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 <Mrt;tin
vihflra, and waw in tlus habit of rehearsing by uijjfht
and by day with eluded ]umdH t a diHCiwm* whioh h<*
liad learned, perfect iu all id* component puHn, ami
sustainod throughout in tho wimo lofty Htniiu, A
certain mahftthora, Itc^vata, boconiing acquainted with
him thoro, and (suying to liiniHelf), "Thw individtiul
s Maliftv. p. 257, "And that lie, might aho pramulgiito Uw con-
tonla of tho * Dipiivanjrti,' diftitrihutliip; a thouimntl pirtftw, hi* ciiUM<*tl
it to be r<ttd aloud thoroughly." Tho text linn, *<1UA
dipetuw I)i[)avasawawiadii,' having feivou ti ihounund, lu* urd
tho Dlpavan^ft to be rendorod itluHtrioua, or to b<* cf>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 Th<ra roplied, u Knti-r the sarmJotal
order." lie who was desirous of ac<[uiriug the know-
ledge of the ' Pitukuttuyu,' Hubm'quenfly coming to
tliia conviction, "Thw in tho Hole road M (to nadvation),
became a eorivort to that faith. AH ho WUH IIH pro-
found in IUH elofiueneo (ghowa) an Buddha himnelf,
they conferred on him tho appellation of Huddhu-
ghosa (the voice of Buddha); and throughout fho
world he beoamo an r(*nowm?d UH Jtuddhu* HuvitiK
there (in (/ambudtpa) <umpoHed un original work
called 'Nftnodaya 1 (Riwo of Knowhulge), Jie,, at the
wametime, wrolo tho chapter eulfod "AtflittMfilini, on
the DhammaHanganl '' (one of tho (JommontarioH on
tlie ' Abhidhamma 1 },
"llovuta Tluru then-obnorving that he* WILH
of undertaking tlto compilation of u goaoml
tury on tho < Pitakattay^* UUIB tulclraiwocl him: "TIw*
toatt tiJiono of the 4 Pitakuttaya ' lim lwu>a 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 <jonv<^y(d tho tnio meaning of the doctrines
of tlio Lord of I )hamma. Thereupon paying reverential
to the pricnthood, ho thus petitioned: "I am
of tmndating the < Attliokafbft;' give mo ao-
ts(HK to all your bookw." The priunthood, for tho pur-
poHo of loHliwg hiH qualification**, gave only two gtlth&s,
Haying, "Ilenw^ pro vo thy qualification j liaving satisfied
ourHol VVH mi tliw point, we will then let thoe have all our
IwwiJw." Fn>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 bo<ju fttl*
filled, ho returned to ^/anibticWpa, to worwhip at tho
ho-tree (at tlruveiaya, or Uruvilv^ in
AGE OF THE PARABLES
Ilure \vo have a simple account of Buddhaghosha 1 and
literary labours written hy a man, himself a jJnept,
and who may well have known Buddhaghosha during
hiH stay iu Ceylon. It is true that the statement of
his writing the same book throe times over without a
ningle various reading, partakes a little of the miracu-
lous ; but we find similar legends mixed xip with ac-
counts of traiiHlations of other sacred booka, and we
cannot (Contend that writers who believed in such
lugcndH aro therefore unworthy to be believed as his-
torical WltUtiHHCti.
Tlio next q motion which has to be answered is
this, Did ISuddhaglumha'fci Parables, and the whole of
the connrnmtury in whinh they are contained, form
part of tho 'Arthakutha 7 which lie translated from
into 1MH. Tho answer to thin quostion
on whether the Dhanunupatla formed part of
the * 1'itukuttuyii ' or not If the VOIBCH of the Dlmrn-
1 The HurmoHG entertain tlic highest roHpoct for Buildhaghcwha.
BiHltop Bi^aruk'ti, in hiu ' I/iie or Liigcnd oi'Gaudama 1 (Kaugoon,
180(i), wriioH: " R in porhupH aw well to mention liore an opocli
which hfl hetoi, nt all timoa, famous in the) hiwtory of Budhmm iu
Hiirtna* I ullude to tht) voyage which a Keligioutj of Thuton,
itatntul Ihnlhogoaa, inado to Ceylon, iti the yoar of religioa
M&ss tOO A.O. The objdefc f thiw voyage was to procure a copy
of thn Hcriptuim He aucccodcd in hiy undertaking Ita madct
\mi of tho .HtmnuHc, or rather Taking cliarttttcrfl, in transcribing
the rnnnuMcriptHi which were written with the character of Mai
gulha, Tho iJuriuana lay much Btro$ upon that voyage, ami ,
jilwnyb carofully note down the your it took place* In fact, it iiL
to BudhagoHA that tho peoplo living on the whoros of the Gulf oi
Martnbau owe the poweeHttion of the Budhiut scripturos, Fron
Thatoit, tho oolloetion made by Budhagosa was tranuforred
Pagstn, nix hundred and fifty ycara after it had been importetn
from 0<yli)n,"
THE AGE OF THE I'AHAISLKS
rarcouncils, whether two or throe, wo ncod not horo
inquire. 3 It ha<l rcocivutl its final form at (lie r-ouwtil
hold under A*oka in tho year 24 C n,a AW arc ftir-
thor told in tho ' Mahfivawsa' that Mahiiula, tho son of
"Ajolca, who had become a priest, learnt tho wholu of
tho Buddhist romon in thivo years (JK ;>7); 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 s<ag{j;or thono who an*
not a(uj[iiaint(l with tho powor of mimiory if und*r
strict diHc^ipliiK*. for library purpoHrH, Init whic-h (*x*
by no inoaiin th( limitn of wliut is jxmHihlc in
whnn tho whole Microd litcrnturo of u j)toplp in
1>r(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 !>.<!,, wow
t to fVylon hy Mahinda, wlio i>rc>Tnulgaf<d
/milly;' 2 tho ^Titakalraya' in Pali, and tlio i ArtliukuthA*
Jin 8inghaloi5*cv ; toge<h(r with additional Arihukatlm of
1 The quowtion of thoBn councila aiul of iiicir iM^ring on
hronology haw boon diBcuHHwl by mo in my * Hintory of Awicmt,
^aunkrit Litoruturo/ |>, 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 e<L, vol. i, p. 107.
b
AND OP TUB DKAHMArADA. XX1U
posoa common source from which tlioy arc durivod,
thus sharing together curtain terms in common, un<l
following an independent coxirso in other respocts.
This common source is a Pali verso whidi occurs in
the Vattaka-^atoka, and is quoted by IJuddhughrwhu
in his commentary on the Stitra-niiUa. 1
SawmodamfLn& gaH'Aanti ^ftlam adilya pakkhino,
Yadi te vivatlisHanti tad& ehinti mo vaauw.
"Tho birdn fly away, taking tho not whilo they ro
happy together ; wliou they shall quarrel, thru ih(*y
will come into my power."
If wo mark thoeo throe VCTHOH l>y 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 <!un ? into 11
Sanskrit verse, and 31. with more AIICGUM* tlnni P- Tho
words c apy ami 7 in P.arn more expletive**, * pitiHhyanli 9
is a poor rondorixig 7 and c na mm*tuyu/i* aguiu muddcil
only in order to fill the vorwo- "Without milling II.
v, 24*01, where a eimikr Htory IH laid of iwi birtlx boiu^ (*tmg1i*
and oBcaping from Iho fowlor by ngrceing to fly up togutiior,
Here wo road :
P^am okam ubliAv ctam finhiiau liftrato IIUUHJI,
Yatra vai vivadieliyeto tatra itto viwrnin cwliyiitaA.
" These two united carry off HUB ono not of mint* j wlu k u they
ehall quarrtl, then they will fall into my powr."
1 This extract from the commentary wa* imblifthcnl by i>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 <wni, It does not follow that ilaliiutlti knew tho
wfrole of that enormous literature l>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 ii<ititious uir of
anti^niiy, tho iuthi<wm(nt would, indeed, be. ono of
eonsum unite- skill. "Wlieii A^-oku first mot Niffroillut,
who WUH to (M)nv(H him tn tlio 7Hw faith, wo read
(|K 25), that having refreshed tho saint with food
and lnveru# whieh bud boe,n prepannl for limiHolf, ho
iulemitfiif cil tin*, HTununmt oti tho doctrines propounded
by Bud dim. It is then said tlmt tho mnmnoru ox-
pi uiiuul to him tho Apramllda^vurgu.} Now this Apru-
mnda-vurgii in tho tillo of tho wwmd chapter of thcs
Dlwmmapndiu Itn tnention hr.ro nwd not provo that
tho Dbummapada oxinted prnvioiw to tho Council of
Afloku, 24(5 w.a, but only tliat Muhdnftina lioliovcd that
if; oxintod lutforo that timo. But if wo uro to nuppowo
that all UiinwaH put iuou purpowo, would it not bo too
doop-luid a ncliomo for tho compiler of tho Mahdvimm ? l
And for whut objc^ot could all thi cunning huvo
1 In the ncjcoutit givtm by Biahop BigandeL (p. 377} of tho firni;
AND OF THE DHAMMA.PADA. XXI
bcerf employed ? The Buddhists would have Leliovod
7he most miraculous accounts that might lie given of
the origin and perpetuation of their gurrcd writing** ;
why then tell tho story so plainly, HO baldly, m ahnply
as a matter of fact? I have tho greatest mspect fur
really critical sceptic-ism, Imt a scepticism without any
arguments to support it is too cheap a virtue to (Us
serve much consideration. Till wo hear some ruwona
to the contrary, I "believe wo may safuly Buy that wo
possess Buddhaghosha'ti translation of tho ArtluikuthA,
as it existed in tho fifth century of our cm ; that tho
original was first reduced to writing in Coy Ion in tho
first century before our era, having previously existed
in tho language of Mugudlm; mid that our vnrriitt of
tho Dhammapada avo Uio HUUM which worn tvfitod to
A*oka, and embodied in the canon of the third wmnei],
246 B.C. This is enough for our purpoKCH: tho rliro-
nology previous to Asoka, or ut lount provioiw to hin
grandfather, JTandrngupta, tho ally of S<J!OUCUH, bo-
longs to a different class of roseurehofl,
As, however, tho antiquity and auilioiiiioity of tlw
Buddhist literature have of Into boon cullod in ques-
tion in a most Humitmry tnnnucT, it may not tuwm
superfluous to show, by one mnull fu<tt nt legist, thai.
the fal>loB 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<anti Bahama 1 pakahwo "py am!,
a vivadifcihyanto patishyiinii
" Kven th(^e birdw fly away q[uickly taking tho not ;
and tvlion tlioy shall qxiurrol, tlioy will full, no doubt."
Thw VOTOO v^wpitulat<B the ntory of UKJ birds which
ar<i caught in a net, but uncapo tho fuwlc^r by agreeing
tt> 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<s
earth, the world of Ytinw (tlu> 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 OX<MMI*
tod for the lato TiiHt-Iiulia C-ontpuny by LiuuUnftnt (now Lti/ut.-
Colonel) Maie<7, and frotn plioto^mplm by rjitnitunani Water*
houftoj tlirmo of tlio Amnivatt topi) uro [>h<itr>^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<on*B authority within tho wplioro of urchiktituml
but wo want something more than mere nffirttuitirm when 1m
(P- $fy> "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 r<stinuo iw, howovor, nicnticmod
(v, 175), and hi flowor-pointod arrow (v. 40) ronuwlH
1 There IB a curiouH utory of Buddha dividing hit* Iicmcjurw with
Hukka (^akra) or Indra on p. 102 of tho Parablca,
THE IMPORTANCE OF TTTE DHA.MHAFADA. XXIX
one of .the Hindu god of love. Wo read that Mara will
overcome tlic carele&s, but not the, faithful (v v. 7, 8, 07) ;
that^ncn try to eswipe from his dominion (v. JJ-f), and
his snares (vv. 37, 270, 350); that ho whould IKS tit-
tacked with the weapon of knowledge (v- 40) ; llmt
tho wise, who have cunquorod him, are led out of this
world (v* 175). In vv. 104 and l(W we find a curious
climax, if it iB intended aw such, from a god to a (Juii-
dharva, thence to Mfini, and finally to Bnilimun, all of
whom are represented as powerless against u man
who has conquered himself. In v. 2;JO, too, Brahman
is mentioned, and, as it would sown, as a being su-
perior to the gotta.
But although these godn and clcmoiiH were 1 nuiop;-
nized in the religion of Jiuddhu, and hud puIuwH, gar-
dens, and courts uHHignod to thom, hardly inferior to
those which they PQHHOHHOC! und<r th<^ old m//////*, ilioy
were deprived of all thoir wmvcigii rightn* Although,
according to tho Buddhists, tho worlds of 11 w gods
last for millions of yoarfl, tlu^y must pc?rih at tlu*, twl
^of every kalpa with tins gods and with tho pirits who,
in tho circle of hirths, have rained tltnmHplvcw to tin*
world of the gods. Iiid<u>d, tho rourganmttinn of 1h^
spirit-world in the hnndn of JJuddha go^ss Airth<r still.
Already before Buddha, tho Bruhumtw had left tho
low stand-point of mythological pnlyihmsm, and had
risen to tho conception of tho Brahman, an tlui almo*
lute divine, or supor-divino being. To this Uruiunun
also, wha, in tho Dhutmntipada, alroocly appcarH a
superior to tlio godn, a placo in awsignod in tho Bud*
dMdt,domon01ogy. Over and ubovo tho wtdd of UK*
goto yitfi ite iixpunuliwM, tho HixUwn Bmhmu*wt>rl*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 <livo8t<ul himnelf of all that in human, and
numborlflfw buinga are constantly ascending and do-
seoniling in tho circle of timo, according to tho works
they havo porformod, and according to tho trutlm they
have (liHUOYcrod. $nt in all thoso worldH tli law of
chatigo provailH; in nemo is th(%rc oxomption frrnn
birth, ag, und death. Tlio world of tin* #O<IH will
perish like that of num ; tho world of Itruhinun will
vaniHli lik<i that <rf tlio gods ; nay, ovon tho world of
tho Fonnlow* will n<^t hint for over ; but the liuddhn,
the cnlif;htoiu)(l and truly froo, stands higher, and will
not bo aftbctod or disturbed by tho collapse* of tho imi-
voi*8c, Sifraotw illabatur orMs, imyavidttmferitml ruin<S\
IIoto y huwov<T, wo moot with a vein j>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<l owMipcid tho
procoBH of ditiHolution and yublimizatiun whu^h wan to
reach thorn later at tho hands of comparative rnytho-
THE IMPORTANCE OF THE DHAMMA.PADA. XXXI
legists. 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 tho minutest detail J The Kev. I). J* Gogcrly,
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. Tho Rev. Spence Hardy, 1 too 3 another
distinguished missionary in Ceylon, has several times
touched on this point a point, no doubt, of great
practical impDrtanco to Christian missionaries. They
dwoll on such passages an when Buddha fjaid to "JJptl-
sulca, an ascetic, who inquired who was his teacher
and whoso doctrine lie embraced, " I have no teacher ;
tlicro is no one who ro.soinbics me, Tn the world of
the gods I have no equal. I am tho most noble in'
tho world, being tho irrefutable teacher, tho solo, all-
porfect Buddha." In tho P&%ika section of tho
Vinaya Pitaka, a conversation is recorded between
Buddha and a Brahman, who accused him of not
honouring agod Brahraans, of not rising in thoir pre-
sonco, and of not inviting thorn to bo seated. Buddha
replied, <c Brahman, I do not see any "one in tho
heavenly worlds nor in that of M&ra, nor among the
inhabitants of tho Brahma-worldw, nor among gods or
mon, whom it would bo propor for mo to honour, or in
who$o prcHtmco I ought to rise tip, or whom I ought
to request to bo seated. Should tho TatMgata
(Buddha) thus act towards any ono, that person's head
would fall oft? 3
Such <loctrint)fl, OB Gogcrly points out, aro irrectm-
1 ' Logonda and Theories of tho Buddhists/ I860, p. 171-
XXX11 THE IMPORTANCE OF THE DHAMMAPADA.
cilablo with, the doctrine of a universal Creator,
inutft nocossarily be superior to all the beings formed
and supported by him. But the most decisive paSsage
on tho subject is one taken from the Brahma-^ala-
sutrti, 1 the first in the Dlrgha nikaya, which is itself the
fii'Ht work of tho Sfttra Pitaka. It was translated 'by
Gogorly r win wo translatiDn I follow, as tho text has not
yot boon ]aibliHh(*L In tho Brahma-^&la-sutra, Budilha
(liHcourHOft roHpooting tho sixty-two different sects;
among whom four hold the doctrine both of the pre-
oxislouoo of tho soul, and of its eternal duration
; through count loss transmigrations Others believed
j that sumo nouk have always existed, whilst others
have had a commencement of existence. Among these
(mo fleet is dowribod as bolioving in tho existence of a
Onuitor, and it is hero that Buddha brings together
hit* argmcmtfl ugainat tho correctness of this opinion.
" Thoru in a timo," ho says, " Bhikshus, when, after
a vcwy long period, this world is destroyed. On tho
demotion of tho world vory many beings obtained
in tho Abhasvara 2 Brahmsdoka, which is
S(M? J. D'Al ww'fl ' P&li Grammar/ p. 88, note ; Turnout, ( Ma-
i/ Appcfridix ili, p. Ixxv.
a The AbhAsvara gndw, d,bh&sttar& in P&K, are mentioned already
in tho Dhammapnda, v, 200, but none of the minute details, de-
neribing tlie six worlds of the gods, and the sixteen worlds of
Brahman, and tho four of Arftpa, are to be found there* The uni-
voro ia roprowontcd (v. 12l>) 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 <?or]MuvnI defilement/; they
in th< next (<('. vv, 2 12- J 10) we- finrl in v, 'JO iilliM va hurnw va, 1
or thw; in v, IT> 1*^ \u (iu*l *illm ' ami k H'j(/ lirn* an<l
cf. vv. 131, :*. \VV ilk) fimi *iilh\va; lirn\ v. ltf, nrul ' ii
lokimiikin,' hon? i/i tho world (v. 2171, or hinijjly * lok< fc .' iti thin
M,i; and 'purattlia'fnr ' jralra/ ioinli*r r <*r in
A v<?ry charndt'ri^ir rxpn^^iun, ino f IA tlrnl tf v, 17fJ,
UH ono oftlM k ^roat'Ht criuHM in nu'niiont;*l T t)u .si'afli
world,
!M n skrich ui' tin* niiivn and J
to llw lulrr H%>t<*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!<U nf itmltnmn :
(a) Kirnt HhyAua ,
(1) Urahnm-imrijihattya Muraiiun,
(2) Unihma-|nirohit?i (diirntiou, | knlprt),
(Ji) Mahrthrrtlim.uu (dtimiiou,
(A) Ht'cond DhvArm:
(I) ParlUAbha (dumiiim, two
(A) ApwnftwAbha (dnwttoit, four kjii{mx)<
XXX1Y THE IMPORTANCE OP THE DHAMMAPADA.
have intellectual pleasures, are self-resplendent, tra-
verse the atmosphere withclut impediment, and remain
for a long time established in happiness. After a'very
long period this mundane system is reproduced, and
the world named Brahina-vim&na (the third of the
Urahmalokas) comes into existence, but uninhabited,"
"At that time a being, in conscquencB either of the
period of residence in AbMsvara being expired, or in
consequence of some deficiency of merit preventing
him fr<im living thorc the full period, coasod to exist
in Abhilsvimi, urn! was reproduced in tho uninhabited
(0) Abhitsvara (duration, oight kalpaa).
(/O Third Dhyilua :
(7) I'arlltujmbhu (duration, sixteen kalpaa).
(H) ApraiuiUa*ml)ha (duration, thirty-two kalpas).
(0) Miblwhritsua (duration, sixty- four kalpas).
(W) Jtourlh Dhyilna:
(Anabhraku, of Nortlicrn Buddhism.)
(L'unya-praBava, of Northern Buddhism.)
(10) V/ilmt-phala (SOOkalpas).
(11) AraugiHativaH or Asangiaattvas, of Nopal; Asauyasatya,
of CVylou (GOO kalpaa).
0) Fifth Dhyllua:
(12) A vriha (1000 kalpas).
(13) Atapa (2000 kalpaa).
(1-1) Hudma (tOOO kalpaw).
(15) Sudamna (8000 kalpaa),
fSumukha, of Nopal.)
(1G) Akanitfh^Aa (10,000 kulpaa),
C, Tho world of Ar&pa:
(1) AkiWlunutyiyatanam (20,000 kalpas).
(2) VvfiAuAnantyAyatanarn (40,000 kalpaa).
(3) AkiiSAanyftyatanam ((J0,000 kalpas).
(4) KaivasQ^nanilya^nilyatanam (30,000 kalpas).
Of, Burnouf, ' Introduction,' p. 509 wj* ; Lotus, p. 811 sfifr ;
Hardy, i Manual,' p. 25 wg.g Bigaudot, p.
THE IMPORTANCE OF THE DHAMMAPABA. XXXV
Brahma-vimana, He was there a spiritual being ; his
pleasures were intellectual; he was self-resplendent,
traversed the atmosphere, and, for a long time, 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 junc-
ture another being ceasing to exist in Abh&svara,
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 tho
following thoughts arose in him who was the first
existent in that Brahma-loka : 'I am Brahma, tho
Great Brahma, the Supreme, tho Invincible, tho Om-
niscient, the Governor of all things, tho Lord of all.
I am the Maker, the Creator of all things ; I am tho
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 up on my volition
this being came here. Those beings also, who after-
wards obtained an existence there, thought, this
illustrious Brahma is the Groat Brahma, the Supremo,
the Invincible, the Omniscient, the Ruler, the Lord,
the Creator of all. Ho is the Chief, the Disposer of
all things, the Controller of all, the Universal Father.
"We were created by him, for we seo that he was first
here, and that we have since then obtained existence,
Furthermore, he who first obtained existence thero
lives during a vary long period, exceeds in beauty,
and is of immense power, but those who followed
02
XXXVi THE mPOllTAXCE or T1IK DIIAMMAPADA.
Iiim arc short-lived, of inforior beauty and of little
power. 5 "
" It then happens, that one of those brings ccdking
to exist there , is born hi this world, mid afterwards
retiron from society and becomes a recluse. Ho sub-
jects his passions, is peraovoring in the practice of
virtue*, and by profound meditation ho recollects his
immediately previous statu of existence, but none
prior to that; ho tlxirofuro says, that illustrious
Brahma IPS tho (Ireat Brahma, tho Supreme, the In-
Yiu(il)l( k , i\\i\ ()mnisri(ait, tho Knlor, the Lord, the
MiiluT, tlui (!rc i ator of all. ,Uo is the Chief, the Dis-
poser of all Ihings, llu l.'ontrollor nf all, flu* Universal
Kutlicn That Hrahma b^ whom wo wore created is
tiycr iMiduriiifj;, immutable, ( k t<*rnal, uncliangeablo, con-
tinuing for ( k v< k r tho sumc.. Hut w< k , who have boon
('.riMitccl by this UluHlrinuH^tailuiui, uro mutable, short-
Hv< k d, and nioriul. 1 ' \<s
Tboro is, it scorns to mo, mi unmistakable note of
irony in tins arguimwtution against the belief in a
personal (Voalor ; and tt> 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 Nirv<Ua,
coiiainly ineanw oxtinctirm, whatever ita
later urbitewy iutorprotutious fj may have boon, and
1 Max MUllor's * Ohips,' 2nd crl, vol. i. p. 285, uuto.
* Seo ^"WaBsiljow, * Der Buddhiwrnus/ p. 200, (2C9) ; and Bigan-
dot f a 'Life of Gkudama/ p. 479. "The things that I 066 ftfld
know, are not myself, nor from myself, nor to myself, What seerae
to be myself in in reality neither rayaolf nor bobnga to myeoUV
9 yeo Ijastiau, 'Bio Volker des oetliehen Asion/ vol. iii, p.
354. TUo learned abbot who explained tho moaning of Nirv&na
to Dr. Bostian was well versed in tho old grammatical termino-
logy, Ho diBtinguiuhott tho causal moaning, called hetumat, of
ibo vorb v&/ to causo to blow out, from tho intranaitivo mcaniag,
THE IMPORTANCE OF 1HE DHAMMAPADA. xli
seems therefore to imply, even etymologically, a real
blowing out or passing a^ray. But Nirv&ia occurs
also in the Brahmanio -writings as synonymous with
Moksha, 1 Nirvntti, 1 and other words, all designating
the highest stage of spiritual liberty and bliss, but
not annihilation. Nirvana 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 Nirvbm, 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 are hardly reconcilable with the orthodox meta-
physical doctrine of Nirv&*a.
But I go even further and maintain that, if we look
in the Dhammapada at every passage where NirvS^a
is mentioned, there is not one which would require
that its moaning should b& annihilation, while most,
if not all, would become perfectly unintelligible if we
assigned to the wofd Nirvdwa the meaning which it
has in the Abhidharma or the metaphysical portions
of tho 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 iumortality by Nirv&wa, and that the same
to go out. He also distinguishes between the verb as expressing
the stats of vanishing, bha.vaa&dhana,' (cf. PAjz. ii. 3, 37 ; iii. 4,
69), or the place of vanishing, ' adhikarawis&dhana ' (Pftn. i. 4, 45).
How place and act become one in the conception of Buddhists,
is better seen by the four dhyinas, originally meditations, than the
places reached by these meditations.
1 See Dhammapada, y. 92, 89.
xlli THE IMPORTANCE 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 Nirv&na, tho
highest happiness. " In the last verse, tuo, of tho
same chapter wo read, " A Bhilcshu who delights in
reflection, who looks with fear on though tlossnos, will
not gD to destruction, he is near to Nirvana." If
tho goal at which tho followers of Buddha have to
aim had been in the mind of Buddha perfect annihi-
lation, c amata,' i. c. immortality, would have bocn the
very last word he could have choflon as its name.
In sovoral passages of tho Dluimmapadu, Nirvfuw
occurs in tho purely ethical Nonno of rent, ({uiotnoNS,
absence of pasBion; 0.j., v. 134, "If, liko a trmnpot
trampled underfoot, tlura uttor not, tliou thou hunt
roadbed Nirvfwa; anger is not known in tlioo." In
v. 184 long-suffering (titikslui) iw culled the highont
NirviUa. Wlrilo in v. 202 wo road that there* is uo
happinoss liko rost (s&iiii) or qniotiioHfl, wo read in
the noxt verso that tho liighoat ImppinoHB IH NirvAmu
In v. 285, too, ' ^ilnti ' sooma to bo wynonymouB with
Nirviiwa, for tho way that loads to ' ^anti,' or poaco, loads
also to Nirv&wa, as shown by Buddha, In v. 869 it
is said, " Whon thou hast cut off paasion and hatred,
thou wilt go to Nirvilwa;" and in v- 225 tho samo
thought is oxprossod, only that inBtoad of Nirvdwa wo
have tho Gxprcssion of unchangeaUo place: "Tho
sagos who injure nolody, and who always control
thoir hody, they will go to tho unchangeable plaoo,
whore, if thoy havo gono, thoy will suffor no moro,"
In other passages Nirvika is described as tho ruault
of right knowledge, Thus wo read, v. 203, " Hunger
THE IMPORTANCE OF THE DHAHMAPADA, xliii
is the worst of diseases, the body the greatest of pains ;
if one knows this truly, that is Nirvftna, the highest
happiness."
A similar thought seems contained in T. 374 : " As
soon as a man has perceived the origin and destruction
of the elements of the body (khaiidha), he finds happi-
ness and joy, which belong to those who know tho
immortal (Nirvtoa) ; 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-
lodge and meditation is near unto Nirvana.
Nirv&wa is certainly more than heaven or heavenly
joy, " Some people arc born again" (on earth), says
Buddha, v. 126, " evildoers goto holl; rightoouH poo-
pie go to heaven; those who arc frco from all worldly
desires entor Nirvftwa." Tho idea that thorns who Lud
reached tho havon of the gods wore 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 versos of tho Dliamtna-
pada ware composed. Thus wo read, v. 238, " When
thy impurities arc blown away, and thou art froo from
guilt, thou wilt not enter again into birth and decay."
And in tho last vorso tho highest state that u Brith-
mawa can roach is called "the oud of births," ^ati-
kshaya.
Thero arc many passages in tho Dhammapada vhoro
we expect Nirv&wo, but whoro, instead of it, other
words aro used. IToro, no doubt, it might bo mid
that something different from Nirv&wa is intended, and
.that we have no right to uso such words as throwing
, light pii the original mooning of Nirvflm But, on
tho other hand, those words, and the passages
THE ttirOllTANCE OF THE IHIAMMA1MDA.
they onc'iir, nmst mean something definite ; they cannot
mean heaven or the world of the gods, for reasons
stated altovo ; and if they do not moan Nirva/m, thoy
wonld havo no inclining at all. Thero may Iro some
(l(iul)t whether c pfira,' the shore, and particularly tho
o tli or shore, stands always for Nirvu/ui, und whether
ill OHO who arc Htiid to huve reached tht^ other shoiv, tire
to l>o HiippoKod to havo <ntor(d Nirvfiwa. It may POH-
wihly not havo that moaning in vc*rrt(H 3K-1 and 1*8")^
hut it oan hardly havo unotho.r in pluctw Hiich as
vv. fi, R, ;M7, :il, 5ri, 4ll. Thiw is l^s donht,
however, that otlicr words are nsed distinctly as sy-
mrtiyiim of Nlrva/w. Kiuili weirds aro, ilio quiet plu<:o
pudum, v. JHW, *J81); tho chan^tsU'SH place*
Hthfttiam, v. 225, ooinpnrt'cl with v. 22!);
Ilio immortal plae.o (amaluiti padum, v. I H) ; also
Hitnply that whioli w immortal, v- IJ7-L Jn v. 41 1 tho
expr<ssion oooura that th<, wises div(^ into tho im-
murtuL
Though, according in Buddha, everything that hun
IMHII made, ovory thing tlmt ww put togeihor, rewolvoH
itnelf again into its componont psu-tH and poHaeH away,
(v. 277, HarvoaawHk&rd anityiU), hcs Hpcakw nbvorthc^loHH
of tbit whioh iff not rnudo, fa* tho unoroatwd and
otorual, and UHI^S it, as it would worn, synonymously
with Nirvibia (v, !)7), Nay, ho uuyu (v. 5J8SJ), " When
you havo nudoi-Htood tlu^ dt^trimtion of all that wan
made, you will understand tlmt which WIIH not mado,"
Tliiw Hiirely nhown that ovou for Unddha a aomothing
oxistod whioh IB not inado, and whiclt, therefore^ in
imporiwhaWo and oU h nuth
On considering wuoh sayingH, to which many more
might he added, one rocognigoti in them a conception
THE IMPORTANCE OF THE DHAMMAPADA.
of Nirvika, altogether irreconcilable with the nihilism
of the third part of the Buddhist canon. It is not a
question of more or less, tut of aid aut. Nirvana can-
not, in the mind of one and the same person, mean
black and white, nothing and something. If these say-
ings, as recorded in the Dhammapada, hare 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 wont back to Buddha and his disciples.
What Bishop Bigandet and others represent as the
popular view of Nirv&#a, 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 ovil, 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 masses 1 Nirviba suggests
rather tho idea of a Mohammedan paradise or of blissful
Elysian fields.
Only in the hands of the philosophers, to whom
Buddhism owes its metaphysics, the Nirvsba, through
constant negations carried to an indefinite degree,
through tbe excluding and abstracting of all that is
, not Nirvana, at, last became an empty Nothing, a phi-
loisophical myth. There is no lack of such philosophical
.myths either in tho cast or in the west. What has
K ;be&a fabled by philosophers of a Nothing, and of tho
. \ Bigandet, ' HID Life of Onudama/ p. 320, note ; Bastian, 'Die
des oatlichon Aston,' vol. in. p. 353.
TIH2 TMrOBTANCE OF THE DHATKMAPADA,
terrors of a Nothing, is as nrnch a myth as the myth
of Eos and Tithonus. Thero is no more a Nothing
than there is an Eos or a Chaos. All these are sickly,
dying, or (load 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 afntid to say that
there is a Nothing. We find puBAugoH in the German
mystic*, wucJi as Eckhart and Tauler, where the abyss
of the Nothing u Apukon of quite in a Huddhist style.
If Buddha had yaid, like St. Paul, "that what no eye
luith soon, nor oar heard, uoithor lias it entered into the
heurt of mtui," waw prepared in Ihu Nirvana for those
who had advanced to the highowt dugroo of Hpiritiiul
perfection, Buch expresflioim would Iwvo been quite
sufficient to serve as a proof to tho philoHOphurs by
profusion that this Nirv&wa, which could not become
an ohjoot of perception by tho SOIUIOB, nor of concep-
tion by tho catcigories of the understanding, the
anakkliata, the ineffable, as Buddha calls it (v. 218)
could bo nothing more nor ICHB than the Nothing,
Could wo dare with Ilogol to diHtinguinh between a
Nothing (Nicltts) and a Not (Nicht), we might say that
the Nirv&aa had,' through, a false dialectical proeowB,
been driven from a relative Nothing to an absolute Not.
This was the work of the theologians and of the ortho-
dox philosophers. Hut a religion haa never been
founded by such teaching, and a man like Buddha,
who know mankind, must have known tluit he could
not, with such weapons, overturn tho tyranny of the
Brabmans, Either we must bring ourselves to believe
that Buddha taught his disciples two diametrically
opposed doctrines on Nirvl#a> 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. <?. the path that leads to im-
mortality. Again, ' pamado maK-uno pudam, 7 thought-
less is the path of death, i.e. tho path that loads to doath-
?/ The commentator explains c padam' horo by *ama*
r-jjasya adhigamup&ya, J the means of obtaining immor-
jtality, i, e. Nirv&wa, or simply by c upfiyo > 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<m^ 44 und 102, ho
dlmmniapadu ' hy C ool1(totion of VCWOH on
Hut tliotigli ^pada 3 may mean a v< k rKi k ? T doxiht
whether 'piulu' in tlui Hingular could ('Vd 1 tiuuin u oolloc-
tion of vorHUH. Inverse 44 'padani^ oannot moan a col-
Ittdiou of vonuw, for reamms I lmv cx])luiuod in my
notion; und in voms 102 wo have, it mtomH to me, tho
li<wt proof that, iti ItuddhiHt plmiHoology, * dhammapada^
in not to ho tukou in a collootivt^ Heimo, hut moann a
luw-V(T8e, a wino HUW. For tliwc wo road, " Though
u man reoito a hundred OA-lhtU imulo up of senHolesa
wordB, ono * dhammapada,' /,<?. ruio winglo word or line
of tho law, i hotter, which if a man hoam, 1m hocome
qtiiot." If tho IJuddhiflt wiwh to Hpeak of many law-
voraofy they uo tho plural, dliumuiapadiini. 1 Thus
]tu(ldliughoHha nayBj 2 Vlic it known that the Ofltha
1 ' Puck* by itMolf fornriM tho plural ' piulft,* iw iu v* 3*8, Auturo
.
