BUDDHAGHOSHA'S PARABLES.
BDDHAGHOSHA'S PARABLES:
TRANSLATED FROM BURMESE
BT CAPTAIN T. ROGERS, RE.
CONTAINING
BUDDHA'S DHAMMAPADA,
OB "PATH OF VIRTUE,"
TRANSLATED FBOM PALI
BT F. MAX MtLLlB, M.A.,
FBOFESSOn 07 OOMFAHATIVB PHILOLOGY AT OXFORD, FOREIGN MEMBER OP THE
PBJ9NOH INSTITUTE, BIO.
LONDON:
TEttBNBE AND 00.,' 60, PATEENOSTEE EOW.
1870.
TAYLOJl AND 00., WMKTBR0,
LITTDB ftUBSir WTMSW, UNOOUI'* INN PIBLDH.
INTEODUCTION.
BY PROFESSOR MAX MttLLER,
A FEW words seem required to explain the origin and
history of this hook. About the end of last year,
Captain Bogers, after having spent some years in Bur-
mah, returned to England, and as he had paid par-
ticular attention to the study of Burmese, he was
anxious, while onjoyiug the leisure* of his furlough, to
translate some Burmese work that might ho useful to
Oriental students. Ho first translated ' The History
of Prince Theemeewizaya,' bsing one of the former
lives (^fttaka) of Buddha. Although this work con-
tains many tilings 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 tho parables which are contained in
Buddhaghosha's c 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 very
defective, the PAH text of these parables had only
excited, but had not satisfied tho curiosity of Oriental
scholars,. It is well kno^n that the Burmese look upon
Buddhaghoeha, not indeed as having introduced Bud-
VI THE BURMESE PARABLES.
dhism into Bunnab., but as having brought the feost
important works of Buddhist literature to the shelf es
of the Gulf of Martaban, and I therefore hoped that
the Burmese translation of Buddhaghosha's parables
would be as trustworthy as the P&li 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 P&li
original, and that the Burmese translation, though
literal in some parts, was generally only a free render-
ing of the Pali text. K"or does it soem as if the trans-
lator had always understood the text of Buddhaghosha
correctly. Thus in the very first story, we read in tho
Pali text that, when the wifo of MahSsva^a had her
first son, she called Mm Pala; but whon she had a
second, she called the elder MaM-pala, *. 0. Groat Pala,
and the second, JTulla-paia, i e. Little Pdla, In the
translation all this is lost, and wo simply read : " After
ton months a son was born, to whom ho gave the
name of Mahapfila, because he had obtained him
through bis prayers to the Nat. After this, another
son was born, who received the name of JTullap&la/'
Though, for a time, I thought that the Burmese
version of thosu parables might be a shorter, and pos-
sibly a more original collection, yet passages like the
ono just quoted would hardly allow of such a view.
On tho contrary, the more I saw of the translation of
tho Burmese parables, tho more I felt convinced that
the Burmese toxt was an abstract of Buddhaghosha's
work, giving only a certain number of Buddhaghosha's
stories, and most of thorn considerably abridged, and
sometimes altered. As -Dr. Fausboll hus given of
THE BURMESE PARABLES. Yll
of these .stories the titles only, 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 PSli 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 tho
end of tho Burmese translation there arc several addi-
tions, evidently from a different source ; in one case,
as stated (p. 174), from the < Kammapabhodadipa, 5
By a strange coincidence, I received, at the very
time when Captain Eogers 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 Rogers, 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 Graco
should not have been in vain. Even such as they arc,
thoso parables are full of interest, not only for a study
of Buddhism, but likewise for the history of fables
and apologuos in their migrations from East to West,
Vlll THE BURMESE PARABLES,
or from West to East. This important chapter irPthe
literary history of the ancient world, which since ttie
days of Sylvestre do Sacy has attracted so much at-
tention, and has of late been so ahly treated by Pro-
fessor Benfey and others, cannot be considered as
finally closed without a far more exhaustive study of
those Buddhist fables, many of them identically the
same as the fables of the Pafi^atantra, and as the
fables of JEsop. Nay I thought that, if it were only
to give to the world that one apologue of KMgotaml
(p. 100), this small collection of Buddhist parables de-
served to be published ; and I hoped, moreover, that
by tho publication of this first instalment, an impulse
would bo given that might lead to a complete transla-
tion, cither from Pali or from Burmese, of all the fables
contained in the c Commentary on tho Dhammapada. 7
Ilowover, in spite of my pleading, no publisher, not
even Mr. Triibnor, 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 writo an introduction* Though
my hands were full of work at the time, and my at-
tention almost exclusively occupied with Vedic re-
searches, yet I felt so reluctant to let this collection
of Buddhistic fables remain unpublished, that I agreed
to take my part in tho work as soon as the first
volume of my translation of the ' Eig Veda ) should be
carried through tho press.
As the parables which Captain Eogors translated
from Burmese, wore originally written in Pali, and
formed part of Buddhaghosha's * Commentary on the
Dhammapada,' *"* 'The Path of Virtue, 3 I thought
that tho most usoful contribution that 1 could oftbr,
THE PALI TEXT OF THE DHAMMAPADA. IX
by wfty of introduction, ^ould be a translation of the ori-
giifel of tlic Dhammapada. The Dhammapada forms
part of the Buddhistic canon, and consists of 423 verses, 1
which are 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 moaning of the verse, and is believed to have
beon uttered by Buddha, in his intercourse with his 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, hiw notos, aud his copious extracts
from Buddhaghoaha's commentary. I havo also con-
1 That there should be some differences in the exact number of
those g&th&g, or verses, is but natural. In a short index at the
end of tho work, the number of chapters is given as twenty-aix.
This agrees with our text. The sum total, too, of the verses as
there given, viz. 428, agrees with the number of verses which
Buddhaghosha had before him. when writing his commentary, at
tho beginning of the fifth century of our era. It is only when the
number of verses in each chapter is given that some slight differ-
ences occur. Gap. v. is said to contain 17 instead of 16 verses ;
cap. xii. 12 instead of 10; cap. xiv. 16 instead of 18; cap. xx.
10 instead of 17 ; cap. xxiv. 22 instead of 26 ; 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
tho wording of the index itself (and we actually find in it a various
reading, malavagge %a vlsati, instead of malavagg' ekaviaati, see
Vaugbtill, p. 435) ; or in the occasional counting of two verses as
one, or of one as two. Thus in cap. v. we got 16 instead of 17
verses, if we take each verde to consist of two lines only, and not,
aa 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. tha flame text which Buddhaghosha knew in the fifth
century" of our era*
X THE AGE OP THE PARABLES
suited translations, either of the whole of the Dfc.am-
mapada, or of portions of it, by Weher, Oogerly, 1 "BTp-
ham, Bumouf, and others. Though it will be seen
that in many places my translation differs from those
of my predecessors, I can only olaim 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 jprinceps of the Dhammapada will mark
for ever an important epoch in the history of Pali
scholarship ; and though later critics have bocn able to
point out some mistakes, both in his text aad in his
translation, the value of their labours is not to bo
compared with that of the work accomplished singlo-
Iianiled by that eminent Danish scholar.
