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II.

TEXTS

THE BUDDHIST CANON,

COMMONLY KNOWN AS

DHAMMAPADA,

WITH ACCOMPANYING NARRATIVES.

QCransIatefc from tfje Cfjmese

SAMUEL BEAL

(B.A. TBIN. COLL. CAMS.)

PROFESSOR OF CHINESE, UNIVERSITY COLLEGE, LONDON.

LONDON:
TRUBNEK & CO., LUDGATE HILL.

1878.

[All rights resemed.]

DEDICA TED
TO

HIS EXCELLENCY, IWAKURA TOMOMI,

IN RECOGNITION OF HIS LIBERALITY
IN PROCURING FOR THE LIBRARY OF THE INDIA OFFICE

A COMPLETE COPY OF THE BUDDHIST TRIPITAKA
IN THE CHINESE LANGUAGE, FROM ONE VOLUME OF WHICH

&f)E fbllafotiuj ^Translation

HAS BEEN PREPARED.

2(X

CONTENTS.

INTRODUCTORY REMARKS ..... I

PREFACE ... . 3-27

CHINESE PREFACE ..... 29-30

I. IMPERMANENCY . . . . 3 1

II. INCITING TO WISDOM . . . . -39

III. THE DISCIPLE . . 44

IV. SIMPLE FAITH ...... $O

V. CAREFUL OBSERVANCE OF MORAL DUTIES . . 53
VI. REFLECTION . . 55

vii. LOVE ....... 57

VIII. WORDS ... ... 60

IX. TWIN VERSES . . . . . .62

X. CARELESSNESS . 69

XI. THOUGHT . . . . . . -72

XII. FLOWERS . . -74

XIII. THE FOOL ... . -77

XIV. THE WISE MAN ... 79
XV. THE RAHAT . 82

XVI. THE THOUSANDS . .84

XVII. EVIL CONDUCT . . 9 1

XVIII. PUNISHMENT . . -94
XIX. OLD AGE ... . -99

XX. LOVING THE BODY . . . . . 1 03

viii CONTENTS.

PAGE

XXI. THE WORLD . . . IO7'

XXII. BUDDHA . . . . . .109

XXIII. REST AND REPOSE . . .114

XXIV. PLEASURE , . . . Il8
XXV. ANGER . . . . . . .121

XXVI. IMPURITY . .124

XXVII. FIRMLY HOLDING THE LAW . . . .126

XXVIII. THE WAY . . . . . . 130

XXIX. WIDE AND DIFFUSIVE . . . -134

XXX. HELL . . . . . . -139

XXXI. THE ELEPHANT . . . . .142

XXXII. LUST . . . . . . -147

XXXIII. ADVANTAGEOUS SERVICE . . . .158

XXXIV. THE SHAMAN . . . . l6l

XXXV. THE BRAHMlCHARIN . . . . .163

XXXVI. NIRVANA . . . . . .165

XXXVII. BIRTH AND DEATH . . . . .167

XXXVIII. PROFIT OF RELIGION . . . . . 1 70

XXXIX. GOOD FORTUNE . . . . *74

\* [In the section No. XXXI. will be found the sermon preached
by Buddha to his son Rahula on " Falsehood." This sermon or
exhortation is alluded to by Asoka in the Edict of Bhabra.]

INTRODUCTORY REMARKS.

DHAMMAPADA (which, according to the Chinese Gloss,
may be rendered " Scriptural Texts " or " Verses ") is a
work of much importance in the study of Buddhism. It
contains, as its title signifies, authentic Texts gathered
from ancient canonical books and these Texts are gener-
ally connected with some incident or other in the His-
tory of Buddha, helping to illustrate everyday life in
India at the time when they were written, as well as
the method of teaching adopted by the Founder of this
remarkable Eeligion. Not only does the general tone
pervading these verses illustrate the spirit of Buddha's
doctrine, * but by a critical examination of particular
passages, we are enabled to solve some of the difficul-
ties which always attend the interpretation of words and
phrases used in a religious sense. We already possess
two translations of this work from the Pali, one by
V. Fausboll (1855), the other by Max Miiller (iS/o) 2
and in addition to these there are the criticisms of Mr.
James D'Alwis and the late Professor Childers on the latter
translation so that for all necessary purposes we have

1 Mr. Spence Hardy has observed ~ Mr. Gogerly has also translated

that a collection might be made from 350 verses of Dbammapada (out of

the precepts of this work, that in the 423). Spence Hardy, "E. M." p. 28.

purity of its ethics could scarcely [A. Weber's German translation ap-

be equalled from any other heathen peared in 1860.]
author. "Eastern Monachism," 169

2 INTROD UCTOR Y REMARKS.

sufficient material before us for a correct knowledge of the
work in question. I should not under these circumstances
have undertaken to produce another translation bearing
the same title, but for the fact that no copy of Dhammapada
has hitherto been known to exist in China. It has been
my good fortune to have had brought under my imme-
diate examination the great body of books comprising the
Chinese Buddhist Canon. Amongst these I found there
were four copies of a work bearing the title of "Law verses"
or " Scriptural texts," which on examination were seen to
resemble the Pali version of Dhammapada in many par-
ticulars. Supposing that some knowledge of these books
would be acceptable to the student, I have undertaken the
translation ! of the simplest of them, and with such notices
of the other copies as are suggested by a brief comparison
of them one with the other, I now offer my book for
candid consideration.

1 It may here be stated, in order literal translation of the Chinese
to disarm unfriendly criticism, that Text, but only such an abstract of it
I do not profess to have produced a as seemed necessary for my purpose.

PEEFACE

CHINESE VERSION OF DHAMMAPADA.

THERE are four principal copies of Dhammapada in
Chinese. The first, approaching most nearly to the Pali,
was made by a Shaman " Wei-chi-lan " (and others), who
lived during the Wu dynasty, about the beginning of the
third century of the Christian era. As this is the earliest
version, we will consider it first.

The title by which it is known is Fa-klieu-King?-
that is, " The Sutra of Law Verses." The symbol kheu
(fa]) does not necessarily mean " a verse," but is applied
to any sentence or phrase : the rendering " Law texts " or
" Scripture texts " would therefore be more correct were
it not that in the Preface to this work the symbol is
explained by " Gatha," which is stated by Childers (sub
wee) to mean " a verse or stanza," or generally " a gloka
or anushtubh stanza." Nothing can be more precise
than the language of the Chinese Preface (to which I
have alluded in the " Report on the Catalogue of the
Chinese Tripitaka," p. 1 1 3), in which it is stated that
the work we are considering is the " Tan-po-kee," &:
|j \$, which can only be restored to Dharmaga-
thapadam, and as gathapadam is used for "a stanza,"
we come back to the meaning of " Scripture, or Law-

1 In the Encyclopedia "Chi-yuen- as "Fa-tsah," i.e., "Scriptural Mis-
fa-pao-khkn-tung-tsung-lu" (Kiouen cellanies."
xi. fol. V)j this 'work is also quoted

4 INTRODUCTION.

stanzas." Of course, the Chinese affords no assistance in
solving the question " whether ' pada,' in the singular, can
ever mean a collection of verses," J and the other difficulties
attaching to the correct rendering of this word from the
Pali ; but as an independent testimony to the sense of the
expression " Dhammapada," as it was understood by the old
translators in China, it may be of value. 2 The Preface
further explains that these verses are "choice selections
from all the Sutras," which agrees with what we know from
actual comparison, as also from the testimony of indepen-
dent writers. 3 The Chinese Sutras, e.g., contain many pas-
sages found in Dhammapada compare the following, p. 49 :
" As the bee collects nectar and departs without injuring
the flower or its colour and scent, so let the sage dwell
upon earth," with Catena, p. 1 50, " As the butterfly alights
on the flower and destroys not its form or its sweetness, but
takes a sip and then departs, so the mendicant follower of
Buddha (sage) takes not nor hurts another's possessions."
And the stanza following this (No. 50) is but a part
of the same traditional record as coming from a former
Buddha ( Wessdbha) : " Not the failure of others, nor their
sins of commission or omission, but his own misdeeds and
negligences should the sage take notice of." So in the
Chinese : " He observes not another man's actions or
omissions, looks only to his own behaviour and conduct."
(Op. cit., p. 159.) Again, let us compare v. 183 with the
Chinese record of Konagamana Buddha (Catena, 159),

1 But we must remember the re- deus. " Jul. Methode," p. 71), where

mark of the translator of " Sutta "pada" is equal to the Chinese

Nipata," that in old Pali works the "tsi," which means "a trace," or,

singular is frequently used for the "footstep." (For other examples, ride

plural. "Sutta Nipata," by Sir N. the Chinese version of the "Lotus,"

Coomara Swami. lutrod. xix. (Triib- compared with that by Burnouf, p.

ner&Co.) 155. Also "Jul. Hiouen Thsang,"

a It may be as well to state, how- iii. p. 498, &c.)

ever, that the word "pada " is in vari- J Mr. James D'Alwis, for example,

ous compounds rendered by "traces," in his "Review of Max Muller's

or "vestigia," in the Chinese, such, Dhammapada," pp. 92, 93, ss., and

for example, as in the word "Kari- elsewhere,
padadeva " (elephantis vestigia halens

INTRODUCTION. 5

" Xot to commit any sin, to do good, and to purify one's
mind, this is the teaching of the Awakened ; " the Chinese
is, " Practising no evil way, advancing in the exercise of
virtue, purifying both mind and will, this is the doctrine
of all the Buddhas." Again, stanza 2 14 in the Pali is this,
" From lust comes grief, from lust comes fear, he who is
free from lust knows neither grief nor fear." This is
evidently the same as the testimony of Kasyapa Buddha,
" A man from lust engenders sorrow, and from sorrow
guilty fear ; banish lust and there will be no sorrow, and
if no sorrow then no guilty fear." (Catena, p. 200.)
Without quoting further at length, we will simply note a
few other agreements, e.g., compare stanza 239 with Catena,
p. 201, 34; stanza 281 with the record of Kasyapa
(Catena, 159); stanza 292 with p. 264 (op. tit.) ; stanza
372 with p. 247 (op. cit.} ; and in many other cases. But
perhaps the most curious agreement is to be found in
various stanzas which occur in the Chinese version of the
" Lankavatara Sutra," which was translated into Chinese
by a priest Gunabhadra, early in the Sung dynasty (Circ.
420 A.D.). Of these I shall only select one as throwing
some light on a difficult verse in the Pali ; I refer to vv.
294, 295, which run thus : " A true Brahmaua, though he
has killed father and mother and two valiant kings,
though he has destroyed a kingdom with all its subjects,
is free from guilt."

"A true Brahmana, though he has killed father and
mother and two holy kings, and even a fifth man, is free
from guilt."

With respect to these verses, both Professor Max Miiller
and Professor Childers are inclined to regard them as
showing that a truly holy man who commits such sins as
those specified is nevertheless guiltless. But in the third
book, p. 3, of the " Lankavatara Sutra " we find the follow-
ing exposition of this doctrine : " At this time Mahamati
Bodhisatwa addressed Buddha and said, ' According to the

6 INTRODUCTION.

assertion of the Great Teacher, if a male or female disciple
should commit either of the unpardonable sins, he or she,
nevertheless, shall not be cast into hell. World-honoured
One ! how can this be, that such a disciple shall escape
though guilty of such sins ? ' To whom Buddha replied,
' Mahamati ! attend, and weigh my words well ! . . . .
What are these five unpardonable sins of which you speak ?
They are these, to slay father or mother, to wound a
Eahat, to offend (i.e., to place a stumbling-block in the
way of) the members of the sangha (church), to draw
the blood from the body of a Buddha. Mahamati ! say,
then, how a man committing these sins can be guilt-
less ? In this way ; is not Love (Tanhd) which covets
pleasure more and more, and so produces ' birth ' is not
this the mother (mdta) of all ? And is not ' ignorance '
(avidya) the father (pita) of all? To destroy these two,
then, is to slay father and mother. And again, to cut off
and destroy those ten ' kleshas ' (Ch. shi} which like the rat,
or the secret poison, work invisibly, and to get rid of all
the consequences of these faults (i.e., to destroy all material
associations), this is to wound a Eahat. And so to cause
offence and overthrow a church or assembly, what is this
but to" separate entirely the connection of the five skan-
dlias ? (' five aggregates,' which is the same word as that
used above for the ' Church.') And again, to draw the blood
of a Buddha, what is this but to wound and get rid of the
seven-fold body by the three methods of escape. (The
seven-fold body, literally ' the body with seven kinds of
knowledge' the number seven in this connection evi-
dently runs parallel with the seven Buddhas, whose blood
is supposed to be spilt; the three methods of escape
are the same as the three ' yanas,' or vehicles ; viz.,
Sravakas, Bodhisatwas, Buddhas). Thus it is, Mahamati,
the holy male or female disciple may slay father and
mother, wound a Eahat, overthrow the assembly, draw the
blood of Buddha, and yet escape the punishment of the
lowest hell (avichi). And in order to explain and enforce

INTRODUCTION. 7

this more fully, the "World-honoured One added the
following stanzas :

' Lust, or carnal desire, this is the Mother,
" Ignorance," this is the Father,
The highest point of knowledge, this is Buddha,
All the " Kleshas " these are the Eahats,
The five Skandhas, these are the Priests,
To commit the five unpardonable sins
Is to destroy these five
And yet not suffer the pains of hell.' "

These comparisons will be sufficient to show the plan
of the work under consideration, and to confirm the
statement of the writer of the preface, " that these
stanzas are but choice selections from the various
Sutras."! We shall now understand the remark that
" there are various arrangements or editions of the Dham-
mapada " (Chinese Preface^, for it seems plain that these
selections from the canonical books were not made at any
one time, or generally accepted in their present form,
until a much later period than the compilation of the
Sutras themselves. The language of the Preface is
equally distinct on this point, " It was from these works,
viz., the Canonical Scriptures, that the Shamans in after
ages copied out various Gathas, some of four lines, and
some of six lines, 2 and attached to each set of verses
a title according to the subject therein explained." We
may thus account for the various editions of the work
which exist in China, compiled from original versions in
India, shewing that there existed in that country also not
one, but several copies of these " excerpta." We must
accept Dhammapada then in its present form, simply as a
redaction made at an early period from canonical books,
for the purpose of ready reference, or as a religious " vade-
mecum"

1 "Which Sutras form the second of 2 These lines probably correspond
the three baskets of the Buddhist to those named by Spence Hardy,
Canon. (Eastern Monach, p. 28).