D'Alwii.TMi Ornmirmp; p, BL
THE TITLE OP THE DHA.MMAPADA.
consists of the DhammapaiMni, Therag&tM, Theri-
gatha, and those unmixed (detached) Gth not
comprehended in any of the ahove-named Snt-
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 G-ogerly, f Footsteps of
Religion/ though we may with advantage make it
more intelligible in English by rendering it "The
Path of Yirtue." The idea of representing Iife 3 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 truths 1 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 m&rga, is then
fully described as consisting of eight stations,* and
vi leading in the end to Nirviba. 3 The faithful advances
l{on that road, c pad&t padam/ step by step, and it is
i 1 ' jthejrefore called pafipadd, lit. the step by step. 4
;; ; * Spence Hardy, ' Manual,' p. 496. Ibid.
',;.'! * Burnouf, ' Lotus,' p. 520. " Ajoutona, pour tarminer ce gpie
trouvoas I dire sur le mot magga, quelquecommentairequ'on
donne d'ailleurs, que euivant une d^fiaitlon rapport&e pur
our, le magga reuferme uue sous-division que Ton nomine
en Sanscrit pratipad. maffy<* 9 dit Tumour, est la voie
conduit? au Nibbdna, le paripadA, litt^ralement ( k marobe pas
onleder6,' eat La vie de rectitude qu' on doit euivre, quand
'' '-' ' ' '
,
4See 8pcnce HArdy; 'Manual,' p. 49&v ShouJi not
' ' 1 "' 1 '' '''''"' :i ' i
1 THE TITLE OF THE DHAMMAPADA,
Tlio only -way in which Dhammapadam could possibly
bo defended in the sense of * Collection of versos of tho
Law/ would bo if wo took it for an aggregate com-
pound. 33ut such aggregate compounds, in Sanskrit
at least, are possibly only with numerals, as, for in-
stance, Tri-bhuvauam, tho three worlds, Auturyugam,
the four ages. 1 It might, therefore, be possible to
form in Pftli also such compounds as dasapadam, a col-
lection of ten padap, a work consisting of ten padas, a
' docammino' ; but it would in no way follow that wo
rsould attempt Hiieli a compound us Dlwimrwpadain, in
Iho HOIIBO of collection of luv-vursefl.
1 find that Dr. TCoppun has boon too cautious to adopt
])r. FausbolVrt rendering, while Prnfwwor Webber, of
Berlin, not ouly adopts that rendering without any
mifcgivinga, but in his usual way blamoB mo for my
ItuolcwurdncBB.*
In conclusion, I have to my a few wordn on tho
spoiling of toehnwil tomis which occur in tho trans-
latiim of tho Dliainmupacluand in my introduction. It
IB very difficult to come to a decision on this subject;
and I have to confess that I have not boon consistent
dharmtupada,' mentioned on p. 497, bo translated by ' tho fourfold
path of the Law' ? It can hardly bo the fourfold word of the
Law.
i See M, M.'B < Buukrit Grammar,* 610,
9 " Dies ist eben anch der Sinn, der dom Titt*l cmaerfti WerkeJ
za geben ist (nicht, ' Footetepa of the Law/ wie ntiverding* noch
M, Mullcr will, 9. deasen c Chipe from a German Work^hop/i, 200,}
The fact is that on page 200 of my ' Chipa' there in BO mention of
the JDhammapada at all, while on page 220 I had dimply quoted
from SpencD Hardy, and given the tranriatJott of
of the Law' batwfean inverted commas
THE TITLE OF THE DHAMM1PA.DA. 11
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
^aye 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-
vsUa instead of the Pali Nibbdna, the Burmese Mban
or Nepbh&n, 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 b 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 now 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 Awys, we were to speak of
presbyters and vynings. Between the two alternatives
h of using the original Sanskrit forms or adopting their
various local varieties, it is sometimes difficult to choose,
?iad the rule by which I have been mainly guided has
been to use the Sanskrit forms as much, as possible, j
^apt,, everywhere except where it seemed affected, to
so. I haye therefore written BuddKagho&ha instead
' "' '
*UIK TJUI. "1 'UII,
of Hu- Pali BuiWhuKhos'u hminw Ihi- iiuim* of UK**
famous thuiibiffiim, u tlm Vuiir "f Hnii'IlM," -im ill"
low it* NipiifHMtwi' if fnrnnl iul" Hu'hlh.'itfh-'Mt.
Hut I wn \v'l! uwurr whsit tim ! -ui'l "U thr Mlur
wiV. Tln^nmiKMifUiHMIuiwlM^liii, 4l VMM-* ..nWnJh.V
M'CIH glVi'll IlilM !lttr hi- l*l IMTU ruinrilnl lVMn
IlnihttminViit In UiuMhiMiu ami il WM^ i*\\n\ to liim
by IM-ojiIn Jo wliojii ih IVil
luuut, I lwi\^ ri'luiiu 1 '! th* IVili
-"
lunik, it hu.s lii'i'iuni* w> 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*I<U n*iMbnil by Ui^ Iwirr
Ovtn*k writorw (fW by AIoxtuulfT rolybUl*r, W <#0 f
jt-c.) by m/Miab*,* AMU Jtudilhwt. t*ra^ !hit Tiili form
Hamana haw HO cutir4*ly mi|>ilimtt'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<w, mighi W ^mM
ftl& by tboJr drww, i)siw rwidi? of th tmrk fif tm^* iv
BudAWitio, OA pftgft Utt
TITLE OF THE DJUMMAPADA. llii
1 vah, ? to remove, to wparate, to cleanse. 1 My own
conviction is that it would bo host if writers on Bud-
dhist literature aud religion were to adopt Sanskrit
throughout us the lingua franca. For an acciirate un-
derstanding of tho original meaning of most of the
technical terms of Buddhism a knowledge of their
Sanskrit form is indispensable; and nothing is lost,
while much would bo gained, if, oven in the treating of
Southern Buddlnnra, wo were to speak of the town of
tfi&viwti instead of SFivatthi in Pdli, Scvet in Singha-
lese; of Tripitaka, 'the three btiHkets,' infttoud of
Pitukuttaya in IVUi, Tunpituka in Singhalese* ; of Ar-
thakatlift, ' commentary,' instead of AtthakaM in
P&H, Atuwilvu iu Singhalese ; arid therefore alwo of
JOliarmapada, c the path of virtue, 7 iiiwloud of 'Dhamma-
pada.
MAX MTTLLBll,
' DiiyTKRKntioos:, near KIKL, ia tho summer of 1800.
1 Soo < Dhammapada/ y. 888; Baatian, VGlker de ostliohoa
AH ion/ vol. iii. p. 4U: "Eiit buddhiatischer Kdnch erkUrte mir,
(lima die Brahmaneii ihron Nmnen fUhrtcn, ala Lauto, iieihro Sun-
dtin nbgohpiilt hiitten," Heo ftLso ' Lalita-viatara,' p. 551, line 1 ;
p. 5511, Iiuc7
Iv
CHAPTER L
THE TWIN-VB11H1&.
1.
All thai wo uro IB tho result cif \vhal \v<i havo
thought: it iw founded on our thought**, It is mado
up of our thoughts. If a man Hpuakri or acts with an
evil thought, pain follow** him, aw tho wheel follows
the foot of him who draws tho carriage.
* (L) ' Dharroa,' though clear in its moaning, in difficult to trans-
late. It hae different meaning in different ayatoms of philosophy,
and itn poculiar application in tho phraseology of Buddhism IIHH
boon fully elucidated by Burnouf^ ' Introduction & I'Hmtoire du
BuddhiBine,* p. 41 neq, Ito writer: "Jo traduin ordmaircmont
co tormo par condition, d'autrim fom par /o/, maia aucune do cos
traductiouu n'owt parfaitomont complMv; il faut entendre par
' dharma ' cc (jni fait qu'uno eHoflo Lnt co <|u'ullc CH!, GO ciui coiiHfcitno
MI nature propro, commo Pa bion montnl Laatftcm* ii rouuiusioit do
lu ot'flttbrtt fonnulti, ' Yo dlmrm/l hctuprtLblmvA./ Ktytuologically
tlm Latin Jbr*ma exprouwa tho Hamo ^otierul idt^a which wns ex-
pronwid by ' dhar-um/ BBO altto Hurnouf, ' LotuH do la buunn Loi,'
p, 624, l^unbdll tranlfltoi u Nature n mouto princlptum due-
* whteh rimw^ that ho understood ' dharraa ' in tho Buddhint
Gogerly and IV AlwU ^ranftlato; Mind precede action,
ifliot vrong:, * T3Taft*ev0ttti wrongly exprewd;
Profestor Welw^a rendering, 'IHp Pflichton au dem
Iv DHAMMAPADA,
2.
All that we BTB is the result of what wo 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 boat me, ho defeated mo, ho
robbed mo," hatred in thoso who harbour suoh
thoughts will never cease.
4.
"Ho abused me, he boat mo, he dofeatod mo, ho
robbed mo," hatred in thoso who do not harbour
thoughts will coaso,
5.
For hatred does not coaso by hatred at any timo.fc
hatred coasob by lovo, this is an old rule.
0.
And some do not know that we must all oomo to
an ond horo; but others know it, and honoo thoir
quarrels cease.
(3.) On 'ftkkott*!,' aeo Ka&Hyana, vi. 4, 17. D'Alwis, 'PAU
Grammar,' p* 88, note. "When akko&fcAi means 'abused/ it w
Derived from 'kunsa,' not from 'kudlia-'"
(6.) It is necessary to render this verse freely, because literally
translated it would bo unintelligible, ' Pare ' is explained by fools,
but it has that moaning by implication only. There is an opposi-
tion between 'pare Aa ' and 'ye^a,' which I have rendered by 'somo '
and ' others/ Yam&roase, a 1 pare. plar. imp. fttm., but really a
Lo* in POli, (See Fau*bdl], Fire 0&taka0,' p. 38.)
CHAPTEE I.
7.
He who lives loDking 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 : "M&ra est le
d6mon de 1' amour, du pecb6 et de la mort; c'est le tentateur et
1'ennemi de Buddha." As to the definite meaning of 'virya/ see
Burnouf, ' Lotus,' p. 548.
' Kuaita,' idle, is evidently the Pali representative of the San-
skrit *kus!da.' 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 P&li 'kuslta,-' see Burnouf, 'Lotus/ p. 548.
But supposing 'kusida' to be derived from 'sad,' the d would ba
organic, and its phonetic change to t in PaUi, against all rules.
I do not know of any instance where an original Sanskrit J, between
two vowels, is changed to t in Pali. The P&li ' dandharn ' (Dham-
map, y. 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 * dr&/ Anyhow the change here affects an initial, not a medial d,
and it is supposed to be a change of Sanskrit t to Pali d, not vice
versd, Professor "Weber supposed ' pithtyati ' in v. 173, to stand
for Sk. 'pidhiyate, 9 which is impossible. (See Kaayana's ' Gram-
mar/ iv, 21.) Dr, Pausboil had identified it rightly with Sk.
' apistiryati.' Comparisons such as P&li 'alapu' (v. 149) with Sk.
'al&bu,' and Pali 'pahbaya' (v. 345) with Sk. 'b&lba?a,' prove
nothing whatever as to a possible change of Sk. d to P&li 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. B. C.
Guilders, viz. the Pali ' p&tu,' Sk. ' pr&dua, 1 (dearly, openly. Here,
bowser, the qttesflop, arises, whether 'pftta* may n<rt
dialectic 'nnHyi faft^ad of ,^honfic decaj, , ]ff '.Ma ' b
DHAMMAPADA.
8.
. He who lives without looking for pleasures, his
senses well controlled, in his enjoyments moderate,
faithful and strong, Mfcra will certainly not overcome
with 'pratar,' before, early, ' pradus * would be a peculiar Sanskrit
corruption, due to a mistaken recollection of c due,' while tbe Pali
' p&tu ' would Lave preserved the original t.
-Anyhow, we require far stronger evidence before wo can admit
a medial t in Fftli as a phonetic corruption of a medial d in
Sanskrit. Wo might as well treat the 0. II, G-. t as a phonetic
corruption of Gothic d. The only way to account for tho Pitli
form 'kusita' instead of 'kusida,' is by admitting the influence of
popular etymology. Pffli has in many cases lout its etymological
consciousness. It derives 'aamawa' from a root *sam/ !jb(r)lihmaa'
from 'bfrh j' see r. 388. Now as c slta f in PAH means cold, apathetic,
but in a good sense, * kuaita ' may have been formed in Pali to ex-
press apathetic in a bad pieiiso.
Further, we must bear in mind that tho Sanskrit etymology of
' kustda ' from ' sad,' though plausible, is by no means certain. If,
on tho one hand, ' kualda ' might have been misinterpreted in P&li,
and changed to ' kuHitfi,' it iu equally possible that * kuslta,' (sup-
posing tliia to have been tho original form, was misinterpreted iut
Sanskrit, and changed there to 'kuaida.' ' Sai' is mentioned as a
8k. root in the senao of tabesoere; from it 'kusita 1 might possibly
be derived in the sense of idle. ' Hlta * in, .Sanskrit, ip wfrat J flQ^n t ,
' the farrow; from it 'kuHita' might mean a bad labourer,
are mwtJy*cbiijuctures, but it is certainly remarkable that
there is an old Vedic proper name Kuahlta-ka, the founder of tho
Kaushitakas, whoso Br&hmana, the Kaushitaki-brfthma^a, balonga
to the Eig-Yeda. AD extract from it was translated in my c History
of Ancient Sanskrit Literature, 7 p, 407.
Lastly, it should be mentioned, that while 'kustta* is the
counterpart of 'kuslda,' the abstract name in Pftli is
Sanskrit 'kausidya,' and not 'koea^ft/ aa it would hare been if
derived from ' kuotta.'
CHAPTER I.
him, any more than the wind throws down a rocky
mountain.
9.
He 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 Elsava or KAshftya^is the distinctive garment of the Buddhist
priests. The play on the words ' anikkas&vo k&s&vara/ or in San*
skrit, * anishkash&yaS k&sh&yam,' cannot he rendered in English.
1 Kashftya' means, impurity, c nish-kaeh&ya,' free from impurity, * a-
niah-kash&ya,' not free from impurity, while ' k&shftya * 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
iu the Mah&hh&rata, xii. 568 :
" Aiiishkashaye k&sh&yam ih&rtham iti viddhi tarn,
Dharmadhvnyanaw r&uad&n&m vritfcyartham iti me nnatiA."
Know that this orange-coloured garment on a man who is not
free from impurity, serves only for the purpose of cupidity j 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 c vrittyartham,' according to the Bombay edition, in-
Btead of 'kritArtham/ the reading of the Calcutta edition.)
With regard to ' silo/ virtue, see Buraouf, ' Lotus, 1 p, 547*
On ihe exact colour of the dress, see Bishop Bigandefc, r
Life to ^^g^fof (Skudama, the
goou/1886? ^ 50*/
x DHAMMAPADA.
11.
They who imagine truth, in untruth, and soo un-
truth in truth, never arrive at truth, but follow vain
desires.
12.
They whD 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 miud.
14.
As rain doos not break through a well- thatched
house, passion will not break through a Well-reflect-
ing mind.
15.
The evil-door mourns in this world, and ho mourns
In the next; he mourns in both. Ho mourns, ho
suffers whon ho SUCH the evil of his own work.
(11-12.) 'S&ra,' which I have translated by truth, has many mean-
ings in Sanskrit. It moana the sap of a thing, then essence or rea-
lity ; in a metaphysical wen&o, the liigluwt reality ; in a moral senna,
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, bat their history*
(15.) ' KilifMa ' 10 ' klishla,' a participle of ' kli*.' Ifc means lite-
rally, what is spoilt. The abstract noun ' klwa,' evil or sin, is con-
stantly employed in Buddhist works; see liurnouf, ' Lotus/ p,
44$, Possibly the words were intended to be separated, ' kamma
kiliWAam/ and not to be joined like ' kamma-vieuddbim f iu tlio next
verse.
CHAPTER I. 1X1
r#
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 ho suffers in
the next; he suffers in both. He suffers when ho
thinks of the evil ho has done ; ho suffers more whon
going on the evil path.
18.
The virtuous man is happy in this world, and ho is
happy in the next ; he is happy in both. Ho is happy
when he thinks of the good ho -has done; ho iw Htill
more happy whon going on the good path.
The thoughtless man, even if he can recite a largo
portion (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 'klishte' in the preceding verso, ' vwuddhi ' in tho
present has a technical meaning. One of Buddhaghoriia'a moHt
famous works is called ' Visuddhi mngga/ (See Burnout! Lotus >
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 <wwtutm * or '
I follotf % wmmeatator who says, Tepi/akws* Buddimv
1 i ' ' .1, i ' i . ' .,'..' ' '
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, oaring for nothing
in this world, or that to come, has indeed a share in
the priesthood.
eta*n nmaw," but I cannot find another passage where the Tri-
piftika, 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 'j&kkhupftla,' p. 3, of
1 Mahakaia/ p. 26, etc.
* Samara, 9 which I have rendered by 'priesthood,' expresses all
that belongs to, or constitutes a real samana or munaaa, this being
the Buddhist name corresponding to the brflhmowa, or priest, of
the orthodox Hindus. Buddha himself is frequently called the
Good Samawa. TausboII takes the abstract word 'eiiinanwtt' as
corresponding to the Sanskrit * sftmftuya,' community, but Weber
has well shown that it ought to be taken as representing * r&~
inanya.* He might have quoted the 'Shmtinno. phala sutfcu' of
which liurnouf has given such interesting details in lug * Lotus,'
p. 449 J*?. Fausboll also, in his notes on v, 332, rightly explains
'B&mannat&' by ' jr&mawyatft.'
' Anupftdiy&no/ which I have translated by ' caring for nothing/
has a technical meaning. It is the negative of the fourth Nid&ria,
the so-called Upftdftna, which Koppen has well explained by
' Anh&ngliohkeit,' taking to the world, loving the world. (Kdppen,
< Die Eoligion des Buddha, 1 p. CIO*)
Ixiii
OHAPG
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 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
<mctri cattsd.
(4Q.) The flower-arrows of M&ra, the tempter, are borrowed
from K&ma, the Hindu god of love* For a similar expression
seo Lalita-vistara, od. Oalc., p. 40, 1. 20, " mA-yftpiarlAisadrwA,
vidyutpheuopam^U ^apalA/i." It is on account of this parallel
passage that I prefer to translate * martM 1 by mirage, and not by
sunbeam, as Fausboll, or by solar atom, as Webor proposes,
CHAPTEE IT.
48.
Death subdues a man who is gathering flowers, and
whose 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 CDlour, 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 fall
of scent, are the fine and fimitful words of him who
acts accordingly,
53.
As many kinds of wreaths can be made from a heap
of flowers, so many good things may bo achieved by
a mortal if once he is born.
54.
The scent of flowers does not travel against the
(48.) ' Antaka, 7 death, is given as an explanation of 'M&ra' in
the Amarakosha and Abhidb&uappadipika (of* FauabSU, p, 220),
DHAMMAPADA,
wind, nor (that of) sandal-wood, or of a bottle of Tagara
oil,; but the odour of good people trayols oven against
the wind; a good man pervades every place.
55.
Sandal-wood or Tagara, a lotus flower, or a Vas-
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 POSHOSS these excellencies, who
live without thoughtlessness, and who are emanci-
pated through true knowledge, M&ra, the tempter,
never finds the way,
58-59.
As on a heap of rulririnli cast upon the highway
the lily will grow full of swoot porfiime and de-
lightful, thus the disoipb 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 iw made.
' Mallaka ' or ' mallik&,' according to. Benfoy, is an oil YOBBO!.
Honce ' tngaramallikfl,' ig probably meant for a bottle holding
aromatic powder, or oil made of the Tagara.
Ixxv
CHAPTEE V.
THE FOOL,
60.
LON& 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
better, or his equal, let 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 tormonted. He
himself does not belong to himself; how much loss
sons and wealth ?
63.
The fool who knows his foolishness, is wise at least
(60.) Life, same&ra, 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
front sawstea, and to enter into Nirv&na. (See Parable six,,
p. 184.)
1XXV1 DHAHMAPADA.
so far. But a fool who thinks himself wise, he is
called a fool indeed.
04.
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 bo associated for one minute
only with a wise man, ho will soon perceive the truth,
as the tongue porcoives the taste of soup.
60.
Pools of little understanding have themselves for
their greatest enemies, for they do evil deeds which
muyt boar bitter fruits.
07.
That deed is not well douo of which a mau must
repent, and tho roward of which ho receiver crying
und with a tearful faco.
68,
No, that deed is well done of which a mau does
not ropont, and tho reward of which ho receives
gladly and cheerfully.
69.
As long as the evil deed done docs not boar fruit,
the fool thinks it is like honoy ; but when it ripons,
then tho fool suffers griof.
70,
Lot a fool month after month oat his food (Hko an
CHAPTER V.
ascetic) with the tip of a blade of Kusa grass, yet is he
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 sonuw to the fool, then it destroys his bright
lot, nay it cleaves his head.
73.
Let the fool wish for a false reputation, for prece-
(70.) The commentator clearly takes * sawkh&ta' in the sense of
' sa0ikhy&ta,' not of ' sawskrita,' for he explains it by ' nd.tadhamm&
tulitadhammfi. 1 The eating with the tip of Kiwa-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 ' muati,' as
applied to milk, can be used in the sense of changing or turning
sour. In Manu ir, 172, where a similar sentence occurs, the
commentators are equally doubtful : N&dbarmaa aritoloke sadyaA-
phalati gaur iva, for an evil act committed in the world does not
Dear fruit at once, like a cow ; or like the earth (in due season),
(72.) I take i fiattam ' for '^flnpitam,' the causative of '
for which in Sanskrit, too, we have the form without i,
, This 'ynaptam,' made known, revealed, stands in opposition to the
fcSanna,' covered, hid, of the preceding verse. * Sukkawisa,' which
Faueboll explains by f *uklfi,nsa,' has probably a more technical and
special meaning.
DHAMMAPADA.
con-
dence among the Bhikshus, for lordship in the
Tents, for worship among other people !
74.
" May hoth the layman and he who has loft the world
think that this is done "by me ; may they be subject
to mo 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 ia tlxo road that leads to wealth, another the
road that loads to NirvAi?aj" if tho iihikshu, the
disciple of Uudclha, has loarnt this, ho will not yoam
for honour, ho will strive after separation from tlie
world.
(75.) Vivela/ which in fSanukrit moans chiefly understanding,
haw with tho JJutldhintR tho more technical moaning of separation,
whether separation from tho world and retirement to the wolitudo
of the forettt (kiiya vivi'ka), or tuoparation from idle thoughts
(Aiita viveka) , or the highest bcparutioii and freedom (Ni
CHAPTEE VI.
THE WISE MAN.
76.
If you see an intelligent man who tells you 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 01
the good, by the bad he will bs 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.
79,
He who drinks in the Law lives happily with a
(78.) It is hardly possible to take ' mitte kalyawe ' in the techni-
cal sense of ' kaly&na-mitra,' 'em geistlicher Bath,' a spiritual
guide. Burnouf (Introd. p. 284) shows that in the technical sense
* kaly&tta-mitra ' was widely spread in the Buddhist world.
(79.) The commentator clearly derives 'piti' from 'pa,' to drink ;
1XXX DHAMMAPADA.
scr&ne mind: the sage rejoices always in the Law, as
preached by the elect.
80.
Well-makers bad the water (whenever they like) ;
flotcherw bend the arrow; carpenters bend a log of
wood j wise people fashion themselves.
81.
As a solid rock is not shaken by the wind, wise
people falter not amidst blamo and praise.
82.
"Wise people, after they havo listened to ilio laws,
become serene, like a deep, smooth, mid wtill lake,
83.
Good people walk on whatever brfull, tlw good do
not murmur, longing for pleasure ; wliotlior twichod by
happiness or sorruw wise people novor appear olatod
or depressed.
if it wore derived from ' pit,' as Professor Weber scorns to suppose,
wo should expect a double p. ' Ariya,' elect, venerable, in explained
by the commentator as referring to Buddha and other teachers,
(80.) Bee verse 33, and 145, the latter being a moro repetition
of our verse. The 'nottikftn,' to judge from the commentary and
from the general purport of tho verso, arc not wimply wator-
carricra, but builders of canals and aqueducts, who force the
water to go where it would not go by ituolf*
(83.) The flrut line is very doubtful. I have adopted, in my
translation, a (suggestion of Mr. Ohildorw, who writoa, " I think it
will be necessary to take ' sabbattha ' in the BOGBO of * everywhere/
or f under every condition; 1 ' pafiAakhandAdibhodeau, sabba-
dhammeHii/ nays Buddhoghonha. I do not think wo nood onwumo
CHAPTER VI.
84.
If, whether for his own sake, or for the sake of others,
a man wishes neither for a son, nor for wealth, nor for
lordship, and if ha does 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 'vipahaiiti' to be a synonym of e vacant!.' I
would rather take the whole sentence together as a gloss upon the
word ' vacant! ' : ' vayantifci 'arahattaii&nena apakadWAanU Man-
dar&gam viyahanti ; ' ' vayanti ' means that, ridding 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.' ' 3STind4, pasawsa, sukhaatt,
dukkhaw,' are four of the eight lokadhammas, or earthly con-
ditions ; the remaining lokadhammas are ( l&bha, al&bha, yasa,
ayasa."
In v. 245, 'passatV by a man who sees, means, by a man who
sees clearly or truly, In the same manner ( vra^r ' anil ' pravra^ '
may mean, not simply to walk, but to walk properly.
(86.) 'The other shore' is meant for Nirv&a, c this shore' fob
common life. On reaching Nirv&na, the dominion of death IB
overcome* The commentator supplies 'taritvA,' having crossed,
in order to oxplain tho accusative ' mai&udheyyam.' Possibly
'p&ram essanti' should here be taken as one word, in tho scuao of
overcoming.
DHAMMAPABA.
87, 88.
A wise man should lea^e 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 thero
seemed to he 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.
Tlmao whose mind is well grounded in tho elements
of knnwlodgn, who have given up all attachments, and
" (87, 8S.) Leaving one's homo is the sam3 as joining tho
elorgy, or becoming a mendicant, without a home or family, an
* nndgAra,* >r imchorito. A man in that state of* viveka,' or re-
tireiUDiit (HCO v. 75, note), sees, that where before there scorned
to bo no plofMuro thoro real pleasure is to bo found, or vice verad,
A nimilar idna IH expressed in vorwo 00. $00 "Burnouf, 'Lotus, 3
p. <t7-li, whiM'o he speaks of * Lo plaisir do la satisfaction, ntf do la
dirit'mcLion.')
Tiio fivo troubles or ovila of tho mind are paswion, angor, igno-
ranei 1 , arrugiuico, pride. (Hoc 1*umouf, ' Lotus/ p, 300, and p. 443,)
AM to * pnriyodupcyya,' BOO vorwo 183, and 'Lotus,' pp. 523, 528;
as to ( aldw/kano/ BOO Mah&bh. xii, G5GB; 1240.
8$). Tho elements of knowledge are tho seven Sambo Ihyaiigas,'
on which see .Burnouf, 'Lotus,' p, 790. 'KhMsavV which I
have translated by, thuy whose frailties have boon conquered,
may alno bu taken in a more metaphysical setiao, as explained in
tho note to v. &9, Tho name applies to tho other terms occurring
In this verne, such as ' ftdilna, anup&d&ya,' etc, Dr. Pausboll seems
inclined to take ' ftsava' in this passage, and in the other passages
where it oocurfl, afl the P41i representative of ftaraya.' But
,' iu BuddhiHt pliraseology, means rather the five organs of
with 'mariaa,' tho soul, and those are kept diwtinct from
' A.uavaH/ the inclinations, the frailties, paasionH, or vices. The
CHAPTER vi. Ixxxiii
rejoice without clinging to anything, those whose
frailties hare been conquered, and who are full of
light, are free (even) in this world.
commentary on the Abhidharma, when speaking of the Yoga-
ftras, says, "En re*unissant ensemble les receptacles (foraya),
lea chosea revues (a^rita) et les supports (alambana), qui sont
chacun composes de six termes, on a dix-huit termes qu'on appelle
'Dhatus' ou con tenants. La collection des six receptacles, ce
sont les organes de la vue, de Touie, de 1'odorat, du gout, du
toucher, et le 'inanas' (ou 1'organe du cceur), q[ui est le dernier.
La collection des six choses re9ues, c'est la connaissance produite
par la vue eb par les autres sens jusqu'au 'manaa' inclusivement.
La collection des six supports, ce sont la forme et lea autres attri-
bute sensibles jusqu'au ' Dharma ' (la loi ou 1'Stre) inclusivement. 9 '
(See Burnouf, Introduction, p, 449.)
' Parinibbuta ' is again a technical term, the Sanskrit * pari-
nivrita' meaning, freed from al] worldly fetters, like 'vimukta.'
(See Burnouf, Introduction, p. 590.)
Ixxxiv
CHAPTER TIL
THE VENERABLE.
90.
There ia 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 woll-collectcd, they
lire not happy in their abode ; like swans who have loft
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,
(01.) ' Satiinanto/ Sansk. * flnwitimantaA/ possessed of memory,
but hero used in the technical sense of ' sail/ the first of the Bodhya-
tigntt. (Bee Burnouf, Introduction, p. 707.) Glough translates
it by inteuHu thought, and this is the original meaning of ' Bmar/
even in Sanskrit. (Seo ' Lectures on the Science of Language/
ii. p. 332.)
Uyyu%anti which Buddhaghoeha explains by ' they exert them-
selves,' seems to me to signify in this place ' they depart/ i. e.
they leave their family, and embrace au ascetic life, (tico note
to verse 285.)
(02.) 'ijuftfiato' (or-tft), ' auitnitto/ and * vimokho 1 are throe dif~
CHAPTER VII. 1XXXV
the Absolute, their way is difficult to understand,
like that of birds in the ether.
93,
He whose passions are stilled, who is not absorbed
in enjoyment, who has perceive! the Yoid, the TTn-
conditiwied, the Absolute, his path is difficult to un-
derstand, like that of the birds in the ether.
94.
The gods even envy Trim whose senses have been
subduedj 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 Nirv&na. (See Burnouf, Intro i. 442, 462, on
rfLnya.) Nimifcta is cause in the most general sense, what causes
existence to continue. The commentator explains it chiefly in a
moral sense: " r&gidinimitt&bh&vena aninuttaara, tehi a vimutfcan
ti animitto vimokho," 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 putting their feet on
anything. This, at least, is the explanation of the commentator*
The same metaphor occurs Mah&bh. xii. 6763. ' Goara,' which has
also the meaning of food, forms a good opposition to ' bho^ana.'
(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 Arabanta, or
venerable person. The earth is always represented as an emblem
of patience ; the bolt of Indra, if taken in its technical sense, as
DHAMMAPADA.
96.
His thought is quiet, quiot 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 mon.
98.
In a hamlot or in a forest, in the deep water or on
tho bolt of a gate, might likewise suggest the idea of firmness ;
while tho lake IH a constant representative of serenity and
purity, Tho commentator, however, suggests that what is meant
is, that tho earth, though flowers arc cast on it, does not feel
ploatmro, nor the bolt of Jndra displeasure, although less sa-
voury tilings arc thrown upon it, and that in liko manner a wise
person is iudifforont to honour or dishonour,
(9G.) That this very natural threefold divtHion, thought, word,
and dood, thoUrividha dvarn' or tho throe doors of tho Buddhists
(I Tardy, ' Manual/ p, 494), was not peculiar to the Buddhists or
uuknown to the Brahman B, haw been proved against Dr. Weber by
Professor Koppcn in hit* ' Eoligion des Buddha/ i. p. 445. He
particularly called attention to Maim lii. -1-8; and ho might have
added Hah&bh. xii. 4050, 6512, 0540, 055 A; xiii, 5677, etc. Dr.
"Weber has himself afterwards brought forward a passagofrom the
Atharva-veda, vi. 00, 3 (' ya ftakshuahU manaufi, ya/c & v&&i upi-
rima')r which, howovor, has a different meaning. A bettor one was
quoted by him from the Tuitt, Ar, x. 1, 12 (yan me manas&, v4H,
karmaw^ vA dushkrita?^ kritam.) Similar oxproasious have beon
shown to exist iu tho Zcndavo&ta, and among the Mauiehooaus
(Laisen, 'Indiacho Alterthumekundo,' iii, p, 414; see also Booht-
lingk's Dictionary, a. v. k&ya) . Thevo was no ground, therefore, for
supposing that this formula had found its way into the Christian
Liturgy from Perum, for, as Professor Cowell remarks, Grouk
CHAPTER vii. Ixxxyii
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. Protag.
p. 348, 30, Trpos aTraLV Ipyov KOI \6yov KOL SKXV<%ML. 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, e atho
yatki#ia manaaa v&M, #akshusha v samkalpayan dhydyaty ababhi-
vipajyati va tathaiva tad bhavatityupadwanti j* 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,
and 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. (Mah&bh. xii. 3417.
Soe Dhammapada, v. 231-234.)
htxxviii
CHAPTER VIII.
THE THOUSANDS.
100,
Even though a speech bo a thousand (of words), but
made up of senseless words, one word of sense is better,
which if a man hoars, he becomes quiet.
101.
Even though a G&tha (poem) bo a thousand (of
words), but made up of senseless words, one word of a
GatM is better, which if a man hears, he becomes quiet.
102.
Though a man recite u hundred Gathfts made up of
senseless words, ono word of the law in bottror, which
if a man hoars, he ImcomcH quint.
103.
If ouo man conquer in battle a thousand times thou-
sand men, and if another conquer himself, he is the
greatest of conquerors.
(100.) * Vya * is to bo takenas a worn. sing, fern., instead of tho
8k. 'v4k.
CHAPTER VIII.
104, 105.
One's own self conquered is better than all otter
people ; not even a god, a G-andharva, not Mara with.
Brahman could change into defeat the victory of a
man who has vanquished himself, and always lives
under restraint.
106.
If a man for a hundred years sacrifice month after
month with a thousand, and if he but 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.) ' Gfttaw,' according to the commentator, stands for giio
(lingavipallaso, i.e. viparyftsa) ; ' have ' is an interjection.
The Devas (gods), Gandharvas (fairies), and other fanciful
beings of the Brahmanic religion, such as the N&gas, Sarpas,
Garu^as, etc., were allowed to cDntinue 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. Sdstram Aiyar, ' On the Gtoina Religion/
p. ix, says: "Moreover as it is declared in the Gfaina Vedas
that all tha gods worshipped by the various Hindu sects, viz.