ON THE AGE OF THE PAKABLES AJSD OP TEE DEAM-
MAPADA.
Tho ago of Buddhaghosha can bo 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
MaMvaffaa, the history of Ceylon, by what may be
called almost a contemporary witness. The MaM-
va;z*a, lit. the genealogy of the groat, 3 or tho great
genealogy, is, up to tho roign of Dh&tusona, the work
of MahtoSma. It was founded on the JDipavajwa,
also called Mahava^m, a more ancient history of the
i Several of the chapters have bean' translated by Mr. Gtogerly,
and have appeared in ' The Friend/ vol. iv. 1840." (Spence
Hardy, ' Eastern Monachism,' p. 169*)
* See Hah&n&ma's own explanations given in the Tlkd ; ' M&*
, 1 Introduction, p. xxxi.
AND OF THE DHAMMAPAJDA. xi
islanfl of Ceylon, which ended witli the reigu of Ma-
hai&na, who died 302 A.D. MSS, of the Dipavaasa are
said to exist, and there is a hope of its toeing published.
MaMnama, 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. He
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 Mah&sena, who died in 502 A.D. 1 As it breaks off
exactly where the older history, the Dipava^a, i$
said to have ended, it seems most likely that Mab&-
nama embodied in it tho 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-sovonth chapter came from the pen of
Mahanama, for the Mahavarwa 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
Dhatusona or Dfison Kelllya, who died in 47 7. 2 This
Dh&tusena was the nephew of tho historian Mahanama,
and owed the throne to tho protection of his uncle.
Dhatusona was in fact the restorer of a national dynasty,
and after having defeated the foreign usurpers (the
1 After Iho forty-eighth verse, the text, as published by Tumour,
puts ' Mah&vnftBo ni/tfAito/ the Mah&van0a is finished ; and after
a new invocation of Buddha, the history is continued with the
forty-ninth verse. Tho title Mah4vaft*a, as here employed, seems
to refer to the Dipavansa.
* ' Mah&vatwa/ Introduction, p. xaxi.
Xll THE AGE OF THE PARABLES
Damilo dynasty) " he restored tlio religion wliirfi luul
been set aside by the foreigners." l Among his nrTmy
pious acts, it is particularly mentioned that lie gave a
thousand, and ordered the Dipavawa to bo promul-
gated. 2
As Mahanama was the undo of Dhfitiwnna, who
reigned from 459-477, lie may bu considered a trust-
worthy witness with regard to facts that owurrwl
between 410 and 432. Now the literary activity of
Buddlmghosha in ( -cylon fulls in that period, and tliiw
is what Mahaiifmia vela-ten of him (' Malm va//*a,' p. 2">0) :
" A Brftlnnau youth, born in tlio neighlmurhood uf
the torraco of the groat Ho-troo (in WAgadha), niTotn-
plifihod in the c vijja j (knowledge) mul *sij{Ki' (art),
who had achieved tho knowledge of the tlirc
and poflHOHHod groat aplitiu'h^ in attaining aequin
indofatigablo aH a Hchiriinatiu dinputant, and hintsplf a
wamloror ovor 6'ambudipa, esfuhliHhed liiin-
in tlio dinraoter of u disputant, in u pii*cl.
*Woatt*rgaurd, ' TIebor don Mtowton SMtraum ftor indiwheu (e-
flohiohto/ Breslttu, 1802, p. #3; and 'Mtthfcvrw* f ' Ititrciilueliou,
p. xxxii, L 2.)
AXD OF Tim DHAMMAPADA.
iff a person of profound knowledge, it will bo woiMfur
(of^mc) to convert him;" inquired, "Who is t!hV
who is braying like an asH?" The Brfihnuui replied
to him, "Thou canst define, then, the meaning eon-
vcyed in tlio l>ray of UHSCH." On the Them rejoining,
"I can define it;" lie (the Unlhimin) exhibited the*
extent of the knowledge ho posseted. The 1 Them
criticized each of his proposition**, and pointed out in
what respect they wore fallacious. Ho who had been
thus refuted, guid, "Well, then, dcsmid to thy own
creed; 7 ' and he propounded to him passage from
the ' Abhidhamrna ' (of tho Pitakuttuyu), lie (the
Brfthxnuu) could not divine the sign ifimt ion of tlmt
passage, and inquired, " Whose, nmutu is thin? 1 ' " It
IH Huddha'fci mania." On lun ex(fliiiinin^ Cl fmpart it
to me; 7> the Tha pr^nervod in
XIV T1IE AGE Of THE PARABLES
this land, the c Atthakathft ' arc not oxtant here, nor
i there any version to be found of the schisms (vajla)
complete. Tho Singhalese ' Atthakathfi ' are genuine.
They wore composed in tho Singhalese language by
the inapirod and profoundly wise Mahinda, who had
previously consulted tho discourses of Buddha, authen-
ticated at the thera-convo cations, and the disserta-
tions and arguments of Sariputta and others, and they
art*, rxlmit amnng tho Singhalese. Preparing for this,
and studying tho Kaino, translate them according to
tho rulew of tho grammar of tho Mugadhas. It will
l>o an uctt conducive to tho welfare of tho whole world."
" Having been thus advised, this eminently wise
personage rejoicing therein, departed from thoneo, and
visited thin inland in tho reign of this monarch (*'. e. Ma-
Imnamn), On reaching tho Mahavihara (at AnurMha-
puni), ho entered the Mahapadhanu hall, tho moBt
Kplondiil of tho apartments in tho vihora, and liatrmod
to t)io Singlmlow^ Attluikutlifi, and th(i Thoruvfwlii,
from the. beginning to tho oncl, propounded by tho
thera HanKluipftlu ; uiid bocunio thoroughly convincod
that lliey m these (taking Hose giltliUfur his text),
tmd cotiBulling tho < Pitakattaya,' together with the
'Attlutkathu,' and enndeusiug tliom into an abridged
form, ho composed tho work called c The
AND OF TIIK DTLUrUAPADA. XV
magga.' Thereupon, having assembled the priesthood,
who had acquired a thorough knowledge of the doc-
trines of liuddhu, at the bo-tree, lie commenced, to
read out the work he had composed. The devatfts, in
order that they might make his (Itaddlmghofla'H) gifts
of wisdom celebrated among men, rendered that book
invisible, lie, however, for a mwflul and third time
reoomposed it When ho was in the act of producing
his book for tho third time, for tho purpim of pro-
pounding it, tho dovutita rofttnrod the other two Copies
also. The assembled priests then road out the throes
books simultaneously. In thorn* three vorwoiiB, neither
in a signification nor in a single* iniHplamneut by
transposition, nay oven iu tho tlua'u-oontroversies, and
in tho text (of tho Titakaltayu 7 ) WUH there, in tliu
measure of a ver^o or in tho loiter of u word, tho
slightoat variation. Tlioreupfjn, tho priuHthond TO-
joicing, agtiiu and again forvontly nhout^d fortli. Hay-
ing, "Most assuredly thw m Kottuyu (Ifuddhu) him-
sdf," and made over to liiin tlio book* in which tho
' Pitakattaya' wore recorded, togtrthtsr with tho ' Attba-
kath&.' Taking up 1m rowdonoo in tho
GantluUara vihura, ut AnurAdliupuro Y bo
uccsording to the grammaHcial rnlcH of Hut
which is the root of all luuguagw, tho wluilci of tlio
Singhalese Atthakutlia (into Pali)- This proved an
achievement of tho titmoHt connoque.nfjo to all lan-
guages Hpoken by the human moo,
f " All the theraa and ftchlriya hold thiw eonipilaiiori iu
tlio same estimation as the text (of tho * Pitakuttaya ')
iThoreafter, tho object* of bin iruHNion having bo7); and that
at tho oiul of the third council ho was disjwtrjhod to
.Coylon, in order to osUiblinh thons the, religion of
Ihiddlui (p. 71). The king of CJ^ylon, J)(jvunitnipriya
Tisliya, was convorted, and Jtnddhism oon bmuno
tho dominant religion of the inland. Nftxt 1'oIIoWH a
Hlatonuuit whidh will natnnilly sr(wrvod and liven by oral tradidon only. Tlw l*iia