8 INTRODUCTION,

The Chinese copies of this work, without exception,
refer its first arrangement to the venerable Dharmatrata l
(vid. Julien, sub voce Fa-kieou, iii. p. 441). The diffi-
culty is to find out when Dharmatrata lived. He was
certainly the author of the Samyuktabhidharma Shaster
but although the Chinese version of this book is before
me, it gives no clue to the time in which its author
flourished. Burnouf (Introduction, pp. 566, 567) alludes
to the Sthavira Dharmatrata, otherwise Bhadanta Dhar-
matrata, as one of the most illustrious of the earliest
Apostles of Buddhism. But there is much confusion in
the whole matter. Whether Sthavira Dharmatrata is a
different personage from Bhadanta Dharmatrata, and
when either of them lived is not explained. Suffice it
to say, that the author of Dhammapada is all along spoken
of in our Chinese books as " Tsun-che-fa-kt'eou," that is,
Arya Dharmatrata, and in the preface to the " Ch'uh-yau-
king " he is said to have been the uncle of " Po-su-meh,"
i.e., Vasumitra. If this patriarch be the one " who took a
principal part in the last revision of the Canon, as the
President of the Synod under Kanishka" (Eitel, sub voce,
Vasumitra}, then we have fair ground for assigning him an
approximate date. Kanishka we assume to have reigned
about 40 B.C., and if so, then Dharmatrata may with much
probability be placed some thirty years earlier or about
70 B.C.

The question to be considered now is whether it is likely
that a book compiled at this date would have gained such
authority as to be accepted as semi-canonical by the
numerous translators who flocked to China some two or
three hundred years afterwards. (We dismiss for the
present the consideration of the relation of this work to
that known in the South.) Considering the wonderful

1 According to Taranatha, Dharma- hashikas. He distinguishes this Bha-

trata was cotemporary with the Brah- danta Dh. from another Dh., who

man Ratmla ; he, with Ghoshaka, collected the Udanavarga. (Schief-

Vasumitra, and Buddhadeva, were ner's German transl., p. 68.)
the four great Acharyas of the Vaibr

INTRODUCTION. 9

impetus given to Budcihist research at the time alluded
to, there can be no difficulty in accepting this position.
The writings of Asangha, Vasubandhu, Nagarjuua, Vasu-
mitra, and others who lived during the first century B.C.,
are accepted in the Northern School of Buddhism as
authoritative. They have just that weight and character
which works written, by those called " Fathers of the
Christian Church " have in Christendom. In the Chinese
Tripitaka there is no effort to conceal the human composi-
tion of these books. On the title page of every Shaster
the author's name is given they are called " Sutras " or
" Shasters " but yet with the plain intimation that they
were drawn up by men who lived long after the age of
what we should call " inspiration." If, then, these other
writers are regarded with reverence, equally so we may
assume was the author of the present work. In any case
it is of importance that we have here provided for us a
definite assertion as to Dhammapada, with respect to its
date and author about which the Southern Eecords, be-
yond the general assignation of this work to a portion of
the canon, affirm nothing.

It now remains to consider what reliance may be
placed generally on these Chinese versions of the Sacred
Books of the Buddhists. At the very outset of this con-
sideration we observe that they were made, if not by, yet
under the immediate direction of, Indian priests. It would
be as incorrect to refer the originals of the Christian
Scriptures now used in China to native writers, as
to make the Buddhist books found there a part of the
native literature. Buddhism was brought to China by
missionaries from India, and the books forming the canon
(except where expressly named as Chinese) are transla-
tions made by those men from some Indian vernacular.
This leads to another remark in correction of an oft-re-
peated assertion that Chinese Buddhist books are all
translations of Sanscrit works found in Nipal. It is so
plain to any one conversant with the subject that such is

i INTRODUCTION.

not the case, that any lengthened remarks on the point
seem to be unnecessary. We have already in English
a translation of the Patimokkham, or, as it is known in
Sanscrit, the Pratimoksha, from the Chinese; and this
version is found to agree accurately (except in some
additions of a later date) with the translation from
the Pali by Mr. Gogerly. Then again, we have
the Samajataka in Chinese, agreeing in the main with
the Pali ; the Brahmajala Sutra (Case Ixxvii. Cata-
logue] ; the Parinirvana Sutra (do.) ; the Sigalovada
(do.) ; the Sardula Kama Sutra (Case xxxii), and many
others, which from internal evidence we may certainly
conclude were not translated from Sanscrit. And that
this is so, is corroborated by the fact that many of the
Buddhist books known in China were brought immediately
to that country from Ceylon by Fa-hien, and translated
into Chinese directly from the sacred language of that
country. But before the time of Fa-hien there had been
a continuous migration of Indian priests into China, who
brought with them books from Northern and Central
India, written, therefore, in the dialects of those countries,
and which were from them carefully translated. l These
remarks will be sufficient to correct the mistake alluded
to without going into further particulars. Nor would
even so much have been necessary if the statements as
to the character of Chinese Buddhist translations had not
been endorsed by some leading scholars of the time. Take,
for example, the remark of Professor Childers (" Contem-
porary Review," February 1876), that " the Northern books
(so-called), [which of course include the Chinese,] are of
as little value for a critical examination of Buddhism, as
works found in Abyssinia bearing on the Christian religion
would be for an exact acquaintance with Christianity." It
is plain, however, that the Buddhist works in China are of
great value for an exact knowledge of that religion, because

1 In the present work we have the Sanscrit, "Gridhrakuta," "Raja-
forms, "Gijjhakuto," "Kajagaha," griha," " Sravasti," &c.
"S^vatthi," &c., to represent the

IN TROD UCTION. 1 1

they are faithful versions of works everywhere known in
India, not only during the early period of its history, but
also throughout its development or, to put it into plain
figures, the books found in China afford us a consecutive
catena of writings dating from at least 100 B.C. to 6co A.D.,
that is, during a period of 700 years. More than this can
scarcely be desired for a perfect study of any religious
system.

We come now to a comparison of this earliest transla-
tion with that from the Pali. The Fa-kheu-king contains
thirty-nine chapters against the twenty-six of the Southern
edition, and 760 l stanzas against 423. "We are told, how-
ever, in the preface that the original work consisted of
twenty-six chapters and 500 stanzas; and as in Buddhist
calculations the next highest round number is frequently
used to denote the exact number intended, we have in this
statement sufficient evidence to show that the original
from which our translation was made consisted of the
same chapters, and probably the same number of verses,
as that known in the South in other words, that they
were identical. If so, the question arises, Who added the
thirteen additional sections ? It would appear from the
wording of the preface that this was the work of the
Indian missionary (or refugee) Tsiang-im, who added
these sections after due consultation \tsze wan], tak-
ing care to verify them from ancient sources. If this
be so (the passage is confessedly obscure), it would lead
us to suppose that the original manuscript brought
to China was the same as that known in Ceylon, the
differences which occur between the two being attri-
butable to special reasons existing at the time of the
translation.

1 In the preface it is stated that summary of stanzas there are five
there are only 752 stanzas. The verses more in the text than in the
difference between this and the sum index in that version, and in the
of the headings of each chapter must Chinese eight more (Vide Max Mill-
be accidental. It is curious that a ler's Dh. is., n. )
similar discrepancy occurs in the Tali

12 INTRODUCTION.

I will now proceed to give a tabular statement of the
chapters and verses which compose the Chinese and Pali
versions respectively, so as to render a comparison of the
two easy :

CHINESE.

PALI.

No. of

No. of

Verses.

Verses.

Title of Chapter.

Title of Chapter.

I. Impermanence .

. 21

2. Inciting to Wisdom .

. 29

3. The Sravaka .

19

4. Simple Faith .

. 18

5. Observance of Duty .

. 16

6. Reflection .

. 12

7. Loving Kindness

19

8. Conversation

. 12

9. Twin Verses

. 22

i. Twin Verses

. 20

10. Carelessness

. 20

2. Reflection .

12

it. Thought .

. 12

3. Thought .

. ii

13. The Pool .

. 21

5. The Fool .

. 16

14. The Wise Man .

*7

6. The Wise Man .

14

15. The Rahat

. IO

7. The Venerable .

IO

16. The Thousands .

. 16

8. The Thousands .

. 16

17. Evil Conduct .

. 22

9. Evil ....

13

18. Punishment

14

10. Punishment

17

19. Old Age .

14

11. Old Age .

. ii

20. Self Love .

14

12. Self ....

IO

21. The World

14

13. The World

12

22. Buddha

. 21

14. The Awakened .

. 18

23. Rest and Repose

14

15. Happiness .

12

24. Pleasure .

12

16. Pleasure .

12

25. Anger

. 26

17. Anger

. 14

26. Impurity .

!9

18. Impurity .

. 21

27. Holding to the Law .

*7

19. The Just .

17

28. The Way .

. 28

20. The Way .

17

29. Miscellaneous . .

. 14

21. Miscellaneous .

. 16

30. Hell

. 16

22. The Backward Course

. 14

31. The Elephant .

. 18

23. The Elephant .

. 14

32. Lust .

32

24. Thirst

. 26

33. Advantageous Service

. 2O

[Absent]

34. The Shaman

3 2

25. The Bhikshu .

23

35. The Brahmacharin .

. 40

26. The Brahmana .

. 41

36. Nirvana

36

37. Birth and Death

. 18

38. Profit of Religion

19

39. Good Fortune .

. 19

We see, then, that from the ninth chapter to the thirty-
fifth (with one exception, viz., the thirty-third) the two

INTRODUCTION. 13

works contain the same succession of subjects, whilst
there are seventy-nine more stanzas in the Chinese than
in the Pali throughout the chapters common to each.
"We may reasonably gather from the entire considera-
tion that the version of Dhammapada by Dharmatrata,
which was brought to China by Wei-chi-lan, was itself
a recension of an earlier edition of the same work
known in India that Dharmatrata, whilst retaining the
number of chapters and their subjects of consideration,
added some additional stanzas to them, and that this work
so revised or re-edited, was accepted by the Council held
under the presidency of his nephew Vasumitra, during
the reign of Kanishka, and thus acquired the reputation
of a canonical portion of the Tripitaka. 1 If, however, the
additions made to the number of stanzas in the different
chapters can be referred to the Chinese editors (themselves
Indians), then we may argue that the copies of Dhammapada,
known in the north and south, may both be compilations
of Dharmatrata, and that he was the first to draw up this
collection of texts and to give it (from his own personal
authority) the character of a canonical book.

With respect to the accuracy of the Chinese version, it
will be plain to every Chinese scholar from the following
passage, that entire reliance may be placed on it. I will
select the twenty-fifth chapter of the Pali and the thirty-
fourth of the Chinese for comparison : the former con-
tains twenty-three stanzas, the latter thirty-two. The
title in the one case is " The Shaman," in the other " The
Bhikshu":

1 There are some references to Vaibhashikas. It would not be sur-

Dharmatrata in M. Wassilief's work prising if we found that the edition

on "Buddhism" (le Bouddisme, of Dhammapada prepared by Dhar-

Paris, 1865) viz. , in 48, 50, 270. matrata, belonged to the Vaibhashika

From these it would seem that he school, whilst that known in Ceylon

was one of the great leaders of the was compiled by the Sautrantikas.