/Siva, Brahma, Vishwu, G-awapati, Sabramaniyan, and others,
were devoted adherents of the above-mentioned Tlrtbankaras,
the Gfainas therefore do not consider them as unworthy of their
worship ; but as they are servants of Arugan, they consider them
to "ha deities of their system, and accordingly perform certain
ptiyas iii honour of them, and worship them also." The case is
more doubtful with orthodox Buddhists. " Orthodoi Buddhists,"
as Mr. D'Alwis writes (Attanagalu-vansa, p. 55) "do not
consider the worship of the Devas as being sanctioned by him
whD 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 G-otama, Buddhists evince a
respect for their idols." See also 'Parables,' p* 182.
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 bettor.
109.
Ho who always greets and constantly rovoros tho
aged, four things will increase to him, viz. life,
beauty, happiness, power.
110.
But ho who lives a hundred yours, vicioua and un-
restrained, a life of ono day is bettor if a man is vir-
tuous and reflecting.
(100.) Dr. Fausboll, in a most important note, called attention
to the fact that tho same verge, with slight variations, occurs in
Mantu Wo there read, ii, 121 :
" AbhividauaflilaHya nityaw vriddhopasevina/j,
JTatv/lri aampravardhanto : &yur vidyfl, yo*o balam."
Here the four things are, life, knowledge, glory, power-
In the Apastamba-afttras, 1, 2, 5, 15, the reward promised for
the same virtue is ' Bvargam ftyu* *a/ heaven and long life. It
seems, therefore, as if the original idea of thia verso came from tho
Brahmans, and was aftorwardw adopted by the Buddhiats, How
largely it spread IB shown by Dr. Fauaboll from the ' Asiatic Ko-
soarcheB,' xx. p. 250, where bho same veree of the Dhamma-
pada ie mentioned OB being in UHG among the BuddhiBtw of Siam.
CHAPTER 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 'kusifco' an I ' Mnaviriyo, 1 see note to v. 7.
xcn
CIIAPTEE IX.
EVIL.
116.
If a man would hasten towards tho good, he should
keep his thought away from evil ; if a man docs what
is good slothfully, his mind delights in evil
117.
If a man commits a sin, lot him not do it again ;
lot him not dolight in sin: pain is tho outcome of
ovil
118.
If a man does what is good, lot him do it again ;
lot him delight in it : happiness is tho outcome of
good.
110.
Even an evildoer BOOS happiness as long as his evil
doed has not ripened; lmt whon his ovil dood luiu
ripened, then doos the evildoer see evil
120.
Even a good man sees ovil days, as long as Ids good
CHAPTER IX. XC1U
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 mail bo-
comes full of good, even if ho gather it little by little.
123.
Let a man avoid evil deeds, as a merchant if ho has
few companions and carries much wealth avoids a
dangerous road; as a man who loves life avoids poi-
son.
124.
He who has no wound on his hand, may touch poi-
son with his hand ; poison doos not affect one who hau
no wound; nor is there evil for one who doos not
commit evil.
125,
If a man offond a harmless, pure, and innocent per-
(124.) This verse, taken in connection with what precodcw, can
only mean that no one suffers evil but ho who Imu committed
evil, or sin j an idea the very opposite of that pronounced in Luke
xiii. 1-5.
X01V DHAM3IAPADA.
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
wo enter into the clefts of the mountains, is there
known a spot in tho whole world whore a man might
be freed from an evil doocL
128.
Not in the sky, not in tho midst of tho soa, not if
wo ontor into tho clofts of tho mountains, is thoro
known a spot in tho wholo world where death could
not overcome (tho mortal).
(1250 Cf. 'Iniliaclio Spriicho/ 1582; Kathfimrits&gara, 40,
222.
(12f;,) "For a description of hell and its long, jot not endless
Buffering, sec c Pardbkw,' p. 132. Tho pleasures of heaven, too,
arc frequently described in those Parables and elsewhere. Bud-
dha, himself, enjoyed these pleasures of heaven, before he was
born for the lattt time. Ft ia probably when good and evil deeds
are equally balanced, that men are born again as human beings ;
this, at least, in the opinion of tho (?ainas. (Of. Ohint&roani, ed.
II. Bower, Introd. p. xv.)
xcv
CHAPTER X.
PUNISHMENT.
129.
All men tremble at punishment, all men fear death ;
remember that you are like unto them, and do not kill
nor cause slaughter.
(129.) One feels tempted, no doubt, to take 'upama' in the
sense of the nearest (der Nachste), the neighbour, and to trans-
late, having made oneself one's neighbour, i.e. 'loving one's
neighbour as oneself.' But as 'upamihn/ 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).
" Prarci yathatmano B bhish& bhftt&nam api te tatha,
Atmaupamyena bhftteshu day&& kurvanti s&dhavaA."
' 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, ' fttm&nam upamto- kritv&
eveshu d&reshu ramyat&m,* 'Making oneself a likeness, i.e.
putting oneself in the position of other people, it is right to love
none but one's own wife.' Dr. Faust oil has called attention to
similar passages in the Mah&bharata, xiii. 55C9 sey.
130.
All men tremble at punishmout, all men lovo life;
remember that thou art liko unto them, mul do not
kill, nor cause slaughter.
131.
He who for his own saku pumnhcH or kills brings
longing for luippinofciH, will not find happinoHH uftcr
doatk,
1 i >*>
i f>4-i
Ilu who tor liis own siiko docs imf. punish or kill
boinyu longing fur happiness, will tiud happiness aft* 1 !'
Do not Hjiouk luirnhly to anyho<ly; thow wlio an*
to will aiiHwor lli<^^ in tlu% HSIIIM' \vay. Angry
is painful, blown for blows will tourli thi ( c-
15M.
Tf, liko a trumpet <nini[>I*'il undrrfoi*!, <huu ullcr
(Ittl.) Dr. Kuanboll pointn uui tho wirikin^ Hiutilarity
thin vornt) nnd two VCPHOH occurring hi Mdtiu uml the
bhilratn :
Mmut, v. 45,'
" Yo rt hiwKukj\ni bhutilni hiimnty MmaHukh<s(vMjiyA
Sa (jrtvttf* ^a mrita* Xmtvii jut kvn^it mtkliutit
Mali&Iih. xiii.fijscm:
" AhifdHitkilui bhfttdiu da/^/onu vinilmnti yii//.
XtitmnaA Hukham \kkh&\\ wa pruiyn tmiva Htiklil
If it wore not for 'aliimmUni,' in wliicjh Mnnu and thu Mulm*
blifiputa ngrocs I, tdumld my that ihu vonujH in both
niodiftanliouM of the I'Ali originnl, Tin* vcmf in tho
preemppuHON tluj vorno of thu l.)!mmma|>juhi,
(18.) Hew * Mtthabhftratn/ x\L
x. xevii
not, then them hast reaehod Sirvfi/m; anger i not
known in thoo.
Asu wnvhord with his stuff #alher,s his emvn mf<* tlie
stable, HO do Age and Death gather the lift' of
A fool doeH not know when he mmmitH Inn
deeds: hut tho wicked man btmi by hi.s own il
us if burnt by flro.
137.
TIo who inflifttH pain on innocent and harmk's*
j will woon cnrne to one oftheHi* ten states:
Ifo will havn cruol suHeriTi^ IOHH^ injury *r th
body, heavy affliction, or IOHH of miml,
J39.
Or a mtofortuno of the kiii^f, or a fearful
tion, or low of relutioim, r dc^truetion of fr
(180.) Tim m<*ta|ilir of ' iMiruin^' fir ^utJVnnij;' i <
mem in Bu<lilluitt litrmturo. Mvrr^Miin/: luirn^, 4,^ ' *
Mifll'm/ WIIH oiiu c*r tlw (Imt <*x|ii*ri'iuvH ut Uudillni hiiii>4*ir,
v. im
(1,88.) MJrui*! ufll*ritiff m (*t|ilttiri^l by 'plMirv^n
o, 'Ltrnw 1 i tnkw fur lew** of tnotMy, Ityury
hold to IHJ the cuttiiiK "If of HIM nrm, mtft oth*-r liiob^, ' i li
tticiionii 1 ' aro, M^' I vnrinun kiittlrt of ilU'ft^-M,
(WO.) 4 MiNbrtutiii af thi* kfmg' itiny momi. a
that hAppenm! to tbo kiu f <it'fi*t l^y *n <nu^y tul
conquwit of tbtf Pi>uitry, * U^wirgft' manual wiri4,
tune. Dr. FnunboU traiwiUti?* * r%mto va upw***^*m* by *
' '
XCVUl DIUIIMAPADA.
140,
Or lightning-firo will burn his LOUBOS ; and when
his body is destroyed, the fool will go to hull.
ML
Not imkcducHH, not jplattod Iiuir, not dirt, not fust-
ing, or lying on tho, oartli, not rulrtmig with dust, not
sitting motiuulcRH, am purity a mortal who has not
overcome doaires.
(lunaO doiWtionnn ;' Dr. Wi'bir. by ' i
* ' AlibliakkhtiniLm,' Kniirik. * ahliyakhyaiuam' i a heavy n<
nwatiim for high-trcaww, or nimilar ofltawttH.
Tlu ' dcHtruutiuu uf ploanurokt or truaHurcm* is t-xpluinnt hy
gold boiiiK clmtiROd to caaln ( ( Parnb'^H,' p. OH), pearl* to coi-
tcm-Aocd, cont to potnlu^rdH, atul by man and cntllo IxMuxiiinti;
blind, Itumi, tic.
(LM.) I)i. KaiiHltiill han pointed out that tin* Ham r n vrry
Mimilar vorwo otr^tirri in n legend tk**n from UM DivyAvnclflrm,
and trannlatod by Muriinuf (Intnnliul ion, p. :n?> #/v/.i. KtintiMif
iraiiHlntoH tho vow*: (1 (!o n'tjKfc ni lu itoulumi' <h iniirchir nu m
I(H chcvnu natt(5, in TUHU^J d^arffiki, ni I<; choix Aw illwrwn
c:H]in^K tralinioulH, ni Thubitiulo do cciurhrr xtir In turn* nne, ui la
poiiHHi^s ni la nuklprupnrtf, ni rattiitiiiim A fair Tubrl 4*un ti>it (
cjui Hani capabl< l rt du (Mmiwr In trouble daun l^fjnt'l nmm jHtvnt
IOB d&jirHnon-watmfaitH; main qu'un hommo* nmUro do w,^ !,
cahtio, roftuoilli, chanto, ^vHuut tic fairedu nml A untune t'r*tttn f
aoeompliwm la Loi, <st il KIVA, ({ui<itu> parti d'uriu*mfmK tin
BrAhmatio, un (/minima, uu Itoligicux. 1 '
Walking naked, and fcho othwr thix mntinncd in our wrw
aro outward niguu of a unintly life, mid thw Uuddha r^rin bi'-
cauBo they do not ralin tho pwtmoiw. NrtktHlntwji ho ^mm u>
have mjfttted on other uroundu toi>, if w may jtuljfci fmm th*
4 8umftgadhft-avm1Ai)a ;' "A tmtubor of nnkml rriam wtwtt
blod in the hem of tho daughter of AnAtlm-pim/ib. Hhe
hc>r daught^in-law, Hun%adhil, And Hnul, (jn and
highly wmpcctablo iJironH, f Humfigad!^ iviwotirig to
l X. \<*i\
lili.
Ho who, though driwHrd in ihir njijuiri'l, <>x<<i'oi,sf s
tranquillity, is quid, milxlui'd, rt'Htraimfd, flmstr, and
has ceased to liud fault with nil olhrr hfhifis, hi- in-
flow! is n Itrfilunu/tiiy ;ui atfcrtirf (A'nuiisi//ii), u Iriiir
(bliikghu).
m
la there in this world any man so rcstnnwd by hu-
mility tlmt ho flop* not mind rqrt'nnf 1 , HH ;i nvlM
hurno the wln'p ?
Mi.
Like u Wdll-tntincd Jinrw* wlu'ti Ifiiiflir'd Ii
of the flaiutfl, likc k /Sari|njir, Mfiuii^sjlj.'ivana, imil oIluT-, r*nj out
full of joy. But wlum niio HU\\ thot* IViar^ \\ilh !.h*ip lour lik*
pigoon wingH, covifrtMl by nothing lint ilirl, offrtiHin^ urn) l'**>kiu\'
like domoiiH, H!)< bccnmo Hnrl, * Why fin* ymi HUjlr' nnitl lir
mothor-inIaw. HumftgftdhA rt>pliHl f *O, mnlh^r, if ihi^r un*
aintB, what mimt fliiuiBrft b<t likoP* "
Burnouf (Inlrorl, p, IH2) nuppOMt^l Unit ilu^ ^ninnho/ily, nnrl *t*<l
the BudilhintH, nllowud ntik<ultu*Hrt, But the <Vnitjn<*, tM>, tin nut
allow it imive'rnally* Tlu^y art* divided itito f wo [mHii'H, tltf M'clnin
bams and Digamlwrm The AV**irnJmraH, flat! iti whitiv nn 4 tbi
followem of PAnrvnitfiihn, ntiii wr rlnthi^, Tho i>i^nfitlwr;iH ( i. ^,
nkj-clad, diurobifd, aro followcrH of Muli^irn, nnd
in Southern Jtidin. At prtwut they, tn<s wrur rlothn<;r, hut
when oatitig. (H^S&Ntrttm Aiynr, p, \\j.)
The 'ya/'V or the hair pluttfd am) ^itlirn^ up in it
fiign of a &UYH aHct'tic, Tho nittin^ tuotinnU^ N r.tu^ of
poiturt* aiMUinmi by iUKU)iu*H* Cluu^h fj.\iilaii
the art of tutting on the lunik ; Wil*tou givi-w for
'witt'mg on tim haiuw/ (^H FAunNi|| t ni't.o OH
(142;) Afi to ' dftttfcniahiln*; mm Muhftbh.
(148, 141,) I urn very doubtful m ^ th^ rrl m#ftititi#
rorfti, I think thdr objmrt in to how how
'
e DIUMMAPAJDA.
whip, be yo active and lively, and by faith, by
virtue, by energy, by meditation, by discernment of
the la\v you will overcome this grout pain, (of re-
proof), porfoot in knowledge and in behaviour, and
novur forgetful.
145.
Well-makers lead the watur (wherever they like),
f lot uh ors bond the arrow; carpenters break a log of
wood ; wifle people- fashion themselves.
uhould bo Iwrm 1 - I
of a well-broken or wdl-Lrainod, not in the KcutHi* of a
spirited homo. ' II rt,* no rtuubt, numiw fprnornlly ' Hlinic%* but it
alno mcwuH c humility/ or * mrxhwby.' Uwcv*?r, I 3;ivo >ny tmrm*
latioti ua eonjcv.tural only, for thons aro uoviTal pnHrtn^'H in tho
comiticntary which I do not umlurHlund.
(M-5.) Tlie Hftimt uw VOTHO HO,
CHAPTJ3K XL
14(5.
How i thoro laughter, how in there joy, as
world IH ulwuytt burning? Why A" y<
light, yo who arc Hiaruunded hy
M7.
Look at HUB drcHHed-np liunj*, covered with u
joined together, feickly, hill of many thoughl^ w
lioa no utrciiftth, no hold I
MH.
Thin body in wanted, lull of HiirkiuwH, uiul frail ;
iM Itoap of coiruption breaks (o pien-.s, (he lifn in it
rn.
Those whiio liotioH, Hkii fpnirflN thrown uwuy itt tin*
imtujun ; what ploanure in thero in looking nt them V
Dr. VtmtibSll
Dr. Wobcr, *da*g iluch bitttftncUg Kummcr git>t. f Tho
tator oxplaint, ' a UiU ttbodo in ilwftyw lighted t*y pnwioo nt)4
other flrc
(ill DHANMA-I'ADA.
100.
After a frame lias buuu nwrle of the bones, it in
covered with flenli and blood, and Ihoro chvoll in it
old ago uud death, pride ami domt.
Ifil.
The brilliant cihiuiolK of kings nro destroyed, th
body alrto upproucdH'H detraction, but tho virtue nf
good pooplti HOVCT nppromili cloKfriintiun, ihus do th
KCMK! nay t<j tlio
lf>2.
A man who huB lournt littlo, grows old liko un ox ;
bin flctHli grown, but bm knowl^dg(s doon not grow-
Without running nliull I run Ihrough a ffourw ofmimy
birtliw, looking for fho maker of HIIH fjilM'nim'hv-^itiifl
jjuinful is birth again and ugain, i!uf now, mak^r of
the talwriiuelu, llion liant. \wn\ sr^cn ; f lion nhult not make
tip fhirt taborna<ilo again. All fhy ruftorrt un* Imtkoti,
thy ridgo-polcj irt Hundorcd ; tho mind, boing nurHlc jivd 4
lm>s attained to tho oxtinctittn of all
(ICO.) The cxproHbion ' lunwHululiitwlrpanttin ' in crii>u,% liho
tho oxpreafiion uod in M/mu, vi. 7H, 4 iiift^wiJTOwititlcj
in several pOKHngc-H or the Mnh&bliArot, xii. I2UJ2,
out by Dr. Fiuinb^II.
164*) ThcHa two v(?m-H nro IHIUOUH ninim
they aru tho wordn which tho fouiuW of Kudtihintn IK
to havo uttorod at tho moment hv attained to liiithlhjthoufi,
Sponce Uurdy, f MukiuV l>. 380.) According ttj tint
ttiru, tho wordtf uttoml on that Kolumn occan
quoted hi tho note to venjc 'iO, Though tliti purpori (!' loth
C1IAPTKU XL
Man who liuvo not </bservi?d proper discipline, ami
havo not guinod wealth in their youth, ilioy perish
like old herons in a lake. without fish,
Men who havo not observed proper discipline, mid
havo nut gained wealth in tlioir youlli; they lie liki*
broktsn bown, nighiug after llio past.
the mime, the tradition prwi*rvi*d by tliu SuuthtTn l/j;<Mla<iin
greater vigour than that of tho North.
Tho maker of Uu* inlxTniutln * in i'Xpluint'fi an u pm-tintl i tpri'i-
for thu cniiHO of new hirtlut, at if-nHt at'ronlini; in tlir \jru-t ul'
followcfM, whnt^vor Ills own \ iru s ma) havr hrt-n. liuil^
*
tho Hither of worldly iluMirr*^ JUul an t|^ir^ (t,Wu;j,j an\ IM iMt i ;in;*
ol' 4 upAtlAntt * ami * bhavu,* Llm cauHr u|' '^;tti,' (*r birth, ii,r ,in h u<^
tiou of doBinm mid thu doleat of Miiruurr nuilly the >uuir
though oxprt'BtKul diilorcutty in tho philtmophiral nn<l )i"^
language of the BuddliihtH, Tu/jhA, thirwt ur (t(*3tr-. it tMtMt
n aerving in the army of MA.ni. ( 4 I^itu**/ ju HH.) Tht*rt' iri
vuluublo romnrka of Mr. D'AIwi* on thcmi vrr^H iu tin 1
nugaluvniiHa,' p. cxxviii. Thiw ItMiriutd H^holar pdititH <ui
taiu Mtinilarity m iho niotaphurw uwnd Ity Hiuldhn, snal Hcinut
in Manu v vi. 7(> 77* (S<m ulwu MaliAMi. xii. I'JK;') J,; M r
B'Alwia* quotation, Imw^vor, front ' Pft^iui,' iii. 2, 1 !*. )Tro\*; in
DO way that *miulhuviNsau,' or any oihor fuiunt run, if
by itBttlf, bo utunl in n jmul MMI(, Fu/niu ^|n,'akh of
atuulyatuiiu,' aind ho rcMtritsU thtt UMI nf the lutum in u
eun^e to cnisttt M'hcro tho future foliim* v<?rbrf
faction, etc.
(155*) On V%Mlt,' jU 'kriiAjunti, 1 mii Dr, I
remark^ * Xloibichrift dor Drutw*lM?n Mrr^nl ihwrlMmft/ xviii.
mid BoviitiiriKk-itoth, ^ r,
01 V
CUAPTBR XH.
If a man hold himiujlf dour, lot him waioli himnnlf
carefully ; during ono ut hwrt out of tho threw wutohen
a wiwo man should bo watchful.
168,
Lot ouch man first dironl liirnwlf to what in propor,
th<m lot him tu#h (itliorn; tluis a vrm\ man will not
15W.
Lot cuioh man nmko hmiMulf aw lit*
to bo; lui who ifl well mihducfl may nubchuj (ofchcrw);
OHO'B own nelf IB difficult t<
100.
Solf is the lord of Holf, who (Am <wmM Iw tho lord ?
With self woll-Hubduod, a man fituln H lrd mich a*
fow ran find,
(157.) The throo vafcchoN of the night &ru nituut fur tho tluv
lifo.
CHAl'TKU XII. CV
101.
The evil dime by onoself, self-begotten, sell-bred,
tho wicked, a a diamond breaks a
Btone.
IIo whoso wickedness in very groat hrmp* himself
down to that state whcro hm enemy wishes Itini to ho,
as a creeper docs with tho tree which it mirroundk
HiS.
liad dt^eda, and dwdfl hurtful to ourselves, arc. unay
to do; what in iMiiicfimal mid good, that in very <lifli-
cult to do.
Mil.
Tlio wifik<?d man whr> scorn* 1hi rule nf Uic, vi'wr-
ahlo (Arahut)^ of tho cl<ict (Ariyu), <f Ihr virlUMUs,
and follows falno dootrtix^ h<^ hcaw fruit (o his o\vu
destruction, lik(. tlu fruits of thu Ka////uka r<'i*d.
lllfi.
Hy oncviolf tho (Jvil in dono, hy otuwlf mo HuffVrw;
hy otioMolf ovil in left undone, hy ouowlf one in |iuri-
tied. Purity and iirij>urity Ix'loti^ to oneself, nn
purify another.
(104.) Tiro rttml t k lthor Am ftfU-r it hrw bwrni* fruit, nr iw <rui
down for tint wiko of itw fruit.
'Di/Mi, 1 litorjilly vinw, in um'tl rv^n by ilwrH', like thr (Jrcck
1 hatroum* in tho wtntmioflion^y (HIH* HunuMit', * ljoiu*,' p. II I). IM
other ptacatu diuMtitttum iMmmt^ brtwm^n k nu/U/mtii/^i' (v. 1^7,
31 B) and itanimAdt/Mi ' (v* KIO), If 'nmlmtn^ nrivnnn//v * nn>
uod In their teolinicul wfitHS no Mboiiid tmiulaUt ' lb< n<von^Mt
Arhat< ' Xrimt 1 boing the) highwt (Irgro** of tf^ four ttrtlcr* uf
Ariyws, vi& Swto&jmuna, HuMdA^Hth^ AuAgAiuin, utid Arhat
See note to v. 178,
CVl DHAMMAPADA.
1GG.
Let no one forgot 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.
(1(50.) 'Attha, 1 lit, 'object,* iiust bo taken in a moral sense, as
'duty* rather than as 'advantage. 1 TLo story which Buddha-
ghowha tolls of the ' Thora Attadattha * gives a ulue to the origin
of BOUIO of IUB parables, which soetu to have boen invented to suit
the text of thii Dhainmapuiln rather than vice vend. A similar
<aio ot'CiirH in the commentary to verso 227.
CV11
CHAPTEE XIII.
THE WORLD.
1B7.
Do not follow the evil law ! Do not live on in
thoughtlessness ! Do not follow false doctrine ! Bo
not a friend of the world.
168.
Bouse thyself! do not IDB 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,
1TO.
Look upon the world as a "bubble, look upon it as a
mirage : the king of death does not see him who thus
looks down upon the world.
in.
Come, loqk at this glittering world, like unto a
royal chariot ; tl^e foolish are immersed in it, but the
wise do not cling to it.
Cviil DHAMMAPADA,
172.
He who formerly was reckless and afterwards be
came sober, brightens up this world, like the moon
when freed from clouds.
173.
lie whose evil deeds are covered by good deeds,
brightens up this world, like the moon when freed
from cluuds,
174.
This world is dark, few only can see hero ; a few
only go to heaven, like birds escaped from the not,
175.
The BwaitH go on tin* path of the sun, they go
through tliu other by incuiw of their miraculous power ;
the wise aro led out of this world, when they have con-
quered MAra, and bifi train.
176,
If a man IKW traiwgroHHcwl OHO law,, and speaks lies,
ami wuJfife at another world, there IB no evil he will
not do.
177.
Tho unoliuritttMu do not gololho world of the gods ;
fools only do not pruiHo liberality ; a wiso man rejoices
in liberality, and through it becomes blessed in the
othor world.
(175) ' llama' may bo meant for the bird, whether flamingo,
or swan, or ibii (MO Hardy, - Manual/ p. 17), but it may al*o, I
belbvo.be taken in the unto of aaint. As to 'iddhi/ magical
po*er, U < riddhi," HOO Burnouf, ' Lot< p. 310 ; Bponca Hardy,
< MftnvoV PP- W8 and 604 j Legends,' pp. 66, 177, Soo note to
vorBC
CHAPTER XIII. C1X
178,
Better than sovereignty over the earth, better than
going to heaven, better than lordship over all -worlds,
is the reward of the first stop in holiness,
(178.) ' Sotapatti,' the technical term for the first step in the
path that leads to Nirvawa. There are four such steps, or stages,
and on entering each, a man receives a now title :
1. The ' flrota apanna, 1 lit, he who has got into the stream.
A man may have seven more births before he reaches the other
shore, i.e. ' Nirvawa.'
2. ' Sakridagamin,' lit. he who comes back onco, BO called be-
cause, after having entered this stage, a man is born only once
more among men or gods.
3. ' An&gamin,' 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, Burnouf, Introduction, p, 209; Koppen,
p. 398 ; D'Alwis, Attanugaluvonsa, p. cxxiv.
CHAPTER XIV,
TIIE AWAKENED (TiUBDHA).
170.
Ho whoso ctmquoHt in not conquered again, whose
conquest no one in this world escapes, by what path
can you load him, the Awakeuod, the Omniscient, into
a wrong path ?
180.
lie whom no doairo with its snares and poisons can
lead astray, l>y what path can you lead him, the Awa-
kened, the Onmwoiont, into a wrong path ?
(170-180,) Tboao two VCMIOB, though their general meaning
eoonm ctaar, contain many difficultioH which I do not at all pretend
to solve. < Buddha/ tho Awakened, ia to bo takon as an appella-
tive rather than as tho proper name of tho ' Buddha/ It moans,
anybody who has arrival at comploto knowledge. 'Ananta-
gdburam ' 1 taku in the seno of, possessed of unlimited know-
lodge. 'Apadasn,' which Dr. Fau&boll takes as an epithet of
Buddha and translate* by non fawtigaiait, I take aa an acousa-
iivo governed by * noHnatha, 1 and in tho sense of wrong place
(uppatha, v. 80J), p. 800, 1. 2) or Bin,
The second lino of vorflo 17fl is moat difficult. The commenta-
tor *e*ma to take it in tho sense of " in whoso conquest nothing is
wanting," " who has conquered all sina and all passions,' In that
case wo should have to supply ' kileso ' (mase.) or ' rgo,' or take
'koii 1 iu the sanao of any onemy, Of, r. 108.
CHAPTER XIY. CXI
181.
Even the gods envy those who are awakened and
not forgetful, who are given to meditation, who arc
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, hari 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.
The Awakened call patience the "highest penance,
(183.) This verse is again one of the most solemn verses among
the Buddhists. According to Caoma de Koros, it ought to follow
the famous. Arya 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 on pp, 527, 528 of his 'Lotus,' He prefers
' sa&ittaparidamanam,' which Csoma translated by " the mind must
be brought under entire subjection '* (svafattaparidamanam), and
the late Dr. Mill by " proprii intellect as subjugatio," But his own
MS. of the ' Mah&padh&na sutta ' gave likewise ' su&itlapariyodapn-
nam, 1 and this is no doubt the correct reading. (800 D'Alwis, ' At-
tanugaluvansa,' cxxix.) We found ' pariyodappeya ' in vorae 88, in
the sense of freeing oneself from the troubles of thought. The only
question is whether the root ' dft,* with the prepositions ' pan* an 4
' aya,' should be taken in the sense of cleansing oneself from, or
cufctitig oneself out from, I prefer the former corruption, tho
swn which in Buddhist literature has given rise to the tt&ma Ava*
diua, a legend, originally a pure and virtuous act, an opt'cr-reta, after-
wards a sacred story, and possibly a story tho hearing of which
purifies the mind. See Boditlingk-Rofch, s, v. '
0X11 BHAMMAPADA.
long-suffering the highest Nirv#a; for ho is not an
anchorite (Pravra^ita) who strikes others, he is not an
- asootic ($ramawa) "who insults others.
185.
Not to blamo, not to strike, to live restrained under
the law, to he moderate in eating, to sleep and eat
alone, and to dwell on the highest thoughts, this is
the teaching of the Awakened.
180.
There i no siitinfyiiig lusts, even by a whowor of
gold pieces; he who knows that lusts have a short
taste and cause pain, he u wise.
187.
Even in lioavoflly pleasures he finds no flatiwfaction,
tho diyciplo who in fully awakened delights only in
tho destruction of all desires.
(1,85.) ' Pfttimokklie/ under tho law, *.<?. according to the Unit, tha
law which toads to * Moktihu,' or frcmiom* ' PriUimokwha * in tho
title of tho oldoHfc collodion of tho moral lawu of tho Buddhist*
(Burnouf, Introduction, p. #00 ; Bigandet, 'The Life of Oaudanm/
p, 4*30), and an it WAB common both to the Southern ami tho
Northern Burldhiut*, ' p&timokkho ' in our pawmgo ma/ potwibly
bo meant, as ProftsHor Wobor HURRetB, M tho title of that vory
<solleetion. The cnminentator explains it by 'yi'MAakflRiU* and
' iidtiinokkhaiUa. 1 1 take 'tmyan&tiam' for tf ayanftanani;' sou
Mahab, xii. 0(Wd. In xii. 0978, however, we find alao ' *nyyftimnu/
(1H7.) There iw a curious wmilarity botwcon this vortw and verao
1i503 (0910) nf the Mntiparva ;
* Ya k& kamanukhaw loka, ya/t k& divyam mahat sukham,
IViflhrtakbhayaHiilchaeyaito nftrhata/i Awdwlm kal&m; 1
And whatever dolight of love thero iff on earth, and whatever (A tho
groat delight in heaven, they are not worth tho wixtotmth part of the
pleasure which springs from the destruction of all domrea.
CHAPTER XIV. 0X111
188.
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 ; 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 loads to tho
quieting of pain ;
192.
That is the safe refuge, that is the best rofugo;
having gone to that refuge, a man is delivered from
all pain.
(188-192.) These verses occur in (Sanskrit in tho ' PrdtiMrya-
stea,' translated by Buruouf, Introduction, pp. 102-180 ; see p.
186. Burnouf translates ' rukkba&etyani ' by ' arbres consawtfs f
properly, sacred shrines under or uoar a tree.
(190.) Buddha, Dharma, and Sangha arc called the ' Trhanma '
(cf. Burnouf, Introd. p, 630). The four holy trullm are tho four
statements that there is pain in thia world, tftat tho source of
pain is desire, that desire can be annihilated, that thoro is a way
(shown by Buddha) by which the annihilation of all duftirow can
be achieved, and freedom be obtained. Thai; way consists of
eight parts. (See Burnouf, Introduction, p. 080.) Tho eightfold
way forms the subject of chapter xviii. (See also Chip* from a
German Workshop,' Sad el tol L p. 251 **#,)
h
CX1V DHAMMAPADA.
193.
A supernatural person is not easily found, ho is not
born everywhere, "Wherever such a sage is born,
that race prospers.
194.
Happy is the arising of the Awakened, happy is
tho teaching of tho True Law, happy is peace in the
church, happy is tho devotion of thoso who are at
peace.
195, 196.
Ho who pays homage to thoso who deserve homage,
whether tho awakonod (J3uddha) or their disciples, those
who have overcome tho host (of evils), and crossed the
flood of sorrow, ho who pays homage to such as have
found deliverance and 'know no four, Ids in Brit can
never bo measured by anybody.
cxv
CHAPTER XV.
HAPPINESS.
197.
Let us live happily then, not hating those who hate
us I let us dwell free from hatred among men who
hate !
198.
Let us live happily then, free from ailments among
the ailing I let us dwell free from ailments among men
who are ailing !
199.
Let us live happily then, free from greed among
the greedy I let us dwell free from grocd among men
who are greedy !
200.
Let us live happily thon, though we Gall nothing
1198.) The ailment here meant is moral rather than physical.
Of. Mah&bh. xii. 9924, ' sawipradLnto nir&maya/*;' 9925, *jo sau-
pr&nantiko rogas taw trishnam tyayataA- eukham.'
(200.) The words placed in the mouth of the king of Yideha,
while his residence MithilA was in flames, are curiously like our
verse; cf. Mab&bh. sii. 0917,
' S iisukhaw yata ^vtoi yasya me nasti kiwkana. , '
Mithilftyatn pradipt&y&w na me dlahyati ki^^ana;' ,
' , -,- '' ' , A 2 '
DHAMMAPADA.
our own 1 We shall bo like the bright go is, feeding
on happinDss !
201.
Victory Imwils hatred, for tho conquered is unhappy.
TIo \vli<> linn given up both victory and dufcut, he,
tho contented, in happy.
202,
There is no firo liko passion ; there is no unlncky
die liko liutrod ; Ihoro in no pain like this body ; there
is no luippiuofls like rest.
208.
Hungur iw tho wornl of dwousM, tho body the
T live happily, indued, for 1 have nothing; while Mithili is in
flauiOH, nothing of mine ia burning.
Tlio ' toliawwra/ i. & * ftbhtavaru/ the bright godn, arc frequently
mentioned. (Of- Burnouf, Jntnxl. p. (SI I.)
(202.) f lttk( * kali ' in tho HOIISO of an unlucky dio which makes
a player low hm ^nino. A roal siinilo HGOIUH wanted here, aH in
v. 25'J, whure, for tli(i KWIIIO roason, J tnuiBlnlo ' gratia' by 'shark,'
not by ' eaptiviUH,' an Dr. Fuimboll projioHOH. Tho same scholar
tnuwlutaH ' kali ' our vera by ' poccatum. 9 If there is any ob-
jection to truiiHlathtg * kali ' in PAH by unlucky die, L ahould still
prefer to tnko it in tho Henac of tho ago of depravity, or the demon
of depravity.
* liody * for ' khutidha ' in a free translation, but it is difficult
to find any other rendering. According to the Buddhists each
sentient being cotmiata of five ^khaiulha' (skandlm), or branches,
tho organized body (rftpa khandh) with itB four internal capo-
eitios df sensation (vedniift), porcopfcion (saw^uft), conception
(sawskto), knowledge (vi^fiana)- the Buruouf, Introd. pp. 681>,
63d; 'Lotus/ p.8Ji5.
