o f th a t suffe ring ; 3. th at such cause can be
remo ved ; 4 . tha t there is a way o f de l iveran ce , v iz . the
do ct rin e o f B uddha . Th is way is th e a s h tanga-marga ,
the e igh tfo ld way 5,taugh t by B uddha , and leading t o N ir
van a 6. The fa ith fu l advan ces o n that ro ad
, p a dat p a d a m ,
1 See M . M .
’
s San skrit Grammar , 5 19 .
2 M r . D’
Alwis’argumen ts (Buddhist N irvan a ,
pp . 63- 67) in suppo rt o f th is
view , viz . the dhammapada may be a collective term,do n o t seem t o me to
strength en my own co njecture .
2 Dhammapada from Ch in ese,p . 4 .
2 Spen ce Hardy, Man ual, p . 496 .
5 B urn o uf, Lo tus , p . 52 0 ,
‘Ajo ut o n s, po ur termin er cc que n o us tro uvo n s adiresur le m o t m a gga , quelque commen taire qu ’
o n en do n n e d ’
ailleurs , que suivan t
un e défin 1t10 n rappo rtée par Tum o ur , le m a gga ren ferme un e so us—d ivisio n quel
’
o n n omme p a t ip ad z’
i, en san scrit p r a t ip a d . Le m a gga , dit Tum o ur , est la
vo ie qui co nduit an Nibbéin a , la p a t ip a d §, 1ittéralemen t la march e pas a pa s ,o u le degré,” est la vie de rectitude qu ’
o n do it suivre,quan d o n ma rche dan s la
vo ie du m agga .
’
2 See Spen ce Hardy, Manua l , p . 496. Sh o uld n o t katurvidh a-dharmapada ,men tio n ed o n p . 497, be tran slated by th e fo urfo ld path o f the Law ?
’
It can
h ardly be the fo urfo ld wo rd o f the Law .
I DHAMMAPADA .
the Sacred B o o ks o f th e Ea st,I have been able t o ava il
myself o f‘No tes o n Dhammapada ,
’
pub lished by Ch ildersin th e Jo urn a l o f th e R o ya l A siatic S o ciety (M ay ,
and o f va luable h in ts as t o th e mean ing o f certa in wo rds
and verses scat tered abo u t in th e Pali D ictio n ary o f that
much regret ted sch o lar, 1 875. I have ca refu lly weigh ed therema rks o f M r . James D
’
Alw is in h is‘ B uddh ist Nirvan a ,
a review o f M a x M iiller’
s Dhammapada’
(C o lombo ,an d accepted some o f h is suggest io n s . S o me very suc
cessful renderings o f a n umber o f verses by M r . Rhy s
D avids in h is B uddh ism ,
’
and a Fren ch t ran s la t io n , to o , o f
th e Dhammapada , publish ed by Fern and H0 1, have beenco n su lted with advan tage .
It was h o ped fo r a t ime th at much assistan ce fo r a mo re
accurate understanding o f th is wo rk migh t be derived froma Ch in ese tran s lat io n o f th e D hammapada
2, o f wh ich
M r . S . B ea l publish ed an English t ran slat io n in 1 878 .
B ut th is h o pe has n o t been en t ire ly fu lfil led . It was ,
n o do ubt,a disco very o f great in teres t , wh en M r . B ea l
an n o un ced that the text o f th e Dhammapada was n o t
res tricted to th e so uth ern B uddh ists o n ly , but tha t similarco l lectio n s exis ted in th e n o rth
, and h ad been t ran s latedin to C h in ese . It was equa l ly impo rtan t when S ch iefn er
p ro ved th e existen ce o f th e same w o rk in the sacred can o n
o f th e Tibetan s . B ut as y e t n eith er a Ch in ese n o r a Tibetan
t ran s lat io n o f th e Pali Dhammapada has been ren dered
access ible to us by t ran s lat io n s o f th ese t ran s lat io n s in toEnglish o r German , an d wh at we h ave received in stead,
can n o t make up fo r wha t we had h o ped fo r.
The s tate o f th e case is th is . There a re,as M r . B ea l
in fo rms us,fo ur prin cipa l co pies o f what may be ca lled
Dhammapada in Ch in ese,th e firs t da t ing from th e W u
dyn asty , abo ut the begin n ing o f th e th ird cen tu ry A . D .
Th is t ran s latio n , ca l led Fa -kheu-king, is th e wo rk o f a
1 Le Dhammapada avec in tro ductio n et n o tes par Fern an d H ti, suivi daSutra en 4 2 a rticles , traduit du Tibetain , par Léo n Feer . Paris
,1 878 .
2 Tex ts from th e Buddhist Can o n , commo n ly kn own as Dhammapada , tran s~lated from the Chin ese by Samuel Beal . Lo ndo n . 1878.
INTRODUCTION. li
Shaman W ei-lei-la n and o th ers . Its t it le mean s‘th e S tit ra
o f L aw ve rses ,’ kh e u being exp lain ed by gat h a, a v erse
,
a wo rd wh ich we sh a l l meet with aga in in th e Tibetan
t it le , Gathasangraha . In th e preface th e C h in ese t ran s lato rs tates tha t th e Shaman s in a ft e r a g e s co p ied from th e
can o n ica l scrip tu res vario us gathas , some o f fo ur lin es an d
s ome o f s ix , an d a ttach ed to each set o f verses a t it le ,
9cco rding to the subj ect th erein exp la in ed . Th is wo rk o f
extracting and co l lecting is ascribed t o Tsun -ke -Fa -kieo u ,
i. e . Arya-Dharmatrata , th e auth o r o f th e Samyuk tabh i
dharma -sastra an d o th er w o rks , a n d th e un c le o fVasumitra .
If th is Vasumitra was th e pa tria rch wh o to o k a p romin en t
part in th e C o un cil un der Kan ishka , Dharma t rata’
s col
lectio n wo u ld be lo ng to th e first cen tury B . C . ; but th is is , as
yet , very do ubtful .In th e preface t o th e Fa -kh eu- king we a re to ld th at th e
o rigin a l, wh ich co n sisted o f 50 0 verses , was bro ugh t from
I ndia by W ai-ki-lan in 2 2 3 A .D .,a nd that it was tra n s la ted
in to C h in ese w ith th e h e lp o f a n o ther In dian ca l ledTs iangs in . A fter th e t ran s lat io n was fin ished, th irteen sect io n s
were added,making up th e wh o le to 752 verses,
wo rds,an d 39 chapters
1.
If th e C h in ese t ran s lat io n is compared with th e PAH
text,it appears tha t th e two agree fro m th e 9th t o th e
35th chapter (with th e exceptio n o f th e 33rd) , so fa r as
th eir subj ects a re co n cern ed, th o ugh th e Ch in ese h as inth ese chapters 79 verses mo re th an th e Pali. B ut
th e C h in ese t ran s lat io n h a s e igh t addit io n a l chap ters in
th e begin n ing (v iz . On In temperan ce, In citing to W isdom ,
The S ravaka,S imp le Fa ith , Observan ce o f D uty , R e
flect io n ,L o ving
-kindn ess, C o n versa t io n ) , and fo ur at th e
end (v iz . N irvan a,B irth an d D eath ,
Pro fit o f Re ligio n ,
and Go o d Fo rtun e) , an d o n e between th e 2 4 th and 25th
chapter o f th e Pali text (v iz . A dvan tageo us S ervice ), allo f
wh ich a re absen t in o ur Pali texts . Th is, th e mo st an cien t
1 Beal , Dhammapada , p . 30 . The rea l n umber o f verses , h owever, is 760 . In
the Pz’
ili tex t , to o , th ere are five verses m o re than sta ted in th e Index ; see
M. M . , B uddhagho sha
’
s Pa rables, p . ix , n o te ; Beal , lo c . cit . p . 1 1 , n o te.
d 2
lii DHAMMAPADA .
Ch in ese t ran s la tio n o f Dha rmat rata’
s wo rk , has n o t been
rendered in t o English by M r . B ea l,but h e assures us tha t
it is a fa ith fu l repro duct io n o f th e o rigin a l . Th e bo o k wh ichh e ha s ch o sen fo r t ran s la t io n is th e Fa -kh eu-
pi- ii
,i. e .
parab le s co n n ected with th e D hammapada , a nd t ran s latedin t o Ch in ese by two Shaman s o f th e western Tsin dy n asty
(A .D . 2 65 These pa rab les a re mea n t t o il lust ra te theteach ing o f th e verses , l ike th e pa rables o f B uddhagh o sa ,
but th ey a re n o t th e same parables , n o r do th ey il lus tra teallth e ve rses .
A th ird C h in ese vers io n is ca l led K uh -
yan-king, i. e . th e
Sut ra o f th e D awn (avadan a P) , co n s ist ing o f seven vo lumes .
Its auth o r was Dh a rmat rata,its t ran sla to r K u -fo -n ien (B ud
dhasmr z’
t i), abo ut 4 1 0 A . D . Th e M S . o f th e wo rk is sa id
t o have been bro ugh t fro m In dia by a Shaman Safigha
bhadanga o f K ip in (Cabu l), abo ut 345 A . D . It is a much
m o re exten sive wo rk in 33 ch apters , th e las t being, a s inth e Pali text , o n th e B rahman a .
A fo urth t ran s la t io n da tes fro m th e Sung dyn asty (80 0o r 90 0 A . a nd in it
,t o o , th e au th o rsh ip o f th e t ext is
a scribed t o Arya-D harma trata .
A Tibeta n t ra n s lat io n o f a Dhammapada was dis
co vered by S ch iefn er in th e 2 8th v o lume o f the Sfifra s,
in th e co l lect io n ca l led Udan ava rga . It co n ta in s 33
ch apt ers , an d m o re th an 1 0 0 0 verses , o f wh ich abo ut o n e
fo urth o n ly ca n be t ra ced in the Pali te x t . Th e same
co l lectio n is fo un d a lso in th e Tangur, v ol. 7 1 o f th e Sutras ,fo l l . 1—53, fo l lowed by a commen tary , th e Udan ava rga
v ivaran a by the Akarya PragHava rman . Un fo rtun ate lyS ch iefn er
’
s in ten t io n o f publish ing a t ran s lat io n o f it (Melanges A s ia tiques
,t o m . viii. p . 560 ) has been frust ra ted by
h is dea th . A llth at h e gives us in h is last paper is the
Tibetan text w ith t ran s la t io n o f a n o th er sh o rter co l lect io n ,
th e Gathasangrah a by Vasuban dhu, equa l ly publish ed inthe 72 nd vo lume o f th e Sfit ras in the Ta ngu r, and aecom
pan ied by a co mmen tary .
INTRODUCTION . l iii
S PELL ING OF B UDDHIST TERMS .
I had o n a fo rmer o ccasio n 1p leaded so s tro ngly in
favo ur o f reta in ing, a s much a s po ssible , th e o rigin a l S anskrit fo rms o f Pali B uddh ist t erms
,tha t I fee l bo und to
co n fess o pen ly tha t I h o ld th is o pin io n n o l o nger, o r, a t alleven ts , tha t I see it is h o pe less to expect tha t Pa1i sch o lars«an accep t my pro p o sa l . My argumen ts were these : M o s t
o f th e t ech n ica l terms emp lo y ed by B uddh ist writers come
from San skrit a nd in th e ey es o f th e ph ilo lo gis t th e vario usfo rms wh ich th ey have assumed in Pali
,in B urmese , in
Tibe tan,in Ch in es e , in M o ngo lian , a re o n ly s o man y co rrup
t io n s o f th e same o rigin a l fo rm . Every th ing, th erefo re ,
wo u ld s eem to be in favo ur o f reta in ing th e S an skrit fo rms
th ro ugh o u t , a nd o f writ ing,fo r in stan ce
,Nirvan a in s tead o f
th e Pali ' N ibban a,th e B urmese N iban o r Nepbhan , th e
S iamese Niruphan ,th e Ch in ese N ipan . Th e o n ly h Ope , in
fact, tha t writers o n B uddh ism wil l ever a rrive at a un ifo rm
and gen era l ly in te l ligible ph ra seo lo gy seems to lie in th eir
agree ing to use th ro ugh o ut th e San skrit terms in th e ir
o rigin a l fo rm,in stead o f th e va rio us lo ca l disguises a n d
disfiguremen ts wh ich th ey p resen t in Cey lo n , B urmah , S iam ,
Tibet , C h in a , an d M o ngo l ia .
’
I fu l ly admit ted that man y B uddh ist wo rds h ave a ssumed
such a s tro ngly ma rked lo ca l o r n a t io n a l ch a racter in th e
differen t co un tries an d in th e differen t languages in wh ichth e re l igio n o f B uddha has fo un d a n ew h om e
,tha t to tran s
la te th em back in to San skrit m igh t seem a s a ffected, n ay ,
p ro ve in certa in cases as m is leading, as if, in speaking o f
p r ie s t s and k in g s , we were t o speak o f p r e s by t e r s and
c y n in g s . The ru le by wh ich I mean t ma in ly to be gu idedwas t o use th e San skrit fo rms as much as p o ss ible in fact ,
everywh ere excep t wh ere it seemed affected to do s o .
I th erefo re wro te B uddhagh o sha in s tead o f th e Pali B uddh agh o sa , because th e n ame o f that famo us th eo lo gian ,
‘th e
Vo ice o f B uddha,
’
seemed t o lo se its s ign ifican ce if turn ed
1 In tro ductio n to B uddhagh o sha ’
s Parables , 1 870 , p . l .
DHAMMAPADA .
in to B uddhagh o sa . B ut I was wel l aware what may be
sa id o n th e o th er side . The n ame o f B uddhagh o sa ,‘
Vo ice
o f B uddha ,’
was given h im a fter h e had been co n verted
from B rahman ism t o B uddh ism,and it was given t o h im
by p eo p le t o wh om th e Pali wo rd gh o s a co nvey ed th e
same mean ing as gh o s h a do es to us . On th e o th er h an d,
I reta in ed th e Pal i D h amm a p a d a in stead o f D harmapada ,
s imp ly because , as th e t it le o f a Pali bo o k,it has beco me so
familiar th a t t o speak o f it as Dharmapada seemed likespeaking o f an o th er wo rk . W e a re accustomed t o speako f Saman as in stead o f S raman as , fo r even in th e day s o f
A lexan der’
s co n quest , th e S an skrit wo rd S raman a had
a ssumed th e p rakrit iz ed o r vu lga r fo rm wh ich we find in
Pali,an d wh ich a lo n e co u ld h ave been rendered by th e
late r Greek writers (firs t by A lexan der Po lyh is to r, 80 —60
B . C . ) by c ana va’
t‘
o t1. A s a B uddh is t term
,th e Pali fo rm
S aman a has so en t irely supp lan ted that o f S rama fza tha t ,
even in th e Dhammapada (v . we find an etymo lo gyo f S aman a as derived fro m sam
,
‘to be quiet ,
’
an d n o t fro m
s ram, t o to il . ’ B ut if we speak o f Saman as
,we o ugh t a lso
t o speak o f B ahman as in st ead o f B rahman as , fo r th is wo rd
had been rep la ced by bahman a a t so early a time , tha t in
th e Dhammapada it is derived from a ro o t vah,
‘t o remo I/e
,
t o sepa ra t e , t o c lean seI s t il l be lieve that it w o u ld be best ifwriters o n B uddh ist
literature an d re ligio n were to ado p t S an skrit th ro ugh o uta s th e l in gu a f r a n c a . Fo r an a ccura te unders tan ding o f
th e o rigin a l mean ing o f mo st o f the tech n ica l terms o f
B uddhism a kn o wledge o f th e ir San skrit fo rm is in disp en
sable ; an d n o th ing is lo st , wh ile much wo u ld be ga in ed, if,even in th e t reat ing o f s o uth ern B uddh ism, we we re t o
1 See Lassen , In disch e Alterthumskunde,vol. 11. p . 70 0 , n o te . That Lassen
is righ t in taking the Zap/261m ,men tio n ed by M egasthen es , fo r Brahman ic , n o t
fo r Buddh ist ascetics , migh t be pro ved also by their dress . Dresses made o f
th e bark o f trees are n o t strictly Buddh istic .
2 See Dhammapada , v . 388 ; Bastian , Vo lker des o stlich en Asien , vol. iii .
p . 4 1 2 :‘ E in buddh ist ischer Mo n ch erklarte mir , dass die Brahman en ih ren
N amen fah rten , als Leute , die ihre Sunden abgespult h'
atten .
’
See also La litavistara , p . 55 1 , lin e I ; p . 553, lin e 7.
INTRODUCTION . lv
speak o f th e town o f S ravasti in stead o f Séva tth i in Pali,Sevet in S in ha lese ; o f Trip iz
‘
aka ,‘th e th ree baskets
,
’
in stead
o f Tipiz‘aka in Pali, Tun pitaka in S inha lese ; o f A rth akatha,
‘commen tary ,
’in stead o f A flkakatha in Pali, A tuwéva in
S inha lese and th erefo re a lso o f D harmapada,‘th e path o f
virtue,’in stead o f D hammapada .
B ut in clin at io n s are s tro nger than argumen ts . Palisch olars/p refer th eir Pali terms , an d I can n o t blame th em
fo r it . M r . D’
Alwis (B uddh ist Nirvan a , p . 68) says :‘ It
wil l be seen h ow very difficu lt it is to fo l low th e ru le rigidly .
W e are , th erefo re, in clin ed t o be lieve tha t in t ran s lating Paliwo rks
,at least , much in co n ven ien ce may n o t be fe lt by th e
reten t io n o f th e fo rms o f th e language in wh ich th e B uddh istdo ct rin es were o rigin a lly delivered .
’
F o r the sake o f un i
fo rmity , th erefo re , I have given up my fo rmer p lan . I useth e Pali fo rms wh en I quo te from Pali, but I s t il l p refer th eS an skrit fo rms
,n o t o n ly wh en I quo te fro m San skrit B ud
dh ist bo o ks , but a lso wh en I have t o speak o f B uddh ism in
gen era l . I speak o f Nirvan a, dharma,an d bh ikshu , rath er
than o f Nibban a , dhamma , and bh ikkhu ,wh en discussing th e
mean ing o f th ese wo rds with o ut specia l referen ce to so uth ernB uddh ism ; but wh en t rea ting o f th e litera tu re an d re ligio no f th e Th eravada sch o o l I must s o far y ie ld t o th e a rgu
men ts o f Pali sch o la rs as to admit that it is but fair t o
use th eir language when speaking o f the1r Op1n 10 n s .
D H A M M A PA D A .
CHA PTER I .
T H E TW IN -VE R S E S .
1 . Alltha t we are is th e resu lt of what we havetho ugh t : it is foun ded o n o ur tho ugh ts
,it is made
up o f o ur th o ugh ts . I f a ma n speaks o r acts withan evil thought
,pa in follo ws h im ,
as th e whe e l follo ws the foo t o f th e ox tha t draws th e ca rriage .
1 . Dharma, th o ugh clear in its mean ing, is difficult to tran slate.
It has differen t mean ings in differen t systems o f ph ilo so phy, an d itspeculiar applicatio n in the phraseo lo gy o f Buddhism has been fullyelucidated by B urn o uf, In tro ductio n a l’Histo ire du B uddh isme,
p . 4 1 seq . He W I ites : Je traduis o rdin airemen t ce terme par
c o n d i t i o n,d
’
autres fo is par l o is , mais aucun e de ces traductio n s
n’
est parfaitemen t compléte ilfaut en ten dre par dh a rm a cc qui
fait qu’
un e cho se est cc qu ’
elle est, ce qui co n stitue sa n ature
pro pre, comme l’
a bien mo n tré Lassen,al
’
o ccasio n de la célebrefo rmule, Ye dharma hetUprabhava.
”Etymo lo gically th e Latin
fo r -ma ex presses the same gen eral idea which was ex pressed by
dhar-ma . See also B urn o uf, Lo tus de la bo n n e Lo i, p . 52 4 . Faus
bOll tran slates : Naturae a men te prin cipium ducun t ,’
wh ich
sho ws that h e righ tly un dersto o d dharma; in the B uddhist sen se .
Go gerly (see Spen ce Hardy, Eastern M o n ach ism, p . 2 8) tran slatesM in d precedes actio n ,
’
which , if n o t wro ng, is at alleven ts wro nglyex pressed wh ile Pro fesso r Weber
’
s rendering,‘D ie Pflichten aus
dem Herz fo lgern ,
’
is quite in admissible . D’
Alwis (B uddhist Nirwan a
, p . 70 fo llowing the commen tary , pro po ses to give a
mo re techn ical in terpretatio n o f this verse , viz . M in d is th e leadero f allits faculties . M ind is the chief (o f allits faculties) . The very
mind is made up o f th o se (faculties) . If o n e speaks o r acts with a
po lluted mind, then afflictio n fo llo ws him as th e wheel fo llows thefeet o f the bearer (the To me th is techn ical acceptatio n
DHAMMAPADA . CHAP . I .
2 . Alltha t we are is th e re su lt of wha t w e havetho ugh t : it is foun ded o n o ur thought s , it is madeup o f o ur though ts . I f a man speaks o r acts with a
pu re tho ugh t,happin ess follo ws h im
,like a shado w
tha t n eve r leave s h im .
3. He abused me ,h e bea t me
,h e defea t ed me
,
h e ro bbed me ,
’— in those who harbou r such tho ugh t s
ha tred will n ever cease .
4 .
‘ He abused me ,he bea t me
,h e defea ted me
,
h e ro bbed me,
’— in those who do n o t harbour such
tho ugh ts ha t red will cea se .
seems n o t applicable h ere , where we have to deal with the simplestmo ral precepts, and n o t with psycho lo gical n iceties o f Buddh istph ilo so phy. It sho uld be stated, ho wever, that Childers , wh o first(s . v . dhamma) appro ved o f my tran slatio n , seems afterwards to havechanged h is o pin io n . On p . 1 2 0 o f his ex cellen t Pali D ic tio n aryhe said : Three o f the five khan dhas, viz . vedan fi, saf w
’
ifi, an d sail
khéira,are co llectively termed dhammfi men tal faculties ,”
an d in the first verse o f Dhammapada the commen tato r takes thewo rd dhamma to mean tho se three faculties . B ut this in terpretatio n
appears fo rced an d un n atural , an d I lo o k upo n Dr . Max M iiller’
s
tran slatio n ,Alltha t we are is the result o f what we have tho ugh t,
as the best po ssible ren derin g o f the spirit o f the phrase man o pub
bangama dhamma.
’
B ut o n p . 577 the same scho lar writes : Of
th e fo ur men talkhan dhas the superio rity o f vififian a is stro nglyasserted in the first verse o f Dhammapada, The men tal faculties(vedan fi, safi ffza
, an d sankhara) are domin ated by M in d, they are
go vern ed by M in d, they are made up o f M in d. That th is is the
true mean ing o f the passage I am n ow co n vin ced see D’
Alwis, Nir
wan a, pp . 70 I do n o t deny that this may have been the tra
ditio n alin terpretatio n ,at alleven ts sin ce the days o f B uddhagho sa,
but the very legen d quo ted by B uddhagho sa in illustratio n o f th is
verse
’
shows that its simpler an d purely mo ral in terpretatio n waslikewise suppo rted by traditio n , an d I therefo re adhere to myo rigin al tran slatio n .
2 . See Beal, Dhammapada , p . 1 69 .
3 . On akko kk/z i, see Kakkayan aVI , 4 , 1 7. D’
Alwis, PaliGrammar ,p . 38 n o te .
‘W hen akko kk/zi mean s he abused,it s is derived
from krus , n o t from krudh .
’See Sen art
,Kak/éayan a, l . c .
TW IN-VERSES .
5. F o r ha tred doe s n o t cea se by hatred a t an y S N
t ime : ha t red cea se s by love ,this is an old rule .
6 . The wor ld doe s n o t kn ow that we must all
come t o a n en d he re — bu t those who kn ow it,the ir
quarre ls cea se a t o n ce .
7. He wh o live s looking fo r plea sure s on ly,h is
sen se s un con tro l led, immode ra te in h is fo o d,idle
, EDI
an d weak, Mara (th e tempter) will ce r ta in ly o ve rthrow h im ,
a s the win d throws down a weak tree .
8 . He wh o lives witho u t lo oking fo r pleasure s ,h is sen ses we ll co n tro lled
,mode ra te in h is fo od
,
fa ithfu l a nd st rong, h im Mara wil l certa in ly n o t
overthrow, an y m o re than th e win d thro ws downa r ocky moun ta in .
9 . He wh o wishe s t o pu t o n th e ye l low dre sswithout having c lean sed h imse lf from s in
,wh o dis
rega rds a lso temperan ce an d tru th , is unworthy ofthe ye llo w dre ss .
6 . Pare is ex plain ed by ‘ fo o ls, ’ but it has that mean ing by
implicatio n o n ly. It is o i n éM m,cf. Vin aya , ed. Olden berg, vol. i.
p . 5, l . 4 . Yamamase, a 1 pe rs . plur . imp . Atm .,but really a Let
in Pali. See Faus ll,Five Gétakas, p . 38 .
7. Mara must be taken in the Buddhist sen se o f ‘tempter,
’
o r
‘evil Spirit .
’
See B urn o uf, In tro ductio n , p . 76 Mara est le démo n
de l’amo ur, du péché et de la mo rt ; c’
est le ten tateur et l’
en n emi
de Buddha .
’
As to the defin ite mean ing o f virya, see B urn o uf,
Lo tus, p . 548 .
In the Buddh istical San skrit, kus’
ida,
‘ idle,
’
is the ex act co un ter
part o f the P211 kus’
ita ; see B urn o uf, Lo tus, p . 548 . On the change
o f San skrit d in to Pali t, see Kuh n , Beitrage z ur Pali Grammatik,p . 4 0 ; W eber , In d. Studien , XIII , p . 1 35.
9 . The dark yellow dress, the Kasava o r Kashaya , is the dis
tin ctive garmen t o f the Buddhist priests . See Vishn u-sfitra LXIII ,36. The play o n the wo rds an ikkas
’
avo kfisfivam,o r in San skrit
an ishkashayaiz kashayam, can n o t be ren dered in English . Kashfiya
mean s‘ impurity ,
’
n ish -kashaya , free from impurity,’
an ish -kashfiya,
n o t free from impurity,’
while k ’
ashaya is the n ame o f the yellowish
DHAMMAPADA . CHAP . I .
1 0 . B u t h e who has c lea n sed himse lf fro m s in,is
we ll gro un ded in allvir tue s,an d regards a lso tem
pe ran ce a n d truth , h e is in deed worthy of the ye llowdress .
1 1 . They who imagin e tru th in un t ru th , an d s ee
un tru th in t ru th , n ever arrive a t t ru th , bu t followva in desires .
1 2 . They who kn ow t ru th in tru th,an d un truth
in un tru th , a rrive a t t ru th,a n d follow t rue desire s .
I 3 . A s ra in breaks thro ugh an ill- tha tched house ,passio n will break through a n un reflec ting m in d .
1 4 . A s ra in do e s n o t break through a we ll- tha tchedhouse ,
passion will n o t break through a we ll-reflect ingm in d.
1 5. The evil- do e r mourn s in th is wor ld, an d h e
Buddh ist garmen t . The pun is eviden tly a favo urite o n e , fo r, as
Faus llsh ows , it o ccurs also in the Mahabharata,XII
, 568
An ishkashaye kfishfiyam ihartham iti viddh i tam,
Dharmadhvaganam mundanfim vr z’
ttyartham iti me matib.
Kn ow that th is yellow-co lo ured garmen t o n a man who is n o t free
from impurity, serves o n ly fo r the purpo se o f cupidity ; my Opin io n
is,that it is mean t to supply the mean s o f living to tho se shavelings,
who carry their virtue o r the dharma like a flag.
’
(I read vr z’
ttyartham,acco rding to the Bombay editio n ,
in stead o f
kr z’
tfirtham,the reading o f the Calcutta editio n .)
On the ex act co lo ur o f the dress , see Bisho p B igan det, The Lifeo r Legen d o f Gandama, the Budha o f the Burmese
,Rango o n , 1 866,
p . 50 4 . C f. Gfitaka, vol. ii. p . 1 9 8 .
1 0 . W ith regard to sila, virtue,’
see B urn o uf, Lo tus, p . 547.
1 1,1 2 . Sfira, which I have tran slated by ‘
tru th,
’
has many mean
ings in San skrit. It mean s the sap o f a th ing, then essen ce o r
reality ; in a metaphysical sen se , the highest reality ; in a mo ralsen se, truth . It is impo ssible in a tran slatio n to do mo re than in di
cate the mean ing o f such wo rds , an d in o rder to un derstan d them
fully, we must kn ow n o t o n ly their defin itio n , but their histo ry . See
Beal, Dhammapada , p . 64 .
1 3 . See Beal , Dhammapada, p . 65.
1 5. Kilift/za is klishz‘
a, a participle o f klis . It mean s literally,
TW IN-VERSES. 7
mourn s in th e n ext h e mourn s in bo th . He mou rn sand suffe rs when h e see s th e evil of h is o wn work .
1 6 . The virtuou s man de light s in this wor ld, andh e de lights in the n ext ; h e de ligh t s in both . He
de ligh ts a n d rej o ices , when he sees th e purity of h iso wn work .
1 7. The evil—doer suffe rs in th is wor ld,a nd he
suffers in th e n ext ; h e suffe rs in both . He suffe rswhen h e thinks of the evil h e has don e ; h e suffersmore when going o n th e evil pa th .
1 8 . Th e virtu o us man is happy in this wo rld,
and he is happy in the n ext ; h e is happy in bo th .
He is happy when h e th in ks of the go od h e ha sdon e ; he is stil l more happy when going o n the
good pa th .
1 9 . The thought less man ,even if h e can recite s
a large portion (of th e law ), but is n o t a doer ofit , ha s n o share in th e priesthood , bu t is like a
cowherd coun t ing th e cows of others .
what is spo ilt. The abstract n o un klesa , evil o r sin , ’ is co n stan tlyemplo yed in Buddhist wo rks ; see B urn o uf, Lo tus, p . 44 3 .
1 6 . Like klish/a in the preceding verse , visuddhi in the presen t
has a techn ical mean ing. On e o f B uddhagh o sa’
s mo st famo us
wo rks is called Visuddhi-magga . See B urn o uf, Lo tus, p . 84 4
Beal, Dhammapada, p . 67.
1 7, 1 8 . The evil path an d the go o d path’
are techn ical ex pressio n s fo r the descending an d ascen ding scale o f wo rlds thro ughwhich allbeings have to travel upward o r downward, acco rding to
their deeds ; see B igan det, Life o f Gandama, p . 5, n o te 4 , an d
p . 449 ; B urn o uf, In tro ductio n , p . 59 9 ; Lo tus , p . 865, 1. 7 ; l . 1 1 .
Faus lltran slates ‘ heaven and hell,’ which comes to the same ;
cf. W . 1 2 6, 30 6.
1 9 . In taking sah itam in the sen se o f samhitam o r samhita, I follow the commen tato r who says,Tepi/akassa B uddhavakan ass
’
etam
namam, but I can n o t fin d an o ther passage where the Tipilaka, o r
any po rtio n o f it, is called Sah ita . Samh ita in vv. 1 0 0 —1 0 2 has
a differen t mean ing. The fact that some fo llowers o f Buddha were
8 DHAMMAPADA . CHAP . I .
2 0 . The fo llo we r o f the law,even if he can recite
on ly a sma ll po r tion (o f th e law) , bu t , having fo rsaken pa ssion a nd ha tred a n d fo o lishn es s
,po sse sse s
t rue kn owledge and seren ity of m in d,h e
,ca ring
fo r n o thing in this wo rld o r tha t to co me,has in
deed a share in the prie sth o od .
allo wed to learn sho rt po r tio n s o n ly o f the sacred writings by heart ,
an d to repeat them, wh ile o thers had to learn a larger co llectio n ,is
shown by the sto ry o f Kakkhupfila, p . 3 , o f Mahfika’
ila, p . 2 6, 810 .
See Childers, s . v. sahita .
2 0 . Sfimafifia, which I have rendered by priestho o d,
’
ex presses
allthat belo ngs to , o r co n stitutes a real Saman a o r S ramana , this beingthe Buddh ist n ame co rrespo n ding to the Brahman a, o r priest , o f
the o rtho do x Hin dus . Buddha himself is frequen tly called the
Go o d Saman a . Fausboll takes the abstract wo rd sfimafi ffia as
co rrespo n ding to the San skrit samz’
inya ,‘commun ity,
’
but Weber
h as well sho wn that it o ugh t to be taken as represen ting sra’
imanya .
He migh t have quo ted the Sfimafifia -
phala -sutta , o f wh ich B urn o uf
has given such in teresting details in h is Lo tus, p . 4 4 9 seq . Faus
bOllalso,in his n o tes o n v . 33 2 , rightly e x plain s samafifiatfi by
sramanyatfi. See Childers, s . v. sfimar‘
ifia.
Anupadiyfin o ,which I have tran slated by caring fo r n o th ing,
’
has a techn ical mean ing. It is the n egative o f the fo urth Nidan a,
’
the so -called Upadan a , wh ich KOppen has well ex plain ed byAnh ’anglichkeit, taking to the wo rld, lo ving the wo rld.
’
Koppen ,
D ie Religio n des Buddha, p . 6 1 0 . C f. Suttan ipata , v. 470 .
I O DHAMMAPADA . CHA P . II .
2 4 . If an ea rn e st person has ro used himse lf, ifh e is n o t forge tfu l , if h is deeds a re pure
,if h e
acts with con sidera tion ,if h e re stra in s himse lf
,and
live s acco rding to law ,
— then h is glo ry wil l in crea se .
2 5. By rousing himse lf, by earn estn ess , by restra in ta n d con trol , th e wise man may make fo r himse lfan islan d which no flood can overwhe lm .
2 6 . Fools follo w a fte r va n ity , men of evil w isdom . Th e wise man keeps earn e stn ess a s h is bestj ewe l .
2 7. Follow n o t after van ity, n o r after th e enj oymen t of love and lust " He who is earn est and
medita tive,obta in s ample j oy.
2 8 . When th e learn ed man drive s away van ityby earn estn ess
,he
,the wise , c limbing th e terraced
he ights of wisdo m,looks down upon the fools ,
se ren e h e loo ks upon th e t o iling crowd,as o n e
tha t stan ds o n a m o un ta in looks down upon themtha t stan d upo n th e pla in .
2 9 . Earn est among th e though t less, awake amongth e sleepers
,the wise man advan ce s like a race r
,
leaving behin d th e hack .
30 . By ea rn estn e ss did M aghavan (In dra ) riset o th e lordship of th e go ds . Pe o ple pra ise earn estn ess ; tho ught lessn e ss is a lways blamed .
3 1 . A Bhikshu (men dican t) wh o de lights in
earn estn ess,who looks with fear o n thought less
2 5. Childers ex plain s this island again as the state o f an Arhat
(arahatta-
phalam) .2 8 . C f. Childers, Dictio n ary, Preface, p . x iv. See Vin aya, ed.
Oldenberg, vol. i. p . 5, s . f.
3 1 . In stead o f saham, which Dr . Fausboll tran slates by vin
cen s,’
D r . Weber by co n quering,’ I think we o ugh t to read a
’aban ,
‘ burn ing,’
which was eviden tly the reading ado pted by Buddha
I I
32 . A Bhikshu (men dican t) who de lights in
reflection,who looks with fea r o n thought lessn ess
,
can n ot fa ll away (from h is perfect sta te) —he is clo seupon N irvan a .
gbo sa . M r. R . C . Chi lders, whom I requested to see whether the
MS . at the In dia Office gives saham o r daham, writes that th e
reading daham is as C lear as po ssible in that MS. The fetters are
mean t fo r the sen ses . See verse 370 .
3 2 . See Childers, No tes, p . 5.
1 2 DHAMMAPADA . CHAP . III .
CHA PTER I I I .
THOUGHT .
33. A s a fle tch er makes stra ight h is a rrow,a
wise man make s stra ight h is trembling and un
steady though t , wh ich is difficult to gua rd , difficu ltt o hold ba ck ,34 . A s a fish taken from h is wa te ry home and
thrown o n th e dry groun d , o u r tho ugh t t remble sallo ve r in o rde r t o e scape th e do m in ion o f Mara
(th e tempte r) .35. It is go o d to tame the min d , wh ich is difficu l t
t o ho ld in a nd fligh ty , rush ing whe rever it liste tha tamed m in d brings happin e ss .36 . Le t th e wis e man gua rd h is though ts
,fo r
they a re difficu lt t o perce ive ,ve ry a rtful
,a n d they
rush whe reve r they list : though ts we l l guardedbring happin e s s .
37. Those wh o bridle the ir m in d wh ich trave lsfa r
,mo ve s abo u t a lo n e ,
is withou t a body,a nd h ide s
in th e chambe r (o f th e hea rt), will be free fromth e bo n ds o f Mara (th e tempte r) .38 . I f a man
’
s tho ught s a re un steady,if he do es
n o t kn ow the t rue law,if h is peace o f m in d is
t roubled,h is kn owledge wil l n ever be pe rfect .
39 . I f a man’s thoughts a re n o t
’
diss ipa ted,if
33 . C f. Gataka, vol. i. p . 4 0 0 .
34 . On M ara, see verses 7 and 8 .
35—39 . C f. Galaka
,vol. i. pp . 3 1 2 , 4 0 0 .
39 . Faus lltraces an avassuta,‘dissipated,
’back to the San skrit
THOUGHT. 1 3
h is min d is n o t perplexed,if h e ha s ceased to th ink
of good o r evil , then there is n o fear fo r him whileh e is wa tchfu l .
ro o t syai,‘to become rigid but the participle o f that ro o t wo uld
be sita, n o t syuta . Pro fesso rW eber suggests that an avassuta stands
fo r the San skrit an avasruta, which he tran slates unbefleckt, un
spo tted.
’
If avasruta were the righ t wo rd it might be taken in thesen se o f ‘
n o t fallen o ff , n o t fallen away, but it co uld n o t mean‘un spo tted ;
’
cf. dhairyam n o’
susruvat,‘o ur firmn ess ran away .
’
I have little do ubt, however, that avassuta represen ts the San skritavasruta, an d is derived from th e ro o t sru, here used in its tech
n icalsen se, peculiar to the Buddhist literature, an d so well ex plain edby B urn o uf in h is Appendix XIV (Lo tus, p . He sh ows that
,
acco rding to Hemakan dra an d the Gin a-alankara, asravakshaya,
Pali asavasamkhaya is co un ted as the six th abh igfia, wherever six
o f these in tellectual powers are men tio n ed, in stead o f five . The
Ch in ese tran slate the term in their own Chin ese fash io n by stillatio n is fin is
,
’but B urn o uf claims fo r it the defin ite sen se o f destruo
tio n o f faults o r vices . He quo tes from the Lalita-vistara (AdhyayaXXII
,ed. Rajen dra LalM ittra, p . 4 48) the wo rds uttered by
Buddha when he arrived at his complete Buddhaho o dSushka asrava n a pun ak sravan ti,
‘The vices are dried up , they will n o t flow again ;’
and he shows th at the Pali Dictio n ary, the Abhidhan appadipikfi,ex plain s fisava simply by kama, ‘ lo ve, pleasure o f the sen ses.
’
In
the Mahaparin ibbéin a-sutta, three classes o f asava are distinguished,
the kfimasava, the bhavasava, an d the aviggasava. See also B urmo n f, Lo tus, p . 665 ; Childers, s . v. asavo .
That srn mean s‘to run
,
’
an d is in fact a merely dialectic variety
o f sru ,has been pro ved by B urn o uf, while B o ehtlingk th inks the
substitutio n o f s fo r s is a mistake . Asrava therefo re, o r asrava,
mean t o rigin ally ‘the run n ing o ut towards o bjects o f the sen ses
’
(C f. sanga, alaya, an d had n o thing to do with ésrfiva, a run
n ing, a so re ,’
Atharva-veda I , 2 , 4 . This co n ceptio n o f the o ri
gin alpurpo rt o f a+ sru o r ava-sru is co n firmed by a statemen t o f
C olebro o ke’
s , wh o , when treating o f th e Gain as, writes (M iscella
n eo n s Essays, I , Asrava is that which directs the embo died
spirit (asravayati purusham) to wards ex tern al o bjects . It is the
o ccupatio n and emplo ymen t (vr z’
tti o r pravr z’
tti) o f the sen ses o r
o rgan s o n sen sible o bjects. Thro ugh the mean s o f the sen ses it
1 4 DHAMMAPADA . CHAP . III .
40 . Kn owing tha t th is bo dy is (fragile ) like a
ja r , and making this thought firm like a for tre ss ,o n e shou ld a t tack Mara (the tempte r) with th e
weapon o f kn o wledge , o n e should wa tch h im whencon quered , an d should n eve r re st .
4 1 . Before long, a la s " th is bo dy will lie o n th e
ea rth,despised , without un derstan ding, like a u se
less log.
4 2 . Whatever a ha ter may do to a hater , o r
affects the embo died spirit with the sen timen t o f tactio n ,co lo ur ,
smell, an d taste. Or it is the asso ciatio n o r co n n ectio n o f bo dy
with righ t an d wro ng deeds . It comprises allthe karmas,fo r they
(fisravayan ti) pervade, in fluen ce, an d atten d the do er, fo llowing h imo r attaching to him . It is a misdirec tio n (mithya-pravr z
'
tti) o f theo rgan s, fo r it is vain , a cause o f disappo in tmen t, ren dering the
o rgan s o f sen se an d sen sible o bjects subservien t to fruitio n . Sam
vara is that which sto ps (samvr z’
n o ti) the co urse o f the fo rego ing,
o r clo ses up the do o r o r passage to it,an d co n sists in self-com
man d o r restrain t o f o rgan s in tern al an d ex tern al,embracing all
mean s o f self-co n tro l an d subjectio n o f the sen ses, calming and
subduing them.
’
Fo r a full acco un t o f the fisravas, see Lalita-vistara, ed. C ale .
pp . 4 45 an d 552 , where Kshinas rava is given as a n ame o f Buddha.
Asrfiva o ccurs in Apastamba’
s Dharma- sfitras II, 5, 9 , where the
commen tato r ex plain s it by Objects o f the sen ses, by which the
so ul is made to run o ut . It is be tter, h owever , to take as rz’ivahere , to o , as the act o f run n ing o ut
, the affectio n s, appetites,
pass1o n s .
4 0 . An ivesan a has n o do ubt a techn ical mean ing, an d maysign ify, o n e wh o has left h is ho use , his family and frien ds, to
become a mo nk. A mo nk shall n o t return to h is h ome, but travel
abo ut ; he shall be an ivesan a,
‘ h omeless,’
an figara ,‘ h o useless .
’
B ut I do ubt whether this can be th e mean ing o f an ivesan a here,
as the sen ten ce,let him be an an ch o rite
,wo uld come in to o
abrup tly . I tran slate it therefo re in a mo re gen eral sen se , let h imn o t return o r turn away from th e battle
,let h im watch Mfira
,even
after he is van quished, let him keep up a co n stan t figh t again st theadversary, witho ut being attached to anyth ing o r anybo dy.
THOUGHT. 1 5
an en emy t o an e n emy,a wrongly-directed m in d
wil l do u s grea ter m isch ief.4 3. No t a mother
,n o t a fa the r will do s o much
,
n o r an y othe r re la tive ; a we ll-directed min d willdo us grea ter se rvice .
43 . See Beal , Dhammapada, p . 73 .
I 6 DHAMMA PADA . CHAP . Iv .
CHA PTER IV .
FLOWERS 1 .
44 . W h o sha l l . overcome this earth,an d th e
world o f Yama (th e lo rd o f th e depa rted) , and
th e world o f th e go ds ? Who sha l l fin d o u t the
pla in ly shown pa th of virtue ,as a clever man
fin ds o u t th e (r igh t) flower ?
4 5. Th e disciple will overcome the earth,an d
th e world of Yama,and th e wo rld of th e go ds .
Th e disciple will fin d o ut th e pla in ‘ly shown pa thof virtue
,as a cleve r man fin ds o ut th e (right)
flowe r .
1 See Beal, Dhammapada, p . 75.
4 4 , 45. If I differ from the tran slatio n o f Fausbolland Weber,
it is because the commen tary takes the two verbs, vigessati an d
pakessati, to mean in the end the same th ing, i. e . sakkbi-karissati,
he will perceive .
’ I have n o t ven tured to take vigessate fo r viga
n issati, th o ugh it sho uld be remembered that the o vercoming o f the
earth an d o f the wo rlds belo w an d abo ve,as here alluded to
,is
mean t to be ach ieved by mean s o f kn owledge . Pakessati,
‘ he
will gather (cf. vi-ki, In dische Spruche, mean s also , like ‘to
gather’
in English , ‘he will perceive o r un derstan d,’
an d the dham
mapada, o r‘
path o f virtue,’
is distin ctly ex plain ed by Buddhagbo sa as co n sisting o f the thirty
- seven states o r statio n s which leadto Bo dhi. (See B urn o uf, Lo tus, p . 4 30 Hardy, Man ual, p .
Dhammapada migh t, n o do ubt,mean also a law-verse
,
’
an d
sudesita , well taught,’an d this do uble mean ing may be in ten tio n al
here as elsewhere . Buddha himself is called Marga-darsaka and
Mfirga-desika (cf. Lal. Vist. p . There is a curio us similarity
between these verses and verses 654 0—4 1 , and 9 939 o f the San ti
parva
Pushpz’
in iva vikin van tam anyatragataman asam,
An avz’
ipteshu kfimeshu mr z'
tyur abhyeti man avam .
‘Death appro aches man like o n e who is gathering flowers, and
1 8 DHAMMAPADA . CHA P. Iv.
of comm is sion o r om issio n ,bu t h is o wn m isdeeds
an d n egligen ce s sho u ld a sage take n ot ice of.
51 . Like a beau t ifu l flower , fu l l o f co lour , bu twitho u t scen t , a re th e fin e bu t fruit le ss words of h imwh o do e s n o t a ct accordingly.
52 . B u t , like a beau t ifu l flowe r , fu l l of co lo ur an d
fu l l o f s cen t , a re th e fin e a n d fru it fu l words of h imwh o acts a ccordingly .
53. A s man y kin ds of wrea ths can be made froma heap of flowers
,so ma n y good th ings may be
a chieved by a mor ta l whe n o n ce h e is bo rn .
54 . Th e sc en t o f flo we rs do e s n o t t rave l aga in stthe win d
,n o r (tha t o f) san da l -woo d , o r o f Taga ra
a nd Ma llika flowe rs ; bu t th e odour o f go o d peoplet rave ls even aga in st the win d ; a good man pe r
vade s eve ry place .
55. San da l-wo o d o r Taga ra ,a lo tus -flo we r , o r a
Va s s iki, amo ng these so r ts o f pe rfume s,th e pe rfume
of virtue is un surpa ssed .
56 . Mean is the sce n t tha t come s from Tagaraa nd san da l-wo od ;— ~ th e perfume o f th o se wh o posse ss vir tue r ise s up to th e go ds a s th e h ighe s t .
57. Of th e pe o ple wh o po ssess these vir tue s , wh olive witho u t tho ugh t lessn e ss , an d wh o a re eman ci
5 1 . St . Matthew x x iii. 3 , Fo r they say , an d do n o t.’
54 . Tagara , a plan t from wh ich a scen ted powder is made .
Mallaka o r mallikfi,acc o rding to B en fey , is an o ilvessel . Hen ce
tagaramallika was suppo sed to mean a bo ttle h o lding aromatic
powder, o r o ilmade o f the Tagara . Mallikfi,h owever
,is given by
D r . Eitel (Han dbo ok o f Chin ese Buddhism) as the n ame o f a
flo wer n ow called C asturi (musk) o n acco un t o f its rich o do ur,an d
D r . Mo rris in fo rms me that h e h as fo un d mallika in Pfili as a n ame
o f jasmin e . See also Childers,s . v . No tes, p . 6 an d Beal
,Dhamma
pada, p . 76.
FLOWERS . 1 9
pa ted through true kn owledge,Mara
,th e tempte r ,
n eve r fin ds the way .
58 , 59 . A s o n a heap of rubbish cast upon the
h ighway th e lily wil l grow full of swee t perfume an d
de light,thus th e disciple of th e truly en lighten ed
Buddha sh in e s fo rth by h is kn o wledge among th o sewho are like rubbish
,among th e people tha t wa lk
in darkn ess .
58 , 59 . C f. Beal, Dhammapada , p . 76 .
2 0 DHAMMAPADA . C HAP . V.
CHA PTER V .
THE FOOL .
60 . Long is the n ight to h im wh o is awake longis a mile t o h im who is t ired ; long is life t o the
foolish wh o do n o t kn ow th e true law .
6 1 . I f a trave lle r do e s n o t mee t with o n e wh o is
h is be t ter, o r h is equa l
,le t h im firm ly keep t o h is
solita ry j o u rn ey ; there is n o compan io n sh ip witha fo ol .6 2 . These son s be long to me
,an d th is wea lth
be lo ngs to m e ,’ with such thoughts a fool is t o r
m en ted . He himse lf do e s n o t be long t o himse lf ;how much le s s son s a n d wea l th ?63. The fool who kn ows h is foolishn ess , is wise a t
least s o far . B u t a fool who th inks himse lf wise ,he
is ca lled a foo l in deed .
64 . I f a fo o l be a ssocia ted with a wise man evén
allh is life,h e wil l pe rce ive th e t ru th a s lit t le a s a
spoon perce ive s th e ta ste of soup .
65. I f a n i n te lligen t man be a ssocia ted fo r o n e
m in u te on ly with a wise man ,h e wil l soon perce ive
the t ruth , a s th e tongue perce ive s the tas te o f soup.
66 . Fo ols of lit t le un derstan ding have themse lve s
60 . Life,
’
samsfira, is th e co n stan t revo lutio n o f birth an d death
which go es o n fo r ever un til the kn o wledge o f the true law o r the
true do ctrin e o f Buddha en ables a man to free h imself from samsfira ,
an d to en ter in to Nirvéin a. See B uddhagho sha’
s Parables, ParableXIX
, p . 1 34 .
6 1 . C f. Suttan ipe’
ita, v. 46 .
63 . C f. Beal,Dhammapada, p . 77.
65. C f. Beal,Dhammapada, p . 78 .
THE FOOL . 2 I
fo r the ir grea test en emie s,fo r they do evil deeds
which must bear bitter fruits .67. Tha t deed is n o t we l l don e of which a man
must repen t , and th e reward o f which he receivescrying and with a tearfu l face .
68 . No , tha t deed is we l l don e of which a man
doe s n o t repe n t , an d the rewa rd ofwhich h e receive sgladly an d cheerfully .
69 . A s lon g a s th e evil deed don e doe s n o t bearfruit , th e foo l thin ks it is like hon ey ; but when itr ipen s
,then th e fo o l suffers grief.
70 . Le t a fo ol mo n th afte r mon th ea t h is foo d(l ike an a sce tic) with the t ip of a blade of Kusagra ss, ye t is he n o t worth th e sixteen th pa rticle ofthose who have we ll weighed th e law .
71 . A n evil deed, l ike n ewly-drawn milk ,does n o t
turn (sudden ly) ; smou lde ring, like fire cove red bya she s
, it fo llows the fool .
67. See Beal , p . 78 .
69 . Taken from the Samyutta-n ikz
’
iya, where , h owever, we read.
th'
an an h i in stead o f madhuvfi ; see Feer, Comptes Ren dus, 1 871 ,p . 64 .
70 . The commen tato r clearly takes sankhe’
ita in the sen se o f
sankhyfita ,‘recko n ed,’ fo r he ex plain s it by fifitadhammfi
,tulita
dhamma. The eating with the tip o f Kusa grass has. referen ce
to the fastings perfo rmed by the Brahman s,but disappro ved o f,
e x cept as a mo derate disciplin e , by the fo llowers o f Buddha . This
verse seems to in terrupt the co n tinuity o f the o ther verses wh ich
treat o f the reward o f evil deeds, o r o f the slow but sure ripen ing
o f every sin ful act . See Ch ilders, s . v. sankhfito .
7 1 . I am n o t at allcertain o f the simile , un less mukkati, as appliedto milk
,can be used in the sen se o f changing o r turn ing so ur . In
Man u IV,1 72 , where a similar sen ten ce o ccurs, the commen tato rs
are equally do ubtful : Nfidharmas karito lo ke sadya/z ph alati gaur
iva,
‘ fo r an evil act committed in the wo rld do es n o t bear fruit at
o n ce , like a cow ;’
o r‘ like the earth (in due o r
‘ likemilk.
’
See Childers,No tes , p . 6 .
2 2 DHAMMAPADA . CHAP . V .
72 . A nd when the evil deed,after it ha s beco me
kn own,brings so rrow to the fo o l
,then it des troys
h is bright lo t , n ay , it c leave s h is head .
73. Le t th e fo ol wish fo r a fa lse repu ta t ion ,fo r
preceden ce among the Bh ikshus,fo r lordship in th e
con ven ts , fo r worship among other people "74 . M ay both th e layman an d h e who h as left th e
world th ink that th is is do n e by me ; may they besubj ect t o me in eve ryth ing wh ich is to be don e o r
is n o t to be don e ,
’
thus is the min d of the fool, andh is de sire an d pride in crea se .
75. O n e is th e road tha t leads to wea lth , an otherth e road tha t leads t o Nirvfima f if th e Bhikshu ,
the disciple of Buddha,has learn t this , h e will n o t
yearn fo r ho n our , he will strive after separa t ionfrom the wor ld .
72 . I take fiattam fo r gfiapitam, the causative o f gf‘
ifitam,fo r
which in San skrit, to o , we have the fo rm witho ut i, gfiaptam. This
gfiaptam,
‘made kn own , revealed, ’ stan ds in o ppo sitio n to the
k/zan n a,‘co vered
,hid,
’
o f the preceding verse . Sukkamsa, which
Faus llex plain s by suklamsa, has pro bably a mo re techn ical an dspecial mean ing. Childers traces fiattam to the Vedic gfifitram,
‘kn owledge .
’
Pan s llrefers to Gfitaka, vol. i. p . 4 45, v. 1 I 8 .
75. Viveka, wh ich in San skrit mean s ch iefly un derstan ding, has
with the Buddhists the mo re techn ical mean ing o f separatio n ,
whether separatio n from the wo rld an d retiremen t to the so litudeo f the fo rest (kfiya-viveka), o r separatio n from idle th o ughts (kittaviveka) , o r the highest separatio n and freedom (Nirvan a) .
THE W ISE MAN . 2 3
CHA PTER V I .
THE W ISE MAN (PAND ITA ) .
76 . I f you s ee an in te lligen t man who te lls youwhere t rue t rea sure s a re t o be foun d , who showswha t is to be avoided, a n d admin iste rs reproofs
,
fo l low tha t wise man ; it will be be tter , n o t worse,
fo r those W h o follow him .
77. Le t h im admo n ish , let h im teach,le t h im
forbid what is improper l— h e will be be loved of thegood , by the bad he will be ha ted .
78 . Do n o t have evil-doers fo r frien ds, do n o t
have low people fo r frien ds : have vir tuous peoplefo r frien ds
,have fo r frien ds the best of men .
79 . He who drinks in the law live s happily witha seren e min d : the sage rej o ice s a lways in th e law
,
a s preached by th e e lect (A riya s) .80 . We ll-make rs lead th e wa ter (wherever they
like) ; fle tch ers ben d th e arrow ; carpen ters ben da lo g of wood W ise people fa sh ion themse lve s .
78 . It is hardly po ssible to take mitte kalyé’
me in the techn icalsen se o f kalyfin a
-mitra,‘ein geistlicher Rath ,
’
a Spiritual guide .
B urn o uf (In tro d. p . 2 84) shows that in the techn ical sen se kalyfin amitra was widely spread in the Buddhist wo rld.
79 . A riya,‘elect, ven erable,
’
is ex plain ed by the commen tato r
as referring to Buddha an d o ther teachers.
8 0 . See verses 33 an d 1 4 5, the latter being a mere repetitio n o f
o ur verse . The n ettikfis, to judge from the commen tary and from
the gen eral purpo rt Of the verse,are n o t simply water-carriers , but
builders o f can als an d aqueducts, wh o fo rce the water to go wh ereit wo uld n o t go by itself. The Chin ese tran slato r says, ‘
the pilo tman ages h is ship .
’See Beal, l. c . p . 79 .
2 4 DHAMMAPADA . CHAP . VI .
8 1 . A s a so lid rock is n o t shaken by th e win d ,wise peo ple fa lter n o t amidst blame an d pra ise .
8 2 . Wis e pe o ple ,after they have lis ten ed to th e
laws,become seren e , like a de ep , smo oth , an d st ill
lake .
83. G o od people wa lk o n wha tever befa l l , th ego o d do n o t pra t t le , lo nging fo r plea sure ; whe the rt o uched by happin e ss o r s o rrow wise people n everappea r e la ted o r depre ssed .
84 . I f, whe ther fo r h is o wn sake ,o r fo r th e sake
of o the rs , a man wishe s n e ither fo r a s o n ,n o r fo r
wea lth,n o r fo r lordsh ip
,an d if h e doe s n o t wish fo r
h is o wn succe ss by un fa ir mean s,then h e is good ,
wise,an d virtuous .
85. Few a re there among men who arrive a t the
o the r shore (be come A rha ts) ; the othe r peo ple hererun up an d down th e sho re .
83 . The first lin e is very do ubtful . I have ado pted, in my tran s
latio n ,a suggestio n o f M r . Childers, wh o writes, I th ink it will ‘be
n ecessary to take sabbattha in the sen se o f everywhere ,”o r un der
every co n ditio n pafikakhan dadibhedesu,sabbadhammesu
,says
B uddhagh o sha . I do n o t th ink we n eed assume that B . mean s
the wo rd vigahan ti to be a syn o nym o f vagan ti. I wo uld rather
take the who le sen ten ce to gether as a glo ss upo n the wo rd vagan ti— vagan t
’
1‘
ti arahattafifin en a apakaa’d/zan ta k/zan darégam vigahan ti ;
vagan ti mean s that, ridding themselves o f lust by the W isdom which
Arhatsh ip co n fers,they cast it away .
’ I am in clin ed to think thelin e mean s
‘the righteo us walk o n (unmo ved) in allthe co n ditio n s
o f life .
’
Nin dé’
t, pasamsfi, sukha, dukkha are fo ur o f the eigh t
lo kadhammas,o r earthly co n ditio n s ; the remain ing lo kadhammas
are labha, alfibha , yasa, ayasa.
In v . 2 45, passatfi, by a man who sees,’
mean s by a man . who
sees clearly or truly.
’
In the same mann er vrag may mean ,n o t
simply to walk,’
but ‘to walk pro perly,
’
o r may be used syn o nymo usly with pravrag .
85.
‘The o th er sho re’
is meant fo r Nirvan a ,‘this sh o re
’
fo r
commo n life . On reaching Nirvana, the do min io n o f death is
2 6 DHAMMAPADA . CHAP . v1.
ing to an ything, rej o ice in freedo m from a t tachmen t,
who se appe t ite s have been con quered, an d who a re
fu l l of light , a re free (even ) in this wor ld .
take fisava in th is passage , an d in the o ther passages where it
o ccurs, as th e Pfili represen tative o f fis raya . B ut asraya, in Buddhistphraseo lo gy, mean s rather the five o rgan s o f sen se with man as,
the so ul,’
an d these are kept distin ct from the fisavas,‘the in clin a
tio n s , the appetites, passio n s, o r vices.
’
The commen tary o n the
Abhidharma, when speaking o f the Yo gakaras, says, En réun issan t
en semble les receptacles (arraya) , les cho ses recues (asrita) et lessuppo rts (filamban a) , qui so n t chacun compo sés de six termes, o n a
dix -huit termes qu ’
o n appelle “ Dhfitus”o u co n ten an ts . La col
lectio n des six receptacles , ce so n t les o rgan es de la vue,de l ’o ui’e ,
de l’
o do rat, du gout, du to ucher , et le“ man as
”
(o u l’
o rgan e du
coeur) , qui est le dern ier . La co llectio n des six ch o ses recues , c’
est
la co n n aissan ce pro duite par la vue e t par les autres sen s jusqu’
au
man as”in clusivemen t . La co llectio n des six suppo rts, ce so n t la
fo rme et les autres attributs sen sibles jusqu’
au Dharma”
(la lo i o ul’etre ) in clusivemen t.
’
See B urn o uf,In tro ductio n
, p . 4 4 9 .
Parin ibbuta is again a techn ical term,the San skrit parin ivr z
’
ta
mean ing‘ freed from allwo rldly fe tters,
’ like vimukta . See B ur
n o uf, In tro duc tio n , p . 59 0 . See Ch ilders,s . v . n ibban a , p . 2 710 ,
an d No tes o n Dhammapada, p . 3 an d D’
Alwis,Buddhis t Nirvan a
,
P 75
THE VENERABLE ; 2 7
CHA PTER VII.
THE VENERA BLE (ARHAT) .
9 0 . There is n o suffering fo r h im who has fin ishedh is j ourn ey , an d aban don ed grief, who ha s freed h imse lf o n allsides
,an d thrown o ff allfe t te rs .
9 1 . They depart with the ir tho ugh ts we l l- collected,
they are n o t happy in the ir abode ; like swan s whohave le ft the ir lake , they leave the ir house an d
home .
9 2 . M en who have n o r iches , who live o n recogn ised food , who have perce ived void and un co n
ditio n ed freedom (N irvan a ), the ir pa th is difficu l t t oun derstan d
,like tha t of birds in the a ir .
9 1 . Satiman to , San skrit smr z'
timan ta/z,
‘
po ssessed o f memo ry ,’
but here used in the techn ical sen se o f sati, the first o f the B o dhyan
gas . See B urn o uf, In tro ductio n , p . 79 7. Clo ugh tran slates it by‘ in ten se tho ugh t,
’
an d this is the o rigin al mean ing o f smar, even
in San skrit. See Lectures o n the Scien ce o f Language, vol. ii.
P ; 33 2
Uyyufigan ti, which B uddhagho sa ex plain s by ‘they ex ert them
selves,’ seems to me to sign ify in this place ‘they depart,
’
i. e .
they leave their family , an d embrace an ascetic life . See n o te to
verse 2 35. See also Rhys Davids , Mahfiparin ibbe’
in a-sutta, Sacred
Bo oks o f the East, vol. x i. p . 2 2 .
9 2 . Sufifzato an d an imitto are adjectives belo nging to vimo kho ,
o n e o f th e many n ames o f Nirvan a, o r, acco rding to Childers, s . v.
n ibban a, p . 2 70 , Arhatsh ip ; see B urn o uf, In tro ductio n , pp . 4 4 2 ,
46 2 , o n sfinya . The San skrit ex pressio n sfinyatz’
in imittfipran ihitam
o ccurs in L’
en fan t egaré, 5 a ,l . 4 . Nimitta is cause in the mo st
gen eral sen se , i. e . what causes ex isten ce . The commen tato r ex
p lain s it ch iefly in a mo ral sen se : Rfigfidin imittfibhaven a an imittam,
teh i ka vimuttan ti an imitto vimo kho , i. e . o wing to the absen ce o f
passio n an d o ther causes, witho ut causatio n ; because freed from
f 2
2 8 DHAMMAPADA . CHAP . VII .
9 3. He whose appe t ite s a re st illed, wh o is n o t
abso rbed in e nj o yme n t,who h a s
,
pe rce ived vo id an d
u n co n dit io n ed freedo m (N irvan a ) , h is pa th is difficul t t o u n ders tan d , like tha t o f birds in th e a ir .
9 4 . Th e go ds even e n vy h im whose s en se s , likeh o rse s we l l bro ken in by th e driver , have bee n
subdued,who is free from pride , a n d free from
appe tite s .
9 5. Such a o n e who do e s h is du ty is t o le ran t likethe ea r th
,like i n dra ’
s bo lt h e is like a lake withoutmud ; n o n ew bir ths a re in sto re fo r h im .
9 6 . H is tho ught is qu ie t , qu ie t a re h is word a n d
de ed,when h e ha s o bta in ed freedom by t rue kn ow
ledge ,when h e ha s thu s become a qu ie t man .
these causes , therefo re it is called freedom witho ut causatio n . See
Childers , Pali D ictio n ary , p . 2 70 , col. 2 , lin e I .
The simile is in ten ded to compare th e ways o f tho se who have
o btain ed spiritual freedom to the fl igh t o f birds, it being difficultto un derstand how the birds mo ve o n witho ut putting their feet o
’
n
anyth ing. This, at least , is the ex plan a tio n o f the commen tato r .
The same metaph o r o ccurs Mahébh . XII, 6763 . Ch ilders tran slates,‘ leaving n o mo re trace o f e x isten ce than a bird in the air .
’
9 5. W ith o ut th e h in ts given by th e commen tato r,we sho uld
pro bably take the th ree similes o f th is verse in their n atural sen se ,as illustra ting the imperturbable state o f an Ar ahan ta
,o r ven erable
perso n . The earth is always represen ted as an emblem o f patien ce ;
the bo lt o f In dra , if taken in its techn ical sen se, as the bo lt o f agate, migh t likewise suggest the idea o f firmn ess ; wh ile the lake isa co n stan t represen tative o f seren ity an d purity. The commen tato r,
ho wever,suggests that what is mean t is
, that the earth,th o ugh
flo wers are cast o n it,do es n o t feel pleasure, n o r the bo lt o f In dra
displeasure, altho ugh less savo ury th ings are th rown upo n it ; an d
that in like man n er a wise perso n is in differen t to h o n o ur an d dis
h o n o un
9 6 . That this very n atural threefo ld divisio n ,th o ugh t, wo rd, and
deed, the trividha-dvz
’
ira o r the three do o rs o f the Buddhists (Hardy,
Manual, p . was n o t peculiar to the Buddhists o r unkn own to
THE VENERABLE . 2 9
9 7. The man W h o is free from credu lity,bu t kn ows
the un crea ted , who ha s cu t allt ies,removed all
temp ta t io n s, ren oun ced allde sires, he is the grea testo f rn en .
the Brahman s, has been pro ved again st Dr . W eber by Pro fesso r
KOppen in h is‘Religio n desBuddha ,
’ I, p . 4 45 . He particularlycalled
atten tio n to Manu XII, 4—8 ; an d he migh t have added Mahabh .
