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LIBEAEY 

OF   THE 

Theological    Semi  iva  r  y  , 

PRINCETON,     N.    J. 


Case 
Shelf 
Book 


Divis.on.'BLH.U... 

no,; iQ.n.o 


BL1411.B7  A13  1870 
Buddhaghosa . 
Buddhaghosha ' s  parables 


BUDDHAGHOSHA'S     PARABLES. 


BUDDHAGHOSHA'S  PARABLES : 


TRANSLATED  FROM  BURMESE 


By    CAPTAIN    T.   ROGERS,    R.E. 


TOt!)  an  Jhttrotmctiott, 


CONTAINING 


BUDDHA'S    DHAMMAPADA, 

Or    "PATH    OF    VIRTUE," 

TRANSLATED  FROM  PALI 
By    F.    MAX    MULLER,   M.A., 

PROFESSOR   OF    COMPARATIVE    PHILOLOGY    AT    OXFORD,    FOREIGN    MEMIiEU    OF    THE 
FRENCH    INSTITUTE,    ETC. 


LONDON: 
THUBNEK  AND   CO.,  GO,  PATERNOSTER  BOW. 

1870. 

[All  Bighti   5 


TAYLOR   AND    CO.,    PRINTERS, 
LITTLE    QUEEN    STREET,    LINCOLN'S    INN    FIELDS. 


INTRODUCTION. 

BY    PROFESSOK    MAX    MULLER. 


A  few  words  seem  required  to  explain  the  origin  and 
history  of  this  book.  About  the  end  of  last  year, 
Captain  Rogers,  after  having  spent  some  years  in  Bur- 
undi, returned  to  England,  and  as  he  had  paid  par- 
ticular attention  to  the  study  of  Burmese,  he  was 
anxious,  while  enjoying  the  leisure  of  his  furlough,  to 
translate  some  Burmese  work  that  might  be  useful  to 
Oriental  students.  He  first  translated  '  The  History 
of  Prince  Theemccwizaya,'  being  one  of  the  former 
lives  (yataka)  of  Buddha.  Although  this  work  con- 
tains many  things  that  are  of  interest  to  the  student 
of  Buddhism,  it  was  impossible  to  find  a  publisher 
for  it.  I  then  advised  Captain  Rogers  to  undertake  a 
translation  of  the  parables  which  are  contained  in 
Buddhaghosha's  '  Commentary  on  the  Dhammapada.' 
Many  of  these  fables  had  been  published  in  Pali  by 
Dr.  Fausboll,  at  the  end  of  his  edition  of  the  '  Dham- 
mapada;' but  as  the  MSS.  used  by  him  wore  \ 
defective,  the  Pali  text  of  these  parables  bad  only 
excited,  but  had  not  satisfied  the  curiosit}T  of  Oriental 
scholars.  It  is  well  known  that  the  Burmese  look  upon 
Buddhaghosha,  not  indeed  as  having  introduced  Bud- 


VI  THE    BUEMESE    PAEABLES. 

dhism  into  Burmah,  but  as  having  brought  the  most 
important  works  of  Buddhist  literature  to  the  shores 
of  the  Gulf  of  Martaban,  and  I  therefore  hoped  that 
the  Burmese  translation  of  Buddhaghosha's  parables 
would  be  as  trustworthy  as  the  Pali  original.  In  this 
expectation,  however,  I  was  disappointed.  When  I  re- 
ceived the  first  instalment  of  the  translation  by  Captain 
Eogers,  I  saw  at  once  that  it  gave  a  small  number 
only  of  the  stories  contained  in  Buddhaghosha's  Pali 
original,  and  that  the  Burmese  translation,  though 
literal  in  some  parts,  was  generally  only  a  free  render- 
ing of  the  Pali  text.  Nor  does  it  seem  as  if  the  trans- 
lator had  always  understood  the  text  of  Buddhaghosha 
correctly.  Thus  in  the  very  first  story,  we  read  in  the 
Pali  text  that,  when  the  wife  of  Mahasva^a  had  her 
first  son,  she  called  him  Pala ;  but  when  she  had  a 
second,  she  called  the  elder  Maha-pala,  i.  e.  Great  Pala, 
and  the  second,  iTulla-pala,  i.  e.  Little  Pala,  In  the 
translation  all  this  is  lost,  and  we  simply  read :  "  After 
ten  months  a  son  was  born,  to  whom  he  gave  the 
name  of  Mahapala,  because  he  had  obtained  him 
through  his  prayers  to  the  Nat.  After  this,  another 
son  was  born,  who  received  the  name  of  Xullapala.'' 

Though,  for  a  time,  I  thought  that  the  Burmese 
version  of  these  parables  might  be  a  shorter,  and  pos- 
sibly a  more  original  collection,  yet  passages  like  the 
one  just  quoted  would  hardly  allow  of  such  a  view. 
On  the  contrary,  the  more  I  saw  of  the  translation  of 
the  Burmese  parables,  the  more  I  felt  convinced  that 
the  Burmese  text  was  an  abstract  of  Buddhaghosha's 
work,  giving  only  a  certain  number  of  Buddhaghosha's 
stories,  and  most  of  them  considerably  abridged,  and 
sometimes  altered.      As   Dr.   Fausboll    has  given  of 


THE    BURMESE    PARABLES.  Vll 

many  of  these  stories  the  titles  onty,  it  was  impos- 
sible in  every  case  to  compare  the  Burmese  version 
with  the  Pali  original.  But,  on  the  whole,  I  do  not 
expect  that  the  opinion  which  I  have  formed  of  the 
Burmese  translation  will  be  materially  modified,  when 
we  have  the  whole  of  the  Pali  text  to  compare  with 
it;  and  we  must  wait  till  we  receive  from  Burmese 
scholars  an  explanation  of  the  extraordinary  changes 
which  Buddhaghosha's  original  has  undergone  in  the 
hands  of  the  Burmese  translator.  My  own  opinion  is, 
that  there  must  be  a  more  complete  and  more  accurate 
Burmese  translation  of  Buddhaghosha's  work,  and  that 
what  we  have  now  before  us  is  only  the  translation  of 
a  popular  edition  of  the  larger  work.  Towards  the 
end  of  the  Burmese  translation  there  are  several  addi- 
tions, evidently  from  a  different  source ;  in  one  case, 
as  stated  (p.  174),  from  the  '  Ivammapabbedadipa.' 

By  a  strange  coincidence,  I  received,  at  the  very 
time  when  Captain  Rogers  had  finished  his  trans- 
lation, another  translation  of  the  same  work  by  Cap- 
tain Sheffield  Grace.  It  was  not  intended  for  publica- 
tion, but  sent  to  me  for  my  private  use.  I  obtained 
Captain  Sheffield  Grace's  permission  to  send  his  manu- 
script to  Captain  Eogers,  who,  as  will  be  seen  from 
his  preface,  derived  much  advantage  from  it  while  re- 
vising his  own  MS.  for  the  press. 

Although  I  felt  disappointed  at  the  character  of  the 
Burmese  translation,  yet  I  was  most  anxious  that  the 
labours  of  Captain  Rogers  and  Captain  Sheffield  Grace 
should  not  have  been  in  vain.  Even  such  as  they  arc, 
these  parables  are  full  of  interest,  not  only  for  a  study 
of  Buddhism,  but  likewise  for  the  history  of  fables 
and  apologues  in  their  migrations  from   East  t«»  West, 


yiii  THE    BURMESE    PARABLES. 

or  from  West  to  East,     This  important  chapter  in  the 
literary  history  of  the  ancient  world,  which  since  the 
clays  of  Sylvestre  cle  Sacy  has  attracted  so  mnch  at- 
tention, and  has  of  late  been  so  ably  treated  by  Pro- 
fessor  Benfey  and   others,   cannot  be   considered  as 
finally  closed  without  a  far  more  exhaustive  study  of 
these  Buddhist  fables,  many  of  them  identically  the 
same   as  the  fables  of  the  PaMatantra,   and  as  the 
fables  of  ^sop.     Nay  I  thought  that,  if  it  were  only 
to  give  to  the  world  that  one  apologue  of  Kisagotami 
(p.  100),  this  small  collection  of  Buddhist  parables  de- 
served to  be  published ;  and  I  hoped,  moreover,  that 
by  the  publication  of  this  first  instalment,  an  impulse 
would  be  given  that  might  lead  to  a  complete  transla- 
tion, either  from  Pali  or  from  Burmese,  of  all  the  fables 
contained  in  the  '  Commentary  on  the  Dhammapada.' 
However,  in  spite  of  my  pleading,  no  publisher,  not 
even  Mr.  Triibner,  who  certainly  has  shown  no  lack  of 
faith  in  Oriental  literature,  would  undertake  the  risk 
of  publishing  this  collection  of  parables,   except  on 
condition  that  I  should  write  an  introduction.    Though 
my  hands  were  full  of  work  at  the  time,  and  my  at- 
tention almost  exclusively  occupied  with  Ycdic   re- 
searches, yet  I  felt  so  reluctant  to  let  this  collection 
of  Buddhistic  fables  remain  unpublished,  that  I  agreed 
to   take  my  part  in  the  work   as  soon  as  the  first 
volume  of  my  translation  of  the  '  Eig  Veda '  should  be 
carried  through  the  press. 

As  the  parables  which  Captain  Eogers  translated 
from  Burmese,  were  originally  written  in  PaH,  and 
formed  part  of  Buddhaghosha's  '  Commentary  on  the 
Dhammapada,'  i.e.  'The  Path  of  Virtue,'  I  thought 
that  the  most  useful  contribution  that  I  could  offer, 


THE    TALI    TEXT    OF   THE    DHAMMAPADA.  IX 

by  way  of  introduction,  would  be  a  translation  of  the  ori- 
ginal of  the  Dhammapada.  The  Dhammapada  forms 
part  of  the  Buddhistic  canon,  and  consists  of  42  3  verses,1 

which  arc  believed  to  contain  the  utterances  of  Buddha 
himself.  It  is  in  explaining  these  verses  that  Buddha- 
ghosha  gives  for  each  verse  a  parable,  which  is  to  illus- 
trate the  meaning  of  the  verse,  and  is  believed  to  have 
been  uttered  by  Buddha,  in  his  intercourse  with  Lis  dis- 
ciples, or  in  preaching  to  the  multitudes  that  came  to 
hear  him.  In  translating  these  verses,  I  have  followed 
the  edition  of  the  Pali  text,  published  in  1855  by  Dr. 
Fausboll,  and  I  have  derived  great  advantage  from  his 
Latin  translation,  his  notes,  and  his  copious  extracts 
from  Buddhaghosha's  commentary.     I  have  also  con- 

1  That  there  should  be  some  differences  in  the  exact  number  of 
these  gathas,  or  verses,  is  but  natural.  In  a  short  index  at  the 
end  of  the  work,  the  number  of  chapters  is  given  as  twenty-six. 
This  agrees  with  our  text.  The  sum  total,  too,  of  the  verses  as 
there  given,  viz.  423,  agrees  with  the  number  of  verses  which 
Buddhaghosha  had  before  him.  when  writing  his  commentary,  at 
the  beginning  of  the  fifth  century  of  our  era.  It  is  only  when  the 
number  of  verses  iu  each  chapter  is  given  that  some  slight  differ- 
ences occur.  Cap.  v.  is  said  to  contain  17  instead  of  10  verses ; 
cap.  xii.  12  instead  of  10 ;  cap.  xiv.  10  instead  of  18 ;  cap.  xx. 
10  instead  of  17;  cap.  xxiv.  22  instead  of  20;  cap.  xxvi.  40  in- 
stead of  41,  which  would  give  altogether  five  verses  less  than  we 
actually  possess.  The  cause  of  this  difference  may  be  either  in 
tlu'  wording  of  the  index  itself  (and  we  actually  find  in  it  a  various 
reading,  malavagge  ha  visati,  instead  of  malavagg'  ekavisati,  see 
Fausboll,  p.  435) ;  or  in  the  occasional  counting  of  two  verses  as 
one,  or  of  one  as  two.  Thus  in  cap.  v.  we  get  10  instead  of  17 
verses,  if  we  take  each  verse  to  consist  of  two  lines  only,  and  not, 
as  in  vv.  74  and  75,  of  three.  Under  all  circumstances  the  differ- 
ence is  trifling,  and  we  may  be  satisfied  that  we  possess  in  our 
MSS.  the  same  text  which  Buddhaghosha  knew  in  the  fifth 
century  of  our  era. 


X  THE    AGE    OF    THE    PARABLES 

suited  translations,  cither  of  the  whole  of  the  Dham- 
mapada,  or  of  portions  of  it,  by  Weber,  Gogerly,1  Up- 
ham,  Burnouf,  and  others.  Though  it  will  be  seen 
that  in  many  places  my  translation  differs  from  those 
of  my  predecessors,  I  can  only  claim  for  myself  the 
name  of  a  very  humble  gleaner  in  the  field  of  Pali 
literature.  The  greatest  credit  is  due  to  Dr.  Fausboll, 
whose  editio  princeps  of  the  Dhammapada  will  mark 
for  ever  an  important  epoch  in  the  history  of  Pali 
scholarship  ;  and  though  later  critics  have  been  able  to 
point  out  some  mistakes,  both  in  his  text  and  in  his 
translation,  the  value  of  their  labours  is  not  to  be 
compared  with  that  of  the  work  accomplished  single- 
handed  by  that  eminent  Danish  scholar. 

On  the  Age  of  the  Parables  and  of  the  Dham- 
mapada. 

The  age  of  Buddhaghosha  can  be  fixed  with  greater 
accuracy  than  most  dates  in  the  literary  history  of 
India,  for  not  only  his  name,  but  the  circumstances 
of  his  life  and  his  literary  activity  are  described  in  the 
Mahavatfsa,  the  history  of  Ceylon,  by  what  may  be 
called  almost  a  contemporary  witness.  The  Maha- 
va^sa,  lit.  the  genealogy  of  the  great,2  or  the  great 
genealogy,  is,  up  to  the  reign  of  Dhatusena,  the  work 
of  Mahanama.  It  was  founded  on  the  Dipava??sa, 
also  called  Mahava^a,  a  more  ancient  history  of  the 

1  "  Several  of  the  chapters  have  been  translated  by  Mr.  Gogerly, 
and  have  appeared  in  '  The  Friend,'  vol.  iv.  1840."  (Spence 
Hardy,  '  Eastern  Monacbism,'  p.  1G9.) 

2  See  Mahanarna's  own  explanations  given  in  the  Tika;  '  Ma- 
havawsa,'  Introduction,  p.  xxxi. 


AM)    OF    TIIK    DIIAMMAPADA.  XI 

island  of  Ceylon,  which  ended  with  the  reign  of  Ma- 
hasena, who  died  302  a.d.  MSS.  of  the  Dipavao&i  are 
said  to  exist,  and  tliere  is  a  hope  of  its  being  published. 
Mahanama,  who  lived  during  the  reign  of  King  Dha- 
tusena,  459-477,  wrote  the  whole  history  of  the  island 
over  again,  and  carried  it  on  to  his  own  time.  lie 
also  wrote  a  commentary  on  this  work,  but  that  com- 
mentary extends  only  as  far  as  the  forty-eighth  verse 
of  the  thirty-seventh  chapter,  i.  e.  as  far  as  the  reign 
of  Mahasena,  who  died  in  502  a.d.1  As  it  breaks  off 
exactly  where  the  older  history,  the  Dipava/m,  is 
said  to  have  ended,  it  seems  most  likely  that  Maha- 
nama embodied  in  it  the  results  of  his  own  researches 
into  the  ancient  history  of  Ceylon,  while  for  his  con- 
tinuation of  the  work,  from  the  death  of  Mahasena  to 
his  own  time,  no  such  commentary  was  wanted.  It  is 
difficult  to  determine  whether  the  thirty-eighth  as  well 
as  the  thirty-seventh  chapter  came  from  the  pen  of 
Mahanama,  for  the  Mahavansa  was  afterwards  con- 
tinued by  different  writers  to  the  middle  of  the  last 
century;  but,  taking  into  account  all  the  circum- 
stances of  the  case,  it  is  most  probable  that  Mahanama 
carried  on  the  history  to  his  own  time,  to  the  death  of 
Dhatusena  or  Dasen  Kelliya,  who  died  in  477. 2  This 
Dhatusena  was  the  nephew  of  the  historian  Mahanama, 
and  owed  the  throne  to  the  protection  of  his  uncle. 
J*  dhatusena  was  in  fact  the  restorer  of  a  national  dynasty, 
and   after  having  defeated  the  foreign  usurpers  (the 

1  After  the  forty-eighth  verse,  the  text,  as  published  by  Tumour, 
puts  '  Mahava«so  ni/Mito,'  the  Mahavawsa  is  finished;  and  after 
a  new  invocation  of  Buddha,  the  history  is  continued  with  the 
forty-ninth  verse.  The  title  Mahava».va,  as  here  employed,  seems 
to  refer  to  the  Dipavawsa. 

2  '  Mahavanva,'  Introduction,  p.  xxxi. 


Xll  THE    AGE    OF    THE    PARABLES 

Damilo  dynasty)  "he  restored  the  religion  which  had 
been  set  aside  by  the  foreigners."1  Among  his  many 
pious  acts,  it  is  particularly  mentioned  that  he  gave  a 
thousand,  and  ordered  the  Dipavarcsa  to  be  promul- 
gated.2 

As  Mahanama  was  the  uncle  of  Dhatusena,  who 
reigned  from  459-477,  he  may  be  considered  a  trust- 
worthy witness  with  regard  to  facts  that  occurred 
between  410  and  432.  Now  the  literary  activity  of 
Buddhaghosha  in  Ceylon  falls  in  that  period,  and  this 
is  what  Mahanama  relates  of  him  ('Mahavawsa,'  p.  250) : 

"  A  Brahman  youth,  born  in  the  neighbourhood  of 
the  terrace  of  the  great  Bo-tree  (in  Magadha),  accom- 
plished in  the  '  vijja '  (knowledge)  and  c  sippa '  (art), 
who  had  achieved  the  knowledge  of  the  three  Vedas, 
and  possessed  great  aptitude  in  attaining  acquirements ; 
indefatigable  as  a  schismatic  disputant,  and  himself  a 
schismatic  wanderer  over  (rambudipa,  established  him- 
self, in  the  character  of  a  disputant,  in  a  certain 
vihara,  and  was  in  the  habit  of  rehearsing,  by  night 
and  by  day  with  clasped  hands,  a  discourse  which  he 
had  learned,  perfect  in  all  its  component  parts,  and 
sustained  throughout  in  the  same  lofty  strain.  A 
certain  mahathera,  Eevata,  becoming  acquainted  with 
him  there,  and  (saying  to  himself),  "This  individual 

1  '  Mahavawsa,'  p.  250. 

2  Mahav.  p.  257,  "  Ami  that  lie  might  also  promulgate  the  con- 
tents of  the  '  Dipavawsa,'  distributing  a  thousand  pieces,  he  caused 
it  to  be  read  aloud  thoroughly."  The  text  has,  '  datva  sahassa»ra 
dipetum  Dipavawsam  samadisi,'  having  given  a  thousand,  he  ordered 
the  Dipavawsa  to  be  rendered  illustrious,  or  to  be  copifd.  (See 
Westergaard,  '  Ueber  deu  altesten  Zeitraum  der  Indischen  Gre- 
schichte,'  Breslau,  1862,  p.  33 ;  and  'Mahavarcsa,'  Introduction, 
p.  xxxii.  1.  2.) 


ami    OF   THE    DHAMMAPADA.  Mil 

is  a  person  of  profound  knowledge,  it  will  be  worthy 
(of  me)  to  convert  him;"  inquired,  "Who  is  this 
who  is  braying  like  an  ass?"  The  Brahman  replied 
to  him,  "Thou  canst  define,  then,  the  meaning  con- 
veyed in  the  bray  of  asses."  On  the  Thera  rejoining, 
"I  can  define  it;"  he  (the  Brahman)  exhibited  the 
extent  of  the  knowledge  he  possessed.  The  Thera 
criticized  each  of  his  propositions,  and  pointed  out  in 
what  respect  they  were  fallacious.  He  who  had  been 
thus  refuted,  said,  "  Well,  then,  descend  to  thy  own 
creed;"  and  he  propounded  to  him  a  passage  from 
the  'Abhidhamma'  (of  the  Pitakattaya)-  lie  (the 
Brahman)  could  not  divine  the  signification  of  that 
passage,  and  inquired,  "Whose  manta  is  this?" — "  It 
is  Buddha's  manta."  On  his  exclaiming,  "  Impart  it 
to  me;"  the  Thera  replied,  "Enter  the  sacerdotal 
order."  He  who  was  desirous  of  acquiring  the  know- 
ledge of  the  '  Pitakattaya,'  subsequently  coming  to 
this  conviction,  "  This  is  the  sole  road  "  (to  salvation), 
became  a  convert  to  that  faith.  As  he  was  as  pro- 
found in  his  eloquence  (ghosa)  as  Buddha  himself, 
they  conferred  on  him  the  appellation  of  Buddlia- 
ghosa  (the  voice  of  Buddha) ;  and  throughout  the 
world  he  became  as  renowned  as  Buddha.  Haying 
there  (in  Gambudipa)  composed  an  original  work 
called  'Xanodaya'  (Rise  of  Knowledge),  he,  at  the 
same  time,  wrote  the  chapter  called  "  Atthasalini,  on 
the  Dhammasangani ''  (one  of  the  Commentaries  on 
the  '  Abhidhamma '). 

"  Revata  Thera  then  observing  that  he  was  desirous 
of  undertaking  the  compilation  of  a  general  commen- 
tary on  the  '  Pitakattaya,'  thus  addressed  him:  "The 
text  alone  of  the  '  Pitakattaya '  has  been  preserved  in 


XIV  THE    AGE    OF    THE    PAEABLES 

this  land,  the  '  Atthakatha '  are  not  extant  here,  nor 
is  there  any  version  to  be  found  of  the  schisms  (vada) 
complete.  The  Singhalese  '  Atthakatha '  are  genuine. 
They  were  composed  in  the  Singhalese  language  by 
the  inspired  and  profoundly  wise  Mahinda,  who  had 
previously  consulted  the  discourses  of  Buddha,  authen- 
ticated at  the  thera-convocations,  and  the  disserta- 
tions and  arguments  of  Sariputta  and  others,  and  they 
are  extant  among  the  Singhalese.  Preparing  for  this, 
and  studying  the  same,  translate  them  according  to 
the  rules  of  the  grammar  of  the  Magadhas.  It  will 
be  an  act  conducive  to  the  welfare  of  the  whole  world." 
"  Having  been  thus  advised,  this  eminently  wise 
personage  rejoicing  therein,  departed  from  thence,  and 
visited  this  island  in  the  reign  of  this  monarch  (*.  e.  Ma- 
hanama).  On  reaching  the  Mahavihara  (at  Anuradha- 
pura),  he  entered  the  Mahapadhana  hall,  the  most 
splendid  of  the  apartments  in  the  vihara,  and  listened 
to  the  Singhalese  Atthakatha,  and  the  Theravada, 
from  the  beginning  to  the  end,  propounded  by  the 
thera  Sanghapala ;  and  became  thoroughly  convinced 
that  they  conveyed  the  true  meaning  of  the  doctrines 
of  the  Lord  of  Dhamma.  Thereupon  paying  reverential 
respect  to  the  priesthood,  he  thus  petitioned :  "lam 
desirous  of  translating  the  '  Atthakatha ; '  give  me  ac- 
cess to  all  your  books."  The  priesthood,  for  the  pur- 
pose of  testing  his  qualifications,  gave  only  two  gathas, 
saying, ' '  Hence  prove  thy  qualification ;  having  satisfied 
ourselves  on  this  point,  we  will  then  let  thee  have  all  our 
books."  From  these  (taking  these  gatha  for  his  text), 
and  consulting  the  '  Pitakattaya,'  together  with  the 
'Atthakatha,'  and  condensing  them  into  an  abridged 
form,  he  composed  the  work  called  '  The  Yisuddhi- 


AM)    OP    Till:     IHIAMMAIWDA.  XV 

magga.'  Thereupon,  having  assembled  the  priesthood, 
who  had  acquired  a  thorough  knowledge  of  the  doc- 
trines of  Buddha,  at  the  bo-tree,  he  commenced  to 
read  out  the  work  lie  had  composed.  The  devatas,  in 
order  that  they  might  make  his  (Buddhaghosa's)  gifts 
of  wisdom  celebrated  among  men,  rendered  that  book 
invisible.  He,  however,  for  a  second  and  third  time 
recomposcd  it.  When  he  was  in  the  act  of  producing 
his  book  for  the  third  time,  for  the  purpose  of  pro- 
pounding it,  the  devatas  restored  the  other  two  copies 
also.  The  assembled  priests  then  read  out  the  three 
books  simultaneously.  In  those  three  versions,  neither 
in  a  signification  nor  in  a  single  misplacement  by 
transposition,  nay  even  in  the  thera-controversies,  and 
in  the  text  (of  the  '  Pitakattaya ')  was  there,  in  the 
measure  of  a  verse  or  in  the  letter  of  a  word,  the 
slightest  variation.  Thereupon,  the  priesthood  re- 
joicing, again  and  again  fervently  shouted  forth,  say- 
ing, "Most  assuredly  this  is  Mettcya  (Buddha)  him- 
self," and  made  over  to  him  the  books  in  which  the 
'  Pitakattaya '  were  recorded,  together  with  the  '  Attha- 
katha.'  Taking  up  his  residence  in  the  secluded 
Ganthakara  vihara,  at  Anuradhapura,  he  translated, 
according  to  the  grammatical  rules  of  the  Magadhas, 
which  is  the  root  of  all  languages,  the  whole  of  the 
Singhalese  Atthakatha  (into  Pali).  This  proved  an 
achievement  of  the  utmost  consequence  to  all  lan- 
guages spoken  by  the  human  race. 

"All  the  theras  and  fichariyas  held  this  compilation  in 
the  same  estimation  as  the  text  (of  the  '  Pitakattaya '). 
Thereafter,  the  objects  of  his  mission  having  been  ful- 
filled, he  returned  to  Gambudipa,  to  worship  at  the 
bo-tree  (at  Uruvelaya,  or  Uruvilva,  in  Magadha)." 


XVI  THE    AGE    OF    THE    PARABLES 

Here  we  have  a  simple  account  of  Buddhaghosha1  and 
his  literary  labours  written  by  a  man,  himself  a  priest, 
and  who  may  well  have  known  Buddhaghosha  during 
his  stay  in  Ceylon.  It  is  true  that  the  statement  of 
his  writing  the  same  book  three  times  over  without  a 
single  various  reading,  partakes  a  little  of  the  miracu- 
lous ;  but  we  find  similar  legends  mixed  up  with  ac- 
counts of  translations  of  other  sacred  books,  and  we 
cannot  contend  that  writers  who  believed  in  such 
legends  are  therefore  unworthy  to  be  believed  as  his- 
torical witnesses. 

The  next  question  which  has  to  be  answered  is 
this,  Did  Buddhaghosha's  Parables,  and  the  whole  of 
the  commentary  in  which  they  are  contained,  form 
part  of  the  'Arthakatha'  which  he  translated  from 
Singhalese  into  Pali.  The  answer  to  this  question 
depends  on  whether  the  Dhammapada  formed  part  of 
the  '  Pitakattaya '  or  not.     If  the  verses  of  the  Dham- 

1  The  Burmese  entertain  the  highest  respect  for  Buddhaghosha. 
Bishop  Bigandet,  in  his  '  Life  or  Legend  of  Gaudama '  (Rangoon, 
1S66),  writes ;  "  It  is  perhaps  as  well  to  mention  here  an  epoch 
which  has  been,  at  all  times,  famous  in  the  history  of  Budhism  in 
Burma.  I  allude  to  the  voyage  which  a  Religious  of  Thaton, 
named  Budhagosa,  made  to  Ceylon,  in  the  year  of  religion 
943  =  400  a.c.  The  object  of  this  voyage  was  to  procure  a  copy 
of  the  scriptures.  He  succeeded  in  his  undertaking.  He  made 
use  of  the  Burmese,  or  rather  Taking  characters,  in  transcribing 
the  manuscripts,  which  were  written  with  the  characters  of  Ma- 
gatha.  The  Burmans  lay  much  stress  upon  that  voyage,  and 
always  carefully  note  down  the  year  it  took  place.  In  fact,  it  is 
to  Budhagosa  that  the  people  living  on  the  shores  of  the  Gulf  of 
Martaban  owe  the  possession  of  the  Budhist  scriptures.  From 
Thaton,  the  collection  made  by  Budhagosa  was  transferred  to 
Pagan,  six  hundred  and  fifty  years  after  it  had  been  imported 
from  Ceylon." 


AND    OF   THE    DHAMMAPADA.  XVil 

mapada  wore  contained  in  the  canon,  then  they  were 
also  explained  in  the  Singhalese  '  Arthakatha,'  and  con- 
sequently translated  from  it  into  Pali  by  Buddhaghosha. 
Now  it  is  true  that  the  exact  place  of  the  Dhammapada 
in  the  Buddhistic  canon  has  not  yet  been  pointed  out ; 
but  if  we  refer  to  Appendix  iii.,  printed  in  Tumour's 
edition  of  the  l  Maharaja,'  we  there  find  in  the  third 
part  of  the  canon,  the  Sutra-pitaka,  under  No.  5,  the 
Kshudraka-nikaya,  containing  fifteen  subdivisions,  the 
second  of  which  is  the  Dhammapada. 

We  should,  therefore,  be  perfectly  justified  in  treat- 
ing the  parables  contained  in  Buddhaghpsha's  Pali 
translation  of  the  '  Arthakatha,'  i.  e.  the  commentary 
on  the  Dhammapada,  as  part  of  a  much  more  an- 
cient work,  viz.  the  work  of  Mahinda,  and  it  is  only 
in  deference  to  an  over-cautious  criticism  that  I  have 
claimed  no  earlier  date  than  that  of  Buddhaghosha  for 
these  curious  relics  of  the  fable-literature  of  India.  I 
have  myself  on  a  former  occasion1  pointed  out  all  the 
objections  that  can  be  raised  against  the  authority  of 
Buddhaghosha  and  Mahinda ;  but  I  do  not  think  that 
scholars  calling  these  parables  the  parables  of  Ma- 
hinda, if  not  of  Buddha  himself,  and  referring  their 
date  to  the  third  century  B.C.,  would  expose  themselves 
at  present  to  any  formidable  criticism. 

If  we  read  the  pages  of  the  'Mahava«*a'  without 
prejudice,  and  make  allowance  for  the  exaggerations 
and  superstitions  of  Oriental  writers,  we  see  clearly 
that  the  literary  work  of  Buddhaghosha  presupposes 
the  existence,  in  some  shape  or  other,  not  only  of  the 
canonical  books,  but  also  of  their  Singhalese  commen- 
tary.    The  Buddhistic  canon  had  been  settled  in  seve- 

1  'Chips  from  a  German  Workshop,'  2nd  cd.,  vol.  i.  p.  197. 

b 


Xviii  THE    AGE    OF    THE    PARABLES 

ral  councils,  whether  two  or  three,  we  need  not  hero 
inquire.1  It  had  received  its  final  form  at  the  council 
held  under  Asoka  in  the  year  246  B.C.  We  are  fur- 
ther told  in  the  '  Mahavawsa'  that  Mahinda,  the  son  of 
Asoka,  who  had  become  a  priest,  learnt  the  whole  of 
the  Buddhist  canon  in  three  years  (p.  37) ;  and  that 
at  the  end  of  the  third  council  he  was  dispatched  to 
Ceylon,  in  order  to  establish  there  the  religion  of 
Buddha  (p.  71).  The  king  of  Ceylon,  Devanampriya 
Tishya,  was  converted,  and  Buddhism  soon  became 
the  dominant  religion  of  the  island.  Next  follows  a 
statement  which  will  naturally  stagger  those  who  are 
not  acquainted  with  the  power  of  memory  if  under 
strict  discipline  for  literary  purposes,  but  which  ex- 
.  coeds  by  no  means  the  limits  of  what  is  possible  in 
times  when  the  whole  sacred  literature  of  a  people  is 
preserved  and  lives  by  oral  tradition  only.  The  Pita- 
katraya,  as  well  as  the  Arthakatha,  having  been  col- 
lected and  settled  at  the  third  council  in  246  B.C.,  were 
brought  to  Ceylon  by  Mahinda,  who  promulgated  them 
orally;2  the  '  Pitakatraya'  in  Pali,  and  the  'Arthakatha' 
in  Singhalese,3  together  with  additional  Arthakatha  of 

1  The  question  of  these  councils  and  of  their  bearing  on  Indian 
chronology  has  been  discussed  by  me  in  my  '  History  of  Ancient 
Sanskrit  Literature,'  p.  262  seq.,  2nd  ed. 

2  Cf.  Bigandet,  1.  c.  p.  387. 

3  Singhalese,  being  the  language  of  the  island,  would  naturally 
be  adopted  by  Mahinda  and  his  fellow-missionaries  for  communi- 
cation with  the  natives.  If  he  abstained  from  translating  the 
canon  also  into  Singhalese,  this  may  have  been  on  account  of  its 
more  sacred  character.  At  a  later  time,  however,  the  canon,  too, 
was  translated  iuto  Singhalese,  and,  as  late  as  the  time  of  Bud- 
dhadasa,  -who  died  3G8  a.d.,  we  read  of  a  priest,  profoundly  versed 
in  the  doctrines,w  ho  translated  the  Sutras,  one  of  the  three  divi- 


AND    OF    THE    DHAMMAPADA.  XIX 

his  own.  It  docs  not  follow  that  Mahinda  knew  the 
whole  of  that  enormous  literature  by  heart,  for,  as  he 
was  supported  by  a  number  of  priests,  they  may  well 
lane  divided  the  different  sections  among  them.  The 
same  applies  to  their  disciples.  But  that  to  the  Hindu 
mind  there  was  nothing  exceptional  or  incredible  in 
such  a  statement,  we  see  clearly  from  what  is  said  by 
Mahanama  at  a  later  period  of  his  history.  "When  he 
comes  to  the  reign  of  VaZ/agamani,1  88-76  B.C.,  he 
states:  "The  profoundly  wise  priests  had  heretofore 
orally  perpetuated  the  Pali  Pitakatraya  and  its  Artlia- 
katha  (commentaries).  At  this  period  these  priests, 
foreseeing  the  perdition  of  the  people  (from  the  per- 
versions of  the  true  doctrines)  assembled;  and  in 
order  that  the  religion  might  endure  for  ages,  recorded 
the  same  in  books."2 

Later  than  this  date,   even  those  who  doubt  the 

sions  of  the  Pitakatraya,  into  the  Sihala  language.  (Mahav.  p. 
247.)  A  note  is  added,  stating  that  several  portions  of  the  other 
two  divisions  also  of  the  Pitakatraya  have  been  translated  into 
the  Singhalese  language,  and  that  these  alone  are  consulted  by 
the  priests  who  are  unacquainted  with  Pali.  On  the  other  baud, 
it  is  stated  that  the  Singhalese  text  of  the  Arthakatlul  exists  no 
longer  (see  Spence  Hardy,  'Legends,'  p.  xxv.,  and  p.  G9).  Ee 
states  that  the  text  and  commentary  of  the  Buddhist  canon  are 
believed  to  contain  29,368,000  letters.     {Ibid.  p.  GG.) 

1  See  Bigandet,  1.  c.  p.  388. 

2  See  also  Spence  Hardy,  '  Legends,'  p.  192.  "After  the  Nir- 
v&na  of  Buddha,  for  the  space  of  450  years,  the  text  and  commen- 
taries, and  all  the  works  of  the  Tathagata,  were  preserved  and 
transmitted  by  wise  priests,  orally,  mukha-paMcna.  But  having 
seen  the  evils  attendant  upon  this  mode  of  transmission,  five  hun- 
dred and  fifty  arhats,  of  great  authority,  in  the  cave  called  A  Ink  a 
(Alu)  in  the  province  of  Malaya,  in  Lanka,  under  the  guardian- 
ship of  the  chief  of  that  province,  caused  the  (sacred)  books  to  be 
written."     (Extract  from  the  '  Sara-sangraha.') 

I  2 


XX  THE    AGE    OF    THE    PARABLES 

powers  of  oral  tradition  have  no  right  to  place  the 
final  constitution  of  the  Buddhistic  canon  and  its  com- 
mentaries in  Ceylon,  nor  is  there  any  reason  to  doubt 
that  such  as  these  texts  existed  in  Ceylon  in  the  first- 
century  B.C.,  they  existed  in  the  fifth  century  after 
Christ,  when  the  commentaries  were  translated  into 
Pali  by  Buddhaghosha,  and  that  afterwards  they 
remained  unchanged  in  the  MSS,  preserved  by  the 
learned  priests  of  that  island.  It  is  easy  to  shrug 
one's  shoulders,  and  shake  one's  head,  and  to  disbe- 
lieve everything  that  can  be  disbelieved.  Of  course 
we  cannot  bring  witnesses  back  from  the  grave,  still 
less  from  the  Nirvana,  into  which,  we  trust,  many  of 
these  ancient  worthies  have  entered.  But  if  we  are 
asked  to  believe  that  all  this  was  invented  in  order 
to  give  to  the  Buddhistic  canon  a  fictitious  air  of 
antiquity,  the  achievement  would,  indeed,  be  one  of 
consummate  skill.  When  Asoka  first  met  Nigrodha, 
who  was  to  convert  him  to  the  new  faith,  we  read 
(p.  25),  that  having  refreshed  the  saint  with  food 
and  beverage  which  had  been  prepared  for  himself,  he 
interrogated  the  samanera  on  the  doctrines  propounded 
by  Buddha.  It  is  then  said  that  the  samanera  ex- 
plained to  him  the  Apramada-varga.  Now  this  Apra- 
mada-varga is  the  title  of  the  second  chapter  of  the 
Dhammapada.  Its  mention  here  need  not  prove  that 
the  Dhammapada  existed  previous  to  the  Council  of 
Asoka,  246  B.C.,  but  only  that  Mahanama  believed  that 
it  existed  before  that  time.  But  if  we  are  to  suppose 
that  all  this  was  put  in  on  purpose,  would  it  not  be  too 
deep-laid  a  scheme  for  the  compiler  of  the  Mahavawsa  ?l 
And  for  what  object  could  all  this  cunning  have 
1  In  the  account  given  by  Bishop  Bigandet  (p.  377)  of  the  first 


AM)    OF    THE    Dl  I  AM  MAI' ADA.  XXI 

been  employed?  The  Buddhists  would  have  believed 
the  most  miraculous  accounts  that  might  be  given  of 
the  origin  and  perpetuation  of  their  sacred  writings ; 
why  then  tell  the  story  so  plainly,  so  baldly,  so  simply 
as  a  matter  of  met  ?  I  have  the  greatest  respect  for 
really  critical  scepticism,  but  a  scepticism  without  any 
arguments  to  support  it  is  too  cheap  a  virtue  to  de- 
serve much  consideration.  Till  we  hear  some  reasons 
to  the  contrary,  I  believe  we  may  safely  say  that  we 
possess  Buddhaghosha's  translation  of  the  Arthakatha 
as  it  existed  in  the  fifth  century  of  our  era ;  that  the 
original  was  first  reduced  to  writing  in  Ceylon  in  the 
first  century  before  our  era,  having  previously  existed 
in  the  language  of  Magadha ;  and  that  our  verses  of 
the  Dhammapada  are  the  same  which  were  recited  to 
Asoka,  and  embodied  in  the  canon  of  the  third  council, 
246  B.C.  This  is  enough  for  our  purposes :  the  chro- 
nology previous  to  Asoka,  or  at  least  previous  to  his 
grandfather,  Aandragupta,  the  ally  of  Seleucus,  be- 
longs to  a  different  class  of  researches. 

As,  however,  the  antiquity  and  authenticity  of  the 
Buddhist  literature  have  of  late  been  called  in  ques- 
tion in  a  most  summary  manner,  it  may  not  seem 
superfluous  to  show,  by  one  small  fact  at  least,  that 
the  fables  and  parables  of  Buddhaghosha  must  have 
existed  in  the  very  wording  in  which  toe  possess  them, 
in  the  beginning  at  least  of  the  sixth  century  of  our 
era.  It  was  at  that  time  that  Kliosru  Anushirvan 
(531-579)  ordered  a  collection  of  fables1  to  be  trans- 
lated from  Sanskrit  into  the  language  of  Persia,  which 

interview  between  Asoka  and  Nigrodha,  the  lines  repeated  by  the 
priest  to  the  king  are  likewise  taken  from  the  Apraniiidavarga. 
1  See  Benfey,  '  Pantschatantra,'  vol.  i.  p.  fi. 


XX11  THE  AGE  OF  THE  PARABLES 

translation  became  in  turn  the  source  of  the  Arabic 
and  the  other  numerous  translations  of  that  ancient 
collection  of  apologues.  These  Sanskrit  fables,  as  col- 
lected in  the  PafUatantra,  have  been  proved  by  Prof. 
Benfey  to  have  been  borrowed  from  Buddhistic  sources ; 
and  I  believe  we  may  go  even  a  step  further  and  main- 
tain, that  not  only  the  general  outlines  of  these  fables, 
but  in  some  cases  the  very  words,  were  taken  over 
from  Pali  into  Sanskrit. 

We  read  in  the  Pan/ratantra,  ii.  10,  the  following 
verse : 

Cralam  adaya  gaklcJianti  sahasa1  pakshiwo  spy  ami, 
Yava&  ka  vivadishyante  patishyanti  na  samsay&h. 

"  Even  these  birds  fly  away  quickly  taking  the  net ; 
and  when  they  shall  quarrel,  they  will  fall,  no  doubt." 

This  verse  recapitulates  the  story  of  the  birds  which 
are  caught  in  a  net,  but  escape  the  fowler  by  agreeing 
to  fly  up  together  at  the  same  moment.  The  same 
story  is  told  in  the  Hitopadesa,  i.  36  (32) : 

Samhatas  tu  haranty  ete  mama  g&l&m  vihamgamah, 
Yada  tu  nipatishyanti  vasam  eshyanti  me  tada. 

u  Combined  indeed  do  these  birds  take  away  my 
net ;  but  when  they  fall  down,  they  will  then  fall  into 
my  power." 

The  first  thing  that  should  be  pointed  out  is,  that 
of  these  two  versions  of  the  same  idea,  neither  is  bor- 
rowed from  the  other,  neither  that  of  the  Hitopadesa 
from  the  Panftatantra,  nor  vice  versa.2     They  presup- 

1  If  we  read  '  sawhataA'  instead  of  '  sahasa,'  we  have  to  trans- 
late, "  Holding  together  even  these  birds  fly  away,  taking  the 
net." 

2  A  third  version  is  found  in  the  MahabMrata,  Udyoga-parva,' 


AND    OF    THE    1)11  AM  MA  l'A  DA.  Will 

pose  a  common  source  from  which  they  are  derived, 
thus  sharing  together  certain  terms  in  common,  and 
following  an  independent  course  in  other  respects. 
This  common  source  is  a  Pali  verse  which  occurs  in 
the  Yattaka-^ataka,  and  is  quoted  by  Buddhaghosha 
in  his  commentary  on  the  Sntra-nipata.1 

Sawmodamana  gakkhanti  yalam  adaya  pakkhiuo, 
Tada  te  vivadissanti  tada  ehiuti  me  vasa?«. 

"  The  birds  fly  away,  taking  the  net  while  they  tire 
happy  together;  when  they  shall  quarrel,  then  they 
will  come  into  my  power." 

If  we  mark  these  three  verses  by  the  letters  P.,  II., 
and  V.,  we  see  that  P.  takes  from  V.  the  words  'yalam 
adaya  ga/Manti  pakshiwa/j '  and  l  vivadishyante,'  while 
H.  takes  from  V.  the  words  '  vasam  eshyanti  me  tada.' 
For  the  rest,  H.  and  P.  follow  each  their  own  way  in 
transforming  the  Pali  verse,  as  best  they  can,  into  a 
Sanskrit  verse,  and  H.  with  more  success  than  P.  The 
words  'apy  ami'  in  P.  arc  mere  expletives,  '  patishyanti' 
is  a  poor  rendering,  and  'na  sawsaya/j'  again  is  added 
only  in  order  to  fill  the  verse.    Without  calling  H. 

v.  2461,  where  a  similar  story  is  told  of  two  birds  being  caught 
and  escaping  from  the  fowler  by  agreeing  to  ly  up  together. 
Here  we  read  : — 

PiUam  ekam  ubhuv  ctam  sahitau  harato  mania, 
Yatra  vai  vivadishycte  tatra  me  vasain  eshyata//. 
"  These  two  united  carry  off  this  one  net  of  mine ;  when  they 
shall  quarrel,  then  they  will  fall  into  my  power." 

1  This  extract  from  the  commentary  was  published  by  Dr.  Faus- 
boll  in  the  '  Indische  Studien,'  v.  p.  112,  and  the  similarity  was 
pointed  out  between  the  verse  of  Buddhaghosha  and  the  corre- 
sponding verses  in  the  '  Hitopadesa  '  and  '  Paii&atantra.'  Further 
comparisons  may  be  seen  in  Benfcy, '  Pan&atantra,'  i.  p.  306  ;  ii.  pp. 
450,  540.  See  also  'Les  Avadanas  traduits  par  Stanislas  Julien,' 
vol.  i.  p.  155. 


XXIV        THE    IMPORTANCE    OF    THE    DHAMMAPADA. 

and  P.  together  a  faithful  copy  of  V.,  I  think  we  may 
safely  say  that  it  would  be  impossible  to  explain  both 
the  points  on  which  H.  and  P.  differ  and  those 
on  which  they  agree,  without  admitting  that  both 
had  before  them  the  Pali  verse  in  the  very  wording 
in  which  we  find  it  in  Buddhaghosha's  commentary, 
and  which,  according  to  Buddhaghosha,  was  taken 
from  one  of  the  Oratakas,  a  portion  of  the  Buddhistic 
canon.  And  this  would  prove,  though  one  could 
hardly  have  thought  that,  after  the  labours  of  Burnouf 
and  Lassen  and  Julien,1  such  proof  was  still  needed, 
that  the  Buddhist  canon  and  its  commentary  existed 
in  the  very  wording  in  which  we  now  possess  them, 
previous  at  least  to  500  after  Christ. 

On  the  Importance  of  the  Dhammapada. 

If  we  may  consider  the  date  of  the  Dhammapada 
firmly  established,  and  treat  its  verses,  if  not  as  the 
utterances  of  Buddha,  at  least  as  what  were  believed 
by  the  members  of  the  Council  under  Asoka,  in  246 
B.C.,  to  have  been  the  utterances  of  the  founder  of 
their  religion,  its  importance  for  a  critical  study  of 
the  history  of  Buddhism  must  be  very  considerable, 
for  we  can  hardly  ever  expect  to  get  nearer  to  Buddha 
himself  and  to  his  personal  teaching.  I  shall  try  to 
illustrate  this  by  one  or  two  examples. 

I  pointed  out  on  a  former  occasion2  that  if  we  de- 
rive our  ideas  of  Nirvana  from  the  Abhidharma,  i.  e. 

i  On  Buddhist  books  carried  to  China  and  translated  there  pre- 
vious to  the  beginning  of  our  era,  see  M.  M.'s  '  Chips  from  a 
German  Workshop,'  2nd  ed.,  vol.  i.  p.  258,  seq. 

2  On  the  meaning  of  Nirvawa,  in  '  Chips  from  a  German  Work- 
shop,'  2nd  ed.,  vol.  i.  p.  280. 


THE   IMPORTANCE   OF   THE    DHAMMAPADA.         XXV 

the  metaphysical  portion  of  the  Buddhistic  canon,  we 

cannot  escape  the  conclusion  that  it  meant  perfeel  an- 
nihilation. Nothing  has  been  brought  forward  to  in- 
validate Burnouf's  statements  on  this  subject,  much 
has  since  been  added,  particularly  by  M.  Barthelemy 
St.  Ililaire,  to  strengthen  and  support  them,  and  the 
latest  writer  on  Buddhism,  Bishop  Bigandet,  the 
Vicar  Apostolic  of  Ava  and  Fcgu,  in  his  'Life  and 
Legend  of  Gaudama,  the  Buddha  of  the  Burmese,1 
arrives  at  exactly  the  same  conclusion.  No  one  could 
suspect  the  bishop  of  any  prejudice  against  Buddhism, 
for  he  is  most  candid  in  his  praises  of  whatever  is 
praiseworthy  in  that  ancient  system  of  religion.  Thus 
he  says  (p.  494),  "  The  Christian  system  and  the  Bud- 
dhistic one,  though  differing  from  each  other  in  their 
respective  objects  and  ends  as  much  as  truth  from 
error,  have,  it  must  be  confessed,  many  striking  fea- 
tures of  an  astonishing  resemblance.  There  are  many 
moral  precepts  equally  commanded  and  enforced  in 
common  by  both  creeds.  It  will  not  be  considered 
rash  to  assert  that  most  of  the  moral  truths  prescribed 
by  the  gospel  are  to  be  met  with  in  the  Buddhistic 
scriptures."  And  again  (p.  495),  "  In  reading  the 
particulars  of  the  life  of  the  last  Budlia  Gautama,  it 
is  impossible  not  to  feel  reminded  of  many  circum- 
stances relating  to  our  Saviour's  life,  such  as  it  has  been 
sketched  by  the  Evangelists."  Yet,  in  spite  of  all 
these  excellences,  Bishop  Bigandet,  too,  sums  up 
dead  against  Buddhism,  as  a  religion  culminating  in 
atheism  and  nihilism.  "  It  may  be  said  in  favour  of 
Buddhism,"  he  writes  (p.  viii.),  "that  no  philosophico- 
religious  system  has  ever  upheld,  to  an  equal  degree, 
the  notions  of  a  saviour  and  deliverer,  and  the  neces- 


XXVI         THE    IMPORTANCE    OF    THE    DHAMMAPADA. 

sity  of  his  mission  for  procuring  the  salvation,  in  a 
Buddhist  sense,  of  man.  The  role  of  Buddha,  from 
beginning  to  end,  is  that  of  a  deliverer,  who  preaches 
a  law  designed  to  procure  to  man  the  deliverance  from 
all  the  miseries  he  is  labouring  under.  By  an  inex- 
plicable and  deplorable  eccentricity,  the  pretended  sa- 
viour, after  having  taught  man  the  way  to  deliver  him- 
self from  the  tyranny  of  his  passions,  leads  him,  after 
all,  into  the  bottomless  gulf  of  '  total  annihilation.'  " 

That  Buddha  was  an  atheist,  at  least  in  one  sense  of 
the  word,  cannot  be  denied,  but  whether  he  believed 
in  a  total  annihilation  of  the  soul  as  the  highest  goal 
of  religion,  is  a  different  question.  The  gods  whom 
he  found  worshipped  by  the  multitude,  were  the  gods 
of  the  Yedas  and  the  Brahmawas,  such  as  Indra,  Agni, 
and  Yama,  and  in  the  divinity  of  such  deities,  Buddha 
certainly  did  not  believe.  He  never  argues  against 
their  existence  ;  on  the  contrary,  he  treats  the  old 
gods  as  superhuman  beings,  and  promises  his  followers 
who  have  not  yet  reached  the  highest  knowledge,  but 
have  acquired  merit  by  a  virtuous  life,  that  after  death 
they  shall  be  born  again  in  the  world  of  the  gods,  and 
enjoy  divine  bliss  in  company  with  these  deities.  Simi- 
larly he  threatens  the  wicked  that  after  death  they 
shall  meet  with  their  punishment  in  the  subterranean 
abodes  and  hells,  where  Asuras,  Sarpas,  Pretas,  and 
other  spirits  dwell.  The  belief  in  these  beings  was  so 
firmly  rooted  in  the  popular  belief  and  language  that 
even  the  founder  of  a  new  religion  could  not  have 
dared  to  reason  them  away,  and  there  was  so  little  in  the 
doctrine  of  Buddha  that  appealed  to  the  senses  or  lent 
itself  to  artistic  representation,  whether  in  painting  or 
sculpture,  that  nothing  remained  to  Buddhist  artists 


THE    IMPORTANCE    OF    THE    DHAMMAPADA.       XXVll 

but  to  fall  back  for  their  own  purposes  on  the  old 
mythology,  or  at  least  on  the  popular  superstition,  the 
fairy  and  snake-talcs  of  the  people.1 

The  gods,  in  general,  are  frequently  mentioned  in 
the  Dhammapada  :  — 

Y.  177.  The  uncharitable  do  not  go  to  the  world 
of  the  gods. 

V.  224.  Speak  the  truth,  do  not  yield  to  anger; 
give,  if  thou  art  asked,  from  the  little  thou  hast ;  by 
those  steps  thou  wilt  go  near  the  gods. 

V.  417.  He  who,  after  leaving  all  bondage  to  men, 
has  risen  above  all  bondage  to  the  gods,  him  I  call 
indeed  a  Brahmawa. 

In  vv.  44  and  45  three  worlds  are  mentioned,  the 
earth,  the  world  of  Yama  (the  lord  of  the  departed), 
and  the  world  of  the  gods;  and  in  v.  12G  we  find 
hell  (niraya),  earth,  heaven  (svarga),  and  Nirvana. 

In  v.   56  it  is  said  that   the  odour   of   excellent 

1  This  may  be  seen  from  the  curious  ornamentations  of  Bud- 
dhist temples,  some  of  which  were  lately  published  by  Mr.  Fer- 
gusson.  Those  of  the  Sanchi  tope  are  taken  from  drawings  execu- 
ted for  the  late  East-India  Company  by  Lieutenant  (now  Lieut. - 
Colonel)  Maisey,  and  from  photographs  by  Lieutenant  "Water- 
house  ;  those  of  the  Amravati  tope  are  photographed  from  the 
sculptured  slabs  sent  home  by  Colonel  Mackenzie,  formerly  exhi- 
bited in  the  Museum  of  the  East-India  Company,  and  from  an- 
other valuable  collection  sent  home  by  Sir  Walter  Elliot.  Archi- 
tectural evidence  is  supposed  to  fix  the  date  of  the  Sanchi  topes 
from  about  250-100  B.C. ;  that  of  the  gateways  in  the  first  century 
a.d.  ;  while  the  date  of  the  Amravati  buildings  is  referred  to  the 
fourth  century  a.d.  No  one  would  venture  to  doubt  Mr.  Fer- 
gusson's  authority  within  the  sphere  of  architectural  chronology, 
but  we  want  something  more  than  mere  affirmation  when  lie  says 
(p.  5G),  "that  the  earliest  of  the  (Buddhist)  scriptures  we  have 
were  not  reduced  to  writing  in  their  present  form  before  the  fifth 
century  after  Christ." 


XXV111      THE    IMPORTANCE    OF    THE    DHAMMAPADA. 

people  rises  up  to  the  gods ;  in  vv.  94  and  181,  that 
the  gods  envy  him  whose  senses  have  been  subdued ;  in 
v.  366,  that  they  praise  a  Bhikshu  who  is  contented, 
pure,  and  not  slothful  (cf.  v.  230) ;  in  v.  224,  that 
good  people  go  near  the  gods ;  in  v.  236,  that  a  man 
who  is  free  from  guilt  will  enter  into  the  heavenly 
world  of  the  elect  (the  ariya) ;  while  in  v.  187  we  read 
of  heavenly  pleasures  that  fail  to  satisfy  the  disciples 
of  Buddha. 

Individual  deities,  too,  are  mentioned.  Of  Indra, 
who  is  called  Maghavan,  it  is  said  in  v.  30,  that  by 
perseverance  he  rose  to  the  lordship  of  the  gods.1  In 
vv.  107  and  392  the  worship  of  Agni,  or  fire,  is  spoken 
of  as  established  among  the  Brahmans.  Yama,  as  the 
lord  of  the  departed,  occurs  in  vv.  44,  237,  and  he 
seems  to  be  the  same  as  MaMuraga,  the  king  of  death, 
mentioned  in  vv.  45,  170.  The  men  or  messengers  of 
Yama  are  spoken  of  in  v.  235 ;  death  itself  is  repre- 
sented as  Antaka,  vv.  48,  288,  or  as  MaMu ;  in  v.  46 
the  king  of  death  (ma&hira^a)  is  mentioned  together 
with  Mara ;  in  v.  48  he  seems  to  be  identified  with 
Mara,  the  tempter  (v.  48,  note). 

This  Mara,  the  tempter,  the  great  antagonist  of 
Buddha,  as  well  as  of  his  followers,  is  a  very  impor- 
tant personage  in  the  Buddhist  scriptures.  He  is  in 
many  places  the  representative  of  evil,  the  evil  spirit, 
or,  in  Christian  terminology,  the  devil,  conquered  by 
Buddha,  but  not  destroyed  by  him.  In  the  Dhamma- 
pada  his  character  is  less  mythological  than  in  other 
Buddhist  writings.  His  retinue  is,  however,  mentioned 
(v.  175),  and  his  flower-pointed  arrow  (v.  46)  reminds 

1  There  is  a  curious  story  of  Buddha  dividing  his  honours  with 
Sakka  (#akra)  or  Indra  on  p.  102  of  the  Parables. 


THE   IMPORTANCE   OF   THE   DHA.MMAPADA.       xxix 

one  of  the  Hindu  god  of  love.  We  read  that  Mara  will 
overcome  the  careless,  but  not  the  faithful  (vv.  7,  8,  57); 
that  men  try  to  escape  from  his  dominion  (v.  34),  and 

his  snares  (vv.  37,  27G,  350);  that  he  should  be  at- 
tacked with  the  weapon  of  knowledge  (v.  40)  ;  thai 
the  wise,  who  have  conquered  him,  are  led  out  of  this 
world  (v.  175).  In  vv.  104  and  105  we  find  a  curious 
climax,  if  it  is  intended  as  such,  from  a  god  to  a  G au- 
di Larva,  thence  to  Mara,  and  finally  to  Brahman,  all  of 
whom  are  represented  as  powerless  against  a  man 
who  has  conquered  himself.  In  v.  230,  too,  Brahman 
is  mentioned,  and,  as  it  would  seem,  as  a  being  su- 
perior to  the  gods. 

But  although  these  gods  and  demons  were  recog- 
nized in  the  religion  of  Buddha,  and  had  palaces,  gar- 
dens, and  courts  assigned  to  them,  hardly  inferior  to 
those  which  they  possessed  under  the  old  regime,  they 
were  deprived  of  all  their  sovereign  rights.  Although, 
according  to  the  Buddhists,  the  worlds  of  the  gods 
last  for  millions  of  years,  they  must  perish  at  the  end 
of  every  kalpa  with  the  gods  and  with  the  spirits  who, 
in  the  circle  of  births,  have  raised  themselves  to  the 
world  of  the  gods.  Indeed,  the  reorganization  of  the 
spirit-world  in  the  hands  of  Buddha  goes  further  still. 
Already  before  Buddha,  the  Brahmans  had  left  the 
low  stand-point  of  mythological  polytheism,  and  had 
risen  to  the  conception  of  the  Brahman,  as  the  abso- 
lute divine,  or  super-divine  being.  To  this  Brahman 
also,  who,  in  the  Dhammapada,  already  appears  as 
superior  to  the  gods,  a  place  is  assigned  in  the  Bud- 
dhist demonology.  Over  and  above  the  world  of  the 
gods  with  its  six  paradises,  the  sixteen  Brahma-worlds 
are  erected, — worlds,  not  to  be  attained  through  virtue, 


XXX  THE    IMPORTANCE    OF   THE    DHAMMAPADA. 

and  piety  only,  but  through  inner  contemplation, 
through  knowledge  and  enlightenment. 

The  dwellers  in  these  Brahma-worlds  are  more 
than  gods ;  they  are  spiritual  beings,  without  body, 
without  weight,  without  desires.  Nay,  even  this  is 
not  sufficient,  and  as  the  Brahmans  had  imagined  a 
higher  Brahman,  without  form  and  without  suffering 
(tato  yad  uttarataram  tad  arupam  anamayam,  Svet. 
Up.  3,  10),  the  Buddhists  too,  in  their  ideal  dreams, 
imagined  four  other  worlds  towering  high  above  the 
worlds  of  Brahman,  which  they  call  Arupa,  the  worlds 
of  the  Formless.  All  these  worlds  are  open  to  man, 
after  he  has  divested  himself  of  all  that  is  human,  and 
numberless  beings  are  constantly  ascending  and  de- 
scending in  the  circle  of  time,  according  to  the  works 
they  have  performed,  and  according  to  the  truths  they 
have  discovered.  But  in  all  these  worlds  the  law  of 
change  prevails ;  in  none  is  there  exemption  from 
birth,  age,  and  death.  The  world  of  the  gods  will 
perish  like  that  of  men ;  the  world  of  Brahman  will 
vanish  like  that  of  the  gods  ;  nay,  even  the  world  of 
the  Formless  will  not  last  for  ever ;  but  the  Buddha, 
the  enlightened  and  truly  free,  stands  higher,  and  will 
not  be  affected  or  disturbed  by  the  collapse  of  the  uni- 
verse, Sifrachis  illabatur  orbis,  impavidum  ferient  ruina. 

Here,  however,  we  meet  with  a  vein  of  irony,  which 
one  would  hardly  have  expected  in  Buddha.  Gods 
and  devils  he  has  located,  to  all  mythological  and 
philosophical  acquisitions  of  the  past  he  had  done  jus- 
tice as  far  as  possible.  Even  fabulous  beings,  such 
as  Nagas,  Gandharvas,  and  Garu</as,  had  escaped  the 
process  of  dissolution  and  sublimization  which  was  to 
reach  them  later  at  the  hands  of  comparative  mytho- 


Till:    [MFOBTANCE    OF    THE    DHAMMAPABA.        XXXI 

logists.  There  is  only  one  idea,  the  idea  of  a  personal 
Creator,  in  regard  to  which  Buddha  seems  merciless. 
It  is  not  only  denied,  but  even  its  origin,  like  that 
of  an  ancient  myth,  is  carefully  explained  by  him 
with  the  minutest  detail.  The  Eev.  D.  J.  Gtogerly, 
in  his  numerous  articles  published  in  the  local  jour- 
nals of  Ceylon,  has  collected  and  translated  the  most 
important  passages  from  the  Buddhist  canon  bearing 
on  this  subject.  The  Eev.  Spence  Hardy,1  too,  another 
distinguished  missionary  in  Ceylon,  has  several  times 
touched  on  this  point — a  point,  no  doubt,  of  great 
practical  importance  to  Christian  missionaries.  They 
dwell  on  such  passages  as  when  Buddha  said  to  TTpa- 
saka,  an  ascetic,  who  inquired  who  was  his  teacher 
and  whose  doctrine  he  embraced,  "  I  have  no  teacher  ; 
there  is  no  one  who  resembles  me.  In  the  world  of 
the  gods  I  have  no  equal.  I  am  the  most  noble  in 
the  world,  being  the  irrefutable  teacher,  the  sole,  all- 
perfect  Buddha."  In  the  Para^ika  section  of  the 
Vinaya  Pitaka,  a  conversation  is  recorded  between 
Buddha  and  a  Brahman,  who  accused  him  of  not 
honouring  aged  Brahmans,  of  not  rising  in  their  pre- 
sence, and  of  not  inviting  them  to  be  seated.  Buddha 
replied,  "Brahman,  I  do  not  see  any  one  in  the 
heavenly  worlds  nor  in  that  of  Mara,  nor  among  the 
inhabitants  of  the  Brahma-worlds,  nor  among  gods  or 
men,  whom  it  would  be  proper  for  me  to  honour,  or  in 
whose  presence  I  ought  to  rise  up,  or  whom  I  ought 
to  request  to  be  seated.  Should  the  Tathagata 
(Buddha)  thus  act  towards  anyone,  that  person's  head 
would  fall  off." 

Such  doctrines,  as  Gogcrly  points  out,  are  irrecon- 
1  '  Legends  and  Theories  of  the  Buddhists,'  1SGG,  p.  171. 


XXX11      THE    IMPORTANCE    OF    THE    DHAMMAPADA. 

cilable  with  the  doctrine  of  a  universal  Creator,  who 
must  necessarily  be  superior  to  all  the  beings  formed 
and  supported  by  him.  But  the  most  decisive  passage 
on  the  subject  is  one  taken  from  the  Brahma-^ala- 
sutra,1  the  first  in  the  Dirgha  nikaya,  which  is  itself  the 
first  work  of  the  Sutra  Pitaka.  It  was  translated  by 
Gogerly,  whose  translation  I  follow,  as  the  text  has  not 
yet  been  published.  In  the  Brahma-^ala-sutra,  Buddha 
discourses  respecting  the  sixty-two  different  sects; 
among  whom  four  held  the  doctrine  both  of  the  pre- 
existence  of  the  soul,  and  of  its  eternal  duration 
through  countless  transmigrations.  Others  believed 
that  some  souls  have  always  existed,  whilst  others 
have  had  a  commencement  of  existence.  Among  these 
one  sect  is  described  as  believing  in  the  existence  of  a 
Creator,  and  it  is  here  that  Buddha  brings  together 
his  argments  against  the  correctness  of  this  opinion. 
"  There  is  a  time,"  he  says,  "  0  Bhikshus,  when,  after 
a  very  long  period,  this  world  is  destroyed.  On  the 
destruction  of  the  world  very  many  beings  obtained 
existence  in  the  Abhasvara2  Brahmaloka,   which  is 

1  See  J.  D'Alwis's  '  Pali  Grammar,'  p.  88,  note;  Tumour,  cMa- 
havaflsa,'  Appendix  iii.  p.  Ixxv. 

2  The  Abhasvara  gods,  abhassara  in  Pali,  are  mentioned  already 
in  the  Dhammapada,  v.  200,  but  none  of  the  minute  details,  de- 
scribing the  six  worlds  of  the  gods,  and  the  sixteen  worlds  of 
Brahman,  and  the  four  of  Arupa,  are  to  be  found  there.  The  uni- 
verse is  represented  (v.  126)  as  consisting  of  hell  (niraya),  earth, 
heaven  (svarga),  and  Nirv&wa.  In  v.  44  we  find  the  world  of 
Tama,  the  earth,  and  the  world  of  the  gods ;  in  v.  104  we  read  of 
gods,  Gandharvas,  Mara,  and  Brahman.  The  ordinary  expression, 
too,  which  occurs  in  almost  all  languages,  viz.  in  this  world  and 
in  the  next,  is  not  avoided  by  the  author  of  the  Dhammapada. 
Thus  we  read  in  v.  1G8,  '  amim  loke  paramhi  &a,'  in  this  world  and 


THE    IMPORTANCE    OF   THE    DHAMMAPADA.  xxxill 

the  sixth  in  the  scries,  and  in  which  the  term  of  life 
never  exceeds  eight  kalpas.  They  are  there  spiritual 
beings  (having  purified  bodies,  nncontaminated  with 
evil  passions,  or  with  any  corporeal  defilement);  they 

in  the  next  (of.  vv.  2  12,  110) ;  we  find  in  v.  20  '  idha  va  huxam  va,' 
here  or  there;  in  v.  15-18  we  find  '  idha '  and  'peMa,'  here  and 
yonder  ;  pe££a,  i.  e.  pretya,  meaning  literally,  '  after  having  died,' 
cf.  vv.  131,  306.  We  also  find  '  idh'eva,'  here,  v.  402,  and  '  idha 
lokasmin,'  here  in  the  world  (v.  2-47),  or  simply  '  loke,'  in  this 
world  (v.  89) ;  and  '  parattha '  for  '  paratra,'  yonder,  or  in  the  other 
world. 

A  very  characteristic  expression,  too,  is  that  of  v.  176,  where 
as  one  of  the  greatest  crimes  is  mentioned,  the  scoffing  at  another 
world. 

The  following  is  a  sketch  of  the  universe  and  its  numerous 
worlds,  according  to  the  later  systems  of  the  Buddhists.  There 
are  differences,  however,  in  different  schools. 

1.  The  infernal  regions : 

(1)  Nyaya,  hell. 

(2)  The  abode  of  animals. 

(3)  The  abode  of  Pretas,  ghosts. 
(1)  The  abode  of  Asuras,  demons. 

2.  The  earth  : 

(1)  Abode  of  men. 

3.  The  worlds  of  the  gods  : 

(1)  Xatur-maharaya  (duration,  9,000,000  years). 

(2)  Trayastri/rtsa  (duration,  36,000,000  years). 

(3)  Tama  (duration,  114,000,000  years). 

(4)  Tushita  (duration,  576,000,000  years). 

(5)  Nirma/m  rati  (duration,  2,304,000,000  years). 

(6)  Paraninnita-vasavartin  (duration,  9,216,000,000  years). 

4.  The  worlds  of  Brahman  : 

(a)  First  Dhyana : 

(1)  Brahma-parishadya  (duration,  \  kalpa). 

(2)  Brahma-purohita  (duration,  £  kalpa). 

(3)  Mahabrahmau  (duration,  one  kalpa). 

(b)  Second  Dhvana: 

(4)  Parittabha  (duration,  two  kalpas). 

(5)  Apramawabha  (duration,  four  kalpas). 

C 


XXXIV         THE    IMPORTANCE    OF    THE    DHAMjUAPADA. 

have  intellectual  pleasures,  are  self-resplendent,  tra- 
verse tlie  atmosphere  without  impediment,  and  remain 
for  a  long  time  established  in  happiness.  After  a  very 
long  period  this  mundane  system  is  reproduced,  and 
the  world  named  Brahma-vimana  (the  third  of  the 
Brahmalokas)  comes  into  existence,  but  uninhabited." 
"  At  that  time  a  being,  in  consequence  either  of  the 

A  , 

period  of  residence  in  Abhasvara  being  expired,  or  in- 
consequence of  some  deficiency  of  merit  preventing 
him  from  living  there  the  full  period,  ceased  to  exist 
in  Abhasvara,  and  was  reproduced  in  the  uninhabited 

(6)  Abhasvara  (duration,  eight  kalpas). 
(c)  Third  Dhyana : 

(7)  Parittasubha  (duration,  sixteen  kalpas). 

(8)  Aprama«asubha  (duration,  thirty-two  kalpas). 

(9)  #ubhakritsna  (duration,  sixty-four  kalpas). 
(cl)  Fourth  Dhyana : 

(Anabhraka,  of  Northern  Buddhism.) 
(Punya-prasava,  of  Northern  Buddhism.) 

(10)  Vrihat-phala  (500  kalpas). 

(11)  Arangisattvas  or  Asangisattvas,  of  Nepal;    Asanyasatya, 

of  Ceylon  (500  kalpas). 
(e)  Fifth  Dhyana : 

(12)  Avriha  (1000  kalpas). 

(13)  Atapa  (2000  kalpas). 

(14)  Sudrisa  (4000  kalpas). 

(15)  Sudarsana  (8000  kalpas). 

(Sumukha,  of  Nepal.) 

(16)  Ak&mshtha  (16,000  kalpas). 
5.  The  world  of  Arupa  : 

A 

(1)  Akasanantyayatanam  (20,000  kalpas). 

(2)  Vi^nauanaiityayatanam  (40,000  kalpas). 

(3)  Akin/.-anyayatanam  (60,000  kalpas). 

(4)  Naivasafiynanasaiiynayatanam  (30,000  kalpas). 

Cf.  Burnouf,  '  Introduction,'  p.  599  seq. ;  Lotus,  p.  811  seq. ; 
Hardy,  'Manual,'  p.  25  seq. ;  Bigandet,  p.  149. 


THE    IMPORTANCE    OB   THE    DHAMMAPADA.  XX\v 

Brahma-vimana.  He  was  there  a  spiritual  being;  his 
pleasures  were  intellectual;  lie  was  self-resplendent, 
traversed  the  atmosphere,  and,  for  a  longtime,  enjoyed 
uninterrupted  felicity.  After  living  there  a  very  long 
period  in  solitude,  a  desire  of  having  an  associate  is 
felt  by  him,  and  he  says,  <  Would  that  another  being 
were  dwelling  in  this  place.'  At  that  precise  June- 
ture  another  being  ceasing  to  exist  in  Abhasvara, 
comes  into  existence  in  the  Brahma-vimana,  in  the 
vicinity  of  the  first  one.  They  are  both  of  them 
spiritual  beings,  have  intellectual  pleasures,  are  self- 
resplendent,  traverse  the  atmosphere,  and  are,  for  a 
long  time,  in  the  enjoyment  of  happiness.  Then  the 
followiug  thoughts  arose  in  him  who  was  the  first 
existent  in  that  Brahma-loka:  'I  am  Brahma,  the 
Great  Brahma,  the  Supreme,  the  Invincible,  the  Om- 
niscient, the  Governor  of  all  things,  the  Lord  of  all. 
I  am  the  Maker,  the  Creator  of  all  things ;  I  am  the 
Chief,  the  disposer  and  controller  of  all,  the  Universal 
Father.  This  being  was  made  by  me.  How  does 
this  appear  ?  Formerly  I  thought,  Would  that  an- 
other being  were  in  this  place,  and  upon  my  volition 
this  being  came  here.  Those  beings  also,  who  after- 
wards obtained  an  existence  there,  thought,  this 
illustrious  Brahma  is  the  Great  Brahma,  the  Supreme, 
the  Invincible,  the  Omniscient,  the  Ruler,  the  Lord, 
the  Creator  of  all.  He  is  the  Chief,  the  Disposer  of 
all  things,  the  Controller  of  all,  the  Universal  Father. 
We  were  created  by  him,  for  we  see  that  he  was  first 
here,  and  that  we  have  since  then  obtained  existence. 
Furthermore,  he  who  first  obtained  existence  there 
lives  during  a  very  long  period,  exceeds  in  beauty, 
and  is  of  immense  power,  but    those  who    followed 


c  1 


XXXvi         THE    IMPORTANCE    OF   THE    DHAMMAPADA. 

him  are  short-lived,  of  inferior  beauty  and  of  little 
power.'  " 

"  It  then  happens,  that  one  of  those  beings  ceasing 
to  exist  there,  is  born  in  this  world,  and  afterwards 
retires  from  society  and  becomes  a  recluse.  He  sub- 
jects his  passions,  is  persevering  in  the  practice  of 
virtue,  and  by  profound  meditation  he  recollects  his 
immediately  previous  state  of  existence,  but  none 
prior  to  that;  he  therefore  says,  that  illustrious 
Brahma  is  the  Great  Brahma,  the  Supreme,  the  In- 
vincible, the  Omniscient,  the  Euler,  the  Lord,  the 
Maker,  the  Creator  of  all.  He  is  the  Chief,  the  Dis- 
poser of  all  things,  the  Controller  of  all,  the  Universal 
Father.  That  Brahma  by  whom  we  were  created  is 
ever  enduring,  immutable,  eternal,  unchangeable,  con- 
tinuing for  ever  the  same.  But  we,  who  have  been 
created  by  this  illustrious  Brahma,  are  mutable,  short- 
lived, and  mortal." 

There  is,  it  seems  to  me,  an  unmistakable  note  of 
irony  in  this  argumentation  against  the  belief  in  a 
personal  Creator  ;  and  to  any  one  acquainted  with  the 
language  of  the  Upanishads,  the  pointed  allusions  to  ex- 
pressions occurring  in  those  philosophical  and  religious 
treatises  of  the  Brahmans  are  not  to  be  mistaken.  If 
then  it  is  true,  as  Gogerly  remarks,  that  many  who 
call  themselves  Buddhists  acknowledge  the  existence 
of  a  Creator,  the  question  naturally  arises,  whether 
the  point-blank  atheism  of  the  Brahma-^ala  was  the 
doctrine  of  the  founder  of  Buddhism  or  not  ? 

This  is,  in  fact,  but  part  of  the  problem  so  often 
started,  whether  it  is  possible  to  distinguish  between 
Buddhism  and  the  personal  teaching  of  Buddha.  We 
possess  the  Buddhist  canon,  and  whatever  is  found  in 


THE    IMPORTANCE    OF   THE    DHAMMAPADA.       XXW'il 

that  canon,  we  have  a  right  to  consider  as  the  ortho- 
dox Buddhist  doctrine.  But  as  there  has  been  no 
lack  of  efforts  in  Christian  theology  to  distinguish  be- 
tween the  doctrine  of  the  founder  of  our  religion  and 
that  of  the  writers  of  the  Gospels,  to  go  beyond  the 
canon  of  the  New  Testament,  and  to  make  the  \oyia 
of  the  Master  the  only  solid  rule  of  our  faith,  so  the 
same  want  was  felt  at  a  very  early  period  among  the 
followers  of  Buddha.  King  Asoka,  the  Indian  Con- 
stantino, had  to  remind  the  assembled  priests  at  the 
great  council  which  had  to  settle  the  Buddhist  canon, 
that  '  what  had  been  said  by  Buddha,  /hat  alone  was  ivcll 
said?1  Works  attributed  to  Buddha,  but  declared  to 
be  apocryphal,  or  even  heterodox,  existed  already  at 
that  time (240  B.C.).  Thus  we  are  by  no  means  with- 
out authority  for  distinguishing  between  Buddhism 
and  the  teaching  of  Buddha;  the  only  question  is, 
whether  in  our  time  such  a  separation  is  still  practic- 
able ? 

My  belief  is  that,  in  general,  all  honest  inquirers 
must  oppose  a  No  to  this  question,  and  confess  that 
it  is  useless  to  try  to  cast  a  glance  beyond  the  boun- 
daries of  the  Buddhist  canon.  What  we  find  in  the 
canonical  books  in  the  so-called  'Three  Baskets,'  is 
orthodox  Buddhism  and  the  doctrine  of  Buddha,  simi- 
larly as  we  must  accept  in  general  whatever  we  find 
in  the  four  gospels  as  orthodox  Christianity  and  the 
doctrine  of  Christ. 

Still,  with  regard  to  certain  doctrines  and  facts,  the 
question,  I  think,  ought  to  be  asked  again  and  again 
whether  it  may  not  be  possible  to  advance  a  step  fiir- 

1  M.  M.'a  'Chips  from  a  German  Workshop,'  2nd  ed.,  vol.  i. 
p.  xxiv. 


XXXYiii        THE    IMPORTANCE    OF    THE    DHAMMAPADA. 

ther,  even  with  the  conviction  that  we  cannot  arrive 
at  results  of  apodictic  certainty  ?  If  it  happens  that 
on  certain  points  we  find  in  different  parts  of  the 
canon,  not  only  doctrines  differing  from  each  other, 
but  plainly  contradictory  to  each  other,  it  follows, 
surely,  that  one  only  of  these  can  have  belonged  to 
Buddha  personally.  In  such  a  case,  therefore,  I  be- 
lieve we  have  a  right  to  choose,  and  I  believe  we  shall 
be  justified  in  accepting  that  view  as  the  original 
one,  the  one  peculiar  to  Buddha  himself,  which  har- 
monizes least  with  the  later  system  of  orthodox  Bud- 
dhism. 

As  regards  the  denial  of  a  Creator,  or  atheism  in 
the  ordinary  acceptation  of  the  word,  I  do  not  think 
that  any  one  passage  from  the  books  of  the  canon 
known  to  us,  can  be  quoted  which  contravenes  it,  or 
which  in  any  way  presupposes  the  belief  in  a  personal 
God  or  Creator.  All  that  might  be  urged  are  the 
words  said  to  have  been  spoken  by  Buddha  at  the 
time  when  he  became  the  Enlightened,  the  Buddha. 
They  are  as  follows  : — "  Without  ceasing  shall  I  run 
through  a  course  of  many  births,  looking  for  the 
maker  of  this  tabernacle, — and  painful  is  birth  again 
and  again.  But  now,  maker  of  the  tabernacle,  thou 
hast  been  seen ;  thou  shalt  not  make  up  this  taber- 
nacle again.  All  thy  rafters  are  broken,  thy  ridge- 
pole is  sundered ;  the  mind,  being  sundered,  has  at- 
tained to  the  extinction  of  all  desires." 

Here  in  the  maker  of  the  tabernacle,  i.e.  the  body, 
one  might  be  tempted  to  see  a  creator.  But  he  who 
is  acquainted  with  the  general  run  of  thought  in 
Buddhism,  soon  finds  that  this  architect  of  the  house 
is  only  a  poetical  expression,  and  that  whatever  mean- 


THE   IMPORTANCE   OF   THE    DHAMMAPADA.         xxxix 

ing  may  underlie  it,  it  evidently  signifies  a  force  sub- 
ordinate to  the  Buddha,  the  Enlightened. 

But  whilst  we  have  no  ground  for  exonerating  the 
Buddha  personally  from  the  accusation  of  atheism, 
the  matter  stands  very  differently  as  regards  the 
charge  of  nihilism.  The  Buddhist  nihilism  has 
always  been  much  more  incomprehensible  than  mere 
atheism.  A  kind  of  religion  is  still  conceivable, 
when  there  is  something  firm  somewhere,  when  a 
something,  eternal  and  self-dependent,  is  recognized, 
if  not  without  and  above  man,  at  least  within  him.  But 
if,  as  Buddhism  teaches,  the  soul  after  having  passed 
through  all  the  phases  of  existence,  all  the  worlds  of 
the  gods  and  of  the  higher  spirits,  attains  finally 
Nirvana  as  its  highest  aim  and  last  reward,  i.e.  be- 
comes utterly  extinct,  then  religion  is  not  any  more 
what  it  is  meant  to  be— abridge  from  the  finite  to  the 
infinite,  but  a  trap-bridge  hurling  man  into  the  abyss 
at  the  very  moment  when  he  thought  he  had  arrived 
at  the  stronghold  of  the  Eternal.  According  to  the 
metapltysical  doctrine  of  Buddhism,  the  soul  cannot 
dissolve  itself  in  a  higher  being,  or  be  absorbed  in  the 
absolute  substance,  as  was  taught  by  the  Brahmans, 
and  other  mystics  of  ancient  and  modern  times;  for 
Buddhism  knew  not  the  Divine,  the  Eternal,  the 
Absolute  ;  and  the  soul  even  as  the  I,  or  as  the  mere 
Self,  the  Atman,  as  called  by  the  Brahmans,  was 
represented  in  the  orthodox  metaphysics  of  Buddhism 
as  transient,  as  futile,  as  a  mere  phantom. 

No  person  who  reads  with  attention  the  metaphy- 
sical speculations  on  the  Nirvana  contained  in  the 
third  part  of  the  Buddhist  canon,  can  arrive  a(  any 
other  conviction  than  that  expressed  by  Burnouf,  viz. 


xl  THE    IMPORTANCE    OF    THE    DHAMMAPADA. 

that  Nirvana,  the  highest  aim,  the  sum  mum  don  urn  of 
Buddhism,  is  the  absolute  nothing. 

Burnouf  adds,  however,  that  this  doctrine  appears 
in  its  crude  form  in  the  third  part  only  of  the  canon, 
the  so-called  Abhidharma,  but  not  in  the  first  and 
second  parts,  in  the  Sutras,  the  sermons,  and  the  Yi- 
naya,  the  ethics,  which  together  bear  the  name  of 
Dharma,  or  Law.  He  next  points  out  that,  according 
to  some  ancient  authorities,  this  entire  part  of  the 
canon  was  designated  as  not  "pronounced  by 
Buddha."1  These  are,  at  once,  two  important  limita- 
tions. I  add  a  third,  and  maintain  that  sayings  of 
Buddha  occur  in  the  Dhammapada,  which  are  in  open 
contradiction  to  this  metaphysical  nihilism. 

Now,  first,  as  regards  the  soul,  or  the  self,  the  exis- 
tence of  which,  according  to  the  orthodox  metaphysics, 
is  purely  phenomenal,3  a  sentence  attributed  to  the 
Buddha  (Dhammapada,  v.  1G0)  says,  "Self  is  the 
Lord  of  Self,  who  else  could  be  the  Lord  ?"  And 
again  (v.  323),  "A  man  who  controls  himself  enters 
the  untrodden  land  through  his  own  self-controlled 
self."     But  this  untrodden  land  is  the  Nirvana. 

Nirvana  certainly  means  extinction,  whatever  its 
later  arbitrary  interpretations3  may   have  been,  and 

1  Max  Midler's  «  Chips,'  2nd  ed.,  vol.  i.  p.  2S5,  note. 

2  See  "  Wassiljew,  <  Der  Buddhismus,'  p.  29G,  (269)  ;  and  Bigan- 
det's  '  Life  of  Graudama,'  p.  479.  "  The  things  that  I  see  and 
know,  are  not  myself,  nor  from  myself,  nor  to  myself.  "What  seems 
to  be  myself  is  in  reality  neither  myself  nor  belongs  to  myself." 

3  See  Bastian,  '  Die  Vblker  des  ostlichen  Asien,'  vol.  iii.  p. 
351.  The  learned  abbot  who  explained  the  meaning  of  Nirvana 
to  Dr.  Bastian  was  well  versed  in  the  old  grammatical  termino- 
logy. He  distinguishes  the  causal  meaning,  called  hetutnat,  of 
the  verb  '  va,'  to  cause  to  blow  out,  from  the  intransitive  meaning, 


THE    IMPORTANCE    OF    IILH    DHAMMAPADA.  xli 

seems  therefore  to  imply,  even  etymologically,  a  real 
blowing  out  or  passing  away.  But  Nirva/za  occurs 
also  in  the  Brahmanic  writings  as  Bynonymous  with 
Moksha,1  Nirvritti,1  and  other  words,  all  designating 
the  highest  stage  of  spiritual  liberty  and  bliss,  but 
not  annihilation.  Nirva/m  may  mean  the  extinction 
of  many  things — of  selfishness,  desire,  and  sin,  with- 
out going  so  far  as  the  extinction  of  subjective  con- 
sciousness. Further,  if  we  consider  that  Buddha 
himself,  after  he  had  already  seen  Nirvana,  still  remains 
on  earth  until  his  body  falls  a  prey  to  death ;  that 
in  the  legends  Buddha  appears  to  his  disciples  even 
after  his  death,  it  seems  to  me  that  all  these  circum- 
stances arc  hardly  reconcilable  with  the  orthodox  meta- 
physical doctrine  of  Nirvana. 

But  I  go  even  further  and  maintain  that,  if  we  look 
in  the  Dhammapada  at  every  passage  where  Nirvana 
is  mentioned,  there  is  not  one  which  would  require 
that  its  meaning  should  be  annihilation,  while  most, 
if  not  all,  would  become  perfectly  unintelligible  if  we 
assigned  to  the  word  Nirvawa  the  meaning  which  it 
has  in  the  Abhidharma  or  the  metaphysical  portions 
of  the  canon. 

What  does  it  mean,  when  Buddha,  v.  21,  calls  re- 
flection the  path  to  immortality,  thoughtlessness  the 
path  of  death?  Buddhaghosha  does  not  hesitate  to 
explain  immortality  by  Nirvawa,   and  that  the  same 

to  go  out.  He  also  distinguishes  between  the  verb  as  expressing 
the  stale  of  vanishing,  * bhavaa&dhana,'  (cf.  Pan.  ii.  :*.  37  ;  iii.  I. 
69),  or  the  place  of  vanishing,  '  adhikaranasadhana  '  (Pan.  i.  1 .  1 5  I. 
How  place  and  act  become  one  in  the  conception  of  Buddhists, 
is  better  seen  by  the  four  dhyfmas,  originally  meditations,  than  the 
places  reached  by  these  meditations. 
1  See  Dhammapada!  v.  92,  89. 


xlii         THE    IMPOKTANCE    OF    THE    DHAMMAPADA. 

idea  was  connected  with  it  in  the  mind  of  Buddha  is 
clearly  proved  by  a  passage  immediately  following, 
v.  23  :  "  The  wise  people,  meditative,  steady,  always 
possessed  of  strong  powers,  attain  to  Mrvarca,  the 
highest  happiness."  In  the  last  verse,  too,  of  the 
same  chapter  we  read,  "  A  Bhikshu  who  delights  in 
reflection,  who  looks  with  fear  on  thoughtlessnes,  will 
not  go  to  destruction, — he  is  near  to  Nirvana."  If 
the  goal  at  which  the  followers  of  Buddha  have  to 
aim  had  been  in  the  mind  of  Buddha  perfect  annihi- 
lation, '  amata,'  i.  e.  immortality,  would  have  been  the 
very  last  word  he  could  have  chosen  as  its  name. 

In  several  passages  of  the  Dhammapada,  Nirvawa 
occurs  in  the  purely  ethical  sense  of  rest,  quietness, 
absence  of  passion;  e.g.,  v.  134,  "If,  like  a  trumpet 
trampled  underfoot,  thou  utter  not,  then  thou  hast 
reached  Nirvana;  anger  is  not  known  in  thee."  In 
v.  184  long-suffering  (titiksha)  is  called  the  highest 
Nirvawa.  While  in  v.  202  we  read  that  there  is  no 
happiness  like  rest  (santi)  or  quietness,  we  read  in 
the  next  verse  that  the  highest  happiness  is  Nirvawa. 
In  v.  285,  too,  '  santi '  seems  to  be  synonymous  with 
ISTirvawa,  for  the  way  that  leads  to  l  santi,'  or  peace,  leads 
also  to  Nirvawa,  as  shown  by  Buddha.  In  v.  369  it 
is  said,  "When  thou  hast  cut  off  passion  and  hatred, 
thou  wilt  go  to  Nirvawa;"  and  in  v.  225  the  same 
thought  is  expressed,  only  that  instead  of  Nirvaraa  we 
have  the  expression  of  unchangeable  place : — "  The 
sages  who  injure  nobody,  and  who  always  control 
their  body,  they  will  go  to  the  unchangeable  place, 
where,  if  they  have  gone,  they  will  suffer  no  more." 

In  other  passages  Nirvima  is  described  as  the  result 
of  right  knowledge.     Thus  we  read,  v.  203,  "Hunger 


Ill  i:    IMPORTANCE    OP    THE    I'll  AMMAl'ADA.  xliii 

is  the  worst  of  diseases,  the  body  the  greatest  of  pains ; 
if  one  knows  this  truly,  that  is  Nirv&»a,  the  highesl 
happiness." 

A  similar  thought  seems  contained  in  v.  374  :  "  As 
soon  as  a  man  lias  perceived  the  origin  and  destruction 
of  the  elements  of  the  body  (khandha),  he  finds  happi- 
ness and  joy,  which  belong  to  those  who  know  the 
immortal  (Nirvana) ;  or  which  is  the  immortality  of 
those  who  know  it,  viz.  the  transitory  character  of  the 
body."  In  v.  372  it  is  said  that  he  who  has  know- 
ledge and  meditation  is  near  unto  Nirvawa. 

Nirv&rea  is  certainly  more  than  heaven  or  heavenly 
joy.  "  Some  people  are  born  again"  (on  earth),  says 
Buddha,  v.  12G,  "evildoers  goto  hell;  righteous  peo- 
ple go  to  heaven ;  those  who  are  free  from  all  worldly 
desires  enter  Nirvana."  The  idea  that  those  who  had 
reached  the  haven  of  the  gods  were  still  liable  to 
birth  and  death,  and  that  there  is  a  higher  state  in 
which  the  power  of  birth  and  death  is  broken,  existed 
clearly  at  the  time  when  the  verses  of  the  Dhamma- 
pada  were  composed.  Thus  we  read,  v.  238,  "Wheo 
thy  impurities  are  blown  away,  and  thou  art  free  from 
guilt,  thou  wilt  not  enter  again  into  birth  and  decay." 
And  in  the  last  verse  the  highest  state  that  a  Brah- 
mana  can  reach  is  called  "the  end  of  births,"  ^ati- 
kshaya. 

There  are  many  passages  in  the  Dhammapada  where 
we  expect  Nirvana,  but  where,  instead  of  it,  other 
words  are  used.  Here,  no  doubt,  it  might  be  said 
that  something  different  from  Nirvana  is  intended,  and 
thai  we  have  no  right  to  use  such  words  as  throwing 
light  on  the  original  meaning  of  Nirvana.  But,  on 
the  other  hand,   these  words,  and  the  passages  where 


xliv         THE    IMPORTANCE    OF    THE    DHAMMAPADA. 

they  occur,  must  mean  something  definite ;  they  cannot 
mean  heaven  or  the  world  of  the  gods,  for  reasons 
stated  above  ;  and  if  they  do  not  mean  Nirvana,  they 
would  have  no  meaning  at  all.  There  may  be  some 
doubt  whether  l  para,'  the  shore,  and  particularly  the 
other  shore,  stands  always  for  ISTirvawa,  and  whether 
those  who  are  said  to  have  reached  the  other  shore,  are 
to  be  supposed  to  have  entered  Mrvawa.  It  may  pos- 
sibly not  have  that  meaning  in  verses  384  and  385, 
but  it  can  hardly  have  another  in  places  such  as 
vv.  85,  86,  347,  348,  355,  414.  There  is  less  doubt, 
however,  that  other  words  are  used  distinctly  as  sy- 
nonyms of  Nirvana.  Such  words  are,  the  quiet  place 
(santawz  padam,  v.  368,  381) ;  the  changeless  place 
(a/yutawz  sthanam,  v.  225,  compared  with  v.  226); 
the  immortal  place  (amatam  padam,  v.  114) ;  also 
simply  that  which  is  immortal,  v.  374.  In  v.  411  the 
expression  occurs  that  the  wise  dives  into  the  im- 
mortal. 

Though,  according  to  Buddha,  everything  that  has 
been  made,  everything  that  was  put  together,  resolves 
itself  again  into  its  component  parts  and  passes  away, 
(v.  277,  sarve  sawskara  anitya/^),  he  speaks  nevertheless 
of  that  which  is  not  made,  i.e.  the  uncreated  and 
eternal,  and  uses  it,  as  it  would  seem,  synonymously 
with  Nirvana  (v.  97).  Nay,  he  says  (v.  383),  "  When 
you  have  understood  the  destruction  of  all  that  was 
made,  you  will  understand  that  which  was  not  made." 
This  surely  shows  that  even  for  Buddha  a  something 
existed  which  is  not  made,  and  which,  therefore,  is 
imperishable  and  eternal. 

On  considering  such  sayings,  to  which  many  more 
might  be  added,  one  recognizes  in  them  a  conception 


THE    IMPORTANCE    OF   THE    DHAMMATADA.  xlv 

of  Nirva»a,  altogether  irreconcilable  with  the  nihilism 

of  the  third  part  of  the  Buddhist  canon.  It  is  not  a 
question  of  more  or  loss,  but  of  aut — aid.  Nirva»a  can- 
not, in  the  mind  of  one  and  the  same  person,  moan 
black  and  white,  nothing  and  something.  If  these  say- 
ings, as  recorded  in  the  Dhammapada,  have  maintained 
themselves,  in  spite  of  their  being  in  open  contradiction 
to  orthodox  metaphysics,  the  only  explanation,  in  my 
opinion  is,  that  they  were  too  firmly  fixed  in  the  tra- 
dition which  went  back  to  Buddha  and  his  disciples. 
What  Bishop  Bigandet  and  others  represent  as  the 
popular  view  of  Nirvana,  in  contradistinction  to  that 
of  the  Buddhist  divines,  was,  in  my  opinion,  the  con- 
ception of  Buddha  and  his  disciples.  It  represented 
the  entrance  of  the  soul  into  rest,  a  subduing  of  all 
wishes  and  desires,  indifference  to  joy  and  pain,  to 
good  and  evil,  an  absorption  of  the  soul  in  itself,  and 
a  freedom  from  the  circle  of  existences  from  birth  to 
death,  and  from  death  to  a  new  birth.  This  is  still 
the  meaning  which  educated  people  attach  to  it,  whilst 
to  the  minds  of  the  larger  masses1  Nirvana  suggests 
rather  the  idea  of  a  Mohammedan  paradise  or  of  blissful 
Elysian  fields. 

Only  in  the  hands  of  the  philosophers,  to  whom 
Buddhism  owes  its  metaphysics,  the  Nirvaaa,  through 
constant  negations  carried  to  an  indefinite  degree, 
through  the  excluding  and  abstracting  of  all  that  is 
not  Nirva»a,  at  last  became  an  empty  Nothing,  a  phi- 
losophical myth.  There  is  no  lack  of  such  philosophical 
myths  either  in  the  east  or  in  the  west.  Whal  has 
been  fabled  by  philosophers  of  a  Nothing,  and  of  the 

1  Bigaudet,  '  The  Life  of  Gaudama,'  p.  320,  aote  ;  Bastian,  '  Die 
Volker  des  ostlichen  Aaieu,'  vol.  iii.  p.  353. 


xlvi  THE    IMPORTANCE    OF   THE    DHAMMAPADA. 

terrors  of  a  Nothing,  is  as  much  a  myth  as  the  myth 
of  Eos  and  Tithonus.  There  is  no  more  a  Nothing 
than  there  is  an  Eos  or  a  Chaos.  All  these  are  sickly, 
dying,  or  dead  words,  which,  like  shadows  and  ghosts, 
continue  to  haunt  language,  and  succeed  in  deceiving 
for  a  while  even  the  healthiest  intellect. 

Even  modern  philosophy  is  not  afraid  to  say  that 
there  is  a  Nothing.  We  find  passages  in  the  German 
mystics,  such  as  Eckhart  and  Tauler,  where  the  abyss 
of  the  Nothing  is  spoken  of  quite  in  a  Buddhist  style. 
If  Buddha  had  said,  like  St.  Paul,  "  that  what  no  eye 
hath  seen,  nor  ear  heard,  neither  has  it  entered  into  the 
heart  of  man,"  was  prepared  in  the  Nirvana  for  those 
who  had  advanced  to  the  highest  degree  of  spiritual 
perfection,  such  expressions  would  have  been  quite 
sufficient  to  serve  as  a  proof  to  the  philosophers  by 
profession  that  this  Nirvana,  which  could  not  become 
an  object  of  perception  by  the  senses,  nor  of  concep- 
tion by  the  categories  of  the  understanding, — the 
anakkhata,  the  ineffable,  as  Buddha  calls  it  (v.  218) — 
could  be  nothing  more  nor  less  than  the  Nothing. 
Could  we  dare  with  Hegel  to  distinguish  between  a 
Nothing  (Nic/tts)  and  a  Not  (Nicht),  we  might  say  that 
the  Nirvana  had,  through  a  false  dialectical  process, 
been  driven  from  a  relative  Nothing  to  an  absolute  Not. 
This  was  the  work  of  the  theologians  and  of  the  ortho- 
dox philosophers.  But  a  religion  has  never  been 
founded  by  such  teaching,  and  a  man  like  Buddha, 
who  knew  mankind,  must  have  known  that  he  could 
not,  with  such  weapons,  overturn  the  tyranny  of  the 
Brahmans.  Either  we  must  bring  ourselves  to  believe 
that  Buddha  taught  his  disciples  two  diametrically 
opposed   doctrines  on  Nirvana,   say  an  exoteric  and 


THE   TITLE    OF   THE    DHAMMAPADA.  xhii 

esoteric  one,  or  we  must  allow  that  view  of  Nirv&wa 
to  have  been  the  original  view  of  the  founder  of  this 
marvellous  religion,  which  we  find  recorded  in  the 
verses  of  the  Dhammapada,  and  which  corresponds 
best  with  the  simple,  clear,  and  practical  character  of 
Buddha. 


On  the  Title  of  the  Dhammapada. 

I  have  still  to  say  a  few  words  on  the  title  of  the 
1  lhammapada.  This  title  was  first  rendered  by  ( togerly, 
'  The  Footsteps  of  Religion ; '  by  Spence  Hardy,  '  The 
Paths  of  Religion,'  and  this,  I  believe,  is  in  the  main 
a  correct  rendering.  '  Dharma, '  or,  in  Pali,  '  dhamma,' 
lias  many  meanings.  Under  one  aspect,  it  means  reli- 
gion, in  so  far,  namely,  as  religion  is  the  law  that  is 
to  be  accepted  and  observed.  Under  another  aspect 
'  dharma '  is  virtue,  in  so  far,  namely,  as  virtue  is  the 
realization  of  that  law.  Thus  '  dharma '  can  be  ren- 
dered  by  law,  by  religion,  more  particularly  Buddha's 
religion,  or  by  virtue. 

'  Pada,'  again,  may  be  rendered  by  footsteps,  but  its 
more  natural  rendering  is  path.  Thus  we  read  in 
verse  21,  '  appamado  amatapadam,' reflection  is  the 
path  of  immortality,  i.  e.  the  path  that  leads  to  im- 
mortality. Again,  '  pamado  ma/vhmo  padam,'  thought- 
less is  the  path  of  death,  i.e.  the  path  that  Leads  to  death. 
The  commentator  explains  'padam'  here  by  'ama- 
tasya  adhigamupaya,'  the  means  of  obtaining  immor- 
tality, i.e.  Nirvana,  or  simply  by  '  upayo  '  and  '  magga,' 
the  way.1    In  the  same  manner  '  dhammapadam  '  would 

1  If  we  compare  rerses  92  and  !»:}.  and  again  254  and  "2~>~>,  we 
Bee  that  'padam  '  is  used  synonymously  with  'gati,'  going. 


Xlviii  THE    TITLE    OF   THE    DHAMMAPADA. 

mean  '  the  path  of  virtue,'  i.  e.  the  path  that  leads  to 
virtue,  a  very  appropriate  title  for  a  collection  of 
moral  precepts.  In  this  sense  '  dhammapadam '  is  used 
in  verses  44  and  45,  as  I  have  explained  in  my  notes 
to  these  verses. 