(203.) It is difficult to give an exact rendering of 'sa*ttsk&ra''
which 1 have translated pomotimcs by ' body * or ' created things/
sometimes by 'natural desires/ 'Bawakdra' is the fourth of
CHAPTER XT. CSY11
greatest of pains ; if one knows this truly, that is
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 'khandhaa,' 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 'satfiskara,' that which follows immediately upon
' avidy&,' ignorance, as the second of the c nid&nas,' 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-
nouf, 'Lotus,' pp. 109, 827, says, "Phomme des Buddhistes qui,
done* inte'risurement de l'ide*e de la forme, voit au dehors dcs
formes, et, apres les avoir vaincues, se dit: je connais, je vois,
ressemble singulierement au 'sujet victorious de chnque objec-
tivite qui demeure le sujet triomphant de toutes choses.*"
'Samsk&ra' 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, whore samkharAiia^
khayam ' is used much like ' tawhakhaya. 1 Desires, however, arc
the result of ' saawkhlra/ and if tho samfcliuras aro destroyed,
desires cease; see v. 154, ' visamkliflragata0a &ittaw* lazhanam
khayam agpfagfl,' Again, in his comment on v. 75, Buddhnghosha
says, 'upadhiviveko Ba0nkharasamgaflika0& vinodeti; 1 an*d again,
' upadhiviveko k& nirupadhiuto puggalanaw viaawkharagat^Lnawi,'
For a similar sentiment, see Stanislas Julian, 'Les Avadanas,'
vol. i. p, 40, "Le corps est k plus grande source de eouffranoe,*'
etc. I should say that 'khnndha* in v. 202, and ' sawkhari, ' jln
v. 203, are nearly, if not ijuite, synonymous, 1 should prefer to
OXV111 BHAMMAPADA.
206.
The sight of tho elect (Arya) is good, to live with
them is always happiness ; if a man does not see fools,
he will 1)0 truly happy.
207.
Ho who walks in tho company of fools suffers a long
way ; company with fools, us with an enemy, is always
painful ; company with tho wise is pleasure, like meet-
ing with kinsfolk.
208.
Therefore, one ought to follow tho wise, the intel-
ligent, tho learned, the much enduring, the dutiful,
the elect; one* ought to follow u good and wise man,
as tho moon follows tho path of the stars.
road 'yigaiMi-'paranifl, ' as a compound. ' C/igaiHV or as it is
written, iu oiio M&, 'tligafc&M,' (8k. * ^ighalsft') means not only
liuagor, but ujipctifcu, UGH ire.
(208.) I bhould like to road ' aukho a dhirasa0wr4so.'
CX1X
CHAPTEE XYI.
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, mil 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 fear.
213.
From affection comes grief, from affection comes
OXX DHAMMAPADA.
fear; ha who is free from affoction 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 foar; ho
who is free from love knows neither grief nor fear.
2 JO.
From grnod ooinoB grief, from greed comes fear j he
who in free from greed knows neither grief nor four,
2J7.
Ho who poBHOHWM virluo and intelligence^ who is
just, Hpottkn tlw truth, and doon what is his own busi-
ness, him tlio world will hold door.
218.
Ilo in whom a drouro for tho luoffublo (KTirv&wa)
has sprung up, who is satisfied iu IUB mind, and
whoso thoughts arc not buwildurod by lovo, ho is
called UrdhvuMsrotas (oarriod upwards by tho stream)*
(218.) * frrtllivnwHrolaH,* or ' uddlmwHdto,' is tlio ((Clinical namo
for ouo who baa rtiachtul iho world of the ' Awihau* (Aviha), and
is proceeding to that of tho * AkauhihAfu' (Akani^/m). Tins is
Uielabt ytngo before h roadies the formloug world, the 'Arftpa*
dhAtu. (Hoe Parables, p, 128 ; Buruouf> lutrod. fi09.) Originally
* {irdhvawerotaa ' may have been used in a leas technical sense,
meaning one who swims against tho stream, and is cot carried
away by the vulgar passions of the world.
CHAPTER XVI. OXX1
219.
Kinsfolk, Mends, 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.
ANOEIl.
22L
Lot a mail leave anger, let him formlco pride, lot
him overcome all bondage ! No RuffcringA befall tho
man who IH not attached to cither body or soul, and
who cullw nothing hiw own,
222.
Ho who holda Imcik ritting angtsr like? a rolling
(ihariot, him T call a real driver ; other people are but
holding tho roinn.
223.
Let a man overcome angor by lovo, let liim over-
come evil by good ; let him overcome the greedy by
liberality, the liar by truth I
224.
Speak the truth, do not yield to angor; give, if
c Hody and *oul' iu tho trmmlation of * n&uta-rftpa/ lit,
* immoflTul form, 1 the ninth of tho Hudilhmt Nid&tian. (Of. Buniouf,
Introdp p, 601 ; seo alao Gogorly, Lecture on Buddhism, and Bi-
gandot ? *Tho Life of Gaudama/ p. 454.)
(223.) Mahftblu iii. 3500, ' aa&dhufn
CHAPTER XVII. CXX111
thou 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
(Nirvawa), 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 Nirvana, their passions
will coma to an end.
227.
This is an old saying, O Atula, this is not only of
to-day : " They blame him who sits silent, thoy blame
him who speaks much, they also blame him who
says little; there is no one on earth who is not
blamed,
228.
There never was, there novor will bo, nor is there
(227.) It appears from the commentary that 'por&nam' and
' a^atanam 1 are neuters, referring to what happened formerly and
what happens to-day, and that they are not to be token as adjec-
tives referring to '&sinam,' etc. The commentator must have
read ' atula' instead of ' atulam,' and he explains it as the name of
a pupil whom Gtoutama addressed by that name* This may be so
(see note to verse 158) ; but * atula' may also ber 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. 1
CXXIV DHAMMAPADA.
now, a man who is always blamed, or a man who
is always praised.
229, 230.
But ho whom thoso who discriminate praiso con-
tinually day aftcar day, as without Llcmish, wise, rich in
knowledge and virtue, who would ilavo to blame him,
like a coin made of gold from the fiutnM river ? Even
the goda praise him, ho in praised evon by Brahman.
2S1.
Ihwuro of bodily ungw, and control thy body!
Luuvtt the whin of the Imdy, and with thy body prac-
tise virtue* !
282.
Beware of the anger of the tongue, and control thy
toiiguo ! Louvo tho ttinrt of tho touguo, and practise
virtue with thy tongue !
233.
Bcwaro of tho ungor of tho mind, and control thy
mind t Leave tho HIUB of tho mind, and practise virtue
with thy mind !
Tho wiso who control thoir body, who control thoir
tongue, tho wiwo who control tlioir mind, uro indeed
controlled.
(2JMX) The Dratmmn worlds aro higher than tho Deva worlds
a tho Hruhmau m higher ttmu n Dm; (BOO Hardy, 'Manual/
p. 25} Burnouf, introduction, pp. 1B4, 184.)
cxxv
CHAPTER XYIII.
IMPUKITY.
235.
Thou art now like a scar leaf, the messengers of
Death (Tama) have come near to thee ; thou standest
at the door of thy departure, and thou hast no pro-
yision for thy journey.
236.
Make thyself an island, work hard, be wise I 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 (Tama), there is no resting-place for thee
(235.) 'Uyyoga' seems to menu 'departure. 1 (See Buddha-
ghosha's commentary on verse 152, p. 319, 1. 1; Fausboll, ' Five
Gfctakas,' p. 35.
(236.) An 'island, 7 for a drowning man to gave himself. (See
verse 25.) 'Dipaankara' is the name of one" of the former Bud-
dhas, and it IB also used as an appellative of the Buddha.
CXXV1 DHAMMAPADA.
on the road, and thou hast no provision for thy jour-
ney.
Make thyself an island, work hard, bo 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 ariscw from the iron, and, having ariuou
from it, it destroys it ; thuw do a transgressor's own
works load him to the evil path.
241.
Tho taint of pruyorw is non-ropotition ; the tuint of
bouBCH, non-repair; the taint of tlu> body is sloth, the
taint of a watchman thoughtlessness,
242,
Bad conduct is tho taint of woman, greediness tho
taint of a benefactor; tainted arc till ovil wayn ? in
this world aud in tho uoxt,
243.
But there is a taint worao than all tainta, ignorance*
IB tho greatest tyini mendicant* ! tlirow off that
taint, and become taintless I
xvrn. cxxvn
241.
Life is easy to livo fur u man who is without shame,
a crow luaro, a miHchiuf-maker, an insulting, hold, and
wrutehod follow.
2-1 fl.
Itul lift* m hard to livo fur u mudust man, who
ulwaya Ionics for what is pun 1 , who in disintoreated,
tj npotluHHy and ii
Ho who doKtroyn lift*, who npoakrt untruth, who
takes in ihin world whtit IK not givou him, who tukow
nnotlicr man's
And the man who gmu hiinwtlf to drinking intoxi-
cating liquorw, ho, ovon in tins world, digs up IUH own
248.
mail, know thin, thiit the unroHtraiuod arc in a
bud Hluto; fuko cuw that ffm k diii()HB uiul vice do not
bring thuo ti> griof for u Jonpf liino !
(2U.) 'Pwkktmmlin* ih idontiflrd liy Dr. Vnuntoll with 'pro-
,' out* who juni|w forwnnl, iiiHulU, or, m BmidUaglioNlm
ib, ouo who /nrddUm with otti(,;r ()eopto f H bttHiiu^H, nn hi-
At all uvttnfcH, it in a t<rm i>r rcprtiach, ami, AM it would
worn, of theological rqn'ourli.
(24fl) On tlm flvo prim'ijml contttmndmouiH which Arc ro-
cnpitulntod IB vornon 1240 and 247, <w IVirabbit, p. 109*
(248.) Or* AftliAbhArntft, Kii, U)S6 I 'yimhta vHtti* in
Boc al*o v, 307,
249,
Tlio world gives according to their faith or according
to their pleasure: if a nmu frets about the fond and
the drink given to others, lie will find no rest either l*y
day or by night.
200.
Ho in whom that feeding i destroyed, and taken
out with this very root, finds rest l>y day and by
night.
201,
There IH no fire, like yswHion, there if* no rfinrk like
hatred, there IH 710 wiuro like, folly, there is no torrent
like greed.
202.
Thn fault of others in easily ju wived, ltit thut </'
oneself iw difiloult to pereeive; the ftiullH nf other*
ono luyrt open UH much as jMmsiMe, but ou* il s iwu
futilt ono hid( i K 7 UH n e.Ui'iil liili'K llu 1 bad die from tint
.) Thin verw Jms vi(it?nUy rt^gnnt to tint f^itlii)^ uf thi
u* or itiotidiciiuU who n^ot-ivc t*it!u<r tnturlt ur liiiK nnd
who nro cxborUid not to In* OUVIOUH if <tihM*>t rtHTivt* mow ilmn
tluty UioutMclvftM. Hoveml of Llio I*ura1>l<*H ilhiHlniti? thi f^i'lin^.
(SKI.) Dr. KauHbull iranMlaUin'Ralui* by 4 eHjitivitiiN/ lh% W^tu-r
by ' fetter/ I tabu* it in iho Munm minHc UM * ^rtlhH* in MHIIM, u, 7n ;
m\<l j}uddlmf{hotihu clout* the naiuo, tliou^h h*, 1 iu*igti*( Mi * ^rdha 1 A
more gonwul tnciflting, viz. nuytlang that twi^tm, whHltrr art i>vil
spirit (yakklm), a narpont (ayi^urn), or a enii'o
(iraod or tltirnt in ropr<moni(ul AH n rivrr in
od, Cnlc. p. 4HS, ' triHlu/A-imdl tiv^H pjii^wiiiift rut-
emu, 1 the wild river of thifftt it* dried up by th nun uf my
laclgn.
rnAm:r< xvni. oxxix
If a man looks uftor tho faults of othorn, and in
ahvuys inclined to detract, hiw own wiikncwctH will
grow, and ho in fur from tin* 'Instruction of w
Thorn is no path fhrmi*;!) llir air, a man is not a
$ruimwu by nutwuril acis. Thn world rlcli^hts in va-
nity, tho TuiliftgutiiM (1lu ItudiUuiM) r< five from vanity.
(2M.) AH to 'ftsava,' 'wt'uknoH*/ HW: noti* lo v. ttlh
(254.) I lurw tratiHlalcfi HUH vcroi* vorv fri'cl.v* an*l nol in
with Btidtihn^tmhu'H rntunu;niaf^. Dr. F
to tmiiKlniff : 'No 'tn<; \vlu> in outside Um Bii
it i unity can walk Ihrou^h tin' nir, Imf. nnlv u Nr;utm^a; f and tht*
WIIIH* viiw in tttkiMi hy I'mft'KHnr Wt'lMT, thuu^h U arrivpK ut it
by a fliflVwnt conndruKion. Nu\s it in pcrf'n'tl^v trim tlutt thn
iilm of nmtftral p<>\\^r (ritldlii) \\hifb 4Mtfillt t HiiutM to walk
through thu air, tt(t,, orntirH in tin? Dliiuiunnjmdn, NU^ v* 175,
iHtto. But thn l)hmtunapiulu mny nmtum i-Jirlirr rnul later vrm-r*,
and in ilmt eiinn our v<*rw nii^ht In* nn early prokM. on tito part
of Burl dim ftptinni tli^ bulicf in mwli niimculotM puiirrH, Wr know
how Buddlia liiniwli' proti^ti'd n^iuHt hiH diwciplcH bchij^ (?ntliul
upon to piM-ionu vulgar niinu'li^, " I ittiiitiriHiid tuy UimiipUM nut
to work miruclt'H,* lut waid, ' but ti> lii*l^ tlu'ir #KM! finudw, and U>
nhow Uuir HUIH," (Huniouf, lutnul, p. 170.) It would 1m in Iwr-
mony with UUH nontiment if wt trwnHlatctl our vrrw? m I
done. AN to Mmliiru,' 1 nhould Ukr it in the NMIHO (if
a* oppoBt-d tt> 'udhyAtimktt/ or ' intiTtml ;' ami thu nii'iumtft
b<>, A SVrumn/tu- in tint ft tfrawana by cMitwonl ntHrt, hut by htn
/ which I Imvtt IHTO tmtmhit^cl by ' vanity,' Ncomn to
ineludo tlut whuto hont of hutnttu wmkru'H^rt; rf, v. 100, whwj
it (R frxplniiHnl by 'tRmhadi/^iiuilnuimpitfl^n; 1 iu our vwtw by
nfi^u: (Of, UI, Vi.t, p. 0U4 V <m,Aiityaw tn*L
it^Wum mmtriblmvam (dharmftMntm}.*} A** t<*
,* u niuwd of Buddha, cf, FJumouf, Introd. p,7fl(, ,
l
CXXS DEAMMAPADA.
255.
There is no path through the air, a man is not a
$ramawa by outward aots. No creatures are eternal ;
but the awakened (Buddha) are never shaken.
(259.) 'SunkhM 1 for 'samsktoa;' ef, note to v. 203.
OXXX1
CHAPTEE XIX.
THE JUST.
256, 257.
A man is not a just judge if he carries a matter by
violence; no, ho who distinguishes both right and
wrong, who is learned and leads others, not by vio-
lence, but by law and equity, he who is a guardian of
the law and intelligent, he is called Just,
258,
A man is not loarnei 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 negioots the law.
(259.) Buddhaghoaha here takes law (dhamma) in the sense of
the four great truths, see note to v. 190. Could ( dhammaw
Hyena passati ' mean, he observes the law in his acts P Hardly,
if we compare expression* like * dhamtnaw vipassato,' r. SftL
^ r f'2-
CXXX11 DHA.MMAPADA.
260.
A man is not an elder because bis head is grey ;
bis age may be ripe, but be is called c 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
c Kespectable.'
264.
Not by tonsure does an undisciplined man who
speaks falsehood, become a /Sramawaj can a man bo a
/Sramawa 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 epiieted all evil.
(265.) This is a curious etymology, because it shows that at
the time when this versa was written, the original meaning of
' warnana' had been forgotten. 'tframawa ' meant originally, iu
the language of the Brahmans, a man who performed hard pen-
ances, from < mm,' to work hard, etc. When it bocamo the name
CHAPTER xix. cxxxiii
266.
A man is not a mendicant (Bhikshu), simply be-
cause he asks others for alms ; he who adopta the
whole law is a Bhikshu, not he who only begs.
267,
He who is above good and evil, who is chaste, who
with knowledge passes through the world, he indeed
is called a Bhikshu.
268, 269.
A man is not a Muni because he observes silence
(mona, i.e. mauna), if he is foolish and ignorant j but
the wise who, taking the balance, chooses the good
and avoids evil, he is a c Muni/ and is a 'Muni'
thereby; he who in this world weighs both sides is
called a i 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
was pronounced ' samana.' Now there is another Sanskrit root,
* sam/ to quiet, which in Pali becomes likewise e sam,' and from
this root 'sam,' to quiet, and not from ' jram, 1 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 C 5ramaaa*
became known to the Greeks as Sap/Aayai, that of ' samana ' as
SjttyMOTubt ; the former through Megasthenes, the latter through
Bardesanes, 80-60 B.C. (See Lass en, 'Indische Alterthums-
kunfle,' ii. 700.) The Chinese Stamen' and the Tungusian
' Sham en ' come from the same source, though the latter is some-
times doubted;
(266-270.) The etymologies here given of the ordinary titles of
CXXX1V DHAMMAPAJ)A.
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 f Bhikshu ' is a beggar, i.e. a
Buddhist friar who has left his family and lives entirely on alms.
* Muni 1 is a sage, hence ' Sakya-inuni/ the name of Gautama.
'Muni' comes from 'man,' to think, and from 'muni 3 comes
'manna,' silence: 'Ariya/ again, is the general name of those
who embrace a religious life. It meant originally 'respectable,
noble.' In Y. 270 it seems as if the writer wished to guard
against deriving ' aiiya ' 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 M&ra (the tempter).
275,
If you go on this way, you will make an end of pain !
(278.) The eight-fold or eigbt-membered way is the technical
term for the way by which Nirvana is attained, (See Burnouf,
* Lotus,' 519.) This very way constitutes the fourth of the Eour
Truths, or the four words of truth, viz. DuAkha, pain; Samu-
daya, origin; Nirodha, destruction; M&rga, real ('Lotus/
p. 517.) See note to v. 178. For another explanation of the
Marga, or way, see Hardy, 'Eastern Monachism/ p. 280,
(275.) The 'aalyas,' arrows or thorns, are the 'okadya,' the
arrows of grief, Buddha himself is called ' mahfcalyaJiortft,' the
great remover of thorns. [Lalita-yistara, p. 550; Mah&bh. rii.
5016.)
' DEAMCAJADA.
The way was preached hy me, when I had understood
the removal of the thorns (in the flesh).
276.
You yourself must make an effort. The Tath&gatas
(Buddhas) are only preachers. The thoughtful who
enter the way are freed from the bondage of M&ra.
277.
'All created things perish,' he who knows and
sees this becomes passive in pain ; this is the way to
purity.
278.
1 All creatures are grief and pain,' he who knows
and sees this becomes passive in pain ; this is tho way
to purity.
279,
i AH forms are unreal, 5 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, whoso 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, lot
(2770 See y. 255.
(278.) See v. 203.
(279.) 'Dhamma' is here explained, like 'sawkhftra,' as the fivo
1 khandba,' i. &. as what constitutes a living body,
CHAPTER XX.
a man never commit any wrong with, his hody ! Let.
a man but keep these three roads of action clear, ani
ho 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 destroy ei, so long is his mind in bond-
ago, as the calf that drinks milk is to its mother.,
285.
Gut out the love of self, like an autumn lotus, with
thy hand! Cherish the road of peace. Nirvsba
has been shown by Sugata (Buddha).
286.
Hero I shall dwell in the rain, here in winter and
(282.) 'Bhftri* was rightly translated ' intelligoutia ' by Dr.
PauBb&lL Dr. Wober renders it by c 9-edeihen,' but the com-
mentator distinctly explains it as ' vast knowledge,' and iu the
technical senno the word occur* after * vidyfl,' and before * midhfc,'
in the ' Lalita Viatara,' p. 5il.
(2880 A pun, ' viwaa' moauing both 'lust' and 'forest,'
(286.) 'Autar&ya,' according to the commentator, '^ivit&nta-
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 tho moaning of
this, should quickly clear tho way that loads to Nir-
raya,' i.e. intoritus, death. In Sanskrit, 'antarita* ia uuod in
the sense of 'vanished ' or ' perished.'
(287.) See notes to v, 47, and cf. MaMbh. xii, 90.14, 6540,
CXXX1X
CHAPTEE XXI.
MISCELLANEOUS.
290.
If by leaving a small pleasure one sees a great
pleasure, lot 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 bo free from hatred.
292.
"What ought to bo done is neglected, what ought
not to bo done is done ; the sins of unruly, thought-
loss people are always increasing.
293.
But they whoso wholo watchfulness is always di-
rected to thoir body, who do not follow what ought
not to bo done, and who steadfastly do what ought
to be dono, the sins of such watchful and wise people
will como to an end-
OXl DHAMMAPADA.
204
A true Brahma^a, though he has killed father and
mother, and two valiant kings, though ho has de-
stroyed a kingdom with all its subjects, is free from
guilt.
295.
A true Brahma^a, though he has killed father and
mother, and two holy kings, and even a fifth man,
is free from guilt,
296.
The disciples of Q-otama [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 axe always sot on the
Law.
298.
The disciples of Q-otama are always well awake, and
their thoughts day and night are always set on the
Church.
299.
The disoiples of Q-otama are always well awako, and
their thoughts day and night are always sot 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 IB guilt-
less, or they refor to some particular event in Buddha'* hiutory.
The commentator is so startled that he explains thorn allogori-
cally. The meaning of 'veyyaggha 1 I do not understand.
CHAPTER XXI. CXli
, 300.
The disciples of Gotama are always well awake, and
their mind day and night always delights in compas-
sion.
301.
Tho disciples of Gotama are always well awake, and
their mind day and night always delights in medita-
tion.
302.
Tho hard parting, the hard living alone, the unin-
habitable houses are painful ; painful is the company
with mon who arc not our equals ; subject to pain are
tho travelling friars ; therefore lot no man be a travel-
ling friar, and he will not bo 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 friends,
living in the wilderness, or in wretched hovela, or travelling about
from place to place, homeless and dependent on casual charity, is
nothing hut pain and grief, and, we should say, according to the
author's opinion, useless. In other verses, on the contrary, this
vory life, this parting with all one holds dear, living in solitude,
and depending on alms, is represented as thB only course that
can lead a man to wisdom, peace, and Nirv&na. Such contradic-
tions, strange as they sound, are not uncommon in the literature
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 Vih&ro, or the mendicant friar who every morning
Cxlii DHAMKAPABA.
303. ^
Whatever place a faithful, virtuous, celebrated, and
wealthy man chooses, there he is respected.
304.
Good people shine from afar, lite the snowy moun-
tain; bad people are not seen, like arrows shot by
night.
305.
He who, without ceasing, practises the duty of oat-
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 he * asam&nasamv&so,' i. e. living with people who
are not one's equals, which was the case in the Buddhist communi-
ties, and must have he en 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 P Living
with his superiors is equally disagreeable to a Hindu as living
with his inferiors. 'Asamdma,' unequal, might easily bo mis-
taken for ' aamana,' proud.
(305.) I have translated this verse so as to bring it into some*
thing like harmony with the preceding versos. ' Vanante,' accord-
ing to a pun pointed out before (v. 283), means both c iu the end
of a forest,' and 'in the end of desires, 1
cxliii
CHAPTER XXII.
THE DOWNWARD COURSE.
305.
He who says what is not, goes to hell; he also
who, having done a thing, says I have not done it.
After death hoth 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 ball,
(306.) I translate ' niraya* the exit, the downward course, the
aril path, by 'hell/ because the meaning assigned to that ancient
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. (See also
Mah&bh, iii. 7175.) ' Abhfttavfcdin' is mentioned as a name of
Buddhft, 'flarvasawekaraprati^uddhatv^t' (Lai, Viat. p, 555;)
DHAMMAPADA.
like flaring fire, than that a bad unrestrained follow
should live on the charity of the land.
309.
Four things does a reckless man gain who envoi
his neighbour's wife, a bad reputation, an uncomfort-
able bed, thirdly, punishment, and lastly, lioll.
310,
There is bad reputation, and the evil way (to hull)
there is the short pleasure of the frightened in tlio
arms of the frightened, and the king iinpotfcK heavy
punishment ; therefore let no man think of liw nc.igli-
hour's wife.
811.
As a grass-blade, if badly grasped, <wf H the ami,
badly-practised asceticism leads to hell.
312.' *
An act carelessly performed, a broken vow, and
hesitating obedience to discipline, all this bringn no
great reward,
(308.) The charity of the land, *.., the alms givon, from n minim
of religious duty, to every mendicant that ankw for it,
[309-10.) The four things mentioned in vorae 300 ioem to bo
repeated in verse 310. Therefore, ' apii&BAlAbha,' boil flitrio, in
the same in both : gatl ptpikA' must be ( iriraya;' *<larfa* imiht
be 'nindV and 'ratl tliokiU' explains the 'AnikAnmm'jrjrjim.'
Baddhagosha takes the same view of the mcAiiing of * tmikAnm-
Beyya/ i.e. 'yathA \KKhM evm soyyam alnbhitvft, toMMUm
parittakam eva kfllaw seyynw laWiati,' not obtaining t!# rent AH
he wishes it, he obtains it, as he does not wiah it, a. for ft ultcirt
time only.
CHAPTER XXII.
313.
If anything is to be done, lot a man do it, let him
attack it vigorously ! A careless pilgrim only scat-
ters tho dust of his passions more widely.
314.
An evil deed, is bettor loft 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 wcll-guardoi frontier fort, with defences
within mid without, so let a man guard himself. Not
a moment should escape, for they who allow thu right
luomoiit to pass, suffer pain when they are hi hell.
316.
They who arc ashamed of what they ought not to
bo ashamed of, "and arc not ashamed of what they
ought to bo ashamed of, such mon, embracing false
d<KttrmoH, ontor tha evil path.
317.
They who four when they ought not to fear, and
fiiar not when they ought to fwur, such men, embracing
falfio doctrines cntor $M ev ^ P at ^
318,
They who forbid when there is nothing to bo for-
bidden, and forbid not whou thoro is flomethmg to be
(18.) A to * wtfft' moaning ' duat* and 'pajwiou,' *ee ' Patt-
,'pp. Wottd B6,
DHAMMArADA.
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
CHAPTER XXIII.
THE ELEPHANT.
320.
Silently shall I eiiduro abuao as the elephant in
battle endures the arrow sent from the bow: for
the world is ill-natured, m
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 tamod, and noble Sindhu horses,
and elephants with largo tuflks; but he who tames
himself is better still
(820.) The elephant IB with tho Buddhists tho emblem of an-
duranco and adf-roBtraint. Thus Buddha himself is called * Ndga/
the Elephant (Lai Vist. p. 553), or 'Mah&n&ga/ tho great
Elephant (Lai. Viat, p. 553), and in one passage (Lai. Viat. p.
564) tho reason of this name is given, by stating that Buddha was
,' wt>lUttmed ? Ilka au elephant.
DHAMMAPADA.
323.
For with these animals does no man roacJi tlio un-
trodden country [Nirvana), where a tamed man
on a tamed animal, viz. on his own well-tamed self.
The elephant called Dhamapdlaka, his templet* run-
ning with sap, and difficult to hold, does not eat u
morsel when bound ; the elephant longs for tho clo-
phant grove.
325,
If a man becomes fat and a great oator, if he in
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 wmiduring about
(323.) I read, as suggested by Dr. Fausboll, 'ynth* attauil au-
dantena danto duntena ga&Mati.' (Of. v. 160.) The India Oflii-o
MS. reads e rta hi etehi l//&nehi ga&Heya agatam diutun, yath* at-
t&ua.m sudantona danto dnnteria ga^Anti.' As to'lMnohi* in-
stead of ^ytnebi,' see v. 224*
(326.) 'Yoniso,' i.e. e yoni*aA,' is rendered by Dr. FauHboll
'sapienii^,' bat the reference wliioh he gives to Homafaudra
(ed, Boehtlingk aud Eieu, p. 281) shows cbarly that it momib
* origin,' or * cause,' * Yoniso ' occurs frequently as a moro adrafy
meaning thoroughly, radically (Dhammap. p, 859), and fyoutHo
inanasikdra* (Dhammap, p. 110) means f taking to heart f or ' mind-
ing thorouglly.' In the Lai. Vist, p. 41, the commentator Ima
clearly mietaten 'yonwaA' changing it to ^y^nwo,' and explain-
ing it by 'yamaniwim; whereas M. 1'oucauac has rightly tnuiwluU'd
it by depuis Torigine.' Professor Weber inrngincn ho IUM (iiw.
covered in ^yonijaA' a doubh-entenfoe, but ovon grammar would
show that our author is innocent of it.
CHAPTER XXIII.
as it likod, as it listed, as it pleased ; but I shall now
hold it in thoroughly, as the rider who holds the hook
holds in the furiDua elephant.
327,
Be not thoughtless, watch your thoughts! Draw
yourself out of the evil way, like an elephant sunk in
inurl,
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 prudont companion whD walks
with him, is wise, and lives soberly, let him walk
alone, like a king who has loft his conquered coun-
try behind, liko a lonely elephant.
330.
It iti better to live abno, there is no companionship
with a fool ; let a man walk alone, let him commit po
win, with few wishes, liko the lonely elephant
831.
IF an oacoHioii arisen, 1'rieudn are pleasant; enjoy-
ment IB plouHaiit if it in mutual ; a good work is pica-
Hunt in the hour of death ; the giving up of all grief is
ploaflont
382.
Pleasant ie tho state of a mother, pleasant the state
(882,) Th* , ftommentetor throughout takes these
d ' DHAMMAPADA.
of a fatter, pleasant the state of a tframawa, pleasant
the state of a Brahma^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.
'matteyyatft,' 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 ;
ho aims hither and thither, liko a monkey seeking fruit
in tho forest.
335.
Whom this fierce thirst overcomes, full of poison, in
thin world, Ixis sufferings increase like tho abounding
])ira?m grass.
330.
Ho who overcomes this fierce thirst, difficult to he
conquered in this world, sufferings fall off from him,
liko water-drops from a lotus leaf*
337.
Thifl salutary word I tell you, as many as are here
como together: 'J)ig up the root of thirst, as ho
who wants tho awoot-Bcentod ITsira root must dig up
tho lilrawa grass, that Mftra (the tempter) may not
(886.) Vlrana grass IH the An&ropogon wwriwlim* and tho
ontod root of it is culled * urfrft* (cf. v. 837).
Clii DHAMMAFA1U.
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 tho
thirty-six channels, the wares will carry away that mis-
guided man, yiz. his desires which are sot on passion.
340. '
The channels run everywhere, tho croopor (of pas-
sion) stands sprouting ; if you see tho 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, mon un-
dergo [again and again) birth and decay,
342.
Men 3 driven on by thirst, run about like a snared
(338.) On Anusaya,' i.e. 'amwaya,' see Wassiljow, < Dor Bud-
dhismus,' p. 240, seg.
(339.) The thirty-six channels, or passions, which arc divided by
the commentator into eighteen external and eighteen internal, are
explained by Burnouf ('Lotus/ p. 649), from a gloss of the ' <?ina-
alantk&ra:' " Vindication precise des affections dont tin Buddha acbo
indpendant, affections qui sont au nombro do dix-huit, nous ost
fourni par la glose d'un livre appartenant an* Buddhistes do Cey-
lan," etc.
' Y&hd/ which Dr. Fausboll translates by l oqui/ may bo '
undse,
CHAPTER xxiv. oliii
hare; held 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. '
He 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.
This verso seems again full of puns, all connected with
the twofold moaning of ' vana,' forest and lust. By replacing
'forest' by *lusV we may translate: "He who, when free from
lust, gives himaelf up to lust, who, when removed from lust runs
into lust, look at that man," etc. ' Nibbana/ though with a short
a, may bo intended to remind the hearer of Nibhaiia,
(34>S.) ' ApeUha, apetsha,' care j see Manu, vi, 41, 49.
(346.) * Paribbay,' t.<*. ' parivra-jr; 1 see Manu, vi. 41.
cllV DHAMMAPABA.
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 haves
cut tEis, 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 tho
other shore of existence ; if thy mind is altogether froo,
thou wilt not again enter into birth and decay.
349.
If a man is tossed about by doubts, full of Btrorig
passions 3 and yearning only for what is delightful,
his thirst will grow more and more, imd ho will iit-
deed make his fetters strong,
350.
If a man delights in quieting doubts, and, always
reflecting, dwells on what is not delightful, ho cer-
tainly will remove, nay, he will cut the fetter of
MSxa.
351,
He who has obtained rest, who does not trembly
(347.) The commentator explains tho simile (if tho Hpidor ft*
follows: "As a spider, after having made ita thread-wb, *ita in
the middle or the centre, and after hilling with a violent runh H
butterfly or a fly which haB fallen in its circle, drink* it* juicw,
returns, and sits again in the game place, in tho tmmc mummr
creatures who are given to passions, depraved by hatred, and
maddened by wrath, run along the stream of thirst which tltoy
have made themselves, and cannot cross it," etc.
CHAPTER XXIV. civ
who is without thirst and without blemish, he has
broken all the thorns of life : this will be his last body.
352.
Ho who is without thirst and without affection, who
understands tho words and their interpretation, who
knows tho order of letters (those which are before and
which are after), ho has received his last body, he is
called tho 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
loornt myself, whi)m shall I teach ?'
354
The gift of tho law exceeds all gifts ; the sweetness
of tho law exceeds all sweetness ; tho delight in the
law exceeds all delights ; the extinction of thirst over-
comes all pain.
355,
Pleasures destroy tho foolish, if they look not for
the other shore ; tho foolish by his thirst for pleasures
destroys himself, as if ho were his own enemy.
(352.) Aa to * Nirutti,' and its technical meaning among tho
Buddhists, BOO Burnouf, 'Lotus,' p. 841. Fausboll translates
'niruttiB voeatmlorum peritua/ which may bo right. Could not
'sannipftta' mean 'ttawhita* or 'Hannikarsha*? 'Sannip&ta' oc-
curs in the /S&kala-prati^khya, but with a different meaning.
(RS4.) The ' dhamtnad&na,* or gift of tho law, is tho technical
term for instruction in tho Buddhint religion. (Hoe ' Parables/
p. 100, whore the etory of the ' SakkadevarAya* is told, and where
a free rendering of our verso is given*)
DHAMMAPADA.
356.
The fields are damaged by weeds, mankind is da-
maged by passion : therefore a gift bestowed on tho
passionless brings great reward.
357.