XII, 4 0 59 , 65 1 2 , 6549 , 6554 ; XIII, 5677, &c . D r. W eber has
h imself afterwards bro ugh t fo rward a passage from the A tharva
veda , VI , 9 6, 3 (yak kakshushe’
i man asfi. yak ka vfika upfirima) ,wh ich , however , has a differen t mean ing. A better o n e was quo tedby him from the Taitt . Ar . X
, I , 1 2 (yan me man asfi,vars
,karmana
vfi dushkr z’
tam kr z’
tam) . Similar e x pressio n s have been sh o wn to
ex ist in the Zen d-avesta,an d amo ng the Man ichaean s (Lassen ,
In disch e Alterthumskun de , III , p . 4 1 4 see also B o ehtlingk’
s D ic
tio n ary, s . v . kfiya , an d Childers , s . v. ka’iyo ) . There was n o gro un d,
therefo re, fo r suppo sing that th is fo rmula had fo un d its way in tothe Christian liturgy from Persia, fo r, as Pro fesso r Cowell remarks(Jo urn al o f Philo lo gy, vol. vii. p . Greek writers, such as Plato ,emplo y very similar e x pressio n s, e . g. Pro tag. p . 348 , 30 , p s é
’
rra v
fpyo v Ka i Ari-yo u Kai. Ora vdqy a . In fact,the Oppo sitio n between wo rds
and deeds o ccurs in almo st every writer , from Homer downwards
an d the further distin ctio n between th o ugh ts an d wo rds is clearlyimplied even in such ex pressio n s as ,
‘they say in their heart.
’
That
the idea o f Sin committed by th o ugh t was n o t a n ew idea, even to th e
Jews , may be seen from Pro v. x x iv. 9 ,‘th e th o ugh t o f fo o lishn ess
is sin .
’
In theApastamba - Sfitras , lately edited by Pro fesso r Buh ler,we fin d th e ex pressio n , atbo yatkifika man asé vars kakshusha vii
sankalpayan dhyfiyaty ahabh ivipasyati vé’
t tathaiva tad bhavatityu
padisan ti,‘they say that whatever a Brahman in ten ding with h is
min d, vo ice , o r eye , th inks , says, o r lo o ks , that will be .
’
This is
clearly a very differen t divisio n ,an d it is the same which is in ten ded
in th e passage from the A tharva -veda , quo ted abo ve . In the mis
chief do n e by the eye , we have , perhaps , the first in dicatio n o f the
evil eye . (Mahfibh . XII, 34 1 7. See Dhammapada, vv. 2 3 1
On th e techn ical mean ing o f tfidi, see Childers , s . v . D’
Alwis
(p . 78) has eviden tly received the righ t in terpretatio n ,but has n o t
un dersto o d it . Madr z'
sa also is used very much like tfidr z'
sa, an d
from it mériso , a ven erable perso n ,in San skrit marsha .
30 DHAMMAPADA . CHAP . VII .
9 8 . In a ham le t o r in a fore st,in the deep wa te r
o r o n th e dry lan d, whereve r ve n erable pe rso n s(A rahan ta ) dwe l l , tha t place is de ligh tfu l .9 9 . Fores ts a re de ligh tfu l where the world fin ds
n o de ligh t , the re the passion less will fin d de light ,fo r they look n o t fo r plea sures .
THE THOUSANDS . 3 1
CHA PTER V I I I .
THE THOUSANDS .
1 0 0 . Eve n though a speech be a thousan d (o fwords) , bu t made up of sen se le ss wo rds , o n e wordo f sen se is be t te r , wh ich if a man hears
,he becomes
qu ie t .
1 0 1 . Even though a Gatha (poem ) be a thousan d(of words) , bu t made up of sen se le ss words
, o n e
word of a Gatha is be t ter,which if a man hears
,h e
become s qu ie t .
1 0 2 . Though a man recite a hun dred Géthés madeup of sen se le ss words , o n e word of the law is be t ter ,which if a man hea rs
,h e become s qu ie t .
1 0 3. I f o n e man co n quer in ba t t le a thousan dt ime s tho usan d men
,an d if an other con quer himse lf
,
h e is th e grea te st of co n que rors .1 0 4 ,
1 0 5. On e ’s o wn se lf con quered is be t ter tha nallother people ; n o t even a god
,a Gan dha rva
, n o t
Mara with Brahman cou ld change in to defea t th e
1 0 0 . Th is Sahasravarga , o r Chapter o f the Tho usan ds, is quo tedby that n ame in th e Mahfivastu (M in ayeff , Mélanges Asiatiques,VI ,p . Teshfim B hagavz
’
ifi ga/ilz’
in fim Dharmapadeshu sahasra
vargam bhashati : Sahasram api vakfinam an arthapadasamhitanfim ,
ekarthavati sreyz’
i yam srutvz’
i upasamyati. Sahasram api gfithanam
an ar thapadasamhite’
infim, ekarthavati sreyé’
t yam srutvé’
t upasé’
tmyati’
(MS . R . A . S . Lo n d.) Here the Pali tex t seems decidedly mo reo rigin al and perfect .
1 0 4 . Gitam,acco rding to the commen tato r, stan ds fo r gi to (lin
gavipallfiso , i. e . viparyésa) ; see also Sen art in Jo urn al Asiatique,1 880
, p . 5o o .
The Devas (go ds) , Gan dharvas (fairies) , an d o ther fan ciful beingso f the Brahman ic religio n , such as the Nagas, Sarpas, Garud
’as, &c .
,
32 DHAMMAPADA . CHAP . VII I .
victory of a man who has van quished himse lf, an d
a lways live s un der re stra in t .1 0 6 . I f a ma n fo r a hun dred years sacrifice mon th
afte r mon th with a thousan d, a nd if h e bu t fo r o n e
momen t pay homage t o a man who se so u l is gro un ded(in true kn owledge) , be t te r is tha t homage than a
sacr ifice fo r a hun dred yea rs .1 0 7. I f a man fo r a hun dred yea rs worsh ip Agn i
(fire) in the forest , a nd if he bu t fo r o n e mo me n t pay
ho mage t o a man who se so u l is groun ded (in true
kn owledge ) , be t te r is tha t ho mage than sacrifice fo ra hun dred years .
1 0 8 . Wha tever a man sacrifice in this wor ld as an
o ffe ring o r a s a n o bla tion fo r a who le yea r in o rder t oga in mer it , th e wh o le of it is n o t wo rth a quar te r (afa rth ing) reve ren ce shown to th e r igh te o u s is be t ter .
were allo wed to co n tin ue in th e traditio n al language o f the peo plewho had embraced Buddhism . See the pertin en t remarks o f B urn o u f
,
In tro ductio n , pp . 1 34 seq .,1 8 4 . On Mfira
,the tempter, see v. 7.
Sfistram A iyar, On the Gain a Religio n , p . x x , says :‘M o reo ver as
it is declared in the Gain a Vedas that allthe go ds wo rsh ipped by
the vario us Hin du sects , viz . S 1va, Brahma,Vishn u
,Gan apati,
Subraman iyan ,an d o thers, were devo ted adheren ts o f the abo ve
men tio n ed Tirthankaras , the Gain as therefo re do n o t co n sider
them as unwo rthy o f th eir wo rsh ip ; but as they are servan ts o f
A rugan ,th ey co n sider th em to be deities o f their system,
an d
acco rdingly perfo rm certain pugas in ho n o ur o f them ,an d wo rsh ip
them also .
’
The case is mo re do ubtful with o rth o do x Buddhists .
‘ Orth o do x Buddhists,’ as M r. D’
Alwis writes (Attan agalu - van sa,
p .
‘ do n o t co n sider the wo rsh ip o f the Devas as being san c
tio n ed by h im wh o disclaimed fo r himself an d allthe Devas any
power o ver man’
s so ul . Yet the Buddhists are everywhere ido lwo rshippers . Buddhism,
h owever,ackn owledges the ex isten ce o f
some o f the Hin du deities , an d from the vario us friendly o ffices
wh ich tho se D evas are said to have ren dered to Go tama Buddhistsevin ce a respect fo r their ido ls .
’
See also B uddhagho sha s Parables,p . 1 6 2 .
34 DHAMMAPADA . CHAP . Ix .
CHA PTER IX .
EVIL .
1 1 6 . I f a man wou ld hasten towa rds th e good,h e shou ld keep h is though t away from evil ; if a
man do es wha t is good slothfu lly, h is min d de ligh tsin evil .
1 1 7. I f a man comm its a.
s in,le t h im n o t do it
aga in ; le t h im n o t de light in s in : pa in is the o u t
come o f evil .1 1 8 . I f a man doe s wha t is good
,le t h im do it
aga in ; le t h im de l igh t in it : happin ess is th e o u t
come o f good .
1 1 9 . Even an evil-doer see s happin e ss a s long as
h is evil deed ha s n o t r ipen ed ; bu t when h is evildeed has r ipen ed , then does th e evil -doer see evil
1 2 0 . Even a good man see s evil days , a s long a s
h is goo d deed has n o t ripen ed ; bu t when h is go oddeed has r ipen ed , then does the good ma n see happydays .
1 2 1 . Le t n o man think light ly o f evil , saying inh is hea rt , It will n o t come n igh un to me . Even byth e fa lling o f wa te r-drops a wa ter-
po t is fi l led ; th efo o l become s full of evil, even if h e ga ther it l it t leby lit t le .
1 2 2 . Le t n o man thin k l igh t ly of go od,saying in
h is hea r t , It will n o t co me n igh un to me . Even byth e fa lling o f wa ter-drops a wa te r-
po t is fi lled ; thewise man becomes fu ll of good
,even if h e ga the r it
lit t le by lit t le .
1 2 3. Le t a man avoid evil deeds , as ame rchan t ,if he ha s few compan ion s and carries much wea lth ,
EVIL . 35
avo ids a dangerou s road ; as a man wh o loves lifeavoids poison .
1 2 4 . He who ha s n o woun d o n h is han d,may
touch poison with h is han d ; poison does n o t affecto n e who ha s n o woun d ; n o r is there evil fo r o n e
who do e sfl
n o t commit evil .1 2 5. I f a man offen d a harm less
,pure
,an d in n o
cen t person , the evil fa l l s back upon tha t fool , likeligh t dust thrown up aga in st th e wind .
1 2 6 . Some people are born aga in ; evil-do ers got o he ll ; r igh teous peo ple go t o heaven ; those whoare free from allwo r ldly desire s a t ta in N irvan a . A
1 2 7. No t in the sky,n o t in the midst of the s ea ,
n o t if we en ter in to th e c lefts of th e moun ta in s,is
there kn own a spot in th e whole world where a
man migh t be fre ed from a n evil deed .
1 2 8 . No t in the sky,n o t in the midst of th e s ea
,
n o t if we e n ter in to the c left s of th e mo un ta in s , isthere kn o wn a spot in th e who le world where dea thcou ld n o t overcome (th e mor ta l) .
1 2 5. C f. Suttan ipfita, v. 66 1 In dische Spruche , 1 58 2 ; Kathasaritsagara , < 49 , 2 2 2 .
1 2 6 . Fo r a descriptio n o f hell an d its lo ng, yet n o t en dlesssufferings, see B uddhagho sha
’
s Parables, p . 1 3 2 . The pleasures o fheaven ,
to o , are frequen tly described in th ese Parables and elsewhere . Buddha h imself en jo yed these pleasures o f heaven , befo re he
was bo rn fo r the last time . It is pro bably when go o d and evil deedsare equally balan ced, that men are bo rn again as human beings ;
th is,at least, is the Opin io n o f th e Gain as . C f. Chin taman i
,ed.
H . Bower, In tro d. p . x v .
1 2 7. C f. St . Luke x ii. 2 , Fo r there is n o th ing co vered that shalln o t be revealed and Psalm cx x x ix . 8- 1 2 .
36 DHAMMAPADA . CHAP . X.
CHA PTER X .
PUN ISHMENT .
1 2 9 . Allmen t remble a t pun ishmen t,allmen fea r
dea th ; remembe r tha t yo u a re l ike un to them ,a n d
do n o t kill , n o r cause slaugh te r .
1 30 . Allme n t remble a t pun ishmen t , allmen lovelife remembe r tha t tho u ar t like un to them
,a n d do
n o t kil l , n o r ca use s laugh te r .
1 3 1 . H e wh o s eeking h is o wn happin ess pun ishe so r kills be ings who a ls o lo ng fo r happin e ss
,will n o t
fin d happin e s s afte r dea th .
1 2 9 . On e feels tempted, n o do ubt, to take upama in the sen se
o f ‘th e n earest (der Nach ste), the n eighbo ur,
’
an d to tran slaw,
‘ having made o n eself o n e ’
s n eighbo ur,’
i. e . lo ving o n e’
s n eighbo ur
as o n eself. B ut as upamam , with a sho r t a,is the co rrect accusative
o f upama, we must tran slate, ‘ having made o n eself th e liken essthe image o f o thers , having p laced o n eself in the place o f o thers .
This is an ex pressio n which o ccurs frequen tly in San skrit ; cf.
Hito padesa I , 1 IPrana yathéitman o
’
bhish/a bhfitanam api te tathéi,
Atmaupamyen a bhfiteshu dayam kurvan ti sei dhava/z .‘A s life is clear to o n eself, it is dear also to o ther living beingsby comparing o n eself with o thers , go o d peo ple bestow pity o n all
be ings .
’
See also Hit. I,1 2 ; Ram . V ,
2 3, 5, atméin am upamam kr z’
tva
sveshu dareshu ramyatzi rn ,makin g o n eself a liken ess , i. e . putting
o n eself in the po sitio n o f o ther peo ple , it is right to lo ve n o n e but
o n e’
s o wn wife .
’
Dr . Fausbollhas called atten tio n to similar passages in the Mahabharata , XIII , 5569 seq .
1 30 . C f. St . Luke vi. 3 1 .
1 3 1 . D r . Fausbollpo in ts o ut the striking similarity between th isverse an d two verses o ccurring in Man n an d the Mahabharata
PUNISHMENT . 37
1 32 . He who seeking h is o wn happin ess do e s n o t
pun ish o r kill be ings who a lso lo ng fo r happin ess,
will find happin ess a fter dea th .
1 33. Do n o t speak ha rshly t o an ybody ; thosewho a re spoken to wil l an swer thee in th e same
way . A ngry speech is pa in fu l,blows fo r blows wil l
touch thee .
1 34 . I f,like a sha ttered me ta l pla te (gong) , thou
u t te r n o t , then thou ha st reached N irvan a ; co n tent ion is n o t kn own t o thee .
1 35. A s a cowhe rd with h is s taff drive s h is co wsin to the stable
,so do Age an d Dea th drive the life
of men .
1 36 . A fo ol does n o t kn ow when he commit s h isevil deeds : bu t the wicked man burn s by h is o wn
deeds,a s if burn t by fire .
1 37. He who in fl ict s pa in o n in n ocen t an d ha rmless person s
,will soon come t o o n e of the se ten
sta te s
Man u V, 45
Yo’
himsakz’
in i bhutan i hin asty atmasukhekk/zaya,
Sa givams ka mr z’
tas kaiva n a kvakit sukham edhate .
Mahabharata XIII, 5568
Ah imsakfin i bhfitan i danden a Vin ihan ti ya/z ,
Atman a/z sukham iM /zan sa pretya n aiva sukhi bhavet.If it were n o t fo r ah imsakan i, in which Man n an d the Mahabharata
agree, I sh o uld say that the verses in bo th were San skrit mo dificatio n s o f th e Pali o rigin al . The verse in the Mahabharata presup
po ses th e verse o f th e Dhammapada .
1 33 . See Mahabharata XII, 4 0 56 .
1 34 . See Ch ilders, s.v. n ibbana , p . 2 70 , an d s . v . kamso D’
Alwis ,
Buddhist Nirvana, p . 35.
1 36. The metaph o r o f ‘ burn ing’
fo r ‘suifering
’is very
commo n in Buddh ist literature . Everyth ing burn s, i. e . every
thing suifers, was o n e o f the first ex perien ces o f Buddha himself.
See v . 1 46 .
38 DHAMMAPADA . CHAP . x .
1 38 . He will have crue l suffering,loss
,injury of
the body, heavy affl ict ion,o r lo ss of m in d ,
1 39 . O r a misfo r tun e com ing from th e king , o ra fearfu l accu sa t io n , o r lo ss of re la t ion s , o r des t ruct ion o f t reasu res ,
1 40 . O r lightn ing-fire wil l burn h is ho uses ; an dwhen h is bo dy is des t ro yed
,the fool will go t o he l l .
1 4 1 . No t n akedn e ss,n o t pla t ted ha ir
,n o t dirt , n o t
fast ing, o r lying o n the earth ,
n o t rubbing with dust ,
1 38 . Cruel suffering’
is ex plain ed by sisaro ga , headache,
’
&c .
Lo ss’
is taken fo r lo ss o f mo n ey. Injury o f the bo dy is held tobe the cutting o ff o f the arm ,
an d o ther limbs . Heavy afflictio n sare, again ,
vario us kin ds o f diseases .
1 39 . Upasarga mean s acciden t , misfo rtun e .
’
D r. Fausboll
tran slates ragato va upassaggam by fulgen tis (lun ae) defectio n emD r . W eber by
‘ Bestrafung vom Ko n ig ;’ Beal by ‘
some go vern
men tal diffi culty .
’
Abbhakkhan am,San skrit abhyakhyan am,
is a
heavy accusatio n fo r high treaso n ,o r similar o ffen ces . Beal tran s
lates,
‘some false accusatio n .
’
The ‘ destructio n o f pleasures o r
treasures’
is ex plain ed by go ld being changed to co als (see Buddhagh o sha
’
s Parables, p . 98 ; Thiessen , Kisz’
igo tami, p . pearls toco tto n seed
,co rn to po tsherds, an d by men an d cattle becoming
blin d, lame, &c .
1 4 1 . C f. Hibbert Lectures , p . 355. D r . Fausbollhas po in ted o ut
that the same o r a very similar verse o ccurs in a legen d taken fromthe D ivyavadan a, an d tran slated by B urn o uf (In tro ductio n , p . 3 1 3
seq .) B urn o uf tran slates the verse :‘ C e n
’
est n i la co utume de
marcher n u,n i les cheveux n attés
, n i l’
usage d’
argile , mi le cho ix
des diverses especes d’
alimen ts,ui l
’
habitude de co ucher sur la
terre nue,n i la po ussiere , n i la malpro preté, n i l
’
atten tio n a fuir
l’abri d’
un to it, qui so n t capables de dissiper le tro uble dan s lequeln o us jetten t les désirs n o n - satisfaits ; mais qu
’
un h omme,maitre
de ses sen s, calme , recueilli, ch aste , évitan t de faire du malaaucun e
creature , accomplisse la Lo i, et ilsera , quo ique paré d’
o rn emen ts ,
un Brahman e , un Qraman a, un Religieux .
’
See also Suttan ipfita,v. 2 48 .
W alking n aked and the o ther things men tio n ed in o ur verse
are o utward sign s o f a sain tly life , an d these Buddha rejects becausethey do n o t calm the passio n s. Nakedn ess he seems to have
PUN ISHMENT. 39
n o t sitting mot io n le ss , can purify a morta l who hasn o t o verc o me desire s .
1 4 2 . He who , though dressed in fin e appare l ,exe rcise s tran quillity, is qu ie t , subdued , restra in ed
,
chaste , an d ha s cea sed t o fin d fau lt with allothe rbe ings , h e in deed is a Brahman a ,
an a sce t ic (sramafi a) , a fr ia r (bh ikshu) .
1 4 3. Is the re in th is world an y man so re stra in edby humility tha t h e doe s n o t m in d reproof, as a
we l l -t ra in ed horse th e wh ip1 44 . Like a we l l- tra in ed horse when touched by
rejected o n o ther gro un ds to o , if we may judge from the Suma
gadha-avadan a : A n umber o f n aked friars were assembled in the
h o use o f the daugh ter o fA n fitha-
pin a’rka . She called her daugh ter
in -law,Sumz
’
igadha, an d said, Go and see tho se h ighly respectable
perso n s .
”Sumagadha, ex pecting to see some o f the sain ts, like
Sfiriputra, Maudgalyayan a, an d o thers, ran o ut full o f jo y. B ut
when she saw these friars with their hair like pigeo n wings, co veredby n o thing but dirt, o ffen sive , an d lo oking like demo n s, she became
sad.
“ Why are yo u sad ?”said h er mo ther- in -law. Sumagadha
replied, “ O mo ther , if these are sain ts, what must sin n ers be like P”
B urn o uf (In tro ductio n , p . 3 1 2 ) suppo sed that the Gain as o n ly ,an d n o t th e Buddhists, allowed n akedn ess . B ut the Gain as, to o ,
do n o t allow ‘it un iversally . They are divided in to two parties , the
Svetambaras an d Digambaras . The S vetambaras, clad in white ,are the fo llowers o f Parsvanatha, an d wear clo thes . The Digam
baras , i. e . sky-clad
,disro bed, are fo llowers o f Mahavira, residen t
ch iefly in So uthern In dia . A t presen t they, to o , wear clo thing,but n o t when eating. See Séstram Aiyar , p . x x i.
The gala, o r the hair platted an d gathered up in a kn o t, was a
sign o f a S aiva asce tic . The sitting mo tio n less is o n e o f the po s
tures assumed by ascetics . Clo ugh ex plain s ukkulika as‘the act
o f sitting o n the heels W ilso n gives fo r utkalukasan a , sitting o n
the hams .
’
See Fausboll,n o te o n verse 1 4 0 .
1 4 2 . As to dandan idhan a,see Mahabh . XII, 6559 , and Sutta
n ipz’
ita,v. 34 .
1 4 3, 1 4 4 . I am very do ubtful as to the real mean ing o f these
verses . If their o bject is to show how repro o f o r pun ishmen t
4 0 DHAMMAPADA . CHAP . X .
th e wh ip , be ye active an d live ly,a n d by fa ith , by
Vir tue , by e n e rgy, by medita tio n,by disce rnmen t o f
th e law yo u w il l o vercome th is grea t pa in (o f repro o f) ,pe rfec t in kn owledge an d in behaviou r, a n d n eve rfo rge tfu l .
1 4 5. We ll-make rs lead th e wa ter (whereve r theylike ) ; fle tche rs be n d th e a rro w ; ca rpen ters ben da lo g o f woo d ; go o d pe o ple fa shio n themse lve s.
sh o uld be bo rn e, my tran slatio n wo uld be righ t, tho ugh alpabo dhati
in the sen se o f p a rv i fa c e r e is strange .
1 45 . The same as verse 80 . Acco rding to Fausbollan d Subhfiti
we o ugh t to ren der the verses by , What man is there fo un d o n
earth so restrain ed by shame that he n ever pro vokes repro o f, as a
go o d ho rse the whip ?’
See Childers,s . v. appabo dhati.
4 2 DHAMMAPADA . CHAP . x 1.
14 9 . Tho se white bo n e s , like gourds thrown awayin th e au tumn
,wha t plea sure is there in lo oking a t
them P
1 50 . A fter a stronghold has been made o f the
bon es, it is covered with flesh an d blo od , an d theredwe l l in it old age an d dea th , pride and dece it .
1 51 . The br illian t chario ts of kings are de stroyed ,th e body a lso approache s de struct ion ,
but th e virtueof good pe o ple‘
n ever approache s destruct ion ,
—thusdo the go od say to the go od .
1 52 . A man who h as lea rn t lit tle , grows old likean ox ; h is fle sh grows , bu t h is kn owledge does n o tgrow.
1 53 , 1 54 . Lo o king fo r th e make r of this tabern aele ,
I sha ll have t o run thro ugh a course o f man ybir ths
,so lo ng a s I do n o t fin d (h im) ; a nd pa in fu l is
bir th aga in a n d aga in . B u t n o w,maker o f th e tabe r
n acle , tho u ha st been seen ; tho u sha l t n o t make up
M S S . r e a d in g m a r a n am t amb i. I do n o t kn o w th e readings
o f the Lo n do n MSS . The e x plan atio n o f the commen tary do es
n o t settle the questio n ,as it may as well be co n sidered an
e x plan atio n o f my reading as o f the reading which Childerspro po sed.
—V . FAUSB oLL .
’
1 4 9 . In th e Rudrayanfivadan a o f the Divyavadan a this verse
appears as,
Yan imfiny apariddhan i viksh iptan i diso dirab,
Kapo tavarnany asthin i tan i dr z’
sh z‘
vaiha ka rati/z .
See Schiefn er , Mel. Asiat.VIII, p . 589 ; Gataka , vol. i. p . 3 2 2 .
1 50 . The ex pressio n mamsalo hitalepan am is curio usly like the
ex pressio n used in Man u VI , 76, mamsas o n italepan am,an d in
several passages o f the Mahabharata,XII
,1 2 4 62 , 1 2 0 53, as po in ted
o ut by D r . Fausboll.
1 53 , 1 54 . These two verses are famo us amo n g Buddhists , fo rthey are the wo rds wh ich the fo un der o f Buddhism is suppo sed
to have uttered at the momen t he attain ed to Buddhah o o d. (SeeSpen ce Hardy, Manual
, p . Acco rding to the Lalita-vistara,
h owever, the wo rds uttered o n that so lemn o ccasio n were tho se
OLD AGE . 4 3
this tabe rn ac le aga in . Allthy rafte rs a re bro ken,
thy r idge -pole is sun dered ; the m in d , approachingth e E tern a l (v isankhara ,
n irvan a) , has a t ta in ed t o
th e ext in ct ion of allde sires .
quo ted in the n o te to verse 39 . In the commen tary o n the
B rahmagala th is verse is called the first speech o f Buddha,his last
speech being the wo rds in the Mahaparin ibban a-sutta
,Life is
subject to age ; strive in earn est .’
The wo rds used in the Maha
parin ibban a-sutta, Chap . IV,
2 , K atun n am dhaniméin am an an ubo dhé‘
.
appafivedha evam idam digbam addha’
in am sandhavitam samsaritam
mamafi k’
eva tumhakafi ka, an swer to the an ticipatio n ex pressed
in o ur verse .
The ex act rendering o f this verse has been much discussed, chieflyby M r . D
’
Alwis in the Attan ugaluvan sa, p . cx x viii, and again in his
Buddhist Nirvan a, p . 78 ; also by Ch ilders, No tes o n Dhammapada ,
p . 4 , an d in h is D ictio n ary . Go gerly tran slated Thro ugh vario us
tran smigratio n s I must travel, if I do n o t disco ver the builder whomI seek.
’
Spen ce Hardy : Thro ugh many differen t births I have run
(to me n o t having fo un d) , seeking the arch itect o f the desire -re
sembling h o use .
’
Fausboll: Multiplices gen eratio n is revolutio n es
percurreram ,n o n in ven ien s ,domus (co rpo ris) fabricato rem quaeren s .
’
A n d again (p .
‘Multarum gen eratio num revolutio mih i sub
eun da esset, n isi in ven issem domus fabricato rem .
’ Childers : I haverun th ro ugh the revo lutio n o f co un tless births, seeking the architecto f this dwelling an d finding h im n o t .
’D
’
Alwis : Thro ugh tran smi
gratio n s o f‘n umero us birth s have I run ,
n o t disco vering, (th o ugh)seeking th e ho use-builder.
’
Alldepends o n h ow we take san dba
vissam ,which Fausbolltakes as a co n ditio n al , Ch ilders, fo llowing
Tren ckn er, as an ao rist , because the sen se imperatively requiresan ao rist . In either case , the dro ppin g o f the augmen t an d the
do ubling o f the s are , however, irregular . San dhavissam is the
regular fo rm o f the future, an d as such I tran slate it , qualifying,h owever , the future , by the participle presen t an ibbisan , i. e . n o t
fin ding, an d taking it in the sen se o f, if o r so lo n g as I do n o t fin d
the true cause o f ex isten ce . I had fo rmerly tran slated an ibbisan ,
as n o t resting (an irvisan ) , but the commen tato r seems to autho rise
the mean ing o f n o t finding (avin dan to , alabhan to ) , an d in that caseallthe material difficulties o f the verse seem to me to disappear .
The maker o f the tabern acle is ex plain ed as a po etical ex pressio n fo r the cause o f n ew birth s , at least acco rding to the views o f
g 2
44 DHAMMAPADA . CHAP. x 1.
1 55. M en who have n o t observed prope r disciplin e
,a n d have n o t ga in ed t rea sure in the ir you th
,
perish like old heron s in a lake without fish .
1 56 . M en who have n o t observed pro pe r disciplin e ,
an d have n o t gain ed trea sure in the ir youth,
lie ,like broken bows
,sighing after the pa st .
Buddha’
s fo llowers, whatever his own views may have been . B ud
dha had co n quered Mara, the represen tative o fwo rldly temptatio n s,the father o f wo rldly desires, an d as desires (tamha) are , by mean so f upadan a an d bhava, the cause o fgati, o r
‘birth,
’
the destructio n o f
desires an d the co nquest o fMara are n early the same thing, tho ugh
ex pressed differen tly in the philo so phical an d legen dary languageo f the Buddhists . Tamha
,
‘thirst
’
o r desire,
’
is men tio n ed as
serving in the army o f Mara . (Lo tus, p .
1 55, On g/zayan ti, i. e . kshayan ti, see D r . B ollen sen’
s learn edremarks
,Zeitschrift der Deutschen Mo rgenl. Gesellschaft, XVIII ,
8 34 , and B o eh tlingk-Ro th , s . v . ksha.
46 DHAMMAPADA . CHA P . x 11.
1 64 . The foolish man who scorn s th e ru le of th eve n erable (A rabat ) , of the e lect (A riya) , of th e v ir
tuo us , an d follows fa lse doct rin e ,h e bea rs fru it to
h is o wn destruction ,like the fruit s of the Ka i tfiaka
reed .
1 65. By o n e se lf the evil is don e ,by on ese lf o n e
suffe rs ; by on ese lf evil is left un don e , by on ese lfo n e is purified . Purity an d impu rity be long to o n e
se lf, n o o n e can purify a n othe r .
1 66 . Le t n o o n e forge t h is o wn du ty fo r the sakeo f an other ’s
,however grea t ; le t a man
,a fte r h e has
disce rn ed h is o wn du ty , be a lways a t ten t ive to h is
du ty .
1 64 . The reed either dies after it has bo rn e fruit, o r is cut do wn
fo r th e sake o f its fruit .
D itlbi,literally ‘
view,
’is used even by itself, like the Greek
hairesis ,’
in the sen se o f h eresy (see B urn o uf, Lo tus, p . In
o ther places a distin ctio n is made be tween mikk/zadi/tizi (vv . 1 67,
3 1 6 ) an d sammadillfii (v. If arahatam ariyan am are used' in
their techn ical sen se, we sh o uld tran slate ‘the reveren d Arhats
,
’
A rhat being the h igh est degree o f the fo ur o rders o f Ariyas , viz .
Sro tae’
ipan n a, Sakadagamin , Anagamin , an d Arhat. See n o te to
verse 1 78 .
1 66 . Attha, lit.‘object
,
’
must here be taken in a mo ral sen se,as duty
’
rather than as‘advan tage .
’ Childers ren dered it bySpiritual go o d.
’
The sto ry which B uddhagho sa tells o f the Thera
A ttadattha gives a clue to the o rigin o f some o f h is parables, whichseem to have been in ven ted to suit the tex t o f the Dhammapada
rather than vice versa. A similar case o ccurs in the commen taryto verse 2 2 7.
THE W ORLD . 4 7
CHA PTER X I I I .
THE WORLD .
1 67. Do n o t follow th e evil law " Do n o t live o n
in thought le ssn e ss " Do n o t follow fa lse doctrin e "B e n o t a frien d of th e wor ld .
1 68 . Rouse thyse lf"do n o t be idle " Follow the
law of virtue " The virtuou s rest s in bl iss in thisworld a n d in the n ext .
1 69 . Follow the law of virtue ; do n o t follow tha tof S in . The virtuous rest s in bliss in this wor ld and
in the n ext .
1 70 . Look upon th e world a s a bubble , look uponit a s a mirage : the king of dea th doe s n o t see h imwho thus looks down upon the wor ld .
1 71 . Come,loo k a t this glit tering world , like un to
a roya l cha riot ; th e foo lish a re immersed in it , bu tth e wise do n o t touch it .
1 72 . He who formerly wa s reckless an d a fterwa rds became sober
,brighten s up this world, like
the moon whe n freed from c lo uds .1 73 . He whose evil deeds a re cove red by good
deeds, brigh ten s up this world , like the moon whenfreed from c louds .
1 74 . This world is dark , few o nly can see here ; a fewon ly go t o heaven , like birds escaped from the n e t .
1 75. The swan s go o n the pa th of th e sun ,they
go through th e e ther by mean s of their mira cu lous
1 68, 1 69 . See Rhys Davids, Buddhism, p . 65.
1 70 . See Suttan ipéita, v. 1 1 1 8 .
1 75. Hamsa may be mean t fo r the bird, whether flamingo , o r
swan ,o r ibis (see Hardy, Manual, p . but it may also , I believe ,
4 8 DHAMMAPADA . CHAP . x 111.
power ; th e wise a re led o ut of th is world,when
they have con quered Mara and his t ra in .
1 76 . I f a man ha s t ran sgressed o n e law , an d
speaks lie s , an d scoffs a t an other world, there is n o
evil h e will n o t do .
1 77. The un charitable do n o t go to the world ofthe gods ; fools on ly do n o t pra ise libera lity ; a wiseman rej o ice s in libera lity, an d through it be comesblessed in the other world .
1 78 . Be t ter than sovere ign ty over the ear th , be t terthan going t o heaven ,
be tte r than lordship over all
worlds,is th e rewa rd o f th e first step in holin ess .
be taken in the sen se o f sain t. As to iddhi,‘magical power ,
’
i. e . r z'
ddhi, see B urn o uf, Lo tus, p . 3 1 0 ; Spen ce Hardy, Man ual,pp . 4 98, 50 4 ; Legends, pp . 55, 1 77 ; an d n o te to verse 2 54 .
1 78 . So te’
ipatti, the techn ical term fo r the first step in the paththat leads to Nirvan a . There are fo ur such steps, o r stages, an d o n
en tering each , a man receives a n ew title(1 ) The Sro taapan n a, lit. h e wh o h as go t in to the strearfi.
A man may have seven mo re birth s befo re he reaches the o ther
Sho re,i. e . Nirvan a.
(2 ) Sakr z’
dagamin ,lit. he who comes back o n ce , so called be
cause,after having en tered this stage , a man is bo rn o n ly o n ce
mo re amo ng men o r go ds . Ch ilders sh ows that this in vo lves reallytwo mo re birth s, o n e in the deva wo rld, the o ther in the wo rld o f
men . B urn o uf says the same , In tro ductio n , p . 2 93 .
(3) Anagamin ,lit . he who do es n o t come back, so called be
cause, after th is stage , a man can n o t be bo rn again in a lowerwo rld, but can o n ly be bo rn in to a Brahman wo rld, befo re hereaches Nirvan a.
(4) Arhat, the ven erable , the perfect , wh o has reached th e higheststage that can be reached, and from wh ich Nirvan a is perceived
(sukkhavipassana, Lo tus, p . See Hardy, Eastern M o n achism,
p . 2 80 ; B urn o uf, In tro ductio n , p . 2 0 9 Koppen , p . 398 ; D’
Alwis,A ttanugaluvan sa, p . cx x iv Feer, Sutra en 4 2 articles, p . 6.
50 DHAMMAPADA . CHAP . XIV.
1 83. No t to co mm it a n y s in,t o do goo d , a n d to
purify on e ’s m in d,tha t is the teaching o f (all) th e
Awaken ed .
1 84 . Th e Awake n ed ca ll pa tien ce the h ighestpen an ce , lo ng- suffer ing the highe st N irvan a ; fo r h eis n o t a n a n cho rite (prav ragita ) who st rike s o thers ,h e is n o t a n a sce tic (sraman a ) who in su lts o the rs .
1 85. No t t o blame,n o t to strike , to live re stra in ed
u n der the law,to be mode ra te in ea t ing , t o sleep and
s it a lo n e,an d t o dwe l l o n th e h ighe st tho ught s
,
th is is th e tea ching of th e Awaken ed .
1 83 . This verse is again o n e o f the mo st so lemn verses amo ngthe Buddhists . Acco rding to Csoma Ko ro si, it o ugh t to fo llo wthe famo us Arya stan z a, Ye dhamma
’
(Lo tus, p . an d serve
as its complemen t . B ut th o ugh this may be the case in Tibet, it
was n o t so o rigin ally . The same verse (ascribed to Kan akamun i)o ccurs at the end o f th e Chin ese tran slatio n o f the Pratimo ksha
(Beal , J . R . A . S . XIX, p . 4 73 ; Caten a , p . in the Tibetan
tran slatio n o f the Gathasangraha , v . 1 4 (Schiefn er, Mél. Asiat.VIII , pp . 568 , 586 ,
an d Csoma Ko ro si, A s . Res. XX, p.
B urn o uf has fully discussed the metre an d mean ing o f o ur verse o n
pp . 52 7, 52 8 o f his Lo tus .
’
He prefers sakittaparidaman am , which
Csoma tran slated by ‘the m in d must be bro ugh t un der en tire sub
jec tio n ’
(svakittaparidaman am) , an d the late Dr . M illby ‘
pro prii
in tellectus subjugatio .
’
B ut h is o wn M S . o f the Mah z’
ipadh z’
in a-sutta
gave likewise sakittapariyo dapan am,and this is n o do ubt the co r
rec t reading. (See D’
Alwis, Attan ugaluvan sa , p . cx x ix .) We
fo un d pariyo dappeya in verse 88 , in the sen se o f purgin g o n eselffrom the tro ubles o f tho ugh t. From the same verb, (pari) ava+ dai,we may derive the n ame Avadan a
,a legen d, o rigin ally a pure and
virtuo us act,an (ipfO
‘
Teta, afterwards a sacred s to ry, an d po ssibly a
sto ry the hearing o f wh ich purifies the mind. See B o eh tlingk
Ro th , 5 . v . avadan a .
1 84 . Ch ilders, fo llowing the commen tato r , tran slates , Patien ce ,
which is lo ng-suffering, is the best devo tio n ,the Buddhas declare
that Nirvan a is the best (o f1 85. C f. Suttan ipéita , v . 337. Patimo kkhe
, under th e law,
’
i. e .
acco rding to the law, the law wh ich leads to Moksha , o r freedom.
’
Pratimo ksha is the title o f the o ldest co llectio n o f the mo ral laws
THE BUDDHA . 5 1
1 86 . There is n o sa t is fying lusts , even by a Showe ro f gold piece s h e who kn ows tha t lust s have a sho rtta ste an d cause pa in ,
he is wise ;1 87. Even in heaven ly plea sures he fin ds n o sa tis
fac tion,the disciple who is fu lly awaken ed de ligh ts
on ly in the destruct ion of alldesire s .1 88 . M en ,
driven by fear , go to ma n y a refuge,to
moun ta in s an d fore st s , to gro ve s an d sacred t ree s .1 89 . B u t tha t is n o t a safe refuge
,tha t is n o t th e
be st refuge ; a man is n o t de live red fro m allpa in sa fter havin g gon e to tha t refuge .
1 9 0 . He who take s refuge with Buddha , th e Law ,
o f the Buddhists (B urn o uf, In tro ductio n , p . 30 0 ; B igan det, The
Life o f Gaudama, p . 4 39 ; Rhys Davids, Buddhism , p . an d as
it was commo n bo th to the So uthern an d the No r thern Buddhists,
patimo kkhe in o ur passage may po ssibly be mean t , as Pro fesso r
W eber suggests, as the title o f that very co llectio n . The commen
tato r ex plain s it by getlizakasila and patimo kkhasila . Sayan éisam
migh t stan d fo r sayan éisan am,see Mahabh . XII
,6684 but in B ud
dhist literature it is in tended fo r sayanasan am ; see also Mahabh . XII,
9 978 , sayyasan e . Fausbolln o w reads pan ta in stead o f patthafi .
1 87. There is a curio us Similarity between this verse an d verse
650 3 o f the Séin tiparva :
Yak ka kfimasukham lo ke, yak 16a divyam mahat sukham,
Tr z'
shnakshayasukhasyaite narhata/z Sh o a’as
’
im kalam.
‘An d whatever deligh t o f lo ve there is o n earth,an d whatever is
the great deligh t in heaven ,they are n o t wo rth the Six teen th part
o f the pleasure wh ich springs from the destructio n o f alldesires .
’
The two verses 1 86,1 87 are ascribed to king Man dhatr z
'
, Sho rtlybefo re his death (Mél. Asiat .VIII , p . 471 see also Gfitaka, vol. ii.p .
1 88—1 9 2 . These verses o ccur in San skrit in the Pratihéiryasfitra ,tran slated by B urn o uf
,In tro ductio n , pp . 1 6 2—1 89 ; see p . 1 86 .
B urn o uf tran slates rukkhaketyan i by arbres co n sacrés pro perly,sacred shrin es un der o r n ear a tree . See also Gataka, vol. i. p . 9 7.
1 9 0 . Buddha,Dharma
,an d Sangha are called the Trisaran a
(cf. B urn o uf, In tro d. p . The fo ur h o ly truths are the fo ur
statemen ts that there is pain in this wo rld, that the so urce o f
52 DHAMMAPADA . CHAP. x 1v .
and th e Church ; h e wh o , with c lear un dersta n ding ,see s the fo ur ho ly t ru ths
1 9 1 . Viz . pa in , th e origin of pa in , the destruct ionof pa in ,
a n d the e igh tfold holy way tha t leads to thequ ie t ing o f pa in
1 9 2 . Tha t is th e safe refuge,tha t is th e best
refuge ; having gon e t o tha t refuge , a man is de livered from allpa in .
1 9 3. A supern a tura l person (a Buddha ) is n o t
easily foun d, h e is n o t bo rn eve rywhe re . Whereversuch a sage is born
,tha t race pro spe rs .
1 94 . H appy is th e a rising of th e awaken ed ,happy is th e tea ching of the True Law , happy ispeace in the church , happy is th e devot ion of tho sewho a re a t peace .
1 9 5 ,1 96 . He who pays homage to those who
deserve homage ,whe ther the awaken ed (Buddha)
o r the ir disciple s,those who have overco me th e
hos t (o f evils) , an d crossed th e flood of so rrow,h e
who pays homage t o such a s have foun d de liveran cea n d kn ow n o fea r , h is merit can n ever be mea suredby a n ybody .
pain is desire , that des ire can be an n ihilated, th at there is a way
(sh own by Buddha) by which the an n ihilatio n o f alldesires can be
ach ieved, an d freedom be o btain ed. That way co n sists o f eight
parts . (See B urn o uf, In tro ductio n , p . The e igh tfo ld wayfo rms the subject o f Chapter XVIII . (See also Feer, Jo urn alAS . 1 870 , p . 4 1 8 , an d Chips from a German Wo rksho p, z ud ed.
vol. i. p . 2 51 seq . )
54, DHAMMAPADA . CHAP . XV.
2 0 2 . The re is n o fire like pa ssion ; there is n o
losing thro w like ha t red ; the re is n o pa in like thisbo dy there is n o happin ess h igher than rest .
2 0 3. Hunger is th e worst o f disea s e s , th e bodyth e grea test o f pa in s ; if o n e kn ows th is tru ly, tha tis N irvan a ,
th e h ighe st happin e ss .
San skrit an d in the So uthern o r Pali tex ts, i. e . in the Avadan a
sataka , in the Samyutta-n ikaya . See Feer, Comptes Rendus, 1 871 ,
p . 4 4 , and Jo urn al As . 1 880 , p . 50 9 . In the Avadan a-sataka, the
San skrit versio n isGayo vairam prasavati, du/zkham sete parfigita/z
Upaséin ta/z sukham sete hitvagayaparéigayam .
2 0 2 . I take kali in the sen se o f an un lucky die which makes a
player lo se h is game . A real simile seems wan ted here , as in
verse 2 5 1 , where , fo r the same reaso n ,I tran slate graha by ‘
shark, ’
n o t by‘captivitas,
’as D r. Fausbollpro po ses . The same sch o lar
tran slates kali in o ur verse by peccatum .
’
If there is any o h
jectio n to tran slating kali in Pali by ‘un lucky die ,
’
I sho uld stillprefer to take it in th e sen se o f the age o f depravity, o r th e demo n
o f depravity . To judge from Abh idhan appadipika, 1 1 0 6 , kali wasused fo r parfigaya, i. e . lo s s at game
,a lo sing th row,
an d o ccurs in
that sen se again in verse 2 52 . The Chin ese tran slatio n has, ‘there
is n o distress (po iso n ) wo rse than hate .
’
A Similar verse o ccurs
Mahe’
ibh . Séin tip . 1 75, v. 35.
Bo dy’
fo r khan dha is a free tran slatio n , but it is difficult to fin d
any o ther ren dering. The Chin ese tran slatio n also h as ‘ bo dy .
’
Acco rding to the Buddhists each sen tien t being co n sists o f five
khan dhas (skan dha) , o r aggregates , the o rgan iz ed bo dy (rfipakhan dha) with its fo ur in tern al capacities o f sen satio n (vedana) ,perceptio n (safigfia) , co n ceptio n (samskara) , kn owledge (vigfian aSee B urn o uf
, In tro d. pp . 589 , 634 ; Lo tus, p . 335.
2 0 3 . Samskara is the fo urth o f the five khan dhas , but th e com
men tato r takes it here,as well as in verse 2 55, fo r the five khan dhas
to gether, in which case we can o n ly tran slate it by ‘ bo dy .
’
See
also verse 2 78 . Childers pro po ses ‘o rgan ic life
’
(No tes o n Dhammapada, p . There is
,h o wever, an o ther samskara
,that which
fo llo ws immediately upo n avidya,‘ ign o ran ce ,
’
as the seco nd o f the
n idan as, o r causes o f ex isten ce ,’
an d th is to o migh t be called thegreatest pain , co n sidering tha t it is the cause o f birth
,which is the
cause o f allpain . Samskara seems sometimes to have a differen t
HAPPINESS . 55
2 0 4 . H ea l th is th e grea test of gifts,co n ten ted
n ess th e be st r iche s ; t rust is the best of re la t ionships , N irvan a th e highest happin ess .
2 0 5. H e who has ta sted the swee tn ess of solitudean d t ran qu illity, is free from fear an d free from s in
,
wh ile he ta stes the swee tn e ss of dr in king in th e
law .
2 0 6 . The s igh t of the e lect (A rya ) 15 good , t o livewith them 1s a lways happin ess ; if a man does n o t
s ee fools , he will be tru ly happy.
2 0 7. He wh o wa lks in th e compan y of fo ols suffers a lo n g way ; compan y with fo o ls , a s with a n
en emy , is a lways pa in fu l ; compan y with th e wise isplea sure , like mee t in g with kin sfolk .
2 0 8 . The refore,o n e o ught t o fo l low th e wise ,
th e
in te l ligen t , th e learn ed , th e much en dur in g,th e du
t ifu l, the e lect ; o n e ough t to fo llow a go o d a nd wiseman
,a s th e mo o n follo ws th e pa th of the s ta rs .
an d less techn ical mean ing, being used in the sen se o f co n ceptio n s,
plan s, desires , as, fo r in stan ce , in verse 368 , where sankharan am
khayam is used much like tamhakhaya . Again , in h is commen t o n
verse 75, B uddhagho sa says , upadhiviveko sankharasangan ikam
vin o deti ; an d again , upadhiviveko ka n irupadhinam puggalz’
in am
visankharagatanam .
Fo r a similar sen timen t, see Stan islas Julien ; Les Avadan as, vol. i.
p . 4 0 , Le co rps est la plus gran de so urce de so uffran ce,’
&c .
I sh o uld say that the khan dhas in verse 2 0 2 an d the sankharas in
verse 2 0 3 are n early, if n o t quite , syn o nymo us . I sho uld prefer toread giga/ék/za
-
parama‘
as a compo un d. Gigakk/za, o r as it is written
in o n e MS ., digak/é/za (Sk . gighatséi), mean s n o t o n ly hunger,
’
but
appetite, desire .
’
2 0 4 . Ch ilders tran slates, ‘the best kin sman is aman yo u can trust.
’
2 0 5. C f. Suttan ipata, v. 2 56 .
2 0 8 . I Sh o uld like to read sukho t a dhirasamvaso .
56 DHAMMAPADA . CHAP . x vr.
CHA PTER XV I .
PLEASURE .
2 0 9 . He who gives h imse lf to van ity,an d does
n o t give h imse lf t o medita t ion ,forge t t ing the rea l
a im (of life) and gra sping a t plea sure,will in t ime
envy h im who has exerted h imse lf in medita t io n .
2 1 0 . Le t n o man ever look fo r wha t is plea san t,
o r wha t is un pleasa n t . No t to s e e wha t is plea san tis pa in ,
an d it is pa in to see wha t is un pleasan t .
2 1 1 . Le t,therefo re
,n o ma n love an ythin g ; loss
of the be loved is evil . Those who love n oth ing,
an d ha te n o th ing , have n o fe tters .2 1 2 . From plea su re come s grief
,from plea sure
come s fea r ; h e who is fre e from plea sure kn ow sn e ither grief n o r fear .
2 1 3. F rom affect ion come s grief, from affect ionco me s fear ; h e wh o is free from affection kn owsn e ither grief n o r fea r .
2 14 . From lu st come s grief, from lust come sfear ; he who is free from lust kn o ws n e ither griefn o r fea r .
2 1 5. From lo ve come s grief, fro m love comesfea r ; h e wh o is free from love kn ows n either griefn o r fear .
2 1 6 . From greed comes grief,fro m greed come s
fear he who is free from greed kn ows n e ither griefn o r fear .
2 1 7. He who possesse s virtue and in te lligen ce,
2 1 4 . See Beal, Caten a, p . 2 0 0 .
58DHAMMAPADA . CHAP. x v11.
CHA PTER XV I I .
ANGER .
2 2 1 . Le t a man leave anger , le t h im fo rsake pr ide ,
le t h im o vercome allbon dage " No suffer ings befa l lthe man wh o is n o t a t tached to n ame an d form ,
an d
who ca lls n oth ing h is o wn .
2 2 2 . He who holds back rising ange r l ike a ro llingchario t , h im I ca l l a rea l drive r ; othe r peo ple a re
bu t holding the re in s .2 2 3. Le t a man o ve rcome a nge r by love ,
le t h im
o verco me evil by go od le t h im ove rco me th e greedyby libe ra l ity , th e lia r by t ru th
2 2 4 . Speak th e t ru th , do n o t yie ld t o ange r ; give ,
if tho u ar t a sked fo r lit t le ; by the se three stepsthou wil t go n ea r th e go ds .
2 2 5. Th e sage s who injure n obody,and WHO
a lways con trol the ir body , they will go to th e un
changeable place (N irvan a) , where ,if they have
go n e ,they will suffer n o m o re .
2 2 6 . Tho se who a re eve r wa tchfu l , who study dayan d n ight
,a n d wh o str ive after N irvan a
,the ir pa s
sion s will come to an en d.
2 2 7. This is a n old saying,O A tu la ,
th is is n o t
on ly o f to —day :‘They blame h im who sits s ilen t
,
2 2 1 .
‘Name an d fo rm’
o r‘m ind an d bo dy
’
is the tran slatio no f nama- rupa, th e n in th o f the Buddh ist Nidan as. C f. B urn o uf,
In tro ductio n , p . 50 1 ; see also Go gerly, Lecture o n Buddhism,an d
B igan det , The Life o f Gan dama, p . 454 .
2 2 3 . Mahabh . XII, 3550 ,
asadhum sadhuna gayet. C f. Ten
Gatakas , ed. Fausboll, p . 5.
2 2 7. It appears from the commen tary that po ré‘
mam an d aggata
riam are n euters,referring to what happen ed fo rmerly and what
ANGER . 59
they blame h im who speaks much,they a lso blame
h im who says lit t le ; the re is n o o n e o n ea rth whois n o t blamed .
2 2 8. There n ever wa s,there n ever wil l be
,n o r is
the re n o w,a man who is a lways blamed
,o r a man
who is a lways pra ised .
2 2 9 ,2 30 . B ut he whom tho se who discrim in a te
pra ise con tin ua l ly day a fte r day ,as withou t blem ish
,
wise,rich in kn owledge an d virtue
,who wo u ld da re
t o blame h im , like a coin made of gold from th e
Gambu r ive r ? Even th e gods pra ise h im , h e is
pra ised even by Brahman .
2 3 1 . Bewa re of bodily ange r , a nd con trol thy
body " Leave th e sin s of th e body,an d with thy
body prac tise virtue "2 32 . Beware of the anger of th e tongue
,and co n
t rol thy tongue " Leave th e sin s o f th e tongue , an d
prac tise vir tue with thy tongue "2 33 . Bewa re of th e a nge r of the m in d , a n d c o n
t rol thy m in d " Leave the sin s of the min d,a n d
pract ise V 1rtue with thy m in d "34 . The wise who con trol the ir body , who co n
t rol the ir tongue,th e wise who con trol the ir mind ,
a re in deed we ll con trolled .
happen s to-day, an d that th ey are n o t to be taken as adjectives
referring to asin am, &c. The commen tato r must have read atulain stead o f atulam, an d he ex plain s it as the n ame o f a pupil wh omGautama addressed by that n ame . This may be so (see n o te to
verse bu t atula may also be taken in the sen se o f in com
parable (Mahabh . XIII , an d in that case we o ugh t to supply,with Pro fesso r W eber , some such wo rd as saw
’o r saying.
’
2 30 . The Brahman wo rlds are higher that the Deva wo rlds as
the Brahman is h igher than a Deva ; see Hardy, Man ual, p . 2 5 ;
B urn o uf,In tro ductio n , pp . 1 34 , 1 84 .
60 DHAMMAPADA . CHAP . x v111.
CHA PTER XV I I I .
IMPUR ITY.
2 35. Thou a rt n o w like a sea r leaf, the me ssenge rs of dea th (Yama) have co me n ea r to thee ; thous tan dest a t th e doo r of thy depar tu re , and thou ha stn o pro vision fo r thy j o u rn ey.
2 36 . Make thyse lf a n isla n d, work hard , be wise "W
' he n thy impu r it ie s a re blo wn away,an d thou ar t
free from guilt , tho u wilt en ter in to th e heaven lywo rld of th e e lec t (A riya ).
2 37. Thy l ife ha s co me t o an e nd,tho u a rt come
n ear t o dea th (Yama ), there is n o rest ing-pla ce fo rthee o n th e ro ad
,and thou ha st n o pro vision fo r
thy j o urn ey.
2 38 . Make thyse lf an is lan d,work hard
,be wise "
When thy impurit ie s a re blo wn away,a n d thou a r t
free from gu ilt,th o u wilt n o t e n ter aga in in to birth
a n d de cay.
2 39 . Le t a wise man blo w o ff th e impurit ie s ofh is se lf
,a s a sm ith blows off th e impurit ie s o f silve r
,
o n e by o n e,lit t le by lit t le ,
a n d from t ime t o t ime .
2 40 . A s the impurity which springs from the iron,
2 35. Uyyo ga seems to mean departure . See B uddhagh o sa’
s
commen tary o n verse 1 52 , p . 3 1 9 , 1. I ; Fausboll, Five Gatakas,
P 35
2 36 . An islan d,’
fo r a dro wn ing man to save himself ; (see verseD ipankara is the n ame o f o n e o f the fo rmer Buddhas, an d it
is also used as an appellative o f the Buddha,but is always derived
from dipo , a lamp .
’
2 39 . Th is verse is the fo un datio n o f the th irty-fo urth sectio n o f
the Sutra o f the fo rtyltwo sectio n s ; see Beal, Caten a, p . 2 0 1 Sutta
n ipé‘
tta,v. 9 62 .
6 2 DHAMMAPADA . CHAP . x v 111.
2 49 . Th e wo r ld give s according t o the ir fa ith o r
according to the ir plea su re : if a man fre t s abo u t
th e food a n d th e drin k given t o o thers , h e wil l fin dn o rest e ither by day o r by n ight .
2 50 . He in whom tha t fee ling is destroyed,a n d
taken o u t with th e very root,fin ds rest by day a nd
by n igh t .
2 5 1 . There is n o fire like pa ssio n,the re is n o
sha rk like ha tred, there is n o sn a re like folly , thereis n o torren t l ike greed .
2 52 . The fau lt of o thers is ea sily perce ived , bu ttha t o f o n e se lf is difficu lt t o perce ive ; a man w in
n ows h is n e ighbo ur ’s fau lt s like chaff, bu t h is o w n
fault h e h ides , a s a chea t h ide s the bad die from the
gamble r .
2 53 . I f a man loo ks a fte r the fau lts of o thers,a n d
is a lways in c lin ed t o be o ffe nded , h is o w n passio n swil l grow
,an d h e is fa r fro m the des truct io n o f
passion s .2 54 . The re is n o pa th through th e a ir
,a man
is n o t a Saman a by o utwa rd acts The wo rld
2 49 . Th is verse has eviden tly regard to the feelings o f the Ebikshus o r men dican ts wh o receive either much o r little
,an d who are
e x ho rted n o t to be en vio us if o thers receive mo re than they them
selves . Several o f th e Parables illustrate this feelin g.
2 5 1 . D r . Fausbolltran slates gah o by captivitas ,’
Dr .Weber by
fetter .
’ I take it in the same sen se as graha in Man u VI, 78 an d
B uddhagh o sa do es the same,th o ugh he assign s to graha a mo re
gen eral mean ing, viz . anything that seiz es , wheth er an evil spirit(yakkha) , a serpen t (agagara) , o r a cro co dile (kumbhila) .Greed o r thirst is represen ted as a river in Lalita-vistara
,ed.
Calc . p . 4 8 2 , trishna-n adi tivega p raro shita me gfian asfiryen a,‘the
wild river o f thirst is dried up by the sun o f my kn o wledge .
’
2 52 . See Ch ilders, No tes , p. 7; St. Matthew vii. 3 .
2 53 . A S to asava , appe tite, passio n ,
’
see n o te to verse 39 .
2 54 . I have tran slated this verse very freely, and n o t in acco rd
IMPUR ITY. 63
de ligh ts in van ity , the Ta thaga ta s (th e Buddha s)a re free from van ity .
2 55. There is n o pa th through th e a ir,a man
is n o t a Saman a by ou tward acts . No crea ture sa re e te rn a l ; bu t th e awaken ed (Buddha ) a re n evershaken .
an ce with B uddhagho sa’
s commen tary . Dr . Fausbollpro po sed to
tran slate,
‘No o n e who is o utside the Buddhist commun ity can
walk th ro ugh th e air,but o n ly a Saman a ;
’
an d the same view is
taken by Pro fesso rWeber, th o ugh he arrives at it by a differen t
co n structio n . Now it is perfectly true that the idea o fmagical powers(r z
’
ddh i) which en able sain ts to walk th ro ugh the air, &c.
,o ccurs in
the Dhammapada , see v. 1 75, n o te . B ut the Dhammapada may
co n tain earlier an d later verses, an d in that case o ur verse might be
an early pro test o n the part o f Buddha again st the belief in such
miraculo us powers . W e kn ow h ow Buddha himself pro testedagain st his disciples being called upo n to perfo rm vulgar miracles .
‘ I comman d my disciples n o t to wo rk miracles , ’ he said,
‘ but to
h ide their go o d deeds, and to Sho w their sin s’
(B urn o uf, In tro d.
p . It wo uld be in harmo ny with th is sen timen t if we tran s
lated o ur verse as I have do n e . A s to bahira , I Sho uld take it inthe sen se o f ‘
ex tern al, ’ as Oppo sed to adhyatmika , o r‘ in tern al ; ’
an d the mean ing wo uld be, ‘a Saman a is n o t a Saman a by o ut
ward acts , but by his heart .’D
’
Alwis tran slates (p . There is
n o fo o tprin t in the air ; there is n o t a Saman a o ut o f the pale o f
the Buddhist commun ity .
’
Prapafika, wh ich I h ave h ere tran slated by ‘van ity,
’
seems to
in clude the wh o le ho st o f human weakn esses ; cf. v . 1 9 6, where it is
ex plain ed by tamhadillfiiman apapafika ; in o ur verse by tamha’
idisu
papafikesu : cf. Lalita-vistara, p . 564 , analay am n ishprapaé’tkam
an utpadam asambhavam (dharmakakram) . A s to Tathagata, a
n ame o f Buddha,cf. B urn o uf, In tro d. p . 75.
2 55. Sankh z’
ira fo r samskara ; Of. n o te to verse 2 0 3. Creaturedo es n o t, as M r. D
’
Alwis (p. 69) suppo ses, invo lve the Christianco n ceptio n o f creatio n .
64 DHAMMAPADA . CHAP . x 1x .
CHA PTER X IX .
THE JUST.
2 56 , 2 57. A ma n is n o t just if h e ca rrie s a ma t te r
by vio le n ce n o,h e who dist ingu ishe s both r igh t
a n d wro ng , wh o is learn ed an d leads o thers , n o t byvio len ce ,
bu t by law an d equity , an d wh o is guardedby the law a n d in te l lige n t , he is ca l led ju st .
2 58 . A man is n o t learn ed because he ta lks much ;h e wh o is pa tie n t , free from ha tred and fear , he isca lled lea rn ed .
2 59 . A man is n o t a suppo rter of the law becauseh e ta lks much ; even if a man has lea rn t lit tle ,
bu t
s ee s th e law bo dily,h e is a suppor ter of th e law ,
a man wh o n eve r n eglec t s th e law .
2 60 . A man is n o t an e lde r because h is head isgrey ; h is age may be r ipe
,but h e is ca lled ‘ Old
in -va in .
’
2 6 1 . He In whom the re is t ru th,vir tue ,
lo ve ,
rest ra in t,m o de ra t io n
,h e wh o is free from impur ity
an d is wise,h e is ca lled an e lde r .
2 6 2 . A n e nvio us,greedy, dishon e st ma n doe s n o t
beco me respectable by mean s of much ta lking o n ly,
o r by th e beau ty o f h is complexio n .
2 63. He in who m allth is is destro yed,a nd taken
o u t with th e ve ry root,h e
,when freed from ha tred
and wise,is ca lled re spectable .
2 59 . B uddhagh o sa here takes law (dhamma) in the sen se o f
the fo ur great truth s , see n o te to verse 1 9 0 . Co uld dhammam
kayen a passati mean ,
‘ h e o bserves the law in h is acts ?’
Hardly,if we compare ex pressio n s like dhammam vipassato ,
v. 373.
66 DHAMMAPADA . CHAP . XIX.
a n d ign oran t ; bu t the wise who , taking th e ba lan ce ,
cho ose s th e goo d an d avoids evil,h e is a Mun i
,
a nd is a Mun i thereby ; h e wh o in this worldwe ighs bo th sides is ca lled a Mun i.
2 70 . A man is n o t a n e lect (A riya) because heinjure s living crea tures ; because h e ha s pity o n all
l iving crea tures , therefore is a man ca lled A r iya .
2 7 1 , 2 72 . No t o n ly by dis c iplin e an d vows , n o t
on ly by much lea rn ing, n o t by en te ring in to a tran ce ,
n o t by s leeping a lon e,do I earn the happin ess of
re lea se wh ich n o wor ldling can kn o w. Bhikshu,be
n o t co n fide n t as lo ng as thou ha s t n o t a t ta in ed th eextin ct io n o f de s ire s .
i. e . a Buddhist friar who has left his family an d lives en tirely o n
alms . Mun i is a sage , hen ce Sakya -mun i, a n ame o f Gautama.
Mun i comes from man,
‘to th ink,’ an d from mun i comes maun a
,
silen ce .
’
Ariya, again ,is th e gen eral n ame o f tho se who embrace
a religio us life . It mean t o rigin ally respectable , n o ble .
’
In vers e
2 70 it seems as if the writer wished to guard again st deriving ariya
from ari, en emy .
’
See n o te to verse 2 2 .
2 72 . See Childers, No tes, p. 7.
THE WAY . 67
CHA PTER XX .
THE WAY .
2 73. The best of ways is the e igh tfold th e bestof t ru ths the fo ur words ; th e bes t o f virtue spa ssio n lessn ess ; the be st of men h e who ha s eye st o s ee .
2 74 . Th is is the way ,there is n o other tha t leads
t o th e pu rifying of in te l lige n ce . G o o n th is way "Eve ryth ing e lse is the dece it of Mara (th e tempte r) .
2 75. I f you go o n this way , you will make an e nd
of pa in " The way was preached by me,when I had
un de rstood the remova l of th e thorn s (in th e fle sh) .2 76 . Yo u yourse lf must make an effo r t . Th e
Ta thaga ta s (Buddha s) a re on ly preache rs . Th e
though tfu l wh o en te r the way a re fre ed from the
bo n dage of Mara .
2 77.
‘
Allcrea ted things pe rish ,’
h e wh o kn owsand sees th is become s passive in pa in ; th is is th eway t o purity.
2 73 . The eigh tfo ld o r eigh t-membered way is the techn ical term
fo r the way by which Nirvan a is attain ed. (See B urn o uf, Lo tus,
p . 5 1 9 This very way co n stitutes the fo urth o f the Fo ur Truths
o r the fo ur wo rds o f truth , viz . Du/zkha, pain Samudaya , o rigin
Niro dha,destructio n Marga ,
‘ro ad.
’
(Lo tus, p . See n o te
to verse 1 78 . Fo r an o ther ex plan atio n o f the Marga, o r way,’
see
Hardy, Eastern Mo n ach ism, p . 2 80 .
2 74 . The last lin e may mean ,
‘this way is the co n fusio n o fMara ,
’
i. e . the discomfiture o f Mara .
2 75. The salyas, arro ws o r tho rn s,’
are the so kasalya,‘the arrows
o f grief.’ Buddha himself is called mahasalya
-harta,‘the great
remo ver o f tho rn s .
’
(Lalita-vistara, p . 550 Mahabh . XII,
2 77. See v. 2 55.
68 DHAMMAPADA . CHAP . x x .
2 78 .
‘
Allcrea ted th ings a re grief a n d pa in,
’
h e
wh o kn ows and se e s th is beco me s pas s ive in pa in ;th is is th e way tha t leads t o purity.