Gogerly,  though  not  to  be  trusted  in  all  his  transla- 
tions, may  generally  be  taken  as  a  faithful  representa- 
tive of  the  tradition  of  the  Buddhists  in  Ceylon,  and 
we  may  therefore  take  it  for  granted  that  the  priests 
of  that  island  take  Dhammapada  to  mean,  as  Gogerly 
translates  it,  the  vestiges  of  religion,  or,  from  a  dif- 
ferent point  of  view,  the  path  of  virtue. 

It  is  well  known,  however,  that  the  learned  editor 
of  the  Dhammapada,  Dr.  Fausboll,  proposed  a  different 
rendering.  On  the  strength  of  verses  44  and  102,  he 
translated  '  dhammapada  '  by  '  collection  of  verses  on 
religion.'  But  though  '  pada'  may  mean  a  verse,  I  doubt 
whether  '  pada'  in  the  singular  could  ever  mean  a  collec- 
tion of  verses.  In  verse  44  '  padam'  cannot  mean  a  col- 
lection of  verses,  for  reasons  I  have  explained  in  my 
notes;  and  in  verse  102  we  have,  it  seems  to  me,  the 
best  proof  that,  in  Buddhist  phraseology,  '  dhammapada' 
is  not  to  be  taken  in  a  collective  sense,  but  means  a 
law-verse,  a  wise  saw.  For  there  we  read,  "  Though 
a  man  recite  a  hundred  Gathas  made  up  of  senseless 
words,  one  '  dhammapada,'  i.  e.  one  single  word  or  line 
of  the  law,  is  better,  which  if  a  man  hears,  he  becomes 
quiet."  If  the  Buddhist  wish  to  speak  of  many  law- 
verses,  they  use  the  plural,  dhammapadani.1  Thus 
Buddhaghosha  says,2  "Be  it  known  that  the  Gatha 

1  '  Pada'  by  itself  forms  the  plural  '  pada,'  as  in  v.  243,  &aturo 
pada. 

2  D'Alwis,  'Pali  Grammar,'  p.  61. 


THE    TITLE    OF    THE    DHAMMM'ADA.  xli.K 

consists  of  the  Dhammapadani,  Thcragatha,  Thcri- 
giitha,  and  those  unmixed  (detached)  Gatha,  not 
comprehended  in  any  of  the  above-named  Sut- 
tanta." 

Unless,  therefore,  it  can  be  proved  that  in  Pali, 
1  padam '  in  the  singular  can  be  used  in  a  collective 
sense,  so  as  to  mean  a  collection  of  words  or  sayings, 
and  this  has  never  been  done,  it  seems  to  me  that  we 
must  retain  the  translation  of  Gogerly,  'Footsteps  of 
Religion, '  though  we  may  with  advantage  make  it 
more  intelligible  in  English  by  rendering  it  "  The 
Path  of  Virtue."  The  idea  of  representing  life,  and 
particularly  the  life  of  the  faithful,  as  a  path  of  duty 
or  virtue  leading  to  deliverance  (in  Sanskrit,  dharma- 
patha)  is  very  familiar  to  the  Buddhists.  The  four 
great  truths1  of  their  religion  consist  in  the  recogni- 
tion, 1,  that  there  is  suffering;  2,  that  there  is  a 
cause  of  that  suffering  ;  3,  that  such  cause  can  be  re- 
moved ;  4,  that  there  is  a  way  of  deliverance,  viz.  the 
doctrine  of  Buddha.  This  way,  this  marga,  is  then 
fully  described  as  consisting  of  eight  stations,2  and 
leading  in  the  end  to  Nirvana.3  The  faithful  advances 
on  that  road,  l  padat  padam,'  step  by  step,  and  it  is 
therefore  called  pa/ipada,  lit.  the  step  by  step.4 

1  Spence  Hardy,  '  Manual,'  p.  49G.  2  Ibid. 

3  Burnouf,  '  Lotus,'  p.  520.  "  Ajoutons,  pour  terminer  ce  que 
nous  trouvons  a  dire  sur  le  mot  magga,  quelque  commentaire  qu'on 
en  donne  d'ailleurs,  que  suivant  une  definition  rapportce  par 
Turnour,  le  magga  renferme  uue  sous-division  que  Ton  nommo 
pabipadd,  en  Sanscrit  pratipad.  Le  magga,  dit  Turnour,  est  la  voie 
qui  conduit  au  Nibbana,  le  pa/ipada,  litteralement  '  la  marche  pas 
a  pas,  ou  le  degre,'  est  la  vie  de  rectitude  qu'on  doit  suivre,  quaud 
on  marche  dans  la  voie  de  magga"' 

1  See  Spence  Hardy, l  Manual,'  p.  496.  Should  not  '  Xatarvidha- 

d 


1  THE    TITLE    OF   THE    DHAMMAPADA. 

The  only  way  in  which  Dhammapadam  could  possibly 
be  defended  in  the  sense  of  '  Collection  of  verses  of  the 
Law,'  would  be  if  we  took  it  for  an  aggregate  com- 
pound. But  such  aggregate  compounds,  in  Sanskrit 
at  least,  are  possibly  only  with  numerals,  as,  for  in- 
stance, Tri-bhuvanam,  the  three  worlds,  ^aturyugam, 
the  four  ages.1  It  might,  therefore,  be  possible  to 
form  in  Pali  also  such  compounds  as  dasapadam,  a  col- 
lection of  ten  padas,  a  work  consisting  of  ten  padas,  a 
1  decamerone' ;  but  it  would  in  no  way  follow  that  we 
could  attempt  such  a  compound  as  Dhammapadam,  in 
the  sense  of  collection  of  law-verses. 

I  find  that  Dr.  Koppen  has  been  too  cautious  to  adopt 
Dr.  Fausboll's  rendering,  while  Professor  Weber,  of 
Berlin,  not  only  adopts  that  rendering  without  any 
misgivings,  but  in  his  usual  way  blames  me  for  my 
backwardness.2 

In  conclusion,  I  have  to  say  a  few  words  on  the 
spelling  of  technical  terms  which  occur  in  the  trans- 
lation of  the  Dhammapada  and  in  my  introduction.  It 
is  very  difficult  to  come  to  a  decision  on  this  subject ; 
and  I  have  to  confess  that  I  have  not  been  consistent 

dharma-pada,'  mentioned  on  p.  497,  be  translated  by  'the  fourfold 
path  of  the  Law'  ?  It  can  hardly  be  the  fourfold  word  of  the 
Law. 

1  See  M.  M.'s  '  Sanskrit  Grammar,'  §  519. 

2  "  Lies  ist  eben  auch  der  Sinn,  der  dem  Titel  unseres  Werkes 
zu  geben  ist  (nicht,  '  Footsteps  of  the  Law,'  wie  neuerdings  noch 
M  Miiller  will,  s.  dessen  '  Chips  from  a  German  Workshop,' i.  200.) 
The  fact  is  that  on  page  200  of  my  '  Chips'  there  is  no  mention  of 
the  Dhammapada  at  all,  while  on  page  220  I  had  simply  quoted 
from  Spence  Hardy,  and  given  the  translation  of  Dhammapada, 
'Footsteps  of  the  Law'  between  inverted  commas. 


THE   TITLE    OF   THE    DHAMMAPADA.  ll 

throughout  in  following  the  rule  which,  I  think,  ought 
to  be  followed.     Most  of  the  technical  terms  employed 
by  Buddhist  writers  come  from  Sanskrit;   and  in  the 
eyes  of  the  philologist  the  various  forms  which  they 
have  assumed   in   Pali,   in   Burmese,  in  Tibetan,   in 
Chinese,  in  Mongolian,  are  only  so  many  corruptions 
of  the  same  original  form.       Everything,  therefore, 
would  seem  to  be  in  favour  of  retaining  the  Sanskrit 
forms  throughout,  and  of  writing,  for  instance,  Nir- 
vana instead  of  the  Pali  Nibbana,  the  Burmese  Niban 
or   Ncpbliiin,    the    Siamese   Niruphan,    the    Chinese 
Nipan.     The  only  hope,  in  fact,  that  writers  on  Bud- 
dhism will  ever  arrive  at  a  uniform  and  generally  in- 
telligible phraseology  seems  to  lie  in  their  agreeing 
to  use  throughout  the  Sanskrit  terms  in  their  original 
form,  instead  of  the  various  local  disguises  and  dis- 
figurements which  they  present  in  Ceylon,  Bunnah, 
Siam,  Tibet,  China,  and  Mongolia.     But  against  this 
view  another  consideration  is  sure  to  be  urged,  viz.  that 
many  Buddhist  words  have  assumed  such  a  strongly 
marked  local  or  national  character  in   the    different 
countries  and  in  the  different  languages  in  which  the 
religion  of  Buddha  has  found  a  new  home,  that  to 
translate  them  back  into  Sanskrit  would  seem  as  af- 
fected, nay  prove  in  certain  cases  as  misleading,  as  if, 
in  speaking  of  priests  and  kings,  we  were  to  speak  of 
presbyters  and  cynings.     Between  the  two  alternatives 
of  using  the  original  Sanskrit  forms  or  adopting  their 
various  local  varieties,  it  is  sometimes  difficult  to  choose, 
and  the  rule  by  which  I  have  been  mainly  guided  has 
been  to  use  the  Sanskrit  forms  as  much  as  possible  ; 
in  fact,  everywhere  except  where  it  seemed  affected  to 
do  so.    I  have  therefore  written  Bnddhaghosha  instead 

d  '1 


Hi  THE    TITLE    OF    THE    DHAMMAPADA. 

of  the  Pali  Buddhaghosa,  because  the  name  of  that 
famous  theologian,  "the  Voice  of  Buddha,"  seemed  to 
lose  its  significance  if  turned  into  Buddhaghosa. 
But  I  am  well  aware  what  may  be  said  on  the  other 
side.  ThenameofBuddhaghosha,  "Yoice  of  Buddha," 
was  given  him  after  he  had  been  converted  from 
Brahmanism  to  Buddhism,  and  it  was  given  to  him 
by  people  to  whom  the  Pali  word  ghosa  conveyed  the 
same  meaning  as  ghosha  does  to  us.  On  the  other 
hand,  I  have  retained  the  Pali  Dhammapada  instead  of 
Dharmapacla,  simply  because,  as  the  title  of  a  Pali 
book,  it  has  become  so  familiar  that  to  speak  of  it  as 
Dharmapada  seemed  like  speaking  of  another  work. 
We  are  accustomed  to  speak  of  Samanas  instead  of 
/Sramawas,  for  even  in  the  days  of  Alexander's  con- 
quest, the  Sanskrit  word  /tframa^a  had  assumed  the 
prakritized  or  vulgar  form  which  we  find  in  Pali,  and 
which  alone  could  have  been  rendered  by  the  later 
Greek  writers  (first  by  Alexander  Polyhistor,  80-GO, 
B.C.)  by  aayiavaioi}  As  a  Buddhist  term,  the  Pali  form 
Samana  has  so  entirely  supplanted  that  of  /^rama^a  that, 
even  in  the  Dhammapada  (v.  388)  we  find  an  etymology 
of  Samana  as  derived  from  '  sam,'  to  be  quiet,  and  not 
from  '  sram,'  to  toil.  But  though  one  might  bring 
oneself  to  speak  of  Samanas,  who  would  like  to  intro- 
duce Bahmawa  instead  of  Brahma^a  ?  And  yet  this 
word,  too,  had  so  entirely  been  replaced  by  bahnw/a, 
that  in  the   Dhammapada,  it  is  derived  from  a  root 

1  See  Lassen,  'Indische  Alterthumskunde,'  vol.  ii.  p.  700,  note. 
That  Lassen  is  right  in  taking  the  ^ap^avat,  mentioned  by  Mega- 
sthenes,  for  Brahraanic,  not  for  Buddhist  ascetics,  might  be  proved 
also  by  their  dress.  Dresses  made  of  the  bark  of  trees  are  not 
Buddhistic.  On  page  Ixxix,  note,  read  Alexander  Polyhistor  in- 
stead of  Bardesanes. 


Till:    TITLE   OF   THE    DHAMMAPADA.  liii 

'van,'  to  remove,  to  separate,  to  cleanse.1     My  own 

conviction  is  that  it  would  be  best  if  writers  on  Bud- 
dhist literature  and  religion  were  to  adopt  Sanskrit 
throughout  as  the  lingua  franca.  For  an  accurate  un- 
derstanding of  the  original  meaning  of  most  of  the 
technical  terms  of  Buddhism  a  knowledge  of  their 
Sanskrit  form  is  indispensable  ;  and  notlring  is  lost, 
while  much  would  be  gained,  if,  even  in  the  treating  of 
Southern  Buddhism,  we  were  to  speak  of  the  town  of 
/Sravasti  instead  of  Savatthi  in  Pali,  Sevet  in  Singha- 
lese ;  of  Tripitaka,  '  the  three  baskets,'  instead  of 
Pitakattaya  in  Pali,  Tunpitaka  in  Singhalese ;  of  Ar- 
tliakatha,  'commentary,'  instead  of  Atthakatha  in 
Pali,  Atuwava  in  Singhalese;  and  therefore  also  of 
Dharmapada,  '  the  path  of  virtue,'  instead  of  Dhamma- 
pada. 

MAX  MULLER. 

Dustehnurook,  near  Kiel,  in  the  summer  of  18G9. 

1  See  '  Dhammapada,'  v.  388;  Bastian,  'Volker  desostlichen 
Asien,'  vol.  iii.  p.  412:  "  Ein  buddhistischer  Moncb  erkliirto  mir, 
dass  die  Brahmanen  ihren  Namen  fiihrten,  als  Leute,  die  ihre  Sun- 
den  abgespiilt  hatten."  See  also  '  Lalita-vistara,'  p.  551,  line  1 ; 
p.  553,  line  7. 


lv 


CHAPTER  I. 


TIIE  TWIN-VERSES. 

1. 

All  that  we  are  is  the  result  of  what  we  have 
thought :  it  is  founded  on  our  thoughts,  it  is  made 
up  of  our  thoughts.  If  a  man  speaks  or  acts  with  an 
evil  thought,  pain  follows  him,  as  the  wheel  follows 
the  foot  of  him  who  draws  the  carriage. 

(1.)  '  Dharma,'  though  clear  in  its  meaning,  is  difficult  to  trans- 
late. It  has  different  meanings  in  different  systems  of  philosophy, 
and  its  peculiar  application  in  the  phraseology  of  Buddhism  has 
been  fully  elucidated  by  Burnouf,  'Introduction  a  1'IIistoire  du 
Buddhisme,'  p.  41  seq.  He  writes:  "  Je  traduis  ordiuairement 
ce  terme  par  condition,  d'autres  fois  par  his,  mais  aucune  de  ces 
traductions  n'est  parfaitement  complete ;  il  faut  entendre  par 
'  dharma '  ce  qui  fait  qu'une  chose  est  ce  qu'elle  est,  ce  qui  constitue 
sa  nature  propre,  comme  l'a  bien  montre  Lassen,  a  l'oecasion  de 
la  celebre  formule,  '  Ye  dharma  hetuprabhava.'  Etymologieally 
the  Latin  for-ma  expresses  the  same  general  idea  which  was  ex- 
pressed by  '  dhar-ma.'  See  also  Burnouf,  '  Lotus  de  la  bonne  Loi," 
p.  524.  Fausboll  translates  :  "  Naturae  a  mente  principium  duc- 
unt,"  which  shows  that  he  understood  'dharma'  in  the  Buddhiel 
sense.  Gogerly  and  D'Alwis  translate:  Mind  precedes  action, 
which,  if  not  wrong,  is  at  all  events  wrongly  expressed;  while 
Professor  Weber's  rendering,  "Die  Pilichten  BUS  dem  Sen 
folgern,"  is  quite  inadmissible. 


lvi  DHAMMAPADA. 

2. 

All  that  we  are  is  the  result  of  what  we  have 
thought :  it  is  founded  on  our  thoughts,  it  is  made 
up  of  our  thoughts.  If  a  man  speaks  or  acts  with  a 
pure  thought,  happiness  follows  him,  like  a  shadow 
that  never  leaves  him. 

3. 

"He  abused  me,  he  beat  me,  he  defeated  me,  he 
robbed  me," — hatred  in  those  who  harbour  such 
thoughts  will  never  cease. 

4. 
"He  abused  me,  he  beat  me,  he  defeated  me,  he 
robbed  me," — hatred  in  those  who  do   not  harbour 
thoughts  will  cease. 

5. 
For  hatred  does  not  cease  by  hatred  at  any  time : 
hatred  ceases  by  love,  this  is  an  old  rule. 

6. 

And  some  do  not  know  that  we  must  all  come  to 
an  end  here; — but  others  know  it,  and  hence  their 
quarrels  cease. 

(3.)  On  '  akko&Mi,'  see  KaMayana,  vi.  4,  17.  D'Alwis,  '  Pali 
Grammar,'  p.  38,  Bote.  "  When  akkokkhi  means  '  abused,'  it  is. 
derived  from  '  kunsa,'  not  from  '  kudha.'  " 

(6.)  It  is  necessary  to  render  this  verse  freely,  because  literally 
translated  it  would  be  unintelligible.  '  Pare '  is  explained  by  fools, 
but  it  has  that  meaning  by  implication  only.  There  is  an  opposi- 
tion between  'pare  Tea. '  and  'ye  &a,'  which  I  have  rendered  by  'some ' 
and  '  others.'  Yamamase,  a  1  pers.  plur.  imp.  atm.,  but  really  a 
~Let  in  Pali.     (See  Pausbbll,  '  Five  Gatakas,'  p.  38.) 


CHAPTER    I.  lvil 

7. 

He  who  lives  looking  for  pleasures  only,  his  senses 
uncontrolled,  immoderate  in  his  enjoyments,  idle,  and 
weak,  Mara  (the  tempter)  will  certainly  overcome 
him,  as  the  wind  throws  down  a  weak  tree. 

(7.)  '  Mara  '  must  be  taken  in  the  Buddhist  sense  of  tempter,  or 
evil  spirit.  See  Burnouf,  '  Introduction,'  p.  76  :  "  Mara  est  le 
demon  de  l'amour,  du  peehe  et  de  la  mort;  e'est  le  tentateur  et 
l'ennemi  de  Buddha."  As  to  the  definite  meaning  of 'virya,'  see 
Burnouf,  '  Lotus,'  p.  548. 

'  Kusita,'  idle,  is  evidently  the  Pali  representative  of  the  San- 
skrit 'kusida.'  In  Sanskrit  'kusida,'  slothful,  is  supposed  to  be 
derived  from  '  sad,'  to  sit,  and  even  in  its  other  sense,  viz.  a  loan, 
it  may  have  been  intended  originally  for  a  pawn,  or  something  that 
lies  inert.  In  the  Buddhistical  Sanskrit,  '  kusida '  is  the  exact 
counterpart  of  the  Pali  'kusita;'  see  Burnouf,  'Lotus,'  p.  548. 
But  supposing  'kusida'  to  be  derived  from  'sad,'  the  d  would  be 
organic,  and  its  phonetic  change  to  t  in  Pali,  against  all  rules. 
I  do  not  know  of  any  instance  where  an  original  Sanskrit  d,  between 
two  vowels,  is  changed  to  t  in  Pali.  The  Pftli  '  dandham  '  (Dham- 
map.  v.  116)  has  been  identified  with  '  tandram,'  lazy;  but  here 
the  etymology  is  doubtful,  and  '  dandra'  may  really  be  a  more  cor- 
rect dialectic  variety,  i.  e.  an  intensive  form  of  a  root '  dram  '  (dm) 
or  '  dra.'  Anyhow  the  change  here  affects  an  initial,  not  a  medial  d, 
and  it  is  supposed  to  be  a  change  of  Sanskrit  t  to  Piili  d,  not  vice 
versd.  Professor  "Weber  supposed  '  pithiyati'  in  v.  173,  to  stand 
for  Sk.  'pidhiyate,'  which  is  impossible.  (See  KaHavana's  '  Gram- 
mar,' iv.  21.)  Dr.  Fausboll  had  identified  it  rightly  with  Sk. 
'  apistiryati.'  Comparisons  such  as  Pali  'alapu'  (v.  149)  with  Sk. 
'alabu,'  and  Pali  'pabbaya'  (v.  345)  with  Sk.  '  balbaya,'  prove 
nothing  whatever  as  to  a  possible  change  of  Sk.  d  to  Pali  t,  for 
they  refer  to  words  the  organic  form  of  which  is  doubtful,  and  to 
labials  instead  of  dentals. 

A  much  better  instance  was  pointed  out  to  me  by  Mr.  R.  C. 
Childers,  viz.  the  Pali  '  patu,'  Sk.  '  pradus,'  clearly,  openly.  Here, 
however,  the  question  arises,  whether  'patu'  may  not  be  due  to 
dialectic  variety,  instead  of  phonetic  decay.     If  '  patu  '  is  connected 


lvili  DHAMMAPADA. 


8. 


He  who  lives  without  looking  for  pleasures,  his 
senses  well  controlled,  in  his  enjoyments  moderate, 
faithful  and  strong,  Mara  will  certainly  not  overcome 


with  '  pratar,'  before,  early,  '  pradus '  would  be  a  peculiar  Sanskrit 
corruption,  due  to  a  mistaken  recollection  of  '  dus,'  while  the  Pali 
•  patu '  would  have  preserved  the  original  t. 

Anyhow,  we  require  far  stronger  evidence  before  we  can  admit 
a  medial  t  in  Pali  as  a  phonetic  corruption  of  a  medial  d  in 
Sanskrit.  "We  might  as  well  treat  the  0.  H.  G.  t  as  a  phonetic 
corruption  of  Gothic  d.  The  only  way  to  account  for  the  Pali 
form  '  kusita '  instead  of '  kusida,'  is  by  admitting  the  influence  of 
popular  etymology.  Pali  has  in  many  cases  lost  its  etymological 
consciousness.  It  derives  'samawa'  from  a  root  'sam,'  '  b(r)ahmawa' 
from  'bah;'  see  v.  388.  Now  as  'sita'  in  Pali  means  cold,  apathetic, 
but  in  a  good  sense, '  kusita '  may  have  been  formed  in  Pali  to  ex- 
press apathetic  in  a  bad  sense. 

Further,  we  must  bear  in  mind  that  the  Sanskrit  etymology  of 
1  kusida '  from  '  sad,'  though  plausible,  is  by  no  means  certain.  If, 
on  the  one  hand,  '  kusida '  might  have  been  misinterpreted  in  Pali, 
and  changed  to  '  kusita,'  it  is  equally  possible  that  '  kusita,'  sup- 
posing this  to  have  been  the  original  form,  was  misinterpreted  in 
Sanskrit,  and  changed  there  to  'kusida.'  '  Sai'  is  mentioned  as  a 
Sk.  root  in  the  sense  of  tabescere ;  from  it  '  kusita '  might  possibly 
be  derived  in  the  sense  of  idle.  '  Sita '  in  Sanskrit  is  what  is  sown, 
'sita,'  the  furrow;  from  it  'kusita'  might  mean  a  bad  labourer. 
These  are  merely  conjectures,  but  it  is  certainly  remarkable  that 
there  is  an  old  Vedic  proper  name  Kushita-ka,  the  founder  of  the 
Kaushitakas,  whose  Brahmana,  the  Kaushitaki-brahmawa,  belongs 
to  the  Big- Veda.  An  extract  from  it  was  translated  in  my  '  History 
of  Ancient  Sanskrit  Literature,'  p.  407. 

Lastly,  it  should  be  mentioned,  that  while  'kusita'  is  the  Pali 
counterpart  of  '  kusida,'  the  abstract  name  in  Pali  is  '  kosayya,' 
Sanskrit  '  kausidya,'  and  not  '  kosa££a,'  as  it  would  have  been  if 
derived  from  '  kusita.' 


CHAPTEB    I.  lix 

him,  any  more  than  the  wind  throws  down  a  rocky 
mountain. 

9. 

lie  who  wishes  to  put  on  the  sacred  orange-coloured 
dress  without  having  cleansed  himself  from  sin,  who 
disregards  also  temperance  and  truth,  is  unworthy  of 
the  orange-coloured  dress. 

10. 

But  he  who  has  cleansed  himself  from  sin,  is  well 
grounded  in  all  virtues,  and  regards  also  temperance 
and  truth,  is  indeed  worthy  of  the  orange-coloured 
dress. 


(9.)  The  saffron  dress,  of  a  reddish-yellow  or  orange  colour, 
the  Kasava  or  Kashaya,  is  the  distinctive  garment  of  the  Buddhist 
priests.  The  play  on  the  words  '  anikkasavo  kasavam,'  or  in  San- 
skrit, 'anishkashaya/t  kashayam,'  cannot  be  rendered  in  English. 
1  Kashaya'  means,  impurity, '  nish-kashaya,'  free  from  impurity,  '  a- 
nish-kashaya,'  not  free  from  impurity,  while  '  kashaya  '  is  the  name 
of  the  orange-coloured  or  yellowish  Buddhist  garment.  The  pun 
is  evidently  a  favourite  one,  for,  as  Fausboll  shows,  it  occurs  also 
in  the  Mahabharata,  xii.  568  : 

"  Anishkashaye  kashayam  ihartham  iti  viddhi  tarn, 
Dharmadhvayanaw  mundanhm  vrittyartham  iti  me  mati//." 
Know  that  this  orauge-coloured  garment  on  a  man  who  is  not 
free  from  impurity,  serves  only  for  the  purpose  of  cupidity ;  my 
opinion  is,  that  it  is  meant  to  supply  the  means  of  living  to  those 
men  with  shaven  heads,  who  carry  their  virtue  like  a  flag. 

(I  read  '  vrittyartham,'  according  to  the  Bombay  edition,  in- 
stead of  '  kritartham,'  the  reading  of  the  Calcutta  edition.) 

With  regard  to  '  sila,'  virtue,  see  Burnouf,  '  Lotus,'  p.  547. 

On  the  exact  colour  of  the  dress,  see  Bishop  Bigandet,  *  Tho 
Life  or  Legend  of  Gaudama,  the  Budha  of  the  Burmese,1  Ban- 
goon,  1S6G;  p.  50i. 


lx  DHAHHAPADA. 

11. 

They  who  imagine  truth  in  untruth,  and  see  un- 
truth in  truth,  never  arrive  at  truth,  but  follow  vain 
desires. 

12. 
They  who  know  truth  in  truth,  and  untruth  in  un- 
truth, arrive  at  truth,  and  follow  true  desires. 

13. 
As  rain  breaks  through  an  ill-thatched  house,  pas- 
sion will  break  through  an  unreflecting  mind. 

14. 
As  rain  does  not  break  through  a  well-thatched 
house,  passion  will  not  break  through  a  well-reflect- 
ing mind. 

15. 
The  evil-doer  mourns  in  this  world,  and  he  mourns 
in  the  next;   he  mourns  in  both.      He  mourns,  he 
suffers  when  he  sees  the  evil  of  his  own  work. 


(11-12.) '  S&ra,'  which  I  have  translated  by  truth,  has  many  mean- 
ings in  Sanskrit.  It  means  the  sap  of  a  thing,  then  essence  or  rea- 
lity ;  in  a  metaphysical  sense,  the  highest  reality  ;  in  a  moral  sense, 
truth.  It  is  impossible  in  a  translation  to  do  more  than  indicate 
the  meaning  of  such  words,  and  in  order  to  understand  them  fully, 
we  must  know  not  only  their  definition,  but  their  history. 

(15.)  '  ~Ki\itth& '  is  '  klishifa,'  a  participle  of  '  klis.'  It  means  lite- 
rally, what  is  spoilt.  The  abstract  noun  '  klesa,'  evil  or  sin,  is  con- 
stantly employed  in  Buddhist  works ;  see  Burnouf,  '  Lotus,'  p. 
443.  Possibly  the  words  were  intended  to  be  separated,  '  kamma 
kili^am,'  and  not  to  be  joined  like  '  kamma-visuddhim  '  in  the  next 
verse. 


CHAPIEB    I. 


Ixi 


16. 

The  virtuous  man  delights  in  this  world,  and  he 
delights  in  the  next ;  he  delights  in  both.  He  delights, 
he  rejoices,  when  he  sees  the  purity  of  his  own  work. 

17. 
The  evildoer  suffers  in  this  world,  and  he  suffers  in 
the  next ;   ho  Buffers  in  both.     lie  suffers  when  he 
thinks  of  the  evil  he  has  done;  he  suffers  more  when 
going  on  the  evil  path. 

18. 

The  virtuous  man  is  happy  in  this  world,  and  he  is 
happy  in  the  next ;  he  is  happy  in  both.  He  is  happy 
when  lie  thinks  of  the  good  he  has  done;  he  is  still 
more  happy  when  going  on  the  good  path. 

19. 

The  thoughtless  man,  even  if  he  can  recite  a  large 
portioD  (of  the  law),  but  is  not  a  doer  of  it,  has  no 
share  in  the  priesthood,  but  is  like  a  cowherd  count- 
ing the  cows  of  others. 

(16.)  Like  '  klishfa  '  in  the  preceding  verse,  '  visuddhi '  in  the 
present  has  a  technical  meaning.  One  of  Buddhaghosha's  most 
famous  works  is  called  '  Visuddhi  magga.'  (See  Burnouf, '  Lotus,' 
p.  811.) 

(17-18.)  '  The  evil  path  and  the  good  path  '  are  technical  expres- 
sions for  the  descending  and  ascending  scale  of  worlds  through 
which  all  beings  have  to  travel  upward  or  downward,  according  to 
their  deeds.  (See  Bigandet,  '  Life  of  G-audama,'  p.  5,  note  4,  and 
p.  419  ;  Burnouf,  Introduction,  p.  599;  '  Lotus,'  p.  866, 1.  7  ;  1.  11.) 

(19.)  In  taking  '  saliitam  '  in  the  sense  of  'sawhitam  '  or  'sawhitu,' 
I  follow  the  commentator  who  says,  "  Tepi&kassa  BiulclliavaA-auass' 


lxii  DHAMMAPADA. 

20. 

The  follower  of  the  law,  even  if  he  can  recite  only 
a  small  portion  (of  the  law),  but,  having  forsaken 
passion  and  hatred  and  foolishness,  possesses  true 
knowledge  and  serenity  of  mind,  he,  caring  for  nothing 
in  this  world,  or  that  to  come,  has  indeed  a  share  in 
the  priesthood. 

etatn  namawi,"  but  I  cannot  find  another  passage  where  the  Tri- 
pitaka,  or  any  portion  of  it,  is  called  Sahita.  '  Sawhita '  in  vv. 
100-102,  has  a  different  meaning.  The  fact  that  some  followers 
of  Buddha  were  allowed  to  learn  short  portions  only  of  the  sacred 
writings  by  heart,  and  to  repeat  them,  while  others  had  to  learn  a 
larger  collection,  is  shown  by  the  story  of  'iTakkhupala,'  p.  3,  of 
'  Mahakala,'  p.  26,  etc. 

'  Sama?ma,'  which  I  have  rendered  by  'priesthood,'  expresses  all 
that  belongs  to,  or  constitutes  a  real  samawa  or  sramana.,  this  being 
the  Buddhist  name  corresponding  to  the  brahmawa,  or  priest,  of 
the  orthodox  Hindus.  Buddha  himself  is  frequently  called  the 
Good  Samana.  Fausboll  takes  the  abstract  word  'samanwa'  as 
corresponding  to  the  Sanskrit '  samanya,'  community,  but  Weber 
has  well  shown  that  it  ought  to  be  taken  as  representing  '  sra- 
manya.'  He  might  have  quoted  the  'Sama««a  phala  sutta'  of 
which  Burnouf  has  given  such  interesting  details  in  his  '  Lotus,' 
p.  449  seq.  Fausboll  also,  in  his  notes  on  v.  332,  rightly  explains 
'samamzata'  by  'sramawyata.' 

'  Anupadiyano,'  which  I  have  translated  by  '  caring  for  nothing,' 
has  a  technical  meaning.  It  is  the  negative  of  the  fourth  Nidana, 
the  so-called  Upadana,  which  Koppen  has  well  explained  by 
'  Anhiinglichkeit,'  taking  to  the  world,  loving  the  world.  (Koppen, 
'  Die  Religion  des  Buddha,'  p.  610.) 


lxiii 


CHAPTER  II. 


ON    REFLECTION. 


21. 

Reflection  is  the  path  of  immortality,  thoughtless- 
ness the  path  of  death.  Those  who  reflect  do  not  die, 
those  who  are  thoughtless  are  as  if  dead  already. 

22. 
Having   understood   this   clearly,    those   who    are 

(21.)  '  Apramada,'  which  Fausboll  translates  by  vigilantia,  Go- 
gerly  by  religion,  expresses  literally  the  absence  of  that  giddiness 
or  thoughtlessness  which  characterizes  the  state  of  mind  of  worldly 
people.  It  is  the  first  entering  into  oneself,  and  hence  all  virtues 
are  said  to  have  their  root  in  '  apramada.'  (Ye  ke&i  kusala  dhamma 
sabbe  te  appamadamulaka.)  I  have  translated  it  by  'reflection,' 
sometimes  by  'earnestness.'  Immortality,  'amrita,'  is  explained 
by  Buddhagosha  as  Nirvana.  '  Am?ita'  is  used,  no  doubt,  as  a 
synonym  of  Nirvana,  but  this  very  fact  shows  how  many  concep- 
tions entered  from  the  very  first  into  the  Nirvana  of  the  Buddhists. 

If  it  is  said  that  those  who  reflect  do  not  die,  this  may  be  under- 
stood of  spiritual  death.  The  commentator,  however,  takes  it  in 
a  technical  sense,  that  they  are  free  from  the  two  last  stages  of 
the  so-called  Nidanas,  viz.  the  Garamarana  (decay  and  death) 
and  the  (?ati  (new  birth).  (See  Koppen,  'Die  Keligion  des 
Buddha,'  p.  609.) 


lxiv  DHAMMAPADA. 

advanced  in  reflection,  delight  in  reflection,  and  rejoice 
in  the  knowledge  of  the  Ariyas  (the  Elect). 

23. 

These  wise  people,  meditative,  steady,  always  pos- 
sessed of  strong  powers,  attain  to  Nirvana,  the  highest 
happiness. 

24. 

If  a  reflecting  person  has  roused  himself,  if  he  is 
not  forgetful,  if  his  deeds  are  pure,  if  he  acts  with 
consideration,  if  he  restrains  himself,  and  lives  ac- 
cording to  law, — then  his  glory  will  increase. 

25. 

By  rousing  himself,  by  reflection,  by  restraint  and 
control,  the  wise  man  may  make  for  himself  an  island 
which  no  flood  can  overwhelm. 

26. 

Fools  follow  after  vanity,  men  of  evil  wisdom.  The 
wise  man  possesses  reflection  as  his  best  jewel. 

27. 

Follow  not  after  vanity,  nor  after  the  enjoyment  of 
love  and  lust !  He  who  reflects  and  meditates,  ob- 
tains ample  joy. 

28. 
When  the  learned  man  drives  away  vanity  by  re- 

(22).  The  Ariyas,  the  noble  or  elect,  are  those  who  have  entered 
on  the  path  that  leads  to  Nirvawa.  (See  Koppen,  p.  396.)  Their 
knowledge  and  general  status  is  minutely  described.  (See  Kop- 
pen, p.  436.) 


<  HAITI.];   n.  In- 

flection, ho,  the  wise,  having  readied  the  repose  of 
wisdom,  looks  down  upon  the  fools,  far  from  toil  upon 
the  toiling  crowd,  as  a  man  who  stands  on  a  hill 
looks  down  on  those  who  stand  on  the  ground. 

29. 

Reflecting  among  the  thoughtless,  awake  among 
the  sleepers,  the  wise  man  advances  like  a  racer 
leaving  behind  the  hack. 

30. 

By  earnestness  did  Maghavan  (Indra)  rise  to  the  lord- 
ship of  the  gods.  People  praise  earnestness ;  thought- 
lessness is  always  blamed. 

31. 

A  Bhikshu  (mendicant)  who  delights  in  reflection, 
who  looks  with  fear  on  thoughtlessness,  moves  about 
like  fire,  burning  all  his  fetters,  small  or  large. 

32. 

A  Bhikshu  (mendicant)  who  delights  in  reflection, 
who  looks  with  fear  on  thoughtlessness,  will  not  go 
to  destruction — he  is  near  to  Nirvana. 

(31.)  Instead  of  '  sahaw?,'  which  Dr.  Fausboll  translates  by 
vincens,  Dr.  Weber  by  '  conquering,'  I  think  we  ought  to  read 
'  </ahan,'  burning,  which  was  evidently  the  reading  adopted  by 
Buddhaghosha.  Mr.  K.  t\  Childers,  whom  I  requested  to  sec 
whether  the  MS.  at  the  India  Office  gives  '  sahaw'  or  '  daham,1 
writes  that  the  reading  '  duham'  is  as  clear  as  possible  in  that  MS. 
The  fetters  arc  meant  for  the  senses.     (See  Sutra  370.) 


lxvi 


CHAPTER  III. 


THOUGHT. 


33. 

As  a  fletchcr  makes  straight  Ms  arrow,  a  wise  man 
makes  straight  his  trembling  and  unsteady  thought, 
which  is  difficult  to  keep,  difficult  to  turn. 

34. 

As  a  fish  taken  from  his  watery  home  and  thrown 
on  the  dry  ground,  our  thought  trembles  all  over  in 
order  to  escape  the  dominion  of  Mara  (the  tempter). 

35. 

It  is  good  to  tame  the  mind,  which  is  difficult  to 
hold  in  and  flighty,  rushing  wherever  it  listeth;  a 
tamed  mind  brings  happiness. 

36. 

Let  the  wise  man  guard  his  thoughts,  for  they  are 
difficult  to  perceive,  very  artful,  and  they  rush  where- 
ever  they  list :  thoughts  well  guarded  bring  happi- 
ness. 


(34.)  On  Mara,  see  verses  7  and  8. 


CHAPTEB    ill.  lxvii 

37. 

Those  who  In-idle  their  mind  which  travels  far, 
moves  about  alone,  is  without  a  body,  and  hides  in 
the  chamber  (of  the  heart),  will  be  free  from  the  bonds 
oi  Dlara  (the  tempter). 

38. 

If  a  man's  thoughts  are  unsteady,  if  lie  does  not 
know  the  true  law,  if  his  peace  of  mind  is  troubled, 
his  knowledge  will  never  be  perfect. 

39. 
If  a  man's  thoughts  are  not  dissipated,  if  his  mind 

(39.)  Fausboll  traces 'anavassuta,' dissipated,  back  to  the  Sanskrit 
root '  .v_v  a  i,'  to  become  rigid;  butt  ho  participle  of  that  root  would  bo 
1  A-ita,'  not ' svuta.'  Professor  Weber  suggests  that ' anavassuta ' 
stands  for  the  Sanskrit  '  anavasruta,'  which  ho  translates  '  unbe- 
fleckt,'  unspotted.  If*'  avasruta  '  were  the  right  word,  it  might  bo 
taken  in  the  sense  of 'not  fallen  off,  not  fallen  away,'  but  it  could 
not  mean  'unspotted;'  cf.  'dhairyam  no  'susruvat,'  our  firmness 
ran  away.  1  have  little  doubt,  however,  that  'avassuta  '  represents 
the  Sk.  '  avasruta,'  and  is  derived  from  the  root  'sru'  here  used  in 
its  technical  sense,  peculiar  to  the  Buddhist  literature,  and  so  well 
explained  by  Burnouf  in  his  Appendix  XIV.  ('Lotus,'  p.  820.) 
He  shows  that,  according  to  Hema&andra  and  the  G'ina  alah- 
kara.  asravakshaya,  Pali  taavasamkhaya,  is  counted  as  the  sixth 
abhiyna,  wherever  six  of  these  intellectual  powers  are  mentioned, 
ad  of  five.  The  Chinese  translate  the  term  in  their  own 
Chinese  fashion  by  stillaliuiiis  Jim's,  but  Burnouf  claims  for  it 
the  definite  sense  of  destruction  of  faults  or  vices.  He  quotes 
from  the  Lalita-vistara  (Adhyaya  xxii.,  ed.  Kajendra  Lai  Mittra, 
p.  IIs)  the  words  uttered  by  Buddha  when  he  arrived  at  his  com- 
plete Buddha-hood  : — 

"tfishka  ;*ivra\a  na  puna//  fravanti  " 
The  vices  are  dried  up,  they  will  Dot  flow  again, 

and  he   BhoWB  thai  the  Pali  dictionary,  the  '  A  l>hidhan:i|ipadipika,' 


lxviii  DHAMMAPADA. 

is  not  perplexed,  if  lie  has  ceased  to  think  of  good  or 
evil,  then  there  is  no  fear  for  him  while  he  is  watch- 
ful. 

explains  '  asava'  simply  by  '  kama,'  love,  pleasure  of  the  senses.  In 
the  Mahaparinibbana  sutta,  three  classes  of  asava  are  distin- 
guished, the  kamasava,  the  bkavasava,  and  the  aviyyasava.  See 
also  Burnouf,  '  Lotus,'  p.  665. 

Burnouf  takes  '  asrava  '  at  once  in  a  moral  sense,  but  though  it 
has  that  sense  in  the  language  of  the  Buddhists,  it  may  have  had 
a  more  material  sense  in  the  beginning.  That  'sru'  means,  to  run, 
and  is  in  fact  a  merely  dialectic  variety  of '  sru,'  is  admitted  by  Bur- 
nouf. The  noun  '  asrava,'  therefore,  would  have  meant  originally,  a 
running,  and  the  question  is,  did  it  mean  a  running,  i.e.  a  lapsus,  or 
did  it  mean  a  running,  i.e.   an  impetuous  desire,  or,  lastly  did  it 
signify  originally  a   bodily  ailment,   a  running  sore,  and  assume 
afterwards  the  meaning  of  a  moral  ailment  ?     The  last  view  might 
be  supported  by  the  fact  that  '  asrava'  in  the  sense  of  flux  or  sore 
occurs  in  the  Atharva-veda,  i.  2,4,  "tad  asravasya  bhesha^aw  tadu 
rogam  aninasat,"  this  is  the  medicine  for  the  sore,  this  destroyed 
the  illness.     But  if  this  was  the  original  meaning  of  the  Buddhist 
'  asava,'  it  would  be  difficult  to  explain  such  a  word  as  '  anasava,' 
faultless,  nor  could  the  participle  '  avasuta '  or  '  avassuta '  have 
taken  the  sense  of  sinful  or  faulty,  or,  at  all  events,  engaged  in 
worldly  thoughts,  attached  to  mundane  interests.    In  order  to  get 
that  meaning,  we  must  assign  to  '  asrava  '  the  original  meaning  of 
running  towards  or  attending  to  external  objects  (like  sahga,  alaya,' 
etc.)  while  'avasruta'  would  mean,  carried  oft' towards  external  ob- 
jects, deprived  of  inward  rest.    This  conception  of  the  original  pur- 
port of  'a  +  sru'  or  'ava-sru'  is  confirmed  by  a  statement  of  Cole- 
brooke's,  who,  when  treating  of  the  Gainas,  writes  (Miscellaneous 
Essays,  i.  382)  :  "  Asrava  is  that  which  directs  the  embodied  spirit 
(asravayati  purusham)  towards  external  objects.     It  is  the  occupa- 
tion and  employment  (vritti  or  pravritti)  of  the  senses  or  organs 
on  sensible  objects.    Through  the  means  of  the  senses  it  affects  the 
embodied  spirit  with  the  sentiment  of  taction,  colour,  smell,  and 
taste.    Or  it  is  the  association  or  connection  of  body  with  right  and 
wrong  deeds.     It  comprises  all  the  karmas,  for  they  (asravayanti) 
pervade,  influence,  and  attend  the  doer,  following  him  or  attaching 


CHAPTEB    III.  lxix 

40. 

Knowing  that  this  body  is  (fragile)  like  a  jar,  and 
making  this  thought  firm  like  a  fortress,  one  should 

attack  Mara  (the  tempter)  with  the  weapon  of  know- 
ledge, one  should  watch  him  when  conquered,  and 
should  never  cease  (from  the  fight). 

41. 

Before  long,  alas !  this  body  will  lie  on  the 
earth,  despised,  without  understanding,  like  a  use- 
less log. 

42. 

Whatever  a  hater  may  do  to  a  hater,  or  an  enemy 

to  him.  It  is  a  misdirection  (mithya-pravritti)  of  the  organs,  for 
it  is  vain,  a  cause  of  disappointment,  rendering  the  organs  of 
sense  and  sensible  objects  subservient  to  fruition.  Samvara  is 
that  which  stops  (samvrinoti)  the  course  of  the  foregoing,  or 
closes  up  the  door  or  passage  to  it,  and  consists  in  self-command 
or  restraint  of  organs  internal  and  external,  embracing  all  means  of 
self-control  and  subjoction  of  the  senses,  calming  and  subduing 
them." 

For  a  full  account  of  the  a.fravas,  see  also  Lalita-vistara,  ed. 
Calc.  pp.  415  and  552,  where  Kshimaarava  is  given  as  a  name  of 
Buddlia. 

i  lo.)  '  Anivesana  '  has  no  doubt  a  technical  meaning,  and  may 
Bignify,  one  who  has  left  his  house,  his  family  and  friends,  to  be- 
come a  monk.  A  monk  shall  not  return  to  bis  home,  but  travel 
about;  he  shall  be  anivesana,  homeless,  anagftra,  houseless.  But 
I  doubt  whether  this  can  be  the  meaning  of'  anivesana'  here,  as  the 
sentence,  let  him  be  an  anchorite,  would  come  in  too  abruptly. 
1  translate  it  therefore  in  a  more  general  sense,  let  him  not  return 
or  turn  away  from  the  battle,  let  him  watch  Mara,  even  after  la- 
is  vanquished,  let  him  keep  up  a  constant  light  Bgainst  the  ad- 
versary. 


1XX  DHAMMArADA. 

to  an  enemy,   a  wrongly-directed  mind  will    do  us 
greater  mischief. 

43. 

Not  a  mother,  not  a  father  will  do  so  much,  nor  any 
other  relative ;  a  well-directed  mind  will  do  us  greater 
service. 


lxxi 


CHAPTEE  IV. 

FLOWERS. 
44. 

"Who  shall  overcome  this  earth,  and  the  world  of 
Yama  (the  lord  of  the  departed),  and  the  world  of  the 
gods  ?  Who  shall  find  out  the  plainly  shown  path  of 
virtue,  as  a  clever  man  finds  out  the  (right)  flower? 

45. 

Tlic  disciple  will  overcome  the  earth,  and  the  world 
of  Yama,  and  the  world  of  the  gods.  The  disciple 
will  find  out  the  plainly  shown  path  of  virtue,  as  a 
olever  man  finds  out  the  (right)  flower. 

i  1 1,  45.)  If*  I  differ  from  the  translation  of  Fausboll  and  Weber, 
it  is  because  the  commentary  takes  the  two  verbs,  '  ri^essati '  and 
'pa&essati,'  to  mean  in  the  end  tbe  same  thing,  i.e.  'sa/.M/-karissai  i ' 
he  will  perceive.  I  have  not  ventured  to  take  '  viyessate'  for  "\  iy:mis- 
sati,'  but  it  should  be  remembered  that  the  overcoming  of  the  earth 
and  of  the  worlds  below  ami  above,  as  here  alluded  to,  is  meant 
to  he  achieved  by  means  of  knowledge.  '  Pa/ivssati,'  he  will  gather 
ict'.  vi-/,-i,  '  [ndische  Spriiche,1  1560),  means  also,  like  to  gather  in 
English,  lie  will  ju-rceive  or  understand,  ami  the  '  dhammapada,'  i  r 
path  of  virtue,  is  distinctly  explained  1»>  Buddhagosha  as  consisting 
of  the  thirty-seven  states  or  stations  which  lead  to  Bodhi.  (See 
Burnouf, ' Lotus,'  p.  130;  Eardy,  .Manual,  p.    197.)     'Dhamma- 


AXX11  DHAMMAPADA. 

46. 

He  who  knows  that  this  body  is  like  froth,  and  has 
learnt  that  it  is  as  unsubstantial  as  a  mirage,  will 
break  the  flower-pointed  arrow  of  Mara,  and  never  see 
the  King  of  Death. 

47. 

Death  carries  off  a  man  who  is  gathering  flowers 
and  whose  mind  is  distracted,  as  a  flood  carries  off  a 
sleeping  village. 


pada'  might,  no  doubt,  mean  also  '  a  law-verse,'  but  '  sudesita '  can 
hardly  mean  'well  delivered,'  while,  as  applied  to  a  path,  it  means 
'  well  pointed  out '  (v.  285).     Buddha  himself  is  called  '  Marga- 
darsaka'  and  'Marga-desika'  (cf.  Lai.  Vist.  p.  551).    Nor  could  one 
well  say  that  a  man  collects  one  single  law-verse.    Hence  Fausboll 
naturally  translates  versus  legis  bene  enarratos,  and  Weber  gives 
1  Lehrspriiche '  in  the  plural,  but  the  original  has  '  dhammapadam,' 
in  the  sing.  (47-48).     There  is  a  curious  similarity  between  these 
verses  and  verses  6540-41,  and  9939  of  the  $anti-parva ; 
"  Pusbpamva  vi&invantam  anyatragatamanasam, 
Anavapteshu  kameshu  mrz'tyur  abhyeti  manavam." 
Death  approaches  man  like  one  who  is  gathering  flowers,  and  whose 
mind  is  turned  elsewhere,  before  his  desires  have  been  fulfilled. 
"  Suptam  vyaghraw  mahaugbo  va  mrztyur  adaya  gaM//ati, 
Saw?&invanakam  evainaw  kamanam  avitnptikam." 
As  a  stream  (carries  off)  a  sleeping  tiger,  death  carries  off  this  man 
who  is  gathering  flowers,  and  who  is  not  satiated  in  his  pleasures. 

This  last  verse,  particularly,  seems  to  me  clearly  a  translation 
from  Pali,  and  the  'tarn'  of  '  sa»»Mnvanakam'  looks  as  if  put  in 
vnctri  causd. 

(46.)  The  flower-arrows  of  Mara,  the  tempter,  are  borrowed 
from  Kama,  the  Hindu  god  of  love.  For  a  similar  expression 
see  Lalita-vistara,  ed.  Calc,  p.  40,  1.  20,  "  mayamarU'isadn'sa 
vidyutphenopamas  fcapalM."  It  is  on  account  of  this  parallel 
passage  that  I  prefer  to  translate  'mari&i'  by  mirage,  and  not  by 
sunbeam,  as  Fausboll,  or  by  solar  atom,  as  Weber  proposes. 


CHAPTEE    IV.  lxxiii 

48. 

Death  subdues  a  man  who  is  gathering  flowers,  and 
whoso  mind  is  distracted,  before  he  is  satiated  in  his 
pleasures. 

49. 

As  the  bee  collects  nectar  and  departs  without  in- 
juring the  flower,  or  its  colour  and  scent,  so  let  the 
sage  dwell  on  earth. 

50. 

Not  the  failures  of  others,  not  their  sins  of  com- 
mission or  omission,  but  his  own  misdeeds  and  negli- 
gences should  the  sage  take  notice  of. 

51. 

Like  a  beautiful  flower,  full  of  colour,  but  with- 
out scent,  are  the  fine  but  fruitless  words  of  him  who 
does  not  act  accordingly. 

52. 

But,  like  a  beautiful  flower,  full  of  colour  and  full 
of  scent,  are  the  fine  and  fruitful  words  of  him  who 
acts  accordingly. 

53. 

As  many  kinds  of  wreaths  can  be  made  from  aheap 
of  flowers,  so  many  good  things  may  be  achieved  by 
a  mortal  if  once  he  is  born. 

54. 
The  scent  of  flowers  does   not  travel   against   the 


(-48.)   '  Antaka,'  death,  is  given  as  an  explanation  of  'Mara'  in 
the  Amarakpsha  and  Abhidh&oappadipika  (cf.  Fausbdll,  p.  210). 


lxxiv  DHAMMAPADA. 

wind,  nor  (that  of)  sandal-wood,  or  of  a  bottle  of  Tagara 
oil ;  but  the  odour  of  good  people  travels  even  against 
the  wind ;  a  good  man  pervades  every  place. 

55. 

Sandal-wood  or  Tagara,  a  lotus  flower,  or  a  Yas- 
siki,  the  scent  of  their  excellence  is  peerless  when 
their  fragrance  is  out. 

56. 

But  mean  is  the  scent  that  comes  from  Tagara 
and  sandal-wood ; — the  odour  of  excellent  people  rises 
up  to  the  gods  as  the  highest. 

57. 

Of  the  people  who  possess  these  excellencies,  who 
live  without  thoughtlessness,  and  who  are  emanci- 
pated through  true  knowledge,  Mara,  the  tempter, 
never  finds  the  way. 

58-59. 

As  on  a  heap  of  rubbish  cast  upon  the  highway 
the  lily  will  grow  full  of  sweet  perfume  and  de- 
lightful, thus  the  disciple  of  the  truly  enlightened 
Buddha  shines  forth  by  his  knowledge  among  those 
who  are  like  rubbish,  among  the  people  that  walk  in 
darkness. 


(54.)  '  Tagara  '  a  plant  from  which  a  scented  powder  is  made. 
'  Mallaka '  or  '  mallika,'  according  to  Benfey,  is  an  oil  vessel. 
Hence  '  tagaramallika'  is  probably  meant  for  a  bottle  holding 
aromatic  powder,  or  oil  made  of  the  Tagara. 


1 X  X  V 


CHAPTER  V. 


THE  FOOL. 

60. 

Long  is  the  night  to  him  who  is  awake ;  long  is  a 
mile  to  him  who  is  tired;  long  is  life  to  the  foolish 
who  do  not  know  the  true  law. 

61. 

If  a  traveller  does  not  meet  with  one  who  is  his 
hetter,  or  his  equal,  lot  him  firmly  keep  to  his  solitary 
journey ;  there  is  no  companionship  with  a  fool. 

62. 

"These  sons  belong  to  me,  and  this  wealth  belongs 
to  me,"  with  such  thoughts  a  fool  is  tormented,  lie 
himself  does  not  belong  to  himself;  how  much  less 
sons  and  wealth  ? 

63. 

The  fool  who  knows  his  foolishness,  is  wise  at  least 

(GO.)  Life,  sa»*sara,  is  the  constant  revolution  of  birth  and 
death  which  goes  on  for  ever  until  the  knowledge  of  the  true  law 
or  the  true  doctrine  of  Buddha  enables  a  man  to  free  himself 
from  samsara,  and  to  enter  into  Nirvana.  (See  Parable  \i\., 
p.  134.) 


lxxvi  DHAMMAPADA. 

so  far.     But  a  fool  who  thinks  himself  wise,  he  is 
called  a  fool  indeed. 

64. 

If  a  fool  be  associated  with  a  wise  man  all  his  life, 
he  will  perceive  the  truth  as  little  as  a  spoon  perceives 
the  taste  of  soup. 

65. 

If  an  intelligent  man  be  associated  for  one  minute 
only  with  a  wise  man,  he  will  soon  perceive  the  truth, 
as  the  tongue  perceives  the  taste  of  soup. 

66. 

Fools  of  little  understanding  have  themselves  for 
their  greatest  enemies,  for  they  do  evil  deeds  which 
must  bear  bitter  fruits. 

67. 

That  deed  is  not  well  done  of  which  a  man  must 
repent,  and  the  reward  of  which  he  receives  crying 
and  with  a  tearful  face. 

68. 

~No,  that  deed  is  well  done  of  which  a  man  does 
not  repent,  and  the  reward  of  which  he  receives 
gladly  and  cheerfully. 

69. 

As  long  as  the  evil  deed  done  does  not  bear  fruit, 
the  fool  thinks  it  is  like  honey  ;  but  when  it  ripens, 
then  the  fool  suffers  grief. 

70. 
Let  a  fool  month  after  month  eat  his  food  (like  an 


CHAPTER   V.  I.wvii 

ascetic)  with  the  tip  of  a  blade  of  Kusa  grass,  yet  is  lie 
not  worth  the  sixteenth  particle  of  those  who  have 
well  weighed  the  law. 

71. 

An  evil  deed  does  not  turn  suddenly,  like  milk  ; 
smouldering  it  follows  the  fool,  like  fire  covered  by 
ashes. 

72. 

And  when  the  evil  deed,  after  it  has  become  known, 
brings  sorrow  to  the  fool,  then  it  destroys  his  bright 
lot,  nay  it  cleaves  his  head. 

73. 
Let  the  fool  wish  for  a  false  reputation,  for  prcce- 

(70.)  The  commentator  clearly  takes  '  sa/wkhata  '  in  the  sense  of 
'  Bamkhy&ta,'  not  of  sa?»skrita,'  for  he  explains  it  by  '  n&tadhammd 
tulitadhamma.'  The  eating  with  the  tip  of  Kusa-grass  has  refer- 
ence to  the  fastings  performed  by  the  Brahmans,  but  disapproved 
of,  except  as  a  moderate  discipline,  by  the  followers  of  Buddha. 
This  verse  seems  to  interrupt  the  continuity  of  the  other  verses 
which  treat  of  the  reward  of  evil  deeds,  or  of  the  slow  but  sure 
ripening  of  every  sinful  act. 

(71.)  I  am  not  at  all  certain  of  the  simile,  unless  '  mxxkkati,'  as 
applied  to  milk,  can  be  used  in  the  sense  of  changing  or  turning 
sour.  In  Manu  iv.  172,  where  a  similar  sentence  occurs,  the 
commentators  are  equally  doubtful  :  Nadharmas  &arito  loke  sadya// 
phalati  gaur  iva, — for  an  evil  act  committed  in  the  world  docs  not 
bear  fruit  at  once,  like  a  cow ;  or  like  the  earth  (in  due  season). 

(72.)  1  take  '  nattam  '  for  'ynapitam,'  the  causative  of '//fiat. am, ' 
for  which  in  Sanskrit,  too,  we  have  the  form  without  i,  '//fi  aptam.' 
This  '//naptam,'  made  known,  revealed,  stands  in  opposition  to  the 
'  AV/anna,'  covered,  hid,  of  the  preceding  verse.  '  Sukkamsa,'  which 
Fausholl  explains  by  'suklansa,'  has  probably  a  more  technical  and 
special  meaning. 


lxxviil  DHAMMAPADA. 

dence  amoug  the  Bhikshus,  for  lordship  in  the  con- 
vents, for  worship  among  other  people  ! 

74. 

"  May  both  the  layman  and  he  who  has  left  the  world 
think  that  this  is  done  by  me ;  may  they  be  subject 
to  me  in  everything  which  is  to  be  done  or  is  not  to 
be  done,"  thus  is  the  mind  of  the  fool,  and  his  de- 
sire and  pride  increase. 

75. 

"  One  is  the  road  that  leads  to  wealth,  another  the 
road  that  leads  to  Nirvana;"  if  the  Bhikshu,  the 
disciple  of  Buddha,  has  learnt  this,  he  will  not  yearn 
for  honour,  he  will  strive  after  separation  from  the 
world. 

(75.)  '  Viveka,'  which  in  Sanskrit  means  chiefly  understanding, 
has  with  the  Buddhists  the  more  technical  meaning  of  separation, 
whether  separation  from  the  world  and  retirement  to  the  solitude 
of  the  forest  (kaya  viveka),  or  separation  from  idle  thoughts 
(&itta  viveka),  or  the  highest  separation  and  freedom  (Nirvana). 


lxxix 


CHAPTER  VI. 

THE    WISE    MAN. 
76. 

If  you  sec  an  intelligent  man  who  tells  yon  where 
true  treasures  are  to  be  found,  who  shows  what  is  to 
be  avoided,  and  who  administers  reproofs,  follow  that 
wise  man ;  it  will  be  better,  not  worse,  for  those  who 
follow  him. 

77. 

Let  him  admonish,  let  him  command,  let  him  hold 
back  from  what  is  improper! — he  will  be  beloved  ot 
the  good,  by  the  bad  he  will  be  hated. 

78. 

Do  not  have  evil-doers  for  friends,  do  not  have  low 
people:  have  virtuous  people  for  friends,  have  for 
friends  the  best  of  men. 

Til. 

He  who   drinks  in  the  Law  lives  happily  with  a 

(78.)  It  is  hardly  possible  to  take  '  mitte  kaly&ne  '  in  the  techni- 
cal sense  of  '  kalya//a-mitra,'  '  cin  goistliclier  Bath,'  a  spiritual 
^uido.  Burnouf  (Introd.  ]>.  28  1  )  shows  that  in  the  technical  sense 
1  kaha»a-niitra '  was  widely  spread  in  the  Buddhist  world. 

(79.)  The  commentator  clearly  derives  *  pit  i '  from  'pa,' to  drink  ; 


1XXX  DHAMMAPADA. 

serene  mind :  the  sage  rejoices  always  in  the  Law,  as 
preached  by  the  elect. 

80. 

Well-makers  lead  the  water  (wherever  they  like) ; 
fletchers  bend  the  arrow;  carpenters  bend  a  log  of 
wood ;  wise  people  fashion  themselves. 

81. 

As  a  solid  rock  is  not  shaken  by  the  wind,  wise 
people  falter  not  amidst  blame  and  praise. 

82. 

"Wise  people,  after  they  have  listened  to  the  laws, 
become  serene,  like  a  deep,  smooth,  and  still  lake. 

83. 

Good  people  walk  on  whatever  befall,  the  good  do 
not  murmur,  longing  for  pleasure ;  whether  touched  by 
happiness  or  sorrow  wise  people  never  appear  elated 
or  depressed. 

if  it  were  derived  from  '  pri,'  as  Professor  Weber  seems  to  suppose, 
we  should  expect  a  double  p.  '  Ariya,'  elect,  venerable,  is  explained 
by  the  commentator  as  referring  to  Buddha  and  other  teachers. 

(80.)  See  verse  33,  and  145,  the  latter  being  a  mere  repetition 
of  our  verse.  The  '  nettikas,'  to  judge  from  the  commentary  and 
from  the  general  purport  of  the  verse,  are  not  simply  water- 
carriers,  but  builders  of  canals  and  aqueducts,  who  force  the 
water  to  go  where  it  would  not  go  by  itself. 

(83.)  The  first  line  is  very  doubtful.  I  have  adopted,  in  my 
translation,  a  suggestion  of  Mr.  Childers,  who  writes,  "  I  think  it 
will  be  necessary  to  take  '  sabbattha  '  in  the  sense  of  '  everywhere,' 
or  'under  every  condition;'  '  pan/nikhandadibhedesu,  sabba- 
dhammesu,'  says  Buddluighosha.    I  do  not  think  we  need  assume 


CHAPTEB    VI.  Ixxxi 


84, 


If,  whether  for  his  own  Bake,  or  for  the  sake  of  others, 
a  man  wishes  neither  for  a  son,  nor  for  wealth,  nor  for 
lordship,  and  if  he  docs  not  wish  for  his  own  success 
by  unfair  means,  then  he  is  good,  wise,  and  virtuous. 

85. 

Few  are  there  among  men  who  arrive  at  the  other 
shore;  the  other  people  here  run  up  and  down  the 
shore. 

86. 

But  those  who,  when  the  Law  has  been  well  preached 
to  them,  follow  the  Law,  will  pass  across  the  domi- 
nion of  death,  however  difficult  to  overcome. 

that  B.  means  the  word  'viyabanti'  to  be  a  synonym  of '  vayanti.'  I 
would  rather  take  the  whole  sentence  together  as  a  gloss  upon  the 
word  '  vayanti ' : — '  vacant  it  i  arahattananena  upak&ddhaatk  khan- 
daragaw*  viyahanti ; '  '  vayanti '  means  that,  riddiug  themselves  of 
lust  by  the  wisdom  which  Arhat-ship  confers,  they  cast  it  away." 
I  am  inclined  to  think  the  line  means  '  the  righteous  walk  on  (un- 
moved) in  all  the  conditions  of  life.'  '  Ninda,  pasawsa,  sukhaw*, 
dukklm/tt,'  are  four  of  the  eight  lokadhammas,  or  earthly  con- 
ditions ;  the  remaining  lokadhammas  are  '  labha,  alabha,  yasa, 
ayasa." 

In  v.  215,  •  passata,'  by  a  man  who  sees,  means,  by  a  man  who 
sees  clearly  or  truly.  In  the  same  manner  '  vray  '  and  '  pravray  ' 
may  mean,  not  simply  to  walk,  but  to  walk  properly. 

(86.)  'The  other  shore'  is  meant  for  Nirvana,  '  this  shore'  lor 
common  life.  On  reaching  Nirvana,  the  dominion  of  death  is 
overcome.  The  commentator  supplies  'taritva,'  having  crossed, 
in  order  to  explain  the  accusative  '  ma/LXaulhevvam.'  Possibly 
■  p&ram  easanti'  should  here  be  taken  as  one  word,  in  the  sense  ol 
overcoming. 

/ 


lxXXli  DHAHMAPADA. 

87,  88. 

A  wise  man  should  leave  the  dark  state  (of  ordinary 
life),  and  follow  the  bright  state  (of  the  Bhikshu).  After 
going  from  his  home  to  a  homeless  state,  he  should 
in  his  retirement  look  for  enjoyment  where  there 
seemed  to  be  no  enjoyment.  Leaving  all  pleasures 
behind,  and  calling  nothing  his  own,  the  wise  man 
should  free  himself  from  all  the  troubles  of  the  mind. 

89. 

Those  whose  mind  is  well  grounded  in  the  elements 
of  knowledge,  who  have  given  up  all  attachments,  and 

(87,  88.)  Leaving  one's  home  is  the  same  as  joining  the 
clergy,  or  becoming  a  mendicant,  without  a  home  or  family,  an 
'  anagara,'  or  anchorite.  A  man  in  that  state  of  'viveka,'  or  re- 
tirement (see  v.  75,  note),  sees,  that  where  before  there  seemed 
to  be  no  pleasure  there  real  pleasure  is  to  be  found,  or  vice  versd. 
A  similar  idea  is  expressed  in  verse  99.  (See  Burnouf,  '  Lotus,' 
p.  474,  where  he  speaks  of  '  Le  plaisir  de  la  satisfaction,  ne  de  la 
distinction. ') 

The  five  troubles  or  evils  of  the  mind  are  passion,  anger,  igno- 
rance, arrogance,  pride.  (See  Burnouf, '  Lotus,'  p.  360,  and  p.  443.) 
As  to  '  pariyodapeyya,'  see  verse  183,  and  '  Lotus,'  pp.  523,  528  ; 
as  to  '  akiOT&ano,'  see  Mahabb.  xii.  6568  ;  1240. 

89.  The  elements  of  knowledge  are  the  seven  Sambodhyangas,' 
on  which  see  Burnouf,  '  Lotus,'  p.  796.  '  Khinasava,'  which  I 
have  translated  by,  they  whose  frailties  have  been  conquered, 
may  also  be  taken  in  a  more  metaphysical  sense,  as  explained  in 
the  note  to  v.  39.  The  same  applies  to  the  other  terms  occurring 
in  tins  verse,  such  as  '  adana,  anupadaya,'  etc.  Dr.  Fausboll  seems 
inclined  to  take  'asava'  in  this  passage,  and  in  the  other  passages 
where  it  occurs,  as  the  Pali  representative  of  'asraya.'  But 
'  asraya,'  in  Buddhist  phraseology,  means  rather  the  five  organs  of 
sense  with  '  manas,'  the  soul,  and  these  are  kept  distinct  from 
the  '  asavas,'  the  inclinations,  the  frailties,  passions,  or  vices.   The 


CHAPTEB    VI.  lxxxiii 

rejoice  without  clinging  to  anything,  those  whose 
frailties  have  been  conquered,  and  who  arc  full  of 
light,  are  free  (even)  in  this  world. 

commentary  on  the  Abhidharma,  when  speaking  of  the  Yoga- 
&aras,  says,  "  Eu  reunissant  ensemble  les  receptacles  (foray a), 
les  choses  recues  (asrita)  et  les  supports  (alambana),  qui  sout 
chacun  composes  de  six  termes,  on  a  dix-huit  termes  qu'on  appello 
'  Dhatufl '  ou  contenants.  La  collection  des  six  receptacles,  ce 
sont  les  organes  de  la  vue,  de  l'ou'ie,  de  l'odorat,  du  gout,  du 
toucher,  et  le  '  mauas '  (ou  l'organe  du  cceur),  qui  est  le  dernier. 
La  collection  des  six  choses  recues,  e'est  la  connaissance  produite 
par  la  vue  et  par  les  autres  sens  jusqu'au  'manas'  inclusivement. 
La  collection  des  six  supports,  ce  sont  la  forme  et  les  autres  attri- 
buts  sensibles  jusqu'au  '  Dharma '  (la  loi  ou  l'etre)  inclusivement." 
(See  Burnouf,  Introduction,  p.  449.) 

'  Parinibbuta  '  is  again  a  technical  term,  the  Sanskrit  '  pari- 
nivrita '  meaning,  freed  from  all  worldly  fetters,  like  '  vimukta.' 
(See  Burnouf,  Introduction,  p.  590.) 


/2 


lxxxiv 


CHAPTEE  VII. 

THE  VENERABLE. 

90. 

There  is  no  suffering  for  him  who  has  finished  his 
journey,  and  abandoned  grief,  who  has  freed  himself  on 
all  sides,  and  thrown  off  all  fetters. 

91. 

They  depart  with  their  thoughts  well-collected,  they 
are  not  happy  in  their  abode ;  like  swans  who  have  left 
their  lake,  they  leave  their  house  and  home. 

92. 

They  who  have  no  riches,  who  live  on  authorized 
food,  who  have  perceived  the  Void,  the  Unconditioned, 

(91.)  '  Satitnanto,'  Sansk. '  smritimantaA,'  possessed  of  memory, 
but  here  used  in  tbe  technical  sense  of '  sati,'  the  first  of  the  Bodhya- 
iigas.  (See  Burnouf,  Introduction,  p.  797.)  Clough  translates 
it  by  intense  thought,  and  this  is  the  original  meaning  of  '  smar,' 
even  in  Sanskrit.  (See  '  Lectures  on  the  Science  of  Language,' 
ii.  p.  332.) 

Uyyunyanti  which  Buddhaghosha  explains  by  '  they  exert  them- 
selves,' seems  to  me  to  signify  in  this  place  '  they  depart,'  i.  e. 
they  leave  their  family,  and  embrace  an  ascetic  life.  (See  note 
to  verse  235.) 

(92.)  '  Sunfiato'  (or  -ta), '  animitto,'  and  '  vitnokho'  are  three  dif- 


CHAPTER    VII.  l.WXV 

the   Absolute,   their  way  is  difficult   to  understand, 
like  that  of  birds  in  the  ether. 

93. 

lie  whose  passious  are  stilled,  who  is  not  absorbed 
in  enjoyment,  who  has  perceived  the  Void,  the  Un- 
conditioned, the  Absolute,  his  path  is  difficult  to  un- 
derstand, like  that  of  the  birds  in  the  ether. 

94. 

The  gods  even  envy  him  whose  senses  have  been 
subdued,  like  horses  well  broken  in  by  the  driver,  who 
is  free  from  pride,  and  free  from  frailty. 

95. 

Such  a  one  who  does  his  duty  is  tolerant  like  the 
earth,  like  Indra's  bolt;  he  is  like  a  lake  without 
mud ;  no  new  births  are  in  store  for  him. 

ferent  aspects  of  Nirvfiwa.  (See  Burnouf,  Introd.  iA2,  4G2,  on 
Aunya.)  Nimitta  is  cause  in  the  most  general  sense,  what  causes 
existence  to  continue.  The  commentator  explains  it  chiefly  in  a 
moral  sense:  " ragfidinimittabhavena  animittaw,  tehi  ki\  vimuttan 
ti  animitto  viinokho,"  i.e.  'owing  to  the  absence  of  passion  and  other 
causes,  without  causation  ;  because  freed  from  these  causes,  there- 
fore it  is  called  freedom  without  causation.' 

The  simile  is  intended  to  compare  the  ways  of  those  who  have 
obtained  spiritual  freedom  to  the  flight  of  birds,  it  being  difficult 
to  understand  how  the  birds  move  on  without  patting  their  feet  on 
anything.  This,  at  least,  is  the  explanation  of  the  commentntor. 
The  same  metaphor  occurs  Mahabh.  xii.  G7G3.  '  Go&ara,'  which  has 
also  the  meaning  of  food,  forms  a  good  opposition  to  '  bhoyana.' 

(95.)  Without  the  hints  given  by  the  commentator,  we  should 
probably  take  the  three  similes  of  this  verse  in  their  natural 
sense,  as  illustrating  the  imperturbable  state  of  an  Arahanla.  it 
venerable  person.  The  earth  is  always  represented  as  an  emblem 
of  patience  ;  the  bolt  of  Indra,  if  taken  in  its  technical  sense,  as 


lxxxvi  DHAMMAPADA. 

96. 
His  thought  is  quiet,  quiet  are  his  word  and  deed, 
when  he  has  obtained  freedom  by  true  knowledge, 
when  he  has  thus  become  a  quiet  man. 

97. 
The  man  who  is  free  from  credulity,   but  knows 
the   Uncreated,    who   has   cut   all  ties,    removed  all 
temptations,  renounced  all  desires,  he  is  the  greatest 
of  men. 

98. 
In  a  hamlet  or  in  a  forest,  in  the  deep  water  or  on 

the  bolt  of  a  gate,  might  likewise  suggest  the  idea  of  firmness  ; 
while  the  lake  is  a  constant  representative  of  serenity  and 
purity.  The  commentator,  however,  suggests  that  what  is  meant 
is,  that  the  earth,  though  flowers  are  cast  on  it,  does  not  feel 
pleasure,  nor  the  bolt  of  Indra  displeasure,  although  less  sa- 
voury things  are  thrown  upon  it,  and  that  in  like  manner  a  wise 
person  is  indifferent  to  honour  or  dishonour. 

(96.)  That  this  very  natural  threefold  division,  thought,  word, 
and  deed,  the  '  trividha  dvara'  or  the  three  doors  of  the  Buddhists 
(Hardy,  '  Manual,'  p.  494),  was  not  peculiar  to  the  Buddhists  or 
unknown  to  the  Brahmans,  has  been  proved  against  Dr.  Weber  by 
Professor  Koppen  in  his  '  Beligion  des  Buddha,'  i.  p.  445.  He 
particularly  called  attention  to  Manu  xii.  4-8  ;  and  he  might  have 
added  Mahabh.  xii.  4059,  6512,  6549,  6554 ;  xiii.  5677,  etc.  Dr. 
Weber  ha3  himself  afterwards  brought  forward  a  passage  from  the 
Atharva-veda,  vi.  96,  3  ('  ya&  &akshusha  manasa  ya&  ka  va&a  upa- 
rima'),  which,  however,  has  a  different  meaning.  A  better  one  was 
quoted  by  him  from  the  Taitt,  Ar.  x.  1,  12  (yan  me  manasa,  va&a, 
karmawa  va  dushkritaw  kn'tam.)  Similar  expressions  have  been 
shown  to  exist  in  the  Zendavesta,  and  among  the  Manichseans 
(Lassen,  'Indische  Alterthumskuude,'  iii.  p.  414;  see  also  Boeht- 
lingk's  Dictionary,  s.  v.  kaya) .  There  was  no  ground,  therefore,  for 
supposing  that  this  formula  had  found  its  way  into  the  Christian 
Liturgy  from  Persia,  for,  as  Professor  Cowell  remarks,  Greek 


CHAPTER    VII.  lxxXVlL 

the  dry  land,  wherever  venerable  persons  (Arahanta) 
dwell,  that  place  is  delightful. 

99. 

Forests  are  delightful ;  where  the  world  finds  no 
delight,  there  the  passionless  will  find  delight,  for 
they  look  not  for  pleasures. 


writers,  such  as  Plato,  employ  very  similar  expressions.  e.g.  IVotag. 

p.  3iS,  30,  7rpos  airav  Zpyov  koX  \6yov  Kai  hiav6r)ixa.  In  fact,  the  op- 
position between  words  and  deeds  occurs  in  almost  every  writer, 
from  Homer  downwards ;  and  the  further  distinction  between 
thoughts  and  words  is  clearly  implied  in  such  expressions  as, '  they 
say  in  their  heart.'  That  the  idea  of  sin  committed  by  thought 
was  not  a  new  idea,  even  to  the  Jews,  may  be  seen  from  Prov.  xxiv. 
9,  '  the  thought  of  foolishness  is  sin.'  In  the  Apastamba-sutras, 
lately  edited  by  Professor  Biihler,  we  find  the  expression,  '  atlio 
yatkim£a  manasa  vtkk  &akshusha  va  samkalpayaa  dhyayaty  ahabhi- 
i  [paayati  va  tathaiva  tad  bhavatityupadisauti ;'  They  say  that  what- 
ever a  Brahman  intending  with  his  mind,  voice,  or  eye,  thinks, 
says,  or  looks,  that  will  be.  This  is  clearly  a  very  different  division, 
aud  it  is  the  same  which  is  intended  in  the  passage  from  the 
Atharva-veda,  quoted  above.  In  the  mischief  done  by  the  eye, 
we  have  the  first  indication  of  the  evil  eye.  (Mahabh.  xii.  3117. 
See  Dhammapada,  v.  231-234.) 


lxxxviii 


CHAPTEE   VIII. 


THE  THOUSANDS. 


100. 

Even  though  a  speech  be  a  thousand  (of  words),"but 
made  up  of  senseless  words,  one  word  of  sense  is  better, 
which  if  a  man  hears,  he  becomes  quiet. 

101. 

Even  though  a  Gatha  (poem)  be  a  thousand  (of 
words),  but  made  up  of  senseless  words,  one  word  of  a 
Gatha  is  better,  which  if  a  man  hears,  he  becomes  quiet. 

102. 

Though  a  man  recite  a  hundred  Gathas  made  up  of 
senseless  words,  one  word  of  the  law  is  better,  which 
if  a  man  hears,  he  becomes  quiet. 

103. 
If  one  man  conquer  in  battle  a  thousand  times  thou- 
sand men,  and  if  another  conquer  himself,  he  is  the 
greatest  of  conquerors. 


(100.)  '  Ykkk  '  is  to  be  takenas  a  nom.  sing,  fem.,  instead  of  the 
Sk.  <  vak. 


(  iiAi'TKi;    viii.  lxxxix 

104,  105. 

One's  own  self  conquered  is  better  than  all  other 

people;  not  even  a  god,  a  Gandharva,  not  Mara  with 

Brahman  could  change  into  defeat  the  victory  of  a 

man  who  has  vanquished  himself,  and  always  lives 

under  restraint. 

10G. 

If  a  man  for  a  hundred  years  sacrifice  month  after 
month  with  a  thousand,  and  if  he  hut  for  one  moment 
pay  homage  to  a  man  whose  soul  is  grounded  (in  true 
knowledge),  better  is  that  homage  than  a  sacrifice  for  a 
hundred  years. 

(104.)  '  Gitum,'  according  to  the  commentator,  stands  for  gito 
(lingavipallaso,  i.e.  viparyasa)  ;  '  have  '  is  an  interjection. 

The  Devas  (gods),  G-andharvas  (fairies),  and  other  fanciful 
beings  of  the  Brahmanic  religion,  such  as  the  Nftgas,  Sarpas, 
Ganu/as,  etc.,  were  allowed  to  continue  in  the  traditional  language 
of  the  people  who  had  embraced  Buddhism.  See  the  pertinent  re- 
marks of  Burnouf,  Introduction,  p.  134  seq.,  184.  On  Mara,  the 
tempter,  see  v.  7.  Sastram  Aiyar,  '  On  the  Gaina  Religion,' 
p.  xx,  says : — "  Moreover  as  it  is  declared  in  the  Gaiuu  Vedas 
thai  all  the  gods  worshipped  by  the  various  Hindu  sects,  viz. 
>S'iva,  Brahma,  Vishwu,  Ganapati,  Subramaniyan,  and  others, 
were  devoted  adherents  of  the  above-mentioned  Tirthankaras, 
the  Cainas  therefore  do  not  consider  them  as  unworthy  of  their 
worship ;  but  as  they  are  servants  of  Arugan,  they  consider  them 
to  be  deities  of  their  system,  and  accordingly  perform  certain 
puyas  in  honour  of  them,  and  worship  them  also."  The  case  is 
more  doubtful  with  orthodox  Buddhists.  "  Orthodox  Buddhists," 
aa  Mr.  D'Alwia  writes  (Attanagalu-vansa,  p.  55)  "do  not 
consider  the  worship  of  the  Devas  as  being  sanctioned  by  him 
who  disclaimed  for  himself  and  all  the  devas  any  power  over 
man's  soul.  Yet  the  Buddhists  are  everywhere  idol-worshippers. 
Buddhism,' however,  acknowledges  the  existence  of  some  of  the 
Hindu  deities,  and  from  the  various  friendly  offices  which  those 
Devas  are  said  to  have  rendered  to  Gotama,  Buddhists  evince  a 
respect  for  their  idols."    See  also  '  Parables,'  p.  162. 


XC  DHAMMAPADA. 

107. 

If  a  man  for  a  hundred  years  worship  Agni  (fire)  in 
the  forest,  and  if  he  but  for  one  moment  pay  homage  to 
a  man  whose  soul  is  grounded  (in  true  knowledge),  bet- 
ter is  that  homage  than  sacrifice  for  a  hundred  years. 

108. 

Whatever  a  man  sacrifice  in  this  world  as  an  offer- 
ing or  as  an  oblation  for  a  whole  year  in  order  to  gain 
merit,  the  whole  of  it  is  not  worth  a  quarter ;  rever- 
ence shown  to  the  righteous  is  better. 

109. 

He  who  always  greets  and  constantly  reveres  the 
aged,  four  things  will  increase  to  him,  viz.  life, 
beauty,  happiness,  power. 

110. 

But  he  who  lives  a  hundred  years,  vicious  and  un- 
restrained, a  life  of  one  day  is  better  if  a  man  is  vir- 
tuous and  reflecting. 

(109.)  Dr.  Fausboll,  in  a  inost  important  note,  called  attention 
to  the  fact  that  the  same  verse,  with  slight  variations,  occurs  in 
Manu.     "We  there  read,  ii.  121 : — 

"  Abhivadanasilasya  nityam  vriddhopasevina7?, 
iTatvari  sampravardhante :  ayur  vidya,  yaso  balam." 

Here  the  four  things  are,  life,  knowledge,  glory,  power. 

In  the  Apastamba-sutras,  1,  2,  5,  15,  the  reward  promised  for 
the  same  virtue  is  '  svargam  ayus  &a,'  heaven  and  long  life.  It 
seems,  therefore,  as  if  the  original  idea  of  this  verse  came  from  the 
Brahmans,  and  was  afterwards  adopted  by  the  Buddhists.  How 
largely  it  spread  is  shown  by  Dr.  Fausboll  from  the  '  Asiatic  Re- 
searches,' xx.  p.  259,  where  the  same  verse  of  the  Dhamma- 
pada  is  mentioned  as  being  in  use  among  the  Buddhists  of  Siam. 


CHAPTEE   VIII.  XC1 

111. 

And  he  who  lives  a  hundred  years,  ignorant  and 
unrestrained,  a  life  of  one  day  is  better,  if  a  man  is 
wise  and  reflecting. 

112. 

And  he  who  lives  a  hundred  years,  idle  and  weak, 
a  life  of  one  day  is  better,  if  a  man  has  attained  firm 
strength. 

113. 

And  he  who  lives  a  hundred  years,  not  seeing  be- 
ginning and  end,  a  life  of  one  day  is  better  if  a  man 
sees  beginning  and  end. 

114. 

And  he  who  lives  a  hundred  years,  not  seeing  the 
immortal  place,  a  life  of  one  day  is  better  if  a  man  sees 
the  immortal  place. 

115. 

And  he  who  lives  a  hundred  years,  not  seeing  the 
highest  law,  a  life  of  one  day  is  better,  if  a  man  sees 
the  highest  law. 

(112.)  On  '  kusito  '  and  '  hinaviriyo,'  see  note  to  v.  7. 


XC11 


CHAPTEE   IX. 


EVIL. 


116. 

If  a  man  would  hasten  towards  the  good,  he  should 
keep  his  thought  away  from  evil ;  if  a  man  does  what 
is  good  slothfully,  his  mind  delights  in  evil. 

117. 

If  a  man  commits  a  sin,  let  him  not  do  it  again ; 
let  him  not  delight  in  sin :  pain  is  the  outcome  of 
evil. 

118. 

If  a  man  does  what  is  good,  let  him  do  it  again ; 
let  him  delight  in  it :  happiness  is  the  outcome  of 
good. 

119. 

Even  an  evildoer  sees  happiness  as  long  as  his  evil 
deed  has  not  ripened;  but  when  his  evil  deed  has 
ripened,  then  does  the  evildoer  see  evil. 

120. 
Even  a  good  man  sees  evil  days,  as  long  as  his  good 


CHAPTER    IX.  XClll 

deed  has  not  ripened;  but  when  his  good  deed  has 
ripened,  then  does  the  good  man  see  happy  days. 

121. 

Let  no  man  think  lightly  of  evil,  saying  in  his 
heart,  It  will  not  come  near  unto  me.  Even  by  the 
falling  of  water-drops  a  water-pot  is  filled;  the  fool 
becomes  full  of  evil,  even  if  he  gathers  it  little  by 
little. 

122. 

Let  no  man  think  lightly  of  good,  saying  in  his 
heart,  It  will  not  benefit  me.  Even  by  the  falling  of 
water-drops  a  water-pot  is  filled;  the  wise  man  be- 
comes full  of  good,  even  if  he  gather  it  little  by  little. 

123. 

Let  a  man  avoid  evil  deeds,  as  a  merchant  if  he  has 
few  companions  and  carries  much  wealth  avoids  a 
dangerous  road;  as  a  man  who  loves  life  avoids  poi- 
son. 

124. 

lie  who  has  no  wound  on  his  hand,  may  touch  poi- 
son with  his  hand ;  poison  does  not  affect  one  who  has 
no  wound ;  nor  is  there  evil  for  one  who  does  not 
commit  evil. 

125. 

If  a  man  offend  a  harmless,  pure,  and  innocent  per- 


(12 1.)  This  verso,  taken  in  connection  with  what  precedes,  can 
only  mean  that  no  one  suffers  evil  but  he  who  lias  committed 
evil,  or  sin ;  an  idea  the  very  opposite  of  that  pronounced  in  Luke 
xiii.  1-5. 


XC1V  DHAHMAPADA. 

son,  the  evil  falls  back  upon  that  fool,  like  light  dust 
thrown  up  against  the  wind. 

126. 

Some  people  are  born  again ;  evildoers  go  to  hell ; 
righteous  people  go  to  heaven ;  those  who  are  free  from 
all  worldly  desires  enter  Nirvana. 

127. 

Not  in  the  sky,  not  in  the  midst  of  the  sea,  not  if 
we  enter  into  the  clefts  of  the  mountains,  is  there 
known  a  spot  in  the  whole  world  where  a  man  might 
be  freed  from  an  evil  deed. 

128. 

Not  in  the  sky,  not  in  the  midst  of  the  sea,  not  if 
we  enter  into  the  clefts  of  the  mountains,  is  there 
known  a  spot  in  the  whole  world  where  death  could 
not  overcome  (the  mortal). 

(125.)  Cf.  '  Indisclie  Spriiche,'  1582 ;  Kathasaritsagara,  49, 
222. 

(126.)  For  a  description  of  hell  and  its  long,  yet  not  endless 
sufferings,  see  '  Parables,'  p.  132.  The  pleasures  of  heaven,  too, 
are  frequently  described  in  these  Parables  and  elsewhere.  Bud- 
dha, himself,  enjoyed  these  pleasures  of  heaven,  before  he  was 
born  for  the  last  time.  It  is  probably  when  good  and  evil  deeds 
are  equally  balanced,  that  men  are  born  again  as  human  beings  ; 
this,  at  least,  is  the  opinion  of  the  Gainas.  (Cf.  Chintamam,  ed. 
H.  Bower,  Introd.  p.  xv.) 


\r\ 


CHAPTER  X. 


itxisiimext. 


129. 

All  men  tremble  at  punishment,  all  men  fear  death ; 
remember  that  you  are  like  imto  them,  and  do  not  kill 
nor  cause  slaughter. 


(129.)  One  feels  tempted,  no  doubt,  to  take  'upama'  in  the 
sense  of  the  nearest  (der  Niichste),  the  neighbour,  and  to  trans- 
late, having  made  oneself  one's  neighbour,  i.e.  '  loving  one's 
neighbour  as  oneself.'  But  as  '  upamam,'  with  a  short  a,  is  the 
correct  accusative  of  '  upama,'  we  must  translate  '  having  made 
oneself  the  likeness,  the  image  of  others,'  '  having  placed  oneself 
in  the  place  of  others.'  This  is  an  expression  which  occurs  fre- 
quently in  Sanskrit  (cf.  Hitopadesa,  i.  11). 

"  Prawa  yathatmano  9bhish/a  bhiitanam  api  te  tatha, 

Atmaupamyena  bhiiteshu  dayaw  kurvanti  sadhavaA." 
'  As  life  is  dear  to  oneself,  it  is  dear  also  to  other  living  beings  : 
by  comparing  oneself  with  others,  good  people  bestow  pity  on  all 
beings.' 

See  also  Hit.  i.  12;  Ram.  v.  23,  5,  '  atm&nam  upamfai  k/itv.t 
sveshu  dareshu  ramyatam,'  'Making  oneself  a  likeness,  i.e. 
putting  oneself  in  the  position  of  other  people,  it  is  righl  to  love 
none  but  one's  own  wife.'  Dr.  Fausbbll  has  called  attention  to 
similar  passages  in  the  Mahabharata,  xiii.  5509  seq. 


XCV1  DHAMMAPADA. 

130. 

All  men  tremble  at  punishment,  all  men  love  life ; 
remember  that  thou  art  like  unto  them,  and  do  not 
kill,  nor  cause  slaughter. 

131. 
He  who  for  his  own  sake  punishes  or  kills  beings 
longing  for  happiness,  will  not  find  happiness  after 
death. 

132. 

He  who  for  his  own  sake  does  not  punish  or  kill 
beings  longing  for  happiness,  will  find  happiness  after 
death. 

133. 

Do  not  speak  harshly  to  anybody ;  those  who  are 
spoken  to  will  answer  thee  in  the  same  way.  Angry 
speech  is  painful,  blows  for  blows  will  touch  thee. 

134. 
If,  like  a  trumpet  trampled  underfoot,  thou  utter 

(131.)  Dr.  Fausboll  points  out  the  striking  similarity  between 
this  verse  and  two  verses  occurring  in  Manu  and  the  Maha- 
bharata : 

Manu,  v.  45  .- 

"  To  shimsakaui  bhiitani  hinasty  atmasukhe&Maya 
Sa  giv&ms  ka  mritas  &aiva  na  kva&it  sukhain  edhate." 
Mahabh.  xiii.  5568 : 

"  Ahimsakani  bhutaui  da?ufena  vinihanti  yah 
Atmana7i  sukhain  i&Mau  sa  pretya  naiva  sukhi  bhavet." 
If  it  were  not  for  *  ahiwsakani,'  in  which  Manu  and  the  Maha- 
bharata  agree,  I  should  say  that  the  verses  in  both  were  Sanskrit 
modifications  of  the  Pali  original.     The  verse  in  the  Mahabharata 
presupposes  the  verse  of  the  Dhammapada. 
(133.)  See  '  Mahabharata,'  xii.  405G. 


CHAPTEE   X.  \c\'ll 

nut.  then  tliou  hast  reached  Nirvana;    anger  is  not 
known  in  thee. 

135. 

As  a  cowherd  with  his  staff  gathers  his  cows  into  the 
stable,  so  do  Age  and  Death  gather  the  life  of  man. 

13G. 

A  fool  does  not  know  when  he  commits  his  evil 
deeds :  but  the  wicked  man  burns  by  his  own  deeds, 
as  if  burnt  by  fire. 

137. 

lie  who  inflicts  pain  on  innocent  and  harmless  per- 
sons, will  soon  come  to  one  of  these  ten  states : 

138. 

He  will  have  cruel  suffering,  loss,  injury  of  the 
body,  heavy  affliction,  or  loss  of  mind, 

139. 

Or  a  misfortune  of  the  king,  or  a  fearful  accusa- 
tion, or  loss  of  relations,  or  destruction  of  treasures, 

(13G.)  The  metaphor  of  '  burning'  for  'suffering'  is  very  com- 
mon in  Buddhist  literature.  Everything  burns,  i.e.  'everything 
suffers,'  was  one  of  the  first  experiences  of  Buddha  himself.  Sec 
v.  HG. 

(138.)  'Cruel  suffering  is  explained  by  '  sisaroga,'  headache, 
etc.  'Loss'  is  taken  for  loss  of  money.  'Injury  of  the  body' 
is  held  to  be  the  cutting  oft'  of  the  arm,  and  other  limbs.  '  1  feavy 
afflictions'  are,  again,  various  kinds  of  diseases. 

(139.)  'Misfortune  of  the  king'  may  mean,  a  misfortune 
that  happened  to  the  king,  defeat  by  an  enemy,  and  therefore 
conquest  of  the  country.  '  Upasarga'  means  accident,  misfor- 
tune.     Dr.  Fausboll  translates  '  rayato  va  upassaggam'  by  '  lul- 

9 


XCV111  DHAMMAPADA. 

140. 

Or  lightuing-fire  will  burn  his  houses ;  and  when 
his  body  is  destroyed,  the  fool  will  go  to  hell. 

141. 

Not  nakedness,  not  platted  hair,  not  dirt,  not  fast- 
ing, or  lying  on  the  earth,  not  rubbing  with  dust,  not 
sitting  motionless,  can  purify  a  mortal  who  has  not 
overcome  desires. 


gentis  (luna))  defect ionetn ;'  Dr.  Weber,  by  '  Bestrafung  voin 
Konig.'  '  Abbhakkhanam,'  Sansk.  '  abhyakhyanam'  is  a  beavy  ac- 
cusation for  bigb-treason,  or  similar  offences. 

The  'destruction  of  pleasures  or  treasures'  is  explained  by 
gold  being  changed  to  coals  (see  '  Parables,'  p.  98),  pearls  to  cot- 
ton-seed, corn  to  potsherds,  and  by  men  and  cattle  becoming 
blind,  lame,  etc. 

(141.)  Dr.  Fausboll  has  pointed  out  that  the  same  or  a  very 
similar  verse  occurs  in  a  legend  taken  from  the  Divyavadana, 
and  translated  by  Burnouf  (Introduction,  p.  313  seq.).  Burnouf 
translates  the  verse :  "  Ce  n'est  ni  la  coutume  de  marcher  nu,  ni 
les  cheveux  nattes,  ni  1' usage  d'argile,  ni  le  choix  des  diverses 
especes  d'aliments,  ni  l'habitude  de  coucher  sur  la  terre  nue,  ni  la 
poussiere,  ni  la  malproprete,  ni  l'attention  a  fuir  l'abri  d'un  toit, 
qui  sont  capables  de  dissiper  le  trouble  dans  lequel  nous  jettent 
les  desirs  non-satisfaits ;  mais  qu'un  homme,  maitre  de  ses  sens, 
calme,  recueilli,  cbaste,  evitant  de  faire  du  mal  ii  aucune  creature, 
accomplisse  la  Loi,  et  il  sera,  quoique  pare  d'oruements,  un 
Brahmane,  un  Qramana,  un  Religieux." 

Walking  naked,  and  the  other  things  mentioned  in  our  verse, 
are  outward  signs  of  a  saintly  life,  and  these  Buddha  rejects  be- 
cause they  do  not  calm  the  passions.  Nakedness  he  seems  to 
bave  rejected  on  other  grounds  too,  if  we  may  judge  from  the 
'  Sumagadha-avadana :'  "A  number  of  naked  friars  were  assem- 
bled in  the  house  of  the  daughter  of  Anatha-pm^ika.  She  called 
her  daughter-in-law,  Sumagadha,  and  said,  '  Go  and  see  those 
highly  respectable  persons.'     SumagadhS,  expecting  to  see  some 


CHAPTER    X.  \ci\ 

142. 

He  who,  though  dressed  in  fine  apparel,  exercise  s 
tranquillity,  is  quiet,  subdued,  restrained,  chaste,  and 
has  ceased  to  find  fault  with  all  other  beings,  he  in- 
deed is  a  Brahmaaa,  an  ascetic  (rframaraa),  a  friar 
(bhikshu). 

143. 
Is  there  in  this  world  any  man  so  restrained  by  hu- 
mility that  he  does  not  mind  reproof,  as  a  well-trained 
horse  the  whip  ? 

144. 
Like  a  well-trained   horse  when  touched  by  the 

of  the  saints,  like  Sariputra,  Maudgalyayana,  and  others,  ran  out 
full  of  joy.  But  when  she  saw  these  friars  with  their  hair  like 
pigeon  wings,  covered  by  nothing  but  dirt,  offensive,  and  looking 
like  demons,  she  became  sad.  'Why  are  you  sad?'  said  her 
mother-in-law.  Sumagadha  replied,  '0,  mother,  if  these  are 
saints,  what  must  sinners  be  like?'  " 

Burnouf  (Iutrod.  p.  312)  supposed  that  the  (7ainas  only,  and  not 
the  Buddhists,  allowed  nakedness.  But  the  67ainas,  too,  do  not 
allow  it  universally.  They  are  divided  into  two  parties,  the  fiVetam- 
baras  and  Digambaras.  The  #vetambaras,  clad  in  white,  are  the 
followers  of  Parsvanatha,  and  wear  clothes.  The  Digambaras,  i.  e. 
sky-clad,  disrobed,  are  followers  of  Mahavira,  and  resident  chiefly 
in  Southern  India.  At  present  they,  too,  wear  clothing,  but  not 
when  eating.    (See  Sastram  Aiyar,  p.  x.xi.) 

The  ' yal&,'  or  the  hair  platted  and  gathered  up  in  a  knot,  was  a 
sign  of  a  iSaiva  ascetic.  The  sitting  motionless  is  one  of  the 
postures  assumed  by  ascetics.  Clough  explains  'ukku/ika'  as 
the  act  of  sitting  on  the  heels;  AVilson  gives  for  '  titka/iikasana,' 
'sitting  on  the  hams.'      (See  Fausboll.  DOte  on  verse  110.) 

(142.)  As  to  '  danianidhana,'  see  Mahabh,  -\ii.  (>.j5!>. 

(143,  144.)  I  am  very  doubtful  as  to  the  real  meaning  of  these 
verses.     J  think  their  object  is  to  show  how  reprooi  or  punish- 

9  2 


C  DHAMMAPADA. 

whip,  be  ye  active  and  lively,  and  by  faith,  by 
virtue,  by  energy,  by  meditation,  by  discernment  of 
the  law  you  will  overcome  this  great  pain  (of  re- 
proof), perfect  in  knowledge  and  in  behaviour,  and 
never  forgetful. 

145. 
Well- makers  lead  the  water  (wherever  they  like), 
fletchers  bend  the  arrow;  carpenters  break  a  log  of 
wood ;  wise  people  fashion  themselves. 


ment  should  be  borne.  I  therefore  take  '  bhadra  assa'  in  the 
sense  of  a  well-broken  or  well-trained,  not  in  the  sense  of  a 
spirited  horse.  '  Hri,'  no  doubt,  means  generally  '  shame,'  but  it 
also  means  '  humility,'  or  «  modesty.'  However,  I  give  my  trans- 
lation as  conjectural  only,  for  there  are  several  passages  in  the 
commentary  which  I  do  not  understand. 
(145.)  The  same  as  verse  80. 


CI 


CHAPTEE  XI. 


OLD   AGE. 


146. 

How  is  there  laughter,  how  is  there  joy,  as  this 
world  is  always  burning?  Why  do  you  not  seek  a 
light,  ye  who  are  surrounded  by  darkness  ? 

147. 

Look  at  this  dressed-up  lump,  covered  with  wounds, 
joined  together,  sickly,  full  of  many  thoughts,  which 
has  no  strength,  no  hold ! 

148. 

This  body  is  wasted,  full  of  sickness,  and  frail ; 
this  heap  of  corruption  breaks  to  pieces,  the  life  in  it 
is  death. 

149. 

Those  white  bones,  like  gourds  thrown  away  in  the 
autumn,  what  pleasure  is  there  in  looking  at  them  ? 

(14G.)  Dr.  Fausboll  translates  'semper  exardeseit  recordatio;' 
Dr.  "Weber,  'da's  docb  bestiindig  Kunimer  giebt.'  The  commen- 
tator explains,  'as  this  abode  is  always  lighted  by  passion  and  the 
other  fires.'    (Cf.  Hardy,  '  Manual,1  p.  195.) 


Cll  DHAMMAPADA. 

150. 

After  a  frame  has  been  made  of  the  bones,  it  is 
covered  with  flesh  and  blood,  and  there  dwell  in  it 
old  age  and  death,  pride  and  deceit. 

151. 

The  brilliant  chariots  of  kings  are  destroyed,  the 
body  also  approaches  destruction,  but  the  virtues  of 
good  people  never  approach  destruction,  thus  do  the 
good  say  to  the  good. 

152. 

A  man  who  has  learnt  little,  grows  old  like  an  ox; 
his  flesh  grows,  but  his  knowledge  does  not  grow. 

153,  154. 