The fields are damaged by woods ; mankind is da-
maged by hatred : therefore a gift bestowed on those
who do not hate brings great reward,
358.
The fields arc damaged by woods, mankind IN da-
maged by vanity : therefore a gift bostowod on thoso
who arc free from vanity brings great ruward.
359.
The fields are damaged by woods, iimiikiml in da-
maged by wishing : therefore a gift bewtc wod cm thowo
who aro free from wishes brings groat rowuvd.
clvii
CHAPTEK XXV.
THE BHIKSHU (MENDICANT).
360.
Restraint in the eye is good, good is restraint in the
ear, in the nose restraint is good, good is restraint in
the tongue.
361.
In the body restraint is good, good is restraint in
speech, in thought restraint is good, good is restraint
in all things, A Bhikshu, restrained in all things, is
freed from ail pain,
362.
IIo who controls his hand, he who controls his feet,
(362,) ' Ayyfcattarata/ i.e. ' adhy&tmarata,' is an expression
which we may take in its natural sense, in which case it would
simply mean, delighting inwardly. But ' adhydtmarata ' has a
technical aonso in Sanskrit and with the Brahmane. They use it in
tho sense of delighting in the Adhy&tman, i, e, the Supreme
Self, or Brahman* (Soo 'Manu,' vi, 49, and Kullftka's com-
mentary. As tho Buddhists do not recognize a Supreme Self or
Brahman,, they cannot use the word in its Brahmanical sense, and
thus we ftud that Buddhaghosha explains it as "delighting in
meditation on th& JEfommuuthftna, & Buddhist formulary, whether
externally or internally," * 1 am uot certain of the exact meau-
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 Bhikshu.
383.
The Bhikshu who controls his mouth, who speftks
wisely and calmly, who teaches the meaning and tho
Law, his word is sweet.
364,
He who dwells in the Law, delights in tho Law,
meditates on the Law, follows the Law, that Bliikwhu
will never fall away from the true Law.
365,
Let him not despise what ho has received, nor oyor
enyy others : a mendicant who envies others docs not
obtain peace of mind.
366.
A Bhikshu who, though hg receives little, docfl not
ing of Buddhaghosha's words, but whatever they moan, it is quito
clear that he does not take 'adhytonarata' in the Brahraanieal
sense, The question then arises who used the term first, and who
borrowed it, and here it would se3m, considering tho intelligible
growth of the word in the philosophical systems of the Brahman*,
that the priority b&longs for onoe to the Brahraans,
(368.) On artha' and ' dharma/ see Stanislas Julien, ' Lvs Ava-
dftnas,' i alfr, note: "Les quatre connaissancos soutj 1* la <xm-
naissance dusena (artha) ; 2 la connaissanco dela Loi (dharmn) ;
3 laoonnaissauce des explications (niroukti); 4 h conriaisHttnce
de Intelligence (prAtibhana)."
(354.) The expression 'dhammfetmo, 1 having- fata garden or
delight (Lustgarten) in the Law, is well matched by tho Brahntanio
expression 'ekdrtoa,' i, e. 'nirdvandva/ (Mahflbh, xiii, 1080)
CHAPTER XXV.
dospiao what ho 1ms received, even tho gods will
prawn him, if his life is pure, and if ho is not slothful.
807.
H who never identifier himself with his body and
wml, and dm* not griovu over what is no more, he in-
deed is rolled u Dhikrihu.
The Bhikwhu who tints with kiiulnusB, who is calm
in the dootrino of liuddha, will reach the quiet
I>liio (NirvfiMi), conation of natural dosires, and hup-
f) HhiltHliu, e,t]ly (his bout! if emptied, it will
go ciuiukly; having mi off IIOHHIOU and hatred, thou
wilt go to Nirvftwi.
970.
flat off the 1 flve (wnitum), leave the five, rise above
the five? A Hhiknhu, who has escaped from tho five
fetter*, h<^ in cmlhid Oghati^/ea, " Saved from tho flood."
<) Itliikshu, and Ixt not hoodlog&l Do
not dirtwt thy thought to what givc ploasuro ! that
(U07) 4 Nftuiurftpa' i horo um^l apuiu in itn teclniical HCUSO of
Imdy rim! soul, u^iiiior of wliick in ' &tman/ or wolf. 'Anal/ what
it* not, may thorofon? menu thu uamo an * nflmardpa,' or wo may
take it to tho imruko of what U nn innrc, <ut, for iimtanco, tho beauty
or youth of tho body, thu vigour of tho mind, oio,
(371,) Th<> Kwallumog of hut iron ball* IB considered * a
punihiwit in boil $ <^ v. UtW* Profuwor Weber ha perceived
DHAMMAPADA.
thou maycst not for thy hoedlessness have to, swallow
the iron ball (in hell), and that thou mayest not cry
out when hunting, " This is pain."
.372.
Without "knowledge there is no meditation, without
muditutioii tlicro is no knowledge : ho who has know-
ledge and meditation is near unto Nirvana.
373.
A llhikflhu who has entered his empty house, and
wlinwo mind I'H tranquil, feels a more than human
delight wlion he MOOS the law clearly.
874.
As woon tin he has considered the origin and destruc-
tion of thn olomonte (kluuuUm) of the body, he finds
huppinoRfl and joy which belong to those who know
the immortal (Nirvfi//.a),
375.
And tliiw is the beginning here for a wise Bhikshu :
watehfulnoBH over the BCVIBDA, contcntednoss a restraint
under the Law ; keep noble friends whoso life is purc 7
and who uro not slothful,
376.
Let him live in charity, lot him be perfect in his
duties ; then in tho fulness of delight he will make
an ond of mifhxring.
tlio right moaning of * bhavaasu,' which cnn only be * bhftvayaeva,'
but I flcmbt \vhethor tho rest of his rendering is right, ' Do not
by accident an iron ball*
OHAFTElt XXV.
377.
As the Vassika-plant sheds its withered flowers,
men should shed passion and hatred, O yo "Hhikfllms 1
378.
Tho Bhikshu whose body and tongue and mind
are quieted, who is collected, and lm rojnctod the
baits of the world, he is called Quiet.
37!).
Rouse thyself by thyself, examine thynelf by thy-
self, thus self-protected and attentive wilt tliou livo
happily, Bhiknhu !
380.
For self is the lord of wdf, solf IB this ruf ago of nelf ;
therefore curb thyself atf the merchant curbs u good
horso.
381.
Thd Bhikshu, full of delight, who is calm in tho
doctrine of Buddha will roach the quiot place (Nir-
viUa), cessiition of natural doairew, and happiness.
5182.
He who, ovon us a young Bhikttlm, DpplioH lihiiHolf
to tho doctrine of liuddlia, brightciiiH up tliiu world,
like the moon when froo from cluurla
(38L) Boo vorue SUB,
clxii
CHAPTER XXVI,
THE MIAHMA.VA.
383.
Stop the stream valiantly, drivo away tho
Brftlnnaftu! When you havo understood tho do~
Btruction of all that was mado, you will
that which wan not nmdo.
If tho Bruhmana haw mwliod 1h<i other
in hoth lawn (in restraint and oontomplatuin), all
bondn vanish from him who haa obtained know-
ledge*.
385.
He for whom thoro i noither thia nor that Hhon^
Bor hotli, him, tho fctwrless and tuifihacklod, I null in-
dcod a Br&hmami*
380.
lie who ia thoughtful, UamoIoHs, mttlt^ dutiful,
(385.) Tho exact moaning of tho two ethoroH if* not qtiiio clanr,
and tho comnmntator who ttikow thorn In tho wmwc of intt'rual auct
external organs of aonee, can hardly bo right* &<o v, 80,
CHAPTER XXVI.
without passions, and who Lau attained the
end, him I call indeed a Br&huianu.
387.
The sun is bright by day, tho moon shinos by ni^hf y
the warrior is bright in his armour, tin* liruhnmuii in
bright in Iris meditation ; but Buddhu, the Awukcmul,
is bright with splendour day and night,
S88.
Because a man ia rid of evil, thcrcvforo lu* is callwl
Urahmawa; bocauao ho walks quiotly, therefore 1m is
ooHod iVramunu ; iKwiuHoluOiuHKi'tituwuy his own im*
purities, therefore Iio is culled I'ruvru//iiu {u pilgrim).
No one should attack Bruhmu/jsi, but no "Hnllnna//a
(if attacked) nliould lot hiins*'!/ 1 ily at IIIM u^n'HKur!
Woo to him who Htrikcn a JJrahtnuwji, inuw WM t"
him who flies at hin
It advantaguH a Brfllmm;m not a little if htt hoMn
hin mind back from the* jiIpuwircH <^f lifo; wh*n all
wish to injuro luw vauiHhcMl, puin will <;nuH( k .
(3B8.) ThoHo \\ouhl-lKi
sliowitig tho decline of tlio utymolo^t^tl lift! <U' tlio npok^n
of India at tho timo when tutd) dyinuli>gu^ IHHIUUJU
ordur to derive * lirdhnuutji' from ' v&h,' it iiitmt tuwit
nounosd 4 Mlmmwo; 'v4V to rouiovi*, <n*<mrH fn-qtii'iitly hi tlw?
Buddhutioal aaiukrit, (Of. I,ttl. Vint, p. 551, I. 1; r>5#, I. 7,
Woe note to vorao 200.)
(300.) 1 am ftfraid I have takou tm> intufh liberty with tbi
vorso. Dr, 'fuiubftll imnfclafcfrtf ; * Nott BtibniAMie hot-
DHAMMAPADA,
391.
Him I call indeed a Brahmawa who does not offend
by body, word, or thought, and is controlled on those
three points.
392,
After a man has once understood the Law as taught
by the Well-awakened (Buddha), lot him worship it
carefully, as the Brohmana worships the sacrificial fire.
393.
A man does not become a Briiluiuwa by hitf platted
hair, by his family, or by both; in whom there is
truth and righteousness, ho is blessed, ho is a Br&h-
marca,
394.
What is the use of platttfd hair, fool ! what of
tho raiment of goatskins ? Within Iheo there IB raven-
ing, but the outside thou mukctft clean,
MO.
Tho man wlio wciurs dirty raiments, who is emacia-
ted and covered with veins, who lives alono in tho
foroftt, and meditatofl, him T call indued u
UUB, quando roLcmtio (It montta n jucuuditf.' In tbo uocotul vorac
ho tranalatca ' hi?/zsamao,' or ' hi?/^ainano/ by ( violcnta mrnaf
Dr. Weber by * der Goisfc dor Sclmdsucht/ Might it bo * htow-
yara&naV injured, and ' nivattati/ lie is quiet, patient P AWmsA-
tnanak' would bo, with tho IJuddhiHts, tho spirit of lovo. (Luko
xi. 30.)
(%Mf.) I haro not copioi the language of tho Bible more than
T wan justified in, Tho words arc ' ubbhantarau to giihanam, b4
liirnw parinanyyasi/ interna oet abysaufl, cxtornum inundap.
orprewaion ( Kieau tllmmuiiiaantlmtum/ is tho
CHAPTER XXVI.
300.
I do not call a man a Briilnna/iu Iwaugo of his ori-
gin or of his mother. Ho may l>e called " Sir," and
may bo wealthy: but tho poor, wko is fwr from all
attachment**, him I call indeed a IJrahnwMu
307.
Ho who has cut all letters, and who iuvnr tivmldtM,
ho who is independent and uiiHliaoklud, him I cull
indeed a Brahmawa.
S1I8,
TTo wlm IIUM out the girdle and the Hlr.tp, tin* r*jm
with all that pertain* to it, \\v wlio has hurst Hut bar,
and i iiwakeuedj him 1 <?ull indml a lin\lnnumi.
IIo who, though he haw committed no offrwr,
ondurefi roproacsh, bowta, atid Mtript^ him, Htrou^ in
endurance and powerful, I cull indeed a BnUiumwu.
401).
lie who fa froe from anf?er 7 dutiful, virtuous, with*
out w<^akn(?HH, and Hub<huul, wlicj IUIM ntrtuvcd his
body, him I mil indeed a HHUmuuua.
nkrit 'krnnwdhnmHtuHnntatam," the frt'qtmut occurrN'itc^ of
in tho Muhftbhftrntn hnn boon pointful out by HncMliiu'k, , v,
(ItianmttL It lookH more like a BrAhimuiic than like n
Tim exact; mouning of *bitll\tiikn' i* diinoult to fiurl.
it mean, poawwiwd of a utrwtfr wi'^wyt w ftioiK it forc^ 4r
a force ? Tho wmmontary nlunu cuuld help tu to
DHAMMAPADA.
401.
He who docs not cling to pleasures, like water on a
lotus leaf, like a mustard seed on the point of an awl,
him I call indeed Brahmawa.
402.
lie who, oven here, knows tho end of liis suffor-
ijjg, lias put down his burden, and is unshackled, him
I call indued a Brfihmawa.
403.
lie whnrio knowledge IH deep, who powaossoa wiudom,
who known tho right way and tho wrung, who hut*
attained tho highest oiid, him I cull indeed a Brah-
404.
JIo who konpH aloof hoth from hiymon and from
mcnAicsuiitHy goc-H to un IIOUHO to lu'g, and whoHO de-
sires uro Hmall, him I call indued a lirAhmonn.
40C.
Ho who fliuh ut> fault with oflusr boingB, whether
(liOd.) 'Anokanflri' in inuiMktiul by l)r Kauwlnill *Hinodomicilio
grawantom;' by Dr. W"(ibor, *ohiei Hoim wandoli;. 1 Tho commen-
tator Boorna to Hupport my tratiKlution, Ho stays that a man who
baa no intorcourno either with lioiwriioldorH or with thorns \vlto*
liavo left thoir IIOUHCS, but may ntill dwell togoibur in rotirrmicul;
from the world, ia f aftlaytt&arji,' i. e. t\ man who goo to nobody's
abode, in order to HOG, to bear, to talk, or to oat. I To then ex-
pluhiB 'finokuydnV by tho nnmo word, ' an^LlnyuHrin/ i,c. a man
who goes to nobody's residence for any purposo, and in our
caao, I Huppoao, principally not for tho purpowo of bogging.
xxvi. clxvii
weak or strong, who docs nut kill nor cause slaughter,
him I call indeed a Brahmafza.
40(5.
+
He who is tolerant witL the intolerant, mild with
fault-finders, free from pahwion among tho patfsionuto,
him I call indeed a iBriihmawa.
407.
He from whom angor and hatred, pride and envy
have dropt like a muntard HOW! from tlw point of an
awl, him I call indeed a JJruhmuwu.
'(OS.
Ho who ulttTH trno NjU'cuh, intf ru< ( .iivc and fiw from
harshncMs, HO tliul ho oiloml iu OIH*, him I rtill indiM'.d
a Ih'ahma/^i.
401).
Ho who taken nothing in the world (hat in not ftivm
him, be it long or flhorl, mm ill or largo, good or bud,
him I call iiulml a Itrfthiuumu
410.
He who foNtoro no dowron lor fhiH world or for tlw
next, IIUB no inc-linutioim, and IH unnharklcd, him I
cull indeed a Bnlhmami.
411.
Ho who has no intoraitrt, and whon ho IUIH under*
(4110 'Afcattamktthi' h ox]>lalned by BuddhaglioKl.a w
ing, free from doubt or hctitation. Ho alao aitei
DHAMM^PADA.
stood [the truth), docs not say How, how? he who
can dive into the Immortal, him I call indeed a Brah-
iruwa.
412.
He who is above good and evil, above the bondage
of both, free from grief, from sin, from impurity, him
I cull indeed a Brahmawa,
413.
]Fo who is bright like Iho moon, puru, sorono, untl
undiKturhwl, in whom all gaiety is extinct, him I call
indeed a Brfilnnawa.
414.
lie who has traversed this ma0y ? impervious world
and itH vanity, who in through, and hus reached the
other Hhoru, i,s thoughtful, guiloIoKH, fwo from doubts,
i'veo from attachment, and content, him I call indeed a
415.
IIo who, leaving all dcsirea, travelw about without a
in iho H(i)Wi of dnuhi (vorno 414). In tlio Kftvyftdawa, iii. 17,
tho commentator oxplaint) 'akailmm' by ' kath&rahitam, nirvivfi-
dam,' which would moan, without a 'katht/ a speech, a story
without contradiction, unconditionally* Prom our paaaage, how-
over, it Hoenis an if ' kathawkath^' was a noun derived from
* kathawkatlmyati,' to Bay How, how? BO that neither the first
nor tho second dement had anything to do with ( tenth,' to re*
late; and in that cnao 'akathara,' too, ought to bo taken in the
BoiiHO of ' without a Why,"
(412.) Sao vonto 80* Tho distinction between good and evil
vanities when a man has retired from tho world, and ha coactod
to act, longing only for deliverance.
OIUPTEB XXVI.
home, in whom all concupiscence is extinct, him I cull
indeed a Brfthmana.
430.
Ho who, leaving all longings, travels about without u
home, in whom all covotousuess is oxlinet, him I uill
indeed a Brfihmawa.
417.
lie who, after leaving all bondage to mm, has risen
above all bondage to the godfy who in frco from <vory
bondage, him I call indeed a
Ho win* 1ms loft what givos jihtusurt; and \vlisit
given pain, is Gold, and iiw Irnui all ^vrws (of m
nowud iiio)j th<^ horo who bus KoiHjwrHl all ilu-
worldrt, him I call iudct^rl a Jiruiiinji//a,
41!).
Ho who knows the destruction and 1h<> return t/f
urouturoH ovorywhoro, who is frro from butnln^ \rol-
faring (Sugata), and uwakimod (Ituddbu), him I
a Uruhmarm.
420.
(i whoHO way th<% gotla do not know, nor spiri
), nor moil, and whoo IIUHHIOHM uro
him, th(j venerable), 1 cull indeed a
Ho who calls notMng \m own, wh^tlu'r it
Iwhind, or botvrotfm, who to irnra*, uud fnuj from tfw
love of the world, him I call indeed u
DHAMMAPADA.
422.
The manly, the noble, the hero, the great sago, tho
oouqunror, the guileless, tho master, tha awakened,
Mm T nail indoed a Brahmawa.
423,
lie \vliu knows his former abodes, who stxsn
anil hell, ha>s ri^ichod the end of births, is perfect in
ud u flugo, ho whost^ ptirfoctiows ar<^ all
him I call indeed a
clxxi
PREFACE
(BY CAPTAIN ROQHUS)
TO TUB
TRANSLATION OF BUPDHMIIOSHA'f? I'AUABLKS.
TIIK following tranfllutimi of tine. Ihirimtw version ul 1
tho Parables of Buddhaghonha haa bwn mado from a
work cmtitlod, tho fthaimna-Fadu-Vaiflm, or * Stories
about tho Dhainma Fada.' In tho tmnHlatioti I have*
followed the printcsd t<^xt of Lattor's ' Sokwiumn from
tho Vomucular Boodliint Litoralum of Iturnuih,' pollut-
ing it with a palm-loaf imituiHuript of tlm HIITIM^ work
in the EaKt*Tu<lia Offloo library. Tho (foliating how*
evor, haft boon of hut littlo uw, for though Ihn tw
fjopi^H aw in most purtn idcmtioal or nmrly wo, yot in
tho ohaouve juwHagoH ihciy almcml invariulily tliffi'r oit-
Hidcrably^ and ono m raroly mow mtoHigihlo thiin th<
other* Any Honniblo vuriatiou hoi.woon tlir HianuHoript
and tlu! printed text will bo found in tho fontnot<tH.
I have atoo marked thono few paNBagon which thoir
iinpcnotrablo obaourity hua compollcti wu tx) otnit.
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 c The
Decisions of Princess T/mdamasari,' by the late Col.
Sparks ; another portion of Latter's c Selections/ and
a very amusing collection of stories, where the nume-
rous emendations of the text, which the translator was
compollod to make, are marked in the notes.
Although I have puraplirused as decently as possible
many (if the expressions employed in the original, yot
the Oriental ideas of propriety are so different from
tliotto of Western nations that I found mysolf alto-
gether unable, without completely sacrificing tho
uonso, to do more than slightly tone down some of the
I have to acknowledge the great advantage I have
derived from collating my own translation with a
t'Uwo and vury uocurutu translation of the rouno work
by Cnptuin Slicttinld flnitto, of U.M. G8tU Itogimoiit,
which FrofoHHor Max Miillor forwurdt'd to mo whilo
1 WOB rcviwing wy manuscript for the press,
IL T, R.
BUDDHAGHOSHA'S PAEABLES.
I worship tho Adorahlowhn in worthy of nil homage,
who IH radiant with tlio six glories, and Ihn
of all
(1IIAPTKR L
STOltY OF A*AKKHl7|'AIiA MAHATIIKItA.
THK inoHt nxrollint Purii, 1 l>rillinnt in hit*
from all ipfnoraiut( k , holioMing Niblm-nu, 5 Ui oinl of tlio
migration of Lho noul, lighted Ihcs lump of tho law of
the good.
Thin law ho proachod during hi residwHw ut th
r7(^uviuui tni>iuiflt<ny in tlio Suvatthi country, illiw*
touting it hy ana<50ount of tho Mahatlun*u jt AukkluipahL
At a fonncv timo lhc k i^livo.d in the Buvatthi country
u T/mgyud b laimod MaluVflvawwu. This* T/mgyuo wtmt
out ono day to butlui ; on the rnad ho HW a luiiiyun-
1 " Tho Lord/' or " Mnhter,*' U Hrlatna v the founder of lh
Buddhmt ruligton.
* Nibbftna is tho liwt arid uncrimiignibh* Kbnt of ilm mini, in which
it i nevc*r more subject to tranHini^rnlium,*^ tlm honvcw of tlto
3 Mfth&th6J ntoftUH among tin* Dnmu^o a Bmldhfot
tony earn' Mtnuding or nwru* but IUTH it mgrufl<<H a ditingih*Kl
The wcftltby claw,
2 liUDDHAairosnA's PABABLES.
tree; thinking that there must dwell thcro a
oJh groat pc wor, ho 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 mo a son or a daughter, I will make
you large offuringHj" then ho returned homo.
At that very time the TAugyu&'s wife became
pregnant, and the T/mgyue was delighted. After ten
months, 3 a you was horn, to whom ho gave tlio name
of Miihripiilu, bccauHO ho had obtained him through his
prayers to the Nat. After thus another son was born,
who received the, auinio of ./uiHa-pala, These two SOIIH,
when tiny reached years of inuturity, both married.
At HUH timo PtuTi Taken' 1 ' WUH pvounlring the law
to the assembly in iho <7ctttvana monastery, and
Mahupalu, allur Itatoning to his diHc.inirHO, Imouino
fearful about bin future stute, and aftond Vtira Talcen
for pormiHHioii to bcoouu* a Kulwn. 5 Purii Tiikcu said,
"If there is any one whose leavo you should imlc, #o
first and do HO." Maliapala tutcnvclingly nought tlio
]<-av( | i of IUH youu^'i 1 brother, /Cullu-prdu ; but ./fulla-
jalu objected, Buying, " Our parontu arc both dead,
and I now look on you an my father and mother ; do
not bneoino a Kuban, but ntay at homo and make
offitt'higH. Mubapalu, however, would not listen to
IIIB brother'^ objccstions, but delivered over to him a
lurgo amount of property, and then leaving him, wont
to Para Taken and bocjamo a Italian,
1 A boin# of an ordur Buperior to man.
B A Htnmmcr of cloth, ofton ftiHtenod to a tree as an offering
to the Nat tmppcwod to rcwitlo thorn.
rt Lunar tnonliliv alone arc etnployoil by tho Burincso in calou-
Intionn of time.
(1 The Lord and Mflfltcr, i.e. OoUmm. c A Buddhist pricet,
HTOItr OF /iTAKKJIOTALA 31 AI FATTIER A.
After ho had bcoinne u Pan/fmga/ and had passed
five lcnts a with tho tcacluT Uptt^/wya, ho suicl to PuiSi
Taken, "jtfy lord and muster, what arc the duticn of
a priest, according to tlui divine systom?" Purii
Taken suid, "Mahapalu, my diviiie HyHtom eousislH
of Giiudhii-dhura mid Vipissuna-dluira,, tliwo two."
Mahapalti said, "Lord and muster, what i Gaiul-
ha-dhrira ? and what is VipasHana-dliura ?" PurJi Takon
ropliod, ^Gaiidha-dhura nu'uim knowing l>y lioarl
ihe three booku of the Pi/aka a in tho Pali lunguagt* ;
1 A prii'Ht who is proficient in thca (ivc t
* Tho prientH in Burnmh take rank necoriling in the number of
LoiitH or animal ilwtn r>f HUTU munllm whieh 1 hey have upe.ut in
thoir inoiiaHtorieH; net-fUMlingly, a prieht of five LeuU nieann n
prieHt of iivo yearw' Htaniluig nr IhereahimU, The liunnese, [irieKiH,
if they (inrl tin* nmnaHtiu aiiriteritieH inn |M V :IVV a htirden, niv at
liberty to Imctonio layu>n at uny time, hut if they \\iwh 1t re-
ontor tho priiwthood, thoy forfoit all a<)vautiL#e of seniority, ancl
nniHt comnumco afronh in tho lo\v(!Ht rank,
31 Tho Buddhint MuripturoH eompriuis according to nurnu'wo
fiuthoritien, throo great bookK, wliich aro again mibtlivided into
i parts, thua:
f Sutta-eTlakkha (?)
I, Hulta Hutta-innhuva (?)
I iMuttn-pridoyftvrL ( g r)
* Parar/ika
Prutitonn
ii. Viuaya
ft. Abhidh&tnma
Parivura
Dhamitia
Vibhau^a
DlnUukatha
Pug^nlupauuniti
Knihuvnttlm
Yaitmka
1* 2
f TVUDDIIAairOSJIA'8 PAKALLES.
means, i-opcating the
aiul llu k IHiFwuuL" 3 Malupala said, " Lord and master,
I liavo oiit(Tt k d the priesthood at too advanced an age to
acquire the Gandha-dhura, give me tlio Vipassaua-
dlifinu" Purii Taken gave him the Ivamma////ana, which
has the powor of making a man a Buhanda. 3 Maliii-
I>filu 3 after porforining the FavaroHa,* made his
obuiKimcc to Para Taken, uud went away with sixty
liuluiuH to a plueo distant 121) yciyunaw 5 from the
Savutthi country. J Heading for Hubsititouco on a
ouring village, ho took up hia rewidenco in a
whom h(*. o(j<tupi(^d liuuHoli 1 in re])(jating the
Tlu people of the village foil kindly
Iht'in, and offerer! thorn boiled rirw, n and
Aluhupahi and th nixty Hahann rocjeived daily alnm of
food in tho villugc^. 7
Out 1 * day, a doctor in the village iiuwli 1 . a rcsp(^iful
io thoin, that if ovor they had need of iu<Mli-
t. HontwiiutH for n i p<iitiru.
- Th( k HIUIIO, but nliorlen
:l An Ariyu of Ilio holiest nrcli-r. An Ariya IB one who will
nituin Nihlmna at tin? clu,s<; of IIIH present life.
1 ( ( \)nri'Hinu inttilo l>y DUO prii'Ht io nuoihor,
! > A yo//ana in thirtiM-n nail a half Rngliflh niilca.
<s ItudciliiHt pri(fltH rnt^ivfi all bheir food ccmkod from tho pious
laity, UN whom thny uro entirely (IcpcMidoufc far their
Nothing IH cooked in tho mouMturicg.
' It IH tho oufltniu of tho Bunnuso jiriemtH to go out
nuirniiiR ahout eiffht o'clock ti) collecit food for tho day. At thin
hour, in rvory town or village whoro thoro in a monawtory, may
bo WMI a long Rl of prictB with thoir bright yellow clothoM and
uhnvcti and uriorivon*d hoocli walking wlowly und Huloinuly along,
\vith thoip oycH lixoil upon thn ground, looking noitluT to right nor
l(,*n, mid luupin rigid nilt'iiec*; oncth man currying hi t/mbot into
whic-h tlut pooplo from their houses as tho procoBttioa pawttCB eomo
nnd pour fcicjil, principally boilod rico.
STOltY OF JTAKKHLTALA ItAUATJIEUA. fi
ciixo of tiny kind they should command him. Some
time after this tho Muhathoru Mahapala suffered from
a continual effusion from tho eyes, just like water
running from a leaky water-pot, and tho Italians
accordingly went to tho doctor, and hefted of him to
make an offering 1 of sonic modictmo. The doctor gavo
them some refined oil. Maliapala, liorauisc* lie would
not denial from repeating tho Kummatt/anu, applied tho
modicino to his eyes without moving from hit* Hitting
posture, and then went into the village to collect his rico.
The doctor, as ROOII us ho Huwhim, aHkodhbn if IKJ had
used tho mcdiciiio, and lio aid lio had. TVn ho asked
him Imw hiw eyen -vvoro, and roooivod tho roply that
tliny woro as had as Iwfbro. " How is this?" said tho
doctor; "one api'licutirm always nonovos tho diwuw.
Did you apply tho mcdirhus silling or lying downy"
Muhapala koptftilonco, Thc% doctor contiiiuod, " Lord
and maflter, if you only li<^ down an<l apply fho inodi-
csino, you will Iw cunul" MuhrqKila said, "Loavo
mo, Daraku ;"* and tho doctor macl hi oboiwmco and
went away, Mahupala thtai (jonimuiKul with liirnrtolf
tluift : " MahapSla, you cannot count tho numlwr of
timim you liavo IKOU Wind in tho diffwmt wlat<H of
oxintcmco, of which no mnmonwnu'nt fan ho found ;
fix your mind on tho religions nystotn of Paiii Tak<u
ino(HsuTitly, and take no sloop during this Lent for '1 1m
whole of tho thrtjo months ; thon if hlmdmw onu, lot
it oomo. w Saying UIOHO words, lu guv(H himKc, fc If up
entirely to tho repetition of tho Itaimua/Mfma, atnl ou
made by iho luity to a priiwt i n(ftrdo(l iw a
ligioiui offering ta be iwatdod in uctwoding Rttit
9 The tlfclo glvott by priosta to thoau of tho huty who
thorn.
G JUUDDIIAGIIOSIU'S PARABLES.
that very clay, exactly at midnight, ho bccamo a
llahanda, but lie lost the sight of both eyes.
From this tinio Mahapala confined himself to tho
precincts of the monastery. When the Italians next
morning told him that it was time to go and collect
the food; ho said tu thorn, "My sight is guno; go
by yourselves tind collect it." Whou the llahans
saw his blinilnosH they wept bittovly, and said to him,
" My Lord, haves no anxiety, we- will food and tend
you;' 1 then they went into Iho village, to culhuil food.
When Iho villagers saw lliat Mahapula was not with
them, and on inquiry IcanuMl that Iit^ was blind, they
givnfly [i(i( k il him and wont him many dainties.
Aukkluipulu 1 couliinu^flto instruct the sixty lliiliauH,
andlhoH(^ giving tluiir wlmln hearts to his teaching,
arrived at the- stage, <*l* a Jtaluuirla. Whi^u Lcsnt was
ov(*r <h(^ Uahans expressed a wish to go ami coutnii-
platn Purn Tak< 4 n ; AlikKIiupula said to tliem, u (lo,
but I am iiiiii'in and Mind, and must rentain behind*
When you arrivo (hero tt k ll my yotingt^r brother jtfullu-
|i!la of my condition. 11' he will rjouduct mo I uhull
bo ablo to go."
When Iho KuluuiH arrived they contemplated Para
Takc'ii and the two chief disciples^ On the following
day early in tht^ morning tliw Italians wont to collect
food at the houe of /uilla-pula; wluux ho aw thorn and
found his brother was not with thorn, ho iwkoil after
Ititn. Tho lUibuns told him how ho wan blind of both
oo und how ho liad said tlittt ho could not couio
* mime is hore eliaugod to yuikkhupula in roferouco
to hi.H bliiulm^H, tokkliu ttiouning oyo.
2 fciunpuLU the right-luuul (tUci[>lo a uiul Mt^jtllaiin tho loft-
luind
STOUT OF JkTAKKiiiiPALA WAHAIIIEBA. 7
unless lus brother would conduct him. When JEulla-
pala hoard this, ho wept aloud, and making his nephew
Palita cuter the priesthood, lie sent him back with tho
Italians. The novice as soon as he reached tho msi-
doncu of /uikkhupiila, presented some food to him,
saying, "I have brought this from your younger
brother JTullo-pala." ATulcklmpalu asked him who hu
wus, and hearing ho was his nophcw, said " Very
good," and giving him tho und of his staff to guide
him, set out on his journey.
As they wore travelling in a thick foreHt, tho novice*
Piilita, Louring tho voices of a woman who wan ongugtwl
in collecting fuel, and was singing very prettily over
her task, said to Aukkhupalu, " My Lord, wait hunt for
one. moment, I will be bue.k with you dirodly." Tins
uovufo thon wont away, and introducing himself to
tho young womim, spout a flonsidemble, timo in her m>-
<iioty. Aakkhupala finding the, novicuj did not return,
and suddenly recollecting that ho hud heard a woman
singing, canto to tho conoluBiou that tho novice hud
laibd in IUM duty. 1
WhoTi tlio novice rotuniod aftiT his iutorvioiv with
tho daimujl, he* nuid, "My Lord, lei UH
und offered to tako thowwlof tho niuff; but Iho
naid, u Ono who huH boi giiilty of a vilo action iau,st
not touch tho owl i>f my Btuff.'* The novice trembled
and wuttfetilout: then uwHinuing the ^irmcnit of a layman,
ho a#aiu upprouchtid him and Maid, " I }iuv(% booonto a
layman; it WUB from 310 mclinutiou for its duticw tliat
1 ontorod tho i)ri,(Hth()od, Imt only ftxnu fear of tho
danger** of tho journt^y; now lot UK proceed, But
Aukkhupak nuid ? ^TliougU you lutvo gone back to
1 The Buddhitffc prioathood arc dovoLcd to
8 UUDLHAGIIOSHA'S
tlio laity, you uro not fit to "bo my companion ; I will
nut go with you." Then Palita urged, "Do not
remain hero, my Lord ! for thcro are ]3iluw l and all
Hints of dangers," The Ealuinda replied, "I caro
not for these dungorn, if I must tlio, I must dio; but
I will nut bo conducted by you." When Palitu he-urd
this, ho was utterly dismayed, and weeping bitterly
Hen uwuy.