'
2 79 .
‘
Allforms a re un rea l ,’
he who kn ows an d
see s this become s -passive in pain ; th is is th e waytha t leads t o purity .
2 80 . He wh o do e s n o t ro u se h imse lf when it ist ime t o r ise
,who
,though young a n d s tro ng , is fu l l
o f sloth,who se will an d though t a re weak , tha t lazy
a n d idle ma n will n eve r fin d th e way t o kn owledge .
2 8 1 . Wa tch ing h is speech , we l l re stra in ed in min d ,le t a man n ever co mm it a n y wro ng with h is body"Le t a man bu t keep the se three roads o f a ct ion c lear ,and he will achieve th e way wh ich is taught by th ewise .
2 8 2 . Through zea l kn owledge is gotten ,through
lack o f zea l kn owledge is lo st ; le t a man who kn owsth is do uble pa th of ga in an d lo ss thu s place h imselftha t kn o wledge may grow.
2 83 . C u t down the who le fore st (of lust ) , n o t a
t ree o n ly " Da nger come s o u t of th e fore st (o f lust ) .When yo u have cu t down both th e fo re s t (o f lust )a n d its un de rgro wth
,then
,Bh ikshu s
, yo u will ber id o f th e fo re st a n d free "
2 78 . See v. 2 0 3 .
2 79 . Dhamma is here ex plain ed, like sankhara,as the five
khan dha,i. e . as what co n stitutes a living bo dy.
2 8 1 . C f. Beal,Caten a , p . 1 59 .
2 8 2 . B hfiri was rightly tran slated in telligen tia’
by Dr . Fausboll.
D r .W eber renders it by Gedeihen ,
’
but the commen tato r distin ctlyex plain s it as
‘vast kn owledge,
’
an d in the techn ical sen se the
wo rd o ccurs after vidyéi and befo re medh z’
i, in the Lalita-vistara,
p . 54 1 .
2 83 . A pun , van a mean ing bo th‘ lust ’
an d fo rest .’
See some
mistaken remarks o n this verse in D’
Alwis, Nirvan a, p . 86,and
some go o d remarks in Childers, No tes, p . 7.
70 DHAMMAPADA . CHAP . x x 1.
CH A PT E R X X I .
MISCELLANEOUS .
2 90 . I f by leaving a sma ll plea sure o n e see s a
grea t plea sure ,le t a W ise man leave the sma ll plea
sure,a n d lo o k to th e grea t .
2 9 1 . He who,by causing pa in to others, wishe s
t o obta in plea sure fo r h imse lf, h e , en tangled in th e
bon ds of ha tred,wil l n ever be free from ha tred .
2 9 2 . Wha t ough t t o be do n e is n eglec ted , W ha tought n o t t o be do n e is do n e ; th e de s ire s of un ru ly ,tho ught less peo ple a re a lways in crea sing.
2 9 3. B ut they W h o se who le wa tchfuln e ss is a lwaysdirec ted t o the ir bo dy , who do n o t fo l low wha t o ugh tn o t t o be do n e ,
an d who steadfa st ly do wha t ough tto be do n e ,
th e de s ire s o f such wa tchfu l an d wisepeo ple will come t o an e n d.
2 94 . A true Brahman a go e s sca the less , though h ehave killed fa ther a n d mothe r , an d two va lia n t kings ,tho ugh he has de stro yed a kingdom with all it s
subj ects .2 9 5. A t rue Brahman a goe s sca the less , though he
have killed fa ther a nd mothe r,and tw o holy kings ,
a n d a n em in e n t man be sides .
2 9 2 . C f. Beal , Caten a , p . 2 64 .
2 9 4 , 2 95. These two verses are either mean t to Sh o w that a
truly h o ly man who,by acciden t, commits allthese crimes is guilt
less , o r they refer to some particular even t in Buddha’
s h isto ry .
The commen tato r is so startled that he ex plain s them allego rically .
Mr . D’
Alwis is very indign an t that I sh o uld have suppo sed Buddhacapable o f pardo n ing patricide .
‘ C an it be believed,’
he writes ,‘that a Teacher, who held life, even the life o f the minutest in sect,
MISCELLANEOUS . 71
2 96 . The disciples o f G o tama (Buddha) are a lwayswe l l awake , and the ir thought s day and n igh t a re
a lways s e t o n Buddha .
2 9 7. The disciple s of Gotama a re a lways we l lawake ,
an d the ir thoughts day and n igh t are a lwaysse t o n th e law .
2 9 8 . Th e disciple s of Gotama are a lways we l lawake ,
and the ir though ts day and n igh t a re a lwaysse t o n th e chu rch .
2 99 . The disciple s of Gotama a re a lways we l lawake ,
a nd the ir though ts day a n d n igh t are a lwayss e t o n the ir body.
n ay, even a living tree,in such h igh estimatio n as to preven t its
wan to n destructio n,has declared that the murder Of a Brahman a , to
whom be acco rded reveren ce , alo ngwith his o wn Sangha ,was blameless ? ’ D ’
Alwis, Nirvan a, p . 88 . Tho ugh something migh t be said in
reply , co n sidering the an teceden ts o f king Agatasatru, the patro n o f
Buddha, and sto ries such as that quo ted by th e commen tato r o n the
Dhammapada (Beal, p . 1 o r in D erWeise un d derTho r, p . 30 6,
still these two verses are startling, an d I am n o t aware that Buddhahas h imself drawn the co n c lusio n
,which has been drawn by o thers ,
viz . that th o se who have reached the h ighest Sambo dhi, an d are in
fact n o lo nger th emselves, are o utside th e domain o f go o d an d bad,
an d beyo n d the reach o f guilt. Verses like 39 an d 4 1 2 admit o f a
differen t ex plan atio n . Still o ur verses being miscellan eo us ex tracts,migh t po ssibly have been taken from a wo rk in which such an
Opin io n was advan ced, and I fin d that M r. Childers,n o mean
admirer o f Buddha , was n o t sho cked by my ex plan atio n . In myjudgmen t,
’
he says,‘this verse is in ten ded to ex press In a fo rcible
man n er the Buddhist do ctrin e that the Arhat c a n n o t commit a
serio us sin .
’However, we have met befo re with far-fetched pun s
iri these verses, an d it is n o t impo ssible that the n ative commen
tato rs were right after allin seeing some pun s o r riddles in th is
verse . D’
Alwis,fo llowing the commen tary, ex plain s m o th e r as
lust, fa th e r as pride , th e t w o va l ia n t k in gs as heretical systems,
and t h e r e a lm as sen sual pleasure, wh ile veyyaggha is taken byh im fo r a place in fested with th e tige rs o f o bstructio n again st
fin al beatitude . Some co n firmatio n o f this in terpretatio n is sup
72 DHAMMAPADA . CHAP . x x 1.
30 0 . The disciples of Gotama are a lways we l lawake , an d the ir min d day a n d n ight a lways delights in compa ss 10 n .
30 1 . The disc iple s of Gotama are a lways we l lawake , an d the ir m in d day an d n ight a lways delights in medita t ion .
30 2 . It is hard t o leave the wo rld (to becomea friar) , it is ha rd to enj o y the wo r ld ; ha rd is th e
mon a stery,pa in fu l a re the ho use s ; pa in ful it is t o
dwe l l with equa ls (to sha re eve ryth ing in commo n ) ,an d th e it in eran t me n dican t is be se t with pain .
Therefo re le t n o man be a n itin eran t men dican t ,and h e will n o t be be se t with pa in .
30 3. Wha tever place a fa ithful , virtuous , ce lebra ted, a nd wea lthy man choose s , there h e is re
spected.
30 4 . G o od pe o ple sh in e from afar,like the sn owy
plied by a passage in the third bo o k o f the Lankavatz’
ira- sfitra , as
quo ted by M r. Beal in his tran slatio n o f the Dhammapada , In troductio n
, p . 5. Here a stan z a is quo ted as having been recited byBuddha
,in ex plan atio n o f a similar startling utteran ce wh ich
.
he
had made to M ahamati :
Lu s t, o r carn al desire , th is is the Mo ther,
Ign o ra n c e , this is the Father,The highest po in t o f kn owledge , th is is Buddha,Allthe klesas, these are the R aba t s,
The five skan dhas, these are the P r ie s t s ;
To commit the five u n p a rdo n ab l e s in s
Is to destro y these five
An d yet n o t suffer the pain s o f hell.’
The Lankavatara-sfitra was tran slated in to Chin ese by B o dhiruki(50 8 when it was written is do ubtful . See also Gfitaka,vol. ii. p . 2 63.
30 2 . Th is verse is difficult, and I give my tran slatio n as ten tative
o n ly. Childers (No tes, p . 1 1 ) do es n o t remo ve the difficulties, an dI have been ch iefly guided by the in terpretatio n put o n the verse
by the Chin ese tran slato r ; Beal, Dhammapada, p . 1 37.
74.DHAMMAPADA . CHAP . XXI I .
CHA PTER XX I I .
THE DOWNWARD COURSE .
30 6 . He who says wha t is n o t,go e s t o he ll ; h e
a lso wh o ,having don e a th ing
,says I have n o t do n e
it . A fter dea th both a re equa l , they a re men withevil deeds in th e n ext wo rld .
30 7. Man y men who se shou lders are co ve red withth e ye llow gown a re ill-co n dit ion ed an d un re s tra in edsuch evil- doe rs by the ir evil deeds go to he ll .30 8 . Be t te r it wou ld be t o swa l low a hea ted iron
ba l l,l ike flar ing fire
,than tha t a bad un re stra in ed
fe llow sho u ld live o n th e cha rity of the lan d .
30 9 . Four th ings doe s a wreckless man ga in whoco ve ts h is n e ighbo ur ’s wife
,
— a bad repu ta t ion ,an
un comfortable bed,th irdly
,pun ishmen t
,a n d la st ly ,
he l l .
30 6. I tran slate n iraya ,‘the ex it
,the do wnward co urse
,the evil
path ,’
by‘ hell
,
’
because the mean ing assign ed to that an cien t
mytho lo gical n ame by Christian writers comes so n ear to the
Buddhist idea o f n iraya , that it is diffi cult n o t to believe in some
actual co n tact between these two streams o f th o ught. See alsoMahabh . XII
, 7 1 76. C f. Géitaka, vol. ii. p . 4 1 6 ; Suttan ipéita,
v . 660 .
30 7, 30 8 . These two verses are said to be taken from the Vin aya
pitaka I , 4 , 1 ; D ’
Alwis,Nirvan a
, p . 2 9 .
30 8 . The charity o f the lan d, i. e . th e alms given , from a sen se
o f religio us duty , to every men dican t that asks fo r it.30 9 , 3 1 0 . The fo ur th ings men tio n ed in verse 30 9 seem to be
repeated in verse 3 1 0 . Therefo re , apufifialz’
ibha,bad fame ,
’
is the
same in bo th : gati papikéi must be n iraya damz’a must be n in da,
and rat’
i tho kika ex plain s the an ikamaseyyam. B uddhagho sa
THE DOWNWARD COURSE . 75
3 10 . There is bad repu ta t ion,and the evil way
(to he l l) , there is the shor t plea su re of th e frigh te n edin th e arms of the frighten ed
,a nd the king impose s
heavy pun ishme n t ; the refore le t n o man th in k o f
h is n e ighbour ’ s W ife .
3 1 1 . A s a grass-blade,if badly gra sped , cu ts th e
a rm,badly-pract ised a sce t ic ism leads to he l l .
3 1 2 . A n act ca re lessly performed,a broken vow
,
an d hesita ting obedien ce to disciplin e,allthis brings
n o grea t rewa rd .
3 1 3 . I f a n yth ing is t o be don e,le t a man do it
,
le t h im a t ta ck it vigorously " A care le ss pilgrimon ly sca t ters th e du st of h is pa ssion s more wide ly .
3 14 . A n evil deed is be t te r le ft un don e ,fo r a
man repen t s of it afte rwards ; a good deed is be t te rdon e
,fo r havin g don e it , o n e doe s n o t repen t .
3 1 5. Like a we l l -gua rded fron t ier for t,with de
fen ce s within a n d withou t,so le t a man guard h im
se l f. No t a momen t shou ld e scape ,fo r they who
a l low th e r ight momen t to pa ss,suffer pa in when
they are in he l l .3 1 6 . They who are a shamed of wha t they ought
n o t to be ashamed of, an d ar e n o t a shamed of wha tthey ought to be a shamed of, such men ,
embracingfa lse doctr in es , en ter the evil pa th .
3 1 7. They who fear when they ough t n o t to fea r ,an d fear n o t when th ey o ught t o fea r , such men ,
embracing fa l se do ct rin e s , en te r th e evil pa th .
takes the same view o f the mean ing o f an ikamaseyya, i. e . yatha
ikk/zati evam seyyam alabhitva, an ikkizitam parittakam eva kalamseyyam labhati
,n o t o btain ing the rest as he wishes it, he o btain s
it,as he do es n o t wish it, fo r a sh o rt time o n ly .
’
3 1 3 . A s to raga mean ing‘ dust
’
an d ‘
passio n ,’
see Buddha
gho sha’
s Parables, pp . 65, 66 .
3 1 8 . They who forbid when the re is n o th ing t o
be forbidden ,an d forbid n o t whe n there is some
thing t o be fo rbidden , Such men ,embracing
do c tr in e s , en ter th e evil pa th .
3 1 9 . They wh o kn ow wha t is forbidden a s fo r
bidden ,a n d wha t is n o t forbidden a s n o t fo rbidden ,
such men , embracing the t rue doctrin e , en ter the
good pa th .
78DHAMMAPADA . CHAP . x x 111.
3 2 5.I f a man become s fa t an d a grea t ea ter , if
h e is sleepy an d ro lls h imse lf abou t , tha t foo l , likea hog fed o n wa sh , is born aga in an d aga in .
32 6 .This min d of min e we n t fo rmer ly wan de r ing
abo u t a s it liked , a s it listed , a s it plea sed ; bu tI sha l l n o w ho ld it in thoro ughly , as th e r ide r wh oho lds th e ho o k holds in th e fur io us e lephan t .
32 7. B e n o t tho ugh t less , wa tch yo ur tho ugh ts "Draw you rse lf o u t of the evil way ,
like an e lephan ts un k in mud .
32 8 . I f a man find a pruden t compan ion wh o wa lkswith h im ,
is wise,a n d live s so be r ly , h e may wa lk with
h im,overcoming allda ngers , happy , bu t con s idera te .
3 2 9 . I f a man fin d n o pruden t compan io n wh o
wa lks with h im ,is wise ,
a n d live s sobe r ly , le t h imwa lk a lon e
,like a k ing who has left h is con quered
co un try beh in d ,— like a n e lepha n t in the fo re st .
330 . It is be t ter to live a lon e ,the re is n o co m
pa n io n sh ip with a foo l ; le t a man wa lk a lo n e,le t
h im commit n o s in ,with few wishe s
,like an ele
phan t in th e fore st .
3 2 6. Yo n iso , i. e . yo n isa/z , is ren dered by D r . Fausbo ll sapien tia,’
an d this is th e mean in g ascribed to yo n i by many Buddhist auth o rit ies . B ut the referen ce to Hemakandra (ed. B o eh tlin gk and R ieu,
p . 2 8 1 ) Sh ows clearly that it mean t ‘o rigin ,
’
o r‘cause .
’
Yo n iso o ccurs
frequen tly as a mere adverb, mean ing‘th o ro ugh ly, radically
’
(Dhammapada, p . an d yo n iso man asikara (Dhammapada, p . 1 1 0 )mean s ‘
taking to heart’
o r min ding tho ro ugh ly ,’
o r , what is n earlythe same,
‘W isely .
’
In the Lalita -vistara, p . 4 1 , the commen tato r has
clearly mistaken yo n isab, changin g it to ye’
n iso , an d ex plain ing itby yaman isam
,whereas M . Fo ucaux has righ tly tran slated it by
depuis l’
o rigin e .
’
Pro fesso r Weber suspected in yo n isa/z a do ub l ee n te n dr e, but even grammar wo uld Show that o ur autho r is
in n o cen t o f it . In Lalita-vistara, p . 54 4 , l . 4 , ayo n isa o ccurs in
the sen se o f erro r .
3 2 8, 32 9 . C f. Suttan ipata, W . 4 4 , 4 5.
THE ELEPHANT . 79
33 1 . I f an occa sion arise s , frie n ds a re plea san t ;enj oymen t is pleasan t
,Wha teve r be the cause ; a
good work is pleasan t in th e ho ur of dea th ; th egiving up of allgrie f is plea san t .
332 . Pleasan t in th e wor ld is th e sta te of a mother ,pleasan t th e sta te of a fa ther , plea san t the sta te o f
a Saman a , pleasan t the sta te of a Brahman a .
333. Plea san t is virtue lasting to old age ,plea san t
is a fa ith firmly rooted ; plea san t is a t ta inmen t ofin te lligen ce
,pleasan t is avoiding of sin s .
33 2 . The commen tato r thro ugho ut takes these wo rds, like mat
teyyata’
i, &c .
,to sign ify, n o t the status o f a mo ther, o r matern ity,
but reveren ce shown to a mo ther .
80 DHAMMAPADA . CHAP . x x rv .
CHA PTER XX IV .
THIRST.
334 . The thirst o f a thought less man grows likea creeper ; h e run s from life t o life
,like a monkey
seeking fru it in the fore st .
335. Whomsoever th is fie rce th irst overcomes,
fu ll o f poiso n ,in th is wor ld
,h is suffe rings in crease
l ike th e aboun ding Biran a grass .336 . He who ove rcomes th is fierce th irst
,difficu l t
t o be con que red in th is wor ld,sufferings fa ll off from
h im,l ike wa ter-drops from a lo tus leaf.
337. Th is sa lu ta ry word I te ll you , ‘Do ye ,a s man y
a s are here a ssembled , dig up th e ro ot of thirst , a sh e who wan t s th e swee t - scen ted Usira roo t mustdig up th e Biran a gra ss , tha t Mara (th e tempte r)may n o t crush yo u aga in an d aga in ,
a s th e streamcrushe s th e reeds . ’
338 . A s a tre e ,even though it has been cu t down
,
is firm so long a s its ro ot is safe ,an d grows aga in
,
thus , un le ss th e feeders of th irs t a re de stroyed,this
pa in (of life ) will re turn aga in an d aga in .
339 . He whose thirst run n ing towards plea sureis exceedin g strong in th e th ir ty- six chan n e ls
,the
334 . This is ex plain ed by a sto ry in the Chin ese tran slatio n .
Beal, Dhammapada, p . 1 48 .
335. Biran a grass is the An dro po go n muricatum, an d th e
scen ted ro o t o f it is called Usira (cf. verse338 . On An usaya, i. e . Anusaya (An lage) , see Wassiljew, Der
Buddhismus, p . 2 4 0 seq .
339 . The thirty-six chan n els, o r passio n s, which are divided by
the commen tato r in to eighteen ex tern al an d eigh teen in tern al, are
8 2 DHAMMAPADA . CHAP . x x 1v .
34 5.Wise peo ple do n o t ca l l tha t a strong fe t te r
wh ich is made o f iro n , woo d , o r hemp fa r strongeris th e care fo r precious ston es and rings, fo r son sand a wife .
346 . Tha t fe t ter wise people ca l l strong wh ichdrags down ,
yie lds , bu t is difficu lt to un do ; a fterhaving cu t th is a t la st , people leave th e wo rld , freefrom care s , and leaving de sire s an d plea sures beh in d .
34 7. Those who a re slave s t o passion s , run downwith the stream (of de sire s) , as a spider run s do wnthe web wh ich he h as made himse lf ; when theyhave cu t this
,a t last , wise people leave the world ,
free from ca re s , leaving allaffec t io n behin d .
348 . G ive up W ha t is before ,give up wha t is
behin d,give up wha t is in th e m iddle , whe n thou
goest t o th e other shore of existen ce ; if thy min dis a lto ge the r free , thou wilt n o t aga in en te r in tobirth a n d de cay.
34 9 . I f a man is tossed abou t by doubts , fu l l ofs trong passion s
,and yearn ing on ly fo r wha t is de
l ightfu l,h is thirst will grow more and more
,an d he
will in deed make h is fe t ters strong.
350 . I f a man de ligh ts in qu ie t ing doubts,and
,
a lways reflecting, dwe lls o n wha t is n o t de ligh tfu l
345. Apekha, apekshfi,‘care ;
’
see Manu VI, 4 1 , 49 ; Suttan i
pata, v. 37 ; an d Gataka, vol. ii. p . 1 40 .
346 . Paribbag ,i. e . parivrag ; see Manu VI
, 4 1 .
347. The commen tato r ex plain s the simile o f the Spider as
fo llows : ‘A s a spider , after having made its thread-web, Sits in
the middle, an d after killing with a vio len t rush a butterfly o r a flywh ich has fallen in its circle, drinks its juice , return s, and Sits
again in the same place, in the same man n er creatures who are
given to passio n s, depraved by hatred, an d madden ed by wrath ,
run alo ng th e stream o f thirst which they have made themselves ,and can n o t cro ss it,
’
&c .
THIRST. 83
(th e impu rity of the body,
he cer tain ly willremove
,n ay ,
h e wil l cut th e fe t ter of Mara .
35 1 . He who has reached th e con summa tion,who
does n o t tremble , who is withou t thirst an d withou ts in
,he has broken allth e thorn s of life this wil l be
h is last body.
352 . He who is W ithout th irst and W ithout affec
t ion ,who un de rstan ds th e words and the ir in terpre
ta t io n,wh o kn ows th e o rder of le t ters (those which
a re before a n d wh ich are a fter) , h e has rece ived h isla st body
,he is ca lled th e grea t -Sage ,
the greatman .
353. I have con quered all,I kn ow all
,in allco n
dit io n s o f life I am free from ta in t ; I have left all,an d through the de struc tion of thirst I am freehaving learn t myse lf, whom Sha l l I teach354 . The gift of the law exceeds allgifts ; the
swee tn e ss of th e law exceeds all swee tn ess ; thede ligh t in th e law exceeds allde ligh ts ; the extin et ion of thirst overcome s allpa in .
355. Plea sure s de stroy the fool ish,if they look
n o t fo r th e other sho re ; the foolish by h is thirst fo rplea sure s destroys himse lf, as if he were h is o wn
en emy.
352 . AS to n irutti,an d its techn ical mean ing amo ng the B ud
dhists, see B urn o uf, Lo tus, p . 84 1 . Faus lltran slates ‘n iruttis
vo cabulo rum peritus,’
which may be righ t , if we take n irutti in the
sen se o f the language o f the Scriptures . See n o te to verse 363 .
Co uld n o t san n ipata mean samh ita o r san n ikarsha ? San n ipata
o ccurs in the Sakala-pratisakhya, but with a differen t mean ing.
353 . C f. Suttan ipfita , v . 2 1 0 .
354 . The dhammadan a, o r‘
gift o f the law,IS the techn ical
term fo r in structio n in the Buddhist religio n . See B uddhagh o sha’
s
Parables , p . 1 60 , where the sto ry o f the Sakkadevaraga is to ld,and where a free ren dering o f o ur verse is given .
84 DHAMMAPADA . CHAP. x x 1v .
356 . Th e fields are damaged by weeds , mankin dis damaged by pa ssio n : therefore a gift be stowedo n the pas s io n le ss br ings grea t rewa rd.
357. Th e fie lds a re damaged by weeds , mankin dis damaged by ha tred the refore a gift be s towed o ntho se wh o do n o t ha te brings grea t reward .
358 . Th e fie lds a re damaged by weeds , man kin dis damaged by va n ity : the refore a gift be stowed o n
those wh o are free from van ity brings grea t rewa rd .
359 . The fie lds a re damaged by we eds , man kin dis damaged by lu st : therefore a gift bestowed o n
those who are free fro m lust brings grea t rewa rd .
86 DHAMMAPADA . CHAP . x x v .
n o r ever envy others : a men dican t wh o e n vie sothe rs does n o t obta in pea ce of m in d .
366 . A Bhikshu who , though he rece ive s litt le,
does n o t despise wha t h e has rece ived, eve n th e
gods wil l pra ise h im ,if his life is pure
,and if he is
n o t slothful .367. He who n ever iden t ifie s h imse lf with n ame
an d form ,an d doe s n o t grieve over wha t is n o more ,
he in deed is ca lled a Bh ikshu .
368 . The Bhikshu wh o acts with kin dn e ss , who isca lm in th e doctrin e of Buddha , will rea ch the qu ie tplace (N irvan a ) , cessation of n a tura l de sire s, an d
happin ess.369 . O Bhikshu , empty this boa t " if empt ied , it
will go qu ickly ; having cut off passion and ha tred ,thou wilt go to N irvan a .
370 . C u t off th e five (sen se s) , leave th e five,rise
abo ve th e five . A Bhikshu , who ha s e scaped fromth e fiv e fe t ters , h e is ca l led Ogha t imza ,
‘ saved fromthe flo o d .
’
37 1 . Medita te ,O Bh ikshu , and be n o t heedless "
Do n o t dire ct thy tho ugh t t o wha t gives plea sure ,
tha t tho u mayest n o t fo r thy heedle ssn e ss have toswa llow th e iron ba ll (in he ll) , a nd tha t thou maye stn o t cry o u t when burn ing, Th is is pa in .
’
367. Namarfipa is here used again in its techn ical sen se o f
mind an d bo dy , n either o f wh ich,ho wever
,is with the Buddhists
atman, o r self. ’ Asat , what is n o t ,
’
may therefo re mean the same
as namarfipa, o r we may take it in the sen se o f what is n o mo re ,
as , fo r in stan ce, the beauty o r yo uth o f the bo dy, the vigo ur o f the
mind,&c .
368 . See Childers, No tes , p . 1 1 .
37 1 . Th e swallowing o f ho t iro n balls is co n sidered as a pun ish
men t in hell ; see verse 30 8 . Pro fesso r Weber has perce ived the
THE BHIKSHU . 87
372 . Witho u t kn owledge there is n o medita tion ,
withou t medita t ion there is n o kn owledge : h e whohas kn owledge and medita t ion is n ear un to N irva‘ ma .
373. A Bhikshu who has en tered h is empty house ,a nd whose min d is t ran qu il
,fee l s a more than human
de light when he see s the law c lea r ly .
374 . A s so on a s h e ha s con sidered th e o rigin and
destruc t ion o f th e e lemen t s (khan dha ) of th e body,he fin ds happin ess an d j oy wh ich be long to thosewho kn ow the immorta l (N irvazz a ) .375. A nd this is th e begin n in g h ere fo r a W iseBhikshu : wa tchfu ln e ss over th e sen se s , con ten tedn ess
,restra in t un der the law ; keep n oble frien ds
whose life is pure,an d wh o a re n o t slothfu l .
376 . Le t h im live in charity,le t h im be perfect
in h is du t ie s ; then in th e fu ln e ss of de ligh t he willmake an en d of suffering.
377. A s the Va s s ika plan t sheds its witheredflowe rs
,men should shed pa ssion and ha tred , O ye
Bhikshus "378 . The Bhikshu whose body an d tongue a nd
min d a re qu ie ted,who is co l lec ted , a n d has rej ected
the ba its of the world, h e is ca l led qu ie t .
379 . Rouse thyse lf by thyse lf, exam in e thyse lf bythyse lf
,thus se lf-protec ted and a tten t ive wilt thou
live happily,O Bhikshu
380 . Fo r se lf is th e lord of se lf, se lf is th e refugeof se lf ; therefore curb thyself a s the merchan t curbsa good horse .
righ t mean ing o f bhavassu, which can o n ly be bhavayasva , butI do ubt whether the res t o f his ren dering is right, fo r who wo uldswallo w an iro n ball by acciden t
372 . C f. Beal,Caten a , p . 2 4 7.
375. C f. Suttan ipata, v. 337 .
38 1 . Th e Bhikshu ,full of de light
,who is ca lm in
the do ctrin e of Buddha wil l rea ch th e qu ie t place (Nirvan a) , cessa t ion of n a tura l desire s , an d happin ess .38 2 . He who , even as a young Bh ikshu
,applie s
h imse lf t o the doctrin e of Buddha,br igh te n s up th is
world,like the m o on when free from c louds .
38 1 . See verse 368 . D’
Alwis tran slates, ‘ disso lutio n o f the
sankharas (elemen ts o f
9 0DHAMMAPADA . CHAP. x x vr.
389 .N 0 o n e sho u ld a t tack a Brahman a
,bu t n o
Brahman a (if a t tacked) should le t himse lf fly a t h is
aggre ssor " W o e t o h im wh o strike s a Brahman a,
mo re w o e t o h im who flie s a t h is aggre ssor390 . It advan tage s a Brahman a n o t a lit t le if he
ho lds h is m in d back from the pleasure s o f life whenallwish t o inj ure has van ished , pa in wil l cea se .
39 1 . H im I ca ll in deed a Brahman a who doesn o t offen d by body , word , o r thought , and is co n
t rolled o n the se three poin ts .39 2 . A fte r a man has on ce un derstood the law
a s taugh t by th e We ll-awake n ed (Buddha) , le t h imworsh ip it ca refully , a s th e Brahman a worships th esac rificia l fire .
39 3. A man does n o t become a Brahman a by h is
pla t ted ha ir , by h is family, o r by birth ; in whomthere is t ru th an d righ teousn e ss , he is ble ssed, he isa Brahman a .
394 . What is th e u se of plat ted ha ir , 0 foo l whatof th e ra ime n t of go a t -skin s ? With in the e there israve n ing , bu t the ou tside thou makest c lean .
39 5. The man who wears dir ty ra imen ts,who is
In dia at th e time when such etymo lo gies became po ssible . In
o rder to derive Brahman a from vah,it must have been pro n o un ced
bahman o ; vah ,‘to remo ve,
’
o ccurs frequen tly in the BuddhisticalSan skrit . C f. Lal.Vist . p . 55 1 , 553, l. 7. See n o te to verse 2 65.
39 0 . I am afraid I have taken to o much liberty with th is ver se .
Dr . Faus lltran slates, No n B rahman ae ho c paulo melius, quandoreten tio fit men tis a jucun dis.
’
39 3 . Pan s llpro po ses to readgale/ta (gatya) .‘Bo th ’
in the firsteditio n o f my tran slatio n was a misprin t fo r birth .
’
39 4 . I have n o t C o pied the language o f the Bible mo re than
I was justified in . The wo rds are abbhan taran te gahan am,bahiram
parimaggasi, in tern a est abyssus, ex ternum mundas .
’
C f. Gataka ,
vol. i. p . 4 8 1 .
395. The ex pressio n Kisan dhaman isan thatam is the San skrit
THE BRAHMANA . 9 1
emacia ted a nd co ve red with ve in s , who live s a lo n ein th e fore st , and meditat es
,h im I ca l l in deed a
Brahman a .
39 6 . I do n o t ca l l a man a Brahman a because ofhis origin o r of h is mother . He is in deed a rrogan t ,and h e is wea lthy : but th e poor , who is free fromalla t tachmen t s , h im I ca ll in deed a Brahma n a .
39 7. Him I ca l l in deed a Brahman a who h a s cut
allfe tters,who n ever tremble s
,is in depen den t and
un shackled .
39 8 . H im I ca l l in de ed a Brahman a who has cu t
th e strap an d the thong, th e cha in with alltha t perta in s to it , who ha s burst the ba r , and is awake n ed .
399 . H im I ca l l in deed a Brahman a who,though
he ha s commit ted n o offen ce ,en dure s reproach
, bon ds ,a nd stripe s
,who ha s en duran ce fo r h is force , a n d
strength fo r h is army.
4 0 0 . H im I ca l l in deed a Brahman a who is freefrom anger
,du t iful
,virtuous
,withou t appe tite ,
wh o
is subdued , a nd has rece ived h is la st body .
kr z’
sam dhaman isan tatam,the frequen t o ccurren ce o f wh ich in the
Mahabharata has been po in ted o ut by B o ehtlingk, s . v. dhaman i.
It lo o ks mo re like a Brahman ic than like a Buddhist phrase .
39 6 . From verse 39 6 to the first half o f verse 4 2 3 , the tex t o fthe Dhammapada agrees with the tex t o f the Vasishl/za
-B haradvfiga
sutra . These verses are tran slated by D’
Alwis in his Nirvan a ,
pp . I 1 3—1 1 8, an d again by Faus ll
, Suttan ip z’
ita , v. 6 2 0 seq .
The tex t co n tain s pun s o n kifikan a,wh ich mean s
‘wealth , ’ but
also attachmen t cf. Childers, s . v.
39 8 . D’
Alwis po in ts o ut a do ub l e e n t e n dr e in these wo rds .
Na n dh i may be either the strap that go es ro un d a drum, o r en
mity ; var a t t a may be either a th o ng o r attachmen t ; s a n dan a
either chain o r scepticism ; s a h a n akkam am either due o rder o r
allits co n comitan ts p aligh a eith er bar o r ign o ran ce .
39 9 . The ex act mean ing o f balan’
ika is difficult to find. D o es
it mean , po ssessed o f a stro ng army, o r facing a fo rce, o r leadinga fo rce ?
9 2 DHAMMAPADA . CHAP . XXVI.
4 0 1 . Him I ca l l in deed a Brahman a who doe sn o t c ling to pleasures , like wa ter o n a lotus leaf, likea mustard seed o n th e poin t of a n eedle .
4 0 2 . Him I ca l l in deed a Brahman a who , evenhere , kn ows th e e n d of h is suffering , has put downhis burden ,
and is un shackled .
4 0 3. H im I ca l l in deed a B rahman a who se kn owledge is deep , who po sse sse s w isdom , who kn owsth e right way and the wrong
,and ha s a t tained the
highest e nd.
40 4 . Him I ca l l in deed a Brahman a who keepsa lo of both from laymen and from men dica n ts
,who
frequen ts n o house s , an d has bu t few de sire s .40 5. H im I ca l l in deed a Brahman a who fin ds n o
fau lt with othe r be ings,whe ther feeble o r stro ng
,
a nd doe s n o t kill n o r cause slaughter .
40 6 . H im I ca l l in de ed a Brahman a who is toleran t with th e in tole ran t , mild with fau lt -finde rs , a ndfree from pa s sio n amo ng the passion ate .
4 0 7. H im I ca l l in deed a Brahman a from whomanger an d ha tred
,pride and e n vy have dropt like
a mu s ta rd seed from th e poin t of a n eedle .
4 0 8 . H im I ca l l in deed a Brahman a who u tte rst rue speech , in struct ive an d free from harshn e ss , sothat he offen d n o o n e .
40 9 . Him I ca l l in deed a Brahman a who take sn othing in the world that is n o t given h im
,be it
long o r short , sma l l o r la rge,good o r bad.
4 1 0 . H im I ca l l in deed a Brahman a who fostersn o desire s fo r th is wo rld o r fo r the n ext
,has n o in cli
n a t ion s,an d is un shackled .
4 0 5. On tasa an d thavara, see Childers , S . v. , an d D
’
Alwis,Nir
vana, p . 1 1 5. On dana’a,
‘the ro d
,
’
see Hibbert Lectures, p . 355,n o te.
94 DHAMMAPADAf C HAPL’ XXVI .
bo n dage t o th e go ds , an d is free from alland everybo n dage .
4 1 8. H im I ca l l in deed a Brahman a who ha s leftwha t gives plea su re a n d wha t give s pa in ,
who isco ld
,and free from allgerms (of ren ewed l ife ) , th e
hero who ha s co n quered allth e wor lds.4 1 9 . H im I ca l l in deed a B rahma n a who kn ows
th e destruct ion arid the re turn of be ings eve rywhe re ,who is free from bo n dage , we lfaring (Suga ta ) , an dawaken ed (Buddha) .
4 1 8 . Upadhi, if n o t used in a techn ical sen se, is best tran slated by passio n s o r affectio n s .
’Techn ically there are fo ur upadhis
o r substrata,viz . the kan dhas, kama, ‘ desire ,
’ kilesa , ‘sin ,
’
and
kamma, wo rk .
’
The Brahman a may be called n irupadh i, as being
free from desire , misery, and wo rk an d its co n sequen ces, but n o t
yet o f the kan dhas , which en d thro ugh death o n ly . The com
men tato r e x plain s n irUpadhi by n irupakkilesa,“free from sin .
’
See
Childers, S . v. n ibban a, p . 2 68 a .
4 1 9 . Suga t a is o n e o f tho se many wo rds in Buddh ist literaturewh ich it is almo st impo ssible to tran slate , because they have been
taken in so man y acceptatio n s by the Buddhists themselves .
S uga t a etymo logically mean s o n e wh o has fared well,’
s uga t i
mean s‘ happin ess an d blessedn ess .
’
It is wro ng to tran slate it
literally by welcome ,’ fo r that in San skrit is s vaga t a ; and we
can n o t accep t D r . Eitel’
s statemen t (Han dbo o k, p . 1 38) that
s uga t a s tan ds in co rrectly fo r svéiga t a . S uga t a is o n e o f the
n o t very n umero us techn ical terms in Buddhism fo r which h itherto
we kn ow o f n o an teceden ts in earlier Brahman ism. It may have
been used in the sen se o f ‘ happy an d blessed,’ but it n ever becamea title , wh ile in Buddhism it has become , n o t o n ly a title
, but
almo st a pro per n ame o f Buddha. The same applies to t a th a
ga ta , lit .‘thus come
,
’
but used in San skrit very much liket a th av idh a
,in the sen se o f t a l is, wh ile in Buddhism it mean s
a Buddha . There are o f co urse many in terpretatio n s o f the wo rd,
an d many reaso n s are given why Buddhas sh o uld be calledT a th a
’
iga ta (B urn o uf, In tro ductio n , p . 75, &c .) B o eh tlingk s . v.
suppo sed that, because Buddha had so many predicates, he was,fo r the sake o f brevity, called such a o n e as he really is .
’ I thinkwe may go a step fur ther. A n o ther wo rd, tfidr z
’
s a,mean ing
THE BRAHMANA . 9 5
4 2 0 . H im I ca l l in deed a Brahman a who se pa ththe gods do n o t kn ow
,n o r spirit s (Gan dharva s) ,
n o r men,whose pa ssion s a re ext in ct , an d wh o is
an A rha t (ven erable ) .4 2 1 . H im I ca l l in deed a Brahman a who ca l l s
n othing h is o wn,whe ther it be before
,behin d
,o r
be tween,who is poor
,a nd free from the love of th e
wor ld .
4 2 2 . H im I ca ll in deed a Brahman a,th e man ly
,
th e n oble , the hero , th e grea t sage ,th e con queror
,
th e impa ss ible , the accomplished,the awaken ed .
4 2 3. H im I ca l l in deed a Brahman a who kn owsh is former abode s , who see s heaven a nd he l l
,h a s
reached th e en d of births , is pe rfect in kn owledge ,a sage ,
an d whose perfec t ion s are allperfect .
t a l i s , becomes in Pali, un der th e fo rm o f t adi, a n ame o f
Buddha’
s disciples, an d afterwards o f Buddha himself. If appliedto Buddha’
s disciples, it may have mean t o rigin ally such as he,
’
i. e.
his fellows ; but when applied to Buddha h imself, it can o n ly mean
‘such a o n e ,
’
i. e .
‘so great a man .
’
The San skrit mar s h a ispro bably the Pali mar i s o , wh ich stan ds fo r madis o , Sk . madr z
'
s a,
‘ like me,
’
used in Pali when a superio r addresses o thers as his
equals,and afterwards changed in to a mere title o f respect.
9 8 DHAMMAPADA .
Fetters o f life, 345, 34 6, 350 .
Fire , wo rshipped by Brahman s, 1 0 739 2 .
Flowers, with and with o ut scen t , 5 1 ,5 2 .
Fo ur t ruths, 1 90 , 2 73.
Gan dharva, 10 4 .
Gathfi, 1 0 1 .
Gathfisafigraha, 1 83.
Go ds, 9 4 , 2 0 0 .
Go ld pieces, 1 86, 2 30 (n ekkha) .Go o d an d evilbear fruit , 1 1 9— 1 2 2 .
Go tama,2 96 .
Graha, gaha, 2 5 1 .
Gain as , 1 0 4 , 1 4 1 .
Gambfi river, go ld o f it , 2 30 .
Garfivagga, 1 4 6 .
Géitaka, 9 ) 33, 315-
39 ) 7 2 ) I 4 9 , 1 58 )I 79 , 1 871 2 9 4 , 34 5 °
Gata, sign o f Saiva asce tlc, 1 4 1 .
Hair , plat ted , o f Brahman s , 39 3, 39 4 .
Hat red , h o w it ceases, 3, 4 .
ceases by lo ve , 5 .
H ito padera, 1 2 9 .
Immo rtal place , 1 1 4 .
Immo rtal ity an d death , 2 1 .
In d ra ’
s bo lt , 9 5 .
Islan d (dipa) , 2 5, 2 6 .
Kfikasfira , 2 4 4 .
Kal i, un lucky die, 2 0 2 .
Kalyfin amit ra, 78 .
Kan akamun i,1 8 3 .
Kasava,kashaya
,yello w dress, 9 .
Kathfisar itsfigara , 1 2 5 .
Kavyfidarra, 4 1 1 .
Kilittba, klish ta, 1 5 .
Kisfigo tam’
i, 4 5.
Ko dhavagga, 2 2 1 .
Kura, grass , 3 1 1 .
Kura grass , fo r eat ing with , 70 .
K ittavagga, 33.
Lalita-vistara, 39 , 4 4 , 46, 1 53, 2 5 1 ,2 54 3 2 75 ) 2 8 2 ) 32 62 388
Lankfivatfira-sfitra,2 9 4 .
L ily (lo tus) , its pur it y, 58 , 59 .
L o kavagga, 1 67 .
L o tus leaf, water o n it , 4 0 1 .
M ade and n o t made, 383.
Nagavagga, 32 0 .
Nake dn ess,1 4 1 .
Néimarfipa, min d an d bo dy, 2 2 1 , 367 .
N ibbuta, n irvr z'
ta,freed
,89 .
Niraya , hell, 30 6 .
Nirayavagga, 30 6 .
Nirukt i, 363.
Nirvan a, 2 3, 32 , 75, 1 2 6, 1 34 , 1 84 ,
2 0 3, 2 0 4 , 2 1 8, 2 2 5, 2 2 6
,2 85 ,
Nishkashfiya, free from impur it y,
play o n wo rd, 9 .
O ld-in -vain,2 60 .
Overcome evil by go o d , 2 2 3 .
aggavagga, 2 73M aghavan , In dra, 30 .
M ahabharata, 9 , 4 4 , 87, 9 2 , 96, 1 2 9 ,
M ahaparin ibbfin a-sutta, 39 , 1 53.
M ahfivamsa, 2 1 .
M ahfivastu, quo tes Dharmapada,and
Sahas ravarga, 1 0 0 .
M ahfivira, 1 4 1 .
M alavagga, 2 35 .
M allikfi, 54 .
M an dhfitr i, 1 85.
M an u,laws
, 7 1 , 96 , 1 0 9 , 1 3 1 , 1 50 ,2 5 1 1 32 0 1 3451 346 '
Mara, the tempter , 7, 8 , 34 , 37 , 4 0 ,
350 .
M ilk,turn ing sudden ly, 7 1
M iracles, Buddha’s view o f, 2 54 .
M ith ila,2 0 0 .
M un i,etymo lo gy o f, 2 68 , 2 69 .
M ustard seed, o n a n eedle , 4 0 1 , 4 0 7 .
Pakin nakavagga, 2 9 0 .
Pakkhandin, praskandin , 2 4 4 .
P amfitavagga, 76 .
Pfipavagga, 1 1 6 .
P z’
iragamin , 85 .
Pare, Oi WOAAOL, 6 .
Parrvan fitha, 1 4 1 .
Path,the evil and the go o d, 1 7 , I 8 ,3 1 6
—3 1 9 .
Patric ide,2 94 .
P iyavagga , 2 0 9 .
P latted hair, 1 4 1 .
Prapafika, 2 54 .
P rasen ag it , defeated by Agataratru,2 0 1 .
INDEX .
P ratibhan a, 363.
P r iitimo ksha, 1 83, 1 85.
P ravrag , 8 3.
P ravrag ita, etymolo gy o f, 388 .
P ro verbs, 96 .
Pun s ; 2 83: 2 9 4 , 2 9 51P upph avagga, 4 4 .
Raga, dust , passio n , 31 3.
Ramayana, 1 2 9 .
Sacrifice , wo rthless, 1 0 6 .
Sahassavagga, quo ted in M ah ‘civastu,
1 0 0 .
Sah itaz Tipitaka, 1 9 .
St . Luke , 1 30 .
St . M at thew ,2 52 .
St . M ark, 1 57 .
Saman a, etymolo gy o f, 2 65 .
Samafifia, pr iesth o o d, 2 0 .
Sambo dhyafiga, 89 .
Samsfira, 60 .
Samskfira, co n ceptio n , 2 0 2 .
the five skan dhas, 2 0 2 .
Samyutta-n ikfiya, 69 .
San atSUg’
atiya, 2 1 .
Sankhara, creature , 2 55.
Sankhata, 70 .
Safigfi a, percept io n , 2 0 2 .
Sfira, truth , reality, I 1 .
Sat i, smr z'
ti, in ten se th o ugh t , 9 1 .
Sayan’
asan am ,rayanfisan am,
1 8 5.
Self, lo rd o f self, 1 60 , 1 65 .
Seven elemen ts o f kn o wledge, 89 .
Sh o re , the o ther , 85, 384 .
th e two sho res, 385 .
Sin dhu h o rses, 32 2 .
Skan dha, bo dy, 2 0 2 .
Sn o wy mo un tain s, 30 4 .
Spider , 347 .
Spo o n , perceives n o taste, 64 .
Sugata, Buddha, 2 85, 4 1 9 (welfar ing) .Sukhavagga, 1 9 7 . W o rks
, go o d , 2 2 0 .
Sut tampata, 2 0 , 6 1 , 1 4 1 , 1 4 2 , W o rld , the n ex t , 1 76.
1 70 , 1 85, 2 0 5, 2 39 , 30 6, 32 8,— o f the go ds, 1 77 .
339 , 345. 353. 364. 375, 396
4 2 3 . Yama, 4 4 , 45, 2 35Yama’
s messengers, 2 35.
SAkala-
prat isfikhya, 352 . Yamakavagga, 1 .
Sun ya, 9 2 . Ye dhamma, &c .,1 8 3.
SvetambarasA(Gain as, fo llo wers o f Yellow dress, 9 , 1 0 , 30 7 .
Parrvan atha) , 1 4 1 . Yo n irab, t ruly, tho ro ughly, 32 6 .
9 9
Tabern acle, maker o f, 1 53.
Tagara, plan t , 54 .
Tait t ir’
iya-aran yaka, 9 6 .
T amhfivagga, 334 .
Tathagata, 2 54 .
Tathagatas, are preachers, 2 76 .
Ten evil states, 1 37 .
Thirty-six passio n s, 339 .
Th o ugh t , wo rd, and deed , 9 6.
Tho ugh ts, their influen ce , 1 .
Tirthankara, 1 0 4 .
T o n sure, 2 64 .
T r iraran a, 1 9 0 .
T r ividh advz’
ira,tho ugh t , wo rd , and
deed, 9 6 .
Twin -verses, 1 .
Ukkutika, s'
ee U tkatukéisan a, 1 4 1 .
U n created (akata) , 9 7 .
Upfidz’
in a, 2 0 .
Upadh i, 4 1 8 .
Upadhiviveka, 2 0 3.
Upama, aupamya, 1 2 9 .
Upasarga, misfo r tun e, 1 39 .
Urdhvamsro tas, 2 1 8 .
Utkatukfisan a,sitting o n the hams ,
1 4 1 .
Vaha,ho rse
,o r vaha, wave , 339 .
Van a, fo rest an d lust , 2 8 3.
Vasish tba-B h aradvfiga-sutra
, 396 .
Vassikaflower , 377 .
Vassiki, flower , 55.
Vedana, sen sat io n , 2 0 2 .
Videha, king o f, 2 0 0 .
Vigfifin a, kn owledge , 2 0 2 .
Vimo ksha,freedom
, 9 2 , 9 3.
Vin aya-pitaka, 2 8, 30 7 .
Vishn u-sfitra, 9 .
Visvabhfi Tathfigata, 4 9 .
Viveka, separat io n , re t 1remen t,7
1 011110 11
H ENRY F R OW D E
OXF OR D UN IVER S I TY P R E S S W A REHOU SE
7 PATERNOS'I
‘ER ROW
THE EAST
TRAN S L ATE D
BY VARIOUS ORIENTAL SCHOLARS
A ND E D I TE D B Y
F MA X M U L LE R
V O LUM E X
PART II
(19f
A T T H E CL A R EN D ON P R ES S
C O N T E N T S .
INTRODUCTION TO SUTTA-NIPATA
URAGAVAGGA
1 . Uragasutta
2 . Dhan iyasutta
3 . Khaggavisa’
in asutta
4 . Kasibhfiradvfigasutta
5. Kun dasutta
6 . Parfibhavasutta
7. Vasalasutta
8 . Mettasutta
9 . Hemavatasutta
1 0 . Alavakasutta
1 1 . Vigayasutta
1 2 . Mun isutta
KOLAVAGGA
1 . Ratan asutta
2 . Amagandhasutta
3 . Hirisutta
4 . Mahamangalasutta
5. Sfikilomasutta
Dhammakariyasutta o r Kapilasutta
7. B rfihmanadhammikasutta
8 . Navfisutta
9 . Kimsilasutta
1 0 . Ull/zén asutta
1 1 . Rahulasutta
viii CONTENTS .
1 Pabbaggfisutta
2 . Padhan asutta
Subhasitasutta
Sundarikabhéiradvagasutta
Mfighasutta
Sabhiyasutta
Selasutta
Sallasutta
Vasetflzasutta
Ko kfiliyasutta
Neilakasutta
Dvayatanupassan z’
isutta
ATTHAKAVAGGA
1 . Kfimasutta
2 . Guhalf/zakasutta
3 . DultIzaI/bakasutta
4 . Suddha/tlzakasutta
5. Paramaltfiakasutta
6 . Garéisutta
7. Tissametteyyasutta
8 . Pasfirasutta
9 . Mfigan diyasutta
1 0 . Pure’
ibhedasutta
1 1 . Kalahavivadasutta
1 2 . Kfilaviyfihasutta
1 3 . Mahaviyfihasutta
1 4 . Tuvatakasutta
1 5. A ttadana’asutta
1 6 . Se’
iriputtasutta
v . PARAYANAVAGGA
1 . Vatthugatha
Agitamz’
in avapukklze’
i
EXPLANATION OF WORDS
the mean ing o f which is n o t always given in the tran slatio n .
Ag iv ik a, o n e belo nging to a sect
o f n aked ascetics .
A r a h a t , a h o ly man, a sain t .
A r iy a,n oble .
B h a ga v a t, wo rsh ipful, blessed, a
n ame o f a Buddha.
B h ik k h u,a men dican t .
B r a h m a n, th e supreme go d o f the
H in dus .
B r ah m a n a,a sage.
B u d d h a,en ligh ten ed, a n ame o f
certain h o ly men wh o h ave free dth emse lves from e x isten ce, parti
cularly o f Saman a Go tama.
D h amm a, ten et, do ctr in e, custom,
law,re ligio n , vir tue, th ing.
G a h a t t fi a, G ih in , a h o useh o lder .
G o t am a,a n ame o f th e last B ud
dh a.
G a t i la , an ascetic wearing clo tted
h air .
G in a , a co n quero r, a n ame o f a
Buddh a.
I s i, a sage .
K h a t t iy a, a warr io r, a prin ce .
K a n déla,an o utcast.
M ar a, a n ame o f th e king o f death ,
th e devil .M u n i
,a th in ker, a sage .
N Aga, an emin en t man sin less ?N am uk i M ei ra.
N ibban a, ex tin ctio n , the state o f
bliss o f th e Buddh ist .N iga n tfia, a n aked ascetic.
P a bb agg a, leaving the wo rld, em
bracing ascetic life, taking th e
ro be .
P a bb ag i t a, an ascetic, h aving
taken th e ro be .
P a r ibbfig a, P a r ibbég ak a, a
wan dering mendican t .
S a k k a Sakya, belo nging to th e
Sakya tribe .
S a k y am u n i,th e Sakya sage, a
n ame o f Buddha .
S am a n a, an ascetic .
S amk h ar a, allcompo un d th ings,
th e materialwo rld .
S am 5ar a,revo lutio n , tran smigra
tio n .
Sav a k a, a h earer , a follower, a
d iscip le o f Buddha, in cludin gbo th laity an d c lergy .
S e k h a, a n o vice,s tuden t .
S u dd a , a man o f th e servile caSte .
S u ga t a , h appy, a n ame o f a B ud
dh a .
T h e r a,an elder, a sen io r priest.
T it t h iy a , an ascetic a dh ering to
a certain system o f ph ilo so ph y.U p a d h i, th e elemen ts o f th e wo rld .
U p as ak a, a follower, a lay de
vo tee .
U p a s am p a da, priest ’s o rders .
V e s s a, V e s s ik a, a man o f th e
th ird caste.
Ya k kh a, a gian t, a malign an t
sp irit.
I NT R O D U C T I ON
T H E S U T TA - N I PATA .
THE C o l lect io n o f D isco urses,Sutta—Nipata , wh ich I have
h ere t ran s la ted 1, is very remarkable,as th ere can be n o
do ubt tha t it co n tain s some remn an ts o f P r im i t iv e B u d
d h i sm . I co n sider th e greater part o f th e Mahavagga , and
n early th e wh o le o f th e A ttkakavagga a s very o ld . I h avearrived at th is co n clusio n from two reaso n s
,first fro m th e
l a n gu a ge , and seco ndly from th e c o n t e n t s .
1 . W e n o t o n ly fin d h ere what we meet with in o th er
Pfili po et ry , th e fu l ler Vedic fo rms o f n o un s and verbs in
th e p lura l , a s avitatamhése , panditése , dhammase, SitASe ,
upa z‘
tkit zi se, pavédiyése , &c ., an d karéimase
,asmase
,s ik
kh issémase th e sh o rter Vedic p lura ls an d th e in strumen ta ls ingular o f n o un s, as vin ikkkaya, lakkhana fo r vin ikkfiayfin i,
lakkhan én i,man ta
, parififéa, Vin aya, létbhakamya fo r man
taya , &c . Vedic in fin itives , as vippahéitave , sampayétave ,
umzametave co n tracted (o r somet imes old) fo rms,as san tya,
gakka,dugga/eka, sammu/e/ea,t itthya, th iy o , pa rih ira t i fo r san
tiya, gAt iya, sammut iya, t itth iya, it th iy o , parihariya t i, by th e
s ide o f pro tracted fo rms , such a s fitumei n am ; but a lso some
un usua l (sometimes old) fo rms an d wo rds , as apukkfias i,
sagghasi2= sakkh issasi, sussa7¢z = sun issémi (San sk . s ro sh
yami) , paiva an d pé‘
tva vadat i, pavekkfie paveseyya ,
parikissati pa rikilissati, v in eyya , vikeyya , n ik/ekeyya , pap
puyya ,= vin ay itvé, &c ., da ttfiu disva (S . dr z’
sh tva) , at isi
tva a tikkamitva, an uv i/aéa anuv iditva, paribbasén a
vasamén a,amhana(S . asmané) pésémen a , vééibh i, katubbh i,
rattamahébh i, ise (vo ca tive) , suvzi mi sami, maga m iga ,
1 Sir M . C o omara Swamy’s tran slatio n o f part o f the bo o k has been a great
help to me . I h o pe sh o rtly to publish the Pfili tex t.2 C reads pagghasi.
x ii SUTTA -NIPATA .
tumo so , paro vara pa révara , bh fin ahu bhfit ihan aka ,
upaya , Amagan dha , dh o n a , vyappatha , vyappath i, v ev iék/z z’
i,
Vis en ibhuta , v isen ika tva, pa tisen iyan t i. S o met imes w e meet
a lso with difficu lt an d irregu la r co n struct io n s , an d ve ry co n
den sed express io n s . Allth is p ro ves , I th in k , that th esepa rts o f th e bo o k are much o lder th an th e Su t tas in wh ich
the language is n o t o n ly fluen t , but o f wh ich s o me verses
a re even s ingularly me lo dio us .
2 . In th e co n ten ts o f th e S ut tan ipata we h ave , I th in k ,an impo rtan t co n t ribu tio n t o th e righ t u n de rstanding o f
Prim it ive B uddh ism,fo r we s ee h ere a p icture n o t o f
l ife in m o n asteries, but o f th e l ife o f h ermit s in its firsts tage . W e h ave befo re us n o t th e sy stema tizing o f th e
la ter B uddh is t church , bu t th e first germs o f a sy stem , th e
fun damen ta l ideas o f wh ich co me o ut with sufficien t c learn ess . Fro m the A ttkakavagga especia l ly it is ev iden t
where B uddha takes h is s tand in o ppo sit io n to P h i l oS o p h y (ditt/zi darsan a) .In dian so ciety a t th e t ime o f B uddha had two la rge and
dist inguish ed re l igio us sects , S am a n a s an d B rah m a n a s .
Th is is appa ren t from s evera l pa ssages wh ere th ey are
men t io n ed t o geth er fo r in stan ce ,Vin aya , ed . O ldenberg, I I ,p . 2 95 ; Grimblo t , S ept Su ttas Palis , p . ix
,8 &c .
,1 18 &c . ,
158 &c ., 30 6 &c . , 30 9 Dhammapada , p . 39 2 Sut tan ipAta,
W . 99 , 1 2 9 , 1 89, 44 0 , 52 9 , 859 , 1 0 78 ; Sabh iy asut ta , a t th e
begin n ing ; th e In script io n s o f A so ka ; Mahébhéshya , I I , 4 ,9 (fol. 398 a ) ; La lita Vistara , pp . 30 9 , l . 1 0 , 3 1 8, 32 0 ,
l . 2 0 and last ly , M egasth en es (S chwanbeck , p . 23150 ye’
vn
¢ 1Ao adcpwv, (31; 1 0 139 ”Ev B p a x uav a s‘
KaAei’
,r o ils OEE a pp ava s .
Famo us teach ers a ro se an d ga th ered aro un d th em flo ckso f discip les . A s such are men t io n ed Pfiran a -Kassapa ,
M akkhali-Go sala , Ag ita-Kesakambali, Pakudha -Kakka
y an a , Safig aya-B ela z’lfiiput ta , an d Niganlfia
-Nétaput tal;
see Suttan ipéta , p . 86 M ahépa rin ibban asut ta , ed . C h ilders ,p . 58 Vin aya I I , p . 1 1 1 Grimblo t , S ept Su ttas Palis , p . 1 14 ,
&c .
: M ilin dapafiha, ed.Tren ckn er, p . 4 . B es ides th ese th ere
is B avari (Sut tan ipata , p . and h is discip les Ag ita , Tissa
me t teyya , Pumzaka , M ettagfi , Dh o taka , Upasiva , Nanda ,
1 Cf. In dian An tiquary , 1 880 , p . 158 .
x iv SUTTA -N IPATA .
B rfihman as,wh o s lay in n o cen t cows an d have acqu iredwea lth
th ro ugh th e favo ur o f th e kings, W . 30 7, 30 8, 3 1 1 , 30 21.
A llthese disputan ts h o ld fast t o th e ir o wn p rejudicedv iews
,v . 9 10 . Th ey say th at purity comes from ph ilo
s o ph ica l v iews, from t radit io n,and fro m v irtuo us wo rks
,
an d in many o th er way s, v . 1 0 78, and tha t th ere is n o blissexcep ting by fo l lo wing th e ir o pin io n s , W . 889, 89 1 , 892 .
B uddh a h im se lf ha s , it is t rue , sp rung fro m th e Saman as
h e is ca l led Saman a Go tama, p . 96 ; h e sh in es l ike a sun
in th e midst o f th e Saman as,v . 550 ; and in terco urse with
Saman as is sa id t o be th e h igh est bless ing, v . 2 65. B ut
B uddha has o vercome allth eir sy stems, v . 538 ; th ere is
n o th ing wh ich has n o t been s een,h eard
,o r th o ugh t by h im ,
and n o th ing wh ich h as n o t been unders to o d by h im ,v . 1 1 2 1 .
Allth e disputat io us B rahman as do n o t o vercome h im in
unders tanding, v . 380 ; and h e asse rts tha t n o o n e is puri
fied an d saved by ph ilo so phy o r by v irtuo us wo rks , W . 10 79 ,
839 . San ct ificat io n , in fact , do es n o t come from an o th er ,
W . 773, 790 ,8 1 3 ; it can be a t ta in ed o n ly by go 1ng in to
th e y o ke w ith B uddh a , v . 834 ; by be liev ing in h im and in
th e Dh amma o f th e S a in ts,W . 1 83, 1 85, 370 ,
1 14 2 o n th e
wh o le , by being what B uddha is .
W hat th en is B uddha ?
First h e is a V i s io n a ry , in th e go o d sen se o f th e wo rd'
;
h is kn o w ledge is in tuitive , S eeing mise ry ,
’
h e say s , in th e
ph ilo so ph ica l v iews , with o ut ado p t ing an y o f them ,search ing
fo r t ruth , I s aw inward peace ,’
W . 837, 2 0 7. A n d again , H e,
a co n quero r un co n quered,s aw th e Dhamma v is ib ly , w ith
o ut any t raditio n a l in structio n,
’
vv . 934 , 1 0 52 , 1 0 65. He
t each es an in s tan tan eo us , an immedia te re l igio us l ife , W .
567, 1 1 36 . He is ca l led leakkhuma t , en dowed with an ey e ,
c lea r ly -seeing, W . 1 60 , 4 0 5, 540 , 562 , 596, 956, 99 2 , 1 0 2 8,1 1 15, 1 1 2 7 saman takakkhu , th e all-seeing, W . 1 0 62 , 1 0 68
and a s such h e has become an ey e t o th e wo rld , v . 599 .
He sees th e subt le mean ing o f th ings , W . 376, 1 75 ; h e is ,
in o n e wo rd, Sambuddha , th e perfect ly - en ligh ten ed, W . 1 77,
555, 596, 99 2 ; and by kn ow ledge h e is de livered, vv . 1 10 6,
1 Besides th e religio us Brahman as some secular B réihman as are men tio ned ,p . 1 1 .
INTRODUCTION . XV
72 7, 733. Exist en ce is avigga, ign o ran ce , v . 72 9 ; vigga,kn owledge, is th e ext in ct io n o f th e wo rld, v . 730 .
S eco n dly , h e is an A s c e t ic, a Mun i 1,o n e th at fo rsakes
th e wo rld and wanders from th e h o use t o the h o use lessstate, W . 2 73, 375, 1 0 0 3 ; because from h o use - life arises
defilemen t , V . 2 0 6 . A n a scet ic h as n o p rejudiced ideas ,
v . 80 2 ; h e has sh aken o ff every ph ilo so ph ica l View,v . 787 ;
h e do es n o t en ter in to disputes , V . 887 h e 1s n o t p leasedn o r disp leased w ith an y th ing, V . 8 13 ; h e is indifferen t to
learn ing, V . 9 1 1 ; h e do es n o t c ling t o go o d and evil ,W . 52 0 , 547, 790 ; , h e h as cut o ff allpassio n and alldesire ,
vv . 2 , 795, 1 1 30 , 9 1 6 ; h e is free from marks , v . 84 7 ; and
p o ssessio n less , ak ifi/ean a , W . 1 75, 454 , 4 90 ,62 0 , 1 0 58, 1 0 62 ,
976, 1 0 69 , 1 1 14 . He is equab le , v . 855 un der allcircum
s tan ces th e same,V . 952 s t il l as th e deep water, V . 92 0 ;
ca lm,VV . 459 , 86 1 . He has reach ed p eace, W . 837, 845,
9 1 9 ; h e kn ows that bliss co n s ists in peace , v . 933 h e has
go n e to immo rta l p eace , th e u n changeab le s tate o f Nib
ban a , V . 2 0 3. A n d h ow is th is s tate bro ugh t abo ut ? B y
th e destruct io n o f co n scio usn ess , vv . 734—735. A nd h ow
do es co n scio usn ess cease ? B y th e cessatio n o f sen sa
t io n , VV . 1 1 0 9—1 1 1 0 ; by being with o ut breath ing, vv .
1 0 89—1 0 90
2.
1 . W hat th en is s in acco rding t o B uddha ?
S u b j e c t iv e l y sin is d e s ir e,in allits vario us fo rms
,
W . 923, 1 1 0 3 ; Viz . desire fo r existen ce gen era l ly , W . 776,
1 0 59 , 1 0 67, an d especia l ly fo r n ame and fo rm,i. e . indi
vidua l exis ten ce , W . 354 , 1 0 99 . A S lo ng as man is led by
desire h e wil l be wh irled abo ut in existen ce , V . 74 0 ; fo r as
lo ng as th ere is birth , th ere wil l be death , V . 74 2 . Existen ce is ca l led th e stream o f death , v .
i
354 ; th e rea lm o f
M é‘
t ra , W . 1 64 , 1 1 45. Th o se wh o co n t in ua l ly go t o sam
Sara with birth an d death , a re th e ign o ran t , V . 72 9 .
1 Buddha is sometimes styled the great Isi, W . 1 0 60 ,1 0 8 2 s ometimes a Mun i ,
W . 164 , 70 0 ; sometimes a Brahman a , V . 1 0 64 ; sometimes a B h ikkhu , W . 4 1 1 ,
4 15 and allth ese appella tio n s are used syn o n ym o usly , W . 2 83 , 2 84 , 1 0 64 , 1 0 66 ,84 3, 844 , 9 1 1 , 9 1 2 , 946, 2 2 0 . A scetic life is praised th ro ugh o ut th e bo o k ,especially in th e Uraga Mun i Ré
‘
thula Sammfiparibbfigan iya Dhammika
Nfilaka Purfibheda Tuva taka A ttadanda an d Sfiriputta-suttas .
2 Th is system ends , it will be seen from th is , like o ther ascetic systems , inmysticism.
x vi SUTTA -NIPATA .