kutruyu, as wt^ll aw th -ArthukathA, having IHMJH ({<>!-
and ftotllwl ut tlu^ third couuoil in 24fi !>.rc>Tnulgaf, 202 wv/ ( , 2nd (nl*
51 Of. Biffindofc, 1. o. p. UH7.
3 Hin^halow), Icinff iho latiniiafp) of tho Inland, would rtatumlly
? adopted by Mahinda and hiw iVll)w-tuiwiouttrioH fur oommuuU
^tion with thu imiivoH* * If ho nlmtwined froju tntnMating tlia
'ion aluo into Hin^lialuRis thin ttmy hnvo becm an Account of iu
fro eacmd ehtiraclcr. At ft lnttr time;, howuvor, tho cftnoiK tou,
10 transktod into Hinghalw, nml, AM Uto M tho lima of
Jidtoa, who^iad 8 AJ>,, we wnd of A prfwts, proftnmdly v
lio (bctrmcvv ho traiwlivtod tho H^trw, ono of tho throo
ANB OF THE DHAMMAPADA. XVU
mapwla wore contained in the canon, then they were
also explained in the Singhalese 'Arthakatha, 3 and con-
sequently translated from it into Pali by Buddhaghosha.
Now it is true that the exact place of the Dhammapada
in tho Buddhistic canon has not yet been poiiitod out ;
but if wo refer to Appendix iii., printed in Tumour's
edition of tho * Mahavaffsa, 3 we there find in tho third
part of the canon, tho Sutra-pitaka, under No. 5 3 the,
Kshudraka-nikayu, containing fifteen subdivisions, the
second of which is the Dhammapadu.
We should, therefore, be perfectly justified in treat-
ing tho parables contained in BuddliaghoHha's Pfili
truncation of tho < Arthakatha,' ** e - ^ lo coiumouttuy
on tho Dhammapada, as part of a much more un-
cient work,, via. the work of Mahinda, and it ia only
in defercvnco to an over-cautious critioiflm that I have
claimed no earlier ditto than that of Buddhaglioftliu fur
tlicfio curious relics of the fablo-litcraturo of India. I
have myself on a formor ocoasion 1 pointed* out all tho
objoctionw that can be raised against tho authority of
Buddliaghosha and Muhinda ; but I do not think that
scholars calling these parables tho parables of Ha-.,,
hinda, if not of Uuddha himself, and referring their;
date to the third contxxry B.C., would expose thomaelvo
at present to any formidable criticism. i
If wo read the pages of tho 'MaMvafura' without
prejudice, and make allowance for tho oxuggoratioiL
and superstitious of Oriental writers, we soo clcorL
that the literary work of BuddRaghosha prcsuppofljv
tho existence, in some shape or other, not only of t.
canonical books, but also of thoir Singhalese cammc^^
tary. Tho Buddhistic canon hud boon settled in BO\
1 * Chip*! from a florman "Workahop, 1 2nd ey tho Idtc.rs '!*., II.,
and V., wo seo tltat P. taken from V. llic words '//alum
ftdftya ga^/pAanti pakwhiwaA * and 4 vivadiliyuut( 1 /
IL takes from V. the wordw ' vawnn ewliyaiiti m
Tor the roSt, H. and P. follow caoh tlioir own way in
transforming the Pfili verso, a Ixwt tlny r, Fuim-
boll in the ' Jnditicho Studicn/ v. p. 412, tuul itu> mrnilaHty wttn
pointed out between the verso of BuddbagboMhti ntul fcho c^rn-
Bponding rer0e in the ' ILitopftdawi ' And l PitftXratoulra*' Kurtlmt*
comparisonB may bo wen in lkn% ' Pafi/tatantrV i, p. 300 ; II pp.
040* Sea $100 < I^i AvadAna* twlait$ par HtwBlftt Julicn/
'
XXIV THE IMPORTANCE Otf THE DHAMMAPADA.
and P. together a faithful copy of V., I think
stifoly say that it would bo impossible to explain both
the points on which II. and P. differ and those
on which they agree, without admitting that both
had before them the Pali verso io the very wording
in win oh we find it in Buddhaghosha's commentary,
and which, according to Euddluighoslia, was taken
frum one i)f the tf sitakas, a portion of the Buddhistic
ftuiLon. And thin would prove, though ono could
hardly havu thought that, after the labours of Burnouf
and LttHWon and Julian, 1 such proof was still needed,
that tlio Buddhist canon and its commentary existed
in the very wording in which we now possess them,
at lentil tu 500 after Cluist.
ON TIIK IMPOHTANCK OF THK
If we may fioiwitlor tho dato of the Uhammapada
ilrnily established, and trout its vcrsoa, if not afl tho
uttoruncsoH of Jiuddhu, at least as what woro believed
by tho memborw of tho T/ounoil under Aaoka, in 240
B,O., to have boon tho utterances of tho foundor of
thoir religion, ite importance for a critical study of
tho hifltory of Buddhism must bo very consulorablo,
for wo oaa hardly over expect to gotnoaror to Buddlui
himself and to his personal toaoliing, I shall try to
ilhwtruto this by OHO or two examples,
I pointed out on a former occasion 3 that if wo de-
rive our idoan of Nirvfina from the Abhidhanna, i e.
i On Buddlmt books carried to China and translated there pre*
vioutt to tho beginning of our DHL, BOO M, M.'a ' Ohipa tnm a
Ourmnu Workshop, 1 2nd od.> vol. i. p. 258, w#.
3 On tho moaning of Nirv&nn, iu ' Chips from a Gorman Work*.
whop,' 2udud.,vol. i.p.280.