]{y tho powor of Aakklnipalu'ti devotion, the throne
of the fciakka King 2 became vigid, n and its owupunt
looking forth observed the lltilianda in bin difficulty,
and leaving tins Nut country defended to earth; then
taking raw that his footfall nhoulrl bo heard by
Aakkhuprila ho wont ulong iu front of him. Aakkhu-
palu usk<Ml whose footwtx^p it \VUH, and llto Nat-King
atiHwi'Tcnl that h<? WUK a wayfarer, and uwkod tlus
Rahunda \\ f hitlie.r hi* wart going; on n'mving thn
reply that lio wtw bound for tln^ Hrivatlhi country,
Iu k snggesleil that tbi k y should 1 ravel together; but
the Mahatliera said, "Daniku, 1 am vcM-y inlinu
and shall delay ytm on your journey.' 7 The Htikka
King rejnint'iK " Not KO, my Lord, I have no need of
haste, uud by weoiujumying you I nlmll obtain ono of
the ton romiltH of good actions." Th< llaliniidu weing
that this was u pious person, gave, him (ho end of bin
Htiiff, uud they "went on together, uini in (tmiHwiuamso
i A kind of (lluml,
a Tim King of thn Nat*.
JJ Tim Tkniun <f the Miikkn Kin^ in of Htoius which IH HO Hoft
tlittt \vhcn ho IH Hcuttul on It iu hix umial cwmit-k'jwd {nmition, ho
HinKrt int( it up to bin knooK UH if it wero it ruHhion; hut if any
mortal nujuiroK hi anmhtunn* mtil IJHH HiiHiit'iit power to
hm alii, tlu< HLiJfitj luy.otUi'H t*i^;iii, nml
tip, and luuking about- liai wub who rujiiiroH liin
HTOILY OF JTAXKUUI'AIiA. MAHATIllSllA. V
of tlio Nat having made a short and easy road, they
arrived at the 6'ctavana monastery the waino evening ;
JTukklnLpalu, hearing wjuurls of Dralnniiilcal
and elephant^ asked what it was, when he was
astonished to hoar tliat ho was in tlio Sfivatthi country.
" Why," mud ho 7 "when I came hero fonnorly 1 wan
a very long time on the journey." "Yes," replied
the Nat, "but you see I knew a whort cut." Thru
the Itahanda know that this must ho tlio Nut- King*
The Sakku Kut-Jving having conducted Ankkliu-
paltt to the inoiuiHti'ry whoro lui formerly n^siilefl,
<uv;itod for liim a numirt'cuiH ttoiit]iiniy of Huhans to h(,
his uHHociutnw, and then wont to A'ulki-iiulu to uccjuuint
lihn with hi,s l>rolh< i r ? s arrivnl. yv r ull!t-]rilji \\vnt al;
onco to llm uionaHtery, itnd wlion he saw his brother,
1m fell down, ami oinlmifKl his fert and wt*j)t, saying
ci ()h, iny Lord, althou^li I <'rMil<l not iorest<* tins mis-
fortune, did I not try to prevent ymi from IK
a Italian " tluii ho inudo tw of Jiirt nlavoH
tioncm for tlw) priesthood, and onlc'tecl thorn to attend
upon hint*
Homo, timo uftor this HOMIO village ]lahun,s ? who woro
pjcring to cunlcmplato Purii Taken, and wore, pasnin# from
monastery to monuwttny, urrivod iwar Aukkhupfilu'H
rosid(jncf,, and wows going to o.ontotnpIiLto, the Jluhunda
wlicn vory lutuvy ruin <',amo. on, which onmpollod thom
to dc^fbr thoir viwil till tlio morrow* Tho ruiu <litl not
(uttiHe till midnight, and in the curly morning, an
./fukkhupala WUH walking up and down hin voraiuluh,
(uinit'Btly ongtigmi in bin dution, th<^ inscu'ln which hud
cottm out of tiio gnmndj owing to itn boiug dump
fVcim tho pruviouM ruin, woj'<^ coiiMttuitly being crunhod
1 A mitt of trumpet.
10 liUDDHAGlIOtiHA's PARABLES.
by his footsteps. When the Eahans arrived, and saw
in the verandah all the dead insects, they asked who
had boon walking thorn, and on hearing that it was
/uiklvhupala, thoy reviled him, saying, "When ho
had his sight he would never walk up and down his
vi k -randah, Init was always lying clown ; but now tluit
ho is blind lie has taken to walking there, and destroys
numbers of lives." Not satisfied with abusing him,
they went to Purii Taken, and told him how A"ak-
klmpFilu destroyed insects by walking inhis verundah.
J'ura Taken asked thorn if thoy had soon him killing
them, and thoy said thoy hud not "Well," Biiid
Para Taken, " you did not soo him kill tho insects,
neither did ho sec thu insects ; u Ituhandu's hourt can
never wish for the destnictum of life." Then tho
Italians naid, "Lord iiud (lod, how ootneH it that
altliougli he in a Kuliundu, he is blind V" Turfi Taken,
nij/Iied, "Itsihaiw! Aiikkhupalu^ bliudmss in 1Iu (ni-
Kt^iiU'iiee of sinH doniniilliMl in u jirevieiiM (^xisttMuu 1 /*
The Uulwiw jmkcl what lluw siiiH luul b(eu, and Funi
Taken continued, " HaluiiiH ! thin Aukkhupalti u long
tim<i ago wsw u <lo(?tor in JtittiureH, itiul WUH in tluj
habit, of wandering through the Uifterent towns and
villages pnwitwing mcdiciine. Hciiing one day a woman
nnlfering from blindncsn, lie wml to her, 4 If I euro
your eyes, what will you give to mo?' Him replied,
c If you really give rue back my wight, my BOIIH, my
daughters, and myself shall till bo your Hluvon.* Tho
doctor iigrinul to tbis, and with otns application of lus
miMlinino rt^tonxl her sight. The woman, howowr,
being afraid of boing (tiiHluvcd with her whole family,
preU'iulod to bh still blind; and whon tho doctor ctuno
and asked her if sbe was wired, she nulled that nlio
OL 1 A'AEiniUl'ALA MAHATHEIiA, 11
could not yet sec, and that her eyes wore more painftil;"
even than boforo. The doctor, enraged ut her deceit,
went home to procure some medicine which should
make her blind again, and told hiw wife uLout it ; his
wile said nothing, and the dodor applied the medicine
and rendered the woman again totally Mind, Auk-
khupalu MaliiitluTU was that doctor ; liiw wu tulld\v< k d
steadily behind him, just as the cart-wheel follows tin*
draught bullock."
TUB END w TJIJB STOIC* OF AAKKHITALA MAIIATHKKA-
12
CHAPTER IT,
STORY OF
TAKIW, whilo ho WUH in tho Savatthi nrmntry,
preached tho law iiw follow, Riving an an illnwtration
of it an uwount of tho T/mftloW son, Maddlmkuw/ali.
In tho Bsivatthi country the.ro Hvocl a T/*u//to
Adinniipnbbaku; h<\ waw called hy Ihis mimo
ho would m'.vor givo away anything to anyone*. This
T//uU(^ hail an only won, whom he. lovtwl vty dearly,
hut 1i<^ was so niggardly that, rather than pay a guld-
Hinitli lor IU'H work, ho made him a pair of oarrhigB 9
wiih liis OWTI Imndri, iiiwl on that account his won
rocmivod flu* naniu of Muddhukimifiili.
()n( day Maddliakiwrfiili booaino vory Horion1y ill,
whon his f'ulhor, foaring tlu ex]ic'riiHo of mmliciiio and
uttcuuluncc, nhut tho boy up in the hoium, in ordor
that no one Hhonld know anything about itj tiro
1 The tmitui an T/*uj?yiu\ one of* the wealthy
y TIio <!iiiTiii^H worn by the BunnoHC aro holbw cylindors of
gold, ahrHit <m< k und a luitHjuilion lon^ and three-quarters of nu
iueh in diameter, thritHt int<i tho luho of tho r^r ; for tliiw pur-
poHtt iho lobo of tho our in plowed in tin* ordinary mnnner, and tho
n[M'rturo gmdutilly oularp;ud by introducing Hubatuuces amtitautly
but by vory H!<JW ilegrcow iiKTinmiug 111 wixe, Theuo eurriitge aro
worn by butb mcu and
HTOItY OF MAT)J)ITAKt T A T J)ALT. 13
mother, seeing the child so ill, bogged him to wend
fur a doctor, but the T/m//c criod out, " "Woman !
would you squander till my wuultli ?" Then TIG wont
himself to a doctor, und, explaining the symptoms of
the diweaso, ogkcd him what remedy should ho em-
ployed: tho doctor, seeing what a hard man ho was,
told him that tho root and hark of tho IIu-jru-Mya-
Nyfi tree would bo beneficial. Tho T/m/Ac wont homo
and trnutod tho invalid UN ho had boon directed, but
tho dinoasc inoroiiHcd in severity, and became, beyond
all remedy; then, when it was too lute, ho sent for
tho doctor. Tho doctor, the moiuont In* saw the lurl,
know at oncio ihat tliovo WOH no hopo, KO ho, wild, " I
am vory busy juwt now, mid huvniin liiuo t<i attend to
this <tuH(* ; you had botfor wild for wmio onu olo."
The T/W///O Ihon, fctirinf? that all his ivI;iUvon and
friondH might got a ni^ht of hin wealth, hud tho boy
carried into ono of tho outer ronniH of tho
1 Thin means that iho minor wn nfraid thut if the hoy died,
it 10 poo pip, who would bo Hiiro to ecwio and HI*O tlm corpnt? i.he
tnument thoy henrcl of tho death, would, if it WITH laid ou| in any
of tho principal mown, ohHorvu hiw plato, j(widH, et<, T|M*MO
(done couHtilulc tho wealth nf tho JJurniUHc, who rarely, if over,
hourd atitual nunut}, but koop ull their property ia tho morn
portable form of tfold and jovrolB.
Hifl cxpoctntiou of being inundutnd with vihititrn allufUw to Ilio
way of conducing tho fuiutml ucTomonioH in JJunuah, which bear
n vrtry strong reKnmblumw tt> an IrtHh wako. Thu nionieat that
tho breath hug loft the body all the proplo in tlui IKHIMI* (but morn
ortpocinlly thti womou) rniHu tho niont foarful kthriirku; nw Hoon AM
the flwt paroxym of gri<?f havo pjwwid away, they wml it* vita-
tioaa to nit thoir frit'-nrlH and noi^hbnarH to attend tho cronMnoriuw.
Those come t oncfl in grc>at numbers, with A band of muaiu und
A party of profa^ional mournorw hired for tlio occaaion. Tho
relative ftitu at the head of tho cjoijmtt* imltjgion of tho
M BUDDIIAaiT08IIA'8 PARABLES.
At duyhreak on the following morning wlion Para
Tulcon arose with the perfected spirit of charity and
love, his first thought was as to whom lie should
deliver from a state of punishment; on looking arotmd
him ho beheld tho TtoilhtfB son MaddhakiwMi, who he
at onoo know was about to become a-Sutapan 1 ; then
ho considered, " lias this dear lad perfect faith and
love in me?" and finding that ho had, and Booing that he
wart about to enjoy the happiness of the Nats in Ihe
Tiivutinsa region, lie took with him tho whole of
JIIH atfomlaiil priesthood and went into the Sfivutthi
country. AH soon as lies miohod the door of tho house
ol* thoT/mMo Adiuuapubbului, ho (IcHjmtttliorl MH Hucrod,
tippoiininrto to tho T/m//io*H Hem, 9 who diroutly lie saw
him, with his heart full of faith and love, raisod his
huiuU and paid him linnmgc. ParSi Talcon II ion loft,
uud tho boy dying with bin lioart full of faith and
low passod as it wore from slipping to waking, and
found IthiiHiilf in a paltiao tliirfy yo^aiuiH in oxtoiit in
1ho midst of tho, TuvatiiiHU Ts r ai; country.
A IH or burning tho body of hi HDII, Adinnapubbuka
UKIM! td go <n r ory day to Urn tomb W(*oping bittorly for
bin IOHH. Wh< k uM,addbalaiwr7ali from bin puluoo in the
Nat country mw bin Ikthor weeping ovor hi tomb, ho
and lutiuMiintionH ovnr liin d^pariuro nro uticrcKl in turn
liy thn difloroni rolutivt'H, rcfrcHhiuonLri are handed rrniud atnang
ilio ^utwtrtt utul witliin twenty-four bourn of ilio death tlm pro-
(*nHwitui id formed, and the body taken to bo oitbor burii'd or
burnt.
1 Tho firnt ntato of nn Ariya or ono who will attain Nibbfum at
tho clofio of bin proHorit life.
8 Para Tiiktsn Iioro mid In another of tlurcu wtorio is rn|m k Hontod
na having the power of fiRiiJing out nno or moro appoivrauccM of
STOUT OF UADDHAKV2WALT. 15
former! the msnhition of going to him, to reason with
him, and bringing him to a bottor frame of mind msouo
him from his errom Accordingly, assuming the appeur-
ancc he had bomo among men ho doHiicndwl to curth,
and throwing himself down near tlio tomb win ire his
father was, bc^gan to weup with violonoo; on this, the,
T7ral//o waid, "Young man, why are you weeping?"
"I am weeping," ho replied, "heeuuse. 1 want UK* sun
and the moon to make, a pair of wheel** for my curl."
"Young man/ 7 said tho T/wMi 4 , "yim must IK- mad :
who can make cart-wheels out of the sun and moon!' 7
Tho son of tho Nat rojoiwd, " You are weeping for
a mortal whom* transient lifts h.'is passM away, but I
woop fin* tho Htm and muon win eh I nmtimuilly Jiuvc
boforo mo." Tho T/ni///o on hearing this Iwgan io
recall to hirt mind tho law of tho righteous, ami tonic
comfort; then ho naid, "Arc you u Autu Mnhura//a
Nut, 1 or arc you tho Sakka King?" The Rut'H HIII
replied, "I was Maddhaku/^r/ali, tli<^ r IV/u///*^ MOIU
Boeauflo at tho point of (hiath my heart was filled
with faith and lovo towards J^uru Taken, I luivo be-
come a Nat's &un and live, in tho Tavutiiwi country
in a pulaco tliirty yo^unuH in cixtc^tit/ 9 When tlm
T/m#//o hoard thin, Inn lioart wan illhd with joy, and
ho determined to go that very day and (jontuwpluto
Para Taken, Tho Nal'n mm after bitUling tho T fait fa
go and mako an oilcri)i^ iu tokou of hotnago to 1'aHl
Takon and koop steadily tho five conmwtulmentK,* iu-
turuod to tho Nat country.
1 A Nat of tho flrut dingo of the world of NuU, of which Uicro
&ro ftii singes,
2 1. Kill not* 2* Steal uoi 8, Commit not tululUtry, 4* Lio
not. 6. Tako nothing thitt
1C
PARABLES.
The T/m///c after contemplating with rovoronco Para
Tulccn asked him this question, " Cnn a man without
performing- any good works at all, by a puro and
loving hoart alono, obtain tlio happiness of the Nats?"
Para Taken ropliod, t Why do you ask mo thin?
Your son Maddhaku^r/ali told yini that IwtiaiiBO ho died
with Iris lioart full of love imrl fiiith towardn me,
lu 1 . was now enjoying the happiness of the Nats."
"Whon wan it," said tho T/m/7w, "that lie told mo
this?" "This wry diiy at the toTiih," ropliod Parii
Takui,
Oiwe, again I'umTakou related the story of Maddha-
Icu/^/uli, and H<!C k iug Wiat tho miud of tho T/SuMo
Adinnapnhbaka (tho hoy'n father) was Htill full of error,
ho rionniiundcid that Muddhuku////a1i with his palann
should doHocnd to cuirth. Muddhakuw^/uli u.p]K*art i d in
his palac.0, and dimcthding froin it inad( hi olx'-istuioo to
Parii Taktui. Paim Takun said tr* him, "Young Nat,
by inouiiH <> what off(,rhigH and ollirr good works did
you obtain tho happiness of fho Nats?" Tho Nut's
sou ropHed, " Without pCM^onning ono good work,
lut from dying in faith and lovo to my Lord and
Tiuist(!r I oltain<d tho happincwi of tho Nuttn," Thou
l^arii, Takou said, cf It is tho hoart of lovo mid faith
accompanying good actions which spreads as it wwo
a Iwnoftoont Hluido from tho world of men to tho world
of Nuts*" Thin divine uttoranoo was like tho stamp
of n king's soul upon a royal edict
When IVirii Taken had linishod hi disocnir&e, 84,000
of tho eongi'egation woro cumvcxtcuK Muddhukuwr/ali
oMainodtho reward duo to Sotapatti, 1 and Adinnapnb*
1 One ntiito <p cotulition of an Ariyn, of which thorts arc
eight.
8TOKY OP MADBILVXU.ZV r Z>ALI. 17
baka hoc Dining a Sotapan, 1 and scilulous in the per-
formance Df his duties us such, spout large RUIIIH of
monoy in the performance of good worka.
ND OP THE STOJIT OF
1 One who has obtained the state of Soiapatti,
18
CIIAPTEK III.
THE HTORY OF TTSSA-TIIKltA.
PAUA TAKEN pmiduvl tho Law IIH follow*, in tho
Himitlhi country, rnmliug UH an ilhiHtmtion of if,
tho ntory of Tisya-thera :
Tissa4hora w*w the non of tho younger flintor of
Suddhodaiia, tho father of Puril Taken. At an
agtj ho Ijorauno a Ittihan, and in oonMupionoK
of living outirolytipon tlu v profliMifH whinh ram Takon
scntliini, ho hcouinn vory Ktont. Ho imccl to live in
n Xuyat 1 in tho niicldlo of a inotuinlory, and worn a
2 of many folds. One day HOIIIO pilgrim
jurivc'd at tln^ Zayat on thoir road to oon-
to Taral Tukon ; Hcxmi^ TiHa-tlu>ra thoy thought
ho must bo a priont of high rank, and coming hoforo
him prepared to offbr -him tho roHj)Ootful nalutiitioim
duo tx> hiw Biiporior clogroo, but tho Italian took no
notice of them. Tho young prumtn tluiii said to him,
"Lord and nuuitor, how many Lents havo you pasHwl ?"
TiMHa-thara roplicul, "I was old when I centered the
1 A building ojicu on all flidcw or nearly so, employed for Urn
nctionmuKlatioH of iravollorH, or for tho laity to nssomblfl to h<*ur
tho ])ritJwU prunnh*
* A priimt'H ^nrmout, cona luting or diilomil foldn of oluth of
a bright }dU>w colour in limn* ytparato pio
THE STORY OP TESSA-THERA, 19
priesthood, I do not know Low many Lents I have
passed;" then the young priests said, "You obstinate
old man; at your age not to know how many Lents you
have passed, and to be in doubt whether or not the
Eahans who visit you are 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 thoir lianda
at him and abused him. The passiun of Tissa was
like that of an enraged king. "Whom," said he,
"did you come here to visit? 33 - "Wo have como,"
they replied, "to see Para Taken." Cc Du you know,"
he said, "what relation I am to Para Takon ; arc you
desirous of destroying yourselves, and extirpating your
whole race ? " Thou with tears of rage and vextitiou
he rushed into the presence of Para Taken. The
Eahans fearing that he might raiflo the anger of Puro
Taken against them, followed him. Para, Taken, whim
he saw him, said, "What is it that makes your fuco
so clouded?" "My Lord and master," said TIBHU,
these Eahans have abused mo," Para Takon asked
him where ho was when they abused him, and ho
replied that he was in the Zayat in the centre of the
monastery. " Did you," said Para Taken, " on tlio
arrival of the Eahans perform the duty of descending
to receive them?" "I did not," ho replied. Para
Takon said, "A Eahan pf only a few Lonts, who duoH
not perform his duty of receiving with tho proper
respect tho Eahans of a higher number of Xonto, lius
no right to be in tho centre of a monastery. Tisa,
you are in fAjilt; pay homage to those Eahans."
Tissa replied, "I will ,pay no homage." Throa
times did Para Taken aak; him to pay homage, and
20 BTTDDHAGHOSHA'S PAEABLES.
three times received the same reply. Then the
Rahans said to Para Taken, "This llahan Tissa is
excessively obstinate." Parti Taken replied, "Be-
loved Eahans, this is by no means the first occasion of
his obstinacy ; in times gone by ho was equally deaf
to all admonition." The Eahans said, " Lord and
master, his present obstinacy we see, but of his
contumacy hi former times we know nothing; will
you favour us by relating the account of it." Para
Taken related the story as follows :
RuhauR ! This Tissa, in times long gone by, was
the llishi 1 Dcvala, who usod to reside in the Ilima-
vuTita ITonjst. On one occasion, wishing to procure
some wavoury food, he came to the country of Uonares,
and took up his residence in tho Oden Zayat. 2 At this
timo tho Itiahi Nslradu, who had oomo to ttonuvos from
tho llimavuuta Forest for a similar purpose, arrived
at tho same Zayut ; aftor asking pormiswion of Tissa,
who wan already settled in tho Zayat, lie too made it
his rosi donee, and tho two HiHhiw pussocl tho day in
GouvcrHution, When night camo ? and it was timo to
l(iop, tho llinhi Nfirada, ufbsr cart^'ully noting whoro
tho Itiahi Dovala wan going to Hlocp, tho position of the
door and HO forth, lay down. Dovalu, wishing to annoy
tho other liishi, movod away from his proper sleeping
pluco and lay down acroyw the doorway. Naruda going
out through tho door, trod on IUH pigtail; 3 Dovula, start-
ing up criod out, 'Who trod on my pigtail?' Narada
1 A devotee, ascotic,
9 The potter's Ktiyat, so called probably in consequence of
Laving been erected by eome potter au a piouw oifering.
3 Tho BurmtiHO prieatn shave the head and face entirely ; the
fitory rmiat allude to a Hindu prloat, seme of whom wear a very
THE STORY OF TISSA-THE31A. 21
replied, 'Master, it was I, Narada the Eishi, who
accidentally trod on it, bear with me, I do you hom-
age; n saying this he wont outside and presently came
back, Now, Devala, knowing that the Eishi on his
return would pass carefully round by his feot, changed
his position, and placed his head where his foot had
previously been, so that when Narada came in tjnd
passed as he thought by his feet, ho trod right on the
other Eishi's neck; whereupon Devala starting up
again cried out, c Who trod on my nock ? ? to which
Narada replied, c 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 Naradu,
you have trodden on my pigtail, you have trotldon
on my neck; at sunrise may the head of the Eishi
Narada split into seven pieces V Niirada replied to
this, My fdond, I am in no way to blamo, your
curso will not fall on me but on him who is the guilty
one; and it is his head which will split into soven
pieces.' Now, Narada was a Eishi of groat power
and glory, his wisdom could contemplate forty past
and forty future grand cycles of time. "Whtozi by
means of this groat wisdom ho began to consider
whose head would split into sovou piocos at sun-
rise, and saw that it would bo that of tho Eiahi
Devala, ho had compassion upon him, and by moann
small tuft of hair at the back of the head, plaitud into a pigtail
a few inches long. The laity in Burmah both man and women
wear their hair as long as it will grow.
1 This doing of homage ia tho way in which the Burmese auk
pardon of each other, The, words, " 1 do you homago," accom-
panied by a reverential movement with tha hands are equivalent
to the English " I beg your pardon/'
22 BUDDIIAGUIOSHA'S TADABLES.
of his groat power and glory prevented the sun from
rising on the following day.
When the people of the country found that the
sim did not rise, and that there was total darkness,
they went to the gate of the king's palace, and criod
out, " Grout King, you who rule over thig country, do
you not alwayn act in (uniformity witli the ten laws?
Maku therefore tho Him to rise, for thin darkness will
1)0 the destruction if all your wubjects,"
Tho kiiitf meditated upon hiw own Htato, and, finding
Unit lit 1 wan (roe from all guilt, camo to the conclusion
that the, phenomenon, must liavo been cauaod by some
lliwhi or liahau of #reut power having quarrelled and
uttered un invocation; he accordingly iwjuired of the
people of the country, who lolrl him that in the Oden
Xuyut there wevo two IJlsluH whom tlioy had heard
(jiuLiTellinguml cursing The* king immediately had
torclios lighted, and went off to the Zayat; tiiere,
se-eing tlio Itislii Nfi.nula, he respectfully saluted him,
and wtul, "My lord liishi Nrinulu, tlic people of
6'amlmdvlpa 1 huv(> nev(ir before known suoh darknc^y
UH now cnpoinpaHHCH them ; whtiiice does it arise r" 3
Narutlu related to tho king tlio whole circumstuncos
of the ourso of tho Kinhi Devala, and when tho king
awkod th<^ nutimi of tho eimw, he waid, ^Although
no fault whatever could ho imputed to mo, Bovala
cursed mo, wiying, 'when tho HUiiriww, may yourhoad
Hplit into MVMI pieces 1* hut ,1 told him that, as I was
innocent, tho OUIHO would fall not on mo, but on who-
flouvor \vu in fault. Then foregoing hy tho power
which I luivo, tluit at auuriHo Dovultt's head would
1 One (f the four great inland* Burrotutdiii|f Mount Meru ?
\\liir,! i in LUii[H)i;t'd to bo iliu centre of the uuivoim
THE STORY OF TISSA-THERA. 23
split into seven pieces, I felt pity for him, and pre-
vented the sun from rising." The king said to him,
cc Is there tiny way by which Devala may escape this
calamity?" Narada replied, "He can escape it by
doing homage to me." Then the king approached
Devala, and said to him, " My lord Eishi Devala, do
homago to the Bishi Narada;" but Devala answered,
" Great King, this deceitful Eishi Narada troi on my
pigtail and on my neck. I will not do homago to
him." The king, muoh concerned about the calamity
impending over him, repeated several times his re-
quest with great earnestness, but he could get no
other reply from Devala than " I will do no homago
to him." At last the king, through his pity for tho
Eishi, took hold of him, and forced his head down to
the feet of Narada. Narada said, "Else, Eidhi
Devala; I forgive you." Then he told tho king that
as Devala had not paid him homago of his owu free
will, in order to save him from his torriblo fate, ho
must take him to a tank, .make him go into' the water
up to his neck, and then, affcor placing a clod of earth
on his head, make him do homage, The king, in ac-
cordance with these instructions, took Dovala to a
tank, whither Narada followed thorn. When tho king
had placed Devala up to his neck in water, aud fixed
the clod of earth on his head, Narada said, " Eishi
Devala, I am now, by the power which is in mo, about
to make the sun rise ; the moment it rises, duck under
water, 1 after whieh cross to tho other side of tho tank,
and take your own way." Whon ho had said this,
the sun immediately rose, Dovala ducked down his
1 The ducking the head under water is supposed to anawer for
bowing the head down ia homage. * ,,
24 UUDDHAGHOBHA'S PARABLES.
toad, and the clod of earth that was upon it split into
seven fragments ; and tlio Eishi, thus escaping his
droadfid doom, crossed, as he had boon 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.
Parii Takon, at the close of the story, said, " Bo-
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 Amuuk, tlm liishi Devala is
this Italian Tissa, llio Itinhi Nfinula is myself the
ParJi; you eo, then, that this is not tlio first time that
Ihin TIHHU IIUH been obstinate awl deaf to admonition;
hit* olmthuwy WUH (j[uite as grout in times that have
long gouo by." Tliwi h<i called Tiswa to him, and
Huid, "ItaluuiH should iujv<*r bear a grudge against
any man, Haying ' this mail wa angry with mo, this
one oppmsHod mo, en 1 thin ono took away my propeiiy,'
fur iu thus way hatred is fofttured; but tluy should
b<'ur no gruclgo, and should say ' lot him do this to
Tiio' or ' lot him say that to mo,' for in this manner all
uugry locvlhigrt (lit 1 ) awtiy."
Wlitju l y ura Talc on hud finished thin diHcourso, a
hundred tliouMtuid llahaiiu obtaiiuul tlio reward of
Hr>tapatti, uud Titian, so obHtiuute before, became
docilo and gontlo.
END OF TUK STOKY OF TIKHA-TJIEUA.
1 This ntory bcarH a curious resemblance to Iho " Looch of
FolkoHtono" in the Mngoldnby LegonrlH,' whoro exactly the
atno expedient it) adopted to cvado the eflecta of witcLcraft,
25
CHAPTER IV.
THE STOEY OF ZTLLAEALA AND MAHAEALA.
AT another time, while Para Taken was Irving in the
ebony forest near the city of Setavya, he preached a
discourse about JSTullakala and Mahakala. These, JKiil-
lafcala and Mahakala, used to travel about with carts
laden with merchandise, and trade in the different
places they came to. On one occasion they reached
the Savatthi country with 500 carts full of goods,
aud rested midway between the eity of Savatthi and
the ffetavana 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 tho law preached, he resolved to accom-
pany them; and, giving over all the property to the
care of his younger brother jBCullakala, ho provided him-
self with sweet-scented flowers, and, following tho
crowd, came into the presence of Para Taken, and
heard his exposition of the law, regarding tho viloness
of lust ani the rewards to be obtained hereafter by
Rahans. At the conclusion of the discourse, Maha-
kala begged Para Taken to make him a Rahaa. Paxa
Taken told him that if there was any one whose have
26 BUDDHAGHOSHA'S PABABLES.
he ought first to ask, he should go and obtain his per-
mission. Accordingly Mahakala went to his younger
brother, and told him that ho was about to become a
Bahan, and that ho gave up to him the whole of their
joint property. His brother endeavoured earnestly to
dissuade him from his project, but seeing that he
was not to bo deterred, he at last gave way, and ac-
corded his permission. Mahakala thon returned to
Para Taken, and became a Buhan. Some time after-
wards /Cullukalu also, in company with his elder brother,
practised the duties of a Eahan.
Mahakala, when he had reached the stage of a
FaiU-anga, addressed Para Taken thus : " Lord and
master, in your church how many religious duties are
there?" Para Taken replied, " There are two : viz.,
Gumlhudhiira and Vipassanadhui'a." Mahakala said,
" Lord and master, I entered the priesthood at too
advanced an age to acquire the Qandhadhura; give
mo the Vipasflanadhuru." 1'ara Taken, seeing that
Mahakala would become a Bahanda, gave him the
duty of Busaau, 1 which has the power of conducting
to tho state of a Bahanda.
Muhakala having thoroughly acquired the Susana
duty, when the evening watch was passed, and every
OILO was asloop, wont to the burial-place, and remained
there engaged in this observance ; at daybreak, before
any one was stirring, he returned to tho monastery.
This practice he continued every day.
One day, tho woman who watched tho comotory and
burned tho bodies, seeing the Bohan, Mahakala walk-
1 SufcJtiua means a cemetery, where bodies are either buried
or burnt,
STOET OF ZTJLLAKALA AND MAHAKALA. 27
ing to and fro repeating the Kammatf/aana, 1 began to
consider who it could be who came to her place, and
accordingly meeting him at the midnight watch, she
addressed him thus : " Lord and master, the Bahans
who perform Susana have a preparatory duty to
execute." Mahakala said, "Darakama, 3 what duty
is this P" " Lord and master," replied tho woman,
"they should ask tho permission of the keeper of the
burial ground and the owner of tho village." " Why
so ?" said Mahakala. " Because thieves, when they
have committed a robbery, often flee for rofugo to a
burial-ground ; and the owners of the property pur-
suing them thither, finding the property sometimes
abandoned in tho graveyard, if they saw Ealuins there,
would ill-troat them seriously ; but if tho burial-ground
keepers and the owners of villages were to say that
such a Eahan had asked permission of thorn, ho would
be known to be guiltless," Tho Rahan MahFikalu
then said to her, "Besides what you have already
said, have you anything else to toll me?"* She re-
plied, "Lord and master, -the Kahans who remain in
burial-grounds must abstain from fish, curry stuff,
bread, oil, and treacle, and they must never sleep in
tho daytime. They must employ themselves energeti-
cally, and by moans of these energetic efforts in tho
repetition of tho Vipassana, they secure tho comple-
tion, of a Eahan's duties." Mahakala baid to her,
" How are tho funeral rites performed to tho corpus
which are brought here?" Sho ropliod, " My lord
1 ]?orty short sentences,
2 Daraka (maso.) and Darakarna (fern,) are titles used by tho
priests when addressing the laity ; tho meaning fc, supporter of
the priesthood.
28 BTTDDEAGHOSHA'S PABAULES,
and master, rich, peoplo aro placed in a coffin, adorned
with a rod woollen cloth, and thon 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
Mahakiila heard this, ho said to the burial-ground
keeper, "TagJima, 1 let mo know when the changing of
the form of a human body shall take place, that I may
recite a Kamma/YAana over it." The woman agreed to
do so, and Mahakala remained engaged in the Eahan's
duty of Susilna.
About this time, Mahakala, the Eahan, having
worldly thoughts, began to regret liis family, his wife
and children. Olio day, while ho was performing his
duties in tho burial-ground, tho parents of a very
boautiful girl who had died suddenly brought the
body, together with tho nocossary flrowood, to tho
cronotmy, aud, delivering it to tho burial-ground
kuopcr, gitvo instructions for her to bum it; then,
after giving her tho customary foe, they wont away.
Tlio body-burner, on removing the numerous garments
which covered tho body, sooing how vory beautiful
who AVUH, thought that she was worthy of having a
KiimiiLuWAaua aaid over her, and accordingly wont and
told Mahakala. Mahakala looked * at tho corpse on
tho pyro, and examined it from tho solos of tho foct
to tho cuds of tho hair ; then ho said a Kamma^ana
over tho body, which had tho beautiful colour of gold,
and withdrew, saying to tho body-burner, " Let me
know when tho features ore becoming destroyed."
The body-burner, as soon as tho features woro chaiag-
1 Toga (masc.) and Tagmnu (fern.) are used in the same
as UarakS, and mean a man or woman of tho laity.
STORY OF JTTJLIAKAIiA AND MAHAKALA. 29
ing, went and told him, and he returned and said
another Kamma^Aana over the body. 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 young girl only just now had
the appearance of gold, but now she has come to utter
destruction." Then, after again repeating the Kam-
ma^Aana, he exclaimed, " This is the law of muta-
bility ! there is nothing permanent !" On this, ho
redoubled his exertions in repeating tho Vipassana
law, aad reached the state of a Eahania.
At that time. Para Taken, surrounded by his Eahans,
and accompanied by Mahakala-thera, arriving in tho
Setavya country, entered tho ebony forest. Tho wivoa
of JTullakala, on tho arrival of Para Taken, plotting
to get back their husband, invited Para Taken to take
rice, Paxa Taken accordingly went to tho houso of
JTullakala's wives, accompanied by all his Eahans, and
ordered Mahakaia-thera to have a place prepared for
him before he arrived. Mahakala-thora directed his
younger brother, tho Eahan JTullakala, to go before,
and have a place prepared; and JSTullakala, going
quickly to the house of his wives, began to proparo
for the reception of Para Taken. His wives there-
upon said to him, "Who appointed you a proparer of
places of reception ? Who gave you leave to bacomo
a Eahan ? Why did you become a Eaton ?" Then
they stripped off his priest's garments, fastened a lay-
man's waistcloth round him, bound a turban on hie
head, adorned 'him with, flowers, and saying to him,
" Now go, and meet Para Taken on the road, aad poa-
30 imnDHAGiiosirA's PARABLES.
duet him hero," they sent him off with some slaves to
receive Para Taken. Aullaktilu, not at oil ashamed
of having re-entered the laity bcforo kcoping his first
Lout, went as a layman to receive Para Taken. Para
Taken, aftcar eating his rice, preached tho law, and
then took his departure. Tfrillakala's wives took their
husband, now a layman, home with them.