Without  ceasing  shall  I  run  through  a  course  of  many 
births,  looking  for  the  maker  of  this  tabernacle, — and 
painful  is  birth  again  and  again.  But  now,  maker  of 
the  tabernacle,  thou  hast  been  seen ;  thou  shalt  not  make 
up  this  tabernacle  again.  All  thy  rafters  are  broken, 
thy  ridge-pole  is  sundered ;  the  mind,  being  sundered, 
has  attained  to  the  extinction  of  all  desires. 

(150.)  The  expression  'mawzsalohitalepanam '  is  curiously  like 
the  expression  used  in  Manu,  vi.  76,  '  mawzsasonitalepanam,'  and 
in  several  passages  of  the  Mahabharata,  xii.  12462,  12053,  as 
pointed  out  by  Dr.  Fausboll. 

%  (153,  154.)  These  two  verses  are  famous  among  Buddhists,  for 
they  are  the  words  which  the  founder  of  Buddhism  is  supposed 
to  have  uttered  at  the  moment  he  attained  to  Buddhahood.  (See 
Spence  Hardy,  'Manual,'  p.  180.)  According  to  the  Lalita-vis- 
tara,  the  words  uttered  on  that  solemn  occasion  were  those 
quoted  in  the  note  to  verse  39.     Though  the  purport  of  both  is 


CHAPTEB    XI.  ciil 

155. 
Men  who  have  not  observed  proper  discipline,  and 
have  not  gained  wealth  in  their  youth,  they  perish 
like  old  herons  in  a  lake  without  fish. 

15G. 

Men  who  have  not  observed  proper  discipline,  and 
have  not  gained  wealth  in  their  youth;  they  lie  like 
broken  bows,  sighing  after  the  past. 

the   same,  the   tradition   preserved   by    the   Southern    Buddhists 
shows  greater  vigour  tliau  that  of  the  North. 

'  The  maker  of  the  tabernacle  '  is  explained  as  a  poetical  expres- 
sion for  the  cause  of  new  births,  at  least  according  to  the  views  of 
Buddha's  followers,  whatever  his  own  views  may  have  been.  Bud- 
dha  bad  conquered  Mara,  the  representative  of  worldly  temptations, 
the  father  of  worldly  desires,  and  as  desires  (ta;//ha)  are,  by  means 
of  '  upadana  '  and  '  bhava,'  the  cause  of  '//ati,'  or  birth,  the  destruc- 
tion of  desires  and  the  defeat  of  Mara  are  really  the  same  thiiiLr, 
though  expressed  differently  in  the  philosophical  and  legendary 
language  of  the  Buddhists.  Tanha,  thirst  or  desire,  is  mentioned 
as  Berving  in  the  army  of  Mara.  ('  Lotus,'  p.  1 43.)  There  are  some 
valuable  remarks  of  Mr.  I)\A  hv  is  on  these  verses  in  the  "Atla- 
nugaluvansa,'  p.  exxviii.  This  learned  scholar  points  out  a  cer- 
tain similarity  in  the  metaphors  used  by  Buddha,  and  some  verses 
in  Mann,  vi.  76-77.  (See  also  Mahabh.  xii.  12463-4.)  Mr. 
D'Alwis'  quotation,  however,  from  '  Pa/dm,'  iii.  2,  112,  proves  in 
no  way  that  ' sandhavissan,'  or  any  other  future  can,  if  standing 
by  itself,  be  used  in  a  past  sense.  Panini  speaks  of  '  bhuta- 
anadyatana,'  and  he  restricts  the  use  of  the  future  in  a  past 
sense  to  cases  where  the  future  follows  verbs  expressive  of  recol- 
lection, etc. 

(155.)  On  '////ayanti,'  i.e.  'kshayanti,'  see  Dr.  Bollensen's  learned 
remarks,  '  Zeitschrift  der  Peutschcn  Aforgenl.  Gesellschaft,'  xviii. 
831,  aud  Boehtlingk-Koth,  s.  v.  '  ksha.' 


CIV 


CHAPTEE  XII. 


SELF. 


157. 

If  a  man  hold  himself  dear,  let  him  watch  himself 
carefully  ;  during  one  at  least  out  of  the  three  watches 
a  wise  man  should  be  watchful. 

158. 

Let  each  man  first  direct  himself  to  what  is  proper, 
then  let  him  teach  others ;  thus  a  wise  man  will  not 
suffer. 

159. 

Let  each  man  make  himself  as  he  teaches  others 
to  be;  he  who  is  well  subdued  may  subdue  (others); 
one's  own  self  is  difficult  to  subdue. 

1G0. 

Self  is  the  lord  of  self,  who  else  could  be  the  lord  ? 
With  self  well-subdued,  a  man  finds  a  lord  such  as 
few  can  find. 

(157.)  The  three  watches  of  the  night  are  meant  for  the  three 
stages  of  life. 


CHAPTER    XII.  CV 

L61. 

The  evil  done  by  oneself,  self-begotten,  self-bred, 
crushes  the  wicked,  as  a  diamond  breaks  a  precious 

stone. 

162. 

lie  whose  wickedness  is  very  great  brings  himself 
down  to  that  state  where  his  enemy  wishes  him  to  be, 
as  a  creeper  does  with  the  tree  which  it  surrounds. 

163. 

Bad  deeds,  and  deeds  hurtful  to  ourselves,  are  easy 
to  do ;  what  is  beneficial  and  good,  that  is  very  diffi- 
cult to  do. 

164. 

The  wicked  man  who  scorns  the  rule  of  the  vener- 
able  (Arahat),  of  the  elect  (Ariya),  of  the  virtuous, 
and  follows  false  doctrine,  he  bears  fruit  to  his  own 
destruction,  like  the  fruits  of  the  Ka////aka  reed. 

165. 
By  oneself  the  evil  is  done,  by  oneself  one  suffers  ; 
by  oneself  evil  is  left  undone,  by  oneself  one  is  puri- 
fied.    Purity  and  impurity  belong  to  oneself,  no  one 
can  purify  another. 

(1G4.)  The  reed  either  dies  after  it  has  borne  fruit,  or  is  cut 
down  for  the  sake  of  its  fruit. 

'  Ditthiy  literally  view,  is  used  even  by  itself,  like  the  Greek 
'  hairesis'  in  the  sense  of  heresy  (seeBurnouf, '  Lotus,'  p.  1  I  I ).  In 
other  places  a  distinction  is  made  between  •  mikkhkditthV  (v.  1G7, 
816)  and  c  samm&diftAi '  (v.  310).  If  'arahatam  ariyanam'  are 
used  in  their  technical  sense,  we  should  translate  'the  reverend 
Arhats,' — '  Arhat '  being  the  highest  degree  of  the  four  orders  of 
Ariyas,  viz.  Srotaapanna,  Sakridagfunin,  Anagainin,  and  Arhat. 
See  note  to  v.  178. 


CV1  DHAMMAPADA. 

166. 

Let  no  one  forget  his  own  duty  for  the  sake  of 
another's,  however  great ;  let  a  man,  after  he  has  dis- 
cerned his  own  duty,  be  always  attentive  to  his  duty. 

(1G6.)  '  Attha,'  lit.  '  object,'  must  be  taken  in  a  moral  sense,  as 
'duty'  rather  than  as  'advantage.'  The  story  which  Buddba- 
ghosha  tells  of  the  '  Thera  Attadattha  '  gives  a  clue  to  the  origin 
of  some  of  his  parables,  which  seem  to  have  been  invented  to  suit 
the  text  of  the  Dhammapada  rather  than  vice  versd.  A  similar 
case  occurs  in  the  commentary  to  verse  227. 


CVll 


CHAPTEE  XIII. 


THE   WORLD. 


167. 

Do  not  follow  the  evil  law  !  Do  not  live  on  in 
thoughtlessness  !  Do  not  follow  false  doctrine  !  Be 
not  a  friend  of  the  world. 

168. 

Rouse  thyself !  do  not  be  idle  !  Follow  the  law  of 
virtue !  The  virtuous  lives  happily  in  this  world 
and  in  the  next. 

169. 

Follow  the  law  of  virtue ;  do  not  follow  that  of 
sin.  The  virtuous  lives  happily  in  this  world  and  in 
the  next. 

170. 

Look  upon  the  world  as  a  bubble,  look  upon  it  as  a 
milage  :  the  king  of  death  does  not  see  him  who  thus 
looks  down  upon  the  world. 

171. 
Come,   look  at  this  glittering  world,  like  unto  a 
royal  chariot ;    the  foolish  are  immersed  in  it,  but  the 
wise  do  not  cling  to  it. 


CV111  DHAMMAPADA. 

172. 

He  who  formerly  was  reckless  and  afterwards  be 
came  sober,  brightens  up  this  world,  like  the  moon 
when  freed  from  clouds. 

173. 

He  whose  evil  deeds  are  covered  by  good  deeds, 
brightens  up  this  world,  like  the  moon  when  freed 
from  clouds. 

174. 

This  world  is  dark,  few  only  can  see  here ;  a  few 
only  go  to  heaven,  like  birds  escaped  from  the  net. 

175. 

The  swans  go  on  the  path  of  the  sun,  they  go 
through  the  ether  by  means  of  their  miraculous  power ; 
the  wise  are  led  out  of  this  world,  when  they  have  con- 
quered Mara  and  his  train. 

176. 

If  a  man  has  transgressed  one  law,  and  speaks  lies, 
and  scoffs  at  another  world,  there  is  no  evil  he  will 
not  do. 

177. 

The  uncharitable  do  not  go  to  the  world  of  the  gods  ; 
fools  only  do  not  praise  liberality ;  a  wise  man  rejoices 
in  liberality,  and  through  it  becomes  blessed  in  the 
other  world. 

(175.)  '  Hawsa '  may  be  meant  for  the  bird,  whether  flamingo, 
or  swan,  or  ibis  (see  Hardy,  '  Manual,'  p.  17),  but  it  may  also,  I 
believe,  be  taken  in  the  sense  of  saint.  As  to  '  iddhi,'  magical 
power,  i.e.  '  riddhi,'  see  Burnout",  '  Lotus,'  p.  310 ;  Spence  Hardy, 
'  Manual,'  pp.  498  and  504  ;  '  Legends,'  pp.  55, 177.  See  note  to 
verse  254. 


CIIAPTKU    XIII.  (IX 

178. 

Bettor  than  sovereignty  over  the  earth,  better  than 
going  to  heaven,  better  than  lordship  over  all  worlds, 
is  the  reward  of  the  first  step  in  holiness. 

(178.)  '  Sotapatti,'  tho  technical  term  for  the  first  step  in  the 
path  that  loads  to  Nirvana.  There  are  four  such  steps,  or  stages, 
and  on  entering  each,  a  man  receives  a  new  title: — 

1.  The  '  Srota  apanna,'  lit.  he  who  has  got  into  the  stream. 
A  man  may  have  seven  more  births  before  he  reaches  the  other 
shore,  i.e.  '  Nirvana.' 

2.  '  Sakridagamin,'  lit.  he  who  comes  back  once,  so  called  be- 
cause, after  having  entered  this  stage,  a  man  is  born  only  once 
more  among  men  or  gods. 

3.  '  Auagamin,'  lit.  he  who  does  not  come  back,  so  called  be- 
cause, after  this  stage,  a  man  cannot  be  born  again  in  a  lower 
world,  but  can  only  enter  a  Brahman  world  before  he  reaches 
Nirvana. 

4.  'Arhat,'  the  venerable,  the  perfect,  who  has  reached  the 
highest  stage  that  can  be  reached,  and  from  which  Nirvana  is  per- 
ceived (sukkhavipassana,  '  Lotus,'  p.  849).  See  Hardy,  '  Eastern 
Monachism,'  p.  280,  Buruouf,  Introduction,  p.  209 ;  Koppen, 
p.  398  ;  D'Alwis,  Attanugaluvansa,  p.  exxiv. 


ex 


CHAPTEE  XIY. 

THE  AWAKENED    (BUDDHA). 

179. 

He  whose  conquest  is  not  conquered  again,  whose 
conquest  no  one  in  this  world  escapes,  by  what  path 
can  you  lead  him,  the  Awakened,  the  Omniscient,  into 
a  wrong  path  ? 

180. 

He  whom  no  desire  with  its  snares  and  poisons  can 
lead  astray,  by  what  path  can  you  lead  him,  the  Awa- 
kened, the  Omniscient,  into  a  wrong  path  ? 

(179-180.)  These  two  verses,  though  their  general  meaning 
seems  clear,  contain  many  difficulties  which  I  do  not  at  all  pretend 
to  solve.  '  Buddha,'  the  Awakened,  is  to  be  taken  as  an  appella- 
tive rather  than  as  the  proper  name  of  the  '  Buddha.'  It  means, 
anybody  who  has  arrived  at  complete  knowledge.  '  Ananta- 
go^aram '  I  take  in  the  sense  of,  possessed  of  unlimited  know- 
ledge. '  Apadam,'  which  Dr.  Eausboll  takes  as  an  epithet  of 
Buddha  and  translates  by  non  investigabilis,  I  take  as  an  accusa- 
tive governed  by  '  nessatha,'  and  in  the  sense  of  wrong  place 
(uppatha,  v.  309,  p.  396,  1.  2)  or  sin. 

The  second  line  of  verse  179  is  most  difficult.  The  commenta- 
tor seems  to  take  it  in  the  sense  of  "  in  whose  conquest  nothing  is 
wanting,"  "  who  has  conquered  all  sins  and  all  passions.'  In  that 
case  we  should  have  to  supply  '  kileso  '  (masc.)  or  '  rago,'  or  take 
'ko/ri'  in  the  sense  of  any  enemy.     Cf.  v.  105. 


OHAPTEB    XIV.  0X1 

181. 

Even  the  gods  envy  those  who  are  awakened  and 
not  forgetful,  who  are  given  to  meditation,  who  are 

wise,   and   who   delight   in  the  repose  of  retirement 
(from  the  world). 

182. 

Hard  is  the  conception  of  men,  hard  is  the  life  of 
mortals,  hard  is  the  hearing  of  the  True  Law,  hard  is 
the  birth  of  the  Awakened  (the  attainment  of  Bud- 
dhahood). 

183. 

Not  to  commit  any  sin,  to  do  good,  and  to  purify 
one's  mind,  that  is  the  teaching  of  the  Awakened. 

184. 
The  Awakened  call  patience   the  highest  penance, 

(183.)  This  verse  is  again  one  of  the  most  solemn  verses  among 
the  Buddhists.  According  to  Csoma  de  Koros,  it  ought  to  follow 
the  famous  Ana  stanza,  '  Ye  dhamma'  ('  Lotus,'  p.  522),  and  serve 
as  its  complement.  But  though  this  may  be  the  case  in  Tibet,  it 
was  not  so  originally.  Burnouf  has  fully  discussed  the  metre  and 
meaning  of  our  verse  ou  pp.  527,  528  of  his  '  Lotus.'  lie  prefers 
'  BaAittaparidamanam,'  which  Csoma  translated  by  "  the  mind  must 
be  brought  under  entire  subjection  "  (sva/nttaparulamaiiam),  and 
the  late  Dr.  Mill  by  "  proprii  intellectus  Bubjugatio."  But  his  own 
MS.  of  tiie  •  Mahapadhana  sutta  '  gave  likewise  '  sa&ittapariyodapa- 
nam,'  and  this  is  no  doubt  the  correct  reading.  (Sec  P'Alwis,  '  At- 
tanugaluvansa,'  cxxix.)  A\re  found  '  pariyodappeya '  in  verse  88,  in 
the  sense  of  freeing  oneself  from  the  troubles  of  thought.  The  only 
question  is  whether  the  root  '  da,'  with  the  prepositions  '  pari'  and 
'  ava,'  should  he  taken  in  the  sense  of  cleansing  oueself  from,  or 
cutting  oneself  out  from.  I  prefer  the  former  conception,  the 
same  which  in  Buddhist  Literal  are  has  given  rise  to  the  name  A.va- 
d&ua,  a  legend,  originally  a  pure  and  virtuous  act,  an  dpUrreta,  after- 
wards a  sacred  story,  and  possibly  a  Btory  the  hearing  of  which 
purifies  the  mind.     See  Boehtlingk-Both,  b.  v.  'avadana.' 


CX11  DHAMMAPADA. 

long-suffering  the  highest  Nirvana ;  for  he  is  not  an 
anchorite  (Pravra^ita)  who  strikes  others,  he  is  not  an 
ascetic  (/Sramawa)  who  insults  others. 

185. 
Not  to  blame,  not  to  strike,  to  live  restrained  under 
the  law,  to  be  moderate  in  eating,  to  sleep  and  eat 
alone,  and  to  dwell  on  the  highest  thoughts, — this  is 
the  teaching  of  the  Awakened. 

186. 
There  is  no  satisfying  lusts,  even  by  a  shower  of 
gold  pieces ;  he  who  knows  that  lusts  have  a  short 
taste  and  cause  pain,  he  is  wise. 

187. 

Even  in  heavenly  pleasures  he  finds  no  satisfaction, 
the  disciple  who  is  fully  awakened  delights  only  in 
the  destruction  of  all  desires. 

(185.)  '  Patimokkhe,'  under  the  law,  i.e.  according  to  the  law,  the 
law  which  leads  to  '  Moksha,'  or  freedom.  '  Pratimoksha '  is  the 
title  of  the  oldest  collection  of  the  moral  laws  of  the  Buddhists 
(Burnouf,  Introduction,  p.  300  ;  Bigandet,  'The  Life  of  Graudama,' 
p.  439),  and  as  it  was  common  both  to  the  Southern  and  the 
Northern  Buddhists,  '  patimokkhe  '  in  our  passage  may  possibly 
be  meant,  as  Professor  Weber  suggests,  as  the  title  of  that  very 
collection.  The  commentator  explains  it  by  'yett/iakasila'  and 
'  patimokkhasila.'  I  take  'sayanasam'  for  '  sayanasanam  ;'  see 
Mahab.  xii.  6684.     In  xii.  9978,  however,  we  find  also  '  sayyasane.' 

(187.)  There  is  a  curious  similarity  between  this  verse  and  verse 
6503  (9919)  of  the  /Santiparva : 

'  Yak  ka  kamasukhawi  loke,  yak  ka  divyam  mahat  sukham, 
Tnshwakshayasukhasyaite  narhataA  ahodasim  kalam;' 
And  whatever  delight  of  love  there  is  on  earth,  and  whatever  is  the 
great  delight  in  heaven,  they  are  not  worth  the  sixteenth  part  of  the 
pleasure  which  springs  from  the  destruction  of  all  desires. 


CHAPTEB    XIV.  0X111 

1X8. 

Men,  driven  by  fear,  go  to  many  a  refuge,  to  moun- 
tains and  forests,  to  groves  and  sacred  trees. 

189. 

But  that  is  not  a  safe  refuge,  that  is  not  the  best 
refuge ;  a  man  is  not  delivered  from  all  pains  after 
having  gone  to  that  refuge. 

190. 

He  who  takes  refuge  with  Buddha,  the  Law,  and 
the  Church  J  he  who,  with  clear  understanding,  sees 
the  four  holy  truths  : — 

191. 

Viz.  Pain,  the  origin  of  pain,  the  destruction  of 
pain,  and  the  eightfold  holy  way  that  leads  to  the 
quieting  of  pain  ; — 

192. 

That  is  the  sate  refuge,  that  is  the  best  refuge; 
having  gone  to  that  refuge,  a  man  is  delivered  from 
all  pain. 

(lss  L92.)  These  verses  occur  in  Sanskrit  in  the  '  Pratiharya- 
sutra,'  translated  by  Burnout',  Introduction,  pp.  162-189  ;  see  p. 
1  86.  Burnout'  translates  '  rukkha&etyani '  by  '  arbres  consacres  ;' 
properly,  sacred  shrines  under  or  near  a  tree. 

(100.)  Buddha,  Dharma,  and  Sangha  are  called  the  '  Triaarana  ' 
(cf.  Burnouf,  Introd.  p.  630).  The  four  holy  truths  arc  the  four 
statements  that  there  is  pain  in  this  world,  that  the  sourer  of 
pain  is  desire,  that  desire  can  he  annihilated,  that  there  is  a  way 
(shown  by  Buddha)  by  which  the  annihilation  of  all  desires  can 
be  achieved,  ami  freedom  be  obtained.  That  way  consists  of 
eight  parts.  (See  Burnouf,  Introduction,  p.  030.)  The  eightfold 
way  forms  the  suhject  of  chapter  wiii.      (See  also   '  Chips  from  a 

German  Workshop,'  2nd  ed.  vol.  i.  p.  251  seq.) 


CX1V  DITAMMAPADA. 

193. 

A  supernatural  person  is  not  easily  found,  he  is  not 
born  everywhere.  "Wherever  such  a  sage  is  born, 
that  race  prospers. 

194. 

Happy  is  the  arising  of  the  Awakened,  happy  is 
the  teaching  of  the  True  Law,  happy  is  peace  in  the 
church,  happy  is  the  devotion  of  those  who  are  at 
peace. 

195,  196. 

He  who  pays  homage  to  those  who  deserve  homage, 
whether  the  awakened  (Buddha)  or  their  disciples,  those 
who  have  overcome  the  host  (of  evils),  and  crossed  the 
flood  of  sorrow,  he  who  pays  homage  to  such  as  have 
found  deliverance  and  know  no  fear,  his  merit  can 
never  be  measured  by  anybody. 


cxv 


CHAPTER   XV. 


HAPPINESS. 


197 


Let  us  live  happily  then,  not  hating  those  who  hate 

us!   let  us  dwell  free  from  hatred  among  men  who 

hate  ! 

198. 

Let  us  live  happily  then,  free  from  ailments  among 

the  ailing  !  let  us  dwell  free  from  ailments  among  men 

who  are  ailing ! 

199. 

Let  us  live  happily  then,  free  from  greed  among 
the  greedy !  let  us  dwell  free  from  greed  among  men 
who  are  greedy ! 

200. 

Let  us  live  happily  then,  though  we  call  nothing 

(198.)  The  ailment  here  meant  is  moral  rather  than  physical. 
Cf.  Maliabh.  xii.  9924,  '  safttpraanto  niramaya//;'  99125,  l  yo  sau- 
pranantiko  rogas  tatn  trishnaoi  tyag&taA  sukham.' 

(200.)  The  words  placed  in  the  mouth  of  the  king  of*  Videba, 
while  his  residence  Mithila  was  in  flames,  are  curiously  like  our 
verse;  cf.  Mababh.  xii.  9917, 

'  Susukhaw*  vata  yivami  yasya  me  lu'isti  kiwjkana. 
Mithilayatn  pradiptayaoi  na  me  dahyati  kimfana;' 

h  2 


CXV1  DIIAMMAPADA. 

our  own  !     We  shall  be  like  the  bright  gods,  feeding 
on  happiness ! 

201. 

Victory  breeds  hatred,  for  the  conquered  is  unhappy. 
He  who  has  given  up  both  victory  and  defeat,  he, 
the  contented,  is  happy. 

202. 
There  is  no  fire  like  passion ;  there  is  no  unlucky 
die  like  hatred  ;  there  is  no  pain  like  this  body ;  there 
is  no  happiness  like  rest. 

203. 
Hunger   is   the   worst  of   diseases,   the   body  the 

I  live  happily,  indeed,  for  I  have  nothing ;  while  Mithila  is  in 
flames,  nothing  of  mine  is  burning. 

The  '  abhassara,'  i.  e. '  abhasvara,'  the  bright  gods,  are  frequently 
mentioned.     (Cf.  Burnouf,  Introd.  p.  Gil.) 

(202.)  I  take  '  kali '  in  the  sense  of  an  unlucky  die  which  makes 
a  player  lose  his  game.  A  real  simile  seems  wanted  here,  as  in 
v.  252,  where,  for  the  same  reason,  I  translate  '  graha '  by  '  shark,' 
not  by  '  captivitas,'  as  Dr.  Fausboll  proposes.  The  same  scholar 
translates  '  kali '  in  our  verse  by  '  peccatum.'  If  there  is  any  ob- 
jection to  translating  '  kali '  in  Pali  by  unlucky  die,  I  should  still 
prefer  to  take  it  in  the  sense  of  the  age  of  depravity,  or  the  demon 
of  depravity. 

'  Body '  for  '  khandha '  is  a  free  translation,  but  it  is  difficult 
to  find  any  other  rendering.  According  to  the  Buddhists  each 
sentient  being  consists  of  five  'khandha'  (skandha),  or  branches, 
the  organized  body  (nipa  khandha)  with  its  four  internal  capa- 
cities of  sensation  (vedana),  perception  (sa;«yna),  conception 
(sawskara),  knowledge  (vi^nana).  See  Burnouf,  Introd.  pp.  589, 
634;  'Lotus,'  p.  335. 

(203.)  It  is  difficult  to  give  an  exact  rendering  of  '  samskara,' 
which  I  have  translated  sometimes  by  '  body '  or  '  created  things,' 
sometimes   by  'natural   desires.'      'Sawskara'  is  the  fourth  of 


CHAPTEB    XV.  CXVU 

greatest  of  pains ;  if  one  knows  this  truly,   that  is 
Nirvawa,  the  highest  happiness. 

204. 

Health  is  the  greatest  of  gifts,  contentedness  the 
best  riches;  trust  is  the  best  of  relatives,  Nirvana, 
the  highest  happiness. 

205. 

He  who  has  tasted  the  sweetness  of  solitude  and 
tranquillity,  is  free  from  fear  and  free  from  sin,  while 
he  tastes  the  sweetness  of  drinking  in  the  Law. 

the  five  '  khandhas,'  but  the  commentator  takes  it  here,  as  well 
as  in  v.  255,  for  the  five  'khandhas'  together,  in  which  case  we 
can  only  translate  it  by  body,  or  created  things.  There  is,  how- 
ever, another  '  sa«;skara,'  that  which  follows  immediately  upon 
'  avidya,'  ignorance,  as  the  second  of  the  '  nidanas,'  or  causes  of 
existence,  and  this  too  might  be  called  the  greatest  pain,  consider- 
ing that  it  is  the  cause  of  birth,  which  is  the  cause  of  all  pain.  Bur- 
nout', '  Lotus,'  pp.  109,  827,  saj  B,  "  l'homme  des  Buddhistes  qui, 
doue  interieurement  de  l'idee  de  la  forme,  voit  au  dehors  des 
formes,  et,  apres  les  avoir  vaiucues,  se  dit :  je  counais,  je  vois, 
ressemble  singulierement  au  '  sujet  victorieux  de  chaque  objec- 
tivite  qui  demeure  le  sujet  triomphant  de  toutes  choses."' 

'  Sawskara '  seems  sometimes  to  have  a  different  and  less 
technical  meaning,  and  be  used  in  the  sense  of  conceptions, 
plans,  desires,  as,  for  instance,  in  v.  368,  where  '  samkharanaw 
khayam'  is  used  much  like  '  tamh&khaya.'  Desires,  however,  are 
the  result  of  'samkhara,'  and  if  the  Bamkharas  are  destroyed, 
desires  cease;  see  v.  154,  ' visamkharagatam  fcittawi  tamhanam 
khayam  ayyAaga.'  Again,  in  his  comment  on  v.  75,  Buddhaghosha 
says,  '  upadhiviveko  Bamkharasamganikam  vinodeti;'  and  again, 
•  upadhiviveko  £a  nirupadhtnawi  puggalanam  visamkharagatanam.' 
For  a  similar  sentiment,  see  Stanislas  J  alien,  '  Les  Avadanas,' 
vol.  i.  p.  40,  "Le  corps  est  la  plus  grando  source  de  soufl'ranee," 
etc.  I  should  say  that  '  khandha  '  in  v.  1202,  and  '  saw/khara  '  in 
v   203,  are  marly,  if  not  quite,  synonymous.     I  should  prefer  to 


CXV111  DHAMMAPADA. 

206. 

The  sight  of  the  elect  (Arya)  is  good,  to  live  with 
them  is  always  happiness ;  if  a  man  does  not  see  fools, 
he  will  be  truly  happy. 

207. 
He  who  walks  in  the  company  of  fools  suffers  a  long 
way ;  company  with  fools,  as  with  an  enemy,  is  always 
painful ;  company  with  the  wise  is  pleasure,  like  meet- 
ing with  kinsfolk. 

208. 

Therefore,  one  ought  to  follow  the  wise,  the  intel- 
ligent, the  learned,  the  much  enduring,  the  dutiful, 
the  elect ;  one  ought  to  follow  a  good  and  wise  man, 
as  the  moon  follows  the  path  of  the  stars. 

read  '^iga&Ma-paraina '  as  a  compound.  '  Gig&kkha,'  or  as  it  is 
written  in  one  MS.,  '  diga&Ma,'  (Sk.  'yighatsa')  means  not  only- 
hunger,  but  appetite,  desire. 

(208.)  I  should  like  to  read  '  sukho  ka  dhirasamvaso.' 


CX1X 


CHAPTER  XVI. 

PLEASURE. 

209. 

He  who  gives  himself  to  vanity,  and  does  not  give 
himself  to  meditation,  forgetting  the  real  aim  (of  life) 
and  grasping  at  pleasure,  will  in  time  envy  him  who 
has  exerted  himself  in  meditation. 

210. 

Let  no  man  ever  look  for  what  is  pleasant,  or  what 
is  unpleasant.  Not  to  see  what  is  pleasant  is  pain, 
and  it  is  pain  to  see  what  is  unpleasant. 

.211. 

Let,  therefore,  no  man  love  anything;  loss  of  the 
beloved  is  evil.  Those  who  love  nothing,  and  hate 
nothing,  have  no  fetters. 

212. 

From  pleasure  comes  grief,  from  pleasure  comes 
fear;  he  who  is  free  from  pleasure  knows  neither  grief 

nor  tear. 

213. 
From  affection   comes  grief,  from  affection  comes 


CXX  DHAMMAPADA. 

fear;    he  who  is  free  from  affection  knows  neither 
grief  nor  fear. 

214. 

From  lust  comes  grief,  from  lust  comes  fear ;  he 
who  is  free  from  lust  knows  neither  grief  nor  fear. 

215. 

From  love  comes  grief,  from  love  comes  fear ;  he 
who  is  free  from  love  knows  neither  grief  nor  fear. 

216. 

From  greed  comes  grief,  from  greed  comes  fear ;  he 
who  is  free  from  greed  knows  neither  grief  nor  fear. 

217. 

He  who  possesses  virtue  and  intelligence,  who  is 
just,  speaks  the  truth,  and  does  what  is  his  own  busi- 
ness, him  the  world  will  hold  dear. 

218. 

He  in  whom  a  desire  for  the  Ineffable  (Nirvana) 
has  sprung  up,  who  is  satisfied  in  his  mind,  and 
whose   thoughts  are  not  bewildered  by  love,   he  is 

A 

called  Urdhvawsrotas  (carried  upwards  by  the  stream) . 

(218.)  '  Urdhvawsrotas,'  or  '  uddhamsoto,'  is  the  technical  name 
for  one  who  has  reached  the  world  of  the  '  Avrihas'  (Aviha),  and 
is  proceeding  to  that  of  the  '  Akauish^as'  {Akamftha).  This  is 
the  last  stage  before  he  reaches  the  formless  world,  the  'Arupa- 
dhatu.  (See  Parables,  p.  123  ;  Burnouf,  Introd.  599.)  Originally 
'  urdhvamsrotas '  may  have  been  used  in  a  less  technical  sense, 
meaning  one  who  swims  against  the  stream,  and  is  not  carried 
away  by  the  vulgar  passions  of  the  world. 


CHAPTER    XVI.  0XX1 

219. 

Kinsfolk,  friends,  and  lovers  salute  a  man  who  has 
been  Long  away,  and  returns  safe  from  afar. 

220. 


In  like  manner  his  good  works  receive  him  who 
has  done  good,  and  has  gone  from  this  world  to  the 
other ; — as  kinsmen  receive  a  friend  on  his  return. 


CXX11 


CHAPTEK  XVII. 


ANGER. 


221. 

Let  a  man  leave  anger,  let  him  forsake  pride,  let 
him  overcome  all  bondage  !  No  sufferings  befall  the 
man  who  is  not  attached  to  either  body  or  soul,  and 
who  calls  nothing  his  own. 

222. 

He  who  holds  back  rising  anger  like  a  rolling 
chariot,  him  I  call  a  real  driver ;  other  people  are  but 
holding  the  reins. 

.    223. 

Let  a  man  overcome  anger  by  love,  let  him  over- 
come evil  by  good ;  let  him  overcome  the  greedy  by 
liberality,  the  liar  by  truth  ! 

224. 
Speak  the  truth,  do  not  yield  to  anger;   give,  if 

(221.)  'Body  and  soul'  is  the  translation  of  '  nama-rupa,'  lit. 
1  name  and  form,'  the  ninth  of  the  Buddhist  Nidanas.  (Cf.  Burnouf, 
Introd.  p.  501 ;  see  also  Gogerly,  Lecture  on  Buddhism,  and  Bi- 
gandet,  '  The  Life  of  Graudama,'  p.  454.) 

(223.)  Mahabh.  xii.  3550,  '  asadhuw  sadhuna  yayet.' 


CHAPTEB    W1I.  xili 

tlutu  art  asked,  from  the  little  thou  hast;    by  those 
steps  thou  wilt  go  near  the  gods. 

225. 

The  sages  who  injure  nobody,  and  who  always  con- 
trol their  body,  they  will  go  to  the  unchangeable  place 
(Nirvana),  where  if  they  have  gone,  they  will  suffer 
no  more. 

226. 

Those  who  are  always  watchful,  who  study  day  and 
night,  and  who  strive  after  Nirvawa,  their  passions 
will  come  to  an  end. 

227. 

This  is  an  old  saying,  0  Atula,  this  is  not  only  of 
to-day  :  "  They  blame  him  who  sits  silent,  they  blame 
him  who  speaks  much,  they  also  blame  him  who 
says  little ;  there1  is  no  one  on  earth  who  is  not 
blamed. 

228. 
There  never  was,  there  never  will  be,  nor  is  there 


(227.)  It  appears  from  the  commentary  that  'pora/jam'  and 
'  ayyatanam'  are  neuters,  referring  to  what  happened  formerly  and 
what  happens  to-day,  and  that  they  are  not  to  be  taken  as  adjec- 
tives referring  to  '  asinam.'  etc.  The  commentator  must  have 
read  'atula'  instead  of 'atulam,'  and  he  explains  it  as  the  name  of 
a  pupil  whom  Gautama  addressed  by  that  name.  This  may  be  so 
(see  note  to  verse  16G) ;  but  '  atula'  may  also  be  taken  in  the  .sense 
of  incomparable  (Mahabh.  xiii.  1937),  and  in  that  case  we  ought 
to  supply,  with  Professor  Weber,  some  such  word  as  '  saw'  or 
'  saying.' 


CXX1V  DHAMMAPADA. 

now,  a  man  who  is  always  blamed,  or  a  man  who 
is  always  praised. 

229,  230. 

Bnt  he  whom  those  who  discriminate  praise  con- 
tinually day  after  day,  as  without  blemish,  wise,  rich  in 
knowledge  and  virtue,  who  would  dare  to  blame  him, 
like  a  coin  made  of  gold  from  the  Cambu  river  ?  Even 
the  gods  praise  him,  he  is  praised  even  by  Brahman. 

231. 

Beware  of  bodily  anger,  and  control  thy  body ! 
Leave  the  sins  of  the  body,  and  with  thy  body  prac- 
tise virtue ! 

232. 

Beware  of  the  anger  of  the  tongue,  and  control  thy 
tongue !  Leave  the  sins  of  the  tongue,  and  practise 
virtue  with  thy  tongue  ! 

233. 

Beware  of  the  anger  of  the  mind,  and  control  thy 
mind  !  Leave  the  sins  of  the  mind,  and  practise  virtue 
with  thy  mind ! 

234. 

The  wise  who  control  their  body,  who  control  their 
tongue,  the  wise  who  control  their  mind,  are  indeed 
well  controlled. 


(230.)  The  Brahman  worlds  are  higher  than  the  Deva  worlds 
as  the  Brahman  is  higher  than  a  Deva;  (see  Hardy,  'Manual,' 
p.  25;  Burnouf,  Introduction,  pp.  134,  184.) 


CXXV 


CHAPTER   XVIII. 


IMPURITY. 


235. 

Thou  art  now  like  a  scar  leaf,  the  messengers  of 
Death  (Yama)  have  come  near  to  thee ;  thou  standest 
at  the  door  of  thy  departure,  and  thou  hast  no  pro- 
vision for  thy  journey. 

236. 

Make  thyself  an  island,  work  hard,  be  wise  !  When 
thy  impurities  are  blown  away,  and  thou  art  free  from 
guilt,  thou  wilt  enter  into  the  heavenly  world  of  the 
Elect  (Ariya). 

237. 

Thy  life  has  come  to  an  end,  thou  art  come  near 
to  Death  (Yama),  there  is  no  resting-place  for  thee 


(235.)  'Uyyoga'  seems  to  mean  'departure.'  (See  Buddha- 
ghosha's  commentary  on  verse  152,  p.  319,  1.  1;  Fausboll,  '  Five 
<7atakas,'  p.  35. 

(23G.)  An  'island,'  for  a  drowning  man  to  save  himself.  (See 
verse  25.)  'Dipamkara'  is  the  name  of  one  of  the  former  Bud- 
dhas,  and  it  is  also  used  as  an  appellative  of  the  Bnddba. 


CXXvi  DHAMMAPADA. 

on  the  road,  and  thon  hast  no  provision  for  thy  jour- 
ney. 

238. 

Make  thyself  an  island,  work  hard,  be  wise  !  When 
thy  impurities  are  blown  away,  and  thou  art  free  from 
guilt,  thou  wilt  not  enter  again  into  birth  and  decay. 

239. 

Let  a  wise  man  blow  off  the  impurities  of  his  soul, 
as  a  smith  blows  off  the  impurities  of  silver,  one  by 
one,  little  by  little,  and  from  time  to  time. 

240. 

Impurity  arises  from  the  iron,  and,  having  arisen 
from  it,  it  destroys  it;  thus  do  a  transgressor's  own 
works  lead  him  to  the  evil  path. 

241. 

The  taint  of  prayers  is  non-repetition ;  the  taint  of 
houses,  non-repair ;  the  taint  of  the  body  is  sloth,  the 
taint  of  a  watchman  thoughtlessness. 

242. 

Bad  conduct  is  the  taint  of  woman,  greediness  the 
taint  of  a  benefactor ;  tainted  are  all  evil  ways,  in 
this  world  and  in  the  next. 

243. 

But  there  is  a  taint  worse  than  all  taints,  ignorance 
is  the  greatest  taint.  0  mendicants !  throw  off  that 
taint,  and  become  taintless  ! 


CHUTI'i:     XVTTT.  CXXVU 

211. 

Life  is  easy  to  live  for  a  man  who  is  without  shame, 
a  crow  hero,  a  mischief-maker,  an  insulting,  bold,  and 
wretched  fellow. 

245. 

But  life  is  hard  to  live  for  a  modest  man,  who 
always  looks  for  what  is  pure,  who  is  disinterested, 
quiet,  spotless,  and  intelligent. 

246. 

He  who  destroys  life,  who  speaks  untruth,  who 
takes  in  this  world  what  is  not  given  him,  who  takes 
another  man's  wife; 

247. 

And  the  man  who  gives  himself  to  drinking  intoxi- 
cating liquors,  lie,  even  in  this  world,  digs  up  his  own 

root. 

248. 

0  man,  know  this,  that  the  unrestrained  are  in  a 
had  state ;  take  care  that  greediness  and  vice  do  not 
bring  thee  to  grief  for  a  long  time  ! 


(214.)  '  Pakkbandin'  is  identified  by  Dr.  Fausboll  with  '  pra- 
skandin,'  one  who  jumps  forward,  insults,  or,  as  Buddhaghosha 
explains  it,  one  who  meddles  with  other  people's  business,  an  in- 
terloper. At  all  events,  it  is  a  term  of  reproach,  and,  as  it  would 
seem,  of  theological  reproach. 

(240.)  On  the  five  principal  commandments  which  are  re- 
capitulated in  verses  246  and  217,  see  Parables,  p.  ]'>'■'>■ 

(21s.)    Of.  Mah&bbarata,   rii.   1055,  'yesh&fn  vrittia  fca  - 
yatflJ    See  also  v.  307. 


CXXV111  DHAMMAPADA. 

249. 

The  world  gives  according  to  their  faith  or  according 
to  their  pleasure :  if  a  man  frets  about  the  food  and 
the  drink  given  to  others,  he  will  find  no  rest  either  by 
day  or  by  night. 

250. 

He  in  whom  that  feeling  is  destroyed,  and  taken 
out  with  the  very  root,  finds  rest  by  day  and  by 
night. 

251. 

There  is  no  fire  like  passion,  there  is  no  shark  like 
hatred,  there  is  no  snare  like  folly,  there  is  no  torrent 
like  greed. 

252. 

The  fault  of  others  is  easily  perceived,  but  that  of 
oneself  is  difficult  to  perceive;  the  faults  of  others 
one  lays  open  as  much  as  possible,  but  one's  own 
fault  one  hides,  as  a  cheat  hides  the  bad  die  from  the 
gambler. 

(249.)  This  verse  lias  evidently  regard  to  the  feelings  of  the 
Bhikshus  or  mendicants  who  receive  either  much  or  little,  and 
who  are  exhorted  not  to  be  envious  if  others  receive  more  than 
they  themselves.     Several  of  the  Parables  illustrate  this  feeling. 

(251.)  Dr.  Fausboll  translates  '  gaho'  by  '  captivitas,'  Dr.  Weber 
by  '  fetter.'  I  take  it  in  the  same  sense  as  '  graha'  in  Manu,  vi.  78 ; 
and  Buddhaghosha  does  the  same,  though  he  assigns  to  '  graha'  a 
more  general  meaning,  viz.  anything  that  seizes,  whether  an  evil 
spirit  (yakkha),  a  serpent   (a^agara),  or  a  crocodile  (kumbhila). 

G-reed  or  thirst  is  represented  as  a  river  in  '  Lalita-vistara,' 
ed.  Calc.  p.  482,  '  trishmi-nadi  tivega  prasoshita  me  ynanasury- 
erca,'  the  wild  river  of  thirst  is  dried  up  by  the  sun  of  my  know- 
ledge. 


(HATTER    XVIII.  0XX1X 

253. 

If  a  man  looks  after  the  faults  of  others,  and  is 
always  inclined  to  detract,  his  own  weaknesses  will 
grow,  and  he  is  far  from  the  destruction  of  weakness. 

2o4. 

There  is  no  path  through  the  air,  a  man  is  not  a 
*STama«a  by  outward  acts.  The  world  delights  in  va- 
nity, the  Tathagatas  (the  Buddhas)  are  free  from  vanity. 


(253.)  As  to  'asava,'  'weakness,'  see  note  to  v.  39. 

(254.)  I  hare  translated  this  verse  very  freely,  and  not  in  ac- 
cordance with  Buddhagosha's  commentary.  Dr.  Fausboll  pro- 
posed to  translate  :  '  No  one  who  is  outside  the  Buddhist  com- 
munity can  walk  through  the  air,  but  only  a  #rama«a ; '  and  the 
same  view  is  taken  by  Professor  Weber,  though  he  arrives  at  it 
by  a  different  construction.  Now  it  is  perfectly  true  that  the 
idea  of  magical  powers  (riddhi)  which  enable  saints  to  walk 
through  the  air,  etc.,  occurs  in  the  Dhammapada,  see  v.  175, 
note.  But  the  Dhammapada  may  contain  earlier  and  later  verses, 
and  in  that  case  our  verse  might  be  an  early  protest  on  the  part 
of  Buddha  against  the  belief  in  such  miraculous  powers.  "We  know 
how  Buddha  himself  protested  against  his  disciples  being  called 
upon  to  perform  vulgar  miracles.  "  I  command  my  disciples  not 
to  work  miracles,'  he  said,  'but  to  hide  their  good  deeds,  and  to 
show  their  sins."  (Burnouf,  Introd.  p.  170.)  It  would  be  in  har- 
mony with  this  sentiment  if  we  translated  our  verse  as  I  have 
done.  As  to  '  bahira,'  I  should  take  it  in  the  sense  of  '  external,' 
as  opposed  to  '  adhyatmika,'  or  '  internal ;'  and  the  meaning  would 
be,  a  '  /Sramajm  is  not  a  tfratuana  by  outward  acts,  but  by  his 
heart.' 

1  Prapaw&a,'  which  I  have  here  translated  by  'vanity,'  seems  to 
include  the  whole  host  of  human  weaknesses;  cf.  v.  19G,  where 
it  is  explained  by  •  tamDadi/lAimanapapanifea ;'  in  our  verse  by 
'tafnhadiau  papanfeau.'  (Cf.  Lai.  Viflt.  p.  50 1,  'analayam  nish- 
prapanfam  anutpadam  asambhavam  (dnarmajfcakram).')  As  to 
1  Tathagata,' a  came  of  Buddha,  ef.  Burnouf,   [ntrod.  [>.  7.*i. 


CXXX  DHAMMAPADA. 

255. 
There  is  no  path  through  the  air,  a  man  is  not  a 
Sramana,  by  outward  acts.     No  creatures  are  eternal ; 
but  the  awakened  (Buddha)  are  never  shaken. 

(259.)  '  Sawkhara'  for  '  sawskara;'  cf.  note  to  v.  203. 


f'XXXl 


CHAPTER  XIX. 


THE   JUST. 


256,  257. 

A  man  is  not  a  just  judge  if  he  carries  a  matter  by- 
violence ;  no,  he  who  distinguishes  both  right  and 
-wrong,  who  is  learned  and  leads  others,  not  by  vio- 
lence, but  by  low  and  equity,  he  who  is  a  guardian  of 
the  law  and  intelligent,  he  is  called  Just. 

258. 

A  man  is  not  learned  because  he  talks  much ;  he 
who  is  patient,  free  from  hatred  and  fear,  he  is  called 
learned. 

259. 

A  man  is  not  a  supporter  of  the  law  because  he 
talks  much ;  even  if  a  man  has  learnt  little,  but  sees 
the  law  bodily,  he  is  a  supporter  of  the  law,  a  man 
who  never  neglects  the  law. 


(259.)  Buddhaghosha  here  takes  law  (dhainma)  in  the  sense  of 
the  four  great  truths,  see  note  to  v.  190.  Could  '  dlianiina/M 
kayena  passati '  mean,  he  observes  the  law  in  his  aits  ?  Hardly, 
if  we  compare  expressions  like  'dhammaw  vipassato,'  v.  :!7.; 

•  a 


CXXX11  DHAMMArADA. 

260. 

A  man  is  not  an  elder  because  his  head  is  grey  ; 
his  age  may  be  ripe,  but  he  is  called  '  Old-in-vain.' 

261. 

He  in  whom  there  is  truth,  virtue,  love,  restraint, 
moderation,  he  who  is  free  from  impurity  and  is  wise, 
he  is  called  an  '  Elder.' 

262. 

An  envious,  greedy,  dishonest  man  does  not  become 
respectable  by  means  of  much  talking  only,  or  by  the 
beauty  of  his  complexion. 

263. 

He  in  whom  all  this  is  destroyed,  taken  out  with 
the  very  root,  he,  freed  from  hatred  and  wise,  is  called 
'  Respectable.' 

264. 

Not  by  tonsure  does  an  undisciplined  man  who 
speaks  falsehood,  become  a  /Stamawa ;  can  a  man  be  a 
JSramana  who  is  still  held  captive  by  desire  and 
greediness  ? 

265. 

He  who  always  quiets  the  evil,  whether  small  or 
large,  he  is  called  a  /Sramawa  (a  quiet  man),  because 
he  has  quieted  all  evil. 


(265.)  This  is  a  curious  etymology,  because  it  shows  that  at 
the  time  wheu  this  verse  was  written,  the  original  meaning  of 
'  sramawa '  had  been  forgotten.  '  Sramana  '  meant  originally,  in 
the  language  of  the  Brahmans,  a  man  who  performed  hard  pen- 
ances, from  '  sram,'  to  work  hard,  etc.     When  it  became  the  name 


chapteb  xix.  oxxxiii 

2GG. 

A  man  is  not  a  mendicant  (Bhikshu),  simply  be- 
cause lie  asks  others  for  alms  ;  he  who  adopts  the 
whole  law  is  a  Bhikshn,  not  he  who  only  begs. 

2G7. 

He  who  is  above  good  and  evil,  who  is  chaste,  who 
with  knowledge  passes  through  the  world,  he  indeed 
is  called  a  Bhikshu. 

2G8,  269. 

A  man  is  not  a  Muni  because  he  observes  silence 
(mona,  i.e.  mauna),  if  he  is  foolish  and  ignorant ;  but 
the  wise  who,  taking  the  balance,  chooses  the  good 
and  avoids  evil,  he  is  a  '  Muni,'  and  is  a  '  Muni ' 
thereby ;  he  who  in  this  world  weighs  both  sides  is 
called  a  '  Muni.' 

270. 

A  man  is  not  an  Elect  (Ariya)  because  he  injures 
living  creatures ;  because  he  has  pity  on  all  living 
creatures,  therefore  is  a  man  called  '  Ariya.' 


of  the  Buddhist  ascetics,  the  language  had  changed,  and  '  srama^a' 
was  pronounced  '  samana.'  Now  there  is  another  Sanskrit  root, 
'  ram,'  to  quiet,  which  in  Pali  becomes  likewise  '  sam,'  and  from 
this  root 'sam,'  to  quiet,  and  not  from  'sram,'  to  tire,  did  the 
popular  etymology  of  the  day  and  the  writer  of  our  verse  derive 
the  title  of  the  Buddhist  priests.  The  original  form  '  sramawa  ' 
became  known  to  the  Greeks  as  'Sapfxavai,  that  of  '  samana  '  as 
Sa/mvuioi ;  the  former  through  Megasthenes,  the  latter  through 
Bardesanes,  SO-60  b.c.  (See  Lassen,  '  [ndische  Alterthums- 
kunde,'  ii.  700.)  The  Chinese  '  Shamen  '  and  the  Tungusian 
'  Shamen  '  come  from  the  same  source,  though  the  latter  is  some- 
times doubted. 

(2GG-270.)  The  etymologies  here  given  of  the  ordinary  titles  of 


CXXX1V  DHAMMAPADA. 

271,  272. 

Not  only  by  discipline  and  vows,  not  only  by  much 
learning,  not  by  entering  into  a  trance,  not  by  sleep- 
ing alone,  do  I  earn  the  happiness  of  release  which  no 
worldling  can  know.  A  Bhikshu  receives  confidence 
when  he  has  reached  the  complete  destruction  of  all 
desires ! 


the  followers  of  Buddha  are  entirely  fanciful,  and  are  curious  only 
as  showing  how  the  people  who  spoke  Pali  had  lost  the  etymological 
consciousness  of  their  language.  A  '  Bhikshu  '  is  a  beggar,  i.e.  a 
Buddhist  friar  who  has  left  his  family  and  lives  entirely  on  alms. 
'  Muni '  is  a  sage,  hence  '  $akya-muni,'  the  name  of  Gautama. 
'Muni'  comes  from  'man,'  to  think,  and  from  'muni'  comes 
'  mauna,'  silence.  '  Ariya,'  again,  is  the  general  name  of  those 
who  embrace  a  religious  life.  It  meant  originally  'respectable, 
noble.'  In  v.  270  it  seems  as  if  the  writer  wished  to  guard 
against  deriving  '  ariya '  from  '  ari,'  enemy.     See  note  to  v.  22. 

(272.)  The  last  line  is  obscure,  because  the  commentary  is  im- 
perfect. 


cxxxv 


CHAPTER   XX. 


THE   WAY. 


273. 

The  best  of  ways  is  the  Eightfold;  the  best  of 
truths  the  Four  Words ;  the  best  of  virtues  passion- 
lessness  ;  the  best  of  men  he  who  has  eyes  to  see. 

274. 

This  is  the  way,  there  is  no  other  that  leads  to  the 
purifying  of  intelligence.  Go  ye  on  this  way  !  Every- 
thing else  is  the  deceit  of  Mara  (the  tempter). 

275. 
If  you  go  on  this  way,  you  will  make  an  end  of  pain  ! 

(273.)  The  eight-fold  or  eight-membered  way  is  the  technical 
term  for  the  way  by  which  Nirvawa  is  attained.  (See  lUirnouf, 
1  Lotus,'  519.)  This  very  way  constitutes  the  fourth  of  the  Four 
Truths,  or  the  four  words  of  truth,  viz.  Du/jkha,  pain;  Samu- 
daya,  origin ;  Nirodha,  destruction ;  Marga,  road.  ('  Lotus,' 
p.  517.)  See  note  to  v.  178.  For  another  explanation  of  the 
Marga,  or  way,  see  Hardy,  '  Eastern  Monachism,'  p.  2s0. 

(275.)  The  'salyas,'  arrows  or  thorns,  are  the  'tokamlya,'  the 
arrows  of  grief.  Buddha  himself  is  called  ' mahasalya-harta,'  the 
great  remover  of  thorns.  (Lalita-vistara,  p.  550;  Mahabh.  xii. 
5G1G.) 


CXXXV1  DHAMMAPADA. 

The  way  was  preached  by  me,  when  I  had  understood 
the  removal  of  the  thorns  (in  the  flesh). 

276. 

You  yourself  must  make  an  effort.  The  Tathagatas 
(Buddhas)  are  only  preachers.  The  thoughtful  who 
enter  the  way  are  freed  from  the  bondage  of  Mara. 

277. 

'All  created  things  perish,'  he  who  knows  and 
sees  this  becomes  passive  in  pain ;  this  is  the  way  to 
purity. 

278. 

'All  creatures  are  grief  and  pain,'  he  who  knows 
and  sees  this  becomes  passive  in  pain ;  this  is  the  way 
to  purity. 

279. 

1  All  forms  are  unreal,'  he  who  knows  and  sees  this 
becomes  passive  in  pain ;  this  is  the  way  to  purity. 

280. 
He  who  does  not  rise  when  it  is  time  to  rise,  who, 
though  young  and  strong,  is  full  of  sloth,  whose  will 
and  thought  are  weak,  that  lazy  and  idle  man  will 
never  find  the  way  to  knowledge. 

281. 
Watching  his  speech,  well  restrained  in  mind,  let 

(277.)  See  v.  255. 
(278.)  See  v.  203. 

(279.)  'Dhamma'  is  here  explained,  like  'sawkhara,'  as  the  five 
'  khandha,'  i.  e.  as  what  constitutes  a  living  body. 


CHAPTEB    XX.  OXXXVU 

a  man  never  commit  any  wrong  with  his  hotly !  Let 
a  man  but  keep  these  three  roads  of  action  clear,  and 
he  will  achieve  the  way  which  is  taught  by  the  wise. 

282. 

Through  zeal  knowledge  is  gotten,  through  lack  of 
zeal  knowledge  is  lost ;  let  a  man  who  knows  this 
double  path  of  gain  and  loss  thus  place  himself  that 
knowledge  may  grow. 

283. 

Cut  down  the  whole  forest  of  lust,  not  the  tree  ! 
From  lust  springs  fear.  When  you  have  cut  down 
every  tree  and  every  shrub,  then,  Bhikshus,  you  will 
be  free  ! 

284. 

So  long  as  the  love  of  man  towards  women,  even  the 
smallest,  is  not  destroyed,  so  long  is  his  mind  in  bond- 
age, as  the  calf  that  chinks  milk  is  to  its  mother. 

285. 

Cut  out  the  love  of  self,  like  an  autumn  lotus,  with 
thy  hand !  Cherish  the  road  of  peace.  Nirvana 
has  been  shown  by  Sugata  (Buddha). 

286. 
Here  I  shall  dwell  in  the  rain,  here  in  winter  and 

(282.)  'Bhiiri'  was  rightly  translated  'intelligeutia'  by  Dr. 
Fausboll.  Dr.  Weber  renders  it  by  '  G-edeihen,'  but  the  com- 
mentator distinctly  explains  it  as  '  vast  knowledge,'  and  in  the 
technical  sense  the  word  occurs  after  '  vidya  '  and  before  '  midha,' 
in  the  '  Lalita  Yistara,'  p.  511. 

(283.)  A  pun,  '  vana  '  meaning  both  '  lust '  and  '  forest.' 
(280.)  'Autariiya,'  according  to  the  commentator,  'yivitauta- 


CXXXV111  DHAMMAPADA. 

summer,'  thus  meditates  the  fool,  and  does  not  think 
of  his  death. 

287. 

Death  comes  and  carries  off  that  man,  surrounded 
by  children  and  flocks,  his  mind  distracted,  as  a  flood 
carries  off  a  sleeping  village. 

288. 

Sons  are  no  help,  nor  a  father,  nor  relations ;  there 
is  no  help  from  kinsfolk  for  one  whom  Death  has 
seized. 

289. 

A  wise  and  good  man  who  knows  the  meaning  of 
this,  should  quickly  clear  the  way  that  leads  to  Nir- 
vana. 

raya,'  i.e.  interitus,  death.      In  Sanskrit,  'antarita'  is  used  in 
the  sense  of  '  vanished  '  or  '  perished.' 

(287.)  See  notes  to  v.  47,  and  cf.  Mahabh.  xii.  9944,  6540. 


CXXX1X 


CHAPTER  XXI. 


MISCELLANEOUS. 


290. 

If  by  leaving  a  small  pleasure  one  sees  a  great 
pleasure,  let  a  wise  man  leave  the  small  pleasure,  and 
look  to  the  great. 

291. 

lie  who,  by  causing  pain  to  others,  wishes  to  ob- 
tain pleasure  himself,  he,  entangled  in  the  bonds  of 
hatred,  will  never  be  free  from  hatred. 

292. 

What  ought  to  be  done  is  neglected,  what  ought 
not  to  be  done  is  done ;  the  sins  of  unruly,  thought- 
less people  are  always  increasing. 

293. 

But  they  whose  whole  watchfulness  is  always  di- 
rected to  their  body,  who  do  not  follow  what  ought 
not  to  be  done,  and  who  steadfastly  do  what  ought 
to  be  done,  the  sins  of  such  watchful  and  wise  people 
will  come  to  an  end. 


CXI  DHAHMAPADA. 

294. 

A  true  Brahmaroa,  though  he  has  killed  father  and 
mother,  and  two  valiant  kings,  though  he  has  de- 
stroyed a  kingdom  with  all  its  subjects,  is  free  from 
guilt. 

295. 

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

296. 

The  disciples  of  Gotama  (Buddha)  are  always  well 
awake,  and  their  thoughts  day  and  night  are  always 
set  on  Buddha. 

297. 

The  disciples  of  Gotama  are  always  well  awake,  and 
their  thoughts  day  and  night  are  always  set  on  the 
Law. 

298. 

The  disciples  of  Gotama  are  always  well  awake,  and 
their  thoughts  day  and  night  are  always  set  on  the 
Church. 

299. 

The  disciples  of  Gotama  are  always  well  awake,  and 
their  thoughts  day  and  night  are  always  set  on  their 
body. 

(294,  295.)  These  two  verses  are  either  meant  to  show  that  a 
truly  holy  man  who  by  accident  commits  all  these  crimes  is  guilt- 
less, or  they  refer  to  some  particular  event  in  Buddha's  history. 
The  commentator  is  so  startled  that  he  explains  them  allegori- 
cally.    The  meaning  of  'veyyaggha'  I  do  not  understand. 


CHAl'TKl;    XXI.  Cxli 

300. 

The  disciples  of  Gotama  are  always  well  awake,  and 
their  mind  day  and  night  always  delights  in  compas- 
sion. 

301. 
The  disciples  of  Gotama  are  always  well  awake,  and 
their  mind  day  and  night  always  delights  in  medita- 
tion. 

302. 

The  hard  parting,  the  hard  living  alone,  the  unin- 
habitable  houses  are  painful ;  painful  is  the  company 
with  men  who  are  not  our  equals ;  subject  to  pain  are 
the  travelling  friars  ;  therefore  let  no  man  be  a  travel- 
ling friar,  and  he  will  not  be  subject  to  pain. 

(302.)  Unless  this  verse  formed  part  of  a  miscellaneous  chapter, 
I  should  hardly  have  ventured  to  translate  it  as  I  have.  If  the 
verse  means  anything,  it  means  that  parting  with  one's  frieuds, 
living  in  the  wilderness,  or  in  wretched  hovels,  or  travelling  about 
from  place  to  place,  homeless  and  dependent  on  casual  charity,  is 
nothing  but  pain  and  grief,  and,  we  should  say,  according  to  the 
author's  opinion,  useless.  In  other  verses,  on  the  contrary,  this 
very  life,  this  parting  with  all  one  holds  dear,  living  in  solitude, 
and  depending  on  alms,  is  represented  as  the  only  course  that 
can  lead  a  man  to  wisdom,  peace,  and  Nirvima.  Such  contradic- 
tions, strange  as  they  sound,  are  not  uncommon  in  the  literaturo 
of  the  Brahmans.  Here,  too,  works  are  frequently  represented  as 
indispensable  to  salvation,  and  yet,  in  other  places,  and  from  a 
higher  point  of  view,  these  very  works  are  condemned  as  useless, 
nay,  even  as  a  hindrance  in  a  man's  progress  to  real  perfection. 
It  is  possible  that  the  same  view  found  advocates  even  in  the 
early  days  of  Buddhism,  and  that,  though  performing  the  ordinary 
duties,  and  enjoying  the  ordinary  pleasures  of  life,  a  man  might 
consider  that  he  was  a  truer  disciple  of  Buddha  than  the  dreamy 
inhabitant  of  a  Viluira,  or  the  mendicant  friar  who  every  morning 


Cxlii  DHAMMAPADA. 

303. 

Whatever  place  a  faithful,  virtuous,  celebrated,  and 
wealthy  man  chooses,  there  he  is  respected. 

304. 

Good  people  shine  from  afar,  like  the  snowy  moun- 
tains ;  bad  people  are  not  seen,  like  arrows  shot  by 
night. 

305. 

He  who,  without  ceasing,  practises  the  duty  of  eat- 
ing alone  and  sleeping  alone,  he,  subduing  himself, 
alone  will  rejoice  in  the  destruction  of  all  desires,  as 
if  living  in  a  forest. 


called  for  alms  at  the  layman's  door  (cf.  v.  141-142).  The  next 
verse  confirms  the  view  which  I  have  taken. 

Should  it  not  be  '  asamauasamvaso,'  i.  e.  living  with  people  who 
are  not  one's  equals,  which  was  the  case  in  the  Buddhist  communi- 
ties, and  must  have  been  much  against  the  grain  of  the  Hindus,  ac- 
customed, as  they  were,  to  live  always  among  themselves,  among 
their  own  relations,  their  own  profession,  their  own  caste  ?  Living 
with  his  superiors  is  equally  disagreeable  to  a  Hindu  as  living 
with  his  inferiors.  'Asamama,'  unequal,  might  easily  be  mis- 
taken for  '  samana,'  proud. 

(305.)  I  have  translated  this  verse  so  as  to  bring  it  into  some- 
thing like  harmony  with  the  preceding  verses.  '  Vanante,'  accord- 
ing to  a  pun  pointed  out  before  (v.  283),  means  both  '  in  the  end 
of  a  forest,'  and  '  in  the  end  of  desires.' 


cxliii 


CHAPTEE  XXII. 

THE  DOWNWARD   COURSE. 

306. 

He  who  says  what  is  not,  goes  to  hell ;  he  also 
who,  having  done  a  thing,  says  I  have  not  done  it. 
After  death  both  are  equal,  they  are  men  with  evil 
deeds  in  the  next  world. 

307. 

Many  men  whose  shoulders  are  covered  with  the 
orange  gown  are  ill-conditioned  and  unrestrained; 
such  evil-doers  by  their  evil  deeds  go  to  hell. 

308. 
Better  it  would  be  to  swallow  a  heated  iron  hall, 


(306.)  I  translate  '  niraya'  the  exit,  the  downward  course,  the 
evil  path,  by  '  hell,'  because  the  meaning  assigned  to  that  ancieut 
mythological  name  by  Christian  writers  comes  so  near  to  the 
Buddhist  idea  of  '  niraya,'  that  it  is  difficult  not  to  believe  in  some 
actual  contact  between  these  two  streams  of  thought.  (Sec  also 
Mahabh.  xii.  717G.)  '  Abhutav&din'  is  mentioned  as  ;i  name  of 
Buddha,  '  sarvasa/«sk;'iraprati.s-uddhatvat'  (Lai.  Vist.  p.  555.) 


Cxliv  DHAMMAPADA. 

like  flaring  fire,  than  that  a  bad  unrestrained  fellow 
should  live  on  the  charity  of  the  land. 

309. 
Four  things  does  a  reckless  man  gain  who  covets 
his  neighbour's  wife, — a  bad  reputation,  an  uncomfort- 
able bed,  thirdly,  punishment,  and  lastly,  hell. 

310. 
There  is  bad  reputation,  and  the  evil  way  (to  hell) 
there  is  the  short  pleasure  of  the  frightened  in  the 
arms  of  the  frightened,  and  the  king  imposes  heavy 
punishment ;  therefore  let  no  man  think  of  his  neigh- 
bour's wife. 

311. 
As  a  grass-blade,  if  badly  grasped,  cuts  the  arm, 
badly -practised  asceticism  leads  to  hell. 

312. 

An  act  carelessly  performed,  a  broken  vow,  and 
hesitating  obedience  to  discipline,  all  this  brings  no 
great  reward. 


(308.)  The  charity  of  the  land,  i.e.  the  alms  given,  from  a  sense 
of  religious  duty,  to  every  mendicant  that  asks  for  it. 

(309-10.)  The  four  things  mentioned  in  verse  309  seem  to  be 
repeated  in  verse  310.  Therefore,  '  apuniialabha,'  bad  fame,  is 
the  same  in  both  :  '  gati  papika'  must  be  'niraya;'  '  danda,'  must 
be  '  ninda/  and  'rati  thokika'  explains  the  'anikamaseyyam.' 
Buddhagosha  takes  the  same  view  of  the  meaning  of  '  anikama- 
seyya,'  i.e.  'yatha  ikkh&ti  evam  seyyam  alabhitva,  amkkhitam 
parittakam  eva  kalaws  seyyam  labhati,'  not  obtaining  the  rest  as 
he  wishes  it,  he  obtains  it,  as  he  does  not  wish  it,  i  e.  for  a  short 
time  only. 


CHAPTEB    XXII.  oxlv 

313. 

If  anything  is  to  be  done,  let  a  man  do  it,  let  him 

attack  it  vigorously  !     A  careless  pilgrim  only  scat- 
ters the  dust  of  his  passions  more  widely. 

314. 

An  evil  deed  is  better  left  undone,  for  a  man  re- 
pents of  it  afterwards  ;  a  good  deed  is  better  done, 
for  having  done  it,  one  does  not  repent. 

315. 

Like  a  well-guarded  frontier  fort,  with  defences 
within  and  without,  so  let  a  man  guard  himself.  Not 
a  moment  should  escape,  for  they  who  allow  the  right 
moment  to  pass,  suffer  pain  when  they  are  in  hell. 

31G. 

They  who  are  ashamed  of  what  they  ought  not  to 
be  ashamed  of,  and  are  not  ashamed  of  what  they 
ought  to  be  ashamed  of,  such  men,  embracing  false 
doctrines,  enter  the  evil  path. 

317. 

They  who  fear  when  they  ought  not  to  fear,  and 
fear  not  when  they  ought  to  fear,  such  men,  embracing 
false  doctrines,  enter  the  evil  path. 

318. 

They  who  forbid  when  there  is  nothing  to  be  for- 
bidden, and  forbid  not  when  there  is  something  t<>  be 


(313.)   As  to  "  ra^a'  meaning  'dust'  and  'passion,'  see  '  Para- 
bles,' pp.  66  and  GO. 

k 


CXlvi  DHAMMAPADA. 

forbidden,  such  men,  embracing  false  doctrines,  enter 
the  evil  path. 

319. 

They  who  know  what  is  forbidden  as  forbidden, 
and  what  is  not  forbidden  as  not  forbidden,  such  men, 
embracing  the  true  doctrine,  enter  the  good  path. 


cxlvii 


CIIAPTEK  XXIII. 


THE  ELEPHANT. 


320. 

Silently  shall  I  endure  abuse  as  the  elephant  in 
battle  endures  the  arrow  sent  from  the  bow :  for 
the  world  is  ill-natured. 

321. 

A  tamed  elephant  they  lead  to  battle,  the  king 
mounts  a  tamed  elephant ;  the  tamed  is  the  best  among 
men,  he  who  silently  endures  abuse. 

322. 

Mules  are  good,  if  tamed,  and  noble  Sindhu  horses, 
and  elephants  with  large  tusks;  but  he  who  tames 
himself  is  better  still. 


(320.)  The  elephant  is  with  the  Buddhists  the  emblem  of  en- 
durance and  self-restraint.  Thus  Buddha  himself  is  called  '  Naga,' 
the  Elephant  (Lai.  Yist.  p.  553),  or  '  Mahanaga,'  the  great 
Elephant  (Lai.  Yist.  p.  553),  and  in  one  passage  (Lai.  Yist.  p, 
554)  the  reason  of  this  name  is  given,  by  stating  that  Buddha  was 
1  sudanta,'  well-tamed,  like  an  elephant. 

Cf.  Manu,  vi.  47,  'atiyadama  titiksheta.' 

k2 


Cxlviii  DHAMMAPADA. 

323. 

For  with  these  animals  does  no  man  reach  the  un- 
trodden country  (Nirvana),  where  a  tamed  man  goes 
on  a  tamed  animal,  viz.  on  his  own  well-tamed  self. 

324. 

The  elephant  called  Dhamapalaka,  his  temples  run- 
ning with  sap,  and  difficult  to  hold,  does  not  eat  a 
morsel  when  bound ;  the  elephant  longs  for  the  ele- 
phant grove. 

325. 

If  a  man  becomes  fat  and  a  great  eater,  if  he  is 
sleepy  and  rolls  himself  about,  that  fool,  like  a  hog 
fed  on  wash,  is  born  again  and  again. 

326. 
This  mind  of  mine  went  formerly  wandering  about 

(323.)  I  read,  as  suggested  by  Dr.  Fausboll,  'yath'  attana  su- 
dantena  danto  dantena  gaMAati.'  (Cf.  v.  160.)  Tbe  India  Office 
MS.  reads  '  na  bi  etebi  ^Mnehi  gakkheya  agataw?  disam,  yatb'  at- 
tanaw  sudantena  danto  dantena  gaM/<ati.'  As  to  '  thanehi '  in- 
stead of  '  yanebi,'  see  v.  224. 

(326.)  '  Toniso,'  i.  e.  '  yonisaA,'  is  rendered  by  Dr.  Fausboll 
1  sapientia,'  but  tbe  reference  winch  be  gives  to  Hema^andra 
(ed.  Boehtlingk  and  Eieu,  p.  281)  shows  clearly  that  it  meant 
'  origin,'  or  '  cause.'  '  Yoriiso '  occurs  frequently  as  a  mere  adverb, 
meaning  thoroughly,  radically  (Dhammap.  p.  359),  and  'yoniso 
manasikara'  (Dhammap.  p.  110)  means  '  taking  to  heart '  or  '  mind- 
ing thoroughly.'  In  the  Lai.  Vist.  p.  41,  the  commentator  has 
clearly  mistaken  'yonisaA'  changing  it  to  'ye'niso,'  and  explain- 
ing it  by  '  yamanisam,'  whereas  M.  Foucaux  has  rightly  translated 
it  by  '  depuis  l'origine.'  Professor  Weber  imagines  he  has  dis- 
covered in  <yoms&h,  a  double-entendre,  but  even  grammar  would 
show  that  our  author  is  innocent  of  it. 


CHAPTEB    XXIII.  Cxlix 

as  it  liked,  as  it  listed,  as  it  pleased;  but  I  shall  now 
hold  it  in  thoroughly,  as  the  rider  who  holds  the  hook 
holds  in  the  furious  elephant. 

327. 

Be  not  thoughtless,  watch  your  thoughts !  Draw 
yourself  out  of  the  evil  way,  like  an  elephant  sunk  in 
mud. 

328. 

If  a  man  find  a  prudent  companion  who  walks 
with  him,  is  wise,  and  lives  soberly,  he  may  walk  with 
him,  overcoming  all  dangers,  happy,  but  considerate. 

329. 

If  a  man  find  no  prudent  companion  who  walks 
with  him,  is  wise,  and  lives  soberly,  let  him  walk 
alone,  like  a  king  who  has  left  his  conquered  coun- 
try behind, — like  a  lonely  elephant. 

330. 

It  is  better  to  live  alone,  there  is  no  companionship 
with  a  fool ;  let  a  man  walk  alone,  let  him  commit  no 
sin,  with  few  wishes,  like  the  lonely  elephant. 

331. 

If  an  oecasion  arises,  friends  are  pleasant ;  enjoy- 
ment is  pleasant  if  it  is  mutual  ;  a  good  work  is  plea- 
sant in  the  hour  of  death  ;  the  giving  up  of  all  grief  is 

pleasant. 

332. 

Pleasant  is  the  state  of  a  mother,  pleasant  the  state 
('.i:Y2.)  The  commentator  throughoul    takes  these  wordy,  like 


Cl  DHAMMAPADA. 

of  a  father,  pleasant  the  state  of  a  /Sramawa,  pleasant 
the  state  of  a  Brahman  a. 

333. 

Pleasant  is  virtue  lasting  to  old  age,  pleasant  is  a 
faith  firmly  rooted ;  pleasant  is  attainment  of  intelli- 
gence, pleasant  is  avoiding  of  sins. 

'  matteyyata,'  etc.,  to  signify,  not  the  status  of  a  mother,  or  ma- 
ternity, but  reverence  shown  to  a  mother. 


cli 


CHAPTER  XXIV. 

THIRST. 

334. 

The  thirst  of  a  thoughtless  man  grows  like  a  creeper ; 
he  runs  hither  and  thither,  like  a  monkey  seeking  fruit 
in  the  forest. 

335. 

Whom  this  fierce  thirst  overcomes,  full  of  poison,  in 
this  world,  his  sufferings  increase  like  the  abounding 
Biraraa  grass. 

336. 

He  who  overcomes  this  fierce  thirst,  difficult  to  be 
conquered  in  this  world,  sufferings  fall  off  from  him, 
like  water-drops  from  a  lotus  leaf. 

337. 

This  salutary  word  I  tell  you,  as  many  as  arc  here 

come   together:    'Dig  up   the   root   of  thirst,    as   lie 

who  wants  the  sweet-scented  Usira  root  must  dig  up 

the  Birawa  grass,  that  Mara  (the*  tempter)   may  not 

(335.)  Tirana  grass    is  the   Andropoyon  muricatum,  and   the 
scented  root  of  it  is  called  '  imra'  (cf.  v.  887) 


Clii  DHAMMAPADA. 

crush  you  again  and  again,  as  the  stream  crushes  the 

reeds.' 

338. 

As  a  tree  is  firm  as  long  as  its  root  is  safe,  and 
grows  again  even  though  it  has  been  cut  down,  thus, 
unless  the  yearnings  of  thirst  are  destroyed,  this  pain 
(of  life)  will  return  again  and  again. 

339. 
He  whose   desire  for  pleasure  runs  strong  in  the 
thirty-six  channels,  the  waves  will  carry  away  that  mis- 
guided man,  viz.  his  desires  which  are  set  on  passion. 

340. 

The  channels  run  everywhere,  the  creeper  (of  pas- 
sion) stands  sprouting ;  if  you  see  the  creeper  spring- 
ing up,  cut  its  root  by  means  of  knowledge. 

341. 
A  creature's  pleasures  are  extravagant  and  luxuri- 
ous ;  sunk  in  lust  and  looking  for  pleasure,  men  un- 
dergo (again  and  again)  birth  and  decay. 

342. 
Men,  driven  on  by  thirst,  run  about  like  a  snared 

(338.)  On  '  Anusaya,'  i.e.  '  anusaya,'  see  Wassiljew,  '  Der  Bud- 
dhismus,'  p.  240,  seq. 

(339.)  The  thirty-six  channels,  or  passions,  which  are  divided  by 
the  commentator  into  eighteen  external  and  eighteen  internal,  are 
explained  by  Burnouf  ('Lotus,'  p.  649),  from  a  gloss  of  the  '  G'ma- 
alaw/kara:'  "Vindication  precise  des  affections  dont  un  Buddha  acte 
independant,  affections  qui  sont  au  nombre  de  dix-huit,  nous  est 
fourni  par  la  glose  d'un  livre  appartenant  aux  Buddhistes  de  Cey- 
lan,"  etc. 

'Vaha,'  which  Dr.  Fausboll  translates  by  'equi,'  may  be  '  vaha,' 
undse. 


OHAPTEE    XXIV.  cliii 

hare;  hold  in  fetters  and   bonds,   they   undergo  pain 
for  a  long  time,  again  and  again. 

343. 

Men,  driven  on  by  thirst,  run  about  like  a  snared 
hare  ;  let  therefore  the  mendicant  who  desires  passion- 
lessness  for  himself,  drive  out  thirst ! 

344. 

lie  who  in  a  country  without  forests  (/.  e.  after  hav- 
ing reached  Nirvana)  gives  himself  over  to  forest-life 
{i.e.  to  lust),  and  who,  when  removed  from  the  forest 
{i.e.  from  lust),  runs  to  the  forest  {i.e.  to  lust),  look 
at  that  man  !  though  free,  he  runs  into  bondage. 

345. 

"Wise  people  do  not  call  that  a  strong  fetter  which 
is  made  of  iron,  wood,  or  hemp ;  far  stronger  is  the 
care  for  precious  stones  and  rings,  for  sons  and  a 
wife. 

346. 

That  fetter  do  wise  people  call  strong  which  drags 
down,  yields,  but  is  difficult  to  undo  ;  after  having  cut 
this  at  last,  people  enter  upon  their  pilgrimage,  free 
from  cares,  and  leaving  desires  and  pleasures  behind. 

(344.)  This  verse  seems  again  full  of  puns,  all  connected  with 
the  twofold  meaning  of  '  vana,'  forest  and  lust.  By  replacing 
'forest'  by  'lust,'  we  may  translate:  "He  who,  when  free  from 
lust,  gives  himself  up  to  lust,  who,  when  removed  from  lust  runs 
into  lust,  look  at  that  man,"  etc.  '  Nibbana,'  though  with  a  short 
a,  may  be  intended  to  remind  the  hearer  of  Nibbana. 

(846.)   '  Apekha,  apeksha,'  care  ;    see  Maim.  \i.    II,    19 

(346.)  '  Paribbay,'  i.e.  '  parivray;'  see  Mann,  vi.  ll 


Cliv  DHAMMAPADA. 

347. 

Those  who  are  slaves  to  passions,  run  up  and  down 
the  stream  (of  desires)  as  a  spider  runs  up  and  down 
the  web  which  he  has  made  himself;  when  they  have 
cut  this,  people  enter  upon  their  pilgrimage,  free  from 
cares,  leaving  desires  and  pleasures  behind. 

348. 

Give  up  what  is  before,  give  up  what  is  behind, 
give  up  what  is  in  the  middle,  when  thou  goest  to  the 
other  shore  of  existence ;  if  thy  mind  is  altogether  free, 
thou  wilt  not  again  enter  into  birth  and  decay. 

349. 

If  a  man  is  tossed  about  by  doubts,  full  of  strong 
passions,  and  yearning  only  for  what  is  delightful, 
his  thirst  will  grow  more  and  more,  and  he  will  in- 
deed make  his  fetters  strong. 

350. 

If  a  man  delights  in  quieting  doubts,  and,  always 
reflecting,  dwells  on  what  is  not  delightful,  he  cer- 
tainly will  remove,  nay,  he  will  cut  the  fetter  of 
Mara. 

351. 

He  who  has  obtained  rest,  who  does  not  tremble, 

(347.)  The  commentator  explains  the  simile  of  the  spider  as 
follows :  "Asa  spider,  after  having  made  its  thread-web,  sits  in 
the  middle  or  the  centre,  and  after  killing  with  a  violent  rush  a 
butterfly  or  a  fly  which  has  fallen  in  its  circle,  drinks  its  juice, 
returns,  and  sits  again  in  the  same  place,  in  the  same  manner 
creatures  who  are  given  to  passions,  depraved  by  hatred,  and 
maddened  by  wrath,  run  along  the  stream  of  thirst  which  they 
have  made  themselves,  and  cannot  cross  it,"  etc. 


<  i I  villi;    XXIV.  civ 

who  is  without  thirst  and  without   blemish,  he  has 
broken  all  the  thorns  of  life  :   this  will  he  his  last  body. 

352. 

Ho  who  is  without  thirst  and  without  affection,  who 
understands  the  words  and  their  interpretation,  who 
knows  the  order  of  letters  (those  which  are  before  and 
which  arc;  after),  he  lias  received  his  last  body,  he  is 
called  the  great  sage,  the  great  man. 

353. 

'  I  have  conquered  all,  I  know  all,  in  all  conditions 
of  life  I  am  free  from  taint ;  I  have  left  all,  and 
through  the  destruction  of  thirst  I  am  free ;  having 
learnt  myself,  whom  shall  I  teach  ?' 

354. 

The  gift  of  the  law  exceeds  all  gifts ;  the  sweetness 
of  the  law  exceeds  all  sweetness ;  the  delight  in  the 
law  exceeds  all  delights ;  the  extinction  of  thirst  over- 
comes all  pain. 

355. 

Pleasures  destroy  the  foolish,  if  they  look  not  for 
the  other  shore ;  the  foolish  by  his  thirst  for  pleasures 
destroys  himself,  as  if  he  were  his  own  enemy. 

(352.)  As  to  '  Nirutti,'  and  its  technical  moaning  among  the 
Buddhists,  see  Burnouf,  'Lotus,'  p.  841.  Fausbull  translates 
'  niruttis  vocabulorum  peritus,'  which  may  be  right.  Could  not 
'  sannipata'  mean  'samhit&'  or  ' sannikarsha '?  '  Sannip&ta'  oc- 
curs in  the  $tt\kala-prati*&khya,  but  with  a  different  meaning. 

(354.)  The  '  dhammadana,'  or  gift  of  the  law,  is  the  technical 
term  for  instruction  in  the  Buddhist  religion.  (See  '  Parables,' 
p.  1G0,  where  the  story  of  the  '  Sakkadovaniya'  is  told,  and  where 
a  free  rendering  of  our  verse  is  given.) 


Clvi  DHAMMAPADA. 

356. 

The  fields  are  damaged  by  weeds,  mankind  is  da- 
maged by  passion :  therefore  a  gift  bestowed  on  the 
passionless  brings  great  reward. 

357. 

The  fields  are  damaged  by  weeds ;  mankind  is  da- 
maged by  hatred :  therefore  a  gift  bestowed  on  those 
who  do  not  hate  brings  great  reward. 

358. 

The  fields  are  damaged  by  weeds,  mankind  is  da- 
maged by  vanity :  therefore  a  gift  bestowed  on  those 
who  are  free  from  vanity  brings  great  reward. 

359. 
The  fields  are  damaged  by  weeds,  mankind  is  da- 
maged by  wishing  :  therefore  a  gift  bestowed  on  those 
who  are  free  from  wishes  brings  great  reward. 


civil 


CHAPTER  XXV. 

THE  B1IIKSIIU  (mendicant). 

360. 
Restraint  in  the  eye  is  good,  good  is  restraint  in  the 
car,  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, 

(362.)  ' AyyAattarata,'  i.e.  '  adhyatmarata,'  is  an  expression 
which  we  may  take  in  its  natural  sense,  in  which  case  it  would 
simply  mean,  delighting  inwardly.  But  'adhyatmarata'  has  a 
technical  Bense  in  Sanskrit  and  with  the  Brahmans.  They  use  it  in 
the  sense  of  delighting  in  the  Adhy&tman,  i.e.  the  Supreme 
Self,  or  Brahman.  (See  '  Manu,'  vi.  49,  and  Kulluka's  com- 
mentary. As  the  Buddhists  do  not  recognize  a  Supreme  Self  or 
Brahman,  they  cannot  use  the  word  in  its  l'.ialimaiiical  Bense,  and 
thus  we  find  that  Buddhaghosha  explains  it  as  "delighting  in 
meditation  on  the  Kannnasthana,  a  Buddhist  formulary,  whether 
externally  or  internally."     1  am  not  certain  of  the  exact  mean- 


Clviii  DHAMMAPADA. 

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  Bhikshn. 

363. 

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

364. 

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

365. 

Let  him  not  despise  what  he  has  received,  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 

ing  of  Buddhaghosha's  words,  but  whatever  they  mean,  it  is  quite 
clear  that  he  does  not  take  '  adhyatmarata '  in  the  Brahmanical 
sense.  The  question  then  arises  who  used  the  term  first,  and  who 
borrowed  it,  and  here  it  would  seem,  considering  the  intelligible 
growth  of  the  word  in  the  philosophical  systems  of  the  Brahmans, 
that  the  priority  belongs  for  once  to  the  Brahmans. 

(363.)  On  '  artha'  and  'dharma,'  see  Stanislas  Julien,  '  Les  Ava- 
dauas,'  i.  217,  note  :  "  Les  quatre  connaissances  sont ;  1°  la  con- 
naissance  du  sens  (artha)  ;  2°  la  connaissance  de  la  Loi  (dharma) ; 
3°  la  connaissance  des  explications  (niroukti) ;  4°  la  connaissance 
de  l'intelligence  (pratibhana)." 

(304.)  The  expression  '  dbammaramo,'  having  his  garden  or 
delight  (Lustgarten)  in  the  Law,  is  well  matched  by  the  Brahmanic 
expression  '  ekarama,'  i.  e.  '  nirdvandva.'  (Mahabh.  xiii.  1930.) 


I  II  \  ill  l;    \\v  c|i\ 

despise  what    ho    has   received,   even  the    gods  will 
praise  him,  if  his  life  is  pure,  and  if  he  is  not  slothful. 

3G7. 

lie  who  aever  identifies  himself  with  his  body  and 
soul,  and  does  not  grieve  over  what  is  no  more,  he  in- 
deed is  called  a  Bhikshu. 

368. 

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

369. 

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

3T(r. 

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

371. 

Meditate,  0  Bhikshu,  and  be  not  heedless  !  Do 
not  direct  thy  thought  to  what  gives  pleasure !  that 

(3G7.)  '  Nainarupa '  is  here  used  again  in  its  technical  sense  of 
body  and  soul,  neither  of  which  is  '  ;itman,'  or  self.  'Asat,'  what 
is  not,  may  therefore  mean  tin-  same  as  '  n&marupa,' or  we  may 
take  it  in  the  sense  of  \\  li.it  is  no  more,  as,  for  instance,  the  beauty 
or  voutli  of  the  body,  the  vigour  of  the  mind,  etc. 

(371.)  The  swallowing  <>!'  hot  iron  balls  is  considered  ;i^  a 
punishment  in  hell ;  see  v.  308.     Professor  Weber  has  perceived 


clx  DIIAMMAPADA. 

thou  mayest  not  for  thy  heedlessness  have  to  swallow 
the  iron  ball  (in  hell),  and  that  thou  mayest  not  cry 
out  when  burning,  "  This  is  pain." 

372. 
Without  knowledge  there  is  no  meditation,  without 
meditation  there  is  no  knowledge :  he  who  has  know- 
ledge 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. 

the  right  meaning  of  '  bhavassu,'  which  can  only  be  '  bhavayasva,' 
but  I  doubt  whether  the  rest  of  his  rendering  is  right,  '  Do  not 
swallow  by  accident  an  iron  ball.' 


CHAPTEB    \\V.  clxi 

377. 

As  the  Vassika-plant  slicds  its  withered  flowers, 
men  should  Bhed  passion  and  hatred,  0  ye  Bhikshus ! 

378. 

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

379. 

House  thyself  by  thyself,  examine  thyself  by  thy- 
self, thus  self-protected  and  attentive  wilt  thou  live 
happily,  0  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 
doctrine  of  Buddha  will  reach  the  quiet  place  (Nir- 
vana), cessation  of  natural  desires,  and  happiness. 

382. 

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

(381.)  See  verse  3G8. 


clxii 


CHAPTEE  XXYI. 

THE   BRAHMA2STA. 

383. 
Stop  the  stream  valiantly,  drive  away  the  desires, 
0  Brahmawa !     When  yon  have  understood  the  de- 
struction of  all  that  was  made,  yon  will  understand 
that  which  was  not  made. 

384. 
If  the  Brahmawa    has    reached    the    other    shore 
in   both  laws  (in   restraint  and   contemplation),    all 
bonds   vanish    from    him   who   has   obtained   know- 
ledge. 

385. 
He  for  whom  there  is  neither  this  nor  that  shore, 
nor  both,  him,  the  fearless  and  unshackled,  I  call  in- 
deed a  Brahmawa. 

386. 
He  who  is  thoughtful,  blameless,  settled,  dutiful, 


(385.)  The  exact  meaning  of  the  two  shores  is  not  quite  clear, 
and  the  commentator  who  takes  them  in  the  sense  of  internal  and 
external  organs  of  sense,  can  hardly  be  right.     See  v.  86. 


CHAPIEB  xxvi.  clxiii 

without  passions,  and  who  has  attained  the  highest 
end,  him  I  call  indeed  a  Brahiiiawa. 

387. 

The  sun  is  bright  by  day,  the  moon  shines  by  night, 
the  warrior  is  bright  in  his  armour,  the  Brahmawa  is 
bright  in  his  meditation ;  but  Buddha,  the  Awakened, 
is  bright  with  splendour  day  and  night. 

388. 
Because  a  man  is  rid  of  evil,  therefore  he  is  called 
Brahma/m ;  because  he  walks  quietly,  therefore  he  is 
called  Sramawa ;  because  he  has  sent  away  his  own  im- 
purities, therefore  he  is  called  Pravra^ita  (a  pilgrim). 

389. 
No  one  should  attack  a  Brahmawa,  but  no  Brahmawa 
(if  attacked)  should  let  himself  fly  at  his  aggressor ! 
Woe  to  him  who  strikes  a  Brahmawa,  more  woe  to 
him  who  flies  at  his  aggressor  ! 

390. 
It  advantages  a  Brahmawa  not  a  little  if  he  holds 
his  mind  back  from  the  pleasures  of  life ;  when  all 
wish  to  injure  has  vanished,  pain  will  cease. 


(388.)  These  would-be  etymologies  are  again  interesting  as 
showing  the  decline  of  the  etymological  life  of  the  spoken  language 
of  India  at  the  time  when  Buch  etymologies  became  possible.  In 
order  to  derive  '  Brahmana'  from  'vah,'  it  must  have  been  pro- 
nounced 'bahmatto;  '  vab,'  to  remove,  occurs  frequently  in  the 
Buddhistical  Sanskrit.  (Of.  Lai.  Vist.  p.  551,  1.  1 ;  553,  1.  7. 
See  note  to  verse  205.) 

(390.)  I  am  afraid  I  have  taken  too  much  liberty  with  this 
verse.     Dr.  Fauaboll  translates;  'Non  Brahmana  hoc  paulo  me- 


Clxiv  DHAMMAPADA. 

391. 

Him  I  call  indeed  a  Brahmana  who  does  not  offend 
by  body,  word,  or  thought,  and  is  controlled  on  these 
three  points. 

302. 

After  a  man  has  once  understood  the  Law  as  taught 
by  the  Well-awakened  (Buddha),  let  him  worship  it 
carefully,  as  the  Brahma na  worships  the  sacrificial  fire. 

oyo. 

A  man  does  not  become  a  Brahma^a  by  his  platted 
hair,  by  his  family,  or  by  both;  in  whom  there  is 
truth  and  righteousness,  he  is  blessed,  he  is  a  Brah- 
mawa. 

394. 

"What  is  the  use  of  platted  hair,  0  fool !  what  of 
the  raiment  of  goatskins  ?  Within  thee  there  is  raven- 
ing, but  the  outside  thou  makest  clean. 

395. 
The  man  who  wears  dirty  raiments,  who  is  emacia- 
ted and  covered  with  veins,  who  lives  alone  in  the 
forest,  and  meditates,  him  I  call  indeed  a  Brahmawa. 


lius,  quando  retentio  fit  mentis  a  jucundis.'  In  the  second  verse 
he  translates  '  himsamawo,'  or  '  hiwsamano,'  by  '  violenta  mens  ;' 
Dr.  "Weber  by  '  der  Geist  der  Schadsucht.'  Might  it  be  '  hims- 
yam&nah,'  injured,  and  '  nivattati,'  he  is  quiet,  patient  ?  '  Ahimsa- 
manaA'  would  be,  with  the  Buddhists,  the  spirit  of  love.  (Luke 
xi.  39.) 

(394.)  I  have  not  copied  the  language  of  the  Bible  more  than 
I  was  justified  in.  The  words  are  '  abbhantaran  te  gahanawi,  ba- 
hiraw  parimayyasi,'  interna  est  abyssus,  externum  mundas. 

(395.)  The  expression  '  Kisan  dhamamsahthatam,'  is  the  San- 


(  EAPTEB    XXVI.  cl\\ 

396. 

I  do  not  call  a  man  a  Brahmaraa  because  of  his  ori- 
gin or  of  his  mother.  lie  may  be  called  "  Sir,"  and 
may  be  wealthy:  but  the  poor,  who  is  free  from  all 
attachments,  him  I  call  indeed  a  Brahmawa. 

397. 

He  who  has  cut  all  fetters,  and  who  never  trembles, 
he  who  is  independent  and  unshackled,  him  I  call 
indeed  a  Brahmawa. 

398. 

He  who  has  cut  the  girdle  and  the  strap,  the  rope 
with  all  that  pertains  to  it,  he  who  has  burst  the  bar, 
and  is  awakened,  him  I  call  indeed  a  Brahmawa. 

399. 

He  who,  though  he  has  committed  no  offence, 
endures  reproach,  bonds,  and  stripes,  him,  strong  in 
endurance  and  powerful,  I  call  indeed  a  Brahmana. 

400. 

He  who  is  free  from  anger,  dutiful,  virtuous,  with- 
out weakness,  and  subdued,  who  has  received  his  last 
body,  him  I  call  indeed  a  Brahmana. 


skrit  'kri.va/;/  dhamanlaantatam,'  the  frequent  occurrence  of  which 
in  tin'  Mahabh&rata  lias  been  pointed  out  by  Boehtlingk,  s.v. 
dhamani.  It  looks  more  like  a  Brahmanic  than  like  a  Buddhiat 
phrase. 

:;;)'.).)  The  exact  meaning  of  'bal&nika'  is  difficult  to  find. 
Does  it  mean,  possessed  of  a  Btrong  army,  or  facing  a  force,  or 
leading  a  force?    The  commentary  alone  could  help  us  to  decide. 


Clxvi  DHAMMAPADA. 

401. 

He  who  does  not  cling  to  pleasures,  like  water  on  a 
lotus  leaf,  like  a  mustard  seed  on  the  point  of  an  awl, 
him  I  call  indeed  a  Brahmawa. 

402. 

He  who,  even  here,  knows  the  end  of  his  suffer- 
ing, has  put  down  his  burden,  and  is  unshackled,  him 
I  call  indeed  a  Brahmawa. 

403. 

He  whose  knowledge  is  deep,  who  possesses  wisdom, 
who  knows  the  right  way  and  the  wrong,  who  has 
attained  the  highest  end,  him  I  call  indeed  a  Brah- 
mawa. 

404. 

He  who  keeps  aloof  both  from  laymen  and  from 
mendicants,  goes  to  no  house  to  beg,  and  whose  de- 
sires are  small,  him  I  call  indeed  a  Brahmawa. 

405. 
He  who  finds  no  fault  with  other  beings,  whether 


(401.)  'Anokasari'  is  translated  by  Dr.  Fausboll '  sine  domicilio 
grassantem ;'  by  Dr.  Weber,  '  ohne  Heim  wandelt.'  The  commen- 
tator seems  to  support  my  translation.  He  says  that  a  man  who 
has  no  intercourse  either  with  householders  or  with  those  who 
have  left  their  houses,  but  may  still  dwell  together  in  retirement 
from  the  world,  is  '  analaya&ara,'  i.  e.  a  man  who  goes  to  nobody's 
abode,  in  order  to  see,  to  hear,  to  talk,  or  to  eat.  lie  then  ex- 
plains 'anokasarin'  by  the  same  word,  '  analaya&arin,'  i.e.  a  man 
who  goes  to  nobody's  residence  for  any  purpose, — and  in  our 
case,  I  suppose,  principally  not  for  the  purpose  of  begging. 


i  hapteb   xxvi.  clxvii 

weak  or  strong,  who  docs  not  kill  nor  cause  slaughter, 
him  T  call  indeed  a  Brahmana. 

40G. 

lie  who  is  tolerant  with  the  intolerant,  mild  with 
fault-finders,  free  from  passion  among  the  passionate, 
him  I  call  indeed  a  Brahmawa. 

407. 

lie  from  whom  anger  and  hatred,  pride  and  envy 
have  dropt  like  a  mustard  seed  from  the  point  of  an 
awl,  him  I  call  indeed  a  Brahmaraa. 

408. 

He  who  utters  true  speech,  instructive  and  free  from 
harshness,  so  that  he  offend  no  one,  him  I  call  indeed 
a  Brahmawa. 

409. 

He  who  takes  nothing  in  the  world  that  is  not  given 
him,  be  it  long  or  short,  small  or  large,  good  or  bad, 
him  I  call  indeed  a  Brahmawa. 

410. 

He  who  fosters  no  desires  for  this  world  or  for  the 
next,  has  no  inclinations,  and  is  unshackled,  him  I 
call  indeed  a  Brahmana. 

411. 
He  who  has  no  interests,  and  when  he  has  under- 


(411.)  '  Akathamkathi'  is  explained  by  Buddhaghosha  as  mean- 
ing, free  from  doubt  or  hesitation.     lie  also  uses  '  Vnthmnknthft1 


Clxviii  DHAMMAPADA. 

stood  (the  truth),  docs  not  say  How,  how  ? — he  who 
can  dive  into  the  Immortal,  him  I  call  indeed  a  Brah- 
mawa. 

412. 

He  who  is  above  good  and  evil,  above  the  bondage 
of  both,  free  from  grief,  from  sin,  from  impurity,  him 
I  call  indeed  a  Brahmawa. 

413. 

He  who  is  bright  like  the  moon,  pure,  serene,  and 
undisturbed,  in  whom  all  gaiety  is  extinct,  him  I  call 
indeed  a  Brahmawa. 

414. 

He  who  has  traversed  this  mazy,  impervious  world 
and  its  vanity,  who  is  through,  and  has  reached  the 
other  shore,  is  thoughtful,  guileless,  free  from  doubts, 
free  from  attachment,  and  content,  him  I  call  indeed  a 
Brahmawa. 

415. 

He  who,  leaving  all  desires,  travels  about  without  a 


in  the  sense  of  doubt  (verse  414).  In  the  Kavyadarsa,  iii.  17, 
the  commentator  explains  '  akatham'  by  '  katharahitam,  nirviva- 
dam,'  which  would  mean,  without  a  '  katha,'  a  speech,  a  story 
without  contradiction,  unconditionally.  Prom  our  passage,  how- 
ever, it  seems  as  if  '  katha?»katha'  was  a  noun  derived  from 
•  kathawkathayati,'  to  say  Howr,  how  ?  so  that  neither  the  first 
nor  the  second  element  had  anything  to  do  with  '  kath,'  to  re- 
late ;  and  in  that  case  '  akatham,'  too,  ought  to  be  taken  in  the 
sense  of  '  without  a  Why.' 

(412.)  See  verse  39.  The  distinction  between  good  and  evil 
vanishes  when  a  man  has  retired  from  the  world,  and  has  ceased 
to  act,  longing  only  for  deliverance. 


CHAPTEB    XXVI.  clxix 

homo,  in  whom  all  concupiscence  is  extinct,  him  1  call 
indeed  a  Brahmawa. 

416. 

He  who,  leaving  all  longings,  travels  about  without  a 
homo,  in  whom  all  covetousncss  is  extinct,  him  I  call 
indeed  a  Brahmaaa. 

417. 

He  who,  after  leaving  all  bondage  to  men,  has  risen 
above  all  bondage  to  the  gods,  who  is  free  from  every 
bondage,  him  I  call  indeed  a  Brahmawa. 

418. 

He  who  has  left  what  gives   pleasure   and   what 
gives  pain,  is  cold,  and  free  from  all  germs  (of  re 
ncwed   life),    the   hero   who   has   conquered   all    the 
worlds,  him  I  call  indeed  a  Brahma^a. 

419. 

He  who  knows  the  destruction  and  the  return  oi 
creatures  everywhere,  who  is  free  from  bondage,  wel- 
faring  (Sugata),  and  awakened  (Buddha),  him  I  call 
indeed  a  Brahmana. 

420. 

lie  whose  way  the  gods  do  not  know,  nor  spirits 
(Gandharvas),  nor  men,  and  whose  passions  are  extii 
him,  the  venerable,  1  call  indeed  a  Brahmana. 

421. 

Uc  who  calls  nothing  his  own,  whether  it  be  before, 
behind,  or  between,  who  is  poor,  and  free  from  the 
love  of  the  world,  him  1  call  indeed  a  Brahmana. 

m 


Clxx  DHAMMAPADA. 

422. 

The  manly,  the  noble,  the  hero,  the  great  sage,  the 
conqueror,  the  guileless,  the  master,  the  awakened, 
him  I  call  indeed  a  Brfihmawa. 