K

E

1

INTRODUCTION.

ft

1

A

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75

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A JE Ju

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INTRODUCTION. J5

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1 6 INTRODUCTION.

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* Here ends the Texi as found in the P&li. I have, however, added the
whole of the Chinese.

INTRODUCTION.

at

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1 8 INTRODUCTION.

TRANSLATION FROM THE PALI.

BY PROFESSOR MAX MULLER.

THE BHIKSHTJ (MENDICANT).

360.

Kestraint in the eye is good, good is restraint in the
ear, in the nose restraint is good, good is restraint in the
tongue.

361.

In the body restraint is good, good is restraint in
speech, in thought restraint is good, good is restraint in
all things. A Bhikshu, restrained in all things, is freed
from all pain.

362.

He who controls his hand, he who controls his feet, he
who controls his speech, he who is well controlled, he
who delights inwardly, who is collected, who is solitary
and content, him they call Bhikshu.

363.

The Bhikshu who controls his mouth, who speaks
wisely and calmly, who teaches the meaning and the
Xaw, his word is sweet.

364-

He who dwells in the Law, delights in the Law,
meditates on the Law, follows the Law, that Bhikshu will
never fall away from the true Law.

INTRODUCTION. 19

365.

Let him not despise what he has received, nor ever
envy others : a mendicant who envies others does not
obtain peace of mind.

366.

A Bhikshu who, though he receives little, does not
despise what he has received, even the gods will praise
him, if his life is pure, and if he is not slothful.

367.

He who never identifies himself with his body and
soul, and does not grieve over what is no more, he indeed
is called a Bhikshu.

368.

The Bhikshu who acts with kindness, who is calm in
the doctrine of Buddha, will reach the quiet place (Nir-
), cessation of natural desires, and happiness.

369-

Bhikshu, empty this boat ! if emptied, it will go
quickly; having cut off passion and hatred, thou wilt
go to Nirvana.

370.

Cut off the five (senses), leave the five, rise above the
five ? A Bhikshu, who has escaped from the five fetters,
he is called Oghati?i?ia, " Saved from the flood."

371-

Meditate, Bhikshu, and be not heedless! Do not
direct thy thought to what gives pleasure ! that thou
mayest not for thy heedlessness have to swallow the iron
ball (in hell)," and that thou mayest net cry out when
burning, " This is pain."

20 INTRODUCTION,

372.

Without knowledge there is no meditation, without
meditation there is no knowledge ; he who has knowledge
and meditation is near unto Nirvana.

373-

A Bhikshu who has entered his empty house, and
whose mind is tranquil, feels a more than human delight
when he sees the law clearly.

374-

As soon as he has considered the origin and destruc-
tion of the elements (khandha) of the body, he finds
happiness and joy which belong to those who know the
immortal (Nirvana).

375-

And this is the beginning here for a wise Bhikshu :
watchfulness over the senses, contentedness, restraint
under the Law; keep noble friends whose life is pure,
and who are not slothful.

376.

Let him live in charity, let him be perfect in his
duties; then in the fulness of delight he will make an
end of suffering.

377-

As the Vassikca-plant sheds its withered flowers, men
should shed passion and hatred, ye Bhikslms !

378.

The Bhikshu whose body and tongue and mind are
quieted, who is collected, and has rejected the baits of the
world, he is called Quiet.

INTRO D UCTION. 2 r

379-

Eouse thyself by thyself, examine thyself by thyself,
thus self-protected and attentive wilt thou live happily,
Bhikshu !

380.

For self is the lord of self, self is the refuge of self;
therefore curb thyself as the merchant curbs a good horse.

381.

The Bhikshu, full of delight, who is calm in the doc-
trine of Buddha, will reach the quiet place (Nirvawa),
cessation of natural desires, and happiness.

382.

He who, even as a young Bhikshu, applies himself to
the doctrine of Buddha, brightens up this world, like the
moon when free from clouds.

After looking through this extract, we cannot doubt the
fidelity of the Chinese version of Dhammapada, and
this section is only a fair sample of the whole.

This also helps to clear the way to a fair estimate of the
value of Chinese Buddhist books generally,

The English version which follows is not made from
the Text we have just considered, but from another about
which I now proceed to speak. The " Fa-kheu-pi-ii," l
i.e. parables connected with the book of scriptural texts
was translated by two Shamans of the western Tsin
dynasty (A.D. 265 to A.D. 313). As its name denotes, it
contains certain parables, or tales, connected with the verses
which follow them, and which prompted their delivery.
How far these tales are genuine may be difficult to deter-
mine. Professor Max Miiller has already observed that

1 In the " Chi-yuen-fa-pao-khan- (Dhammapada), and it is explained

tung-tsung-lu," Kiouen i. fol. i, this in the margin that the verses are

work is quoted. as " Fa-kheu-pen-mih mere selections from the beginning

king," i.e., "beginnings and endings and conclusion of the original work,
from the book of scriptural texts"

22 INTRODUCTION.

such stories " may have been invented to suit the text of the
Dhammapada rather than vice versa " (p. cvi. n.), and this
appears to be very probable ; but yet the stories found in
the work before us must have been well known in India
prior to the middle of the third century A.D., and judging
from the ordinary period occupied in the transmission of
such tales, we may reasonably refer them to a date
perhaps as early as Dharmatrata himself. The method
adopted in this work is to give one or two tales, and a
verse or more, as the Moral. The chapters are identical
with the Fa-kheu-king the only difference being that the
verses or gathas are fewer they are, in fact, only a selec-
tion from the whole to meet the requirements of the story
preceding them. This arrangement is in agreement with
the original design of the work. Buddhaghosha, we are
told, gives for each verse a parable to illustrate the mean-
ing of the verse, and believed to have been uttered by
Buddha in his intercourse with his disciples, or in preach-
ing to the multitudes that came to hear him. 1 And so
here we have a tale for each verse, delivered by Buddha
for the benefit of his disciples, or others. As to the
character of these stories, some of them are puerile and
uninteresting. But if I mistake not, they are of a
description not opposed to the character of the age to
which they are assigned by the Chinese.

The method of teaching by parables, it is plain, was
customary in India during the first and second centuries
B.C. The Jatakas, and the stories which occupy such a
great part of the ordinary lives of Buddha (vid. Eomantic
Legend, passim), are illustrations of this. We know also
from sculptures that these stories were familiar in India,
and were, in fact, the ordinary means for instructing the
people, at a date somewhere about the second century B.C.,
if not earlier, 2 so that I see no reason why the parables
in this work, which was brought to China, in the first

1 Max Miiller, Dh. ix. dated by General Cunningham from

- The Sculptures at Bharahut are the time of Asoka, some 350 B.C.

1NTR OD UC TION. 2 3

instance, about 220 A.D, should not be the very ones
attributed to Dharmatrata at least 70 B.C. I am sorry
that I have not been able to trace any agreement
between these stories and those given by Buddhaghosha.
Mr. Fausbb'U's notes are mostly mere transcriptions in
Pali, but yet enough may be gathered from these, even by
one who is not a Pali scholar, to make it clear that the
stories to which he refers are not the same as those I
have translated ; the solution of this difficulty will have
to be sought in the hint before alluded to, viz., that the
parables were invented to suit the text of Dhammapada
rather than vice versa (Max Miiller's Dh. cvi. n.). I shall
leave any further observations on the Gathas which accom-
pany the stories, for the notes that will be found in the
book itself.

The third version of Dhammapada known in China is
entitled " Chuh-yau-king," which may signify the Sutra
of " the Dawn," or " birth of Light." l This work is very
much expanded, consisting, in fact, of seven volumes,
comprising twenty kiouen or books. It is still referred to
Arya Dharmatrata as its author ; its translator was Chu-
fo-nien (or, Fo-nien (Buddhasmriti ?) the Indian (Chu)
who lived during the Yaou-Tsin period, about 410 A.D.
In the preface to this version we are told that Dharmatrata
was uncle of Vasumitra, and that he was the original com-
piler of the, stanzas and stories known as Fa-kheu-King
(Dhammapada). It informs us, moreover, that the old
term " pi-u," i.e., Avadanas, was the same as " the
Dawn," and that these Avadanas composed the sixth of
the twelve sections (angas) that made up the whole

1 In the Encyclopaedia known as verses, I observe, are repeated in

Chi-yuen-fa-pao-kha'n-tung-tsuug-liu each alternate section, as in a "re-

Cataloffue, Case xci.), this work is frain." The Colophon explains that

also called "Chuh-yau-lun,'" Kiouen this work belongs to the class known

9, fol. \ B . This book deserves atten- as "In-tou-cho-tsah," i.e., "Indian

tion. It would well repay translation, Miscellanies,'' perhaps the Kit uddaka-

if the study of Chinese Buddhist nikdya of the South,
books ever commands notice. The

24 INTRODUCTION.

Buddhist Canon. The author of the Chinese Preface has
mistaken Avadana (pi-u, i.e., comparison; although, as
Burnouf states, it is difficult to account for this explana-
tion of the word. Int. Bud. 64) for Mdana ; for it is the
Nidanas that compose the sixth of the twelve parts of the
Buddhist Canon (angas), and as the word Nidanam is con-
fessedly used to signify " the narrative of the circum-
stances under which any sermon of Buddha was
delivered " (Childers, Pali Diet, sub voce), it may be very
well applied to the narratives or stories which explain
the circumstances under which the stanzas composing
Dhammapada were first delivered. The title, " The
Dawn," or " Coming forth of Light," is a very usual and
significant one to indicate the " origin " or " cause," and
in this sense is a proper rendering of Mdana. The
preface goes on to state that a Shaman Sanghbhadanga of
Ki-pin (Cabul) came to Tchangan (Siganfu) about the
nineteenth year of the period Kien-Yuen. 1 Having
travelled back to India and returned with a copy of
the present work, it was eventually translated by Fo-
nien, with the assistance of others. Without going
through this voluminous work, we way observe that the
whole of the first volume, comprising seventy-four double
pages, is occupied with the subject " Impermanency," in
which there are stories on stories, and verses on verses,
most of which appear to be artificially made for one
another; the second subject is "Desire," which occupies
twenty-one pages; the third is "Lust," which occupies
seventeen pages ; the fourth section, however, seems to
throw some light on the difference occurring between the
tenth chapter of the Chinese earlier versions and the
second of the Pali ; in the first the subject is " Careless-
ness," in the second it is " Eeflection ; " now in the
version we are considering the subject is restored to the

1 So far as I can make out, this period Kien-Yuen only lasted two
must have been about 345 A.D., years,
although in the Hai-kwo-tu-chi the

INTRODUCTION. 25

Pali form by the addition of a simple adjunct " Wou ;"
instead of " Fong-min " (carelessness) as in the former
copies, we have here " wou-fong-min," i.e., "absence of
Carelessness," or "Eeflection," as in the Southern copy.
This may perhaps show that the original used by Fo-
nien was not altogether uncanonical. We may add that
the whole number of chapters in this work is thirty-three,
and that the last is, like the Pali, on "the Brahmana."
There are ample commentaries attached to many of the
verses, so that, after all, this work is of considerable value,
and deserving of close examination.

With respect to the last version of the Dhammapada in
Chinese, I can only say that it is still assigned to Dhar-
matrata as its author, 1 but there is no resemblance in it to
the earlier translation. I shall not attempt, therefore, to
institute any comparison between it and the Southern
copy, agreement with which alone could make any notice
of it in the present work interesting or useful.

I have selected the second Chinese version for transla-
tion in preference to the first, because of its completeness.
If my object had been to institute a comparison between
the Pali and Chinese copies of Dhammapada, the earlier
version would doubtless have been the one to select for
the purpose. But such is not the aim of the present book.
Its purpose is to show the method adopted by the early
Buddhist teachers and preachers who were mainly instru-
mental in diffusing a knowledge of this religion through
the Eastern world. The simple method of Parable was the
one used. Doubtless it was this method which, in the
first place, contributed to the wide prevalence of the system,
and has since enabled it to keep its hold on the minds of
so many millions of people. And when we consider the
peculiar simplicity of these tales, and the truth contained

1 Vide Catalogue of the Chinese Sung dynasty (800 or 900 A.D.), and
Tripitaka, Case LXXVIL, p. 95. The is, therefore, very corrupt,
translation was made so late as the

26 INTRODUCTION.

in the morals drawn from them, we do not wonder at the
result ; nor can it "be questioned that the influence of
such teaching must have been beneficial to those affected
by it.