THE IMPORTANCE OF TIIJEJ DIU1OL1FAPA.. XXV
ft
the metaphysical portion of the Buddhistic canon, \ve
cannot escape the conclusion that it mount perfect an-
nihilation. Nothing has boon brought forward to in-
validate Bumouf's statements on thin wubjVrt, much
has since been added, particularly by M, Burthelemy
St. Hilairtf, to strengthen and support thorn, and tho
latest -writer on Budtlhinm, Binhop Bigawlet, th<*
Vicar Apostolic of Ava and Pegu, in his c Life and
Legend of Gaudatna, tho Buddha of the Burmese,'
arrives at exactly the waine conclusion. No one could
suspect tho bitfhop of any prejudice against Ituddhimn,
for ho is most candid in hiw pruitfew of -whatever in
praiseworthy in that ancient system of religion. Thus
he says (p. 404), "Tho Christian system and the Bud-
dhistic one, chough uiffuiiujj; from wuh other in their
respoctivo objects and onda aw much tor {mUi Jrmu
error, have, it must bo confoBsed, many striking fea-
tures of an astonishing resemblance. There ure niaity
moral precepts equally commanded tmd enforced in
common by both creeds. It will not bo oonnidtwd
rash to assert that most of tho moral truths prescribed
by tho gospel are to be mot with in tho Dudclhwtio
scriptures," And again (p, 4!)f)), Jn reading the*
particulars of the life of tho luHt Itiulha (hmtuiim, it
is itnpoBBibb not to fool reminded of many mrnnn-
etanoes relating to our Saviour^ lifo, Huch OH it; IIIIH hwwi
ekotohod by tho Evangoliate," Y^t in Kpito of al*
thoso oxcelUmces, Bishop Bigmulr^ too, muni* up
dead against Buddhinm, as a religion culminuting in
athoidm and nihilism. " It may lw Buid in favour of
," ho write* (p. via,), " that no
roligioiae system ha0 over ttphold, t<> m equal dogmo,
tho notions of a saviour and deliverer; atid tho
XXVI THE niPOBTANOE OF 1UJB DHAMMAPADA.
i*
sity of his mission for procuring tho salvation; in a
Uuddhist sense, of man. JCho role of Buddha, from
boginning to end, is that of a deliYcror, who preaches
a law designed to procure to man tho deliverance from
all tho miseries ho is labouring under. 33y an inex-
plicable and deplorable eccentricity, the pretended sa-
viour, after having taught man the way to deliver Irim-
solf from the tyranny of his pa^ions, leads him, uftor
nil, into the } ifcomloHH gulf of ' total uuniliilatioiu'^j
\Thut Jiu( 7 n?iY WUH an nthoiNt, at leaat in onu
the word, o /mot b<^ denied, but whether ho
in a total miiliilation of tho soul an tho liiglumt goul
of roligi i, is a different ({iioHtion. Tho godn whom
ho found worshipped by the multitude; woro tlie godn
ol 1 /"*" Vedtw and tho UriUnwi>ttiH, "* ILW ill(lm ' AKII|J
in ttlo rtivinity of Muili aoitic, Huddhu
but
SST^SlIJ 1 ^^ Sarpa*, Pwtos and
.^te Jrita dwofa Tho belief in those being* *w
flrmlv -^otwl in ti popular boliof and langusi^o tlia^
,-iu ftmmtor f u w>w wligitm ould not have,
nvofl tllO lOUUCLtWt in *ww o iiii ituiAi
dlml to reason thom away, and too was ^^JjJJjJ
itod? to urtwtio roiirowsutation, whotltor i
soulpturo, that 'nothing remained to Bui
AND OF JTTE DH AM A? ADA. XIX
his y lioiirt, for, us ho
was supported by a number of priests, they may well
have divided the different sections among thorn. The.
same applies to their disciple*. Pmt (hut to the Hindu
mind there was nothing exceptional or mrivdi!h in
such a statement, we see clearly from \vliut is said by
Mahanama at a later period of his history. When 1m
comes to the reign of Ya/Aigfunani, 1 88-70 H.H., lio
states: "The profoundly wise prints hud horetuforo
orally perpetuated tlie PAH Pitakatrayu Mid its Artlm-
katk& (commroittiri(iH). At this piiim^ 1 * !#<* priests,
foreseeing tho perdition of the people*' vt,n\ flic per-
verwionfl of tho Iruo doctrines) UHHIT **V ; intd in
order that tho religion mi^lit onduru for iitfeh ivr-cmliil
the same iu bookfi." a
Later than this date, oven tlionci who dou (j/io
BIOUB of the Pitukatruya, into tho Hihnla iangungi'. (Mitlm * -.
2470 A note is added, stating that tjovural portion* of tli" i '* *
two divisions alao of the Htakutraya liavo boon irunHlutcfl into
the Singhalese) language?, and that thruo alone nrt* n>nHitltni by
tho prioats who arti unacquainted with 1'dli. On tho other hnrxl,
it id stated that the Singhalese text of tlio ArthakntliA oxmt no
longer (see Hponco 1 Tardy, 'LognndM/ p, xxv. t ant! p. 0$?). llu
statoti that the toxt and commimtury of tlic Itiuldlii^t cjtnon im*
believed to contaiu 2y,.lU8 ; CK)0 lotteru* (/A/W. p. C.C..)
1 800 Bigandot, 1. o, p. H8.
* a See also Sponco Hardy, * Lrfptndii; p- 102, " Aftor tint Nir-
v4a of Buddha, for tho Bpaoo of WO ytmrn, tho fcoxt und poramni*
taries, and all tho work* of tho Tathftgatii, WITO prt'twvwl ami
transmitted by wio priosta, orally, mukhtt-pft///ona. But Imving
seen the evils attendant upon thin modo of tnuwnilvMiun, ilvct ttun*
^red atid fifty arhal-s, of great authority, in tbo cftvo called Alold
,AIti) in the province of Malaya, in fanttA, undw tho guardian-
hfclp of thy ihief of that proving cauwwl tlm (wiertfd} lfooka to bo
.Written . M (Extract from tho ' Uftr^kmngriitm. 1 )
XX TJ1E AUE OF THE ARABLES
powers of oral tradition have no right to placa the
final constitution of thu Buddhistic canon and its com-
niontiirins in Ceylon, nor is there any rcaaon to doubt
that fluch aa these texts existed in Ceylon in the first
century jj.c., they existed in the filth eentury after
Christ, whnn the commentaries were translated into
PAH by Ifacldhoghofllia, and that afterwards they
rcinnimul imdumgcd in tho MSB. pi'oaorvod by tho
loomed priests of that island. It is easy lo shrug
ono\s shoulders, and shake one's head, and to disbo-
liovo everything tluit can bo disbelieved. Of course
wo cannot b* u # witmwoH btuik from tho #rave ? siill
!< I SK from tl? ( ^irvUi, into \vhir*li, wo trust, many of
1h*H unciotWrortliios liavcs outororl. Hut if wo am
askod to bili*'V<* that all tin's was invontocl in ordor
lo gl\v lo llitt Ifudilhifltic Cittiion a iiloB and parabhss of BuddlmglioHhu imiHf. lutvo
existed in tfw very wording JM which iw poawM //KW,
in the beginning at least of the wixth ewitury of our
ora. It was at that time that Khororu Anuahirvftn
(581-579) ordered a oallootion of fublo** 1 to tm tmiw*
latod from Sanskrit into tho language of Pcrma, wltich
interview between A*oka and Nigrodha, the lincv
prfe* to tie king are Ukowise token from tho Apj*mWnv*rgeu
^ See Benfey, ' Pnntftohataatra, 1 rot i. p- 6,
XXJ1 THE AGE OF THE PAJUBLEtf
translation Locarno in turn the source of tlie
ami the otliiT numerous translations of that ancient
collection of apologues. These Sanskrit fables, as col-
lected in the PaiU-atantra, have been proved by Prof.