423. 

He  who  knows  his  former  abodes,  who  sees  heaven 
and  hell,  has  reached  the  end  of  births,  is  perfect  in 
knowledge  and  a  sage,  he  whose  perfections  are  all 
perfect,  him  I  call  indeed  a  Brahmaraa. 


clxxi 


PREFACE 

(BY    CAPTAIN    ROGERS) 

TO    TIIE 

TRANSLATION  OF  BUDDIIAGHOSHA'S  PARABLES. 


The  following  translation  of  the  Burmese  version  of 
the  Parables  of  Buddhaghosha  has  been  made  from  a 
work  entitled,  the  Dhamma-Pada-Yatthu,  or  '  Stories 
about  the  Dhamma  Pada.'  In  the  translation  I  have 
followed  the  printed  text  of  Latter's  '  Selections  from 
the  Vernacular  Boodhist  Literature  of  Burmah,'  collat- 
ing it  with  a  palm-leaf  manuscript  of  the  same  work 
in  the  East-India  Office  library.  The  collating,  how- 
over,  has  been  of  but  little  use,  for  though  the  two 
copies  are  in  most  parts  identical  or  nearly  so,  yet  in 
the  obscure  passages  they  almost  invariably  differ  con- 
siderably, and  one  is  rarely  more  intelligible  than  the 
other.  Any  sensible  variation  between  the  manuscript 
and  the  printed  text  will  be  found  in  the  foot-notes. 
I  have  also  marked  those  few  passages  which  their 
impenetrable    obscurity    has   compelled  me  to   omit. 


Clxxii  PREFACE. 

The  difficulties  under  which  a  translator  labours,  owing 
to  the  careless  transcribing  of  the  native  copyists,  is 
well  exemplified  in  the  English  translation  of  '  The 
Decisions  of  Princess  T/judamasari,'  by  the  late  Col. 
Sparks ;  another  portion  of  Latter' s  '  Selections,'  and 
a  very  amusing  collection  of  stories,  where  the  nume- 
rous emendations  of  the  text,  which  the  translator  was 
compelled  to  make,  are  marked  in  the  notes. 

Although  I  have  paraphrased  as  decently  as  possible 
many  of  the  expressions  employed  in  the  original,  yet 
the  Oriental  ideas  of  propriety  are  so  different  from 
those  of  Western  nations  that  I  found  myself  alto- 
gether unable,  without  completely  sacrificing  the 
sense,  to  do  more  than  slightly  tone  down  some  of  the 
passages. 

I  have  to  acknowledge  the  great  advantage  I  have 
derived  from  collating  my  own  translation  with  a 
close  and  very  accurate  translation  of  the  same  work 
by  Captain  Sheffield  Grace,  of  H.M.  68th  Eegiment, 
which  Professor  Max  Muller  forwarded  to  me  while 
I  was  revising  my  manuscript  for  the  press. 

H.  T.  E. 


BUDDHAGHOSHA'S   PAHABLES. 


I  worship  the  Adorable  who  is  worthy  of  all  homage, 
who  is  radiant  with  the  six  glories,  and  the  possessor 
of  all  wisdom. 

CHAPTER    I. 
STORY  OF   A'AKKTIUPALA    MAHATHERA. 

The  most  excellent  Para,1  brilliant  in  his  glory,  free 

from  all  ignorance,  beholding  Nibbana,2  the  end  of  the 
migration  of  the  soul,  lighted  the  lam})  of  the  law  of 
the  good. 

This  law  he  preached  during  his  residence  at  the 
6'etavana  monastery  in  the  Savatthi  country,  illus- 
trating it  by  an  account  of  the  Mahathera8  ffakkhupala. 

At  a  former  time  there  lived  in  the  Savatthi  country 
a  T/mgyue1  named  Maha-SYararea.  This  T/aigyue  went 
out  one  day  to  bathe ;   on  the  road  he  saw  a  banyan- 

1  "  The  Lord,"  or  "  Master,"  i.e.  Gotama,  the  founder  of  the 
Buddhist  religion. 

2  Nibbana  is  the  last  and  unchangeable  state  of  the  soul,  in  which 
it  is  never  more  subject  to  transmigration, — the  heaven  of  the 
Burmese  Buddhists. 

3  Mahathera  means  among  the  Burmese  a  Buddhist  priest  of 
ten  years' standing  or  more  ;  but  here  it  signifies  a  distinguished 
disciple  of  Gotama. 

4  The  wealthy  class. 


Z  EUDDHAGIIOSHA'S   PARABLES. 

tree ;  thinking  that  there  must  dwell  there  a  Nat1 
of  great  power,  he  cleared  the  space  at  the  foot  of  the 
tree,  made  an  offering  of  a  flag,2  a  lighted  lamp, 
flowers  and  perfumes,  and  prayed:  "My  lord  Nat, 
if  you  will  give  me  a  son  or  a  daughter,  I  will  make 
you  large  offerings;"  then  he  returned  home. 

At  that  very  time  the  T/kigyue's  wife  became 
pregnant,  and  the  T/mgyue  was  delighted.  After  ten 
months,3  a  son  was  born,  to  whom  he  gave  the  name 
of  Mahapala,  because  he  had  obtained  him  through  his 
prayers  to  the  Nat.  After  this  another  son  was  born, 
who  received  the  name  of  iTulla-pala.  These  two  sons, 
when  they  reached  years  of  maturity,  both  married. 

At  this  time  Para  Taken1  was  preaching  the  law 
to  the  assembly  in  the  Cetavana  monastery,  and 
Mahapala,  after  listening  to  his  discourse,  became 
fearful  about  his  future  state,  and  asked  Para  Taken 
for  permission  to  become  a  Kalian.5  Para  Taken  said, 
"  If  there  is  any  one  whose  leave  you  should  ask,  go 
first  and  do  so."  Mahapala  accordingly  sought  the 
leave  of  his  younger  brother,  jBTuUa-pala ;  but  /liilla- 
pala  objected,  saying,  "  Our  parents  are  both  dead, 
and  I  now  look  on  you  as  my  father  and  mother ;  do 
not  become  a  Kalian,  but  stay  at  home  and  make 
offerings.  Mahapala,  however,  would  not  listen  to 
his  brother's  objections,  but  delivered  over  to  him  a 
large  amount  of  property,  and  then  leaving  him,  went 
to  Para  Taken  and  became  a  Kalian. 

1  A  being  of  an  order  superior  to  man. 

2  A  streamer  of  cloth,  often  fastened  to  a  tree  as  an  offering 
to  the  Nat  supposed  to  reside  there. 

3  Lunar  months  alone  are  employed  by  the  Burmese  in  calcu- 
lations of  time. 

1  The  Lord  and  Master,  i.e.  Gotama.        5  A  Buddhist  priest. 


STORJf    OF    A'AKKIHI'AI.A     .M  A  II  AT1I  111;  \ 


After  he  had  become  a  Pan/ringa,1  and  had  passed 
live  lents'2  with  the  teacher  Upag^Mya,  he  said  to  Para 
Taken,  "My  lord  and  master,  what  are  the  duties  of 
a  priest,  according  to  the  divine  system?"  Para 
Taken  said,  "Mahapala,  my  divine  system  consists 
of  Gandha-dhura  and  Vipassana-dhura,  these  two." 
Mahapala  said,  "  Lord  and  master,  what  is  Gand- 
ha-dhura ?  and  what  is  Yipassana-dhura  V"  Para  Taken 
replied,  "Gandha-dhura  means  knowing  by  heart 
the  three  books  of  the  Pi/aka;i  in  the  Pfdi  language  ; 

1  A  priest  who  is  proficient  in  the  five  qualifications. 

2  The  priests  in  Burmah  take  rank  according  to  the  number  of 
I, nits  or  annual  fasts  of  three  months  which  they  have  spent  in 
their  monasteries  ;  accordingly,  a  priest  of  five  Lents  means  a 
priest  of  live  years'  standing  or  thereabouts.  The  Burmese  priests, 
if  they  find  the  monastic  austerities  too  heavy  a  burden,  are  at 
liberty  to  become  laymen  at  any  time,  but  if  they  wish  to  re- 
enter the  priesthood,  they  forfeit  all  advantages  of  seniority,  and 
must  commence  afresh  in  the  lowest  rank. 

3  The  Buddhist  scriptures  comprise,  according  to  Burmese 
authorities,  three  great  books,  which  are  again  subdivided  into 
fifteen  parts,  thus  : — 

I  Sutta-sllakkha  (?) 
1.  Sutta        Sutta-mahava  (?) 
v  Sutta-pfuleyavfi  (?) 
'  Parayika 

I'a/.itana 
'2.   Vinaya  .Mahavagga 

KuZavagga 

Parivara 

Dhamma  sangani 

Vibhanga 

Dhatukatha 
I.  Abhidhamma  (  Puggalapannatti 

Kat  havatthu 

Yamaka 

Parana 


B  Z 


4  buddhaghosha's  parables. 

Vipassana-dhura  means,  repeating  the  Kaniraa/^fum1 
and  theBhavana."2  Mahapala  said,  "  Lord  and  master, 
I  have  entered  the  priesthood  at  too  advanced  an  age  to 
acquire  the  Gandha-dhura,  give  me  the  Vipassana- 
dliiira."  Para  Taken  gave  him  the  Kamma^ana,  which 
has  the  power  of  making  a  man  a  Eahanda.3  Maha- 
pala, after  performing  the  Pavarawa,4  made  his 
obeisance  to  Para  Taken,  and  went  away  with  sixty 
Eahans  to  a  place  distant  120  yoyanas5  from  the 
Savatthi  country.  Depending  for  subsistence  on  a 
neighbouring  village,  he  took  up  his  residence  in  a 
forest,  where  he  occupied  himself  in  repeating  the 
Kamma^ana.  The  people  of  the  village  felt  kindly 
towards  them,  and  offered  them  boiled  rice,6  and 
Mahapala  and  the  sixty  Eahans  received  daily  alms  of 
food  in  the  village.7 

One  day,  a  doctor  in  the  village  made  a  respectful 
request  to  them,  that  if  ever  they  had  need  of  medi- 

1  Short  sentences  for  repetition. 

2  The  same,  but  shorter. 

3  An  Ariya  of  the  highest  order.  An  Ariya  is  one  who  will 
attain  Nibbfma  at  the  close  of  his  present  life. 

4  Confession  made  by  one  priest  to  another. 

5  A  yoyana  is  thirteen  and  a  half  English  miles. 

0  Buddhist  priests  receive  all  their  food  cooked  from  the  pious 
laity,  on  whom  they  are  entirely  dependent  for  their  subsistence. 
Nothing  is  cooked  in  the  monasteries. 

7  It  is  the  custom  of  the  Burmese  priests  to  go  out  every 
morning  about  eight  o'clock  to  collect  food  for  the  day.  At  this 
hour,  in  every  town  or  village  where  there  is  a  monastery,  may 
be  seen  a  long  file  of  priests  with  their  bright  yellow  clothes  and 
shaven  and  uncovered  heads  walking  slowly  and  solemnly  along, 
with  their  eyes  fixed  upon  the  ground,  looking  neither  to  right  nor 
left,  and  keeping  rigid  silence;  each  man  carrying  his  Uabet,  into 
which  the  people  from  their  houses  as  the  procession  passes  come 
and  pour  food,  principally  boiled  rice. 


STOBY   OF  A'AKKIHTAI.A    maiiatiii:ka.  5 

cine  of  any  kind  they  should  command  him.  Some 
time  aft  or  this  the  Mahathera  Mahapala  suffered  from 
a  continual  effusion  from  the  eyes,  just  like  water 
running  from  a.  leaky  water-pot,  and  the  Bahans 
accordingly  wont  to  the  doctor,  and  begged  of  him  to 
make  an  offering1  of  some  medicine.  The  doctor  gave 
them  some  refined  oil.  Mahapala,  because  he  would 
not  desist  from  repeating  the  lvamma////ana,  applied  the 
medicine  to  his  eyes  without  moving  from  his  sitting 
posture,  and  then  went  into  the  village  to  collect  his  rice. 
The  doctor,  as  soon  as  he  saw  him,  asked  him  if  he  had 
used  the  medicine,  and  he  said  ho  had.  Then  he  asked 
him  how  his  eyes  were,  and  received  the  reply  that 
they  were  as  bad  as  before.  "How  is  this?"  said  the 
doctor;  "  one  application  always  removes  the  disease. 
Did  you  apply  the  medicine  sitting  or  lying  down  ?" 
Mahapala  kept  silence.  The  doctor  continued,  "Lord 
and  master,  if  you  only  lie  down  and  apply  the  medi- 
cine, you  will  be  cured."  Mahapala  said,  "Leave 
mo,  Daraka  ;":  and  the  doctor  made  his  obeisance  and 
went  away.  Mahapala  then  communed  with  himself 
thus  :  "  0  Mahapala,  you  cannot  count  the  number  of 
times  y<»u  have  been  blind  in  the  different  states  of 
existence,  of  which  no  commencement  ran  be  found ; 
iix  your  mind  on  the  religious  system  of  Para  Taken 
incessantly,  and  take  no  sleep  during  this  Lent  for  the 
whole  of  the  three  months;  then  if  blindness  come,  let 
it  come."  Saying  these  words,  ho  gave  himself  up 
entirely  to  the  repetition  of  the  Kamma^Aana,  and  on 

1  Every  gift  made  by  the  laity  to  a  priest  is  regarded  as  a  re- 
ligious offering  to  be  rewarded  in  succeeding  stales  of  existence. 

2  The  title  given   by  priests  to  those  of  the  laity  who  Bupporl 
them. 


6  buddhaghosha's  parables. 

that  very  day,    exactly   at   midnight,  he   became   a 
Eahanda,  but  he  lost  the  sight  of  both  eyes. 

From  this  time  MahFipala  confined  himself  to  the 
precincts  of  the  monastery.  When  the  Kalians  next 
morning  told  him  that  it  was  time  to  go  and  collect 
the  food;  he  said  to  them,  "  My  sight  is  gone;  go 
by  yourselves  and  collect  it."  When  the  Kalians 
saw  his  blindness  they  wept  bitterly,  and  said  to  him, 
"  My  Lord,  have  no  anxiety,  we  will  feed  and  tend 
you ;"  then  they  went  into  the  village  to  collect  food. 
When  the  villagers  saw  that  Mahapala  was  not  with 
them,  and  on  inquiry  learned  that  he  was  blind,  they 
greatly  pitied  him  and  sent  him  many  dainties. 

iTalddiupala1  continued  to  instruct  the  sixty  Kalians, 
and  these,  giving  their  whole  hearts  to  his  teaching, 
arrived  at  the  stage  of  a  Kahanda.  When  Lent  was 
over  the  Kalians  expressed  a  wish  to  go  and  contem- 
plate Para  Taken ;  iTakkhupala  said  to  them,  "  Go, 
but  I  am  infirm  and  blind,  and  must  remain  behind. 
When  you  arrive  there  tell  my  younger  brother  ifulla- 
pala  of  my  condition.  If  he  will  conduct  me  I  shall 
be  able  to  go." 

When  the  Kalians  arrived  they  contemplated  Para 
Taken  and  the  two  chief  disciples.2  On  the  following 
day  early  in  the  morning  the  Kalians  went  to  collect 
food  at  the  house  of  /nilla-pala;  when  he  saw  them  and 
found  his  brother  was  not  with  them,  he  asked  after 
him.  The  Kalians  told  him  how  he  was  blind  of  both 
eyes,  and  how  he  had  said  that  he  could  not  come 

1  Mahiipala's  name  is  here  changed  to  ITakkhupala  in  reference 
to  his  blindness,  7cakkhu  meaning  eye. 

2  Sariputta  the  right-hand  disciple,  and  Moggallana  the  left- 
hand  disciple. 


STORY    OP  A'Akklll  I'AI.A     M  A  1 1  ATI  I  ERA.  i 

unless  his  brother  would  conduct  him.     When  ZTulla- 

pala  heard  this,  he  wept  aloud,  and  m airing  his  nephew 
Palita  enter  the  priesthood,  lie  sent  him  hack  with  the 
Kalians.  The  novice  as  soon  as  ho  reached  the  resi- 
dence of  Aakkhupala,  presented  some  food  to  him, 
saying,  "I  have  brought  this  from  your  younger 
brother  A'ulla-pnla."  Aakkhupala  asked  him  who  ho 
was,  and  heaving  lie  was  his  nephew,  said  "Very 
good,"  and  giving  him  the  end  of  his  staff  to  guide 
him,  set  out  on  his  journey. 

As  they  were  travelling  in  a  thick  forest,  the  novice 
Palita,  hearing  the  voice  of  a  woman  who  was  engaged 
in  collecting  fuel,  and  was  singing  very  prettily  over 
her  task,  said  to  Aakkhupala,  "  My  Lord,  wait  here  for 
one  moment,  I  will  be  back  with  you  directly/'  The 
novice  then  went  away,  and  introducing  himself  to 
the  young  woman,  spent  a  considerable  time  in  her  so- 
ciety. Aakkhupala  finding  the  novice  did  not  return, 
and  suddenly  recollecting  that  he  had  heard  a  woman 
singing,  came  to  the  conclusion  that  the  novice  had 
failed  in  his  duty.1 

When  the  novice  returned  after  his  interview  with 
the  damsel,  he  said,  "My  Lord,  let  us  proceed," 
and  offered  to  take  the  end  of  the  staff;  but  the  Rahanda 
said,  "  One  who  has  been  guilty  of  a  vile  action  must 
not  touch  the  end  of  my  staff."  The  novice  trembled 
and  was  silent:  then  assuming  the  garment  of  a  layman. 
he  again  approached  him  and  said,  ki  I  have  become  a 
layman  ;  it  was  from  no  inclination  for  its  duties  that 
1  entered  the  priesthood,  hut  only  from  fear  of  the 
dangers  of  the  journey;  now  let  us  proceed.  But 
Aakkhupala  said,  "Though  you  have  gone  hack  to 
1  The  Buddhist  priesthood  ;irc  devoted  to  celibacy. 


8  buddhaghosha's  parables. 

the  laity,  you  are  not  fit  to  be  my  companion ;  I  will 
not  go  with  you."  Then  Palita  urged,  "Do  not 
remain  here,  my  Lord !  for  there  are  Bilus1  and  all 
sorts  of  dangers."  The  Eahanda  replied,  "  I  care 
not  for  these  clangers,  if  I  must  die,  I  must  die ;  but 
I  will  not  be  conducted  by  you."  When  Palita  heard 
this,  he  was  utterly  dismayed,  and  weeping  bitterly 
fled  away. 

By  the  power  of  Aakkhupala's  devotion,  the  throne 
of  the  Sakka  King2  became  rigid,3  and  its  occupant 
looking  forth  observed  the  Eahanda  in  his  difficulty, 
and  leaving  the  Nat  country  descended  to  earth ;  then 
taking  care  that  his  footfall  should  be  heard  *by 
Aakkhupala  he  went  along  in  front  of  him.  Aakkku- 
pala  asked  whose  footstep  it  was,  and  the  Nat-King 
answered  that  he  was  a  wayfarer,  and  asked  the 
Eahanda  whither  he  was  going;  on  receiving  the 
reply  that  he  was  bound  for  the  Savatthi  country, 
he  suggested  that  they  should  travel  together;  but 
the  Mahathcra  said,  "Daraka,  I  am  very  infirm 
and  shall  delay  you  on  your  journey."  The  Sakka 
King  rejoined,  "  Not  so,  my  Lord,  I  have  no  need  of 
haste,  and  by  accompanying  you  I  shall  obtain  one  of 
the  ten  results  of  good  actions."  The  Eahanda  seeing 
that  this  was  a  pious  person,  gave  him  the  end  of  his 
staff,  and  they  went  on  together,  and  in  consequence 

1  A  kind  of  Ghoul. 

2  The  King  of  the  Nats. 

3  The  Throne  of  the  Sakka  King  is  of  stone,  which  is  so  soft 
that  when  he  is  seated  on  it  in  his  usual  cross-legged  position,  he 
sinks  into  it  up  to  his  knees  as  if  it  were  a  cushion ;  hut  if  any 
mortal  requires  his  assistance  and  has  sufficient  power  to  invoke 
his  aid,  the  stone  becomes  rigid,  and  the  king  consequently  rises 
up,  and  looking  about  him  sees  who  requires  his  help. 


8T0EI    OF    A'AKKlll TAI.A    MAIIATIlIiKA.  1) 

of  tlic  Nal  having  made  a  short  and  easy  road,  they 
arrived  at  the  £etavana  monastery  the  same  evening; 
here  ITakkhupala,  hearing  sounds  of  Branminical 
Bhells1  and  elephants,  asked  what  it  was,  when  lie  was 
astonished  to  hear  that  he  was  in  the  Savatthi  country. 
"Why,1'  said  lie,  "when  I  came  here  formerly  I  was 
a  very  long  time  on  the  journey." — "Yes,"  replied 
the  Nut,  "but  you  sec  I  knew  a  short  cut."  Then 
the  Rahanda  knew  that  this  must  be  the  Nat-King. 

The  Sakka  Nat-King  having  conducted  Zakkhu- 
pala  to  the  monastery  where  he  formerly  resided, 
created  for  him  a  numerous  company  of  Kalians  to  be 
his  associates,  and  then  went  to  iTulla-pala  to  acquaint 
him  with  his  brother's  arrival.  JEulla-pala  went  at 
once  to  the  monastery,  and  when  he  saw  his  brother, 
he  fell  down,  and  embraced  his  feet  and  wept,  Baying, 
"Oh,  my  Lord,  although  I  could  not  foresee  this  mis- 
fortune, did  I  not  try  to  prevent  you  from  becoming 
a  Kalian?"  then  he  made  two  of  his  slaves  proba- 
tioners for  the  priesthood,  and  ordered  them  to  attend 
upon  him. 

Some  time  after  this  some  village  Kalians,  who  were 
going  to  contemplate  Para  Taken,  and  were  passing  from 
monastery  to  monastery,  arrived  near  ZTakkhupala's 
residence,  and  were  going  to  contemplate  the  Rahanda 
when  very  heavy  rain  came  on,  which  compelled  them 
to  defer  their  visit  till  the  morrow.  The  rain  did  not 
cease  till  midnight,  and  in  the  early  morning,  as 
ZTakkhupala  was  walking  up  and  down  his  verandah, 
earnestly  engaged  in  liis  duties,  the  insects  which  had 
come  out  of  the  ground,  owing  to  its  being  damp 
from  the  previous  rain,  wore  constantly  being  crushed 
1  A  sort  of  trumpet . 


10  buddhaghosha's  paeables. 

by  his  footsteps.     When  the  Kalians  arrived,  and  saw 
in  the  verandah  all  the  dead  insects,  they  asked  who 
had  been  walking  there,  and  on  hearing  that  it  was 
/vakkhupfda,    they  reviled  him,  saying,   "When  he 
had  his  sight  he  wonld  never  walk  up  and  down  his 
verandah,  but  was  always  lying  down ;  but  now  that 
he  is  blind  he  has  taken  to  walking  there,  and  destroys 
numbers  of  lives."     Not  satisfied  with  abusing  him, 
they  went  to  Para  Taken,  and  told  him  how  Kak- 
klmpala  destroyed  insects  by  walking  in  his  verandah. 
Para  Taken  asked  them  if  they  had  seen  him  killing 
them,   and  they  said  they  had  not,      "Well,"  said 
Para  Taken,    "  you  did  not  see  him  kill  the  insects, 
neither  did  he  see  the  insects  ;  a  Kahanda's  heart  can 
never  wish  for  the  destruction  of   life."     Then  the 
Kalians    said,    "Lord  and   God,  how  comes  it  that 
although  he  is  a  Kahanda,  he  is  blind  ?"     Para  Taken 
replied,  "  Kalians !  Zakkhupfda's  blindness  is  the  con- 
sequence of  sins  committed  in  a  previous  existence." 
The  Kahans  asked  what  these  sins  had  been,  and  Para 
Taken  continued,   "  Kalians  !  this  /lakkhupala  a  long 
time  ago  was  a  doctor  in  Benares,  and  was  in  the 
habit  of  wandering  through  the  different  towns  and 
villages  practising  medicine.    Seeing  one  day  a  woman 
suffering  from  blindness,   he  said  to  her,  '  If  I  cure 
your  eyes,  what  will  you  give  to  me  ?'      She  replied, 
<  If  you  really  give  me  back  my  sight,  my  sons,  my 
daughters,  and  myself  shall  all  be  your  slaves.'     The 
doctor  agreed  to  this,  and  with  one  application  of  his 
medicine  restored  her  sight.     The  woman,  however, 
beino-  afraid  of  being  enslaved  with  her  whole  family, 
pretended  to  be  still  blind;  and  when  the  doctor  came 
and  asked  her  if  she  was  cured,  she  replied  that  she 


STOBI    OF    AAlvKIll  I'Al.A    UAHATHEBA.  11 

could  not  yet  sop,  and  that  lior  eyeswere  more  painful 
even  than  before.  The  doctor,  enraged  at  her  deceit, 
wont  homo  to  procure  some  medicine  which  should 
make  her  blind  again,  and  told  his  wife  about  it ;  his 
wife  said  nothing,  and  the  doctor  applied  the  medicine 
and  rendered  the  woman  again  totally  blind.  A'ak- 
khupala  Mahathera  was  that  doctor;  his  sin  followed 
steadily  behind  him,  just  as  the  cart-wheel  follows  the 
draught  bullock." 

The  End  of  the  Story  of  A'akkiiufala  Mahathera. 


12 


CHAPTER   IT. 

STORY   OF   MADDHAKU2VDALI. 

Para  Taken,  while  ho  was  in  the  Savatthi  country, 
preached  the  law  as  follows,  giving  as  an  illustration 
of  it  an  account  of  the  Thuthe's1  son,  Maddhaku^ali. 

In  the  Savatthi  country  there  lived  a  Thiithe  named 
Adinnapubbaka ;  he  was  called  by  this  name  because 
he  would  never  give  away  anything  to  any  one.  This 
T/mthe  had  an  only  son,  whom  he  loved  very  dearly, 
but  he  was  so  niggardly  that,  rather  than  pay  a  gold- 
smith for  his  work,  he  made  him  a  pair  of  earrings2 
with  his  own  hands,  and  on  that  account  his  son 
received  the  name  of  Maddhakimcfcili. 

One  day  Maddhaku^ali  became  very  seriously  ill, 
when  his  father,  fearing  the  expense  of  medicine  and 
attendance,  shut  the  boy  up  in  the  house,  in  order 
that   no    one   should  know  anything  about   it ;    the 

1  The  same  as  T/mgyue,  one  of  the  wealthy  class. 

2  The  earrings  worn  by  the  Burmese  are  hollow  cylinders  of 
gold,  about  one  and  a  half  inches  long  and  three-quarters  of  an 
inch  in  diameter,  thrust  into  the  lobe  of  the  ear ;  for  this  pur- 
pose the  lobe  of  the  ear  is  pierced  in  the  ordinary  manner,  and  the 
aperture  gradually  enlarged  by  introducing  substances  constantly 
but  by  very  slow  degrees  increasing  in  size.  These  earrings  are 
worn  by  both  men  and  women. 


STORY    OF    MAI)I)IIAKr.Y/UI.I.  13 

mother,  seeing  the  child  so  ill,  begged  him  to  Bend 
for  a  doctor,  but  the  Thuthe  cried  out,  "Woman! 
Mould  you  squander  all  my  wealth?"  Then  he  went 
himself  to  a  doctor,  and,  explaining  the  symptoms  of 
the  disease,  asked  him  what  remedy  should  he  em- 
ployed: the  doctor,  seeing  what  a  hard  man  he  was, 
told  him  that  the  root  and  bark  of  the  Hu-Hu-!Nya- 
Nya  tree  would  be  beneficial.  The  Thuthe  went  home 
and  treated  the  invalid  as  he  had  been  directed,  but 
the  disease  increased  in  severity,  and  became  beyond 
all  remedy ;  then,  when  it  was  too  late,  he  sent  for 
the  doctor.  The  doctor,  the  moment  he  saw  the  lad, 
knew  at  once  that  there  was  no  hope,  so  he  said,  "  I 
am  very  busy  just  now,  and  have  no  time  to  attend  to 
this  case  ;  you  had  better  send  for  some  one  else." 
The  Thuthe  then,  fearing  that  all  his  relatives  and 
Mends  might  get  a  sight  of  his  wealth,  had  the  boy 
carried  into  one  of  the  outer  rooms  of  the  house.1 

1  This  means  that  the  miser  was  afraid  that  if  the  boy  died, 
the  people,  who  would  be  sure  to  come  and  sec  the  corpse  the 
moment  they  heard  of  the  death,  would,  if  it  were  laid  out  in  any 
of  the  principal  rooms,  observe  his  plate,  jewels,  etc.  These 
alone  constitute  the  wealth  of  the  Burmese,  who  rarely,  if  ever, 
hoard  actual  money,  but  keep  all  their  property  in  the  more 
portable  form  of  gold  and  jewels. 

His  expectation  of  being  inundated  with  visitors  alludes  to  the 
way  of  conducting  the  funeral  ceremonies  in  Burmah,  which  hear 
a  very  strong  resemblance  to  an  Irish  wake.  The  moment  that 
the  breath  has  left  the  body  all  the  people  in  the  house  (but  more 
especially  the  women)  raise  the  most  fearful  shrieks;  as  soon  as 
the  first  paroxysms  of  grief  have  passed  away,  they  send  invita- 
tions to  all  their  friends  and  neighbours  to  attend  the  ceremonies. 
These  come  at  once  in  great  numbers,  with  a  band  of  music  and 
a  party  of  professional  mourners  hired  for  the  occasion.  The 
nearest  relative  sits  at   the    head   of  the    corpse,  eulogies  of  the 


14  buddhaghosha's  paeables. 

At  daybreak  on  the  following  morning  when  Para 
Taken  arose  with  the  perfected  spirit  of  charity  and 
love,  his  first  thought  was  as  to  whom  he  should 
deliver  from  a  state  of  punishment ;  on  looking  around 
him  he  beheld  the  Tlmthe's  son  Maddhakiw/ali,  who  he 
at  once  knew  was  about  to  become  a  Sotapan1 ;  then 
he  considered,  "  Has  this  dear  lad  perfect  faith  and 
love  in  me?"  and  finding  that  he  had,  and  seeing  that  he 
was  about  to  enjoy  the  happiness  of  the  Nats  in  the 
Tavatinsa  region,  he  took  with  him  the  whole  of 
his  attendant  priesthood  and  went  into  the  Savatthi 
country.  As  soon  as  he  reached  the  door  of  the  house 
of  the  Thnthe  Adinnapubbaka,  he  despatched  his  sacred 
appearance  to  the  T/W/^e's  son,2  who  directly  he  saw 
him,  with  his  heart  full  of  faith  and  love,  raised  his 
hands  and  paid  him  homage.  Para  Taken  then  left, 
and  the  boy  dying  with  his  heart  full  of  faith  and 
love  passed  as  it  were  from  sleeping  to  waking,  and 
found  himself  in  a  palace  thirty  yo^ranas  in  extent  in 
the  midst  of  the  Tavatinsa  Nat  country. 

After  burning  the  body  of  his  son,  Adinnapubbaka 
used  to  go  every  day  to  the  tomb  weeping  bitterly  for 
his  loss.  "When  Maddhaku^ali  from  his  palace  in  the 
Nat  country  saw  his  father  weeping  over  his  tomb,  he 

deceased  and  lamentations  over  his  departure  are  uttered  in  turn 
by  the  different  relatives,  refreshments  are  handed  round  among 
the  guests,  and  within  twenty-four  hours  of  the  death  the  pro- 
cession is  formed,  and  the  body  taken  to  be  either  buried  or 
burnt. 

1  The  first  state  of  an  Ariya  or  one  who  will  attain  Nibbana  at 
the  close  of  his  present  life. 

2  Para  Taken  here  and  in  another  of  these  stories  is  represented 
as  having  the  power  of  sending  out  one  or  more  appearances  of 
himself. 


BTOBY    OF    MAI>DIIAKr.V/>\I,l.  I  •"» 

formed  the  resolution  of  going  to  him,  to  reason  with 
him,  and  bringing  him  to  a  better  frame  of  mind  rescue 
him  from  1  lis  errors.  Accordingly,  assuming  the  appear- 
ance he  had  borne  among  men  lie  descended  to  earth, 

and  throwing  himself  down  near  the  tomb  where  his 
father  was,  began  to  weep  with  violence;  on  this,  the 
T//u///c  said,  "Young  man,  why  are  you  weeping?" 
"I  am  weeping,"  he  replied,  "because  I  want  the  sun 
and  the  moon  to  make  a  pair  of  wheels  for  my  cart." 
"  Young  man,"  said  the  T/axi/ia,  "you  must  be  mad  : 
who  can  make  cart-wheels  out  of  the  sun  and  moon!" 
The  son  of  the  Nat  rejoined,  "  You  arc  weeping  for 
a  mortal  whose  transient  life  has  passed  away,  but  I 
weep  for  the  sun  and  moon  which  I  continually  have 
before  me."  The  T/ml/tc  on  hearing  tin's  began  to 
recall  to  his  mind  the  law  of  the  righteous,  and  took 
comfort;  then  he  said,  "Are  you  a  A'atu  Maharaja 
Nat,1  or  are  yon  the  Sakka  King?"  The  Nat's  son 
replied,  "I  was  MaddhakiWali,  the  T//u///e\s  son. 
Because  at  the  point  of  death  my  heart  was  filled 
with  faith  and  love  towards  Para  Taken,  I  have  be- 
come a  Nat's  son  and  live  in  the  Tavatinsa  country 
in  a  palace  thirty  yoyanas  in  extent."  When  the 
T//11///0  heard  this,  his  heart  was  filled  with  joy,  and 
he  determined  to  go  that  very  day  and  contemplate 
Para  Taken.  The  Nat's  son  after  bidding  the  T//n///e 
go  and  make  an  offering  in  token  of  homage  to  Para 
Taken  and  keep  steadily  the  five  commandments,2  re- 
turned to  the  Nat  country. 

1   A  Nat  of  the  first  Btage  oi'  the  world  of  Nats,  of  which  there 
are  six  stages. 

8  1.  Kill  not.    2.  Steal  not.    3.  Commit  not  adultery.     I.  Lie 

not.     o.  Take  nothing  that  intoxicates. 


1G  buddhagiiosiia's  parables. 

The  T/mtke  after  contemplating  with  reverence  Para, 
Taken  asked  him  this  question,  "  Can  a  man  without 
performing  any  good  works  at  all,  by  a  pure  and 
loving  heart  alone,  obtain  the  happiness  of  the  Nats?" 
Para  Taken  replied,  ""Why  do  you  ask  me  this? 
Your  son  Maddhaku^c/ali  told  you  that  because  he  died 
with  his  heart  full  of  love  and  faith  towards  me, 
he  was  now  enjoying  the  happiness  of  the  Nats." 
— "When  was  it,"  said  the  T/mthe,  "  that  he  told  me 
this?" — "This  very  day  at  the  tomb,"  replied  Para 
Taken. 

Once  again  Para  Taken  related  the  story  of  Maddha- 
kiw/ali,  and  seeing  that  the  mind  of  the  T/iuthe 
Adinnapubbaka  (the  boy's  father)  was  still  full  of  error, 
he  commanded  that  Maddhaku^ali  with  his  palace 
should  descend  to  earth.  Maddhaku#t/ali  appeared  in 
his  palace,  and  descending  from  it  made  his  obeisance  to 
Para  Taken.  Para  Taken  said  to  him,  "Young  Nat, 
by  means  of  what  offerings  and  other  good  works  did 
you  obtain  the  happiness  of  the  Nats  ?  "  The  Nat's 
son  replied,  "Without  performing  one  good  work, 
but  from  dying  in  faith  and  love  to  my  Lord  and 
master  I  obtained  the  happiness  of  the  Nats."  Then 
Para  Taken  said,  "  It  is  the  heart  of  love  and  faith 
accompanying  good  actions  which  spreads  as  it  were 
a  beneficent  shade  from  the  world  of  men  to  the  world 
of  Nats."  This  divine  utterance  was  like  the  stamp 
of  a  king's  seal  upon  a  royal  edict. 

When  Para  Taken  had  finished  his  discourse,  84,000 
of  the  congregation  were  converted.  MaddhakuwcZali 
obtained  the  reward  due  to  Sotapatti,1  and  Adinnapub- 

1  One  state  or  condition  of  an  Ariya,  of  which  there  are 
altogether  eight. 


STORY  op   BIADDB  \  Ki'.\  i>\  LI.  17 

baka  becoming  a  Sotapan,1  and  sedulous  in  the  per- 
il innancc  of  his  duties  as  such,  spent  large  sums  of 
money  in  the  performance  of  good  works. 

End  of  the  Story  of  Maddiiaku^^ali. 

1  One  who  has  obtained  the  state  of  Sotapatti. 


18 


CHAPTEE  III. 

THE   STORY  OF  TISSA-THERA. 

Paea  Taken  preached  the  Law  as  follows,  in  the 
Savatthi  country,  reciting  as  an  illustration  of  it 
the  story  of  Tissa-thera : — 

Tissa-thera  was  the  son  of  the  younger  sister  of 
King  Suddhodana,  the  father  of  Para  Taken.  At  an 
advanced  age  he  became  a  Eahan,  and  in  consequence 
of  living  entirely  upon  the  presents  which  Para  Taken 
sent  him,  he  became  very  stout.  He  used  to  live  iu 
a  Zayat1  in  the  middle  of  a  monastery,  and  wore  a 
t/angan2  of  many  folds.  One  day  some  pilgrim 
priests  arrived  at  the  Zayat  on  their  road  to  con- 
template Para  Taken ;  seeing  Tissa-thera  they  thought 
he  must  be  a  priest  of  high  rank,  and  coming  before 
him  prepared  to  offer  him  the  respectful  salutations 
due  to  his  superior  degree,  but  the  Eahan  took  no 
notice  of  them.  The  young  priests  then  said  to  him, 
"Lord  and  master,  how  many  Lents  have  you  passed  ?" 
Tissa-thera   replied,   "  I  was  old  when  I  entered  the 

1  A  building  open  on  all  sides  or  nearly  so,  employed  for  the 
accommodation  of  travellers,  or  for  the  laity  to  assemble  to  hear 
the  priests  preach. 

2  A  priest's  garment,  consisting  of  different  folds  of  cloth  of 
a  bright  yellow  colour  in  three  separate  pieces. 


THE    STORY   OF   TISSA-THERA.  19 

priesthood,  I  do  not  know  how  many  Lents  I  have 
passed;"  then  the  young  priests  said,  "Yon  obstinate 
old  man;  at  your  age  not  to  know  how  many  Lents  you 
have  passed,  and  to  bo  in  doubt  whether  or  not  the 
Kalians  who  visit  you  arc  of  higher  rank  and  entitled 
to  receive  from  you  the  different  marks  of  respect, 
such  as  descending  to  receive  them  and  such  like 
observances  !  "  Saying  this  they  clapped  their  hands 
at  him  and  abused  him.  The  passion  of  Tissa  was 
like  that  of  an  enraged  king.  "Whom,"  said  he, 
"did  you  come  here  to  visit?" — "We  have  come," 
they  replied,  "to  see  Para  Taken." — "Do  you  know," 
he  said,  "what  relation  I  am  to  Para  Taken  ;  are  you 
desirous  of  destroying  yourselves,  and  extirpating  your 
whole  race?"  Then  with  tears  of  rage  and  vexation 
he  rushed  into  the  presence  of  Para  Taken.  The 
Bahans  fearing  that  he  might  raise  the  anger  of  Para 
Taken  against  them,  followed  him.  Para  Taken,  when 
he  saw  him,  said,  "What  is  it  that  makes  your  face 
so  clouded?" — "My  Lord  and  master,"  said  Tissa, 
these  Kalians  have  abused  me."  Para  Taken  asked 
him  where  he  Mas  when  they  abused  him,  and  he 
replied  that  he  was  in  the  Zayat  in  the  centre  of  the 
monastery.  "Did  you,"  said  Para  Taken,  "on  the 
arrival  of  the  Eahans  perform  the  duty  of  descending 
t.«  receive  them?" — "I  did  not,"  he  replied.  Para 
Taken  said,  "A  Kalian  of  only  a  few  Lents,  who  dees 
not  perform  his  duty  of  receiving  with  the  proper 
respect  the  Kalians  of  a  higher  number  of  Lents,  has 
no  right  to  be  in  the  centre  of  a  monastery.  Tissa, 
you  are  in  fault;  pay  homage  to  these  Bahans." 
Tissa  replied,  "I  will  pay  no  homage."  Three 
times  did  Pari!   Taken  ask  him  to  pay  homage,  and 

c  2 


20  buddhagiiosha's  parables. 

three  times  received  the  same  reply.  Then  the 
Eahans  said  to  Para  Taken,  "  This  Eahan  Tissa  is 
excessively  obstinate."  Para  Taken  replied,  "Be- 
loved Eahans,  this  is  by  no  means  the  first  occasion  of 
his  obstinacy ;  in  times  gone  by  he  was  equally  deaf 
to  all  admonition."  The  Eahans  said,  "  Lord  and 
master,  his  present  obstinacy  we  see,  but  of  his 
contumacy  in  former  times  we  know  nothing;  will 
you  favour  us  by  relating  the  account  of  it."  Para 
Taken  related  the  story  as  follows : — 

Eahans  !  This  Tissa,  in  times  long  gone  by,  was 
the  Eishi1  Devala,  who  used  to  reside  in  the  Hima- 
vanta  Forest.  On  one  occasion,  wishing  to  procure 
some  savoury  food,  he  came  to  the  country  of  Benares, 
and  took  up  his  residence  in  the  Oden  Zayat.2  At  this 
time  the  Eishi  Narada,  who  had  come  to  Benares  from 
the  Himavanta  Forest  for  a  similar  purpose,  arrived 
at  the  same  Zayat ;  after  asking  permission  of  Tissa, 
who  was  already  settled  in  the  Zayat,  he  too  made  it 
his  residence,  and  the  two  Eishis  passed  the  day  in 
conversation.  "When  night  came,  and  it  was  time  to 
sleep,  the  Eishi  Narada,  after  carefully  noting  where 
the  Eishi  Devala  was  going  to  sleep,  the  position  of  the 
door  and  so  forth,  lay  down.  Devala,  wishing  to  annoy 
the  other  Eishi,  moved  away  from  his  proper  sleeping 
place  and  lay  down  across  the  doorway.  Narada  going 
out  through  the  door,  trod  on  his  pigtail  ;3  Devala,  start- 
ing up  cried  out,  'Who  trod  on  my  pigtail?'     Narada 

1  A  devotee,  ascetic. 

2  The  potter's  Zayat,  so  called  probably  in  consequence  of 
having  been  erected  by  some  potter  as  a  pious  offering. 

8  The  Burmese  priests  shave  the  head  and  face  entirely ;  the 
story  must  allude  to  a  Hindu  priest,  some  of  whom  wear  a  very 


TIIK    STORY    OF    TISSA-TIIERA.  21 

replied,  'Master,  it  was  I,  Narada  the  Eishi,  who 
accidentally  trod  on  it,  boar  with  me,  I  do  you  hom- 
age;*1 Baying  this  he  wont  outside  and  presently  came 
hack.  Now,  Devala,  knowing  that  the  Eishi  on  his 
return  would  pass  carefully  round  by  his  feet,  changed 
his  position,  and  placed  his  head  whore  his  feet  had 
previously  been,  so  that  when  Narada  came  in  and 
passed  as  he  thought  by  his  feet,  he  trod  right  on  the 
other  Eishi's  neck ;  whereupon  Devala  starting  up 
again  cried  out,  'Who  trod  on  my  neck?'  to  which 
N  a  rada  replied,  '  It  was  I,  Narada  the  Eishi,  I  acci- 
dentally trod  on  your  neck;  I  do  you  homage.'  But 
Devala  cursed  him,  saying,  'you  bad  Eishi  Narada, 
you  have  trodden  on  my  pigtail,  you  have  trodden 
on  my  neck ;  at  sunrise  may  the  head  of  the  Eishi 
Narada  split  into  seven  pieces !'  Narada  replied  to 
this,  'My  friend,  I  am  in  no  way  to  blame,  your 
curse  will  not  fall  on  me  but  on  him  who  is  the  guilty 
one ;  and  it  is  his  head  which  will  split  into  seven 
pieces.'  Now,  Narada  was  a  Eishi  of  great  power 
and  glory,  his  wisdom  could  contemplate  forty  past 
and  forty  future  grand  cycles  of  time.  When  by 
moans  of  this  great  wisdom  he  began  to  consider 
whose  head  would  split  into  seven  pieces  at  sun- 
rise, and  saw  that  it  would  be  that  of  the  Eishi 
Devala,  he  had  compassion  upon  him,  and  by  means 

small  tuft  of  hair  at  the  back  of  the  head,  plaited  into  a  pigtail 
a  few  inches  long.  The  laity  in  Burmah  both  men  and  women 
wear  their  hair  as  long  as  it  will  grow. 

1  This  doing  of  homage  is  the  way  in  which  the  Burmese  ask 
pardon  of  each  other.  The  words,  "I  do  you  homage,"  accom- 
panied by  a  reverential  movement  with  the  hands  are  equivalent 
to  the  English  "  I  beg  your  pardon." 


22  .buddiiaghosha's  parables. 

of  liis  great  power  and  glory  prevented  the  sun  from 
rising  on  the  following  day. 

When  the  people  of  the  country  found  that  the 
sun  did  not  rise,  and  that  there  was  total  darkness, 
they  went  to  the  gate  of  the  king's  palace,  and  cried 
out,  "  Great  King,  you  who  rule  over  this  country,  do 
you  not  always  act  in  conformity  with  the  ten  laws  ? 
Make  therefore  the  sun  to  rise,  for  this  darkness  will 
be  the  destruction  of  all  your  subjects." 

The  king  meditated  upon  his  own  state,  and,  finding 
that  he  was  free  from  all  guilt,  came  to  the  conclusion 
that  the  phenomenon  must  have  been  caused  by  some 
Ei>shi  or  Eahan  of  great  power  having  quarrelled  and 
uttered  an  invocation ;  he  accordingly  inquired  of  the 
people  of  the  country,  avIio  told  him  that  in  the  Oden 
Zayat  there  were  two  Eishis  whom  they  had  heard 
quarrelling  and  cursing.  The  king  immediately  had 
torches  lighted,  and  went  off  to  the  Zayat ;  there, 
seeing  the  Eishi  Narada,  he  respectfully  saluted  him, 
and  said,  "My  lord  Eishi  Narada,  the  people  of 
Cmnbudvlpa1  have  never  before  known  such  darkness 
as  now  encompasses  them ;  whence  does  it  arise  ?" 
Narada  related  to  the  king  the  whole  circumstances 
of  the  curse  of  the  Eishi  Devala,  and-  when  the  king 
asked  the  nature  of  the  curse,  he  said,  "  Although 
no  fault  whatever  could  be  imputed  to  me,  Devala 
cursed  me,  saying,  '  when  the  sun  rises,  may  your  head 
split  into  seven  pieces !'  but  I  told  him  that,  as  I  was 
innocent,  the  curse  would  fall  not  on  me,  but  on  who- 
soever was  in  fault.  Then  foreseeing  by  the  power 
which  I  have,  that  at  sunrise  Devala's  head  would 

1  One    of"  the   four  great  islands  surrounding  Mount  Meru, 
which  is  supposed  to  be  the  centre  of  the  universe. 


tin:  story  op  ussa-thera.  23 

splil  into  Beven  pieces,  I  felt  pity  for  him,  and  pre- 
vented the  sun  from  rising."      The  king  said  to  him, 
"Is  there  any  way  by  which  Devala  may  escape  this 
calamity?"     Narada   replied,   "He  can  escape  it   bj 
doing  homage  to  me."      Then  the  king  approached 
D.vala,  and  said  to  him,  "My  lord  Eishi  Devala,  do 
homage  to  the  Eishi  Narada;"  but  Devala  answered, 
"  Great  King,  this  deceitful  Eishi  Narada  trod  on  my 
pigtail  and  on  my  neck.     I  will  not  do  homage  1" 
him."      The  king,  much  concerned  about  the  calamity 
impending  over  him,  repeated  several  times  his  re- 
quest  with  great    earnestness,  but  he    could  get  no 
ether  reply  from  Devala  than  "I  will  do  no  homage 
to  him."      At  last  the  king,  through  his  pity  for  the 
Kishi,  took  hold  of  him,  and  forced  his  head  down  to 
the   feet   of  Narada.       Narada    said,    "Eise,    Eishi 
I )(  \  ala  ;  I  forgive  you."      Then  he  told  the  king  that 
as  Devala  had  not  paid  him  homage  of  his  own  free 
will,  in  order  to  save  him  from  his  terrible  fate,  he 
must  take  him  to  a  tank,  make  him  go  into  the  water 
up  to  his  neck,  and  then,  after  placing  a  clod  of  earth 
on  his  head,  make  him  do  homage.      The  king,  in  ac- 
cordance with  these  instructions,   took  Devala   to  a 
tank,  whither  Narada  followed  them.    When  the  king 
had  placed  Devala  up  to  his  neck  in  water,  and  fixed 
the  clod  of  earth  on  his  head,  Narada  said,  "0  Eishi 
Devala,  I  am  now,  by  the  power  which  is  in  me,  about 
to  make  the  sun  rise;  the  moment  it  rises,  duck  under 
wat.r.1  after  which  cress  to  the  ether  side  of  the  tank, 
and  take  your  own  way."     When  he   had  said  this, 
the  sun  immediately   rose,    Devala    ducked   down   his 

1  The  ducking  the  head  under  water  is  supposed  to  answer  for 
bowing  the  head  down  in  bomage. 


24  buddhaghosha's  parables. 

head,  and  the  clod  of  earth  that  was  upon  it  split  into 
seven  fragments ;  and  the  Eishi,  thus  escaping  his 
dreadful  doom,  crossed,  as  he  had  been  told,  to  the 
opposite  side  of  the  tank,  and  fled  away.1 

When  the  sun  rose,  and  the  light  again  appeared, 
all  the  people  of  the  country  were  greatly  rejoiced. 

Para  Taken,  at  the  close  of  the  story,  said,  "  Be- 
loved Kalians,  the  people  whom  I  have  mentioned  in 
my  story,  and  who  lived  long  ago,  are  this  day  among 
us.  The  King  is  now  Ananda,  the  Eishi  Devala  is 
this  Eahan  Tissa,  the  Eishi  INarada  is  myself  the 
Para ;  you  see,  then,  that  this  is  not  the  first  time  that 
this  Tissa  has  been  obstinate  and  deaf  to  admonition ; 
his  obstinacy  was  quite  as  great  in  times  that  have 
long  gone  by."  Then  he  called  Tissa  to  him,  and 
said,  "  Eahans  should  never  bear  a  grudge  against 
any  man,  saying  l  this  man  was  angry  with  me,  this 
one  oppressed  me,  or  this  one  took  away  my  property,' 
for  in  this  way  hatred  is  fostered ;  but  they  should 
bear  no  grudge,  and  should  say  '  let  him  do  this  to 
me'  or  '  let  him  say  that  to  me,'  for  in  this  manner  all 
angry  feelings  die  away." 

When  Para  Taken  had  finished  this  discourse,  a 
hundred  thousand  Eahans  obtained  the  reward  of 
Sotapatti,  and  Tissa,  so  obstinate  before,  became 
docile  and  gentle. 

End  of  the  Story  or  Tissa-thera. 


1  This  story  bears  a  curious  resemblance  to  the  "  Leech  of 
Folkestone"  in  the  '  Ingoldsby  Legends,'  where  exactly  the 
same  expedient  is  adopted  to  evade  the  effects  of  witchcraft. 


25 


CHAPTER  IV. 

THE   STORY  OF  JTULLAKALA  AND  MAHAKALA. 

At  another  time,  while  Para  Taken  was  living  in  the 
ebony  forest  near  the  city  of  Setavya,  he  preached  a 
discourse  about  /vullakala  and  Mahakala.  These,  iv'ul  - 
lakala  and  Mahakala,  used  to  travel  about  with  carts 
laden  with  merchandise,  and  trade  in  the  different 
places  they  came  to.  On  one  occasion  they  readied 
the  Savatthi  country  with  500  carts  full  of  goods, 
and  rested  midway  between  the  city  of  Savatthi  and 
the  Getavana  monastery.  Mahakala,  seeing  the  people 
of  the  country  carrying  sweet-scented  flowers  to  the 
monastery,  asked  them  whither  they  were  going;  and  on 
being  told  that  they  were  on  their  road  to  the  monas- 
tery to  hear  the  law  preached,  he  resolved  to  accom- 
pany them  ;  and,  giving  over  all  the  property  to  the 
care  of  his  younger  brother  /vullakala,  he  provided  him- 
self with  sweet-scented  flowers,  and,  following  the 
crowd,  came  into  the  presence  of  Para  Taken,  and 
heard  his  exposition  of  the  law,  regarding  the  vileness 
of  lust  and  the  rewards  to  be  obtained  hereafter  by 
Kalians.  At  the  conclusion  of  the  discourse,  Maha- 
kala begged  Para  Taken  to  make  him  a  Rahan.  Para 
Taken  told  him  that  it'  there  was  any  one  whose  leave 


26  buddhaghosha's  parables. 

he  ought  first  to  ask,  he  should  go  and  obtain  his  per- 
mission. Accordingly  Mahakala  went  to  his  younger 
brother,  and  told  him  that  he  was  about  to  become  a 
Kalian,  and  that  he  gave  up  to  him  the  whole  of  their 
joint  property.  His  brother  endeavoured  earnestly  to 
dissuade  him  from  his  project,  but  seeing  that  ho 
was  not  to  be  deterred,  he  at  last  gave  way,  and  ac- 
corded his  permission.  Mahakala  then  returned  to 
Para,  Taken,  and  became  a  Eahan.  Some  time  after- 
wards /vullakala  also,  in  company  with  his  elder  brother, 
practised  the  duties  of  a  Eahan. 

Mahakala,  when  he  had  reached  the  stage  of  a 
PaiU-anga,  addressed  Para  Taken  thus:  "Lord  and 
master,  in  your  church  how  many  religious  duties  are 
there?"  Para,  Taken  replied,  "  There  are  two:  viz., 
Gandhadhura  and  Yipassanadhura."  Mahakala  said, 
"  Lord  and  master,  I  entered  the  priesthood  at  too 
advanced  an  age  to  acquire  the  Gandhadhura;  give 
me  the  Vipassanadhura."  Para  Taken,  seeing  that 
Mahakala  would  become  a  Eahanda,  gave  him  the 
duty  of  Susana,1  which  has  the  power  of  conducting 
to  the  state  of  a  Eahanda. 

Mahakala  having  thoroughly  acquired  the  Susana 
duty,  when  the  evening  watch  was  passed,  and  every 
one  was  asleep,  went  to  the  burial-place,  and  remained 
there  engaged  in  this  observance ;  at  daybreak,  before 
any  one  was  stirring,  he  returned  to  the  monastery. 
This  practice  he  continued  every  day. 

One  day,  the  woman  who  watched  the  cemetery  and 
burned  the  bodies,  seeing  the  Eahan  Mahakala  walk- 

1  Susana  means  a  cemetery,  where  bodies  are  either  buried 
or  burnt. 


3T0BY    OF    aii.I.akai.a    ami    MAHAKALA.  1 1 

ing  to  and  fro  repeating  the  Kannna/Mana,1  began  to 
consider  who  it  could  be  who  came  to  her  place,  and 
accordingly  meeting  him  al  the  midnight  watch,  Bhe 
addressed  him  tlius  :  "Lord  and  master,  the  Kalians 
who  perform  Susana  have  a  preparatory  duty  to 
execute."  Mahakala  said,  "  Darakama,2  what  duty 
is  this?" — "  Lord  and  master,"  replied  the  woman, 
"they  should  ask  the  permission  of  the  keeper  of  the 
burial  ground  and  the  owner  of  the  village." — "  Why 
so?"  said  Mahakala.  "because  thieves,  when  they 
have  committed  a  robbery,  often  flee  for  refuge  to  a 
burial-ground ;  and  the  owners  of  the  properly  pur- 
suing them  thither,  finding  the  property  sometimes 
abandoned  in  the  graveyard,  if  they  saw  Kalians  there, 
would  ill-treat  them  seriously  ;  but  if  the  burial-ground 
keepers  and  the  owners  of  villages  were  to  say  that 
such  a  Bahan  had  asked  permission  of  them,  he  would 
be  known  to  be  guiltless."  The  Italian  Mahakala 
then  said  to  her,  "  Besides  what  you  have  already 
said,  have  you  anything  else  to  tell  me?"  She  re- 
plied, "Lord  and  master,  the  Rahans  who  remain  in 
burial-grounds  must  abstain  from  fish,  curry  stuff, 
bread,  oil,  and  treacle,  and  they  must  never  sleep  in 
the  daytime.  Tiny  must  employ  themselves  energeti- 
cally, and  by  means  of  these  energetic  efforts  in  the 
repetition  of  the  Vipassana,  they  secure  the  comple- 
tion of  a  Rahan's  duties."  Mahakala  said  to  her, 
"  How  are  the  funeral  rites  performed  to  the  corpses 
which  are  brought  here  ?"     She  replied,  "  My  lord 

1  Forty  short  sentences. 

2  Daraka  (masc.)  and  Darakama  (fern.)  arc  titles  used  by  the 
priests  when  addressing  the  laity  ;  the  meaning  Is,  Bupporter  of 
the  priesthood. 


28  buddhaghosha's  parables. 

and  master,  rich  people  are  placed  in  a  coffin,  adorned 
with  a  red  woollen  cloth,  and  then  burnt ;  with  regard 
to  poor  people,  a  heap  of  wood  is  piled  up  and  set  on 
fire,  then  they  are  cut  in  pieces  with  the  edge  of  a  spade, 
so  as  to  burn  easily,  and  are  so  consumed."  When 
Mahakala  heard  this,  he  said  to  the  burial-ground 
keeper,  "  Tagama,1  let  me  know  when  the  changing  of 
the  form  of  a  human  body  shall  take  place,  that  I  may 
recite  a  Kamma/^ana  over  it."  The  woman  agreed  to 
do  so,  and  Mahakala  remained  engaged  in  the  Eahan's 
duty  of  Susana. 

About  this  time,  Mahakala,  the  Eahan,  having 
worldly  thoughts,  began  to  regret  his  family,  his  wife 
and  children.  One  day,  while  he  was  performing  his 
duties  in  the  burial-ground,  the  parents  of  a  very 
beautiful  girl  who  had  died  suddenly  brought  the 
body,  together  with  the  necessary  firewood,  to  the 
cemetery,  and,  delivering  it  to  the  burial-ground 
keeper,  gave  instructions  for  her  to  burn  it;  then, 
after  giving  her  the  customary  fee,  they  went  away. 
The  body-burner,  on  removing  the  numerous  garments 
which  covered  the  body,  seeing  how  very  beautiful 
she  was,  thought  that  she  was  worthy  of  having  a 
Kamma/^iina  said  over  her,  and  accordingly  went  and 
told  Mahakala.  Mahakala  looked  at  the  corpse  on 
the  pyre,  and  examined  it  from  the  soles  of  the  feet 
to  the  ends  of  the  hair  ;  then  he  said  a  Kamma^/zana 
over  the  body,  which  had  the  beautiful  colour  of  gold, 
and  withdrew,  saying  to  the  body -burner,  "  Let  me 
know  when  the  features  are  becoming  destroyed." 
The  body-burner,  as  soon  as  the  features  were  chang- 

1  Taga  (masc.)  and  Tagama  (fern.)  are  used  in  the  same  way 
as  Daraka,  and  mean  a  man  or  woman  of  the  laity. 


STORY    <>F    ATLLAkALA    AM)    MUIAKALA.  29 

ing,  went  and  told  him,  and  he  returned  and  said 
another  CammazfMana  over  the  bod}-.  The  body,  now 
Losing  its  appearance,  looked  like  a  speckled  cow, — the 
feet  fell  down,  the  hands,  bent  and  warped,  were 
raised  up,  from  the  forehead  downwards  the  body 
was  divested  of  its  skin  and  flesh.  Mahakala-thera, 
seeing  this,  said,  "  This  yonng  girl  only  just  now  had 
the  appearance  of  gold,  but  now  she  has  come  to  nttcr 
destruction."  Then,  after  again  repeating  the  Kam- 
ma/Mana,  he  exclaimed,  "  This  is  the  law  of  muta- 
bility !  there  is  nothing  permanent  !"  On  this,  he 
redoubled  his  exertions  in  repeating  the  Yipassana 
law,  and  reached  the  state  of  a  Bahanda. 

At  that  time,  Para  Taken,  surrounded  by  his  Kalians, 
and  accompanied  by  Mahakala-thera,  arriving  in  the 
Setavya  country,  entered  the  ebony  forest.  The  wives 
of  Aullakala,  on  the  arrival  of  Para  Taken,  plotting 
to  get  back  their  husband,  invited  Para  Taken  to  take 
rice.  Para  Taken  accordingly  went  to  the  honse  of 
Aullakala's  wives,  accompanied  by  all  his  Rahans,  and 
ordered  Mahakala-thera  to  have  a  place  prepared  for 
him  before  he  arrived.  Mahakala-thera  directed  his 
younger  brother,  the  Rahan  Aullakala,  to  go  before, 
and  have  a  place  prepared ;  and  Aullakala,  going 
quickly  to  the  house  of  his  wives,  began  to  prepare 
for  the  reception  of  Para  Taken.  His  wives  there- 
upon said  to  him,  "Who  appointed  you  a  preparer  of 
places  of  reception?  Who  gave  you  leave  to  become 
a  Rahan  ?  Why  did  you  become  a  Pahan?"  Then 
they  stripped  oft'  his  priest's  garments,  fastened  a  lay- 
man's waistcloth  round  him,  bound  a  turban  on  his 
head,  adorned  him  with  flowers,  and  saying  to  him, 
"Now  go,  and  meet  Para  Taken  on  the  road,  and  con- 


30  buddhagiiosha's  parables. 

duct  him  here,"  they  sent  him  off  with  some  slaves  to 
receive  Para  Taken.  JTullakala,  not  at  all  ashamed 
of  having  re-entered  the  laity  before  keeping  his  first 
Lent,  went  as  a  layman  to  receive  Para  Taken.  Para 
Taken,  after  eating  his  rice,  preached  the  law,  and 
then  took  his  departure.  Aullakala's  wives  took  their 
husband,  now  a  layman,  home  with  them. 

Mahakala' s  wives  hearing  of  this,  said  to  them- 
selves, "  jSfullakala's  wives  have  got  their  husband 
back ;  we  will  recover  ours  in  the  same  way."  Ac- 
cordingly, they  invited  Para  Taken  to  come  and  take 
rice,  thinking  that  their  husband  Mahakala  would 
come  to  prepare  for  his  reception;  but  Para  Taken 
sent  another  Rahan  for  this  purpose.  The  wives  being 
so  far  foiled  in  their  plot,  after  entertaining  Para 
Taken  with  rice,  addressed  him  thus  :  "  Lord  and 
master,  when  you  take  your  departure,  leave  Maha- 
kala-thera with  us,  to  preach  to  us  the  benefits  re- 
sulting from  offerings  of  rice."  Para  Taken  then 
turned  to  leave,  but  when  he  reached  the  door,  the 
Eahans  said  to  him,  "  Para  Taken,  if  you  leave  Maha- 
kala-thera behind,  his  wives  will  drag  him  off;  only 
recently  iTullakala,  in  consequence  of  being  sent  to 
prepare  for  your  reception,  was  pulled  away  by  his 
wives,  and  has  become  a  layman ;  hence  it  is  really 
not  fitting  that  Mahakala-thera  should  be  left  behind 
by  himself.  Parii  Taken  replied,  "  Eahans,  my  dear 
sons,  do  you  think  that  Mahakala  resembles  /uilla- 
kala  ?  jffiillakala  is  like  a  [drift]  tree  that  has  reached 
the  shore,  but  Mahakala-thera  is  like  a  mountain  of 
solid  rock,  which  nothing  can  shake." 

Mahakala-thera's  wives,  surrounding  him,  said, 
"  Whose  permission  did  you  ask,  when  you  became  a 


STOEY   OF   ETJLLAKALA    AND    MAMA  k'AI.A.  31 

Rahan?  Who  told  you  to  become  a  Kalian?  New 
become  a  layman  again."     Saying  this,  they  dragged 

him  along,  and  tried  to  strip  off  his  priest's  clothes, 
but  Mahakala-thora,  knowing  what  his  wives  were 
about,  by  means  of  his  miraculous  power,  rose  from 
the  ground,  and,  flying  away  over  the  roofs  of  the 
houses  through  the  steeples  and  spires  to  the  place 
where  Para  Taken  was,  descended  to  the  ground, 
made  his  obeisance  to  him,  and  remained  in  his  com- 
pany. 

At  the  conclusion  of  this  discourse,  the  Eahans  ob- 
tained the  reward  of  Sotapatti. 

End  of  the  Story  of  /hllakala  and  Maiiakala. 


32 


CHAPTEE  V. 

THE  STORY  OF  QUEEN  SAMAVATI,  QUEEN  MAGANDIYA, 
AND   THE   SLAVE   KHU&GUTTARA. 

On  another  occasion,  Para  Taken,  when  he  was  in 
the  Kosambi  country,  and  residing  in  the  Ghosi- 
tarama  monastery,  preached  a  discourse  upon  the 
subject  of  Queen  Samavati  and  Queen  Magandiya. 

A  long  time  ago,  two  kings,  King  Allakappa  and 
King  Ve^adlpaka,  between  whom  there  had  existed  a 
friendship  of  long  standing,  dating  from  their  earliest 
childhood,  were  learning  together  the  different  sciences. 
On  the  death  of  their  parents,  they  both  entered  on 
their  governments.  After  performing  the  functions 
of  kings  for  a  very  long  time,  tired  of  the  world 
and  impressed  with  the  law  of  fear,  they  both  aban- 
doned their  countries,  and,  becoming  Hermit-Kalians, 
took  up  their  residence  in  the  Himavanta  forest. 

These  two  hermits  having  built  a  monastery  each, 
on  a  separate  hill,  resided  in  it,  and  at  every  quarter 
of  the  moon  they  used  to  observe  the  day  (as  a  sab- 
bath), and  lighting  a  lamp  as  a  signal,  thus  communi- 
cated to  each  other  intelligence  of  their  existence. 
One  day,  the  Kishi  VeMadlpaka  died,  and  became  a  Nat 
of  great  glory.     When  the  day  of  the  quarter  of  the 


THE    STOET    OF    OJJEEN    BAMAVATI.  66 

moon  came  round,  Allakappa,  seeing  no  lighl  in  his 
friend's  monastery,  knew  thai  be  was  dead. 

Now  the  Nat's  son,  VeMadlpaka,  the  moment  thai  he 
became  a  Nat,  entering  upon  all  the  enjoyments  of  that 
condition,  began  to  consider  by  what  good  deed  he  had 
obtained  this  happiness,  and  saw  thai  he  owed  it  to 
having  abandoned  his  country  and  lived  as  a  hermit 
in  the  forest.  Assuming  the  guise  of  a  traveller,  he 
went  to  his  old  friend  Allakappa,  and  after  making 
obeisance  to  him,  stood  before  him.  Allakappa,  the 
Etishi,  said  to  him,  "Daraka,  whence  come  you?"1 
"Lord  and  master,"  he  replied,  "  I  am  VeMadipaka  ; 
on  my  death,  I  became  a  Nat  of  great  glory;  I  have 
come  to  contemplate  my  lord  and  master."  After  this 
he  resumed,  "  Lord  and  master,  have  you  any  diffi- 
culties or  troubles  here?"  Allakappa  replied,  "In 
this  place  the  elephants  with  their  footsteps  make 
gnat  holes  in  the  ground  and  dirty  the  precincts  of 
the  monastery,  and  I  have  great  trouble  in  keeping 
the  place  clean  and  filling  up  again  the  holes  with 
earth."  The  Nat's  son  said,  "  Do  you  wish  to  keep 
the  elephants  away?"  He  replied,  "Yes;  all  I  want 
is  to  prevent  them  coming  here." — "  Very  good,  then," 
he  said,  and  he  gave  him  the  charm  called  "  Ilatthi- 
kanta,"  which  has  the  power  of  driving  away  or 
bringing  elephants,  and  shewing  him  a  three-stringed 
Lute,  lie  taught  him  the  threefold  spell,  saying,  "If 
you  strike  this  string  and  repeat  this  charm,  the  ele- 
phants will  run  away;  strike  this  one  and  repeal  this 
charm,  and  they  will  come  to  yon,  and,  bending  down, 
will  carry  you."     After  giving  these  instructions,  he 

1  This  is  the  ordinary  salutation  of  the   BurmeBe,  answering  to 
the  "  How  do  you  do  r"  of  Europeans. 

D 


34  buddhaghosha's  parables. 

went  away.  Allakappa,  sounding  the  note  which 
would  drive  away  elephants,  kept  them  away  from  his 
vicinity. 

At  this  time,  in  the  Ivosumbi  country,  King 
Parantapa  one  day  was  with  his  queen  outside  a 
Pyat//at  ;*  the  queen  was  in  the  family  way,  and  the 
king  had  made  her  put  on  a  large  scarlet  cloak,  and 
had  placed  on  her  finger  a  ring  of  the  value  of  a  hun- 
dred thousand  (gha^ikas) ;  just  then  a  Hatthilinga,  a 
monster  bird,  flew  down  from  the  sky  and  taking 
the  queen  for  a  piece  of  flesh,  fluttered  his  wings 
with  a  tremendous  noise ;  the  king  hearing  the  sound 
went  inside  the  Pyat/^at  ;*  but  the  queen,  owing  to 
her  condition,  being  unable  to  escape  was  swept  off 
by  the  bird,  for  the  Hatthilinga  has  the  strength  of 
five  elephants.  The  queen  fearing  for  her  life  kept 
perfectly  quiet,  thinking  that  if  she  made  any  noise 
the  bird  would  let  her  fall.  The  Hatthilinga,  arriving 
at  the  Himavanta  Forest,  dropped  her  in  the  fork  of  a 
banyan-tree  in  order  to  devour  her.  When  he  began 
to  fly  around  the  place  where  he  intended  to  perch, 
to  examine  all  around  the  vicinity  as  it  is  the  nature 
of  birds  to  do,  the  queen  seized  the  opportunity,  and 
clapping  her  hands,  shouted  lustily,  and  the  bird 
startled  at  the  unexpected  noise,  flew  away. 

At  this  time  the  sun  went  down,  and  from  the 
effect  of  past  sins  committed  by  the  queen,  the  wind 
began  to  blow  and  violent  rain  came  on,  and  she 
passed  a  sleepless  and  miserable  night.  At  dawn, 
the  rain  ceased,  and  when  the  sun  rose  the   queen 

1  A  Pyat^at  is  a  building  ornamented  with  a  number  of  roofs 
rising  one  above  the  other;  the  word  is  a  corruption  of  the 
Sanskrit  Prftsftda  "  a  palace." 


Till:    ST0BT    OF   QUEEN    SAW  WATI.  15 

gave  birth  to  a  son.  To  this  son  she  gave  the  name 
of  Udena,  because  at  his  birth  he  had  experienced 

the  three  seasons,  the  cold  season,  the  hot  season,  and 
the  rainy  season.  Now,  the  banyan-tree  was  at  no 
great  distance  from  the  residence  of  the  Rishi  Alla- 
kappa.  It  was  the  Bishi's  habit  to  collect  and  eat  the 
hones  of  the  fish  and  meat  which  the  birds  dropped 
from  this  tree;  accordingly,  going  as  usual  to  the 
banyan-tree  lie  was  surprised  to  hear  the  crying  of 
a  child  among  the  branches,  and  looking  up  he  saw 
the  queen.  "  Who  are  you  ? "  he  cried.  The  queen 
replied,  "  A  woman," — "  How  did  you  get  into  the 
banyan-tree?"  said  he.  "The  monster  bird,"  she 
replied,  "brought  me  and  left  me  here." — "Then 
come  down,"  he  said;  but  the  queen  answered,  "I 
am  afraid  of  losing  my  caste." — "Of  what  race  are 
you?"  he  asked.  "A  king's  wife,"  she  replied. 
The  Rishi  rejoined,  "I  also  am  a  king/' — "If  so," 
said  the  queen,  "repeal  the  mystic  formula  of  kings." 
The  Rishi,  who  had  abandoned  a  great  kingdom  to 
become  a  hermit,  repeated  the  formula.  "Now,"  said 
the  queen,  "come  up  here  and  take  down  my  son." 
The  Rishi  then  placing  a  ladder  against  the  tree,  took 
the  child  from  the  queen,  without  touching  her,  and 
brought  it  down.  The  queen  also  descended,  and  the 
Rishi  conducted  her  to  his  monastery,  where  he  lived 
with  her  without  failing  in  his  duty  of  chastity.  He 
Bupplied  her,  for  her  food,  with  honey  and  rice.  After 
some  time  the  queen  began  to  reflect  thus:  "I  do  no1 

know  the  road  by  which  1  came  ;  I  do  not  know  what 
road  I  should  have  to  take;  if  this  Rishi  should  leave 
me  here,  my  son  and  I  would  perish  in  the  forest  ;" 
so  she  formed  the  design  of  making  the  Kishi  break 

o  2 


36  buddttaghostia's  parables. 

his  vows.  Keeping  constantly  as  near  him  as  possible, 
she  endeavoured  by  wearing  her  garments  indecorously 
and  by  various  other  feminine  wiles,  to  overcome  his 
chastity.  At  length  she  succeeded,  and  they  began 
to  live  together  as  man  and  wife.  One  day  Allakappa 
when  he  was  looking  at  the  stars  observed  that  the 
star  of  Parantapa  had  faded;  he  immediately  went 
to  the  queen  and  said,  "  Queen,  King  Parantapa  in 
the  country  of  Kosambi  is  dead." — "How  docs  my 
Lord  the  Eishi  know  this?"  she  asked.  "I  know 
it,"  he  replied,  "because  I  saw  his  star  had  faded." 
Then  the  queen  began  to  weep.  The  Eishi  said, 
"  Queen,  why  do  you  weep  ?'' — "  That  King  Paran- 
tapa is  my  husband,"  she  replied.  "  Queen,  weep 
not,"  said  the  Rishi,  "  among  men  there  is  not  one 
who  has  not  to  die,  all  is  mutability."  The  queen 
said,  "  I  know  the  law  of  mutability,  but  I  weep  for 
the  misfortunes  of  my  son  who,  were  he  in  the  Kos- 
ambi country  would  now  be  king  over  his  father's 
dominions."  The  Eishi  replied,  u  Have  no  fear  for 
him  ;  I  will  render  your  son  such  assistance  as  will 
secure  his  being  made  the  king;"  saying  this,  he  gave 
to  the  young  boy  Udena  the  lute  which  the  elephants 
loved,  and  taught  him  the  spell  to  attract  them. 

Prince  Udena  sounded  the  lute,  and  immediately 
more  than  a  thousand  elephants  came  to  the  foot  of  the 
banyan-tree.  The  Eishi  gave  him  minute  instructions 
as  to  the  different  duties  and  observances  of  kings,  and 
when  he  had  completed  them,  he  made  the  prince  one 
day  climb  into  the  fork  of  the  banyan-tree  and  sound 
the  lute.  No  sooner  was  the  sound  of  the  magic 
Hatthikanta  lute  heard  than  a  huge  elephant  bring- 
ing with  him  more  than  a  thousand  other  elephants 


THE    STORY    OF    Ql  BEN    SAMAVATI.  37 

came  close  up  to  where  the  prince  was,  as  much  as  to 
say,  "  Mount  on  my  back/1  Then  the  Rishi  made 
him  mount  the  elephant,  and  calling  to  the  queen, 
said  to  her,  "Acquaint  the  prince  with  all  his  circum- 
stances, and  he  will  not  fail  to  be  king."  The  queen 
accordingly  told  him  :  "  My  dear  child,  you  are  the 
son  of  King  Farantapa,  in  the  Kosambi  country  ;  a 
monster  bird  carried  me  off  in  this  scarlet  cloak,  and 
dropped  me  in  this  banyan-tree  where  I  gave  birth  to 
you.  When  you  arrive  in  that  country  if  the  nobles 
and  ministers  do  not  believe  your  story,  show  them 
this  ruby  ring  and  the  scarlet  cloak  with  which  your 
father  covered  me  ;  "  so  saying,  she  gave  him  the  ring 
and  the  cloak.  The  prince  then  made  his  obeisance 
to  his  mother  and  the  Rishi,  mounted  the  huge  ele- 
phant, and  surrounded  by  over  a  thousand  more  of  these 
animals  started  on  his  journey,  carrying  in  his  bosom 
the  Ilatthikanta  lute.  When  he  came  to  the  villages 
on  the  outskirts  of  the  country,  he  called  out,  "Those 
who  wish  to  receive  my  favour,  let  them  follow  me;  " 
and  lie  took  great  numbers  with  him. 

As  soon  as  he  reached  the  Kosambi  country  he 
erected  a  stockade  with  the  branches  of  trees;  then  he 
sent  to  the  inhabitants,  saying,  "Will  you  fight,  or 
will  you  give  me  up  the  country?"  They  returned 
for  answer,  "  We  will  neither  fight  nor  give  up  the 
country;  we  know  nothing  about  this  story  of  our 
monarch's  queen  having  been  carried  away  with  an 
unborn  child  by  a  monster  bird;  we  do  not  know 
whether  there  is  a  queen  or  not."  Then  he  went  to 
the  ministers  and  nobles  and  said  to  them,  "  I  am  the 
sou  of  the  queen,"  and  told  them  his  name;  but   no 

one  would  believe  hi>  Btoiy.      At  last  he  showed  them 


38  buddhaghosha's  parables. 

the  cloak  and  the  ring  which  had  belonged  to  his 
father;  then  the  ministers  and  all  the  inhabitants  said, 
"  This  is  really  the  son  of  onr  king,"  and  they  made 
him  monarch  over  their  country. 

One  day  King  Udena  opening  the  door  of  his 
summer  palace,  and  looking  out,  saw  the  young  girl 
Samavati,  and  asked  whose  daughter  she  was.  Now, 
this  Samavati  was  the  daughter  of  the  T//u///e  Bhadda- 
vati,  of  the  BhaddavatI  country ;  at  a  time  when  that 
country  was  ravaged  by  famine  and  pestilence  she 
came  to  the  Kosambi  country  of  which  Udena  was 
king,  and  had  been  adopted  by  the  T/mt/ie  Ghosita1  as 
his  daughter.  Shortly  after  this,  Samavati,  after  being 
very  handsomely  dressed,  was  conducted  to  the  king, 
who,  the  moment  he  saw  her  fell  violently  in  love 
with  her,  and  immediately  had  the  inaugural  cere- 
mony of  pouring  water  performed,  and  raised  her  to 
the  rank  of  his  queen ;  and  Samavati  became  a  great 
queen,  surrounded  by  500  female  attendants. 

In  another  country  called  U^eni  there  reigned  a 
king  named  iiTawdapa^fota ;  he  had  a  daughter  called 
Yasuladatta.  This  king,  one  day  while  he  was  walk- 
ing about  his  garden,  observing  the  magnificence  of 
his  army,  asked  his  nobles,  "  Is  there  any  other  king 
who  possesses  an  army  like  mine  or  such  elephants 
and  horses  ?  "  The  nobles  replied,  "  Your  Majesty, 
the  army  and  elephants  and  horses  of  King  Udena 
in  the  Kosambi  country  are  exceedingly  numerous." 
King  Ka/ncfepBgffotsL  said,  "  If  this  be  so,  I  will  take 
prisoner  King  Udena."  The  nobles  said,  "  Your 
Majesty  will  not  be  able  to  take  King  Udena." — 
"How  so?"  he  asked.  They  replied,  "Because  he 
possesses  the  Ilatthikanta  charm ;  by  repeating  this 
1  Text  has  Ghosaka,  and  manuscript  Ghosa. 


Till:    BTOET    OF    QUEEN    SAMAVATI.  39 

spell  he  can  make  elephants  and  horses  take  to  flighl  ; 
he  lias  also  a  charm  to  make  them  come  to  him." 
When    Kin i;-    Zfawcfapay^ota  heard  what   the    nobles 

said,  lie  said,  "I  will  contrive  to  take  him,  and 
gain  possession  of  his  charm." 

lie  had  an  elephant  very  well  made  of  wood  and 
carefully  painted  ;  then  he  had  machinery  fixed  inside 
to  he  worked  with  ropes,  and  enclosing  sixty  men  to 
pull  the  ropes  started  it  off  across  the  boundary  of 
King  Udena's  territory,  and  made  it  walk  up  and 
down  near  a  tank,  and  moreover,  had  a  quantity  of 
elephants'  dung  scattered  all  round  the  edge  of  the 
tank.  A  hunter  happening  to  sec  it  wxent  and  told 
King  Udena,  who  immediately  started  off  with  all 
his  forces.  King  A'a/^/apa^/ota  as  soon  as  lie  heard 
that  King  Udena  had  set  off,  brought  out  a  large 
army  and  posted  them  in  ambuscade  on  either  side 
of  the  road  which  King  Udena  would  take;  the  latter 
not  knowing  that  the  other  king  was  coming,  set  oil' 
in  pursuit  of  the  elephant;  the  men  inside  pulling 
hard  at  the  ropes  sent  it  off  at  great  speed.  King 
Udena  struck  the  lute  and  uttered  the  spell,  but  the 
elephant  being  a  wooden  one  paid  no  attention  to  it, 
and  made  oil'  faster  than  ever,  with  King  Udena  in 
pursuit.  The  king  seeing  that  he  could  not  gain  on 
it,  descended  from  his  elephant  and  mounted  his  horse; 
his  army  unable  to  keep  up  with  him  were  soon  left 
behind.  After  he  had  gone  some  considerable  dis- 
tance he  came  on  the  army  of  King  7\a^<7apa//yofa, 
who  seized  him  and  carried  him  off  to  their  king. 

When  the  army  of  King  Udena  knew  thai  he  was 
captured,  they  halted,  and  built  a  fortification  with 
branches  of  trees.       King   Aa/^/apa//yota    placed  King 


40  buddhaghosha's  parables. 

Udcna  in  prison,  and  set  a  guard  over  liim ;  then  lie 
gave  a  great  feast  to  his  army  which  lasted  for  three 
days.  On  the  third  day  King  Udena  said  to  those 
who  were  guarding  him,  "  What  is  your  king  doing 
with  his  army  that  they  make  so  much  noise?" 
They  replied,  "  He  is  giving  a  great  feast  to  his 
army  because  he  has  conquered  his  enemy." — "  Your 
king,"  said  Udena,  "is  acting  like  a  woman;  after 
conquering  a  hostile  king  he  should  either  kill  him  or 
let  him  go ;  why  does  he  inflict  all  this  misery  upon 
me?"  When  the  guards  told  King  JTawdapayyota 
what  Udena  had  said,  he  came  to  the  prison  and 
asked  him  if  he  had  really  said  so.  King  Udena  at 
once  acknowledged  that  he  had  said  so.  "Very 
well,"  said  the  other  king,  "  if  you  wish  to  be 
released,  give  me  the  charm  that  you  know,  and  I  will 
give  you  your  liberty."  King  Udena  replied,  "  If 
you  will  pay  homage  to  me  I  will  give  it  to  you." 
The  other  king  said,  "I  will  pay  no  homage  to  you." 
Udcna  persisted,  "  If  you  will  not  pay  homage  to  me 
you  shall  not  have  it."  King  JTamfepag^ota  said, 
"  If  you  do  not  give  it  me  I  will  have  you  executed." 
Udena  rejoined,  "Do  what  you  like  with  me;  you 
have  power  over  my  body,  but  none  over  my  mind." 

The  king  on  hearing  the  bold  words  of  Udena  began 
to  think  that  only  by  craft  he  could  succeed  in  obtain- 
ing the  charm  from  him,  and  came  to  the  conclusion 
that  the  only  plan  would  be  to  make  his  daughter 
procure  the  charm  from  him,  and  then  learn  it  from 
her,  as  it  would  not  do  for  others  to  have  the  know- 
ledge of  it.  Accordingly  he  went  to  Udena  and  said 
to  him,  "  Would  you  give  up  the  charm  to  any  one 
else  who  would  pay  homage  to  you  ?  "     He  replied, 


THE    STORY    OF    QUEEN    8AMAVATI.  II 

"I  will  give  it  in  the  person  who  pays  homage  to 
iiii*.""' — k>  If  that  be  so,"  said  the  other,  "  there  is  in  my 
house  a  hunchback;  I  will  put  her  inside  a  curtain, 
and  you  remaining  outside  of  it,  repeat  the  charm  to 
her."  After  firmly  impressing  upon  him  that  his 
daughter  was  a  hunchback,  he  went  to  his  daughter 
and  said  to  her,  "  There  is  a  leper  here  who  will 
teach  you  a  charm  that  is  worth  a  hundred  thousand 
golden  pieces,  but  you  must  do  obeisance  to  him  from 
the  inside  of  a  curtain,  the  leper  remaining  outside 
will  repeat  to  you  the  charm,  and  you  must  learn  it 
very  carefully."  Now,  the  reason  of  the  king  making 
Udena  think  his  daughter  was  a  hunchback,  and  his 
daughter  think  that  Udena  was  a  leper  was,  that  he 
thought  that  otherwise  they  might  contract  an  im- 
proper intimacy  with  each  other. 

When  all  the  arrangements  were  made,  the  Prin- 
cess Vasuladatta,  from  the  insidcof  the  curtain,  bowed 
down  in  homage,  and  King  Udena,  on  the  outside, 
recited  the  charm  to  her.  After  repeating  the  charm 
several  times,  when  the  princess  had  not  succeeded  in 
learning  it,  Udena  became  very  angry,  and  cried  out 
to  the  princess,  "  Oh,  you  hunchback!  you  have  got 
very  thick  lips,  rub  them  with  a  potsherd."  The 
princess,  very  indignant,  retorted,  "You  leper!  do 
you  dare  call  a  princess  like  me  a  hunchback  ?"  On 
this,  Udena  opened  the  curtains,  and,  looking  in,  saw 
the  princess:  "Why,  I  thought  you  were  a  hunch- 
back; your  father  told  me  so,  and  he  has  told  you  I 
was  a  leper.     I  am  Bang  Udena." — "  If  this  be  so," 

said  the  princess,  "come  under  the  curtain."  Udena 
then  went  inside  the  curtain,  and  the  result  the  king 
had  feared  took  place.     After  some  time.  King  Kan- 


42  buddhaghosha's  parables. 

r/apa^/ota  cried  out,  "  Have  you  learned  it?"  and  tlie 
princess  replied,  "I  do  not  know  it  yet;  I  am  still 
learning  it." 

One  day,  King  Udena  said  to  the  princess,  "  If 
ever  a  woman  follows  the  wishes  of  a  husband,  neither 
brothers  nor  sisters  have  any  power  to  oppose  her ;  if 
you  wish  me  to  save  my  life,  follow  implicitly  my 
wishes  :  I  will  then  raise  you  to  the  rank  of  my 
queen,  and  give  you  a  retinue  of  500  female  attend- 
ants." The  princess,  after  making  him  engage  by  a 
solemn  promise  to  keep  his  word,  went  to  her  father,  and, 
with  a  woman's  deceit,  said  to  him,  "My  father,  your 
Majesty,  in  order  that  I  may  succeed  in  learning  the 
charm,  it  will  be  necessary  for  me  to  repeat  the  spell 
by  night,  after  noting  a  certain  position  of  the  stars, 
and  then  procure  a  certain  medicinal  root ;  therefore 
place  an  elephant  at  my  disposal,  and  have  one  of  the 
doors  left  open."  The  king  said,  "  Daughter,  take  any 
elephant  you  like,  and  have  one  of  the  doors  left  open." 

Now,  King  Zaw«?apa^ota  was  possessed  of  the  five 
swift  conveyances : — the  female  elephant  called  Bhad- 
davati,  which  would  travel  fifty  yo^anas1  in  one  day ; 
a  slave  named  Kaka,2  who  could  travel  sixty  yoyanas 
in  a  day  ;  a  horse  called  Kelnkanthi,  who  could  travel 
twenty  yoyauas  in  a  day ;  a  horse  called  the  Munya- 
kesi ;  an  elephant  called  Nalagiri,  who  could  travel 
one  hundred  yoyanas  in  a  day.  The  circumstances 
under  which  he  became  the  owner  of  these  five  kinds 
of  swift  conveyance  were  as  follows  : — 

1  The  Burmese  yuzana  is  13£  English  miles  according  to  Judson, 
but  the  Sanskrit  yoyana  is  stated  by  AVilson  to  be  9  miles, or  accord- 
ing to  some  computations  only  4\  miles. 

3  Text  and  manuscript  have  Kala. 


T1IK   STOEI    of   ftUEEB    sa.MA  vati.  43 

King  A';i//r/;i]);i^/ota,  iii  a  former  state  of  existence, 
was  a  slave  One  day,  while  accompanying  his  mas- 
ter on  a  journey,  they  fell  in  with  a  ra/Z-ekahuddlia.1 
llis  master  said,  "Lord  and  master,  have  you  had 
rice?" — "Taga,"  lie  replied,  "I  have  not  yet  had 
any."  Then  the  master  of  the  slave,  who  was  the 
embryo  Bang  A'a/^/apa^/ota,  sent  him  hack  home  to 
procure  some  rice.  The  slave  quickly  returned  with 
the  rice,  and  presented  it  to  the  PaMekabuddha,  and 
his  master  said  to  him,  "  Because  you  have  used  such 
diligence  in  bringing  the  rice,  I  make  over  to  you 
half  of  the  future  rewards  to  be  acquired  by  the 
offering."  Then  the  slave  made  this  invocation  :  "As 
the  reward  of  my  having  so  quickly  procured  and 
presented  this  offering  of  rice,  may  I  hereafter  be  the 
possessor  of  the  five  swift  conveyances. ''  Iii  conse- 
quence of  tin's  invocation,  the  slave  afterwards  became 
King  A'a//'/a}>i//yota. 

One  day.  King  iTawdapa^ota  went  out  to  amuse 
himself  in  the  garden.  King  Udena,  thinking  this 
a  good  opportunity  to  escape,  filled  a  leather  hag  with 
a  large  quantity  of  gold  and  silver,  and  placing  the 
Princess  Yasuladatta  on  a  swift  female  elephant,  fled 
away.  When  the  palace  guards  acquainted  the  king 
with  the  flight  of  Udena  and  the  princess,  he  sent  off 
his  people  at  once  in  pursuit.  Udena,  seeing  that  he 
was  pursued,  immediately  began  to  scatter  the  gold 
and  silver  along  the  road  and  into  every  hush  he 
passed.  His  pursuers,  delaying  to  pick  up  the  trea- 
sure, dropped  behind,  and  Udena  reached  in  safet) 
the  fortification  which  his  army  had  built  of  branches 

1  A  semi- Buddha,  who  occasionally  appears  in  the  intervals  be- 
tween real  Bllddhas. 


44  buddhaghosha's  paeables. 

of  trees,  while  the  hostile  party,  giving  up  the  pur- 
suit, returned  home.  Uclena,  after  returning  with 
his  army  to  his  own  country,  raised  the  Princess  Vasu- 
ladatta  to  the  rank  of  his  queen,  and  gave  her  500 
female  attendants. 

This  is  the  account  of  how  King  Udena  obtained 
possession  of  the  Princess  Vasuladatta. 

In  the  Kurura^/aa  country  there  lived  a  Brahmin 
named  Magandiya.  He  had  a  daughter  whom  he  had 
named  Magandiya,  and  his  wife's  name,  moreover, 
was  Magandiya,  and  he  had  an  uncle  whose  name  was 
iTullamagandiya.  This  Brahmin's  daughter  Magan- 
diya was  very  lovely ;  she  was  as  beautiful  as  a  Nat's 
daughter.  Princes  and  sons  of  Thuthes  sent  to  demand 
her  hand,  but  her  father  the  Brahmin  daunted  them 
all  with  the  reply  that  they  were  not  worthy  of  her. 
At  this  time  Para  Taken,  one  morning  at  daybreak  look- 
ing about  to  see  who  deserved  to  be  released,1  saw  that 
the  Brahmin  Magandiya  and  his  wife  would  attain  to 
Ana  garni  ;2  then  he  went  into  the  vicinity  of  their  village. 
Magandiya  the  Brahmin,  who  at  this  time  was  going 
about  in  search  of  a  husband  suitable  for  his  daughter, 
met  Para  Taken  on  the  road.  At  once,  from  his  ap- 
pearance, he  saw  that  he  was  a  fit  husband  for  his 
daughter,  and  approaching  him,  said,  "My  lord 
Eahan,  my  daughter  is  worthy  of  you,  she  is  as 
lovely  as  a  Nat's  daughter.  She  will  tend  upon  my 
lord  Eahan  ;  my  lord  Eahan,  look  upon  my  daughter 
as  your  wife.  I  will  send  for  her.  Eemain  here." 
Then  he  made  haste  back  to  his  house,  and  said  to  his 
wife,    "Brahmini,  I   have  found  a  husband  suitable 

1  From  sin  and  its  punishment. 

2  The  third  statu  of  an  Ariya. 


THE    STORY   OF   QUEEN    SAMAVATL  I") 

In  our  daughter.  Adorn  her  quickly."  When  his 
wife  had  completed  the  adornment  of  her  daughter 
aa  quickly  as  possible,  they  all  three  started  off  to 
Para  Taken,  and  the  people  followed  them,  shouting 

noisily  as  tlicy  went  along,  "  Look  here,  the  Brah- 
min and  his  wife  are  going  to  give  their  daughter  a 
husband."  At  this  moment  Para  Taken,  marking 
with  his  sacred  footstep  the  site  of  a  /vetiya1  on  the 
spot  where  the  Brahmin  had  told  him  to  remain,  went 
and  stood  at  another  place  close  by.  The  sacred  foot- 
steps of  Para  Takcns  are  only  apparent  upon  the  spots 
which  they  command  to  be  hereafter  relics.  When 
they  do  not  so  command,  their  footsteps  are  always 
invisible.  Moreover,  only  those  people  forwhom  they 
have  earnestly  prayed  can  see  those  footsteps.  Such 
appointed  footstep  no  elephant  or  any  animal  that 
exists,  not  the  heaviest  rain,  not  the  most  violent 
wind,  can  obliterate.  At  this  time,  the  Brahmin's 
wife  said  to  him,  "Where  is  this  young  man?"  and 
he  replied,  "]  told  him  to  be  in  this  place."  Then 
looking  about,  he  saw  the  A'etiya  footstep,  and  said, 
"This  must  be  his  footstep."  The  Brahmin's  wife,  who 
was  thoroughly  versed  in  the  book  of  outward  Bigns 
and  in  the  three  Vcdas,  on  examining  the  different 
signs  of  the  footstep,  exclaimed,  "0  Brahmin,  this 
footstep  does  not  belong  to  any  one  who  is  subject  to 
the  five  passions.2  This  footstep  is  that  of  a  Para 
Taken,  free  from  every  evil  disposition." 

1  A  pagoda,  enshrining  the  relic  of  a  Buddha. 

2  The  Brahmin!  here  recites  in  poetry  the  si^ns  of  the  foot- 
mark  of  the  lustful,  the  angry,  ami  the  ignorant  man.  The  printed 
texl  and  the  manuscript  differ  greatly  hen-,  ami  neither  an-  in- 
telligible. 


40  buddiiachosha's  parables. 

The  Brahmin  said  to  his  wife,  "  You  see  signs,  like 
seeing  an  alligator  in  a  cup  of  water,  or  thieves  in  the 
midst  of  a  house.  Hold  your  tongue  and  say  nothing, 
or  people  will  hear  you ;"  then,  after  looking  about, 
he  descried  Para  Taken.  "  Here  is  the  young  man," 
said  he,  showing  him  to  his  wife,  and  he  went  up  to 
Para  Taken,  and  presenting  his  daughter  Magandiya, 
said,  "  My  lord  Eahan,  I  give  you  my  daughter." 
Para  Taken  said,  "  I  will  tell  you  something ;  listen 
to  me.  From  the  sacred  forest  to  the  foot  of  the  A/jn- 
•pala  banyan-tree  the  Man-nat  King  fought  with  me, 
but  unable  to  overcome  me,  took  to  flight ;  that  king's 
daughter,  with  amorous  wiles,  and  all  the  beauty 
and  witchery  of  the  Nats,  sought  to  beguile  me,  but 
she  failed  to  raise  any  feeling  of  passion.  How  should 
I  desire  your  daughter,  who  is  subject  to  the  vilest 
necessities  of  humanity  ?  I  would  not  have  her  touch 
even  the  sole  of  my  foot."  Then  he  recited  some  verses, 
at  the  conclusion  of  which  the  Brahmin  and  his  wife 
received  the  reward  of  the  state  of  Anagami.  The 
Brahmin's  daughter  Magandiya  was  greatly  incensed 
against  Para  Taken.  She  said,  "  This  Eahan  not 
only  says  that  he  does  not  want  me,  but  that,  sub- 
ject as  I  am  to  the  vilest  necessities  of  humanity,  he 
would  not  have  me  touch  the  sole  of  his  foot.  When 
I  have  married  a  husband  of  family,  wealth,  and  in- 
fluence, I  will  do  what  ought  to  be  done  to  the 
Eahan  Gotama."  And  she  bore  a  grudge  against 
him.  The  question  will  arise,  "  Was  Para  Taken  aware 
of  Magandiya's  anger?." — He  was  not  ignorant  of 
it;  he  knew  it.  Again,  "If  he  knew  it,  why  did  he 
recite  the  verses  ?" — Because,  although  the  daughter 
had  resentful  feelings,  he  wished  to  profit  the  other 


Till.    M'nl.'V    OF    QUEEN    SAM  WAN.  17 

two  Brahmins,  her  parents.  Paras  take  no  account 
of  anger,  bul  preach  the  Law  to  those  who  are  deserv- 
ing of  the  reward  of*  the  righl  way.  The  Brah- 
min and  his  wife,  after  receiving  the  reward  of 
Anagami,  gave  their  daughter  into  the  charge  of  her 
uncle,  and  becoming  Rahans,  reached  the  state  of 
Bahandas. 

The  uncle,  determined  to  give  his  niece  to  none  bul 
a  king  of  high  family,  tools  her  away  with  him,  and 
presented  her  to  King  Udena.  The  king,  falling 
violently  in  love  with  her  the  moment  that  he  saw 
her,  had  the  ceremony  of  pouring  water  performed, 
gave  her  a  retinue  of  500  female  attendants,  and 
raised  her  to  the  rank  of  his  queen.  Thus,  King 
Udena  had  three  queens,  residing  in  three  palaces, 
with  1500  female  attendants,  or  500  for  each  queen. 
The  king  used  to  give  to  Queen  Samavati  every 
day  eight  kahaparaas  .to  buy  flowers  to  adorn  her- 
self with.  A  female  slave  of  Queen  Samavati, 
named  Khu^uttara,  used  to  go  every  day,  and  buy 
the  flowers  from  the  flower-woman,  Sumana,  but 
Bhe  never  bought  more  than  four  kahapawas'  worth, 
keeping  the  other  four  for  herself.  One  day, 
this  Sumana,  the  flower-woman,  resolved  to  go  and 
make  an  offering  of  rice  to  Para  Taken,  and  when 
l\lni////uttara  came  as  usual  to  her  to  buy  flowers,  she 
said  to  her,  "Wait  a  little,  lvhu////utt;ira,  I  have  no 
time  now,  for  I  am  just  going  to  offer  some  rice  to 
Para  Taken." — "If  that  be  so,"  said  Ehupyuttara, 
"  let  us  go  together  and  hear  the  law."  The  flower- 
woman  agreeing  to  this,  they  went  together.  Sumana 
made  an  offering  of  rice  to  Para  Taken  and  his  atten- 
dant Kahans.     "When  Para  Taken  had  eaten  the  rice. 


48  buddhagiiosha's  parables. 

ho  preached  the  law,  and  Khu^uttara  after  hearing 
it,  received  the  reward  of  Sotapatti.1  On  this  occa- 
sion, Khu^Tittara,  who  had  been  in  the  habit  of 
keeping  four  kahapawas  every  day  for  herself,  ex- 
pended the  whole  of  the  eight  kakaparaas  in  flowers, 
owing  to  her  having  become  a  Sotapan  in  consequence 
of  listening  to  the  law  of  Para  Taken. 