With regard to the critical uses to be made of the
expressions herein contained, it will suffice to add that my
own conviction expressed many years since respecting the
primitive idea of Nirvana, that it was designed to denote
a state of rest and peace, resulting from the absence of
sorrow and the delusions of sense, is in this work com-
pletely confirmed ; nor can I see anything in Mr. D'Alwis'
remarks on the subject to weaken this conviction. How-
ever, this contention is in the hands of other champions,
well able from their knowledge of the matter and of the
Pali language, to conduct it to a fair issue, and with them
I leave it.

My hope is that some of our younger students (espe-
cially those already grounded in Sanscrit) may be induced
to take up the subject of " Buddhism in China." It is
one which has abundant claims on the attention of the
student of religion, but especially on the philanthropist
and the missionary,! and it is my firm belief that com-
paratively little will be done either in producing an intel-
ligible version of the Christian Scriptures in countries
where Buddhism prevails (especially China and Japan), or
in placing the doctrines of the Christian religion fairly
and clearly before the people of those countries, until
Buddhism is studied by every missionary, and its termino-
logy understood, as it ought to be, by those who con-
stantly use the same terms, in a sense more or less diverse
and sometimes directly opposite. 2

The books now in England offer a large and open field

1 There are some excellent remarks remarks respecting incorrect transla-

regarding the duties of missionaries tions of religious phrases, by the late

in their work amongst Buddhists, in Dr. Ballantyne, " Christianity con-

the introduction to M. Wassilief's trasted with Hindu Philosophy,"

" Buddhism," by M. Ed. Laboulaye, Introduction, pp. viii. , ix.

pp. viii., xvi. Compare also some 2 The expression used by the Ho-

INTRODUCTION.

-7

for investigation, and the delight which the study of
works wholly unknown to the European world must
naturally afford, ought to be a sufficient inducement to
tempt those who have the leisure to engage in this pur-
suit, and to prosecute it with determination.

man Catholic missionaries for " God " aries in China, has some expression

(tien chu), is the common term in or other which would convey to the

Buddhist books for "Indra," or, as mind of the Buddhist, either a per-

we should say, "Jupiter." Almost verted idea, or else one repugnant

every page of the New Testament to his prejudices. Such expressions

version used by Protestant mission- ought, therefore, to be explained.

FA-KHEU-KING TSU.

(COD. I.)

PREFACE TO THE SUTRA CALLED FA-KHEU.
(LAW-VERSES. DHAMMAPADA.)

[From the Chinese]

THE verses called Dhammapada (Tan-poh) are selections
from all the Sutras. The expression Tan means law, and
the word poll means verse or sentence. These are various
editions (or arrangements) of this Dhammapada Sutra.
There is one with 900 verses, another with 700, and
another with 500. Now the word for verse, or Gatha,
signifies an extract from the Scriptures arranged accord-
ing to metre. These are the words of Buddha himself,
spoken as occasion suggested, not at any one time, but at
various times, and the cause and end of their being spoken
is also related in the different Sutras. Now Buddha, the
All- wise, moved by compassion for the world, was mani-
fested in the world, to instruct men and lead' them into
the right way. What he said and taught has been in-
cluded in twelve sorts of works. There are, however,
other collections containing the choice portion of his doc-
trine, such, for instance, as the four works known as the
Agamas. After Buddha left the world, Ananda collected
a certain number of volumes, in each of which the words
of Buddha are quoted, whether the Sutra be large or small,

30 PREFACE.

with this introductory phrase, " Thus have I heard." The
place where the sermon was preached is also given, and
the occasion and circumstances of it. It was from these
works that the Shamans, in after years, copied out the
various Gathas, some of four lines, some of six lines, and
attached to each set a title according to the subject therein
explained. But all these verses, without exception, are
taken from some one or other of the accepted Scriptures,
and therefore they are called Law-verses (or Scripture
extracts), because they are found in the Canon.

Now the common edition used by people generally is
the one with 700 Gathas. The meaning of these Gathas
is sometimes very obscure (deep), and men say that there
is no meaning at all in them. But let them consider that
as it is difficult to meet with a teacher like Buddha, so
the words of Buddha are naturally hard of explanation.
Moreover, all the literature of this religion is written in
the language of India, which widely differs from that of
China the language and the books, in fact, are those of
the Devas (Heaven). So to translate them faithfully is
not an easy task.

The present work, the original of which consisted of 500
verses, was brought from India in the third year of the
reign of Hwang-wu (A.D. 223), by Wai-chi-lan, and, with
the help of another Indian called Tsiang-im, was first ex-
plained, and then translated into Chinese. On some objec-
tion being made as to the inelegance of the phrases
employed, Wai-chi-lan stated " that the w r ords of Buddha
are holy words, not merely elegant or tasteful, and that
his Law is not designed to attract persons by its pleasing
character, but by its deep and spiritual meaning."

Finally, the work of translation was finished, and after-
wards 1 3 additional sections added, making up the whole
to 752 verses, 14,580 words, and headings of chapters,
39-

DHAMMAPADA,

ou

VERSES FROM THE LAW,

WITH ACCOMPANYING PARABLES.

A SOTRA (COD. 2.)

TRANSLATED BY THE SHAMANS FA-KHEU AND FA-LIH,
OF THE WESTERN TSIN DYNASTY.

SECTION I.

IMPERMANEXCY (ANICCATA).

I. THE first parable 1 in this section relates that Sakra
having on one occasion been conceived in the household
of a potter, as the offspring of the female ass that turned
the mill, the ass, overjoyed at the prospect of progeny,
kicked her heels up, and broke all the pitchers and pots
which the master had made. On this the man, taking
a stick, belaboured the beast to such a degree, that the
newly-formed foetus was destroyed, and the prospect of

1 This parable is the same ill Cod. i. equipages of the youths of Vaisali,
and ii. It differs in Cod. iii. In the who drove to the Vihara where Bud-
last name, the scene of the story is at dha was (the Monkey-tank Vihara)
Vaisi'ili. The sermon was designed to in their variously-adorned chariots,
show the comparative worthlessness [But in Cod. iii. the verse occurs after
of all earthly grandeur. The argu- the third story.]
ment was derived from the gaudy

32 DHAMMAPADA.

offspring cut off. On which, occasion Buddha repeated
these lines

" Whatever exists 1 (sanskdra) is without endur-
ance. And hence the terms " flourishing " and
" decaying." 2 A man is born, and then he dies.
Oh, the happiness of escaping from this condition !
For the life of men is but as the earthen vessels
made in a potter's mill ; formed with such care,
they are all destined to destruction."

Sakra, having heard these verses, was enabled to enter
on the first path of the Buddhist profession, and obtained
peace.

2. On a certain occasion Buddha was residing in the
country of Sravasti (Sewet). The Eaja Prasenajit had
been celebrating the funeral obsequies of the queen-mother,
aged more than ninety years. On his return, he came to
the place where Buddha was and saluted him. On this
the great teacher spake thus (after inquiring respecting
the occasion of the visit) : " There are four things, Eaja !
which from the first till now have been the causes of con-
stant anxiety and fear to men the fear of old age, of
disease, of death, and of grief consequent on death. Alas !
the life of man is but as the perishing things we see
around us ; to-day they flourish, to-morrow they are gone.
Just as the waters of the five rivers 3 are ever flowing on
without cessation day and night, such is the case with
man his life is ever ebbing away." And then the Hon-
oured of the world spoke these words and said

" As the waters of a river ever hasten on and
flow away, and once gone, never return, such is

1 Ch. king. has often the meaning I have given it

2 The Chinese fa, as is well known, in the text.

3 Of the Panjab ?

IMPERMANEKCY. 33

the life of man. That which is gone knows not
any return."

Buddha having further expounded this subject, the King
and his attendants dismissed their grief, and, filled with
joy, entered the " Paths." l

3. On a certain occasion, when Buddha was dwelling in
the Bamboo Garden near Kajagriha, he had been preach-
ing in the city, and was returning homewards with his
followers when he met a man driving a herd of fat and
sleek cattle towards the gates of the town. On this the
Honoured of tlie world took up the subject, and spake as
follows :

" As a man with his staff in his hand 2 goes along
tending and pasturing the cattle, so are old age and
death, they also watch over the life that perishes ;
and of all they watch over, there is not one, of what-
ever class, man or woman, rich or poor, but in the
end shall decay and disappear. Every day and
night takes from the little space given to each one
born ; there is the gradual decay of a few years and
all is gone, as the waters of a pool are cut off (or
exhausted)."

Buddha having arrived at the grove, and having washed
his feet and arranged his robes, sat down; on this occasion
Ananda respectfully asked him to explain the verses he
had just repeated, on which the Honoured of the world
related that the master of the oxen he had just seen sent
them forth day by day to pasture and feed, in order that
when fattened and well conditioned they might be killed

1 The "paths" are the four stages - This verse seems to agree -with
in the progress towards complete No. 135 of the Pali. (Catena, p.
emancipation. (Compare Max Miiller, 27.)
Dhammapada, cix., n.)

C

34 DHAMMAPADA.

one by one. "Such," he added, "is the fate of all that
lives ; it is thus it flourishes for a moment and then dies."
On this upwards of two hundred of the hearers obtained
spiritual powers, 1 and became Rahats."

4. On one occasion when Buddha was residing at
Sravasti, in the G-arden of Anathapindada, 2 a certain
Brahmacharin, 3 who had lost an only daughter, about
fourteen or fifteen years of age, very beautiful and much
beloved, being nearly deprived of reason through grief,
having heard tidings of the wisdom of the holy one
(Buddha), came to him where he was, and laid bare the
cause of his unhappiness, on which the teacher took up
his discourse, and said

" There are four things in the world, Brah-
macharin! which cannot permanently last, and what
are the four ? Thinking we have obtained some-
thing that will last, it must needs be we find that
it will not continue. Being rich, it must needs be
poverty will come. Being united and agreed,
there will be division and separation. Being
strong and hale, yet there will come death." And
then the Honoured of the world added these lines
" That which appears permanent will perish ; that
which is high will be brought low ; where there is
agreement, there will come division; and where
there is birth, there will be death."

1 Miraculous power, or, the power with those found in the south. (Corn-
to work miracles. pare the Chinese copy of Mahdvastu,

2 As is well known this person K. 6.)

bought for Buddha a site near 3 The word " Brahmacharin" occur-

Sravasti, on which the celebrated ring throughout this work corre-

Jetavana Vihara was built. There sponds to the " Brahmana " of the

are full accounts in the Chinese Southern version.
Canon of his history, which agree

LMPERMANENCY. 35

On this the Brahmacharin received enlightenment, and
having assumed the robes and tonsure of a Bhikshu, he
quickly became a Eahat.

5. Once when Buddha was residing in the Gridhrakuta
Mountain, near Rajagriha, there was a certain famous
courtezan in the city, called " Lien-hwa " (Pundari, or
Padma) most beautiful in form, and incomparable for
grace. This woman, wearied of her mode of life, resolved
to join herself to Buddha and become a Bhikshuni.
Accordingly she proceeded towards the place where he
was, and having half ascended the mountain, she halted
awhile at a fountain of water to drink ; whilst lifting the
water to her mouth she saw her face reflected in the
fountain, and she could not but observe her own incom-
parable beauty, the delicacy of her complexion, her rosy
hair, her graceful figure. On seeing herself thus she
altered her mind, and said " Shall one born so beautiful
as I am go out of the world and become a recluse ? no !
rather let me have my fill of pleasure and be satisfied "
on this she made ready to turn back and go home. But
in the meantime Buddha, seeing the circumstance, and
knowing that Pundari was in a condition to be saved
(converted), transformed himself at once into a beautiful
woman, infinitely more charming than Pundari. Meeting
as they went, the courtezan was amazed at the beauty of
the strange woman, and asked her, " Whence come you,
fair one ? and where dwell your kindred ? and why do
you travel thus alone without attendants ? " On which
the stranger replied, " I am returning to yonder city, and
though we be not acquainted, let us join company and go
together." On this they went on their way till they came
to a certain fountain on the road, where they sat down.
At length, the conversation having ceased, the strange
beauty, resting herself against the knees of Pundari, fell
asleep. After a time the courtezan, looking down on her
friend, was amazed to behold her form entirely changed;

36 DHAMMAPADA.

she had become loathsome as a corpse, her face pallid, her
teeth gone, the hair fallen from her head, hateful insects
feeding on her flesh. Frightened and aghast at the sight,
Pundari hastened away from the spot, and as she ex-
claimed " How transient is human beauty ! " she hurried
back again in the direction of Buddha's dwelling-place,
and having arrived, cast herself prostrate at his feet, and
related to him what she had seen, on which Buddha
addressed her thus "There are four things, Pundari,
which must ever cause sadness and disappointment.
That one, however beautiful, must yet become old ; that
one, however firmly established, must die ; that one bound
in closest ties of relationship and affection, must yet be
separated from those he loves; and that wealth, heaped
up in ever such profusion, must yet be scattered and
lost." And then the World-honoured added these lines,
and said

" Old age brings with it loss of all bodily attrac-
tion ; through decay and disease a man perishes ;
liis body bent, and his flesh withered, this is the
end of life. What use is this body when it lies
rotting beside the flowings of the Ganges ? It is but
the prison-house of disease, and of the pains of old
age and death. To delight in pleasure, and to be
greedy after self-indulgence, is but to increase the
load of sin, forgetting the great change that must
come, and the inconstancy of human life. With no
son to depend upon, without father or brother ;
Death pressing at the door without a friend (rela-
tion) to look to for- aid."