Uonfey to have boon borrowed from Buddhistic) sources ;
and 1 boliuvo wu may go even u step further and main-
tain, that not only tho gonnrul outlines of theao fabler,
lint in HOIJIO casos Iho very wordn, were taken over
from Ptili into Saiiflkrit.
\W mid in the Pau^atantra, ii. 10, the following
vumi :
Qf&lain fuiftya gK7 Hy up together at tho 0am is moment. The tuimo
tory is told in tho Hitopiulo-va, i.
tu litiranty oio nmma^Hliw vihamgauu\& l
V r adu in nipatinhyanti va/raui OMhyanti mo tad/I.
<( (iombiutul indeed do UICBO birds tuko away my
net; but wlum they fUll down, thoy will then full into
my power."
Tho flrbt thing that should bo pointed out i, that
of thcso two voniions of tho namo idea, neither is bor-
rowed from the other, neither that of tho Ilitopactota
from the Pufiftatnnlru, nor vm wml? Tliey prenup-
1 If wi> road ' HU7^1mUlA* mtoud of c sahanA, 1 wo have to irans-
r*, " Holding together ijvcn thoae birdn fly away, taking the
IK*,"
2 A, Hard version in found in tho MahftbhArutu, Udyoga-pom,'
TUB IMPORTANCE OF THE DILVUMAPADA. XXVll
but tt> fall back for their owix purposes ou the old
fliythology, or at least on the popular Auporatitiott, this
iairy and snake- tales of the people. 1
The gods, in general, are frequently mentioned iu
the Bhammapada :
V. 177. The unequitable do not go to fho world
of the godtf.
V. 224. Speak the truth, do not yield to augur;
give, if thou art asked, from the little thou hast ; by
thoHo steps thou wilt go near the gotta.
V. 417. lie who, after leaving all bondage, to mon,
has rinon above all bondage to the godn, him I call
indeed a Brfihinuftu.
In vv* 44 und 4G throo worldn urn montiowid, fh lord of (hit drpurtwl),
and the world of tho gorlw; and in v. 12(5 we tiiul
hell (nirayu), earth, hcuvm (nvarga), und Nirvfum.
In v, CO it is said that thu odour of
1 This may be neon from the curious ornamontAtiottH of Hud-*
templeH, sorno of which wore Intoly publiwhod by Mr, For*
Thoao of the Sunchi iopo are takon from drawin^H OXh^rapliiul from t!io
sculptured Hlabrt Hciit hanit) by Colonel Muokouxic, formerly exhi-
bited inthoMuBoum of tho liwt- India i'ompmiy, and from mi-*
other valuable collection utmt homo by Hir Walter Elliot Archi-
totitural ovidenco iw suppOHed to fix tlto dato of tho Hrtnclu topon
from about 250-100 n,c. ; that of th gaUiwayu in ihi) flmt century
A*n< ; while tlie dato of the Aniravatt building* iu rdbrrod if> tlio
fourth ccmtury A,D, No ono would vwtturu t<> doubt Mr,
guftf "that the oAplictt of tho (t(uddhint) Moripturiw wo Imw
wore not reduood to writing m thoir prondol form before the fifth
century after
XXVU1 THE IMPOKTANCE OF THE DHAMMAPADA.
people risos up to tlie gods ; in vv. 94 and 181, that
the gods euvy him whoso souses have been subdued ; fli
v. 306, that they praiso a Bhikshu who is contented,
pure, and not slothful (cf. v. 230) ; in v, 224, that
good people go near the gods ; in v. 230, that u man
who is free from guilt will enter into the heavenly
world of tho elect (the ariya) ; while in v- 187 we road
of heavenly pleasures that fail to satisfy the disoiplos
of Buddha.
Individual deities, too, are mentioned, Of Indra,
who is oallcul Maghavun, it is said in v. 30, that by
persovoranco ho roflo to tho lordnhip of the godn. 1 lu
vv. 107 and 392 tho worwhip of Agni, or fire, w flpokou
of us ostubliHliad among this Brabmann, Yuma, as tho
lord of tho departed, occurs in vv. -14, 237, and lio
tinoHiH to b<5 tho Hiuno UH Mii^f'iiriiu, the king of doulh,
inoiitinnod in. vv. 45, 170. Tho IIK^L or moHsongci-H of
Yumu urn Kpokcsii of in v, 2^5; dcatli i(s*jlf is rcpre-
H( k utod aa Antukii, vv. *1H, 288, or us Mu^/ii ; in v- 40
the king of (loath (nut^urily/ii) in mcnticmod togothtT
witliMilra; in v. '18 ho HCOIIIB to bo idoiitifiod with
Mara, th(j tonipter (v, 48, uoto).
TluM Milra, tho toinptor, tho groat aiitugotiist of
Buddlui, as w<^ll *w of his followorn, i a vory impor-
tant porsonttgcs in tho Buddhist woriptwm He in in
many pliwoB Iho r(proHOiitutivo of csvil, tlio evil Hpirit,
or, in Christian terminology, tho dovil, conquorod l>y
Buddlia, but not dcwtroyod by him. In tho l)harnma-
pada his charaotor i Urns mythological than in other
.BuddliiHt writings. HiH rd, tho rourganmttinn of 1h^
spirit-world in the hnndn of JJuddha go^ss Airthrl*b
OTO woctbd, world^ not to bo attainwl tlirotigh virtut>,
XXX THE IMPORTANCE OF THE DHAMKAPADA.
and piety only, lout through, inner contemplation,
through knowledge and enlightenment
The dwellers in these Brahma-worlds are fliore
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 Buffering
(tato yad uttarataraw tad arupam anjlmayam, #vet.
lip. 3, ] 0), tho Buddhists too, in tlioir icloui drounm,
imaginod four other worlds towering high above the
worlds of Itaihmun, which they (will Ariipa, the worlds
of tlw Kormh'H*. All thoHo worlds tiro oprai to man,
after he haw f .irpiiy, whkli
ono would hardly havo oxpootod in Buddha. Godn
and devils ho 1ms located, to all mythological and
philosophical acquiHitionB of tho paat ho hud done jus-
tice UH fur tin poflBiblc. Evon fabulous boittgn, nuoh
aw Nilgofl, Gandharvas, and Gumr/as, ha) as conaiating of hell (niraya), earth,
heaven (avarga), and Nirvftwa. In v, 44 we find the world of
Yurna, tho oarth, and tho world of the gods ; in v. 104 we read of
god*, Gautlharvas, MAra, and Brahman. The ordinary expression,
too, which occurs in almost all languages, viz. in this world and
in the next, in not avoided by the author of the Dhammapada.