The  queen,  when  she  saw  so  many  more  flowers 
than  usual,  exclaimed,  "  Khu^uttara,  what  a  number 
of  flowers  there  are !  Has  the  king  given  to-day 
more  than  the  ordinary  flower-money  ?"  Khu^uttara 
replied,  "Lady,  every  day  I  have  been  in  the  habit  of 
spending  four  kahaparaas  on  the  flowers,  keeping  the 
other  four  for  myself,  but  to-day  I  went  with  Sumana 
who  was  making  an  offering  of  rice  to  Para  Taken, 
and  after  listening  to  his  preaching  of  the  law  have 
obtained  the  reward  of  Sotapatti,  and  therefore  I  do 
not  steal."  The  queen,  instead  of  being  angry  with 
her,  merely  said,  "  Was  it  right  for  you  to  take  my 
property  in  this  way  every  day  ?"  and  told  her  to 
preach  to  her  the  law  she  had  just  heard.  Ivhu^oit- 
tara  said,  "  Very  good,  I  will  preach  the  law  to  you, 
but  you  must  bathe  me."  The  queen  accordingly  had 
her  bathed  with  sixteen  pots  of  perfumed  water,  and 
presented  her  with  two  cloths.  One  of  these  cloths 
Khuyrmttara  put  on,  and  one  she  threw  over  her ;  then, 
taking  up  her  position  in  a  place  of  honour,  she  preached 
the  sacred  law  precisely  as  Para  Taken  had  preached 
it  Queen  Samavati  and  her  500  female  attendants, 
joining  their  hands  in  an  attitude  of  devotion,  listened 
to  the  law,  and  when  it  was  finished,  the  whole  of 
them  became  Sotapans ;  and  the  queen,  paying  hom- 
1  The  first  state  of  an  Ariya. 


THE    STORY    OF    QUEEN    SAMAVATI.  19 

ago  to  Khu^/uttara,  said,  kt  IDm^uttara,  from  this 
day  I  shall  never  call  you  a  slave,  henceforth  you 

must  do  no  work;  from  this  time  I  regard  you  as  my 
mother  and  my  teacher,  and  you  must  go  and  hear  Para 
Taken  preach  the  law,  and  come  and  repeat  it  to  me." 

In  obedience  to  the  queen's  commands,  Khu/yut- 
tara  went  regularly  to  hear  Para  Taken  preach  the 
law,  and  repeated  it  to  the  queen  and  her  500  attend- 
ants. In  consequence  of  Ivlnu/yuttara,  knowing  the 
three  books  of  the  Pi/aka,1  Para  Taken  said  to  the 
Italians,  "Beloved  Rahans,  Khu^uttara  is  most  ex- 
cellent in  the  preaching  of  the  law;"  and  he  placed  her 
in  a  position  of  superiority. 

One  day,  Queen  Samavati  said,  "  Khuyyuttara,  I 
wish  to  contemplate  Para  Taken.  Invite  him  to  come 
here."  Khuyyuttara  replied,  "  Lady,  kings'  houses 
are  very  difficult  of  access,  and  your  Majesty  would 
not  dare  to  go  outside/' — "  Very  well,  then,"  said  the 
queen,  ''when  Para  Taken  comes  to  receive  rice,  you 
must  point  out  to  me  which  is  Para  Taken,  and  which 
is  Sariputta  and  Moggalana." — "Very  good,"  said 
knuyyuttara  ;  "my  lady  must  make  holes  through  the 
Mails  of  her  apartment,  and  then,  looking  through 
them,  do  homage."  Queen  Samavati  accordingly, 
with  her  500  female  attendants,  made  holes  in  the 
walls  of  their  apartment,  and  when  Para  Taken  came  to 
receive  rice,  they  made  obeisance  and  worshipped  him. 

One  day  Queen  Magandiya  going  to  the  Pyat//at, 
and  seeing  the  holes  in  the  wall,  asked  what  they  were 
made  for;  Queen  Samavati  not  knowing  that  Magan- 
diya had  a  grudge  against  Para  Taken,  replied  that  they 
were   made    for  the  purpose  of  worshipping  Grotama 

1  Tlic  Buddhist  scriptures. 


-50  buddiiaghosha\s  parables. 

Para  Taken.     Queen  Magandiya  then  thought  to  her- 
self,  "  I  will  do  what  I  ought  to  do  to  the  Italian 

Gotama,  and  I  will  destroy  Queen  Samavatl."  "With 
this  design  she  went  to  King  Udena  and  said  to  him, 
"The  inclination  of  Samavatl  is  not  towards  you,  but 
towards  another ;  in  a  day  or  two  she  will  kill  you." 
King  Udena,  convinced  that  Samavatl  could  not  do 
such  a  thing,  would  not  believe  her.  Magandiya  said, 
"If  your  Majesty  does  not  believe  me  go  and  examiue 
her  apartment."  The  king  went  to  Samavatl' s  apart- 
ment, and  on  inquiring  why  holes  had  been  made  in 
the  wall,  was  told  by  Samavatl  that  when  Para  Taken 
came  to  receive  rice,  she  had  worshipped  him.  When 
the  king  heard  this,  he  was  not  at  all  angry,  but  he 
had  the  holes  filled  up  and  windows  made  in  their 
place  ;  and  it  was  in  King  Udena' s  reign  that  for  the 
first  time  windows  were  made  iu  the  upper  apartment 
of  a  palace. 

Magandiya,  unable  to  do  anything  against  Samavatl, 
formed  the  design  of  compelling  the  Eahan  Gotama, 
who  had  so  shamed  her,  to  leave  the  neighbourhood ; 
to  carry  it  out,  she  gave  a  large  quantity  of  gold  and 
silver  to  the  people  of  the  country,  and  told  them 
when  Para  Taken  came  to  receive  rice,  to  hoot  him 
and  insult  him,  so  as  to  make  him  go  to  some  other 
place.  Accordingly,  those  who  were  heretics  and  who 
did  not  respect  the  three  jewels,1  when  they  saw  Para 
Taken  approaching  to  receive  rice,  shouted  at  him, 
"0  you  bad  priest,  are  you  not  a  rascally  thief? 
You  stupid  priest,  you  are  like  a  bullock,  like  the  brute 
beasts  suffering  for  former  sins."  When  the  people 
thus  insulted  him  my  lord  Ananda2  said,  "  Lord  and 

1  Gotama,  the  law,  and  the  priesthood. 

2  Younger  brother  of  Gotama. 


Till:    STORY    OF    QUEEN    SAMAVATL  51 

master,  these  people  have  insulted  us,  it  is  better  that 
we  should  go  elsewhere  to  collect  rice."  Para  Taken 
replied,  "  Ananda,  if  there  also  you  should  meet 
with  insult  where  would  you  go?  Who  has  insulted 
you?"  Ananda  said,  "Lord  and  master,  people  en- 
gaged in  labour  as  slaves  have  insulted  us."  Then 
Para  Taken  said,  "I  am  like  an  elephant  who  has  just 
reached  the  hat  tie-field,  whose  duty  it  is  to  sustain  the 
flights  of  arrows  which  attack  him  from  every  side. 
My  duty  is  to  bear  all  the  insults  which  the  heretics 
launch  against  me.  Ananda,  be  under  no  anxiety ; 
these  people  will  have  finished  insulting  us  after  seven 
days;  on  the  seventh  day  they  will  be  silent.  The 
distress  of  Para  Taken  cannot  last  for  more  than  seven 
days. 

Magandiya,  failing  in  her  attempt  to  make  Para 
Taken  leave  the  neighbourhood  by  having  him  insulted, 
began  to  consider,  "This  Samavati  with  her  500 
attendants  supports  this  liahan  Gotama,  so  I  will 
contrive  to  ruin  her."  Accordingly,  she  told  her 
uncle  the  Brahmin  to  procure  eight  live  fowls  and 
eight  dead  ones,  and  that  she  would  wait  on  the  steps 
of  the  palace  till  lie  came  and  told  her  they  had  been 
obtained.  As  soon  as  they  were  procured,  the  Brahmin 
came  and  told  Magandiya.  Magandiya  directed  the 
slaves  who  brought  the  fowls  to  put  down  the  eight 
dead  fowls,  and  to  follow  her  with  the  eight  live  fowls  ; 
these  she  took  to  King  Udena  in  the  place  where  he 
drank  spirits,  and  presented  them  to  him.  When  the 
king  saw  the  live  fowls  thus  presented  to  him,  he 
asked  who  understood  how  to  cook  them  well. 
Magandiya  said,  "Your  Majesty,  Samavati  knows  h<>\v 
to   cook   them   very   nicely."     Udena   said,    "  Very 

E  2 


52  buddhaghosha's  parables. 

good,  then  let  her  cook  them,"  and  he  told  the 
slaves  to  take  them  to  SamavatI,  and  to  tell  her  to  cook 
them  herself,  without  letting  any  one  else  touch  them. 
These  directions  the  slaves  gave  to  SamavatI.  Sama- 
vatI and  her  500  attendants  said,  "  We  do  not  take 
life."  This  the  slaves  reported  to  the  king.  When  Ma- 
gandiya heard  it,  she  cried,  "Do  you  hear  that,  your 
Majesty  ?  This  SamavatI  will  not  as  much  as  prepare 
your  Majesty's  food,  and  uses  rebellious  words.  You 
can  soon  know  whether  she  will  take  life  or  not.  Let 
her  have  them  to  cook  for  the  Kalian  Gotama."  The 
king,  according  to  Magandiya's  suggestion,  sent  a  mes- 
sage to  SamavatI  to  cook  the  fowls  and  send  them  to 
Gotama.  Then  Magandiya  bribed  the  king's  messen- 
gers with  gold  and  silver,  and  made  them  put  down 
the  live  fowls  and  take  the  dead  ones  to  SamavatI, 
with  the  King's  request  that  she  should  cook  them 
and  send  them  to  Gotama.  When  SamavatI  saw  the 
dead  fowls  she  said,  "Very  good,"  and  took  them. 
The  people  who  had  taken  the  fowls,  on  being  asked 
by  the  king  what  SamavatI  had  said,  told  him  that  as 
soon  as  she  heard  that  the  fowls  were  for  the  Kalian  Go- 
tama, she  was  greatly  delighted,  and  taking  them,  said 
she  would  cook  them.  Then  Magandiya  exclaimed : 
"There,  your  Majesty,  do  you  see  this?  This  Sama- 
vatI when  she  was  told  that  it  was  for  your  Majesty, 
said,  '  We  do  not  take  life  ;'  but  when  she  was  told  to 
cook  them,  and  present  them  to  the  Kalian  Gotama, 
— mark  this,  your  Majesty, — she  cooks  them  with  the 
greatest  delight."  Though  King  Udcna  heard  all 
this,  he  would  not  believe  it,  but  bearing  it  patiently, 
kept  silence. 

When  Magandiya  found  that  the  king  would  not 


THK    BTOBY    OF    QtTEEN    SAMAVAII.  53 

believe  her,  she  began  to  consider  what  other  plan 

she  should  have  recourse  to.  II  was  the  custom  of  the 
king  to  spend  seven  days  at  a  time  in  each  of  the  three 
queens'  Pyat/mts.  Magandiya,  knowing  that  on  the 
following  day  the  king  would  go  to  Samavatl's  PyatAat, 
sent  word  to  her  uncle  the  Brahmin  to  procure  a  cobra, 
and  alter  breaking  its  fangs,  to  bring  it  to  her.  The 
Brahmin,  according  to  her  directions,  brought  her  the 
cobra  with  its  teeth  broken.  Now,  it  was  the  habit  of 
King  Udena  to  take  a  lute  with  him  to  whichever 
PyatAat  he  went,  so  Magandiya  put  the  cobra  into  the 
cavity  of  the  lute,  and  fastened  it  up  with  a  bunch  of 
flowers ;  and  the  cobra  remained  inside  the  lute  for 
two  or  three  whole  days.  Then  Magandiya  said  to  the 
king,  "Which  Pyat//at  does  your  Majesty  go  to  to- 
day?" The  king  replied,  "I  am  going  to  Samavatl's 
PyatAat."  Magandiya  said,  "  Your  Majesty,  I  had  a 
dream  last  night  which  has  much  disturbed  me,  it  is 
not  right  that  you  should  go  to  Samavatl's  PyatAat;" 
but  the  king  would  not  listen  to  her,  and  went  off  to 
the  I'vat/mt.  Magandiya,  unable  to  prevent  him  from 
going,  followed  him.  The  king  on  arriving  at  the 
PyatAat  laid  his  lute  on  the  bed,  and  said  to  Ma- 
gandiya, "You  may  retire;"  but  Magandiya  would 
not  go  away,  and  commenced  walking  up  and  down 
by  the  side  of  the  bed.  The  king,  after  adorning 
himself  with  the  different  garments,  flowers,  and  per- 
fumes presented  to  him  by  Samavati  and  her  500 
attendants,  put  his  lute  at  the  head  of  the  bed,  mid 
lay  down.  Magandiya  pretending  to  be  only  walking 
about  close  to  the  bed,  took  the  bunch  of  flowers  out 
of  the  hollow  of  the  lute,  and  threw  it  away.  The 
cobra  coming  out  expanded  its  hood,  and  Magandiya  as 


54 


buddhaghosha's  parables 


soon  as  she  saw  it  cried  out,  "  0  your  Majesty  !  how 
foolish  you  are.  Here  is  my  dream  fulfilled ;  look  at 
the  snake."  Then  she  began  to  scream  out  abuse  at 
both  the  king  and  SamavatI,  and  reviled  the  latter, 
saying,  "You  put  the  snake  in  the  lute  to  kill  the 
king ;  do  you  think  that  if  the  king  died  you  would 
live  ? "  When  the  king  saw  the  snake,  he  started 
and  exclaimed,  "Infamous  as  SamavatI  is,  I  gave  no 
credence  to  Magandiya  when  she  accused  her.  Before 
this,  she  made  holes  in  the  wall  of  her 'palace;  again, 
she  would  not  dress  the  fowls  for  me,  and  now  she 
lets  loose  a  snake  in  my  bed."  Saying  these  words 
he  became  furiously  enraged.  SamavatI  seeing  the 
king's  anger  exhorted  her  500  attendants  not  to  give 
way  to  anger  against  either  the  king  or  Magandiya, 
but  to  meditate  only  on  the  Sarawagamana,1  which  has 
the  power  of  preventing  all  evil  emotions. 

The  king,  exasperated  with  SamavatI,  took  a  bow 
made  of  goats'  horns,  which  required  a  thousand 
soldiers  to  string,  and  fixing  a  poisoned  arrow,  he  had 
SamavatI  placed  in  front  with  her  500  attendants  in  a 
row  behind  her  ;  then  he  let  fly  the  arrow  at  the  centre 
of  her  bosom  ;  but  owing  to  her  loving  disposition  the 
arrow  returned,  and  made  as  if  it  would  enter  the 
king's  breast.  The  king  reflecting,  "  The  arrow  that 
I  shot  would  have  gone  through  a  stone  slab ;  yet  it 
came  back  and  made  as  if  it  would  pierce  my  breast," 
trembled  and  said,  "  Even  this  lifeless  arrow  recog- 
nised the  merit  of  SamavatI,  while  I,  a  man,  could 
not  see  it."  Then  he  threw  away  the  arrow,  and  fall- 
ing at  her  feet  raised  his  hands  in  adoration,  and  ad- 

1  A  formula  of  worship,  viz.  I  worship  Para,  I  worship  the 
Law,  I  worship  the  priesthood. 


TIIK    STOEI    OF    QUEEN    SAMAVATI.  DO 

dressed  lier  as  follows,  in  poetry:  "  Samavati,  I  am 
atterly  lost,  everything  is  confusion;  save  me  and  be 
to  nif  ;m  object  of  worship."  Saying  this  he  made 
the  humble  gesture  of  apology.  Queen  Samavati,  the 
disciple  of  Para  Taken,  far  from  allowing  the  king  to 
worship  her,  replied,  "Do  not  worship  me;  I  worship 
Para  Taken  ;  do  you  also  worship  him.  It  is  yon, 
great  king,  who  should  rather  be  an  object  of  worship 
to  me."  The  king  said,  u  Let  him  then  be  my  objecl 
i  f  worship,"  and  listening  to  the  advice  of  Samavati, 
he  went  for  seven  days  in  succession  to  Parii  Taken, 
made  offerings  of  rice  to  him,  and  heard  the  law.  He 
also  offered  to  Queen  Samavati  a  magnificent  present, 
but  she  said  to  him,  "  Your  Majesty,  I  have  no  wish  for 
gold  or  silver,  give  permission  that  Para  Taken  and 
his  Kalians  may  visit  continually  my  PyatAat."  The 
king  accordingly  invited  Para  Taken  to  visit  con- 
tinually tin'  queen's  Pyat//at,  but  Para  Taken  replied, 
"It  is  not  fitting  that  a  Para  Taken  should  go  con- 
tinually to  one  palace  only,  for  many  people  long  to 
contemplate  him." — "  If  this  be  so,"  said  the  king, 
"Lord  and  master,  depute  one  of  your  disciples,"  and 
Para  Taken  replied,  "  I  depute  my  lord  Ananda." 
The  lord  Ananda  accompanied  by  500  Rahans  then 
visited  Samavatl's  PyatAat,  and  ate  their  rice  there; 
and  the  queen  with  her  500  female  attendants,  after 
listening  to  the  law,  presented  to  Ananda  500  gar- 
ments, and  each  priest's  garment  was  worth  500  (pil  Des 
of  gold). 

Magandiya,  foiled  in  her  designs,  planned  another 
stratagem.  One  day  King  I'dena  was  amusing  li'in- 
selfin  the  garden,  and  Magandiya,  blind  to  the  state 
(of  soul)  ill  which  she  was, thought  that  this  was  a  good 


56  buddhaghosiia's  tarables. 

opportunity  to  complete  her  evil  designs.  She  sent 
for  her  uncle  the  Brahmin,  and  told  him  to  get  a 
quantity  of  cloths,  saturate  them  with  oil,  wrap  them 
round  Samavati's  PyatAat,  and  then  set  fire  to  them. 
The  Brahmin  accordingly  procured  a  number  of 
coarse  cloths,  washed  them,  and  saturated  them  with 
oil ;  then  he  took  them  to  Samavati's  Pyat/^at,  and 
after  wrapping  them  round  all  the  door-posts  and  the 
leaves  of  the  doors,  he  closed  all  the  entrances. 
Samavati  said  to  him,  "  Brother  Brahmin,  why  are 
you  wrapping  these  cloths  round  the  doors  ?  "  and  he 
replied,  "  The  king  has  given  me  strict  orders  to  do 
so,  but  why  I  do  not  know."  Then  he  set  fire  to 
them  and  went  away. 

Samavati  exhorted  all  her  attendants,  saying,  "  In 
the  countless  existences  that  have  had  no  beginning, 
it  would  be  impossible  to  reckon  the  number  of  times 
that  we  have  perished  by  fire ;  let  us  keep  this  in 
mind."  When  the  walls  of  the  palace  were  wrapped 
in  flames  and  they  began  to  suffer  acutely,  she  re- 
peated the  Kamma/^ana,1  and  several  of  her  attendants 
obtained  the  reward  of  Anagami.2  The  assembly  of 
Kalians  said  to  Para  Taken,  "  Lord  and  master,  while 
King  Udena  is  engaged  in  his  garden,  Samavati's 
palace  is  in  flames,  and  the  queen  with  her  500 
attendants  is  being  burned  to  death  ;  what  will  be  the 
future  state  of  these  handmaidens?"  Para  Taken  re- 
plied, "Some  are  settled  in  the  reward  of  Sotapatti,3 
some  in  that  of  Sakadagami,4,  and  others  in  that  of 

1  Forty  sentences  for  repetition. 

2  The  third  state  of  an  Ariya. 

3  The  first  state  of  an  Ariya. 

4  The  second  state  of  an  Ariya. 


THE    BT0BY.    OF    QTJEEH    SAMAVATI.  &7 

Anagami.1  These  attendants  do  not  die  without 
future  reward,  the  whole  of  them  have  received  the 
right  course.  All  people  who  are  subject  to  the  in- 
fluence of  their  former  deeds  are  constantly  experi- 
encing both  happiness  and  misery." 

The  intelligence  of  Samavati's  Pyat/fcat  being  on 
fire  was  quickly  carried  to  the  king.  Unable  to  reach 
it  before  it  was  burnt  down,  he  remained  surrounded 
by  his  nobles  overwhelmed  with  grief.  lie  thought 
df  all  the  good  qualities  of  Samavati,  and  came  to 
the  conclusion  that  it  was  the  work  of  Magandiya. 
Knowing  that  he  could  not  extort  a  confession  from 
her  by  threats,  he  had  recourse  to  artifice,  and  said  to 
his  nobles,  "From  this  day  forth  I  shall  be  in  comfort; 
many  a  time  did  Samavati  plot  my  destruction ;  un- 
successful in  her  attempts  she  has  now  met  her  death; 
from  this  day  forth  my  mind  will  be  at  rest,  and  I 
skill  be  able  to  sleep  in  peace.  Whoever  compassed 
the  death  of  Samavati  I  call  my  friend."  Magandiya, 
who  was  near  the  king  when  he  said  this,  directly  she 
heard  it,  exclaimed,  "Your  Majesty,  could  any  one 
else  have  contrived  this  ?  It  was  I  who  managed  the 
plot,  and  my  uncle  the  Brahmin  carried  it  into  effect." 
When  the  king  heard  this  he  pretended  to  be  greatly 
delighted,  and  said  to  her,  "You  arc  indeed  a  friend 
t<»  me  ;  I  will  reward  you  for  this  ;  send  for  the  whole 
of  your  relations  ;  "  Baying  this  he  dismissed  her. 

When  Magandiya  had  brought  all  her  relations,  the 
king,  in  order  that  none  of  them  might  be  forgotten, 
made  (hem  all  very  handsome  presents.  Seeing  this, 
those  who  were  only  most  distantly  connected  with  Ma- 
gandiya came  forward  and  claimed  relationship.     The 

1   The  third  state  of  an  Ari\a. 


58  buddhaghosha's  parables. 

king,  having  thus  caught  all  Magandiya's  relations,  had 
a  hole  dug  in  front  of  him  as  deep  as  a  man's  waist ; 
he  then  had  all  of  them  placed  in  it,  and  the  hole 
filled  up  with  fine  earth.  Above  the  hole  he  then  had 
scattered  a  quantity  of  straw  and  rubbish  which  he 
caused  to  be  set  on  fire.  After  all  their  hair  and  skin 
was  burnt  off,  he  had  their  bodies  cut  into  pieces  by 
passing  iron  harrows  over  them.  With  regard  to 
Magandiya  herself,  strips  of  flesh  were  cut  off  with  an 
excessively  sharp  knife  from  every  part  of  her  body, 
which,  after  being  fried  in  oil,  she  was  compelled  to 
eat,  and  thus  underwent  the  most  horrible  torture. 

Such  is  the  history  of  Magandiya. 

One  day  the  assembly  of  Kalians  said  to  Para 
Taken,  "Lord  and  master,  the  death  of  Samavati 
and  her  500  attendants  who  were  all  full  of  faith  and 
love  was  by  no  means  right." — "  Beloved  Eahans," 
replied  Para  Taken,  "  this  Samavati  and  her  500 
attendants,  a  long  time  ago,  when  Brahmadatta 
was  king  of  the  Benares  country,  were  the  concu- 
bines of  that  king.  One  day  when  the  king  was 
playing  in  the  river  with  his  concubines,  these 
finding  themselves  very  cold,  and  wishing  to  warm 
themselves  at  a  fire,  began  to  search  here  and  there 
for  fuel  or  rubbish  to  make  a  fire  with.  Finding  on 
the  bank  of  the  river  a  bush  of  dry  reeds,  and  think- 
ing it  was  only  rubbish,  they  set  fire  to  it  and  warmed 
themselves  at  it.  Now,  in  this  bush  was  a  PaH-eka- 
buddha  practising  the  Nirodhasamapatti.1  When 
the  concubines  saw  the  PaMekabuddha  in  the  flames, 
they  cried  out,  "We  have  burned  the  Pa/^ekabuddha, 
the  king's  teacher ;  if  this  come  to  the  king's  ears  we 

1  Some  supernatural  attainment ;  a  kind  of  ecstasy  or  trance. 


THE    STORY   OF    QUEEN    8AMAVATI.  59 

shall  all  be  executed  ;  let  us  go  and  get  some  fire- 
wood and  burn  him  up  altogether."  So  saying  they 
brought  a  log  cadi,  and  making  a  largo  heap,  sot  fire 
to  it  ;  then  thinking  that  the  body  would  be  entirely 
consumed  and  leave  no  trace,  they  wont  away.  Al- 
though those  concubinos  had  no  intention  to  take  life, 
still  their  sin  followed  them  in  due  course;  for  a 
thousand  years  they  suffered  in  hell,  and  now  at  last 
their  Ionise  has  been  set  on  fire,  and  they  themselves 
have  been  burnt  to  death.  Such  is  the  account  of  the 
former  sin  of  Samavatl.  As  to  the  Pa//ekalmddha, 
it' a  thousand  cart-loads  of  fuel  had  been  burnt  around 
him  while  he  was  in  the  state  of  Sammapata,  they 
would  not  have  made  him  feel  hot ;  on  the  seventh 
day  he  arose  from  the  state  of  Nirodhasamapatti, 
and  went  his  way  in  comfort." 

Again  the  Rahans  said  to  Para  Taken,  "On  account 
of  what  evil  deeds  was  Khuyyuttara  a  slave?  And 
owing  to  what  good  deeds  did  she  become  so  learned 
and  acquire  the  three  books  of  the  Pi/aka;  from  what 
good  deeds  is  it  that  she  is  now  settled  in  the  reward 
of  Sotapatti?"  Para  Taken  replied,  "Beloved  Rahans, 
in  a  former  existence  of  Khuyyuttara  there  Mas  a 
PaMekabuddha  in  the  country  of  Benares,  who  was 
rather  hump-backed.  Khuyyuttara  when  she  saw 
him,  laughed  at  his  deformity;  and  for  this  sin  she 
became  hump-backed  herself.  But  when  this  same 
PaMekabuddha  came  to  the  king's  palace  to  receive 
alms  of  food,  and  the  king  poured  an  offering  of  cow's 
milk  into  his  t//ahet,  which  completely  tilled  it. 
Khuyyuttara,  seeing  the  Pa££ekabuddha  shifting  the 
tAabet  from  hand  to  hand  on  account  of  the  great  heat 
of  the  milk,  immediately  took  off  her  arm  eight  ivory 


60  buddhaghosha's  paeables. 

bracelets  which  she  was  wearing,  and  making  a  stand 
for  the  pot  with  them,  presented  them  as  an  offering. 
It  was  for  this  good  deed  that  she  has  acquired  such 
great  wisdom,  and  is  conversant  with  all  the  three 
books  of  the  Pifaka.  Those  ivory  bracelets  are  extant 
to  this  day  in  the  Nandamula  mountain  cave.  It  was 
in  consequence  of  her  having  formerly  made  offerings 
of  rice  to  that  Pa/ofcekabuddha  that  she  is  established 
in  the  reward  of  Sotapatti.  Such  is  the  account  of 
the  results  of  the  good  and  bad  actions  performed  by 
Khu^nttara  before  I  became  a  Para. 

"  In  the  time  of  the  Para  Kassapa  this  Klui^uttara 
was  the  daughter  of  a  T/zu/Ae  at  Benares.  One  day 
when  she  was  very  handsomely  attired,  a  Eahan  who 
was  on  his  way  to  contemplate  the  Para,  came  to  her 
house,  and  she  said  to  him,  '  Just  reach  me  that  little 
basket  which  is  there.'     For  this  she  became  a  slave." 

EXD  OF  THE  STOEY  OF  SaMAVATI  AND  KhUGGUTTAEA. 


Gl 


CHAPTER  VI. 

STORY   OF   /lULLA-PAXTIIAKA. 

The  most  excellent  Para,  when  he  was  residing  in  the 
Veluvana  monastery,  preached  the  following  discourse 
on  the  subject  of  JTulla-Panthaka. 

Formerly  there  lived  in  the  Rayagaha  country  the 
daughter  of  a  Thuthe  named  Dhanaso///i.  When  she 
reached  the  age  of  maturity,  her  parents  placed  her 
in  a  Pyat//at  with  seven  stages  of  roofs,  and  there, 
being  a  girl  of  strong  passions,  she  committed  herself 
with  one  of  the  slaves ;  then  fearing  that  any  one  should 
know  of  it,  they  ran  away  to  another  village,  and 
lived  there  together.  She  soon  became  in  the  family- 
way,  and  when  her  time  was  nearly  come,  she  said  to 
the  young  man,  "  My  time  is  very  near;  I  shall  go 
to  my  parents'  village  to  be  confined."  The  young 
man,  afraid  that  if  he  went  there  they  would  kill 
him,  would  not  accompany  her,  so  the  T7/u///e's  daugh- 
ter, thinking  what  unalloyed  affection  parents  have 
for  their  children,  set  out  without  her  husband  ;  but 
he,  as  soon  as  he  found  that  she  had  gone,  followed 
her. 

On  the  road  the  T/mMe's  daughter  gave  birth  to  a 
son,  whereupon  she  returned  home  without  visiting 


G2  buddhaghosha's  parables. 

her  parents'  village.  In  consequence  of  the  boy 
having  been  born  on  the  road,  they  gave  him  the 
name  of  Panthaka. 

Shortly  afterwards,  the  Thuthe'a  daughter  became 
again  pregnant ;  and  when  her  time  was  approaching, 
in  the  same  way  as  before  she  started  for  her  parents' 
village,  and  was  a  second  time  confined  on  the  road. 
On  this  occasion  also  she  gave  birth  to  a  son,  whom 
she  called  Xulla-Panthaka,  distinguishing  her  first- 
born by  the  name  of  Maha-Panthaka. 

When  Maha-Panthaka  grew  np,  he  said  one  day  to 
his  mother,  "  I  hear  others  calling  people  their  grand- 
father, or  grandmother,  or  imcle;  but  we  have  no 
grandfather  or  grandmother,  or  any  relations  at  all." 
His  mother  replied,  "My  dear  son,  yonr  grandfather 
and  grandmother,  and  all  your  relations  live  in  the 
Eayagaha  country  ;  your  grandfather  is  the  T/mthe 
DhanaseY/d.  In  that  Ea^agaha  country  my  relations 
are  very  numerous." — "  Then  why,  mother,"  said  he, 
do  you  not  go  to  the  Eaj/agaha  country  ?"  The 
Thuthe's  daughter  remained  silent ;  at  last,  when  he 
persisted  in  asking  the  question,  she  replied,  "My 
son,  your  father  was  a  slave  in  your  grandfather's 
house,  so  I  ran  away  from  home  and  came  to  live 
here." — "If  that  be  so,"  said  the  lad,  "take  my 
younger  brother  and  me  to  the  place  where  our  grand- 
father and  grandmother  live." 

The  T/ai/^e's  daughter  took  her  two  sons  to  the 
Ea^agaha  country,  and  when  she  reached  the  city,  she 
went  with  them  into  the  Zayat1  at  the  gate  and 
stopped  there.  When  the  T/m^e's  neighbours  saw 
her,  they  went  to  him  and  said,  "My  lord  T/mthtfs 
1  A  building  for  the  accommodation  of  travellers. 


STORY    OF    ATLLA-l'AXTlIAKA.  63 

daughter  Avilli  her  two  Bona  is  staying  in  the  Zayat." 
The  'IV/ii///c,  thinking  that  if  they  were  to  remain  in 
the  Zayat,  people  would  speak  ill  of  him,  took  away 
his  two  grandchildren,  and  gave  them  gold  and  silver, 
f 1  and  clothes  ;  but  having  no  affection  for  his  daugh- 
ter, he  sent  her  away,  telling  her  to  go  and  live  where 
she  had  been  always  living  :  so  she  went  away  and 
lived  with  her  slave-husband  in  the  same  place  as 
he  tore. 

When  the  two  lads  had  grown  up  under  their  grand- 
father's care,  Maha-Panthaka  went  with  his  grand- 
father to  hear  Para  Taken  preach  the  law.  The  dis- 
course was  upon  the  future  reward  of  the  life  of  a 
Rahan,  and  Maha-Panthaka,  after  listening  to  it,  bc- 
came  desirous  of  entering  the  priesthood.  He  accord- 
ingly obtained  his  grandfather's  permission,  and  be- 
came one  of  the  Kalians  of  Para  Taken. 

Performing  the  duties  of  a  Rahan,  Maha-Panthaka 
acquired  the  sacred  Pali1  of  Para  Taken,  and  becom- 
ing  a  Pan£angaa  at  Vt\c  age  of  twenty,  after  employ- 
ing himself  in  the  repetition  of  the  Ivainma/Mana3, 
he  reached  the  state  of  a  Rahanda.4 

When  Maha-Panthaka  had  become  a  Eahanda,  he 
made  his  brother  iTulla-Panthaka  a  Rahan,  and  kept 
him  steadily  employed  in  the  religions  duties  enjoined 
by  Para  Taken. 

Now    A'ulla-Panthaka,    being    wanting    in    ability 

1  The  sacred  language  of  tlie  Burmese,  a  modification  of  San- 
skrit. 

2  A  priest  who  is  a  proficient  in  the  five  duties,  i.  e.  an  ordained 
Rahan. 

3  Forty  sentences  for  repetition. 

4  An  Ariya  of  the  highest  order. 


G4  buddiiagiiosha's  parables. 

could  not  learn  a  verse  although  he  studied  it  for  the 
whole  four  months  of  the  rainy  season.  The  reason 
of  this  was  that  in  the  time  of  the  Para  Kassapa,  /fulla- 
Panthaka,  who  was  then  a  Kalian,  derided  another 
Rahan  for  his  want  of  ability  in  reciting  Pali ;  in  con- 
sequence of  which,  the  Eahan  was  so  ashamed  that 
he  altogether  gave  up  the  study  of  the  sacred  lan- 
guage. On  account  of  this  evil  deed,  Aulla-Panthaka 
when  he  subsequently  became  a  Eahan  in  the  time 
of  the  present  Para  was  so  stupid  that  he  forgot 
everything  he  learned. 

At  last  Maha-Panthaka  said  to  Aulla-Panthaka, 
"  Oh,  Aulla-Panthaka,  you  are  a  being  who  is  un- 
worthy to  obtain  his  deliverance1  in  this  church.  You 
cannot  learn  a  single  verse  in  four  months,  therefore 
you  are  unfit  for  the  duties  of  a  Rahan  ;"  so  saying, 
he  turned  him  out  of  the  monastery. 

At  this  time  Maha-Panthaka  performed  the  duty  of 
distributing  the  rice.  One  day  the  physician  Civaka 
came  to  him  and  said,  u  My  lord  Maha-Panthaka,  I 
wish  to  present  rice  to-morrow  to  Para  Taken  :  how 
many  priests  are  there  ?"  Maha-Panthaka  replied, 
11  ATulla-Panthaka  is  stupid  and  unworthy  of  deliver- 
ance ;  besides  him,  there  are  500  Kalians."  The  phy- 
sician then  said,  "  Invite  and  bring  with  you  to-mor- 
row Para  Taken  and  the  500  of  his  assembly."  Aulla- 
Panthaka  thought  within  himself,  "My  elder  brother, 
Maha-Panthaka,  has  accepted  the  invitation  for  all  the 
Eahans,  but  has  excluded  me.  My  brother's  love  for 
me  is  lost.  I  will  no  longer  be  a  Eahan,  but  will  re- 
enter the  laity  ;"  and  he  determined  to  quit  the  mon- 
astery the  next  morning. 

1  I.  e.  Salvation,  proximate  or  ultimate. 


STORY    OF    -firULLA-rANTIIAKA.  65 

At  daybreak  on  the  following  day,  as  Para  Taken 
was  looking  to  sec  who  was  worthy  of  deliverance,  he 
perceived  Aulla-Panthaka.  Then  going  to  the  arched 
entrance  through  which  he  would  pass,  lie  began  to 
walk  up  and  down.  On  his  arrival,  Para  Taken  stood 
still :  Aulla-Panthaka  made  obeisance  to  him.  Para 
Taken  said  to  him,  "Aulla-Panthaka,  where  are  you 
going  at  this  early  hour  of  the  morning  ?"  He  replied, 
"Lord  and  master,  my  brother  has  expelled  me  from 
the  monastery  ;  I  am  now  going  away  to  re-enter  the 
laity."—"  Aulla-Panthaka,"  said  Para  Taken,  "  when 
your  brother  expelled  you,  why  did  you  not  come  to  me? 
When  you  become  a  layman  again,  what  will  you  do  ? 
Remain  with  me."  So  saying,  he  stroked  his  head, 
and  made  him  come  with  him  to  the  monastery.  When 
they  arrived  there,  he  placed  him  at  the  gate  of  the 
Gandhaku/I1  building,  with  his  face  to  the  cast,  and 
said  to  him,  "  Take  this  coarse  cloth,  and,  rubbing  it, 
repeat  the  words,  Ra^ohara/mm  Ba^ohararaam,9  and  do 
not  move  from  hero."  Para  Taken,  after  thus  issuing 
his  authoritative  commands,  gave  him  a  coarse  cloth 
of  spotless  white,  and  then  went  to  the  house  of  the 
physician  Glvaka  to  receive  the  alms  of  rice,  accom- 
panied by  all  his  assembly. 

Aulla-Panthaka,  looking  at  the  rising  sun  and  rub- 
bing the  coarse  cloth,  continued  to  repeat  "Rayohara- 
nam,  Ra^oharawam."  "While  repeating  these  words, 
the  cloth  as  he  was  rubbing  it  lost  its  spotless  white 
colour,  and  became  soiled  and  dirty.  Seeing  this,  he 
became  impressed  with  the  law  of  Samvega,3  and  ex- 
claimed, "Tins  cloth  only  now  so  pure  and  white  is 

1  The  abode  of  fragrance.  2  Removal  of  dirt. 

3  Fear  of  the  future  consequences  of  sin. 

F 


66  buddhaghosha's  parables. 

soiled  and  dirty.  This  is  my  own  state,  soiled  (by  sin). 
Again,  this  is  the  law  of  mutability ;  nothing  is  per- 
manent." Saying  this  he  devoted  himself  earnestly 
to  the  repetition  of  the  Vipassana,  and  succeeded  in 
acquiring  it. 

Para  Taken  even  while  he  was  at  the  house  of  the 
physician  Civaka,  knowing  that  iTulla-Panthaka  had 
acquired  the  Vipassana,  dispatched  an  appearance1  of 
himself  to  him,  and  preached  to  him  the  verses  of  the 
Kamma^ana,  "  0  ivulla-Panthaka  !  Your  body  is  full 
of  minute  atoms  of  dust  which  are  lust,  and  the  other 
evil  passions.  These  minute  atoms  of  dust  you  must 
get  rid  of."  In  this  way  he  preached  to  him  the  law 
just  as  if  he  had  actually  been  present ;  and  he  con- 
tinued, "  My  dear  son,  .STulla-Panthaka,  lust  you  must 
call  Eaya,2  atoms  of  dust  you  must  not  call  Eaya. 
Ea^a  means  lust.  When  you  have  got  rid  of  the 
atoms  of  dust  which  are  lust,  you  are  fit  to  be  a  mem- 
ber of  the  Church  of  Para  Taken.  The  same  is  to  be 
said  regarding  anger  and  ignorance."  At  the  close  of 
the  discourse  upon  these  verses  Zulla-Panthaka  arrived 
at  the  state  of  a  Eahanda  possessed  of  intuitive  know- 
ledge, and  Para  Taken  knew  that  he  had  become  a 
Eahanda. 

At  this  time  the  physician  £lvaka,  before  presenting 
rice  to  Para  Taken,  was  offering  him  water  to  wash 
his  hands.  Para  Taken  said,  "  Daraka,  there  is  still 
in  the  monastery  a  Eahanda,"  and  he  remained  with 

1  Gotama  is  said  to  have  had  the  power  of  appearing  in  more 
than  one  place  at  once.  The  expression  always  used  is  that  found 
in  the  text  here,  viz.  "  To  send  oft"  his  appearance." 

2  This  word  is  Pali,  of  which  Parii  Taken  is  teaching  the  mean- 
ing.    "Kayas"  in  Sanskrit  means  both  "dust"  and  "passion." 


STORY    OF    A-ULI.A-1'AXTII AKA.  G7 

ln's  TAabef  closed.  On  this  Maha-Panthaka  said  thai 
there  were  no  Italians  left  in  the  monastery;  but 
6"ivaka  sent  a  slave  to  see  whether  any  Rahans  had 
been  left  there  or  not.  At  this  moment  A^iilla- 
Panthaka  saying  to  himself,  "My  brother  says  there 
are  no  Italians  in  the  monastery,"  created  a  thousand 
Rahans  and  tilled  with  them  the  whole  of  the  buildings, 
and  the  mango  garden,  some  putting  on  their  garments, 
others  engaged  in  repeating  the  scriptures,  and  all 
exactly  like  himself. 

When  the  messengers  arrived  at  the  monastery  they 
found  all  the  buildings  and  the  mango  garden  com- 
pletely filled  with  Kalians.  As  soon  as  the  messengers 
had  returned  with  this  intelligence  to  Para  Taken,  he 
said  to  them,  "  Go  and  invite  the  Bahan  jffulla- 
Panthaka  to  come  here."  They  went  back  and  called 
out,  "  My  Lord  Aulla-Panthaka,  Para  Taken  has  sent 
for  you."  The  whole  of  the  thousand  Kalians  replied, 
"  I  am  Kulla-Panthaka."  The  messengers  returned  to 
Para  Taken  and  said,  "  Lord  and  master,  the  whole 
thousand  Rahans  say  that  they  are  /vulla-l'anthaka,  so 
we  cannot  find  him  out."  Para  Taken  said,  "  Go  and 
call  him  again,  and  seize  the  hand  of  the  Bahan  who 
first  answers,  then  all  the  rest  will  disappear."  The 
messengers  accordingly  went  again  to  invite  Aiilla- 
Panthaka,  and  laid  hold  of  the  hand  of  the  Kalian  who 
first  of  the  whole  thousand  answered  the  summons ; 
immediately  all  the  other  Kalians  vanished,  /fulla- 
Panthaka  accompanied  the  messengers  to  the  house  of 
the  physician  Givaka,  and  received  his  portion  of  rice 
in  presence  of  Para  Taken. 

1  The  vessel  which  the  priests  carry  suspended  round  tlit'ir 
necks,  and  held  under  the  left  arm,  to  receive  the  alms  of  food. 


68  bttddhaghosha's  parables. 

"When  the  repast  was  finished  Para  Taken  said  to 
(2ivaka,  "  Take  off  jfulla-Panthaka's  T/mbet,  for  he  is 
going  to  preach  the  law."  Glvaka  took  off  the  TAabet, 
and  A'ulla-Panthaka,  seeing  that  such  was  Para  Taken' s 
wish,  began  in  a  voice  like  that  of  the  Lion-King  to 
preach  the  laAV  of  Anumodana,1  reciting  it  from  the 
three  books  of  the  Pi/aka. 

After  Para  Taken  had  returned  to  the  monastery  in 
the  cool  of  the  evening,  the  Kahans  of  the  assembly 
were  saying  to  each  other,  "Masters!  Maha-Panthaka, 
not  conversant  with  the  mind  of  TTulla-Panthaka,  and 
unable  in  four  months  to  teach  him  a  single  verse, 
drove  him  from  the  monastery.  A  Para  Taken  being 
an  unrivalled  master  of  the  law,  has  the  power  of  con- 
ducting a  man  in  a  single  morning  to  the  state  of 
a  Eahanda  possessed  of  intuitive  knowledge,  and  of 
rendering  him  acquainted  with  the  three  books  of  the 
Pi/aka.     "  "Wonderful  indeed  are  the  Paras  !  " 

Para  Taken  said  to  them,  "This  is  not  the  first  time 
that  I  have  afforded  assistance  to  /fulla-Panthaka,"  and 
he  proceeded  to  relate  as  follows  the  events  of  times 
loug  gone  by: — "This  iTulla-Panthaka  a  long  time 
ago  was  a  young  man  of  Benares :  while  engaged  in 
the  acquisition  of  learning  and  science  in  the  Takka- 
sila  country,  he  attended  on  and  supplied  food  to  the 
teacher  Dlsapamokkha,  and  received  instruction  from 
him  for  three  months.  Through  his  excessive  stupi- 
dity, however,  he  failed  to  learn  anything  at  all.  His 
master,  grateful  for  the  care  and  attention  which  his 
pupil  bestowed  on  him  in  serving  him  and  supplying 
all  his  wants,  redoubled  his  efforts,  but  all  to  no  effect. 
At  last,  the  youth,  seeing  that  he  could  learn  nothing, 

1  Joy. 


3T0RT    OF    A'ULLA-l'AXTHAKA.  69 

asked  his  teacher's  permission  to  leave.  The  master 
thinking  himself  much  indebted  to  his  pupil  for  his 
kindness  to  him,  took  him  away  into  a  forest  to  pre- 
sent him  with  a  charm,  and  instructed  him  as  follows  : 
— "  Gha/esi  Gha/rsi  kim  karaaa?  tava  karmam  aham 
^anami.1  Repeat  this  charm  constantly  so  as  never  to 
forget  it.  It  will  always  provide  you  with  a  living. 
Wherever  you  may  happen  to  be,  you  have  only  to 
utter  the  charm." 

On  the  young  man's  return  to  Benares,  he  went  to 
live  with  his  parents. 

About  this  time  the  king  of  Benares,  disguising 
himself,  went  out  one  night  to  discover  whether  the 
actions  of  his  subjects  were  good  or  evil.  Coming  to 
the  house  of  the  young  man  who  had  learned  the 
charm,  he  placed  himself  close  up  against  the  wall 
and  began  to  listen.  It  happened  that  some  thieves 
having  dug  a  mine  in  the  space  between  this  house 
and  the  next,  were  just  about  to  rob  the  house.  At 
this  moment  the  young  man  who  had  returned  from 
the  Takkasila  country  awoke  and  began  to  recite  the 
charm,  "Gha/esi  Gha/esi  kim  kara»a?tava  karmam 
aham  ^anfimi."  The  thieves  as  soon  as  they  heard  the 
charm,  said,  "This  young  man  has  found  us  out,"  and 
ran  away.  The  king  seeing  the  thieves  running  away, 
and  knowing  that  this  was  in  consequence  of  their 
hearing  the  charm,  carefully  noted  the  position  of  the 
young  man's  house,  and  returned  home. 

When  daylight  came,  the  king  called  some  of  his 
people,  and  told  them  to  go  to  such  a  place  and  find 
out  the  young  man  who  had  returned  from  the  Takka- 
sila country,  and  bring  him  to  him.     When  they  had 

1  Why  are  you  busy  r  "Why  are  you  busy  ?  I  knew  your  design. 


70  buddhaghosha's  parables. 

brought  the  37oung  man  before  him,  he  said,  "  Young 
man,  give  me  the  charm  you  were  repeating  last 
night." — "  Take  it,  your  Majesty,"  he  replied,  and  he 
recited  it  to  the  king,  who  repeated  it  till  he  knew  it. 
After  learning  it  the  king  gave  him  a  present  worth  a 
thousand  (pieces  of  gold),  as  a  teacher's  fee. 

At  this  time  the  prime  minister,  having  formed  the 
design  of  taking  the  king's  life,  went  to  his  Majesty's 
barber  and  said  to  him,  "When  you  shave  the  king's 
beard,  take  a  very  sharp  razor  and  cut  his  throat. 
When  I  am  king  I  will  give  you  the  post  of  prime 
minister."  He  made  the  barber  a  present  worth  a 
thousand  [pieces  of  gold],  and  the  man  agreed  to  do  it. 
Accordingly,  after  he  had  soaked  the  king's  beard  with 
perfumed  water  before  shaving  it,  he  took  the  razor 
and  was  just  going  to  cut  his  throat  when  at  that 
moment,  the  king  thinking  of  the  charm,  began  to 
recite, ."  Gha/esi,  Gha/esi  kim  kara^a?  tava  karmam 
aham  ^anami."  The  barber  no  sooner  heard  this 
than  he  said,  "The  king  has  discovered  my  inten- 
tion ;''  then  he  dropped  the  razor  and  fell  trembling 
at  the  king's  feet.  The  king  exclaimed,  "  Oh,  you 
barber!  do  you  not  know  I  am  the  king?" — "Your 
Majesty,"  said  the  barber,  "it  was  no  plot  of  mine; 
the  prime  minister  gave  me  a  present  worth  a  thou- 
sand [pieces  of  gold]  to  cut  your  Majesty's  throat  while 
I  was  shaving  you ;  it  was  he  who  induced  me  to  at- 
tempt it."  The  king  said  to  himself,  "  It  is  owing  to 
this  young  man  who  taught  me  the  charm,  that  my 
life  has  been  saved."  Then  he  sent  for  the  prime  min- 
ister and  banished  him  from  the  country,  saying, 
"  Since  you  have  plotted  against  my  life,  you  can  no 
longer  live  within  my  territory."  After  this,  he  called 


NXOKY    01     A  II.I.A-I'A.NTIIAKA.  71 

the  young  man  who  had  given  him  the  charm,  and 

making  him  a  very  handsome  present  as  an  acknow- 
ledgment of  his  services,  conferred  on  him  the  post  of 
prime  minister. 

That  young  man  is  now  JTulla-Panthaka,  and  the 
teacher  Disapamokkha  is  now  I  the  Para. 

When  he  had  finished  preaching  the  law,  the  whole 
of  the  assembly  who  listened  to  it  were  settled  in  the 
reward  of  Sotapatti. 

End  of  the  Story  of  JTulla-Panthaka. 


72 


CHAPTEE  VII. 

STOEY   OF  THE   FEOBATIONEE  TISSA. 

On  another  occasion  Para  Taken,  while  residing  in  the 
(retavana  monastery,  preached  a  discourse  with  refer- 
ence to  the  probationer  Tissa. 

In  the  country  of  Rayagaha  there  lived  a  Brahmin 
named  Mahasena,  who  was  a  friend  of  the  Brahmin 
Yanga,  the  father  of  Sariputta. 

Sariputta,  taking  pity  on  the  Brahmin  Mahasena, 
came  and  stood  at  the  door  of  his  house  with  the  in- 
tention of  assisting  him.  Mahasena  said  to  himself, 
"  Here  is  Sariputta,  the  son  of  my  friend  Vanga,  who 
is  evidently  waiting  to  receive  rice,1  and  I  have 
nothing  of  which  I  can  make  him  an  offering."  And 
he  went  and  hid  himself. 

One  day,  Mahasena  went  to  a  Tk/Ae's  house 
and  received  a  cloth  and  a  cup  of  cow's  milk.2  Then 
he  thought  he  would  make  an  offering  to  Sariputta. 

1  The  word  rice  used  in  the  text  here  and  elsewhere  means 
any  kind  of  food  offered  to  a  priest,  though  its  literal  meaning  is 
cooked  rice. 

2  The  printed  text  and  manuscript  vary  greatly  here :  the  for- 
mer says,  "  after  presenting  grass  he  received  a  cloth,"  etc.;  the 
latter  says,  "  Going  to  a  T/m^e's  house  to  obtain  alms  of  food  for 
the  day,  he  received,"  etc. 


8T0EY    OF   THE    PEOBATIONEB   TISSA.  73 

Sariputta  at  that  very  moment,  rising  from  the  perfor- 
mance of  Samapatti,  was  looking  to  sec  whom  ho 
should  deliver,  and  knowing  that  Mahasena,  haying 
an  offering  to  make,  wished  to  come  to  him,  he  went 
to  the  Brahmin's  house  and  stood  at  the  door.  As 
soon  as  the  Brahmin  saw  him,  he  invited  him  to 
come  up  into  his  house  and  poured  into  his  t/mbct 
smiic  rice  cooked  in  milk.  Sariputta,  after  taking 
half  of  the  rice,  closed  his  Uabet.  The  Brahmin 
said,  "  Lord  and  master,  save  me  in  my  life  to  come; 
give  me  no  help  in  this  life;"  saying  this,  he  poured 
the  rest  of  the  rice  into  the  tAabet.  Sariputta  then 
ale  the  rice  ;  when  he  had  finished,  Mahasena  made 
him  an  offering  of  a  coarse  cloth  with  this  invocation, 
"  Lord  and  master,  the  law  which  you  know  may  I 
also  know."  Sariputta,  after  having  preached  the 
law,  took  his  departure. 

The  Brahmin  Mahasena  dying  in  natural  course, 
became  an  embryo  in  the  womb  of  one  of  the  congre- 
gation of  Sariputta  in  the  Savatthi  country.  The 
young  girl,  from  the  day  that  she  became  pregnant, 
was  very  desirous  to  supply  food  to  Sariputta  and  all 
his  priests,  and  to  wear  herself  the  tZ/ingan,1  and  to 
drink  milk  prepared  as  for  priests,  out  of  a  golden  cup. 
Now  the  girl  wishing  to  wear  the  tZ/ingan  from  the 
time  that  she  was  in  the  family-way,  was  the  sign 
that  the  child  in  her  WOmh  would  become  a  "Kalian 
in  the  church.  The  girl's  parents,  thinking  that  if 
their  daughter  wished  to  he  a  Rahan,  it  was  in  accord- 
ance with  the  sacred  law,  supplied  Sariputta  and  his 
priests  with  cow's  milk,  and  dressing  the  girl  in  a 
t/nngan,  placed  her  after  all  the  priests,  and  gave 
1  Priest's  garment. 


74  buddhaghosha's  parables. 

her  her  share  of  the  offering  of  milk  in  a  golden 
cup. 

At  the  end  of  ten  months  she  gave  birth  to  a  son. 
After  the  boy  was  washed,  he  was  laid  npon  a  cover- 
let worth  a  hundred  thousand  (gold  pieces).  Sariputta 
was  also  invited,  and  had  food  presented  to  him.  The 
child,  lying  on  the  coverlet  and  contemplating  Sari- 
putta, thought  to  himself,  "  This  priest  is  my  old 
teacher ;  it  is  to  him  that  I  owe  all  this  luxury.  I 
must  make  him  an  offering." 

At  this  moment  the  parents,  wishing  to  name  the 
child,  took  him  up  from  the  coverlet ;  but  the  child, 
wrapping  his  little  finger  in  it,  lifted  it  up  with  him. 
The  parents  tried  to  disengage  his  finger,  but  the 
child,  retaining  his  hold  of  it,  began  to  cry ;  so  they 
took  him  up,  coverlet  and  all,  and  laid  him  at  the  feet 
of  my  lord  Sariputta ;  the  child,  dragging  the  coverlet 
with  his  finger,  placed  it  at  Sariputta's  feet.  "When 
the  child's  parents  saw  this,  they  said  to  Sariputta, 
"  Lord  and  master,  deign  to  accept  the  coverlet  which 
the  child  offers  you."  He  accepted  it.  Then  the 
parents  said,  "  Give  a  name  to  your  disciple;"  and  he 
called  the  child  '  Tissa.' 

On  every  occasion  of  their  performing  ceremonies 
for  the  child,  the  parents  regularly  invited  Sariputta, 
and  supplied  him  with  food.  When  the  child  was 
seven  years  old,  his  parents  delivered  him  to  Sari- 
putta, to  be  made  a  Eahan.  Sariputta,  after  teaching 
the  little  boy  to  repeat  the  Kamma/ZAana,  made  him  a 
Eahan.  For  seven  days  the  child's  parents  made 
offerings  of  food  to  Sariputta,  and  the  whole  of  his 
priests;  after  which  they  retired  to  their  home. 

On  the  seventh  day,  the  probationer  Tissa  accom- 


STOBI    OP   THE    PROBATIONER   TIBSA.  75 

panied  the  Rahans  to  the  Savatthi  country,  to  collect 
alms.  As  soon  as  they  arrived  there,  the  inhabitants 
came  out  to  meet  the  young  probationer,  and  made 
him  an  offering  of  five  hundred  Putzos1  and  five  hun- 
dred rice-bowls. 

One  day,  going  to  the  monastery  where  the  proba- 
tioner resided,  they  made  an  offering  of  five  hundred 
more  putzos  and  five  hundred  more  rice-bowls,  so  that 
when  he  was  only  seven  years  old  he  had  a  thousand 
putzos  and  a  thousand  rice-bowls  ;  these  he  presented 
to  the  Bahans  of  the  assembly.  His  acquiring  all 
these  things  was  the  result  of  his  having  given  a  single 
coarse  cloth  and  a  cup  of  milk  to  Sariputta  at  the  time 
that  he  was  the  Brahmin  Mahasena.  From  that  day 
the  probationer  was  always  called  Piftdapatika2  Tissa. 

One  night,  when  it  was  very  cold,  the  probationer, 
going  to  the  monastery  to  perform  his  duties,  saw  the 
Bahans  warming  themselves  at  a  fire.  "  My  masters," 
said  he,  "why  do  you  warm  yourselves  at  a  fire?" 
— "  Probationer,"  they  replied,  "  we  are  warming  our- 
selves because  it  is  so  cold."3 — "  If  you  are  cold,"  said 
he,  "wrap  yourselves  in  coverlets."  The  Eahans  re- 
joined, "Probationer,  you  alone  have  power  and  can 
procure  these  things.  Where  can  we  get  coverlets 
from?" — "If  this  be  so,"  replied  the  probationer, 
"those  of  my  masters  who  wish  for  coverlets,  follow 
me."  Hearing  this,  because  they  wanted  to  wrap  them- 
selves in  coverlets,  a  thousand  Kalians  followed  behind 
a  probationer  who  was  only  seven  years  old. 

1  A  waist-cloth  of  about  1  yards  long  and  1J  wide,  of  silk  or 
cotton.     The  national  dress  of  the  Burmese. 

2  He  who  lives  on  alms.     See  Burnout",  Introduction,  ]>.  306. 

8  Fires  are  not  properly  allowed  within  monasteries  in  Burniah. 


7G  buddhaghosha's  parables. 

The  probationer,  taking  with  him  the  thousand 
Eahans,  went  outside  of  the  city,  and  as  he  visited 
house  after  house,  the  inhabitants  as  soon  as  they  saw 
him,  feeling  the  strongest  affection  for  him,  presented 
him  with  500  coverlets.  When  he  returned  within 
the  city,  a  wealthy  T/mthe  was  selling  coverlets  in  the 
bazaar.  The  slave  who  watched  the  shop  went  to  his 
master  and  said,  "  Here  is  a  probationer  coming  with 
500  coverlets;  hide  yours,  master."  The  T/mthe 
said,  "  Does  the  probationer  take  them  when  they  are 
given  to  him,  or  does  he  take  them  without  their  being 
given  to  him?" — "He  takes  them  when  they  are 
given,"  replied  the  slave. — "Very  good,  then,"  said 
the  T/mthe,  u  if  so,  do  not  hide  them ;  let  them  be." 
The  novice,  with  the  thousand  Eahans,  arrived  at  the 
place  where  the  coverlets  were  spread  out.  The 
T/mthe  who  owned  them  no  sooner  saw  the  novice 
than  he  loved  him  as  his  own  son,  and  made  him  an 
offering  of  500  of  the  coverlets,  making  this  invoca- 
tion, "  Lord  and  master,  the  law  which  you  know  may 
I  also  know  !"  The  novice  preached  to  him  the  law 
of  Anumodana.1 

Thus,  this  young  probationer,  obtaining  in  a  single 
day  a  thousand  coverlets,  presented  them  to  the  thou- 
sand Eahans.  From  this  time,  they  gave  the  novice 
the  name  of  Kambalara  Tissa.2  It  was  in  consequence 
of  his  having  made  an  offering  of  a  coverlet  to  my 
lord  Sariputta  on  the  occasion  of  his  giving  him  the 
name  of  Tissa,  on  the  seventh  day  after  his  birth,  that 
when  he  was  seven  years  old  he  received  a  thousand 
coverlets. 

Therefore  Para  Taken  preached,  "Beloved  Eahans, 
1  Joy.  2  Who  procures  coverlets. 


STORY    OF    THE    PROBATIONER   TlS^v.  /  , 

offerings  made  to  the  priesthood,  though  they  be  but 
small,  are  rewarded  as  if  they  were  large.  Largo 
offerings  receive  still  more  excellent  rewards." 

The  probationer,  after  learning  the  l\ainma////ana 
from  Para  Taken,  went  away  and  resided  in  a  tem- 
porary monastery  at  a  distance  of  120  yo//anas. 
There,  during  the  whole  three  months  of  the  Lent, 
he  practised  the  repetition  of  the  KammaMana,  and 
reached  the  stage  of  a  Rahanda. 

End  of  the  Story  of  the  Probationer  Tissa. 


7S 


CHAPTEE   VIII. 

STORY   OF  MAHAKAPPINA-THERA. 

On  another  occasion,  Para  Taken,  residing  in  the 
#etavana  monastery,  preached  the  following  discourse 
on  the  subject  of  the  priest  Mahakappina : — 

At  a  place  not  far  from  Benares  there  lived  a  thou- 
sand weavers.  At  that  time  a  thousand  PaM-eka- 
Buddhas,1  who  had  been  residing  for  eight  months 
at  Himavanta,  came  to  the  weavers'  village.  When 
the  head  man  of  the  weavers'  village  saw  the  Pafc/ceka- 
Buddhas,  he  invited  them  to  come  on  the  following 
day  to  receive  offerings  of  rice.  The  PaMeka-Buddhas 
accepted  the  invitation.  The  head-weaver  then  went 
round  the  village  saying  that  he  had  invited  the  PaA> 
#eka-Buddkas,  and  that  every  house  was  to  entertain 
one  priest  each.  The  villagers  did  as  they  had  been 
directed,  and  the  Pafc/ceka-Buddhas,  after  receiving 
their  rice,  preached  the  law  to  them.  The  weavers 
then  invited  them  to  reside  with  them  during  the 
whole  of  the  three  months'  Lent,  and,  the  invitation 
being  accepted,  every  weaver  built  one  monastery 
apiece  for  the  whole  thousand,  and  each  supplied  one 
of  them  with  food  and  all  he  required. 
1  A  semi-Buddha. 


STOET    OF    MA!lAKAl'l'[\A-Tlii:i;A.  7!) 

Winn  Lenl  m;is  over,  the  weavers  made  an  offering 
to  them  of  a  thousand  putzos1  for  tAingans.9  After 
making  this  pious  offering,  when  they  died,  they  be- 
came inhabitants  of  the  Tavatinsa  Nat-country;  having 
enjoyed  all  the  luxury  of  the  Nats,  thoy  appeared 
in  the  time  of  the  Para  Taken  Kassapa  among  the 
TAugyues*  of  Benares.  The  head-weaver  was  the  son 
of  the  head  T/tugyue ;  the  other  weavers  were  all  sons 
of  TAugyues,  and  their  wives  daughters  of  T//ugyurs, 
an. I  they  were  all  married  to  one  another. 

One  day,  when  Para  Taken  Kassapa  was  preaching 
the  law,  the  T/mgyues  went  into  the  enclosure  of  the 
monastery  to  hear  him.  While  they  were  there,  it 
began  to  rain  heavily.  Many  people  who  were  rela- 
tions of  the  teacher  were  inside  the  building,  but  the 
TAuygues,  not  being  his  relations,  got  wet  through. 
They  were  very  much  ashamed,  and  deliberating 
an K»ng  themselves,  resolved  to  erect  an  extensive 
monastery.  The  head-weaver  put  down  a  thousand 
(pieces  of  gold),  and  the  others  five  hundred  each. 
Then  they  erected  a  large  and  splendid  monastery  with 
a  thousand  spires.  This  they  presented  as  a  grand 
offering  to  Kassapa  Para  Taken  and  all  his  Kalians. 
At  the  same  time  the  wife  of  the  head-weaver  pre- 
sented as  an  offering  to  the  Para  Taken  a  putzo 
worth  a  hundred  thousand  (pieces  of  gold),  which  she 
had  placed  on  a  bouquet  of  Letsaruc-blossoms  making 
this  invocation :  "  Lord  and  master,  in  my  future 
states  of  existence,  may  I  resemble  the  blossom  of 


'   Waist-cloth  of  the  laity. 

2  Priests'  garments. 

3  Same  as  Thuthe,  the  wealthy  class. 


80  buddhaghosha's  paeables. 

the  Letsarue  ! 1  and  may  I  bo  called.  Anoya  !  "  Kas- 
sapa  Para  Taken  said,  "  Darakama,  it  shall  be  ful- 
filled according  to  your  prayer." 

When  the  T/aigyues,  leaving  that  state  of  existence, 
died,  they  appeared  in  the  Nat  country.  In  the  time 
of  the  Para  Taken  Gotama,  after  dying  and  leaving 
the  Nat  country,  they  appeared  in  the  country  of 
Kukkuvatl.  The  head-weaver  became  King  Maha- 
kappiwa,  his  wife  was  the  daughter  of  the  great  king 
of  the  Saketa2  country ;  owing  to  her  resemblance  to 
the  blossom  of  Letsarue,  she  was  called  the  Princess 
Ano^a.  When  she  grew  up  she  became  the  wife  of 
King  Mahakappina.  The  other  weavers  were  all 
sons  and  daughters  of  great  nobles ;  and  when  they 
were  old  enough,  they  became  the  husbands  and  wives 
of  each  other. 

King  Mahakappina,  enjoying  all  the  luxury  of 
royalty,  began  to  say  to  himself,  "  I  am  a  king,  but 
I  can  neither  see  nor  hear  of  the  three  jewels."3  Hav- 
ing a  great  longing  for  them,  he  sent  off  one  day  four 
of  his  nobles  on  horseback  from  the  four  sides  of  his 
city,  telling  them  to  go  two  or  three  yo^anas  and 
see  if  they  could  gather  any  tidings  of  Para,  the  law, 
and  the  priesthood.  The  nobles,  however,  came  back 
without  having  procured  any  intelligence. 

One  day,  while  the  king,  mounted  on  horseback,  was 
amusing  himself  in  the  garden  attended  by  a  thousand 
nobles,  there  came  by  five  hundred  merchants  from 
the  country  of  Savatthi.  The  king  asked  whence  they 
came,  and  when  he  was  told  they  came  from  Savatthi, 

1  A  species  of  nettle. 

2  The  city  of  Ayodhyii,  or  ancient  Oude. 

3  Buddha,  the  law,  and  the  priests. 


STORY    OP    MAIIAKAITIXA-Tlli:;:  A.  SI 

lie  inquired  if  there  was  any  news  in  their  country. 
The  merchants  replied,  "  Your  Majesty,  the  jewel  is 

there,  tlie  Para.     The  king,  whose  heart  on  hearing 

this  was  filled  with  faith  and  love,  said  to  them,  "  I 
will  present  you  with  a  hundred  thousand  (gold 
pieces).  Is  there  any  further  news?" — "The  jewel, 
the  law,  is  there,"  they  replied.  The  king,  moved 
with  love  and  joy  at  this  intelligence,  added  a  present 
of  another  hundred  thousand,  and  asked  them  if  they 
had  any  more  intelligence.  They  said,  "There  is 
the  jewel,  the  priesthood."  The  king,  on  hearing 
this,  again  increased  his  present  by  a  hundred  thou- 
sand more.  Then  he  said  to  his  nobles,  "I  will  go 
to  the  place  where  are  to  be  found  the  jewel,  the  Para  ; 
the  jewel,  the  law ;  and  the  jewel,  the  priesthood.  I 
shall  not  return  to  my  city,  but  shall  go  and  become  a 
Bahan  in  the  society  of  Para  Taken."  The  nobles 
said,  "Your  Majesty,  we  will  all  go  with  you  and 
become  Eahans."  Then  the  king  wrote  on  a  leaf  of 
gold  and  gave  it  to  the  merchants;  the  writing  was 
this:  "To  the  queen,  from  King  Mahakappina.  I 
am  going  to  become  a  Bahan  with  Para  Taken  in  the 
Bavatthi  country.  My  queen,  remain  here  and  enjoy 
all  the  happiness  and  luxury  of  the  royal  power."  lie 
also  sent  this  message  to  her :  "I  have  offered  as  an 
acknowledgment  to  these  merchants  three  hundred 
thousand  (pieces  of  gold) ;  give  it  to  them."  The 
king,  with  his  thousand  nobles,  then  set  off  on  their 
journey. 

Para  Taken,  on  that  day  at  daybreak,  was  looking 
out  to  see  who  was  worthy  of  deliverance.  Seeing 
that  King  Mahakappina  and  his  thousand  nobles  would 
become  Pahandas,  he  went  out  to  meet   him  like  the 

<; 


82  buddhaghosha's  parables. 

JTakravarti  king  going  to  meet  the  kings  owning  the 
subordinate  villages.  After  travelling  twenty  yoyanas, 
he  stopped  at  the  foot  of  a  banyan-tree  on  the  bank  of 
the  /vfandapa  river,  emitting  from  his  person  six  daz- 
zling rays  of  glory. 

King  Mahakappina,  continuing  his  journey,  came 
to  a  river.  "  What  river  is  this  ?  "  he  asked.  "  Your 
Majesty,  this  is  the  AvaraM/<a  river,"  they  replied. 
""What  is  the  depth  and  width  of  it?"  he  asked. 
They  told  him:  "  One  gavyuti1  deep,  and  two  gavyutis 
wide."— "  Are  there  any  boats  on  this  river?"  he 
asked.  They  said,  "  There  are  none."  Then  the  king 
said,  "  Nobles !  our  existence  is  but  birth,  old  age, 
and  death :  we  have  come  on  account  of  Para  Taken, 
let  the  water  bear  us  firmly."  Then,  fixing  their 
minds  steadily  on  the  virtues  of  Para  Taken,  they 
went  on  to  the  water  on  their  horses  and  began  to 
cross.  The  surface  of  the  water  became  like  a  stone 
slab,  not  even  the  hoofs  of  their  horses  were  wetted. 

After  King  Mahakappina  with  his  thousand  nobles 
had  reached  the  opposite  shore,  they  came  to  another 
river.  "  What  river  is  this  ?"  asked  the  king.  The 
nobles  answered,  "  This  is  the  Nilavaha  river." — 
"What  is  the  width  and  depth  of  this  river  ?  "  he  asked. 
"  Half  a  yoyana  wide,  and  as  much  deep,"  they  re- 
plied. "Are  there  any  boats  on  this  river  ?  "  he  asked. 
They  replied,  "  There  are  none."  The  king  said,  "If 
that  be  so,  our  existence  is  but  birth,  old  age,  and  death ; 
reflecting  on  the  virtues  of  the  Law,  let  the  water  bear 
us  firmly."  Then  fixing  their  minds  steadily  on  the 
virtues  of  the  Law,  the  king  and  his  thousand  nobles 
stepped  on  to  the  water  on  their  horses.  The  surface 
1  A  little  more  than  three  miles. 


STORY    OF    MAnAKArriNA-TIil'.KA.  83 

of  the  water  became  like  a  stone  slal),  and  not  even  the 
hoofs  of  their  horses  were  wetted. 

After  reaching  the  opposite  shore  they  proceeded 
onwards  and  came  to  another  river.  "What  river  is 
this?"  asked  the  king.  The  nobles  replied,  "  This  is 
the  Kandapa  river." — "Whal  is  the  width  and  depth 
of  it?"  he  asked.  The  nobles  answered,  "A  y<>//ana 
both  in  width  and  depth." — "Are  there  any  boats 
on  this  river,"  ho  asked.  They  replied,  "There  arc 
none."  The  king  said,  "If  this  be  so,  nobles,  our 
existence  is  but  birth,  old  age,  and  death;  reflecting 
on  the  virtues  of  the  priesthood,  let  the  water  bear  us 
i irmly."  Fixing  their  minds  steadily  on  the  virtues 
of  the  priesthood,  they  stepped  on  to  the  water  on  their 
horses.  The  surface  of  the  water  became  like  a  stone 
slab;  not  even  the  hoofs  of  their  horses  were  wetted.1 

The  king  after  crossing  the  Kandapa  river  pro- 
ceeded on  his  journey,  and  came  near  a  banyan-tree. 
Seeing  that  the  branches  and  leaves  were  shining  like 
gold,  the  king  said  to  himself,  "  This  brilliancy  is  not 
that  of  the  sun  or  moon ;  it  must  be  the  glory  of 
Para  Taken."  So  saying  he  got  off  his  horse,  and 
advancing  with  his  eyes  fixed  on  the  sacred  rays,  he 
beheld  Para,  Taken  at  the  foot  of  the  banyan-tree; 
when  he  saw  him,  he  did  homage  to  him  and  remained 
at  a  respectful  distance.  Para  Taken  preached  the 
law  to  King  Mahakappina,  and  established  him  in 
the  reward  of  Sotapatti. 

The  king  and  his  thousand  nobles  having  become 
Sotapans  asked  permission  to  enter  the   priesthood. 

1  The  above  is  a  good  specimen  of  the  tedious  reiteration  often 
found  in  works  of  this  kind. 

g2 


84  bttddhaghosha's  paeables. 

Para  Taken  began  to  look,  saying  to  himself,  "These1 
people  are  possessed  of  great  power  and  glory,  will 
they  become  wearers  of  the  T/^abet  and  TAingan?" 
Then  he  saw  that  King  Mahakappina  had  formerly, 
when  he  was  a  weaver,  made  an  offering  of  a  T/dn- 
gan  to  a  thousand  Paftfcekabuddhas,  and  that  in  the 
time  of  the  Para  Kassapa  he  had  made  an  offering  of 
twenty  thousand  T//ingans  to  twenty  thousand  Kalians. 
Extending  both  his  sacred  hands,  he  called  to  them, 
"  Come,  Kalians !  in  order  to  terminate  all  suffering, 
be  earnest  in  performing  good  deeds."  Becoming 
Kahandas  with  the  eight  priestly  utensils,  they  flew 
up  into  the  sky,  and  alighting  at  the  sacred  feet  of 
Para  Taken,  remained  in  adoration. 

The  merchants  entering  the  city  of  Kukkuvati  pre- 
sented themselves  before  Queen  Ano^a,  and  said  to 
her,  "King  Mahakappina  and  his  thousand  nobles 
have  gone  away  to  become  Rahans  with  Para  Taken ; 
he  directs  your  Majesty  to  remain  in  the  enjoyment  of 
the  royal  power,  and  has  instructed  us  to  ask  from  your 
Majesty  a  present  of  three  hundred  thousand."  Queen 
Anoya  said,  "Brothers,  why  did  King  Mahakappina 
give  my  brothers  three  hundred  thousand  ? "  The 
merchants  replied,  "  Hearing  that  there  was  the  jewel, 
the  Para,  he  gave  us  a  hundred  thousand ;  hearing  that 
there  was  the  jewel,  the  law,  he  gave  us  a  hundred 
thousand ;  and  hearing  that  there  was  the  jewel,  the 
priesthood,  he  gave  us  a  hundred  thousand."  The 
'queen,  saying,  "The  Para,  the  law,  and  the  priest- 
hood are  indeed  the  three  jewels,"  made  the  merchants 
a  present  of  nine  hundred  thousand  (pieces  of  gold). 

1  The  manuscript  lias  "  will  these  people  become  wearers  of 
the  powerful  and  glorious  TAabet  and  TAingan  ?" 


STOEY    OF    M  All  \K  UTINA-Tlll.l;  \.  85 

The  queen  said  to  the  wives  of  the  thousand  nobles, 
••  King  Mahakappina  lias  gone  away  to  become  a 
Rahan  with  Para  Taken,  I  shall  therefore  likewise  go 
and  become  a  Rahan  with  Para  Taken."  The  wives  of 
the  liehles  said,  "We  also  will  go  with  yen  and  be- 
come Ralians  with  Para  Taken." 

Queen  Ano^ii  with  the  thousand  wives  of  the 
nobles  riding  in  carriages,  started  off  on  their  journey. 
When  they  came  to  the  three  rivers,  thinking  steadily 
upon,  and  fixing  their  faith  in  the  virtues  of  the  Para, 
the  law,  and  the  priesthood  successively,  theyAvent  on 
to  the  water  in  their  carriages ;  the  surface  of  the 
water  became  like  a  stone  slab,  and  not  even  the  edges 
of  the  wheels  were  wetted.  After  crossing  the  three 
rivers  they  came  to  the  banyan-tree;  when  they  saw 
Para  Taken  they  did  homage  to  him,  and  remaining 
at  a  respectful  distance,  said  to  him,  "  Lord  and 
master,  the  great  King  Mahakappina  and  his  thou- 
sand nobles  have  gone  away  to  become  Kalians  with 
my  lord  the  Para,  where  are  they  now  ? "  Para 
Taken  replied,  "You  will  see  them  directly,  stay  here 
one  moment."  Then  he  preached  the  law  to  Queen 
Anoya  and  her  companions.  The  queen  and  the 
nobles1  wives  all  became  Sotapans.  The  queen  asked 
permission  to  become  a  Rahan.  Para  Taken  preached 
the  law  which  extends  (the  truth).  The  queen  and 
the  thousand  nobles'  wives  became  Kalians.  Then 
Tarn  Taken  showed  them  the  priest  Mahakappina 
and  his  companions;  and  the  queen  and  her  attend- 
ants when  tiny  saw  them,  did  homage  to  them,  saying, 
"My  lords,  yen  have  reached  the  state  of  Rahan  das, 
let  us  also  become  Rahandamas." '  Paying  homage 
1  Female  Rahanda. 


86  buddhaghosha's  parables. 

to  Para  Taken  they  begged  him  to  confer  on  them  the 
condition  of  Bahandas.  Para  Taken  gave  them  into 
the  charge  of  the  Rahandama  Uppalavawwa,  who  em- 
ployed them  in  their  duties  as  Rahans,  and  they  all 
became  Rahandamas. 

End  of  the  Story  of  Mahakappina-thera. 


87 


CHAPTER   IX. 

STORY  OF  THE  PROBATIONER   VAND1TA. 

On  one  occasion  Para  Taken  while  residing  in  the 
G'etavana  monastery  preached  the  following  discourse 
on  the  subject  of  the  novice  Viwdita  :  — 

In  former  times,  when  the  Para  Taken  Kassapa 
attended  by  twenty  thousand  Kalians  came  to  Benares, 
the  people  of  the  country  entertained  them  hospitably 
and  provided  for  their  wants.  The  Para  Taken 
preached  as  follows:  "  In  this  country  some  people 
make  offerings  of  their  own  goods,  but  they  do  not 
incite  others  to  do  so;  these,  in  whatever  state  they 
may  hereafter  be,  have  abundance  of  wealth,  but  they 
lack  relations  and  attendants.  Some  people  incite 
others,  but  make  no  offerings  themselves;  these,  in 
whatever  state  they  may  hereafter  be,  have  numerous 
relations  and  attendants,  but  they  lack  wealth.  Some 
people  make  offerings  of  their  own  goods  and  also 
incite  others;  these,  in  whatever  state  they  may  here- 
after be,  have  abundance  of  wealth  and  numerous 
relations  and  slaves." 

A  Daraka,1  after  listening  to  this  discourse  invited 
Para  Taken  to  receive  an  offering  of  a   repast    on  the 

1  Supporter  of  the  priesthood. 


88  buddhaghosha's  parables. 

following  day.  Having  first  laid  down  his  own  money 
lie  incited  the  others,  saying,  "  0  townsmen,  to-morrow 
I  am  going  to  provide  Para  Taken  with  food.  Let  each  of 
you  submit  a  written  statement  mentioning  how  many 
of  the  Kalians  of  Para  Taken  you  can  supply  with 
food."  Accordingly,  the  inhabitants  submitted  written 
statements  separately,  one  engaging  to  supply  with 
food  a  hundred,  another  fifty,  another  ten,  another 
five.  Among  them  was  a  very  poor  day-labourer  named 
Mahaduta,  who,  when  he  was  urged  to  contribute,  sub- 
mitted his  written  engagement  to  supply  one  priest. 
On  his  return  home  he  said  to  his  wife,  "Mother  I1  the 
inhabitants  of  the  city  are  going  to  make  offerings  of 
food  to-morrow  to  the  Para  Taken  Kassapa  and  the 
twenty  thousand  priests,  and  have  sent  in  lists  to  the 
Rahans."  His  wife  said,  "Very  good,  it  is  because 
we  have  neArer  made  any  offerings  that  we  are  so 
poor." 

The  husband  and  wife  then  went  out  to  work  for 
hire.  The  man  went  to  a  T/mthe's  house  and  split 
firewood,  singing  very  pleasantly  all  the  time  he  was 
at  work.  The  T/mthe,  pleased  at  the  quantity  of  fire- 
wood he  had  split,  said  to  him,  "  Ho  !  you  Mahaduta, 
you  have  split  a  great  deal  of  firewood ;  what  makes 
you  sing  so  happily  over  your  work  ?  "  He  replied, 
"  My  lord  T/mthe,  I  am  happy  because  I  have  sent  in 
a  written  engagement  to  supply  food  to  one  Rahan 
to-morrow  from  my  day's  wages."  The  Thuthe,  pleased 
with  him,  gave  him  eight  Kunsas2  of  Namat/zale3  rice. 
Mahaduta's  wife  also  went  to  a  T/mthe1  s  wife  to  work 

An  interjection  of  astonishment  or  distress. 
2  A  small  measure,  about  enough  for  one  meal. 
a  One  kind  of  rice. 


STORY   OF   Till:    PEOBATIONEB    I'A.WMTA.  89 

for  hire,  and  when  the  lady  gave  her  rice  to  pound, 
she  exerted  herself  diligently,  singing  all  the  while 

over  her  task.  The  T7/n///c's  wife  said  to  her,  "Why 
do  you  sing  so  pleasantly  while  you  pound  the  rice  ?  " 
She  replied,  "  My  lady  T/aiMema,  I  am  rejoicing  be- 
cause to-morrow  I  am  going  to  provide  food  for  a  holy 
Kalian."  The TM^Aema,  pleased  with  her,  gave  her  a 
Kunsa  of  Namat^ale  rice,  a  ladle-full  of  butter,  a  cup 
of  curdled  milk,  and  a  suitable  quantity  of  chilis  and 
onions.  The  husband  and  wife  arose  early  on  the 
following  morning,  and  Mahaduta  went  to  collect 
herbs.  A  fisherman,  hearing  him  singing  pleasantly 
as  he  was  gathering  the  herbs,  said  to  him,  "What 
makes  you  sing  so  pleasantly  as  you  gather  the 
herbs?"  lie  replied,  "I  sing  while  I  gather  them, 
because  my  heart  is  so  full  of  love  since  I  am  going 
to  present  food  to  a  Kalian."  The  fisherman  was  so 
pleased  with  him  that  he  brought  out  four  Ngagyings1 
which  he  had  buried  in  the  sand,  and  gave  them  to 
him. 

In  the  morning,  at  daybreak,  Para  Taken,  looking 
to  see  who  was  worthy  of  deliverance,  observed 
Mahaduta.  Then  he  went  into  the  Gandhaku/I  build- 
ing. 

Mahaduta  took  the  fish  home  and  cooked  them  very 
carefully. 

The  Sakka  king,  inspired  by  affection  fa-  Mahaduta, 
and  knowing  that  Para  Taken  was  going  to  Mahadiita's 
house  to  receive  an  offering  of  food  from  him,  dis- 
guised himself  as  a  traveller,  and,  going  to  his  house, 
said  to  him,   "0  Mahaduta  !   let  me  join  with  you  in 

1   Name  of  a  lisli      a  species  of  carp. 
"  The  king  of  the  Nats. 


90 

the  offering,  and  share  its  reward."  Mahaduta  agreed 
to  share  it,  saying,  "Join  with  me."  Then  the 
Sakka  king  laid  out  the  rice  and  all  the  other  pro- 
visions, and  imparted  to  them  the  exquisite  flavour  of 
the  Nats;  after  this,  he  said,  "Mahaduta,  go  and 
invite  the  Eahan  who  has  been  appointed  to  you 
according  to  your  written  agreement."  Mahaduta 
went  and  said  to  the  registrar,  "  Give  me  the 
Eahan  appointed  to  me  according  to  my  written  agree- 
ment." The  registrar  said,  "  I  forgot  to  put  you 
in  the  list,  and  all  the  Eahans  are  now  provided  for." 
Mahaduta,  in  great  distress,  burst  into  tears.  Then  the 
registrar  said  to  him,  "Para  Taken  has  just  gone  in 
at  the  door  of  the  Gandhaku/I  building,  follow  him, 
and  give  him  an  invitation."  The  king,  the  ministers, 
chiefs,  Thnthos,  and  others,  thinking  Mahaduta  a  beggar, 
said  to  him,  "  Oh,  you  Mahaduta,  he  has  not  yet  taken 
his  repast,  how  can  any  offering  of  alms  be  made  to 
you  now?  Go  away."  Mahaduta  said,  "I  am  going  in 
to  do  homage  to  Para  Taken; "  then  laying  his  head 
on  the  sill  of  the  door  of  the  Gandhaku/I  building,  and 
doing  homage  to  Para  Taken,  he  said,  "  Lord  and 
master,  in  this  country  there  is  no  one  so  miserable  as 
I ;  have  pity  on  me  and  help  me."  Para  Taken, 
opening  the  door  of  the  Gandhakufi  building,  gave 
his  sacred  t/^abet  to  Mahaduta,  who,  carrying  it  on  his 
shoulder,  went  out  just  as  if  he  had  obtained  all  the 
wealth  and  power  of  the  ifakravarti  king.  The  king, 
the  heir-apparent,  the  ministers,  and  all  the  others,  said 
to  Mahaduta,  "  0  Mahaduta,  take  a  thousand  (pieces  of 
gold),  and  give  me  the  tAabet ;  you  are  a  poor  man, 
take  the  money.''  So  saying,  they  all  earnestly  en- 
treated him,   offering  him  five  hundred  each,  and  a 


STOKY   OF   Till:    PBOBATIONEB    V\\l>\\\.  91 

thousand  each.  But  Mahaduta,  saying,  "  What  shall  I 
do  with  money?"  would  not  give  up  the  tAabet,  and 
took  it  away  with  him.  Though  the  king  himself  en- 
deavoured  to  persuade  him,  ho  would  not  give  up  the 
tfabet,  but  carried  it  off.  Neither  the  king  nor  any 
one  else  dared  to  take  by  force  the  sacred  t//abot  which 
Para  Taken  had  given  with  his  own  sacred  hand. 
The  king,  saying  to  himself,  "  Mahaduta  is  a  poor  man, 
where  can  he  get  proper  rice  or  provisions  for  an  offer- 
ing; so,  when  he  has  nothing  to  offer,  I  will  take 
the  tAabet  and  give  Para  Taken  an  invitation.''  With 
tin's  design  he  followed  Para  Taken  to  Mahaduta's 
house,  where  the  Sakka  king,  after  arranging  the  rice 
and  the  other  provisions,  had  prepared  a  place  for  the 
Para  Taken. 

Mahaduta,  when  Para  Taken,  accepting  his  invita- 
tion, arrived  at  his  house,  told  him  to  enter.  Mahaduta's 
house  was  so  low  that  no  one  could  go  into  it  without 
stooping.  Now  Para  Takens  never  bow  their  heads 
to  enter  a  house.  Accordingly,  as  Para  Taken  entered 
the  house,  the  earth  sank  down  and  he  went  in.  The 
roof  of  the  house  also  rose  up.  Such  is  the  power 
of  Paras.  On  taking  their  departure,  the  ground  and 
the  house  become  as  before.  Para  Taken,  therefore, 
entering  Mahaduta's  house  erect,  went  to  the  place 
prepared  for  him.  The  king  also  entered  the  house, 
and,  occupying  a  suitable  place,  said  to  Mahaduta, 
"Mahaduta,  when  I  asked  you  for  the  sacred  t/mbet 
you  would  not  give  it  to  me.  Now,  where  are  the  rice 
and  other  provisions  to  offer  to  Para  Taken?  Show 
them  to  me."  The  Sakka  king  uncovered  the  vessels 
containing  the  rice,  cow's  milk,  and  other  provisions  ; 
and  the  fragrance  they  exhaled  was  so  intense   that  it 


92  buddhaghosha's  parables. 

perfumed  the  whole  country.  The  king,  seeing  the 
rice,  milk,  butter,  and  other  provisions,  exclaimed, 
"  Never  before  have  I  seen  food  so  full  of  fragrance  !  " 
Then,  thinking  that  his  presence  would  displease  Ma- 
haduta, and  be  a  constraint  upon  him,  he  made  obeis- 
ance to  Para  Taken,  and  took  his  departure. 

The  Sakka  king  presented  the  provisions  to  Para 
Taken.  Para  Taken,  when  he  had  finished  his  repast, 
preached  the  Anumodana  law  and  went  away ;  and 
Mahaduta  accompanied  him  with  the  sacred  thuhet  on 
his  shoulder.  The  Sakka  king,  after  going  part  of 
the  way  with  them,  returned  to  Mahaduta's  house,  and 
as  he  stood  outside  at  the  door  and  looked  up  to  the 
sky,  there  fell  a  rain  of  the  seven  jewels  :  Mahaduta's 
house  was  so  filled  with  gold  and  silver  that  there  was  not 
even  room  for  any  one  to  go  into  it;  all  the  water-pots, 
baskets,  and  utensils  of  every  description  were  filled 
with  it.  Mahaduta's  wife,  unable  to  get  into  the  house 
for  the  gold  and  silver,  had  to  remain  outside  with  her 
little  boy. 

Mahaduta,  after  taking  back  the  sacred  t/mhet.  re- 
turned home.  On  his  arrival,  seeing  his  wife  and 
little  boy  on  the  outer  platform 1  of  the  house,  said, 
"Mother,  why  do  you  stay  on  the  outer  platform; 
the  sun  is  very  hot."  His  wife  replied,  "Mahaduta, 
the  whole  house  is  so  filled  with  gold  and  silver 
and  jewels  that  we  cannot  stop  there  with  any  comfort, 
so  we  are  staying  outside."  Mahaduta,  seeing  that  this 
was  the  result  of  the  offering  he  had  made  that  day, 
went  to  the  king  and  said  to  him,  "  Your  Majesty, 
my  house  is  filled  with  gold  and  silver  and  jewels ; 

This  is  au  uncovered  platform,  forming  the  entrance  to  a  Bur- 
mese house. 


STORY   OP   Till:    PBOBATIONEB    PANDTTA.,  93 

deign  to  accept  them."  The  Icing  though!  to  himself, 
"The  offering  made  only  to  day  to  Para  Taken  has 
already  terminated  in  its  result.  I  must  sec  tin's  gold 
and  silver  and  jewels."  Then  he  despatched  a  thousand 
carts  for  the  treasure,  and  had  it  all  piled  up  before 
him;  the  heap  Mas  as  high  as  the  top  of  a  palmyra- 
tree.  The  king  said  to  the  inhabitants,  "Is  there 
such  a  treasure  as  this  in  the  country?"  and  they  re- 
plied, "There  is  not."  Then  the  king  gave  Mahaduta 
all  the  treasure,  together  with  the  insignia  of  a 
T/m///e. 

Mahaduta,  after  attaining  the  rank  of  a  T/m///e,  asked 
the  king  to  give  him  some  land  to  build  a  house  on, 
and  the  king  made  over  to  him  the  site  of  the  house  of 
a  former  T/mt/ic.  Mahaduta,  after  having  a  quantity 
of  "wood  and  bamboos  cut  and  stored  ready  for  build- 
ing his  house,  had  the  site  cleared,  digging  up  all  the 
bushes  and  levelling  the  inequalities.  In  the  course 
of  this  work  they  came  upon  a  large  number  of  pots 
of  gold,  all  with  their  brims  touching  each  other,  so 
numerous  that  the  whole  of  his  land  was  full  of  them. 
The  king,  when  he  heard  of  this,  said  to  him,  "  Maha- 
duta, this  is  owing  to  your  great  glory  ;  you  alone  take 
them."  Mahaduta,  when  he  had  finished  building  his 
house,  during  seven  whole  days  supplied  Para  Taken 
and  all  his  Kalians  with  provisions,  and  made  them 
magnificent  offerings.  After  performing  numerous 
good  works  he  died,  and  his  next  existence  was  in  the 
country  of  the  Nats. 

During  the  whole  interval  between  two  Paras, 
Mahaduta  lived  in  the  enjoyment  of  all  the  luxuries 
of  the  Nats.  Leaving  the  Nat  country  on  his  death, 
in  the  time  of  this  most  excellent    Para    Gotama,  he 


94  buddhaghosha's  parables. 

became  an  embryo  of  the  family  of  Sariputta  in  the 
Savatthi  country. 

The  Thuth^s  daughter,  from  the  clay  that  she  became 
pregnant,1  had  a  great  longing  to  eat  Ngagying  fish 
and  rice.  The  reason  of  her  having  this  longing  was 
that  she  was  desirous  of  making  an  offering  of  some 
Ngagying  fish  and  rice  to  Sariputta  and  the  Eahans. 
She  also  wished  to  wear  a  putzo  dyed  in  phanyl,2  and, 
remaining  in  the  lowest  position  among  all  the  Eahans, 
to  eat  of  the  Ngagying  fish  and  rice.  Her  parents 
accordingly  made  an  offering  of  Ngagying  fish  to 
Sariputta;  and,  dressing  her  in  a  putzo  dyed  with 
phanyi  supplied  her  with  a  portion  of  the  priests'  rice 
and  Ngagying  fish  in  a  golden  cup.  After  having 
eaten  in  this  way,  she  felt  contented.  The  reason  of 
her  thus  desiring  to  wear  the  t/nngan  and  partake  of 
the  priests'  food  was  that  her  unborn  child  was  des- 
tined to  become  a  Eahan  of  the  holy  church. 

After  the  lapse  of  ten  months  the  young  girl  gave 
birth  to  a  boy.  She  invited  Sariputta  to  come  and 
name  the  child;  and,  after  regaling  him  with  rice,  she 
said  to  him,  "  My  lord  Sariputta,  deign  to  bestow  a 
name  on  your  disciple."  My  lord  Sariputta  named 
the  child  PawJita.  When  the  child  Pa^ita  was  seven 
years  old,  he  became  a  Eahan  with  Sariputta ;  and  his 
parents,  on  the  occasion  of  his  entering  on  his  proba- 
tion, made  offerings  of  rice  for  seven  whole  days.  On 
the  eighth  day,  when  my  lord  Sariputta  took  the  pro- 
bationer Pa^ita  into  the  village  with  him,  the  boy, 
on  the  road  (seeing)  a  labourer  digging  a  ditch,  an 
arrow-maker  straightening  his  arrows  over  a  fire,  a  car- 

1  With  the  former  Mahfiduta. 

2  Some  kind  of  dye,  probably  of  a  yellow  colour. 


STORY   OF   THE   PROBATIONER   PAtfDITA.  (.'~> 

penter  cutting  wood  with  an  adze,  acquired  the  Kamma- 
/Mana.1  Then  he  asked  Sariputta  to  Let  him  go  back 
to  the  monastery;  when  Sariputta  told  him  he  mighl 

go  back  if  he  wished,  he  said,  "Lord  and  master,  if 
you  bring  me  any  offerings  of  food  bring  me  some 
Ngagying  fish."  My  lord  Sariputta  said,  "Proba- 
tioner, where  is  any  Ngagying  fish  to  be  procured?" 
The  probationer  replied,  "Though  it  cannot  be  pro - 
cured  through  the  glory  of  my  lord  and  master,  it  can 
be  obtained  through  my  glory."  The  probationer 
then  went  to  my  lord  Sariputta's  monastery,  and  con- 
centrating the  wisdom  that  was  in  him,  and  medita- 
ting on  his  own  condition,  employed  himself  in  repeat- 
ing the  law  of  the  Eahans.2  The  Sakka  king  made 
the  ffatulokapala  Nats  keep  watch.  They  kept  at  a 
distance  all  the  discordant  sounds  of  birds  and  beasts. 
The  Nat  of  the  moon  and  the  Nat  of  the  sun  kept 
the  sun  and  moon  waiting ;  the  Sakka  king  himself 
kept  guard  at  the  door  of  the  building.  The  proba- 
tioner  Pawdfita,  in  the  morning,  before  he  had  taken 
food,  meditating  on  his  state,  obtained  the  reward  of 
Anagami.  When  Sariputta  came  to  the  house  of  his 
relations,  they  made  him  stay  inside  the  house,  and 
gave  him  Ngagying  fish  to  eat ;  and  after  washing 
the  t/zabet,  filled  it  again  with  similar  provisions. 
Sariputta,  thinking  the  probationer  must  be  hungry, 
made  haste  to  go  to  him. 

At  this  time  Para  Taken,  after  finishing  his  morn- 
ing repast,  looking  to  see  whether  the  probationer 

1  This  passage  is  obscure,  both  in  the  printed  text  and  manu- 
script, which  differ  from  each  other  here. 

2  This  passage  is  also  obscure,  text  and  manuscript  differing 

widely. 


96  buddhaghosha's  parables. 

Tandita  would  become  a  Rahanda  before  taking  food, 
and  seeing  that  he  would,  conceived  this  project: 
"  Sariputta  is  hastening  with  food  to  the  probationer  ; 
before  he  arrives  I  will  go  and  post  myself  at  the 
door,  and  will  ask  Sariputta  the  questions ;  the  proba- 
tioner "Panditaj  hearing  them  from  within,  will  become 
a  Rahanda."  Para,  Taken  accordingly  was  stand- 
ing at  the  door  of  the  building  when  Sariputta  arrived. 
He  asked  him,  "What  have  you  brought'?" — "Lord 
and  master,"  replied  Sariputta,  "  I  have  brought 
food." — "  To  what  does  food  conduct?"  he  continued. 
"To  the  sensation  of  happiness,"  he  replied.  "To 
what  does  the  sensation  of  happiness  conduct  ?" — "  An 
object  of  sense,"  he  answered.  "  To  what  does  the 
object  of  sense  conduct?"  he  asked.  "The  act  of 
feeling,"  he  replied.1 

The  meaning  of  these  questions  is  this  :  when  a 
hungry  man  eats,  as  soon  as  he  is  full,  a  feeling  of 
happiness  is  produced,  and  his  person  is  beautified. 

When  Para  Taken  had  asked  these  four  questions, 
and  the  probationer  from  within  the  building  had 
heard  the  law  as  revealed  in  the  replies  given  to  them 
by  Sariputta,  he  reached  the  stage  of  a  Rahanda  pos- 
sessed of  intuitive  knowledge.  Then  Para  Taken 
said,  "  Sariputta,  let  the  probationer  eat."  Sariputta 
went  up  to  the  door  of  the  building  and  made  a  noise. 
The  probationer  came  to  the  door,  and  taking  the 
t/iabet,  put  it  down,  and  began  to  fan  Sariputta.  Sari- 
putta said,  "  Probationer,  eat  your  rice  ;"  then  he  ate 
the  rice  and  Ngagying  fish. 

In  this  way  a  probationer  for  the  priesthood,  only 
seven  years  of  age,  became  a  Rahanda. 

1  Almost  all  this  is  omitted  in  the  manuscript. 


STORY   OF   THE    PROBATIONER   TANDITA.  97 

The  Sakka  King  dismissed  again  on  their  course  the 
Nat  of  the  sun  and  the  Nat  of  the  moon,  and  relieved 
from  their  watch  the  four  JTatulokapala  Nats. 

On  the  completion  of  this  discourse  the  whole  as- 
sembly was  established  in  the  reward  of  Sotilpatti. 

End  of  the  Story  of  the  Probationer  Paa^ita. 


98 


CHAPTER  X. 

THE    STORY    OF    KISAGOTAMI. 

Para  Taken,  while  he  was  staying  in  the  £etavana 
monastery  in  the  Savatthi  country,  preached  the 
following  discourse  on  the  subject  of  KisagotamI : — 

In  the  Savatthi  country  there  was  a  Thuthe  who 
was  worth  four  hundred  millions.  One  day  all  the 
wealth  in  his  house  turned  into  charcoal.  The  Thuthe, 
seeing  this,  was  so  wretched  that  he  refused  food  and 
took  to  his  bed.  A  friend  of  his,  paying  him  a  visit, 
seeing  the  miserable  expression  of  his  face,  asked  him 
why  he  was  so  wretched,  and  he  told  him  that  he  was 
miserable  because  all  his  wealth  had  been  changed  into 
charcoal.  His  friend,  who  was  also  a  Thuthe,  seeing 
that  this  had  happened  to  him  because  he  was  not 
worthy  of  his  wealth,  said  to  him,  "My  friend 
Thuthe,  have  no  anxiety  about  this;  I  know  a  plan; 
will  you  do  as  I  direct  ? "  The  Thuthe  said,  "  I 
will." — "Then,"  said  his  friend,  "spread  some  mats 
in  the  bazaar,  and  pile  up  upon  them  all  your  wealth 
that  has  turned  into  charcoal,  and  pretend  to  be 
trafficking  in  it.  People  seeing  the  heap  will  say  to 
you,   '  0  you  Thuthe,   every  one    else  sells  clothes, 


STORY   OF    KISAGOTAMI.  99 

tobacco,1  oil,  honey,  and  treacle;  why  do  you  sell 
charcoal  ?  '  Then  you  reply  to  them,  '  I  am  selling 
my  goods.'  If  any  one  say  to  you,  '  Why  do  you 
sell  so  much  gold  and  silver?'  say  to  them,  'Bring 
it  to  me ; '  then  take  what  they  bring  in  their  hand, 
and  in  your  hand  it  will  become  gold  and  silver.  If 
the  person  be  a  woman,  marry  her  to  your  son ;  and 
making  over  to  her  the  four  hundred  millions  of  your 
property  make  use  of  whatever  she  shall  give  you. 
If  it  be  a  man,  marry  your  daughter  to  him,  and 
making  over  the  property  to  him,  make  use  of  what 
he  shall  give  you." 