The courtezan having heard these words, was able to
see that life is but as the flower, that there is nought
permanent but Nirvana, and so she requested permission

IMPERMANENCY. 37

to become a Bhikshuni, which being readily granted, she
assumed the robes and the tonsure, and soon became a
Rabat, and all the rest who heard the words of Buddha
were filled with inexpressible joy.

6. In days of old when Buddha was dwelling in the
Bamboo Garden near Rajagriha, preaching the Law,
there was a certain Brahmacharin and his three brothers,
who had obtained spiritual perception, and thereby knew
that after seven days they would have to die. On which
they said "By our spiritual power we can overturn
heaven and earth, touch the sun and moon, move moun-
tains, and check the flowing torrent, but yet after all we
cannot arrest death." Then one said, " I will seek out in
the depths of ocean this Demon of inconstancy and
destroy him." Another said, " I will rend Mount Sumeru
in twain, and enter there to seek this Demon of incon-
stancy to destroy him." Another said, " I will mount
into remotest space to seek the Demon of inconstancy and
destroy him." Another said, " I will enter the bowels of
the earth to seek him and destroy him." The King of the
country having heard of these men, came to Buddha to
inquire respecting the point, on which the Honoured of the
world explained that there were four things which, whilst
we are in the world (yiri), cannot be escaped, ist, It is
impossible to avoid birth in some form or other; 2d,
Having been born it is impossible to escape old age ;
3d, When old, it is impossible to escape infirmity and
disease ; 4th, Under these circumstances, it is impossible
to escape death and then he added these verses and
said

" Neither in space, nor in the depths of ocean, 1

1 This verse agrees with v. 128 of Dhammapada are; take, -e. g., the

the Southern version. It occurs in pada preceding the one just named

Cod. iii. K. II. fol. f . I would here in Cod. iii. " Doing evil, you will go

notice (by the way) how singularly to Hell. Doing good (or "prepar-

curt and definite these verses of ing," or "practising" good), you will

38 DHAMMAPADA.

nor in the hidden fastness of the mountain, nor in
any other place can death be escaped. It is by
knowing this and reflecting upon it that the Bhik-
shu is able to overthrow the army of Mara and
obtain deliverance from birth and death." 1

go to Heaven. If you are able to
persevere in the good path, then with-
out any remnants (of sorrow) you
will enter Nirvana."

1 In Cod. iii. we have numerous
verses under the heading of this
chapter, among which I observe dn
fol. 9 and 10 the stanza, numbered
146 in the Southern copy.

" What joy ? What laughter ? let
us recollect the everlasting burnings !
Lost in deepest gloom, why seek ye
not the Light?" [The "everlasting

burnings " are explained in the Com-
mentary as those resulting from
sorrow and pain.] As a further in-
stance of epigram in these verses, I
would refer to Cod. iii. K. II. \ 5 .
" The Sun which shines to-day once
set, so much less of life remains ! Ah !
what joy can ther*e be in this con-
dition, resembling the fish in ever-
shallowing waters." [With respect
to "burning," as the result of
sin consult v. 136, n. Max Muller,
Dh.]

39

SECTION II.

INCITING, TO WISDOM. 1

I. THIS section consisting of twenty-nine verses,2 is de-
signed to excite listless mendicants to renewed exertion
in the path of Duty. The first four gathas were spoken by
Buddha in the Jetavana at Sravasti. On this occasion a
careless disciple had left the company of his hearers,
whilst he was preaching on the necessity of exertion in
casting off the hindrances and trammels that prevent
advance in a religious life. Having retired to the interior
of his cell, he indulged himself in sleep and effeminacy
not knowing that after seven days he would die.
Whereupon Buddha addressed him thus :

" Alas ! arise tliou ! 3 why sleeping there ? a com-
panion of the spider, and the creeping insect.
Hidden from sight, practising impurity, miserably
deceived with regard to the character of the body (or
Life), even as one who dreads the amputation of a
diseased limb, his heart heavy, and his affliction
great, seeks forgetfulness in sleep, but neverthe-
less cannot escape the recollection of his coming
calamity such is your case. But the man who
strives after true wisdom, 4 feels no such sorrow,
always reflecting on religion, he forgets himself

1 Chinese " kian hioh." We ob- - That is in Cod. ii.
serve that in Cod. iii. the title of this 3 There is some similarity here with
second chapter is ' ' Desire " or " Lust " g 168 and the Southern copy.
(Tanha), and its verses agree with 212, 4 Literally ''understands the char-
as, of the Pali. acter (outline) of virtue."

40 DffAMMAPADA.

possessed of right apprehension of Truth he in-
creases in wisdom daily, he becomes a light in the
world ; however born, 1 his happiness is a thousand
fold greater, and in the end he shall escape every
evil mode of existence."

Hearing these verses the mendicant arose and came
before Buddha, and prostrated himself in his presence ; on
which the World-honoured asked him if he knew his former
states of existence ; the mendicant confessed that owing to
the indulgence of his carnal desires, he was unable to
penetrate such mysteries on which the teacher explained
how in the time of a former Buddha he had been a dis-
ciple, but had given way to self-indulgence and sleep on
account of which he had been born for many thousand
years, as an insect, and in other similar forms but now
his evil Karma exhausted, he had again been born as a
man and become a mendicant. On hearing this the
. Shaman, struck with remorse, repented of his sin and
became a Eahat.

2. Formerly, when Buddha was residing at Sravasti, in
the Jetavana, whilst preaching for the benefit of the four
orders of his followers, there was a young Bhikshu, who
being overcome by foolish thoughts, was unable to restrain
his desires. Grieved at this, he resolved to dismember
himself, and for that purpose he went to the house of his
Patron (danapati), and having procured a knife he pro-
ceeded to his cell, and sitting on his couch he began to
reflect on the evil which resulted from the power of
gratifying desire. Buddha knowing his thoughts, and
perceiving him to be deceived by ignorance of the true
cause of his conduct, an ill-restrained mind, proceeded to
his cell, and inquired what he was going to do. On this
the Bhikshu explained that as he was unable to check

1 Or, " whatever is born, its happiness is a thousandfold greater," i.e., in
consequence of his virtue.

INCITING TO WISDOM. 41

desire, and in consequence to advance in religious exercise,
he was about to dismember himself. On this Buddha
explained that uncertainty and doubt were the causes of
delay in religious progress, that the first thing to do was
to govern the mind, and restrain the thoughts, without
which merely to get rid of the external instrument of evil
was useless, and then he added these lines

" Learning first to cut off the Mother, and to
follow the one true guide (Minister), dismissing all
the subordinate place-holders, this is (the conduct
of) the truly enlightened man."

And then explaining that "Doubt" was the Mother,
and the twelve causes and effects " ! the subordinates,
whilst Wisdom was the one Minister, the Bhikshu obtained
enlightenment, and was at rest.

3. Formerly, when Buddha was residing in the Gridhra-
kuta Mountain near Eajagriha preaching the Law of Eternal
Life (i.e., Nirvana) to the assembled multitudes, there was
a certain obdurate and hardened Bhikshu present, on whom
the words of the Preacher had no effect. On this Buddha,
knowing his thoughts, sent him to the back of the moun-
tains to meditate beneath a tree in the middle of the
gorge, known as that of the " Evil Spirits " with a view
to his casting away the impediments that prevented him
from attaining Nirvana. Arrived at the spot he was
constantly alarmed and interrupted by the sounds of the
evil spirits, though he saw no form, and so instead of
arriving at a fixed state of composure, he rather desired to
go back to the place whence he came but on reflecting
that the sounds he heard were only those of evil spirits
who wished to drive him from his purpose, he stayed where
he was. Then Buddha coming near him as he sat, took
his place beside him and said " Have you no fear dwell-
ing alone in this solitary place ? " to which he replied " At

i The Nidanas

42 DHAMMAPADA.

first when I had scarcely yet entered on this part of the
Mountain, I was for a moment filled with fear but then
a wild elephant coming to the place were I was, and lying
down close to me under a Tree, went to sleep, as though
he were perfectly rejoiced to get away from the rest
of the herd, and be at peace (and so I was re-assured)."
Then Buddha, knowing perfectly the circumstances of the
case, said, " That elephant was but one of a herd of five
hundred, who from fear that he might be captured with
the rest, found his joy in separation, and a solitary life
how much more, then, should you seek for happiness in
leaving your home, and practising in solitude the rules of
an ascetic life ?" and then he added these verses

" Perceiving that the ignorant herd can never
attain true Wisdom, 1 the wise man prefers in soli-
tude to guard himself in virtuous conduct, not asso-
ciating with the foolish ; rejoicing in the practice
of moral duties (silo), and pursuing such conduct as
becomes this mode of life, there is no need of a
companion or associate in such practice solitary
in virtue, without sorrow, a man rejoices as the
wild elephant (escaped from the herd)."

On hearing these words the Bhikshu obtained rest, and
the " Evil Spirits " also, who listened and understood them,
were so awed that they vowed never again to molest soli-
tary ascetics, and then Buddha and the mendicant returned
to their place.

4. On a certain occasion when Buddha was residing in the
Jetavana at Sravasti, preaching for the good of Devas and
men, two new disciples from Kajagriha desired to go to
the place where he was to see him. Between the two
countries there was an uninhabited and inhospitable desert.
Parched with the heat and utterly exhausted, they came

1 The expression "Shen yau" is used in a Buddhist sense for "Bodhi."

INCITING TO WISDOM. 43

at length to a pool of water and sat down, eagerly desiring
to slake their thirst. But they perceived that the water
was full of insects, and so hesitated to drink. At length
one said, " If I drink not I shall not be able to see Buddha,
the end justifies the means," and so he drank of the water.
The other, considering that the Law of Buddha was one
of universal love, which forbade the taking of life, refused
to drink, and as the other went on his way alone, the latter
died and was born in Heaven. Then considering the cir-
cumstances of his former life, he quickly descended and
came to the place where Buddha was and saluted him.
In a short time the first also arrived at the place, and on
Buddha asking him whence he came and where his com-
panion was, he related with tears all the circumstances of
the case, on which the Teacher, pointing to the bright Deva
come down from Heaven, assured the other that this was
his former companion ; he had kept the Law and was born
in Heaven, and was the first to behold the form of Buddha;
but you " who say you see, me, and yet have transgressed
my Law, are not seen by me, but are as though you were
distant ten thousand li, whereas this man who has kept
the Law, dwells ever in my sight," and the World-honoured
one added these lines, and said

" The obedient disciple who follows the pre-
cepts without fail, in either world (Heaven or earth)
exalted, he shall obtain his desire and aim (his
prayer). But, on the other hand, the disciple who
is stint in obedience, not keeping the precepts in
their strictness, in either world grievously afflicted,
mourns for his former vows (unaccomplished). Yet
both, 1 if they persevere in their inquiries and search,
shall be saved from error, although with difficulty."

On hearing these words the disciple who had erred was
overjoyed, and arrived at enlightenment.

1 It is possible the expression may refer to the second only.

( 44 )

SECTION III.

THE DISCIPLE, OE " SRAVAKA."