ThuH wo road in v, 108, 'amiw loko paratnhi fo/ in this world and
THE IMI'niiTANVK or TT1K nJIAMMAPADA. XXX1JI
the sixth in the 1 scrips, jnul in whirh tin* form of life
HOVCT t'xcmls oitflif ksil]ifis. Tli^y unr fhciv spiritual
beings (having purified hoiliYs, imwmiiunimitwl \vi1h
evil puwsionw, or wifh any 1*^ \u (iu*l *illm ' ami k H'j(/ lirn* ant<*iiM of lh<* luddr*i>!^
linwrvrr, iti diJlVrmi fi'Iionlrf,
1, Tlu< internal
(1) Nyiiyn, hIK
(2) Thu nl
(;t) Tho alnitlo of
(It) Tho ahodo of A tmntM, dciuorm.
2. Thconrth:
(I) Abud<* of mm,
Jl, Tllit Worlds of Mil* goilri ;
(I) AutuMiinharayji (duration. 1^>C)0 ( (XH>
(:*) VAniii (iltirnlimi,
(t) Tu^ittft (dilation, r>7(i,{HHt ( ()(j[l \i-;irM,
(5) Niruia/m rut! (dtmtimn, I
(0) Paraniriidfa-viuaviirt
4, Thr w*r! any oiw actiuaintod with the
laiiguagt* oftlm Tlpanislutds, the pointtul allusionH to ex-
pressions occurring in those pliiloHopliical andrnligicms
truitiHoH of tlio JJralnmins ure not to bo mistaken. If
then it in trim, us OJogcrly remarks, that many who
(jail thomwolvos '.Buddhists acknowledge the existence
of a Owtnr, Ihti (iiu^stiun naturally arises, whodior
iho point-blank uthoism of the Bmlmuir.j7flla was tlxo
(Irwtriuo of tho ftnindcr of iluddhimn or not f
This in, in fiwt, but |/art of tlu> problem so often
HtarteMi, whothor it is poHKiblct to distitiguinh between
Buddhism atid tht^ personal teaching of Buddha, "Wo
tlio Buddhist canon, and whatever ia found in
THE IMPOETANOE OF THE DHAMMAPADA. XXXV11
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 \oyta
of the Master the only solid rule of our faith, so the
same want was felt at a very early period among tho
followers of Buddha. King Asoku, tho Indian Con-
stantino, had to remind the assembled priests at tho
groat council which had to settle the Buddhwt canon,
that c what had leen said by Buddha, thai alone was well
said? 1 Works attributed to Buddha, but declared to
be apocryphal, or even heterodox, existed already at
that timo(24G B.C.). Thus wo aro by no meanw with-
out authority for distinguishing between liuddhuuu
and tho teaching of Buddha; tho only question i,
whether in our time such a separation is still pructio*
able?
My boliof is that, in general, all honest inqtiirors
must oppose a Wo to this question, and confess that
it is useless to try to cast a glance beyond tho boun-
daries of tho Buddhist canon. What wo find in tho
canonical books in tho so-called 'lliroo BuakotN,' it*
orthodox Buddhism and tho doctrine of Buddha, Hi'tni-
larly as wo must accept in general whatever wo find
in tho four gospels as orthodox CliriHtianity and tho
doctrine of Christ.
Still, with regard to certain doetrinoB and lUcte, tho
question, I think, ought to bo asked again and again
nrltethe* it may not be possible to advance u stop fur-
r ML M/a ' Chips from A Semau Worktop,' 2nd ecL, vol. i<
p.
XSXVU1 THE mPOKTASrCE OP THE DILUIMAPABA.
thor, even with the conviction thut wo cannot arrive
at results of apodictic certainty ? If it happens ihat
on certain points wo find in different parts of the
canon, not only doctrines differing from each other,
but plainly contradictory to each other, it follows,
Hurcly, that one only of these can have belonged to
Buddlia personally, In such a case, therefore, I bo-
liuvo we have a right to choose, and I boliove wo shall
bo justified in accepting that view as the original
one., the one peculiar to Buddha himself, which liar-
moiiizufc 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 tho canon
known to us, can bo quoted which contravenes it, or
which iii any way presupposes the belief in a personal
God or Creator. All that might bo urged arc tho
words said to have been spoken by Buddha at tho
time when he became tho Enlightened, tho Buddha.
Tlujy aro as follows : " "Without ceasing shall I run
through a course of many births, looking for tho
maker of this tabernacle, and painful is birth again
mid again. But now, maker of tho tabonxacb, thou
hast boon seen ; thou shalt not mako up this tabor*
naclo again. All thy rafters aro broken, thy ridgo-
polc is sundered ; tho mind, being sundered, has at-
tained to tho extinction of all desires,"
Hero in tho maker of tho tabernacle, i.e. tho body,
one might bo tempted to sco a creator* But ho who
is acquainted with tho general run of thought in
Buddhism, soon finds that this architect of tho house
is only a poetical expression, and that whatever mean-
THE IMPORTANCE OF THE DHAHMAPADA.
ing may underlie it, it evidently signifies a force sub-
ordipate to the Buddha, the ErdightDned.
But whilst we havo 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 moro
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 afove 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
tho gods and of the higher spirits, attains finally
Nirvana as its highest aim and last reward, i.e. bo-
comes utterly extinct, then religion is not any moro
what it is meant to be abridge from tho finite to tho
infinite, but a trap-bridge hurling man into tho abyss
at the very moment when he thought he had arrived
at the stronghold of the Eternal. According to tho
metaphysical doctrine of Buddhism, the soul cannot
dissolve itself in a higher being, or be absorbed in tho
absolute substance, as was taught by the Brahmans,
and other mystics of ancient and modern times ; for
Buddhism knew not the Divine, tho Eternal, tho
Absolute ; and the soul ev&u as tho I, or as the mere
Self, the Atman, as called by tho Brahmans, was
represented in tho orthodox metaphysics of Buddhism
as transient, as futile, as a mere phantom.
No person who roads with attention tho metaphy-
sical speculations on the Nirv&ea contained in tho
third part of the Buddhist canon, can arrive at any
other conviction than that expressed by Bumouf, viz*
xl THE I3IPOBTANCE OF THE
that NirrfUa, the highest aim, the summim lonuui of
Buddhism, is the absolute nothing.
Burnouf adds, howcv&r, that this doctrine appears
in its crude form in the third part only of the canon,
the so-called Ahhidharma 3 but not in the first and
Kocond parts, in the Sutras, the sermons, and the Vi-
nayo, the ethics, which together bear the name of
Dharma, or Law. Ho next points out that, according
to some (Uitiioiit authorities, this entire part of the
Ciiuou was designated as nut "pronounced by
Buddha. m Thorn* arc, at onco, two important limita-
tions- I add a third, and maintain tliut sayings of
Buddha occur iu the Dhuimnapada, which are in open
contradiction to this metaphysical nihilism.