B ut desire o rigin a tes in th e bo dy , W . 2 70 , 1 0 99 s in l ieso b j e c t iv e l y in emb o d im e n t o r m a t t e r , an d co n se
quen t ly th e human bo dy is lo o ked upo n as a co n temptibleth ing. S ee Vigayasut ta , p . 32 .
2 . A n d what is b l i s s ?S ubj e c t iv e l y , it is em a n c ip a t io n fr o m d e s i r e by
mean s o f the peace tha t B uddha p reach es , W . 1 0 65— 1 0 66,—839 .
O’
b j e c t iv e l y , it'
is em a n c ip a t io n f r o m b o dy a n d
m a t t e r . On e must dest ro y th e e lemen ts o f existen ce , upadh i, vv . 1 0 50 , 1 0 56 and leave th e bo dy beh in d,
tha t o n e may n o t come to exist again , W . 1 1 2 0 ,1 1 2 2 , 76 1 .
Th e ign o ran t o n ly create Upadh i, v . 1 0 50 , a nd go aga in
and again t o samsara , v . 72 9 . Th e w ise do n o t en ter t ime ,
kappa , W . 52 1 , 535, 860 th ey lo o k upo n th e wo r ld as
vo id, v . 1 1 1 8 ; h o ld that th ere is n o th ing rea l ly exist ing,v . 1 0 69 ; an d th o se wh o se m in ds a re disgusted with a fu
ture exis ten ce , th e wise wh o h ave dest ro y ed th e ir seeds (o fexisten ce) , go o ut l ike a lamp , vv . 2 34 , 353
—354 . A s a flame ,
b lown abo ut by th e vio len ce o f th e wind, go es o ut , and
can n o t be recko n ed (as exist ing), even so a M un i, de liveredfrom n ame a nd bo dy , disappea rs , an d can n o t be recko n ed
(as existing) , v . 1 0 73 . Fo r h im wh o has disappea red, th ere
is n o fo rm that by wh ich th ey say h e is , exists fo r h im n o
lo nger, v . 1 0 75.
Exert thyse lf, th en ,— O Dh o taka ,
’
so said B hagavat ,‘ being wise and th o ugh tfu l in th is wo rld, let o n e , having
listen ed t o my utteran ce , lea rn h is o wn ext in ct io n , ’ v . 1 0 6 1 .
Ten a h’
atappam karo h i,— Dh o taka’
t i B hagavat,
idh’
eva n ipako sato
ito sutvén a n iggh o sam
s ikkh e n ibban a m at tan o .
W ith th is sh o rt sketch o f th e co n ten ts o f th e Suttan i
pata fo r a guide , I t rus t it w il l be easy to understand even
th e mo re o bscure parts o f th e bo o k .
V. FAUSB OLL .
C OPENHAGEN,
Sept . 1 3, 1 880 .
2 URAGAVAGGA .
6 . He in who se brea st there a re n o fee lings o f
anger,wh o ha s thu s overcome re itera ted exis ten ce ,
tha t B h ikkhu leave s this an d the fur ther Sho re ,a s
a sn ake (qu it s its) old worn o u t skin . (6)7. He whose doubt s a re sca t te red
,cu t off e n
t irely inwardly , tha t B h ikkhu leave s this an d the
further shore , a s a sn ake (qu it s its) old wo rn o u t
skin . (7)8 . He who did n o t go t o o fa st forward , n o r was
left beh in d,who ove rcame allthis (wor ld o f) de
lusio n , tha t B h ikkhu leave s th is and the furthersho re ,
a s a sn ake (qu it s it s) old worn o u t Skin . (8)9 . H e who did n o t go t o o fa st fo rwa rd , n o r wa s
left behin d, having seen that allth is in th e worldis fa lse
,tha t B h ikkhu leave s this an d th e further
shore,a s a sn ake (quits its) old worn o ut skin . (9 )
1 0 . He who did n o t go t o o fast forward , n o r wa sleft behin d
, being free fro m cove tousn ess, (see ing)tha t allthis is fa lse
,tha t B h ikkhu leave s th is and
th e further shore,a s a sn ake (quits its) old worn
o ut skin . (1 0 )1 1 . H e who did n o t go t o o fa st forwa rd
,n o r
was left beh in d , be ing free fro m pa ssion , (s ee ing)tha t allthis is fa lse
,tha t B h ikkhu leave s this and
the fu rther shore ,a s a sn ake (qu its its ) old worn
o ut Skin . (1 1 )1 2 . He who did n o t go t o o fast forward
,n o r wa s
left beh in d , be ing free from ha tred , (see ing) that allth is is fa lse ,
tha t B h ikkhu leave s this and th e furthershore ,
as a sn ake (qu its its ) old worn o u t skin . (1 2 )1 3. He Wh o did n o t go to o fa st forward, n o r wa s
left behin d , being free from folly, (see ing) tha t allthisis fa lse , tha t B h ikkhu leave s this an d th e fur th ershore , a s a sn ake (qu its its) old worn o ut skin . (1 3)
DHANIYASUTTA . 3
1 4 . He to whom there are n o affect ion s whatsoever , whose S in s a re extirpa ted from the root
,tha t
B h ikkhu leave s this and th e fur ther shore , as a sn ake(qu it s its ) old worn o u t skin . (1 4 )
1 5. He to whom there are n o (sin s) wha tsoeverorigin a t ing in fea r, which a re th e causes of comingback to this shore
,that B h ikkhu leave s th is and the
further shore , as a sn ake (quits it s) old worn o ut
skin . (1 5)1 6 . He to whom there are n o (sin s) whatsoeve r
origin a ting in desire ,which a re the cau se s of bin din g
(men ) t o existen ce ,tha t B h ikkhu leave s th is an d th e
further shore , a s a sn ake (qu its its) old worn o u t
skin . ( 16)1 7. He who , having left the five obstacles
,is free
from suffering, has overcome doubt , an d is withoutpain , tha t B h ikkhu leaves this and the further shore ,
as a sn ake (quit s its) old worn o u t skin . (1 7)Uragasut ta is en ded .
2 . DHAN IYA SUTTA .
A dialo gue between the rich herdsman Dhan iya an d Buddha, theo n e rejo icing in his wo rldly security an d the o ther in his religio usbelief. —This beautiful dialo gue calls to mind the parable in theGo spel o f S . Luke x ii. 1 6 .
1 .
‘ I have boiled (my) rice , I have milked (my—so sa id the herdsman Dhan iya ,
‘ I am
living toge ther with my fe l lows n ear the banks ofthe Mahi (river) , (my) house is covered, th e fire is
kin dled : therefore,if thou like
,ra in
,O Sky "
’
(1 8)2 .
‘ I am free from anger , free from stubbornn ess
,
’ —s o said Bhagava t ,— ‘ I am abiding fo r o n e
n ight n ear the banks of th e Mahi (river), my houseB 2
4 URAGAVAGGA .
is un covered , th e fire (of pa ssion s) is extinguishedtherefore , if thou like , ra in , O sky (1 9 )3 . Gad-flies are n o t t o be foun d (with — s o
said th e herdsman Dhan iya ,in meadows abo un d
ing with gra ss the cows a re roaming, and they can
en dure ra in when it come s : therefore ,if thou l ike ,
ra in,O sky "’ (2 0 )
“ e
4 .
‘
(By me ) is made a we l l-con structed raft ,’— so
said Bhagava t,
‘ I have pa ssed over (to N ibbén a) ,I have reached the further bank , having overcomethe torren t (of passion s) ; there is n o (further) usefo r a raft : therefore ,
if thou like ,ra in ,
O sky "’ (2 1 )5.
‘My wife is obedien t , n o t wan ton ,
’— s o sa id the
herdsman Dhan iya ,fo r a long t ime sh e has been
living toge the r (with me) , she is win n ing, an d I hearn othin g wicked of her : therefore ,
if thou like ,ra in ,
O sky "’ (2 2 )6 . My min d is obedien t
,de livered (from allworld
— s o sa id Bhagava t,
it ha s fo r a long t imebeen highly cu ltiva ted and we ll- subdued
,there is n o
longer an ything wicked in me : therefore , if tlio ul ike , ra in ,
0 Sky "’
(2 3)7.
‘ I support myse lf by my o wn earn ings,
’— so
sa id the herdsman Dhan iya , and my children are
(all) abou t me,hea lthy ; I hear n oth ing wicked Of
them therefore , if thou like ,ra in
,O sky "’ (2 4 )
8 .
‘ I am n o on e ’s servan t,
’— so sa id Bhagava t,
‘with wha t I have ga in ed I wan der abou t in allthe
world , there is n o n eed (fo r me) t o serve : therefore ,
if thou like , ra in ,O sky "’
(2 5)9 .
‘ I have cows, I have ca lves,
’ so said the
herdsman Dhan iya , I have cows in ca lf an d heifers,
and I have a lso a bu ll a s lord over the cows therefore , if thou like , ra in ,
O sky "’ (2 6)
6 URAGAVAGGA .
3 . KHAGGAV ISAN ASUTTA .
Family life an d in terco urse with o thers sho uld be avo ided, fo r
so ciety has allvices in its train ; therefo re o n e sho uld leavethe co rrupted state o f so ciety an d lead a so litary life .
1 . Having la id a side th e ro d aga in st allbe ings ,and n o t hurting an y of them ,
le t n o o n e wish fo r aso n ,
much le ss fo r a compan ion ,le t h im wan de r
a lon e like a rh in oceros 1 34 )2 . In h im who has in te rcourse (with others) af
fectio n s arise , (and then ) the pa in wh ich fo l lo wsaffect ion ; con side ring the m isery tha t origin a te s inaffectio n le t o n e wan der a lon e like a rhin oceros . (35)3. H e who has compa ssion o n h is frien ds an d
con fiden t ia l (compan ion s) lose s (h is o wn ) advan
tage , having a fe t tered min d ; see ing this dangerin frien dship le t o n e wan der a lon e like a rh in oce ros . (36)4 . Just a s a large bamboo tree (with its bran ches)
en tangled (in each other , such is ) the care o n e ha s
with children an d wife ; (bu t) like the shoot of abamboo n o t clinging (to an yth ing) le t o n e wan de ra lon e like a rh in o ce ro s 2 . (37)5. A s a beast un boun d in th e forest goe s feeding
a t plea sure , so le t the wise man, con sidering (on ly
h is ) o wn will , wan der a lon e like a rhin oceros . (38)6 . There is (a con stan t) ca l ling in the midst of
company, both when sit t ing, stan d ing, wa lking, an dgo ing away ; (but) le t o n e , looking (on ly) fo r freedom from desire and fo r following h is o w n will ,wan der a lon e like a rhin oceros . (39 )7. The re is spor t an d amu semen t in th e m ids t of
1 Comp . t . v. 1 4 2 .
2 Comp . t . v. 345.
KHAGGAVISANASUTTA . 7
compan y, and fo r ch ildren there is great affection ;(a lthough) disliking separa tion from h is dea r frien ds ,le t o n e wan der a lon e like a rh in ocero s . (4 0 )8 . He who is a t home in (all) t h e four region s
and is n o t hostile (to a n y o n e ) , be in g con te n t withthis o r tha t , overcoming (all) dan gers fea rle ssly, le th im wan der a lon e like a rhin oceros . (4 1 )9 . D iscon ten ted are some pabbagitas (a sce tics),
a lso some gahalz‘
éa s (househo lde rs) dwe llin g in
house s ; le t o n e , car ing lit t le about other people ’sch ildren ,
wan der a lon e like a rhin oce ros . (4 2 )1 0 . Removing the marks of a gih
—in (a householder) like a Ko v iléra tre e whose leaves a re fa llen ,
le t o n e , after cut t ing off hero ica lly th e t ie s of ta
gih in ,wan der a lon e like a rhin oceros . (4 3)
1 1 . I f o n e acquires a c lever compan ion, an a sso
ciate righ teous and wise , le t h im, overcom ing all
dangers, wan der about with h im glad and thoughtfu l l (44)
1 2 . I f o n e doe s n o t acqu ire a c leve r compan ion,
an a ssocia te righteous a n d wise, th en as a king
aban don ing (h is) con que red kin gdom ,le t h im wan
der a lon e like a rh in oceros 2 . (4 5)1 3. Sure ly we ought to pra ise the good luck of
having compan ion s, the be st (an d such a s are o ur)equa ls ought t o be sough t fo r ; n o t havin g ac
qu ired such frien ds le t o n e , enj oyin g (o n ly) a llow ablethings , wan der a lon e like a rh in oceros 3 . (4 6)
14 . See ing bright golden (brace le ts) , we l l-wroughtby th e goldsmith , st riking (aga in st each other whenthe re are) tw o o n o n e a rm ,
le t On e wan der a lo n elike a rhin o ceros . (4 7)
1 Comp . t . v. 3 2
2 Db
2
6
Comp . t . v. 3 2 9 .
omp . p . v . 1 .
8 URAGAVAGGA .
1 5.Thus (if I j oin myse lf) with a n other I sha l l
swea r o r s co ld ; co n side ring this danger in fu ture ,
le t o n e wan der a lo n e like a rh in oce ros . (48)1 6. The sen sua l pleasu re s in deed , which a re
va rious, swee t , an d charming , un der the ir differen tshapes agita te th e m in d ; see ing th e mise ry (o ri
gin a t ing) in sen sua l pleasure s , le t o n e wan de r a lon elike a rh in oce ros . (49 )
1 7. These (plea sure s a re ) t o me ca lamit ie s , boils ,m isfortun e s
,disea ses , sha rp pa in s , an d dange rs ;
see ing th is dange r (o rigin a t ing) in sen sua l pleasu res ,le t o n e wan der a lon e like a rh in oce ros . (50 )
1 8 . Both cold an d hea t, hunger an d th irs t , win d
an d a bu rn ing sun,a nd gad
~flie s a n d sn ake s— havingovercome allthese th ings, le t o n e wan der a lon e likea rh in o cero s l. (51 )
1 9 . A s the e lephan t , th e st rong, the spot ted , th elarge ,
after leaving the herd wa lks a t plea sure inth e fo rest , even so le t o n e wan der a lon e like a
rh in oce ros . (52 )2 0 . F o r h im who de ligh ts in in te rcourse (with
others , even ) tha t is in con ven ien t which t en ds t otemporary de liveran ce ; reflecting o n th e wo rds of(Buddha ) the kin sman. of the Adiééa family
,le t o n e
wan der a lo n e like a rhin ocero s . (53)2 1 . The ha rshn e ss of th e (philosophica l) Views
I have o vercome , I have acqu ired se lf- comman d,I
have a t ta in ed to th e way (leading to perfect ion ),I am in possession of kn owledge , an d n o t t o be
led by others ; so speaking , le t o n e wan der a lon elike a rh in oceros; (54 )
2 2 . Without cove tousn e ss, W ithou t dece it , withou t
1 Comp . Gfitaka I, p . 9 3.
I O URAGAVAGGA .
passion,n o t burn ing (with lust) , le t o n e wan der a lon e
like a rhin o ceros . (6 2 )30 . Remo ving th e characterist ics of a gih in
(househo lder) , like a Pfiriéfia tta t ree who se leave sa re cu t off, clo thed in a ye llow ro be a fter wan deringaway (from h is house ) , le t o n e wan de r a lon e like a
rhin o ce ro s . (63)3 1 . No t being greedy of swee t things , n o t be ing
un steady , n o t support ing others , going begging fromhouse to house
,having a min d which is n o t fe t tered
to an y household , le t o n e wan der a lo n e like a rh i
n o cero s . (64 )3 2 . Having left th e fiv e obstacle s of th e min d ,
having dispe lled alls in,be ing in depen den t , having
cu t o ff the s in of de sire,le t o n e wan der a lon e like a
rhin o ce ros . (65)33. Having thro wn behin d (himse lf bodily) plea
su re an d pa in,an d previous ly (men ta l ) j oy and
distress,having a cquired equan im ity, t ran quillity,
purity,le t o n e wan der a lon e l ike a rh in oceros . (66)
34 . S tren uous fo r obta in in g the supreme good(i. e . N ibban a ) , with a m in d free from a t tachmen t
,n o t
livin g in idlen e ss,be ing firm , e n dowed with bodily
an d men ta l stre n gth , le t o n e wan der a lon e like a
rhin oceros . (67)35. No t aban do n ing seclusion an d medita t ion
,
a lways wan de ring in (a cco rdan ce with) th e Dhamma s ‘,
see ing misery in the existen ce s , le t o n e wan de r a lon elike a rh in oceros 2 . (68)36 . W ishing fo r th e destruct ion of de sire (i. e . Nib
ban a) , be ing ca reful,n o foo l , learn ed , stren uou s , co n .
sidera te,re stra in ed
,en erge t ic
,le t o n e wan der a lo n e
like a rhin o ce ro s . (69 )1 Dhammesu n ikkam anudhammakari . 2 Comp . t . v. 2 0 .
KA SIB HARADVAGASUTTA . 1 1
37. Like a lion n o t trembling a t n oises , like th ewin d n o t caught in a n e t
,like a lo tus n o t stain ed by
wa ter , le t o n e wan der a lon e like a rhin oceros . (70 )38 . A s a lion strong by h is tee th , after o v ercom
ing (allan ima l s) , wan de rs Victo riou s a s th e king of thean ima ls
,and haun t s distan t dwe lling - places 1 , (even
so) le t o n e wan der a lon e like a rh in oceros . (71 )39 . Cu lt iva t ing in (due) t ime kin dn ess , equan im ity ,
compassion,de liveran ce
,and rej oicing (with o thers) ,
un obstructed by the whole world,le t o n e wan der
a lon e like a rh in ocero s . (72 )4 0 . H avin g aban don ed both passion and hatred an d
folly,having ren t the t ies
,n o t tremblin g in the loss
of life,le t o n e wan der a lon e like a rh in o cero s z . (73)
4 1 . They cultiva te (the socie ty of others) an d
serve them fo r the sake of advan tage ; frien ds witho u t a motive a re n ow difficult t o ge t , men kn owthe ir own profi t an d are impure ; (the refore ) le t o n ewan der a lo n e like a rhin oceros . (74 )
Khaggav isémasu tta is en ded .
4 . KAS IB HARADVAGA SUTTA .
The Brahman a Kasibharadvaiga repro aches Go tama with idlen ess,but the latter co nvin ces him that h e (Buddha) also wo rks, an dso the Brahman a is co nverted, an d
“fin ally becomes a sain t .
Compare Sp . Hardy, A Manual o f Buddhism , p . 2 1 4 Go spelo f S . Jo hn v. 1 7.
So it was heard by me
A t o n e t ime Bhagava t dwe l t in Magadha a t D ak
kh in égiri in the B réhma zz a Village Ekan ala. A n d a t
tha t t ime th e Brahman a Ka s ibhéradvfiga’
s five hun
1 P a n t fin i t i dfirzi n i s e n és a n an i t i vasati/lbéin én i. Commen tato r.
2 Comp . t . v. 2 0 .
1 2 URAGAVAGGA .
dred plo ughs we re t ied (to the yoke s) in th e sowingsea so n . Then Bhagava t , in the morn ing , having puto n h is ra imen t a n d taken h is bowl an d ro bes , wen tt o th e place where the Brahman a Ka sibhéradvéga
’
s
work (wa s go ing o n ) . A t tha t t ime th e Brahman a
Kasibhéradvéga’
s distribut ion of fo od took place .
Then Bhagava t wen t to th e place where th e dist ri
bu t io n o f food took place,and having gon e there , he
sto o d apar t . The Brahman a Ka s ibhéradvéga saw
Bhagava t stan ding there t o ge t a lms,and having
seen h im ,he said this to Bhagava t
‘ I,O Saman a
,both plo ugh an d sow ,
an d havingploughed and sown
,I ea t ; thou a lso
,O Saman a
,
shouldst plough and sow,and having ploughed and
sown,thou shou ldst ea t .
’
‘ I a lso,O Brahman a
,both plough an d sow
,an d
having plo ughed an d sown,I ea t ,
’
s o said Bhagava t .
‘ Ye t we do n o t s ee th e yoke , o r th e plough , o rthe plo ughshare , o r the goad, o r th e oxen of theven erable Gotama .
’
A nd then the ven erable Gotama spoke in th is way‘ I a lso, 0 Brahman a
, bo th plo ugh an d sow, an d
having plo ughed a n d sown,I ea t ,
’ so sa id Bhagava t .The n the Brahman a Ka s ibhfiradvfiga addre ssedBhagava t in a stan za :
1 .
‘ Thou pro fesses t to be a ploughman , and ye t
we do n o t see thy plough in g ; a sked abou t (thy)ploughing, te l l us (of it) , tha t we may kn ow thy
Ploughing.
’
(75)2 . Bhagavat an swered : Fa ith is th e seed
,pen an ce
the ra in, un derstan ding my yoke a nd plough , mo
desty th e pole of th e plough , min d th e t ie , though tfu ln ess my ploughshare an d goad . (76)3.
‘ I am guarded in respect of the body, I am
1 4 URAGAVAGGA .
an d gods and Mara s a n d Brahman s , amongst be ingscomprising gods and men
,and Saman a s and B réih
man as , an y by whom this rice -m ilk when ea ten can
be pro per ly digested with th e except ion ofTa thaga ta ,
o r a disciple ofTa tlr2ga ta . Therefore , O B réhman a,
thou sha lt throw this rice-milk in (a place wherethere is) lit t le gra ss , o r cast it in to wa ter with n o
worms,
’ so said Bhagava t .
Then th e Brahman a Kasibhéradvéga threw the
rice-milk in to some wa ter with n o worms . Thenthe rice -m ilk thrown in to the wa ter splashed , hissed ,smoked in volume s ; fo r a s a ploughsha re tha t ha s
go t h o t during the day when thrown in to th e wa tersplashe s
,hisses
,an d smokes in volumes , even so th e
rice-milk (when ) th rown in to th e wa ter spla shed ,hissed , an d smoked in volume s .The n th e Brahman a Ka sibharadvéga a larmed and
terrified wen t up to Bhagava t , and after havingapproached a nd fa llen with his head a t B hagava t
’
s
fee t , he sa id this to Bhagava t‘ It is exce l len t , O ven erable Gotama " It is dx
cellen t , O ven e rable Gotama " A s o n e ra ise s wha thas been o verthrown , o r revea l s wha t has been
h idden,o r te lls the way to h im who has gon e
a stray,o r holds o u t an o illamp in the dark tha t
those wh o have eye s may see the obj ects, even so
by the ven erable Gotama in man ifold ways the
Dhamma (has been ) illustra ted . I take refuge inth e ven erable Gotama and in th e Dhamma and in
the A ssembly of B hikkhus ; I wish to rece ive th e
pabbagga, I wish t o receive th e upasampada (therobe and the orders) from the ven erable Gotama ,
’
so sa id Kas ibhéradvfiga .
Then th e B réhmazza Kas ibharadvaiga rece ived the
KUNDA SUTTA . 1 5
pabbagga from Bhagava t , a nd he rece ived a lso the
upa sampada; an d th e ven erable B hfiradvéga havingla te ly rece ived the upasampada, leading a so litary,re tired , stren uous , a rden t , en erge t ic life , lived afterhavin g in a short t ime in th is existen ce by h is own
un derstan din g a scerta in ed an d possessed himse lf oftha t highe st perfect ion of a re ligious life fo r the
sake of wh ich men of good family righ t ly wan de raway from the ir house s to a house less sta te . B ir thhad been destroyed, a re l igious life had been led,
wha t wa s t o be don e had been don e , there wa s
n othing e lse (t o be don e) fo r this existen ce ,’ so h e
perce ived , and the ven erable B héradVAgf a became
o n e of th e a r a h a t s (sa in ts) .Kasibhéradvégasu t ta is en ded .
5 . K UNDASUTTA .
Buddha describes the four differen t kin ds o f Saman as to Kunda,
the smith .
1 .
‘ I a sk th e Mun i of grea t un derstan ding,
’ —so
sa id K un da , the smith , Buddha , th e lord of theDhamma , who is free from desire , th e best of bipeds ,th e most exce l le n t of charioteers
,how many (kin ds
o f) Saman as a re there in the world ; pray te ll me
that (8 2 )2 . There are four (kin ds of) Saman as
, (there is )n o t a fifth ,
’ O K un da,
—s o said Bhagava t , these Iwil l revea l t o thee
, be ing a sked in pe rson ; (they are )Maggagin as and Maggadesakas , Maggagiv in s an d
Maggadfts in s . (83)Whom do the Buddhas ca ll a Maggagi n a .
-so
sa id K un da,th e smith
,HOW is a Maggagg/z ayin
1 6 URAGAVAGGA .
un equa l led ? Be ing a sked , describe to me a Mag
gag’
iv in,a nd revea l t o me a Maggadfisin .
’
(84 )4 .Bhagava t sa id : He who ha s o vercome doubt
,
is withou t pain ,de ligh t s in N ibban a ,
is free fromgreed , a leader of th e wor ld of men an d gods
,such
a o n e th e Buddhas ca l l a m a ggag in a (tha t is , Vict o rio us by the way) . (85)5.
‘He who in this wor ld having kn own the best
(i. e . N ibban a) a s the be st , expoun ds an d expla in s herethe Dhamma
,h im
,the doubt-cut ting Mun i
,without
desire ,th e secon d of th e B h ikkhus they ca ll a m ag
ga de s in (tha t is , teaching the way) . (86)6 . He wh o live s in the way that has so we l l been
taught in th e Dhammapada ,an d is restrain ed
,a t ten
t ive , cu lt iva t ing blame le ss words , h im the third ofthe B hikkhus they ca l l a maggag iv in (tha t is ,living in the way
1
) . (87)7. He wh o a lthough coun terfeiting the Virtuous is
forward , disgrace s familie s , is impuden t , dece itful , unrestra in ed , a babbler , wa lking in disgu ise , such a o ne
is a m agga dfi s in (tha t is , defiling the way) 2 . (88)8 . He who has pen etra ted these (four S aman as) ,
who is a householde r , po sse ssed of kn owledge , a pupilof th e ven erable on e s , wise , having kn own tha t theyallare such ,— having seen so , h is faith is n o t lost ;fo r how could he make the undepraved equa l to thedepraved an d the pure equa l to the impure ? ’
(89 )K un dasutta is ended .
1 Yo Dhammapade sudes ite
Magge givati safifiato satimfi
An avaggapadfin i sevaméin o
Tatiyam bhikkhun am ahu maggagivim.
2 Comp . Gdtaka II, p . 2 8 1 .
1 8 URAGAVAGGA .
7.De ity : ‘W e kn o w this t o be so
,this is th e
third lo ser ; te l l us th e fou r th , O Bhagava t , wha t isth e cause (o f loss) to the lo sing (96)8 . Bhagava t He who be ing rich do e s n o t suppo r t
mo ther o r fa ther wh o a re old o r pa st their you th ,tha t is the cau se (of loss) t o th e losing (9 7)9 . De ity ‘We kn ow th is t o be so
,th is is the
fo urth lose r ; te l l us th e fifth,O Bhagava t
,wha t is
the cause (of loss) to the lo sing (98)1 0 . Bhagava t : ‘ He who by fa ls ehoo d dece ive s
e ither a Brahman a o r a Saman a o r an y other men
dican t —that is th e cause (of loss) to th e losing(man ) (9 9 )
1 1 . De ity : ‘W e kn ow th is t o be so , this is th e
fifth loser ; te l l us th e sixth , O Bhagava t , wha t isth e cause (o f lo ss) t o th e los ing (1 0 0 )
1 2 . Bhagava t : ‘ Th e ma n who is posse ssed ofmuch pro perty, wh o has gold and food
, (an d still)enj o ys a lon e h is swee t th ings
,— that is the cause
(of loss) to th e lo sing (1 0 1 )1 3. De ity : ‘W e kn ow this t o be so
,th is is th e
s ixth loser ; t e l l us the seven th , O f Bhagava t,wha t
is the cau se (of lo ss) to the lo sing (1 0 2 )1 4 . Bhagava t : The man wh o proud o f his birth
,
of h is wea lth, and of h is family,de s’ pise s h is re la
t iv es,— that is th e cause (of loss) to the losing
(1 0 3)1 5. De ity : ‘W e kn ow this t o be so, this is th e
seven th loser ; te ll u s th e e ighth,O Bhagava t , wha t
is th e cause (of loss) t o the lo sing (1 0 4 )I 6 . Bhagava t : ‘Th e man who give n t o women ,
t o strong drink, an d t o dice , wastes wha tever h e hasgain ed , - tha t is the cause (of loss) to the lo sing
(1 0 5)(man )
PARAB HAVA SUTTA .« I 9
1 7. De ity : ‘W e kn ow th is to be so,th is is th e
eighth lo ser te ll us th e n in th,O Bhagava t
,wha t is
th e cause (o f loss) to th e losin g (1 0 6)1 8 . Bhagava t : ‘ He wh o
,n o t sa t isfied with h is
own wife,is seen with har lot s an d th e wive s of
othe rs -tha t is the cau se (of loss) to th e losing(man ). (1 0 7)
1 9 . De ity : ‘W e kn ow this t o be so , this is th en in th lo se r ; te llu s the ten th
,O Bhagava t
,wha t
(is ) the cause (o f lo ss) to th e lo sing (1 0 8)2 0 . Bhagava t : ‘ The man who
,past h is youth ,
br ings home a woman with brea sts like the t imbaru
fruit,a n d fo r j ea lousy o f h er can n o t sleep
,
— tha t isthe cause (of loss) t o the losing (1 0 9 )
2 1 . De ity : ‘W e kn ow this t o be so , th is is the
ten th loser ; te ll us the e leven th , O Bhagava t , wha tis the cause (of loss) to th e losin g (1 1 0 )
2 2 . Bhagava t : ‘He who place s in supremacy a
woman given t o drin k an d squan dering , o r a man ofth e same kin d
,— tha t is the cause (of loss) to th e
losing ( 1 1 I )2 3 . De ity : ‘W e kn ow this to be so , this is the
e leven th loser ; t e ll us th e twe lfth , O Bhagava t , wha tis the cause (of loss) t o the losing ( 1 1 2 )
2 4 . Bhagava t : He who has lit t le proper ty , (bu t)grea t de sire , is born in a Kha t tiya family and wishesfo r the kingdom in th is wor ld
,— that is the cause (of
loss) to the losin g (1 1 3)2 5. H aving taken in to con siderat ion these losse s
in th e world , th e wise ,ven erable man
,who is en
dowed with in sight,cult iva tes the happy wor ld (of
the (1 14 )Pardbhavasut ta is en ded .
2 b URAGAVAGGA .
7 . VASALASUTTA .
The Brahman a Aggikabharadvfiga is co n ver ted by Buddha, afterhearing h is defin itio n o f an o utcast, illustrated by the sto ry o f
Matanga , to ld in the Mai tangagataka . Comp . Sp . Hardy, The
Legen ds an dTheo ries o f the Buddhists, p . 49 .— Tex t and tran s
latio n in Alwis’
s Buddhist Nirvan a, p . 1 1 9 .
So it wa s heard by me
A t o n e t ime Bhagava t dwe lt a t S tiva tth i, in Ge tavan a
,in the park o f A n éthapin a
’ika . Then Bhagava thaving pu t o n h is ra imen t in the morn ing
,and having
taken h is bowl an d h is robe s , en tered Séiva t th i fo r a lms .Now a t tha t t ime in th e house of the Brahman a
Aggikabhéradvéga th e fire was blazing,th e offering
brough t for th . The n Bhagava t going fo r a lms fromhouse t o ho use in S z’iva t th i wen t to th e hou se of theBrahman a Aggikabhfiradvfiga . The Brahman a Ag
gikabhéradvéga saw Bhagava t coming a t a distan ce,
and see ing h im he sa id this ‘ S tay there,O Shave
l ing ; (stay) there ,O S aman aka (i. e .wre tched Sama zza ) ;
(stay) there ,O Va salaka (i. e .
This havin g been sa id , Bhagava t replied to the
Brahman a Aggikabhéradvagtr‘ Dost thou kn ow
,
O Brahman a, an o u tca st , o r the things tha t make
an ou tca st ? ’
‘ No,0 ven erable Gotama , I do n o t kn ow an
o u tcast , o r the th ings tha t make an ou tca st ; le tth e ven erable Gotama teach me th is so we l l tha t Imay kn ow an ou tcast
, o r the things tha t makean ou tca st .
’
Listen then,O Brahman a ,
a t ten d carefully,I will
te l l‘ Even so
,O ven e rable o n e ,
’ so th e Brahman aAggikabhéradvéga replied to Bhagava t .
2 2 URAGAVAGGA .
o r fa ther , brother , siste r , o r mother-in -law,le t o n e
kn ow h im a s an outca st . (1 2 4)1 I .
‘Who so ever , be ing asked abou t wha t is go o d,
teache s wha t is bad an d advises (an o ther , wh ile) co ncealing (s ome th ing from h im) , le t o n e kn ow h im a s
an o utca st . (1 2 5)1 2 .
‘Whosoever,havin g commit ted a bad deed,
hopes (sayin g) ,“ Le t n o o n e kn ow me
”
(a s havingdo n e it , wh o is) a dissembler , le t o n e kn ow h im a s
an outca st . (1 2 6)1 3. Whosoever , having gon e to an othe r ’s house
and partaken of h is goo d food,do e s n o t in re turn
hon o ur h im when h e come s,le t o n e kn ow h im as an
ou tca st . (1 2 7)1 4 .
‘Wh osoever by fa lseho o d deceives e ither a
Brahman a o r a Saman a o r a n y other men dican t , le to n e kn ow h im a s an ou tca st . (1 2 8)
1 5.
‘Whosoeve r by words an n oys e ither a B réh
mafi a o r a Saman a when mea l-t ime h a s come and
doe s n o t give (h im an yth ing) , le t o n e kn ow h im as
an ou tca st . (1 2 9)1 6 .
‘Whosoever enve loped in ign oran ce in th isworld predicts wha t is n o t (t o take place) , cove tinga t rifle , le t o n e kn o w h im as an outcast . (1 30 )
1 7.
‘Whosoever exa lts h imse lf an d despise s others,
being mean by h is pride , le t o n e kn ow h im a s an
outca st . I 3 1 )1 8 .
‘Whosoe ver is a provoker an d is avaricious,has
sin ful de sire s , is en vious,wicked
,shame les s
,an d fea r
le ss o f sin n ing , le t o n e kn ow h im as an o u tcast . (1 32 )1 9 .
‘Whosoever reviles Buddha o r h is disciple,
be h e a wan dering men dican t (paribbéga) o r a
hou seholder le t o n e kn ow h im as an
outca st . (133)
VASALASUTTA . 2 3
2 0 .
‘Whosoeve r withou t be in g a sa in t (a raha t )pre ten ds to be a sain t
, (and is ) a th ief in allth e
worlds in cluding tha t of Brahman,he is in deed the
lowe st outca st ; (all) these who have been de scribedby me to you a re in deed ca l led outca sts (1 34)
2 1 .
‘No t by bir th does o n e become an outca st,
n o t by bir th'
d oe s o n e become a Brahman a ; bydeeds o n e become s an outcast
,by deeds o n e be
come s a B reihman a . (1 35)2 2 . Kn ow ye th is in the way tha t this example
of m in e (shows) : The re was a K an déla of th eS o peika caste
,we ll kn own a s Matariga . (1 36)
2 3.
‘This Matanga reached th e highest fame,such
as was very difficult t o obtain ,and man y Kha ttiya s
an d B rahmafl as wen t t o serve h im . (1 37)2 4 . He having moun ted the ve hic le of the gods,
(and en tered) th e h igh road (tha t is) free fromdu st , having aban don ed sen sua l desires , wen t to
the Brahma wor ld . (1 38)2 5.
‘ H is birth did n o t pre ven t him from be ingre -born in th e Brahma wor ld ; (o n the other han d)there are Brahm an a s
,born in the family of pre
cepto rs , frien ds of the hymn s (of th e Veda s) , (1 39 )2 6 . B u t they are con t in ua l ly caught in sin ful deeds ,
an d are to be blamed in this world,wh ile in th e
comin g (wo rld) he l l (await s them) ; bir th doe s n o t
save them from he l l n o r from blame . (1 40 )2 7.
‘
(Therefore ) n o t by birth doe s o n e beco me an
outcast , n o t by birth doe s o n e become a Brahman a ,
by deeds o n e become s an ou tca st , by deeds o n e
become s a Brahman a .
’
(1 4 1 )This having been sa id, th e Brahman a Aggikabha
radvéga an swe red B hagava t a s followsExce llen t , O Ven erable G otama " E xce llen t , 0
2 4
ven erable Gotama " A s o n e,O ven erable Gotama
,
ra ises wha t has been ove rthrown , o r revea ls wha tha s been h idden ,
o r te lls th e way t o h im wh o h a s
gon e a s tray , o r holds o ut an o illamp in th e da rktha t tho se who have eye s may se e th e obj ects , evens o by the ve n e rable Gotama in man ifo ld ways th eDhamma has been illustra ted ; I take refuge in th e
ven e rable Gotama an d in th e Dhamma a n d in the
A ssembly of B h ikkhus . Le t th e ven erable Gotama
a ccept me as a n upfisaka (a follower , me) wh ohen cefor th fo r all my life have taken refuge (in
Vasala sut ta.is ended.
8 . METTASUTTA .
A peaceful min d and go o dwill towards allbeings are praised— Tex t
by Grimblo t in Jo urn al A siatique,t . x viii p . 2 50 , an d by
Ch ilders in Khuddaka Pfi/ba, p . 1 5 tran slatio n (P) by Go gerly
in the Ceylo n Frien d, 1 839 , p . 2 1 1,by Childers in Kh . Pfit/za
an d by L . Feer in Jo urn al A siatique,t . x viii p . 3 2 8 .
1 . Wha tever is t o be don e by o n e who is skilfu lin seeking (wha t is ) goo d , having a t ta in ed tha t t ranqu il. sta te (of N ibbén a ) —Le t
,h im be able and upright
and con scien tious . an d of soft speech,gen t le ,
n o t
proud, (14 2 )2 . A nd con ten ted and easily support ed and having
few ca re s, unbur den ed a nd with h is sen se s ca lmedand wise ,
n o t arrogan t , withou t (showing) greedin ess(when going h is roun d) in familie s . ( 14 3)3 . A n d le t h im n o t do an ything mean fo r wh ich
others who are wise migh t reprove (him ) ;lmay alli be in gs be happy and secure , may they be happymin ded . (144 )
2 6 URAGAVAGGA .
n ight has come,
’-so sa id th e Yakkha SAtégira , le t
us (go an d) see the ren own ed Ma ster G o tama .
’
(1 52 )2 . I s th e min d of such a o n e we ll dispo sed to wards
allbe ings —s o sa id the Yakkha Hemav a ta,
a re
h is thoughts re strain ed as t o things wished fo r o r
n o t wished fo r (1 53)3.
‘ H is min d is we ll dispos ed toward s allbe ings,
(the min d) of such a o n e,
’— so sa id th e Yakkha
SAtagira ,and h is though t s a re re stra in ed a s t o
th ings wished fo r o r n o t wished fo r .
’
(1 54 )4 . Doe s h e n o t take wha t h as n o t been given (to
h im) —so sa id the Yakkha Hemava ta,
is he se lfcon tro lled (in h is behaviour) t o living be ings ? ishe far from (a sta te of ) care lessn ess ? does he n o t
aba n don medita t ion ? ’
(1 55)5.
‘ He do e s n o t take wha t has n o t been given(to — s o sa id th e Yakkha SAtfigira , an d he is
se lf- co n trolled (in h is behaviour) to living be ings ,an d he is far fro m (a s ta te of) care le ssn ess ; Buddhadoes n o t aban don medita t io n .
’
( 1 56)6 .
‘ Doe s h e n o t speak fa lse ly ? ’— so sa id ih e
Yakkha Hemav a ta,
is he n o t harsh - spoken ?do e s he n o t u t ter sla n der ? doe s h e n o t ta lk n o n
sen se (1 57)7. He doe s n o t speak fa lse ly
,
’ — s o sa id the Yak
kha SAtAgira ,
-‘
h e is n o t ha rsh - spoken,h e doe s
n o t u t ter slan der , with j udgmen t he u t ters wha tis good sen se .
’
(1 58)8 .
‘ I s h e n o t given to sen sua l pleasure s ? ’— so
sa id th e Yakkha Hemava ta,
is h is min d un disturb ed ? has h e overcome fol ly ? doe s h e see
c learly in (all) things (dhamma s) (1 59 )9 .
‘ He is n o t given t o sen sua l pleasu res ,’
-s o
said the Yakkha SAtégira , and h is min d is un dis
HEMAVATA SUTTA . 2 7
turbed ; h e has overcome all folly ; Buddha see sc lear ly in (all) th ings .
’
(1 60 )1 0 . I s he en do wed with kn owledge — So sa id
th e Yakkha Hemava ta,— ‘
is h is con duct pure ?have h is pa ssion s been d e stroyed ? is there n o
n ew bir th (fo r (16 1 )1 1 .
‘ He is e n dowed with kn owledge ,’
—s o sa idth e Yakkha SAtégira ,
and h is con duct is pure ; allh is pa ssio n s have been de stroyed ; there is n o n ew
bir th fo r h im . (1 6 2 )1 2 .
‘The min d of the Mun i i s accomplished in
deed and word ; Gotama,who is accomplished
by h is kn owledge and con duct,le t us (go an d)
s ee . (1 63)1 3.
‘ Come , le t us (go an d) see Gotama , who haslegs like an an te lope ,
who is thin,wh o
'
is wise,liv1ng
o n lit t le food, n o t covetous , th e Mun i who is meditat ing in the fo rest . (1 64 )
14 .
‘ H aving gon e to h im who is a lion amongstthose tha t wan der a lon e an d doe s n o t look fo r s ensua l plea sure s
,le t us ask abou t th e (mean s of ) de li
v eran ce from the sn are s of dea th . (1 65)1 5 .
‘L e t us a sk G otama
,the preacher , th e e x
poun der,who has pen e tra ted all things
,Buddha
who has overcome ha tred an d fear .
’
(1 66)1 6 .
‘ In wh a t ha s the wor ld origin a ted ? ’— so sa id
th e Yakkha Hemava ta,with wha t is th e world
in t ima te ? by wha t is th e world a ffl icted, afterhaving gra sped a t what ? ’
(1 67)1 7.
‘ In s ix the wor ld has origin ated, O H ema
vata ,
’— so sa id Bhagavat
,
‘ with s ix it is in t ima te ,
by s ix the world is affl icted,after having gra sped
a t S ix .
’
(1 68)1 8 . Hemavata said : ‘What is the grasping by
2 8 URAGAVAGGA .
which the wo r ld is affl icted ? A sked abou t sa lvat ion
,te ll (me ) how o n e is re leased frompa in (1 69 )
1 9 . Bhagava t sa id : F ive pleasure s of sen se a re
sa id t o be in the world,with (the plea su re o f) the
min d a s the s 1x th ; havin g dive s ted on e se lf of de sirefo r the se ,
o n e is thus re lea sed from pa in . (1 70 )2 0 .
‘ This sa lvat ion of th e world has been to ld t oyo u t ru ly
,this I te l l you : thus o n e is re lea sed from
pa in .
’
(1 7 1 )2 1 . Hemava ta said : ‘Who in this world crosse s
th e stream (of existen ce) who in this world cro sse sth e sea ? who doe s n o t sin k in to the deep , wherethe re is n o fo oting and n o suppor t ? ’
(1 72 )2 2 . Bhagava t said : He wh o is a lways en dowed
with virtue,possessed of un derstan ding , we l l com
posed,reflecting with in h imse lf, an d though tful ,
cro sses the stream tha t is difficult t o cross. (1 73)2 3. He who is disgusted with se n sua l pleasure s ,
who has ove rcome allbon ds an d destroyed joy , sucha o n e do e s n o t sin k in to th e deep .
’
(1 74 )2 4 . H emava ta sa id He who is en dowed with a
pro foun d un ders tan ding,see in g wha t is subt ile , pos
se ssing n oth ing,n o t c linging to sen sua l plea sure s ,
behold h im who is . in eve ry re spect libera ted , thegrea t Is i
,wa lking in . the divin e pa th.
" (1 75)2 5. He who ha s go t a grea t n ame
,see s wha t is
subt ile ,imparts un derstan ding
,an d doe s n o t c lin g t o
the abo de of sen sua l pleasure s,beho ld h im , the all
kn owing, th e wise , the grea t Is i, wa lking in th e n o blepa th . (1 76)
2 6 .
‘
A good sight in deed (has me t ) us to -day ,a
good daybreak,a beaut ifu l rising, (fo r) we have seen
th e perfec tly en ligh te n ed (sambuddham) , who hascrossed the stream
,and is free from passion . (I 77)
30
Y es,O frien d "’ so saying Bhagava t en tered .
A fo urth t ime the Yakkha Alavaka sa id this toBhagava t : Come o u t
, O Saman a
‘ I sha l l n o t come o u t to th ee,O i frien d
,do wha t
tho u pleasest .
’
‘ I sha ll a sk thee a question ,O Saman a
,if thou
can st n o t a n swe r’
it , I will e ither sca t te r thy though tso r c leave thy hear t , o r take thee by thy fee t and
throw thee over t o the other shore of th e Ganga.
’
I do n o t see ,O fr ien d, an y o n e in th is world n o r
in the world of gods , Mei ra s,Brahman s
,amo ngst th e
be ings comprising gods , men , Saman as,an d Brah
man as , who can e ithe r sca t ter my though ts o r
c leave my hear t , o r take me by the fee t a n d throwme ove r to th e othe r shore of th e Ganga ; however ,O frien d
,ask wha t tho u plea sest . ’
Then th e Yakkha Alavaka addressed Bhagava tin stan za s :
1 . What in this world is the be st prope r ty fo r aman ? wha t
, be in g we ll don e , con veys happin ess ?wha t is in deed th e swee te st of swee t th ings ? howlived do they ca ll life th e best (1 80 )
2 . Bhagava t sa id : ‘ Fa ith is in this world the
best property fo r a man ; Dhamma,we l l o bserved
,
con veys happin ess ; t ruth in deed is th e swee test o f
th ings ; and tha t life they ca ll the be st which is livedwith u n derstan ding.
’
(1 8 1 )3 . Alavaka sa id ° ‘ How doe s o n e cross th e
stream (of existen ce) ? how doe s o n e cross the
sea ? how doe s o n e con quer pain ? how is o n e
purified ? ’
(1 82 )4 . Bhagava t said : ‘ By faith o n e c rosse s the
stream,by zea l th e sea
,by exert ion o n e con quers
pain,by un derstanding o n e is purified .
’
(1 83)
ALAVAKASUTTA . 3 1
5. Alavaka sa id :‘ How does o n e obta in u n der
stan ding ? h o w does o n e acqu ire wea lth ? how do e so n e obta in fame ? how do e s o n e bin d frien ds (toh imse lf) ? how doe s o n e n o t grieve passing awayfrom th is wor ld t o the othe r ? ’
(1 84 )6 . Bhagava t said : ‘ He who be lieve s in the
Dhamma of the ven erable on es as to the acquisit ion o f N ibbén a
,will obta in un derstan ding from his
desire to hea r, be in g zea lou s an d discern ing. (1 85)7.
‘ H e who doe s wha t is proper , wh o take s theyoke (upon h im an d) exerts himse lf, will acquirewea lth , by tru th h e will obta in fame , and beingcharitable he will bin d frien ds (to himse lf) . (1 86)8 . He who is faithful and leads the life of a
householder , an d possesse s the following fourDhamma s (Virtue s) , truth
,j ust ice (dhamma ) , firm
n ess,and libera lity,— such a o n e in deed does n o t
grieve when pa ssing away. (1 87)9 . Pray
, a sk a lso other Saman as and Brahman a sfa r and wide ,
whe ther there is foun d in th is worlda n ything grea ter than truth
,se lf-re stra in t , libera lity ,
and forbea ran ce .
’
(1 88)1 0 . Alavaka said : ‘Why should I n ow ask
Saman as an d Brahman a s fa r an d wide ? I n ow
kn ow wha t is my fu ture good . (1 89)1 1 .
‘F o r my good Buddha came t o live at Alavi ;n ow I kn ow where (i. e . o n whom bestowed) a giftwill bear grea t fru it . (1 90 )
1 2 .
‘ I will wan der about from village t o Village ,
from town t o town,worshipping the pe rfect ly en
lighten ed (sambuddha) an d the perfection of theDhamma .
’
(1 9 1)Alavakasutta is en ded .
32 URAGAVAGGA .
11 . VIGAYA SUTTA .
A reflectio n o n the wo rth lessn ess o f the h uman bo dy ; a fol
lower o f Buddha o n ly sees the bo dy as it really is, an d co n se
quen tly go es t o Nibban a — Comp . Gataka I, p. 1 46 .
1 . I f e ither wa lking o r stand ing,sit t ing o r lying
,
an y o n e con tract s (o r ) stre tches (h is body, then ) thisis the mot io n of th e body. (1 9 2 )
2 . The body which is put toge th er with bon esan d sin ews , pla stered with membran e an d flesh
,and
covered with skin,is n o t se en as it rea lly is . (1 9 3)
3 . It is filled with th e in te st in es , the sto mach , thelump o f th e liver
,th e abdomen
,the hea r t
,th e lungs
,
the kidn eys , th e spleen . (1 94 )4 . With mucus , sa liva ,
perspira t ion ,lymph , blood ,
th e flu id tha t lubrica te s th e j oin ts , bile ,and fa t . (1 9 5)
5. Then in n in e stream s impurity flo ws a lwaysfrom it ; from the eye the eye
-e xcremen t,from the
ear the ear -excremen t, (1 9 6)
6 . Mucus fro m the n ose, through th e mou th it
ej ect s a t o n e t ime bile an d (a t othe r t ime s) it ej ec tsphlegm ,
an d fro m (all) the body come swea t an d
dirt . (1 9 7)7 . Then its hollow head is fi lled with the
bra in .-A fool led by ign oran ce thin ks it a fin e
th ing. (1 9 8)8 . A n d when it lies dead
,swollen an d livid ,
discarded in th e ceme tery,re lat ives do n o t care
(fo r it) . (1 9 9)9 . D o gs eat it and jacka ls
,wolve s and worms ;
crows an d vu lture s ea t it , and wha t other livingcrea ture s there a re . (2 0 0 )
1 0 . The B h ikkhu po ssessed of un derstan ding inthis world
,having listen ed t o Buddha ’s words , he
34 URAGAVAGGA .
the solitarily wan dering they call a Mun i such a
grea t Is i ha s seen the sta te of peace 1
(2 0 7)3. Having con sidered the causes (of s in
,and)
killed th e seed, le t h im n o t give way to de sire fo rit ; such a Mun i who see s th e en d of birth and
des truction (i. e . Nibbt‘
in a) , after leaving rea son ingbehin d, doe s n o t en ter the n umber (of l ivingbe ings) 2 . (2 0 8)4 . He who has pen e tra ted allthe res ting-place s 3
(of the min d , an d) does n o t wish fo r an y of them ,
such a Mun i in deed, free from cove tousn e ss and freefrom greedin ess , doe s n o t ga ther up (re st ing-place s),fo r he has reached the other shore . (2 0 9 )5. The man wh o ha s overcome everyth ing , who
kn ows everything , wh o is posse ssed of a goodundersta n ding ,
un defiled in all things (dhamma ) ,aban do n ing eve rything , libera ted in the des truc
t ion of desire (i. e . N ibban a ) , h im the wise style a
Mun i“ (2 10 )6 . The man who has the strength of un derstan d
ing,is en dowed with Virtue and (holy) works ,
’
is
composed,de ligh t s in medita t ion ,
is though tfu l , freefrom t ie s , free fro m harshn e ss (akh ila) , and free frompassio n ,
h im the wise style a Mun i. (2 1 1 )7. The Mun i tha t wan ders solitarily , the zea lous ,
1 Yo gatam ukklzigga n a 10 payeyya
Gayan tam assa nanuppavekk/ze
Tam dhu ekam mun in am karan tam,
Addakkhi so san tipadam mahesi.2 Samkhéiya vatthfin i pamfiya bigam
Sin eham assa nan uppavekkfie ,
Sa ve mun i gfitikhayan tadassi
Takkam pahfiya n a upeti samkham.
1”Nivesan z’
in i. Comp . Duttbaka, v. 6 .
1 Comp . t . v. 353.
MUNISUTTA . 35
tha t is n o t shaken by blame an d pra ise , like a lionn o t trembling at n oises , like the win d n o t caugh t in a
n e t , like a lotus n o t soiled by wa ter , leading others ,n o t led by o thers
,h im the wise style a Mun i . (2 1 2 )
8 . Whosoever becomes firm a s the post in a
ba thing-place ,in whom others ackn owledge pr o
prie ty of speech , who is free from pa ss ion ,and
(en dowed) w ith we ll-composed sen ses , such a o n e
th e wise style a Mun i. (2 1 3)9 . Whosoever is firm
,like a straight shut t le
,and
is disgusted with evil action s , reflect ing o n what isjust an d unjust , h im the wis e style a Mun i. (2 14 )
1 0 . Whosoever is se lf-re stra in ed an d does n o t doevil
,is a young o r middle -aged Mun i
,se lf- subdued
,
o n e tha t shou ld n o t be provoked (as) he does n o tprovoke any , h im th e wise style a Mun i. (2 1 5)
1 1 . Whosoeve r , living upon wha t is given by
othe rs,rece ive s a lump of rice from th e to p , from
the middle o r from the re st (of the ve sse l , an d) doe sn o t pra ise (the giver) n o r speak harsh words , h imthe wise style a Mun i. (2 1 6)
1 2 . The Mun i tha t wan ders about abstain ing fromsexua l in tercourse , who in h is youth is n o t fe t teredin an y case , is absta in ing from th e in san ity of pride ,libera ted
,h im th e wise style a Mun i. (2 1 7)
1 3. The man who, having pen e tra ted the wor ld,see s the h ighe st truth , such a o n e
,after crossing the
stream and s ea (of existen ce ) , who has cut off all
t ies , is in depen den t , free from passion ,h im in deed
the wise style a Mun i. (2 18)14 . Two whose mode of life an d occupation are
qu ite differen t , are n o t equa l : a householder main
ta in ing a wife , an d an un se lfish virtuous man . A
householder (is in ten t) upon the destruct ion ofD 2
36 URAGAVAGGA .
other living creature s , being un restra in ed ; but a
Mun i a lways protects living creature s , be ing re
stra in ed . (2 1 9 )1 5. A s th e crested bird with th e blue n eck (the
pe acock) n ever a t ta in s the swiftn ess of th e swan ,
even so a househo lder does n o t equa l a B h ikkhu ,
a secluded Mun i‘meditat ing in th e wood . (2 2 0 )
Mun isut ta is e n ded .
Uragavagga is en ded .
38 KOLAVAGGA .
foun d) in the Dhamma , by this t ruth may there besa lva t io n . (2 2 5)6 . The e ight person s tha t are praised by th e
r ighteous 1 and make these four pa irs , they are
wor thy of offerings , (be ing) Suga ta’
s disciple s ; wha tis given to the se will bear grea t fruit . This e x
cellen t j ewe l (is foun d) in th e A s s em b l y (sangha ) ,by th is truth may there be sa lva t ion . (2 2 6 )7. Those who have applied themselves studiously
with a firm min d and free from desire to the com
mandmen ts of Gotama,have obta in ed the h ighes t
gain ,having merged in to immorta lity, and enj oying
happin e ss after ge t ting it fo r n oth ing. This exce llen t j ewe l (is foun d) in the A ssembly, by this truthmay there be sa lva t ion . (2 2 7)8 . A s a post in th e fro n t of a city gate is firm in
th e earth and can not be shaken by the four win ds , liketha t I declare the r igh teous man to be who , havingpen e tra ted the n oble t ruths
,sees (them clearly) .
This exce llen t jewe l (is foun d) in the A ssembly, byth is tru th may there be sa lva tion . (2 2 8)9 . Those wh o un de rstan d the n oble truths we ll
taught by th e pro foun dly wise (i. e . Buddha ), thoughthey be grea t ly distrac ted
,wil l n o t (have to ) take the
e ighth bir th . This exce llen t j ewe l (is foun d) in theA ssembly, by this tru th may there be sa lva t ion . (2 2 9 )
1 0 . On h is (a t ta in ing the ) bliss of (the r igh t) Viewthree,
things (dhammas) are left behin d (by h im)con ce it an d doubt and Wha tever h e has go t o f virtuean d (holy) works . He is re lea sed a lso fro m the fo urhells, and he is in capable of committing the s ix
1 The Commen tato r : s atam p a s a t tha ti sappurisehi buddha
pakkekabuddhasavakehi afi i‘
i ehi t a devaman ussehi pasattha.
RATANASUTTA . 39
deadly sin s . This exce llen t j ewe l (is foun d) in th e
A ssembly,by this t ruth may there be sa lva t ion . (2 30 )
1 1 . Even if he commit a S in ful deed by h is body ,o r in word o r in thought
,he is in capable of con cea l
ing it , (fo r) t o con cea l is sa id t o be impo ssible fo ro n e that h as seen the sta te (of Nibba
’
ma ) . Th isexce l len t j ewe l (is foun d) in the A ssembly, by thist ruth may there be sa lva t ion . (2 3 1 )
1 2 . A s in a c lump of tree s with the ir tops inbloom in th e first hea t o f the h o t mon th , so (Buddha )taught th e exce llen t Dhamma leading t o N ibbz’in a t o
the grea te st ben efit (fo r all). This exce l len t j ewe l (isfoun d) in Buddha ,
by th is truth may there be sa lvat ion . (2 32 )
1 3 . The exce l len t o n e who kn ows what is exce llen t
,who give s wha t is exce l len t
,and who brings
wha t is exce llen t,th e in comparable o n e taught the
exce llen t Dhamma . This exce llen t jewe l (is foun d) inBuddha
,by th is t ruth may there be sa lva t ion . (2 33)
1 4 . The old is de stroyed, the n ew ha s n o t ar isen,
those whose min ds a re disgusted with a future exis te n ce
,th e wise who have de stroyed the ir seeds (of
existen ce ,an d) whose de sire s do n o t in crease
,go o u t
l ike this lamp . This exce l len t j ewe l (is foun d) in the
A ssembly,by this t ru th may there be sa lva t io n . (2 34 )
1 5. Wha teve r spirit s have come toge ther here,
e ither be longing t o the ea r th o r living in the a ir,le t
u s wo rsh ip th e perfect (ta thaga ta) B uddha ,rev e red by
gods an d men may there be sa lva t ion . (2 35)1 6 . Wha tever spir it s have come toge ther he re ,
e ithe r be longing to th e ea rth o r living in th e a ir , le t
us worship th e perfec t (ta thaga ta ) Dhamma,revered
by~gods an d men may there be sa lva t io n . (2 36 )1 7. Wha tever spirit s have co me to ge the r he re ,
4 0 . KULAVAGGA .
e ither be lo nging to th e ea r th o r living in th e a ir,le t
u s worship the perfect (ta thaga ta ) Sangha ,reve red
by gods and men may there be sa lva t ion . (2 37)
Ra tan a su t ta is en ded .
2 . AMAGANDHA SUTTA .
A bad mind an d wicked deeds are what defiles a man n o o utward
Observan ces can purify him . Comp . Go spel o f S . Matthew
XV. I O .
1 . Amagan dhabréhmazza :‘ Those who ea t 52
maka,éingfilaka ,
an d éin aka, pa t taphala ,
mfilaphala ,
a n d gav iphala (differe n t sor ts o f grass , leave s , roots ,just ly obta in ed of th e j ust
,do n o t speak fa lse
h o o d,(n o r a re they)desirous o f sen sua l plea sure s . (2 38)
2 . He wh o ea t s wha t has been we ll prepa red,well
dressed , wha t is pu re an d exce llen t,given by o the rs ,
h e who enj oys fo o d made of rice,ea ts
,O Ka ssapa ,
Amaga ndha (wha t defiles o n e) . (2 39 )3 . (The cha rge of) Amagan dha doe s n o t apply to
me,
’ so thou saye st , ‘ O Brahman (brahmaban dhu,
a l though) e nj oyin g fo od (made) of rice t o ge the rwith th e we ll -prepa red flesh of birds . I ask thee ,
O Kassapa ,th e mean ing of this
,of wha t descript ion
(is the n ) thy Amagan dha (2 40 )4 . Ka s sapabuddha : De stroying
.
living be ings,
kill ing , cu t t ing, bin ding , stea ling , speaking fa lsehood ,fraud a n d decept ion
,worthless reading 1
,in te rcourse
with an other ’s wife — this is Amagan dha ,bu t n o t
th e ea t ing of flesh . ( 2 4 1 )
1 Aggbe n akugg a n ti n iratthakan atthagan akagan thapariyapu
n an am. Commen tato r .
4 2 KOLAVAGGA .
s eason s , pur ify a morta l who has n o t conquered h isdoubt 1 (2 4 8)
1 2 . The wise man wan ders abou t with his organ so f sen se guarded , and h is sen se s con que red , stan dingfirm in th e Dhamma
,de ligh t ing in wha t is right an d
mild ; having overcome allt ie s and le ft beh in d allpain ,
he do e s n o t c ling to wha t is seen an d heard .
’
(2 49 )1 3. Thus Bhagava t preached th is subject aga in
a nd aga in , (an d th e B réhma zza ) who wa s accompl ishedin the hymn s (of the Veda s ) un de rstood it ; th e Mun iwho is fre e from defilemen t
,in depen den t , and difficu l t
t o follow ,made it c lea r in various stan za s . (2 50 )
14 . Having heard Buddha ’s we ll-spoken words ,wh ich a re free from defilemen t and se n d away all
pa in,h e wo rsh ipped Ta thaga ta ’s (feet ) in humility ,
an d too k o rde rs a t on ce . (2 5 1 )Amagan dhasut ta is e n ded .
3 . H IRISUTTA .
On true friendsh ip .
1 . He who tran sgre sses and despise s modesty ,who says , ‘ I am a frien d
,
’
but doe s n o t un dertakea n y wo rk tha t can be don e , kn ow (about ) h im :
‘
h e
is n o t my (2 52 )2 . Who soeve r u ses pleasing words to frien ds with
o u t effect 2 , h im the wise kn ow a s o n e tha t (o n ly) ta lks ,bu t does n o t do an ything. (2 53)3 . He is n o t a frien d who a lways eage rly suspects
a breach and looks o u t fo r faults ; bu t h e with whomhe dwe lls a s a s o n a t th e breast (o f h is mother) ,
1 Comp . t . v. 1 4 1 .
1 A n a n vay an ti yam attham dassémi karissé‘
tmiti bha’
isati tena
an an ugatam. Commen tato r.
MAHAMANGALASUTTA . 4 3
h e is in deed a frien d tha t can n ot be severed (fromh im) by others . (2 54 )4 . H e who hope s fo r fruit , cultiva tes the en ergy
tha t produces j oy an d th e plea sure tha t brings pra ise ,
(wh ile) carrying the human yoke1. (2 55)
5. H aving ta sted the swee tn ess of sec lusion and
t ran qu illity o n e becomes free from fear an d free froms in
,drinking in the swee tn e ss of th e Dhamma ? (2 56 )
Hirisut ta is en ded .
4 . MAHAMANGA LASUTTA .
Buddha defin es the highest‘
blessing to a deity.—Tex t by Grimblo t
in Jo urn al Asiatique, t . x viii p . 2 2 9 , and by Childers inKh . Pail/2a, p . 4 ; tran slatio n by Gogerly in the Ceylo n Friend,1 839 , p . 2 0 8 by Childers in Kh . Pei /5a, p . 4 ; and by L . Feer
in Jo urn al A siatique,t . x viii p . 2 96 .
So it was heard by me
A t o n e t ime Bhagava t dwe lt at SAVat th i, in Ge taVan a
,in th e park of A n éthap imz
’ika . Then ,when
the n ight had gon e, a de ity of beautiful appearan ce ,
having illumin a ted the whole Ge tavan a ,approached
Bhagava t , an d having approached and sa luted h im ,
he stood apart,an d stan ding apar t that de ity ad
dressed Bhagava t in a stan za1 .
‘Man y go ds and men have devised blessings ,longing fo r happin ess
,te ll thou (me ) the highe st
blessin g.
’
(2 57)2 . Buddha sa id No t cult iva t ing (the socie ty of)
1 Pfimuggakaran am t/ze’
in am
Pasamsz’
ivahan am sukham
Phalén isamso " bhaveti
Vahan to po risam dhuram.
2 Comp . t . v. 2 0 5.
Phalam pa tikar'
ikhaman o phalz’
in isamso . C ommen tato r .
44 KULAVAGGAI
fo ols, bu t cu ltiva t in g (th e so cie ty of) wise men
,w o r
shipping those tha t a re to be worshipped,th is is the
h ighe st ble ssing. (2 58)3 .
‘ To live in a suitable coun try,to have don e
go od deeds in a former (existen ce ) , a nd a tho roughstudy of on e ’s se lf, this is the h ighe st ble ssing. (2 59 )4 . Grea t lea rn ingand skill,well- lea rn t disciplin e ,
an d
we l l- spoken words,th is is th e h ighe st ble ssing. (2 60 )
5.
‘Wa it ing o n mother an d fa ther,protect ing ch ild
and wife , an d a qu ie t ca lling,th is is th e h ighe st
blessing. (2 6 1 )6 .
‘
G iving a lms,living re l igiously
,protect ing
re la t ive s,blame less deeds , th is is th e h ighe st bless
ing. (2 6 2 )7.
‘ Cea sing and abstain ing from s in,refra in ing
from in to xica ting drink , perseveran ce in the Dhammas
,th is is the h ighe st ble ssing. (2 63)
8 . Reve ren ce a n d humility,con ten tmen t and gra
t itude, th e hearing of th e Dhamma a t due season s ,
this is the highe st blessing. (2 64 )9 . Pa t ien ce a nd pleasan t speech
,in tercourse with
Saman a s,re ligious con versat ion a t due sea son s , this
is th e h ighe st ble ssing. (2 65)1 0 . Pen an ce a n d chastity , discernmen t of th e
n o ble tru ths,a n d the rea lisa tion of N ibban a ,
this isthe highest blessing. (2 66)
1 1 . He whose m in d is n o t shaken (when he is )touched by th e th ings of the world (lo kadhamma ) ,
(bu t remain s) fre e from so rrow, free from defilem en t ,
a nd secure,th is is th e h ighest blessing. (2 67)
1 2 .