I. ONCE on a time in Sravasti there was a certain housewife,
poor though she was, who had no religious principle, and
was without faith. Buddha seeing her condition was
moved with pity. He saw that, whenever his followers
went begging through the city, they met with nothing
but abuse at the door of this woman's house. On a Shaman
expostulating with her, on the ground that he only sought
alms as a religious duty, she said," If you were dying I would
give you nothing, much less now that you are hale and
well." On this the Shaman, standing before her, assumed
the condition of one who was really dead. The various
functions of his body ceased, and from his mouth and
nose crept in an$ out the hateful insects that accompany
death. On seeing this ghastly sight, the woman fell down
in a swoon, and so remained. Meanwhile the Shaman, by his
spiritual power, transported himself thence a few Us, and,
sitting beneath a tree, composed himself to contemplation.
Meantime the husband of the woman returning, and finding
his wife in the condition related, inquired the reason of
it, on which she replied that she had been frightened by a
rascally Shaman. On this the husband in a rage seized
his bow and his sword, and set out to pursue and avenge
himself on the mendicant. Coming to where he was, the
Shaman, by his spiritual power, surrounded himself with a
wall, through which there were gates of approach, but all
were closed. The incensed husband, being unable to get
at the mendicant, asked him to open the gates ; on which
he replied, " Lay aside your bow and your sword and you

THE DISCIPLE, OR SRAVAKA" 4 -

may enter." On this the man thought, " Even if I leave
my weapons behind me I shall be able to maul him with
my fists." On this he put down his bow and sword,
and asked again for admission. But the Shaman said,
"The gate cannot be opened, for. the bow and the sword
which you must lay aside are not those weapons you car-
ried in your hand, but the enmity and malice that nil your
heart ; lay these aside and you may enter." On this the
man, struck with the conviction of his sin, both he and his
wife repented of their evil designs and became disciples
on which occasion the enlightened follower of Buddha (man
of Bodhi, or religious man) added these words, and said

" The disciple (Sravaka) who is able to hold (the
precepts) firmly, like a wall, difficult to be over-
turned, surrounds himself with the protection of the
Law, and thus persevering perfects himself in saving
wisdom. The disciple, with his mind enlightened,
by this enlightenment adds yet to his store of wis-
dom, and so obtains perfect insight into the mysteries
' of Keligion (Truth), and thus illumined, he practises
the duties of his calling in peace. The disciple, able
to cast awa.y (the causes of) sorrow, in perfect rest
enjoys happiness, and by virtuously preaching the
Law of Eternal Life, himself obtains Nirvana. By
hearing, he acquaints himself with the Kules of a
Holy Life ; lie shakes off doubt and becomes settled
in faith. By hearing, he is able to resist all that
is contrary to the Law (Truth, or Religion), and so
advancing, he arrives at the place where there is
no more Death."

On hearing these words the man and his wife, beholding
the wonderful signs of Buddha displayed in the person of
this disciple, smote on their breasts in penitence, and

46 DHAMMAPADA.

countless thousands, like themselves, throughout the world,
were converted and saved.

2. In old time, when Buddha was residing in the country
of Kausambi, in a certain Vihara called Mei-yin (beautiful
voice), and preaching for the sake of the four orders, there
was a certain Brahmacharin, unrivalled for knowledge of
Scripture, who being unable to find any one equal to him-
self in argument, was accustomed to carry, wherever he
went, a lighted Torch in his hand. One day a man in the
market-place of a certain town, seeing him thus, asked
him the reason of his strange conduct, on which he replied
" The world is so dark, and men so deluded, that I carry
this Torch to light it up so far as I can." l At this time
Buddha transformed himself into a man of eminence
(magistrate), who, sitting on his chair of office in the
market-place, forthwith called out to the Brahmacharin,
" 'What ho there! what are you about (with that Torch) ?"
To whom the Brahmacharin replied, " All men are so
wrapped in ignorance and gloom, that I carry this Torch to
illumine them." Then the magistrate asked him again, "And
are you so learned as to be acquainted with the four treatises
(vidyas) which occur in the midst of the Sacred Books, to
wit, the treatise on Literature (Sabdavidya) ; the treatise on
the " Heavenly Bodies and their Paths ; " the treatise on
" Government ; " and the treatise on " Military Art " ? On
the Brahmacharin being forced to confess he was unac-
quainted with these things, he flung away his Torch, and
Buddha appearing in his glorious body, added these words

" If any man, whether he be learned or not, con-
sider himself so great as to despise other men, he is
like a blind man holding a candle blind himself,
he illumines others."

On hearing these words the Brahmacharin sought to be-
come a disciple of Buddha, and was accordingly admitted.

1 This recalls the story of Diogenes and his lantern.

THE DISCIPLE, OR " SRAVAKA." 47

3. There was in former days a certain nobleman, called
Su-ta (Sudatta ?), residing at Sravasti, who had become a
disciple of Buddha, and entered on the first path. He had
a friend called " Hau-shi " (Sudana ?), who was not a be-
liever. On this latter falling sick, and finding no help in
any one for whose advice he sent, his friend Sudatta
resolved to send for Buddha, and ask him to visit his
friend. In compliance with the request Buddha came, and,
with his body glorious as the sun, entered the house of
Sudana, and sat down. [He then preached a sermon on
the moral diseases to which men are liable, and afterwards
added these lines] :

" The office of the Sun is to give light ; the office
of a Father, to be kind and compassionate ; the office
of a Kuler is to restrain and govern ; the office of a
Man of Reason (religious man) is to listen to in-
struction ; a physician concerns himself with pro-
longing the life of men ; a warrior desires victory ;
and so Religion (the Law) resides in the possession
of wisdom. A happy walk through life is the glad-
ness of the world ; a friend is for consultation ; the
choice of a companion is for the occasion which
requires him ; to behold the beauty of women is
the joy of the chamber ; the proof of wisdom is in
speaking ; to be a Ruler one must be able to dis-
criminate rightly ; to dispel doubt and error, one
must exercise the light of supreme wisdom (Bodlii) ;
to search out the foundation of rest and quiet, one
must be able faithfully to hold (observe) the
Treasures of the Law (the Scriptures). He who
hears is able to be of advantage to the present
world, his wife, children, and friends, and in the
next world to arrive at perfect happiness. Still

48 ' DHAMMAPADA.

hearing, he arrives at the perfection of sacred know-
ledge, and is able to discriminate and explain the
secrets of Truth ; and thus he governs himself with-
out transgression ; receiving the Law, he extols that
which is right, and so obtains release from all
(moral) disease, he dissipates all the causes of sorrow
and pain, he excludes all possibility of misfortune
or calamity, he is always successful in finding a
ground for peace and comfort : such are the conse-
quences following in the life of one who ' hears
much' (the Sravaka)."

On hearing this sermon, the sick man was convinced of
the Truth and became a disciple.

4. In times gone by, there was to the south of Rajagriha a
great mountain, distant from the city about 200 li. Through
this mountain there was a pass deep and lonely, through
which the road to South India lay. Five hundred robbers
had taken up their abode in this defile, who used to murder
and spoil all travellers that passed that way. The king
had vainly sent to capture them, but they always escaped.
Buddha, residing in the neighbourhood, and considering
the case of these men, that they understood not the nature
of their conduct, and that although he had come into the
world to teach men, yet their eyes had not seen him, nor
their ears heard the tidings of his Law, he resolved to go
to them. Consequently he transformed himself into a man
richly dight, on a well-caparisoned steed, with his sword
and bow, with bags of silver and gold on his saddle-bow,
and precious stones studding his horse's bravery.

On entering the defile loud neighed his steed. On
hearing the sound the 500 robbers started up, and spying
the traveller, exclaimed, " Never have we had such prospect
of booty ; let us up, and capture him ! " So they proceeded
to surround the traveller, with a view to prevent his escape ;

THE DISCIPLE, OR " SRAVAKA." 49

but he, with one shot of his bow, pierced the 500, and with
one stroke of his sword wounded them.

On their falling to the ground, they exclaimed, " What
God is this ? Oh that he would draw out these arrows, and
assuage the bitter pain of such wounds as ours ! " On this
the traveller began to explain that such hurts as these
were trivial compared with the pain caused by the sorrow
that rules the world, and the wounds of unbelief and doubt,
and that nought but the wisdom resulting from earnest
attention (hearing) to the Scriptures could heal such
wounds ; and then he added these words and said :

" There is no painful wound so bad as sorrow
no piercing arrow so sharp as folly. Nothing can
remedy these but an earnest attention to religious
instruction. From this the blind receive sight, the
deluded are enlightened. Men are guided and led
by this, as eyes given to him without eyes. This,
then, is able to dispel unbelief, to remove sorrow,
to impart joy ; the highest wisdom is the lot of
those who ' hear. ' This is the title of him who has
acquired the greatest merit (most to be revered)."

On hearing this the robbers repented of their evil lives,
and the arrows, of themselves, left their bodies, and their
wounds were healed. They then became disciples, and
obtained rest and peace.

SECTION IV.

SIMPLE FAITH.

I. IN the days of old, to the south-east of Sravasti, there
was a great Kiver, very deep and wide, on the banks of
which there was a hamlet, consisting of some 500 houses,
the inhabitants of which had not yet heard the news of
Salvation, and were consequently immersed entirely in
worldliness and selfish pursuits.

The Honoured of the world, ever thinking on the salva-
tion of men, resolved to go to this village and preach to
the people. Accordingly, he came to the river-side, and
sat down beneath a tree. The village people, seeing the
glory of his appearance, approached with reverence to
worship him. After they had so done, Buddha began to
preach to them, but they believed him not. On this
Buddha caused the appearance of a man coming from the
south side of the river, where the water was very deep and
the current strong, walking on the surface of it ; and so
coming, he approached Buddha, and, bowing down, wor-
shipped him.

All the people, seeing this appearance, asked the man in
astonishment, whence he had come, " for we never in all
our lives have seen such a sight as this, a man walking on
the surface of the water. Tell us, then, by what artifice
has this been done, and how it was you were not engulphed
in the stream." On which the man replied : " I reside on
the southern bank of the river, and had ever lived in
ignorance and folly till I heard that Buddha was here
teaching the way of deliverance, on which, coming to the
bank of the river, and not having time to wait to be carried

SIMPLE FAITH. 51

over, I asked the men if it was deep, and whether I could
not cross over without a boat. On which they said, ' Oh
yes ! you can cross without fear.' On this I walked over,
because I believed. Simply this and nothing more enabled
me to do so." On this Buddha said : " It is well spoken
well spoken. Faith like yours alone can save the world
from the yawning gulf of continual birth and death ; such
faith alone can enable them to walk across dryshod (to the
other shore)," and then he added these lines :

"Faith can cross the flood, even as the master
of the ship (steers his bark across the sea) ; ever ad-
vancing in the conquest of sorrow, wisdom lands us
on yonder shore. The wise man who lives by faith,
in virtue of his holy life, enjoys unselfish 1 bliss,
and casts off all shackles. Faith lays hold of true
wisdom (or finds the path) ; Eeligion leads to de-
liverance from death ; from hearing comes know-
ledge, which brings with it enlightenment; faith,
with obedience (moral conduct), is the path of wis-
dom : firmly persevering in this, a man finds escape
from pain, and is thus able to pass over and escape
the gulf of destruction."

Hearing these words, these villagers were filled with
joy, and embracing the five rules, were enabled to believe
on Buddha.

2. When Buddha was living in the world there was a
certain nobleman called Su-lo-to (Sraddha?), of great
wealth, who from a principle of faith had resolved to
entertain Buddha and his disciples on the eighth day of
every month in Lent (i.e., the months of rain); but on
these occasions none of his sons or grandsons ever made
their appearance, being engrossed in other matters. At

1 Wou-wei.

52 DHAMMAPADA. '

length the nobleman died, and as none of the children
cared about entertaining Buddha, a servant boy called
Pi-lo-to (Vraddah?) resolved to do so. Consequently,
having borrowed 500 pieces of money, he proceeded to
invite the Master and his 1200 disciples to his house.
After the entertainment and the departure of the guests,
he went to rest ; when lo ! on waking the next morning,
he found his house full of silver and gold and all precious
substances.

On going to Buddha, the Master explained that this was
the result of his faith, and then added these lines :

" Faith is wealth ! Obedience is wealth ! Mo-
desty also is wealth ! Hearing is wealth, and so is
Charity ! Wisdom is sevenfold riches. Walking
by Faith, 1 ever pure, a man perceives the Truth
(the Law). Wisdom is as sandals on the feet to
him who walks. To receive with respect instruc-
tion, and not forget it, this, whoever he be, and
however born, is wealth : no question is asked
whether he be male or female, it is this alone that
will bring gain at the last. Whosoever is wise will
understand these truths."

Having heard these words, Pi-lo-to was enabled to be-
lieve, and became a disciple ; and so his wife also, and his
children.

1 Literally " From a motive of Faith guarding (or keeping) the Precepts.''

( 53 )

SECTION V.

CAREFUL OBSERVANCE OF MORAL DUTIES.

i. ABOUT forty or fifty li to the south of Benares there
was formerly a mountain in which five Shamans dwelt,
practising religious discipline. Every morning they used
to leave their abode and go a-begging for their food, and
then return to the mountain, sometimes, however, not till
late in the evening, after which they gave themselves up
to strict meditation. And yet, though years had passed
by, they had not attained to Eeason (Bodhi). Buddha,
pitying their condition, transformed himself into a religious
man, and going to their abode, asked them, saying, Have
you attained the object of your religious exercises or not ?
And then the ascetics explained that, although they had
strictly adhered to the rules of their profession, and daily
practised self-denial and meditation, yet they had failed
to arrive at the end, i.e., true peace and rest. On this, the
stranger desired them to remain in their abode on the
morrow, and let him bring them their food, and so rest
themselves awhile ; and so for several successive days he
supplied their wants, whilst they were on their part filled
with satisfaction, and enabled to rise above the mere for-
mal attention to duty ; and then the stranger added these
lines, and said :

"The Bhikshu, who adheres to the strict rules
of a religious life, who guards and controls all his
senses, takes his food in moderation, sleeps accord-
ing to necessity, by these rules subduing his mind,

54 DHAMMAPADA.

keeping his thoughts in close subjection,i inwardly
enlightened by wisdom and meditation, never for-
saking the right path (path of B6dhi) : thus in-
wardly illumined, observing the rules of right con-
duct, satisfied as to the character of true wisdom,
proceeding onward in the path of daily duty, this
man, at rest in himself, shall get rid of all sorrow."