Now, first, aa regards the soul, or tho self, the oxuu
tcnooof which, according to tho orthodox metaphysics,
in puroly phononiQiml,* a acnitonuo iittrilmtod to tho
JJnddlw (Dhamimipada, v, 100) ways, "Solf is the
Lord of Self, who else could be tho Lord?" And
again (v, 323), "A man who controls himself enters
tho nutroddim land through his own self-controlled
But this untrodden land is tho Nirvo HiippoKod to havo suy an exoteric and
THE TITLE OF THE DHAMMAPADA.
esoteric one, or we must allow that view of
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 tho
Dhammapada. This title was first rendered by Q-ogerly,
i The Footsteps of Eeligion ; ' by Spence Hardy, ' The
Paths of Eeligion/ and this, I believe, is in tho main
a correct rendering. 'Dharma,' or, inP&li, 'dhamma, 7
has many meanings. Under one aspect, it means reli-
gion, in so far, namely, as religion is tho law that is
to be accepted and observed. Under another aapoct
f dharma ' is virtue, in so far, namely, as virtue is tho
realization of that law. Thus c dharma ' can be ren-
dered by law, by religion, more particularly Buddha's
religion, or by virtue.
f Pada, 3 again, may be rendered by footsteps, but its
more natural rendering is path. Thus we road in
verse 21, 'appamddo amatapadam,' reflection is the
path of immortality, i. atid < magga,'
| the way, 1 In tho same manner ' dhammapadam * would
1 If we compare verses 92 and 03, and Again 254 and 255, we
see that 'padam' ia uaed (synonymously with 'gnti,* going.
xlvill THE TITLE OF Tim DHAMHAPADA.
mean tho path of virtue,' L e. the path, that loads to
virtue, a very appropriate title for a collection of
moral precepts. In this SOUND c dluimmupadam ' is used
in verses 44 and 45, as I huvo explained in my notes
to tlmse versed.
(logwly, though not to he truHtcd in all histranHla-
tionn, may generally ho taken an a faithful representa-
tives of tlio tradition of the Buddhists in (Vylon, and
wu may therefore, take it for grunt oil that the priests
of thai uduiul take* Dhunmmpuda to mean, aw dogojrly
inu&Hlatc'H it, th< k vcsti^'K of religion, or, from a dif-
fonnt point of viow, tho jiatli of* virtue
It in wt^ll known, however, thud the U^irned editor
of tho Dluimmapada, l)i\ Faimholl, proponed u diffentnt
rondoring* On thu Htrc^ngth of v familiar that t" s-j^^k i*! 1 it u-*
Dliurmapmhi H^'iiM:l likt* Hprsikifi({ of Jihotb- r wnHv,
WIHIIW iwinwtiininfl t> *;&, of ftm:umr* i3^ti%*) of
*S'rama/?u, fir v^ii in tlw iluy*< of Al''*an>brV *-ot*
quort, tlw KiitiHkrii word .Vmnm/wi li*l s^MHnnl tin-
pnikritmtcl or vulgar ftmn whirl* Wi* liml in 1'ali, uitI
which aldiut c-ouhi huvi' |K*Iilimtt'fl (lint of A'romiMu tlwit,
ovon in thr Dhatnniupttda (v- 388) w^ find ti irtynMilwjjsy
of Bainana M tlvrivwl frtmi *mim/ tn In* iniM wi4 *1
from ( smm^ to toil But Ihtm^h utu- might bruitf
,ono(Milf to njHiuk of Biunantw, who wotilii likr to intr<*
duoe BAbma^a inHtoad of BrAhm^aV And yH tbU
word, too, luul BO tmtirdy Imtfii ittiiln^d by Wihi^w
that in tho Dhammuimda, it U U^riviul fsrom a tmt
1 Soe U^n, ' Jndiwcho AlUrthumnkimJ^/ tfi, ii, (i.
Th*b Lawett in tight in tukmg Uie 3|^^8m r m^iitMn^l by
Athene*, tor BrAhtDanir^mt for Biuldhint h^li
p. 844.)
(17-18.) ' The evil path and the good path f are technical expres-
sions for the descending and ascending scale of world* through
which all beings have to travel upward or downward, according to
their deeds. (See Bigandet, 'Life of G-audama,' p. 5, note 4, tui
p. 440 5 Biirnouf, Introduction, p. 598 ; ' Lotus; p. BOS, L 7 5 1 11)
(19.) la taking 'sahitam' in the sense of 22.
Having understood this clearly, those who are
(21.) ' Apramada,' which Fauaboll translates by vfyilanfict, 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, aud honce all virtues
are said to have their root in ' apramada.' [Ye ke/fci kual& dhaminft
sabbe te'appam&damulaka.) I have translated it by 'reflection,'
sometimes by 'earnestness.' Immortality, 'amrita,' is explained
by Buddhagosha as Nirvana. ' Amrita' is used, no doubt, as a
synonym of Nirvana, but this very faot 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 uot 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 Q-aramarana (decay and death)
and the &4ti (new birth), (See KSppen, 'Die Beligion dea
Buddha; p, B09.)
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, Tho
wise man possesses reflection as his bust jowcl.
27.
Follow not aftor vanity, nor after the enjoyment of
love and lust! Ho who reflects and meditates, ob-
tains ample joy.
28,
When tho loomed man drives away vanity by re-
(22). The Ariyas, the noble or elect, are those who hare entered
on tho path that loads to Nirv&na. (See K5ppen, p. $98.) Their
knowledge and general status is minutely described. (See K5p-
pen, p. 480.)
CHAPTER II.
flection, he, the wise, having reached 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.
Beflecting 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, email or largo.
32.
A Bhikshu (mendicant) who delights in reflection,
who looks with fear on thoughtlessness, will not go
to destruction he is neax to Nirvana.
(31.) Instead of c saha^,* which Dr. Fausboll translates by
vincen*, Dr. Weber by ' conquering,' I think we ought to road
' Jahan,' burning, wbich was evidently the reading adopted by
Buddhaghosha, Mr. H. 0, Child era, whom I requested to seo
whether the MS. at the India Office gives ' sahaw' or "rfahaw/
writes that the reading ' Jahawi' is aa clear as possible in that MS.
The fetters are meant for the senses. (See Sfttra 870.)
Ixvi
OHAPTEE III.
THOUGHT.
As a flotohcr makes straight his 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 IUH watery home and thrown
on the dry ground, our thought tromklou all ovor in
ordei' to escape the dominion of Miiru (the tempter).
35.
It is good to tame tho mind, which is difficult to
hold in and flighty, rushing wherever it liatnth; a
tamed mind "brings happiness.
SO.
Lot tho wise man guard his thoughts, for they arc
difficult to perceive, very artful, and they rush where-
ever they list : thoughts well guarded bring happi-
ness.
(34.) On Mlira, sc>o VOTHOH 7 and 8.
CHAPTER III.
37.
Those who bridlo 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
of Maxa [the tempter).
38.
If a man's thoughts are unsteady, if he 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 'anavasHuta, s diHsipatod,back to the Sanskrit
root * *yai/ to become rigid; but the participle of that root would be
' aita,' not * ayuta.' Professor Webor suggests that ' auavassuta '
stands for the Sanskrit ' anavasruta, 1 which he translates ' unbo-
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. 'dhairyaOT no "ausruvat,' our firmness
ran away. I have little doubt, however, that'avassuta 'represents
the Sk. c avasruta,' and is derived from the root ( ru' here used in
its technical sense, peculiar to the Buddhist literature, and so well
explained by Burnouf iu his Appendix XIV. (' Lotus/ p. 820.)