ThcT/m^c,  following  his  friend's  instructions,  spread 
some  mats  in  the  bazaar,  and  piling  upon  them  a  large 
heap  of  his  property  which  was  turned  into  charcoal, 
pretended  to  be  selling  it.  Some  people,  seeing  it, 
said,  "Why  does  he  sell  charcoal?"  Just  at  this 
time  a  young  girl  named  KisagotamI,  who  was  worthy 
to  be  the  owner  of  the  property,  and  who  having 
lost  both  her  parents  was  in  a  wretched  condition, 
happened  to  come  to  the  bazaar  on  some  business. 
When  she  saw  the  heap,  she  said,  "  My  lord  T/mtho, 
all  the  people  sell  clothes,  tobacco,  oil,  honey,  and 
treacle  ;  how  is  it  that  3tou  pile  up  gold  and  silver  for 
sale  ?  "  The  Thuthe  said,  "Madam,  give  me  that  gold 
and  silver."  KisagotamI,  taking  up  a  handful  of  it, 
brought  it  to  him ;  what  the  young  girl  had  in  her 
hand  no  sooner  touched  the  T/mMc's  hand  than  it 
became  gold  and  silver.  The  T/mMc  married  the  girl 
to  his  son,  and  having  delivered  over  to  her  the  whole 


1  The  Burmese  word    rendered   here  "  tobacco  "  means  also 
"  drugs  "  or  "  pigments  "  of  any  kind. 

n  2 


100  buddhaghosha's  parables. 

of  the  four  hundred  millions  of  his  property,  made  use 
daily  of  the  gold  and  silver  which  she  gave  him. 

Some  time  after  this,  Kisagotami  became  in  the 
family  way,  and  when  the  ten  months  were  com- 
pleted, gave  birth  to  a  son.  When  the  boy  was  able 
to  walk  by  himself,  he  died.  The  young  girl,  in  her 
love  for  it,  carried  the  dead  child  clasped  to  her  bosom, 
and  went  about  from  house  to  house  asking  if  any  one 
would  give  her  some  medicine  for  it.  When  the  neigh- 
bours saw  this,  they  said,  "Is  the  young  girl  mad  that 
she  carries  about  on  her  breast  the  dead  body  of  her 
son  ! "  But  a  wise  man  thinking  to  himself,  "  Alas ! 
this  Kisagotami  does  not  understand  the  law  of  death, 
I  must  comfort  her,"  said  to  her,  "My  good  girl,  I 
cannot  myself  give  medicine  for  it,  but  I  know  of  a 
doctor  who  can  attend  to  it."  The  young  girl  said, 
"  If  so,  tell  me  who  it  is."  The  wise  man  continued, 
"  Para  Taken  can  give  medicine,  you  must  go  to 
him." 

Kisagotami  went  to  Para  Taken,  and  doing  homage 
to  him,  said,  "Lord  and  master,  do  you  know  any 
medicine  that  will  be  good  for  my  boy  ?  "  Para 
Taken  replied,  "  I  know  of  some."  She  asked, 
"What  medicine  do  you  require?"  He  said,  "I 
want  a  handful  of  mustard  seed."  The  girl  pro- 
mised to  procure  it  for  him,  but  Para  Taken  con- 
tinued, "  I  require  some  mustard  seed  taken  from  a 
house  where  no  son,  husband,  parent,  or  slave  has 
died."  The  girl  said,  "  Very  good,"  and  went  to  ask 
for  some  at  the  different  houses,  carrying  the  dead 
body  of  her  son  astride  on  her  hip.1     The  people  said, 

1  The  ordinary  way  of  carrying  children  in  Burmah  and 
India. 


STORY   OF   KISAGOTAMI.  101 

"Here  is  some  mustard  seed,  take  it."  Then  she 
asked,  "  In  my  friend's  house  has  there  died  a  son,  a 
husband,  a  parent,  or  a  slave?"  They  replied,  "Lady, 
what  is  this  that  you  say  !  The  living  are  few,  but  the 
dead  arc  many."  Then  she  went  to  other  houses,  but  one 
said,  "  I  have  lost  a  son ; "  another,  "  I  have  lost  my 
parents ;  "  another,  "  I  have  lost  my  slave."  At  last, 
not  being  able  to  find  a  single  house  where  no  one  had 
dicdj  from  which  to  procure  the  mustard  seed,  she  began 
to  think,  "This  is  a  heavy  task  that  I  am  engaged  in.  I 
am  not  the  only  one  whose  son  is  dead.  In  the  whole  of 
the  Savatthi  country,  every  where  children  are  dying, 
parents  arc  dying."  Thinking  thus,  she  acquired  the 
law  of  fear,  and  putting  away  her  affection  for  her 
child,  she  summoned  up  resolution,  and  left  the  dead 
body  in  a  forest ;  then  she  went  to  Para  Taken  and 
paid  him  homage.  lie  said  to  her,  "  Have  you  pro- 
cured the  handful  of  mustard  seed?" — "  I  have  not," 
she  replied;  "the  people  of  the  village  told  me,  'the 
living  arc  few,  but  the  dead  are  many.'  "  Para  Taken 
said  to  her,  "  You  thought  that  you  alone  had  lost  a 
son ;  the  law  of  death  is  that  among  all  living 
creatures  there  is  no  permanence."  When  Para 
Taken  had  finished  preaching  the  law,  KisagotamI 
was  established  in  the  reward  of  Sotapatti ;  and  all 
the  assembly  who  heard  the  law  were  also  established 
in  the  reward  of  Sotapatti. 

Some  time  afterwards,  when  KisagotamI  was  one 
day  engaged  in  the  performance  of  her  religious 
duties,  she  observed  the  lights  (in  the  houses)  now 
shining,  now  extinguished,  and  began  to  reflect, 
"My  state  is  like  these  lamps."  Para  Taken,  who 
was  then  in  the  Gandhaku/i  building,  sent  his  sacred 


102  buddhaghosha's  parables. 

appearance  to  her,  which  said  to  her,  just  as  if  he  himself 
were  preaching,  "All  living  beings  resemble  the  flame 
of  these  lamps,  one  moment  lighted,  the  next  ex- 
tinguished ;  those  only  who  have  arrived  at  Nibbana 
are  at  rest."  KisagotamI,  on  hearing  this,  reached 
the  stage  of  a  Kahanda  possessed  of  intuitive  know- 
ledge. 

End  of  the  Story  of  Kisagotami. 


103 


CHAPTER  XI. 

STORY  OF  THE  GIRL  AND  THE  HEN. 

A  fisherman,  an  inhabitant  of  the  village  of  Paw- 
dapnra,  close  to  the  city  of  Savatthi,  who  was  going 
to  the  city,  found  on  his  road,  on  the  bank  of  the 
A/tiravati  river,  some  turtles'  eggs.  He  took  these 
to  the  house  of  a  friend  in  the  city  of  Savatthi,  cooked 
them  and  ate  them  all  but  one,  which  he  gave  to  his 
friend's  daughter  to  cat.  From  that  time  the  girl 
would  not  eat  any  other  kind  of  food,  but  lived  on 
hens'  eggs  which  her  mother  used  to  cook  for  her. 
Afterwards,  actuated  by  her  greediness,  the  girl  took 
to  cooking  them  with  her  own  hands  and  eating  them 
every  day. 

The  hen,  seeing  the  girl  eating  the  egg  which  she 
laid  daily,  bore  a  grudge  against  her,  and  prayed  that 
in  her  existence  hereafter,  she  might  become  a  ghoul 
and  cat  up  the  girl's  offspring. 

When  the  hen  died  she  became  a  cat  in  the  same 
house,  and  the  girl  on  her  death  became  a  hen  in  her 
mother's  house.  Whenever  the  hen  laid  eggs,  the 
cat,  who  bore  a  grudge  against  her  and  was  her  enemy, 
ate  them  up.  After  this  had  happened  several  times, 
the  hen  prayed  that  in  her  future  existence  she  mi-lit 


104  buddhaghosha's  paeables. 

devour  the  cat  and  all  her  progeny.  The  girl  dying, 
and  leaving  her  condition  of  a  hen,  became  a  leopard, 
and  the  cat,  when  she  died,  became  a  deer.  The 
deer  gave  birth  to  a  fawn,  and  the  leopard,  who 
bore  her  a  grudge,  ate  them  both  up.  In  this  way, 
during  the  whole  course  of  five  hundred  existences, 
each  of  them  devoured  the  other  in  turn. 

In  their  last  existence  of  all,  one  became  a  Biluma  ;l 
and  the  other,  a  young  girl  in  the  Savatthi  country. 
Para  Taken,  who  was  residing  in  that  country  in  the 
£etavana  monastery,  preached  to  them  :  "  ~No  one  must 
bear  a  grudge  against  another,  saying,  he  has  injured 
me,  he  has  beaten  me,  he  has  robbed  me,  he  has  con- 
quered me ;  for  if  he  does  this,  hatred  will  be  repeated 
successively  in  future  existences ;  but  if  no  grudge  be 
borne,  enmity  subsides."  At  the  end  of  the  discourse, 
the  Biluma,  repeating  the  Sara^agamana,2  and  observ- 
ing the  five3  commandments,  was  released  from  her 
hatred,  and  the  girl  was  established  in  the  reward  of 
Sotapatti. 

End  of  the  Story  of  the  Girl  and  the  Hen. 

1  A  female  Bilu,  a  sort  of  ghoul. 

2  The  formula,  "  I  worship  Para,  the  law,  aud  the  priesthood." 

3  Against  murder,  theft,  adultery,  falsehood,  intoxication. 


105 


CHAPTER   XII. 

STORY   OF  THE   HEN   AND  THE   LITTLE   SOW. 

At  another  time,  Para  Taken,  when  he  was  in  the  Ceta- 
vana  monastery,  preached  a  discourse  about  a  little  sow. 

Para  Taken,  one  day,  as  he  was  entering  the  Rri^ra- 
gaha  city  to  collect  food,  seeing  a  little  sow  at  the 
gate  of  the  city,  smiled.  My  lord  Ananda  asked 
him  why  he  smiled.  "  Ananda,"  he  replied,  "  I  am 
smiling  at  this  little  sow."  Ananda  asked  him  what 
there  was  about  the  sow  to  make  him  smile,  and  he  said : 

"  Ananda,  this  little  sow,  in  the  time  of  the  Para 
Kakusandha  was  a  hen ;  hearing  a  Rahan  in  a  forest- 
monastery  repeating  the  Vipassana  Kamma////ana,  and 
knowing  that  it  was  the  Law,  she  listened  to  it;  from 
the  influence  of  this  good  deed,  when  she  died,  she 
became  the  princess  Upari.  The  princess,  going  one 
day  to  a  certain  place,  saw  there  a  heap  of  maggots  ; 
repeating  the  Puluvakasana,  she  obtained  the  first 
state  of  Dhyana.  After  her  death  she  was  born  again 
in  the  Brahma1  country.  Now  this  princess,  from  an 
inhabitant  of  the  Brahma  country,  has,  by  transition  to 
another  existence,  been  changed  into  a  little  bow  ;  it 
was  this  that  made  me  smile.  When,  upon  her  death, 
she  leaves  the  condition  of  a  sow,  she  will  beconu  tin 
wife  of  the  prime  minister." 

1  The  highest  order  of  beings,  superior  to  the  Nats. 


106  buddhaghosha's  parables. 

When  the  Eahans  heard  Para  Taken  say  this,  they 
acquired  the  law  of  Samvega.1 

After  the  little  sow  died,  and  had  become  the  wife 
of  the  prime  minister  residing  in  the  village  of  Maha- 
puraraa,  the  Eahans,  on  their  way  to  collect  food,  see- 
ing her  standing  at  the  door  of  her  honse,  said,  "  My 
masters,  the  little  sow  has  become  the  prime  minister's 
wife."  The  prime  minister's  wife  no  sooner  heard  this 
than  she  trembled,  and  becoming  impressed  with  the 
law  of  Samvega,  and  acquiring  the  6ratisara  know- 
ledge, which  enables  the  possessor  to  see  his  past  exist- 
ences, she  saw  that  in  the  time  of  the  Para  Kakusandha 
she  was  a  hen ;  dying  from  the  condition  of  a  hen,  she 
became  in  the  time  of  the  Para  Gotama  the  princess 
Upari ;  dying  from  the  condition  of  the  princess 
Upari,  she  existed  again  in  the  Brahma  country ;  dying 
out  of  the  Brahma  country,  she  became  a  little  sow ; 
dying  out  of  the  condition  of  the  little  sow,  she  be- 
came the  wife  of  the  prime  minister. 

The  moment  that  she  saw  all  this,  she  asked  her 
husband's  permission,  and  became  a  Eahan  under  the 
priest  Pan^apathaka,  and  directly  after  listening  to 
the  Satipa^/zana  law  in  the  Tissamahavihara  monas- 
tery, she  was  established  in  the  reward  of  Sotapatti. 
After  becoming  a  Sotapan,  and  while  she  was  living 
in  the  village  of  Gandha,  to  which  she  had  gone  and 
where  her  relatives  resided,  she  listened  to  the  law 
of  Asivisut  in  the  Kamlakamahavihara  monastery, 
and  immediately  afterwards  became  a  Eahanda. 

End  of  the  Story  of  the  Hen  and  the  Little  Sow. 

1  Tear. 


107 


CHAPTER   XIII. 

STORY  OF  THE  PROBATIONER  JTULLA-SUMANA. 

Para  Taken,  while  he  was  residing  in  the  Pubbarama 
monastery,  preached  a  discourse  on  the  subject  of 
Anuruddha-thcra.1 

Anuruddha-thera,  at  the  time  a  country  lad,  having 
heard  that  the  Para  Taken  Padumuttara  had  advanced 
one  of  the  laity  to  the  condition  of  Deva^akkhu,  made 
offerings  of  rice  for  seven  days  to  Para  Taken,  and 
then  made  this  prayer :  "  Lord  and  master,  may  I  also 
in  the  time  of  the  future  Lord  have  the  superior  con- 
dition of  Dcva/oikkhu  !"  The  Para  Taken  Padumut- 
tara, looking  through  a  hundred  thousand  future 
cycles,  saw  that  his  prayer  would  be  fulfilled,  and 
prophesied,  "From  the  present  cycle  a  hundred  thou- 
sand cycles  hence,  in  the  time  of  the  Para  Taken 
Gotama,  you  will  be  Anurudha-thera,  having  the 
faculty  of  Deva/akkhu.  The  lad,  on  hearing  the 
prophecy,  held  it  in  Ins  mind  just  as  if  its  fulfilment 
were  to  take  place  the  very  next  day. 

The   Para    Taken    Padumuttara    having    obtained 

1  The  affix  '  thera '  to  a  name  signifies  priest  or  Kalian  among  the 
Burmese,  but  here  meaus  one  of  the  disciples  of  Gotama. 


108  buddhaghosha's  parables. 

Paranibbana,1  the  Rahans  to  whom  he  had  given  the 
Ivasina,2  by  which  is  acquired  the  Deva/cakkhu  wis- 
dom, remained  engaged  in  the  practice  of  it ;  the 
laity  having  made  an  offering  of  a  golden  pagoda  seven 
yo^anas  in  extent,  provided  with  a  thousand  lamp- 
pillars,  prayed  for  the  rewards  of  their  good  works. 

When  the  lad  died,  he  had  his  next  existence  in  the 
country  of  the  Nats.  After  experiencing  the  vicissi- 
tudes of  a  hundred  thousand  cycles  in  the  land  of 
men,  and  in  the  land  of  the  Nats,  he  was  born  among 
the  poor  at  Benares  in  the  present  cycle.  He  became 
the  slave  of  the  Thufhe  Sumana,  and  used  to  have  to 
cut  grass  every  day ;  he  was  named  Annabhara. 

On  one  occasion  as  the  Pafc/cekabuddha  UpadiMa 
arose  from  the  practice  of  the  Nirodha-samapatti,3 
and  was  looking  to  see  whom  he  should  deliver,  this 
Annabhara  was  coming  from  the  forest  after  cutting 
grass  there.  The  Pa^/rekajbuddha,  by  means  of  his 
glory,  flew  through  the  sky  and  alighted  beside  him. 
When  Annabhara  saw  the  PaMekabuddha,  he  said  to 
him,  "  Lord  and  master,  have  you  obtained  any  rice?" 
— "Not  yet,"  he  replied.  "Wait  here,  lord  and 
master,"  said  the  boy ;  and  throwing  down  his  bundle 
of  grass,  he  ran  home  and  returned  as  fast  as  possible 
with  the  rice  which  he  had  provided  for  his  own  food. 
Putting  this  into  thePaMekabuddha's  t/iabet,  he  prayed, 
"  May  I  never  again  experience  such  poverty;  never 
again  hear  the  words  'there  is  none!'"  The  PaMeka- 
buddha  said,  "  It  shall  be  fulfilled  according  to  your 
wish,"  and  after  preaching  the  law,  went  away. 

1  Same  as  Nibbana  ;  literally,  tbe  bigbest  Nibbana. 

2  One  kind  of  Kamma^Aana,  in  Sanskrit,  Kritsna. 

3  A  kind  of  trance  or  ecstasy. 


STORY  OF  THE    PROBATIONER    J5TULLA-SUMANA.       K»i) 

Just  at  this  time  the  Nut's  daughter,  who  was 
guardian   of  the   umbrella1  of  the   ThutAe   Bumana, 

called  out  three  times,  "Sfidhu.2"  The  T/ml/io  said, 
u  Daughter  of  the  Nats,  why  do  you  cry  '  Sfidhu'  ?" 
She  replied,  "Annabhfira,  full  of  love  for  the  Pa£/reka- 
buddha,  is  making  an  offering  of  rice  to  him ;  that  is 
why  I  cry  '  Sfidhu.'  "  The  Thut/ie  asked  Annabhfira 
whether  he  had  made  any  offering  that  day,  and  he 
told  him  that  he  had  offered  his  allowance  of  rice  to 
the  PaMekabuddha  UpadiMa.  Then  the  Thuthe  said 
to  him,  "  Take  these  thousand  (pieces  of  gold),  and 
divide  with  me  the  value  of  your  offering."  Anna- 
bhfira replied,  "  My  lord,  let  me  first  ask  the  PaMcka- 
buddha."  Approaching  the  PaMckabuddha,  he  said 
to  him,  "  The  T/mt/to  Sumana  has  asked  me  to  share 
with  him  the  offering  I  made  to  you  of  my  allowance 
of  rice ;  is  it  right  that  I  should  divide  it  with  him  ?" 
My  lord  the  Pa/M-ekabuddha  answered  Annabhfira  with 
this  parable:  "  Daraka,  in  a  village  of  a  hundred 
houses  a  single  lamp  is  lighted;  one  comes  from 
another  house  and  lights  his  wick  from  it,  and  so 
from  house  to  house  the  light  is  communicated,  till 
it  spreads  through  the  village,  and  the  brightness  in- 
creasing illuminates  it  all.  Daraka,  so  also  may  this 
offering  be  diffused ;  divide  it." 

Annabhara  returned  to  the  T/mt/ie's  house  and  said 
to  him,  "  My  lord  TAuthe,  I  present  you  with  a  share 
of  my  offering ;  deign  to  accept  it."  The  T//u///e  ac- 
cepted it  and  offered  him  a  thousand  (pieces  of  gold), 
but  Annabhfira  said,  "  If  I  receive  money  it  will  seem 

1  The  umbrella  is  one  of  the  chief  insignia  of  rank  among  the 
Burmese. 

2  An  expression  answering  to  "  good  !  "  "  bravo  !  " 


110  buddhaghosha's  parables. 

as  if  I  sold  the  offering;  I  cannot  take  it,  receive 
simply  your  share  of  the  offering."  Then  the  Thvtfhe 
said,  "Brother  Annabhara,  from  this  day  forth,  do  no 
more  work,  but  live  in  comfort  and  receive  this  present 
as  a  token  of  my  respect."  So  saying,  he  presented 
him  with  a  great  number  of  articles  of  comfort  and 
luxury,  clothing  and  food.  Annabhara  knew  that 
this  was  the  result  of  the  offering  he  had  made  that 
very  day  to  the  Pa^ekabuddha  as  he  arose  from  the 
Nirodha-samapatti. 

The  king,  sending  for  Annabhara,  procured  from 
him  a  share  of  his  offering,  and  conferring  upon 
him  immense  wealth,  raised  him  to  the  rank  of  a 
Thutke. 

The  T/mthe  Annabhara  lived  for  the  rest  of  his  life 
in  great  friendship  with  the  T/mthe  Sumana,  and  on 
his  death  appeared  in  the  country  of  the  Nats. 

After  passing  many  existences  in  this  way,  some  in 
the  land  of  men,  and  some  in  the  land  of  the  Nats ;  in 
the  time  of  the  Para  Taken  Gotama  he  became  the  son  of 
the  Sakiya  King,  in  the  Kapilavatthu  country,  younger 
brother  of  the  father  of  Para  Taken;  he  was  called 
Prince  Anuruddha,  and  was  possessed  of  great  power 
and  glory. 

One  day  this  Prince  Anuruddha  was  gambling  with 
some  children  for  cake;  having  lost,  he  sent  some 
slaves  to  his  mother  to  procure  some,  and  his  mother 
sent  him  a  golden  basket  full  of  it.  Continuing  to 
lose,  he  sent  several  times  again  to  his  mother  for 
more  cake.  At  last  his  mother  sent  word  that  there 
was  no  more.  The  slaves  told  him  that  there  was 
no  more,  but  the  prince  not  comprehending  this,  sent 
the  slaves  back  to  get  some.  His  mother,  thinking  that 


STORY   OF   THE   PROBATIONER  A'ULLA-SU.UANA.       Ill 

her  son  did  not  understand  that  there  was  no  more, 
in  order  to  make  him  aware  of  it,  washed  the  golden 
basket  quite  clean,  put  the  cover  on,  and  sent  it  back 
to  him  empty.  In  consequence  of  the  great  glory  of 
Prince  Anuruddha,  the  Nats  filled  the  golden  basket 
with  cake  impregnated  with  the  delicious  flavour  of 
the  Nats.  When  the  slaves  brought  the  basket  to  the 
prince,  it  was  no  sooner  opened  than  the  whole  country 
was  perfumed  with  the  Nats'  cake.  The  Nats,  know- 
ing that  Prince  Anuruddha,  when  he  was  the  slave 
Annabhara,  had  made  an  offering  of  rice  to  the 
Pa/'X-ekabuddha  Upadi//ta,  and  had  at  the  time  prayed 
that  he  might  not  hear  the  words,  "  there  is  none," 
had  not  the  power  to  remain  idle,  but  filled  the  golden 
basket  for  him  with  cake.  The  delicious  flavour  of 
the  cake  was  such  that  if  the  tip  of  the  tongue  only 
touched  it,  a  thousand  nerves  tingled  with  delightful 
sensations.  Prince  Anuruddha  said  to  himself,  "My 
mother,  dearly  as  she  loves  me,  did  not  give  me  every 
day  the  '  thcre-is-none '  cake ;  it  is  is  only  to-day  that 
I  have  had  the  '  thcre-is-none '  cake  to  cat." 

The  prince's  mother  said  to  the  slaves  who  took  the 
golden  basket,  "  Did  you  find  any  cake  in  the  golden 
basket  after  you  had  conveyed  it  ?"  They  replied, 
"  Lady,  the  basket  was  quite  full ;  we  never  before 
saw  an  empty  basket  become  full  of  cake."  When 
she  heard  this,  she  thought,  "  Owing  to  some  former 
good  deed  and  prayer  of  my  son,  the  Nats  must  have 
put  the  cake  in  the  basket." 

Prince  Anuruddha  said  to  his  mother,  "  My  hon- 
oured mother,  you  never  before  gave  me  any  cake  like 
this;  henceforth  only  give  me  the  '  there-is-none' 
cake."     His  mother  accordingly  from  thai  day.  when- 


112  buddhaghosha's  parables. 

ever  he  asked  for  cake,  used  to  cover  up  the  empty- 
basket  aud  give  it  him ;  and  the  guardian-Nats  of  the 
kingdom  never  failed  to  fill  it  with  cake.  In  this  way 
Prince  Anuruddha,  living  at  home  and  never  under- 
standing the  words  "there  is  none,"  used  to  eat 
nothing  but  Nat's  cake. 

Soon  after  this,  Prince  Anuruddha,  Prince  Bhad- 
diya,  and  Prince  Kimbila  were  talking  together  about 
the  place  where  rice  was  produced.  Prince  Anu- 
ruddha, who  had  never  seen  the  cultivation  in  the 
fields,  or  the  pounding  of  the  grain  in  the  mortar,  said 
that  the  rice  was  produced  in  the  pot.  Prince  Kimbila, 
who  had  seen  the  grain  put  into  the  granary,  said  it 
was  produced  in  the  granary.  Prince  Bhaddiya,  who 
had  noticed  that  the  rice-pots  were  put  on  the  fire- 
place, said  that  it  was  produced  in  the  fireplace. 

Prince  Anuruddha' s  elder  brothers  instructed  him 
upon  the  duty  of  marriage,  but  the  prince  said,  "I 
have  no  desire  to  marry ;"  and  he  went  to  his  mother 
and,  having  asked  her  permission,  became  a  Eahan 
under  Para  Taken.  He  was  called  Anuruddha-thera, 
and  having  acquired  the  Deva^akkhu  wisdom,  he 
could  see  and  comprehend  a  thousand  worlds  just  as 
though  he  were  looking  at  a  Shisha  fruit  in  his  hand. 
He  began  to  consider  what  good  work  it  could  be 
through  which  he  had  acquired  the  Deva#akkhu  wis- 
dom ;  then,  looking  with  the  eyes  of  a  Nat,  he  saw 
his  prayer  to  the  Para  Taken  Padumuttara ;  looking 
again  at  his  different  existences,  he  saw  his  former 
offering  to  the  PaMekabuddha  UpachV/aa  at  the  time 
when  he  was  the  slave  called  Annabhara  of  the  T/mf/ie 
Sumana,  in  the  Benares  country,  and  used  to  cut  grass. 
Hereupon  he  began  to  think,    "Where  is  now  my 


STORY    OF   THE    PROBATIONER     A'ULLA    SVM.W.V.       113 

friend  the  Thuthe  Sumana,  with  whom  I  shared  the 
offering  I  made  to  the  Pa/r£ekabuddha  Upadi///a  when 
I  was  Annabhara,  and  who  made  me  such  a  handsome 
acknowledgment  ?"  Taking  a  survey  by  means  of 
his  DevaZakkhu  power,  he  saw  that  he  was  now  Aiilla- 
Sumana,  the  son  of  Mahamunda,  in  the  village  of 
Munda ;  then  looking  to  see  whether  his  friend  would 
derive  any  advantage  from  his  going  to  see  him,  and 
finding  that  he  would  become  a  Rahanda,  he  flew  up 
into  the  sky,  and  alighted  at  Mahamunda's  door. 

Mahamunda,  as  soon  as  he  saw  Anuruddha,  in  con- 
sequence of  having  been  his  friend  in  a  former  exist- 
ence, asked  him  to  come  into  his  house,  and,  after 
setting  rice  before  him,  said,  "  Lord  and  master,  re- 
main here  during  the  three  months  of  Lent."  Anu- 
ruddha agreed  to  do  so.  Mahamunda  made  offerings 
to  him  during  the  whole  of  Lent,  of  butter,  treacle1,  and 
other  food  of  pleasant  flavour.  Anuruddha  said  to 
him,  "Daraka,  I  have  no  young  disciple  to  attend 
upon  me." — "  Lord  and  master,"  replied  Mahamunda, 
"  make  my  son  ATulla-Sumana  a  Bahan,  and  let  him 
attend  upon  you."  My  lord  Anuruddha  said,  "Very 
good,  Daraka  ;"  and  the  very  moment  he  laid  the  razor 
on  A'ulla-Sumana's  head  to  make  him  a  Rahan,1  the 
boy  became  a  Rahanda. 

When  Lent  was  over,  Anuruddha,  wishing  to  con- 
template Para,  Taken,  took  ATulla-Sumana  with  him 
and  flew  across  the  sky.  Alighting  at  the  Kufi  mon- 
astery in  the  Ilimavanta  forest,  he  walked  up  and 
down  during  the  evening  and  midnight  watches,  when 
he  was  suddenly  seized  with  colic.  The  probationer, 
seeing  from  his  face  that  he  was  suffering,  said   to 

1  All  priests  in  Burmah  shave  the  head  and  face  completely. 

I 


114  buddhaghosha's  parables. 

him,  "  Lord  and  master,  you  look  ill.  What  ails 
you?" — "Probationer,"  replied  my  lord  Anuruddha, 
"  I  am  suffering  from  colic." — "  What  medicine," 
asked  the  boy,  "  will  cure  it?" — "  Probationer,"  he 
replied,  "  if  I  can  drink  some  water  from  the  Ana- 
vatatta lake,  I  shall  be  cured." — "If  that  be  so,"  he 
said,  "  I  will  go  and  procure  some  for  you."  Then 
Anuruddha  told  him,  "  If  you  draw  water  from  the 
Anavatatta  lake,  the  dragon  Pannaga  there  is  very 
haughty ;  tell  him  you  come  from  me."  The  young 
probationer,  after  making  obeisance  to  Anuruddha, 
flew  away  into  the  sky,  and  arrived  at  the  Anavatatta 
lake,  which  was  five  hundred  yo^anas  distant.  The 
dragon  Pannaga  was  sporting  with  the  she-dragons  in 
the  water ;  when  the  dragon  saw  the  young  proba- 
tioner, he  exclaimed,  "  This  son  of  Munda  has  let  fall 
on  my  head  the  dirt  from  his  feet ;"  then  in  a  rage  he 
spread  out  his  hood,  and  covered  with  it  the  whole 
Anavatatta  lake,  which  was  fifty  yoyanas  in  extent,  in 
order  that  he  should  not  draw  any  water  from  it.  The 
probationer  said  to  him,  "  0  king  of  the  dragons,  my 
teacher  Anuruddha  is  ill  with  colic,  I  wish  to  draw  a 
pot  of  water  for  medicine."  Then  he  continued  in 
poetry,  "  My  lord  dragon,  possessed  of  great  glory, 
endowed  with  great  power,  listen  to  my  words,  and 
give  me  one  pot  of  water ;  I  come  for  medicine." 
The  dragon-king,  when  he  heard  this,  replied  in 
poetry,  "  Probationer,  in  the  eastern  quarter  there  is  a 
river  called  the  Ganges,  which  flows  into  the  sea; 
take  some  of  the  water  of  that  river."  On  this,  the 
probationer  began  to  reflect,  "This  dragon,  of  his  own 
will,  will  not  give  me  any ;"  then,  thinking  he  would 
say  something  to  overcome  the  dragon,  and  that  he 


STORY   OF   THE    PROBATIONER    A'ULLA-SUMANA.       115 

could  then  draw  the  water,  ho  said,  "  My  lord  dragon, 
my  master  Aimruddha  sent  me  to  draw  some  of  the 
Anavatatta  water  and  no  other,  therefore,  I  am  here 
to  draw  it."  The  dragon-king  replied,  "Probationer, 
you  are  more  capable  than  other  young  men ;  I  like 
your  speech.  As  for  me,  I  will  not  give  you  any  ;  if 
you  can  draw  it,  do  so."  The  probationer  said  to  him- 
self, "  I  will  display  the  power  of  the  church  of  Paril 
Taken  and  draw  the  water,  and  moreover,  will 
make  the  Nats  and  Brahmas  see  how  a  combat  is 
carried  on  with  me."  With  this  thought  he  ascended 
to  the  six  stages  of  the  Nat  country,  and  the  sixteen 
stages  of  the  Brahma  country.  The  Nats  and  Brah- 
mas, when  they  saw  the  young  probationer,  paid 
homage  to  him,  and  said,  "My  lord  probationer,  what 
occasion  brings  you  here  ?"  He  said  to  them,  "  Come 
and  see  my  combat  with  the  dragon  Tannaga  in  the 
Anavatatta  lake."  So  saying,  he  descended  with  all 
the  Nats  and  Brahmas,  and  fluttering  in  the  sky  over 
the  Anavatatta  lake,  he  said  three  times  to  the  dragon, 
"  My  lord  dragon,  I  am  going  to  draw  some  water  for 
medicine."  The  dragon  replied,  "For  my  part,  I  will 
not  give  you  any ;  if  you  can  draw  it,  do  so."  Say- 
ing these  words,  he  remained  with  his  hood  expanded, 
covering  up  the  Anavatatta  lake.  The  Nats  and  Brah- 
mas from  the  six  stages  of  the  Nat  country  and  the 
sixteen  stages  of  the  Brahma  country,  completely  oc- 
cupying the  whole  of  the  sky,  were  looking  on.  A 
comparison  is  this:  they  were  like  mustard  seed  in  a 
mortar.  They  extended  over  all  the  Anavatatta  lake, 
and  the  sky  was  entirely  filled  up  with  them;  there  was 
no  space  left.  At  this  moment  the  probationer,  assuming 
the  appearance  of  the  chief  Brahma,  descended  from 

i  2 


116  buddhaghosha's  parables. 

a  height  of  twelve  yoyanas  in  the  sky,  and  trod  right 
upon  the  head  of  the  dragon ;  a  column  of  water  as 
thick  as  a  Palmyra  tree  rose  up  ;  the  probationer,  re- 
maining up  in  the  sky,  filled  a  water-pot  from  it,  and 
carried  it  away. 

The  Nats  and  Brahmas  extolled  this  exceedingly, 
crying  out  "Sadhu!"  and  the  dragon-king  Pannaga, 
thus  put  to  shame  before  all  the  Nats  and  Brahmas, 
was  violently  enraged  and  set  off  in  pursuit  of  the 
probationer,  crying  out  that  he  would  tear  open  his 
breast,  and  taking  him  by  the  legs,  throw  him  to  the 
other  side  of  the  Ganges. 

The  probationer  presented  the  Anavatatta  water  to 
my  lord   Anuruddha.      The  dragon  came  and  said, 
"Lord  and  master,  the  probationer  has  taken  water 
which  I  never  gave  him ;  do  not  use  it."     The  proba- 
tioner said,  "  Lord  and  master,  I  did  what  was  in  my 
power  to  take  it,  because  the  dragon-king  told  me  to 
take  it  if  I  could ;  therefore  make  use  of  it."     My 
lord  Anuruddha,  reflecting  that  the  probationer,  who 
was  a  Eahanda,  could  not  tell  a  falsehood,  drank  the 
Anavatatta  water,  and  was  immediately  cured  of  his 
complaint.     Then  the  dragon  Pannaga  said  to  him, 
"  Lord  and  master,   the  probationer  has  put  me  to 
shame  before  all  the  Nats  and  Brahmas ;  I  shall  there- 
fore tear  open  his  breast,  and  dragging  him  by  the 
legs,  hurl  him  to  the  other  side  of  the  Ganges."     My 
lord  Anuruddha   replied,   "  Dragon- king,  the   proba- 
tioner is  possessed  of  great  glory ;   if  he  fights  with 
you,  you,  a  dragon,  can  do  nothing.    Make  an  apology 
to  him."      The   dragon-king,   seeing  the  power  and 
glory  of  the  probationer,  and  having  only  spoken  these 
words  from  a  sense  of  shame,  did  as  Anuruddha  told 


STORY    OF   THE    PROBATIONS    A  I'LLA-NUMANA.       117 

him ;  making  the  obeisance  of  apology,  he  said,  "  My 
lord  probationer,  henceforth,  whenever  yon  want  any 
Anavatatta  water,  deign  to  say,  '  there  is  my  disciple, 
the  dragon  Pannaga.'  I  will  convey  the  water  to 
you."     So  saying,  he  paid  homage  and  left. 

Anuruddha  and  the  probationer  went  together  to 
Para  Taken.  Para  Taken,  seeing  Anuruddha  coming, 
sent  some  Kalians  to  relieve  him  of  his  t/mbet  and  other 
utensils. 

When  the  probationer  reached  the  Getavana  monas- 
tery, the  PanAWIngas1  and  the  probationers  who  were 
Puthu^anas2  began  to  stroke  his  head,  ears,  nose,  and 
so  forth,  and  pulling  him  about  by  the  arms,  asked 
him  if  he  did  not  long  for  his  father  and  mother. 
Para  Taken  seeing  them  behaving  in  this  way,  in  order 
to  let  them  know  the  glory  of  Aulla-Sumana,  called  to 
Ananda,  and  said  to  him,  "  Ananda,  I  wish  to  wash  my 
feet  with  some  Anavatatta  water ;  send  for  all  the  Pan- 
frangas  and  probationers,  and  let  any  one  of  them  who  is 
able  to  draw  the  water  go  and  procure  some."  Ananda 
sent  for  the  five  hundred  Puthu^ana-probationers,  and 
telling  them  that  Para  Taken  wished  to  wash  his  feel 
with  Anavatatta  water,  ordered  them  to  go  and  pro- 
cure it.  Out  of  the  whole  five  hundred  probationers, 
he  could  not  induce  a  single  one  to  go.  Some  said 
"We  cannot  do  it;"  others  said,  "  This  is  not  our  duty ;" 
even  the  probationers  who  were  Kahandas  said,  "  We 
do  not  know  how  to  draw  it;"  the  Puthuyyana-Eahans 
also  declared  their  inability  for  the  task.  Then  my 
lord  Ananda  said  to  Aulla-Sumana,  "Probationer, 
Para  Taken  wishes  for  some  Anavatatta  water  to  Mash 

1  Proficient  in  the  five  qualifications. 

2  One  who  has  not  attained  the  state  of  an  Ariva. 


118  buddhaghosha's  parables. 

his  feet ;  go  and  draw  some."  The  probationer,  making 
obeisance  to  Para  Taken,  said,  "Do  you  require 
me  to  draw  some  Anavatatta  water  for  you?" — "  Pro- 
bationer, draw  me  some,"  replied  Para  Taken.  My 
lord  Ananda  gave  the  probationer  the  golden  vessel 
which  was  the  offering  of  Visakha,  and  which  held 
sixty  measures.1  The  probationer  took  it  in  his  hand 
and  flew  straight  through  the  sky  to  Himavanta.  On 
his  reaching  the  Anavatatta  lake,  the  dragon  Pannaga 
directly  he  saw  him,  came  forward  to  meet  him.  "  My 
lord  probationer,"  said  he,  "  when  you  have  such  a 
disciple  as  I  am,  why  should  you  come  here  yourself?" 
"With  these  words  he  took  the  golden  vessel  from  him, 
and  after  filling  it  with  Anavatatta  water,  he  put  it  on 
his  own  shoulder,  and  saying  "Proceed,  my  lord  pro- 
bationer," followed  him  as  his  attendant.  After  allow- 
ing himself  to  be  followed  thus  for  a  short  time,  the 
probationer  said,  "  Dragon-king,  remain  behind ;" 
and  taking  from  him  the  golden  vessel,  and  carrying 
it  by  the  ornamental  rim,  he  flew  through  the  sky  to 
his  destination. 

Para  Taken,  when  he  saw  the  ypung  probationer 
approaching,  said  to  the  assembly  of  Eahans,  "Look 
at  the  beautiful  appearance  of  the  youthful  novice." 
iTulla-Sumana,  putting  down  the  golden  vessel  in  front 
of  Para  Taken,  made  obeisance  to  him.  Para  Taken 
said  to  him,  "Probationer,  what  age  are  you?" — 
"  Lord  and  master,"  he  replied,  "  I  am  seven  years 
old."  Para  Taken  said,  "  Probationer,  from  this  day 
forth  be  a  PailAanga,"  and  he  conferred  upon  him  the 
degree  of  a  PaManga  by  inheritance.  The  degree  of  a 

1  One  of  these  measures  of  water  would  be  quite  as  much  as 
an  ordinary  man  could  lift. 


STORY   OF   THE    PROBATIONER    A'ULLA-SUMANA.       110 

PanZ-iinga  by  inheritance  is  this :  when  Para  Taken 
Bays  with  his  own  month  "Receive  this  inheritance 
from  me,"  the  state  of  a  Panfcanga  is  obtained  without 
repeating  the  Kammavakya.1  In  Para  Taken's  church, 

the  probationers  Jtiilla-Sumana  and  Subhaga,  these 
two,  obtained  the  degree  of  a  Pah/fcanga  when  they 
were  only  seven  years  of  age. 

The  Kalians  in  the  assembly  began  to  talk  about  the 
young  probationer  Sumana  becoming  a  Pan^anga  at 
the  age  of  only  seven  years.  Para  Taken,  overhear- 
ing them,  said,  "  Kalians,  my  dear  sons,  whoever  in 
my  el  lurch,  young  though  he  be,  may  have  performed 
good  works,  shall  become  celebrated."  Then  he  con- 
tinued in  poetry,  "Eahans,  whatever  young  Kalian 
shall  really  and  truly  exert  himself  in  my  church,  the 
church  of  the  Para,  this  Kalian,  like  the  moon  emerg- 
ing through  a  gap  in  the  thick  clouds,  shall  illumine 
this  world  with  his  splendour." 

At  the  conclusion  of  this  discourse  all  the  assembly 
who  listened  to  it  were  established  in  the  reward  of 
Sotapatti. 

End  of  the  Story  of  the  Probationer  j?Tulla-Sumana. 

1  Ordination  service. 


120 


CHAPTER  XIV. 

STORY   OF  THE  NAT-KING   NAGADATTA. 

At  the  time  when  Para  Taken  was  staying  at  the 
(7etavana  monastery,  my  lord  Sivali,  with  five  hun- 
dred Rahans,  went  on  a  journey  to  Himavanta. 
When  they  arrived  at  the  Gandhamadana  mountain, 
the  Nat-King  Nagadatta,  seeing  my  lord  Sivali  ap- 
proaching, was  greatly  delighted,  knowing  that  his 
coming  would  be  for  his  good  hereafter.  From  the 
day  of  his  arrival  up  to  the  seventh  day  he  supplied 
them  with  food ;  on  the  first  day,  rice  cooked  in  milk ; 
on  the  second  day,  curdled  milk;  on  the  third  day, 
roots;  on  the  fourth  day,  the  five  preparations  of 
milk ;  on  the  fifth  day,  Tifatumadhu  j1  on  the  sixth  day, 
a  variety  of  different  kinds  of  food;  on  the  seventh 
day  he  supplied  food  to  which  had  been  imparted  the 
delicious  flavour  of  the  Nats.  The  Rahans,  observing 
the  endless  amount  of  food  offered  by  the  Nat-King, 
said,  "  We  see  no  milch  cows  belonging  to  the  Nat- 
King  ;  we  see  no  store  of  milk  or  curds,  no  rice  cook- 
ing on  the  fire ;  how  is  it  that  such  endless  offerings 
of  all   kinds   of  preparations   of   milk   are   made?" 

1  This  word  means  the  food  which  a  priest  may  eat  after  noon, 
which  comprises  oil,  honey,  treacle,  and  butter. 


STORY    OF    THE    NAT-KING    NAGADATTA.  121 


Thru  they  asked  this  question,  in  poetry,  saying, 
"  King  of  the  Nats,  all  kinds  of  milk-food  are  here  in 
abundance ;  how  are  all  these  kinds  of  milk-food  ob- 
tained ?  What  kind  of  good  work  did  the  Nat-King 
perform  in  a  previous  state  of  existence  ?  Tell  us, 
King  of  the  Nats ;  we  will  listen."  In  reply  to  the 
question  thus  put  to  him  by  the  Rahans,  the  Nat-King 
answered  in  poetry,  "My  lords,  in  the  time  of  the 
Para  Kassapa  I  made  offerings  of  milk  to  the  assem- 
bly of  Rahans.  The  reward  of  the  offerings  I  made  in 
those  days  is  now  being  fulfilled."  Then  the  Nat- 
King  Nagadatta  proceeded  to  relate  to  the  Rahans  his 
offering  in  a  former  state  of  existence :  "  In  the  time 
of  the  Para  Kassapa  I  was  a  fellow-man.  When  I 
had  reached  the  span  of  that  existence,  I  died,  and 
became  Nagadatta,  living  on  the  Gandhamadana 
mountain,  in  a  golden  palace  with  a  thousand 
daughters  of  the  Nats  surrounding  me,  and  pos- 
sessed of  great  power  and  glory.  On  account  of 
the  offerings  of  milk  which  I  made  to  the  assembly 
of  Rahans,  I  have  been  in  possession  of  endless  wealth 
and  luxury  from  the  time  of  the  Para  Taken  Kassapa 
to  the  time  of  the  Para  Taken  Gotama."  Then  he 
continued  in  poetry,  "  The  whole  surface  of  the  earth, 
with  its  mountains  and  its  seas,  I  can  make  overflow 
with  milk.  Whatever  kind  and  whatever  quantity 
of  milk-food  I  wish,  I  find  to  my  hand.  What- 
ever I  may  wish  to  give  away,  and  in  whatever 
quantity,  I  am  in  the  same  way  abundantly  supplied 
with." 

My  lord  Slvali,  after  causing  the  Nat-King  Naga- 
datta to  perform  good  works  for  the  whole  of  seven 
days,  left  the  Gandhamadana  mountain  and  returned 


122  buddhaghosha's   parables. 

to  the  (-retavana  monastery.  After  making  obeisance 
to  Para  Taken,  he  gave  him  an  account  of  King  Naga- 
datta.  Para  Taken  preached  to  the  assembly  who 
were  listening  to  the  Law  the  Nagadatta-vatthu,1  as 
follows : — 

"  At  the  time  when  the  Para  Kassapa  appeared  in 
the  cycle  when  men's  lives  reached  the  span  of  twenty 
thousand  years,  and  was  preaching  the  Law,  King 
Nagadatta,  listening  to  the  Law,  made  offerings  for  the 
whole  of  twenty  thousand  years  to  the  assembly  of 
the  Rahans,  of  milk,  butter,  and  so  forth.  On  his 
death  he  became  the  Nat-King  of  great  power  and 
glory,  living  in  a  golden  palace  on  the  Gandhamadana 
mountain,  in  Himavanta,  and  surrounded  by  a  thou- 
sand daughters  of  the  Nats.  King  Nagadatta,  when 
he  has  come  to  the  end  of  his  span  of  life  on  the  Gandha- 
madana mountain,  will  exist  again  in  all  the  stages  of 
the  Nat  country  from  j^atumahara^  to  Paranimmita- 
vasavati.2  In  that  Paranimmitavasavati  he  will  de- 
velope  the  first  state  of  Dhyana,3  and  on  his  death  will 
reach  the  Maha-Brahma  abode,  and  have  the  brilliancy 
of  glittering  gold  or  the  ruby.  After  completing  there 
countless  cycles,  and  developing  the  second  state  of 
Dhyana,  he  will  reach  the  Abhassara  abode.  Com- 
pleting there  eight  cycles,  and  developing  the  third 
state  of  Dhyana,  he  will  reach  the  Subhakritsna  abode. 

1  Each  of  these  stories  is  called  in  Pali  a  Vatthu,  or  in  Burmese, 
"Wutthu,  supposed  to  be  the  Sanskrit  vritta,  "  an  event,"  vrittanta, 
"a  story."  The  Sanskrit  vastu,  the  subject  of  a  poem,  etc., 
however,  is  the  only  word  that  could  in  Pali  assume  the  form  of 
vatthu  or  vatthu. 

3  There  are  altogether  six  stages  of  the  Nat  country,  as 
mentioned  above. 

3  A  certain  attainment  or  state  of  mind  of  which  there  are 
five  degrees. 


STORY   OF   THE    NAT-KING   NAGADATTA.  123 

Completing  there  sixty-four  cycles,  and  developing  the 
fourth  state  of  Dhyana,  he  will  exist  again  in  Brihat- 
phala,  and  the  other  abodes  of  the  fourth  state  of 
Dhyana.  Developing  there  Vipassana,1  he  will  attain 
to  the  reward  of  Anagami,  and  will  exist  again  in 
the  Avriha  abode.  Completing  his  span  of  life  in  the 
Avriha  abode,  he  will  reach  in  succession,  by  means  of 
the  state  of  Uddhamsota,  the  five  Sudassana  abodes. 
After  this,  he  will  be  established  in  the  Akani/Aa  abode. 
When  his  life  there  is  ended,  he  will  become  a  Rahanda, 
and  reach  Paranibbana.  There  will  be  six  other  per- 
sons who  will  exist  in  the  same  way  as  the  Nat- King 
Nagadatta,  viz. :  Mahara/Aa,  jSTullara/Aa,  Anegavawwa, 
Sakka,  Visakha,  and  Sudatta ;  these,  with  the  Nat -King 
Nagadatta,  make  in  all  seven  persons.  These  seven 
persons  all  take  delight  in  good  works.  They  take 
delight  in  them  in  all  states  of  existence.  Com- 
mencing from  their  present  existence,  in  the  order 
of  their  future  existences,  reaching  in  succession 
the  countries  of  the  Nats  and  the  Brahmas,  they 
will  finally  attain  Paranibbana  in  the  Akani/Aa 
abode. 

"  Whoever  shall  do  nothing  but  good  works  will 
receive  nothing  but  excellent  future  rewards." 

Para  Taken  preached  as  follows,  in  poetry,  to 
those  persons  who,  like  the  Nat-King  Nagadatta,  had 
in  former  existences  made  excellent  offerings  to  the 
Kalians : — 

"Whatever  layman  shall  really  and  truly  repeatedly 
perform  many  good  works,  the  most  excellent  happi- 
ness shall  be  his;  you  should  therefore  make  offerings 

1  A  kind  of  wisdom,  enabliug  the  possessor  to  make  extra- 
ordinary discoveries.     (Jndson.) 


124  buddhaghosha's  parables. 

because  it  is  most  excellent.  Those  who  make  offer- 
ings with  gentle  hearts  to  the  priests,  who  are  the  field 
where  are  to  be  sown  the  seeds  of  good  works  full  of 
long  suffering,  shall  have  all  their  desires  fulfilled. 
Even  like  the  Nat-King  Nagadatta  their  desires  shall 
be  fulfilled." 

End  of  the  Story  of  the  Nat-King  Nagadatta. 


125 


CHAPTER  XV. 

STORY  OF  THE  FOUR  TJTUrjBTE'S  SONS. 

It  was  said  that  the  Nat-King  Nagadatta,  after  per- 
forming many  good  works,  enjoyed  a  life  which  ex- 
tended from  the  time  of  Kassapa  Para  to  the  time  of 
Gotama  Para ;  they  who  did  evil  deeds,  when  they 
suffered  for  them,  did  their  lives  also  extend  from  the 
time  of  the  most  excellent  Para  Kassapa  to  that  of  the 
most  excellent  Para  Gotama  ?  It  was  in  reference 
to  this  that  Para  Taken,  when  he  was  in  the  Getavana 
monastery,  related  the  story  of  King  Pasenadikosala 
as  follows : — 

"  King  Pasenadikosala  one  day,  superbly  adorned 
and  mounted  on  his  elephant  Purika,  attended  by 
his  retinue,  made  a  tour  round  his  city,  keeping  it 
on  his  right  hand.  While  he  was  making  his  circuit, 
a  man's  wife,  who  was  in  a  PyatAat  with  seven  roofs, 
opened  a  window  and  looked  out.  "When  the  king 
saw  her,  she  seemed  like  the  moon  entering  an  opening 
in  a  thick  bank  of  clouds,  and  he  was  so  inflamed  with 
desire  that  he  very  nearly  fell  off  the  back  of  his  ele- 
phant. 

"  On  returning  to  his  palace,  after  completing  the 
circuit  of  his  city,  the  king  asked  one  of  the  nobles, 
who  was  his  intimate  friend,  whether  in  such-and-such 


126         BUDDHA  GHOSH  A'S  PARABLES. 

a  place  he  had  seen  a  PyatAat,  and  he  replied  that  he 
had  seen  it.  '  Whom  did  you  see  there  ? '  the  king 
asked.  'I  saw  a  woman  in  the  PyatAat,'  he  replied. 
Then  the  king  sent  him  to  inquire  whether  the  woman 
had  a  husband  or  not.  The  nobleman  went  and  made 
inquiries,  and  returning  told  the  king  that  there  was 
a  husband.  Hearing  this  the  king  told  him  to  go  and 
bring  the  husband.  The  nobleman  accordingly  went 
to  the  man  and  said,  '  The  king  has  sent  for  you.' 
The  young  man  thought  to  himself,  1 1  shall  be  de- 
stroyed on  account  of  my  wife ; '  but  not  daring  to 
oppose  the  king's  commands,  he  went  to  the  palace. 
When  the  king  saw  him,  he  said,  '  Remain  always  in 
close  attendance  upon  me.'  The  man  said,  'Let  me 
make  an  offering  of  tribute  only.'  The  king  said, 
'I  do  not  want  your  tribute;  from  this  day  forth 
remain  constantly  in  close  attendance  upon  me.'  So 
saying  he  gave  him  a  da1  for  a  weapon.  The  king's 
design  was  to  kill  the  young  man  as  soon  as  he  should 
be  guilty  of  any  offence,  and  then  take  his  wife ;  but 
the  young  man,  in  fear  for  his  life,  was  most  unremit- 
ting in  his  attendance. 

"When  the  king  found  that  the  young  man  was 
free  from  all  fault,  he  called  him  and  said,  '  Here ! 
young  man !  at  a  distance  of  a  yo^ana  from  here  there 
is  a  river ;  procure  from  thence  a  Kamuttara  water- 
lily  and  some  Arurcavati  earth,  and  bring  them  here 
in  the  cool  of  the  evening ;  if  you  fail  to  do  so,  I 
shall  punish  you."  The  young  man  being  a  slave 
among  many,  and  therefore  unable  to  refuse,  agreed 

1  The  national  and  characteristic  appendage  of  the  Burmese ; 
a  knife  varying  in  size  and  weight  according  to  the  purpose  for 
which  it  is  required. 


STORY    OF    THE    FOUR    T/ZUTTTE's    SONS.  127 

to  do  it.    The  Kamuttara  water-lily  and  the  Aruna- 

vatl  earth  were  only  to  be  obtained  in  the  country  of 
the  dragons.  The  young  man  thought,  '  What  shall 
I  do  to  procure  the  lily  and  the  earth  ? '  In  fear  of 
his  life  he  ran  home  as  fast  as  he  could,  and  asked  his 
wife  if  the  rice  were  cooked;  his  wife  said  that  it  was 
then  being  boiled;  not  able  to  wait  till  it  was  ready, 
he  took  tin1  dripping  rice  out  with  a  ladle  and  put  it 
into  a  cup  together  with  some  meat ;  then  he  started  off 
in  all  haste  on  his  journey  of  a  yo^ana.  As  he  flew 
along,  the  rice  was  steamed. 

"  When  the  young  man  arrived  at  the  bank  of  the 
river,  he  first  laid  aside  the  top  part  of  the  rice  and 
then  began  eating.  Just  at  this  time  he  saw  a  man 
who  wanted  something  to  eat,  and  he  gave  him  the 
top  part  of  the  rice  which  he  had  laid  aside,  and  made 
him  eat  it.  The  young  man,  after  finishing  his  repast, 
threw  the  remains  of  the  rice  into  the  river  to  feed 
the  fish,  and  then  cried  out  with  a  loud  voice,  '  May 
tin  Naga-Galori1  Nat-King,  who  watches  this  river, 
help  me  ;  the  king  wanting  to  fix  a  fault  upon  me  has 
sent  me  to  procure  a  Kamuttara  water-lily  and  some 
Arunavat!  earth.  I  have  made  an  offering  of  rice  to 
him  who  wanted  it ;  the  thousand  rewards  of  this 
offering,  as  well  as  the  hundred  successive  rewards  of 
the  offering  I  made  to  the  iish  and  all  the  other  crea- 
tures in  the  river,  I  divide  with  the  Nat-King.  Pro- 
cure for  me  a  Kamuttara  lily  and  some  Arunavati 
earth.'  The  dragon  who  guarded  the  river  hearing 
this,  assumed  the  guise  of  an  old  man,  and  approach- 
ing the  young  man,  begged  a  share  of  the  ottering 
from  him;  the  young  man  said,  'I  share  it  with  you.' 
1  A  flying  dragon. 


128  buddhaghosha's  parables. 

Then  he  gave  him  one  of  the  Kamuttara  water-lilies, 
and  some  of  the  AruwavatI  earth,  which  were  in  the 
dragons'  country. 

"At  this  time  the  king  was  thinking  to  himself, 
'  Some  people  possess  a  charm ;  they  have  some  kind 
of  wisdom  and  ability  so  that  I  cannot  fix  a  fault 
upon  them.'  Reflecting  thus,  he  closed  the  door, 
although  it  was  only  morning.  The  young  man 
arrived  at  the  king's  bathing-time  ;  '  Open  the  door,' 
he  cried,  '  I  come  by  the  king's  order.'  But  the  door, 
by  the  king's  command,  remained  closed.  The  young 
man  finding  they  would  not  open  the  door,  thought  to 
himself,  'It  is  a  difficult  thing  for  me  to  save  my  life.' 
Then  he  placed  the  Aruwavati  earth  upon  the  door- 
post, and  hung  the  Kamuttara  lily  upon  it,  and  shouted 
with  a  loud  voice,  '  Take  notice  all,  that  I  have  re- 
turned from  executing  the  king's  commission.  The 
king  wanting  to  kill  me,  though  guilty  of  no  fault, 
sent  me  on  this  errand.'  After  this,  he  thought, 
'  Where  shall  I  go  now  ?  The  Eahans  have  gentle 
hearts ;  I  will  go  and  sleep  in  the  monastery.  People 
when  they  are  happy  feel  no  love  for  the  Rahans ;  but 
when  their  hearts  are  heavy,  they  like  to  take  refuge 
in  a  monastery ;  I  too  can  find  no  other  asylum.' 
With  these  reflections  he  went  to  the  monastery  and 
slept  there. 

"King  Pasenadlkosala  could  not  sleep;  the  whole 
night  he  was  thinking  of  the  woman,  and  devising 
how  he  could  kill  the  young  man  and  get  possession  of 
her. 

"The  people  in  hell  who  have  been  immersed  in  the 
copper  pot  of  sixty  yq^anas  in  extent,  boiling  and  bub- 
bling like  the  rice  grains  in  a  cooking-pot,  after  thirty 


STORY    OF    THE    FOUR   TSUTBE'b    SONS.  L29 

thousand  years  reach  the  bottom  of  the  pot ;  and,  ac- 
cording to  what  one  of  the  scriptures  says,  after  an- 
other thirty  thousand  years  they  rise  again  to  the 
edge;  these  people  in  hell  then  put  up  their  heads 
and  endeavour  to  repeat  some  sacred  yerses;  but  tln\ 
are  only  able  to  utter  a  syllable  at  a  time,  and  sink 
down  again  into  the  hell-pot. 

At  this  time  the  king,  unable  to  sleep,  overheard 
during  the  daybreak  watch  the  sounds  of  the  hell- 
people;  he  trembled  and  started  up.  'Is  my  life  in 
danger,  or  my  queen's,  or  does  some  calamity  threaten 
my  country  ? '  Thus  exclaiming,  he  got  up  at  sun- 
rise, after  a  sleepless  night,  and  sending  for  the  chief 
priest,  he  said  to  him,  'Brahmin,  my  teacher,  in  the 
daybreak  watch  I  heard  a  great  noise  like  that  of  a 
huge  drum  ;  is  it  my  country,  my  queen,  or  myself  that 
is  in  danger  of  some  calamity  ? '  The  Brahmin  said, 
'  My  lord,  your  Majesty,  what  sounds  were  they  that 
you  heard  ? ' — '  Teacher  Brahmin,5  replied  the  king,  '  I 
heard  the  word  "  du,"  the  word  "sa,"  the  word  "na," 
and  the  word  "  so ;  "  these  four  words  I  heard.'  The 
Brahmin,  like  a  man  going  into  the  dark,  seeing  nothing 
at  all,  said,  '  I  cannot  tell  what  it  means ; '  then  re- 
flecting that  he  would  go  without  any  presents  and 
offerings,  he  said,  'Your  Majesty,  I  will  be  re- 
sponsible ;  have  no  anxiety  ;  I  know  the  three  Vedas.' 
The  king  said,  '  What  ought  to  be  done  ? '  The  Brah- 
min replied,  'It  will  be  well  if  you  make  a  sacrifice 
of  every  kind  of  living  creature.' — '  How  shall  this  be 
done'?  asked  the  king.  lie  said,  '  Procure  a  hundred 
elephants,  a  hundred  horses,  a  hundred  bulls,  a  hun- 
dred goats,  a  hundred  camels,  a  hundred  fowls,  a 
hundred   pigs,    a    hundred    hoys,    a    hundred    girls,    a 

K 


130  buddhaghosha's  parables. 

hundred  of  every  living  creature.'  In  order  that  it 
should  not  be  found  out  that  he  said  this  merely  in 
order  to  obtain  different  kinds  of  meat  to  eat,  he 
inserted  among  the  number,  elephants,  horses,  and 
human  beings. 

The  king,  imagining  that  he  was  saving  his  life, 
ordered  every  kind  of  living  animal  to  be  procured. 
The  royal  slaves,  saying,  'The  king  is  going  to  sacri- 
fice,' took  500  bulls,  and  as  many  of  every  other  living 
creature.  The  inhabitants,  with  sorrowful  counte- 
nances, weeping  for  their  children  and  grandchildren, 
raised  loud  cries  of  lamentation.  Queen  Mallika, 
hearing  the  noise  of  their  weeping,  went  to  the  king 
and  said  to  him,  '  Why  have  you  taken  them  ? '  He 
replied,  '  Queen,  do  you  not  know  that  a  poisonous 
cobra  has  gone  into  my  ear?'  The  queen  said,  l  What 
cobra  ? '  The  king  replied,  '  When  I  heard  this  noise 
in  the  night,  I  asked  the  Brahmin  about  it ;  he  told 
me  that  a  calamity  was  impending  over  me,  and  that 
in  order  to  avert  it  I  must  sacrifice  a  hundred  of  every 
living  creature.  It  is  because  this  sacrifice  will  avert 
the  calamity,  that  I  have  taken  them.'  The  queen  said 
to  him,  '  How  stupid  you  are  !  Did  your  Majesty  ever 
know  of  a  man  being  killed,  and  then  by  means  of  his 
death  another  man's  life  being  saved  ?  You  are  mak- 
ing numbers  of  people  miserable  all  through  listening 
to  stupid  Brahmins.  There  is  Para  Taken,  who  is 
superior  to  the  three  orders  of  beings,1  and  can  see 
through  the  past  and  the  future.  Go  and  inquire  of 
this  Para  Taken,  and  take  his  advice." 

The  king,  riding  in  his  carriage  and  accompanied 
by  Queen  Mallika,  went  to  Para  Taken.  Overcome 
1  Men,  Nats,  B  rah  mas. 


STORY    OF   THE    FOUR    TJ/VTJ/KS    SONS.  L31 

with  terror  for  his  life,  the  king  was  unable  to  speak  a 
word,  but  remained  motionless  before  Para  Taken  in  an 
attitude  of  adoration.  Para  Taken  said,  "  Great  king, 
what  brings  you  here?"  The  king  kept  silence. 
Then  Queen  Mallika  addressed  Para  Taken,  "  Lord 
and  master,  the  king,  during  the  daybreak  watch, 
heard  the  words  'du,'  'sa,'  'na,'  and  'so,'  repeated. 
Hearing  these  words  he  was  unable  to  sleep,  and 
went  and  asked  the  Brahmin.  The  Brahmin  told 
him  that  a  calamity  was  impending,  and  that  in  order 
to  avert  it,  he  must  sacrifice  a  hundred  of  every  living 
creature;,  that  their  life-blood  would  free  him  from 
the  threatened  danger.  In  consequence  of  his  having 
a  large  number  of  creatures  taken  for  the  sacrifice,  I 
have  brought  him  into  your  sacred  presence."  Para 
Taken  said,  "Great  king,  is  what  the  queen  says 
true  ?" — "  It  is  true,  my  lord,"  replied  the  king. 
"What  sounds  did  you  hear?"  asked  Para  Taken. 
The  king  said,  "  I  heard  the  word  '  du.' "  Directly 
he  said  this,  Para  Taken  understood  it,  and  instructed 
him  as  follows :  "  Ilave  no  anxiety ;  no  calamity 
awaits  your  Majesty.  The  hell-people,  unable  to  bear 
their  sufferings,  made  this  sound."  The  king  said  to 
Para  Taken,  "  What  did  the  hell-people  do  ?"  Then 
Para  Taken  related  the  evil  deeds  of  those  people  as 
follows: — 

"  Great  king,  along  time  ago,  at  a  time  when  people 
used  to  live  for  twenty  thousand  years,  the  Para 
Taken  Kassapa  appeared.  On  the  occasion  of  Para 
Taken  Kassapa  journeying  to  Benares,  surrounded  by 
twenty  thousand  Bahandas,  the  people  of  the  city  pre- 
sented the  offerings  of  hospitality.  At  this  time  there 
were  in  the  city  of  Benares  four  T/aiMis,  each  worth 

K 


I.-  '> 


132  buddhaghosha's  parables. 

four  hundred  millions  of  property,  who  were  great 
friends  with  each  other.     They  debated  among  them- 
selves as  to  what  they  should  do  with  the  property  in 
their  houses.      One  of   the  four  proposed  that  they 
should  make  offerings  to  the  Para  Taken  who  had 
journeyed  thither,  and  attend  to  their  religious  duties  ; 
this  proposition  met  with  no  favour  from  the  others. 
Another  suggested  that  they  should  procure  the  very 
best  kinds  of  meat  and  intoxicating  liquors,  and  enjoy 
themselves  in  eating  and  drinking.      A  third  said, 
"We  will  eat  the  most  delicate  and  delicious  dainties." 
The  last  of  the  T/m/^e's  sons  proposed  that  they  should 
spend  their  money  in  procuring  other  people's  wives. 
This  proposal  met  the  unanimous  approval  of  all  the 
T/ai^e's  sons,  and  they  spent  their  money  in  procuring 
handsome  women.     In  this  way  for  twenty  thousand 
years  the  four  T/m^e's  sons  used  to  commit  adultery 
with  other  men's  wives.     When  they  died  they  found 
themselves  in  the  lowest  hell,  where  they  were  boiled 
during  the  whole  interval  between  the  appearing  of 
two  consecutive  Paras.     On  leaving  the  lowest  hell 
they  appeared   again   in    the  Lohakumbha    hell-pot 
sixty  yo^anas  in  extent ;  they  reached  the  bottom  of 
this  in  thirty  thousand  years.     In  another  thirty  thou- 
sand years  they  came  up  to  the  brim  again ;  then  these 
four  hell-people  endeavoured  to  repeat  one  or  other  of 
the  sacred  verses,  but  they  could  not  say  one  whole 
verse ;  all  they  could  do  was  to  utter  one  syllable  or 
another  at  intervals ;  then  they  sank  down  again  into 
the  hell-pot." 

Para  Taken  recited  as  follows  in  full  the  verse  which 
these  hell-people  were  endeavouring  to  say,  "  Fellow- 
men,  we  have  led  a  bad  life ;  conspicuous  in  wealth 


STOKV   OF  Tin:   four  T//r77/i:\s  BON8.  133 

and  power,  yel  we  made  no  offerings.  The  good  works 
that  would  have  tended  to  our  own  profit,  thai  would 
have  taken  us  to  the  land  of  the  Nats,  wo  neglected 
t<>  perform." 

Para  Taken,  haying  thus  explained  the  first,  and 
desiring  to  show  the  meaning  of  the  second  verse,  asked 
the  king  what  next  he  heard.  The  king  replied,  "  I 
heard  the  word  'sa.'"  Then  Para  Taken  recited  the 
complete  verse  as  follows: 

"  All  of  us  boiling  in  the  hell -pot,  have  completed 
sixty  thousand  years.  When  will  there  be  an  end  to 
this  hell  ?» 

Having  thus  explained  the  meaning  of  the  second 
verse  in  full,  and  desirous  of  conveying  the  explana- 
tion of  the  third  verse,  Para  Taken  said  to  the  king, 
"  What  next  did  you  hear  ?" — "  The  word  '  na,'  "  re- 
plied the  king.  Then  the  most  excellent  Para  thus 
recited  the  third  verse  "  na." 

"Fellow-men,  hell  has  no  end.  When  will  be  the 
end  of  hell  ?  In  the  same  way,  in  the  country  of  men 
we,  and  you  also,  performed  evil  deeds;  we  did  not  see 
the  end  of  evil  deeds." 

Para  Taken,  having  thus  explained  {lie  meaning  of 
the  third  verse,  and  wishing  to  explain  the  fourth, 
said  to  the  king,  "What  next  did  you  hear  ?"  The 
king  replied  "so."  The  most  excellent  Para  then  re- 
cited the  fourth  verse  as  follows: 

"If  we  ever  return  from  this  hell-country  to  the 
country  of  men,  we  will  perform  numerous  good 
works  and  reverence  the  three  jewels." 

Para  Taken  thus  explained  in  succession  the  mean- 
ing of  the  four  verses  to  King  Pasenadlkosala.  Ee 
then  continued,  "  The  four  T/mMe's  sons  in  hell,  un- 


134  buddhaghosha's  parables. 

able  to  recite  the  whole  of  the  four  verses,  but  uttering 
only  one  syllable  of  each,  sank  clown  again  into  the 
Lohakumbha  copper-pot."  Thus  Para  Taken  com- 
pleted his  narration. 

The  king,  on  hearing  the  words  of  Para  Taken, 
trembled,  and  impressed  with  the  law  of  fear,  he  ex- 
claimed, "  To  transgress  against  the  wives  of  others 
and  commit  adultery  is  a  grievous  thing.  To  boil  in 
the  lowest  hell  during  the  whole  interval  between  one 
Para  and  another,  then  leaving  that  hell  to  be  boiled 
again  for  the  whole  of  sixty  thousand  years  in  the 
Lohakumbha  hell-pot  of  sixty  yo^anas,  with  no  time  of 
deliverance  appearing  !  Yet  I  have  passed  a  sleepless 
night  in  planning  adultery.  From  this  day  forth,  never 
will  I  transgress  regarding  the  wife  of  another."  Then 
he  said  to  Para  Taken,  "  This  day  I  know  how  long  a 
night  is."  The  woman's  husband  also  said,  a  I  too 
know  this  day  how  long  a  yo^ana  is."  Para  Taken, 
in  reference  to  the  words  of  both,  recited  this  poetry, 
"  Great  king,  to  him  who  cannot  sleep,  the  night  is 
long ;  to  him  who  is  weary,  a  yo^ana's  journey  is  long  ; 
to  the  foolish  who  know  not  the  law  of  the  righteous, 
the  life  to  come  is  long."1 

After  Para  Taken  had  preached  as  related,  the 
young  man  was  established  in  the  reward  of  Sotapatti, 
and  the  assembly  who  had  heard  the  law  were  also 
established  in  the  reward  of  Sotapatti.  King  Pasena- 
dikosala  paid  homage  to  Para  Taken  and  went  away. 
All  the  creatures  who  were  about  to  die  were  released 
from  their  bonds.  The  husband  and  wife,  knowing 
that  they  owed  their  lives  to  Queen  Mallika,  expressed 
the  gratitude  they  owed  her. 

1  See  'Dhammapada,'  verse  GO. 


8T0KY    OF    THK    l'oi'K    T//I  77/i:\s    S0N8.  135 

The  four  TVmMe's  sons  who  have  suffered  in  lull 
ever  since  they  lived  for  twenty  thousand  years  in  the 
time  of  the  Para  Kassapa,  these  hell-creatures  when  they 
repeated  the  four  syllables  "  du,"  usa,"  "na,"  "so," 
were  up  on  the  surface  ;  since  it  takes  thirty  thousand 
years  to  go  from  top  to  bottom,  they  have  not  yet 
reached  the  bottom,  but  are  now  only  in  the  middle. 
Such  is  the  story  of  the  four  T/mMe's  sons,  who,  after 
committing  adultery  with  the  wives  of  others,  had  to 
suffer  in  hell. 

End  of  the  Story  of  the  Fouit  Tiixjtke's  Sons. 


13C 


CHAPTEE   XVI. 

STORY   OF   THE  MODEST  GIRL. 

When  Para  Taken  was  in  the  Yesali  country,  among 
the  Devadhamma  verses1  he  recited  the  Hiri  law,2 
illustrating  it  by  an  account  of  a  young  village- 
girl,  who  by  possessing  the  virtue  of  modesty,  had 
reached  the  rank  of  a  queen ;  and  he  also  related  how 
in  a  former  time  she  had  given  birth  to  a  jewel-son, 
the  embryo  2£akravarti  king. 

At  one  time  in  the  Vesali  country,  when  Para 
Taken  was  residing  there,  there  was  a  king  named 
Li/j^avi,  who  was  excessively  handsome.  One  day 
he  made  offerings  of  food  to  Para  Taken  and  his 
assembly  of  Eahans,  and,  in  company  with  his  queen, 
listened  to  the  law.  When  Para  Taken  had  finished 
his  exposition,  he  went  away.  The  Eahans  observed 
to  each  other  that  King  LiMAavi's  queen  was  by  no 
means  handsome,  that  she  was  very  large  and  had  big 
hands,  but  that  she  was  certainly  possessed  of  modesty. 
Para  Taken,  overhearing  their  conversation,  said  : 

"  Eahans,  my  beloved  sons,  this  is  not  so  only  now, 
but  it  was  just  the  same  in  former  times,  when  King 
hiMhavi   was   Kiug   Brahmadatta,    ruling    over   the 

1  Divine  law.  2  Modesty. 


STORY    OF   THE    MODEST   GIRL.  In 

Benares  country;  at  thai  time  I  was  the  king's 
minister.     There   was   then   residing  in   a   village  a 

young  girl  of  an  appearance  not  at  all  handsome, 
with  a  large  body  and  big  hands.  This  girl  came  on 
one  occasion  to  Benares  to  sec  her  relations.  The 
king,  happening  to  be  looking  out  of  his  palace 
window  as  the  girl  passed  by,  saw  her;  and  remarked 
that  out  of  modesty,  she  was  careful  that  her  clothes 
should  not  fly  open  as  she  walked  along.1  Thinking 
that  if  he  made  so  modest  a  woman  his  queen,  she 
would  not  fail  to  present  him  with  a  son  of  great 
glory,  he  called  to  a  nobleman  who  was  near  him, 
and  told  him  to  go  and  inquire  whether  she  had  a 
husband  or  not.  The  king,  hearing  that  she  was  un- 
married, took  her  and  raised  her  to  the  rank  of  his 
queen,  and  always  held  her  in  the  highest  respect. 

"The  queen,  before  very  long,  fulfilled  the  king's 
expectations  by  giving  birth  to  a  son  who  had  every 
sign  of  wisdom  and  glory.  This  son  attained  the 
rank  of  a  A'akravarti  king. 

"  This  virtue  of  modesty  is  very  rarely  found.  It 
has  nothing  to  do  with  beauty  or  ugliness  ;  let  a  per- 
son be  as  beautiful  as  you  will,  it  is  not  worth  talking 
about  (in  comparison). 

"  Kalians,  my  dear  children,  they  who  at  that  time 
were  the  king  and  queen  of  Benares  are  now  King 
lA/c/chnxi  and  his  queen  ;  and  the  nobleman  is  now  I, 
the  Para." 

End  of  the  Story  of  the  Modest  Girl. 

1  The  dress  of  the  Burmese  women  is  simply  a  Bqnare  cloth, 
worn  round  the  body,  and  tucked  in  at  the  waist  and  above  the 
breast  ;  in  walking,  if  not  careful,  the  women  expose  the  [eg. 


138 


CHAPTER   XVII. 


THE    STORY    ABOUT    GRATITUDE. 

In  the  Devaclhamma  verses,  the  person  who  was  called 
Sabburisa  was  Katanukatavedi.  Para  Taken,  while 
he  was  in  the  Cetavana  monastery,  related  the  circum- 
stances connected  with  his  receiving  the  name  of 
Sabburisa. 

In  former  times,  I,  then  the  Paralauii,1  was  the  guar- 
dian Nat  of  a  castor-oil2  tree  in  the  country  of  Benares. 
The  people  of  the  country  used  to  make  offerings  to 
me  of  delicately  flavoured  dainties  and  flowers.  At 
this  time  a  poor  man  came  and  made  an  offering  of  a 
piece  of  bread  and  a  cup  of  water.  The  Paralauii, 
the  Nat  of  the  castor-oil  tree,  appeared  to  him  and 
said,  "  Ho  !  you  poor  man.  "Why  do  you  make  an 
offering  to  me?"  He  replied,  "  My  lord  Nat-King, 
I  make  an  offering  to  you  because  I  wish  to  be  de- 
livered from  poverty."  The  Paralauii  reflecting,  "  It 
is  right  that  I  should  pay  him  the  debt  of  gratitude  I 

1  One  who  is  to  become  a  Para. 

2  The  castor-oil  is  only  a  plant ;  some  other  tree  is  probably 
meant,  as  Nats  are  always  described  as  residing  in  large  trees,  not 
shrubs  and  plants.  The  Burmese  text  and  manuscript,  however, 
both  distinctly  say  "castor-oil." 


THE  STORY  ABOUT  GRATITUDE.         139 

owe  for  his  offering,"  said  to  him,  "You  poor  man,  at 
tlic  foot  of  the  castor-oil  tree  where  I  live,  there  is  a 
number  of  pots  of  gold  all  close  together  ;  after  having 
addressed  the  King  of  Benares  about  it,  take  them." 
With  these  words  the  Nat  vanished. 

The.  poor  man,  according  to  the  Paralauii-Nat's 
instruction,  addressed  the  king,  and  took  the  pots  of 
gold.  The  king,  moreover,  on  that  very  day  made 
him  a  T/m//ic,  and  presented  him  with  all  the  appen- 
dages of  that  rank. 

Hence,  all  who  make  offerings  to  the  guardian- Nats 
of  trees  will  be  rewarded. 

End  of  the  Story  about  Gratitude. 


140 


CHAPTEE   XVIII. 

the'story  about  covetousness,  greediness,  and 

ANGER. 

Para  Taken  preached  a  discourse  regarding  those  who 
from  their  covetousness  became  animals  upon  the  spot 
where  they  had  stored  their  treasures ;  and  regarding 
death  occasioned  by  not  repressing  anger  under  the 
influence  of  greediness. 

At  one  time  there  lived  a  Thulhe  in  the  country  of 
Ivasikara^,  who  was  excessively  covetous.  When  he 
died  he  became  a  rat  in  the  place  where  he  had  buried 
his  treasures.  At  this  time  the  Paralaun  was  en- 
gaged in  excavating  a  stone  temple.  When  the  rat 
saw  the  Paralaun,  he  brought  him  two  kahapawas' 
worth  of  his  treasure  in  a  bundle,  and  said  to  him, 
"Young  man,  take  one  kahapawa's  worth,  and  buy 
me  meat  and  curry-stuff,  and  keep  the  other  your- 
self." The  Paralaun  in  this  way  used  every  day  to 
buy  one  kahapawa's  worth  of  meat  and  curry-stuff  for 
the  rat,  and  keep  one  kahapawa  for  himself. 

One  day  a  cat  caught  the  rat.  The  rat  said  to  her, 
"  Friend  cat,  I  will  give  you  meat  and  curry-stuff 
every  day;  do  not  kill  me."  The  cat  exacted  from 
him  a  solemn  promise  to  this  effect,  and  let  him  go. 
From  that  day  the  rat  divided  his  food  into  two  parts, 


THE    STORY    ABOUT   00VET0USNES8.  141 

and  gave  one  to  the  cat.  Three  other  cats  afterwards 
caught  the  rat,  and  lie  made  thorn  all  the  same  promise 
as  he  had  made  to  the  first  cat,  so  now  ho  had  to 
divide  his  food  into  five  parts,  and  give  four  to  the 
cats  who,  he  was  afraid,  would  take  his  life. 

The  Paralaun,  who  knew  all  this,  when  he  had 
finished  the  rock  temple,  left  a  small  hole  in  it  only 
just  large  enough  to  admit  the  rat.  "  Friend  rat," 
said  ho,  "  live  inside  the  hollow  of  the  rock,  and  do 
not  give  any  food  to  the  four  cats ;  when  they  come, 
speak  roughly  to  them."  After  a  little  while  one  of 
the  cats  came  and  said,  "  I  am  very  hungry,  give 
me  some  food." — "0  you  cat,"  said  the  rat,  "why 
do  jtou  come  and  ask  me  for  food?"  The  cat, 
being  very  greedy,  flew  into  a  violent  passion,  and 
made  a  spring  at  him  with  her  outstretched  claws  ; 
striking  her  chest  against  the  stone  cave,  she  was 
killed.  In  the  same  way  the  three  other  cats  also  met 
their  death. 

Wise  men  should  reflect  upon  a  man,  through  his 
covetousness,  thus  becoming  an  animal  watching  over 
his  former  wealth;  upon  excessive  greediness,  and 
upon  death  resulting  from  anger. 

End  of  the  Story  of  Covetousness,  Greediness,  and 

Anger. 


142 


CHAPTER  XIX. 

THE  STORY  OF  THE  SENSE  OF  TOUCH. 

Para  Taken,  when  he  was  in  the  Cetavana  monas- 
tery, related  a  story  regarding  the  sense  of  touch, 
one  of  the  five  senses : — 

Whoever  is  possessed  of  an  attribute  of  excellence, 
although  he  may  be  in  poverty,  will  attain  a  lofty 
position.  Here  is  a  comparison  :  he  is  like  a  common 
piece  of  split  bamboo,  which,  when  wreathed  with 
flowers,  is  set  upon  some  noble  head. 

Rahans,  my  beloved  children,  in  former  times  there 
lived  in  the  city  of  Benares  a  very  poor  girl  named 
Pari#apapi.  She  was  possessed  of  no  beauty,  but  she 
was  marvellously  soft  and  delicate  to  the  touch.  In 
consequence  of  the  extreme  poverty  of  her  parents 
no  one  ever  noticed  the  girl. 

About  this  time  there  was  a  great  festival  at 
Benares,  which  was  kept  up  all  through  the  night. 
The  Paralauh,  the  King  of  Benares,  who,  in  con- 
sequence of  being  versed  in  the  eighteen  sciences, 
trusted  to  himself,  wandered  out  alone  to  look  at 
the  festival.  The  youog  girl  Pah/fcapilpI  also  hap- 
pened to  be  amusing  herself  there,  and  the  king 
accidentally  touched  her  with  his  hand.     She  felt  as 


Till:    STORY    OF   THE    SENSE    OP   TOUGH.  145 

delicate  as  a  piece  of  cotton  wool  which  had  been 
picked  a  hundred  times,  and  then  dropped  in  an  oil- 
pot.  The  king  was  unable  to  contain  himself,  and 
said  to  her,  "  Lady,  have  you  a  husband?" — "I  have 

not  one  yet,  my  lord,"  she  replied.  "  If  that  be  so," 
said  the  king,  "come  to  your  parents'  house."  They 
went  there  together,  and  he  said  to  Pan£apapl's  parents, 
"I  want  to  marry  her."  The  girl's  parents,  who 
looked  on  her  as  a  piece  of  unsaleable  goods,  were 
highly  delighted,  and  gave  her  in  marriage  to  the 
Paralaun. 

The  Paralaun,  after  consummating  his  marriage, 
reflected,  "  People  who  do  not  know  the  young  girl's 
quality  of  excessive  purity  and  delicacy  will  revile 
me."  "With  these  thoughts  he  began  to  feel  a  sense 
of  shame.  Then  he  went  off  to  his  palace,  and  bringing 
thence  a  golden  basket,  which  he  had  filled  with  dif- 
ferent kinds  of  dainties,  presented  it  to  the  girl ;  after 
which  he  returned  to  his  palace. 

When  it  was  daybreak,  search  was  made  for  the 
missing  golden  basket.  The  king  ordered  his  servants 
to  go  to  such  a  place  and  such  a  house,  and  if  they 
found  it  there,  to  bring  it  back  with  them  together  with 
the  owner  of  the  house.  The  king's  messengers, 
searching  as  directed,  found  it,  and  brought  the  young 
girl,  with  the  golden  basket,  before  the  king.  The 
king,  in  the  presence  of  all  his  nobles,  said  to  her, 
"0  you  woman,  why  did  you  steal  my  golden 
basket  ?"  The  girl  replied,  "A  young  man  brought 
it  full  of  dainties  to  my  house  and  gave  it  me,  and 
then  went  away."  The  king,  wishing  to  display  in 
his  nobles  her  quality  of  excessive  delicacy,  employ- 
ing a  king's  stratagem,  said  to  the  girl,  "0  young 


144  buddhaghosha's  parables. 

girl,  if  you  were  to  see  this  young  man,  would  you 
know  him?"  The  girl  replied,  "The  young  man 
brought  it  in  the  night,  so  I  should  not  know  him," 

Now  the  king,  when  he  was  sleeping  with  the  young 
girl,  had  purposely  called  her  attention  to  a  scar  upon 
his  hand,  so  now  he  said  to  her,  "  0  girl,  if  you 
were  to  feel  the  hand  of  the  young  man  who  brought 
you  the  golden  basket,  would  you  know  him  ?"  She 
replied,  "  The  young  man  when  he  came  to  my  house 
made  me  notice  a  scar  on  his  hand ;  therefore,  if  I  felt 
his  hand  I  should  know  him." 

"When  the  girl  said  this,  the  king,  making  use  of  a 
king's  artifice,  had  her  placed  inside  of  a  large  coverlet, 
which  was  folded  many  times  round  her  in  such  a 
way  as  to  leave  open  only  one  small  aperture.  Then  she 
was  made  to  feel  the  hands  of  all  the  nobles  as  they 
came  up  to  her  one  after  the  other,  and  inserted  their 
arms  in  the  aperture;  but  the  girl  said,  "None  of 
these  is  my  husband's  hand." 

All  the  noblemen  who  had  felt  the  touch  of  the  girl's 
hand,  seeing  how  fine  and  delicate  she  was,  could  not 
contain  themselves,  but  were  all  like  madmen.  "  My 
lord,  your  Majesty,"  they  cried,  "  give  me  the  young 
girl ;  let  me  pay  the  fine  for  the  theft  of  the  golden 
basket."  The  king  would  not  agree  to  this,  but  went 
up  to  the  girl  in  the  coverlet  and  put  his  hand  through 
the  aperture  that  she  might  feel  it,  and  so  recognize 
him.  PaMapapi,  directly  she  felt  the  scar,  said,  "This 
is  my  husband's  hand  ;  it  was  he  who  brought  me  the 
"■old  basket  full  of  dainties."  These  words  of  the  eirl 
enlightened  the  noblemen  on  the  state  of  affairs. 

Then  the  king  said  to  his  nobles,  "  Fearing,  lest  not 
knowing  the  high  quality  of  excessive  purity  and  deli- 


STORY    OF   THE    SENSE    OF  TOUCH.  145 

cacy  which  this  young-  girl  possesses,  you  would  im- 
pute blame  to  me,  I  have  tested  thus  your  sentiments. 
This  young  girl  is  already  my  wife." 

On  that  very  day  the  king  had  the  ceremony  of 
pouring  water  performed,  and  installed  her  in  the  posi- 
tion of  head  queen. 

Hence  those  who,  although  they  may  have  no 
beauty,  are  possessed  of  the  attribute  of  extreme 
purity  and  delicacy  will  attain  a  lofty  position. 

End  of  the  Story  of  the  Sense  of  Touch. 


14G 


CHAPTEE  XX. 

THE   STORY  ABOUT  THE   SENSE  OF  HEARING. 

On  one  occasion  Para  Taken,  while  residing  in  the 
6?etavana  monastery,  preached  a  discourse  regarding 
the  sense  of  hearing,  one  of  the  five  senses  : — 

Eahans,  my  beloved  sons,  when  the  King  of  Benares 
was  enjoying  himself  one  day  in  his  garden,  he  heard 
the  voice  of  a  woman  who  was  singing  very  sweetly 
while  she  was  engaged  in  collecting  fuel ;  on  hearing 
the  voice,  desire  for  the  woman  seized  the  king, 
and  he  immediately  gratified  it,  and  the  Paralaun 
became  an  embryo  in  the  woman.  On  account  of  the 
great  glory  of  the  child  that  was  to  be  born  of  her, 
the  woman  was  immediately  aware  of  it,  and  said 
to  the  king,  "Your  Majesty,  I  have  conceived."  The 
king  took  from  his  finger  a  ring  worth  a  hundred 
thousand,  and  presented  it  to  her,  saying,  "  If  your 
child  prove  a  girl,  sell  this  ring  and  live  both  of  you 
on  its  proceeds;  if  it  be  a  boy,  bring  him  to  me." 
After  saying  this,  he  returned  to  his  palace,  surrounded 
by  all  his  nobles. 

The  woman,  who  gained  her  living  by  collecting 
fuel,  when  ten  months  had  passed,  gave  birth  to  the 
Paralaun.     When  the  child  was  somewhat  grown,  he 


STORY  ABOUT  THE    SENSE    OP    EEAEING.  147 

asked  his  mother  who  his  father  was.  She  replied, 
"  The  great  King  of  Benares."  On  hearing  this,  the 
Pariilaun  said,  "If  this  be  so,  take  me  to  my  father." 
Ilis  mother  accordingly  took  him,  and  presenting  Para- 
lauii, together  with  the  ruby  ring,  to  the  king,  she 
said,  "My  lord,  your  Majesty,  this  child  is  my  lord 
your  Majesty's  honoured  son."  The  king,  although 
he  knew  it  was  so,  felt  ashamed  in  the  midst  of  the 
assembly,  and  said,  "  It  is  not  my  son."  Then  the 
Paralauh's  mother  made  this  invocation  in  support 
of  the  truth  of  her  assertion,  "  If  this  be  not  in  truth 
your  Majesty's  son,  may  it  fall  to  the  ground  and  be 
killed  !  If  it  be  your  son,  may  it  remain  stationary  in 
the  air!"  Saying  these  words  she  threw  the  child  up 
in  the  air.  The  Paralauii,  from  his  great  glory,  re- 
mained according  to  the  invocation  stationary  in  the 
air,  seated  in  a  cross-legged  posture ;  in  this  position 
he  remained  while  he  expounded  the  law  to  his  royal 
father,  and  explained  to  him  the  ten  duties  of  kings, 
viz.  :  Tlie  making  of  offerings  ;  the  observance  of  the 
commandments  ;  the  giving  of  alms  ;  upright  conduct ; 
meekness  and  gentleness  ;  not  to  cause  sorrow  to  his 
subjects  ;  not  to  be  angry  with  others ;  not  to  oppress 
others ;  forbearance ;  not  to  oppose  the  wishes  of  his 
people. 

The  King  of  Benares,  when  he  saw  this  marvel,  ex- 
claimed, "  This  is  truly  my  son  !  beloved  son,  deign  to 
descend."  The  Paralauii  descended  on  to  his  father's 
breast  and  remained  there. 

The  king  conferred  upon  the  Paralaun  the  rank  of 
heir-apparent,  and  gave  his  mother  the  position  of 
queen. 

He  who  was  at  that  time  the  King  of  Benares  is 

i.  2 


148  bttddhaghosha's  parables. 

now  my  father  King  Suddhodana,  and  the   queen  is 

my  mother  Queen  Maya.     The  little  prince  is  I  the 

Para. 

In  this  way  Para  Taken  related  this  (rat.1 

Hence  the  possession  of  a  pleasing  voice  conducts  to 

a  lofty  position. 

End  of  the  Story  about  the  Sense  of  Hearing. 

1  An  account  of  some  one  or  other  of  the  different  existences 
of  Gotarna  ;  there  are  supposed  to  be  550  of  them  written. 


149 


CHAPTER  XXI. 


THE    STORY    ABOUT    BRIBES. 


Para  Taken  preached  a  discourse  about  the  evil  con- 
sequences of  taking  bribes  from  a  spirit  of  covetous- 
ness. 

At  one  time  there  lived  in  the  Savatthi  country 
a  Brahmin  who  addressed  himself  to  King  Kosala, 
stating  that  he  was  versed  in  the  characteristic  signs 
of  daggers.  The  king  made  the  smiths  show  all  the 
daggers  they  offered  him  to  the  Brahmin,  and  if  he 
approved  of  them,  they  were  placed  in  the  king's 
armoury.  From  that  day  the  smiths  used  to  bring 
bribes  whenever  they  showed  him  the  daggers.  Of 
every  dagger  that  the  smiths  who  bribed  him  displayed, 
the  Brahmin  smelt  the  edge  and  said,  "It  is  a  good 
one;"  then  it  was  placed  in  the  king's  armoury,  but 
all  those  which  the  smiths  who  did  not  bribe  him 
brought,  he  would  say  were  bad  ones,  although  they 
were  good. 

One  day  a  smith  said  to  himself,  "  This  Brahmin 
says  that  all  our  daggers  are  bad,  and  that  all  the 
daggers  of  those  who  bribe  him  are  good;  I  will 
so  contrive  that  he  will  not  dare  to  say  bo  in 
future."     Accordingly  he  filled  the  scabbard  of  a  dag- 


150  buddhaghosha's  parables. 

ger  with  very  fine  red  pepper,  and  smeared  the  blade 
over  with  the  same  substance.  He  put  the  dagger  in 
the  sheath  and  presented  it  to  the  king.  The  king 
made  him  show  it  to  the  Brahmin.  The  Brahmin 
smelt  the  edge  of  the  dagger  as  usual,  the  pepper  got 
into  the  Brahmin's  nose ;  unable  to  restrain  himself, 
he  sneezed  violently  and  slit  his  nose  completely  against 
the  edge  of  the  dagger.  The  king  and  all  his  court, 
when  they  saw  this,  could  not  contain  themselves,  but 
roared  with  laughter. 

Thus  we  see  the  evil  consequences  of  an  inclination 
to  take  bribes,  without  having  any  regard  to  good 
qualities. 

Enb  of  the  Story  about  Bribes. 


151 


CHAPTER  XXII. 


THE    REWARD   OF   SARAiVAGAMANA 


On  one  occasion,  Para  Taken,  when  he  was  in  the 
^etavana  monastery,  preached  a  discourse  upon  the 
greatness  of  the  reward  of  Sara»agamana. 

One  day  the  Brahmin  Vela  ma  completely  filled  with 
gold  and  silver  a  compartment  of  a  rice-field,  suffi- 
cient to  sow  ten  baskets  of  seed-grain  ;  and  for  the 
whole  of  seven  years  and  seven  months  made  <  »11'. -rings 
of  eighty-four  thousand  golden  cups,  eighty-four  thou- 
sand silver  cups,  eighty-four  thousand  copper  cups ; 
elephants,  horses  and  carriages  with  ornamental  trap- 
pings, milch  cows,  virgins,  jewels,  eighty-four  thou- 
sand of  each  ;  besides  these,  food  and  sherbets  of  every 
kind. 

Greater  than  the  reward  of  such  an  offering  as  this 
is  the  reward  of  an  offering  made  to  a  Sotapan  ;- 
greater  still  to  a  Sakada garni,3  greater  still  to  an 
Ana  garni,4  greater  still  to  a  Pahanda,  greater  still  to  a 

1  The  formula,  "  I  worship  Buddha,  the  law,  aud  the  priest- 
hood." 

2  First  state  of  an  Ariya. 

8  Second  state  of  an  Ariya. 
4  Third  state  of  an  Ariya 


152  buddhaghosha's  parables. 

PaMeka-buddha,  greater  still  to  a  Para  Taken  with 
his  sacred  assembly  of  Eahans,  but  greater  than  all 
these  is  the  reward  of  a  steadfast  observance  of  the 
Sarawasramana. 

End  or  the  Keward  of  Sara^agamana. 


!•-»:; 


CHAPTEK  XXIII. 

II 1 1 :   FIVE   COMMANDMENTS. 

He    preached   as    follows  the  consequences  entailed 
by  the  five  commandments  : — 

If  a  man  have  no  teachers  or  priests,  he  should  he 
constant  in  the  practice  of  repeating  each  of  the  five 
commandments,  beginning  with  Pawatipata,  with  his 
hands  raised  in  attitude  of  adoration  in  front  of  a 
sacred  image  of  Para  Taken  on  a  sacred  pagoda. 

1.  Pawatipata. — This  law  is  broken  by  the  killing 
of  as  much  as  a  louse,  a  bug,  or  a  tick. 

2.  Adinnadana. — This  law  is  broken  by  taking  as 
much  as  a  single  thread  of  cotton  which  has  not  been 
given  by  another. 

3.  K;lmcsumi/(/7/a/(ara. — This  law  is  broken  by  even 
looking  at  the  wife  of  another  with  a  lustful  mind. 

4.  Musfi  vada.  — This  law  is  broken  by  even  jestingly 
uttering  a  falsehood  which  will  affect  the  advantage 
and  prosperity  of  another. 

5.  Surameraya. — This  law  is  broken  by  even  Letting 
fall  upon  the  tongue  only  such  a  drop  of  intoxicating 
liquor  as  would  hang  at  the  end  of  a  blade  of  Teaman 
grass,  if  it  is  known  to  be  intoxicating  liquor. 


154  buddhaghosha's  parables. 

He  preached  as  follows  regarding  the  great  crime  of 
Pawatipata  :  — 

King  Kosala's  wife,  Queen  Mallika,  while  she  was  ex- 
periencing the  three  abodes,1  having  become  a  young 
girl,  went  into  the  bazaar  to  purchase  some  meat  for 
a  guest  whom  she  had  received  at  her  house.  Failing 
to  procure  any,  she  killed  a  goat  to  supply  her  guest 
with  meat.  For  this  evil  deed,  after  completing  her 
sufferings  in  the  lowest  hell,  her  neck  was  trodden  on, 
and  she  was  killed  in  her  turn. 

Again,  Putigatta-Mahathera,  one  of  Para  Taken's 
holy  disciples,  suffered  in  hell  for  having  been  in  one 
state  of  existence  a  fowler,  and,  until  the  time  of  his 
becoming  a  Eahanda,  suffered  the  torture  of  having 
his  bones  broken  into  little  pieces,  after  which  he  ac- 
quired Paranibbana. 

Again,  the  Eishi  Paw^ukabra,  as  a  consequence  of 
the  sin  of  his  having  at  the  time  when  he  was  a  car- 
penter pierced  a  fly  with  a  splinter  of  wood,  had,  while 
engaged  as  a  Kishi  in  the  performance  of  good  works, 
to  suffer  the  torture  of  being  impaled. 

Again,  in  the  time  of  Para  Taken,  his  sacred  dis- 
ciples, on  account  of  having  formerly  been  huntsmen, 
notwithstanding  they  had  reached  the  state  of  holy 
disciples,  fought  among  themselves,  and  all  killed  each 
other  ;  and  Para,  Taken,  who  had  no  power  to  prevent 
them,  was  reduced  to  one  solitary  attendant. 

Again,  all  the  Sakiya  kings,  for  having  in  a  former 
existence  caught  fish  in  the  Sansaraga  tank  by  poison- 
ing them,  were  every  one  killed  by  the  Vidadupa  war- 
riors, without  Para  Taken  having  any  power  to  pre- 
vent it. 

1  The  abodes  of  Men,  Nats,  and  Brahmas. 


T1IK    FIVK    COMMANDMENTS.  I  •)•) 

Para   Taken   continued,   "Banana,   my  dear  suns, 

whoever  takes  life,  when  he  dies  out  of  his  present  ex- 
istence will  appear  again  in  hell,  and  afterwards  in  the 
state  of  an  animal.  After  being  freed  from  hell  and 
the  condition  of  an  animal,  even  when  he  reaches  the 
state  of  a  man,  he  will  have  but  a  short  life." 

Such  were  the  words  of  Para  Taken  upon  the  sub- 
ject of  Pay/atipata. 

Adinnadana,  or  the  taking  of  what  has  not  been 
given  by  another. 

A  girl  of  the  country  of  Benares  suffered  in  hell 
for  having  stolen  a  putzo.1  After  she  had  left  hell  and 
had  become  a  human  being,  she  was  excessively  lovely 
and  of  an  extremely  delicate  kind  of  beauty ;  her 
hair  was  (black  and  shining)  like  a*  humble-bee.  All 
who  saw  her  fell  in  love  with  her.  Some  women, 
however,  who  were  envious  of  her,  mixed  some  deca- 
pillatory  drug  in  her  hair-wash,  and  in  consequence, 
all  her  hair  came  off  just  as  if  it  had  been  pulled  out 
by  the  roots ;  in  fact,  she  looked  like  a  plucked  crow. 
Greatly  ashamed  at  losing  her  hair,  she  went  away  to 
another  place,  where  she  employed  herself  in  selling 
oil.  While  thus  engaged,  she  made  an  offering  to  a 
Rahan  of  some  food  fried  in  oil,  and  prayed  that,  as  a 
reward  of  the  offering,  in  her  future  life  she  might  have 
good  hair.  When  she  died  out  of  that  existence,  as  the 
reward  of  her  offering,  she  became  a  Nat's  daughter  in 
a  golden  palace,  which  rose  up  from  the  midst  of  the 
sea;  her  hair  was  of  immense  length  and  beautifully  fine, 
but  as  a  punishment  for  her  having  in  a  former  exist- 
ence stolen  a  putzo,  she  had  no  clothes  whatever,  mid 
was  always  quite  naked.  After  she  had  been  in  this  oon- 
1  Waist-cloth  of*  a  man. 