‘Tho se who , having do n e such (things) , a re
un defea ted in every respec t , wa lk in safe ty everywhere
,the irs is th e h ighest ble ssing.
’
(2 68)Mahémangala is en ded .
46 .KOLAVAGGA .
t o the other shore of the Ganga. However ask,O
frien d,wha t thou pleasest . ’ Then t he Yifikkha
S fiéiloma addre ssed Bhagava t in a stan za1 .
‘What origin have passion an d ha tred, disgust , de ligh t , an d horror ? wherefrom do they arisewhen ce a rising do doubts ve x th e min d , a s boys v e xa crow (2 69 )
2 . Buddha sa id : ‘ Pa ssion and ha tre d have the irorigin from th is (body) , disgust , de ligh t , an d horrora rise from th is body ; arising from this (body) doubtsv e x the m ind , a s boys v e x a crow. (2 70 )3.
‘ They origin a te in desire , they arise in se lf,like th e shoots o f the ban yan t ree ; fa r and widethey a re con n ected with sen sua l pleasures
,like the
matluva creeper spread in th e wood . (2 71 )4 .
‘ Those who kn ow when ce it (s in ) arise s , driveit away. Listen , O Yakkha " They cross ove rthis stream tha t is difficult t o cross , and has n o t
been crossed be fore , with a view to n o t be ing bornaga in .
’
(2 7g)SM ilomasu t ta is ended .
6 . DHAMMAK’
AR IYASUTTA OR KA P ILASUTTA .
The B hikkhus are admo n ished to rid themselves o f sin ful perso n s,and advised to lead a pure life .
1 . A j ust life,a re ligious life , this they ca l l the
best gem,if an y o n e has gon e forth from house - life
t o a house le ss life . (2 73)2 . B u t if he be harsh-spo ken ,
a nd like a bea stdelighting in injuring (others) , then the life of sucha on e is very wicked , and he in creases h is own
po l lution . (2 74 )
B RAHMANADHAMM IKASUTTA . 4 7
3. A B h ikkhu who de lights in quarre lling an d is
shrouded in folly, doe s n ot un dersta n d the Dhamma
tha t is preached and taugh t by Buddha . (2 75)4 . I njuring h is o wn cu ltiva ted min d, an d led by
ign oran ce , h e doe s n o t un derstan d that s in is th e
way leading t o he ll . (2 76)5. Having gon e to ca lamity
,from womb to womb ,
from darkn ess to da rkn ess , such a B h ikkhu ve rily,
a fter passing away,goes to pa in . (2 77)
6 . A s when there is a pit of excremen t (tha t has become) fu l l durin g a n umber of yea rs , — h e wh o shouldbe such a o n e full of s in is difficult to pur ify. (2 78)7. Whom you kn ow to be such a o n e , O B h ikkhus ,(a man ) depen den t o n a house , having sin ful desires ,s in ful though ts , and be ing with sin ful deeds and
o bj ects, (2 79 )
8 . H im do avoid, be ing allin con cord ; blow h im
away a s swe epings , pu t h im away as rubbish . (2 80 )9 . Then remove a s chaff those tha t are n o Sam a
n as, (but on ly) thin k themse lves , blowing away those
tha t have sin fu l desires and those with sin ful deedsand obj ects . (2 8 1 )
1 0 . B e pure an d live toge the r with the pure ,
be ing thoughtful ; then agree ing (an d) wise you willpu t an end t o pa in . (2 8 2 )
Dhammaéariya sut ta is"en ded .
7 . B RAHMAN ADHAMM IKASUTTA .
Wealthy Brahman as come to Buddha, asking abo ut the customs o f
the an cien t B rz’
ihmanas .Buddha describes their mo de o f life
an d the change wro ugh t in them by seeing the king’
s riches,and
furthermo re, ho w they induced the kingto commit the 5111 o f
4 8 KULAVAGGA .
having living creatures slain at sacrifices ._On hearing Buddha
’
s
en ligh ten ed disco urse the wealthy B re’
ihman as are co n verted.
Compare Sp . Hardy’
s Legen ds, p . 46 .
S o it wa s heard by me
A t o n e t ime Bhagava t dwe lt a t S ei vat th i, in Ge tavan a
,in th e park of A n fithapimz
’ika .
'Then man ywea lthy Brahman a s o f K o sala
,decrepit
, e lder ly, old ,advan ced in age ,
o r arrived a t extreme old age , wen tt o Bhagava t , and having gon e t o h im they ta lkedplea san t ly with h im ,
an d a fte r having had some
plea san t an d remarkable ta lk with h im,they sa t
down apa rt . Sit t ing down apart these wea l thyBrahman a s sa id th is t o Bhagava t : ‘ O ven e rableG otama
,a re th e Brahman a s n ow -a -days seen (en
gaged) in th e Brahman ica l customs (dhamma) ofthe a n cien t Brahman a sBhagava t an swered The Brahman a s n o w -a -days
,
O Brahman as,a re n o t seen (engaged) in the Brah
man ica l customs of th e an cien t B re’
rhmazza s .
’
The Brahman a s sa id : ‘ Le t th e ven erable G o tamate ll us th e Brahman ica l customs of th e an cien t Briihman as , if it is n o t in co n ven ie n t to the ven erableGotama .
’
Bhagava t a n swered : ‘ Then l isten,O Brahman as ,
pay grea t a t ten t ion ,I will speak
‘Ye s,
’ so saying the wea l thy Brahman as l isten edt o Bhagava t . Bhagavat sa id th is :
I . Th e old sage s (isayo ) were se lf- restra in ed , pen iten t ; having aban don ed th e obj e cts of the five
sen se s , they studied the ir o wn we lfa re . (2 83)2 . There were n o ca t t le fo r th e B re
’
rhman as,n o r
gold,n o r co rn
, (bu t) th e riches an d corn of meditation were fo r them
,and they kept wa tch over the
be st treasure .3 . ( 2 84 )
50 KULAVAGGA .
fices o u t of them ,and when th e sacr ifice came o n ,
they did n o t kil l cows . (2 94 )1 3. Like un to a mother , a fa ther , a brother , an d
o ther re la t ives th e cows are o ur best frien ds,in
which medicin e s are produced . (2 9 5)14 . They give food , a n d they give s trength
,they
likewise give (a good ) complexion and happin ess ;kn owing th e rea l sta te of this , they did n o t kil lco n s . (2 96)
1 5. They were graceful,la rge
,han dsome
,re
n own ed,Brahman a s by n a ture
,zea lous fo r the ir
severa l works ; a s long a s they lived in the wor ld ,this race prospered . (2 9 7)
1 6 . B ut there wa s a change in them : a fter gradua l ly see ing th e king’s prospe rity a n d adorn edumn n en
, (2 9 8)1 7. We ll-made chario t s drawn by n oble horse s
,
ca rpe t s in variega ted colours,pa lace s an d house s
,
divided in to compartmen ts and measured o ut, (2 9 9 )
1 8 . Th e grea t human wea lth,a t ten ded with
,a
n umber of cows,an d combin ed with a flock of beau
t iful women, the Brahman a s became cove tous . (30 0 )
1 9 . They then ,in this ma t ter
,having composed
hymn s , we n t t o Okkéka ,and sa id : Thou hast much
wea lth and corn,sacrifice thy grea t proper ty, sacrifice
thy grea t wea lth .
’
(30 1 )2 0 . A nd then the king
, th e lord of chariots , instructed by th e B réhmazza s
,brough t about a ssa
medha , purisamedha, sammépé
‘
i sa,a nd VMApeyya
witho u t an y hin deran ce , an d having offered thesesacrifice s he gave the Brahman a s wea lth : (30 2 )
2 1 . Cows , beds , garmen ts,an d adorn ed women
,
and we ll-made cha riots,drawn by n oble horses
,
carpe ts in variega ted colours, (30 3)
B RAHMANADHAMMIKASUTTA . 5 1
2 2 . Beau tiful pa laces , we l l divided in to compa rtmen ts an d having fil led these with differen t (sorts of)corn
,he gave th is wea lth t o th e Brahman a s . (30 4 )
2 3. A nd they having thus rece ived wea lth wishedfo r a store , and th e desire of those who had givenway t o (the ir) wishes in creased st ill more they then ,
in this ma t ter,havin g composed hymn s
,wen t aga in
to Okkéka ,an d said (30 5)
2 4 . A s wa ter , earth , gold , wea lth , and corn, even
so are there cows fo r men ,fo r this ' is a requ isite fo r
living be ings ; sacrifice thy great property, sacrificethy wea lth .
’
(30 6)2 5. A nd then the king
,th e lo rd of chariots , in
st ructed by th e Brahman as,caused man y hun dred
thousan d cows t o be slain in offerings . (30 7)2 6 . The cows , tha t are like goa ts , do n o t hur t
any o n e with their feet o r with e ithe r of the ir ho rn s ,they a re ten der , and yie ld ve sse ls (of milk) , -se izingthem by th e horn s the king caused them t o be sla inwith a weapon . (30 8)
2 7. Then the gods , the forefa thers , I n da,the
A sura s,and the Rakkhasas cried o u t
: ‘This isinjust ice ,
’
because of the weapon fa lling o n th e
cows . (30 9 )2 8 . There were formerly three disease s : desire ,
hunger,an d decay
,bu t from th e S laying o f ca t t le
there came n in e ty-e ight . (3 1 0 )2 9 . This inj ustice of (using) Violen ce tha t has
come down (to us) , wa s old ; in n ocen t (cows) are
sla in,th e sacrificing (prie sts) have fa llen off from
th e Dhamma . (3 1 1 )30 . So this old and mean Dhamma is blamed by
th e wise ; where pe o ple see such a o n e , they blamethe sacrificing priest . (3 1 2 )
52 KOLAVAGGA .
3 1 . So Dhamma be ing lost , the Suddas and the
Vess ikas disagreed , the Kha t t iya s disagreed in man i
fo ld ways , the wife despised her husban d. (3 1 3)32 . The Kha t t iyas and the Brahman a s an d those
o thers who had been protected by their caste s , afterdo ing away with their dispute s o n descen t , fe ll in tothe power of sen sua l pleasure s . (3 14 )This having been sa id , those wea lthy Brahman as
sa id to Bhagava t as follows :It is exce l len t , O ven e rable Gotama " It is exce l
len t , O ven erable Gotama " A s o n e raises wha t hasbeen overthrown
, o r revea ls wha t has been hidden ,
o r te l ls the way to h im who has gon e a stray, o r
holds o ut an o illamp in the dark tha t those whohave eyes may see the objects , even s o by th e
ven erable Gotama in man ifold ways th e Dhammahas been illustra ted ; we take refuge in th e ven e rable Gotama
,in th e Dhamma ,
and in the A ssemblyof B h ikkhus ; may th e ven erable Gotama rece ive usa s followers (upasaka ) , who from this day fo r lifehave taken refuge (in
B réhman adhammikasut ta is en ded .
a NAVASUTTA .
On cho o sing a go o d an d learn ed teacher .
1 . A man should worship h im from whom h e
learn s th e Dhamma, a s the gods (worship) I n da ;
the learn ed man be ing worshipped and pleased withh im
,make s th e (highest ) Dhamma man ifest . (3 1 5)
2 . Having heard and con sidered tha t (Dhamma ) ,the wise man pract ising the Dhamma that is in
54 KOLAVAGGA ;
9 . K IM S ILA SUTTA .
Ho w to o btain the h ighest go o d.
1 . By wha t vir tue ,by wha t co n duc t , and pe rfo rm
ing wha t works , wil l a man be pe rfe ct ly established
(in the commandme n t s ) an d obta in the highe stgoo d ? (32 3)
2 . Le t h im hon ou r old people ,n o t be en vious ,
le t h im kn ow the (right) t ime fo r see ing h is teache rs ,le t h im kn ow th e (righ t ) momen t fo r listen ing t o the irre ligious discourse s , le t h im assiduous ly hea rken t o
the ir we ll- spo ken (wo rds ) . (32 4 )3 . Le t h im in due t ime go to th e presen ce of h is
t eachers , le t h im be humble after ca sting away o b
s t in acy , le t h im remember an d practise wha t is good,
the Dhamma ,se lf-re stra in t , a n d cha stity. (32 5)
4 . Le t h is pleasure be the Dhamma,le t h im de
light in the Dhamma ,le t h im stan d fast in the
Dhamma,le t h im kn ow how t o en qu ire in to
.
th e
Dhamma,le t h im n o t ra ise an y dispu te tha t pol
lutes the Dhamma,an d le t h im
" spen d h is t imein (speaking) we l l-spo ken tru ths 1 . (32 6 )5. H aving aban do n ed ridicu lo us ta lk
,lamen ta tion ,
co rruption , dece it , hypocrisy , greedin ess an d haugh tin ess
,c lamour a n d harshn ess , depravity and foolish
n e ss , le t h im live free from in fa tua t ion,with a steady
min d . (32 7)6 . The words
,the essen ce o f wh ich is un de r
stood,are we ll spo ken ,
and wha t is heard,if un de r
stood,con tain s the e ssen ce o f medita t io n ; bu t th e
un derstan ding an d learn ing of the man who is hastyan d care less , doe s n o t in crea se . (32 8 )
1 Comp . t . v. 364 .
7. Those who de light in the Dhamma,procla imed
by th e v en erable o n es, are un surpassed in speech ,
m in d an d work,they are e stablished in peace
, ten
dern ess an d medita tion,an d have gon e to the e ssen ce
of learn ing and un derstan ding. (32 9)K ims ila su tta is en ded .
i a'
UTZHANA SUTTA .
Advice n o t to be lukewarm and slo thful .
1 . Rise , s it up , wha t is th e u se of yo ur sleeping ; tothose who are sick , pie rced by th e a rrow (of pain ) ,and suffering
,wha t sleep is there (330 )
2 . Rise , sit up ,lea rn steadfa st ly fo r the sake of
peace , le t n o t the king of death , kn owing you to
be in do len t (pamat ta) , befool you and lead you in toh is po wer . (33 1 )3. Con quer this desire which gods an d men stan d
wish ing fo r and a re depen den t upon ,le t n o t th e
(righ t) mome n t pa ss by you ; fo r those who havele t the (right ) momen t pa ss
,wil l grieve when they
have been con sign ed t o he ll . (332 )4 . In dolen ce (paméda) is defilemen t
,con tin ued
in dolen ce is defilemen t by ea rn estn e ss (appaméda )an d kn owledge le t o n e pull o ut h is a rrow. (333)
Ufi‘één asu t ta is en ded .
11 RAHULA SUTTA .
Buddha recommen ds the life o f a recluse to Raihula , an d admo n ishesh im to turn h is min d away from the wo rld an d to be mo derate .
1 . Bhagava t sa id : ‘ Dost thou n o t de spise the
wise man,from living with h im con stan t ly ? Is he
56 KOLAVAGGA .
who holds up a torch to mankin d hon oured by
thee ? ’
(334 )2 . Rahula : I do n o t de spise th e wise man
,from
living with him con stan t ly ; h e who holds up a torcht o mankin d is a lways hon oured by me .
’
(335)Va t thugatha.
3. Bhagava t : "Having aban don ed the objects ofthe fiv e sen se s , the beau tifu l , the charming , a nd
gon e o u t from thy house with faith , do thou pu t
an en d t o pa in . (336)4 . Cu ltiva te (the socie ty of) virtuous frien ds an d
a distan t dwe l ling - place ,sec luded and qu iet ; be
modera te in food 1 . (337)5.
‘ Robes , a lms (in bowl) , requ isite s (fo r the
sick) , a dwe lling-place,
—do n o t th irst a fter the se(things) , tha t thou maye st n o t go back to th e wor ldagain . (338)6 . B e subdued according to the precepts
,and a s
to th e five sen se s , be a t ten t ive a s regards thy body,and be fu ll of disgu st (with th e world). (339 )7.
‘
A void sign s,wha t is pleasan t and is accom
pan ied w ith passion , turn thy min d un disturbed an d
we ll composed to wha t is n o t pleasan t . (34 0 )8 .
‘ Cherish wha t is sign less,leave the in clin a
t ion s fo r pride ; then by de stroying pride thousha lt wander ca lm .
’
(34 1 )So Bhagava t repea tedly admon ished th e ven era
ble Rahula with these stan za s .RAhulasu tta is en ded .
1 Mitte bhagassu kalyé’
me
Pan tafi ka sayanasan am
Vivittam appan iggho sam,
Mattafififi ho hi bhogan e .
Comp . t . v. 1 85 an d v. 375.
XULAVAGGA.
abo u t worsh ipping thee , having libera t ion in View ,
stro n g,a nd see ing N ibbén a . (34 3)
3.
‘ O Sakka ,thou all-see ing , w e allwish to learn
(some th ing abou t) this disciple ; o ur ears ' are readyto hea r, thou a rt o ur Ma ster , thou art in com
parable . (344 )4 .
‘ C u t off o ur doubt,te l l me of h im ,
in form u s
of the blessed,O thou of grea t un derstan ding ; speak
in the midst of u s, 0 thou all- seeing , a s the thousan d
eyed Sakka (speaks in the midst ) of the gods . 345)5.
‘Wha teve r t ie s there a re in th is world (co ns t itut ing) th e way to folly , combin ed with ign oran ce ,
form ing th e sea t of doubt , they do n o t exist beforeTa thaga ta
,fo r h e is th e be st eye of men . (346)
6 .
‘ I f a man doe s n o t fo r eve r dispe l the s in as
th e win d (dispe ls) a ma ss of c louds , allth e worldwill be e n ve lo ped in darkn ess, n o t eve n il lu striousmen wil l sh in e . (34 7)7.
‘W ise me n are ligh t-bringe rs,there fo re
,O wise
man,I con sider thee a s such a o n e ; we have come
to h im who beholds medita t ion,revea l Kappa to us
in th e assembly. (34 8)8 .
‘ Uplift qu ickly,O thou beau t ifu l o n e ,
thy
beau tifu l voice,like the swan s drawing up (the ir
n ecks) , s ing soft ly with a rich a n d we ll-modula tedvoice ; we will alllisten to thee a t ten tive ly. (349 )9 . H aving earn est ly ca lled upo n h im who has
comple te ly left birth an d death beh in d and shake noff (s in ), I will make h im procla im th e Dhamma
,fo r
ordin a ry pe o ple can n ot do wha t they wan t , bu t theTa théiga ta s ac t with a purpo se 1
. (350 )1 Pahin agatimaran am asesam
Niggayha dho n‘
am vadessami dhammam,
Na kamakaro hi puthUgganan am
Samkheyyakaro ka tathéigateinam.
VANGiSASUTTA . 59
1 0 .
‘ This full explan a t ion by thee ,th e perfect ly
wise ,is accepted , th is la st c la sping of the han ds is
we ll ben t,O thou of h igh w isdom kn owing (Kappa
’st ran smigra t ion ) , do n o t de lude u s (351 )
1 1 .
‘Havin g pe rfect ly 2 comprehen ded th e Dhamma o f the ven e rable on e s , do n o t de lude (u s) , O thouof un surpa ssed stre ngth , kn owing (everything) ; a s
o n e in the h o t sea son pain ed by the hea t (longs fo r)wa ter
,so I long fo r thy words ; sen d a shower of
lea rn ing. (352 )1 2 .
‘ The rich re ligious life wh ich Kappéiyan a led,
has n o t tha t been in va in (to h im), ha s h e been(comple te ly) ext inguished , o r is h e stil l with some
e lemen t s of existen ce (left behin d) ? How he wa sliberated
,tha t we wan t t o hear .
’
(353)1 3. Bhagavat : ‘He cut off th e de sire fo r n ame an d
form in th is wor ld ,’
- s o sa id Bhagava t,
Kan ha’
s
(i. e . Mara’s) st ream , adhered to fo r a long t ime ,
he crossed comple te ly birth a n d dea th ,’ so sa id
Bhagava t,the be s t of the fiv e (Brahman a s
, pa f’
zéa
v aggiyé) (354 )1 4 . Vangisa :
‘ H aving heard thy word, O thouthe be st of th e I sis
,I am plea sed ; n o t in va in have
I a sked,th e Brahman a did n o t dece ive me . (355)
1 5.
‘
A s h e ta lked so h e acted,h e wa s a (true )
disciple of Buddha , he cu t a sun der th e ou tspreadstrong n e t of dece itful dea th . (356)
1 6 .
‘
Kappiya (Kappéyan a) saw ,O Bhagava t
,the be
1 Sampan n aveyyfikaran am tava-
y-idam
Samuggupafifiassa samuggahitam,
Ayam afigali pakkbimo suppanamito ,
Ma mobayi gan am an omapaiifia .
2 P a r o v a r a n ti lOkuttaralo kiyavasen a sundarzi sundaram dfi re
san tikam v2. Commen tato r.
60 KOLAVAGGA .
gin n ing of a t tachmen t,Kappfiyan a ve rily crossed th e
rea lm of death,which is very difficu l t to cross . ’
(357)Vangisasu tta is en ded .
13 . SAMMAPARIB B AGAN IYA SUTTA .
The righ t path fo r a B hikkhu.
I .
‘W e will a sk th e Mun i of grea t un derstan ding ,who has crossed , gon e to th e other shore ,
is blessed(parin ibbu ta ) , an d of a firm min d : How doe s a
B h ikkhu wan der righ t ly in the world,after having
gon e o u t fro m h is ho use and driven away de
s ire ?’
(358)2 He whose (idea s o f) omen s , me teors , dreams
a n d sign s a re destroyed,
’
—s o sa id Bhagava t,such
a B h ikkhu who has aban don ed th e sin fu l omen s ,wan de rs r igh t ly in the wor ld . (359 )3 . Le t th e B h ikkhu subdue h is passion fo r human
an d divin e plea sure s then a fte r conquering existe n ce and u n de rs ta n d ing th e Dhamma
,such a o n e
will wan der r igh t ly in the wor ld . (360 )4 .
‘
Le t the B h ikkhu,a fter casting behin d h im
slan der an d anger , aban don ava rice an d be freefrom complian ce an d opposit ion ,
then such a o n e
will wan der r igh t ly in the world . (36 1 )5.
‘ H e who having le ft behin d both what isagreeable an d wha t is disagreeable , n o t se izingupon anyth ing, is in depen de n t in eve ry respect a n dlibera ted from bon ds , such a o n e wil l wan der righ t lyin the wo r ld . (36 2 )6 .
‘ He doe s n o t see an y e ssen ce in the Upadh is ,
having subdued h is wish and passion fo r a t tachmen ts,
65 RULAVAGGA .
ing th e way (leading to N ibban a ) , who is n o part isanamongst th e par t isan s (of th e s ixty- two ph ilo soph ica lViews) , wise a fte r subdu ing cove tousn e ss , ange r , sucha o n e will wan der righ t ly in th e wo rld . (370 )
1 4 .
‘He who is pure an d victorious,who has re
moved the ve il (o f the world) , who is subdued in th e
Dhammas,ha s go n e t o th e o the r shore ,
is withou tdesire ,
an d skilled in th e kn owledge of the ce ssat ionof th e Samkhéras , such a o n e will wan de r right ly inth e world . (37 1)
1 5.
‘ He who ha s overcome t ime (kappétita) inthe pa st an d in th e fu tu re , is of an exceedingly pureun ders tan ding, libera ted from allth e dwe lling-places(of the min d), such a o n e will wan der righ t ly in th e
world . (372 )1 6 . Kn owing th e s tep (of th e four truths) , un de r
stan ding the Dhamma, see ing clearly th e aban don
men t of the pa ssion s , dest roying allthe e lemen t s ofexisten ce (upadh i) , such a o n e will wan der righ t ly inthe wor ld .
’
(31 7. Cer ta in ly , O Bhagava t , it is so : whichever
B h ikkhu live s in th is way , subdued an d havingo verco me allbo n ds
,such a o n e wil l wan der r ight ly
in th e wor ld.
’
(374 )Sammfiparibbégan iyasutta is en ded .
14 DHAMM IKA SUTTA .
Buddha sh o ws Dhammika what the life o f a B hikkhu an d what
the life o f a h o useho lder o ugh t to be .
So it wa s heard by me
A t o n e t ime Bhagava t dwe lt a t SAVa t th i, in Ge tavan a ,
in th e park of A ndthapizm’ika . Then the
follower
DHAMM IKASUTTA . 63
hun dred followers,wen t t o Bhagava t , an d having
gon e t o Bhagava t and sa luted h im ,h e sat down
apart ; sitting down apart t he follower Dhammikaaddressed B hagava t in stan zas
1 . I ask thee,O Gotama of grea t un derstan ding ,
How is a SAVaka (disciple ) t o act t o be a good o n eis it the o n e who go e s from h is house t o th e wildern ess
,o r the followe rs with a house (375)
2 .
‘ F o r thou kn owe st the doings of this wor ldand that of the gods
,an d the fiiialend ; there is
n obody like thee see ing the subt le mean in g (ofth ings) they ca l l thee th e exce l len t Buddha . (376)3 .
‘ Kn owing allkn owledge thou ha st revea ledthe Dhamma
,having compa ssion o n crea tures ; thou
hast removed th e veil (of the world) , thou a rt all
see ing , thou sh in es t spo t le ss in allthe wor ld . (377)4 .
‘ Th e kin g of e lephan ts , E révan a by n ame ,
hearin g that thou wert Gin a (the Con queror) , came
to thy presen ce , an d having con ve rsed with theeh e wen t away de lighted
,after listen ing (to thee ,
an d saying) ,“ Very good " (378)
5.
‘
A lso king Vessavan a Kuve ra came t o a sk
thee abou t the Dhamma ; h im ,to o ,
thou , O wiseman
,an sweredst when a sked , an d he a lso afte r
listen ing was de lighted . (379 )6 .
‘
All these dispu ta t ious Titth iya s an d Ag i
Vika s an d N igam‘fia s do n o t an y of them ove rcomethee in un derstan ding, a s a man stan ding (does n o tovercome ) the o n e tha t is wa lking quickly. (380 )7.
‘
Allthese dispu ta t ious Brahman as , an d the rea re even some old Brahman as , allare boun d by thyo pin ion
,an d others a lso tha t are con sidered dis
pu tan ts . (38 I8 .
‘ This subt le and pleasan t Dhamma tha t has
64 RULAVAGGA .
been we l l procla imed by thee,O Bhagavat
,and
which we all lon g t o hear , do thou , O thou bestof Buddhas , speak t o us when a sked. (38 2 )9 .
‘ Le t all these B h ikkhus and a lso Upésakastha t have sa t down t o listen ,
hea r th e Dhamma
lea rn t (an ubuddha) by the sta in less (Buddha ), as thegods (hea r) the we l l-spoken (words) ofVasava .
’
(383)10 . Bhagava t : ‘ Listen t o me
,O B h ikkhus , I
will teach you the Dhamma tha t de stroys s in , doye keep it , allof , ,
you ; le t h im who looks fo r whatis sa lutary
, the thoughtful , cult iva te the mode oflife su itable fo r Pabbagi tas . (384 )
1 1 .
‘ Le t n o t the B h ikkhu wa lk about a t a
wrong t ime , le t h im go to the Village fo r a lms a tthe r ight t ime ; fo r t ie s e n sn are the o n e tha t goe sa t a wrong t ime
,there fore Buddha s do n o t go a t
a wrong t ime . (385)1 2 .
‘ Form,soun d
,ta ste ,
sme l l,and touch wh ich
in toxica te crea ture s , having subdued th e desire fo r(all) the se things (dhammas) , le t him in due time goin fo r h is breakfa st . (386)
1 3.
‘A n d le t the B h ikkhu ,a fte r having obta in ed
h is food a t th e righ t t ime a nd re turn ed, s it downa lon e a nd priva te ly ; reflecting with in himse lf leth im n o t turn h is min d to outward things , (but be )se lf-collected . (387)
1 4 .
‘ I f he speak with a Sfivaka o r with an ybodye lse ,
o r with a B hikkhu,let h im ta lk abou t th e e x
cellen t Dhamma, (but le t h im) n o t (u t ter) slan der ,
n o r blaming words aga in st others . (388)1 5.
‘
F o r some ut te r language con tradict ing others 1 ;those n arrow-min ded on es we do n o t pra ise . T ies
1 Yadaw hi eke palisen iyan ti z virUgg/zan ti yugg/zitukama hutva’
i
semaya patimukham gakk/zan taviya ho n ti. Commen tato r.
66 KOLAVAGGA .
2 3.
‘Le t th e householder wh o approve s of th is
Dhamma,n o t give himse lf t o in toxica t ing drinks ; le t
h im n o t cause others to drink , n o r appro ve of thosetha t drink , kn owing it t o en d in madn e ss . (39 7)
2 4 .
‘ Fo r through in toxica tion the stupid commitsin s an d make other peo ple in toxicated ; le t h imavoid this sea t of s in ,
this madn ess , this folly, deligh tfu l to th e s tupid . (398)
2 5. Le t h im n o t kill an y living be ing, le t him n o t
take wha t has n o t been given (to h im) , le t h im n o t
speak fa lse ly , andle t h im n o t drink in toxicat ing drinks ,le t h im re fra in from un cha ste sexua l in tercourse ,
an d
le t h im n o t a t n ight ea t un t ime ly food . (399 )2 6 . Le t h im n o t wea r wreaths n o r use perfumes
,
le t h im lie o n a couch spread o n th e earth — th is theyca ll th e e igh tfold abst in en ce (upo sa tha ) , proclaimedby Buddha ,
who has overcome pa in . (40 0 )2 7. Then having with a be lieving m in d kept
abst in en ce (upo sa tha ) o n th e fourtee n th , fiftee n th,
a nd th e e ighth days of th e hal f-mon th , and (havin gkept) the comple te Pfitihérakapakkha
1con sisting of
e ight pa rts, (40 1 )
2 8 .
‘
A n d then in the morn ing, after having keptabstin en ce , le t a wise man with a be lieving min d
,glad
den ing the assembly of B h ikkhus with food an d drin k,
make distribu tio n s according t o h is ability. (40 2 )2 9 .
‘
Le t h im du tifu l ly ma in tain h is paren ts,a n d
pract ise an hon ourable trade : the householder whoobserves this stren uously go es to the gods by n ameSayampabhas .
’
(40 3)Dhammikasu t ta is en ded .
K nlavagga is e n ded .
1 Compare T.W . Rhys Davids, Buddhism, p‘
. 1 4 1 .
111. M A HAVA G GA .
1 . PA B B A GGASUTTA .
King Bimbisara feeling in terested in Buddh’
a tries to tempt him
with wealth, but is mildly rebuked by Buddha.
1 . I will pra ise an a sce tic life such as th e clear lysee ing (Buddha) led, such as h e thinking (over it )approved of as an a sce tic life . (40 4 )
2 .
‘ This house - life is pain ,th e sea t of impurity,
’
and an a sce tic life is an open -a ir life so con sideringh e embraced an a sce tic l ife . (40 5)3. Leading an a sce t ic life ,
h e avo ided with h isbody sin fu l deeds, an d having (a lso) aban don ed s inin words
,he c lean sed h is life . (40 6)
4 . Buddha wen t to Reigagaha , h e en tered the
G iribbaga in'
Magadha fo r a lms with a profusionof exce llen t sign s . (4 0 7)5. Bimbisara stan ding in h is pa lace saw h im , an d
seeing h im en dowed with these sign s , h e spoke the sewords (40 8)6 . A t ten d ye to this man
,he is han dsome , great ,
clean,he is both en dowed with good con duct , an d he
does n o t look before h im furthe r than a yuga (thedistan ce of a plough) . (40 9 )7. With down cast eyes , thoughtful , this o n e is n o t
like those of low ca ste ; le t the king’s me ssengers run
off, (an d ask) :“Where is the B h ikkhu (4 10 )
8 . The king’s messengers followed after (h im,and
F 2
68 MAHAVAGGA .
sa id) :‘Where is the B h ikkhu going, whe re will he
reside (4 1 1 )9 .
‘ G o ing begging from house t o ho use , wa tchin gth e doo r (o f the sen se s) , we ll restra in ed , h e qu icklyfilled h is bowl , co n sc ious , thoughtfu l . (4 1 2 )
1 0 .
‘Wan dering about in search o f a lms , havinggon e o u t o f town ,
the Mun i repaired t o (the mounta in ) Pan dava ; it must be there h e live s .’ (4 1 3)
1 1 . See ing tha t he had e n tered h is dwe lling , th emessengers then sa t down , an d o n e me ssenger havingre turn ed an n oun ced it to th e kin g. (4 14 )
1 2 . This B h ikkhu ,O grea t king, is sitting o n the
ea st side o f Pan dava ,like a tiger , like a bull , like a
lion in a mo un ta in cave .
’
(4 1 5)1 3. H aving heard the messenger ’s words
,th e
Kha t t iya in a fin e’
chariot hasten ing wen t o ut t o th ePandava moun ta in . (4 16)
14 . H aving go n e a s fa r a s the groun d wa s pract icable fo r a cha riot
,th e Kha t t iya ,
a fter a ligh t ingfrom the chariot , an d approaching o n foot
,hav ihg
come up (to h im) , sea ted h imse lf. (4 1 7)1 5. H aving sa t down the king then exchanged the
u sua l ceremo n io us gree t ings with h im,an d after th e
complimen ta ry ta lk he spo ke the se words (4 18)1 6 . Tho u a rt bo th young and de lica te
,a lad in
h is first you th , posse ssed of a fin e complexion ,like a
h igh -bo rn Khat tiya . (4 1 9 )1 7.
‘ I wil l orn amen t th e army-house,and a t th e
head of the assembly o f ch iefs (n tiga) give (thee)wea lth ; enj oy it and te l l me thy bir th , whena sked .
’
(4 2 0 )1 8 . Buddha :
‘
Just beside H imavan ta,O king
,
there live s a people en dowed with the po wer ofwea lth , the inhabitan ts of Ko sala . (4 2 1 )
70 MAHAVAGGA .
6 . To Mara thus speaking Bhagava t sa id thisO tho u frien d of th e in dole n t , thou wicked o n e ,
fo r
wha t purpose ha st thou come here (4 2 9 )7. Even the least good work is of n o use t o me ;
and wha t good works are required,Mara ought to
tel] . (4 30 )8 .
‘ I have fa ith and power,and un derstan ding is
foun d in me ; wh ile t hus exer t ing myse lf, why do youask me to live 1 ? (4 3 1 )9 . This (burn in g) win d wil l dry up even th e cur
ren t s o f the rivers ; should it n o t by degree s dry up
my bloo d , Wh ile I am exerting myse l f ? (4 32 )1 0 .
‘While th e b lo od is drying up,th e bile and
the phlegm are dr ied up ; wh ile the fl esh is wast ingaway
,the min d ge ts more t ran quil , an d my a t ten
t ion, un de rstan ding, an d medita t ion ge t more stead
fast ? (4 33)1 1 .
‘While I am living thus,after having fe lt the
ext reme sen sa t ion s , my m in d doe s n o t look fo r
sen sua l pleasure s ; behold a be ing’s purity. (434 )1 2 .
‘ Lust thy first army is ca lled,disco n ten t thy
secon d,thy third is ca l led hunger and thirst
,thy
fourth de sire . (4 35)1 3. Thy fifth is ca lled sloth and drowsin ess
,thy
sixth cowardice ,thy seven th doubt , thy e ighth
hypocrisy an d stupor , (4 36)14 .
‘
Ga in, fame
, hon our , an d W ha t ce lebrity has1 Evam mam pahitattam pi
Kim givam anupukkfiasi.2 Lo bite sussamfin amh i
Pittam semhar’
i ka sussati,
Mamsesu khiyamfin esu
B h iyyo kittam pasidati
B hiyyo sati ka pafia’
ia ka
Samadhi mama tiff/zati.
PADHANASUTTA . 7 1
been fa lse ly obta in ed ; and he who exa lts h imse lf an dde spise s o the rs 1. (4 37)
1 5. This,O Namulzi
,is thin e
,the black on e ’ s
,
figh t ing army ; n on e bu t a hero con que rs it,and after
con que ring it obta in s joy. (4 38)1 6 . W o e upon life in this wor ld"dea th in ba t t le is
be tter fo r me than tha t I should live defea ted . (4 39 )1 7.
‘ Plunged in to this wor ld some Saman as a n d
Brahman as are n o t seen , a nd they do n o t kn ow the
way in which the Vir tuous wa lk . (440 )1 8 .
‘ See ing o n all sides an a rmy arrayed,and
Mara o n h is e lephan t , I am going o u t to do ba t t le ,tha t h e may n o t drive me away from my place . (44 1 )
1 9 . This army of thin e , which the world of men
and gods can n ot con quer,I will crush with un de r
stan ding a s (o n e crushe s) an unbaked earthen po twith a s ton e 2
. (44 2 )2 0 . H aving made my thought subject to me and
my a t ten t io n firm,I sha l l wan de r abou t from kingdom
t o kingdom ,tra in in g disciple s exten sive ly . (44 3)
2 1 .
‘ They (wil l be) zea lous a n d en erge t ic , e x ecu ting my orders , (the orde rs) of o n e free from lust , an dthey will go (t o the place ) where , having gon e ,
theywill n o t mourn .
’
(444)2 2 . Mara :
‘ Fo r seven yea rs I followed Bhagava tstep by step ; I foun d n o fault in
’
th e pe rfect ly en
lighten ed , thoughtful (Buddha) . (44 5)
1 Yo k’
attfin am samukkamse
Pare ka avagfin ati.2 Yam te tam n a-ppasahati
Sen am lo ko sadevako
Tam te pafir‘
ifiya gakkfifimfiA
Amam pattam va amhanfi.
In stead o f gak/dzfimi I read bhafigz’
imi. B“ has vek/e/zfipi, B1vegghfimi.
72
2 3. Th e crow hovered roun d the ro ck tha t loo kedlike (a lump of) fa t : Do we here fin d some th ingsoft
,is it some thing swee t ? ”
(446)2 4 .
‘ Having o btain ed n othing swee t there ,the
cro w wen t away from tha t spot . Thus like the crowapproach ing th e rock
,be in g disgus ted , we sha l l go
away from Gotama1 (44 7)
2 5.While o ve rcome with so rrow the string of h is
lute slipped down ; then tha t evil-min ded Yakkhadisappeared the re . (448)
Padhan a su t ta is en ded .
3 . SU B HAS ITA SUTTA .
On well-spoken language .
5 0 it was hea rd by me
A t o n e t ime Bhagava t dwe lt a t SAva t th i in Ge taVan a . Bhagava t sa id th is : ‘O B h ikkhu s , the spe echtha t is provided with four requ isite s is we l l- spoken ,
n o t ill-spoken ,both fau ltle ss and blame le ss to . th e
wise .
’
Wh ich fou r‘O B h ikkhus , th e B h ikkhu speaks we l l - spo ken
(language ) , n o t ill-spo ken ; he speaks wha t is r ight(dhamma ) , n o t what is un r igh teous (adhamma ) ; h espeaks wha t is pleasing , n o t wha t is un plea sin g ; hespeaks wha t is true ,
n o t wha t is fa lse . O B h ikkhus,
the speech tha t is pro vided with the se fo ur requ isites
,is we ll-spoken
,n o t ill-spoken , bo th fault le ss
1 Ke’
iko va selam asagga’1‘
Nibbiggépema Go tamam
C 1) C 1‘ fivagga , Ba assagga , B
i fissagga . 1 In stead o f Go tamam I read Go tama.
74 MAHAVAGGA .
4 . SUNDA R IKA B HARADVAGASUTTA .
Buddha sh ows to Sun darikabharadvaga o n whom to bes tow o blatio n s, an d the B réihmafl a is fin ally co n verted.
So it was heard by me
A t o n e t ime Bhagava t dwe lt in Ko sala o n the ban kof the river Sun darika. An d during tha t t ime th e
Brahman a Sunda r ikabhéradvéga made offe rings toth e fire an d worsh ipped th e fire . .Then the Brahman a
Sundarikabhfiradvéga ,having made offe rings to the
fire an d wo rsh ipped th e fire,an d having rise n from
h is sea t,loo ked abou t h im o n allside s towa rds the
fo ur quarters of th e globe,saying : ‘W h o is to enj o y
the re s t o f th is obla tion The Brahman a Sun darikabhfiradvéga saw Bhagava t sit t ing n o t far o ff a t
the root o f a tree,wrapped up head an d body ; an d
see ing h im he ,after taking th e re st o f th e obla t ion
with h is le ft han d a nd the wa terpot with h is righ than d
,wen t up to Bhagava t . Then Bhagava t
, o n
hea ring the fo otsteps of Sundarikabhéiradvaga ,the
Brahman a,un cove red h is head . Then the B réh
man a Sun darikabhéradvéga thought ‘ This man is
shaved,this man is a shave lin g
,
’
and h e wished to
re turn aga in from there. Then this came to th e
m in d of Sundarikabhfiradvfiga ,the B rfihman a :
‘Some
Brahman as a lso here a re shaved , I th in k I sha ll goup an d a sk h im abou t h is descen t . ’ Then th e Brahman a Sun darikabhéradvéga wen t up t o Bhagava t
,
and having gon e up h e said this :‘ Of wha t family
art thouThen Bhagava t an swered Sundarikabhéradvéga ,
the Brahman a,in stan zas
1 . No Brahman a am I , n o r a king’s so n ,n o r any
SUNDARIKAB HARADVAGASUTTA . 75
Ve ssa ; having thoroughly obse rved the c lass ofcommon people
,I wan der abou t the wor ld re
flect ingly , possessing n othing. (4 54 )2 .
‘Dre ssed in a sanghfiti1and house less I wan de r
about,with my ha ir cu t o ff
,ca lm
,n o t in termixing
with people in th is world . Thou a skest me an
un sea son able que st ion about (my) family, O Brethman a (4 55)3 . Sun darikabhéradvéga :
‘S ir
, B rahman a s t o gether with Brahman as a sk truly
,A rt thou a Brah
man aBhagava t : ‘ I f thou saye st , I am a Brahman a
,
and ca l lest me n o Brahman a,then I a sk thee about
th e SAv it ti tha t con sists of three padas an d twen tyfo ur i
syllable s2
(4 56)4 . Sundarikabhéradvéga : F o r wha t (rea son ) did
th e I sis,men
,Khat t iya s , Brahman as make Offerings
to the, go ds abun dan t ly in this wor ld
Bhagava t : He who,perfect and accomplished a t
th e t ime of offer ing, obta in s the ear of o n e o r the
othe r (god) , he will succeed , so I say .
’
(4 57)5.
‘ Sure ly h is offe r ing will bear fru it ,’— so sa id
the B réhma zza,
because we saw such an aecomplish ed man ; fo r by n o t see in g such as you
,some
body e lse wil l enj oy th e obla t io n .
’
(458)6 . Bhagavat ° ‘ Therefore ,
O Brahman a ,a s you
have come he re to a sk fo r so me thing, ask ; perhapsthou m igh test here find o n e tha t is ca lm ,
witho u tanger , free from pa in ,
free from de sire ,o n e with
a good un derstan ding.
’
(4 59 )
1 See Rhys Davids, Buddhism, p . 1 66 .
2 Tam Séivittim pukk/zfimi
Tipadam katuvisatakkharam.
(Rig-veda III , 62 ,
76 MAHAVAGGA .
7. Sunda rikabhéradvéga :‘ I de ligh t in o ffe r ing
,
0 G o tama,I de s ire t o make a n o ffe ring , bu t I do
n o t un derstan d it ; do tho u in st ruct me,te ll me in
wha t case th e offe rin g succeeds . ’ (460 )8 . Bhagava t :
‘ The refore,O Brahman a ,
len d me
thy ea r , I will teach thee th e Dhamma . (46 1 )9 . Do n o t ask abou t descen t
,bu t a sk abo u t co n
duc t ; from wood , it is t rue ,fire is born ; (likewise ) a
firm Mun i,a ltho ugh be longin g to a low fam ily
,may
be come n o ble , when re stra in ed (from sin n ing) byhum ility. (4 6 2 )
1 0 .
‘He wh o is subdued by tru th , en dowed withtempe ran ce
,acco mplished
,leading a religio u s life ,
o n such a o n e in due t ime pe o ple should be stowobla t io n s ; le t th e B réhma zza who has good worksin View
,o ffer . (463)
1 1 .
‘ Tho se who,after leaving sen sua l plea su re s ,
wan de r abo ut house le ss , we ll restra in ed , be in g likea st ra igh t shu t tle
, o n such in due t ime people sho u ldbest o w obla t io n s ; le t th e Brahman a wh o ha s goo
'
d
works in View,offe r . (464 )
1 2 .
‘Those who se passion s are go n e,whose sen se s
a re we l l co mposed,wh o a re libera ted like th e moon
o u t o f the gra sp of Rahu,o n such in due t ime
people shou ld be stow obla t ion s ; le t the Brahman a
who has go o d works in View ,offer . (465)
1 3.
‘Tho se who wan der abo u t in th e world withou tc linging (to an yth in g) , a lways tho ugh tfu l , having leftse lfishn ess
, o n such in due t ime people shou ld bestow obla t ion s ; le t the Brahman a who has go odworks in view
,offer . (466 )
1 4 .
‘He who,after leavin g sen sua l plea sure s , wan
de rs abou t victor ious,he who kn ows the e n d o f
birth and death,who is pe rfe ct ly happy (par in ib
78 MAHAVAGGA .
are n o objects o f sen se wha tever,Ta théiga ta de
serves th e obla t ion 1. (4 74)
2 2 .
‘ H e t o whom allDhammas of eve ry descript ion
,a fter he has pen e tra ted them ,
are destroyed ,a re perished , (an d the refore ) exist n o t , h e who isca lm ,
libera ted in th e de st ruction of a t tachmen t (i. e .
N ibbén a ) , Ta thaga ta deserve s th e Obla t ion . (4 75)2 3. He wh o sees th e de struction of bon d an d
birth,who ha s tota l ly evaded the pa th of pa ssion ,
(who is) pure ,fau lt less , spot less , un depraved , Ta tha
ga ta de serve s th e obla t ion . (4 76)2 4 .
‘He who do es n o t mea sure himse lf by h imse lf, who is composed , upright , firm ,
withou t de sire ,
free from harshn ess (akh ila) , free from doubt , Ta thaga ta de serve s the obla t io n . (4 77)
2 5.
‘He t o whom the re is n o cause of fo l ly,who
has a supe rn a tu ra l in sigh t in allDhamma s,who
wears the last body, an d who has acqu ired perfecte n lightenmen t the h ighe st
,the blessed , (fo r h im)
thus a Yakkha s purifica t ion (take s place ) 2’
(4 78)2 6 . Sun darikabhéradvfiga :
‘May my offe ring bea t rue offering , becau se I me t with such a o n e o u t
of th e accomplished ; Brahman is my witn e ss , may
Bhagava t accept me , may Bhagava t e nj oy my oblat ion ? (4 79 )
2 7. Bhagavat : ‘Wha t is obta in ed by stan za s isn o t t o be enj oyed by me , this is n o t the custom ofth e clearly-see ing
,O Brahman a ; Buddha s rej ect
wha t is obta in ed by stan za s . While th e Dhamma
1 Asam an isse’
iya vivekadass’
i
Paravediyam dilfbim upativatto
Arammanfi yassa n a san ti keki,&c .
2 Comp . Kalahavivé‘
tdasutta,v. 1 4 .
Pa r a ved iya n ti parchi r'ifipetabbam. Commen tato r .
sUNDAR IXA B HARADVA’
GASUTTA . 79
exists,O Brahman a
,this is the practice (of the
Buddha s) . (480 )2 8 .
‘With other food an d drin k must thou serveo n e tha t is perfect , a grea t Is i, whose passion s a re destroyed
,an dwhose m isbehaviour has cea sed , fo r th is
is a fie ld fo r o n e who looks fo r good works (48 1 )2 9 . Sun darikabhéradvfiga :
‘
Good,O Bhagava t
,
then I should like t o kn ow,who will enj oy a gift
from o n e like me , and whom I shall_s eek a t th e t ime
of sacrifice (as o n e worthy of offerings) a fter havinga ccepted thy doctrin e .
’
(48 2 )30 . Bhagava t : ‘Whosoever has n o quarre ls
,whose
m in d is un troubled, and who has freed h imse lf fromlusts
,whose sloth is driven away
, (483)3 1 .
‘Whosoever con que rs h is sin s,kn ows bir th
and dea th,th e Mun i who is en dowed with wisdom 2
,
such a o n e who has re sorted t o offering, (4 84 )3 2 .
‘H im you should worship and hon our withfood an d drin k ; so the gifts willprosper .
’
(485)33. Sun darikabhfiradvéga Tho u Buddha de
serve st the obla t ion , (thou a r t) th e best fie ld fo rgood works
,the obj ect of offering to allth e world ;
wha t is given t o thee wil l bear grea t fruit .
’
(486)Then the B réhma zz a Sun darikabhéradvéga said
this t o Bhagava t : It is exce l len t , O ven erableGotama " It is exce llen t
, 0 ven erable Gotama "A s o n e ra ise s wha t ha s been ove r thrown , o r revea lswhat has been hidden ,
o r te lls the way to h im whohas go n e a stray, o r holds o u t an o illamp in th e darktha t those who have eye s may see th e obj ects
,even
so by the ven erable G o tama in man ifo ld ways theDhamma has been illustrated ; I take refuge in
1 Comp . Kasibharadv’
a‘
gasutta , v. 7.
2 Mo n eyyasampan n am=pafififisampan n am Commen tato r .
80 MAHAVAGGA .
th e ven erable G o tama,in the Dhamma an d in th e
A ssembly o f B h ikkhus ; I wish to rece ive th e robea n d the orders from th e Ven erable Gotama .
’
Th e B réhma zza Sunda rikabhéradvéga rece ived th epabbagga from Bhagava t , an d h e rece ived a lso the
upasampada ; an d th e ven erable B h éradvéga ,having
la te ly rece ived th e upa sampada, leadin g a so litary,re t ired , stren uous , a rden t
,e n e rge tic life
,lived afte r
h aving in a sho r t t ime in this exis ten ce by h is o w n
un derstan ding a scer tain ed an d posse ssed h imse lf oftha t highe st perfe c tio n of a re ligio u s life fo r th e
sake of wh ich men o f go od fam ily righ t ly wan deraway from the ir house s to a hou se less sta te .
‘ B irthh ad bee n dest ro yed , a re ligious life had been led,
wha t wa s t o be do n e had be en do n e,there wa s
n o thing e lse (to be don e ) fo r this exis ten ce,
’
s o h e
pe rce ived,an d th e ven e rable B héradvéga became
o n e of th e a raha ts .
Sun da rikabhéradvégasu t ta is ended .
5 . MAGHA SUTTA .
Buddha o n being asked tells M zigha o f tho se wo rthy o f o fferings
an d the blessing o f o ffer ing.
So it wa s heard by me
A t o n e t ime Bhagava t dwe lt a t Ragagaha ,in the
moun ta in (ca lled) th e Vu lture’ s Peak (G iggfiakfita ) .
Then the yo ung man M frgha wen t t o Bhagavat ,a n d having go n e to h im he ta lked pleasan t ly withh im
,an d afte r having had some pleasan t
,rema rkable
con versa t ion with h im he sa t down apar t ; sit t ingdown apart the young man Magha spoke th is t oBhagava t :
82 ; MAHAVAGGA .
3 . He who ,is a ho u seholder , su itable to beg of,
a do n or ,’
—so sa id th e young man, who, de sirous
of good,offers having wha t is good in View ,
an d
giving t o others in th is wo r ld food a nd drink , —te l lme (I be ing such a o n e) , O B hagavat , . o f those worthyof offerings . ’ (4 89 )4 . Bhagava t ‘Those in deed who wan der abou t in
the world without clinging to a n ything and withou tpossessing an ything, perfect , se lf-re stra in ed , o n suchin due t ime people Sho uld bestow oblat ion s ; le t theBrahman a who ha s go od (works) in View ,
offer . (490 )5.
‘ Those who have cu t through allbon ds and
fe tters , who a re subdued , libera ted , free from pa in ,
and free fro m de sire , o n such in due t ime peopleshou ld bestow obla tion s ; le t the B rfihman a who hasgood (works) in View, o ffe r. (49 1 )6 .
‘ Those who are re leased from all~ bonds , who
are subdued , libera ted , free from pa in,and free
from desire,o n such in due t ime people should
bestow obla t ion s ; le t the Brahman a who has goo d(works) in View,
offe r (49 2 )7. Those who , having forsaken both passion an d
ha t red an d fo lly, have destroyed the ir de sire s an d
lead a re ligiou s life , o n such in due t ime peopleshou ld be stow o bla tion s ; le t th e B réihman a who hasgood (works) i n V iew,
offer 1 . (4 9 3)8 .
‘Those in wh om there live s n o dece it,n o arro
gan ce , who a re free from cupidity, free from selfish
n ess , free from desire , o n such in due t ime peopleshould bestow oblat ion s ; le t the Brahman a who hasgood (works) in view ,
offer . (4 94)‘Those indeed who withou t being lost in desire ,
1 C omp. t . v. 2 0 .
MAGHA SUTTA . 83
after crossing th e stream ( of existen ce) , wan derabou t free from se lfishn e ss , o n such in due t ime
'
peo ple should be stow o blat ion s ; le t the Brahman a
who has good (works) in View,offer . (49 5)
1 0 .
‘ Those in whom there is n o de sire fo r an y
thing in th e world , n o r fo r existen ce afte r existen cehere o r in th e o ther world
,o n such in due t ime
people shou ld bestow obla t ion s le t the Brahman awho has good (works) in view ,
offer . (496 )1 1 .
‘ Those who,afte r leaving sen sua l pleasure s
,
wan der about house less,we l l re stra in ed
,be ing like
a stra ight shu t t le , o n such in due t ime people shouldbestow obla t ion s ; le t the B réihman a who has good(works) i n V iew ,
offer . (4 97)1 2 . Those whose passion s are gon e , whose sen ses
are we ll composed , who are libera ted like th e moono ut of the gra sp of Reihu , o n such in due time peopleshould bestow obla tion s le t the B reihmafl a who hasgood (works) in View, Offer . (49 8)
1 3 .
‘Those who are ca lm,whose passion s are gon e ,
who a re without anger , and fo r whom there is n o
tran smigrat ion after having left he re, o n such in due
t ime people shou ld be stow obla t ion s ; le t the Brahman a who has good (works) in View, offer . (49 9 )
1 4 . Those who , after leaving birth an d dea th a ltoge ther , have con quered alldoubt
,o n such in due t ime
people should be stow obla t ion s le t the B réhmazza '
wh o has good (works) in View,offer . (50 0 )
1 5. Tho se who wan de r abou t in the world withthemse lve s fo r a light , n o t posse ssed of an ything, inevery re spect libe ra ted , o n such in due t ime pe o pleshould bestow obla t ion s le t the B réhmafl a who ha sgood (works) in view,
offe r . (50 1 )16 .
‘ Those who in this world righ t ly un derstand ‘
G 2
84 MAHAVAGGA .
this : “ This is th e last (birth) , there is n o re -bir th , o n
such in due t ime peo ple shou ld be stow oblat io n s ;le t the Brahman a who has good (works) in . v iew
,
offer . (50 2 )I 7. He who is accomplished , and de ligh ts in me
dita t io n ,thoughtfu l , posses sed of thoro ugh en ligh t
enmen t , a refuge fo r man y, o n such a o n e in due
t ime people should be stow obla t io n s ; le t th e Brahman a wh o ha s good (works) in view,
o ffer .
’
(50 3)1 8 . Ce rta in ly my que st ion was n o t in va in ,
B ha
gava t ha s told me of those wor thy of offerings ; fo rthou t ru ly kn owe st this in this world
,a s su re ly t o
thee th is Dhamma is kn own . (50 4 )1 9 . He who is a ho useho lder , su itable t o beg of,
a do n or ,’
—so sa id the young man Magha,
wh o ,
desirous of go od , offers having wha t is good inview
,an d giving t o o thers in this wor ld food an d
drink,
—te ll me (I be ing such a o n e ) , 0 Bhagava t ,of the ble ssing of o ffe ring .
’
(50 5)2 0 .
‘ Offe r , 0 Magha ,
’— s o sa id Bhagava t,
an d
wh ile offering make ca lm thy m in d in allthings ;the obj ec t of the o n e tha t offe rs is th e obla t ion ,
s tan ding fa st in th is h e leave s ha tred beh in d . (50 6)2 1 .
‘ Such a o n e whose pa ssion is go n e wil l repress ha t red , cult iva t ing a n unboun ded frien dlymin d ; con t in ua l ly stren uous n ight and day he w illspread in fin ite goodn e ss thro ugh allregion s . ’ (50 7)
2 2 . Magha :‘Who prospers who is libe ra ted an d
who is boun d ? In which way can o n e by himse lf got o Brahma loka Te ll this to me who does n o t kn ow,0 . Mun i
, when a sked . Bhagava t is in deed my w itn ess that Brahman is see n by me to —day ,
fo r tho u artt o us equa l to Brahman
,this is the tru th h o w can o n e
a tta in Brahma loka , O thou glorious o n e ? ’
(50 8)
86 MAHAVAGGA .
(wan dering men dican t ) , by an old ben evolen t de ity‘ He who
,0 Sabh iya ,
be it a Saman a o r a Brahman a
,expla in s these quest ion s t o thee when a sked ,
n ear h im tho u shou ldst live a re ligious life .
’
Then Sabh iya ,the Pa r
'
ibbagaka ,having learn t the
quest ion s from tha t de ity,wen t to wha tever Saman as
an d Brahman as there were tha t had an a ssembly (ofB h ikkhus ) , a crowd (of followers) , an d were we l lkn own teache rs , famous leaders , con sidered exce llen t by the -mu ltitude ,
a s Pfiran a-Ka ssapa ,Makkhali
Gosala,Ag ita Kesakambali
,B akudha Kaééayan a ,
Safigaya- B ela ttfiipu t ta ,
a nd Nigan tfia Natapu t ta .
Those he w en t t o ,and a fter going to them
,he
a sked th e que st ion s . They , be ing a sked the que stion s by Sabh iya ,
the Pa ribbagaka ,did n o t succeed
(in an swering them) , an d n o t succeeding they showedwra th a nd ha tred and discon ten t , an d they a lso inre turn pu t que st ion s to Sabhiya ,
the Pa ribbagaka .
Then this came t o the m in d of Sabh iya ,th e Pa rib
bagaka :‘Whatever Saman a s a n d Brahman as there
a re tha t h ave a n a ssembly (of B h ikkhu s) , a crowd(of fo l lowe rs) , and are we ll -kn own teache rs
,famous
leaders , con side red exce l len t by th e mu lt itude , a s
Paran a r Kassapa ,M akkhali- Gosala
, Ag ita-Kesakam
ba li, Pakudha -Kaééayan a ,Safiga ya B ela tt/z ipu t ta ,
an d Nigam‘éa-Nataput ta ,
they,be ing a sked ques
t ion s by me , did n o t succeed (in an swe ring them) ,and n o t succeeding they showed wra th and ha t redan d d iscon ten t , a nd they a lso in re turn pu t quest ion s to me in this ma t ter ; sure ly I think I sha l l goback t o wha t I have left , and enj oy sen sua l pleasure s .Then th is came . to the min d of Sabh iya ,
the
Paribbagaka :‘ This Saman a Gotama has bo th an
SAB HIYASUTTA . 8 7
a ssembly (of B h ikkhus ) an d a crowd (of followers) ,a n d is a we l l-kn own teacher , a famou s leade r
, co n
s ide red exce llen t by th e mult itude,sure ly I thin k I
sha ll go t o Saman a 5Gota’
ma and ask these que st ion s .’ Then this came t o th e min d of Sa’
bh iya ,
th e Paribbaga ka :‘Whatever Saman as an d Brah
man a s there a re tha t are decayed , old , aged , ad
van ced in years,h aving reach ed old age , e x pe
r ie n ced e lders,long ordain ed , having a ssemblie s (of
B h ikkhu s) , crowds (of fo llowers) , b e ing teachers wellkn own
,famous leaders
,con sidered exce l len t by th e
mu ltitude,a s Pfirafl a - Ka ssapa
,Makkhali - Gosala
,
Agi ta—Ke sakambali, Pakudha -Kaééayan a , Safigaya
B elafl éip‘
u t ta,and Nigam
‘éa-Nataput ta ,they
, be inga sked quest ion s by me
,did
‘
n o t succeed (in an sweringthem), an d n o t succeedin g they showed w ra th a n d
ha tred and disco n ten t , an d they also in re turn pu‘
t
que st ion s t o me in this ma t ter ; (I should like t o
kn ow) whe ther Saman a Gotama be ing a sked thesequest ion s will be able t o expla in them to me
,fo r
Saman a Gotama IS both young by bir th an d n ew in‘
a sce t ic life.
’
- Then this came to th e min d of Sabh iya ,th e
Par ibbagaka :‘
Sam an aG o tama is n o t t o be slightedb ecau se h e is young ; ev en if th e Saman a is young,
ye t h e IS m igh ty and powerfu l ; sure ly I th in k I
sha l l go to Saman a Gotama a n d”
ask the se que st ion s . ’ Th en Sabh iya ,
the Pa ribbagaka ,wen t on a
j ourn ey t o Ragagaha ,and w an derin g o n
“h is j ourn eyin regu lar order he came t o Ragagaha ,
Veluvan a,
Kalan dakan ivapa,to Bhagava t , a nd having come to
Bhagava t h e ‘
talked plea san t ly with h im,and after
having h ad some plea san t an d remarkable con versat ion
“
w ith h im he sa t do wn '
apar t ; s itt in g down apart
88 MAHAVAGGA .
Sabhiya ,the Pa ribbagaka ,
spoke t o Bhagava t in
s tan za s :1 .
‘
A n xious an d doubtful I have come,
’— s o sa id
Sabh iya ,lo ng1ng to ask que st ion s . Do tho u pu t
an e nd t o the se (doubt s when ) a sked the s e que st ion sby . me
,in regu la r . order
,an d right ly expla in t hem
(51 0 )2 .
‘ Thou hast come fro m afa r,O Sabh iya ,
’—so
said Bhagava t ,— J longing t o ask que stion s ; I sha l lpu t an e nd to those (doubt s when ) a sked thoseque st io n s by thee
,in regu lar order
,and righ t ly I
sha l l expla in them t o thee . (5 1 1 )3.
‘
A sk me,O Sabh iya ,
a quest ion ; whatsoevertho u wishes t in thy m in d tha t que st ion I (wil lexplain ,
and) pu t a n end t o (thy (51 2 )Then th is came t o the m in d o f Sabh iya ,
the Farib
bagaka :‘
It is marve llous,it is won derfu l in deed
,the
recept io n wh ich I did n o t ge t from other Saman asand Brahma n a s , has been given ; me by Gotama
,
’
so say1ng h e glad , rej oic ing,de ligh ted
,an d h ighly
e la ted a sked Bhagava t a question4 .
‘Wha t shou ld a man (n ecessarily) have o bta inedtha t people may ca l l h im a B h ikkhu — s o sa idS
‘
abh iya,-
‘ how may they ca ll h im compa ss ion a te ,
an d h o w subdued ? how can he be ca lled en ligh ten ed(buddha ) ? A sked (about th is) do thou
,Bhagava t
,
explain it t o me .
’
(51 3)5.
‘ He who by the path h e has h imse lf made,
0 S abh iya ,
’— so ,
said Bhagava t,
‘ ha s a t ta in ed to
perfect ha ppin ess , who ha s con quered doubt,who
liv es after having left beh in d both ga in a nd goo ds,
.who ha s dest royed,re-birth , he is a B h ikkh u . (5 14 )
,6 .
‘
A lways r esign ed and a tten t ive ,he w il l n o t
hurt an y p n e in allthe world, the Samana ,
who has
‘
90 MAHAVAGGA .
n o t en ter t ime (kappa ) amongst gods an d men whoare subject to t ime
,h im they ca l l a N a h at ak a
(clean sed) 1 . (52 1 )1 3.
‘ He who doe s n o t commit an y crime in the
wo r ld , who , after aban don ing allbon ds an d fe t te rs ,c lings to n oth ing, be ing libera te d , such a o n e is ca lleda Naga (sin le ss) by be ing so (52 2 )Then Sabh iya ,
the Paribb'
agaka ,having approved
of and rej oiced a t the words of Bhagava t , glad ,rej oicing, de lighted , h ighly e lated , further a skedBhagava t a que stion
1 4 .
‘Whom do th e Buddh as ca l l "a Khe t tagin a?
’
so sa id Sabh iya ,h ow (can they ca l l an y o n e) a
Kusa la ? an d h o w a Pan cz’lta ? how can he be ca lled
a Mun i A sked (about this) do thou Bhagava t e x
pla in it to me .
’
(52 3)1 5. He who
,after examin ing allregion s
,0 Sa
bh iya ,
’— so sa id Bhagava t , ‘
the divin e an d the
human,an d Brahman
’s region ,is d elivered fr om the
radica l bon d of allregion s,such a o n e is ca lled a
K h e t t ag in a (he who ha s con quered th e region s) bybe ing so . (52 4 )
1 6 .
‘ He who,after examin ing alltrea sure s
,the
divin e an d th e human , an d Brahman’s t rea sure
,is
de livered from the radicalbond of allt rea sures , sucha o n e is ca lled a K u s a l a (happy) ‘by be ing so . (52 5)
1 7.
‘ He who,after examin ing both kin ds of
sen ses,in te rn a l ly an d e x tern allyfis en dowed with a
1 Devamanussesu kappiyesu
Kappan n’
eti tam ahu n ahfitako .
2 Agum n a karo ti kifiki lokeSabbasamyo ge visagga bandhanan i
Sabbattha n a saggati vimutto
Nago tadi pavuk/eate tathatta.
B ut compare Pabbaggasutta 1 7, Magan diyasutta 1 1, &c .
SAB HIYASUTTA . 9 1
c lear un derstan ding an d has con quered evil an d good(kan hasukka) , such a o n e is ca lled a P a n dit a (wise)by be ing so . (52 6)
1 8 .