Malmkalu's wives hearing of this, said to them-
selves, " Aullakala'tf wives have gat their husband
back ; we will recover om\s in tho same way," Ac-
cordingly, they invited Para Tukon to come and take
rice, thinking that tlioir husband Muhakala would
ooino lo prepare fur his reception; hut Para Taken
went another Jlahan for thin purpo>so, The wives being
HO fur foiled in their plot, after (entertaining Para
Taken with rice, addressed him thus : " Lord and
, wliou yoti tuko your <l(*purturo, li^ave Mahil-
htTa with IIH, to prc-uoh to IIH tho benefits rc-
from oifVrings of ric<." Tarsi, Taken then
turned to louvo, but. when ho reached tho door, tho
wu<l to him, " Para Takim, if you leave Muha-
behind, liis wives will drag him off; only
recently .AulhikSilu, in ($oiiHoq[uoiL<to of being sent to
prepare for your reception, was pulled away by his
wivoH, and ban bc^como a layman ; henco it IB really
ntit fitting that Mabakala-theru should bo left buhiud
by hiniri(Jf. Ptira Taken replied, " Italians, my doar
wnw, do you think that Mahakalu resembles Aulla-
kala ? JfcillukRltt iw like a [drift] ti^oo tliat ha rofwhed
tlio Hhore, but Mahakala-thora is like a mountain of
solid rook, which nothing omi shake/'
Malmkaln-thom** WIVOK, surrounding him, said,
u Whose ponniwBion tlid you ask, wlu^n you hicoma a
STORY OE JTULLAKALA AOT MAHAKALA. 31
Eah.an? Who told you to "become a Eahan? Now
become a layman again." Saying this, they dragged
him along, and tried to strip off his priest's clothes,
but Mahakala-thera, 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 SotapattL
END OF THE STOEY or jBTuLLAKALA AND MAHAKALA.
CHAPTER V.
THE STORY OF QUEEN SAMAVATI, QUEEN MAOANDIYA,
AND THE SLAVE KIITTtftfUTTAltA.
ON another occasion, Farli Taken, when ho was in
the Kosambl country, and residing in the flhofii-
tarama monastery, preached a dfcoourBo upon the
subject of Queen Samaviili and QTICOII Magundiyai.
A long time ago, two kingn, King Allukappa and
King VoAfadlpaka, between whom there had existed a
friendship of long standing, dating from their earliest
childhood, wore 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 tho world
and impressed with tho law of fear, they both aban-
doned their countries, and, becoming IIormit-Bahans,
took up their residence in tho Ilimavanta forest.
Those two hermits having built a monastery each,
on a separate hill, resided in it, and at every quarter
of tho moon they used to observe the day (as a sab-
bath), aud lighting a lamp as a signal, thus communi-
cated to each other intelligence of their existence.
One day, the Rishi "WAadlpaka died, and became a Nat
of groat glory. When the day of tho quartet of .tho
THE STORY OF QTJEEN SAMAVATI. 33
moon came round, Allakappa, seeing no light in his
friend's monastery, knew that he was dead.
Now the Nat's son, YetfAadlpaka, the moment that 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 that he owed it to
haying 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, tho
Rishi, said to him, "Daraka, whence come you? 71
"Lord and master," he replied, <C I am Ye^adlpaka j
on my doath, I became a Nat of great glory ; I havo
como to contemplate my lord and master," After this
ho resumed, " Lord and master, have you any diffi-
culties or troubles here ?" Allakappa replied, " In
this place tho elephants with their footsteps make
groat 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." " Ycry good, then,"
he said, and he gave him the charm called " Hatthi-
kanta," which has the power of driving away or
bringing elephants, and shewing him a three-stringed
lute, he taught him tho threefold spell, saying, " If
you strike this string and repeat this charm, the ele-
phants will run away ; strike this one and repeat this
chaim, and they will come to you, and, bonding down,
will carry you;" After giving those instructions, he
1 This is the ordinary salutation of tho Burmese, answering to
the " How do you do P" of Europeans.
D
4 BTfDDnAajrosirA's TARAJJLES.
wont a"\roy. Allakappu, Rounding tho noto whioh
would drivo away olopliantn, kept them away from his
vicinity.
At tin's time, in tho ICosaiubi country, King
Parantapa ono day was with hi quean outside a
Pyat/mt; 1 the quo cm was in tho family way, and the
king Lad made hor put on a largo cai*let cloak, and
had placed on her fingor a ring of tho valuo of a hun-
drod thousand (#ha;/ikuH) ; jut thon a Hatthilinga, a
moustor bird, fliw down from tho nicy and taking
the quoou for a piouo of iicsh, fluttered hia winga
with a tnmicudous UOIKO; tho king hearing tho sound
wc'iit inHidci th<^ PyuMut; 1 l)tit tho quoon, owing to
her condition, being nnablo to cwttipo was awcspt off
ly tho Inrd, for tho Jlatthilinga hus tho Htrongth of
iivo (ilophauts* Tho queen foariiiff for her lifo kept
l>orft i otly quii^ thinking that if who made any iwiso
the hird would let her fall. Tho IlaUhilmga, arriving
ut tho Iliniavanla Voix^t, droppod JUT in thc fork of a
liunyuu-troo in ord<r to (Uwnir hoi'p Wlion ho bogan
to fly around tho plauo where ho intended to perch,
to examine all around tho vicinity aw it is tho nature
of birds to do, tho queon Hofcod tho opportunity, and
clapping her handn, whoutod luntily, and tho bird
atartlod at tho nnoxpcotcd noim^ flew away,
At thin time the* sun wont down, and from tho
effect of pant Sinn oommittod by the quoon, tho wind
bogan to blow and violent rain camo on, and aho
piiBHed a BloepU^HB and tniBerablo night At dawn 7
tho rain coaled, and when tho mn rose tho quoon
1 A ryal//at is a building ornart)oiitcd with a nurabar of roofs
ritting ono nlovo tho i>ilior; tho ward it) a cumiijtioa of tlio
Hnnskrit rriMda " a palm/ 9
THE STORY OF QUEEN flAMAVATI. 35
gave birth to a son. To this son she gave tho namo
of TTdena, 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 tho Eishi Alla-
kappa. It was the Eishi's habit to collect and cat tho
bones of the fish and meat which tho birds dropped
from this tree; accordingly, going as usual to tho
banyan-tree he was surprised to hoar tho crying of
a child among tho branches, and looking up ho saw
the queen. "Who arc you?" he cried* Tho queen
replied, " A woman." " How did you get into tho
banyan-tree?" said he, "The monster bird," sho
replied, "brought me and left mo here." "Thou
como down," he said ; but the queen answered, " I
am afraid of losing my caste." " Of what race arc
you?" ho asked. "A king's wifo," she replied.
The Eishi rejoined, "I also am a king," "If BO,"
said the queen, "repeat tho mystic formula of kingfl."
The Eishi, who had abandoned a great kingdom to
become a hermit, repeated tho formula. "Now," said
the queen, " come up hero and take down my son-"
The Eishi then placing a ladder against tho tree, took
the child from tho queen, without touching her, and
brought it down, Tho quoon also descended, and tho
Eishi conducted her to his monastery, whore ho lived
with her without failing in his duty of chastity. Ho
supplied her, for hor food, with honoy and rico. After
same .time the queen began to reflect thus : "I do not
kno^r the road by which I oamo ; I do not know what
road I should have to take ; if this Riahi should leave
mo here, my son aacl I would perish in the forest ;"
so she formed the design of making the Biahi break
B 2
36 BTJDOTACJnOSJTA's PARABLES.
his vows. Keeping constantly as near him as possible,
she endeavoured by wearing her garments indccoronsly
and by various other feminine wiles, to overcome his
chastity. At length she succeeded, and they bogan
to live together as man and wile. One day Allakappa
when he was lo nldng at the stars observed that the
star of Parantapa had faded; ho immediately went
to the queen and said, " Qnccn, King Parantapa in
the country of Kosumbl is dead." "How does my
Lord the Itishi know this?" she asked. "I know
it," ho replied, "bccaiwo I saw Ids star hart faded."
Tli ou thu queen began to wwp. The Jlislri said,
" Uuoon, why do you wei>p ?' J " That King Paran-
tapa is my husband," rfic replied. " (iuuen, woop
not," said the Rishi, "umimg mnn there in not one
who hus not to die, all is mutability." The quern
said, " I know the law of mutability, but I weep for
the misfortunes of my sou who, were be in the KDS-
amhi country would now l>n Icing over his father's
dominions," The*. Kislii replied, "Have no fear for
him ; I will render your won muih ugsistanoe as will
sooimj his being uuulo Iho king;" wiying this, ho gave
to tho young loy Uclcnu llus lutc^ which th(j elephants
lf)V(ul, and taught liim the spoil to attract them-
Priiujo UcUma Bmnidorl the luto, and immodiatoly
moro than a thouHund olopluiiitH cuino to tho foot of the
Iranyan-troo. Tho lliwhi guvt^ him minute instructions
as to tho different duties and observances of kings, and
whttti ho had completed them, lio made tho prince one
day climl) into the fork of the banyan-tree and sound
tho luto. No sooner was the Bound of tho magic
irutthikautu luto hoard thun a huge olophant bring-
ing with him more than a thousand other elephants
THE STORY OF QUEEN SAMAVATI. 37
came close up to where the prince was', as much, as to
say, " Mount on my tack." Then the Bishi made
him mount the elephant, and calling to the quoen,
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 arc the
son of King Parantapa, 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 tho nobles
and ministers do not believe your story, show thom
this ruby ring and the scarlet cloak with which your
father covered mo ; " so saying, sho gave him tho ring
and the cloak. Tho prince then made his obeisance
to his mother and the Rishi, mounted tho huge ele-
phant, and surrounded by over a thousand more of these
animals started on his journey, carrying in his bosom
the Hatthikanta lute. When ho oanxo to tho villages
on the outskirts of the country, he called out, " Those
who wish to receive my favour, lot them follow mo ; ?1
and he took great numbers with him.
As soon as he reached tho KosambI country ho
erected a stockade with the branches of trees ; then ho
sent to tho inhabitants, saying, "Will you fight, or
will you give mo up tho country P " They returned
for answer, " We will neither fight nor givo up tho
coirntry; we know nothing about this story of our
monarch's quoon having boon carried away with an
unborn child by a monster bird; wo do not know
whether there is a queen or not." Then ho wont to
the ministers and nobles and said to thom, " I am the
son of the quoen," ani told thom his name ; but no
one would believe his story. At last ho showed thtim
38 JiUDDHAGIIOSH^'S PAliABLES.
the cloak and the ring which had belonged to his
father; then tho ministers and all the inhabitants said,
"This is really tho son of our king," and they made
him monarch over their country,
One day King TIclona opening tho door of his
summer palace, and looking out, saw the young girl
Sainavati, and asked whose daughter who was* Now,
this Smnavatl was the daughter of the T/u/^o Bhudda-
vatl ? of tho lihaddavatl country ; at a time when that
country was ravaged by famine and pwtilonco she
came tu tho Kasambl country of wlii<;h Udena was
king, and had boon adopted by tho, T//U///O Ghtwita 1 us
hin daughter. Shortly after thin, Siinmvuti, after being
very handsomely drowsed, was conducted to tho king,
who, tho moment lie saw hoi- loll violently in lovo
with her, und immediately hud tlio inaugural (Kiro-
mony of pouring wator pca'lbrnu'.d, and wisod her to
tho luuk of his cj[uo(ui ; and Siimuvuli Ixtcaino a groat
quacm, Hiirroundod by fiOO fontulo aitf (auLiutri.
In unotlior country called Vffffcnil tltore reignod a
king iiaiiK^d Alwr/apuy//(jtii ; h(^ hud a daughter called
VttBuliidiittS. Thiw king, one day wliilo lno was walk-
ing about hit* garden, obHorviug tho muguificonoe of
his anuy, unkod his uoblos, " h tboro auy otlicr king
who possesses an arnny like mine or Buck oloi)haats
und horses?" The uoblos replied^ " Your Majesty,
tlio axmy and olop1iaut0 and horses of Kiaig Udona
in the KoBumbl country ore exceedingly numerous,"
King ISTanriipay^ota said, " If thia bc so, I will take
prisoner King TJdona.' 7 Tho nobles fluid, "Totir
Majesty will nut bo able to toko King Udona."
"IIuw so?" ho askod. They replied, u Booauao.lio
possesses tlio Ilutthikautu eliunn ; by repeating this
1 Text has Ghouaka, arid manuscript Cfbocia*
THE STORY OP QUEEN 8AMAVATI. 39
spell he can make elephants and horses take to flight ;
he has also a charm to make them come to him."
When King j^aracfopa^crta heard what the nobles
said, he said, "I will contrive to take him, and
gain possession of his charm."
He had an elephant very well made of wood and
carefully painted ; then he had machinery fixed inside
to be 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 5 dung scattered all round the cdgo of the
tank. A hunter happening to sec it wont and told
King TTdona, who immediately started off with all
his forces. TCing Ifontfiipa^ota as BOOH as he hourd
that King ITdena had sot off, brought out u lurgo
army and posted them in ambusoudo on cither wide
of the road which King Udena would tako; the latter
not knowing that the other king was coining, not off
in pursuit of the elephant; the men insido pulling
hard at the ropes sent it off at great speed. King
TJdena struck the Into and uttered the spoil, but tho
elephant being a wooden one paid no attention to it,
and made off faster than over, with King TJdena in
pursuit. The king seeing that ho could not gain tin
it, descended from his elephant and mounted his horse;
his army unable to keep up with him were soon loft
behind. After ho had gone somo connidorablo dis-
tance IIB come on tho army of King Jfaw^ipa^ota,
who seized him and carried him off to thoir king.
"Wlien the axmy of King TJdona know that ho was
captured, they halted, and built a fortification witli
bronchos of toooeu Kiag ATaw/apa^uta plaeod King
40 IWJ)DIUGHOSIIA'S PARABLES.
TIclona in prison, and set a guard over him ; then lio
gave a groat feast to his army which lasted for three
days. On the third day King TJclona said to those
who were guarding him, " What is yo\ir king doing
with his army that they make so much noise?"
Thuy replied, "He is giving a great feast to his
anny bor.auso ho has coiujuered hi enemy." " Your
king," said Udniia, "is acting like a woman; after
conquering & Inutile king he should either kill him or
lotliimgo; why (loess ho inflict all this misery upon
mo?" WIiou the guards told King A"uw/upu^ota
whui tldnia had wuM, ho came to the prison find
asked him if lu> had milly wiid so. King Udena at
OIKJO acknowledged that ho had said NO. "Very
' well, 71 said tho other khitf, " if you wish to he
iX'h^iiHCHl, give mo the charm that you know, and I will
givo you your lilwrty." King IWcuui replied, "If
you will pay homage to mo I will give it to you. 7 '
The olhov king suid, "I will pay no homage to you."
Uduiiii perrtisltMl, "If you will not pay homage to mo
you Kliull not have it," King AaWapayyota said,
"'If you do not #iw it mo I will have you executed."
llilonu njoinod, ** Do what you liko with mo; you
have powor ovw my body, but uono over my mind*"
Tho king <ni lu^inug the bold wordu of Udona began
to thiuk that only by rmift ho could succeed in obtain-
ing the charm from him, and cumo to the conclusion
that the duly plan would bo tt> nwko his daughter
procure tho charm from Inm, and ihon loom it from
her, OH it would not do for others to have tho know-
lotlgo of it. Accordingly ho went to XJdona aad said
to him, " Would you givo up tho ohwrm to any one
olso who would pay homage to yuu ? " IIo repliodj
THE STORY OF QUEEN SAMAVATI. 41
" I will give it to tha person who pays homage to
me ." "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, ho wont to his daughter
and said to her, " There is a leper horc who will
teach you a charm that is worth a hundred "thousand
golden pieces, but you must do obeisance to him from
tiie inside of a curtain, the leper remaining outHido
will repeat to you the charm, and you must leuvn it
very carefully." Now, the reason of tho king making
TJdona think his daughter was a hunchback, and Lin
daughter think that TJdona was a lopor wtiw, that lie
thought that otherwise they might contract an im-
proper intimacy with each other.
When all the arrangements wore mudo, tho Prin-
cess Yasuladatta, from tho inside of tho curtain, Lowed
down in homage, and King TJdona, on tho outside,
recited the charm to her. After repeating tho oliurm
several times, when tho princess had not Buoooodocl in
learning it, Udena became very angry, and cried out
to tho princess, " Oh, you . hunchback ! you havo got
very thick lips, rub them with a potsherd." Tho
prinooss, very indignant, retorted, "You lopor! do
you daro call a princess like mo a Imudibaok ?" On
this, Udena opened the curtains, and, looking hi, navv
the princess: "Why, I thought you wore a Inincsli-
backj your father told mo so, and ho has told you I
was a leper. I am King TJdona." " If thta bo MO,"
said tho princess, " come under tho curtain." Udima
then went inside tho curtain, and tho result tho king
had feared took place, After soino timo, King Km-
42 JSUDDHAaHOSIIA 3 S PARABLES.
cried out, " Ilavo you learned it?" and the
princess replied, "I do not know it yet; lam still
burning it."
One day. King Udona said to Ihe princess, "If
ever a woman follows the wishes of a husband, neither
brothers nor sisters have wny power to oppose her ; if
you wish me to save my liib, follow implicitly my
wishes: 7 will then raise you to the rank of my
queen, and give you a retinue of 500 female attend-
ants" The primirflfl, after making him ougugo Lya
8i lomn promise to koep his word, went to hor father, uml,
wilh a WOIIUUL'H diwoit, said to him, "My father, your
Mwjcsty, in onlnr that I may Kucccotl in learning the
('.harm, it will "bo tiMowsury for inn to ropeut llu> spell
liy nitfht, uftur noting a curtain (umiiiiiu of the stars,
and tlion prormrc a oortuiu inudiuhml root J thoroforo
pltuns tin olo]iluuit at my disposal, and have one of the
doors loft open," Tho king said, " Daughter, t*iko any
duphuut you likis, UTiilluLvit ouoof tho doors loft opou."
Now, King 7im/r/apji^<jtu was [HIHHOHBCUI of th(^ five
swift (niv( i yuiut(!H: th<^ fititudo oloplmnt wllod Ulmd-
diivuti, which would tnivol iifly yoytaum 1 in ono day;
a wluvd nunuMl Kaku, a who ould travel sixty yoyuiuis
iit, i day ; u IIOI-HCS culhnl /v(^hikiw?Mi, who could truvol
t,\V(?uty yoyuiuiH in u d;iy ; a horso cullod tho Mufiya-
kosi; UTI (jlophutit oiillwl Nulfigiri, who could travol
ono hundred yo^unas in a day. Tho circuntHtnnceg
under which ho bowuno the owner of those flvo kmd6
of swift conveyance wore UK follows:
1 Tho fturmnuoyuzanil is Ittj Englmlt uiilcw nccordiug to Judaou,
but thu Hannkrit y tVjfutui in stated by VVilwou to bo m U&JN, or ucourd-
in^ to flouio comimtatiouH only 4] iniloa*
tt Text und umnuacript havo Kuhi.
THE STORY OF Q.UEEN SAMAVATI. 43
JTawdapa^ota, in a former state of existence,
Was a slay 3. One day, while accompanying his mas-
ter on a journey, they fell in with a Pa^okabudilha. 1
His master said, "Lord and master, have you had
rice?" "Taga," he replied, "I have not yot hud
any. " Then the master of the slave, who was the
embryo King ^awrfapa^ota, sent Mm back homo to
procure some rice. The slave quickly returned with
the rice, and presented it to the Pa/d-ekabuddha, and
his master said to him, " Because you have used such
diligence in bringing the rice, I make ovor to you
half of the future rewards to bo acquired by the
offering." Then the slave inude this invocation : " Afl
the reward of my having so quickly prornmul and
presented this offering of rice, may I hereafter bo tho
possessor of tho five swift conveyance^.'' In COIIKO-
qucsnoe of this invocation, tho slavo afterwards bocwuu
King JTawrfapa^ota.
One day. King jSTomfopq^ota wont out to amiiM
himself in the garden. King Uiena, thinking thin
a good opportunity to escape, filled a leather bag with
a large quantity of gold and silver, and placing tho
Princess Vasuladatta on a swift female elephant, fhd
away. When the palace guards acquainted tho kin#
with the flight of ITdena anil tho princosw, ho flcnt off
his people at once in pursuit. Udona, scoing that ho
was pursued, immediately began to scatter tho gold
and silver along tho road and into ovory bush ho
passed. His pursuers, delaying to pick up tho trea-
sure, dropped behind, and Udona reached in safety
the fortification which his army had built of branches
1 A semi-Buddha, who occasionally appears in tha iutorvala be-
tween real Buddhas, ,
44 :DHDDHAGHOSHA 3 S PAHABLES.
of trees, while the hostile party, giving up tho pur-
suit, returned home. Helena, after returning with
Iiis army to his own country, raised the Princess Yasu-
ladatta to the rank of his queen, and gave her 500
female attendants.
This is tho account of how King Udona obtained
possession of tho Princess Yasuladatta.
In the KururaWAa country there lived a Brahmin
named Magandiya. Ho had a daughter whom ho had
named Magandiya, and his wife's name, moreover,
was Magandiya, and he had an uncle whoso name was
jETullamiigiuuliya. Thiw Brahmin's daughter Miigan-
diyii was very lovely ; whe was as beautiful as a Nat's
daughter. Prinoas mid NOUS of T/m^os sent to demand
her hand, but hor father the Lrahmin daunted them
all with the roply that they wore not worthy of her.
At thin time Pura Takcm, ono morning at daybreak look-
ing about to BON who di'sorvod tu be reloased, 1 saw that
tho Dralimin Magandiya and his wife would attain to
Anagami; 2 tlicu ho went into tho vicinity of their village.
Miipumliyu tlu^ liruhmin, who at this time was going
about in Htiirch of u huwbimd suitable fur his daughter,
mot Para Taktsu on tho road. At once, from his ap-
peamnco, lio aw that ho was a fit husband for his
daughter, arid approaching him, said, "My lord
Italian, my daughter is worthy of you, she is as
lovely as a Nat's daughter, She will tend upon my
lord Eahnn ; my lord lluhan, look upon my daughter
as your wife. I will send for her. Eemain hero."
Then ho made hasto back to his house, and said to his
wife, "Urahmml, I have found a husband suitable
1 From win and its punishment.
9 Tho third uluto of an Ariva.
TIIE STOEY OF QUEEN SAMAVATI. 45
to our daughter. Adorn her quickly." "When his
wife had completed the adornment of her daughter
as quickly as possible, they all three started off to
Para Taken, and the people followed them, shouting
noisily as they 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 jSTetiya 1 on the
spot where the Brahmin had told him to remain, wont
and stood at another place close by. The sacred foot-
steps of Para Takens are only apparent iipoii the spots
which they command to be hereafter relics. When
they do not so command, their footsteps arc always
invisible. Moreover, only those people for whom they
have earnestly prayed can see those footsteps. Such
appointed footstep no elephant or any animal that
exists, not the heaviest rain, not tho most violent
wind, can obliterate. At this time, tho Brahmin's
wife said to him, "Where is this young man?" and
he replied, "I told him to be in this place.' 3 Then
looking about, ho saw tho jfotiya footstep, and said,
< c This'must be his footstep." Tho Brahmin's wife, who
was thoroughly versed in the book of outward signs
and in the three Vedas, on examining tho different
signs of the footstep, oxolaimod, "0 Brahmin, this
footstep doos not belong to any one who is subject to
the fivo passions. 3 This footstep is that of a Para
Taken, free from every ovil disposition."
1 A pagoda, enshrining the relio of a Buddha.
9 The Brahmin! here recites in poetry tho signs of the foot-
mark of the lustful, the angry, and the ignorant man. Tho printed
text and the manuscript differ greatly hisre, and neither are in-
telligible.
4G BTTDDHAGHOSHA'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 houso. Hold your tungue and say nothing,
or people will hear you ;" then, after looking about,
ho descried Para Taken. " Here is the young man,"
said he, showing him to hia wife, and ho went up to
ParJi Taken, and presenting his daughter Magandiya,
said, "My lord Kalian, I give you my daughter. 5 '
Para Taken said, "I will tell you something; listen
to mo. Prom the sacred forest to the foot of the A^a-
]>alii banyan -tree the Mfm-nat King fought with mo,
1)ut unublo to overcome mo, took to flight ; that Icing's
daughter, with amorous wiles, and all the beauty
and witchery of tlm Nats, sought to beguile me, but
who failed to ruiao any fooling of passion. How should
I dtmiro your daughter, who is subject to the vilest
necessities of humanity ? I would not have her touch
oven the solo of my foot." Then ho recited some versos,
at the conclusion of which tho Bmhmin and his wife
rocnnvod tho ruwurd of the state of Anagami. Tho
Uruhmiu's daughter Magandiya was greatly incensed
against Paril Tukciu She said, "This Kahau not
otJy siiys that ho docs not want mo, but that, sub-
ject as I am to tho vilcmt necessities of humanity, he
would not have mo touch tho solo of his foot. Whoa
I have married a huHbuud of family, wealth, and in-
fluunGG, I will do what ought to bo done to tho
lluhan Gotaina." And she boro a grudge against
him, The question will arise, " Was Para Taken aware
of Magandiya's anger?." IIo was not ignorant of
it ; ho know it. Again, " If ho know it, why did ho
recito tho vorsos ?" Because, although the daughter
hud resentful feelings, ho wished to profit the other
THE STOBY OF QUEEN SAMAVATT. 47
two Brahmins, her parents. Paras take no account
of. anger, but preach the law to those who are deserv-
ing of the reward of the right way. The Brah-
min and his wife, after receiving the reward of '
Anagami, gave their daughter into the charge of her
uncle, and be Doming Bahans, reached the state of
Bahandas.
The uncle, determined to give his nieoe to nono but
a king of high family, took her away with him, and
presented her to King Udena. The king, falling
violently in love with her the moment that ho 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 threo queens, residing in thrco palaces,
with 1500 female attendants, or 500 for each quoon.
The king used to give to Quoon Samavatl ovory
day eight kahapawas to buy flowers to adorn her-
self with. A female slave of Queen Samavatl,
named Khu^grattara, used to go every day, and buy
the flowers from the flower-woman, Sumana, but
she never bought more than, four kahapawas 5 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
Khu^ruttara came as usual to her to buy flowers, sho
said to her, "Wait a little, Khu^^ttara, I have no
time now, for I am just going to offer some rice to
Para Taken." " If that be so," said Khu^uttara,
"let us go together and hoar the law." The flower-
womaa agreeing to this, they wont together, Sumana
made an offering of rioo to Para Taken and his atten-
dant Bahans. When Para Taken had oaten the rice,
48 BUDDIIAOHOSHA'S PABAELES.
lie preached the law, and Khu^yuttara after hearing
it, received tho reward of Sotapatti. 1 On this occa-
sion, Ehuj^uttarJi, "who had been 1 in the habit of
keeping four kahapa^as every day for herself, ex-
pended the whole of the eight kahilpawas in flowers,
owing to hor having become a Sotapan in consequence
of listening to tho law of Para Taken.
Tho queen, when she saw so many more flowers
thau usual, exclaimed, " IQiu^uttarii, what a number
of flowers thore arc! lias the king given to-day
inoro than the ordinary flower-money ?" Khu^uttara
replied, "Lady, every day I have been in the habit of
upending four biliiipunoB on tho flowers, keeping the
other four for myBulf, but t D-day I went with Sumana
who was making an offering of rice to Para Taken,
uncl after listening to IIIH preaching of tho law have
obtained tho reward of SutSipatti, and therefore I do
not Htcal." Tho 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
proueh to her tho law sho had just hoard. Khu/^ut-
tarii said, " Very good, I will preach tho law to you,
but you must batlio me." Tho queen accordingly had
hor bathed with sixtoon pots of perfumed water, and
prosontod hor with two cloths, One of these cloths
Khu^uttara put on, and one sho threw over hor ; then,
taking up hor position in a place of honour, sho preached
tho sacrod law precisely as Para, Taken had preached
it Queen Sfimavati and her 500 fomalc attendants,
joining tlioir hands in an attitude of devotion, listened
to tho law, and when it was finished, tho whole of
thorn became Sotiipans ; and tho quoen, paying horn-
1 Tho first stato of an Ariya,
THE STOBY OF QUEEN SAMAVATL 49
age to Eiuj/yuttara, said, " Ehu^yiittara, 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, Khti^ait-
tara went regularly to hear Para Taken preach the
law, and repeated it to the queen and her 500 attend-
ants. In consequence of Khiij^ttara knowing the
three books of the Pi&ka, 1 Para Taken said to the
Eahans, "Beloved Kahans, Khu^yuttai^Jl is most ex-
cellent in the preaching of the law ;" and he placed her
in a position of superiority.
One day. Queen Samavatl said, " IQmyyuttara, I
wish to contemplate Para Taken. Invito him to come
here." Khu^uttara 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
Khu^oittara ; " my lady must make holes through the
walls of her apartment, and then, looking through
them, do homage." Queen Siimavati 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 Queea Magandiya going to the PyaUat,
and seeing the holes in the wall, askod what they wcro
made for; Quoen Samavali not knowing that Magan-
diya had a grudge against Para Taken, replied that they
were made for the purpose of worshipping Gotama
1 Tho Buddhiat scriptures.
50 BUDDIIACUIOSHA'S PAHABLES.
Para Taken. Queen Magandiya then thought to her-
self , U I will do wliat I ought to do to the Rahan
Grotamn, and I will destroy Queen Samavati. " With
this design she went to King TIdcna and said to him,
" The inclination of Samavati is not towards you, but
towards another ; in a day or two she will kill you."
King Udcna, cunvinccd that Samavati could not do
siioli a thing, would not believe her. Magandiya said,
"If your Majesty does not believe me go and examine
Lor apartment." The king went to Samavatl's apart-
ment, mid on inquiring why holes had been made in
the wull, was told by Samavati that when Para Taken
(mum to receive rioo, she had worshipped him. When
the king hoard this, ho was not at all angry, but he
had the holes filled up anfl windows made in their
place ; and it was in King TJdcua'fl roign that for the
first time windows were made in the upper apartment
of a palace.
Mriffundiyn, unable to do anything against Samavati,
formed the cloHiRii of compelling tho Eahan (Mama,
who had BO shamed hot, to leave the neighbourhood;
to curry it out, who fiim* u largo quantity of gold and
Nilvt* to tho people of the country, and told them
when Para Taken cawo'to receive rice, to hoot him
and insult him, HO as to make him go to some other
place. Accordingly, thofio who wero heretics and who
did not respect tho three jowolfl, 1 when they saw Para
Takou approaching to receive rice, shouted at him,
"0 you bad priest, arc you not a rascally thief?
You slupid priest, you arc like a bullock, like tiio brute
btmsta suffering for former sins," When tho people
thus insulted him my lord Ananda s said, " Lord and
1 Ootama, tho law, and tho priesthood*
3 Younger brother of Gotanm.
THE STDBY OP QUEEN SAMAVATI. 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 battle-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 undor no anxiety;
these people will have finished insulting us after soven
days ; on the seventh day they will Lo silent. Tho
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 Samavuti with her f>0()
attendants supports this Eahaa Q-otama, so I will
contrive to ruin her." Accordingly, sho told hetf
uncle the Brahmin to procure eight livo fowls and
eight dead ones, and that she would wait on the stops
of the palace till he came and told her they had boon
obtained. As soon as they were procured, the Brahmin
came ani told Magandiya. Magandiya directed, the
slaves who brought the fowls to put down tho (right
dead fowls, and to folbw hor with the eight livo fowlw ;
these she took to King TTdena in tho place whcro Lo
drank spirits, and presented them to him. When tho
king saw the live fowls thus presented to Hoi, ho
asked who understood how to cook thorn well,
Magandiya said, "Your Majesty, SamavatI loiowfl how
to cook them very nicely." Udona eaid> "Very
B2
02 BUDDHAUIIOSHA/S PARABLES.
good, then let her cook them/ 5 and he told the
slaves to take them to Samavati, ani to tell hor to cook
them herself, without lotting any one else touch them.
These directions the slaves gave to Samavati. Sama-
vati and her 500 atteniants said, " We do not take
life," This the slaves reported to the king. WhenMa-
gandiyri heard it, who criod, "Do you hear that, your
Majesty ? This Samavati will not as much as prepare
your Majesty's food, and uses rebellious words. You
citn soon know whether sho will take lifo or not. Let
her have tkom to cook ibr the Eahan Gotama." The
king, according to Magandiya's suggestion, sent a mes-
sage to fifunavali to cook the fowls and send them to
Gotama. Thou Magandiya bribed the king's messen-
gers with gold and yilvor, and made thorn put down
Iho livo fowls tuul take the dead ones to Samavati,
with the Kind's rcqucHt that sho should cook them
and send them to Gotimia. Whun Samavati saw the
dead fowls H!IO wiiil, "Very good," and took them.
Tlio pooplo who luul tukon the fowls, on boing asked
by the king what Samavati had said, told him that as
noun us nho hoard that the fowls wore for the Eahan Go-
taina, she was greatly delighted, and taking them, said
aha would cook thorn. Thou Magandiya exclaimed:
"There, your Mujonty, do you soo this? This Sama-
vutl when who waw told that it was for your Majesty,
said, ' "Wo do not take lifo ; J -but when she was told to
cook thorn, and present them to the Eahan Gotama,
mark this, your MajoHty, sho cooks thorn with the
greatest delight." , Though King Udena hoard all
this, ho would not boliovo it, but bearing it patiently,
kept Bilenco,
When Magandiya fouud that the king would not
THE STOIflF OF QTJEEN SAMAVATI. 53
believe her, she began to consider what other plan
she should have recourse to. It was the custom of tho
king to spend seven days at a time in each of the three
queens' PyatAats. Maganiiya, knowing that on the
following day the king would goto Samavatl's PyatAat,
sent word to her uncle the Brahmin to procure a cobra,
and after breaking its fangs, to bring it to her. The
Brahmin, according to her directions, brought her the
cobra with its teeth broksn, 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, "Wliich PyaUat does your Majesty go to to-
day?" The king replied, "I aip. going to Samavatf s
Pyattat" Magandiya said, " Tour Majesty, I had a
dream last night which has much disturbed mo, it is
not right that you should go to Samavatl's PyatAat;"
but the king would not listen to her, and wont off to
the PyaUat. Magandiya, unable to prevent him from
going, fDllowod him. The king on arriving at tho
PyatAat kid his lute on the bed, and said to Ma-
gandiya, "You may retire;" but Maganiiya would
not go away, and commenced walking up and down
by the side of the bed. Tho 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 tho head of the bed, and
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 throw it away. $he
cobra coming out expanded its hood, aad Magandiya 1 as
54 BTJDDHAGSOSHA'S PARABLES.
soon as she saw it cried out, " 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 ths lute to kill the
king; do you think that if the king died you would
live?" When tho king saw the snake, he started
and exclaim od, "Infamous as Samavati is, I gave no
credence to Magandiy Fi when she accused her. Before
tAis, she made holes in the wall of her palace ; again,
she would not dross tho fowls for me, and now sho
lets IOOHO a snake in my bod," Saying these words
ho became furiously enraged. Samavati seeing the
king's angor cxhortod her 500 attendants not to give
way to anger against cither tlio king or MSgandiya,
but to meditate only on tho Saranagamana, 1 which has
tho power of preventing all evil emotions.