The stranger having thus spoken, lo ! the glorious body
of Buddha shone forth, and the five men were converted,
and obtained the condition of Eahats.

1 Chi-kwan.

( 55 )

SECTION VI.

ON REFLECTION.

I. IN olden time, when Buddha was in the world, a certain
Eaja called Fo-kia-sha 1 was a friend of Bimbisara Eaja;
the first, however, was not a believer in Buddha, as
Bimbisara was. On a certain occasion Vaksha had sent
seven precious umbrellas (chattas) to his friend Bim-
bisara. On receiving them, the latter offered them to
Buddha, and said, " My friend, Vaksha Eaja, has presented
me with these precious umbrellas! Pray permit me to
offer them to you, with the intention that his heart may be
convinced and his eyes opened to behold Buddha, and he
be thus led to receive your doctrine, and reverence the
Holy Assembly as his reward." Then Buddha replied:
" Bimbasara Eaja, cause to be written the Sutra of the
twelve Nidanas, and present the book to that king in
return for the seven precious umbrellas ; and his heart
will be enlightened (or, receive deliverance wrought by
Faith)." [Accordingly Bimbisara did so, and his friend,
in consequence, was convinced and became a disciple ;
and finally gave up the kingdom to his son. Having
failed to obtain an interview with Buddha, although he
had frequently met him in begging through the streets of
Eajagriha, the Teacher at length caused the appearance of
a Shaman to meet the king, and explain to him that by
reflection on the work in his possession he might truly
behold Buddha ; and to this he added these words] :

" The man who takes refuge in Buddha, this is

i (Faksha?).

5 6 DHAMMAPADA.

the man who obtains real advantage. Night and
day, therefore, he ought ever to reflect on Buddha,
the Law and the Church. Being thus truly enlight-
ened, this man is a disciple of Buddha. Thus
reflecting continually on the three Treasures, and
on impermanency, and his own body, 1 reflecting on
moral duty, on charity, on the emptiness of all
things around him, and their unreality (without
marks), these are subjects for consideration."

[On hearing these words Vaksha entered on the third
path, and obtained rest.]

1 Or, on himself.

( 57 )

SECTION VII.

ON LOVE OR MERCIFULNESS [Mettd].

I. IN old times, Buddha was residing in a country about
500 li from Bajagriha, full of mountains. In these moun-
tains there lived a certain clan of about 122 persons, who
occupied themselves in hunting, and fed themselves on the
flesh of the animals they killed. [Buddha goes to the place
and converts the women, who were left alone during the
day, whilst their husbands were hunting, and then adds
these lines] :

" He who is humane does not kill (or, it is humane
not to kill) ; he is ever able to preserve (his own ?)
life. This principle (chu) is imperishable ; whoever
observes it, no calamity shall betide that man.
Politeness, indifference to worldly things, hurting
no one, without place for annoyance this is the
character of the Brahma Heaven (or of Brahma
Deva). Ever exercising love towards the infirm;
pure, according to the teaching of Buddha ; know-
ing when sufficient has been had ; knowing when
to stop, this is to escape (the recurrence of) Birth
and Death." l

[The women, having heard these words, were converted,
and on the men's return, although they wished at first to
kill Buddha, they were restrained by their wives ; and,

1 These Gath&s are very obscure.

58 DHAMMAPADA.

listening to his words of love, they also were converted].
And then he added these lines :

" There are eleven advantages which, attend the
man who practises mercifulness, and is tender to
all that lives ; his body is always in health (happy) ;
he is blessed with peaceful sleep, and when engaged
in study he is also composed ; he has no evil dreams,
he is protected by Heaven (Devas), and loved by
men ; he is unmolested by poisonous things, and
escapes the violence of war ; he is unharmed by fire
or water ; he is successful wherever he lives, and
when dead goes to the heaven of Brahma. These
are the eleven."

Having uttered these words, "both men and women were
admitted into the company of his disciples, and obtained
rest.

2. There was, in times gone by, a certain mighty king,
called Ho-meh (love-darkness), who ruled in a certain dis-
trict where no tidings of Buddha or his merciful doctrine had
yet been heard ; but the religious practices were the usual
ones of sacrifice and prayer to the gods for protection.
Now it happened that the king's mother being sick, the
physicians having vainly tried their medicines, all the
wise men were called to consult as to the best means of
restoring her to health. After several years, during which
she did not improve, the Queen mother sent for 200
celebrated Brahmans, and desired them to exercise their
supernatural arts in discovering from the sun, moon, and
stars a way of recovery. These Brahmans replied : " It is
useless so to do, as the heavenly signs are in opposition
and not favourable." On the King asking them what
should be done, they replied, "Outside the city there
should be selected a convenient place, level and plane,

ON LOVE OR MERCIFULNESS. 59

and without pollution, and sacrifices of a hundred beasts
of different kinds should be offered on the four hills (or to
the four quarters), the sun, moon, and stars, with a young
child as a crowning oblation to Heaven. Then the King
in his own person, with his mother, going to this place to
participate in the sacrifice, the stars and heavenly bodies
may be propitiated. 1 [On this Buddha, moved with com-
passion, came to the spot, and preached a sermon on " Love
to all that lives," and added these words] :

" If a man lives a hundred years, and engages the
whole of his time and attention in religious offerings
to the gods, sacrificing elephants and horses, and
other things, all this is not equal to one act of pure
love in saving life."

[In consequence of this sermon and the exhibition of the
glorious body of Buddha, they were converted, and became
disciples.]

1 Here follows a description of the ern Gate towards the place of sacri-

King ordering a hundred head of ele- fice, and how their piteous cries rang

phants, horses, oxen, sheep, to be through (shook) heaven and earth,
driven along the road from the East-

SECTION VIII.

ON WORDS (CONVERSATION).

I. IN former days, when Fo-kia-sha 1 (Yaksha?) raja was
entering the city of Eajagriha to beg his food from door to
door, in the city gate there was a cow, just delivered of its
calf, which had turned round and gored its master to death.
The cow having been sold to a passer-by, he put a rope
round its horns, and desired to lead it onwards ; but the
cow, making an attack in the rear, killed this man also ;
then the son, in a rage, killed the animal, and cutting it
up, exposed it for sale in the market-place. Now a certain
person passing by, bought the head of the creature, and
carrying it away with him, as he sat down to rest, fastened
it on the bough of the tree 'neath which he reposed ; all
at once, the rope giving way, the head fell down, and the
horn, piercing the skull of the man underneath, killed him
also. Bimbisara Eaja, hearing of this strange occurrence,
how that a cow killed three men in one day, came to
Buddha to inquire of him the antecedent causes of this
event, on which Buddha related the following history :
" In former days there were three merchants who, com-
ing to a certain city to transact business, took up their
abode in the house of a friendless old woman, and there
lodged. Being dissatisfied with their quarters, the three
men left the house without payment, and on the old woman
searching for them and finding them, they abused her
roundly, on which she uttered this vow : ' May I be born
in after years in such a condition as to kill you all three.'

1 This may possibly refer to a "low-born king " (PukkaSa) vide supra, p. 49.

ON WORDS (CONVERSATION). 61

Now," Buddha added, " these three men killed by the cow
were these three merchants, and the cow itself was the old
woman," and then he uttered these verses :

" From evil and abusive words and an overbear-
ing, insulting disposition towards others, hatred and
resentment increase and grow. Restraining one's
words, and behaving decorously to men, using
patience and courtesy, these evil consequences are
self-destroyed. The future life of a man depends
on his words, and therefore from evil words comes
self-destruction." 1

[On hearing these words Brimbasara was filled with joy,
and he and his followers departed.]

1 Or, "a tortured existence (body)."

SECTION IX.

TWIN VERSES. 1

I. FORMERLY when Buddha was residing at Sravasti, the
king of the country, whose name was Prasenajit, came to
the place where Buddha was, and descending from his
chariot, approached the Teacher with the deepest reverence,
and invited him on the morrow to enter the city and par-
take of his hospitality, with a view to exhibit to the people
the excellency of his person and doctrine, that they might
believe on him. 2

Buddha having consented, on the morrow entered the
city with all his disciples, and having passed through the
four cross streets of the town, he came to the place appointed
and sat down. After finishing the meal, he began, on the
request of the king, to preach in the midst of the four
highways, 3 whilst his auditors were very many. At this
time there were two merchants listening to him. One of
them reflected, " What excellent wisdom on the part of the
king to have such doctrines as these publicly preached !
how wide their application, how searching their character ! "

The other reflected thus, " What folly is this on the part
of the king, bringing this man here to preach ! Like the
calf that follows the cow, here and there, fastened to a
vehicle she draws, bleating as it goes so is this Buddha

1 Here we come into agreement 2 A similar story is told in the
with the division of chapters in the Chu'h Yau, Cod. iii. book 19, fol. 6.
Pali. This chapter is called " Yama- 3 This preaching and begging in the
kavaggo," i.e., "double verses." It "four highways" is constantly re-
agrees in title with K. xviii. Cod. iii. ferred to in Buddhist works.

TWIN VERSES. 63

following the king." The two merchants having departed
from the city some thirty li, came to an inn where they
put up. In taking some wine the good merchant was
restrained and protected by the four guardian spirits that
watch over the world. The other, on the contrary, was
incited by an evil spirit to drink on, till he was over-
powered by sleep, and lay down in the road near the inn.
Early in the morning, the merchants' waggons leaving the
place, the drivers not perceiving the man lying in the road,
he was crushed to death by the waggon wheels.

[The other merchant, having come to a distant country,
was selected by the genuflection of a sacred horse 1 to
succeed the king; and he accordingly was appointed to
the throne. After this, considering the strange turn events
had taken, he returned and invited Buddha to visit him,
and preach to his people on which occasion the World-
honoured one declared the reason of the death of the evil-
minded merchant, and the prosperity of him who thought
wisely, and then added these lines] :

" The mind is the origin of all that is ; 2 the mind
is the master, the mind is the cause. 3 If in the
midst of the mind 4 there are evil thoughts, then
the words are evil, the deeds are evil, and the sorrow
which results from sin follows that man, as the
chariot wheel follows him (or it} who draws it.

1 This reference to a "sacred horse " seems to agree with the Pali " mano-
is curious. It seems to show some mayo," "springing from the mind"
connection of Buddhism with Sun- (Ch. sub, voc.), whilst the Chinese
worship. "tsun" corresponds with "set^ho"

2 In the Chu'h Yau (Cod. iii.) this (best, excellent, &c.)

verse occurs under the heading of 4 The Chinese "chung sin," al-

" Thought," K. xix. fol. f. though irregular, seems to be a close

3 This translation differs from the version of the Pali "manasa." The
Pali. All the Chinese versions, how- question arises whether in these trans-
ever, are agreed, and no other render- lations the construction is not adapted
ing seems to be admissible " The to the original, in opposition to strict
mind is supreme, the mind is the rules.

cause." The latter term " shi "

64 DHAMMAPADA.

The mind is the origin of all that is ; it is the mind
that commands, it is the mind that contrives. If in
the mind there are good thoughts, then the words
are good and the deeds good, and the happiness
which results from such conduct follows that man,
as the shadow accompanies the substance."

On hearing these words, the king and his ministers,
with countless others, were converted, and "became dis-
ciples.

2. In days of old, at the back of the Gridhrakuta moun-
tains, near Bajagriha, there was a village, of some seventy
or so families, all of them Brahmans. Buddha wishing to
convert these people, came to the place and sat down under
a tree. The people seeing the dignity of his presence, and
the glorious appearance of his body, flocked round him, on
which he asked the Brahmans how long they had dwelt in
the mountain there, and what their occupation was. To
this they replied "We have dwelt here during thirty
generations past, and our occupation is to tend cattle."
On asking further as to their religious belief, they said
" We pay homage and sacrifice to the sun and moon, the
rain (water), and fire, according to the several seasons. If
one of us dies, we assemble and pray that he may be born
in the heaven of Brahma, and so escape further trans-
migrations." Buddha replied to this " This is not a safe
way, nor by it can you escape from the three evil ways of
further existence. The true way is to follow me, become
true ascetics, and practise complete self-composure with a
view to obtain Nivana ; " and then he added these lines :

"They who consider truth as that which is un-
true, 1 and regard that which is untrue as truth,

1 This corresponds with v. u of the P&li "saro"is in agreement (but it
Pali. The Chinese " chin " is always may also correspond with " essentia."
used for " Truth," and, therefore, the F.)