‘He who,havin g un derstood the Dhamma of
the just and th e unjust,in te rn a l ly an d extern a lly , in
allthe world,is t o be worshipped by gods and men
,
h e,afte r breaking th ro ugh
'
the n e t of t ie s,is ca lled
a M u n i (52 7)Then Sabh iya ,
th e Pa ribbagaka ,havin g approved
of and rej oiced a t the words of Bhagava t,glad ,
rej oicing,de lighted
,h ighly e la ted , fur ther asked
Bhagava t a question1 9 .
‘Wha t should o n e (n ecessarily) have obta in edtha t people may ca l l h imVedagu?
’— so sa id Sabh iya ,
an d how (may they ca l l h im) A n uv idita ? and
how Viriyav a t ? How doe s o n e become Agan iya ?A sked (about th is ) «do thou
,O Bhagava t , expla in it
t o me .
’
(52 8)2 0 . He who
,having con quered allsen sa t ion s
,O
S abh iya ,
’—so sa id Bhagava t
,which a re (kn own ) to
Saman a s and to Brahman as,is free from passion fo r
allsen sa t ion s,h e is Ve dagfi (having passed sen sa
t ion ) after con quering allsen sa t ion . (52 9 )2 1 .
‘ Hewwh o,having seen th e de lusion of n ame
and form ],in tern a lly an d extern a lly
,the root of
sickn ess , and is : de livered from the radica l bon d ofallsickn ess
,such a o n e . is ca lled A n u v idit a (we ll
in formed) by be ing so . (530 )2 2 .
‘ He wh o is disgusted in this wor ld with all
sin s,is strong after con quer ing th e pa in o f he ll , is
strong an d powerfu l,such a o n e is ca l led :Dh ir a
v iriyava t , firm) by be in g so . (53 1 )
1, Anuvikka papafikanamarfipam.
9 2 MAHAVAGGA .
2 3.
-H e who se b o nds a re cu t o ff in te rn a l ly and
extern a lly, the . ro o t o f t ies l,who is de livered from
th e radica l bo n d of all t ies , such a o n e is ca lledAgan iy a (high-bred) by being so .
’
(532 )Then Sabh iya ,
th e Pa ribbagaka ,having approved
of a n d rej oiced a t the words of Bhagava t , glad ,rejoicing , de ligh ted , h ighly e la ted , fur the r a skedBhagava t a que st ion
2 4 .
‘Wha t should a man (n ecessarily) have o b
ta in ed tha t people may ca l l h im a S o t t iya? ’
- so
sa id Sabh iya ,
— ‘
h ow (may they ca l l h im) an A riya Pa nd how a K a ran ava t ? h o w may he become
'
a
Paribbagaka? A sked (abou t th is) do thou ,
O B ha
gava t , expla in it t o me .
’
(533)2 5. Who soeve r , after having heard an d un der
s to od eve ry Dhamma in the wo r ld,0 Sabh iya ,
’— so
said B hagava t,— ‘wha tsoever is wrong and wha t
so eve r is blame le ss,is victorious
,free from doubt
,
libera ted,free from pa in in eve ry re spe ct
,h im .
cal l a S o t t iy a ( learned in the reve la tion ) .2 6 .
‘Whosoever,a fter havin g cu t off pa ssion s and
desires , is wise and doe s n o t (aga in ) en ter the womb ,
having driven away the :threefold sign ,th e mud (of
lust), a nd -who doe s n o t (aga in ) . e n ter t ime (kappa) ,h im t hey ca ll ,an A r iy a (n oble ) . 535)
He -who in t his w or ld , a fter ‘having a t
ta in ed the (highest) ga in .in the f f a ra fzas,is skilfu l
,
has a lways un derstood the Dhamma,clings to n o th ing
,
is ~libe ra ted, and fo r wh om‘
ther e are n o pass io n s ,=h e is
a K a t a n a v a t (en dowed with the Obse rvan ce s) . (536)2 8.
‘W h o so ev er zabsta in s from th e '
actio n t hat has
a pa in fu l re su lt,above and be lo w a nd across a n d in
1 Yass ’
assu lutan i ban dhanan i
Agg/zattam bahiddha ka sangamfilam.
9 4 MAHAVAGGA .
33.
‘
A n d allthy t rouble s a re sca t tered and cut
off,tho u a r t ca lm ,
subdued,firm
, t ruthfu l . (54 2 )‘
Allgods a n d bo th Narada an d Pabba ta re
joice a t thee,the chief of the sin less (naganaga ) , th e
grea t hero , when thou ar t speaking. (54 3)35.
‘Adora t ion be t o thee,O n oble man
,ado ra
t ion be to thee , O thou best of men ; in th e wor ld ofmen and gods there is n o man equa l to thee . (544 )36 .
‘ Thou art Buddha,thou a rt the Ma ster
,thou
art the Mun i tha t con quers Mara after having cut
off desire thou hast crossed over and ha st carriedacross this gen era t ion . (545)37.
‘
The e lemen ts o f existen ce (upadh i) a re overcome by thee
,the passion s are de stroyed by thee
,
tho u a rt a lion,free from de sire , thou ha st left behin d
fear and terror . (546)38 .
‘
A s a beautifu l lotus does n o t adhere to the
wa ter , so thou dost n o t c ling to good an d evil , t oe ither ; stre tch forth thy fee t , 0 hero , Sabh iya w o rships the Ma ster ’s (547)Then Sabh iya , the Pa ribbagaka ,
stooping with h ishead to B hagava t
’
s fee t , sa id th is to Bhagava t‘It is exce llen t
,0 ven erable " It is exce llen t ,
0 ven erable " A s o n e ra ise s wha t has been overthrown , o r revea ls wha t has been h idden ,
o r te lls theway to h im who has gon e a stray , o r holds o ut an
o illamp in the dark that those who have eye s may
see the objects, even so by th e ven erable Gotama
in man ifold ways the Dhamma has been illust ra ted ; I take refuge in th e ven erable Go tama
,in
the Dhamma,and in the A ssembly of B h ikkhus ; I
wish to rece ive th e robe and the orders from the
ven erable Bhagavat .‘ He who
, 0 Sabh iya , formerly belonging t o
SAB HIYASUTTA‘
. 9 5
an other creed (afifia tit th iyapubba) , wishes to be
ado pted in to this re ligion (dhammav in aya) , an d
wishe s to rece ive th e robe and th e orde rs , h e serve sfo r fou r mon ths ; a fter the lapse of four mon thsB h ikkhus who have appea sed the ir though ts wil lgive him th e robe and th e orde rs t o become a
B h ikkhu, (fo r) I a lso in this mat ter ackn owledge a
differen ce of person s . ’‘ I f
,0 ven erable ,
those tha t formerly be longedt o an other creed and wish to be ado pted in to thisre ligion an d to rece ive the robe an d the orders ,serve fo r four mon ths
,and afte r the lapse o f
four mon ths B h ikkhus who have appea sed the irthoughts give them th e robe and th e orders thatthey may become B h ikkhus, I wil l (a lso) serve fo rfour mon ths
,an d after th e lapse of four mon ths
B h ikkhus who have appea sed the ir thoughts sha l lgive (me) the robe and th e orders tha t I may
become a B h ikkhu .
’
Sabh iya ,the Pa ribbagaka ,
rece ived the robe an d theorders from Bhagava t , an d the ven erable Sabh iya ,
ha ving la te ly rece ived th e upasampada, leading a
solitary, re tired , stren uous , arden t , en erge tic life , liveda fter having in a short t ime in this existen ce by h iso wn un derstan din g a scertain ed and possessed himse lfof tha t highest perfection of a re ligious life fo r thesake of which men of good family right ly wan deraway from their house s to a house le ss state . Birthhad been destroyed , a re ligious life had been led, ‘
what wa s to be don e had been don e,there was
n othing e lse (t o be don e ) fo r th is existen ce ,’ so he
perceived,and the ven erable Sabh iya became o n e
of the sa in t s.Sabhiyasutta is en ded.
9 6 MA HAVAGGA.
7 . SELASUTTA .
Ken iya, the Gafila , in vites Buddha with h is assembly to take hismeals with him o n the mo rro w. Sela, the Brahman a
,arrived at
that place with his three hun dred yo ung men ; seeing the preparatio n s he asks what is go ing o n , and is an swered that Buddhais ex pected the n ex t day. On hearing the wo rd Buddha,
’
Selaasks where Buddha lives, go es to him, co n verses with h im,
an d
is co n verted ; so are his fo llo wers .
So it was heard by me
A t o n e t ime Bhagava t wan der ing about in Angu ttarapa
,with a la rge a s sembly o f B h ikkhus
,with 1 2 50
B h ikkhus,wen t t o Apan a
,a town in Angu t ta rapa .
A n d Ken iya ,the a sce t ic
,with ma t ted ha ir (galila )
heard th e fo llowing : ‘
The Saman a,th e ven e rable
Gotama,th e Sakya s o n
,go n e o u t from the family of
th e Sakya s ; wan dering abo ut in Angu t tarapa with a
large a ssembly of B h ikkhus,with 1 2 50 B h ikkhus ,
has reached Apan a ,an d the fo l lowing goo d pra ising
words me t the ven erable Gotama : A n d so he 1'
s
Bhagava t , the ven erable ,th e perfect ly en lighten ed ,
e n dowed with scie n ce an d works (v iggaéa ran a ) , th ehappy , kn owing the wor ld
,the in co mparable , the
chariotee r of men tha t a re t o be subdued , the
master , the en lighten ed of gods a n d men,th e glo
rio us ; h e teache s t h is wor ld a nd th e wor ld of g0ds ,of Mara s , of Brahman s
,an d be ings comprising Sa
m'
an a s an d Brahman a s,gods and men ,
havmg h im
se lf kn own an d seen them face to face ; h e teache sthe Dhamma (which is) good in th e begin n ing, in .
th e middle ,an d in th e en d
,is fu l l of mean ing and .
r ich in wo rds,qu ite comple te ; he teache s a re l igiou s
life , an d good is the sight of such sa in ts .”
Then Ken iya, the Ga tila , wen t (to the place) where
98 MAHAVAGGA .
Then Ken iya ,th e G alila
,having learn t th e a ssen t
o f Bhagava t , after r is ing from h is sea t we n t t o h ishermitage , an d having go n e the re h e addre s sed h isfrien ds a n d se rva n t s , h is re la t ive s and kin smen (a s
follows) :‘ Le t my ven e rable frien ds an d se rvan ts ,
re la tive s an d kin smen hea r me —th e Saman a G o
tama ha s been invited by me t o (take h is) fo od (withme) to -mo rrow
,to ge ther with the a ssembly o f B h ik
khus ; wherefo re yo u must ren de r me bo dily se rvice .
’
‘ Su re ly,O ven e rable o n e ,
’
s o saying th e frien dsan d servan ts
,re la t ive s and kin smen o f Ken iya ,
th e
Ga tila,complying with h is request , so me o f them dug
fireplace s , some chopped firewoo d,some wa shed th e
ve s se l s,so me placed wa te rpo t s , s ome prepared seat s .
Ke fz iya ,th e Galila
,o n th e o ther han d , h imse lf pro
v ided a c ircu la r pavilio n .
A t tha t t ime th e Brahman a Se la lived a t Apan a ,
perfec t in th e thre e Vedas , vo cabu lary, Ke tubha ,
e tymo lo gy,It ihasa a s th e fifth (Veda ) , ve rsed in
me t re,a grammarian
,o n e n o t deficien t in popula r
con tro versy a n d th e s ign s of a grea t man,he taugh t
three hun dred yo ung men th e hymn s 1 . A t tha tt ime Ken iya ,
th e Ga zila,was in tima te with the
B rahmafl a Se la . The n the Brahman a Se la sur
ro un ded by three hun dred young men ,wa lking o n
foo t , a rr ived a t the place where th e herm itage o f
K en iya ,th e Ga tila
,wa s . A n d the Brahman a Se la
saw th e Ga tila s in Ke 7ziya’
s herm itage,s ome of them
digging fi replace s,So me cho pping firewo od
,s o me
washing the ve s se ls,some placing wa terpo ts
,some
1 Ten a kh o pan a samayen a Selo brahman o Apan e pafivasatitin n am vedan am paragfi san ighan a
’ukelubhan am sakkharappabhe
dan am itihasapa'hkaman am padako veyyakaran o lo kayatamahapuri
salakkhan esu an avayo tin i man avakasatan i man te va/eeti.
(SELAsUTTA ; 9 9
preparing sea ts , an d Ken iya , the Ga fila ,o n th e o ther
han d , himse lf providing a c ircu la r pavilion ; se e in gKe fl iya ,
the Ga tila,h e sa id th is : Is the ven e rable
Kefl iya to ce lebra te th e marriage of a s o n o r the
marriage of a daugh ter , o r is there a grea t sa crificea t han d , o r ha s B imbisara
,th e kin g of Magadha ,
"
who has a large body of tr0 0 ps,been in vited fo r
to -morrow,toge the r with h is a rmy ? ’
‘ I am n o t to ce lebra te the marriage of a s o n o r
the ma rriage of a daughter,n o r ha s B imbisara
,th e
king of Magadha ,who ha s a large body of troo ps
,
be en in vited fo r to -morrow, toge ther with h is a rmy,
ye t a grea t sacrifice of m in e is a t han d . Th e Sa
man a Gotama, the Sakya s o n
,gon e o u t from the
Sakya family,wan dering abou t in Angut tarapa with
a large a ssembly of B h ikkhu s , o n e tho usan d tw o
hun dred and fifty B h ikkhus,ha s reached Apan a
,a nd
th e fo llowing goo d pra ising words me t th e ven e rableGotama :
“A n d so he is Bhagava t , th e ven erable ,
th e perfect ly en lighten ed , en dowed with scien ce an d
works (v iggaéaran a ) , the happy , kn owing the world,
th e in comparable , th e charioteer of men tha t a re t o
be subdued , th e ma ster , th e e n l igh ten ed o f godsan d men , th e glorious , he ha s been in vited by
me f o r t o -morrow,toge ther with t the assembly of
B h ikkhus .
”
D idst thou say that h e is a Buddha , O~
ven erableKen iya
Ye s,I say ,
0 ven erable Se la ,tha t h e is a Buddha.
’
‘ D idst thou say that h e is a Buddha,O ven erable
K efl iya .
P
Ye s,I say ,
0 ven erable Se la ,that h e is a Buddha .
’
Then this occurred t o th e B rahmafl a Se la :‘ Th is
soun d Buddha ”
is (in deed) rare ,but in o ur hymn s
H 2
1 0 0 MAHAVAGGA .
are to be fo un d th e th ir ty- tw o sign s of a grea t man,
a n d fo r a grea t man e n do wed with the s e there are
tw o co n dit io n s an d n o more : if h e live s in a ho us eh e is a king , a un ive rsa l (king) , a just re ligio us king,a lord o f th e fo ur-co rn e red (earth) , a con que ro r , o n ewho ha s o bta in ed the security o f h is people (an d) ispo ssessed of the seven gems . The se a re h is sevengems , n ame ly , th e whee l gem ,
th e e lephan t gem ,
the horse gem ,th e pear l gem ,
th e woman gem ,th e
householder gem ,a nd th e ch ie f gem a s th e seven th .
He has more than a tho usan d son s , heroe s , possessinggrea t bodily strength an d crush ing fo re ign armies ;h e having con que red th is ocean -girt ear th withou t aro d an d witho u t a weapon ,
bu t by just ice ,live s (in a
ho use ) . B u t if,o n the other han d , he goes o u t from
(h is) house to th e ho u se le ss sta te ,he becomes a
sa in t,a pe rfec t ly en lighte n ed , o n e who has removed
th e ve il in th e wo r ld . A n d where,O ve n erable
Ken iya ,dwe l ls n o w tha t ve n erable Gotama
,th e
sa in t an d th e pe rfec t ly e n ligh ten ed ? ’
This having be en sa id,Ken iya ,
th e Ga tila ,
s tre tch ing o u t h is r igh t arm,spoke a s fo llo ws t o th e
Brahman a Se la ‘ There,where yo n blue forest lin e
is,O ven erable Se la .
’
Then th e Brahman a Se la toge ther with (h is) thre ehun dred yo ung men wen t t o the place where Bhagav a t was . Then th e Brahman a Se la addre ssed thoseyoung men :
‘ Come ye ,ven e rable o n e s
,with bu t
lit t le n oise,wa lkin g step by step , fo r B hagava ts are
difficult o f a cce ss,wa lking a lo n e like lion s
,an d when
I speak t o th e ven erable Saman a G o tama,do ye n o t
u t ter in terrupt ing words,bu t wa it ye ven erable on es ,
fo r th e en d of my speech .
’
Then the Brahman a Se la wen t to the place where
10 2 ; MAHAVAGGA .
fa ce in su itable stan za s . ’ Then the Brahman a Se lapra ised Bhagava t face t o face in su itable sta n za s
1 . Thou ha s t a perfect body,tho u ar t re splen
den t,we l l-born ,
o f beautiful a spect,thou ha st a go lden
colour , 0 Bhagava t , thou hast very white tee th ,thou a rt stro ng. (548)
2 .
‘Allthe s ign s tha t a re fo r a we l l-born man,they
are o n thy body , the sign s o f a grea t man . (549 )3 .
‘ Tho u ha s t a bright eye , a han dsome counten an ce , tho u a r t grea t , s tra ight , maj es t ic , thoush in e s t like a sun in th e m idst of the a ssembly ofthe Saman a s . (550 )4 .
‘ Thou a rt a B h ikkhu of a lo ve ly appea ran ce ,
thou hast a skin like go ld ; what is the u se of be ing,
a Saman a to thee who a rt posse ssed of the highestbeau ty ? (55 1 )5.
‘ Tho u de serv es t t o be a king,a kin g of un i
versa l kings,a ru ler of th e fo ur-corn ered (ear th) ;
a con queror , a lord of the jambu grove (i. e .
I n dia ) . (552)6 .
‘
Kha t t iya s and wea lthy kings a re devoted t o
thee ; ru le , 0 Go tama , a s a kin g of kings, a leader
o f men .
’
(553)7.
‘ I am a king, 0 Se la ,
’
—s o sa id Bhagava t ,‘
a n in co mpa rable , re ligio us king (dhamma ragan ) , withjust ice (dhammen a ) I turn the whee l
, a whee l tha t isirre sist ible (558 .
‘ Thou ackn owledges t thyse lf (to be) perfect lyen lighten ed —s o sa id Se la
,the Brah
man a,
‘
an in comparable,re ligious king ; with
j ust ice I turn the whee l , so thou sayest,O
Gotama . (555)
1 Compare Go spel o f S . ] o hn x viii. 37.
SELA SUTTA . I O
9 .
‘Who is thy gen era l , (who is thy) disc iple ,
(wh o is ) the succe ssor of th e ma ster,who is t o
turn a fte r thee the whee l of re ligio n turn ed (bythee) (556)
10 .
‘Th e whee l tu rn ed by me,O Se la
,
’—so sa id
Bhagava t,
the in compa rable whee l of r e ligion ,
Saripu t ta is t o turn a fter (me ) , he taking afterTa thaga ta . (557)
1 1 .
‘Wha t is to be kn own is kn own (by me ) ,wha t is to be cultiva ted is cu ltiva ted (by me ) , wha tis t o be left is left by me
,the refo re I am a Buddha ,
O Brahman a . (558)1 2 . Subdue thy doubt abo u t me
,have fa ith (in
me) , O B rahma fza,difficu lt (to obta in ) is th e sigh t of
Buddha s repea tedly. (559 )1 3.
‘ Of those whose ma n ife sta tion is difficu lt fo ryou (to obta in ) in th e wor ld repea tedly, I am , 0
Brahman a,a perfect ly en l ighte n ed , an in comparable
physician, (560 )
1 4 .
‘Mo st emin en t,matchless
,a crusher of Mara ’s
army ; having subjected alle n emie s I rej oice secureo n every side .
’
(56 1 )1 5. Se la :
‘ O ven erable on es , pay a tten tio n to
th is : a s th e c learly-see ing (Buddha ) says , (so it is)h e is a physician
,a grea t hero ,
" an d roars like a
lion in th e forest . (56 2 )1 6 .
‘W h o,having seen h im
,th e most emin en t ,
the ma tchle ss,th e crusher of Mara ’s a rmy , is n o t
appea sed,even if h e be of black origin (kan habh ia
gat ika ). (563)1 7. He who like s me , le t h im follo w a fter (me ) ,
h e who do e s n o t like me,le t h im go away ; I sha l l
a t on ce take th e orders in th e presen ce of h im ofexce l len t un derstan ding (i. e . (564 )
10 4 MAHAVAGGA .
1 8 . The fo llowers of Se la : ‘ I f this doctrin e of th eperfect ly e n l igh ten ed plea se s thee ,
we a lso sha ll taketh e orders in th e presen ce of h im of exce llen t un derstan ding.
’
(565)1 9 . These three hun dred Brahman a s a sked with
clasped han ds (to be adm it ted in t o the o rder) :‘W e
wan t to cult iva te a re ligio us life , 0 Bhagava t , in thy
presen ce .
’
(566)2 0 .
‘
A re ligio u s life is we ll ta ught (by me ) , — O
Se la,
’ so said Bhagava t , an in sta n tan eo us , a n im
mediate (1ife ) , in wh ich it is n o t in vain t o become
an asce t ic to o n e wh o learn s in ea rn est 1 (56 7)Then th e Brahman a Se la t o ge ther with h is a s
sembly t o o k the robe and the orders in the pre sen ceof Bhagava t .
Then Ken iya ,th e Ga tila
,by th e expira t ion of tha t
n ight , having provided in h is hermitage n ice ha rdfood an d soft foo d, le t Bhagava t kn ow the time (ofth e mea l) :
‘
It is t ime,0 ven erable Gotama
, th e
mea l is prepared .
’ Then Bhagava t in the morn ing:having pu t o n h is ra imen t a nd taken h is bowl andro be s
,wen t t o th e Ga tila Ken iya
’
s hermitage,and
having gon e the re h e sa t down o n the preparedsea t
,t o ge ther with the a ssembly of B h ikkhu s . Then
K en iya ,the Ga tila ,
sa t isfied a nd served with h is o wn
han ds the a ssembly of B h ikkhus,with Buddha a t
the ir head , with n ice hard food an d so ft food . ThenKen iya ,
the Galila,having gon e up t o Bhagava t who
had fin ished ea t ing and had taken h is han d o u t ofth e bowl
,took a low sea t a n d sa t down apar t
,an d
1 Svakkhatam brahmakariyam
San dif/inkam akalikam
Yattha amogha pabbagga
Appamattassa sikkhato .
1 0 6 MAHAVAGGA .
2 3.
‘Because we t o ok refuge ln thee o n th e e igh thday previo us t o th is , 0 thou c learly-see ing
,in seven
n ight s,0 Bhagava t , we have been tra in ed in thy
doctrin e . (570 )2 4 .
‘ Thou art Buddha,thou a rt th e Master , tho u
a r t th e Mun i tha t con que red Mara,thou hast , a fter
cu t ting o ff th e affec t io n s,crossed ove r (the st ream
of existen ce ) a nd taken over these be ings . (571 )2 5. The e lemen ts of existen ce (upadh i) have been
overcome by thee , the pa ssion s have been destroyedby thee , thou art a l ion n o t se izing o n a nyth ing
,thou
ha s t left behin d fea r an d danger . (572 )2 6 . The se three hun dred B h ikkhus stan d here
with c la sped han ds ; s tre tch o u t thy fee t , 0 hero , le tthe Naga s worship th e Ma ster ’s fee t .
’
(573)Selasu t ta is en ded .
8 . SALLA S UTTA .
Life is sho rt,allmo rtals are subject to death , but kn owing the
terms o f the wo rld the wise do n o t grieve, an d tho se wh o have
left so rrow will be blessed — Tex t in the Dasaratha-Gataka,
p 34 .
1 . Witho u t a cause an d unkn own is the life ofmo r ta ls in this wor ld
,troubled an d brief, a nd com
bin ed with pa in . (574 )2 . F o r there is n o t any mean s by which those
tha t have been born can avoid dying ; afte r reachingold age there is dea th , of such a n a tu re a re livingbeings . (57s)3 . A s ripe fru it s a re ea r ly in danger o f fa l lin g,
so morta ls when born are a lways in danger ofdea th . (576)
4 . A s allea r then vesse ls made by th e potter end
in being broken , so is the life of morta ls. (577)
SALLASUTTA . 10 7
5. Both young a n d grown -up men , both those whoare fo o ls an d those who a re wise men ,
allfa l l in toth e po wer of dea th
,allare subj ect to dea th . (578)
6 . Of tho se who,overcome by dea th , go to the
other wor ld,a fa the r doe s n o t save h is s o n ,
n o r re lat iv e s the ir re la t ion s . (579 ) a
7. Ma rk"wh ile re la t ive s are looking o n and lamen t
ing grea t ly, o n e by o n e of th e mor ta ls is carried off,like an ox tha t is going to be killed . (580 )8 . So th e wor l d is affl icted with dea th a n d decay
,
therefore th e wise do n o t grieve,kn owing th e terms
of th e wor ld . (58 1 )“ 9 . F o r h im ,
whose way thou dost n o t kn ow ,e ither
when h e is coming o r when he is going , n o t se e ingboth en ds
,thou griev e s t in va in . (58 2 )
1 0 . I f he who grieve s ga in s anything, (a lthoughh e 1s on ly) a fool hur t ing himse lf, le t th e wis e man
do th e same . (583)1 1 . No t from weeping n o r from grieving wil l
any o n e o bta in pea ce of m in d ; (o n the con trary) ,th e grea ter h is pa in will be , and h is body willsuffer . (584 )
1 2 . He will be lean an d pa le,hurting h imse lf by
h imse lf, (an d ye t ) th e dead are n o t saved , lamen ta
t ion (therefore ) is of n o avail . (585)1 3. H e who doe s n o t leave grie f behin d , goes
(on ly) deepe r in to pa in ; bewa ilin g th e dead hefa l ls in to th e power of grie f. (586)
1 4 . Look a t others pa ssing away, men tha t go (towha t they deserve) according t o the ir deeds , be ingst rembl ing a lready here , a fter fa llin g in to th e po we rof dea th . (587)
1 5. In wha tever man n er peo ple think (it will come
to pass) , diffe ren t from tha t it become s , so great is
1 0 8 MAHAVAGGA .
th e disappoin tm en t1
(in this wor ld) ; s ee , (such are )th e term s o f th e wo r ld . (588)
1 6 . Even if a man live s a hun dred years o r eve nmore
,h e is a t la st sepa ra ted from the compa n y of
h is re la t ives,and leave s life in this world . (589 )
1 7. Therefore le t o n e,hea ring (the words of) th e
sain t , subdue h is lamen ta t ion ; see ing th e o n e thatha s pa ssed away a n d is dead
, (le t h im say) He wil ln o t be fo un d by me (a n y (59 0 )
1 8 . A s a ho use o n fire is ext inguished by wa ter ,s o a lso the wise
,sen sible
,lea rn ed
,clever man rapidly
drives away so rrow tha t h as a risen ,as the win d a
tuft o f co t to n . (59 1 )1 9 . He who seeks h is o w n happin ess shou ld draw
o u t his a rrow (which is) h is lamen ta t ion,and com
pla in t,an d grief. (59 2 )
2 0 . He who has drawn o u t the a rrow and is n o t
depen den t (o n a n yth ing) wil l o bta in peace of min d ;he wh o has overcome allsorro w will become freefrom sorrow
,and ble ssed (n ibbu ta ) . (59 3)S alla su t ta is en ded .
9 . VASE TTHASUTTA .
A dispute aro se between two yo ungmen , B haradvfiga andVaselllza,
the fo rmer co n ten ding man to be a Brahman a’
by birth , th e latterby deeds . They agreed to go an d ask Saman a Go tama
, and he
an swered that man is a Brahman a by his wo rk o n ly . The two
yo ung men are co n verted — Tex t (from Magg/ziman ikaya) andtran slatio n in Alwis’
s Buddhist Nirvan a, p . 1 0 3 .
S o it wa s hea rd by me
A t o n e t ime Bhagava t dwe lt a t Iéééan amkala,in
th e Lééfian amkala fore st . A t tha t t ime man y dis
1 Etadiso vinabhavo .
1 1 0 MAHAVAGGA .
Then th e yo u ng men Vaselz‘
ka a nd B haradvaga
wen t (to th e place ) where Bhagava t wa s , an d havinggo n e
,they ta lked plea san t ly with Bhagava t
,a n d
a fter having had some plea san t a n d rema rkable co n
versa t io n (with h im ) they sa t down apa r t . S it tingdown apa r t th e young man Vase tt/za addre ssed B hagava t in sta n zas
1 .
‘W e a re a ccepted an d a ckn owledged ma sterso f th e three Veda s 1 , I am (a pup il) of Po kkh ara sati,a nd th is yo ung man is (th e pupil) ofTarukkha . (594 )
2 .
‘W e are a cco mplished in all th e kn owledgepropo un ded by th o se who a re a cqua in ted with the
thre e Veda s,we a re padaka s (ve rsed in th e me tre ) ,
v eyyaka ran a s (gramma r ian s a n d equa l t o o ur
teachers in recita t io n (gappa ) 2 (59 5)3 .
‘W e have a co n tro ve rsy rega rding (the dis t in ct io n s o f) bir th , 0 Go tama " B haradvaga says , o n e
is a Brahman a by bir th , an d I say ,by deeds ; kn ow
th is,0 tho u c lea r ly-see ing " (59 6)
4 .
‘ W e a re both u n able to co n vin ce ea ch other,
(therefore ) we have come t o a sk thee (who ar t) ce lebra ted a s pe rfec t ly e n ligh te n ed . (59 7)5.
‘
A s peo ple ado ring th e fu ll moo n wo rsh ip (her)with uplifted c lasped han ds
,so (they worship) G o tama
in th e wor ld . (598)6 .
‘W e a sk G o tama wh o has co me as a n eye t o
the wo rld I s a man a Brahman a by bir th , o r is h e so
1 An ufifiatapatififiata
Tevigga mayam asm’
ubho .
2 Teviggan aflfl‘
yad akkhatam
Tatra kevalin o’
smase,
Padak’
asma veyyakarana
Gappe'l' akariyasadisa.
Teviggan am= tivedan am Commen tato r ; but compare v.
1 Gappe = vede . Commen tator .
VASETT'
HASUTTA . 1 1 1
by de eds ? Te ll u s wh o do n o t kn ow ,tha t we may
kn o w a Brahman a .
’
(59 9 )7.
‘ I wil l expla in t o you,
—O Vase z‘
féa,
’
s o saidBhagava t
,
— f
in due order th e exact distin ct io n ofliving be ings according t o species , fo r the ir spec ie sare man ifold . (60 0 )8 . K n ow ye th e gra ss an d th e tree s , a lthough they
do n o t exhibit (it ) , th e ma rks tha t Con st itu te specie sare fo r them ,
a n d (the ir) specie s are man ifold . (60 1 )9 .
‘ Then (kn o w ye ) the wo rms , a nd the moths,
an d the differen t so r ts o f an t s,th e ma rks tha t co n
s titu te species are fo r them,an d (the ir) specie s a re
man ifo ld . (6 0 2 )1 0 . Kn o w ye a lso th e four-fo oted (an ima ls) , sma ll
an d grea t,th e ma rks tha t con stitu te specie s a re fo r
them,and (the ir) species are man ifo ld . (60 3)
1 1 .
‘ Kn ow ye a lso the serpen t s,th e long—backed
sn ake s,th e marks tha t con st itu te specie s are fo r
them,a n d (their) specie s a re man ifold . (60 4 )
1 2 .
‘ Then kn ow ye a lso th e fish wh ich range inth e wa ter
,th e marks tha t con stitute specie s are fo r
them,an d (their) species are man ifold . (60 5)
1 3. Then kn ow ye a lso the birds tha t a re bo rn ea long o n wings a nd mo ve through th e a ir
,the ma rks
tha t const itu t e spec ie s are fo r them ,an d (the ir) spe
cie s are man ifo ld . (60 6)1 4 .
‘
A s in these specie s th e marks tha t con stitu tespecies are abun dan t
,so in men th e ma rks tha t co n
s t itute species a re n o t abun dan t . (60 7)1 5.
‘ No t a s regards the ir ha ir,head
,ea rs
,eye s ,
mouth , n o se ,lips
, o r brows , (60 8)1 6 . No r a s rega rds the ir n eck
,sho u lde rs
,
be lly, back , h ip , brea st , fema le organ ,
sexua l in tercourse
, (60 9)
r 1 2 MAHAVAGGA .
1 7.
‘ No r a s rega rds the ir han ds,fe e t
,pa lms
,
n a ils , ca lves , th ighs , colo ur , o r voice a re there markstha t co n st itute spe cie s a s in other spec ie s . (6 10 )
1 8 .
‘ D ifferen ce there is in be ings e n dowed withbodie s , bu t amongst men th is is n o t the ca se ,
th e
differen ce amongst men is n om in a l (on ly) 1 . (6 1 1 )1 9 .
‘
F o r whoever amo ngst me n l ive s by co w
keeping, —kn o w th is,0 Vase tMa
,
— h e is a husban dman
,n o t a Brahman a . (6 1 2 )
2 0 .
‘
A n d whoever amongst men live s by dif
feren t mechan ica l ar ts,
-kn ow th is,0 Vaseh
‘
éa,
h e is an a r t isa n,n o t a Brahman a . (6 1 3)
2 1 .
‘
A n d who ever amongst men l ive s by t rade ,
kn o w th is,0 Vase tlfia
,
—h e is a merchan t,n o t a
Brahman a . (6 14)2 2 . A n d whoever amongst men live s by serving
o the rs,
— kn o w th is,0 Vaselt/za
,
-h e is a servan t,
n o t a Brahman a . (6 1 5)2 3.
‘
A n d who eve r amo ngst men l ive s by theft ,kn ow th is
,0 Vase tt/za
,
— h e is a thief, n o t a Brah:mafi a . (6 1 6)
2 4 .
‘A nd whoever amongst men live s by arche ry,—kn ow th is
,0 Vase tlfia
,
— h e is a soldier,n o t a
B rahman a . (6 1 7)2 5.
‘ A nd whoever amongst men live s by per
fo rm ing household ceremon ia ls,
—kn ow this, 0 Va
s elt/za ,— h e is a sacrifice r
,n o t a Brahman a . (6 18)
2 6.
‘
A n d whoeve r amongst men po ssesse s villagesan d co un trie s , -kn ow this
,0 Vase tf/za
,— h e is a king
,
n o t a Brahman a . (6 1 9 )
1 Pakkattam sasariresu,
Manussesv-etam n a viggati,
Vokarafi t a manussesu
Samafifiaya pavukkati.
1 14 MAHAVAGGA'
.
35.
‘
The man wh o doe s n o t m ix with householdersn o r with the house less , who wan ders abou t witho u ta ho use , an d who has few wan ts, h im I ca l l a Brahma zza . (6 2 8)36 .
‘Whosoever , a fter refra in in g from hur t ing(living) crea ture s , (both) tho se tha t t remble an d
those tha t a re strong , doe s n o t kil l o r cause t o' be
killed,h im I ca l l a Brahman a . (6 2 9 )
37.
‘ The man who is n o t host ile amongst th e
hostile ,w h o is peace fu l amongst the viole n t , n o t
seizing (upon a n yth ing) amongst those tha t se ize(upon everything), h im I ca ll a Brahman a . (630 )38 .
‘The man whose pa ssion an d ha tred , a rro gan ce
and hypo crisy have dropt like a mustard seed fromthe po in t of a n eedle
,h im I ca ll a Brahman a . (63 1 )
39 .
‘
Th e man tha t u tters t rue speech,in struct ive
and free from ha rshn e ss,by wh ich he
'
do es n o t
offen d an y o n e,h im I ca l l a Brahman a . (632 )
4 0 .
‘Whosoever in th e world doe s n o t take wha tha s n o t be en given (t o h im) , be it long o r short
,
sma l l o r large ,good o r bad,
h im I ca l l a Brahman a . (633)4 1 .
‘Th e man who has n o de sire fo r this world
o r th e n ext,who is desire less and libera ted
,h im
I call a Brahman a . (634 )4 2 .
‘
The man who has n o desire,who kn ow
ingly is free from doubt , an d has a t ta in ed the deptho f immor ta lity
,h im I ca ll a Brahman a . (635)
4 3.
‘Whoso ever in this wor ld has overcome gooda nd evil
,both ties , who is free from grief an d defile
men t , an d is pure , h im I ca ll a Brahman a . (636)4 4 .
‘The man tha t is sta in less like the moon,
pure ; seren e ,and un disturbed
,who has d estroyed
joy, h im I ca ll a Brahman a . (637)
VASETTHASUTTA . 1 1 5
4 5.
‘Whosoeve r has passed over th is quagmiredifficu lt t o pa ss, (who has passed over) r evolu t ion(samsara ) and folly , who h a s crossed over , who ha srea ched the other shore
,wh o is medita t ive , free
from de sire and doubt , ca lm without se izing (uponan yth ing) , h im I ca ll a Brahman a . (638)4 6 .
‘Whosoever in th is wor ld,a fter aban don in g
sen sua l plea sure s,wan ders abou t hou se le ss , and
ha s destroyed th e existen ce of sen sua l plea sures(kamabhav a ) , h im I ca ll a Brahman a . (639 )4 7. Who soever in th is wor ld , a fte r aban don ing
de sire , wan ders about house le ss,an d ha s destroyed
th e existen ce of desire (tan habhava ) , h im I ca l l aBrahman a . (640 )4 8 . Whosoever , a fter leaving human a t tachmen t
(yoga) , ha s ove rcome divin e a t tachmen t,an d is
libera ted from alla t tachmen t,h im I ca l l a Brah
man a . (64 1 )4 9 .
‘
The man tha t , after leaving pleasure and
disgust,is ca lm and free from th e e lemen t s of exist
e n ce (n irupadh i) , who is a hero, and has con queredallth e wor ld
,h im I ca l l a Brahman a . (64 2 )
50 .
‘Whosoever kn ows wholly th e van ish ing an d
reappearan ce o f be ings , doe s n o t c ling to (a n ythin g) ,is happy (suga ta), an d en ligh ten ed , h im I ca ll a
Brahman a . (64 3)51 .
‘ The man whose way n e ither gods n o r Gan
dhabba s n o r men kn ow ,an d whose pa ssion s a re de
stroyed,wh o is a sa in t , h im I ca l l a Brahman a . (644 )
52 .
‘
Th e man fo r whom there is n oth ing, n e ithé’
fi
before n o r a fter n o r in th e middle , who posse ssesn othing
,and does n o t se ize (upon an yth ing) , h im
I ca ll a Brahman a . (64 5)
53.
‘
The (man tha t is un daun ted like a ) bull , who1 2
1 16 MAHAVAGGA .
is emin en t, a hero, a grea t sage (mah es i) , victorio us ,free from desire , purified , e n lighten ed , h im I ca l l aBrahman a . (646)54 . The man who kn ows his former dwel lings ,
who see s both heaven an d he l l,and ha s reached the
de struct io n of bir ths , h im I ca l l a Brahman a . (64 7)55.
‘ F o r wha t h as been de sign a ted a s“n ame ”
an d family ”
in the world is on ly a term ,what has
been design a ted here and there is un derstood bycommon con sen t 1 (648)56 .
‘
A dhered to fo r a long t ime a re th e views ofthe ign oran t , th e ign oran t te ll us , o n e is a Brahman aby bir th . (649 )57. No t by bir th is o n e a Brahman a
,n o r is o n e
by birth n o Brahman a ; by work (kammana) o n e isa Brahman a
, by work o n e is n o Brahman a . (650 )58 .
‘ By work o n e is a husban dman ,by work o n e
is an a r t isan , by work o n e is a merchan t , by worko n e is a servan t . (651 )59 .
‘ By work o n e is a thief, by work o n e is a
soldier , by work o n e is a sacrificer,by work o n e is
a king. (652 )60 .
‘ So the wise,who see the cause of th ings and
un derstan d the result of work,kn ow this work as
it rea lly is 2. (653)
6 1 . By work the world exists,by work mankin d
1 Samafifia h’
esa lokasmim
Namago ttam pakappitam
Sammukka samudagatam
Tattha tattha pakappitam.
2 Evam etam yathabhfitam
Kammam passan ti pan d’ita
Palikkasamuppadadasa
Kammavipakako vida.
1 18 MAHAVAGGA .
10 . KOKALIYA SUTTA .
Kokaliya abuses Sfiriputta and Mo ggallan a to Buddha ; therefo reas so o n as he has left Buddha, he is struck with bo ils, dies an d
go es to the Paduma hell , whereupo n Buddha describes to the
B hikkhus the pun ishmen t o f backbiters in hell .
So it wa s hea rd by me
A t o n e t ime Bhagava t dwe lt a t Sava t th i, in
Ge tav an a ,in th e park o f A nathapin a
’ika . Then
th e B h ikkhu Ko kaliya approached Bhagava t,and
after having approached a n d sa luted Bhagava t h esa t down apar t ; sit t ing down apar t the B h ikkhu
Ko kaliya sa id th is t o Bhagava t :‘O thou ven e rable
o n e , Sariput ta a nd M o ggallan a have evil desire s ,they have fa llen in to the power of evil de sire s . ’
Whe n this h ad been sa id , Bhagava t spoke to th e
B h ikkhu Ko kaliya a s follows : ‘
(D o ) n o t (say) so ,K o kaliya ; (do ) n o t (say) so, Ko kaliya ; appea se
,O
Ko kaliya , (thy) m in d in regard to Saripu t ta and
M o ggallan a : Saripu t ta an dM o ggallan a are am iableA secon d t ime the B h ikkhu K o kaliya sa id this toBhagava t : A lthough thou , O ven erable Bhagava t ,(appea res t) to me (to be) fa ithful a nd trustwor thy
,
ye t Saripu t ta an d M o ggallan a have evil de sires,they
have fa llen in to th e powe r of evil desire s . ’
A secon d t ime Bhagava t sa id this to the B h ikkhu
Ko kaliya :‘
(Do) n o t (say) so , Ko kaliya ; (do) n o t(say) so, Ko kaliya ; appease ,
O K o kaliya , (thy) m in din regard to Saripu t ta an d M o ggallan a : Saripu t ta and
M o ggallan a a re amiable .
’
A third time the B h ikkhu Ko kaliya said this t oBhagava t : ‘
A lthough thou,O ven erable Bhagava t
,
(appeares t ) t o me (to be ) fa ithfu l an d trustwor thy,
1 P e s a la ti piyasila. Commen tato r.
KOKALIYA SUTTA . 1 1 9
ye t Sariput ta an d M o ggallan a have evil de sire s,
Saripu t ta and M o ggallan a have fa l len in to the po we rof evil de sires .
’
A third time Bhagava t sa id this t o the B h ikkhu
K o kaliya :‘
(D o ) n o t (say) so , Ko kaliya ; (do) n o t(say) so , Ko kaliya ; appea se ,
O K o kaliya , (thy) m in din regard to Saripu t ta an d Mo ggallan a : Saripu t ta
a nd M o ggallan a a re amiable .
’
Then the B h ikkhu K o kaliya ,afte r having r isen
from h is sea t a nd sa lu ted Bhagava t an d wa lkedroun d him towards th e r ight
,wen t away ; and when
h e had been gon e a shor t t ime,allh is body was
s t ruck with boils a s large a s mu sta rd seeds ; a fte rbeing on ly a s large a s mustard seeds
,they became
a s large as kidn ey bea n s ; a fter be ing o n ly a s la rgeas kidn ey bean s
,the y became a s large as ch ick pea s ;
a fte r be ing on ly a s large a s chick pe as,they be came
a s large a s a Kolallfii egg (.P) a fter be ing on ly a s
large a s a K ola z‘tfii egg,they became a s large a s the
jujube fru it ; a fter be ing on ly a s large a s th e jujubefru it
,they became a s la rge a s the fruit of th e emblic
myroba lan ; after be ing on ly a s large as th e fruit ofthe emblic myroba lan
,they became as large a s the
un r ipe beluva fru it ; a fte r be ing on ly a s la rge a s the
u n ripe beluva fru it,they became a s la rge as a billi
after be ing a s large as a billi fru it , theybroke
,an d ma t ter an d blood flowed o u t . Then
th e B h ikkhu Ko kaliya died o f tha t disea se ,an d when
h e had died th e B h ikkhu K o kaliya we n t to th e
Paduma he l l,having shown a host ile m in d aga in st
Saripu t ta and M o ggallan a . Then when th e n igh thad pa ssed Brahman S ahampa t i of a beau t ifu l appea ran ce ,
having lit up all Ge tav a n a ,appro ached
Bhagava t,an d having approached and sa lu ted B ha
1 2 0 MAHAVAGGA .
gava t , h e stood apar t , an d stan ding apar t Brahman
S ahampat i said th is t o Bhagava t :‘ O thou ven era
ble o n e , Ko kaliya ,the B h ikkhu ,
is dead ; an d afterdea th , 0 thou ven erable o n e ,
th e B h ikkhu K o kaliya
is gon e t o th e Paduma he ll , having shown a hos tilemin d aga in st Sariput ta and M oggallan a .
’
This sa id B rahman S ahampa t i, an d after sayingthis an d sa lu ting Bhagava t , an d wa lking roun d h imtowards th e righ t , he disappea red the re .
Then Bhagava t , a fter th e expira tion o f thatn ight , addressed the B h ikkhus thu s : ‘ Last n ight
,
0 B h ikkhu s , when th e n ight had (n ear ly) pa ssed ,B rahma n Sahampa t i of a beau tifu l appearan ce ,
havinglit up allGe tav an a ,
approached Bhagava t,an d having
appro ached a n d sa lu ted Bhagava t , h e stood apar t,
an d stan ding apart Brahman Sahampa t i sa id th is toBhagava t : O tho u ven erable o n e
,K o kaliya ,
the
B h ikkhu ,is dead ; and a fter dea th , 0 thou ven erable
o n e ,th e B h ikkhu Ko kaliya is gon e t o the Paduma
he ll , having sho wn a ho st ile m in d aga in st Saripu t taan d M o ggallan a .
” This sa id Brahman Sahampat i, OB h ikkhus , an d having sa id this a n d sa lu ted me ,
and
wa lked roun d me towards the righ t,h e disappea red
there .
’
When this had been sa id,a B h ikkhu a sked B ha
gava t : ‘ How long is th e ra te of life, 0 ven erable
o n e , in the Paduma he l l P’
Long, 0 B h ikkhu,is th e ra te of life in th e Pa
duma he l l , it is n o t ea sy t o ca lcu la te e ither (bysaying) so man y years o r so man y hun dreds of yearso r s o man y thousan ds of years o r so man y hun dredthousan ds of years . ’
‘
B ut it is possible , I suppo se , to make a com
parison,O thou ven erable o n e ?
’
1 2 2 MAHAVAGGA .
3 .
‘Trifling is th e s in tha t (cons ists in ) lo sing
r iches by dice ; th is is a grea ter s in tha t corrupt sthe min d aga in st Suga tas . (659 )4 .
‘
O ut o f the o n e hun dred thousan d Nirabbudas(h e go e s) t o thirty-s ix ,
and to fiv e Abbudas ; becausehe blame s a n A riya h e goe s to he ll , having employedh is speech an d m in d badly. (660 )5.
‘ He who speaks fa lse ly goes to he ll , o r he
who having don e some th ing says,
“ I have n o t
don e it ; bo th these a fter dea th beco me equa l,in
a n other wor ld (they are both) men gu ilty of a
mean de ed 1 . (66 1 )6 .
‘ He who o ffen ds an offen ce less man,a pu re
man,free from s in
,such a fool the evil (deed)
rever ts aga in st,like fin e dust thrown aga in st the
win d 2 . (66 2 )7.
‘ He who is give n t o th e qua l ity of cove tousn e ss , such a o n e cen su re s others in h is speech
,
(be ing h im se lf) unbe lieving , st ingy , wan ting in affa
bility ,n igga rdly
,given t o backbiting. (663)
8 .
‘ O tho u fo u l -mou thed , fa lse ,ign oble
,blast ing
,
wicked,evil-doing
,low
,sin fu l
,ba se -born man
,do
n o t be ga rru lo u s in this wor ld, (e lse ) thou wilt be
an inhabitan t o f he ll 3 (664 )9 .
‘ Thou spreadest pollu t ion to th e m isfo rtun e(of others ) , thou revilest th e j ust
,commit ting s in
(yourse lf) , and having don e man y evil deeds thouwilt go to the pool (of he ll) fo r a lo ng t ime . (665)
1 Comp . t . v. 30 6.
2 Co mp . t . v. 1 2 5.
3 Mukhadugga vibhfita-m-an ariya
B hfin ahu *papaka dukkatakari
Purisan ta kali avagata
Ma bahubhan i dha n erayiko si.
B hfin ahu bhfitihan aka vuddhinasaka . Commen ta to r
KOKALIYA SUTTA . 1 2 3
1 0 .
‘
F o r on e ’s de eds are n o t lo st , they wills ure ly come (back t o yo u) , (the ir) ma ste r will mee t
with them,th e fo ol wh o comm it s s in will fee l th e
pa in in himse lf in th e other wo rld 1 (666)1 1 .
‘ To th e place whe re o n e is struck with iro nrods , t o the iron stake with sha rp edge s he goe s ;then there is (fo r h im ) food a s appropria te , resembling a .red-h o t ba l l of iron . (667)
1 2 .
‘ F o r those who have an yth ing to say (the re )do n o t say fin e th ings , they do n o t approach (withpleasing face s) ; they do n o t fin d refuge (from the irsuffe rings) , they lie o n spread embers , they en te r
a blazing pyre . (668)1 3 .
‘ Cover ing (them) with a n e t they kil l (them)there with iron hammers ; they go t o de n se darkn e ss 2
,fo r tha t is spread o u t like the body of the
ea r th . (669 )1 4 .
‘ Then (they en ter) an iron po t , they e n ter
a blazing pyre,fo r they are boiled in those (iron
pots) fo r a long t ime,jumping up an d down in
th e pyre . (6 70 )1 5.
‘ Then h e who comm it s s in is sure ly boiledin a mixtu re of ma t ter an d blood ; wha tever qua rterh e in habits
,h e become s rot ten the re from comin g
in con tact (with ma t ter and blood) : (671 )16 .
‘ He who commit s S i n will sure ly be boiledin th e wa ter
,th e dwe lling-place of worms ; the re
it is n o t (possible ) t o ge t to th e shore , fo r the jars(are ) exact ly a like 3
. (6 72 )1 Comp . Revelatio n x iv. 1 3 .
2 An dham va Timisam ayan ti.3 Pulavavasathe salilasmim
Tattha kim patkati kibbisakari,
Gan tum n a hi tiram p’
atth i
Sabbasama hi saman takapalla.
1 2 4 MAHAVAGGA .
1 7.
‘
Aga in they en ter th e sha rp A s ipat tav an a
with mangled limbs ; having s e ized th e tonguewith a hook
,the differen t wa tchmen (of he l l) kill
(them) . (6 73)1 8 .
‘ Then they e n ter Ve taran i,that is difficu lt
t o cross an d has go t s treams of ra zors with sharpedges ; there the fools fa l l in
,th e evil-doers a fter
havmg don e evil . (6 74 )1 9 .
‘ There black , mot t led flocks of raven s eat
them who a re weeping, and dogs,jacka ls
,grea t
vu l ture s,fa lcon s
,crows tear (them). (675)
2 0 .
‘M iserable in deed is th e life here (in he ll)wh ich th e man sees that commits s in . Thereforeshou ld a man in th is wor ld fo r the rest of h is lifebe stren uo us
, and n o t in dolen t . (6 76)2 1 .
‘ Those loads of se samum seed wh ich are
carr ied in Paduma he ll have been coun ted by the
wise , they a re (severa l) n ahu tas and five kotis,
a nd twe lve hun dred kotis be side s 1 . (677)2 2 .
‘
A s lo ng as he lls a re ca l led pa in fulfi g s
world , so long people will have to live there fo ra long t ime ; therefore amongst those who havepure ,
am iable,and go od qua lities o n e should a lways
guard speech an d min d .
’
(678)Ko kaliyasut ta is en ded .
11 . NALAKASUTTA .
The Isi Asita, also called Kanhasiri, o n seeing the go ds rejo icing,
asks the cause o f it, an d having heard that Buddha has beenbo rn
, he descen ds from Tusita heaven . When the Sakyas
sho wed the ch ild to h im ,he received it jo yfully an d pro phesied
1 Nahutan i hi ko fiyo pafika bhavan ti
Dvadasa kolisatan i pun’
afifia.
1 2 6 MAHAVAGGA .
7. H aving heard tha t n oise h e descen ded from(th e heaven o f ) Tusita . Then h e wen t t o Suddh odan a ’s pa lace
,an d having s a t down there h e sa id
this to the Sakyas :‘Where is th e prin ce ? I wish t o
s ee (685)8 . Then the Sakyas showed to (th e Is i), ca l led
A sita,th e ch ild
,the prin ce who was like sh in ing
gold,man ufactured by a very skilfu l (smith) in the
mou th of a forge ,and beaming in glory an d having
a beau t ifu l appea ran ce . (686)9 . See ing th e prin ce shin ing like fire , brigh t like
th e bu l l of stars wan derin g in the sky,l ike the
burn ing sun in au tumn, free from clo uds
,h e j oyfu l ly
obta in ed great de ligh t . (687)1 0 . Th e gods he ld in th e sky a para sol with a
thousan d circ le s an d n umerous bran che s,yaks’ ta ils
with golden st icks were fan n ed , bu t those who he ldth e yaks’ ta ils an d th e parasol we re n o t se en . (688)
1 1 . Th e Isiwith th e ma t ted ha ir,by n ame Kan ha
siri,o n see ing th e ye llow blanke ts (sh in ing) like
a go lden coin , an d th e white para sol he ld ove r h ishead , rece ived h im de lighted an d happy. (689 )
1 2 . A n d havin g rece ived th e bu l l of th e Sakya s ,h e who was wishing t o rece ive h im an d kn ew th e
sign s and th e hymn s,with plea sed thoughts ra ised
h is voice , saying : ‘Withou t superior is this, th e
most exce l len t of men .
’
(690 )1 3 . Then remember ing h is o wn m igra t ion he was
displeased an d shed tea rs ; see ing this th e Sakya sa sked the weeping Is i, whe ther there wou ld be an y
obstac le in the prin ce ’s pa th . (69 1 )14 . See ing th e Sakyas displeased th e Is i sa id
‘ I do n o t remember an ything (tha t’ will be ) un
lucky fo r th e prin ce , there will be no obstac les a t
NALAKASUTTA . 1 2 7
all fo r h im,fo r this is n o in ferior (person ) . B e
withou t an xie ty. (69 2 )1 5.
‘Th is prin ce will reach the summit of perfect en lightenmen t
,h e will turn the whe e l of th e
Dhamma,he who see s wha t is exceedingly pure
(i. e . N ibban a) , this (pr in ce ) fee ls fo r the we lfareof th e mu lt itude
,a nd h is re ligion 1 will be wide ly
spread . (69 3)1 6 .
‘My life here will shor t ly be a t an en d,in
th e m iddle (of h is life ) there will be death fo r me ;
I sha l l n o t hear th e Dhamma of the in comparableo n e ; therefore I am affl icted , un fortun a te , an d suf
fering.
’
(694 )1 7. Having afforded the Sakyas grea t joy he
wen t o ut from the in terior of the '
t o wn t o lead a
re ligious life ; bu t taking pity o n h is sister ’s s o n,
h e in duced h im to embrace the Dhamma of thein comparable o n e . (69 5)
1 8 .
‘When thou hearest from others the soun dBuddha
,
”
(o r)“h e who ha s a cquired perfect en
ligh tenmen t wa lks th e way of the Dhamma,
”
thengo ing there and en qu iring about th e part icu lars
,
lead a re ligious life with tha t Bhagava t . ’ (696)1 9 . I n structed by h im ,
the frien dly-m in ded, byo n e who saw in the future what is ex ceedinglypu re (i. e . N ibban a) , h e , Nalaka, with a heap ofga thered-up good works , a n d with guarded sen se sdwe lt (with h im) , looking forward t o Gin a (i. e .
Buddha ) . (69 7)2 0 . H ea ring the n oise
,wh ile th e exce l len t Gin a
turn ed the whee l (of th e D hamma ) ,l
a n d going an d
see in g th e bu ll of the I sis , h e , a fter be in g con verted,
1 B rahmakariyam=sasan am Commen tato r.
1 2 8 MAHAVAGGA .
asked the emin en t Mun i abou t the be st wisdom ,
when the t ime o f A s ita’
s order had come . (698)The Va t thugathas a re en ded.
2 1 .
‘These words of A sita a re ackn owledgedt rue (by me) , therefore we a sk thee
,O Gotama
,
who art perfect in allth ings (dhamma) . (699 )2 2 .
‘ O Mun i,t o me who am house less
,and
who wish t o embrace a B hikkhu’
s life,expla in
whe n a sked th e h ighe st s ta te , the sta te of wisdom(70 0 )
2 3.
‘ I wil l declare to thee the s ta te of wisdom,
’
— so said Bhagava t , difficu lt to carry o u t,and
difficult to obta in ; come , I will ex plain it to thee ,stan d fa st , be firm . (70 1 )
2 4 .
‘ Le t a man cultivate equan imity : which is(both) reviled and pra ised in the village ,
le t h im takecare n o t t o corrupt h is min d , le t h im live ca lm
,
and withou t pride . (70 2 )2 5.
‘Various (obj ects) disappear , l ike a flame
of fire in th e wood 1 ; women tempt the Mun i,le t
them n o t tempt h im . (70 3)2 6 .
‘ Le t h im be disgusted with se x ua l in tercourse
,having left beh in d sen sua l plea sure s o f all
kin ds,be ing in offen sive and dispa ssion a te towards
living crea ture s,towards an ything tha t is feeble
o r strong. (70 4 )2 7.
‘ A s I am so a re these , as these are so am
I,iden t ifying h imse lf with others , le t him n o t kil l
n o r cause (an y o n e) to kil l 2 (70 5)
1 Ukkavaka n ikk/zaran ti
Daye aggisikhfipama.
2 Yatha aham tatha ete
Yatha ete tatha aham
1 30 MAHAVAGGA .
‘
han d, co n sidered dumb withou t be ing dumb ,le t
h im n o t blush a t a lit t le gift , le t h im n o t de spisethe giver . (71 3)36 .
‘Variou s are th e pract ices il lustra ted by th e
Saman a,they do n o t go twice t o th e o ther shore ,
th is (is) n o t on ce thought 1 . (7 14 )37.
‘Fo r who m the re is n o des ire ,fo r th e B h ikkhu
wh o has cu t off the stream (o f existen ce ) a n d aban
domed allkin ds o f wo rk , there is n o pa in . (7 1 5)38 . I wil l declare t o thee th e sta te of wisdom ,
’
so sa id Bhagava t,
le t o n e be l ike th e edge of ara zo r
,having s t ruck h is pa la te with h is t o ngue
,le t
h im be restra in ed in (rega rd to h is) stomach . (7 16 )39 .
‘
Le t h is m in d be free from a t tachme n t,le t
h im n o t th in k much 2 (abo u t wor ldly affa irs) , le t h imbe witho u t defilemen t
,in depen den t
,an d devo ted
t o a re ligiou s l ife . (7 1 7)4 0 .
‘ F o r th e sake o f a solita ry life and fo r the
sake o f th e se rvice tha t is t o be ca rried o u t °by
S aman a s,le t h im lea rn
,so lita r in e ss is ca l led w is
dom 3; a lon e in deed h e will fin d pleasure . (7 18 )
4 1 .
‘ Then h e will sh in e through th e ten region s ,having hea rd th e v o ice o f th e wise
,o f t h e medi
t a t ing,of tho se tha t have aban do n ed se n sua l plea
su re s , le t my adheren t then s t ill more devote himse lft o mode sty and be l ie f. (7 1 9 )4 2 . U n derstan d this from th e wa te rs in chasms
1 Ukkavaka hi pa/ipada
Saman en a pakasita,
Na param digun am yan ti,Na idam ekagun am mutam.
2 Na kapi bahu kin taye .
11 Ekattam mo n am akkhatam.
DVAYATANUPASSANASUTTA . 1 3 1
a nd cracks : n o isy go th e sma l l wa ters,silen t goe s
the va st ocea n 1. (72 0 )
4 3.
‘Wha t is deficien t tha t make s a n oise ,wha t is
full tha t is ca lm ; th e fool is like a ha lf- (filled) wa te rpo t , the wise is like a full pool . (72 1 )4 4 .
‘When th e Saman a speaks much tha t is po sse ssed of go od sen se ,
h e teache s th e Dhamma wh ilekn owing it , wh ile kn owing it he speaks much 2 . (72 2 )4 5. B u t h e who wh ile kn owin g it
.
is se lf- re stra in ed,
a n d wh ile kn owing it doe s n o t speak much,such a
Mun i dese rves wisdom (mon a ), such a Mun i hasa t ta in ed to wisdom (mon a ) (72 3)
Nalaka su t ta is e n ded.
12 . DVAYATANUPASSA NASUTTA .
0 ~ ~ A
Allpain in the wo rld arises from upadh i, avigga, samkhara, vmn an a,
phassa, vedana, tanha, upadan a, arambha, ahara, ifigita, n issaya,
ri‘
i pa, mo sadhamma, sukha.
So it wa s hea rd by me
A t o n e t ime Bhagava t dwe l t a t Sava t th i in Pub
barama,M igaramatar
’
s man sion . A t tha t t ime
Bhagava t o n th e Upo satha day4, o n the fifteen th ,
Tan n adihi viganatha
S o bbhesu padaresu ka
San an ta yan ti kusso bbha
Tunhi yati mah o dadhi.
2 Yam saman o bahu bhasati
Upetam atthasamh itam
Gan am so dhammam deseti
Gan am so bahu bhasati.3 Yo ka gan am samyatatto
Gan a m n a bahu bhasati
Sa mun i mo n am arahati
Sa mun i mo n am agg/zagé‘
.
See Rhys Davids, Buddh ism, p . 1 4 0 .
K 2
1 32 MAHAVAGGA .
it be ing fu l l moo n ,in th e even ing was s it t in g in the
o pen a ir,surro un ded by the a ssembly of B h ikkhus .
Then Bhagava t surveying th e silen t a ssembly ofB h ikkhus addressed them (a s follows)
‘Whichever Dhamma s there a re,0 B h ikkhus ,
good,n oble
,libera t ing, leading t o pe rfec t e n ligh te n
men t,
— wha t is th e u se to yo u o f listen ing t o the sego od , n oble ,
libera t in g Dhamma s,leading t o perfec t
e n lightenmen t ? I f,0 B h ikkhus
, there shou ld bepeople tha t a sk so ,
they sha l l be a n swe red thu sY e s , fo r th e r igh t un dersta n ding o f the tw o Dhammas .
’ ‘Wh ich two do yo u mea n P’ ‘
(I mean ) ,“th is
is pa in ,th is is th e o rigin of pa in
, th is is o n e co n
sidera t io n ,
“th is is th e de struc t io n of pa in
,th is is
th e w ay leading to th e de s tru ct io n o f pa in,
”
this isth e seco n d co n s ide ra tio n ; thu s , 0 B h ikkhus
,by the
B h ikkhu tha t con siders th e Dyad duly 1,is stre
n uo us , a rden t , re solu te , of two fru its o n e fruit is to
be expected : in th is wo rld perfect kn owledge , o r,
if an y o f th e (fiv e ) a t tribu te s st il l rema in,th e s ta te
o f an A nagam in (o n e tha t do e s n o t Thiss a id Bhagava t , (an d) whe n Suga ta had sa id this , th eMa ste r furthe r spo ke
1 .
‘Those wh o do n o t un derstan d pa in a nd the
origin of pa in , and where pa in who lly and tota l ly issto pped , and do n o t kn ow the way that leads t o the
ce ssa t io n of pa in , (72 4 )2 .
‘They,deprived of th e eman cipa tio n o f though t
kaUpan isa savanaya’
ti iti ke bhikkhave pukkizitaro assu te
evam assu vakan iya : yavad eva dvayatanam dhamman am yatha
bhfitam aanaya’
ti, kifika dvayatam vadetha ? idam dukkham,ayam
dukkhasamudayo’
ti ayam ekan upassana,‘ayam dukkhan iro dho ,
ayam dukkhan iro dhagamin i palipada’
ti ayam dutiyanupassana
evam sammadvayatanupassin o
1 34 MAHAVAGGA .
Dyad in an o the r way , if, 0 B h ikkhu s
,there a re
people tha t ask s o,they sha l l be t o ld
,the re is , an d
h o w there is : “Wha tever pa in a rises is allin co n se
q uen ce o f a v igga (ign oran ce ) , th is is o n e con s idera t io n ,
“but from th e complete destruct ion o f av igga,
through absen ce of pa ssio n ,there is n o o rigin o f pa in ,
”
th is is th e seco n d con side ra t io n ; thus , 0 B h ikkhu s ,
by th e B h ikkhu tha t con siders th e Dyad du ly , tha t isstren u o us, a rden t , re solu te ,
of tw o fru it s o n e fru it ist o be expected : in th is wo r ld pe rfec t kn owledge ,
o r ,
if an y of th e (fiv e ) a tt ribu te s s t il l rema in,th e sta te
of an A nagam in (o n e tha t doe s n o t Th issa id Bhagava t , (a n d) when Suga ta had sa id th is , th eMa ste r fu rther spoke6 .
‘ Tho se wh o aga in an d aga in go to samsarawith bir th an d dea th , to exis te n ce in th is way o r
in tha t way ,
— tha t is th e sta te o f av igga. (72 9 )7.