He shows that, according to Heinafamdra and the #ina alan-
kara, teavakehaya, Pali fl-savasa^khaya, is counted as the sixth
abhi^fift, wherever six of these intellectual powers aro mentioned,
instead of five. The Chinese translate tho, term in their own
Chinese fashion by siillationia finis, but Burnonf claims for it
the definite sense of destruction of faults or vices. Tie quotes
from the Lalita-vistara (Adhyaya xxii., od. Rdjendra Lai Mittra,
p. 448) the words uttored by Buddha when ho arrived at his com-
plete Buddha-hood :
" auahka foravft na puna/* sravanti"
The vices aro dried up, they will not flow again,
and he shows that the Pali dictionary, the ' AbhidhAnnppacttpikV
c 2
DHAMMAPADA.
is not perplexed, if he has ceased to think of good or
evil, then there is no fear for him while he is watch-
ful.
explains * A-savit' simply by ' k&ma/ love, pleasure of the senses. In
the Mahaparinibbana sutta, three classes of aaava arc distin-
guished, tho kamfisava, the bhav&sava, and the avi^asavH, Sco
alwo Burnouf, ' Lotus,' p. 605.
Tiurnouf tokoa ' ibrava ' at imce in a moral sense, but though it
has that sense in the language of the Buddhists, it may have had
a moro material sense in the beginning. That 'mi' means, to run,
and is in fact a merely dialectic variety of e sru/ is admitted by Bur-
nouf. The noun * dsravn,' therefore, would have meant originally, a
running, and the quantum in, did it moan a running, i.e. a Iapms> or
did it menu a running, i.G. an impetuous desire*, or, lastly did it
aignify originally a bodily ailment, a running soro, and assume
aflorvvurdH tho moaning of a moral ailment P The la&t view might
ho HiippoHorl by tho fact that * ftsrftva' in tho flrnso of flux or soro
occurwiu the Alharva-voda, i. 2,4, "tad ilardvaaya bhosha^aw* tadu
rogam nntnawit," thin in tho medicine for tho sore, this dowtrnyod
the illness. Hut if thin waa tho original meaning of tlu Buddhist
1 A.Eiavu 7 ' it would be difficult to explain Huch a word nn 'an&aava,*
faultloHfl, nor couhl tho participle 'avaauta' or'avansuta* have
talct!ii tho Hpiwi! of wiiiful or faully, or, at all pveiitn, engaged in
worldly thoughts, attached to iininclano into rests, lu order to get
that moaning, wo nwntasHign 1o *&srava j tho original meaning of
running townrdu or attonding to external ohjeuts (like snriga, Alaya,*
etc.) while c avaarula' would moan, carried ofl' towards external ob-
jects, deprived of inward rent. This conception of the original pur-
port of 'ft-Mru* or *avn-*ru' iw confirmed by a statement of Cole-
brootfl's,who, when treating of the Chinas, writes (Miscellanoous
Eseayfl, i. 382) : " Aarava iy that which dirocta the cmbodiod spirit
(A-sravayati puriwliam) towftrdn oxtcrnal objVctH. It is tho occupa-
tion and employment (vritti or pravritti) of the Rouses or organs
on wenHiblo objects. Through tho meant* of the sonwey it affocte the
embodied spirit with the Hi-ntimeut of tat'tion, colour, smell, and
tnwto, Or it IB the aaBueintiDn or connection of body with right and
wrong deeds. It comprises all tho kartnne, for they (Awrnvftynnti)
porvado, influenet*, and attend the door, following him or attaching
CHAPTEE III.
40.
Knowing that this body is (fragile) like a jar, and
making this thought firm like a fortress, one should
attack Mra [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 (mithyft-pravntti) of the organs, for
it is vain, a cause of disappointment, rendering the organs of
sense and sensible objects subservient to fruition.* Sawvara is
that which stops (sawvnnoti) 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 subjection of the senses, calming and subduing
them."
For a full account of the asravas, see also Lalita-vistara, ed.
Dale. pp. 445 and 552, where Kshin&rava is given as a name of
Buddha.
(40.) ( Anivesana ' has no doubt a technical meaning, and may
signify, one who has left his house, his family and friends, to be-
come a monk. A monk shall not return to his home, but travel
about; he shall be anivesana, homeless, an&gara, houseless. But
I doubt whether this can be the meaning of c anivesana' here, as the
sentence, let him be an anchorite, would come in too abruptly.
I translate it therefore in a more general sense, lot him not return
or turn away from the battle, let him watch Mara, even after he
is vanquished, let him keep up a constant fight against the ad-
versary.
DHAMMAJ?ADA.
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.
bod
CHAPTEE IV.
FLOWERS.
44.
Who shall overcome this oarth, 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.
The 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
clever man finds out the (right) flower.
[44, 45 ) If I differ from the translation of Fausboll and "Weber,
it IB because the commentary takes the two verbs, ' vi^ossuti ' and
'paessati,' to mean in the end tb & same thing, i.e. 'tia&Mz'-kari&sati'
he will perceive. I have not ventured to take * vyessate 1 for ' viyania-
sati,* but it should be remembered that the overcoming of the earth
and of the worlds below and above, as hero alluded to, ia meant
to be achieved by means of knowledge. ' Pa&esanti/ he will gather
(of. vi-i, 'Indiache Spriiche,' 45 GO), moans uluo, like to gather in
English, he will perceive or understand, and the ' dhaunnapada,' or
path of virtue, is distinctly explained by Buddhagosha as consisting
of the thirty-seven states or stations which lead to Bodlii, (800
Burnouf, 'Lotus/ p. 480; Hardy, Manual, p, 497.) 'Dhamma-
DHAMMAPADA.
46,
He wlio knows that this body is like froth, and has
loarnt 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 e well delivered,* while, as applied to u path, it moans
'well pointed out' (v. 285). Buddha himself is called 'M&rga-
dawalca' and 'Mflbrga-derika' (cf, Lai. Vist. p, 551), Nor could one
well eaj that a man collects one single law-verse. Honcc Fausboli
naturally translates versus legits l#no enarrafos, and Weber gives
' Lehrspriicho ' in the plural, but the original has ' dhatnmapadam/
in tho sing. (1-7-48), There is a curious similarity bctwoon thoao
verses and verdos 6510-41, and 0030 of the Sftuti-parva 5
"Pushp&fliva vi&invantnm anyatragntamanasau),
AnavApteshu k&meahu mrityur abhycti mUnavauu"
Death appToaeltes man like one who IB gathering flowora, and whoso
mind is turned olacwhere, before his desires have been fulfilled.
" Suptaw vy/lghrawi mahaugho v4 mrttyur ddAya gai^Aati,
Saw^invfLnakam evainaw kftui&n&m avitriptikam."
As a stream (carries off) a sleeping tiger, death carries off this mnn
who is gathering flowers, and who is not satiated iu his pleasures.
This last verse, partieularly, snoma to mo cloarly a translation
from rftli, ami tho ( km' t)T 'Hiiw/'invftunkani' look ns if put in