156  euddhaghosha's  parables. 

dition  for  a  very  long  time,  in  the  time  of  the  most 
excellent  Para  Gotama,  there  arrived  at  the  island 
some  sailor  merchants,  who,  seeing  her  quite  naked 
inside  her  palace,  presented  her  with  some  clothes,  but 
she  could  not  put  them  on.  The  Nat's  daughter  said 
to  them,  "Brothers,  if  you  wish  to  clothe  me,  make 
an  offering  to  some  one,  and  share  the  reward  with 
me,  saying,  '  May  the  Nat's  daughter  obtain  clothes  !'  " 
The  sailors  accordingly  made  an  offering  of  a  putzo  to 
one  of  their  companions  who  steadfastly  observed  the 
Samwagamana,  and  at  the  same  time  prayed,  "  May  the 
Nat's  daughter  obtain  clothes ! "  On  the  very  day 
that  the  offering  was  made,  the  Nat's  daughter,  who 
had  had  to  live  naked  in  her  palace,  received  for  her  ap- 
parel the  garments  of  the  Nats.  Then  the  sailors  said 
to  the  Nat's  daughter,  "  In  consequence  of  our  having 
made  an  offering  on  your  behalf,  you  are  abundantly 
provided  with  clothes ;  make  now  an  offering  among 
us  of  clothes  for  an  offering  to  Para  Taken ;  then,  if 
you  constantly  reflect  upon  the  virtues  of  Para  Taken, 
you  will  again  become  a  Nat's  daughter."  The  Nat's 
daughter  did  as  the  sailors  directed,  and  made  an  offer- 
ing of  two  putzos  of  the  Nats.  When  Para  Taken 
received  the  putzos,  he  preached  the  Law,  illustrating 
it  by  an  account  of  the  Nat's  daughter ;  and  she,  when 
she  died,  became  a  Nat's  daughter  in  the  Tavatinsa 
Nat-country,  living  in  a  golden  palace,  and  surrounded 
by  a  thousand  attendants. 

Fixing  your  attention  upon  this  sacred  exposition 
of  the  Law,  you  must  always  shun  the  property  which 
has  not  been  given  you  by  another. 

Again  Para  Taken  preached,  "  Eahans,  my  beloved 
sons,  whoever  shall  take  what  has  not  been  given  to 


THE    FIVE    COMMANDMENTS.  L57 

him  shall  suffer  the  condition  of  a  Hell-Preta,  and 
even  when  delivered  from  this  stale  of  suffering  he 
shall  obtain  again  the  condition  of  man,  nothing  that 
he  possesses  shall  be  permanent ;  it  shall  all  be  de- 
stroyed. 

Such  were  the  words  of  Para  Taken  on  the  subject 
of  theft. 

Kamesumi//7/a/-ara  ;  transgression  against  a  woman 
whom  another  possesses.  Those  who  commit  this 
•  rime  will  suffer  in  hell  after  they  die.  After  com- 
pleting their  time  in  hell,  even  when  they  become 
human  beings,  they  are  the  female  servants  of  others. 
My  lord  Ananda,  Para  Taken's  younger  brother,  after 
he  had  been  completing  the  virtues  during  the  whole 
of  four  Asaiikhyas1  and  a  hundred  thousand  cycles, 
when  he  had  an  existence  among  the  race  of  black- 
smiths, once  committed  adultery  with  the  wife  of 
another;  for  this  he  had  to  suffer  hell,  and  after  com- 
pleting his  time  there,  became  a  woman  during  four- 
teen existences.  When  he  died  out  of  the  condition 
(.fa  woman  and  became  a  man,  he  suffered  mutilation 
during  seven  existences. 

Again,  the  four  T/m/7/e's  sons  in  the  Benares  coun- 
try, for  committing  adultery  with  the  wives  of  others, 
had  to  sutler  in  the  hell-pot  ;  once  every  sixty  thou- 
sand years  they  came  to  -the  surface,  and,  enduring 
dreadful  torture,  uttered  the  syllables,  u  du,"  "8a," 
"  na,"  "so,"  after  which  they  went  back  into  the  hell- 
pot.  Besides  this,  every  one  who  commits  adultery 
with  another  man's  wife,  after  death  becomes  a 
woman. 

1  According  to  .liaison,  a  number  expressed  1>\  a  unit,  followed 
by  110  cyphers. 


158  buddhaghosha's  parables. 

Such  were  the  words  of  Para  Taken  on  the  subject 
of  IOlmesumiH7m/£ara. 

Musavada. — In  consequence  of  King  Zetlya  telling 
a  falsehood,  the  carriage  drawn  by  winged  horses  and 
the  four  Nat's  sons  guarding  it  with  their  daggers,  all 
disappeared;  the  smell  of  his  body,  which  was  like  that 
of  sandal -wood,  and  the  smell  of  his  mouth,  which  was 
like  that  of  a  water-lily  bud,  became  fetid,  and  the 
earth  swallowed  him  up. 

Kinkamana  also  was  swallowed  up  by  the  earth  for 
telling  a  falsehood. 

The  huntsman  who  told  a  lie  when  he  was  under 
examination  by  the  monkey-king,  was  swallowed  up 
by  the  earth.  They  all  had  to  suffer  in  the  lowest 
hell. 

Therefore,  of  all  sins  against  the  five  command- 
ments, the  uttering  of  a  falsehood  is  the  greatest. 

Para  Taken  also  said,  "My  beloved  sons,  whoever 
tells  a  falsehood,  will  after  death  suffer  the  condition 
of  a  Hell-Preta;  when  they  are  released  from  those 
states  of  suffering,  and  have  become  men,  they  will 
have  to  hear  false  accusations." 

Such  were  the  words  of  Para  Taken  on  the  subject 
of  Musavada. 

Surameraya. — Whoever  shall  drink  intoxicating 
liquor,  when  he  dies  out  of  his  present  existence, 
will  suffer  the  condition  of  a  Hell-Preta.  Even 
when  on  release  from  that  state  of  suffering  he  be- 
comes a  man,  he  will  be  insane. 

Such  were  the  words  of  Para  Taken  on  the  subject 
of  Surameraya. 

The  great  rewards  that  those  receive  who  shun 
these  five  actions  are,  an  excellent  condition  of  ex- 


THE    FIVE   COMMANDMENTS.  L59 

istence,  a  longer  life  than  others,  greater  wealth  and 

power  than  others,  greater  fame  than  others,  existence 
in  the  country  of  the  Nats  more  than  others ;  these  are 
the  five  great  rewards  which  those  will  obtain  who 
observe  the  five  commandments.  All  those  who  keep 
the  five  commandments  will  reap  much  profit,  and 
when  they  die  will  have  an  existence  in  the  country 
of  the  Nats,  and  in  the  Uttarakuru  Island.  Every 
happiness  which  is  to  be  attained  in  future  existences 
is  the  result  of  observing  the  commandments. 

I  have  concisely  completed  the  subject  of  the  five 
commandments,  which  have  really  and  truly  the 
power  of  procuring  happiness,  profit,  and  excellent 
virtues,  for  the  use  of  my  fellow-men  who  long  for 
the  results  and  advantages  of  those  commandments, 
which  the  most  excellent  Para,  full  of  patience,  has 
preached  in  a  variety  of  different  ways.  If  all  my 
fellow-men  who  reverencing  the  Para,  the  law,  and 
the  priesthood,  desire  the  advantages  which  the  com- 
mandments bring,  shall  at  all  times  steadfastly  observe 
them, — they  will  conduct  them  to  the  fulfilment  of 
all  their  wishes,  and  give  them  peace  and  happiness 
in  the  church  of  Para  Taken. 

End  of  the  Discourse  upon  the  Five  Commandments. 


160 


CHAPTER  XXIV. 


ON   DHAMMA-DANA. 


Para  Taken,  moreover,  preached  as  follows,  upon 
the  measureless  results  and  advantages  derived  from 
listening  to  the  Law  : — 

"  There  were  four  questions  which  all  the  Nats  in 
the  Tavatinsa  Nat  country  had  been  considering  for 
twelve  years,  and  yet  could  not  solve.  At  last  they 
asked  the  four  Jfatulokapala  Nat-Kings.  These  also 
said,  '  We  cannot  solve  them ;  our  master,  the  Sakka- 
King,  can  answer  at  once  the  questions  of  a  thousand 
people.  Let  us  ask  the  Sakka-King.'  So  saying  the 
four  UTatulokapala  Nat-Kings  went  with  all  the  Nats 
to  the  Sakka-King,  and  asked  him  the  questions. 
The  Sakka-King  in  like  manner  said,  '  I  cannot  solve 
them ;  it  is  only  the  omniscient  Para  who  is  an  Agga- 
puggalam  who  can  solve  them.'  Accordingly,  the 
Sakka-King  and  the  four  .Katulokapala  Nat-Kings 
with  all  the  Nats  from  the  six  stages  of  the  Nat 
country  went  to  Para  Taken  and  said  to  him,  '  Para, 
omniscient  lord  of  the  law,  among  offerings,  which  is 
the  most  excellent  offering?  Among  the  different 
kinds  of  food,  which  is  the  most  excellent  food? 
Among    enjoyments,    which    is    the    most    excellent 


UN    DHAMMA-DANA.  Kil 

enjoyment  ?  Among  all  rots  from  the  punishment 
el'  misery,  which  is  the  most  excellent?'  Para 
Taken,  in  reply,  preached  as  follows:-  "Sakka-King, 
lie  who  makes  an  offering  of  the  Law  makes  an  offer- 
ing superior  to  all  others.  Of  all  foods,  the  food  of 
the  Law  is  the  best.  Of  all  enjoyments,  the  enjoy- 
ment of  the  Law  is  the  highest.  Nihhana,  which  is  the 
rest  from  the  misery  of  Inst  and  passion,  is  the  head  of 
all.  The  reason  why  Dhamma-dana1  is  so  excellent  is 
tin's:  Sakka-King !  if  any  one  should  completely  till  the 
whole  of  the  Aakravala  kingdom,  which  is  one  million 
two  hundred  and  three  thousand  four  hundred  and 
fifty  yoyanas  in  extent,  with  Paras,  PaMekabuddhas, 
Bahandas,  and  disciples,  and  should  make  offerings  to 
them  of  t/tingans,2  rice,  milk,  butter,  and  so  forth; 
and  if  any  one  should  repeat  or  listen  to  four  feet  of  a 
sacred  verse,  and  the  four  feet  thus  repeated  or 
listened  to,  were  divided  into  sixteen  parts ;  the 
offerings  I  have  mentioned  would  not  be  equal  to  one 
of  these  parts.  It  is  on  this  account  that  the  Dhamma- 
dana  is  so  excellent.  Again,  if  any  one  does  not  listen 
to  the  Law,  he  must  not  make  an  ottering  of  as  much  as 
a  ladleful  of  milk-rice,  or  a  single  meal  of  plain  rice. 
Thus  it  is  that  the  offering  of  the  Law  and  the  hear- 
ing of  the  Law  are  BO  excellent,  rutting  aside  Paras 
and  PaMekabuddhas,  my  lord  Sariputta,  who  could 
count  the  rain-drops  that  fall  in  the  whole  of  the 
Aakravala  kingdom,  could  not  of  himself  obtain  the 
way  of  Sotapatti,  or  any  other;  but  when  he  heard 
four  feet  of  the  verses  of  the  sacred  Law  recited  by 
my  lord  Assayi,  he  was  able  to  obtain  the  way  o£ 
Sotapatti.     Therefore,  excellent  is  Dhamma-dana. 

1  The  offering  of  the  Law.  -  Priests'  garments. 

M 


162  buddhaghosha's  parables. 

"Although  you  eat  the  ambrosia  of  the  Nats,  which 
produces  twelve  effects,  yet  you  have  repeatedly  to 
experience  the  three  abodes;1  but  the  food  of  the  Law, 
if  you  listen  to  it  but  for  a  moment,  can  free  you  from 
the  three  abodes,  and  conduct  you  to  Nibbana.  There- 
fore, excellent  is  the  food  of  the  Law. 

"The  enjoyment  of  the  Nats  lasts  longer  than  that  of 
men,  but  still  only  in  the  three  abodes ;  while  the  ex- 
cellent enjoyment  of  preaching  and  listening  to  the 
Law  liberates  from  the  three  abodes,  and  conducts  to 
Nibbana.  Therefore,  excellent  is  the  enjoyment  of 
the  Law." 

When  Para  Taken  had  thus  solved  the  four  questions 
which  the  Sakka-King  had  asked,  and  terminated  his 
discourse  upon  the  Law,  eighty-four  thousand  Nats 
acquired  the  law  of  liberation.2 

The  Sakka-King  said  to  Para  Taken,  "If  this  be  so, 
why  do  you  not  share  with  me  the  offering  of  the  Law 
which  is  most  excellent  among  offerings  ?  "  Thus  he 
addressed  the  sacred  ear.  Para  Taken  said,  "Kalians, 
my  dear  sons,  from  this  day  forth  do  not  say  that  the 
sacred  Law  which  I  preach,  I  preach  only  for  the  as- 
sembly of  Rahans ;  but  whenever  I  preach  and  dis- 
course upon  the  Law  in  the  assembly,  say,  '  May 
the  Sakka-King  receive  a  share ! '  and  divide  it  with 
him." 

Thus,  because  it  can  give  rewards  and  advantages 
inestimable,  those  who  recite  or  listen  to  the  Law  re- 
ceive exceedingly  great  and  most  excellent  rewards. 

When  Para  Taken  thus,  as  it  were,  distributing  the 
food  of  the  sacred  Law,  preached  the  sacred  Dhamma- 

1  I.  e.  of  men,  Nats,  and  Bralnnas. 

2  /.  e.  had  their  salvation  secured. 


ON    1>1I  AM  MA-DANA.  L63 

fcakra  Law  in  the  Isipatana  forest,  Anyakow/afifia  and 
eighty  millions  of  Brahmas  obtained  the  law  <>i"  libera- 
nion.     When  lie  preached  to  the  thirty  Bhaddavaggis, 

the  thousand  Rishis,  the  hundred  and  ten  thousand 
nobles  of  King  Bimbisara  in  the  La/7/a  garden,  and 
ten  thousand  congregations  wen;  liberated,  and  ten 
thousand  congregations  were  firmly  established  in  the 
observance  of  Saranagamana.1 

End  of  the  Discourse  upon  Dhamma-dana. 

1  Iu  this  last  paragraph,  the  MS.  differs  considerably  from  the 
printed  text ;  the  latter  has  been  followed. 


M  2 


164 


CHAPTER  XXV. 

STORY   OF   THE   PRIEST   LOKATISSA. 

Para  Taken,  while  lie  resided  in  the  (^etavana  monas- 
tery, preached  as  follows  the  Vatthu1  of  Aknsala3 
TJpapi/itakam. 

Lokatissa-Mahathera,  on  account  of  an  evil  deed 
which  he  had  committed  in  a  previous  state  of  ex- 
istence, became  an  embryo  in  a  village  of  a  thousand 
fishermen,  in  the  country  of  King  Kosala.  From  the 
very  day  on  which  he  was  conceived,  the  thousand 
fishermen  who  were  fishing  with  traps  and  nets,  could 
not  catch  a  single  fish,  and  they  consequently  suffered 
from  hunger.  Moreover,  from  the  day  the  child  was 
conceived,  their  village  was  seven  times  burned  down, 
and  seven  times  had  a  fine  imposed  upon  it  by  the 
king.  The  fishermen,  who  had  been  in  misery  ever 
since  the  child  was  conceived,  began  to  reflect,  "  It 
was  never  like  this  with  us  before ;  it  is  only  now 
that  we  have  become  poor  and  miserable,  therefore, 
this  state  of  things  must  have  arisen  from  there  being 
among  us  some  degenerate  beiug  whose  former  deeds 
were  bad."  Accordingly,  the  thousand  fishermen  di- 
vided themselves  into  two  parties  of  five  hundred 
1  Sacred  story.  2  Guilt,  evil  deeds. 


aroBT  of  the  petest  lokatissa.  L65 

each,  which  went  out  fishing  separately.  The  fisher- 
men who  came  from  the  quarter  where  the  parents  of 
the  embryo  Lokatissa  resided,  obtained  nothing;  bul 

the  other  party  of  five  hundred  obtained  abundance. 
The  unsuccessful  party  of  fishermen  again  divided 
themselves  into  fcwo  parties  of  two  hundred  and  fifty 
each,  and  again  the  party  to  which  the  embryo  child 
belonged  obtained  nothing.  In  this  way  they  con- 
tinued to  subdivide,  till  at  last  the  house  of  the 
parents  of  the  embryo  Lokatissa  was  alone  in  its 
misfortune;  then  the  thousand  fishermen,  perceiving 
that  the  degenerate  being  must  belong  to  that  man's 
house,  expelled  the  family  from  the  village. 

The  parents  of  the  child,  who  were  in  abject 
poverty  at  the  time  of  its  birth,  had  no  love  for  it, 
for  they  said  to  themselves,  "  From  the  very  day  that 
the  child  was  conceived,  misfortunes  befell  the  thou- 
sand fishermen,  and  we  ourselves  have  been  reduced 
to  misery."  Now,  because  the  child  was  destined  to 
become  a  Rahanda,  they  had  no  power  to  destroy  it; 
the  light  of  the  reward  of  Arahatta  was  to  shine  in  that 
child's  heart  like  a  lamp  burning  inside  an  earthen 
pot.  When  the  child  was  big  enough  to  walk  alone, 
his  parents  gave  him  a  piece  of  broken  pot  to  serve  as 
a  cup  ;  then  inveigling  him  inside  a  house,  they  hit 
him   there  and  ran  away  to  another  place. 

The  child,  thus  Left  alone  in  the  world,  used  to  live 
by  going  about  with  his  piece  of  broken  pot  in  his 
hand,  begging  victuals  from  house  to  house;  and  this 
he  continued  to  do  till  he  was  seven  years  of  age. 
About  this  time,  my  lord  Sariputta  came  to  receive 
alms  in  the  Savatthi  country.  When  he  saw  the 
child-beggar,    he    took    compassion    upon    him,    and 


1GG  buddhaghosha's  parables. 

calling  him  to  him,  said,  "  Who  are  your  parents  ?  " 
The  child  replied,  "Lord  and  master,  I  have  no  one 
on  whom  to  depend ;  my  parents,  in  consequence  of 
being  in  the  greatest  poverty  ever  since  my  birth, 
have  deserted  me."  My  lord  Sariputta  took  the  child 
with  him  to  the  monastery,  and  made  him  a  pro- 
bationer for  the  priesthood.  After  some  time  had 
passed,  and  he  was  twenty  years  of  age,  he  made  him 
a  Pah/fcanga.  When  he  was  advanced  in  years  he  be- 
came celebrated  as  Lokatissa.  This  Lokatissa  had 
not  the  attribute  of  attracting  offerings.  At  a  time 
when  unparalleled  offerings  were  made,  he  could  not 
obtain  enough  to  fill  his  belly  with  ;  he  procured  just 
sufficient  to  sustain  life.  When  any  one  put  a  single 
ladleful  of  yagu1  or  rice  into  his  t^abet  and  was 
about  to  put  more,  the  t/iabet  always  appeared  to  be 
full,  so  they  poured  it  into  the  other  t//abets,  and  put 
no  more  in  his.  When  the  people,  making  offerings  to 
all  the  priests  in  succession,  came  to  this  Lokatissa's 
tAabet,  all  the  food  which  they  had  in  the  yagu-cup 
ready  to  offer  to  him,  would  disappear. 

One  day,  Lokatissa  having  developed  Vipassana,2 
became  a  Eahanda.  Notwithstanding  that  he  had 
thus  become  a  Eahanda,  he  could  never  obtain  offer- 
ings. On  the  day  when  he  was  going  to  obtain  Para- 
nibbana,  my  lord  Sariputta,  who  was  aware  of  it,  said 
to  himself,  "This  Lokatissa-thera  will  obtain  Para- 
nibbana  to-day,  therefore,  I  will  give  him  as  much 
food  as  will  satisfy  bim."  With  this  thought,  he  sent 
for   Lokatissa-thera,   and   invited   him   to    come  and 

1  A  particular  prepaiation  of  rice  made  with  a  variety  of 
ingredients. 

2  A  kind  of  miraculous  knowledge. 


STORY   OF   THE    TRIEST    LOKATISSA.  LG7 

receive  rice  with  him ;  Imt  my  lord  Sariputta,  because 

Lokatissa  was  with  him  when  he  wont  to  collect  rice, 
did  not  obtain  a  single  ladleful ;  the  people  did  not 
even  give  him  the  usual  respectful  salutations.  My 
lord  Sariputta,  knowing  that  Lokatissa-thera  had  not 
the  attribute  of  attracting  offerings,  then  sent  him 
away,  saying,  "  Go  and  stay  in  my  monastery."  As 
soon  as  he  had  gone  away,  all  the  people  cried,  "Hero 
comes  my  lord  Sariputta,"  and  hastened  to  make  him 
offerings  of  food.  My  lord  Sariputta  sent  a  quantity 
of  this  food  to  Lokatissa-thera ;  but  on  the  road  to 
the  monastery,  the  people  who  were  taking  it  forgot 
all  about  Lokatissa,  and  ate  it  up  themselves.  When 
my  lord  Sariputta  returned  to  the  monastery,  Lokatissa 
made  obeisance  to  him.  Sariputta  said,  "  Lokatissa, 
have  you  eaten  the  food  I  sent  you  ?  "  lie  replied, 
"  I  have  had  none  to  eat."  Sariputta,  on  hearing 
this,  was  startled  ;  then  looking  at  the  sun  and  find- 
ing that  it  was  not  too  late,  he  said  to  him,  "  Remain 
here,"  and  having  given  him  a  place  to  stop  in,  he 
went  off  to  the  palace  of  King  Kosala,  and  stood  there 
ready  to  receive  alms.  King  Kosala,  directly  he  saw 
my  lord  Sariputta,  filled  his  t//abet  with  rice  and 
A'atumadhu.1  When  Sariputta  arrived  with  the  food 
at  the  monastery,  he  did  not  give  him  the  tAabet,  but 
holding  it  against  his  breast  said  t<>  him,  "My  lord 
Lokatissa,  take  the  food  out  of  the  t//abet  which  I  am 
holding,  and  cat  it ; "  but  Lokatissa,  out  of  respect  to 
my  lord  Sariputta,  would  not  presume  to  eat  it. 
Then  my  lord  Sariputta  said,  "  I  will  stand  up  and 
hold  the  t//abct,  you  also  stand  up  and  eat  from  it ;  if 
I  let  go  the  t//abet,  all  the  food  will  disappear,  and  yon 
1  Food  which  a  priest  may  eat  after  12  o'clock  ;  see  page  120. 


1G8  euddhaghosha's  paeaeles. 

will  have  nothing  to  eat."  Accordingly,  Lokatissa 
stood  up  and  ate  the  food  ont  of  the  t//abct,  while  my 
lord  Sariputta  stood  up  and  held  it  with  both  hands. 
Lokatissa  ate  enough  to  fill  his  belly,  and  on  that  very 
day  obtained  Paranibbana.  Para  Taken  performed 
Lokatissa's  sepulture,  and  erected  a  Pagoda  over  his 
bones  and  other  relics. 

At  this  time  the  Kalians  in  the  assembly  of  the  law 
were  saying  to  each  other,  "  How  was  it  that  this 
Lokatissa-thera,  who  was  so  wanting  in  the  attribute 
of  attracting  offerings,  obtained  the  way,  the  reward, 
and  Mbbana  ?  "  Para  Taken,  wishing  to  discourse 
upon  the  events  of  the  past,  preached  as  follows  : — 

"  Rakans,  my  dear  sons,  it  was  because  in  a  former 
state  of  existence  this  Lokatissa-thera  destroyed  the 
offerings  of  a  Rahanda,  that  he  himself  received  none. 
It  is  because  he  had  formerly  steadily  practised  the 
Vipassana,  l  instability,  misery,  unsubstantiality,'  that 
he  acquired  the  law  of  the  way  and  the  reward." 

Then  he  proceeded  to  relate  the  events  of  times  long 
past,  as  follows  : — 

"  This  Lokatissa-thera,  in  the  time  of  the  Para  Taken 
Kassapa,  was  a  Rahan.  A  T/aigyue  built  a  monastery 
for  him,  and  supplied  all  his  wants.  In  this  monastery 
of  the  T/mgyue  he  strenously  exerted  himself  to  acquire 
the  Yipassaua.  One  day  a  Rahanda  who  had  come  from 
the  Himavanta  forest,  arrived  at  this  T/ugyuc's  village. 
The  T^ugyue,  inspired  with  affection  for  him  as  soon 
as  he  saw  him,  invited  him  into  his  house  and  set  food 
before  him.  '  Deign  to  reside,'  said  he  '  in  my  teacher's 
monastery,  do  not  go  anywhere  else ;  as  long  as  you 
remain  here  I  will  supply  you  with  food.'  So  saying, 
he  had  him  conducted  to  his  teacher's  monastery.  The 


STORY   OF   THE    PRIEST    LOKATISSA.  1C9 

Bahan  who  resided  iii  the  monastery  entered  Into  con- 
versation with  his  guest  the  Rahanda,  'My  lord,*  said 
he,  '  Have  you  eaten  Pood?'  The  guest,  the  Rahanda, 
replied,  'I  have  eaten.' — 'Where  did  you  eat,'  the 
Rahan  asked.  'In  the  T^ugyue's  house,' lie  replied. 
The  Rahan  who  lived  in  the  monastery  was  jealous  at 
hearing  that  the  Rahanda  had  been  eating  in  the 
T^ugyue's  house,  and  maintained  silence. 

"  In  the  cool  of  the  evening  the  T//ugyue  went  to 
the  monastery,  and  invited  his  teacher  and  the  Rahanda 
guest  to  come  and  receive  rice.  After  reminding  his 
teacher  to  bring  his  Rahanda  guest  with  him  [to  his 
house  to  receive  alms],  the  T/mgyue  went  away. 

"The  occupier  of  the  monastery,  vexed  with  his 
Rahan  guest,  would  not  say  a  single  word  to  him,  but 
maintained  complete  silence,  thinking  that  by  doing 
so,  the  guest  would  not  presume  to  remain  in  the 
monastery.  The  Rahanda  guest,  knowing  the  bad 
feeling  of  the  Rahan  who  occupied  the  monastery, 
resolved  to  go  elsewhere.  Next  morning  the  Rahan, 
who  occupied  the  monastery,  arose  very  early  and  put 
on  his  t//ingan  ;  then,  fearful  of  waking  the  Rahanda 
guest,  in  order  to  fulfil  his  duty  he  scratched  with  his 
finger-nail  on  the  stone  drum,  and  after  rapping  on  the 
door  with  his  nail,  went  out.  When  the  TAugyue 
saw  that  the  Rahanda  guest  had  not  accompanied  him, 
he  said,  'Lord  and  master,  did  3-011  not  invite  your 
Rahan  guest  to  come?'  The  Rahan  replied,  'Taga, 
in  order  to  arouse  the  Rahan  guest,  I  beat  the  stone 
drum  at  the  entrance  of  the  monastery,  and,  moreover, 
rapped  at  the  door,  but  I  could  not  wake  him;  it  must 
be  the  food  which  the  Taga  made  an  offering  of  to 
him  yesterday,  and  of  which  lie  ate  to  satiety,   thai 


170  buddhaghosha's  parables. 

not  being  yet  digested,  makes  him  sleep  so.     Has  the 
Taga  great  affection  for  such  a  Eahan  ? ' 

"The  Eahanda  guest,  when  the  time  for  collecting 
rice  had  arrived,  put  on  his  t/angan,  and  carrying  his 
t/mhet  at  his  breast,  flew  up  into  the  sky  and  went 
away  to  another  place  to  receive  offerings. 

"The  T/mgyue,  after  supplying  his  teacher  with  food, 
put  a  quantity  into  his  t/zabet,  telling  him  to  offer  it  to 
the  Eahan  guest.  The  Eahan,  who  was  the  occupier 
of  the  monastery,  said  to  himself,  '  If  this  Eahan 
guest  were  to  eat  this  nice  food,  he  would  not  go 
away  even  if  I  dragged  him  out ; '  and  in  his  vexation 
he  poured  out  all  the  rice,  butter,  and  the  rest  of  the 
food,  in  a  place  where  the  jungle  was  burning.  On 
reaching  the  monastery  he  said,  '  The  Rahan  guest 
must  have  been  a  Eahanda,  who  knowing  my  feelings 
to  him,  has  gone  elsewhere;  and  I  in  my  jealousy  have 
destroyed  his  offerings.'  "With  these  words  he  died  of 
his  own  accord.  He  then  went  into  hell,  where  he 
suffered  for  an  immense  length  of  time.  When  re- 
leased from  hell  he  was  a  Bihl1  during  the  whole  of  five 
hundred  existences,  and  never  for  a  single  day  pro- 
cured sufficient  food  to  satisfy  him.  After  completing 
five  hundred  existences  as  a  Bilii,  he  was  five  hundred 
times  a  dog.  WTien  he  died,  after  completing  his  five 
hundred  existences  as  a  dog,  he  became  an  embryo  in 
the  womb  of  a  poor  woman  in  a  village  of  the  Kasikara^ 
country.  From  the  very  day  of  his  conception,  his 
parents  became  miserably  poor.  When  he  was  born 
on  the  expiration  of  the  ten  months,  they  called  the 
child  Mittapindaka.3  As  soon  as  this  Mittapindaka 
could  walk  alone,  his  parents,  unable  to  bear  hunger 

1  A  species  of  Ghoul.  2  The  MS.  has  /fuuiittapiudaka. 


STORY   OF   THE    PEIBST   LOKAHSSA.  17  L 

any  longer,  drove  him  away.  The  eliild,  with  no  one 
to  depend  upon,  went  and  found  his  way  to  Benares. 

At  this  time  the  Paralaun  was  the  teacher  Disapa- 
mokkha  at  Benares,  where  he  was  giving  instruction 
to  five  hundred  young  men  who  were  his  pupils. 
Mittapindaka  also  went  and  resided  with  the  Para- 
laun, and  was  instructed  in  science  and  learning. 
From  the  veiy  day  that  Mittapindaka  came  to  receive 
instruction,  the  teacher  Dlsapamokkha  was  much  con- 
cerned to  find  that  no  offerings  were  made  to  him. 
Mittapindaka,  moreover,  began  to  quarrel  with  the 
other  pupils ;  at  last,  not  heeding  the  admonitions  of 
his  teacher,  and  being  always  at  variance  with  them, 
he  ran  away.  Arriving  at  a  village,  he  made  his 
living  there  by  labouring  for  hire.  When  he  was 
grown  up,  he  married  a  poor  woman  in  that  village,  by 
whom  he  had  two  sons.  On  account  of  this  Mitta- 
pindaka, the  houses  of  the  villagers  were  seven  times 
burned  down  ;  and  seven  times  a  fine  was  imposed  on 
them  by  the  king;  when  they  raised  a  dam  for  rice 
cultivation,  it  burst  seven  times.  At  last  the  villagers, 
seeing  that  all  these  misfortunes  dated  from  the  day 
when  Mittapindaka  came  among  them,  drove  him  out 
of  the  village.  As  he  was  journeying  to  another 
place  with  his  wife  and  children,  he  lost  his  way,  and 
came  into  a  forest  where  a  Bilu  lived.  The  Bilu 
devoured  his  wife  and  children.  Mittapindaka,  escap- 
ing, travelled  to  a  great  distance,  and  reached  the 
harbour  of  Gfambhira ;  there  lie  addressed  himself  to 
the  captain  of  a  ship,  and  asked  to  be  allowed  to  work 
under  him  for  hire;  the  sailors  gave  him  employment 
and  agreed  to  pay  him  wages. 

"On  the  seventh  day  after  setting  sail,   the   vessel 


172  buddhaghosha's  parables. 

remained  stationary  in  the  midst  of  the  sea,  just  as  if 
it  were  a  fixture  there.  The  sailors  said,  '  There  must 
be  some  one  on  board  our  ship  who  ought  not  to  be 
there.'  So  saying  they  cast  lots,  and  Mittapindaka 
drew  the  lot  seven  times ;  they  therefore  gave  him  a 
bundle  of  bamboos  which  they  made  him  take  hold  of 
with  his  hands,  and  throwing  him  overboard,  sent  him 
floating  away  in  the  midst  of  the  sea.  No  sooner  was 
he  thrown  overboard  than  the  vessel  started  off  like  a 
flying  horse. 

"From  the  effect  of  his  having  in  a  previous  state 
of  existence,  in  the  time  of  the  Para  Taken  Kassapa, 
practised  the  Yipassana,  '  instability,  misery,  unsub- 
stantially,' Mittapindaka,  after  floating  about  the  sea 
on  the  bundle  of  bamboos,  arrived  at  an  island  where 
there  was  a  palace  in  which  lived  four  Nats'  daughters 
with  whom  he  enjoyed  himself  for  seven  days.  These, 
in  consequence  of  their  being  the  daughters  of  the 
Nat  Yimanopeta,  after  enjoying  seven  days'  happiness 
had  to  undergo  seven  days  of  misery.  These  Nats' 
daughters  accordingly,  after  telling  Mittapindaka  to 
stay  in  the  palace  till  they  came  back,  went  away  to 
undergo  their  sufferings.  Mittapindaka,  as  soon  as 
the  Nat's  daughters  were  gone,  mounted  his  bundle  of 
bamboos,  and  floating  away  on  the  sea,  arrived  at  an 
island  where  there  was  a  silver  palace  in  which  were 
eight  Nats'  daughters  with  whom  he  enjoyed  himself. 
Floating  off  again  from  the  silver  palace,  he  reached 
an  island  where  there  was  a  ruby  palace  in  which  were 
sixteen  Nats'  daughters  with  whom  he  enjoyed  him- 
self. Leaving  this  again,  he  arrived  at  a  golden  palace 
where  there  were  thirty -two  Nats'  daughters  with 
whom  he  enjoyed  himself.    All  these  Nats'  daughters, 


stoKY    OB    THE    PETEST    LOKATISSA.  173 

being  the  daughters  of  the  Nat  Vimanopeta,  after  en- 
joying seven  days'  happiness  had  t<>  suffer  seven  days' 
misery.  Although  all  the  Nuts'  daughters  asked  him 
to  stay  in  their  palace,  he  would  nut  remain,  but  seat  ing 
himself  on  the  bundle  of  bamboos,  floated  off  again. 
At  last  he  arrived  at  an  island  in  the  midst  of  the  sea 
where  Bilumas1  lived. 

"At  this  time  one  of  the  Bilumas  had  assumed  the 
appearance  of  a  goat.    Mittapindaka  not  knowing  that 
it   was  a   Biluma,  and  thinking  lie  would  like  to  eat 
some  goat's  flesh,  laid  hold  of  it  by  the  leg  to  kill  it. 
The  nature  of  the  Biluma  being  that  of  the  Nat  race, 
by  means  of  her  power  and  glory  she  seized  Mittapin- 
daka by  the  leg  and  hurled  him  away ;  and  he  fell 
down  at  the  gate  of  the  city  of  Benares.     At  the  gate' 
where  he  fell  were  some  of  the  king's  shepherds,  who 
were  in  pursuit  of  some  thieves  who  had  stolen  the 
king's  goat.     At  this  very  moment  Mittapindaka  was 
pulling  the  leg  of  a  goat,  and  the  goat  was  making  a 
great  outcry.     The  shepherds,  thinking  that  Mittapin- 
daka was  the  thief,  laid  hold  of  him  and  gave  him  a 
beating,  and  then  bound  him  and  carried  him  off  to 
take  him  before  the  king.     At  this  juncture  the  Para- 
lalia, the  teacher  Disapamokkha,  was  coming  out  of 
the  city  with  his  five  hundred  pupils  to  bathe.     When 
he  saw  Mittapindaka,  he  said,  "This  is  my  disciple; 
release  him."      The  she]  herds  set  him   free  and  went 
away,  and  Mittapindaka  remained  with  the  Paralaun. 
The  Paralauu  asked  him  where   he  had  been  all   this 
time,  and  he  related  all  his  adventures.     The  Para- 
lauu recited  this  poetry :   'He  who  will  not  listen  to 
the  words  of  his  well-wisher  will  come  t<.  misery.' 
'  A  female  Bilu. 


174  buddhaghosha's  parables. 

"  He  who  was  then  Mittapindaka  is  now  the 
Eahanda  Lokatissa.  The  teacher  Disapamokkha  is 
now  I,  the  Para.  Thus  the  Eahanda  Lokatissa,  be- 
cause in  a  former  state  of  existence  he  was  jealous  of 
the  offerings  and  prosperity  of  another,  had  to  suffer 
in  hell;  after  this,  even  when  he  became  a  man,  he 
could  never  obtain  sufficient  food  for  a  full  meal.  Up 
to  the  very  time  when  he  became  a  Eahanda,  owing  to 
the  effects  of  his  evil  deeds  in  a  former  existence,  he 
never  for  one  single  day  had  sufficient  food  to  satisfy 
him.  It  was  only  on  the  day  of  his  obtaining  Mbbana 
that,  through  the  power  of  my  lord  Sariputta,  he  en- 
joyed a  full  meal  just  before  entering  Nibbana. 

"  Therefore,  neither  men  nor  Eahans  should  ever  be 
vexed  with,  or  envious  of,  the  offerings  and  prosperity 
of  others." 

End  of  the  Story  taken  from  the  Kammapabheda- 
dipa  Scripture. 


175 


CHAPTEE  XXVI. 

AN  ACCOUNT  OF  GOTAMA'S  FAMILY. 

The  Sakiya1  kings  of  the  family  of  Para  Taken  were 
these  :  in  the  Kapilavatthu  country  there  were  eighty 
thousand,  all  of  the  royal  race ;  those  of  the  race  of 
Kosala9  and  those  of  the  race  of  Devadaha  were  all  of 
the  royal  race  of  Sakiya.  The  way  of  it  was  this  : — 
The  king  who  in  due  course  reigned  over  the  Kapi- 
lavatthu country  was  King  Ukkakaraya.3  This  King 
Ukkakaraya  had  five  daughters  and  four  sons ;  the 
eldest  son  was  King  Ukkamukkha.4  When  his  queen 
died,  he  raised  a  princess  to  the  rank  of  his  queen. 
This  queen  gave  birth  to  a  prince  named  Gantu. 
When  the  queen  gave  birth  to  Prince  G7antu,  King 
Ukkakaraya  made  her  very  handsome  presents.  As 
soon  as  Prince  t7antu  came  of  age,  the  queen  asked 
the  king  to  make  him  king.  Ukkakaraya  said  to  her, 
"  While  there  are  my  four  elder  sons,  I  cannot  make 
him  king."  However,  as  the  queen  constantly  repeated 
her  request,  King  Ukkakara^a  at  last  called  his  four 

1  The  royal  race  from  which  Gotama  descended. 

'-'  Manuscript  has  Kosiya.  8  Okkaka,  in  the  Suttanipata. 

4  Ilia  five  wives  were  called  Ilattha,  A'ittfi,  <?antu,  6'aliin,  Visii- 
kha  ;  his  four  BonB,  Okkftmukba,  Kavakaiufa,  Hatthiniko,  Nipuro  , 
bia  lour  daughters,  Piya,  Suppiya,  Ananda,  Viyita,  Viyitasena. 


176  buddhaghosha's  parables. 

sons,  and  said  to  them,  "  From  the  time  the  queen 
gave  birth  to  my  son  £antu,  I  have  conferred  con- 
tinual benefits  upon  her ;  now  she  has  asked  me  to 
give  the  royal  place  to  Guntu.  Since  I  cannot  tell 
whether  the  queen  has  good  or  evil  intentions  towards 
my  sons,  take  elephants,  horses,  and  soldiers,  as  many 
as  you  wish,  and  settling  in  some  suitable  place,  take 
up  your  residence  there.  When  I  am  dead,  assume 
the  royal  power  by  turns."  l 

The  four  princes  made  obeisance  to  their  royal 
father,  and  set  out  on  their  journey ;  the  five  prin- 
cesses also  accompanied  their  brothers.  The  cavalcade 
of  country  people,  elephants,  horses,  and  soldiers  that 
attended  them,  extended  to  the  length  of  four  yo^anas. 
The  eldest  son  of  King  TJkkakara^a,  with  his  younger 
brothers,  made  search  for  a  proper  site  for  a  city.  At 
this  time,  my  lord  the  Eishi  Kapila,  who  was  skilled  in 
the  characteristic  signs  of  ground,  in  searching  for  a 
site  for  a  monastery,  had  observed  on  a  particular 
spot  a  deer  pursuing  a  tiger.  "  This,"  said  he, 
"is  an  auspicious  spot,"  and  he  built  a  monastery 
there  and  took  up  his  residence  in  it.  The  princes, 
while  looking  for  a  site  for  their  city,  fell  in  with  the 
Eishi.  My  lord  the  Eishi  asked  the  princes  what 
they  were  doing,  and  they  told  him  they  were  in 
search  of  a  site  for  a  city.  "  If  this  be  so,"  said  my 
lord  the  Eishi,  "build  a  palace  in  the  neighbourhood 
of  my  monastery,  and  erect  your  city  in  the  vicinity ; 
you  have  my  permission."  The  princes,  having  re- 
ceived the  permission  of  my  lord  the  Eishi,  erected  a 
city  and  resided  there.  In  consequence  of  the  city 
having  been  built  near  the  monastery  of  the  Eishi 
Kapila,  it  was  called  the  city  of  Kapilavatthu. 
1  Manuscript  omits  "  by  turns." 


AN    ACCOUNT    OF    GOTAMa's    FAMILY.  177 

One  day,  some  time  after  this,  the  four  princes, 
placing  their  eldest  sister  in  the  position  of  mother, 
married  each  one,  one  of  their  younger  sisters.  When 
their  royal  father,  King  Ukkakara^a,  heard  of  tin's,  he 
said,  "Most  excellent  are  my  sons  and  daughters," 
and  highly  applauded  them. 

In  consequence  of  Prince  Ukkamukkha's  eldest 
sister  being  afflicted  with  leprosy  throughout  all  her 
body,  her  brothers  one  day  dug  a  cave,  and  after 
stocking  it  with  abundance  of  grain  and  other  provi- 
sions of  all  kinds,  shut  her  up  in  it,  and  closed  the  en- 
trance. 

At  this  time  the  great  King  Rama,  who  ruled  over 
the  Benares  country,  being  covered  all  over  with 
leprosy,  gave  over  charge  of  his  dominions  to  his  son, 
and  went  away  to  live  in  the  forest.  After  eating  the 
medicines  and  roots  of  the  forest,  he  was  cured  of  the 
leprosy,  and  his  appearance  became  like  gold.  Freed 
from  his  disease,  he  travelled  along,  eating  wild  fruits 
and  roots  as  he  went,  and  arrived  at  the  place  where 
Prince  Ukkamukkha's  sister  had  been  shut  up  in  the 
cave.  Climbing  into  a  tree,  he  went  to  sleep.  A 
tiger,  scratching  at  the  cave  with  his  claws,  frightened 
the  princess,  and  she  began  to  scream,  and  the  tiger 
ran  away.  King  Rama,  hearing  her  cries,  came  down 
and  dug  open  the  cave  ;  finding  there  was  a  human 
being  there,  he  said,  "  Come  out."  The  princess  re- 
plied, "  I  am  a  king's  daughter  ;  I  will  not  come  out." 
King  Rama  said,  "  I  also  am  a  king." — u  If  so,"  said 
the  princess,  "repeat  the  king's  spell."  l  King  Rama 
recited  the  king's  spell;  when  he  had  done  so,  the 

1  The  word  both  iu  the  text  and  manuscript  is  "  maya  "  "an 
artifice,"  but  the  correct  word  is  probably  "mantra,"  a  "charm" 

or  "  spell."  N 


178  buddhaghosha's  PARABLES. 

princess  said,  "  I  am  afflicted  with  leprosy." — "  Do 
not  be  concerned  about  that,"  said  the  king,  "  for  I 
also  had  leprosy,  but  by  taking  certain  medicines, 
have  completely  cured  myself."  Hearing  this,  the 
princess  came  out,  and  after  the  king  had  given  her 
the  same  medicines  as  he  had  himself  used,  she  quite 
recovered  from  the  leprosy,  and  her  appearance  became 
like  gold.  Remaining  in  that  place,  they  married  one 
another,  and  the  princess  gave  birth  to  twin  sons  six- 
teen times,  and  all  the  thirty-two  sons  were  like 
blocks  of  solid  gold.  These  thirty-two  royal  sons 
married  the  daughters  of  their  maternal  uncles,  in  the 
country  of  Kapilavatthu.  King  Rama,  continuing  to 
reside  in  the  same  place,  erected  a  city  there,  which, 
in  consequence  of  his  having  cleared  away  a  Koli1 
tree,  he  called  the  city  of  Koliya. 

The  two  cities  of-  Kapilavatthu  and  Koliya  having 
so  much  increased  by  constant  intermarriage  among 
the  inhabitants  of  each,  the  name  [of  the  latter]  was 
changed  to  Devadaha. 

Over  this  Devadaha  country  Prince  An/rana  was 
king.  Thus,  after  there  had  been  a  succession  of  more 
than  eighty-two  thousand  kings  in  the  Kapilavatthu 
country,  beginning  from  King  Ukkamukkha,  King 
Cayasena,  the  great-grandfather  of  Para  Taken,  reigned 
over  the  Kapilavatthu  country  in  an  unbroken  line  of 
succession.  This  King  Cayasena  had  a  son  Sihanu,2 
and  a  daughter  Yasodhara,  The  queen  of  this  King 
Sihanu  was  Queen  Kah/anH,  (lie  sister  of  King  Ah/Tana, 
who  reigned  over  the  Devadaha  country.  This  King 
Slhanu's  sister  Yasodhara  married  King  Afi/'ana,  and 

1  The  jujube-tree. 

2  In  Pali  Slhahanu,  in  Sanskrit  Siwhahauu,  so  called  because 
Ins  cheek-bones  were  like  those  of  a  lion. 


AX    A<nU  NT    OF    GOTAMA'8    I'AMIIA  1  79 

became  queen  ;  cadi  married  the  other's  Bister,  and 
both  the  princesses  became  queens.  ICari/ana,  the 
queen  of  King  Slhanu,  gave  birth  to  King  Suddhodana 
the  royal  father  of  Para  Taken, King  Dhotodana,  King 
Sukkodana,  King  Amitodana,  and  King  Ukyodana,1 
these  five  sons.-1  She  had  also  two  daughters,  Princess 
Amita  and  Princess  Palita.  King  AMana's  wife, 
Queen  Yasodhara,  gave  birth  to  two  sons,  Prince 
Suppabuddha  and  Prince  Daodapani  j  and  two  daugh- 
ters, Sirimahamaya  and  Payapatigotami.  When  the 
Brahmins  interpreted  the  characteristics  of  these  two 
princesses,  Sirimahamaya  and  Payapatigotami,  they 
declared  that  they  would  give  birth  to  a  /fakravarti 
king.  Accordingly  the  two  sisters  Sirimahamaya  and 
Pa^apatigotami  were  raised  to  the  rank  of  queens  of 
King  Suddhodana.  Sirimahamaya  gave  birth  to  Parii 
Taken,8  and  Payapatigotami  gave  birth  to  Prince 
Nanda  and  6'anapadakalya/n.  The  Princess  Amita,  the 
sister  of  King  Suddhodana,  married  Prince  Suppa- 
buddha, and  gave  birth  to  Devadatta  and  Princess 
Bimba ;  the  Princess  Bimba's  name  was  changed 
afterwards  to  Yasodhara,  the  name  of  the  grandmother 
of  Para  Taken  ;  marrying  the  Paralaun  my  lord  Sid- 
dhattlia,  she  gave  birth  to  Rahula,  and  received  the 
name  of  "  the  sacred  mother  of  Rahula." 

At  that  time  there  were  in  the  Kapilavatthu  coun- 
try eighty  thousand,  all  of  the  sacred  family  of  Para 
Taken,  and  eighty  thousand  also  in  the  country  of 
Devadaha. 

End  of  the  Genealogy  of  Para  Taken. 

1  Sukkliodana,  in  the  com.  to  the  Suttanipata. 
-  Manuscript  Bays  "four  sons,"  and  omits  Ukyodana 
Manuscript  has  the  "  Paralaun  Taken." 

N  2 


180 


CHAPTEB  XXVII. 

UPON   THE   TAKING   OF   CONSECRATED   PROPERTY,  AND 
THE   TWENTY-ONE   KINDS    OF  EVIL-DOERS. 

No  one  must  eat  the  food  which  belongs  to  Para,  the 
law,  and  the  priests.  Whoever  eats  of  it  shall  suffer 
heavy  punishment  hereafter.  In  the  time  of  the  Para 
Kassapa,  a  crow,  because  he  had  eaten  some  rice  from 
a  Kalian's  t/^abet,  became  a  Preta-crow1  on  the  Kikka- 
kut  mountain.  Whatever  has  been  set  aside  for  Para, 
the  law,  and  the  priests,  such  as  monasteries,  fields, 
corn,  water  for  cultivation,  etc.,  no  one  from  a  king 
downwards  must  take  ;  whoever  takes  or  uses  such, 
shall  hereafter  suffer  for  a  long  period  in  the  lowest 
hell.  Whatever  has  been  offered  and  set  aside  as 
consecrated  property  for  Para,  the  law,  and  the  priests, 
such  as  horses,  gardens,  fields,  gold,  silver,  copper, 
slaves,  etc.,  whoever  shall  take  for  his  use  shall  be- 
come a  Preta,  and  bear  sufferings  in  hunger  and  thirst. 
The  rewards  of  offering  and  setting  aside  property  as 
consecrated,  are  great  power  and  authority ;  but  kings 
who  make  use  of  consecrated  property  shall  be  bereft 
of  all  power  and  authority,  and  shall  become  Pretas. 

1  A  being  iu  a  state  of  punishment ;  of  a  lower  kind  than  an 
animal. 


TAKING    CONSECRATED    PBOPEBTT.  L8J 

Any  Rahan  who  knows  that  properly  is  consecrated, 
and  sliall  not  say  so,  shall  suffer  the  punishment  of 
the  lour  hells  ;  if  he  say  so,  he  shall  escape  hell.  Al- 
though any  one  shall  give  a  substitute  for  a  Pagoda- 
slave,  he  cannot  liberate  him;  for  the  slaves  set  aside  by 
kings  as  consecrated  property  for  the  five  thousand 
years  of  the  church,  are  fixed  and  settled  for  the  five 
thousand  years  of  the  church.1  Whoever  from  kings 
downwards  shall  break  the  continuity  of  the  conse- 
cration for  the  five  thousand  years  of  the  church,  and 
resume  the  property,  will  pass  into  the  lowest  hell. 
If  a  king  who  has  obtained  the  ATakra2  shall  destroy 
any  of  the  consecrated  property  belonging  to  the  three 
jewels,  his  Aakra-jewol  shall  disappear.  Kings 
who  repeatedly  destroy  consecrated  property,  shall 
not  die  in  their  own  country,  but  in  some  other 
land. 

I  will  give  an  instance.  King  Pasenadlkosala,  taking 
bribes  from  heretics,  settled  upon  them  a  plot  of  con- 
secrated ground  to  the  west  of  the  67etavana  monastery 
of  Paril  Taken,  as  a  site  for  a  monastery ;  on  ac- 
count of  this  he  was  not  able  to  stay  in  his  own  coun- 
try, but  died  in  a  /a vat  in  a  strange  land.  King 
Pasenadlkosala,  one  of  Para  Takeirs  Darakas,  who 
had  made  incomparable  offerings,  even  he,  for  the  sake 
of  a  bribe,  settled  upon  others  consecrated  land;  ac- 
cordingly he  did  not  die  in  his  own  country,  but  he  had 
to  wander  in  other  lands,  and  ultimately  perished  in  a 
ruined  Zayat.      The  book  Sutta  says,   "Kings  who 

1  The  dispensation  of  Gotama  is  supposed  to  last  for  five  thou- 
sand years,  when  another  Pari!  will  appear.  About  one-half  of 
this  period  has  now  elapsed. 

2  A  fabulous  weapon. 


182  buddhaghosha's  parables. 

repeatedly  destroy  (the  title  of)  consecrated  laud  shall 
lose  all  their  authority." 

Slaves  who  have  been  offered  to  pagodas,  can  only 
be  employed  in  cleaning  pagodas.  They  must  not 
wait  upon  kings  or  any  one  else.  If  those  who  have 
great  power  and  authority  employ  pagoda-slaves,  they 
will  lose  their  power  and  die  a  frightful  death  ;  they 
will  come  to  misery  and  destruction  :  so  it  is  written 
in  the  book  Sutta.  No  one  must  take  as  a  bribe 
property  which  has  been  offered  for  the  use  of  the 
priesthood ;  if  they  commit  this  offence,  they  will  come 
to  ruin.  Slaves  in  the  employ  of  Eahans,  on  the 
death  of  those  Eahans  become  consecrated  property. 
Those  who  offend  by  employing  the  slaves  which  be- 
long to  Eahans  shall  lose  all  they  possess :  so  it  is 
written  in  the  book  Sutta.  Whoever  shall  take  for 
himself  or  for  another,  any  consecrated  land,  shall  be- 
come a  mite  or  a  white  ant  upon  that  consecrated  land 
for  the  whole  of  a  hundred  thousand  cycles. 

The  sacred  law,  thus  preached  (by  Para  Taken),  is 
written  in  the  book  Ayu  of  the  holy  church. 

After  passing  through  the  eight  stages  of  the  great 
hells,  they  shall  have  the  condition  of  Pretas,  from 
which  twenty  Paras  cannot  free  them  ;  after  which 
they  shall  become  insects  and  white  ants  in  the  conse- 
crated monasteries  and  lands.  Therefore  kings,  nobles, 
officers,  poor  people,  every  one,  must  take  care  not  to 
take  or  injure  lands  for  wet  or  dry  cultivation,  ele- 
phants, horses,  slaves,  bullocks,  gold,  silver,  paddy, 
rice,  clothes,  utensils,  or  any  description  whatever  of 
consecrated  property.  Those  who  take,  or  those  who 
injure  such  property  will  have  to  suffer,  as  already 
stated,  in  hell  and  as  Pretas. 


TAKING    CONSECRATED    PROPERTY.  L83 

Any  one  who  kills  a  man.' 

Any  one  who  destroys  cities  and  villages. 

Any  one  who,  possessed  by  a  Nat,2  steals  the  pro- 
perty of  another. 

Any  one  who  works  as  a  blacksmith.3 

Anyone  who  drinks4  intoxicating  liquors. 

Any  one  who  sells  poison. 

Any  one  who  has  a  grant  of  the  tolls  at  the  barriers. 

Any  one  employed  as  a  general. 

Any  one  who  collects  taxes.5 

A  hunter. 

A  fisherman. 

A  judge  who  takes  bribes. 

A  Rahan  who  has  committed  an  unpardonable  sin. 

A  man  who  steals  another's  wife. 

A  woman  who  commits  adultery. 

Any  one  who  gathers  honey. 

Any  one  who  poisons  or  drugs  fish. 

Any  one  who  offends  against  his  parents. 

Any  one  who  ruins  a  female  Kalian. 

Any  one  who  performs  the  process  of  castration. 

Any  one  who  injures  the  church  of  the  Para — 

These  twenty-one  kinds  of  people,  on  account  of 
their  evil  deeds,  will  fall  into  the  lowest  hell.  In 
tin's  way,  Para  Taken  preached  the  law,  knowing  all 
the  people  without  exception  who  would  fall  into  hell. 
Among  the  people  who  commit  these  twenty-one  kinds 
of  evil  actions,  there  arc  nineteen  who,  if  they  see  their 

1  Printed  text  says  "a  Kalian  or  a  man." 
Thus  in  both  text  and  manuscript. 
I.e.  who  makes  weapons. 
4  Text  says,  "  who  sells  intoxicating  liquors." 
8  The  text   and  manuscript  differ  here,  the    former    -ays   "a 
ploughman." 


184  buddhaghosha's  parables. 

evil  ways,  perform  good  works,  listen  to  the  Law,  stead- 
fastly observe  Sarawagamana  and  the  five  command- 
ments, and  keep  good  watch  over  their  bodies,  shall  be 
released  from  their  sins ;  bnt  the  hunter  and  the  fisher- 
man, let  them  attend  pagodas,  listen  to  the  Law,  and 
keep  the  five  commandments  to  the  end  of  their  lives, 
still  they  cannot  be  released  from  their  sins.  So  it  is 
laid  down  in  the  book  Sutta. 


180 


CHAPTER  XXVIII. 

THE   STORY   OF  KING   KAKAVAIVVA . 

A  Bahakda  once  preached  the  Law  to  King  Kakavanna, 
his  queen,  and  concubines,  in  the  island  of  Ceylon. 
King  Kakavaflwa,  filled  with  love  for  the  Law,  resolved 
to  make  an  offering  of  the  putzo  which  he  was  wearing. 
In  a  spirit  of  niggardliness,  however,  he  thought  he 
would  defer  the  offering  till  the  next  day.  Two 
crows,  a  husband  and  wife,  who  were  perched  upon 
the  tree,  at  the  foot  of  which  the  Law  had  been 
preached,  knowing  what  was  passing  in  the  king's 
mind,  said  to  each  other,  "  The  king,  from  his  nig- 
gardly spirit,  excellent  as  the  Law  is,  cannot  make  up 
his  mind  to  make  an  offering  of  the  putzo."  Neither 
the  queen,  nor  the  concubines,  nor  the  nobles,  under- 
stood what  the  two  crows  were  saying  to  each  other ; 
but  the  king,  directly  he  heard  the  sound  of  the  crows, 
knew  what  they  said.  "0  you  pair  of  crows,"  he 
exclaimed,  "how  dare  you  speak  so  of  a  king  like 
me  ?"  The  crows  replied,  "  Your  Majesty,  do  not 
take  the  putzo  you  have  at  home,  but  make  an  offering 
of  the  one  you  arc  wearing,  worth  a  hundred  thousand 
(pieces  of  gold).  In  seven  days  hence,  you  will  receive 
the  five  rewards."     The  kuitr  smiled  at  the  crows' 


186  bttddhaghosha's  parables. 

speech.  My  lord  the  Eahanda,  who  had  been  preaching 
the  Law,  said  to  the  king,  "Why  does  your  Majesty 
smile  at  me  ?" — "  I  was  not  smiling  at  my  lord  Ea- 
handa,"  replied  the  king,  "  I  was  smiling  at  what  the 
two  crows  said."     The  Eahanda,  who  possessed  the 
Nat's  eye,  which  could  behold  eight  past  and  eight 
future  existences,  and  who  saw  the  previous  life  of  the 
king,  said  to  him,  "  Great  king,  I  will  tell  you  some- 
thing ;  will  you  be  angry  with  me?" — " My  lord," 
replied  the  king,  "  I   shall  not  be  angry  with  you  ; 
deign  to  tell  it  to  me."    My  lord  the  Eahanda  pro- 
ceeded, u  When  your  Majesty  was  a  poor  man  in  the 
Anuradha  country,  you  used  to  collect  firewood,  and 
live  by  the  sale  of  it.      One  day,  when  you  went  out 
to  your  work,  you  took  with  you  a  small  cupful  of 
boiled   rice.      Coming  across  a  heap  of  white   sand 
which  looked  like  sheet  silver,  you  reflected  that  your 
poverty  must  have  been  occasioned  by  your  not  possess- 
ing the  merit  of  having  made   offerings,  and  accord- 
ingly you  raised  a  pagoda  of  the  white  sand,  placed  in 
front  of  it,  as  an  offering,  one  half  of  the  rice  you  had 
with  you,  and  gave  the  remaining  half  to  the  crows  to 
eat,  as  an  offering  to  the  Eahans.      These  two  crows, 
husband  and  wife,  are  the  very  same  two  crows  who 
ate  the  rice  of  which  you  made  the  offering  when  a 
you  were  a  poor  man."     When  the  king  heard  this, 
he  exclaimed,  "  Oh,  how  unstable  is  prosperity !      I 
have  obtained  the  position  of  a  king  only  from  making 
offerings  at  a  sand  pagoda ! "  so  saying,  he  made  an  offer- 
ing to  the  Law  of  the  putzo  he  was  wearing,  and  which 
was  worth  a  hundred  thousand  (pieces  of  gold).   Seven 
days  afterwards  the  five  rewards  came  to  the  king. 
The  five  rewards  were  these  : — 


STORY    OF    KIMi    KAK.VVA.V.VA.  I  87 

The  Nats,  wrapping  up  in  a  tAingan  the  relics  of  an 
excellent  Rahanda  who  bad  obtained  Paranibbana, 
while  he  was  up  in  the  sky,  and  which  were  like  a 
jasmine-bud,  came  and  laid  them  down  before  the  king. 
In  front  of  his  palace  a  mountain  of  gold  arose.  The 
Nats  brought  a  virgin  from  the  island  of  Uttara- 
kuru.  This  woman  was  ten  cubits  in  stature  ;  she 
brought  with  her  a  kunsa1  of  rice,  which,  though  one 
were  to  cook  it  and  eat  it  during  a  whole  lifetime, 
would  never  be  exhausted.  An  elephant  of  priceless 
value,  which  could  travel  a  hundred  yo//anas  even  be- 
fore breakfast.  Seven  vessels  arrived  at  the  port  com- 
pletely filled  with  valuable  putzos.  In  return  for  the 
offering  the  king  had  made  to  the  law,  .these  five  re- 
wards came  to  him. 

End  of  the  Story  of  King    Kakayaaaa. 

1  Name  of  a  measure. 


18S 


CHAPTER  XXIX. 

STORY   OF  THE  RAHANDAMA   UPPALAVAjv^A. 

I  "will  now  give  an  account  of  the  reward  of  the 
offering  of  the  crimson  cloth : — 

There  lived  in  the  city  of  Benares  a  poor  man's 
daughter,  who,  being  very  desirous  of  having  a  crim- 
son cloth  to  wear,  in  order  to  obtain  one,  went  and 
remained  in  service  with  a  T/mgyue  for  three  years. 
As  soon  as  she  had  procured  one,  she  went  down  to  the 
river  to  bathe,  and  leaving  the  garment  on  the  bank, 
went  into  the  water.  At  this  moment,  one  of  Para 
Taken' s  disciples,  whose  T/^ingan  and  T/nnbaing1  had 
been  stolen  by  thieves,  made  his  appearance  dressed  in 
leaves.  The  young  girl,  when  she  saw  him,  said  to 
herself,  "  Some  thieves  must  have  stolen  this  Taken' s2 
T^ingan  and  T/mibaing ;  I  too,  from  not  having  before 
made  any  offerings,  have  found  it  hard  to  procure  any 
clothes."  So  saying,  she  cut  off  half  of  her  crimson 
garment,  and  made  an  offering  of  it  to  him.  The 
Taken,  after  going  into  a  secluded  place  and  putting 
on  the  half  of  the  crimson  cloth,  came  back  to  the 
Tagama.     When  the  poor  Tagama  saw  the  handsome 

1  Articles  of  a  priest's  clothing. 

2  A  title  answering  to  "master,"  "  lord." 


BTOBY   OF   THE   BAHANDAMA    riTALA VA AAA.       189 

appearance  the  Taken  presented  in  the  crimson  gar- 
ment, she  said,  ''Just  as  Taken  is  handsome,  may  1  also 
in  all  my  future  existences  be  possessed  of  beauty!" 
Then  she  continued  in  poetry,  "Lord  and  master,  even 
as  my  lord  and  master  is  beautiful  in  this  garment,  so 
also  may  I  become  an  object  of  admiration,  and  be  a 
gainer  of  hearts  !"  Such  was  her  prayer.  Then  Taken 
preached  to  the  poor  woman  the  advantages  to  be  de- 
rived from  making  offerings  of  clothing,  as  follows: — 

"  Sister,  if  any  one  be  endowed  with  all  the  beauty 
of  the  Nats,  and  be  decorated  with  gold  and  silver 
and  all  kinds  of  ornaments,  yet  if  he  be  without  a 
putzo,  he  would  not  present  a  comely  appearance ; 
therefore,  excellent  is  the  offering  of  garments.  Who- 
ever is  always  neat  and  seemly  in  his  apparel  meets 
with  respect,  and,  with  a  soft  and  delicate  complexion 
and  handsome  appearance,  gains  all  hearts,  and  is  be- 
loved by  all."  The  Taken,  after  thus  preaching  the 
Law,  took  his  departure. 

The  poor  woman  who  had  made  the  offering  of  the 
crimson  cloth,  when  she  died  out  of  the  land  of  men, 
appeared  in  the  Nat  country,  where  she  enjoyed  all  the 
luxury  and  splendour  of  the  Nats.  After  completing 
her  existence  in  the  Nat  country,  she  became  the 
daughter  of  the  T/m///e  Siriva^Ma/m  in  the  AriMapura 
country.  The  young  girl,  who  was  so  beautiful  that 
people  went  mad  when  they  saw  her,  was  called 
Unmadanti.  When  his  daughter  was  sixteen  years 
of  age,  the  Thulhe  Siriva^A///a/m  went  to  the  king  of 
Ari//mpura  and  said,  "  In  my  house  I  have  a  jewel- 
daughter."  The  king  ordered  the  Brahmins  to  go  and 
interpret  her  characteristics.  When  the  Brahmins 
went  to  the  T/m//*c's  house  for  this  purpose,  Siriva</- 


190  buddhaghosha's  parables. 

d/mna,  set  rice  and  dainty  food  before  them ;  just  then, 
Unmadanti  appeared,  dressed  magnificently.  The 
Brahmins,  as  soon  as  they  saw  her,  went  mad ;  one  put 
a  handful  of  rice  on  the  top  of  his  head,  another  made 
a  mistake  and  put  it  into  a  hole  in  the  floor,  another 
put  it  inside  his  ear,  another  under  his  armpit.  When 
Unmadanti  saw  the  Brahmins  behaving  in  this  way, 
she  ordered  her  slaves  to  turn  them  out  of  the  house. 
The  Brahmins,  enraged  at  this,  went  and  reported  to 
the  king  that  she  was  a  very  low  kind  of  woman ;  and 
the  king  accordingly  would  not  take  her.  The  T/mt/ie 
$irivaddha,n&  then  gave  his  daughter  Unmadanti  in 
marriage  to  the  prime  minister. 

Unmadanti,  dying  out  of  that  state  of  existence, 
appeared  again  in  the  Nat  country ;  dying  out  of  the 
Nat  country,  she  became  in  the  time  of  the  Para 
Gotama,  a  T/W/ze's  daughter  in  the  Savatthi  country, 
as  fair  as  a  water-lily.  She  was  called  Uppalavawwa. 
The  beauty  of  the  T/mMe's  daughter  Uppalavawwa 
was  celebrated  throughout  the  whole  of  the  Island  of 
6rambudvipa.  Every  one  of  the  kings  of  the  island 
came  with  magnificent  presents  to  induce  the  T/mthe 
to  give  him  his  lovely  daughter,  but  Sirivaafc/taa, 
thinking  that  if  he  gave  her  to  one,  all  the  others 
would  be  angry,  made  her  a  Kahan.  Reaching  the 
stage  of  a  Eahanda,  she  received  the  name  of  Uppala- 
Y&nnfi  Kahandama. 


End  of  the  Story  of  Uppalavaaa-a  Rahandama 

TherI. 


I'll 


COXCU   >l<>\ 


As  a  deposit  of  mud  which  is  produced  from  water, 
may  l>y  Mater  be  washed  away  again;  so  sins  which 
are  produced  by  the  mind,  by  the  mind  can  be  clou  used 
away. 


103 


SCHEME   OF   TRANSLITERATION. 


CONSONANTS. 

Gutturals  ... 

Pali. 

Burmese. 

k  kb 

g  g»  " 

k  kli 

g  gh  a 

Palatals 

k  kh 

9  .77'  S 

s  bs 

z  bz  n 

The  first  four  letters  pro- 
nounced by  the  Bur- 
mese as  dental  sibilants. 

Lin  glials     .  , 

t  tli 

d  dh   n 

t  tli 

d    dh     n 

Pronounced  by  the  Bur- 

Dentals ... 

t   tb 

d  dh  n 

t  tb 

d  dh  n 

mese  as  dentals. 

Labials 

P  Pn 

b  bb  in 

P  l'h 

b  bb  m 

Semivowels... 

y  r 

1      V 

y  r 

1    w 

r  pronounced  iudifferenl  k 
by  the  Burmese  as  y. 

Sibilant 

s 

t// 

pronounced  by  Burmese 
asthinEng.  "theatre." 

Aspirate 

b 

h 

Lingual 

I 

I 

pronounced  by  Burmese 
as  ordinary  1. 

194 


SCHEME    OF    TRANSLITERATION. 


VOWELS. 

a 

Pali. 

a 

Burmese. 

as  "  a  "  iu  "  America." 

as  "a"  iu  French  "patte." 

a 

as  "  a  "  in  "  bar." 

a 

as  "a"  in  "bar." 

1 
T 

as  "  i  "  in  "  pin." 
as"ee"  in  "feet." 

i 

T 

as  "i"  in  "pin." 
as  "ee"in  "feet." 

u 
u 

as  "u"  in  "put." 
as"oo"in  "boot." 

u 
ii 

as  "u"  in  "put." 
as  "oo"in  "boot." 

e 

0 

as  "a"  in  "pay." 
as  "  o"  in  "nope." 

e 
o 
ai 

as  "a"  in  "pay." 
as  "o"in  "hope." 
as  "i"  in  "light." 

au 

as"o"in  "how." 

e 

as  "e"  in  "let." 

e 

as  "e"  iu  Freuch  "the." 

e 

as  "ai"  in  "fairy." 

0 

as  "o"  in  "nor." 

N.B. — The  anusvara  in  the  Pali  forms  is  represented  by  the  letter 
m.  In  Burmese  it  is  impossible  to  distinguish  it  by  any  character  as  it 
takes  the  place  of  an  "m"  or  "n;"  all  three  characters  being  in  a 
great  measure  used  indifferently,  without  any  fixed  rule. 


L95 


INDEX   OF   TECHNICAL   TERMS   IN   THE 
PARABLES. 


Pali. 

a 

Akusala   . 
Aggapuggalaui 
a//apala 
adinnadana 
anagami    . 


anumodana 
arahatta    . 
ariya    . 
arunavati 
asarikliya  . 


Burmese. 
a 
164. 

eggapoggalam,  160. 
idzapala,  46. 
adinnadana,  153,  155. 
anagami,  44,  46,  47,  56,  57,  95,  123, 

151. 
anumodana,  68,  76,  92. 
arahatta,  165. 
ariya,  4,  56. 
126. 
at/mikhye,  157. 


ayu       . 
asivisut 


ayu,  182. 
at/nwit/iot,  106. 


uddhamsota   . 
upapi/itakam  . 

k 
kamuttara     . 
kamraa////ana 

kammapabliedadipa 
kammavakya 
kasina       .... 
kahapaxa 
kamcsumi/.-/.//  a/,  ara 


oddliant/<ota,  123. 
,  upapi/itakam,  161. 

k 
126. 

kamma///an,  4,  5,  27,  28,  29,  56,  63, 

G6,  74,  77,94,  105,171, 
kommapabliedadipa,  174. 
kammava,  119. 
kat//on,  108. 
alAabya,  47,  48,  140. 
kamet/mmethsasara,  153,  157,  158. 

o  2 


19G       INDEX    OF    TECHNICAL    TERMS    IN   THE    PARABLES. 


Pali. 


Burmese. 
g 


gandha-dhura     .     .     .  gandka-dkura,  3,  4,  26. 
gavyuti gawot,  82. 

A-  s 

A-akra sekya,  181. 

frakravarti     ....  82,  136. 

A-atumadliu    ....  sadumadku,  120,  167. 

A-etiya sedi,  45. 

9  z 

gat 148. 

j/atisara zatitAara,  106. 


dayaka  (?) 

devaA^akkku  . 
devadkarnma 

dli 
dkammaA-akra 
dkammadana 


taga,  28,43,  169,  170,  189. 

d 
daraka,  5,  8,  27,  33,  66,  80,  87,  107, 

109,  113,  181. 
deppasekkku,  107,  108,  112,  113. 
dewadkainma,  136,  138. 

dli 
dliammasekya,  162. 
dhammadana,  160,  161. 


dhyana kzan,  105,  122,  123. 

n  n 

nat 2,  8,  14,  15,  32,  44,  46,  79,  93,  95, 

108,  109,  111,  115,  120,138,  160. 

naga naga,  127. 

nibbana nepbkan,  1,  102,  161,  162,  168,  174. 

nirodkasamapatti    .     .  nirodkat/iarumabat,  58,  59,  108,  110. 


pa/cA;ekabuddlia . 


.  pyitsekaboddka,  43,  58,  59,  60,  78, 
84,  108,  109,  110,  111,  112,  113, 
152,  161. 


index  of  technical  terms  ix  till:  parables.     197 

Pali.  Burmese. 

panfcanga pyinsin,  8,  26,68, 117,118,119, 166. 

paranibbana  .     .     .     .  parinepbhan,  108, 128, 154, 166, 168j 

187. 

pavarana pawarawa,  I. 

panatdpata     ....  pawatipata,  153,  154,  155. 

para para,  1,  14,  38. 

pali pali,  3,  68. 

piteka pi&kat,  3,  49,  59,  GO,  08. 

})uthu;/;/ana  ....  pudhuziii,  1 1  7. 
puluvakasana     .     .     .  puluwakat/nna,  105. 

prasada pyatfcat,  34,  49,  53,  56,  57,  61. 

preta pyetta,  157,  158,  180,  182. 

b  b 

brahinini        .     .     .     .11. 

bh  bh 

bliavana bliawana,  1. 

m  in 

mantra 177. 

mahathera     ....  mathi,  1,  5,  8,  11,  154,  1<'>I- 

Tiiusavada       ....  niut/<awada,  153,  158. 

y  y 

ycv/ana yuzana,  4,  42,  127,  etc. 

r  r  or  y 

ra^obaranam.     .     .     .  razbharanam,  65. 

rahanda rahanda,  4,  6,  8,  9,  10, 26, 29,  47,  63, 

66,  68,  77,  81,  84,  85,  86,  95,  96, 
102,  106,  113,  116,  117,  123,  131, 
151,  154,  161,  165,  166,  168,  169, 
17".  171.  185,  186,  187,  L90. 

riflhi tithe,  20,  21,  22,  23,  24,  32,  83,  85, 

36,  37,  154,  163,  176. 

1  1 

lohakumbhi .     .     .     .  lohakombhi,  132,  134. 


198      INDEX    OF   TECHNICAL   TEEMS    IN    THE    PARABLES. 

Pali.  Burmese. 

v  v 

vattku wutthu,  122,  164. 

vipassana      .     .     .     .  wipatt/iana,  27,  29,  66, 105,  123, 166, 

168,  172. 
vipassana-dkura      .     .  wipatt/iana-dkiira,  3,  4,  26. 
veda 45,  129. 

S  th 

sakadagami  ....  t7iakadagami,  56,  151. 
satipa^Aana  ....  t/iatipa^Aan,  106. 

t/iabet,  59. 
samapatti      ....  t7iammabat,  59,  73. 

samvega thanwega,  65,  106. 

sara?iagamana    .     .     .  t7tara?tagon,  54,  104,  151,  152,  156, 

163,  184. 
t/dngan,  73,  79. 
tiragye,  1,  79. 
thuthe,  12. 

sutta tAottan,  181,  182,  184. 

susana thott/ian,  26,  27,  28. 

surameraya   ....  tkurarneriya,  153,  158. 

Botapatti t/iotapatti,  16,  24,  31,  48,  56,  59,  60, 

71,  83,  97, 101, 104, 106, 119, 134, 
161. 
sotapan t/totapan,  14, 17,  48,  83,  85, 106, 151. 

h  k 

kattkikanta  ....  kattikandka,  33,  36,  37,  38. 
kattkilinga    ....  tkiklainga,  34. 
kiri hiri,  136. 

z  z 

zayat,  18,  62. 


L99 


INDEX   OF   PROPER  NAMES   IN   THE 
PARABLES. 


Pali. 

Burmese. 

A 

A 

,     .  EkkaneMa,  123. 

A/.-iravatl 

.     .  Asirawadi,  103. 

,      ,  Insana,  178,  179. 

Adimiapubbaka 
Auavatatta    . 

.     .  Adennapoppaka,  12,  14,  16,  17. 
.     .  Anawadat,  114,  115,  116,  117,  118. 

Anuradka 

.  Anuradka,  186. 

Anuruddka    .     . 

.     .  Anuroddka,  107,  110,  111,  112,  113, 

114,  115,  116,  117. 

Anegava?nm 

.   Anega\vu///m,  12-'!. 
.  Anoza,  80,  84,  85. 

Annabkara    . 

.     .  Annabkara,  108,  109,  110,  111,  112, 

113. 

,      ,  Ametta,  17'.'. 

Amitodana    .     . 

.  Amettudana,  179. 

Awika,  123. 

An\  ;ik(w/'/;iiina  . 
Allakappa 

Avara/,7.Aa     .      . 

.  Anyaku//'/ina,  163. 
.     .  Alakappa,  32,83,  34,  35,  36. 
At//azi,  L61. 
.  Awarithsa,  82. 

Ari//iapura     . 

.      .    Ari///apiirn,  189. 

A 

A 

.     .  Ananda,  24,  50,  •'>  1 ,  55,  1 1  >5,  117,118, 

Aliliassara 

157. 

.      .   AbkattAara,  122. 

200 


INDEX    OF    PROPER    NAMES    IN    THE    PARABLES. 


Pali. 

I 
Isipatana  . 

U 

UkkakaraV/a  . 
Ukkamukkha 
Ukyodana 
JJggeni 
Uttarakuru    . 
Udena      .     . 


TJip&gghaya,    . 
Upadi/Aa  . 
Upari  . 
Uppalava?ma 
Unmadanti    . 

K 

Kakusandha . 
Kan/i-ana  . 
Katanukatavedi 
Kapila 
Kapilavatthu 
Kambalara-Tissa 
KainllakaniaLavihara 
Kassapa   . 


Kaka    . 
Kakavamia 
Kasikara^r 
Ki/.A'akut . 
Kimbila    . 
KisagotamI 
Kukkuvati 
Ku/I     . 


Burmese. 
I 
It/ripadana,  163. 

U 

Okkakarit,  175,  176,  177. 
Okkaniokkha,  175,  177,  178. 
Ukyodana,  179. 
Otseni,  38. 

Ottarakuru,  159,  187. 
Ude/ma,  35,  36,  38,  39,  40,  41,  42, 
43,  44,  47,  50,  51,  52,  53,  55,  56. 
Upidhze,  3, 

Upadi^a,  108,  109,  111,  112,  113. 
Upari,  105,  106. 
Oppalawim,  86,  188,  190. 
Omniadandi,  189,  190. 

K 

KaukkatAan,  105,  106. 
Kinsana,  178,  179. 
Katiilukatawedlii,  138. 
Kapplla,  176. 

Kappllawut,  110,  175,  176,  178,  179. 
Karabalaya-TettAa,  76. 
Kamllakaraahawikara,  106. 
Katt/tapa,  60, 64, 79, 80, 84, 8 7, 88, 1 2 1 , 
122,  125,  131,  135,  168,  172,  180. 
Kala,  42. 
Kakawumia,  185. 
Kat/ukarit,  140,  170. 
Ketsagot,  180. 
Kimila,  112. 

Kettfcagotami,  98,  99,  100,  101,  102. 
Kokkuwadi,  80,  84. 
Kuti,  113. 


index  of  troper  names  in  the  parables.     203 

Pali.  Burmese. 

Kuru  r;  i //7/m    ....   (Jiii-iiiit,   I  I . 
Knliyu Koliya,  178. 

Kosambi Kbtfcambhl,  32,  34,  36,  37,  38. 

Cosala Kotfcala,  149,  154, 164,  167,  175. 


Kh  Kh 

Kliuj/j/uttara  .     .     .     .  Khodzottarii,  32,  47,  48,  49,  59,  60. 

G  G 

Gandhaku/i  ....  Gandliaku/i,  05,  89,  90,  101. 
Gandhamadana  .      .     .   Gandamadana,  120,  121,  122. 

Gandha Gandha,  106. 

Gamblrira      ....  Gambhira,  171. 

Gotama Gotharna,  46,  49,  50,  51,  52,  80,  93, 

106,  107,  110,  121,  125,  156,  175, 

190. 


Gh 

Ghosita     . 
Ghositaraina . 

A 

7\'akravartti   . 
A'akravftla 
A'akklmpala  . 

Kand&paggota 

A'atiinialiara</a 

A  a  i  olokapala 

Vv'aiidapa  . 
A'in/.'aiiKina    . 
7willakala 

ETuHa-Panthaka 


Kulla-PaLa     .     . 
£nlla-Magaiidiya 


Gh 

Ghot/taka,  38. 
GhbtMdarom,  32. 

S 

Sekyawade,  82,  90,  136,  137,  179. 
Sekyawa/a,  161. 

Sekklmpala,  1,  6,  7,  8,  9,  10,  11. 
Sandapitebta,  38,  39,  40,  41,  12,  1,3. 
Sadumaharit,  1  •"»,  I  22. 
Sadul&kapala,  '.'5,  «.i7,  L60. 
Sandapa,  <v2,  ^'k 
Sensamana,  1 58, 
SuZakala,  25,  26,  29,  30. 
SuZa-Bandhaka,  61,  62,  63,  64,  65, 
66,  67,  68,  71. 

Su/a-Pala,  2.  6,  7,  9. 

SuZa-MaganeZi,  II. 


202   INDEX  OF  PROPER  NAMES  IN  THE  PARABLES. 

Pali.  Burmese. 

ITullara/Aa     ....  SuZarai/m,  123. 

iJLiilla-Sumana   .     .     .  Sufa-Thumana,   107,   113,  117,  118, 

119. 

Ketlja Setiya,  158. 

Kelakanthi    ....  Zethakxxthi,  42. 

O  Z 

Ganapadakalyam     .     .  Zanapadakalyani,  179. 

£antu Sanda,  175,  176. 

Gambudvlpa      .     .     .  Zambudipa,  22,  190. 

£ivaka Ziwaka,  64,  65,  66,  67,  68. 

Getavana Zedawun,  1,  2,  9,  25,  72,  78,  87,  98, 

104,  105,  117,  120,  122,  125,  138, 
142,  146,  151,  164,  181. 

6rayasena       ....  Zeyat/iena,  178. 

T  T 

Takkasila Tekkat/zo,  68,  69. 

Tavatinsa      ....  Tawatent/m,  14,  15,  79,  156,  160. 

Tissa Tettha,  18,  19,  20,  24,  72,  74,  76. 

Tissamakavihara     .     .  Tett/iamaliawihara,  106. 

D  D 

DawcZapani     ....  Dantapani,  179. 

Disapamokkka  .     .     .  Dit/iapamaukkka,  68,   71,   171,    173, 

174. 
Devadatta     ....  Dewadat,  179. 
Devadaka      ....  Dewadaha,  175,  178,  179. 
Devala Dewila,  20,  21,  22,  23,  24. 

Dh  Dk 

Dhanasethi    ....  Dhanathetld,  61,  62. 
Dkotodana    ....  Dododana,  179. 


Pali.  Burmese. 

N  N 

Nanda Nanda,  179. 

Nandaraula   ....  Nandamula,  60. 
Nagadatta     ....  Nagadatta,  120,  121,  122,  123,  124, 

125. 

Narada Narada,  20,  21,  22,  23,  24. 

Nalagiri Nalagiri,  42. 

Nilavaha Nilawaha,  82. 

P  P 

Payapatigotami       .     .  PazapatigotamI,  179. 
Paii/.-apathaka    .     .     .  Pyinsapathaka,  106. 
PaiiX:apapI      ....  Pyihsapapl,  142,  143,  144. 
Pa//'/apura     ....  Pa/w?apura,  103. 

Pwwfita Pa?«7ita,  87,  94,  95,  96. 

Paduinuttara      .     .     .  Padommottora,  107,  112. 

Pannaga Pananda,  114,  115,  116,  117,  1 18. 

Panthaka       ....  Bandhaka,  62. 
I'a/z^ukabra .     .     .     .  Pau<7ukabra,  154. 
ParanimmitaVasavartti  Paranemmitawatt/iawadi,  122. 
Parantapa      ....  Purandappa,  34,  36,  37. 
Pasenadlkosala  .     .     .  Patt/(cnadikot/iala,125, 128, 133, 134, 

181. 

Palita Palita,  7,  8. 

Palita Palita,  179. 

Pi//'/apatika-Tissa  .     .  Pen<7apatika-Tett/<a,  75. 
Putigatta      ....  Putigatta,  154. 
Pubbaraina    ....  Popparom,  107. 
Purika Purika,  125. 

B  B 

Benares,  10,  58,  69,  78,  87,  108,  136, 
138,  171. 
Bimbasara     ....   PempatAara,  168. 
Bimba Pempa,  179. 


204       INDEX    OF   PROPER    NAMES    IN   THE    PARABLES. 


Pali. 
Brahma    . 
Brahmadatta 
Brihatphala  . 

Bh 
Bhaddavaggi 
BhaddavatI    . 
Bhaddi     .     . 


M 
MaddhakimtMi 
Mallika     .     . 
Makakappina 
Mahakala . 
Mahaduta 
Maha-Panthaka 
Maha-Pala     . 
Mahapuwwa  . 
Makauiunda  . 
Maharaja 
Mahasena 
Mahasvawraa  . 
Magandiya    . 
Magandiya    . 


Maya  .  .  . 
Mittapindaka 
Mun_(/akesi  . 
Munda 
Moru  .  .  . 
Moggalana    . 


Burmese. 
Bralmia,  105, 106,  115, 116,  123, 163. 
Brakinadat,  58,  136. 
Wekappho,  123. 

Bk 

Bhadaweggi,  163, 

Bkattawadi,  38,  42. 

Bkaddiya,  112. 

Bhura  TAakin,1  2,  4,  5,  6,  9,  10,  12, 

14,  15,  16,  18,  19,  20,  24,  25,  26, 

29,  30,  etc. 

M 
Matfmkcmdali,  12,  14,  15,  16. 
Mallika,  130,  131,  134,  154. 
Mahakapewwa,  78, 80, 81, 82, 83, 84, 85. 
Mahakala,  25,  26,  27,  28,  29,  30,  31. 
Mahadot,  88,  89,  90,  91,  92,  93. 
Maha-Bandhaka,  62,  63,  64,  67,  68. 
Maha-Pala,  2,  3,  4,  5,  6. 
Mahapcmna,  106. 
Mahamonta,  113. 
Maharaja,  123. 
Mahat/;ena,  72,  73,  75. 
Mahat7mmana,  1. 
Magawr?!,  44. 
Magawdl,  32,  44,  46,  49,  50,  51,  52, 

53,  54,  55,  57,  58. 
Man-Nat,  46. 
Maya,  148. 

Mettapendaka,  171,  172,  173,  174. 
Monsaket/n,  42. 
Monta,  113,  114. 
Myinmo,  22. 
Maukkalan,  6,  49. 


N.B, — Always  pronounced  Para  Taken. 


l\Di:X    OF    PROPEB    NAMES    IX    THE    PABABLES.       200 


Pali. 
Y 
Yasodhara 


Burmese. 
Y 
Yat/n.dhara,  178,  L79. 


K  R  or  Y 

Ragragaha      ....  Razagyo,  61,  62,  72,  105. 

Rama Rama,  177,  178. 

Rahula Rahnla,  179. 

L  L 

haitU Laddhi,  1G3. 

Li/,7.avi Lethsawi,  136,  137. 

Lokatissa       ....  LokatettAa,  L64,  105,  1G6,  1G7,  168, 

171. 


V 

Vanga 
Vasuladatta 
Vidadupa 
Vimanopeta 

Visakha  . 
Ve£%adipaka 

Velama  . 
Veluvana . 
Vesali .     . 


w 

Winga,  72. 

WaUuladatta,  38,  41,  43,  44. 
Widadupa.  15  I. 
Wimanapeta,  172,  173. 
Witfcakha,  118,  123. 
We^dipa,  32,  33. 
Welama,  151. 
Weliuvim,  61. 
Wetfcall,  L36. 


S  T/t 

Samsaraka     ....  TAantAaraka,  154. 

Sakka 1^1,8,9,15,89,90,91,92,95, 

97,  12:;.  t60,  L61,  L62. 
Sakkodana    ....  Tftekkbdana,  179. 
Sabburisa      ....  TAabburitAa,  138. 

Sakaya Ttegiwin,  L10,  L54,  17:.. 

Saketa Tfcaketa,  80. 

Samavati Tfcamawadi,  •".2,  38,    17,    1,8,    19,  50, 

51,  52,  53,  54,  55,  56,  57,  58,59. 


206       INDEX    OF    PROPER    NAMES    IN   THE    PARABLES. 


Pali.  Burmese. 

Sariputta TAaripottara,  49,  72,  73,  74,  75,  76, 

94,  95,  96, 161, 165, 166,  167, 168. 
Savatthi TAawattki,  1,  4,  8,  9,  12,  14,  18,  25, 

73,  75,  80,  81,  94,  98,  101,  103, 

104,  149,  165,  174,  190. 
Siddliattha    ....  T/teddhat,  179. 
Sirimahamaya    .     .     .  T/urimahaniaya,  179. 
Siriv addhana     .     .     .  TMriw&dJi&na,  189,  190. 

Slvali T/awali,  120,  121. 

Sihanu T/iihanu,  178,  179. 

Sudatta T/iudatta,  123. 

Sudassana     ....  T/ioddhawatAa,  123. 
Suddhodana.     .     .     .  T/mddliodana,  18,  147,  179. 
Suppabuddha     .     .     .  T/ioppaboddha,  179. 
Subhakritsna     .     .     .  T/mbhakeu,  122 

Subkaga T/;obhaga,  119. 

Sumana Thnmana,  108,   109,  110,  112,  113, 

119. 

Sumana Tkmawa,  47,  48. 

Setavya T/ietappa,  25. 


H 

Himavanta 


H 

Hemmawunta,   20,  32,  34,  78,  113, 
118,  120,  122,  168. 


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Duties  of  a  Faithful  Hindu  Widow,"  was  not  indebted  to  the  Vivadabhar.garnava.  By  Fitz- 
edward Hall,  Esq.— VIII.  The  Sixth  Hymn  of  the  First  Book  of  the  Rig  Veda.  By  Professor 
Max  Miiller,  M.A.,  Hon.  M.R.A.S.— IX.  Sassanian  Inscriptions.  By  E.  Thomas,  Esq.— X.  Ac- 
count of  an  Embassy  from  Morocco  to  Spain  in  1G90  and  1691.  By  the  Hon.  H.  E.  J.  Stanley.— 
XI.  The  Poetry  of  Mohamed  Rabadan,  of  Arragon.  By  the  Hon.  H.  E.  J.  Stanley— MI. 
Materials  for  the  History  of  India  for  the  Six  Hundred  Years  of  Mohammadan  rule,  previous  to 
the  Foundation  of  the  British  Indian  Empire.  By  Major  W.  Nassau  Lees,  LL.D.,  Ph.D.— XIII. 
A  Few  Words  concerning  the  Hill  people  inhabiting  the  Forests  of  the  Cochin  State.  By 
Captain  G  E  Fryer,  Madras  Staff  Corps,  M.R.A.S.-XIV.  Notes  on  the  Bhojpuri  Dialect  of 
Hindi,  spoken  in  Western  Behar.     By  John  Beames,  Esq.,  B.C.S.,  Magistrate  of  Chumparun. 

Vol.  IV.  In  Two  Parts,  pp.521. 
Contents  —I.  Contribution  towards  a  Glossary  of  the  Assyrian  Language.  By  H.  F.  Talbot. 
Part  II— II  On  Indian  Chronology.  By  J.  Fergusson,  Esq.,  F.R.S.—  III.  The  Poetry  ot 
Mohamed  Rabadan  of  Arragon.  By 'the  Hon.  H.  E.  J.  Stanley.-IV  On  the  Magar  Language 
of  Nepal  Bv  John  Beames  Esq..  B.C.S.— V.  Contributions  to  the  Knowledge  of  Parsee  Lite- 
rature By  Edward  Sachau,  Ph.D.— VI.  Illustrations  of  the  Lamaist  System  in  Tibet,  drawn 
from  Chinese  Sources.  By  Wm.  Frederick  Mayers,  Esq.,  of  H.B.M.  Consular  Sery,ce,  Chma.- 
VII  Khuddaka  Patha,  a  Pali  Text,  with  a  Translation  and  Notes.  By  R.  C.  Childers  late  of 
the  Ceylon  Civil  Service.— VIII.  An  Endeavour  to  elucidate  Rashiduddin's  Geographical  Notices 
of  India     By  Col.  H.  Yule,  C.B.-IX.  Sassanian  Inscriptions  explained  by  the  Pahlavi  of  the 


8  and  60,  Paternoster  Row,  London.  3 

PArsis.  By  E.  W.  Watt,  Baq.  \.  Some  Account  of  the  Scnbyu  Pagoda  at  Mcnfrun,  near  the 
Burmese  Capital,  In  a  Memorandum  by  Capt.  E.  H.  Sladan,   Political    kgenl    il    Mandate;  with 

Remarta  on  the  Bubjeel  i>y  Col.  Henry  Yule,  C.B.  —  XI.  The  Brhal  or,  0 plete 

Bj  tem  of  Natural  Astrologj  ol  vartna-liUhira.  Translated  from  Sanskrit  into  Enalkb  by  Dr. 
II.  Kern. -XII.  The  Mohammedan  Lau  of  Evidence,  and  its  influence  on  the  Administration  of 
Justice  in  India.  By  N.  B.  X.  Baillie,  Esq  £111.  The  Mohammedan  Lawol  Briclence in  con- 
nection with  the  Administration  of  Justice  to  Foreigners.  ByN.fi.  E.  Baillie,  Esq.— 'XIV  A 
Translation  of  a  lt.K-tn.iii  Pfili  Inscription.  By  Prof.  J.  Dowson.— XV.  Indo-Pnrthian  Coins. 
By  B,  Thomas,  Esq. 

Asiatic  Society. — Transactions   of   tue  Royal  Asiatic   Society  of 

(iuiAT  Britain  and  Ireland.     Complete  in  3  vols.  4to.,  80  Plates  of  Fac- 
similes, etc.,  cloth.     London,   1827  to  1835.     Published  at  £0  5s.  ;  reduced  to 
£\  lit.  Sd. 
The  above  contains  contributions  by  Professor  Wilson,  O.  C.  Haugbton,  Davis,  Morrison, 
Colebrooke,  Humboldt,  Dorn,  Grotefend,  and  other  e;ninent  Oriental  scholars. 

Auctores  Sanscriti.     Edited  for  the  Sanskrit  Text  Society,  under  the 

supervision  of  Theodor  Goldstuckkr.  Vol.  I.,  containing  the  Jaiminiya- 
Nyfiya-Mt'ila-Vistara.  Parts  I.  to  V.,  pp.  1  to  400,  large  4 to.  sewed.  10*. 
each  part. 

Ballad  Society's  Publications — Subscriptions  one  guinea  per  annum. 

1.  Ballads  rKo.Aj  Manuschipts.  Vol.  I.  Ballads  on  the  condition 
of  England  in  Henry  VIII's  and  Edward  VPs  lteigns  (including  the  state  of 
the  Clergy,  Monks,  and  Friars),  on  Wolsey  and  Anue  Boleyn.  Part  I. 
Edited  by  F.  J.  Furnivall,  M.A.     Svo. 

2.  Ballads  from  Manuscripts.     Vol.  I.  Part  2.  [7m  the  press. 

3.  Ballads  from  Manuscripts.  Vol.  II.  Part  1.  The  Poore  Mans 
Pittance.     By  Richard  Williams.     Edited  by  F.  J.  Furnivall,  M.A.     8vo. 

4.  The  Hoxburghk  Ballads.  Vol.  I.  Part  1.  With  short  jSTotes 
by  W.  Chappell,  Esq.,  F.S.A.,  author  of  "Popular  Music  of  the  Olden 
Time,''  etc.,  etc.,  and  with  copies  of  the  Original  Woodcuts,  drawn  by  Mr. 
Rudolph  Blind  and  Mr.  W.  II.  Hooper,  and  engraved  by  Mr.  J.  H. 
Rimbault  and  Mr.  Hooper.     Svo. 

Ballantyne. — Elements  of  Hindi  .and  Braj  Bhaka  Grammar.  By  the 
late  J  amis  R.  Ballantyne,  LL.D.  Second  edition,  revised  and  corrected 
Crown  8vo.,  pp.  44,  cloth.     5«. 

Ballantyne. — First  Lessons  in  Sanskrit  Grammar;  together  with  an 
Introduction  to  the  Hitopadesa.  Second  edition.  By  James  R.  Ballantyne. 
LL.D.,  Librarian  of  the  India  Office.    8vo.  pp.  viii.  and  110,  cloth.     1869.    5*. 

Bartlett. — Dictionary  of  Americanisms  :  a  Glossary  of  "Words  and 
Phrases  colloquially  used  in  the  United  States.  By  John  R.  Bartlett.  Second 
Edition,  considerably  enlarged  and  improved.  1  vol.  8vo.,  pp.  xxsii.  and  524, 
cloth.     16s. 

Beal. — Travels  of  Faii  Hian  and  Siv.-Yun,  Buddhist  Pilgrims 
from  China  to  India  (400  a.d.  and  518  a.d.)  Translated  from  the  Chinese, 
by  S.  l!r.  \l  (B.A.  Trinity  College,  I  Cambridge),  a  Chaplain  in  Her  Majesty's 
Fleet,  a  Member  of  the  aoyal  Asiatic  Society,  and  Author  of  a  Translation  of 
the  PntimSksha  and  the  Amithalui  Sutra  from  the  Chinese.  Crown  8vo.  pp. 
Ixxiii.  and  210,  cloth,  ornamental.     10s.  \\,l. 

Beal. — Outline   of  Buddhism,  raoM  Chutese  Sources.     By  S.  Beal, 

B.A. .Trinity  College,  Cambridge,  a  Chaplain  in    Her  Majesty's  Fleet,  &c.,  &c. 
Contents.— I,  Legendary  Period.— II.  Buddhism  as  a  Religious  System.— III.  Early  Scholastic 
Period.— IV.  Mystical  Period.— V.  Decline  and  Fall.  {%  tf. 

Beames. — Outlines  of  Indian  Philology.  "With  a  Map,  showing  the 
Distribution  of  the  Indian  Languages.  By  John  Bkames.  Second  enlarged  and 
revised  edition.     Crown  .Svo.  cloth,  pp.  viii.  and  96.     5s. 

Bell—  Knci.ish  Visible  Speech  fob  the  Mii.imn,  for  communicating 

the  Exact  Pronunciation  of  the  Language  to  Native  or  Foreign  Learners,  and 
for  Teaching  Children  and  illiterate  Adults  to  Bead  in  few  Days.  By 
Alexander  Melville  Bell,  F.E.I. S.,  F.K.S.S.A.,  Lecturer  on  Elocution  in 
University  College,  London.     4to.  sewed,  pp.  16.     1*. 


4  Linguistic  Publications  of  Trubner  8f  Co. 

Bell. — Visible  Speech;  the  Science  of  Universal  Alphabetics,  or  Self- 
Interpreting  Physiological  Letters,  for  the  Writing  of  all  Languages  in  one 
Alphabet.  Illustrated  by  Tables,  Diagrams,  and  Examples.  By  Alexander 
Melville  Bell,  F.E.I.S.,  F.  R.S.A.,  Professor  of  Vocal  Physiology,  etc.  4to., 
pp.  156,  cloth.     15s. 

Bellew. — A  Dictionary  of  the  Pukkhto,  or  Ptjkshto  Language,  on  a 

new  and  Improved  System.  With  a  reversed  Part,  or  English  and  Pukkhto. 
By  H.  W.  Bellew,  Assistant  Surgeon,  Bengal  Army.  Super  Royal  8vo., 
pp.  xii.  and  356,  cloth.     42s. 

Bellew. — A  Grammar  of  the  Pukbzhto  or  Pukshto  Language,  on  a 

New  and  Improved  System.  Combining  Brevity  with  Utility,  and  Illustrated  by 
Exercises  and  Dialogues.  By  H.  W.  Bellew,  Assistant  Surgeon,  Bengal  Army. 
Super-royal  8vo.,pp.  xii.  and  156,  cloth.     21s. 

Bellows. — English  Outline  Vocabulary,  for  the  use  of  Students  of  the 
Chinese,  Japanese,  and  other  Languages.  Arranged  by  John  Bellows.  With 
Notes  on  the  writing  of  Chinese  with  Roman  Letters.  By  Professor  Summers, 
King's  College,  London.     Crown  8vo.,  pp.  6  and  368,  cloth.     6s. 

Bellows. — Outline  Dictionary,  for  the  use  of  Missionaries,  Explorers, 

and  Students  of  Language.  By  Max  MUller,  M.A.,Taylorian  Professor  in  the 
University  of  Oxford.  With  an  Introduction  on  the  proper  use  of  the  ordinary 
English  Alphabet  in  transcribing  Foreign  Languages.  The  Vocabulary  compiled 
by  John  Bellows.      Crown  8vo.  Limp  morocco,  pp.  xxxi.  and  368.     7s.  6d. 

Benfey. — A  Practical  Grammar  of  the  Sanskrit  Language,  for  the 
use  of  Early  Students.  By  Theodor  Benfey,  Professor  of  Sanskrit  in  the 
University  of  Gottingen.  Second,  revised  and  enlarged,  edition.  Royal  8vo. 
pp.  viii.  and  296,  cloth.     10s.  6d. 