‘ F o r th is av igga is th e grea t fo l ly by wh ichth is (existen ce ) ha s been trave rsed long
,but those
be ings who resor t to kn owledge do n o t go to re
birth . (730 )f
“ Should the re be a pe rfect co n side ra t io n of theDyad in an othe r way , if
,0 B h ikkhu s
, the re are
people tha t ask so,they sha l l be t o ld
,the re is
,
and h ow the re is : “ Whatever pa in arise s is allin
co n sequen ce of the s amk h ar a s (matte r) , th is iso n e con sidera t io n
,
“bu t from th e comple te de s truc
t io n o f th e samkharas,through absen ce o f passio n ,
there is n o origin of pa in,
this is the seco n dc o n side ra tio n ; thus , 0 B h ikkhus
,by the B h ikkhu
tha t co n siders the Dyad du ly,tha t is stren uous
,
arden t , reso lu te,of tw o fruits o n e fru it is to
’
be
expected : in th is wo r ld pe rfect kn owledge , o r , if
any of th e (fiv e) a ttribute s stil l rema in ,the sta te
DVAYATANUPASSANASUTTA . 1 35
o f a n A nagamin (o n e tha t doe s n o t Th issaid Bhagava t , (an d) when Suga ta had said this , theMaster fu rther spoke :8 .
‘Wha teve r pa in a rise s is all in con sequen ceof th e samkhara s , by the destruct ion of th e sam
khara s there wil l be n o origin of pain . (73 1 )9 .
‘ Looking upon th is pa in that springs from the
samkhara s as misery,from th e cessa t ion of allthe
samkharas,an d fro m th e de struct io n of con scious
n e ss wil l a rise th e de struction of pa in,having
un de rs tood th is exact ly , (732 )1 0 .
‘
The wise who have true views an d a re
accomplished,having un derstoo d (all things) com
ple tely , and having con que red alla ssocia t ion withMara ,
do n o t go to re -birth . (733)Shou ld there be a pe rfect con sidera tion of th e
Dyad in an o ther way ,
”
if,0 B h ikkhu s
,there are
people that a sk so they sha l l be told , there is,
and how the re is : Wha teve r pa in a rise s is allin
co n sequen ce of v ifi fz’
an a this iso n e con side ra tion ,
“but fro m th e comple te des truc
t io n of v ififian a ,through absen ce of pass ion
,the re
is n o origin of pa in ,
”
this is th e secon d con sidera tion ; thus , 0 B h ikkhus
,by the B h ikkhu tha t
con siders the Dyad du ly, tha t iS ‘
s tren uo us,a rden t
,
re solu te , of tw o fruit s o n e fruit is t o be expec ted :in th is wo r ld pe rfect kn owledge ,
o r,if an y of th e
(fiv e) a t tribute s st il l rema in,th e sta te of an A na
gamin (o n e tha t doe s n o t Th is sa idBhagava t
, (an d) when Suga ta had said this , the
Ma ster fur ther spo ke11 ‘Wha tever pa in arise s is allin con sequen ce
of V in nan a,by th e de struct ion of v ififian a there is
n o origin o f pa in . (734 )
1 36 MAHAVAGGA .
1 2 .
‘ Lo o king upon this pa in tha t springs fromv ififian a a s m ise ry , fro m th e ce ssa t io n o f v ififian a
a B h ikkhu free fro m desire (wil l be ) perfect ly happy
(parin ibbuta). (735)Sho u ld there be a perfect co n sidera t ion of th e
Dyad in an othe r way ,”
if,0 B hikkhus , there a re
people tha t a sk s o,they sha ll be t o ld , the re is
,
and how the re is '“ Wha tever pa in a rise s is allin
con sequen ce of p h a s s a (touch) , th is is o n e co n
sidera t ion ,
“bu t from th e co mple te destruct ion of
ph as sa ,thro ugh absen ce of passion ,
the re is n o
o rigin o f pa in ,th is is th e seco n d con sidera t ion ;
thus,0 B h ikkhus , by th e B h ikkhu tha t co n side rs
th e Dyad du ly, tha t is st ren uous , arden t , reso lu te ,o f tw o fruits o n e fruit is t o be expected : in th iswo rld pe rfect kn owledge ,
o r,if a n y o f th e (five)
a t t ribu te s stil l rema in,th e s ta te of an A nagamin
(o n e tha t do e s n o t Th is sa id Bhagava t ,(an d) whe n Suga ta had sa id th is , th e Ma ster furthe rspoke
1 3 .
‘ Fo r tho se who are ruin ed by pha ssa ,who
fo l low th e stream of existen ce,who have en te red
a bad way ,th e destruct ion o f bo n ds is far o ff. (736)
1 4 .
‘ B u t tho se wh o,having fu l ly un derstood
ph as sa ,kn owingly have taken de light in ce ssa t ion
,
they ver ily from th e comprehe n sio n of phassa ,a nd
be ing free from desire ,are pe rfect ly happy. (737)
Should there be a perfect co n sidera tion of th eDyad in an other way ,
”
if,0 B h ikkhus
,there are
pe o ple tha t a sk so,they sha l l be told
,there is
,and
how there is ° “ Wha tever pa in arise s is allin co n
sequen ce of the v e da n as th is is o n e
con sidera t ion,
“bu t from th e co mple te destructio n
o f th e v edanas,through absen ce of pa ssion
,there is
1 38 MAHAVAGGA .
tha t way , do e s n o t ove rcome tran smigra tion (samsara ). (740 )
1 8 .
‘ Loo king upon th is as misery ,this origin o f
the pa in o f tan ha, le t the B h ikkhu free fro m tan ha,
n o t se izing (upon an yth ing) , tho ughtfu l,wan der
abo u t . (74 1 )Sho u ld there be a perfect co n s ide ra tion o f the
Dyad in an other way ,
”
if,0 B h ikkhus
,there are
peo ple tha t ask so,they sha l l be t o ld , there is
,
and h o w there is : “Wha teve r pa in a rise s is allin
co n sequen ce o f the u padan a s (th e th isis o n e co n side ra t ion
,
“but from the co mple te de s truc
t ion o f th e upadan a s , through absen ce of passio n ,
there is n o origin of pa in,
”
th is is the secon d co n
side ra t ion ; thu s , 0 B h ikkhus,by th e B h ikkhu tha t
co n s ide rs the Dyad du ly,tha t is s tren u o u s
,a rde n t
,
reso lu te,o f tw o fru its o n e fru it is to be expected
in th is wor ld pe rfe ct kn owledge, o r
,if an y o f the
(fiv e ) a t tribute s s til l rema in,the s ta te of an A na
gam in (o n e tha t doe s n o t This sa idBhagava t
, (an d) whe n Suga ta had said th is , theMaste r fu rther spoke
1 9 .
‘Th e existen ce is in con sequen ce of the
upadan a s ; he wh o has come in to existen ce goe s topa in ,
h e who ha s been born is to die ,th is is the
origin o f pa in . (74 2 )2 0 .
‘ Therefore from the destruct io n of th e
upadan as th e wise with perfect kn owledge ,having
seen (Wha t causes) th e destruction of birth , do n o t
go t o re -birth . (74 3)Sho u ld there be a perfect con sidera t io n of the
Dya d in an other way ,if
,0 B h ikkhu s , there a re
people tha t a sk so,they sha l l be told,
’
th e re is,
and how there is : “ Whatever pain arise s is allin
DVAYATANUPASSANASUTTA . 1 39
con sequen ce of the ar amb h a s (exertion s) , th is iso n e con sidera t ion
,
“bu t from th e comple te de s truc
t ion of the arambha s,through absen ce of pa ss ion ,
there is n o o r igin o f pa in,
”th is is th e secon d co n
side ra tio n ; thus , 0 B h ikkhu s,by th e B h ikkhu tha t
con siders the Dyad du ly,tha t IS stren uous
,a rden t
,
resolu te , of two fruits o n e fru i t is to be expectedin th is wor ld pe rfect kn owledge , o r , if an y of th e(fiv e) a t tribute s st il l remain
,the sta te of an A na
gamin (o n e tha t doe s n o t re turn )’ Th is sa id
Bhagava t, (and) when Suga ta had said this
,the
Ma ste r further spoke2 1 .
‘Wha teve r pa in arise s is allin con sequen ceof th e arambha s
,by the destruction of th e arambhas
there is n o origin of pa in . (744 )‘ Lo o king upon th is pa in tha t springs
from th e arambha s a s m isery,having aban don ed
all the arambhas,birth an d tran smigra tio n have
been crossed ove r by the B h ikkhu wh o is libera tedin n o n -exer t ion
,who ha s cut off the desire fo r
existen ce,an d whose min d is ca lm ; there is fo r
h im n o re -birth . (74 5, 746)Shou ld the re be a perfect con sidera t ion of th e
Dyad in an other way ,
”
if,0 B h ikkhu s
,the re are
people tha t a sk so,they sha ll be to ld , there is , and
how there is : Wha teve r pa in a rise s is allin co n
s equen ce of the ah ar a s (fo od this is o n e co n s i~
dera t io n,
“bu t from the comple te destructio n of th e
ahara s,through absen ce of passio n
,there is n o o rigin
of pa in,this is th e secon d con sidera tio n ; thus , 0
B h ikkhu s, by th e B h ikkhu tha t co n s iders th e Dyad
du ly,tha t is stren u o u s
,arden t
,re solu te ,
o f tw o fru itso n e fru it is to be expec ted : in th is wor ld pe rfectkn owledge
,o r
,if an y of the (fiv e) at tribute s stil l
1 40 MAHAVAGGA .
rema in,th e sta te of an A nagamin (o n e tha t do es
n o t Th is sa id Bhagava t, (an d) when Suga ta
had sa id this , th e Mas ter fu r ther spo ke :2 4 .
‘Wha tever pa in arise s is allin co n sequen ceof th e ahara s , by the de struction of th e ahara s thereis n o o rigin of pain . (74 7)
2 5. Looking upon th is pa in tha t springs from th e
aharas a s mise ry,having seen th e re sult of allahara s ,
n o t reso r ting to allaharas , (748)2 6 . H aving seen tha t hea l th is fro m th e de s truc
t ion o f de s ire,h e tha t se rve s discrim in a t ingly and
stan ds fa s t in th e Dhamma can n ot be reckon ed as
exis ting,be ing accomplished 1 . (74 9 )
Shou ld there be a perfect co n sidera t ion of theDyad in an o the r way ,
”
if,0 B h ikkhus
,there are
people tha t ask s o, they sha l l be told
,there is , and
how the re is : Wha teve r pa in a rise s is allin co n
s equen ce of the ifig it a s th is is o n e
co n side ra tio n,but from the comple te de struc tion-o f
the ifig itas , thro ugh absen ce of passio n,the re is n o
origin of pa in,
”
th is is the seco n d con sidera tion ; thus ,0 B h ikkhu s
,by th e B h ikkhu tha t con side rs th e Dyad
du ly,tha t is stre n uous
,a rden t
,re so lu te ,
o f two fru itso n e fru it is to be expe cted : in th is world perfectkn owledge , o r , if an y of the (fiv e) a t tribu te s st il lrema in , the sta te of a n A nagamin (o n e tha t doe sn o t This sa id Bhagava t , (an d) when Suga ta had sa id th is
,the Ma ster fu rther spo ke
2 7.
‘Wha tever pa in arise s is allin con sequen ce ofth e ifig ita s , by th e destruction of the ifigi tas there isn o o rigin o f pa in . (750 )
2 8 .
‘ Looking upon th is pa in tha t springs fro m
1 Samkham n opeti vedagfi.
1 4 2 MAHAVAGGA .
siders th e D yad« duly, tha t is s tren uo us
, arden t,
reso lute ,o f tw o fru its o n e fru it is to be expec ted
in th is wo r ld pe rfec t kn owledge , o r , if a n y of th e(fiv e ) a ttribu te s still remain
,th e sta te of an A na
gam in (o n e tha t doe s n o t This sa idBhagava t
, (and) when Suga ta had said this,th e
Ma ster fu rther spoke3 1 .
‘ Those be ings wh o a re posse sse d of fo rm,
a nd tho se who dwe l l in the formles s (wor ld) , n o t
kn owing cessa t ion,have to go t o re -bir th . (754 )
3 2 .
‘
B u t tho se wh o,having fu l ly co mprehen ded
the forms,stan d fa s t in th e fo rmless (worlds ), those
who a re l ibe ra ted in the cessa tion ,such be ings leave
dea th beh ind . (755)Sho u ld there be a perfect co n sidera t io n of th e
Dyad in a n o the r way ,if
,0 B h ikkhu s
,the re are
pe o ple tha t a sk s o,they sha l l be t o ld
,the re is ,
a nd how the re is “ Wha t has been co n s ide red trueby the world of me n
,to ge the r with the go ds , Mara ,
B rahman,a nd amongs t th e Saman as
,Brahman a s ,
gods, and men
,tha t has by the n oble thro ugh the ir
pe rfect kn owledge be en we l l seen to be rea l ly fa l s e,
”
this is o n e co n sidera t io n ; wha t,0 B h ikkhus
,has
been con sidered fa lse by th e wor ld of men,to ge ther
with th e go ds,Mara
,Brahman
,and amongst the
S aman a s , B rahman a s,gods
,and men
,that has by
the n o ble through the ir perfect kn owledge been we l lseen t o be rea lly true
,
”
this is an o ther con sidera t ion .
Thus,0 B h ikkhus
, by th e B h ikkhu tha t con sidersth e Dyad duly
,tha t is stre n uo us
,arden t
, reso lu te ,
of two fruits o ne fruit is to be expec ted : in thisworld pe rfect kn owledge
,o r
,if any of the (fiv e )
a t tr ibute s stil l rema in , the s tate of an A nagamin
(o n e that does n o t This said Bhagava t ,
DVAYATANUPASSANASUTTA . 1 4 3
(and) when Suga ta had sa id this , th e Master fu rtherspoke33.
‘ See ing the rea l in the un rea l , th e world ofmen an d go ds dwe l ling in n ame an d form 1
,he
thinks This is true .
”
(756)34 .
‘Whicheve r way they think (it ) , it become sotherwise
,fo r it is fa lse to h im
,an d wha t is fa lse is
perishable 2 . (757)35.
‘Wha t is n o t fa lse , the N ibban a ,that th e n oble
con ce ive a s t rue,they verily from the comprehen
sion of t ruth are free from de sire (an d) perfect lyhappy 3 (758)
Sho u ld there be a pe rfect con sidera tion of th eDyad in an o ther way ,
”
if,0 B h ikkhus , there a re
people that a sk so, they sha l l be told
,the re is , an d
how there is : “ Wha t,0 B h ikkhus
,ha s been co n
s idered p l e a s u r e by th e wo r l d o f men,gods
,Mara ,
Brahman,a nd amongst th e S aman a s
,Brahman a s
,
gods , an d men,tha t ha s by the n oble by (the ir)
pe rfect kn owledge been we l l see n t o be rea l ly pa in,
”
th is is o n e con sidera t ion ; wha t,0 B h ikkhus
,has
been con sidered pain by th e wor ld of men,gods ,
Mara,Brahman
, and amongst th e Saman as,Brah
man as,gods
,a nd men
,tha t has by th e n o ble by
the ir perfect kn owledge been we l l seen t o be rea l lypleasure
,
”
this is th e secon d con sidera t ion . Thus , 0
1 Namarfipasmim,
‘ in dividuality .
’
2 Yen a yen a hi mafio‘
z’
an ti
Tato tam ho ti afifiatha,
Tam h i tassa musa h o ti,
Mo sadhammam hi ittai 'am.
11 Amo sadhammam n ibban am
Tad ariya sakkato vidi’
i,
Te ve sakkabhisamaya
Nikk/zata parin ibbuta.
144 MAHAVAGGA .
B h ikkhu s,by the B h ikkhu who con side rs the Dyad
du ly,wh o is s t ren uous
,a rden t
,re solu te
,o f tw o
fruits o n e fru it is to be expected : in this wo rldpe rfec t kn owledge ,
o r,if an y o f th e (fiv e ) a t tribu te s
stil l rema in,the sta te of a n A nagam in (o n e who
do es n o t This sa id Bhagava t , (an d) whenSuga ta had sa id s o
,th e Ma ster fu r ther spo ke
36 . Form ,so un d
,taste
,sme l l
,a nd touch a re all
wished fo r,plea sing an d cha rming (th ings) as long
a s they last,so it is sa id . (759 )
37. By yo u ,by th e wor ld of men and gods the se
(th ings) a re deemed a pleasure,bu t whe n they cease
it is de emed pa in by them . (760 )38 .
‘ By the n o ble the cessa t io n o f the exis tingbody is rega rded a s pleasure ; th is is th e oppo siteo f (wha t) th e wise in allthe wor ld (ho ld) 1 . (76 1 )39 .
‘Wha t fo o l s say is pleasure tha t the n obles ay is pa in ,
wha t fo ols say is pa in tha t the n o blekn ow a s ple a sure — see here is a thing difficu lt t oun dersta n d
,he re the ign o ran t are con fo un ded . (76 2 )
4 0 . Fo r those tha t a re en ve loped there is gloo m,
fo r those that do n o t see there is darkn ess,an d fo r
th e goo d it is man ifest , fo r tho se tha t see thereis light ; (even be ing) n ear , tho se tha t are ign oran to f the way an d th e Dhamma
,do n o t discern (an y
th ing) 2 . (763)1 Sukhan ti dill/2am ariyeh i
Sakkayass’
uparo dhan am,
Pakkan ikam idam h o ti
Sabbalo ken a passatam.
2 Nivutan am tamo h o ti
An dhakaro apassatam,
Sa tafi t a vivatam ho ti
Aloko passatarn iva,
San tike n a vigan an ti
Maggadhammass’
ako vida.
IV . A TTHA KAVA GGA .
1 . KAMA SUTTA .
Sen sual pleasures are to be avo ided.
1 . I f he who desires sen sua l plea sures is successful
,h e certa in ly becomes glad-min ded
,having o b
tain ed wha t a morta l wishes fo r . (766)2 . B u t if those sen sua l plea sures fa il the pe rson
who desires and wishes (fo r them) , he wil l suffer ,pierced by the a rrow (of pain ) . (767)3. He who avoids sen sua l pleasures a s (he would
avoid treading upon ) the head of a sn ake with h isfoot
,such a o n e , being thoughtful (sato) , will co n q iier
this desire . (768)4 . He who covets exten sive ly (such) pleasures (as
these ) , fie lds , goo ds , o r gold , cows and horse s,ser
van ts , women ,re la t ion s
, (769 )5. Sin s wil l overpower h im ,
dangers will crushh im
,an d pa in will follow h im a s wa ter (pours in to)
a broken sh ip . (770 )6 . Therefore le t o n e a lways be thoughtfu l
,and
avoid plea sure s ; having aban don ed them,le t h im
cross th e stream ,after ba ling o ut th e ship
,and go to
th e other shore . (771 )
Kamasut ta is en ded .
GUHATTHAKA SUTTA . 14 7
2 . GUHA TTH AKA SUTTA .
Let n o o n e cling to ex isten ce an d sen sual pleasures .
1 . A man that lives adhering to the cave (i. e . the
body) , who is covered with much (s in ) , and sun kin to de lusion , such a o n e is fa r from seclusion
,fo r
the sen sua l plea sures in the world a re n o t easy t oaban don . (772 )
2 . Those whose wishes are the ir motives , thosewho a re linked t o the plea su re s of th e wor ld
,they
a re difficu lt t o liberate , fo r they can n ot be libera tedby others , looking fo r wha t is a fter o r wha t isbefore
,cove ting these an d forme r sen sua l plea
sure s . (773)3. Those who a re greedy of
,given to
,and in fa
tuated by sen sua l pleasure s , those wh o a re n iggardly,
they,having en tered upon wha t is wicked , wa il whe n
they are subj ected to pa in ,saying : ‘What wil l become
of us,when we die away from here (774 )
4 . Therefore le t a man here 1 learn , wha teve r h ekn ows a s wicked in the wor ld , le t h im n o t fo r th e
sake of that practise (what is) wicked 2 ; fo r shortis this life
, say the wise . (775)5. I see in the world th is t rembling race given
to desire fo r existen ces ; they are wre tched men wholamen t in the mou th of death , n o t be ing free fromth e desire fo r re iterated existen ces . (776)6 . Look upo n those men trembling in se lfishn ess ,
like fish in a stream n ear ly dried up , with lit t lewa ter ; see ing this , le t o n e wan der abou t un se lfish ,without form ing an y a t tachmen t t o exis ten ce s . (777)
1 Idheva= imasmim yeva sasan e . Commen tato r .
2 Na tassa hetu visamam kareyya .
L 2
1 48 ATTHAKAVAGGA .
7.H aving subdued h is wish fo r bo th en ds 1 , having
fu l ly un derstoo d touch without be ing greedy , n o t
doing wha t he has h imse lf blamed , th e wise (man )does n o t c ling t o what is seen an d hea rd 2 . (778)8 . Having un derstood n ame
3,le t the Mun i cross
over the stream ,n o t defiled by an y grasping ; having
pulled o u t the arrow (of passion ) , wan dering aboutstren uous , h e does n o t wish fo r this worl d o r th e
o ther . (779 )Guha tlfiakasutta is ended .
3 . DU TTHA TTHAKASUTTA .
The Mun i undergo es n o cen sure, fo r he has shaken o ff allsystems
o f philo so phy, an d is therefo re in dependen t .
1 . Ve rily, some wicked-min ded people cen sure ,
and a lso just -min ded peo ple cen sure,but the Mun i
doe s n o t un dergo the cen sure that has arisen ; therefore there is n o t a discon ten ted (kh ila) Mun i a nywhe re . (780 )
2 . How can he who is led by h is wishe s and
po ssessed by h is in clin a t ion s overcome h is o wn
(fa lse) view ? Doing h is o wn doings le t h im ta lkaccording to h is un derstan ding 4
(78 1 )3. Th e person who , withou t being asked
,pra ise s
1 Comp . Sallasutta, v. 9 .
2 Ubho su an tesu vin eyya M andam
Phassam parihfiaya ananugiddho
Yad atta’
garahi tad akubbaman o
Na lippati dit/fiasutesu dhiro .
3 Safifiamz namarfipam. Commen tato r .
Sakam hi dill/zim katham akkayeyya
Kfian dan un ito rukiya n iviff/zo ,
Sayam samattan i pakubbaman o
Yatha hi gan eyya tatha vadeyya.
1 50 ATTHAKAVAGGA .
8 . B u t h e who is depen den t un de rgoes cen sureamongst th e Dhamma s ; with wha t (n ame) and howshou ld o n e n ame h im who is in depen den t ? F o r by
h im there is n othing gra sped o r rej ected , he hasin th is wor ld shaken o ff eve ry (ph iloso ph ica l)view 1 (787)
D ull/za ftfiakasu tta is en ded .
4 . SUDDHA TTHAKASUTTA .
No o n e is purified by ph ilo so phy, tho se devo ted to philo so phy run
from o n e teacher to an o ther,but the wise are n o t led by passio n ,
and do n o t embrace anyth ing in the wo rld as the high est .
1 . I see a pure,most exce llen t , soun d man ,
by
h is views a man’s purifica tion takes place ,
holdingth is Opin ion
,and having see n th is view to be the
h ighe st , h e go e s back to kn owledge , thin king to
s ee wha t is pu re 2
(788)2 . I f a man ’ s purifica tion take s place by (his
philosophica l) views , o r h e by kn owledge leave spa in behin d
,then he is purified by an other (way
than th e a riyamagga ,i. e . th e n oble way) , toge the r
with h is upadh is , o n a ccoun t of h is views h e te l lsh im to say so 2 . (789 )
1 Upayo* hi dhammesu upeti vadam
Anfipayam ken a katham vadeyya
A ttam n irattam n a hi tassa atthi
Adho si so dill/rim idh’
eva sabbam.
2 Passami suddham paramam aro gam,
Dillfien a samsuddhi marassa h o ti,
Et’
abhigan am paraman ti fiatva
Suddhanupassiti pakketi fian am.
3 DiI/bihi 11am pava tatha vadan am.
Garasutta, v. 1 0 ; Pasfirasutta, v. 7.
Up ay o ti tanhaditthin issito . Commen tato r .
SUDDHATTHAKASUTTA . 1 5 1
3. B ut the Brahman a who does n o t c ling t o
wha t has been seen , o r heard , to virtue an d (holy)works
,o r to wha t ha s been thought , to wha t is
good and to wha t i s evil , a n d who leave s behin dwha t ha s been gra sped , withou t doing an ything inthis world , h e does n o t ackn owledge tha t purificat ion come s from an other 1 . (79 0 )4 . Having le ft (the ir) former (teacher) they go
to an other , following the ir desires they do n o t
break a sun der the ir t ies ; they gra sp , they le t golike a mon key le t ting go th e bran ch (j ust) a fterhaving caugh t (hold of it) . (79 1 )5. H aving h imse lf un dertaken some (holy) works
he goes to various (things) led by h is sen se s , buta man of grea t un derstan ding, a wise man who byhis wisdom has un derstood th e Dhamma , does n o tgo to va rious (occupa tion s) . (79 2 )6 . He be ing secluded amongst allthe Dhamma s
,
wha tever has been seen ,heard , o r thought— how
should any o n e in this wor ld be able to a lte r h im ,
the se e ing o n e ,who wan de rs open ly 2 ? (79 3)
7. They do n o t form (an y view) , they do n o t
prefe r (an yth ing) , they do n o t say ,
‘ I am in fin ite lypure ; having cut the tied kn ot of a ttachmen t ,
they do n o t long fo r (an ything) a nywhere in the
world. (794 )
1 Na brahman o afifiato suddh im aha
Dill/ze sute silavate mute va
Pufifie t a pape ka anfipalitto
A ttafigaho n a idha pakubbaman o .
2 Sa sabbadhammesu visen ibhfito
Yam kifiki di/ffiam va sutam mutam Va
Tam eva dassim vivalam karan tam
Ken’
idha lo kasmim vikappayeyya ?
Marasen am vinasetva thitabhaven a visen ibhfito . Commen tato r.
1 52 ATTHAKAVAGGA .
8 . He is a Brahman a tha t has con quered (s in ) 1 ;by h im there is n othing embraced a fte r kn owinga nd see ing it ; h e is n o t affected by any kin d o f
passion ; there is n othing grasped by h im as th e
h ighest in this world. (79 5)
Suddhah‘kakasut ta is en ded .
5 . PARAMA TTHAKASUTTA .
On e sho uld n o t give o n eself to philo so phical disputatio n s ; a Brahman a wh o do es n o t ado pt any system o f philo so phy, is un changeable
,has reached Nibban a .
1 . Wha t o n e person ,abiding by th e (ph ilo so
ph ical) views , saying,‘ Th is is the most exce llen t ,
’
con side rs th e highe st in th e world, everything
differe n t from tha t h e says is wre tched , thereforeh e has n o t overcome dispute 2
. (796)2 . Because h e see s in h imse lf a good result , with
rega rd to wha t ha s been s een (o r) heard , virtuea nd (holy) works , o r wha t has been thought
,the re
fore , having embraced that , he looks upon everything e lse a s bad 3
(79 7)3. Th e e x pert
'
call j ust tha t a t ie depen den t
1 Katun n am kilesasiman am atitatta
S imat igo bah itapapatta t a b rahman o .
2 Paraman ti dill/zisu paribbasan o
Yad uttarim kurute gan tu lokeHina ti afifie tato sabbam aha
,
Tasma vivadan i avitivatto .
Pro perly, o thers (are) wretched.
’
3 Yad attan’
i‘
passati an isamsam
D ill/ze sute silavate mute va
Tad eva so tattha samuggahaya
Nihinato passati sabbam afifiam.
1 54 ATTHAKAVAGGA .
‘
8 . They do n o t fo rm (an y View) , they do n o t
prefer (an ything) , the Dhammas a re n o t chosen bythem , a Brahman a is n o t depen den t upo n virtuean d (holy) works ; having gon e to th e other shore ,
such a o n e doe s n o t re tu rn . (80 3)
Paramafz‘
éakasu tta is en ded .
a GARASUTTA .
From selfishn ess come grief an d avarice . The B hikkhu who has
turn ed away from the wo rld andwanders abo ut ho useless, is in depen den t, an d do es n o t wish fo r purificatio n thro ugh an o ther .
1 . Shor t in deed is this life , within a hun dredyears o n e dies
,a nd if an y o n e lives longer , then he
die s of old age . (80 4 )2 . Pe o ple grieve from se lfishn ess , perpe tua l ca re s
kil l them,th is (world) is fu l l of disappoin tment ;
see ing this,le t o n e n o t live in a house . (80 5)
3. That even of wh ich a man thinks ‘
this is min eis left behin d by dea th : kn owing this
,le t n o t the
wise (man ) turn himse lf t o worldlin ess (wh ile be ingmy) fo l lower 1 . (80 6)4 . A s a man awaken ed does n o t see what h e
has me t with in h is sleep,so a lso h e doe s n o t s ee
the be loved person that has passed away and is
dead . (80 7)5. Both seen and heard are the person s whose
particula r n ame is men t io n ed,bu t on ly the n ame
1 Maranen a pi tam pahiyati
Yam puriso mama-
y-idan ti mafié
‘
iati,
Evam pi viditva pan a’ito
Na pamattaya n ametha mamako .
‘
GARASUTTA . 1 55
remain s un decayed of the person tha t ha s passedaway 1
. (80 8)6 . The greedy in the ir se lfishn ess do n o t leave
sorrow,lamen ta tion
,a n d ava rice ; therefore the
Mun is leaving greedin e ss wan de red about see ingsecurity (i. e . Nibban a) . (80 9 )7. Fo r a B h ikkhu
,who wan ders abou t un attached
and cultiva tes the min d of a rec luse , they say it
is proper that he does n o t show himse lf (aga in ) inexisten ce 2
(8 10 )8 . U n der allcircumstan ces th e in depen den t Mun i
does n o t please n o r displease (an y o n e ) ; so rrow an d
ava rice do n o t stick to h im (a s lit t le) as wa ter t o
a leaf. (8 1 1 )9 . A s a drop of water does n o t stick to a lotus ,
as water doe s n o t stick to a lotus , so a Mun i doesn o t c lin g to an ything
,n ame ly
, to wha t is seen o r
heard o r though t 3 . (8 1 2 )1 0 . H e who has shaken off (s in ) does n o t there
fore thin k (much of an ything) because it has beenseen o r heard o r thought ; h e does n o t wish fo r
1 D i/l/iapi sutapi te gan a
Yesaw n amam idam pavukkati
Namam evavasissati
Akkheyyam petassa gan tun o .
2 Patilin a/éarassa bhikkhun o
B hagaman assa vittaman asam
Sfimaggiyam ahu tassa tam
Yo attan am bhavan e n a dassaye .
1 Udabin du yathapi po kkhare
Padume vari yatha n a lippati
Evam mun i n opalippati
Yad idam dill/zasutam mutesu vs.
B 1 has vivitta
1 56 ATTHAKAVAGGA .
purifica t ion through a n othe r,fo r h e is n o t plea sed
n o r displeased (with an ything) 1 (8 1 3)
Ga rasu t ta is en ded .
7 . TISSAM ETTEYYASUTTA .
Sex ual in terco urse sho uld be avo ided.
1 .
‘ Te l l me,O ven erable o n e
,
’—so said th e
ven erable T issa M e tteyya ,th e defea t of h im who
is given to sexua l in te rcourse ; hearing thy preceptswe will learn in seclusion .
’
(8 14 )2 .
‘
The precepts o f h im who is given to sexua lin terco urse , O M e tteyya ,
’ —so sa id Bhagava t , a re
lost , an d h e employs himse lf wrongly , th is is wha t isign oble in h im . (8 1 5)3.
‘ He who,having fo rmerly wan dered a lo n e ,
gives himse lf up to sexua l in tercourse ,h im they
ca ll in th e world a low,common fe llow,
like a ro lling cha riot . (8 16)4 .
‘Wha t hon our and ren own h e had befo re ,tha t
is lost fo r h im ° having seen this le t h im lea rn to
give up sexua l in tercourse . (8 1 7)5. He who overcome by h is thoughts medita te s
like a miser,such a o n e
,having heard th e (blaming)
voice of others,becomes discon ten ted . (8 1 8)
6 .
‘Then he makes weapon s (i. e . commits evil
1 Dho n o n a hi ten a maf w’
iati
Yad idam dil/basutam mutesu va,
Nafifien a visuddhim ikkhati,
Na h i so raggati n o viraggati.
Comp . Suddhal/lzakasutta, v. 2 .
1 58 ATTHAKAVAGGA .
2 . Those wishing fo r dispute ,having plunged in to
the assembly , bran d each other as fo o ls mutua l ly,
they go to others and pick a quarre l,wishing fo r
pra ise and ca l ling themse lves (the on ly) expert . (8 2 5)3 . Engaged in dispute in th e m iddle of th e
a ssembly , wish ing fo r pra ise he lays about o n all
sides ; bu t when h is dispu te has been repu lsed h ebecomes discon ten ted , a t th e blame h e ge ts angryh e who sough t fo r th e faults (of o thers) . (8 2 6)4 . Because tho se who have tested h is question s
say tha t h is dispute is lost and repulsed , he lamen tsand grieve s having lost h is disputes ; ‘
he ha s co n
que red me,
’
s o saying he wa il s . (8 2 7)5 . These dispu te s have a risen amo ngst the Sa
man as , in these (dispute s) there is (dea lt ) blow (and)s tro ke ; having seen th is
,le t h im leave off disput
ing,fo r there is n o other advan tage in t rying t o ge t
praise . (8 2 8)6 . O r he is pra ised there , having c leared up t he
dispute in the middle of the assembly ; the refore hewil l laugh and be e lated , having wo n that case a s
he had a min d to . (8 2 9 )7. That which is h is exa lta t ion will a lso be th e
fie ld o f h is defea t , stil l h e ta lks proudly an d arro
gan tly ; see ing this , let n o o n e dispute ,fo r th e e x
pert do n o t say that purifica tion (takes place) bythat 1 . (830 )8 . A s a hero n ourished by kingly food goe s about
roaring, wish ing fo r an adversary— whe re h e (i. e .
the philo so pher , D ittfiigat ika ) is , go thou the re , O
1 Ya un n ati sassa vighatabhfimi,
Manatiman am vadate pan’
eso ,
Etam pi disva n a vivadayetha
Na h i ten a suddhim kusala vadan ti.
Co mp . Suddha/tfzakasutta, v. 2 .
MAGANDIYASUTTA . 1 59
hero ; formerly there was n othing like’
th is to figh taga in st 1 . (83 1 )9 . Those who , having embraced a (certa in philo
soph ica l) view, dispute and main ta in‘
th is on ly (is )t rue ,
’
to them say tho u when a dispute has a risen,
H ere IS n o oppon en t 2 fo r thee .
’
(832 )10 . Those who wan der about after having secluded
themse lves , without opposing view to view— wha t(Opposition ) wilt thou mee t with amongst those ,
OPa sura
,by whom n othing in this wor ld is gra sped
a s th e best (833)1 1 . Then thou wen test to reflection th in king in
thy min d over th e (differen t philosoph ica l) views ;thou hast gon e in to the yoke with him who hasshaken off (alls in ) , but thou wilt n o t be able to
proceed toge ther (with h im)3
(834 )Pasurasu t ta is en ded .
9 . MAGAND IYASUTTA .
A dialogue between Magandiya and Buddha. The fo rmer o ffers
Buddha his daugh ter fo r a wife, but Buddha refuses her. Magan
diya says that purity comes from philo so phy, Buddha from in
ward peace .
’The Mun i is a co n fesso r o f peace, he do es n o t
dispute, h e is free from marks .
1 . Buddha Even see ing Tan ha, A ra ti,and Raga
(th e daughte rs ofMara ) , there was n o t th e lea st wish
1 Sfiro yatha ragakhadaya put/£0
Abh igaggam eti patisfiram Willam
Yen’
eva so ten a palehi sura,
Pubbe va n’
atthi yad idam yudh’
aya .
2 P alis e n ika t ta ti paz‘ilomakarako . Commen tato r.
2 Atha tvam pavitakkam agama
Man asa dill/zigatan i kin tayan to ,
Dho n en a yugam samagama,
Na hi tvam pagghasi sampayatave .
1 60 ATTHAKAVAGGA .
(in me ) fo r sexua l in tercours e . Wha t is this (thydaugh ter ’s body bu t a th ing) full of wa te r an d
excremen t ? I do n o t even wan t t o touch it withmy foot . ’ (835)
2 . Magandiya I f tho u dost n o t wan t such a
pearl , a woman desired by man y kings , wha t view,
virtue , and (ho ly) works , (mode of) life , re -bir th dostthou profe ss (836)3 . This I s ay , so (I do n ow declare ) , after in
v e s t iga t io n there is n othing amongst the doctrin eswhich such a o n e (as I would) embrace ,
’—O Magan
diya,so said Bhagava t
,and see ing (misery) in th e
(philosophica l) views , without adopting (an y of them) ,search ing (fo r truth ) I saw inward peace (837)4 .
‘
Allthe (philosophica l) re solution s 2 tha t havebeen formed ,
’ —s o sa id Magandiya , those in deedthou e x pla in es t without adopting (any of them) the
n otion “inwa rd peace ” which (thou men t io n es t) , h ow
is this expla in ed by the wise ?’
(838)5. No t by (any ph ilosophica l) opin ion ,
n o t by
tradition,n o t by kn owledge ,
’— O Magan diya , so sa idBhagava t
,n o t by virtue and (holy) works can an y
o n e say that purity exists ; n o r by absen ce of (philoSophica l) opin ion ,
by absen ce of tradition ,by absen ce
of kn owledge,by absen ce of virtue an d (holy) works
e ither ; having aban don ed these withou t adopt ing(anything e lse) , le t h im,
ca lm an d in depen den t , n o tdesire existen ce 3
(839 )
Idam vadamiti na tassa h o ti— Magandiya ti B hagava
Dhammesu n ikk/zeyya samuggahitam
Passafi t a ditiizisu anuggahaya
Agg/zattasan tim pat in am adassam.
2 Vin ikk/zaya, p la c i t a ?3 Na dit/fiiya n a sutiya na fian en a— Magandiya ti B hagava
Silabbatenapi n a suddhim aha
1 62 ATTHAKAVAGGA .
’
house less , n o t making acquain tan ces in th e village ,
free from lust , n o t de siring (any future existe n ce ) ,le t th e Mun i n o t ge t in to quarre lsome ta lk withpeople . (84 4 )
1 1 .
‘ Le t n o t an emin en t man (naga ) dispu teafte r having embraced those (views) sepa ra ted fromwhich h e (fo rmer ly) wan dered in th e world ; as
the thorn y lotus elambuga is undefiled by wa terand mud
,so th e Mun i, the con fe ssor of peace , free
from gre ed , does n o t cling to sen sua l pleasures andthe wor ld. (84 5)
1 2 .
‘
A n accomplished man doe s n o t by (a ph i
lo so ph ical) view,o r by th inkin g become a rrogan t ,
fo r h e is n o t Of tha t sor t ; n o t by (holy) works , n o rby t radit io n is he to be led, h e is n o t led in toan y o f th e re st ing-place s (of th e m in d) . (846)
1 3.
‘ F o r h im wh o is free from marks the re a re
n o t ies , to him who is de l ive red by un derstan dingthe re a re n o fo l lie s ; (bu t tho se) who gra sped afte r
ma rks an d (ph ilosoph ica l) views , they wan der aboutin the world an n oying (84 7)
Magandiyasu tta is en ded .
i a PURAB HEDA SUTTA .
Defin itio n o f a calm Mun i.
1 .
‘With wha t View an d with wha t virtue is
o n e ca l led ca lm ,te ll me that
,O Gotama
, (when )a sked about th e best man ? ’
(848)2 .
‘He who se de sire is depar ted before th e
dissolu tio n (o f h is — so sa id Bhagava t,
— J whoN ~ A 0
1 San n avrrattassa n a san ti gan tha,
Pafifiavimuttassa n a san ti mo ha,
Safifiafi t a dil/bifi t a ye aggahesum
Te gha/tayan t’
a vikaran ti loke.
PURfiB HEDASUTTA . 1 63
do e s n o t depen d upo n begin n ing and end,n o r
reckon s upon the middle , by h im the re is n oth ingpreferred 1 . (849 )3.
‘He who is free from anger,free from trem
bling,free from bo asting, free from misbehaviou r ,
he who speaks wise ly, he who is n o t e la ted,he is
in deed a Mun i who has restra in ed h is speech . (850 )4 .
‘Without desire fo r th e future h e does n o t
grieve fo r th e past , h e sees seclusion in th e phas
sas (touch) , and h e is n o t led by (an y ph ilosophica l)views. (85 1 )5. He is un a t tached , n o t dece itfu l , n o t cove tous ,
n o t en vious,n o t impuden t , n o t con temptuous
,an d
n o t given to slan de r . (852 )6 .
‘Without desire fo r pleasan t things and n o t
given to con ce it,and be ing gen t le , in te l ligen t ,
n o t credulous , he is n o t displea sed (with an y
th ing). (853)7.
‘ No t from love of ga in does h e learn ,and
he doe s n o t ge t angry o n accoun t of loss,an d
un troubled by desire h e ha s n o greed fo r swee tthings 2 (854 )8 .
‘ Equable (upekhaka) , a lways thoughtfu l,h e
does n o t th in k himse lf equa l (to )others) 2 in th e
world,n o r distingu ished
,n o r low : fo r him there
are n o desires (ussada) . (855)
1 Vitatanho pura bheda
Pubbam an tam an issito
Vemagg/ze n’
fipasamkheyyo
Tassa n’
atthi purekkhatam.
2 Rasesu nan ugigg/zati3 Na lo ke mafifiate samamNa visesi n a n ikeyyo .
Compare Tuvalakasutta, v. 4 A ttadana’
asutta,
M 2
1 64 ATTHAKAVAGGA .
9 . The man fo r whom the re is n othing upon whichh e depen ds , who is in depen den t , having un de rstoodthe Dhamma
,fo r whom there is n o desire fo r coming
in to existen ce o r leavin g existen ce , (856)1 0 .
‘ H im I ca l l ca lm,n o t looking fo r sen sua l
plea sure s ; fo r h im there are n o t ie s , h e ha s ove rcome de sire . (857)
‘ Fo r h im there a re n o son s , ca t tle , fie lds ,wealth , n othing grasped o r rejected is to be foun din h im . (858)
1 2 .
‘ Tha t fau lt of which common people an d
Saman a s an d Brahman a s say tha t h e is posse ssed ,is n o t posse ssed by h im,
there fore he is n o t movedby the ir ta lk . (859 )
1 3.
‘ Free from cove tousn e ss , without ava rice , theMun i does n o t r ecko n himse lf amo ngst the distingu ished,
n o r amo ngst th e pla in ,n o r amongst the
low, he doe s n o t en te r time ,
being de livered fromt ime
1. (86 0 )
14 .
‘ He fo r whom there is n o th ing in the world(wh ich he may ca l l) h is own ,
who doe s n o t grieve overwha t is n o more ,
a nd doe s n o t wa lk amongst theDhamma s (after h is wish) , h e is ca lled ca lm (86 1 )
Purabhedasu tta is en ded .
11 . KALAHAVIVADASUTTA .
The o rigin o f co n ten tio n s , disputes, &c . &c .
I .
‘When ce (do spring up) con ten t-ion s and dis
pute s , lamen ta tio n an d sorrow toge ther with en vy ;1 Vitagedho amakk/zari
Na ussesu vadate mun i
Na samesu n a Omesu,
Kappam n’
eti akappiyo .
2 Comp . in fra, Attadana’asutta, v. 1 6, an d t . v . 367.
1 66 ATTHAKAVAGGA .
the ir origin ,fo r wan t of wha t do these n o t arise ?
This n o t io n which (thou me n tio n es t) , v iz .
“ decay a n dorigin
,
”
te ll me from wha t does this arise .
’
(869 )9 .
‘ Pleasure and displea sure have their originfrom phassa (touch) , when there is n o touch they don o t arise . This n ot ion which (tho u men t io n e s t) , v iz .
decay and origin ,
”
this I te ll thee has its originfrom this. ’ (870 )
1 0 . From wha t has phassa its origin in th e world ,and from wha t does gra sping spring up
? F o r wan tof wha t is there n o ego tism ,
by the ce ssa tion of wha tdo th e touche s n o t touch (871 )
1 1 .
‘On accoun t of n ame and form the touche s
(exist) , gra sping ha s its origin in wish by th e cessat io n Of wishe s there is n o ego t ism
,by th e ce ssa t ion
of form th e touche s do n o t touch .
’
(872 )1 2 . How is o n e to be con s tituted tha t (his) form
may cea se to exist , and how do j oy and pain ceaseto exist ? Te ll me this , how it cea ses , tha t we shou ldlike to kn ow
,such was my min d 1 (873)
1 3 . Le t o n e n o t be with a n atura l con sciousn e ss ,n o r with a mad con sciousn ess
,n o r withou t co n
scio usn ess , n o r with (h is ) con sciousn e ss gon e ; fo rh im who is thus con stituted form cea se s to exist
,fo r
wha t is ca l led de lusion has its origin in con sciousn ess (874 )
1 4 .
‘Wha t we have a sked the e thou hast expla in ed1 Katham sametassa vibho ti rfipam,
Sukham dukham vapi katham vibho ti,
Etam me pabrfih i, yatha vibh o ti
Tam gan iyama , iti me man o ahfi.
2 Na san nasar‘
ifi’
i‘
na visan n asafifi‘
i‘
NO pi asafifii n a vibhfitasaffifi i
Evam sametassa vibho ti rfipam
Safififin idana hi papai‘
ikasamkha.
A
KULAVIYl ASUTTA . 1 67
un to us ; we will a sk thee a n othe r que stion,an swe r
us tha t : D o n o t so me (wh o a re con sidered) wise inthis wor ld te ll us tha t the prin cipa l (thing) is th e
purifica t ion of th e yakkha , o r do they say some th ingdifferen t from th is 1 (875)
1 5.
‘ Thus s ome (who are con sidered) wise in th isworld say tha t the prin cipa l (thing) is th e purifica t ionOf the yakkha ; but some of them say samaya (an n ih ila t io n ) , th e expert s ay (that the highe st purityl ie s) in an upadisesa (n on e of th e five a t tribute srema in ing) 2. (876 )
1 6 .
‘
A nd hav ing kn own these to be depen de n t,
the in ve st iga t ing Mun i, having kn own th e th ings we
depen d upo n,and after kn owin g them be ing libe
ra ted , doe s n o t en ter in to dispute , the wise (ma n )does n o t go to re itera ted existen ce (8 77)
Kalahav ivadasu t ta is en ded .
12 . KOLAVIYUHA SUTTA .
A descriptio n o f disputing philo so phers . The differen t scho o ls o fph ilo so phy co n tradict each o ther
,they pro claim differen t truths,
but the truth is o n ly o n e. As lo ng as the disputatio n s are go ing
o n , so lo ng will there be strife in the wo rld.
1 . Abiding by the ir o wn V iews,some (peo ple) ,
having go t - in to co n te st , assert themse lve s to be
1 C omp . Sun darikabharadvagasutta, v .
2 Ettavat’
aggam pi vadan ti h’
e ke
Yakkhassa suddhim idha pana’i tase
,
Tesam pun’
eke samayam*vadan ti
An upadisese kusala vadana.
2 Ete ka fiatva Upan issita ti
Natva mun i n issaye so vimams’
i‘
[Vatva vimutto n a vivadam eti
B havabhavaya n a same ti dhiro .
Ukklzedam. C ommen tato r.
1 68 ATTHAKAVAGGA.
‘
th e (on ly) expe rt (sayin g) ,‘
(He ) who un de rstan dsthis
,he kn ows th e Dhamma ; he who revile s this , h e
is n o t pe rfect 1 .’ (878)2 . S o having go t in to con test they dispute : The
o ppon en t (is) a fool , an ign oran t so theysay . Which o n e o f the se ,
pray,is th e t rue doc trin e
(vada ) ? fo r allthe se assert themse lve s (to be th e
on ly) expe rt . (879 )3. He who doe s n o t ackn owledge an oppon en t ’s
doctrin e (dhamma ) , he is a fool,a beast , o n e of poor
un de rstan ding, alla re fo ols with a ve ry poor un de rs tan ding allthe se abide by the ir (o wn ) views . (880 )4 . They are sure ly purified by the ir o wn view,
they are Of a pu re un de rstan ding , expert , thoughtful ,amon gst them there is n o o n e of poo r un derstan ding,the ir view is qu ite perfec t " (88 1 )5. I do n o t say ,
‘ This is th e rea lity ,’ which fools
say mutua lly to each other ; they made the ir ownviews t he truth
,therefore they hold others to be
fools . (88 2 )6 . Wha t some say is the tru th
,the rea lity
,tha t
others say is void , fa lse ,so having disagreed they
dispu te . Why do n o t th e Saman a s say o n e (an dthe same thing) P (883)7. F o r th e truth is o n e , there is n o t a secon d
,
about which o n e in te lligen t man might dispu te witha n other in te l ligen t man ; (bu t ) they themse lve s pra isediffe ren t tru ths , there fore th e Saman a s do n o t sayo n e (a nd th e same thing) 2 . (884 )
1 Sakam sakam diflbi paribbasana
Viggayha nana kusala vadantiYO evam ganati sa vedi dhammam
Idam pa/ikko sam'
akevali so .
2 Ekam hi saékam na dutiyam atthi
Yasmim pagan o vivade pagan am,
1 70 ATTHAKAVAGGA.
1 3. I f h e according t o an other ’s report is low,then
(he says) th e othe r is a lso of a lo w un de rstan ding ,and if h e hims e lf is accomplished and wise , the reis n o t any fool amongst th e S aman as
1. (89 0 )
14 .
‘Those who pr each a doc trin e (dhamma)differen t from this , fa l l short o f pu rity an d a re
imperfect,
’ so the Tit th iya s say repea tedly , fo r theya re in flamed by passion fo r the ir o wn (ph ilosophica l)views . (89 1 )
1 5. H ere they ma in ta in purity , in othe r doctrin e s(dhamma ) they do n o t a l low pur ity ; so th e T it th iya s , en te ring exten sive ly (upon de ta ils ) , say tha t inthe ir o wn way there is some thing firm . (89 2 )
1 6 . A n d saying tha t the re is some th ing firm in h is
o wn way h e holds h is Oppo n e n t to be a fo ol ; thushe himse lf brings o n s trife ,
ca l ling h is Oppon en t a
fool an d impu re (a suddhadhamma ). (89 3)1 7. S tan ding in (h is ) resolu tion ,
having h imse lfmeasured (teachers , h e st ill more e n te rs in todispu te in the world ; bu t having left allre solut ion sn obody will excite strife in th e world 2
. (894 )
K filav iyfih a su t ta is en ded .
1 Pat assa t e hi vat asa n ihin o
Tumo *saha h o ti n ihin apafi i
‘
io ,
Atha t e sayam vedagu ho ti dhiro
Na ko ki balo saman esfi atth i.2 Vin ikkfiaye lizatva sayam pamaya
Uddham so lo kasmim vivadam eti,
Hitvan a sabhan i vin ikklzayan i
Na medhakam kurute gan tu lo ke .
SO pi ten’eva . Commen tato r. Ved. tva
MAHAVIYfiHASUTTA .
‘
1
13 . MAHAV IYOHASUTTA .
Philo so phers can n o t lead to purity, they o n ly praise themselves andstigmatise o thers. B ut a Brahman a has o vercome alldispute ,
he is in differen t to learn ing, he is appeased.
1 . Those who abiding in th e (philosophica l) viewsdispu te , saying, ‘This is th e truth ,
’
they allin cur blame ,
and they a lso obta in pra ise in this ma t te r . (89 5)2 . Th is is lit t le , n o t en ough to (bring abou t)
tran quillity , I say there are two fruits of dispute ;having seen this le t n o o n e dispute
,un derstan ding
Khema (i. e . N ibban a) t o be the place where the reis n o dispute . (896)3 . Th e Opin ion s tha t have a risen amongst
people , allthese the wise man doe s n o t embrace ,
h e is in depen den t . Should h e who is n o t pleasedwith wha t ha s been seen and heard resor t to
,depen den cy 1 ? (89 7)4 . Those who con sider virtue the highest Of all,
say tha t purity is a sso ciated with restra in t ; havingtake n upon themse lves a (holy) work they serve .
Le t us lea rn in this (View) , then ,his (th e Ma ste r ’s)
purity ; wishing fo r existen ce they a ssert themse lvest o be th e on ly exper t 2 . (898)5. I f h e fa l ls off from virtue an d (holy) works , h e
t remble s,having missed (h is ) work ; h e lamen ts , he
Ya kak’
ima sammutiyo puthugga
Sabba va eta n a upeti vidva,
An fipayo so , upayam kim eyya
Dilflze sute khan tim *akubbaman o ?
2 Siluttama safifiamenahu suddhim,
Vatam samadaya upa/l/zitase ,
Idh’
eva sikkhema ath’
assa suddhim,
B havfipan’
i‘
ta kusala vadan ti.
So allth e MSS .
1 72 ATTHAKAVAGGA .
prays fo r pur i ty in th is world,as o n e who has lost
h is ca rava n o r wan dered away from h is house . (899 )6 . Having left vir tue a nd (holy) works a ltoge ther ,
and both wrong an d blame less work , n o t prayingfo r purity o r impurity
,h e wan ders absta in ing (from
bo th purity and impurity) , withou t having embracedpeace . (90 0 )7. By mean s of pen an ce
,o r an ything disliked , o r
wha t has been seen, o r hea rd
, o r thought , go ingupwards they wa il fo r wha t is pu re , withou t be ingfree from des ire fo r re itera ted existen ce . (9 0 1 )8 . F o r h im who wishe s (fo r some th ing there
a lways a re) de sires 1 , a n d trembling in (the midsto f h is) plan s ; h e fo r whom the re is n o dea th and
n o re -bir th,how can he tremble o r desire an y
thing ? (90 2 )9 . Wha t some ca l l the h ighe st Dhamma ,
tha to thers aga in ca l l wre tched ; which o n e o f these ,pray, is the true doc trin e (vada ) ? fo r all thesea sse r t themse lve s (to be the on ly) expert . (90 3)
1 0 . The ir o wn Dhamma they say is perfect ,a n othe r ’s Dhamma aga in they say is wre tched ;s o having disagreed they dispu te
,they each say
their o wn opin ion s (a re ) the tru th . (90 4 )1 1 . I f o n e (becomes) low by an other ’s cen sure ,
then there wil l be n o o n e dist ingu ished amongstthe Dhamma s ; fo r they allsay a n o ther ’s Dhamma(is ) low,
in their o wn they say there is some th ingfirm 2
(9 0 5)
1 Gappitan i.2 Parassa t e vamhayiten a hin o
Na koki dhammesu visesi assa,
Puthfi hi afifiassa vadan ti dhammam
Nihinato samhi dalham vadana.
1 74 ATTHAKAVAGGA .
n umber (of living be ings) , (he is) n o follo wer of(philo s o phica l) views , n o r a frien d o f kn o wledge ;an d having pe n e tra ted the opin ion s tha t have a risenamongst people , he is in differen t to learn ing, wh ileo thers acqu ire it . (9 1 1 )
1 8 . The Mun i, having don e away with t ie s he rein th e world
,is n o partisan in th e dispu te s tha t
have a risen ; appea sed amongst th e un appeasedhe is in diffe ren t
,n o t embracing learn ing
,wh ile
others acqu ire it . (9 1 2 )1 9 . H aving aban don ed h is former passion s
,n o t
con trac ting n ew on es , n o t wan dering a ccording to
h is wishe s,be ing n o do gma t ist , h e is de live red
from th e (philosophica l) views , be ing wise ,a n d h e
does n o t cling to th e world , n either doe s h e blame
h imse lf. (9 1 3)2 0 . Be ing se cluded amongst all th e do ctrin es
(dhamma) , wha teve r ha s been seen , heard , o r
though t , h e is a Mun i who has laid down’
h is
burden and is libera ted , n o t be longing to t ime (n akappiyo ) , n o t dead , n o t wishing fo r an ything. S o
sa id Bhagava t . (9 14 )
Mahav iyuhasu tta is en ded .
14 . TUVA TAKASUTTA .
How a B hikkhu attain s bliss, what his duties are, an d what he isto avo id.
1 . I a sk the e , who art a kin sman of the Adiééasand a grea t Is i, about seclusio n (viveka ) an d th e
state of peace . How is a B h ikkhu,a fte r having
seen it,ext inguished , n o t grasping a t an ything in
th e world ? ’
(9 15)
TUVATAKASUTTA . 1 75
2 .
‘
Let him comple te ly cu t off th e root of wha t isca lled papafé/éa 1 (de lusion ) , thin king
“ I am—s o sa id Bhagava t
, allthe desires tha t a rise inwardly , le t h im learn to subdue them
,a lways being
though tfu l . 9 1 6)3. Le t h im learn every Dhamma inwardly o r o ut
wardly ; le t h im n o t therefore be proud , fo r tha t isn o t ca lled bliss by the good . (9 1 7)4 .
‘ Let him n o t therefore think himse lf be tter(than others o r) low o r equal(to othe rs) ; question edby differen t people , le t h im n o t adorn himse lf2 . (9 18)5.
‘Le t the B h ikkhu be appea sed inwardly
,le t
h im n o t seek peace from an y other (quarter ) ; fo rh im who is inwardly appeased there is n othinggrasped o r rej ected . (9 1 9 )6 .
‘
A s in th e middle (i. e . depth) of the sea n o
wave is born, (bu t a s it) rema in s still 2
,so le t th e
B h ikkhu be still 3,without de sire ,
le t h im n o t desirean yth ing wha tever .
’
(9 2 0 )7. He with open eyes expoun ded clearly th e
Dhamma that remove s (all) dangers ; t e l l (n ow)th e re ligious practices ; the precepts o r con templatio n
‘1
(9 2 1 )8 . Bhagava t : ‘
Le t h im n o t be greedy with h iseyes,le t h im keep his ears from th e ta lk of th e town ,
le t h im n o t be greedy a fter swee t things,and le t
h im n o t desire an ything in th e wor ld . (9 2 2 )9 .
‘When he is touched by the touch (of illn ess) ,
1 Aviggadayo kilesa. Commen tato r.
2 Natuman am vikappayan til/fie .
3 Tlzito .
‘1 Akittayi vivalaéakkhu sakkhi
Dhammam parissayavin ayam,
Palipadam vadehi, bh addan te,
Patimo kkham athavapi samadhim.
1 76 ATTHAKAVAGGA .
le t th e B h ikkhu n o t lamen t,an d le t h im n o t wish
fo r existen ce an ywhere ,a nd le t h im n o t tremble a t
dangers . (9 2 3)1 0 . H aving Obta in ed boiled rice an d drin k
,solid
fo od and c lo thes,le t h im n o t store up (these th ings) ,
a nd le t h im n o t be an xious,if h e does n o t ge t
them . (9 2 4 )1 1 .
‘Le t h im be medita tive
,n o t pryin g , le t h im
abs tain from misbehaviou r 1 , le t h im n o t be in do len t,
le t th e B h ikkhu live in h is qu ie t dwe lling. (9 2 5)1 2 .
‘ Le t h im n o t sleep to o much,le t h im apply
himse lf a rden t ly to wa tch ing, le t h im aban don sloth,
dece it,laugh ter
,sport
,sexua l in tercourse
,and adorn
men t . (9 2 6)1 3 .
‘
Le t h im n o t apply h imse lf to practis ing (thehymn s o f) th e Athabban a (—veda) , to (th e in terpre tat ion o f) sleep an d sign s
,n o r to a strolo gy ; le t n o t
(my) fo llower (mamaka) devote himse lf to (inte rpre ting) the cry of birds , t o causing impregn a tion
,
n o r to (th e ar t of) medicin e . (9 2 7)14 . Le t the B h ikkhu n o t tremble a t blame
,n o r
puff himse lf up when pra ised ; le t h im drive Off
cove tousn ess toge ther with ava rice,
a nger,
an d
slan der . (9 2 8)1 5.
‘Le t th e B hikkhu n o t be engaged in purchase
and sa le , le t h im n o t blame others in an ything,le t
h im n o t scold in th e village ,le t h im n o t from love o f
gain speak to people . (9 2 9 )1 6 .
‘ Le t n o t th e B hikkhu be a boa ster,an d le t
h im n o t Speak co heren t 2 language le t h im n o t learnpride
,le t h im n o t speak quarre lsome language . (9 30 )
1 Virame kukkukkam.
2 Payuta ; comp . Nalakasutta, v . 33.
1 78 ATTHAKAVAGGA .
this wor ld an arrow, difficult t o see ,stuck in th e
hea rt . (9 38)5. He who ha s been pierced by this a rro w run s
through allqua rters ; bu t having drawn o u t tha t a rro w ,
h e will n o t run ,h e will s it down (quie t ly) . (9 39 )
6 . The re (man y) studie s are gon e th rough ; wha tis t ied in the wor ld le t h im n o t apply h imse lf to(un tie ) it ; having wholly t ran sfixed de sire , le t h imlearn h is o wn extin ction (n ibban a ) . (940 )7. Le t th e Mun i be t ruthfu l
,withou t arroga n ce ,
un de ce itfu l , free from slan der , n o t angry , le t h imove rcome ava rice . (9 4 1 )8 . Le t th e man who has tu rn ed h is min d to Nib
ban a con quer s le epin e ss,drows in e ss
,an d sloth ; le t
h im n o t live t o ge ther with in dolen ce,le t h im n o t in
dulge in co n ce it . (94 2 )9 . Le t h im n o t be led in to fa lsehood
,le t h im
n o t tu rn h is affe ction t o form ; le t h im pen etra tea rro gan ce
,le t h im wan der abstain ing from v io
len ce . (9 43)1 0 . Le t h im n o t de ligh t in wha t is old
,le t h im
n o t bear with wha t is n ew,le t h im n o t grieve fo r
wha t is lost,le t h im n o t give himse lf up t o
desire 1(944 )
1 1 . (This desire ) I ca l l greed , th e grea t stream ,
I ca ll (it) precipita tion ,craving, a t rouble
,a bo g of
lust difficu lt t o cross 2 . (94 5)1 2 . The Mun i who without devia ting from tru th
1 Akasam n a s it o s iya ti tanham n issito n a bhaveyya .
Commen tato r.
2 Gedham brfimi maho gho ti
Agavam brt’
imi gappan am
Aramman am pakappan am
Kamapamko durakkayo .
ATTADANDA SUTTA . 1 79
s tan ds fa st o n th e firm groun d (of Nibban a ,be ing) a
Brahman a,h e
,having forsaken everything
,is in deed
ca lled ca lm . (946)1 3. He in deed is wise
,h e is accomplished
,having
un derstood th e Dhamma in depen den t (o f eve rything) ; wan de ring righ t ly in the wor ld h e does n o t
en vy an y o n e here . (94 7)14 . Who soever has here ove rcome lust
,a t ie
difficu lt t o do away with in th e world,h e do es n o t
grieve,h e do e s n o t co ve t 1
, having cu t off th e
stream,and be ing withou t bon ds . (948)
1 5. Wha t is before (thee ) , lay tha t a side ; le t the rebe n oth ing behin d thee ; if thou wilt n o t gra sp afterwha t is in th e middle ,
thou wilt wan der ca lm 2. (94 9 )
1 6 . The man who ha s n o desire a t allfo r n ame
an d form (in dividua lity) an d who do es n o t grieveover wha t is n o more , h e in deed doe s n o t decay inth e world 2
. (9 50 )1 7. He wh o does n o t th in k , ‘
this is m in e ’
a n d‘
fo r
others the re is a lso some th ing,
’
h e,n o t having ego
t ism,do es n o t grieve a t having n o thing 4 . (9 51 )
1 8 . No t be ing ha rsh ,n o t gre edy, be ing withou t
desire,an d be ing th e same un der allcircumstan ces
(samo -tha t I ca ll a good re su lt,When a sked about
an un daun ted man . (9 52 )1 9 . F o r h im who is free from de s ire , fo r th e
1 Nagg/zeti z nabhigg/zati (read nabh iggizayati) . Commen tato r.
2 Comp . in fra, Gatukamzin
’
s questio n , v. 4 , and Dhammapada,
p . 30 8 .
1” Comp . in fra,Gatukamzin
’
s questio n,v . 5.
‘1 Yassa n’
atthi ‘ idam me’
ti‘ Paresam vapi kifikan am
’
M amattam so asamvin dam
N’
atthi me’
ti n a so t ati.
5 =upekhako . Commen tato r.N 2
1 80 ATTHAKAVAGGA .
discern ing (man ) there is n o Samkhara ; absta in ingfrom every so rt o f effort h e see s happin ess everywhere 1 (9 53)
2 0 . The Mun i doe s n o t reckon himse lf amongstth e pla in ,
n o r amongst th e lo w ,n o r amongs t th e
dis tingu ished ; be ing ca lm an d free from avarice ,h e
doe s n o t gra sp a fter n o r reject a n ything 2 (9 54 )A ttadan a
’asu tta is en ded .
16 . SAR IPUTTA SUTTA .
On Sfiriputta askin g what a B h ikkhu is to devo te h imself to ,Buddha sh o ws what life he is to lead.
1 . N e ithe r h a s be fo re been se en by me,
’— s o sa id
th e ven e rable Saripu t ta ,n o r ha s an y o n e heard of
such a beau t ifu l ly-speaking ma ste r , a teache r a rrivedfrom th e Tu s ita heaven . (955)
2 .
‘
A s he,th e c lea r ly-see ing, appears t o the world
of men and gods , a fte r having dispe l led allda rk ifes s ,so h e wan de rs a lo n e in th e m idst (o f pe o ple ) . (9 56)3.
‘ To this Buddha,who is in depen den t , un
changed,a guile less teacher , who has a rrived (in
th e world) , I have co me supplica tingly with a que st ion 3 from man y who a re boun d in th is wor ld . (9 57)4 .
‘ To a B h ikkhu who is loa th (of th e wor ld)and affects an isola ted sea t
,th e root Of a tree o r
a ceme tery, o r (who lives) in th e cave s of the
moun ta in s, (9 58)
1 An egassa vigan ato
N’
atthi kaki n isamkhiti,Virato so viyarambha
Khemam passati sabbadhi.2 Comp . supra, Purabhedasutta , W . 1 5, 2 0 .
3 Atthi pafihen a agamim z atthiko pafihen a‘
agato’
mbiti
kan am va pafihen a a tthi agaman afi ta ti. Commen tato r.
1 8 2 ATTHAKAVAGGA .
will overcome othe r dangers wh ile seeking wha t is
go o d (9 65)1 2 .