TWIN VERSES. 65

this is but to adopt heretical opinions, 1 and can
never lead to true advantage. But to know as
truth that which is true, and to regard as false
that which is false, this is perfect rectitude, and this
shall bring true profit. Everywhere in the world
there is death there is no rest in either of the three
worlds. The Devas, indeed, enjoy a period of bliss ;
but their happiness also must end, and they must
also die ! To consider this as the condition of all
states of being (worlds), that there is nothing born
but must die, and, therefore, to desire to escape
birth and death, this is to exercise one's self in Keli-
gious Truth."

The seventy Brahmans hearing these words, desired at
once to become Shamans ; and on being welcomed by
Buddha, their hair fell off, and they presented the appear-
ance of true disciples. Then they all set out to return to
the Vihara, and on the road certain thoughts about their
wives and families troubled them, whilst at the same time
a heavy downpour of rain prevented their advance. Then
Buddha, knowing their thoughts, caused some ten houses
to appear by the road-side, in which they sought shelter;
but on entering one of them it was soon perceived that
through the roof the rain found its way, and there was but
little protection from the wet, on which Buddha added
these lines, and said :

" As when a house-roof is not properly secured, 2
then the rain finds a way through it and drops
within, so when the thoughts are not carefully con-
trolled, the desires (sexual desires) will soon bore

1 Or "this is but an erroneous view 2 In the Pali, v. 13, ss. The agree-
of the case " (falsi studii participes, ment is very close.
F.)

E

66 DHAMMAPADA.

through all our good resolutions. But as when a
roof is well stopped then the water cannot leak
through, so by controlling one's thoughts, and act-
ing with reflection, no such desires can arise or
disturb us."

The seventy Brahmans, on hearing these lines, although
convinced that their desires were reprehensible, yet were
not wholly free from doubt, nevertheless they went for-
ward.

As they advanced they saw some scented paper on the
ground, and Buddha took the opportunity of calling their
attention to it ; and after this, seeing some fish-gut also
lying about, he directed their notice to its ill-odour, and
then added these lines, and said : 1

"He who consorts with the low and the base,
contracts the same character as he who handles a
foul substance ; he goes from worse to worse, and
utterly without reason, he perfects himself in wicked-
ness. But the wise man (consorting with the wise)
contracts the same character, even as the scent of a
sweet odour adheres to him who handles it ; ad-
vancing in wisdom, practising virtue, he goes on to
perfection, and is satisfied."

The seventy Brahmans, hearing these verses, convinced
that their desire to return home and enjoy personal
indulgence was the evil taint that adhered to them, cast
off such thoughts, and, going forward, came to the Vihara,
and finally obtained the condition of Eahats.

3. In former days, when the nobleman Sudatta had
bought of the heir-apparent, Jeta, the ground for a Vihara,
at Sravasti, then the said nobleman had invited Buddha

1 This agrees with the story of Nanda ("Romantic Legend," p. 376).

TWIN VERSES. 67

and his followers to partake of his hospitality for a month,
in consequence of which, and the sermons which the World-
honoured then preached, all those present obtained en-
lightenment, and the Prince himself returned with joy to
the Eastern Palace. 1

Now Virudhaka, the prince's brother, was always near
the person of the king ; and on this occasion his majesty,
with his suite, and the officers of the " after palace," pro-
ceeded to robe themselves, with the intention of visiting
Buddha. Having arrived at the place where he was, they
paid him the customary reverence, and with undivided
attention listened to his instruction.

Meantime Virudhaka, remaining behind, was invited by
the courtiers, in the absence of his father, to occupy his
throne ; and once seated there, he was unwilling to retire
from it. [The consequence was, he sent and caused his
father, and 500 of his followers, to be put to death. On
which Buddha recited these lines] :

" The man who causes joy now, shall rejoice here-
after. Living virtuously, he doubly rejoices he
rejoices and is glad ; seeing his own happiness, his
heart is at rest. He rejoices now, he rejoices here-
after ; doing right, he has a double joy ; he enjoys
Divine protection (here) , and he receives his reward
and is at rest (hereafter)." 2

And then Buddha having foretold that Virudhaka, after
seven days, should go down to hell, added these words :

" He who causes sorrow suffers sorrow hereafter.
Walking in sin he doubly suffers reflecting on the
evil he has done, he suffers ; seeing his guilt, he

1 The Eastern Palace is alluded to 2 These verses correspond with 16,
by Fa-hien, and also in General ss., in the Pali.
Cunningham's Arch. Survey of India
(passim).

68 DHAMMAPADA.

suffers more in prospect of the future. The man
who repents (mourns) now, repents hereafter. On
account of his evil deeds he mourns in both worlds ;
seeing his own evil works, he endures the grief con-
sequent on guilt (in this world), and he inherits the
misery of his evil deeds (in the next)."

Buddha having addressed the people and the Prince
Jeta at further length, on the folly of covetousness and an
evil ambition, and Virudhaka having, as the prediction
went, fallen into the condition of a lost man, the whole
assembly was convinced, and were brought to a knowledge
of the truth.

SECTION X.

ON CAEELESSNESS (THOUGHTLESSNESS). 1

I. IN days of old there were five hundred merchants, who,
after a voyage on the deep, were returning to their homes,
when in traversing certain deep and dangerous passes the
evil spirits so bewildered them that, being unable to find
their way out, they at last were exhausted from want of
food and lay down and died, leaving their treasures
scattered about the mountains. At this time a certain
Shaman, who was practising austerities in that neigh-
bourhood, seeing the valuables lying about, thought thus
with himself " I have been exercising myself in self-
denial for these seven years past, and have failed to reach
my aim. I will take these valuables and go home again."
Then Buddha, recognising the condition of this Shaman,
and knowing that he would arrive at deliverance, caused
the appearance of a Bhikshuni, with a head-dress adorned
with jewels. On seeing her, the Shaman was astonished,
and said, "How is it that you, a Bhikshunt, are thus
adorned?" To which she replied, "But how is it that
you, a Shaman, are also in possession of wealth and jewels,
which are forbidden to one of your calling ? " and then
she added these lines, and said :

" A Bhikshu diligently adheres to the rules (of
his calling). A man who is careless and negligent
in these, accumulates much sorrow. He who care-

1 As I have observed in the Pre- iii. is "Reflection," agreeing with the
face, the title of this chapter in Cod. P&li.

70 DHAMMAPADA.

fully attends to little matters, arrives at great re-
sults ; lie who accumulates evil actions must enter
the fiery pit. But guarding the precepts, then one's
happiness increases, and the gladness consequent
upon it, as the contrary neglect of them leads to
remorse and bitterness of heart. The Bhikshu who
is able to get rid of all remnants of worldly attach-
ment (the three worlds), this one is verily near to
Nirvana."

Then the Bhikshunl re- appearing in the glorious form of
Buddha, the Shaman, filled with astonishment and fear,
fell down at his feet, and repenting of his carelessness and
ignorance, vowed to amend his life and follow his duty
with anxious care. On this the World-honoured one forth-
with recited these gathas :

" Although a man may have heretofore been
careless, yet if afterwards he is able to govern and
restrain himself, this man becomes illustrious in (or
illumines) the world, and the more he reflects the more
resolved will he become (to use self-restraint). A man
may have done many things wrong, but if he recovers
himself and atones for the evil by doing good, this
man becomes illustrious in the world, and the more
he reflects the more virtuous he will become. The
man who in the prime of life leaves his home and
perfectly tutors himself in the doctrine of Buddha,
this man shines out in the world as the moon when
it bursts from a cloud. The man who in times past
has done wickedly, but afterwards halts in his
career and offends no more that man shines out
in the world as the moon when it emerges from the
cloud."

ON CARELESSNESS. 71

On hearing these lines, the Shaman again prostrated
himself at the feet of Buddha, and returning to his soli-
tary seat underneath a tree, applied himself sedulously to
practise self-government and contemplation, and thus
recovered the ground he had lost, and attained the fruit
of Eahatship.

SECTION XI.

THOUGHT (CITTAVAGGO).

I. IN times of old, when Buddha dwelt in the world, there
was a certain religious person who had taken his ahode
under a tree beside the bank of a river. After practising
himself in religious exercises for twelve years, he was still
unable to get rid of worldly thoughts, or to banish recol-
lections of worldly pleasures to wit, those resulting from
sight, or hearing, or smelling, or tasting, or handling, or
thoughts about the properties of things around him (dharma)
and thus after these twelve years he was still uncon-
verted. Buddha, perceiving his capability of conversion,
transformed himself into a Shaman, and came to the tree
where he sat, and occupied a place near the other. After
a while, in an interval of moonshiniug, lo ! they saw a
tortoise come up out of the river, and come towards the
tree ; at the same time a hungry river-dog 1 coming along
endeavoured to lay hold of the tortoise to eat him. But
no sooner did he make the attempt than the tortoise,
gathering up his head and tail and legs into his shell, was
in perfect safety, and the dog could do him no harm. But
110 sooner had the dog gone on than the tortoise, emerging
from his concealment, walked on again as before. On this
the ascetic observed to the Shaman " This tortoise, be-
cause it possesses such a safe protection (lit. ' a casque of
salvation'), the dog was disappointed of his meal." To
which the Shaman replied " I remember a man who was
very different from this. This man, forgetting the im-

1 Otter ?

THOUGHT. 73

permanency of all earthly things, and indulging in the
six pleasures of sense, fell an easy victim to Mara ; l his
body dissolved, his spirit 2 gone, he was whirled again
through the endless forms of repeated births, a victim of
the sorrows and the misery formed by his ill-regulated
thoughts ; and then he repeated these gathas :

" This body of thine shall soon return to the
earth your form destroyed, your spirit fled why,
then, covet such an abode ? It is the mind that
makes its own dwelling-place ; from earliest time,
the mind reflecting on evil ways, itself courts its
own misery. It is the very thought that itself
makes (its sorrow). Not a father or mother can do
so much ; 3 if only the thoughts be directed to that
which is right, then happiness must necessarily fol-
low. Concealing the six appetites as the tortoise
conceals his limbs, guarding the thoughts as a city
is surrounded by the ditch, then the wise man in
his struggle with Mara shall certainly conquer, and
free himself from all future misery."

Then the Bhikshu, having heard these words, putting
away all lustful desires, attained Eahatship, and recog-
nising Buddha in the form of the Shaman, he prostrated
himself at his feet ; and all the Devas, Nagas, and Spirits,
who surrounded the spot, were filled with unutterable joy.

1 M4ra the Tempter (in whatever ss. of the Pali. This story of the
sense). tortoise occurs throughout all the

2 Shin=spirit or "soul." versions.

3 These stanzas correspond with 40

( 74 )

SECTION XII.

FLOWEES (PUPPHAVAGGO).

1. IN days of old, when Buddha was residing at Sravasti,
there was to the south-east of that country, in the mid-
ocean, a certain islet (a mound, or fort, or look-out), on the
top of which was a tree that bare beautiful scented flowers,
In the same spot dwelt five hundred women of the
Brahman caste, wholly devoted to their worldly duties,
ignorant that there was a Buddha born in the world. Now
these women were in the habit of conversing together on
the unhappiness of their worldly condition, and in conse-
quence they used to go to the tree that surmounted their,
abode, and pluck the flowers and offer them to Brahma-
deva, with the prayer that they might escape the power of
Yama, and be born in heaven (Brahma-heaven). Now
Buddha, perceiving their case, and knowing that they had
the capacity of being converted, suddenly transported him-
self with his followers to their place of abode, and then
came and sat down near them. The women seeing the
wonderful sight, were lost in amazement, and exclaimed,
" Brahma himself has come to answer our prayers ! " But
on this a certain Deva answered them, and said, " This is
not Brahma, but the World-honoured Buddha, who has
come to save the world." On this the women bowed
down in reverence, and addressed Buddha in these
words " We, indeed, are but women, much polluted,
yet we desire, above all things, to escape the power of
Yama, and to be born in the highest heaven ; " to whom
Buddha replied, " May you, indeed, obtain your desire !

FLOWERS. 75

But there are two things in the world which are im-
mutably fixed that good actions bring happiness, and
bad actions result in misery. But (it is not generally
known that) the joys of heaven as well as the sorrows
of earth are both to be avoided. "Who, then, is able to
pluck and to hold the true joy of perfect rest (the rest of
non-action) ? Tru