Beurmann. — Vocabulary  of  the  Tigre  Language.  Written  down  by 
Moritz  von  Beurmann.  Published  with  a  Grammatical  Sketch.  By  Dr.  A. 
Merx,  of  the  University  of  Jena.     pp.  viii.  and  78,  cloth.      3s.  6d. 

Bholanauth  Chunder. — The  Travels  of  a  Hindoo  to  various  parts  of 
Bengal  and  Upper  India.  By  Bholanauth  Chunder,  Member  of  the  Asiatic 
Society  of  Bengal.  With  an  Introduction  by  J.  Talboys  Wheeler,  Esq.,  Author  of 
"  The  History  of  India."  Dedicated,  by  permission,  to  His  Excellency  Sir  John 
Laird  Mair  Lawrence,  G.C.B.,  G.C.S.I. ,  Viceroy  and  Governor-General  of  India, 
etc.     In  2  volumes,  crown  8vo.,  cloth,  pp.  xxv.  and  440,  viii.  and  410.     21s. 

Bigandet. — The   Life   or  Legend   of   Gaudama,  the  Budha  of   the 

Burmese,  with  Annotations.  The  ways  to  Neibban,  and  Notice  on  the 
Phongyies,  or  Burmese  Monks.  By  the  Right  Reverend  P.  Bigandet,  Bishop  of 
Ramatha,  Vicar  Apostolic  of  Ava  and  Pegu.  8vo.  sewed,  pp.  xi.,  538,  and  v.   18s. 

Bleek. — A  Comparative  Grammar  of  South  African  Languages.  By 
W.  H.  I.  Bleek,  Ph.D.  Volume  I.  I.  Phonology.  II.  The  Concord. 
Section  1.  The  Noun.     8vo.  pp.  xxxvi.  and  322,  cloth.     16s. 

Bleek. — Beynard  in  South  Africa;  or,  Hottentot  Fables.  Trans- 
lated from  the  Original  Manuscript  in  Sir  George  Grey's  Library.  By  Dr. 
W.  H.  I.  Bleek,  Librarian  to  the  Grey  Library,  Cape  Town,  Cape  of  Good 
Hope.     In  one  volume,  small  8vo.,  pp.  xxxi.  and  94,  cloth.     3s.  Gd. 

Bombay  Sanskrit  Series.     Edited  under  the  superintendence  of  G. 
Buhler,  Ph.  D.,  Professor  of  Oriental  Languages,  Elphinstone  College,  and 
F.   Kielhorn,   Ph.  D.,  Superintendent  of  Sanskrit  Studies,   Deccan  College. 
Already  published. 

1.  Panchatantra  iv.  and  v.     Edited,    with  Notes,  hy  G.  Buhler, 

Ph.  D.     Pp.  84,  1.6.     4s.  Gd. 

2.  Nagojibhatta's   Paribhashendusekhara.      Edited   and   explained 

by  F.  Kielhorn,  Ph.  D.     Part  I.,  the  Sanskrit  Text  and  various  readings. 
pp.  116.     8s.  Gd. 


8  and  60,  Paternoster  Bow,  London.  5 

Bombay  Sanscrit  Series — continued.     Already  published. 

3.  I'ancihtaxtk.v  ii.  and  hi.   Edited,  with  Notes,  by  G.  Buiiler,  Ph.D. 

Pp.  So",  14,  2.     5*.  (></. 

4.  Pancuatantra   i.     Edited,    with   Notes,    by  F.   Kielhorn,   Ph.D. 

Pp.  114,  53.     6s.  6d. 

Boyce. — A  Grammar   of   the   Kaffir  Language. —  By  William  B. 

Boyes,  Wesleyan  Missionary.  Third  Edition,  augmented  and  improved,  with 
Exercises,  by  William  J.  Davis,  Wesleyan  Missionary,  limo.  pp.  xii.  and 
164,  cloth.    8s. 

Bowditch. — Suffolk  Surnames.  By  N.  I.  Bowditch.  Third  Edition, 
8vo.  pp.  xxvi.  and  758,  cloth.     7s.  6d. 

Brice. — A    Bomanized    Hindustani  and   English   Dictionary.     De" 

signed  for  the  use  of  Schools  and  for  Vernacular  Students  of  the  Language* 
Compiled  by  Nathaniel  Brice.  New  Edition,  Revised  and  Enlarged.  Post 
8vo.  cloth,  pp.  vi.  and  357.     8s. 

Brinton. — Tiie  Mytiis  of  the  New  World.  A  Treatise  on  the  Sym- 
bolism and  Mythology  of  the  Red  Races  of  America.  By  Daniel  G.  Brinton, 
A.M.,  M.D.     Crown  8vo.  cloth,  pp.  viii.  and  308.     10*.  6d. 

Brown. — TnE  Dervishes;  or,  Oriental   Spiritualism.    By  John  P. 

Brown,  Secretary  and  Dragoman  of  the  Legation  of  the  United  States  of 
America  at  Constantinople.  With  twenty-four  Illustrations.  8vo.  cloth, 
pp.  viii.  and  415.     lis. 

Brown.— Carnatic  Chronology.    The  Hindu  and  Mahomedan  Methods 

of  Reckoning  Time  explained  :  with  Essays  on  the  Systems  ;  Symbols  used  for 
Numerals,  a  new  Titular  Method  of  Memory,  Historical  Records,  and  other 
subjects.  By  Charles  Philip  Brown,  Member  of  the  Royal  Asiatic  Society; 
late  of  the  Madras  Civil  Service;  Telugu  Translator  to  Government;  Senior 
Member  of  the  College  Board,  etc. ;  Author  of  the  Telugu  Dictionaries  and 
Grammar,  etc.     4to.  sewed,  pp.  xii.  and  90.     10s.  6d. 

Brown.  — Sanskrit  Prosody  and  Numerical  Symbols  Explained.  By 
Charles  Philip  Bkown,  Author  of  the  Telugu  Dictionary,  Grammar,  etc.,  Pro- 
fessor of  Telugu  in  the  University  of  London.     Demy  Svo.  pp.  64,  cloth.   3s.  6d. 

Buddhaghosha. — Buddhaghosha's  Parables  :  translated  from  Burmese 

by  Captain  H.  T.  Rogers,  R.E.  With  an  Introduction  containing  Buddha's 
Dhammapadam,  or,  Path  of  Virtue  ;  translated  from  Pali  by  F.  Max  Mulleh. 
8vo.  pp.  378,  cloth.     12s.  6rf. 

Burgess.— Surya-Siddhanta   (Translation  of  the):    A   Text-book  of 

Hindu  Astronomy,  with  Notes  and  an  Appendix,  containing  additional  Notes 
and  Tables,  Calculations  of  Eclipses,  a  Stellar  Map,  and  Indexes.  By  Rev. 
Ebrnezeu  Burgess,  formerly  Missionary  of  the  American  Board  of  Commis- 
sioners of  Foreign  Missions  in  India  ;  assisted  by  the  Committee  of  Publication 
of  the  American  Oriental  Society.     8vo.  pp.  iv.  and  354,  boards.     15s. 

Callaway.  — IziNliANKKWANE,  Nensimaxsimank,  Nezindaba,  Zabantu 
(Nursery  Tales,  Traditions,  and  Histories  of  the  Zulus).  In  their  own  words, 
with  a  Translation  into  Ei.glish,and  Notes.  By  the  Rev.  Henry  Callaway, 
M.D.     Volume  I.,  8vo.  pp.  xiv.  and  378,  cloth.     Natal,  lSoo  and  18u7.     16s. 

Callaway.  —  The    Beligious    System    of    the    Amazulu. 

Part  I.  Unkulunkulu;  or,  the  Tradition  of  Creation  as  existing  among  the 
Amazulu  and  other  Tribes  of  South  Africa, in  their  own  words,  with  a  translation 
into  English,  and  Notes.  By  the  Rev.  Canon  Callaway,  M.D.  8vo.  pp.  126, 
6ewed.     4s. 

Part  II. — Amatongo;  or,  Ancestor  Worship,  as  existing  among  the  Amazulu,  in 
their  own  words,  with  a  translation  into  English,  and  Notes.  By  the  Rev. 
Canon  Callaway,  M.D.     8vo.  pp.  127,  sewrd.     it. 

2 


6  Linguistic  Publications  of  Trubner  8f  Co. 

Canones  Lexicographici ;  or,  Rules  to  be  observed  in  Editing  the  New 

English  Dictionary  of  the  Philological  Society,  prepared  by  a  Committee  of  the 

Society.    8vo.,  pp.  12,  sewed.     6d. 
Carpenter. — The  Last  Days  in  England   of  the  Rajah  Rammohhn 

Roy.     By  Mary  Carpenter,  of  Bristol.     With  Five  Illustrations.     8vo.  pp. 

272,  cloth.     7s.  dd. 
Carr. — ?3-o[jSerss^_§)-ES'o^a§'.     A   Collection   or    Teltjgit    Proverbs, 

Translated,  Illustrated,  and  Explained ;  together  with  some  Sanscrit   Proverbs 

printed  in  the  Devnagari  and  Telugu   Characters.     By   Captain   M.  "W.  Carr, 

Madras  Staff  Corps.  One  Vol.  and  Supplemnt,  royal  8vo.  pp.  488  and  148.  31s.  6d. 

Catlin. — O-Kee-Pa.  A  Religious  Ceremony  of  the  Mandans.  By 
George  Catlin.  With  13  Coloured  Illustrations.  4to.  pp.  60,  bound  in  cloth, 
gilt  edges.     14s. 

Chalmers. — The  Origin  of  the  Chinese;  an  Attempt  to  Trace  the 

connection  of  the  Chinese  with  Western  Nations  in  their  Religion,  Superstitions, 
Arts,  Language,  and  Traditions.  By  John  Chalmers,  A.M.  Foolscap  8vo. 
cloth,  pp.  78.     2s.  6d. 

Chalmers. — The  Speculations  on  Metaphysics,  Polity,  and  Morality 
of  "  The  Old  Philosopher"  Lau  Tsze.  Translated  from  the  Chinese,  with 
an  Introduction  by  John  Chalmers,  M.A.     Fcap.  8vo.  cloth,  xx.  and  62.    4s.  6d. 

Charnock. — Ltjdus  Patronymicus  ;  or,  the  Etymology  of  Curious  Sur- 
names. By  Richard  Stephen  Charnock,  Ph.D.,  F.S.A.,  F.R.G.S.  Crown 
8vo.,  pp.  182,  cloth.     7s.  6c?. 

Charnock. — Verba  Nominalia  ;  or  Words  derived  from  Proper  Names. 
By  Richard  Stephen  Charnock,  Ph.  Dr.  F.S.A.,  etc.  8vo.  pp.  326,  cloth.  14*. 

Chaucer  Society's  Publications.    First  Series. 

A  Six-Text  Print  of  Chaucer's  Canterbury  Tales,  in  parallel  columns,  from 
the  following  MSS. :— 1.  The  Ellesmere.  2.  The  Hengwrt,  154.  3.  The  Cambridge 
Univ.  Libr.  Gg.  4,  27.  4.  The  Corpus  Christi  College,  Oxford.  5.  The 
Petworth.  6.  The  Lansdowne,  851.— Part  I.  The  Prologue  and  Knight's 
Tale.  (Each  of  the  above  Texts  are  also  published  separately.) 
Second  Series. 

1 .  On  Early  English  Pronunciation,  with  especial  reference  to  Shakes- 

peare and  Chaucer,  containing  an  investigation  of  the  Correspondence  of  Writing 
with  Speech  in  England,  from  the  Anglo-Saxon  period  to  the  present  day, preceded 
by  a  systematic  notation  of  all  spoken  sounds,  by  means  of  the  ordinary  print- 
ing types.  Including  a  re-arrangement  of  Prof.  F.  J.  Child's  Memoirs  on  the 
Language  of  Chaucer  and  Gower,  and  Reprints  of  the  Rare  Tracts  by  Salesbury 
on  English,  1517,  and  Welch,  1567,  and  by  Barcley  on  French,  1521.  By 
Alexander  J.  Ellis,  F.R.S.,  etc.,  etc.  Part  I.  On  the  Pronunciation  of  the 
xivth,  xvith,  xvnth,  and  xvmth  centuries.     10s. 

2.  Essays  on  Chatjcer  ;  His  Words  and  Works.     Part  I.     1.  Ebert's 

Review  of  Sandras's  Etude  sur  Chaucer,  considerc  comme  Imitateur  des  Trouveres, 
translated  by  J.  W.  Van  Rees  Hoets,  M.A.,  Trinity  Hall,  Cambridge,  and  revised 
by  the  Author.— II.  A  Thirteenth  Century  Latin  Treatise  on  the  Chilindre:  "  For 
by  my  chilindre  it  is  prime  of  day  "  (Shipmannes  Tale).  Edited,  with  a  Trans- 
lation, by  Mr.  Edmund  Brock,  and  illustrated  by  a  Woodcut  of  the  Instrument 
from  the  Ashmole  MS.,  1522. 

3.  A    Temporary   Preface    to    the    Six-Text   Edition   of    Chaucer's 

Canterbury  Tales.  Part  I.  Attempting  to  show  the  true  order  of  the  Tales,  and 
the  Days  and  Stages  of  the  Pilgrimage,  etc.,  etc.  By  F.  J.  Furnivall,  Esq., 
M.A.,  Trinity  Hall,  Cambridge. 

Childers. — Khuddaka  Patha.  A  Pali  Text,  with  a  Translation  and 
Notes.  By  R.  C.  Childers,  late  of  the  Ceylon  Civil  Service.  8vo.  pp.  32, 
stitched.     Is.  6<f. 


8  and  GO,  Paternoster  Row,  London.  7 

Childers. — A  Pali-English  Dictionary,  with  Sanskrit  Equivalents, 
and  with  numerous  Quotations,  Extracts,  and  References.  Compiled  by  R.  C. 
Chii.deus,  late  of  the  Ceylon  Civil  Service.  [In  preparation. 

Chronique  in:  Ai:<hM)j.u\vk-Mohammi'i>-Ben-Djarir-Ben-Yezid  Tabakt. 
Traduite  par  Monsieur  Hermann  ZoTENBB&S.  Vol.  I.,  8vo.  pp.  608,  sewed. 
7s.  67/.     {To  be  completed  in  Four  Volumes.) 

Colenso. — First  Steps  in  Zulu-Kafir:  An  Abridgement  of  the  Ele- 
mentary Grammar  of  the  Zulu-Kafir  Language.  Hy  the  Right  Rev.  John  W. 
Colenso,  Bishop  of  Natal.     8vo.  pp.  80,  cloth.     Ekukanyeni,  1859.     4*.  6d. 

Colenso. — Zulu-English  Dictionary.  By  the  Right  Rev.  John  "W.  Co- 
lenso, Bishop  of  Natal.  8vo.  pp.  viii.  and  552,  sewed.  Pietermaritzburg,1861.  15s. 

Colenso. — First  Zulu-Kafir  Reading  Book,  two  parts  in  one.  By  the 
Right  Rev.  John  "\V.  Colenso,  Bishop  of  Natal.  lGmo.  pp.  44,  sewed.  Natal.   Is. 

Colenso. — Second  Zulu-Kafir  Reading  Book.  By  the  same.  16rao. 
pp.  108,  sewed.     Natal.     3s. 

Colenso. — Fourth  Zulu-Kafir  Reading  Book.     By  the  same.     8vo. 

pp.  160,  cloth.     Natal,  1859.     7s. 

Colenso.— Three  Native  Accounts  of  the  Visits  of  the  Bishop  of  Natal 

in  September  and  October,  1859,  to  Upmande,  King  of  the  Zulus  ;  with  Expla- 
natory Notes  and  a  Literal  Translation,  and  a  Glossary  of  all  the  Zulu  Words 
employed  in  the  same :  designed  for  the  use  of  Students  of  the  Zulu  Language. 
By  the'  Right  Rev.  John  VV.  Colenso,  Bishop  of  Natal.  lGmo.  pp.  160,  stiff 
cover.     Natal,  Maritzburg,  I860.     4s.  6<i. 

Coleridge. — A  Glossarial  Index  to  the  Printed  English  Literature  of 
the  Thirteenth  Century.     By  Herbert  Coleridge,  Esq.     8vo.  pp.  104,  cloth. 

2s.  M. 

Colleccao  de  Vocabulos  e  Frases  usados   na  Provincia  de  S.  Pedro, 

do  Rio  Grande  do  Sul,  no  Brasil.     12mo.  pp.  32,  sewed.     Is. 

Contopoulos. — A  Lexicon  of  Modern  Greek-English   and   English 
Modern  Greek.     By  N.  Contopoulos. 
Part  I.  Modern  Greek-English.     8vo.  cloth,  pp.  460.      12s. 
Part  II.  English-Modern  Greek.     8vo.  cloth,  pp.  582.     15.v. 

Dennys. — Cuina  and  Japan.     A  complete  Guide  to  the  Open  Ports  of 

those  countries,  together  with  Pekin,  Yeddo,  Hong  Kong,  and  Macao;  forming 
a  Guide  Book  and  Vade  Mecum  for  Travellers,  Merchants,  and  Residents  in 
general;  with  56  Maps  and  Plans.  By  Wm.  Frederick  Mayers,  F.  II. G.S. 
1 1.  M.'s  Consular  Service;  N.  B.  Dennys,  late  II.  M.'s  Consular  Service;  and 
Charles  Kino,  Lieut.  Royal  Marine  Artillery.  Edited  by  N.  B.  Dennys. 
In  one  volume.     8vo.  pp.  600,  cloth.     £2  2s. 

Dohne. — A  Zulu-Kafir  Dictionary,  etymologically  explained,  with 

copious  Illustrations  and  examples,  preceded  by  an  introduction  on  the  Zulu- 
Kafir  Language.  By  the  Rev.  J.  L.  Doiine.  Royal  8vo.  pp.  xlii.  and  418, 
sewed.     Cape  Town,  1857.     21s. 

Dohne. — The  Four  Gospels  in  Zulu.      By  the  Rev.  J.  L.  Dohne, 

Missionary  to  the  American  Board,  C.F.M.  8vo.  pp.  208,  cloth.  Pietermaritz- 
burg,  1866.     5s. 

Early  English  Text  Society's  Publications. 

1.  Early    English    Alliterative   Poems.       In   the    West-Midland 

Dialect  of  the  Fourteenth  Century.     Edited  by  II.  Morris,  Esq.,  from  an 
unique  Cottonian  MS.      16.v. 

2.  Arthur  (about  1440  a.d.).     Edited  by   F.  J.   Furnivall,  Esq., 

from  the  Marquis  of  Bath's  unique  M.S.      Is, 


8  Linguistic  Publications  of  Trubner  fy  Co. 

Early  English  Text  Society's  Publications — continued. 

3.  Ane  Compendious  and  Breue  Tractate  concerxyng  te  Office 

and  Dewtie  of  Kyngis,  etc.  By  William  Lauder.  (1556  a.d.)  Edited 
by  F.  Hall,  Esq.,  D.C.L.     45. 

4.  Sir   Gawayne   and   the   Green  Knight  (about    1320-30   a.d.). 

Edited  by  R.  Morris,  Esq.,  from  an  unique  Cottonian  MS.     10s. 

5.  Of  the  Orthographie  and  Congruitie  of  the  Britan  Tongue; 

a  treates,  noe  shorter  than  necessarie,  for  the  Schooles,  be  Alexander  Hume. 
Edited  for  the  first  time  from  the  unique  MS.  in  the  British  Museum  (about 
1617  a.d.),  by  Henry  B.  Wheatley,  Esq.     4s. 

6.  Lancelot  of  the  Laik.     Edited  from  the  unique  MS.  in  the  Cam- 

bridge University  Library  (ab.  1500),  by  the  Kev.  Walter  W.  Skeat,  M.A.  8s. 

7.  The  Story  of  Genesis  and  Exodus,  an  Early  English  Song,  of 

about  1250  a.d.    Edited  for  the  first  time  from  the  unique  MS.  in  the  Library 
of  Corpus  Christi  College,  Cambridge,  by  11.  Morris,  Esq.     8s. 
8  Morte  Arthure;  the  Alliterative  Version.     Edited  from  Robert 
Thornton's  unique  MS.  (about  1440  a.d.)  at  Lincoln,  by  the  Rev.  George 
Perry,  M.A.,  Prebendary  of  Lincoln.     7s. 

9.  Animadversions  upfon  the  Annotacions  and  Corrections  of 
some  Imperfections  of  Impressiones  of  Chaucer's  Woukes,  reprinted 
in  1598;  by  Francis  Thvnne.  Edited  from  the  unique  MS.  in  the 
Bridgewater  Library.     By  G.  H.  Kingsley,  Esq.,  M.D.     4s. 

10.  Merlin,  or  the  Early  History  of  King  Arthur.    Edited  for  the 

first  time  from  the  unique  MS.  in  the  Cambridge  University  Library  (about 
1450  a.d.  ),  by  Henry  B.  Wheatley,  Esq.     Parti.     2s.  6d. 

11.  The  Monarche,  and  other  Poems  of  Sir  David  Lyndesay.  Edited 

from  the  first  edition  by  Johne  Skott,  in  1552,  by  Fitzedward  Hall, 
Esq.,  D.C.L.     Part  I.     3s. 

12.  The  Wright's  Chaste  "Wife,  a  Merry  Tale,  by  Adam  of  Cobsam 

(about  1462  a.d.),  from  the  unique  Lambeth  MS.  306.  Edited  for  the  first 
time  by  F.  J.  Furnivall,  Esq.,  M.A.     Is. 

13.  Seinte  Marherete,  }>e  Meiden  ant  Martyr.     Three  Texts  of  ab. 

1200, 1310,  1330  a.d.  First  edited  in  1862,  by  the  Rev.  Oswald  Cockayne, 
M.A.,  and  now  re-issued.     2s. 

14.  Kyng  Horn,  with  fragments  of  Floriz  and  Blanuchefiur,  and  the 

Assumption  of  the  Blessed  Virgin.  Edited  from  the  MS.  in  the  Library  of 
the  University  of  Cambridge  and  the  British  Museum,  by  the  Rev.  J.  Rawson 
Lumby.     3s.  (id. 

15.  Political,  Religious,  and  Love  Poems,  from  the  Lambeth  MS., 

No.  306,  and  other  sources.    Edited  by  F.  J.  Furnivall,  Esq.,  M.A.    7s.  (id. 

16.  A  Tretice  in  English  breuely  drawe  out  of  \  book  of  Quintis 

essencijs  in  Latyn,  Jj  Hermys  ]>  prophete  and  king  of  Egipt  after  ]>  flood 
of  Noe,  fader  of  Philosophris,  hadde  by  reuelaciouw  of  an  aungil  of  God  to  him 
sente.    Edited  from  the  Sloane  MS.  73,  by  F.  J.  Furnivall,  Esq.,  M.A.  Is. 

17.  Parallel  Extracts  from  29  Manuscripts  of  Piers  Plowman,  with 

Comments,  and  a  Proposal  for  the  Society's  Three-text  edition  of  this  Poem. 
By  the  Rev.  W.  Skeat,  M.A.     Is. 

18.  Hali  Meidenhead,  about  1200  a.d.    Edited  for  the  first  time  from 

the  MS.  (with  a  translation)  by  the  Rev.  Oswald  Cockayne,  M.A.     Is. 

19.  The  Monarche,  and  other  Poems  of  Sir  David  Lyndesay.  Part  II., 

the  Complaynt  of  the  King's  Papingo,  and  other  minor  Poems.  Edited  from 
the  First  Edition  by  F.  Hall,  Esq.,  D.C.L.     3s.  (id. 

20.  Some  Treatises  by  Kichard  Rolle  de  Hampole.     Edited  from 

Robertof  Thornton's  MS.  ab.  1440  a.d.,  by  Rev.  George  G.  Perry,  M.A.  1«. 


8  and  b'U,  Paternoster  Row,  London.  9 

Early  English  Text  Society's  Publications— continued. 

21.  Merlin,  OR  the  Early  History  of  Euro  Arthur.  Part  II.  Edited 

by  Henry  B.  Whkatley,  Esq.     4s. 

22.  The  Romans  of  Partenay,  or  Lusignen.    Edited  for  the  first  time 

from  the  unique  MS.  in  the  Library  of  Trinity  College,  Cambridge,  by  the 
Rev.  VV.  W.  Skeat.  M.A.     (is. 

23.  Dan  Michel's  A  yen  bite  of  Inwyt,  or  Remorse  of  Conscience,  in 

the  Kentish  dialect,  1310  a.d.  Edited  from  the  unique  MS.  in  the  British 
Museum,  by  Richard   Morris,  Esq.      10s.  Gd. 

24.  Hymns  of  the  Virgin  and  Christ;  TnE  Parliament   of   Devils, 

and  Other  Religious  Poems.  Edited  from  the  Lambeth  MS.  853,  by  F.  J. 
Furnivall,  M.A.     3s. 

25.  The  Stacions  of  Rome,  and  the   Pilgrim's  Sea- Voyage  and  Sea- 

Sickness,  with  Clene  Maydenhod.  Edited  from  the  Vernon  and  Porkington 
MSS.,  etc.,  by  F.J.  Furnivall,  Esq.,  M.A.     Is. 

26.  Religious  Pieces   in    Prose  and  Verse.       Containing    Dan   Jon 

Gaytrigg's  Sermon;  The  Abbaye  of  S.  Spirit;  Sayne  Jon,  and  other  pieces 
in  the  Northern  Dialect.  Edited  from  Robert  of  Thorntone's  MS.  (ab.  1460 
a.d.)  by  the  Rev.  G.  Ferry,  M.A.     2s. 

27.  Manipulus  Vocabulorum  :   a  Rhyming  Dictionary  of  the  English 

Language,  by  Peter  Levins  (1570).  Edited,  with  an  Alphabetical  Index, 
by  Henry  B.  Wheatley.     12s. 

28.  The  Vision  of  William  concerning  Piers  Plowman,  together  with 

Vita  de  Dowel,  Dobet  et  Dobest.  1362  a.d.,  by  William  Langland.  The 
earliest  or  Vernon  Text ;  Text  A.  Edited  from  the  Vernon  MS.,  with  full 
Collations,  by  Rev.  W.  W.  Skeat,  M.A.     7s. 

29.  Old  English  Homilies  and  Homiletic  Treatises.    (Sawles  "Warde, 

and  the  Wohunge  of  TJre  Lauerd  :  Ureisuns  of  Ure  Louerd  and  of  lire  Lefdi, 
etc.)  of  the  Twelfth  and  Thirteenth  Centuries.  Edited  from  MSS.  in  the  Brit- 
ish Museum,  Lambeth,  and  Bodleian  Libraries  ;  with  Introduction,  Transla- 
tion, and  Notes.     By  Richard  Morris.     First  Series.     Part  I.     7s. 

30.  Piers,  the  Ploughman's  Crede  (about  1394).     Edited  from  the 

MSS.  by  the  Rev.  W.  W.  Skeat,  M.A.     2s. 

31.  Instructions  for  Parish  Priests.     By  JonN  Mtrc.     Edited  from 

Cotton  M.S.  Claudius  A.  II.,  by  Edward  Peacock,  Esq.,  F.S.A.,  etc.,  etc.  4*. 

32.  The  Babees  Book,  Aristotle's  ABC,  Urbanitatis,  Stans  Puer  ad 

Mensam,  The  Lytille  Childrenes  Lytil  Boke.  The  Bokes  of  Nurture  of 
Hugh  Rhodes  and  John  Russell,  Wynkyn  de  Worde's  Boke  of  Kervynge,  The 
Booke  of  Demeanor,  The  Boke  of  Curtasye,  Seager's  Schoole  of  Vertue,  etc., 
etc.  With  some  French  and  Latin  Poems  on  like  subjects,  and  some  Fore- 
words on  Education  in  Early  England.  Edited  by  F.  J.  Furnivall,  MA., 
Trin.  Hall,  Cambridge,     Ids. 

33.  TnE  Book  of  the  Knight  de  la  Tour  Landrt,  1372.     A  Father's 

Book  for  his  Daughters,  Edited  from  the  llarleian  MS.  1764,  by  Thomas 
Wright,  Esq.,  M.A.,  and  Mr.  William  Rosmter.     8s. 

34.  Old  English  Homilies  and  Homiletic  Treatises.    (Sawles  Warde, 

and  the  Wohunge  of  Ure  Lauerd :  Ureisuns  of  Ure  Louerd  and  of  Ure  Lefdi, 
etc.)  of  the  Twelfth  and  Thirteenth  Centuries.  Edited  from  MSS.  in  the 
British  Museum,  Lambeth,  and  Bodleian  Libraries;  with  Introduction,  Trans- 
lation, and  Notes,  by  Richard  Morris.     First  Series.     Part  2.     8*. 

35.  Sir  David  Lyndesay's  WoBXS.     Part   3.     The  Historie  of  ane 

Nobil  and  Wailxeand  Sqvyer,  William  Meliuum,  uinqvliylo  Laird  of 
Cleische  and  Bynnis,  coninylit  be  Sir  Dauid  Lyndesay  of  the  Mont  alias 
Lyoun  King  of  Armes.  With  the  Testament  of  the  said  Williame  Mel- 
drum,  Squver,  compvlit  alswa  be  Sir  Dauid  Lyndesay,  etc.  Edited  by  F. 
Hall,  D.C.L.     2s. 


10  Linguistic  Publications  of  Triibner  <f  Co. 

Early  English  English  Text  Society's  Publications — continued. 

36.  Meelin,   oe  the  Eaely  Histoey   of   King   Aethue.     A  Prose 

Eomance  (about  1450-1460  a.d.),  edited  from  the  unique  MS.  in  the 
University  Library,  Cambridge,  by  Henry  B.  Wheatley.  With  an  Essay 
on  Arthurian  Localities,  by  J.  S.  Stuakt  Glennie,  Esq.  Part  III.  1869.  12s. 

37.  Sie   David  Lyndesay's   Works.     Part  IV.     Ane  Satyre  of  the 

thrie  estaits,  in  commendation  of  vertew  and  vitvperation  of  vyce.  Maid 
be  Sir  David  Lindesay,  of  the  Mont,  alias  Lyon  King  of  Armes.  At 
Edinbvrgh.  Printed  be  Robert  Charteris,  1602.  Cvm  privilegio  regis. 
Edited  by  F.  Hall,  Esq.,  D.C.L.     As. 

38.  The    Vision    of    William    conceening    Piees    the    Plowman, 

together  with  Vita  de  Dowel,  Dobet,  et  Dobest,  Secundum  Wit  et  Resoun, 
by  William  Langland  (1377  a.d.).  The  "Crowley"  Text;  or  Text  B. 
Edited  from  MS.  Laud  Misc,  581,  collated  with  MS.  Rawl.  Poet.  38,  MS. 
B.  15.  17.  in  the  Library  of  Trinity  College,  Cambridge,  MS.  Dd.  1.  17.  in 
the  Cambridge  University  Library,  the  MS.  in  Oriel  College,  Oxford,  MS. 
Bodley  814,  etc.  By  the  Rev.  Walter  W.  Skeat,  M.A.,  late  Fellow  of 
Christ's  College,  Cambridge.     10s.  6d. 

39.  The  "  Gest   Hystoeiale"    of   the   Destkitction  of   Teoy.     An 

Alliterative  Romance,  translated  from  Guido  De  Colonna's  "  Hystoria 
Troiana."  Now  first  edited  from  the  unique  MS.  in  the  Hunterian  Museum, 
University  of  Glasgow,  by  the  Rev.  Geo.  A.  Panton  and  David  Donaldson. 
Part  I.     10s.  6d. 

Extra  Series. 
1.  The  Romance  of  "William  of  Paleene  (otherwise  known  as  the 

Romance  of  William  and  the  Werwolf).  Translated  from  the  French  at  the 
command  of  Sir  Humphrey  de  Bohun,  about  a.d.  1350,  to  which  is  added  a 
fragment  of  the  Alliterative  Romance  of  Alisaunder,  translated  from  the 
Latin  by  the  same  author,  about  a.d.  1340  ;  the  former  re-edited  from  the 
unique  MS.  in  the  Library  of  King's  College,  Cambridge,  the  latter  now 
first  edited  from  the  unique  MS.  in  the  Bodleian  Library,  Oxford.  By  the 
Rev.  Waltek  W.  Skeat,  M.A.  8vo.  sewed,  pp.  xliv.  and  328.  £1  6s. 
2#.On  Eaely  English  Peonunciation,  with  especial  reference  to 
Shakespeare  and  Chaucer  ;  containing  an  investigation  of  the  Correspondence 
of  Wanting  with  Speech  in  England,  from  the  Anglo-Saxon  period  to  the 
present  day,  preceded  by  a  systematic  Notation  of  all  Spoken  Sounds  by 
means  of  the  ordinary  Printing  Types ;  including  a  re-arrangement  of  Prof. 
F.  J.  Child's  Memoirs  on  the  Language  of  Chaucer  and  Gower,  and  reprints 
of  the  rare  Tracts  by  Salesbury  on  English,  1547,  and  Welch,  1567,  and  by 
Barcley  on  French,  1521.  By  Alexander  J.  Ellis,  F.R.S.  Part  I.  On 
the  Pronunciation  of.  the  xivth,  xvith,  xvnth,  and  xvmth  centuries.  8vo. 
sewed,  pp.  viii.  and  416.     10s. 

3.  Caxton's  Book  of  Cuetesye,  printed  at  Westminster  about  1477-8, 

a.d.,  and  now  reprinted,  with  two  MS.  copies  of  the  same  treatise,  from  the 
Oriel  MS.  79,  and  the  Balliol  MS.  354.  Edited  by  Frederick  J..  Furni- 
vall,  M.A.     8vo.  sewed,  pp.  xii.  and  58.     5s. 

4.  The  Lay  of   Hayelok  the   Dane;     composed   in   the   reign  of 

Edward  I.,  about  a.d.  1280.  Formerly  edited  by  Sir  F.  Madden  for  the 
Roxburghe  Club,  and  now  re-edited  from  the  unique  MS.  Laud  Misc.  108,  in 
the  Bodleian  Library,  Oxford,  by  the  Rev.  Walter  W.  Skeat,  M.A.  8vo. 
sewed,  pp.  lv.  and  160.     10s. 

5.  Chatjcee's     Teanslation     of    Boethius's     "  De    Consolatione 

Philosophie."  Edited  from  the  additional  MS.  10,340  in  the  British 
Mnseum.  Collated  with  the  Cambridge  Univ.  Libr.  MS.  Ii.  3.  21.  By 
Richard  Morris.     8vo.     12s. 

6  The  Romance  of  the  Chenelebe  Assigne.  Re-edited  from  the 
unique  manuscript  in  the  British  Museum,  with  a  Preface,  Notes,  and 
Glossarial  Index,  by  Henry  H.  Gibbs,  Esq.,  M.A.  8vo.  sewed,  pp. 
xviii.  and  38.     3s. 


8  and  60,  Paternoster  Row,  London.  1 1 

Early  English  Text  Society's  Publications — continued. 

7.  Ox  Early  English  Pronunciation,  with  especial  reference  to 
Shakspere  and  Chaucer  ;  containing  an  investigation  of  the  Correspondence 
of  Writing  with  Speech  In  England,  from  the  An<j;lo-Saxon  period  to  the 
present  day,  preceded  by  a  systematic  Notation  of  all  Spoken  Sounds  by 
means  of  the  ordinary  Printing  Types;  including  a  re-arrangement  of  Prof. 
F.  J.  Child's  Memoirs  on  the  Language  of  Chaucer  and  Cower,  and  Reprints 
of  the  rare  Tracts  by  Salesbury  on  English,  1517,  and  Welsh,  1567  f  and  by 
Barcley  on  French,  1621.  By  Alexander  J.  Ellis,  F.K.S.,  etc.,  etc. 
Part  IT.  On  the  Pronunciation  of  the  xinth  and  previous  centuries,  of 
Anglo-Saxon,  Icelandic,  Old  Norse  and  Gothic,  with  Chronological  Tables  of 
the  Value  of  Letters  and  Expression  of  Sounds  in  English  Writing.     10s. 

8.  Queene  Elizabetiies  Achademy,   by  Sir  Humphrey    Gilbert. 

A  Hooke  of  Precedence,  The  Ordering  of  a  Funerall,  etc.  Varying  Versions 
of  the  Good  Wife,  The  Wise  Man,  etc.  Maxims,  Lydgate's  Order  of  Fools, 
A  Poem  on  Heraldry,  Occleve  on  Lords'  Men,  etc.,  Edited  by  F.  J. 
Furnivall,  M.A.,  Trin.  Hall.,  Camb.  With  Essays  on  Early  Italian  and 
German  Books  of  Courtesy,  by  W.  M.  Rossetti,  Lsq,,  and  E.  Oswald, 
Esq.     8vo.     13*. 

9.  The  Fraternitye  of  Vacabondes,  by  John  Awdeley  (licensed 

in  1560-1,  imprinted  then,  and  in  1565),  from  the  edition  of  1575  in  the 
Bodleian  Library.  A  Caueat  or  Wareuing  for  Commen  Cursetors  vulgarely 
called  Vagabones,  by  Thomas  Hakman.  Esciuiere.  From  the  3rd  edition  of 
1567,  belonging  to  Henry  Huth,  Esq.,  collated  with  the  2nd  edition  of  1567, 
in  the  Bodleian  Library,  Oxford,  and  with  the  reprint  of  the  4th  edition  of 
1573.  A  Sermon  in  Praise  of  Thieves  and  Thievery,  by  Pauson  Haben  oa 
Hyberdyne,  from  the  Lansdowne  MS.  98,  and  Cotton  Vesp.  A.  25.  Those 
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Eger  and  Grime ;  an  Early  English  llomance.     Edited  from  Bishop 

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M.  Elliot,  K.C.B.,  East  India  Company's  Bengal  Civil  Service,  by  Prof. 
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Elliot. — Memoirs  ox  the  History,  Folk-Lore,  and  Distribution  of 
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Ethnological  Society  of  London  (The  Journal  of  the).     Edited  by 

Professor  Huxley,  F.R.S.,  President  of  the  Society  ;  George  Busk,  Esq., 
F.R.S.;  Sir  John  Lubbock,  Bart.,  F.  R.S. ;  Colonel  A.  Lane  Fox,  Hon.  Sec; 
Thomas  Wright,  Esq.,  Hon.  Sec;  Hyde  Clarke,  Esq.;  Sub-Editor;  and 
Assistant  Secretary,  J.  H.  Lamprey,  Esq.     Published  Quarterly. 

No.  I.     April,  1869.     8vo.  pp.  88,  sewed.     3s. 

Contents  op  thk  April  Number,  1S69. — Flint  Instruments  from  Oxfordshire  and  the  Isle  of 
Thanet.  (Illustrated)  By  Colonel  A.  Lane  Fox.— The  Westerly  Drifting  of  Nomads.  ByH.  H. 
Howorth.— On  the  Lion  Shilling.  By  Hyde  Clarke. — Letter  on  a  Marble  Armlet.  By  H.  W. 
Edwards.— On  a  Bronze  Spear  from  Lough  Gur,  Limerick.  (Illustrated.)  By  Col.  A.  Lane  Fox. 
— On  Chinese  Charms.  By  W.  H.  Black. — Proto-ethnic  Condition  of  Asia  Minor.  By  Hyde 
Clarke.— On  Stone  Implements  from  the  Cape.  (Illustrated.)  By  Sir  J.  Lubbock. — Cromlechs 
and  Megalithic  Structures.  By  H.  M.  Westropp.— Remarks  on  Mr.  Westropp's  Paper.  By 
Colonel  A.  Lane  Fox.— Stone  Implements  from  San  Jose\  By  A.  Steffens.  — On  Child-bearing  in 
Australia  and  New  Zealand.  By  J.  Hooker,  M.D. — On  a  Pseudo-cromlech  on  Mount  Alexander, 
Australia.  By  Acheson.  —  The  Cave  Cannibals  of  South  Africa.  By  Layland.  —  Keviews  : 
Wallace's  Malay  Archipelago  (with  illustrations) ;  Fryer's  Hill  Tribes  of  India  (with  an  illustra- 
tion) ;  Reliquiae  Aquitanicoe,  etc. — Method  of  Photographic  Measurement  of  the  Human  Frame 
(with  an  illustration).    By  J.  H.  Lamprev.— Notes  and  Queries. 

No.  II.  July,  1869.     8vo.  pp.  117,  sewed.     3s. 

Contents  of  the  July  Number. — Ordinary  Meeting,  March  9,  1869  (held  at  the  Museum  of 
Practical  Geology),  Professor  Huxley,  F.R.S.,  President,  in  the  Chair.  Opening  Address  of  the 
President. — On  the  Characteristics  of  the  population  of  Central  and  South  India  (Illustrated). 
By  Sir  Walter  Elliot.— On  the  Races  of  India  as  traced  in  existing  Tribes  and  Castes  (With  a 
Map).  By  G.  Campbell,  Esq. — Remarks  by  Mr.  James  Fergusson.— Remarks  by  Mr.  Walter 
Dendy. — Ordinary  Meeting,  January  23rd,  1869.  Professor  Huxley,  F.R.S.,  President,  in  the 
Chair.  On  the  Lepchas.  By  Dr.  A.  Campbell,  late  Superintendent  of  Darjeeling.— On  Pre- 
historic Archaeology  of  India  (Illustrated).  By  Colonel  Meadows  Taylor,  C.S.I.,  M.R.A.S., 
M.R.I. A.,  etc. — Appendix  1.  Extract  from  description  of  the  Pandoo  Coolies  in  Malabar.  By  J. 
Babington,  Esq.  (Read  before  the  Literary  Society  of  Bombay,  December  20th,  1820.  Published 
in  Volume  III.  of  the  Society's  Transactions). — Appendix  II.  Extract  from  aletterfrom  Captain, 
now  Colonel,  A.  Doria,  dated  Camp  Katangrich,  April  12th,  1852.— On  some  of  the  Mountain 
Tribes  of  the  North  Western  frontier  of  India.  By  Major  Fosbery,  V.C.— On  Permanence  of 
type  in  the  Human  Race.  By  Sir  William  Denison. — Notes  and  Reviews. — Ethnological  Notes 
and  Queries. — Notices  of  Ethnology. 

No.  III.  October,  1869.    pp.  137,  sewed.     3s. 

Contents  of  the  October  Number. — On  the  Excavation  of  a  large  raised  Stone  Circle  or 
Barrow,  near  the  Village  of  Wurreegaon,  one  mile  from  the  military  station  of  Kamptee, 
Central  Provinces  of  India  (Illustrated).  By  Major  George  Godfrey  Pearse,  Royal  Artillery. — 
Remarks  by  Dr.  Hooker  on  Dr.  Campbell's  paper. — North-American  Ethnology  :  Address  of  the 
President.— On  the  Native  Races  of  New  Mexico  (Illustrated).  By  Dr.  A.  W.  Bell.— On  the 
Arapahoes,  Kiowas,  and  Comanches.  By  Morton  C.  Fisher. — The  North-American  Indians  :  a 
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Campaign  of  1868  against  the  Sioux,  Cheyenne,  Arapahoe,  Kiowa,  and  Comanche  Indians.  By 
William  Blackmore. — Notes  and  Reviews  :  The  Ethnological  Essays  of  William  Ewart  Gladstone. 
Inventus  Mundi,  the  Gods  and  Men  of  the  Homeric  Age.  By  the  Right  Hon.  William  Ewart 
Gladstone.     (The  Review  by  Hyde  Clarke,  Esq.)— Notes  and  Queries.— Classification  Committee. 

No.  IV.     January,  1870,     pp.  98.     3s. 

Contents  of  the  January  (1870)  Number. — On  New  Zealand  and  Polynesian  Ethnology: 
On  the  Social  Life  of  the  ancient  Inhabitants  of  New  Zealand,  and  on  the  national  character  it 
was  likely  to  form.  By  Sir  George  Grey,  K.C.B.— Notes  on  the  Maories  of  New  Zealand  and 
some  Melanesians  of  the  south-west  Pacific.  By  the  Bishop  of  Wellington.— Observations  on 
the  Inhabitants  and  Antiquities  of  Easter  Island.  Ky  J.  L.  Palmer.— On  the  westerly  drifting 
of  Nomades  from  the  fifth  to  the  nineteenth  century.  Part  II.  The  Seljuks,  Ghazdevides,  etc. 
By  H.  H.  Howorth,  Esq.— Settle  Cave  Exploration.— Index.— Contents.— Report  of  the  Council. 
List  of  Fellows. 

Facsimiles  of  Two  Papyri  found  in  a  Tomb  at  Thebes.    With  a 

a  Translation  by  Samuel  Birch,  LL.D.,  F.S.A.,  Corresponding  Member  of 
the  Institute  of  France,  Academies  of  Berlin,  Herculaneum,  etc.,  and  an 
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large  folio,  pp.  30  of  text,  and  16  plates  coloured,  bound  in  cloth.     21s. 

Furnivall. — Education  in   Early   England.      Some  Notes  used    as 

Forewords  to  a  Collection  of  Treatises  on  "  Manners  and  Meals  in  the  Olden 
Time,"  for  the  Early  English  Text  Society.  By  Frederick  J.  Furnivall, 
M.A.,  Trinity  Hall,  Cambridge,  Member  of  Council  of  the  Philological  and 
Early  English  Text  Societies.     8vo,  sewed,  pp.  74.     Is. 

Gesenius'  Hebrew  Grammar.     Translated  from  the  17th  Edition.     By 

Dr.  T.  J.  Conant.  With  grammatical  Exercises  and  a  Chrestomathy  by  the 
Translator.     8vo.  pp.  xvi.  and  361,  cloth.     10s.  6rf. 

Gesenius'  Hebrew  and  English  Lexicon  of  the  Old  Testament,  including 

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8vo.  pp.  xii.  and  1160,  cloth.     1/.  5s. 


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Goldstucker.— A  Dictionary,  Sanskrit  and  English,  extended  and 

improved  from  the  Second  Edition  of  the  Dictionary  of  Professor  II.  II.  Wilson, 
with  his  sanction  and  concurrence.  Together  with  a  Supplement,  Grammatical 
Appendices,  and  an  Index,  serving  as  a  Sanskrit- English  Vocabulary.  By 
Thkodok  Goldstucker.     Parts  I.  to  VI.  4to.  pp.  400.   1856-1863.     6s.  each. 

Goldstucker. — A  Compendious  Sanskrit-English  Dictionary,  for  the 
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ture.  By  Theodok  Goldstucker.  Small  4to.  pp.  900,  cloth.    [In  preparation. 

Goldstucker. — Pacini:  His  Place  in  Sanskrit  Literature.  An  Inves- 
tigation of  some  Literary  and  Chronological  Questions  which  may  be  settled  by 
a  study  of  his  Work.  A  separate  impression  of  the  Preface  to  the  Facsimile  of 
MS.  No.  17  in  the  Library  of  Her  Majesty's  Home  Government  for  India, 
which  contains  a  portion  of  the  Manava-Kalpa-Sutra,  with  the  Commentary 
of  Kumakila-Swamin.  By  Tiieodor  Goldstucker.  Imperial  Svo.  pp. 
268,  cloth.      l'2.s. 

Grammatography. — A  Manual  of  Reference  to   the  Alphabets  of 

Ancient  and    Modern   Languages.     Based  on  the  German   Compilation  of  F. 

Ballhorn.     Royal  8vo.  pp.  80,  cloth.     7s.  6d. 
The  "GrammatogTaphy"  is  offered  to  the  public  as  a  compendious  introduction  to  the  reading 
of  the  most  important  ancient  and  modem  languages.     Simple  in  its  design,  it  will  be  consulted 
with  advantage  by  the  philological  student,  the  amateur  linguist,  the  bookseller,  the  corrector  of 
the  press,  and  the"  diligent  compositor. 

ALPHABETICAL  INDEX. 

Afghan  (or  Pushto).  Czecliian(or Bohemian).  Hebrew  (current  hand).  Polish. 

Amharic.  Danish.  Hebrew  (J udseo-Ger-     Pushto  (or  Afghan). 

Anglo-Saxon.  Demotic.  Hungarian.  [man).Romaic(ModemGreek) 

Arabic.  E-trangelo.  Illyrian.  Russian. 

Arabic  Ligatures.  Kthiopic.  Irish.  Runes. 

Aramaic.  Etruscan.  Italian  (Old).  Samaritan. 

Archaic  Characters.  Georgian.  Japanese.  Sanscrit. 

Armenian.  German.  Javanese.  Servian. 

Assviian  Cuneiform.  Glagolitic.  Lettish.  Slavonic  (Old). 

Bengali.  Gothic.  Mantshu.  Sorbian  (or  Wendish). 

Bohemian  (Czechian).  Greek.  Median  Cuneiform.         Swedish. 

BOgfs.  Greek  Ligatures.  Modern  Greek  (Romaic)  Syriac. 

Burmese.  Greek  (Archaic).  Mongolian.  Tamil. 

CanareM  (or  Carnataca).  Gujerali(orGuzzeratte).  Numidian  Telugu. 

Chinese.  Hieratic.  OldSlavonic(orCyrillic).  Tibetan. 

Coptic.  Hieroglyphics.  Palmyreniaa.  Turkish. 

Croato-Glagolitic.  Hebrew.  Persian.  Wallaohian. 

Cufic.  Hebrew  (Archaic).  Persian  Cuneiform.  "Wcndish  (or  Sorbian) . 

Cvrillic(or01d Slavonic).  Hebrew  (Rabbinical).  Phoenician.  Zend. 

Grey. — Handbook  of  African,  Australian,  and  Polynesian  Phi- 
lology, as  represented  in  the  Library  of  His  Excellency  Sir  George  Grey, 
K.C.B.,  Her  Majesty's  High  Commissioner  of  the  Cape  Colony.  Classed, 
Annotated,  and  Edited  by  Sir  GkoRGE  Grey  and  Dr.  H.  I.  Bleek. 

Vol.  I.       Part  I. — South  Africa.     8vo.  pp.  18fi.     7s.  Gd. 

Vol.  I.       Part  2.— Africa  (North  of  the  Tropic  of  Capricorn).    8vo.  pp.  70.    2*. 

Vol.  I.      Part  8.— Madagascar.    Bvo.  pp.  24.    1*. 

Vol.  ir.    Part  I.— Australia.    8vo.  pp.  It.  and  44.    la,  M, 

Vol.  II.  Part  2.— Papuan  Languages  of  the  Loyalty  Islands  and  New  Hebrides,  compris- 
ing those  of  the  Islands  ofNcngone,  Lifu,  Aneitum,  Tana,  and 
others.     Svo.  p.  12.     6d. 

Vol.11.  Part  3.— Fiji  Islands  and  Botoma  [with  Supplement  to  Part  II.,  Papuan  Lan- 
guages, and  Part  I.,  Australia).    8vo.  pp.  34.     1*. 

Vol.  II.  Part  4.— New  Zealand,  the  Chatham  Islands,  and  Auckland  Islands.  8vo.  pp. 
7r,.    :u.  M. 

Vol.11.     Part  4  (co;«ri/ini'i»/i).  — Polynesia  and  Borneo.     8vo.  pp.  77-154.    Za.64. 

Vol.  III.  Part  1.— Manuscripts  and  Incunablcs.     8vo.  pp.  viii.  and  24.     2». 

Vol.   IV.    Part  1.  — Early  Printed  Hooks.     England.     Svo.  pp.  vi.  and  2G6. 

Grey. — M.vni:,  Mkmkxtos:  being  a  Series  of  Addresses  presented  by 
the  Native  People  to  His  Excellency  Sir  George  Grey,  K.C  B.,  F.R.S  With 
Introductory  Remarks  and  l-'.xplanatory  Notes  ;  to  which  is  added  a  small  Collec- 
tion of  Laments,  etc.  By  Cn.  Oliver  B.  Davis.  8vo.  pp.  iv.  and  '2 -J*,  cloth.    12*. 

Griffith. — Scenes  from  the  Kamayaw,  M  i  sb  u>i  ty,  etc.     Translated 
l.v  ELAXFH  T.  H.  Griffith,  M.A.     Fcap.  8vo.  cloth,  pp.  200.     5s. 
Contknts.— Preface — Avodhva— Ravan  Doomed— The  Birth  of  Rama— The  Heir  apparent— 
Manthara's  Guile— Dasaratha's  Oath— The   Step-mother- Mother  and  Son— The  Triumph    of 


14  Linguistic  Publications  of  Trubner  $-  Co. 

Love— Farewell?— The  Hermit's  Son— The  Trial  of  Truth— The  Forest— The  Kape  of  Sita— 
Rama's  Despair — The  Messenger  Cloud — Khumbakarna — The  Suppliant  Dove— True  Glory — 
Feed  the  Poor— The  Wise  Scholar. 

Grout. — The  Isizultj  :  a  Grammar  of  the  Zulu  Language  ;  accompanied 
with  an  Historical  Introduction,  also  with  an  Appendix.  By  Rev.  Lewis  Grout. 
8vo.  pp.  lii.  and  432,  cloth.     21s. 

Haug. — Essays  on  the  Sacked  Language,  Whitings,  and  Religion  of 
the  Parsees.  By  Martin  Haug,  Dr.  Phil.  Superintendent  of  Sanskrit 
Studies  in  the  Poona  College.     8vo.  pp.  278,  cloth.  {Out  of  print. 

Haug. — A  Lecture  on  an  Original  Speech  of  Zoroaster  (Yasna  45), 
with  remarks  on  his  age.  By  Martin  Haug,  Ph.D.  8vo.  pp.  28,  sewed. 
Bombay,  1865.     2*. 

Haug. — Outline  of  a  Grammar  of  the  Zend  Language.     By  Martin 

Haug,  Dr.  Phil.     8vo.  pp.  82,  sewed.     14s. 
Haug. — The  Aitareya  Brahmanam  of  the  Rig  Yeda  :  containing  the 

Earliest  Speculations  of  the  Brahmans  on  the  meaning  of  the  Sacrificial  Prayers, 
and  on  the  Origin,  Performance,  and  Sense  of  the  Rites  of  the  Vedic  Religion. 
Edited,  Translated,  and  Explained  by  Martin  Haug,  Ph.D.,  Superintendent  of 
Sanskrit  Studies  in  the  Poona  College,  etc.,  etc.  In  2  Vols.  Crown  8vo. 
Vol.  I.  Contents,  Sanskrit  Text,  with  Preface,  Introductory  Essay,  and  a  Map 
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Haug. — An   Old  Zand-Pahlavi  Glossary.     Edited  in   the   Original 

Characters,  with  a  Transliteration  in  Roman  Letters,  an  English  Translation, 
and  an  Alphabetical  Index.  By  Destur  Hoshengji  Jamaspji.  High-priest  of 
the  Parsis  in  Malwa,  India.  Revised  with  Notes  and  Introduction  by  Martin 
Haug,  Ph.D.,  late  Superintendent  of  Sanscrit  Studies  in  the  Poona  College, 
Foreign  Member  of  the  Royal  Bavarian  Academy.  Published  by  order  of  the 
Government  of  Bombay.  8vo.  sewed,  pp.  lvi.  and  132.  15s. 
Haug. — The  Religion  of  the  Zoroastrians,  as  contained  in  their  Sacred 
Writings.  With  a  History  of  the  Zend  and  Pehlevi  Literature,  and  a  Grammar 
of  the  Zend  and  Pehlevi  Languages.  By  Martin  Haug,  Ph.D.,  late  Superin- 
tendent of  Sanscrit  Studies  in  the  Poona  College.    2  vols.  8vo.    [In preparation. 

Heaviside. — American  Antiquities  ;  or,  the  New  World  the  Old,  and 
the  Old  World  the  New.  By  John  T.  C.  Heaviside.  8vo.  pp.  46,  sewed.  Is.  6d. 

Hepburn. — A  Japanese  and  English  Dictionary.  With  an  English 
and  Japanese  Index.  By  J.  C.  Hepburn,  A.M.,  M.D.  Imperial  8vo.  cloth, 
pp.  xii.,  560  and  132.     51.  5s. 

Hernisz. — A  Guide  to  Conversation  in  the  English  and  Chinese 

Languages,  for  the  use  of  Americans  and  Chinese  in  California  and  elsewhere. 

By  Stanislas  Hernisz.     Square  8vo.  pp.  274,  sewed.     10s.  6d. 
The  Chinese  characters  contained  in  this  work  are  from  the  collections  of  Chinese  groups, 
engraved  on  steel,  and  cast  into  moveable  types,  by  Mr.  Marcellin  Legrand,  engraver  of  the 
Imperial  Printing  Office  at  Paris.    They  are  used  by  most  of  the  missions  to  China. 

Hincks. — Specimen  Chapters  of  an  Assyrian  Grammar.  By  the  late 
Rev.  E.  Hincks,  D.D.,  Hon.  M.  R.  A.  S.     8vo.,  pp.  44,  sewed.     Is. 

History  of  the  Sect  of  Maharajahs ;  or,  Yallabhacharyas  in  Western 
India.     With  a  Steel  Plate.     8vo.  pp.  384,  cloth.     12s. 

Hoffmann. — Shopping   Dialogues,  in  Japanese,  Dutch,   and   English. 

By  Professor  J.  Hoffmann.     Oblong  8vo.  pp.  xiii.  and  44,  sewed.     3s. 

Howse. — A  Grammar  of  the  Cree  Language.  With  which  is  com- 
bined an  analysis  of  the  Cliippeway  Dialect.  By  Joseph  Howse,  Esq., 
F.R.G.S.     8vo.  pp.  xx.  and  324,  cloth.     7s.  6d. 

Hunter. — A  Comparative  Dicitonary  of  the  Languages  of  India  and 

High  Asia,  with  a  Dissertation,  based  on  The  Hodgson  Lists,  Official  Records, 
and  Manuscripts.  By  W.  W.  Hunter,  B.A.,  M.R.A.S.,  Honorary  Fellow 
Ethnological  Society,  of  Her  Majesty's  Bengal  Civil  Service.  Folio,  pp.  vi.  and 
224,  cloth.     £2  2s. 


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Ikhw.inu-s  Saf;i. — iHKWiOT-a  Safa  ;  or,  Broth  k.rs  of  Purity.  De- 
scribing the  Contention  between  Men  and  Beasts  as  to  tlic  Superiority  of  the 
Human  Race.    Translated  from  the  Hindustani  by  Professor  J.  bowsox,  Staff 

College)  Sandhurst.      Crown  Svo.  pp.  viii.  and  15G,  cloth.      7*. 

Inman.  -  Axuknt    Faiths    Embodied    in    Ancient    Times;   or,   an 

attempt  to  trace  the  Religious  Belief,  Sacred  Rites,  and  Holy  Emblems 
of  certain  Nations,  by  an  interpretation  of  the  names  given  to  children  by  Priestly 
authority,  or  assumed  by  prophets,  kings  and  hierarchs,  By  Thomas  Ixman, 
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Jaeschke. — A  Short  Practical  Gkammak  op  the  Tibetan  Language, 

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Jaeschke. — Romanized  Tibetan  and  English  Dictionary,  each,  word 

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Justi. — Handbuch  der  Zendspraciie,  von  Ferdinand  Jcsti.     Altbac- 

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Kalidasa. — Hagiiuvansa.  By  Kalidasa.  No.  1.  (Cantos  1-3.) 
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Second  Professor  of  Bishop's  College,  Calcutta ;  Member  of  the  Board  of  Exam- 
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Kern. —  The    Brttat-Santuta  ;     or,    Complete    System    of    Natural 

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Khirad-Afroz  (The  Illuminator  of  the  Understanding).     By  Maulavi 

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Kidd. — Catalogue  of  the  Chinese  Library  op  the  Royal  Asiatic 

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Kistner. — Buddha  and  his   Doctrines.     A  Biographical  Essay.     By 

Oito   Kistner.     Imperial  8vo.,  pp.  iv.  and  32,  sewed.     2s.  6d. 
Koran  (The).     Arabic  text,  lithographed  in  Oudh,  a.h.  1284  (1867). 

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LaghuKaumudi.  A  Sanskrit  Grammar.  ByVaradaraja.  With  an  English 
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Legge. — The  Chinese  Classics.      With  a  Translation,   Critical  and 

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Legge. — The  Life  and  Teachings  of  Confucius,  with  Explanatory 
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Leitner. — The  Eaces  and  Languages  of  Dardistan.  By  G.  W. 
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Leland. —  Hans  Breitmann's  Party.  With  other  Ballads.  By 
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Leland. — Hans  Breitmann  as  a  Politician.  By  Charles  G.  Leland. 
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Lesley. — Man's  Origin  and  Destiny,  Sketched  from  the  Platform  of 
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Lobscheid. — English  and  Chinese  Dictionary,  with  the  Punti  and 
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Ludewig  (Hermann  E.) — The  Literature  of  American  Aboriginal 
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Manava-Kalpa-Sutra ;  being  a  portion  of  this  ancient  Work  on  Vaidik 

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the  MS.  No.  17,  in  the  Library  of  Her  Majesty's  Home  Government  for  India. 
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press and  121  leaves  of  facsimiles.     Cloth.     £4  4s. 

Manipnlus  Vocabulorum ;    A   Rhyming   Dictionary    of  the   English 

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Henry  B.  Wheatley.     8vo.  pp.  xvi.  and  370,  cloth.     14s. 
Manning. — An   Inquiry  into   the   Character  and  Origin  of  the 

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Markham. — Quichua  Grammar  and  Dictionary.  Contributions  to- 
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Peru;  collected  by  Clements  It.  Markham,  F.S.A.,  Corr.  Mem.  of  the  Uni- 
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India."     In  one  vol.  crown  8vo.,  pp.  223,  cloth.     10s.  6d. 


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Marsden. — Xumismata  Orientalia   Illustrata.      The  Plates  of  the 

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Mason. — Burmah  :  its  People  and  Natural  Productions ;  or  Notes  on 
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names,  liy  Rev.  F.  Mason,  D.D.,  M.K.A.S.,  Corresponding  Member  of  the 
American  Oriental  Society,  of  the  Boston  Society  of  Natural  History,  and  of 
the  Lyceum  of  Natural  History,  New  York.  Svo.  pp.  xviii.  and  914,  cloth. 
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Mason. — A  Pali  Grammar,  on  the  Basis  of  Kachchayano.  "With 
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American  Oriental  Society.     8vo.  sewed,  pp.  iv.,  viii.,  and  214,  31*.  6d. 

Mathur;ipras;ida  Misra. — A  Trilingual  Dictionary,  beinp;  a  compre- 
hensive Lexicon  in  English,  Urdu,  and  Hindi,  exhibiting  the  Syllabication, 
Pronunciation,  and  Etymology  of  English  Words,  with  their  Explanation  in 
English,  and  in  Urdu  and  Hindi  in  the  Roman  Character.  By  Mathura- 
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1330,  cloth.     Benares,  1865.     £2  2*. 

Medhurst. — Chinese  Dialogues,  Questions,  and  Familiar  Sentences, 

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Megha-Duta  (The).     (Cloud-Messenger.)      By  Kalidasa.     Translated 

from  the  Sanskrit  into  English  verse,  with  Notes  and  Illustrations.  By  the 
late  H.  H.  Wilson,  M.  A.,  F.  R.S.,  Boden  Professor  of  Sanskrit  in  the  Uni- 
versity of  Oxford,  etc.,  etc.  The  Vocabulary  by  Francis  Johnson,  sometime 
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Merx — Grammatica    Syriaca,    quam  post    opus   Hoffmanni    refecit 

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Moffat. — The  Standard  Alphabet  Problem  ;  or  the  Preliminary 
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facts  in  the  Sechwana  Language  of  South  Africa,  and  in  reference  to  the  views 
of  Professors  Lepsius,  Max  M tiller,  and  others.  A  contribution  to  Phonetic 
Philology.  By  Robert  Mokkat,  junr.,  Surveyor,  Fellow  of  the  Royal  Geogra- 
phical Society.     8vo.  pp.  xxviii.  and  174,  cloth.     7*.  6rf. 

Molesworth. — A  Dictionary,  Marathi  and  English.  Compiled  by 
J.  T.  Molesworth, assisted  by  George  and  Thomas  Candy.  Second  Edition, 
revised  and  enlarged.  By  J.  T.  Molesworth.  Royal  4to.  pp.  xxx  and  922, 
boards.     Bombay,  1857.     £3  3*. 

Morley. — A  Descriptive  Catalogue  of  the  Historical  Manuscripts 
in  the  Arabic  and  Persian  Languages  preserved  in  the  Library  of  the  Royal 
Asiatic  Society  of  Great  Britain  and  Ireland.  By  William  H.  Morlkt, 
M.R.A  S.     Svo.  pp.  viii.  and  160,  wwed.     London,   1854.     2*.  6d. 


18  Linguistic  Publications  of  Trilbner  <f  Co. 

Morrison. — A  Dictionary  of  the  Chinese  Language.  By  the  Eev. 
R.  Morrison,  D.D.  Two  vols.  Vol.  I.  pp.  x.  and  762;  Vol.  II.  pp.828, 
cloth.     Shanghae,  1865.     £6  6s.    • 

Muhammed. — The  Life  of  Muhammed.     Based  on  Muhammed  Ibn 

Ishak  By  Abd  El  Malik  Ibn  Hisham.  Edited  by  Dr.  Ferdinand  Wusten- 
field.  One  volume  containing  the  Arabic  Text.  8vo.  pp.  1026,  sewed. 
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Muir. — Original  Sanskrit  Texts,  on  the  Origin  and  History  of  the 
People  of  India,  their  Religion  and  Institutions.  Collected,  Translated  and 
Illustrated  by  John  Muir,  Esq.,  LL.D.,  Ph.D.  Vol.  I.  :  Mythical  and 
Legendary  Accounts  of  the  Origin  of  Caste,  with  an  Enquiry  into  its  existence 
in  the  Vedic  Age.  Second  edition,  re-written  and  greatly  enlarged.  8vo.,  pp. 
xx.  and  532,  cloth.     21s. 

Muir. — Original  Sanskrit  Texts,  on  the  Origin  and  History  of  the 

People  of  India,  their  Religion  and  Institutions.  Collected,  Translated,  and 
Illustrated,  by  John  Muir,  Esq.,  LL.D.,  Ph.D.,  Bonn.  Volume  III., 
The  Vedas :  Opinions  of  their  Authors,  and  of  later  Indian  "Writers,  on  their 
Origin,  Inspiration,  and  Authority.  Second  edition,  enlarged.  8vo.  pp.  xxxii. 
and  312,  cloth.      16s. 

Muir. — Original  Sanskrit  Texts  on  the  Origin  and  History  of  the 

People  of  India,  their  Religion  and  Institutions.  Collected,  Translated  into 
English, and  Illustrated  by  Remarks.  By  John  Muir,  Esq.,  LL.D.,  Ph.D.,  Bonn. 
Vol.  IV.  Comparison  of  the  Vedic  with  the  later  representation  of  the  principal 
Indian  Deities.  8vo.  pp.  xii.  and  440,  cloth.  15s.  [A  Neiv  Edition  of  Vol.  II. 
is  in  preparation. 
Muir. — Original  Sanskrit  Texts,  on  the  Origin  and  History  of  the 
People  of  India,  their  Religions  and  Institutions.  Collected,  Translated  into 
English,  and  Illustrated  by  Remarks.  By  John  Muir,  Esq.,  LL  D.,  Ph.D., Bonn. 
Vol.  V. :  Contributions  to  a  Knowledge  of  Vedic  Mythology.  \_In  the  press. 

Miiller. — The  Sacred  Hymns  of  the  Brahmins,  as  preserved  to  us  in 

the  oldest  collection  of  religious  poetry,  the  Rig- Veda -Sanhita,  translated  and 
explained.  By  F.  Max  Muller,  M.A.,  Fellow  of  All  Souls'  College  ;  Professor 
of  Comparative  Philology  at  Oxford  ;  Foreign  Member  of  the  Institute  of 
France,  etc.,  etc.     In  8  vols.     Volume  I.     8vo.  pp.  clii.  and  264.     12s.  6d. 

Newman. — A  Handbook  of  Modern  Arabic,  consisting  of  a  Practical 

Grammar,  with  numerous  Examples,  Dialogues,  and  Newspaper  Extracts,  in  a 
European  Type.  By  F.  W.  Newman,  Emeritus  Professor  of  University 
College,  London  ;  formerly  Fellow  of  Balliol  College,  Oxford.  Post  8vo.  pp. 
xx.  and  192,  cloth.     London,  1866.     6s. 

Newman. — The  Text  of  the  Iglvine  Inscriptions,  with  interlinear 
Latin  Translation  and  Notes.  By  Francis  W.  Newman,  late  Professor  of 
Latin  at  University  College,  London.     8vo.  pp.  xvi.  and  54,  sewed.     2s. 

Notley. — A  Comparative  Grammar  of  the  French,  Italian,  Spanish, 
and  Portuguese  Languages.  By  Edwin  A.  Notley.  Crown  oblong  8vo. 
cloth,  pp.  xv.  and  396.     7s.  Gd. 

Oriental  Text  Society. — {The  Publications  of  the  Oriental  Text  Society.) 

1 .  Theophania  ;  or,  Divine  Manifestations  of  our  Lord  and  Saviour.  By 

Eusebius,  Bishop  of  Caesarea.  Syriac.  Edited  by  Prof.  S.  Lee.  8vo.  1842.15s. 

2.  Athanasitts's  Festal  Letters,  discovered  in  an  ancient  Syriac 

Version.     Edited  by  the  Rev.  W.  Cureton.     8vo.  1848.      15s. 


8  arid  60,  Paternoster  Bow,  London.  19 

Oriental  Text  Society.—  ^""  Publications  of  the  Oriental  Text  Society  continued. 

3.  SnAniusTANi :    Book  of  Religious  and  Philosophical   Sects,   in 

Arabic.     Two  Parts.     8vo.  1842.     SOs. 

4.  Umdat  Akipat  Ahl  ax  Sfnnat  wa  al  Tajiaat;  Pillar  of  the  Creed 

of  the  Sunnites.  Edited  in  Arabic  by  the  Rev.  W.  Cuhf.tox.    Svo.    LS43.    5s. 

5.  Histohv  of  the  Almohades.     Edited  in  Arabic  by  Dr.  It.  P.  A. 

Dozy.     8vo.    1S47-     10s.  6d. 

6.  Sama  Yeda.  Edited  in  Sanskritby  Rev.  G.  Stevenson.  8vo.  1813.1 2.?. 

7.  Dasa  Kumara  CnARiTA.     Edited  in  Sanskrit  by  Professor  H.  H. 

Wilson.     8vo.     1816.     £\   4s. 

8.  Maiia  Yira  Chakita,  or  a  History  of  Rama.     A  Sanskrit  Play. 

Edited  by  F.  H.  Trithen.     8vo.     1818.     15s. 

9.  Mazhzan  tjl   Asrar  :  The   Treasury   of    Secrets.     By    Nizami. 

Edited  in  Persian  by  N.  Bland.    4to.   1814.      10s.  6d. 

10.  Sataman-u-Ubsal;  A  Romance   of  Jami    (Dshami).     Edited  in 

Persian  by  F.  Falconer.     4to.  1843.     10s. 

11.  Mikkiioxd's  History  of  me  Atabeks.     Edited  in   Persian   by 

W.  H.  Morley.     8vo.   1850.     12s. 

12.  TunFAT-rL- Ahkab ;  the  Gift  of  the  Noble.     A  Poem.     By  Jami 

(Dshami).     Edited  in  Persian  by  F.  Falconer.     4to.  1843.     10s. 
Osburn. — The  Monumental  History  of  Egypt,    as  recorded  on  the 

Ruins  of  her  Temples,  Palaces,  and  Tombs.  By  William  Osburn.  Illustrated 
with  Maps,  Plates,  etc.   2  vols.  Svo.  pp.  xii.  and  461  ;  vii.  and  643,  cloth.    £2  2s. 

Vol.  I.— From  the  Colonization  of  the  Valley  to  the  Visit  of  the  Patriarch  Abram. 

Vol.  II.— From  the  Visit  of  Abram  to  the  Exodus. 

Palmer. — Egyptian    Chronicles,   with   a  harmony   of    Sacred    and 

Egyptian  Chronology,  and  an  Appendix  on  Babylonian  and  Assyrian  Antiquities. 
By  William  Palmek,  M.A.,  and  late  Fellow  of  Magdalen  College,  Oxford. 
2  vols.,  8vo.  cloth,  pp.  lxxiv.  and  428,  and  viii.  and  636.     1861.      12s. 

Patell. — Cowasjee    Patell's   Chronology,   containing   corresponding 

Dates  of  the  different  Eras  used  by  Christians,  Jews,  Greeks,  Hindus, 
Mohamedans,  Parsees,  Chinese,  Japanese,  etc.  By  Cowasjee  Sorabjee 
Patell.     4to.pp.  viii.  and  184,  cloth.     50s. 

perCy. — Bishop  Percy's  Folio  Manuscripts — Ballads  anb  Romances. 
Edited  by  John  W.  Hales,  M.A.,  Fellow  and  late  Assistant  Tutor  of  Christ's 
College,  Cambridge;  and  Frederick  J.  Furtiivall,  M.A.,  of  Trinity  Hall,  Cam- 
bridge ;  assisted  by  Professor  Child,  of  Harvard  University,  Cambridge,  U.S.A., 
W  Chappell,  Esq.,  etc.  In  3  volumes.  Vol.  I.,  pp.  610;  Vol.  2,  pp.  681. ; 
Vol.  3,  pp.  640.  Demv  8to.  half-bound,  £4  4s.  Extra  demy  8vo.  half-bound, 
on  Whatman's  ribbed  paper,  £6  6s.  Extra  royal  8vo.,  paper  covers,  on  What- 
man's best  ribbed  paper,  £10  10s.  Large  4to.,  paper  covers,  on  Whatman's 
hest  ribbed  paper,  £12. 

Perrin. — English  Zulu  Dictionary.     New  Edition,  revised  by  J.  A. 

Bkickuii.l,  Interpreter  to  the  Supreme  Court  of  Natal.  12mo.  pp.  226,  cloth, 
Pietermaritzburg,  1865.     5s. 

Philological  Society. — Proposals  for  the  Publication  of  a  New  English 

Dictionaky.     8vo.  pp.  32,  sewed.     6d. 
Pierce  the  Ploughmans  Crede  (about  1394  Anno  Domini).  Transcribed 

and  Edited  from  Manuscripts  of  Trinity  College,  Cambridge,  R.  3,  15.  Col- 
lated with  Manuscripts  Bibl.  Reg.  18.  B.  xvii.  in  the  British  Museum,  and  with 
the  old  Printed  Text  of  1553,  to  which  is  appended  "  God  spede  the  Plough" 
(about  1500  Anno  Domini).  From  Manuscripts  Landsdowne,  762.  By  the 
Rev.  Walter  W.  Skeat,  M.  A.,  late  Fellow  of  Christ's  College,  Cambridge, 
pp.  xx.  and  75,  cloth.      1867.     2s.  6d. 


20  Linguiistc  Publications  of  Triibner  fy  Co. 

Platts. — A  Compendious  Grammar  of  the  Urdu  Language.     By  J.  T. 

Platts.     Crown  8vo.  [In  the  press. 

Prakrita-Prakasa ;  or,  The  Prakrit  Grammar  of  Vararuchi,  with  the 

Commentary  (Manorama)  of  Bhamaha.  The  first  complete  edition  of  the 
Original  Text  with  Various  Readings  from  a  Collation  of  Six  Manuscripts  in 
the  Bodleian  Library  at  Oxford,  and  the  Libraries  of  the  Royal  Asiatic  Society 
and  the  East  India  House;  with  copious  Notes,  an  English  Translation,  and 
Index  of  Prakrit  words,  to  which  is  prefixed  an  easy  Introduction  to  Prakrit 
Grammar.  By  Edward  Byles  Cowell,  of  Magdalen  Hall,  Oxford,  Pro- 
fessor of  Sanskrit  at  Cambridge.  Second  issue,  with  new  Preface,  and  corrections. 
8vo.  pp.  xxxii.  and  204.     14*. 

Priaulx. — Qu^stiones   Mosaics  ;    or,   the   first  part  of  the  Book  of 

Genesis  compared  with  the  remains  of  ancient  religions.  By  Osmond  de 
Beauvoir  Priaulx.     8vo.  pp.  viii.  and  548,  cloth.     12s. 

Raja-Niti. — A  Collection  of  Hindu  Apologues,  in  the  Braj  Bhasha 

Language.  Revised  edition.  With  a  Preface,  Notes,  and  Supplementary 
Glossary.     By  Fitzedward  Hall,  Esq.     8vo.  cloth,  pp.  204.     21*. 

Ram  Raz. — Essay  on  the  Architecture  of  the  Hindus.   By  Bam  Raz, 

Native  Judge  and  Magistrate  of  Bangalore,  Corresponding  Member  of  the  R.A.S. 
of  Great  Britain  and  Ireland.  With  48  plates.  4to.  pp.  xiv.  and  64,  sewed. 
London,  1834.  Original  selling  price,  £l  11*.  6d.  .reduced  (for  a  short  time)  tc  12*. 

Rask. — A  Grammar  of  the  Anglo-Saxon  Tongue.     Prom  the  Danish 

of  Erasmus  Rask,  Professor  of  Literary  History  in,  and  Librarian  to,  the 
University  of  Copenhagen,  etc.  By  Benjamin  Thorpe,  Member  of  the  Munich 
Royal  Academy  of  Sciences,  and  of  the  Society  of  Netherlandish  Literature, 
Leyden.    Second  edition,  corrected  and  improved.   18mo.  pp.  200,  cloth.  5s.  6d. 

Rawlinson. — A  Commentary  on  the  Cuneiform  Inscriptions  of 
Babylonia  and  Assyria,  including  Readings  of  the  Inscription  on  the  Nimrud 
Obelisk,  and  Brief  Notice  of  the  Ancient  Kings  of  Nineveh  and  Babylon, 
Read  before  the  Royal  Asiatic  Society,  by  Major  H.  C.  Rawlinson.  8vo., 
pp.  84,  sewed.     London,  1850.     '2s.  (id. 

Rawlinson. — Outlines  of  Assyrian  History,  from  the  Inscriptions  of 

Nineveh.  By  Lieut.  Col.  Rawlinson,  C.B.,  followed  by  some  Remarks  by 
A.  H.  Layakd,  Esq.,  D.C.L.     8vo.,  pp.  xliv.,  sewed.     London,  1852.     1*. 

Renan. — An   Essay  on  the  Age  and  Antiquity   of  the   Book   of 

Nabathjean  Aguiculture.  To  which  is  added  an  Inaugural  Lecture  on  the 
Position  of  the  Shemitic  Nations  in  the  History  of  Civilization.  By  M.  Ernest 
Renan,  Membre  del'Institut.    Crown  8vo.,  pp.  xvi.  and  148,  cloth.    3s.  6d. 

Ridley — Kamilaroi,  Dippil,  and  Turrubul.  Languages  Spoken  by 
Australian  Aborigines.  By  Rev.  Wm,  Ridley,  M.A.,  of  the  University  of 
Sydney  ;  Minister  of  the  Presbyterian  Church  of  New  South  Wales.  Printed 
by  authority.     Small  4to.  cloth,  pp.  vi.  and  90.     30*. 

Rig- Veda. — A  New  Edition  op  the  Hymns  of  the  Rig -Veda  in  the 

Sanhita  Text,  without  the  Commentary  of  the  Sayana.  Based  upon  the 
Editio  princeps  of  Max  Muller.  Large  8vo.  pp.  800.  Price  to  Subscribers, 
24*.  [In  preparation. 

Rig-Veda-Sanhita  (The).     The   Sacred  Hymns  of  the  Brahmins,   as 

preserved  to  us  in  the  oldest  collection  of  Religious  Poetry.  The  Rig-Veda- 
Sanhita,  translated  and  explained.  By  F.  Max  Muller,  M.A.,  Fellow  of 
All  Soul's  College ;  Professor  of  Comparative  Philology  at  Oxford  ;  Foreign 
Member  of  the  Institute  of  France,  etc.  Jn  8  vols.  Vol.  I.  8vo.  pp.  clii.  and 
264.     12*.  6d. 


8  and  60,  Paternoster  Row,  London.  21 

Rig- Veda  Sanhita. — A  Collection  of  Ancient  Hindu  Hymns.  Con- 
stituting the  First  Aslitika.  or  Book  of  the  Rig-veda  ;  the  oldflst  authority  for 
the  religious  and  social  institutions  of  the  Hindus.  Translated  from  the  Original 
Sanskrit.  By  the  late  11.11.  Wilson,  M.A.,  P.  U.S.,  etc.  etc.  etc.  Second 
Edition, .with  B  Postscript  hy  Dr.  Fitzedwakd  Hall.  Vol.  I.  8vo.  cloth, 
pp.  lii.  and  348,  price  21s. 

Rig-veda  Sanhita. — A  Collection  of  Ancient  Hindu  Hymns,  constitut- 
ing the  Fifth  to  Eighth  Ashtakas,  or  books  of  the  Big- Veda,  the  oldest 
Authority  for  the  Beligious  and  Social  Institutions  of  the  Hindus.  Translated 
from  the  Original  Sanskrit  by  the  late  Horace  H  ATM  AM  Wilson,  M.A., 
F.R.S.,  etc.  Edited  by  E.  B.  Cowell,  M.A.,  Principal  of  the  Calcutta 
Sanskrit  College.  Vol.  IV.,  Rvo.,  pp.  214,  cloth.  14s. 
A  few  copies  of  Vols.  II.  and  III.  still  left.  [F.  a»d  VI.  in  the  press. 

Sama-Vidhiina-Brahmana  (The).  \Yith  the  Commentary  of  Sayana. 
Edited,  with  Notes,  Translation,  and  Index,  by  A.  C.  Burnelc,  M.R.A.S., 
Madras  Civil  Service.     In  1  vol.  4to.  [In preparation. 

Scheie  de  Vere. — Studies  in  English  ;  or,  Glimpses  of  the  Inner 
Life  of  our  Language.  By  M.  Schele  de  Vere,  LL.D.,  Professor  of  Modern 
Languages  in  the  University  of  Virginia.     8vo.  cloth,  pp.  vi.  and  365.     10s.  6d. 

Schlagintweit. — Budduism  in  Tibet.  Illustrated  by  Literary  Docu- 
ments and  Objects  of  Religious  Worship.  "With  an  Account  of  the  Buddhist 
Systems  preceding  it  in  India.  By  Emil  Schlagintweit,  LL.D.  With  a 
Folio  Atlas  of  20  Plates,  and  20  Tables  of  Native  Prints  in  the  Text.  Royal 
8vo.,  pp.  xxiv.  and  404.     £2  2s. 

Schlagintweit. — Glossary  of  Geographical  Terms  from  India  and 
Tibet,  with  Native  Transcription  and  Transliteration.  By  Hermann  de 
Schlagintweit.  Forming,  with  a  "  Route  Book  of  the  Western  Himalaya, 
Tibet,  and  Turkistan,"  the  Third  Volume  of  H.,  A.,andR.  de  Schlagintweit's 
"Results  of  a  Scientific  Mission  to  India  and  High  Asia."  With  an  Atlas  in 
imperial  folio,  of  Maps,  Panoramas,  and  Views.  Royal  4to.,  pp.  xxiv.  and 
293.     £4. 

Shapurji  Edalji. — A  Grammar  of  the  Gujarati  Language.  By 
Shapurji  Edalji.     Cloth,  pp.  127.     10s.  6d. 

Shapurji  Edalji. — A  Dictionary,  Gujarati  and  English.  By  SnAPURjf 
Edalji.     Second  Edition.     Crown  8vo.  cloth,  pp.  xxiv.  and  874.     21s. 

Sherring — The  Sacred    City    of    the    Hindus.      An   Account    of 
irea  in  Ancient  and  Modern  Times.     By  the  Rev.  M.  A.    Sherring,  M.A., 
LL.D. ;  and  Prefaced  with  an  Introduction  by  Fitzedwakd  Hall,  Esq.,  D.C.L. 
8vo.  cloth,  pp.  xxxvi.  and  388,  with  numerous  full-page  illustrations.     21s. 

Sophocles. — A  Glossary  of  Later  and  Byzantine  Greek.  By  E.  A 
Sophocles.     4to.,  pp.  iv.  and  624,  cloth.     £2   2s. 

Sophocles.  —  Romaic  or  Modern  Grekk  Grammar.  By  E.  A.  Sophocles. 

8vo.  pp  xxviii.  and  196.     7s.  6d. 

Stratmann.— A   Dictionary   of  the   English   Language.     Compiled 

from  the  writings  of  the  xinth,  xivth,  and  xvth  centuries.  By  Francis 
Henry  Stratmann.     Second  Edition.     8vo.  cloth,  pp.  x.  and  694. 

[In  preparation. 

Stratmann. — An  Old  English  Toem  of  the  Owl  and  the  Nightingale. 

Edited  by  Francis  Henry  Stratmann.     8vo.  cloth,  pp.  CO.     3s. 
The  Boke  of  Nurture.     By  John  Russell,  about  1460-1470  Anno 

Domini.  The  Boke  of  Kernynge.  By  Wynkyn  de  Worde,  Anno  Domini 
1513.  The  Boke  of  Nurture.  By  Hugh  Rhodes,  Anno  Domini  1  £7 7.  Edited 
from  the  Originals  in  the  British  Museum  Library,  by  Frederick  J.  Furni- 
vali.,  M.A.,  Trinity  Hall,  Cambridge,  Member  of  Council  of  the  Philological 
and  Early  English  Text  Societies.  4to.  half-morocco,  gilt  top,  pp.  xix.  and  146, 
28,  xxviii.  and  56.     1867.     1/.  11*.  &d. 


22  Linguistic  Publications  of  Trubner  <f  Co. 

The  Vision  of  William  concerning  Piers  Plowman,  together  with 

Vita  de  Dowel,  Dobet  et  Dobest,  secundum  wit  et  resoun.  By  William 
Langland  (about  1362-1380  anno  domini).  Edited  from  numerous  Manus- 
cripts, with  Prefaces,  Notes,  and  a  Glossary.  By  the  Rev.  Walter  W.  Skeat, 
M.A.     pp.  xliv.  and  158,  cloth,     1867.     Vernon  Text ;  Text  A.     7s.  Qd. 

Thomas. — Early  Sassanian  Inscriptions,  Seals  and  Coins,  illustrating 
the  Early  History  of  the  Sassanian  Dynasty,  containing  Proclamations  of  Arde- 
shir  Babek,  Sapor  I.,  and  his  Successors.  With  a  Critical  Examination  and 
Explanation  of  the  Celebrated  Inscription  in  the  Hajiabad  Cave,  demonstrating 
that  Sapor,  the  Conqueror  of  Valerian,  was  a  Professing  Christian.  By  Edward 
Thomas,  Esq.     8vo.  cloth,  pp.  148,  Illustrated.     7s.  Qd. 

Thomas.—  A  New  and  Enlarged  Edition  of  the  Coins  op  the  Pathan 

Sultans  of  Dehli,  a.d.  1193 — 1554.  Chiefly  re-written,  amplified,  and 
enriched  with  new  Specimens  from  the  collections  of  Mr.  E.  C.  Bayley,  the 
late  Col.  Stacey,  Mr.  C.  Freeling,  and  the  latest  acquisitions  of  Col.  S.  C. 
Guthrie;  aided  by  contributions  from  the  independent  researches  of  Gen.  A. 
Cunningham,  and  supplemented  by  selections  from  the  Dynastic  Inscriptions 
extant  on  various  local  Monuments.  One  vol.  8vo.,  with  Eight  Copper-plate 
Engravings  and  numerous  Woodcuts,  By  Edward  Thomas,  late  of  the  East 
India  Company's  Bengal  Civil  Service.  [Nearly  ready. 

Thomas. — Essays  on  Indian  Antiquities  :  following  up  the  Discoveries 

of  James  Prinsep,  with  specimens  of  his  Engravings,  and  selections  from  his 
useful  Tables,  and  embodying  the  most  recent  investigations  into  the  History, 
Palaeography,  and  Numismatics  of  Ancient  India.  By  Edward  Thomas,  late 
of  the  East  India  Company's  Bengal  Civil  Service.  In  2  vols.  8vo.,  profusely 
illustrated.  [In  preparation. 

Thomas. — The  Theory  and  Practice  of  Creole  Grammar.     By  J.  J. 

Thomas.  Port  of  Spain  (Trinidad),  1S69.  One  vol.  8vo.  boards,  pp.  viii.  and 
135.     12s. 

Tindall. — A  Grammar  and  Vocabulary  of  the  Namaqua-Hottentot 
Language.  By  Henry  Tlndall,  Wesleyan  Missionary.  8vo.,  pp.  124, 
sewed.     6s. 

Van  der  Tuuk. — Outlines  of  a  Grammar  of  the  Malagasy  Language. 
By  H.  N.  van  der  Tuuk.     8vo.,  pp.  28,  sewed.     Is. 

Van  der  Tuuk. — Short  Account  of  the  Malay  Manuscripts  belonging 
to  the  Royal  Asiatic  Society.  By  H.  N.  van  der  Tuuk.  8vo.,pp.52.  2s.  6^. 

Vishnu-Purana  (The)  ;   a  System  of  Hindu  Mythology  and  Tradition. 

Translated  from  the  original  Sanskrit,  and  Illustrated  by  Notes  derived  chiefly 
from  other  Puranas.  By  the  late  H.  H.  Wilson,  M.A.,  F.R.S.,  Boden  Pro- 
fessor of  Sanskrit  in  the  University  of  Oxford,  etc.,  etc.  Edited  by  Fitzedward 
Hall.  In  6  vols.  8vo.  Vol.  I.  pp.  cxl.  and  200 ;  Vol.  II.  pp.  343  ;  Vol.  III. 
pp.  348  :  Vol.  IV.,  pp.  346  cloth.     Price  10s.  Qd.  each. 

[  Vols.  V.  and  VI.  in  the  press. 

Wade. — Tu-Yen  Tzij-Erh  Chi.  A  progressive  course  designed  to 
assist  the  Student  of  Colloquial  Chinese,  as  spoken  in  the  Capital  and  the 
Metropolitan  Department.  In  eight  parts,  with  Key,  Syllabary,  and  Writing 
Exercises.  By  Thomas  Francis  Wade,  C.B.,  Secretary  to  Her  Britannic 
Majesty's  Legation,  Peking.  3  vols.  4to.  Progressive  Course,  pp.  xx.  296  and 
16  ;  Syllabary,  pp.  126  and  36  ;  Writing  Exercises,  pp.  48;  Key,  pp.  174  and 
140,  sewed.     £4. 

Wade. — "Wen-Chien  Tzu-Erh  Chi.      A  series  of  papers  selected  as 

specimens  of  documentary  Chinese,  designed  to  assist  Students  of  the  language, 
as  written  by  the  officials  of  China.  In  sixteen  parts,  with  Key.  Vol.  I.  By 
Thomas  Francis  Wade,  C.B.,  Secretary  to  Her  Britannic  Majesty's  Legation 
at  Peking.     4to.,  half-cloth,  pp.  xii.  and  455  ;  and  iv  ,  72,  and  52.     £1  16s. 


8  and  60,  Paternoster  Jioit\  London.  23 

Wake. — Chapters  on  Max.  With  the  Outlines  of  a  Science  of  com- 
parative Psychology.  By  C.  Staniland  Waki:,  Fellow  of  the  Anthropological 
Society  of  London.     Crown  Svo.  pp.  viii.  and  844,  cloth.     7s.  6d. 

Watson. — Index  to  the  Native  and  Scientific  Names  of  Indian  and 

OTHBR  Eastern  Economic  Plants  and  Products,  originally  prepared 
under  the  authority  of  the  Secretary  of  State  for  India  in  Council.  By  John 
Pobbm  Watson,  M.A.,  M.D.,  F.L.S.,  F.U.A.S.,  etc.,  Reporter  on  the 
Products  of  India.     Imperial  8vo.,  cloth,  pp.  650.     £1    lis.  6d. 

Watts. — Essays  on  Language  and  Literature.     By  Thomas  "Watts, 

of  the  British  Museum.  Reprinted,  with  Alterations  and  Additions,  from  the 
Transactions  of  the  Philological  Society,  and  elsewhere.     In  1  vol.  8vo. 

[/;*  preparation. 

Wedgwood. — A  Dictionary  of  the  English  Language.     By  Hi ars- 

sleigii   Wedgwood,  M.A.  late  Fellow  of  Christ's  College,  Cambridge.     Vol.  I. 

(A  to   D)  Svo.,  pp.  xxiv.  508,  cloth,  14s.  ;  Vol.    II.  (E  to  Pj  Svo.  pp.  578, 

cloth,    14s.;  Vol.   III.,  Part  I.  (Q  to  Sy),  8vo.  pp.  36(J,  10s.  (id. ;  Vol.    III. 

Part  II.  (T  to  \V)  Svo.  pp.  200,  5s.  (id.  completing  the  Work.     Price  of  the 

complete  work,  £2  4s. 
"  Dictionaries  are  a  class  of  books  not  usually  esteemed  light  reading;  but  no  intelligent  man 
were  to  be  pitied  who  should  find  himself  shut  up  on  a  rainy  day  in  a  lonely  house  in  the 
dreariest  part  of  Salisbury  Plain,  with  no  other  means  of  recreation  than  that  «  hicb  Mr.  Wedg- 
wood's Dictionary  of  Etymology  could  afford  him.  He  would  read  it  through  from  cover  to 
cover  at  a  sitting,  and  only  regret  that  he  had  not  the  second  volume  to  begin  upon  forthwith. 
It  is  a  very  able  book,  of  great  research,  full  of  delightful  surprises,  a  repertory  of  the  fairy 
tales  of  linguistic  science." — Spectator. 

Wedgwood. — Ox  the  Origin  of  Language.   By  Hensleigh  Wedgwood, 

late  Fellow  of  Christ's  College,  Cambridge.     Fcap.  Svo.  pp.  17-,  cloth.     3*.  Gd. 

Wekey. — A  Grammar  of  the  Hungarian  Language,  with  appropriate 
Exercises,  a  Copious  Vocabulary,  and  Specimens  of  Hungarian  Poetry.  By 
Sigismi  si)  Wi.key,  late  Aide-de-Camp  to  Kossuth.  12mo  ,  pp.  xii.  and  150, 
sewed.     4s.  6d. 

Wheeler. — TnE  History  of  India  from  the  Earliest  Ages.    By  J. 

Talboys  Wheelek,  Assistant  Secretary  to  the  Government  of  India  in  the 
Foreign  Department,  Secretary  to  the  Indian  Record  Commission,  author  of 
"  The  Geography  of  Herodotus,''  etc.  etc.  Vol.  I.,  The  Vedic  Period  and  the 
Maba  Bharata.  Svo.  cloth,  pp.  lxxv.  and  570'.  18*. 
'Nol.  II..  The  Ramayana  and  the  Brahmanic  Period.  Svo.  cloth,  pp.  lxxxviii.  and 
b'80,  with  2  Maps.      21s. 

Whitney. — Atharva  Yeda  Praticakhya;  or,  Oaiinakiya  Caturadhya- 
yika  (The).  Text,  Translation,  and  Notes.  Ily  William  D.  Whitney,  Pro- 
fessor of  Sanskrit  in  Yale  College.     8vo.  pp.  286,  boards.     12s. 

Whitney. — Language  and  the  Study  of  Language  :  Twelve  Lectures 
on  the  Principles  of  Linguistic  Science.  By  Willi  vm  Hwihiit  Whitney,  Pro- 
fessor el  Sanskrit,  etc.,  in  Vale  College.  Second  Edition,  augmented  by  an 
Analysis.     Crown  8vo.  cloth,  pp.  xii.  and  504.     10s.  6d. 

Williams. — First  Lessons  in  the  Maori  Language,  with  a  Short 
Vocabulary.  By  W.  L.  Williams,  B.A.  Square  8 vo.,  pp.  80, cloth,  London, 
1862.    3s.  Gd. 

Williams. — Lexicon    Cornu-Brii 'axsicuk.       A     Dictionary    of    the 

Ancient  Celtic  Language  of  Cornwall,  in  which  the  words  are  elucidated  by 
copious  examples  from  the  Cornish  works  now  remaining,  with  translations  in 
English.  The  synonyms  are  also  given  in  the  cognate  dialects  of  Welsh. 
Armoric,  Irish,  Gaelic,  and  .Manx,  showing  at  one  view  the  connexion  between 
them.  By  the  Rev.  Robert  Williams,  M.A.,  Christ  Church,  Oxford,  Parish 
Curate  of  Llangadwaladr  and  Rhydycroesan,  Denbighshire.  Sewed.  3  parts, 
pp   400.     £2  5s. 


24  Linguistic  Publications  of  Trubner  fy  Co. 

Williams. — A  Dictionary,  English  and  Sanscrit.  By  Monier 
Williams,  M.A.  Published  under  the  Patronage  of  the  Honourable  East  India 
Company.     4to.  pp.  xii.  862,  cloth.     London,  1855.     £3  3s. 

Wilson. — Works  of  the  late  Horace  Hayman  "Wilson,  M.A.,  F.R.S., 

Member  of  the  Royal  Asiatic  Societies  of  Calcutta  and  Paris,  and  of  the  Oriental 
Society  of  Germany,  etc  ,  and  Boden  Professor  of  Sanskrit  in  the  University  of 
Oxford.  Vols  I.  and  II.  Also,  under  this  title,  Essays  and  Lectures 
chiefly  on  the  Religion  of  the  Hindus,  by  the  late  H.  H.  Wilson,  M.A.,  F.R.S., 
etc.  Collected  and  edited  by  Dr.  Reinhold  Rost.  2  vols,  cloth,  pp.  xiii. 
and  399,  vi.  and  416.     21s. 

Wilson. — Works  of  the  late  Horace  Hayman  Wilson,  M.A.,  F.R.S., 
Member  of  the  Royal  Asiatic  Societies  of  Calcutta  and  Paris,  and  of  the 
Oriental  Society  of  Germany,  etc.,  and  Boden  Professor  of  Sanskrit  in  the 
University  of  Oxford.  Vols.  Ill,  IV.  and  V.  Also,  under  the  title  of  Essays 
Analytical,  Critical,  and  Philological,  on  subjects  connected  with  Sanskrit 
Literature.  Collected  and  Edited  by  Dr.  Reinhold  Rost.  3  vols.  8vo. 
pp.  408,  406,  and  390,  cloth.     Price  36s. 

Wilson. — Works    of   the    Late    Horace     Hayman    Wilson.     Yols. 

VI.  VII.  VIII,  and  IX.  Also,  under  the  title  of  the  Vishnu  Purana,  a  system, 
of  Hindu  mythology  and  tradition.  Translated  from  the  original  Sanskrit,  anp 
Illustrated  by  Notes  derived  chiefly  from  other  Puranas.  By  the  late  H.  H. 
Wilson,  Boden  Professor  of  Sanskrit  in  the  University  of  Oxford,  etc.,  etc. 
Edited  by  Fitzedward  Hall,  M.A.,  D.C.L.,  Oxon.  Vols.  I.  to  IV.  8vo., 
pp.  cxl.  and  2C0  ;  344 ;  344  ;  346,  cloth.    11.  Is.    [  Vols.  V.  and  VI.  in  the  press. 

Wilson. — Select  Specimens  of  the  Theatre  of  the  Hindus.  Trans- 
lated from  the  Original  Sanskrit.  By  Horace  Hayman  Wilson,  M.A.,F.R.S. 
Second  Edition.     2  vols.  Svo.,  pp.  lxx.  and  384,  415,  cloth.     15s. 

CONTENTS. 

Vol.  I.— Preface— Treatise  on  the  Dramatic  System  of  the  Hindus-Dramas  translated  from  the 
Original  Sanskrit— The  Mriehchakati,  or  the  Toy  Cart— Vikrama  and  Urvasi,  or  the 
Hero  and  the  Nymph— Uttara  Rama  Cheritra,  or  continuation  of  the  History  of 
Rama. 

Vol.  II.— Dramas  translated  from  the  Original  Sanskrit— Malati  and  Madhava,  or  the  Stolen 
Marriage— Mudra  Rakshasa,  or  the  Signet  of  the  Minister— Retnavali,  or  the 
Necklace— Appendix,  containing  short  accounts  of  different  Dramas. 

Wilson. — The   Present   State    of  the    Cultivation    of    Oriental 

Literature.  A  Lecture  delivered  at  the  Meeting  of  the  Royal  Asiatic 
Society.  By  the  Director,  Professor  H.  H.  Wilson.  8vo.,  pp.  26,  sewed. 
London,   1852.     (id. 

"Wise. — Commentary  on  the  Hindu  System  of  Medicine.  By  T.  A. 
Wise,  M.D.,  Bengal  Medical  Service.     8vo.,  pp.  xx.  and  432,  cloth.    7s.  6d. 

Wylie. — Notes  on  Chinese  Literature  ;  with  introductory  Remarks 

on  the  Progressive  Advancement  of  the  Art ;  and  a  list  of  translations  from  the 
Chinese,  into  various  European  Languages.  By  A.  Wylie,  Agent  of  the 
British  and  Foreign  Bible  Society  in  China.  4to.  pp.  296,  cloth.  Price,  1/.  10s. 

Yates.— A   Bengali   Grammar.     By  the  late  Rev.  W.  Yates,  D.D. 

Reprinted,  with  improvements,  from  his  Introduction  to  the  Bengali  Language, 
Editedby  I.Wenger.     Fcap.  8vo.,  pp.iv.  and  150,  bds.  Calcutta,  1864.  3s. 6d. 


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