‘ T o uched by s ickn es s and hunge r le t h ime n dure co ld a nd e x cessive hea t , le t h im ,
to uchedby them in man y ways
,and be ing house less , make
stro ng exer tio n s . (966)1 3. Le t h im n o t commit theft , le t h im n o t speak
fa lse ly , le t h im t o uch friend ly wha t is feeble o r
s tro ng , wha t h e ackn owledge s to be the agita t io nO f th e min d
,le t h im drive tha t Off as a partisa n
O f Ka n ha (i. e . Mara) . (9 67)1 4 .
‘
Le t h im n o t fa l l in to the power of ange ra nd a rro gan ce ; having dug up th e ro ot of the se ,
le t h im live ,an d le t h im o ve rcome bo th wha t is
plea san t a nd wha t is un plea san t . (9 68)1 5.
‘
G u ided by wisdo m , taking de l igh t in wha tis go o d , le t h im s ca t te r those dange rs
,le t h im
o verco me disco n te n t in h is dista n t dwe lling,le t h im
o vercome th e fou r cau se s o f lame n ta t io n . (969 )1 6 .
‘Wha t sha l l I ea t , o r whe re sha l l I ea t — h e
lay in deed un comfo r tably (la st n igh t) — where sha l lI lie th is n igh t ? le t th e Sekha wh o wa n ders abo u tho use le s s subdue the se lame n table do ubts . (9 70 )
1 7.
‘ H aving had in (due ) t ime bo th food a nd
c lo thes , le t h im kn ow mo de ra tion in th is wor ld fo rth e sake o f happin e ss ; g ua rded in these (th ings)and wan dering restra in ed in th e village le t h im
, even(if h e be ) irrita ted , n o t speak ha rsh w o rds . (9 71 )
1 8 .
‘
Le t h im be with down -ca st eye s,an d n o t
prying,devoted t o medita tio n
,very wa tchful ; having
a cqu ired equan imity le t h im with a compo sed min dcu t Off th e sea t o f do ubt
,an d m isbehaviou r . (9 72 )
I 9 .
‘ U rged o n by words (of h is teachers ) le th im be though tful and rej oice (at this urging) , le t
SARIPUTTASUTTA . 1 83
h im break stubborn n e ss in h is fe l low- studen ts,le t
h im u t ter propitious wo rds a nd n o t un sea son able,
le t h im n o t thin k de tract ingly of others . (9 73)2 0 .
‘
A nd then th e fiv e impurit ie s in th e wo rld,
th e subj ection of wh ich he must learn though tfu lly,
—le t h im ove rcome pa ssion fo r form ,soun d an d
ta ste,sme l l and t o uch . (9 74 )
2 1 .
‘Le t th e B h ikkhu subdue h is wish fo r these
Dhamma s and be thoughtfu l,an d with h is min d
we l l libera ted , the n in time he will,reflecting upon
Dhamma,and having become in ten t upon o n e object ,
de stroy da rkn e ss . ’ So sa id Bhagava t . (9 75)
Saripu ttasu tta is ended .
A ttfiakavagga , th e fourth .
v PARAYA NAVAGGA .
To the Brahman a Bavari, living o n the banks o f the Go dhavari,in
Assaka’
s territo ry, comes an o th er Brahman a an d asks fo r five
hun dred pieces o f mo n ey, but n o t getting them he curses Bavari ,saying,
‘May thy head o n the seven th day hen ce cleave in to
seven .
’
A deity comfo rts Bavari by referring him to Buddha .
Then Bavari sends his six teen disciples to Buddha, and each o f
them asks Buddha a questio n .
1 VATTHUGATHA.
1 . From th e beau tifu l c ity of th e K o sala s (sév a t th i) a Brahman a
,we l l versed in th e hymn s
,wen t
to th e Sou th (Dakkh inapa tha ) wish ing fo r n othingn e ss 1 . (976 )
2 . In A s saka’
s territory, in the n e ighbourhoo do f Alaka
,h e dwe lt o n th e ban ks of the G o dhavari,
(living) o n glean ings and fru it . (9 77)3 . A n d c lo se by th e ban k there wa s a large
village , with the in come of which he prepa red a
grea t sacrifice . (9 78)4 . H aving Offered th e grea t sacrifice
,h e aga in
en te red the hermitage . Upon h is re -en tering,
an other Brahman a a rrived, (9 79 )
5. With swo l len fe e t ”,trembling, covered with
mud, with dust o n h is head . A n d h e go ing up
1 Akifikafié’
ia.
2 Uggh al/apado ti maggakkaman en a ghatz‘
apadatalo pan hi
kaya vs panhikam go pphaken a vs go pphakam gan nukena gam m
1 86 PARAYANAVAGGA .
ea rth kn o ws the head a nd head-splitting, te ll me
tha t,O de ity ? ’
(9 9 0 )1 6 . Fo rmerly wen t o u t fro m Kapilava t thu a ru le r
of th e wo rld , an o ffspring of th e Okkaka king , th eSakya so n
,th e ligh t -giving ; (9 9 1 )
1 7.
‘He is , O Brahman a, th e perfec tly En lighten ed
(Sambuddha ) ; pe rfe ct in allthings , h e ha s a t ta in edth e powe r of allkn owledge
,see s clea r ly in eve ryth ing ;
h e ha s arrived a t th e de struction of allthings , and islibera ted in th e de structio n of the upadh is
1
(9 9 2 )1 8 .
‘ He is Buddha,h e is Bhagava t in th e wor ld ,
h e,th e c lea rly- see ing
,tea che s th e Dhamma ; go tho u
to h im an d a sk,h e will expla in it to the e .
’
(9 9 3)1 9 . Having hea rd th e word ‘
Sambuddha ,
’ Bava r irej o iced
,h is grief became lit t le
,an d h e was fi lled
with grea t de ligh t . (9 94 )2 0 . Bava ri glad
,rej o icing , an d eage r a sked th e
de ity : In wha t vil lage o r in wha t town o r in wha tprovin ce dwe l ls th e ch ief o f th e wo r ld , tha t goingthere w e may adore th e pe rfec t ly En l igh te n ed , th efirst of men (9 9 5)
2 1 . In Sava t th i, the town of th e K o salas , dwe l lsG in a (th e Vic to rious) , o f grea t un derstan ding and
exce l len t wide kn owledge ,h e th e Sakya s o n ,
un
yoked,free from pa ssio n ,
skilled in head-split ting,
th e bull of men .
’
(9 96 )2 2 . Then (Bavari) addre ssed h is disciple s , Brah
man as , perfect in th e hymn s : ‘ Co me ,yo u ths , I will
t e l l (yo u some th ing) , lis te n t o my wo rds (99 7)2 3.
‘ He whose appearan ce in th e wor ld is difficu l t to be me t with Often ,
h e is a t th e pre sen t t ime2
1 Sabbadhammakkhayam patto (i. e . n ibban a)Vimutto upadhisamkhaye .
2 Sv-agga .
VATTHUGATHA. 1 87
born in th e wor ld a n d wide ly ren own ed a s Sam
buddha (th e pe rfect ly En lighten ed) ; go quickly toSava t th i an d behold th e best o f men .
’
(9 9 8)2 4 .
‘ How then can w e kn ow, o n see ing h im ,
tha th e is Buddha
,O B rahmafl a ? Te l l us wh o do n o t
kn ow h im,by wha t may we reco gn ise h im ? (9 9 9 )
2 5.
‘
F o r in th e hymn s a re t o be fo un d the ma rkso f a grea t man
,and thirty- tw o are d isc losed a lto
ge the r,o n e by o n e .
’
(10 0 0 )2 6 .
‘
F o r h im o n whose limbs the se marks ofa grea t man are to be foun d
,the re are two ways
left,a th ird do e s n o t exist . (1 0 0 1 )
2 7.
‘ I f he abide s in a dw e l ling,h e will subdue
this earth without ro d (o r) sword , h e will rule withjustice . (1 0 0 2 )
2 8 . A nd if he d epar ts from h is dwe lling fo r thewilde rn e s s
,he become s th e sain t
,in compa rable
Sambuddha,who has removed th e ve il (from th e
world) 1 . 1 0 0 3)2 9 .
‘
A sk in your min d abo u t my birth and family,
my marks,hymn s
,an d my other disciple s , th e head
and head- split t ing. (10 0 4)30 .
‘ I f he is Buddha ,th e c lear- sighted , the n he
wil l an swe r by word of mouth th e que st ion s youhave a sked in yo ur m in d .
’
(1 0 0 5)3 1 , 32 , 33. H aving hea rd B avari’s words h is dis
ciples , s ixteen Brahman a s,Ag ita ,
T is s ame t teyya ,
Pumz aka,further M e ttagfi ,
Dh o taka an d Upa s iva ,
and Na n da,furthe r H emaka
,th e two To deyya an d
Kappa,an d th e wise Ga tukamz i
,B h adravudha and
Udaya,an d a ls o the Brahman a Po sala ,
a nd th e wiseM o gha ragan ,
a n d th e grea t Is i Pingiya , ( 1 0 0 6— 1 0 0 8)34 . Allo f them ,
havin g each the ir host (o f pupils) ,1 Comp . Lalita-vistara (ed. pp . 1 1 6
,1 1 8 .
1 88 PARAYANAVAGGA .
a ndbeing themse lve s wide ly ren own ed throughou t th ewo r ld
,thin ke rs de ligh t ing in medita tion
,wise
,scen ted
with the perfume Of former (go o d deeds) 1, (1 0 0 9 )35. Having sa lu ted Bavari and gon e roun d h im
towa rds th e r ight , allwith ma t ted ha ir an d bea r
ing hide s , depar ted with the ir face s turn ed to th e
n or th . (1 0 1 0 )36 . To Pa tittkan a of Alaka first
,then t o Mahis
sa ti,and a lso to Uggen i, G o n addha ,
Yedisa, Va n asavhaya , ( 10 1 1 )37. A nd a lso to Kosambi
,Sake ta ,
and Sava t th i,
th e most exce llen t of c itie s , to Se tavya ,Kapila
va t thu ,and th e city of Kus inara
, (1 0 1 2 )38 . A n d to Pava , the city o f wea l th , t o Vesali, th e
c ity o f M agadha ,to Pasan aka K e tiya (the Rock
Temple ) , the lo ve ly , th e charming. (1 0 1 3)39 . A s h e who is a th irst (longs fo r) the cold wa ter ,
a s th e merchan t (longs fo r) ga in ,as he who is plagu ed
by hea t (longs fo r) shade , so in ha ste they a scen dedthe moun ta in . (1 0 14 )4 0 . A nd Bhagava t a t tha t time a t ten ded by th e
a ssembly of th e B h ikkhus taugh t th e Dhamma to th e
B h ikkhus,and roared like a lio n in th e fore st . (1 0 1 5)
4 1 . Ag ita behe ld Sambuddha a s the shin ing (sun )withou t (burn ing) rays , a s th e moon o n th e fifteen th ,having reached h er plen itude . (1 0 16)4 2 . Then observing h is limbs a nd allthe marks
in the ir fu ln e ss , stan ding apar t,rej oiced
,h e a sked th e
questio n s Of h is m in d (1 0 1 7)4 3.
‘Te ll me about (my maste r’s) bir th , te l l me
abou t h is family toge ther with th e ma rks,te ll me
about h is perfectio n in the hymn s,how man y (hymn s)
do es th e Brahman a recite (10 1 8)1 Pubbavasan avasita.
190 PARAYANAVAGGA .
fe ll a t (B hagava t’
s ) fe e t (and salu ted h im) with h ishead
, (saying) ( 1 0 2 7)53 .
‘ Bava ri, th e Brahman a,toge the r with h is
disciples , O thou ven erable man,de lighted an d
glad,does ho mage t o thy fee t , 0 tho u c lea r ly
se e ing.
’
(1 0 2 8)54 . Bhagava t sa id : ‘
Le t Bavari,th e Brahman a
,
be glad toge ther with h is disciple s " B e thou a lsoglad
,live l o ng, O young man " (1 0 2 9)
55. F o r Bava ri an d fo r thee,fo r allthe re a re all
(kin ds o f) doubt ; having go t a n opportun ity , a sk yewha teve r yo u wish .
’
(1 0 30 )56 . A fter ge tt ing perm issio n from S ambuddha
,
Ag ita s it ting the re with fo lded han ds a sked Ta thaga ta th e first que s t io n . (1 0 3 1 )
Th e Va t thugathas a re en ded .
2 . A G ITAMAN AVA PUKKHA.
1 .
‘ By wha t is th e wo rld shro uded ,’— s o sa id
th e ven e rable Agi ta ,by wha t doe s it n o t sh in e P
Wha t ca lle st thou its pollu t io n,wha t is its grea t
danger ? ’
(1 0 32 )2 .
‘With ign o ran ce is th e wo rld shrouded , OAg ita ,
’— s o sa id Bhagava t
,
‘
by rea so n o f ava riceit do e s n o t sh in e ; de sire I ca l l its pollu tion ,
pa in isits grea t dange r .
’
(1 0 33)3 .
‘
The streams of de sire flow in every directio n,
’
-s o said th e ven erable Ag ita wha t dams th e
streams , say wha t restra in s the streams,by wha t
may th e streams be shu t o ff 1 ?’
(1 0 34 )
1 Comp . t . v. 340 .
TISSAMETTEYYAMANAVAPUKKHA. 19 1
4 .
‘Wha tever streams there a re in the wor ld,
—O
Agita ,
’ so sa id Bhagava t,
— ‘
tho ugh tfuln es s is the irdam
,thoughtfu ln e ss I ca ll th e re stra in t of th e streams
,
by un derstan ding they a re shu t Off. ’ (1 0 35)5.
‘ Both un de rstan ding an d thoughtfu ln e s s,
’—s o
said th e ven erable Ag ita ,an d n ame a n d shape 1
,
O ven erable man,
— asked abo u t this by me,de clare
by wha t is this stopped ? ’
( 1 0 36)6 . Buddha : ‘This que st ion wh ich tho u hast a sked ,
0 Agi ta ,tha t I wil l expla in to thee ; (I will expla in
t o thee) by wha t n ame an d shape 2a re t o ta lly
stopped ; by th e ce ssa tion of con sciousn e ss th is isstopped here .
’
(1 0 37)7. Agita :
‘ Those who have examin ed (all)Dhamma s (i. e . th e sa in ts) , an d those who a re
disciple s, (an d tho se wh o a re) co mmo n men here ,
—when thou ar t a sked abou t their mode o f life ,
declare i t un to me,thou who a r t wise
,O ven erable
man .
’
(1 0 38)8 . Buddha : ‘
Le t th e B h ikkhu n o t crave fo r sen sua lplea su res , le t h im be ca lm in min d , le t h im wan derabout skilful in allDhammas
,an d though tful . ’ (10 39 )
Ag itaman avapuéé/za is en ded .
3 . T ISSAMETTEYYAMANAVA PUKKHA.
1 .
‘Who is con ten ted in th e world ,’— s o sa id th e
ven erable Tis same tteyya ,who is witho u t co m
mo tion s ? Who a fter kn owing both en ds do es n o t
stick in th e m iddle , a s far a s h is un derstan ding is
1 Namarfipafi t a.
2 Namafi lea rfipafi lea .
1 9 2 PARAYANAVAGGA .
con cern ed ? Whom dost thou ca l l a grea t man ?
W h o has overcome desire in this wor ld (1 0 40 )2 .
‘The B h ikkhu who absta in s from sen sua l
pleas ure s , - O M e t teyya ,
’ so sa id Bhagava t,who
is free from des ire ,a lways thoughtful , happy by
reflectio n ,he is withou t commot ion s
,h e a fte r kn o w
ing bo th en ds does n o t stick in the m iddle ,a s far
a s h is un derstan ding is co n ce rn ed ; h im I ca l l a grea tman ; h e has overcame desire in this wor ld .
’
(10 4 1 )T issame tteyyaman avapuééfia is e n ded .
4 . PUNN AKAMAN AVA PUKKHA.
1 .
‘ To h im who is without desire , who has seenth e root (o f — s o sa id th e ven e rable Pumzaka ,
-‘I have come supplica tingly with a que st ion o n
a ccoun t of wha t did th e I sis an d men,Kha t tiya s
a nd Brahman a s,Offer sacrifices to the gods abun
dan tly in this wo rld ? (abou t this) I a sk thee , OBhagava t
, te l l me th is . ’ (1 0 4 2 )2 .
‘Allthese I sis an d men ,
Kha t tiyas and Brahman as
,
-O Pumzaka,
’ so said Bhagava t,— ‘who
offered sacrifices to the gods abun dan t ly in thisworld
,Offered sacrifices , O Pumzaka
,afte r reaching
Old age ,wishing fo r the ir pre sen t co n ditio n .
’
(1 0 4 3)3 .
‘Allthese I sis and men ,Kha ttiyas and Brah
man as ,’ —s o sa id th e ven erable Pun n aka
,
— ‘whoOffered sacrifices to th e gods abun dan t ly in thiswor ld
,did they, O Bhagavat , in defa tigable in the
way of offering, cross over both bir th and old age ,
O ven erable man ? I ask thee , O Bhagava t , tellme this . ’ (1 0 44 )
1 94 PARAYANAVAGGA .
‘ I wil l expla in tha t to thee in the way I myse lfkn ow it : origin a ting in th e upadhis pa in s arise
,
wha tsoever they a re,of man y kin ds in th e
world .
3 .
‘He who be ing ign oran t crea tes upadhi, tha tfool aga in un de rgoes pain ; therefore le t n o t th e
wise man crea te upadhi, con sidering (tha t this is)th e bir th and origin of pa in .
’
(1 0 50 )4 . Me t tagfi :
‘Wha t we have a sked thee tho uha st expla in ed to us ; a n other (questio n ) I a sk thee ,
a n swe r tha t,pray : How do th e wise cross th e
s tream ,bir th a nd Old age ,
a n d sorrow a nd lamen ta
t ion ? Expla in tha t tho roughly t o me,O Mun i
,fo r
th is th ing (dhamma ) is we l l kn own to thee .
’
(1 0 51 )5.
‘ I wil l expla in th e Dhamma to the e,
— O M e t
tagu,
’ so s a id Bhagava t ; ‘
if a man in the visiblewo rld
,witho u t a n y t radition a l in structio n ,
ha s un ders to o d it
,a nd wan de rs about though tfu l
,he may Ove r
come de s ire in th e wor ld (1 0 52 )6 . Me ttagfi :
‘
A n d I take a de ligh t in tha t,in th e
most exce l len t Dhamma,O grea t Is i
,which if a
man has un dersto od,a nd he wa n ders about though t
ful,h e may o vercome desire in th e wo rld .
’
(1 0 53)7.
‘Wha tso ever tho u kn owest,
—O Me ttagfi ,
’ sosa id Bhagava t
,wha t is ) above ,
be low,across
,
and in th e middle,taking n o de ligh t and n o rest
in these th ings,le t thy m in d n o t dwe l l o n
existen ce . I 0 54 )8 .
‘Living s o,though tfu l
,stren uous
,le t the B h ikkhu
wan dering about,afte r aban do n ing se lfishn ess , birth ,
1 Kittayissami te dhammam— Mettagfi ti B hagava
D itt/ze dhamme an itiham
Yam viditva sato karam
Ta re loke visattikam.
METTAGCMANAVAPUKKHA. 1 9 5
and old age , and sorrow, and lamen ta tion ,being a
wise man,leav e pain in this wor ld .
’
( 10 55)9 . M e t tagu
°‘ I de light in these words of th e
great Is i we l l expoun ded,O G o tama
,is (by
-
thee)freedom from upadhi (i. e . N ibban a) . Bhagava tin truth ha s left pain
,fo r th is Dhamma is we l l
kn own to thee 1
(1 0 56)1 0 .
‘
A n d‘
th o se a lso wil l certa in ly leave pa inwhom thou , O Mun i
,con stan t ly maye st admon ish ;
therefore I bow down to thee,having come h ither ,
O chief (naga ) , may Bhagava t a lso admon ish me
con stan t ly.
’
(1 0 57)1 1 . Buddha : ‘
The Brahman a whom I may ac
kn owledge as accomplished,posse ssing n othing,
n o t c leaving to th e world o f lust,h e sure ly h as
crossed th isI
- stream,an d h e has crossed over t o
th e o the r shore , free from harshn ess (akh ila ) , (an d)free from doubt . (10 58)
1 2 .
‘A nd h e is a wise and accomplished man
in this wor ld ; havin g aban do n ed this c leaving to
re ite ra ted existen ce h e is without desire , fre e fromwo e
,free fro m longing, he has crossed over birth
and Old age ,so I say .
’
(10 59)
M e ttagumaizavapuééfia is en ded .
1 Et’
abhin andami vako mahesin o
Sukittitam Go tama nfipadhikam,
Addha hi B hagava pahasi dukkham,
Tatha hi te vidito esa dhammo .
Suk it t it am G o tam a n fip adh’
i k an ti ettha anupadhikan ti
n ibban am,tam san dhaya v
’
a‘
. B hagavan tam alapan to aha sukitti
tam, &c . Commen tato r
1 96 PARAYANAVAGGA .
6 . DHOTAKAMANAVA PUJEKHA.
1 .
‘ I a sk thee , O Bhagava t , te l l me this,
’- so
sa id the ven erable D h o taka ,I long fo r thy word ,
O grea t Is i le t o n e , having listen ed t o thy ut teran ce ,
lea rn h is o wn ext in c tio n .
’
(1 0 60 )2 .
‘ Exe rt thyse lf then,
- O Dh o taka ,
’ so sa idBhagava t ,— ‘
be ing wise and thoughtful in th is wo rld,
le t o n e , having listen ed t o my ut teran ce , learn h iso wn ext in ction .
’
(1 0 6 1 )3 . Dh o taka :
‘ I see in th e world of gods and
men a Brahman a wan de ring about , possessin g n o
thing ; therefo re I bow down t o thee,O thou all
see ing o n e ,fre e me
,O Sakka
,from doubts . ’ (1 0 6 2 )
4 . Buddha :‘ I sha ll n o t go to free any o n e in
the world wh o is doubtfu l , O Dh o taka ; when thouhast learn ed the best Dhamma
,then thou sha lt cross
th is stream 1 ’
(1 0 63)5. Dh o taka :
‘ Teach (me) , O Brahman a ,having
compassion (o n me ) , th e Dhamma of sec lusion (i. e .
N ibban a ) , tha t I may un derstan d (it and) that I ,w ithou t fa lling in t o man y shapes like th e a ir
,
may wan der ca lm an d in depen den t in th iswor ld 1 0 64 )
1 Naham gamissami pamo kanaya
Kathamkath im Dho taka kaf’
zki loke,
Dhammaa’
i ka seffbam agan aman o
Evam tuvam ogham imam taresi.2 An usasa brahme karunayaman o
Vivekadhammam yam aham vigafifr‘
iam
Yathaham akaso va avyapaggaman o’1‘
Idh’
eva san to asito kareyyam.
Nan appakaratam anapaggaman o . Commen tat o r.
1 98*
PARAYANAVAGGA .
3. Upas iva :‘He whose passio n fo r allsen sua l
pleasure s has departed , having re sorted t o n o thingn ess , a fter leaving everyth ing e lse , an d being de live red in th e highest de liveran ce by kn o wledge ,
w illh e
rema in there without proceeding fur ther 1 ? ’
(1 0 70 )4 .
‘ He whose pa ssion fo r allsen sua l pleasu re shas depar ted , — O Upas iva ,
’ so sa id Bhagava t ,‘ having re sorted to n o thin gn ess after leaving everything e lse , and be ing de livered in th e highestde live ran ce by kn owledge ,
h e will rema in the rewithou t proceeding fur ther .
’
(1 0 71 )5. Upas iva :
‘ I f h e rema in s there without proceeding further fo r a mu ltitude of years , O thouall-se e ing o n e , (and if) h e beco me s the re tran qu ilan d de livered
,will there be con sciousn e ss fo r such
a o n e2 ?
’
(10 72 )6.
‘
A s a flame blown about by th e violen ce ofthe win d ,— O Upas iva ,
’
s o sa id Bhagava t , goeso u t
, can n o t be reckon ed (a s existing) , even so a
Mun i, de livered from n ame and body,disappears ,
a nd can n ot be recko n ed (as existing) (1 0 73)7. Upas iva Ha s he (o n ly) disappea red , o r doe s
h e n o t exist (an y longe r) , o r is h e fo r ever free
1 Sabbesu kamesu yo vitarago
Akifikafifiam n issito h itva-m-afi ffiam
Saa‘
ifiavimo khe parame vimutto
Tillfie nu so tattha ananuyay’
i‘
.
2 Titthe t e so tattha anan uyayi
Pugam pi vassan am saman takakkhu
Tatth’
eva so siti siya vimutto
B havetha vififian am tathavidhassa ?1” At ki yatha vatavegen a khitto
A ttham paleti n a upeti samkhamEvam mun
’
i‘
namakaya vimutto
Attham paleti n a upeti samkham.
NANDAMANAVAPUKKHA. 1 99
from sickn ess ? Expla in tha t thoroughly to me,
O Mun i,fo r this Dhamma is we l l kn own to
thee 1 . ’
8 .
‘ F o r h im who has disappeared there is n o
form,O Upas iva ,
’- so said Bhagava t
,— ‘
tha t bywhich they say h e is , exists fo r h im n o longer
,when
allthings (dhamma ) have been cu t off,all(kin ds
of) dispute are a lso cut Off 2 . ’ (1 0 75)Upas ivaman avapuéééa is ended .
8 . NANDAMAN AVA PUKKHA.
1 .
‘ There a re Mun is in the world,
’— so said the
ven erable Nan da,so people say . How is this
(un derstood) by thee P Do they ca ll h im a Mun i
who is posse ssed of kn owledge o r h im who is possessed of life 3 P’
(1 0 76)2 . Buddha :
‘ No t because of (an y ph ilosoph ica l )view
,n o r of tradit ion ,
n o r of kn owledge ,O Nan da
,
do th e exper t ca l l (an y o n e) a Mun i ; (but ) such as
wan der free from wo e,free from desire , after having
secluded themse lve s , those I ca l l Mun is (1 0 77)
1 Atthangato so uda va so n’
atthi
Udahu ve sassatiya aro go ,
Tam me mun i sadhu viyakaro h i,
Tatha hi te vidito esa dhammo .
2 Atthar'
igatassa n a pamanam atthi,
Yen a n am vaggu tam tassa n’
atthi,
Sabbesu dhammesu samfihatesu
Samuhat’
a vadapathapi sabbe .
1”Nanfipapan n am n o mun im vadan ti
Udahu ve giviten’
fipapan n am ?1 Na ditthiya n a sutiya n a fian en a
Mun ié‘
i t a Nan da kusala vadan ti,
2 0 0 PARAYANAVAGGA .
3 .
‘
Allthese S aman as an d Brahman a s ,’—~ s o sa id
th e ven erable Nan da ,say tha t purity come s fro m
(philosophica l) views , an d from tradition ,and from
vir tue and (ho ly) works , and in man y (othe r) ways .D id they, in th e way in wh ich they lived in th e
wor ld , cross ove r birth and old age ,O ven e rable
man ? I a sk thee ,O Bhagava t , te l l me th is . ’ ( 10 78)
4 . Allthe se S aman a s an d Brahman as , O Nan da ,
’
—s o sa id Bhagava t , ‘
say tha t purity come s from(ph iloso phica l) views , and from tradit ion ,
a n d fro mvirtue and (ho ly) works , and in man y (othe r) ways ;s t ill they did n o t , in the way in which they livedin th e wor ld , cross over birth and Old age , soI sayf (1 0 79 )5.
‘
Allthese S aman as an d Brahman as,
’— so sa idthe ven erable Na n da ,
say tha t purity come s from(ph ilo soph ica l) views , and from tradit ion
,a n d from
virtue a nd (holy) works , an d in man y (o ther) ways ;if thou
,O Mun i
,sayest tha t such have n o t crossed
th e stream,who then in the wo rld of gods an d ‘m e n
crossed over birth an d Old age ,O ven erable man P
I a sk thee ,O Bhagava t
,te l l me th is .
’
(1 0 80 )6 .
‘ I do n o t say tha t allS aman a s an d Brahma
n a s,
— O Nan da,
’
s o sa id Bhagava t,
— ‘
a re shro udedby birth an d old age ; those wh o ; afte r leaving inthis world wha t has been seen o r heard o r thought
,
and allvirtue and (holy) works , a fter leaving everyth ing o f va rio us kin ds
,after pen e tra t ing de sire
,a re
free from passio n,such in de ed I ca ll men tha t have
crossed th e stream 1 ’
( 10 8 1 )
Visen ikatva an igha n irasa
Karan ti ye te mun ayo ti brfimi.1 Naham ‘
sabbe saman abrahmanase
Gatigaraya n ivuta’
ti brfimi,
2 0 2 PARAYANAVAGGA .
heard , and though t ; th e destruction o f pa ssion and
of wish fo r th e dear obj ects tha t have been perce iv ed,
O Hemaka,is the impe rishable sta t e of
N ibban a . (1 0 85)4 .
‘ Tho se wh o,having understood this
,a re
though tful , ca lm,because they have seen th e
Dhamma,tran quil and divin e
,such have crossed
desire in th is world (10 86)Hemakaman avapuéé/ia is en ded .
19 . TODEYYAMANAVA PUKKHA.
1 . He in whom there live n o lusts,
’— s o said the
ven erable To deyya ,
‘
to whom the re is n o desire,
an d who has overcome doubt,wha t sort of de l ive r
a n ce is there fo r h im (10 87)2 . H e in whom there live n o lusts , —~O To deyya ,
’
s o sa id Bhagava t , to whom there is n o des i re,and
who has overcome doubt , fo r him there is n o o the rde liveran ce .
’
( 10 88)3 . To deyya :
‘ I s h e without brea thing o r is h e
brea thing, is h e possessed of un de rstan ding o r is he
formin g himse lf an understan ding2 P Expla in th is to
me ,O thou all- seeing o n e , tha t I may kn ow a Mun i,
O Sakka .
’
(1 0 89 )
1 Etad afifiaya ye sata
D it/lzadhammabhin ibbuta
Upasan ta t a tedas’
a
Tin na lo ke visattikam.
2 Nirasaso so uda asasan o
Pafifian ava so uda pafifiakappi.
B reads ye sata instead o f tedasa.
KAPPAMANAVAPUKKHA. 2 o 3
4 . Buddha : He is without brea thing,h e is n o t
brea thing, h e is po ssessed of un derstan ding, an d h eis n o t form ing h imse lf an un derstan ding ; kn ow,
OT o deyya ,
tha t such is th e Mun i,n o t possessing an y
th ing,n o t c leaving to lust and existen ce .
’
(10 90 )T o deyyaman avapuéééa is en ded .
11 . KA PPAMAN AVA PUKKHA.
1 .
‘ F o r those who stan d in the middle of thewa ter
,
’— so sa id th e ven erable Kappa
,in th e fo r
midable stream tha t ha s se t in,fo r those who are
ove rcome by decay an d dea th,te l l me of an islan d ,
O ven erable man,and te ll thou me of an islan d tha t
this (pa in ) may n o t again come o n (10 9 1 )2 .
‘
F o r those who stan d in th e middle o f the
wa ter,
-O Kappa,
’ so sa id Bhagava t,
‘
in th e fo r
midable stream tha t has s et in ,fo r th o se overcome
by decay and dea th , I will te l l thee of an islan d,
O Kappa . (1 0 9 2 )3.
‘This ma tchless islan d , posse ssing n othing (an d)grasping a fter n oth ing, I ca l l N ibban a ,
the des truc
t ion of decay an d dea th 2. (10 9 3)
1 Tvafi ka me dipam*akkhahi
Yatha yidam naparam siya.
2 Akifikan am anadan am
Etam dipam anaparam
Nibban am iti n am brfimi
Garamakkuparikkhayam.
A k ifi éan a n ti kia‘
ikan apatipakkham, a n adan a n ti adanapa/i
pakkham,kifikanadan avfipasaman ti vuttam ho ti. Commen tato r .
B reads disam.
2 0 4 PARAYANAVAGGA .
4 .
‘ Those who , having un derstoo d this , a re
thoughtful (an d) ca lm ,because they have seen th e
Dhamma,do n o t fa ll in to th e power of Mara ,
a nd
a re n o t th e compan ion s of Mara .
’
(1 0 94 )Kappaman avapuééka is en ded .
12 . GATUKANN IMAN AVA PUKKHA.
1 .
‘ H aving heard of a he ro free from lust ,’
- s o
sa id th e ve n e rable Ga tuka im in,who ha s crossed
th e str eam,I have come to ask h im who is free
from lust ; te ll me th e sea t o f peace , O tho u withth e born eye (of wisdom ) , te l l me this t ruly
,O
Bhagava t . (10 9 5)2 .
‘
F o r Bhagava t wan de rs abo u t afte r havingcon quered lust a s the h o t sun (co n que rs) th e earthby its hea t ; te ll th e Dhamma t o me wh o has (o n ly)lit t le un ders tan ding
,O thou of grea t un de rstanding ,
tha t I may a scerta in how t o leave in this worldbirth and decay.
’
(1 0 96)3 .
‘Subdue thy gre edin ess fo r sen sua l plea sure s ,O Ga tukamz in
,
’
s o s a id Bhagava t,having co n s i
de red th e forsaking o f th e wor ld as happin e ss,le t
the re n o t be a n ything e ither gra sped a fte r o r r e
j ected by thee 1. (10 9 7)
4 .
‘Wha t is befo re thee ,lay tha t a side ; le t the re be
n othing behin d thee ; if thou wilt n o t gra sp a fter wha tis in th e m iddle
,thou wilt wan der ca lm 2
. (1 0 98 )
1 Kamesu Vin aya gedham,
Nekkhammam dalf/zu khemato
Uggahitam n irattam va
Ma te viggi ttha kifikan am.
2 Comp . supra, Attadan a’asutta, v. 15.
2 0 6 PARAYANAVAGGA .
14 . UDAYAMANAVA PUKKHA.
1 .
‘ To Buddha who is sit t ing medita ting, freefrom po llut io n ,
’— so sa id th e ven e rable Udaya ,
having performed h is du ty , wh o is witho u t passion ,
a ccomplished in allth ings (dhamma ) , I have come
with a que st ion ; te ll me the de live ran ce by kn owledge
,th e split ting up of ign oran ce .
’
(1 10 4)2 .
‘
(It co n sis ts in ) leaving lust and de sire , — O
Udaya,
’ so sa id Bhagava t ,— J a n d both (kin ds of)grief
,a nd driving away slo th
,an d warding off m is
behaviou r . (1 1 0 5)3 .
‘
Th e de live ran ce by kn owledge which is purified by equan im ity a nd though tfu ln e ss an d precededby rea s o n ing o n Dhamma I wil l te l l thee
,th e split t ing
up o f ign o ran ce ( 1 10 6 )4 . Udaya : Wha t is th e bon d of th e world , wha t
is its pract ice ? By th e leaving of wha t is N ibban asaid to be 2 P
’
(1 1 0 7)5. Buddha :
‘
Th e wo r ld is boun d by pleasure ,reaso n ing is its pract ice ; by the leaving of desireN ibban a is sa id t o be .
’
(1 1 0 8)6 . Udaya :
‘ How does con sciousn ess cease in
h im tha t wan ders thoughtful H aving come to a sk
thee,le t us hear thy words .
’
(1 10 9 )
1 Upekhasatisamsuddham
Dhammatakkapuregavam
Afifiavimo kham pabrfimi
Aviggaya pabhedan am.
2 Kim su samyogan o loko ,
Kim su tassa vikarana
Kiss’
assa vippahan en a
Nibbanam iti vut kati P
POSALAMANAVAPUKKHA. 20 7
7. Buddha : ‘
Fo r h im who both inwardly and o u t
wardly doe s n o t de light in sen sat ion ,fo r h im who thu s
wan ders thoughtfu l , con sciousn ess cea se s .’
(1 1 1 0 )
Udayamafl avapuééfia is en ded .
15 . POSALAMAN AVA PUKKHA.
1 .
‘He who shows th e past (births , — s o saidthe ven erable Po sala
,who is witho ut desire and
has cu t off doubt,t o h im
‘ who is accomplished inall things (dhamma ) , I have come supplica tinglywith a question . (1 1 1 1 )
2 .
‘ O Sakka,I a sk about his kn owledge who is
aware of pa st shapes,who ca sts off every corporea l
form,and who sees tha t the re exists n othing e ithe r
in tern a l ly o r extern a lly ; how can such a o n e be led
(by an ybody) 1 P’
(1 1 1 2 )3. Ta thaga ta ,
kn owing all the face s o f co n
s cio usn ess,
—O Po sala,
’ so sa id Bhagava t,
kn ows(a lso) h im who sta n ds de livered , devoted to tha t(Object) 2 . (1 1 1 3)4 .
‘H aving un derstood that the bon ds of pleasuredo n o t origin a te in n othingn ess h e see s c lea rly in
1 Vibhfitarfipasar‘
ifiissa
Sabbakayapahayin o
Agglzattafi t a bahiddha t a
Natthi kifikiti passato
[Yan am Sakkan upukklzami,
Kath am n eyyo tathavidho .
2 Vififian atthitiyo sabba— Po sala ti B hagava
Abhigan am Tathagato
Til/fian tam en am ganatiVimuttam tapparayanam.
2 0 8 PARAYANAVAGGA .
this (ma tter), th is (is) th e kn owledge of a perfect ,accomplished Brahman a
1
(1 1 1 4 )Po salaman avapuéééa is en ded .
16 . MOGHA RAGAMANAVA PUKKHA.
1 .
‘ Twice have I a sked Sakka ,
’ —so sa id th e
ven e rable M ogharagan ,but th e c lea r ly-see ing has
n o t expla in ed it to me ; if the divin e Isi is askedfo r th e th ird t ime ,
h e will expla in it,so I have
hea rd . ( 1 1 1 5)2 .
‘ There is th is world,th e other world
,Brah
man’s world to ge ther with th e world of the gods ;
I do n o t kn ow thy view,the famous G o tama ’
s
(view) . (1 1 16)3.
‘ To this man who see s what is good I havecome supplica tingly with a question : How is an y
o n e to loo k upon the world tha t the king of déa thmay n o t see h im ?
’
(1 1 1 7)4 . Look upon the wor ld a s void
,O M o gharagan ,
be ing a lways thoughtfu l having destro yed the viewOf on ese lf (a s rea lly existing) , so o n e may ove rcome
dea th ; the king of dea th wil l n o t see h im who thusregards th e world (1 1 1 8)
M o gharagamafi avapuééfia is en ded .
1 AkifikafifiasambhavamNan disamyogan am iti
Evam evam abhififiaya
Tato tattha vipassati,
Etam fian am tathamtassa
B rahmanassa vusimato .
2 Comp . t . v. 1 70 .
2 1 0 PARAYANAVAGGA .
further sho re , an d therefo re this order of Dhamma
was ca l led th e way t o th e othe r shore .
’
Agita ,Tis same t teyya , Pun n aka and M e t
tagu, Dh o taka and Upas iva ,Nan da an d Hemaka
,
th e tw o To deyya an d Kappa,a n d th e wise Ga tu
ka fm in,B hadravudha an d Udaya
,an d a lso th e Brah
man a Po sala,and the wise M o gharagan ,
a n d Pingiya
th e great Is i, (1 1 2 3, 1 1 2 4 )3. These wen t up to Buddha
,the Is i of exempla ry
con duct ; a sking subt le quest ion s they wen t up to
the supreme Buddha . ( 1 1 2 5)4 . Buddha ,
be in g a sked,respon ded to the ir que s
t io n s t ru ly,a nd in re spo n ding to th e que stio n s th e
Mun i de ligh ted the Brahman a s . (1 1 2 6)5. They
,having bee n de ligh ted by the c learly
see ing Buddha,th e kin sman o f th e Adiééa s , devoted
themse lves t o a re ligio u s life n ea r th e man of exce llen t un de rs ta n ding . (1 1 2 7)6 . He wh o lived a ccording to wha t had been
taught by Buddha (in an swer) to each single quest ion , wen t from th is shore to the othe r shore . (1 1 2 8)7. From th is shore h e wen t to the other shore
e n te r ing upon the most exce llen t way ; th is wayis t o lead to th e o the r shore
,therefore it is ca l led
‘
the way t o th e other shore .
’
(1 1 2 9 )
8 .
‘ I will procla im accordingly the way t o the
furthe r shore ,’— so sa id th e ven e rable Pir’igiya a s
h e saw it, so h e told it ; the spot less
,the ve ry wise
,
th e passion less , the de sire less lord, fo r wha t reaso nshou ld he speak fa lse ly (1 1 30 )9 .
‘We l l " I will pra ise the beautiful voice of(Buddha ) , who is without stain an d folly
,and who
has le ft behin d arro gan ce an d hypocrisy. (1 1 3 1 )10 .
‘
Th e da rkn ess-dispe l ling Buddha,the all
PARAYANASUTTA . 2 1 1
see ing, who thoroughly un de rstan ds the world 1,
ha s overcome all existen ce s,is free from passion
,
has left behin d allpa in,is right ly ca lled (Buddha) ,
h e,
’ O Brahman a,has come t o me . (1 1 32 )
1 1 . A s th e bird,having left th e bush
, take sup h is abode in the fruitfu l fo rest
,even s o I
,h aV ing
left men of n arrow views,have reached the grea t
sea , like the h'
amsa 2. (1 1 33)
1 2 .
‘Those who before in an other world expla in edth e do ctrin e Of Gotama
,saying, “ So it wa s
,so it
wil l be,
”
alltha t wa s on ly ora l t radit ion ,alltha t was
on ly some thing tha t in crea sed my doubts 3 . (1 1 34 )1 3. The re is on ly o n e abiding dispe lling da rkn ess
,
tha t is th e high -bo rn,the lumin ous , G o tama Of gre a t
un derstan ding, Gotama of grea t wisdom, ( 1 1 35)
14 .
‘W h o taugh t me th e Dhamma,th e in stan ta
n e o us , th e immedia te , th e destruct ion o f desire ,fre e
dom from dis tress ,whose liken e ss is n owhere (1 1 36)1 5. Bavari : ‘ Can st thou stay away from h im even
fo r a momen t ,O Pir'
igiya ,fromG o tama ofgrea t un der
stan ding, from Gotama of grea t wisdom , (1 1 37)
1 Lo kan tagfi.
2 D igo yatha kubban akam pahaya
B ahupphalam kan an am avaseyya
Evam p’
aham appadasse pabaya
Maho dadhim hamso -r-iv’
agg/zapatto .
Ye’
me pubbe viyakamsu
huram Go tamasasan am
ink-asi iti bhavissati
sahban tam itih itiham
sabban tam takkavada’lzan am.
‘1 Yo me dhammam adesesi
San dill/zikam akalikam
Tanhakkhayam an’
itikam
Yassa n’
atthi upama kvaki.
P 2
2 1 2 PARAYANAVAGGA .
1 6 .
‘Who taugh t thee th e Dhamma , th e in stantan eo u s , th e immedia te ,
the de struct ion of desire ,freedom from distre ss
,whose liken ess is n o
where ? ’
(1 1 38)1 7. Pingiya :
‘ I do n o t stay away from h im evenfo r a momen t , O Brahman a
,from Gotama of grea t
un derstan ding, from Gotama ofgrea t wisdo m , (1 1 39 )1 8.
‘Who taught me th e Dhamma , th e in stantan eo us , the immedia te ,
the destruct ion of desire ,
fre edom from distress , whose liken ess is n o
where . (1 1 40 )1 9 .
‘ I s ee h im in my min d and with my eye ,
vigilan t,O Brahman a
,n ight an d day ; worsh ipping
I spen d th e n igh t, therefore I thin k I do n o t stay
away fro m him . (1 1 4 1 )2 0 .
‘ Be l ie f and j oy,m in d and though t in c lin e
me towa rds th e doctrin e of Gotama ; whicheverway th e ve ry wise man goes
,the very same I am
in c lin ed to1. (1 14 2 )
2 1 .
‘ Therefore,as I am worn o u t and feeble ,
my bo dy doe s n o t go there , but in my though tsI a lways go there , fo r my min d , O Brahman a ,
is
j oin ed to h im . (1 14 3)2 2 .
‘ Lying in th e mud (of lusts) wriggling, I
jumped from islan d to islan d ; then I saw the per
fectly En ligh ten ed , who has crossed the stream ,and
is free from pa ssion .
’
(1 144 )2 3 . Bhagava t 2 : ‘A s Vakkali was de livered by
1 Saddha t a piti la man o sati t a
Namen ti me Go tamasasan amha
Yam yam disam vagati bhfiripafw’
io
Sa ten a ten’
eva n ato’ham asmi.
2 At the co n clusio n o f this (i. e . the preceding) gatha, Bhagavat,who stayed at Sfivatthi
, when seeing the maturity o f the minds o f
I N D E X.
The figures o f th is In dex refer t o the pages o f the Tran slat io n,an d
the n umerals t o the In tro ductio n .
Ababu hell, 1 2 1 .
Abbuda hell, 1 2 1 , 1 2 2 .
Adikka family, 8 , 69 , 9 3, 1 74 , 2 1 0 .
Aggalava temple , 57 .
Aggika-B haradvaga brahmana, 2 0 .
Agan iya, h igh-bred
, 9 2 .
Agita Kesakambali t itthakar a, x 11,
86.
Agita man ava, x 11, 1 88, 1 9 0 .
Ag ivika brahman a, x iii, 63Ahaba h ell
,1 2 1 .
Ahara, fo o d .P 1 39 .
Akh ila,free fr om harshn ess
, 78 .
Akifikan a, po ssessio n less, x ii.A lwis
,2 0
,1 0 8 .
Alaka c ity, 1 84 , 1 88 .
Alavaka yakkha, 2 9 .
Alav’
i c ity, 2 9 ,Alavi-Go tama
,2 1 3.
Amagan dha brahmana, 4 0 .
An agamin ,wh o do es n o t return , 1 32 ,1 33
Anathapmdika, 1 7, 2 0, 4 3, 4 8, 6 2 ,
1 1 8 .
Anguttarapa co un try, 9 6, 9 9 .
An upadisesa, n o t having th e upadis
r emain ing, 1 67 .
An uvidita,well-in fo rmed
, 9 1 .
Afifiatit th iyapubba, 95.
Apan a c it y, 9 6, 9 9 .
Appamada, 55A rabat , sain t , 1 5 , 80 . C o ws are slain , x iii.
A rambha, ex ert io n , 1 39 .
Arat i, daugh ter o f M ara, 1 59 .
Ar iya, n o ble, 9 2 , 1 2 2 .
Ar iyamagga, th e n6ble way, 150 .
Asce t ic,x v.
Ascet ic life , x v, 67 .
Asipat tavan a h ell, 1 2 4 .
Asita isi, 1 2 5 .
Aso ka,in scr ipt io ns o f
, x 11.
Assaka kingdom,1 84 .
Assamedha, h o rse-sacrifice, 50 .
Assembly o f B h ikkhus, 5 2 , 66, 8 0 ,
351 9 4 1 1 1 71 1 32
Asuddhadhamma, impure, 1 70 .
A sura demo n , 5 1 , 1 2 5 .
Athabban a-veda, 1 76 .
A ttadandasut ta, 1 77 .
A tata hell, 1 2 1 .
Avigga, ign o ran ce, x v, 1 34 .
Bambo o tree,6 .
Bavar i brahman a,x 11
,1 84 .
B elief, r eligio us, 3.
B hadravudha man ava,x ii i
,2 0 5, 2 1 3.
B haradvaga man ava, x iii, 1 0 8 .
B ho vadi, 1 1 3.
B imbisara,king, 67, 9 9 .
B o dh isatta,1 2 5.
Bo dy, x vi.Bracelets, 7 .
B rahmaban dhu, 4 0 .
B rahman,I 4 , 2 3; 45, 78 : 1 1 7,
B rahmanadhammikasut ta, 4 7 .
Brahman Sahampat i, 1 1 9 .
B rahma wo r ld,2 3, 84 , 9 0 , 96, 2 0 8 .
Buddha,h is relat io n t o ph ilo so phy ,
x ii ; sprun g from the Saman as,x iv ; h is t it les, x v .
Buddh istic fo rmula,x i i i .
D akkhin agiri, 1 1 .
D akkh inapatha, 1 84 .
D asaratha-Gataka, 1 0 6 .
D avids, T .W . Rhys , 66, 75, 1 3 1 .
D e ity, 1 7, 4 3, 86, 1 86 .
D esire , x v .
D eva, go d’ 4 5, 5 1 ) 5 2 : 75 ) 9 4 , 1 2 52
D hammakariyasutta, 46 .
2 16 SUTTA -N IPATA .
Dhammapada, x i i , 6, 7 , 1 0 , 1 1 , 1 6,
D hammaragan , a religio us king, 1 0 2 .
D hammika upasaka, 6 2 .
D bammavmaya, 9 5.
D han iya h erdsman , 3.
D hira, firm , 9 1 .
D h o taka man ava, x 11, 1 96 .
D isputan ts, x iii, 1 57, 1 67, 169 .
D it tbasutamuta, x iii.
D iff/p i, ph ilo so phy, 1111, x iii.D it tbigata , ph ilo so pher , x iii.D ittbigat ika , ph ilo so pher, 1 58 .
D ittbin ivesa, x iii.
D uttbattbakasut ta, 1 48 .
D vayatan upassanasutta, 1 31
Ekan ala, a brahman a village , 1 1 .
Eko di, in ten t o n o n e o bj ect , 1 8 1 .
Elambuga lo tus, 1 6 2 .
Eravan a , king o f elephan ts, 63.
Etymo lo gy, 9 8.Ex t in ct io n , x vi.
Feer , Léo n , 1 7, 2 4 , 4 3.
Fire , o ffer ings to , x iii, 74 .
Fo refathers, 5 1 .
Gahattba, h o useho lder, 7, 2 2 .
Galukkbi creeper , 5 .
Gaflgfi, 30 , 4 5Gaviphala, 4 0 .
Gaya, 4 5G iggbakfita mo un tain
,80 .
C ibin , ho useh o lder , 7, 1 0 .
G iribbaga c ity,67 .
G o dhavar'
i river,1 84 .
G o gerly, 1 7, 2 4 . 4 3.
G o n addha c ity, 1 88 .
Go spel o f S . Jo hn , 1 r, 1 0 2 8 . Luke,
3 8 . M atthew, 4 0 , 69 .
Go tama, 1 1 , 1 2
,1 3, 1 4 , 2 0
,2 3, 2 4 ,
80 , 8 1 , 85, 88, 9 4 , 97 , 1 0 0 , 1 0 2 ,
2 0 8,2 1 1 cf. Saman a G o tama.
G rammar ian , 9 8 .
G rimblo t , x ii, 1 7 , 2 4 , 4 3.
G uhatz‘bakasutta, 1 4 7 .
Ganusso n i brahmana, x iii, 1 0 9 .
Gappa, rec itat io n , x iii, 1 1 0 .
Garasutta, 1 54 .
Gataka, 32 .
Gatukamzin man ava, x iii, 2 0 4 .
Getavan a, 1 7, 2 0 , 4 3, 4 8, 6 2 , 7 2 , 1 1 8 .
Gin a, co n quero r, 63, 1 2 7, 1 86 .
Hamsa, 2 1 1 .
Hardy,Spen ce, 1 1 , 2 0 , 4 8 .
Hell, 55, 1 2 1 , 1 2 2 , 1 2 3, 1 2 4 .
Hemaka manava, x iii, 2 0 1 .
Hemavata yakkha,2 6 .
H imavan ta mo un tain,68 .
H irisut ta , 4 2 .
Ho useho lder,62
,8 1 .
Hymn s,x iii
,2 3, 4 2 , 50 , 9 8, 1 2 6, 1 76 ,
Ikkbfinamkala,1 0 8.
In da go d, 5 1 , 52 , 1 2 5 , 1 89 .
Ifig 1ta , c ommo tio n , 1 4 0 .
Isi.sage. 2 8. 34 , 4 8. 59 .1 74 , 1 97, 2 0 1 , 2 0 8, 2 1 0 .
Itihasa,x iii, 9 8 , 1 89 .
K alahavwadasut ta, 1 64 .
Kalandakan ivapa, 85, 87 .
Kamabhava, 1 1 6 .
Kamasut ta,1 46 .
Kanha =Mara, 59 , 7 1 , 1 8 2 .
Kan habh igat ika , o f black o rigin , 1 0 3.
Kan hasir i isi,1 2 4 , 1 2 6 .
Kapilasutta , 46 .
Kapilavat thu c ity , 1 86, 1 88 .
Kappa, t ime , x vi, 89 , 9 0 , 9 2 .
Kappa man ava,x iii
,2 0 3 .
Kappa Nigr o dhakappa, 58 .
Kappat'
ita, who has o vercome t ime ,
6 2 .
Kappayan a o r Kappiya brahmanaNigr o dhakappa, 59 .
Kas ibharadvaga brz’
ihmana, 1 1 .
Kassapa buddha, 4 0 .
Ken iya gat lla, 96 .
Ke tubha,x iii
, 9 8, 1 89 .
Khaggavisan a, rh in o cero s, 6 .
Khara yakkha, 4 5 .
Khari measure,1 2 1 .
Khatt iya, 1 9 , 2 3, 5 2 , 68, 75,Khema
-: Nibban a
,1 7 1 .
Khettagin a, wh o has co nquered theregio n s, 9 0 .
Kims’
ilasut ta, 54 .
Ko kaliya bh ikkhu, 1 1 8 .
Kolattbi, 1 1 9 .
Ko sala co un try , 4 8, 68, 74 , 1 2 1 , 1 84 ,1 86 .
Ko samb’
i city , 1 88 .
Ko ri n umber,1 2 4 .
Ko vilara t ree, 7 .
2 1 8 SUTTA -N IPATA .
Pamada, indo len ce, 55.
Pamatta, in do len t , 55.
Pandava mo un tain , 68 .
Pandita, w ise, 9 1 .
Pafikavaggiya, 59 .
Papaiika, delusio n , 1 75 .
Parabhavasutta, 1 7 .
Paramattbakasutta, 1 52 .
Parfiyan a, th e way t o th e furthersh o re
,1 84 .
Paribbz’
iga, Paribb'
agaka, wan der ingmen dican t , 2 2 , 9 2 .
Pfir ikbatta t ree,1 0 .
Par in ibbuta, happy, blessed, 60 , 6 1 ,
Par iyan takfirin , wan der ing o n the
bo rders,1 8 1 .
Pasan aka ket iya, ro ck temple , 1 88,
2 0 9 .
Pasfirasut ta,1 57 .
Pat it fban a c ity,1 88 .
Pattaphala, 4 0 .
Pfit ihe’
irakapakkha, 66 .
Pfiva c it y, 1 88 .
Phassa,t o uch , 1 36.
Ph ilo so phers,two so rts o f, x li, 1 59 .
Philo so ph y , n o o n e saved by, x iv.
P ingiya man ava, x iii, 2 0 9 .
P leasures o f sen se,2 8 .
P o kkharasfiti brahmana, x iii, 1 0 9 .
P o sala man ava, x iii, 2 0 7 .
Pubbarama,1 3 1 .
Pundar'
ika h ell,1 2 1 .
Pumzaka manava,x ii
, 1 9 2 .
Purabhedasutta, 1 6 2 .
Pfiran a-Kassapa t itthakara,x il, 86 .
Pur isamedha,sacr ifice o f a man
, 50 .
Raga, daugh ter o f Mar a, 1 59 .
Ragagaha city , 67, 80 , 85, 87 .
Rahu, demo n , 76, 83.
Rahula, Buddha’
s so n, 55.
Rakkhasa, demo n , 5 1 .
Ratan asutta, 37.
Revelatio n, 1 2 3.
Rh in o cero s,6 .
Rfipa, Ruppa, fo rm-po ssessing, 1 4 1
Sabhiya paribbfigaka, 85.
Saketa c ity, 1 88 .
Si kiya= 8akya, Sakka, tribe, 69 .
Sakka= In da, 58 , 1 1 7 .
Sakka z B uddha, 58 , 1 9 6, 1 97, 2 0 2
,
Sakya mun i= B uddha, 37 .
Sakya so n = B uddha, 9 6, 1 0 9 .
Sakya t r ibe, 96, 1 0 9 , 1 2 5, 1 2 6, 1 86 .
Sallasutta, 1 0 6.
Sama, equable, same , 1 79 .
Samaka grass, 4 0 .
Saman a, ascet ic, x 11, x m,x 1v
,1 2 , 1 4 ,
1 5, 1 61 1 8 1 2 2 ) 2 9 1 3 1 1 4 4 1 4 51
4 71 7 1 1 881 89 ; 9 3) 9 61 1 0 2 11 3 1 , 1 4 2 , 1 64 ,
Saman a G o tama,x iv
,86
, 9 8, 1 0 0,
Saman aka, wretched Saman a, 2 0 , 4 5 .
Sambuddha, per fec t ly en ligh ten ed,
2 8,
1 86, 1 87, 1 88
,1 9 0 ,
2 1 3.
Sammfiparibbfigan iyasut ta, 60 .
Sammfip’
asa sacrifice, 50 .
Samkhfira, matter,6 2
,1 34 , 1 80 .
Samsara, revo lut io n , tran smigrat io n ,ex isten ce, x v, x vi, 89 , 1 1 5, 1 33,1 4 1 .
San ct ificat io n , x xv.
Sangha, assembly, 37 , 38, 1 0 5 .
Sanghati, un der -garmen t , 75 .
Safigaya-B elattbiputta t it thakara, x n ,
86 .
Sarlputta thera, 1 0 3, 1 1 8, 1 80 .
Sfit z’
igira yakkha, 2 6 .
Savaka,d isc iple, 6 3, 65 .
Sfivat thi c ity, 1 7 , 2 0 , 4 3, 4 8, 6 2 , 7 2 ,
Savitt i hymn,x iii
, 75.
Sayampabha go ds, 66.
Schwanbeck, x ii.Secur it y , wo rldly, 3.
Seeds o f e x isten ce,x vi.
Sekha, pupil, 1 8 2 .
Sela brahman a, x iii, 96 .
Setavya cit y,1 88 .
Sh avelin g, 2 0 , 74 .
Sign s o f a great man , 98, 1 0 1 , 1 0 2 , 1 2 6 .
Silavata, x iii.Sin acco rding t o Buddha, x v.
Sn ake,1 .
So gan dh ika hell, 1 2 1 .
So paka caste, 2 3 .
So t t iya, learn ed in the revelat io n , 9 2 .
Spiegel, 1 .
Subhasitasutta, 7 2 .
Sudda,man o f the servile caste, 5 2 .
Suddhattbakasutta,1 50 .
Suddho dan a king, 1 2 6 .
Sugata - Buddha, 5, 38, 65, 73, 1 1 5,
Sukiloma yakkha, 4 5.
Sun darika r iver , 74 .
Sundarikabhfiradvfiga brahmana, 74 .
INDEX.
Suta,x iii.
Systems,ph ilo so phical, six ty-three
,
x iii.
Tanhfi,desire
,1 37 , 1 59 .
Tanhabhava , 1 1 6 .
Tfirukkha brahman a, x iii, 1 0 9 .
Tathagata, per fec t , Buddha, 1 4 , 37 ,
39 , 4 2 , 58, 77. 78 , 1 0 3, 1 90 ,2 0 7 .
T each ers, famo us, x 11, 86 .
Tevigga, perfect in the three Vedas,x iii
, 9 8, 1 1 0 ,1 89 .
Tidasa go ds, 1 2 5 .
Timbaru fruit,1 9 .
Tissamet teyya mé‘
mava, 1111, 1 56, 1 9 1 .
T itth iya brfihman a, x iii, 6 3, 1 70 .
T o deyya brahman a, x iii, 1 0 9 , 2 0 2 .
T ren ckn er , x ii.
Tusita heaven,1 2 6
, 1 80 .
Tuvatakasutta,1 74 .
U daya man ava, x iii, 2 0 6 .
Ugge n i c it y, 1 88 .
Upadana, seiz ure , 1 38 .
Upadhi, substan ce , e lemen ts o f e x isten ce
,x vi
, 5, 60 , 6 2 , 1 0 6,1 33,
1 50 , 1 86, 1 9 4 ,Upfisaka, fo llower , adheren t , 2 4 , 5 2 ,
6 2,64 , 85 .
Upasampadfi, priest ’s o rders, 1 4 , 80 ,9 5 .
Upasiva manava , x 11, 1 9 7 .
Upekhaka, equable, 1 63.
Upo satha, fast ing, abstin en ce , 66,1 31 .
Uppalaka hell, 1 2 1 .
U raga, sn ake , 1 .
Ussada, desire , 89 , 1 6 3.
Uttban a,e x ertio n , 55.
vada,do ct rin e , 1 68, 1 7 2 .
Yakkha, 2 5, 2 9 , 4 5 , 7 2 ,Yo ga, at tachmen t , 1 1 5 .
Yo gakkhema Nibban a, 69 .
Yuga, distan ce o f a plo ugh , 67 .
2 19
Vadasila, disputatio us, x 11] , 63, 1 0 9 .
Vakkali, 2 1 2 .
Vakfipeyya sacrifice, 50 .
Van asavhaya cit y, 1 88 .
Vang'
isa thera, 57 73.
Vasala,Vasalaka, o utcast , 2 0 .
Vasava In da,64 .
Vfisettba man ava,X11]
,1 0 8 .
Vatthugfithfi, 56, 1 2 8 .
Veda, 1 1 0
,1 89 .
Vedagfi, having passed sen satio n , 9 1 .
Vedana,sen sat io n , 1 36 .
Vedisfi c ity, 1 88 .
Veluvan a, 85, 87 .
Vesali city, 1 88.
Vessavan a Kuvera king, 63.
Vessika, man o f the th ird caste, 5 2 .
Vetaran i river in hell,1 2 4 .
Veyyz’
ikaran a, grammar ian , X11] , 1 1 0 .
Views,ph ilo so ph ical, 8 , 2 5 , 1 50 , 1 5 2 ,
Vigayasut ta, 32 .
Vigga, kn owledge , x v.
Viggakarana, sc ien ce an d wo rks, 96,
9 9Vin ikkbaya, reso lut io n s, placita, x m .
Vififian a, co n scio usn ess, 1 35.
Vir iyavat , firm, 9 1 .
Visio n ary,x iv.
Viveka, seclusio n , 1 74 .
Vo cabulary, 9 8 .
W heel o f the Dhamma,1 2 7 .
W o rk , 1 1 6 .
W o rks,virtuo us
,x iv .
W o rld is vo id, x vi.
2 C LAREND ON P RE SS,OXF ORD .
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C LAREND ON P R ESS ,OXF ORD . 1 1
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1 z s . 6d.
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1 2 CLAREND ON PRESS , OXF ORD .
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S achs (? ulius vo n ) . L ectur es o n the P hy s iology of Plan ts .
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, M .D . ,
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M uller On cer ta in Va r ia tion s in the VocalOrgan s ofthe P asser es tha t have h ither to escaped n o tice . Tran slated by F . J . Bells B .A . ,
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1878 . 4 to . paper c o vers , 7s . 6d .
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Seco n d Editio n , 1 865 . 8vo . i 8s .
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Seco n d Editio n , 1 868 . 8v0 . 1 6s .
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,byW . F . Do nkin ,
M .A . , F .R .S . 1 862 . 8vo . i 6s .
P r itchard (C .,D .D . , Ur an ometr ia N o va Ox o n ien s is .
A Ph o tometric determin atio n o f the magn itudes o f allStars visible to the n akedeye, from the Po le to ten degrees so uth o f th e Equato r . 1 885. R o yal 8v0 . 8s . 6d.
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Rhys Davids . 1 . Th e M ah aparin ibban a Suttan ta 2 . The Dh amma-hakkappava ttan a Sutta ; 3 . The Tevig a Suttan ta ; 4 . Th e Akankh eyya Sutta ;
5 Thelf'
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Vol. X I I I . Vin ay a Texts . Tran s lated fro m th e Pal i byT . W . Rh ys Davids and Herman n Oldenberg. Part I . Th e Pfit im o kkh a .
Th e Mahéivagga , I—IV . 1 0 s . 6d .
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’
iyan a . Tran sla tedby Geo rg B iihler . Pa r t II . Vfisish tha an d B audh i
’
iyan a . 1 0 s . 6d.
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-B rz’
ihman a-upan ishad . 1 0 s . 6d.
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Vol. XV I I . Vin ay a Text s . Tra n s la ted fro m th e Pal i byT . W . Rhys Davids an d Herman n Oldenberg. Pa rt II . Th e Mah z
’
ivagga ,V—X . Th e [ ( ullavagga , I
- III . 1 0 s . 6d .
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Par t II . Th e D fid i stz’
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ih ar . 1 2s . 6d.
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Vol. XX . Vin aya Texts . Tran s la ted from th e Pal i by T . W .
Rhys Davids an d Herman n O lden berg . Pa rt III . Th e [ ( ullavagga , IV XII .1 0 s . 6d .
C LAREND ON P RESS , OXF OR D . 1 5
Vol. XXI . Th e Saddh arma -
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True Law . Tran slated by H . Kern . 1 z s . 6d .
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Vol. XX IV . Pah lav i Text s . Tran s lated by E . W . W est .
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S ec o n d S eri es .
Vo l. XXV . M an u . Tran s la t ed by Geo rg B uh ler . 2 i s .
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Vo ls . XXV I I an d XXV I I I . Th e Sacred B o o ks o f C h in a .
Th e Tex ts o f Co n fucian ism . Tran slated by James Legge . Parts III an d IV .
The Li R i , o r Co llectio n o f Treatises o n the Rules o f Pro priety, o r Ceremo n ialUsages . 2 5s .
Vo ls . XX IX an d XXX . Th e Gr ihya-Sut ras
,Ru les o f Vedic
Domestic Ceremo n ies . Tran sla ted by Herman n Oldenberg.
Part I (Vol. XXIX ) , 1 z s . 6d. j ust P ublished.
Part II (Vol. XXX) . I n the P r ess .
Vol. XXXI. Th e Zen d-A ves ta . Pa rt I I I . The Ya sn a,
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SE C RETARY To THE DELEGATE S , C la r en do n P r ess , Ox fo rd .