Tho king, exasperated with Samavati, took a bow
mado 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 ho lot fly tho arrow at the centre
of hor bosom ; but owing to her loving disposition the
arrow returned, and mado as if it would enter the
king's breast. Tho king reflecting, " The arrow that
I shut would have gono through a stouo slab ; yet it
came back and made as if it would pierce my breast,"
trembled and said, " Even this lifeless arrow recog-
nised tho morit of Samavati, while I, a man, could
not eoo it" Then ho threw away the arrow, and fall-
ing at her foot raised his hands in adoration, and ad-
* A formula of worship, viz. I worship Para, I worship the
Law, L worship the priesthood.
THE STORY OP WEEN SAMAVA.TI. 55
dressed her as follows, in poetry : " Samavati, I am
utterly lost, everything is confusion ; save me and bo
to me an object of worship." Saying this ho 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 you,
great king, who should rather be an object of worship
to me.' 3 The king said, " Let him then be my object
of worship," and listening to the advice of Samavati,
he went for seven days in succession to Para Taken,
made offerings of rice to him, and heard the law. Ho
also offered to Queen Samavati a magnificent present,
but she said to him, " Tour Majesty, I have no wish fur
gold or silver, give permission that Para Taken and
his Eahans may visit continually my PyatAat," Tho
king accordingly invited Para Taken to visit con-
tinually the queen's Pyattat, 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 tho king,
"Lord and master, depute &ne of your disciples," and
Para Taken replied, " I depute my lord Ananda."
The lord Ananda accompanied by 5 DO Hahans then
visited Samavatl's PyatAat, and ate their rice there ;
arid the queen with her 5 DO fomale attendants, after
listening to the law, presented to Ananda 500 gar-
ments, and each priest's garment was worth 500 (pieces
of gold),
Magandiya, foiled in her designs, planned another
stratagem. One day King Fdena was amusing him-
self in the garden, and Magandiya, Wiacl to tho state
(of soul) in which die was, thought that this was a .good
56 BTJDOiLianosiu'y PARABLES.
opportunity to complete her oyil designs. Sho sont
for her undo the Brahmin, and told him to get a
quantity of cloths, saturate them with oil, wrap them
round Samavatl's Fyat.feat, and then set fire to them.
The lirahinin accordingly procured a number of
coarse cloths, washed thorn, and saturated them with
oil; then he took thorn to Samavatl'a PyatAat, and
after wrapping them round all the door-posts and the
loaves of the doors, lie closed all the entrances.
Sftmavall said tu him, "Brnthor -Brahmin, why are
you wrapping thoflo cloths round tho doors ? " and ho
replied, "The king luiH givon me strict orders to do
so, Imt why 1 do not know*" Then he set fire to
them mnl wont away.
Piimavatl oxhortod all lira 1 attendants, saying, "In
11 to couutloHH (uriHtciwcH lluit have bad no beginning,
it would lio impoMsiLlo to rookim tho number of times
lhat wo luivo jim'Hhod by iiro; lot us keep this in
niinrl." When tlio wtlln if tho palaco were wrapped
in llanufl and Ihoy began to flutter acutely, she re-
p< i at(ul thn Kainnui^na, 1 and sov(^ral of her attendants
obtained tlto njward of Aimgami. 8 Tho assembly of
Kabunw mil to Varil Taken, u Lord and master, while
King TJdraa in cngagod in his garden, Sfimavatl's
puluoci ia in flamcw, and tbo queen with her 500
attendants is boing Imimul to death ; what will bo tho
futnro statn of tlutHt^ handmuidons?^ Para Taken re-
plied, " Some ai*o sottleri in tho reward of Sotapatti, 3
some in that of Salcadagami,* and others in that of
1 Forty eontoncee far repetition.
8 Tho third atate of an Ariya.
8 The flrat atate of an Ariya,
4 Tho second stata of an Ariya.
THE STORY OF QtTEEN SAMAVATI. 57
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. 53
The intelligence of Samavati's Pyat/aat being on
fire was quickly carried to the king. Unable to roach
it before it was burnt down, he remained surrounded
by his nobles overwhelmed with grief. He thought
of all the good qualities of Samavatl, 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 bo at rest, and I
shall bo able to sleep in peace. Whoever compassed
the death of SamavatI I call my Mend." Magandiyii,
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 ho protended to bo groatly
delighted, and said to her, "You ore indood a friend
to me ; I will reward you for this ; eond for the whole
of your relations ; " saying this ho dismissed her.
When Magandiya had brought all her relations, the
king, in order that none of thorn might be forgotten,
made them all very handsome presents. Boeing this,
those who were only most distantly Donnootod with Ma-
gandiya came forward and claimed relationship.
1 The third state of an Ariva.
58 JBUDDIIAGHOSHA'S PARABLES.
king, having thus caught all Magondiya's relations, had
a hole dug in front of him as deep as a man's waist ;
ho 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 sot 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 lu i rsolf, wtrips of floshwcro cut off with an
excessively sharp knife from every part of her body,
which, uftoi 1 boing fried in oil, slic was compelled to
eat, and thus underwent the mont horrible torture.
Sucih it* tlio history of Magandiya.
One day the assembly of Kalians said to Para
Takon, "Lord and master, the death of Samavati
and her 501) attendant** who wore all full of faith and
love wua by no meanft right. 57 "Bolovod Italians,"
ropliod Taril Takon, "thia Samavati and her 500
attendant*, a long timo ago, when Brahmadatta
was king of the Bonaros country, wore the concu-
bines of that king. Out) day when the king was
playing in the rivor with his concubines, these
finding thomsolvos very cold, and wishing to warm
themselves at a fire, began to search, here and there
for futil or rubbiwli to make a firo with. Finding on
tho bank of the river a bush of dry roods, and think-
ing it was only rubbish, they sot firo to it and warmed
themselves at it. Now, in this bush was a Pa&fceka-
buddha practising tho Nirodhasamapatti. 1 When
the cunoubinos saw tho Ta/fAckabuddha in the flames,
they cried out, " Wo have burnod tho Ta^okabuddha,
tho king's teacher ; if this como to tho king's ears w&
1 Some supernatural attainment} a kind of ecstasy or trance.
THE SXOBY OF QUEEN SAMAVATI. 59
shall all be executed; let us go and get some fire-
wood and burn him up altogether." So saying they
brought a log each, and making a large heap, set fire
to it ; then thinking that the body would be entirely
consumed and leave no trace, they went away. Al-
though these concubines 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 house 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/fefcekabuddha,
if 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 Eahans said to Para Taken, " On account
of what evil deeds was Khuj^uttara a slave? And
owing to what good deeds did she become so learned
and acquire the three books of the Pifoka ; from what
good deeds is it that she is now settled in the reward
of Sotapatti?" Para Takenreplied, "Beloved Kalians,
in a former existence of Khu^uttara there was a
Pa&fcekabuddha in the country of Benares, who was
rather hump-backed. Khugjnttara when she saw
him, laughed at his deformity ; and for this sin she
became hump-backed herself. But when this same
Pa/fcfcekabuddha came to the king's palace to receive
alms of food, and the king poured an offering of cow's
milk into his Uabet, which completely filled it,
Khu^uttara, seeing the Pa/fc/fcekabuddha shifting the
tAabet from hand to hand on account of the great heat
of the milk, immediately took off her arm eight ivory
CO EUDDITAGIIOSIIA'S PAKABLES.
bracelets which she was -wearing, and making a stand
for the pot -with thorn, presented them as an offering.
It was for this gDod deed that she has acquired such
groat wisdom, and is conversant with all the three
Looks of the Pitfaka. 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 PaH-okabuddha that she is established
in the reward of Sotapatti. Such is the account of
the results of the good and bad actions performed by
Khug^itturii before I became a Para.
" Jn the timo of the Para Kassapa this Zhuy^uttara
waw tho (laughter of u T/ju/Ao at Benares. One day
wlion wlm Wiia very lumcbwmoly attired, a Eahan who
waB on hiH way to contemplate the Para, came to her
hunHO, and flho miid to him, Just roach mo that. little
luuikitt which is tlicro.* For this she became a slave."
END OK TUB STOUT w SAMAVATI AND KHU^OTXTAEA.
61
CHAPTEB VI.
STOEY OF JTULLA-PANTIIAKA.
THE most excellent Para, when he was residing in the
Yeluvana monastery, preached the following discourse
on the subject of JTulla-Panthaka.
Formerly there lived in the Eai/agaha country the
daughter of a T/m^Ae namBd Dhanasctf/a. "When she
reached the age of maturity, her parents placed hor
in a PyaUat with seven stages of roofs, and there,
being a girl of strong passions, sho 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. Sh.3 soon became in tho family-
way, and when her time was nearly come, sho said to
the young man, " My time is voiynoar; I shall go
to my parents' village to bo confined." The young
man, afraid that if ho wont there they would kill
him, would not accompany hor, so tho T/m/Ao's daugh-
ter, thinjfing what unalloyed affection parents have
for their children, sot out without hor husband j but
he, as soon as he found that she had gone, followed
her,
On the road tho TAufAe'e daughter gave birth to a
son, whereupon she returned homo without visiting
C2 BUDDHAGHOSHA'S PARABLES.
her parents' village. In consequence of the boy
Laving been "bom on the road, tlioy gave him the
name of Panthaka,
Shortly afterwards, the T/mtte's daughter became
again pregnant ; and when her time was approaching,
in tho 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
Him called AulLi-Punthako, distinguishing her first-
born by HID name of Maha-Punthaka.
"When Muha-Pauthoka grow up, ho said one day to
liis mother, " I hoar others calling people their grand-
father, or graudm other, or uncle; but we have no
grandfather or grandmother, or any relations at all."
UiH mother voplicd, "My dear son, your grandfather
and gnuidmuthor, and all your relations live in the>
Kn//agulm country ; your grandfather is the T/mtte
UhanawCMi. In that lliu/agaha country my relations
arc very immonnitf." " Then why, mother," said hs,
do yon not go to tlio ]%agaha country?" Tho
T/mMo'n ilmiflhtcsr remained silent; at last, when he
pomntod in asking Iho quoBtion, she replied, "My
son, your father wan a nlavo in your grandfather's
house, HO I run away from homo and came to live
licau" "If tliut bo o," said tho lad, "take my
younger brother and mo to tho place where our grand-
father and grandmother live,"
Tho T/ml/tt'0 daughter took her two soj^ to the
Kayagaha country, and when she reached the city, she
went 'with them into tho Zayat 1 at tho gate and
Btoppod thoro. When tho T/ratto's neighbours saw
her, they wont to Mm and said, "My lord
1 A building for the accommodation of travellers-
STORY OF ^TITLLA-PANTirAKA. 63
daughter with, her two sons is staying in the Zayat."
The' T/iutte, thinking that if they were to remain in
the Zayatj people would speak ill of him, took away
his two grandchildren, and gave them gold and silver,
food and clothes ; but having no affection for his daugh-
ter, he sent her away, telling her to go and live where
shB had been always living : so she went away and
lived with her slave-husband in the same place as
before.
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
Kahan, and Maha-Panthaka, after listening to it, be-
came desirous of entering the priesthood. He accord-
ingly obtained his grandfather's permission, and be-
came one of the Eahans of Para Taken.
Performing the duties of a Eahan, Maha-Panthaka
acquired the sacred Pali 1 of Para Taken, and becom-
ing a PafiHnga a at tho age of twenty, aftor employ-
ing himself in the repetition of th Kamma^Aana 3 ,
he reached the state of a Kahanda. 4
When Maha-Ponthaka had become a Eahanda, he
made his brother JSTulla-Panthaka a Eahan, and kept
him steadily employed in the religious duties enjoined
by Para Taken.
Now JSTulla-Panthaka, being wanting in ability
1 The sacred language of the Burmese, a modification of San-
skrit,
2 A priest who is a proficient in the five duties, i, e. an ordained
Eahan,
3 Forty sentences for repetition.
4 An Ariya of the highest order.
04 BUDDHAOnoSIIA 5 S PARABLES.
could not learn a verse although ho 'studied it for the
whole four months of the rainy season. TliB reason
of this "Wiis that in the time of the Para Kassapa, JTulla-
Panthaka, who was then a Rattan, derided another
Kahan for his want of ability in reciting Pali ; in con-
setiuenco of which, the Bahan was so ashamed that
lie altogether gave up the study of the sacred lan-
guage. On account of this evil deed, Aulla-Panthaka
when ho HubHoquently boctune a Italian in the time
oi* the present Purii was so stupid that he forgot
eviTylhinjj; ho Icumod.
At lust Muhfi-runtluika said to Aulla-Panthaka,
" Oh, 7v r ulla-Puiithaka, yuu tire n boing who is un-
worthy to obtain hitf deliverance 1 in UUH ohnrch. You
cannot lourn u single VOTHO in lour months, therefore
you ttnj unfit for tho duties of a lluhan ;" so saying ?
li(i turned him out of tho monastery.
At this timo Maha-Vuntliuka performed tlio duty of
distributing tho rici % . Ono day tho physician 61vaka
fitiTiu* to him and Buid, " My lonl Maha-Panthaka, I
winli to [ir(\S(^nt ilcu to-morrow to Paru Taken : how
muuy ])rioMtB uro thciro?" Muha-Vunthoka replied,
" A'ullu-Panthaku in Htupid and unworthy of deliver-
unco; boftidert him, tlu^ru arc 500 Italians" Tho phy-
HU'.mn tlusn said, c< Invito and bring with you to-mor-
row Pars! Tukon and the 50 1 J of hi aasombly," TTulla-
Panthaka thought within himself, "My oldor brother,
Maha-Puntlwkiij IMH acfioptod tho invitation for all the
lltJiaus, but lias excluded mo. My brother's love for
mo ifl lost I will no longer bo u "Rahan, but will ro-
enter ttio laity ; >? and he determined to quit tho mon-
astery tho next morning.
1 /. e. Salvation, proximate or ultimate.
STOET OP JTXILLA-PA^THAKA. 65
At daybreak on the following day, as Para Taken
was looking to see who was worthy of deliverance, lie
perceived JTulla-Panthaka. Then going to the arched
entrance through which he would pass, he began to
walk up and down. On his arrival, Para Taken stood
still : JTulla-Panthaka made obeisance to him. Para
Taken said to him, " JSTulla-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."" .STulla-Panthaka," said Para Taken, " whsn
your brother expelled you, why did you not come to me?
When you become a layman again, what will you do ?
Eemain 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
Gandhakutfl 1 building, with his fape to the east, and
said to Trim, " Take this coarse cloth, and, rubbing it,
repeat the words, Eayoharaaam Ea^oharawam, 2 and do
not move frpm here." 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 ivaka to receive the alms of rice, accom-
panied by all his assembly.
JPulla-Panthaka, looking at the rising sun and rub-
bing the coarse cloth, continued to repeat "Ea^ohara-
0am, Ea^oharawam." While repeating these words,
the clotl^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, "This cloth only now so pure and white is
1 The abode of fragrance. 3 B&naoval of dirt.
9 Pear of the future consequences of Bin. .
'
GO BUDDHAGHOSPIA'S PARABLES.
soiled and dirty. This is ray own state, soiled (by sin).
Again, this is tho law of mutability ; nothing is per-
manent," Saying this ho devoted himself earnestly
to tho repetition of tho Vipassana, and succeeded in
acquiring it.
Para Taken uvoii while he was at the house of the
physician Glvtika, knowing that Kulla-Panthaka had
acquired the Vipansuiia, dispatched an appearance 1 of
to him, and preached to him the vorses of the
a /vullu-Panthaka I Tour body is full
of minute atoms of dust which uro lust, and the other
evil ptiHtiioiiB. Those, minute atoms of duat you must
got rid of." In tliis way lie preached to him the law
juwt as if he hud actually beon present ; and he con-
tinued, "M'y dear yon, .BTulla-Panthaka, lust you must
call l%u,* atoms of dust you must not call Ea^a.,
Itiu/a moaiiH lust. Whroi you have got rid of the
atoinN of (hint wliir-h arc lust, you are fit to be a mem-
ber of tlio Church of Para Taken. Tho same is to be
wuid regarding ungw and ignorance." At the close of
thu diBoourBo upon thene verBOS Kulla-Panthaka arrived
at tho titato of a Iluhauda possesHod of intuitive know-
lodgo, and Para. Taken know that ho had become a
Bulnimla.
At this time the physician dvaka, before presenting
rico to Para Taken, wius offering him water to wash
his hands. Para. Taken said,' " Daraka, there is still
in tho monastery a Ilahanda," and he remained with
1 Qotama is said to have had tho power of appearing in more
than one place at onuo. Tho expression always used is that found
in tho text hero, vix, " To Bond off his appearance."
tf This word is l j ali, of which Para Taken is teaching the mean-
ing, " RayaB" in Sanskrit moans both " dust 1 ' and "passion,"
STORY OF -OTLLA-PANTHAEA. 67
his TAabet 1 closed. On this Maha-Panthaka said that
there were no Kahuna left in the monastery; but
fflvaka sent a slave to see whether any Kahans had
been Isft there or not. At this moment .ZTiiUa-
Panthaka saying to himself, "My brother says there
are no Bahans in the monastery," created a thousand
JElahans and filled 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 Eahans. As soon as the messengers
had returned with this intelligence to Para Taken, he
said to them, " Q-o and invite the Eahan -Siilla-
Panthaka to come here." They went back and called
out, "My Lord JTulla-Panthafca, Para Taken has sent
for you." The whole of the thousand Eahans replied,
" I am Zulla-Panthaka." The messengers returned to
Para Taken and said, "Lord and master, the whol^
thousand Eahans say that they are ulla-Panthaka, so
we cannot find him out." Para Taken said, " Go and
call him again, and seize the hand of the Eahan who
first answers, then all the rest will disappear." The
messengers accordingly went again to invite jBTulla-
Panthaka, and laid hold of the hand of the Eahan who
first of the whole thousand answered the summons ;
immediately all the other Eahanjg vanished, jffulla-
Panthaka aooprnpanied the messengers to the house of
the physician Grivaka, and received his portion of rioe
in presence of Para Taken.
1 The vessel which the priests carry suspended round their
necks, and held under the left arm, to receive the alms of food:
63 BTTDDHAGHOSHA'S PARABLES.
When the repast was finished Para Taken said to
(Tivaka, " Take off ITulla-Panthaka's TAabet, for he is
going to preach the law." Glvaka took off the TAabet,
and Kulla-Panthaka, seeing that such was Para Taken's
wish, began in a voice like that of the Lion-Bong to
preach the law of Anumodana, 1 reciting it from ths
three books of the Pifaka.
After Para Taken had returned to the monastery in
'the cool of the evening, the Kalians of the assembly
wcro saying to each other, " Masters! Maha-Panthaka,
not conversant with the mind of JTulla-Panthaka, and
unable in fuur months to teaeh him a single verse,
drove him from the monastery. A Parfi 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 Euhanda possessed of intuitive knowledge, and of
rendering him acquainted with the three books of the
Pi/aka. " Wonderful indeed arc the Paras ! "
Para Taken said to them, "Thin is not the first time
that I have afforded assiHtanoo to .Kulla-Panthaka," and
he proceeded to relate as follows the events of times
long gone by : " This JTulla-Panthaka a long time
ago wua a young man of Bonaros : while engaged in
the acquisition of learning and science in the Takka-
sila country, ho attended on and supplied food to the
teacher l)foapamokkha, and received instruction from
him for throo months. Through his excessive stupi-
dity, howovor, ho failed to learn anything at all. His
master, grateful for the care and attention which his
jjupil bestowed on him in serving him and supplying
all hk wunte, redoubled his efforts, but all to no effect.
At layt, tho youth, secsing that he could learn nothing,
STORY OF JgULLA-PANTTTAKA. '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 :
" Ghafesi Ghafesi kim kara^a ? tava karmam aham
^anami. 1 Eepeat 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, "Ghafesi Ghafesi kim kara^a? tava karmam
aham yanami." 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
yoxmg man's house, and returned home.
When daylight camq, 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
are you busy ? "Why are yon busy P I know your design.
70 BUDDHAGHOSHA'S PARABLES.
brought the young man before him, he said, fi Young
man, give mo 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
miniHter." Ho moclo the barber a present worth a
thousand [pieces of gold], and the man agreed to do it.
Accordingly, after ho had soaked the king's beard with
perfumed water before shaving it, ho took the razor
and was jiwt going to cut his throat whon at that
moment, Iho king thinking of the charm, began to
ronitc, " Ghafosi, Gha/osi kirn knrajia? tava karmam
aham (/iinJimi." Tho barber no sootier heard this
than he said, "The king has discovered my inten-
tion ;" then ho dropped the razor and fell trembling
at tlio king's foot. The king exclaimed, " Oh, you
barber ! do you not know I am the king ?" "Tour
Majesty," said tho barber, "it was no plot of mine;
the prime minister gavo mo a present worth a thou-
sand [pieces of gnld] to cut your Majesty's throat while
I was shaving you ; it was ho who induced me to at-
tempt it." The king said to himself, " It is owing to
this young man who taught mo tho charm, that my
life has boon saved." Then ho eont for tho prime min-
iHtor and banished him from tho country, saying,
" Sinco you have plotted against my life, you can no
longer live withiu my territory." After this, he called
STORT OF -TULLA-PANTHAKA. 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 Jfulla-Panthaka, and the
teacher Disapamokkha is now I the Para.
When he had finished preaching the law, the whole
of the assemhly who listened to it were settled in the
reward of Sotapatti.
END OF THE STOHT OF
72
CHAPTER YIL
STORY OF TITE PROBATIONER TISSA.
ON another occasion Para, Taken, while residing in the
<7otavann monastery, prnaohod a discourse with refer-
ence to the* probaliimor Tisaa,
In tlw country of JRfijpaguha thirro lived a Brahmin
named Mahaffona, who was a friend of the Brahmin
Yanga, tho father of Sariputta.
Siiriputtu, taking pity on the Brahmin Mahasena,
oamn and stood at tho door of hw house with the in-
tention of uptKiKting him. Hahilsona said to himself,
"Hn'o i Sariputta, tho son of iny friend Vanga, who
is evid( k ntly waiting to recoiyo rice/ and I have
nothing of which I can make him an offering." And
ho wont and hid himnolf.
One day, Mahasona went to a T/mtfAo's house
and received a cloth and a cup of cow's milk. s Then
ho thought ho would, make an offering to Sariputta.
1 Tho word rico unod in tho text here and elsewhere means
any kind of food offered to a prieut, though its literal meaning is
cookod rico.
9 Tho printed text and manuscript vary greatly here : the for-
mer nays, " after presenting grarm ho received a cloth/ 9 etc.; the
latter gaye, " Qoin^ to a TAulfo'g house to obtain alms of food for
the day, ho received," etc.
STORY OF THE PROBATIONER TISSA. 73
Sariputta at that very moment, rising from the perfor-
mance of Samapatti, was boking to see whom he
should deliver, and knowing that Mahasena, having
an offering to make, wished to come to him, he went
to the Brahmin's houss 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 Uabet
some rico cooked in mi'llr. Sariputta, after taking
half of the rice, closed his tAabet. 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
ate 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 tAingan, 1 and to
drink milk prepared as for priests, out of a golden cup.
Now the girl wishing to wear the tAingan from the
time that she was in the family-way, was the sign
that the child in her womb would become a Eahan
in the church. The girl's parents, thinking that if
their daughter wished to be a Rahan, it was in accord-
ance with the sasred law, supplied Sariputta and his
priests with cow's milk, and dressing the girl in a
tAingan, placed her after all the priests, and gave
1 Priest's garment*
74 BTODIUGHOSHA'S PAKABLES.
her her share of the offering of milk in a golden
cup.
At the end of ten months she gave hirth to a son.
After the boy was washed, ho was laid upon a oover-
lot worth a hundred thousand (gold pieces). Sariputta
was also invited, aud had food presented to him. The
child, lying on tho coverlet and contemplating Sari-
putta, thought to himself, " This priest is my old
toaclicr ; it ia to him that I owe all this luxury, I
must innlco him tin offering."
At thin moment the parents, wishing to name the
cshild, took him up from tho coverlet; but the child,
wrapping his little finger in it, lifted it up with him.
Tho parents tried to diwngago his finger, but the
child, retaining his hold of it, begun to cry ; so they
took him iip, coverlet and all, and laid 1dm at the feet
of my lord Bariputta; tlio diild, dragging the coverlet
with liw finger, pluuod it at Bariputta's foot. Whon
tho ehild'K piurcmte Haw this, thoy said to Sariputta,
" Lord and muwtor, deign to accept tho coverlet which
the child offers you." Ho acxjoptod it. Then the
parenta Haid, " Give a namo to your disoiplo;" and he
called tho child c Tissa.'
On <^vory oociOBinn of thoir porforming ceremonies
for tlio child, the parents regularly invited Sariputta,
and supplied him with food, When tho child was
woven yours old, law puvonts delivered him to Sari-
patta, to bo maclo a TJulwrn. Sariputta, aftor teaching
the little boy to repeat the KammaW/mna, made him a
Euhan. For seven days the child's parents made
offering* of food to Sariputta, and tho wholo of his
priests; uftor which they retired to their homo*
On the seventh day, tho probationer Tissa accom-
STORY OF THE PBOBAHONER TISSA. 75
panied the Bahans 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 Putzos 1 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 Eahans 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 Piwc?apatika a Tissa.
One night, when it was very cold, the probationer,
going to the monastery to perform his duties, saw the
Eahans 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 Eahans followed behind
a probationer who was only seven years old.
1 A waist-cloth of about 4 yards long and 1-J wide, of silk nr
cotton. The national dress of the Burmese.
3 He who lives on alms. , See Eurnouf, Introduction, p. 800.
3 Fires ftre not properly allowed within monasteries in Bunnah.
76 BUDDHAGKEOSHA'S PARABLES.
Tlie probationer, taking with him the thousand
Bahans, went outside of the city, and as he visited
house after house, the inhabitants as soon as they saw
him, fooling the strongest affection for him, presented
him with 500 coverlets. When he returned within
the city, a wealthy T/mfte was selling coverlets in the
bazaar. The slave who watched the shop went to his
master and said, " Here is a probationer coming with
50(1 covcrlotn ; hide yours, ' master." The TAutte
said, "Docs tho probationor take thorn when they are
given to him, or docs ho take them without their being
givon to him?" "ITo takes them when they are
givon," ropliocl tlin slaw. "Vary good, then," said
tho TAuif&o, "if BO, do not hide them; let them be."
Tho novice, with tho thousand Kalians, arrived at the
place whoro tho uovcrlotH wore spread out. The
T/mrfAo who owned thorn no sooner saw the novice
than ho loved him as his own son, and made him an
offering of BOO of tho coverlets, making this invoca-
tion, " Lord and mantor, tho law which you know may
I U!HO know I" The novice preached to him the law
of Anuinodana. 1
Thiitf, tliifl young probationer, obtaining in a single
day a thousand coverlets, presented them to the thou-
sand Italians From this time, they gave the novice
tho name of Kambalara Tissa." It was in consequence
of his having made an offnring of a coverlet to my
lord Sariputta on tlm occasion of his giving him the
name of TiflM, ou the eovcnth day after his birth, that
when ho was sovon yours old he received a thousand
coverlets.
Therefore Parii Taken preached, "Beloved Bahans,
1 Joy. * Who procure* eorerlrts.
STOUT OP THE PEOBATIONEE TISSA. 77
offerings made to the priesthood, though they be but
small, are rewarded as if they were large. Large
offerings receive still more exc silent rewards."
The probationer, after learning the KammaWAana
from Paxa 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 Kamma#Aana, and
reached the stage of a Bahanda.
END OF THE STOEY OP THE PEOBATIONEE TISSA.
78
OHAPTEE VIII.
STORY OF MAIIAKATP1NA-THERA.
ON anotlior occasion. Para Taken, residing in the
f/ctavuna moiiOHtury, prtiachod the Mlowing discourse
on the Hubjwt of the priont Muhakuppina :
At a place not fiur from Benares there lived a thou-
sand weavers. At that time a thousand PaAAeka-
BuddhuH, 1 who had boon residing for eight months
at Hinmvaiittt, CSUTUCJ to the woavcra' village, When
the head man of the woavorH* village saw thePafcfceka-
'IJudilhaH, lu invitcsd tliein to como on the following
day to r< k (j(ivo offorings of rico. The PaAAeka-Buddhas
(usoopled tlw invitution. The hoacl-weaver then went
round the villain Haying that ho had invited the Paft-
Jhskfl-liuddhttH, and that every house was to entertain
one priiwt each. Tho villagers did as they had been
directed, and the Pafc&ckaJJuddhas, after receiving
thoir ric<^ prwohod the law to thorn. The weavers
them iuvitod thoin to reside with thorn during the
wholo of the throe months' Lout, and, the invitation
boing aeooptod, overy woavor huilt one monastery
optaeo for tho wholo thousaad, and each supplied one
of them with food and all ho required.
? JL semi-Buddha.
STORY OF MAHAKAPPINA-THERA. 79
When Lent was over, the weavers mads an offering
to them of a thousand pntzos 1 for tAingans. 2 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, they appeared
in the time of the Para Taken Kassapa among the
TAugynes 3 of Benares. The head-weaver was the son
of the head TAugyue ; the other weavers ware all sons
of TAugyues, and their wives daughters of TAugyues,
and they were all married to one another.
One day, when Para Taken Kassapa was preaching
the law, the TAugyues 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
among themselves, resolved to erect an extensive
monastery. The head-weaver put down a thousand
(piecBS 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 Eassapa Para Taken and all his Bahans.
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 LStsarue-blossoms making
this invocation: "Lord and master, in my future
states of existence, may I resemble the blossom of
1 "Waist-doth of the laity.
3 Priests' garments.
8 Same as TAutf&e, the wealthy class.
80 BUDDEACfHOSHA's PARABLES.
the L^tsaxue ! l and may I bo called Ano^a I " Kas-
sapa Para Taken said, "Darakama, it shall be ful-
filled according to your prayer."
When the TAugyufcs, leaving that state of existence,
died, they appeared in the Wat country, In the time
of the Para Taken Grotama, 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 Sakota 9 country ; owing to her resemblance to
the "blossom of Lotsoruo, who was called the Princess
Anoya, When sho grew up she became the wife of
King Mahakapphuu The other weavers were all
eons and daughters of groat nobles ; and when they
wore old enough, they became the husbands and wives
of each other*
King Muhiikappiua, enjoying all the luxury of
royalty, began to Hay to himself 1 , "I am a king, but
I can neither son nor hoar of the thrco jewels* 7 '* Hav-
ing u groat luugiug for thorn, he sent off one day four
of his nobloH on horseback from the four sides of his
city, tolling them to go two or throe yo^anas and
see if thay 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 tho garden attended by a thousand
nobles, there caino by five hundred merchants from
the country of Savattbi, Tho king ask;ed whence they
came, and when ho was told tlvjy came from Savatthi,
1 A species of nettle,
3 The city of Ayodtya, or ancient Oude.
* Buddha, the law, and the priests.
STOBT OP MAHAZA-PPINA-THEEA. . 81
he inquire! if there was any news in their country.
The merchants replisd, "Your Majesty, the jewel is
there, the Para, The king, whose heart on hearing
this was filled with faith and love, said to them, " I
will present yon 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, "Tour Majesty, we will all go with you and
become Bahans." Then the king wrote on a loaf 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
Savatthi country. My queen, remain hero and enjoy
all the happiness and luxury of the royal power." He
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 Bahandas, he we&t out, to meet him lite the
82 BUDDHAGHOSHA'S PAKAKLES.
JTnkravarti king going to meet the kings owning the
subordinate villager. After travelling twenty yopnas,
ho stopped at the foot of a banyan-tree on the bank of
the ATmdapa river, omitting from his person six daz-
zling rays of glory.
King Maliiikappina, continuing his journey, came
to a river. " What river is this ? " ho asked. " Tour
Majesty, this is the Avaraffia river," they replied.
"What is the depth and width of it?" he asked.
They told him: "One gavyiiti 1 deep, and two gavyutis
wido," "Arc thoro any bunts on this river?" ho
iwkud. They Haid, " There arc none." Then the king
said, "Noblotf! our existence i but birth, old age,
and death": wo have coino on uecount of Para Taken,
lot the water boar us firmly." Then, fixing their
inindH fltoudily on tho virtues of Parii Taken, they
went ou io the water on tlioir horses und began to
CITWH. Tho Kurfiwo of Iho water became like a stone
Hlab, not won ilio hoofs of their IIOTHOB were wetted.
Aftc^r ICing M^iliiikappinu with his thousand nobles
had readied tho opposite shore*, they camo to another
river. " "What river in this ? " asked the king. The
nobles auHworod, "Thia is the Nliavaha river."
" Wliat IH tho widtli and depth of this river ? " he asked.
"Half a yo^ma wide, aud as much doop," they rc-
pliod. " Are there any boate on this river ? " ho asked.
They replied, "There arc none." Tho king said, "If
that bo BO, our existence is but birtEJ old ago, and death;
reflecting on tho virtues of iho Law, lot the water bear
UN firmly." Thou fixing thoif minds steadily on tho
virtues of tho Law, tho king and liie thousand nobles
on to tho water on thoir horses. Tho surface
1 A little more than three miles.
STORY OE MAHAKAPPINA-THERA- 83
of the water became like a stone slab, 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 Xandapa river." " What is the width and depth
of it?" he asked. The nobles answered, "Ayoyana
both in width and depth." "Are there any boats
on this river," he asked. They replied, " There are
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
firmly." rising 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 JKandapa 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 ho 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 SotapattL
The king and his thousand nobles having become
Sotapans asked permission to enter the priesthood.
1 The above is a goad specimen of the tedious reiteration often
found in works of this kind.
84 BFDDHAGHOSUA'S PARABLES.
Para Taken began to look, saying to himself, " These 1
peopb arc possessed of great power and glory, will
they become wearers of tlie T/abet and TAingan?"
Then he saw that King Mahakappina had formerly,
when ho was a weaver, made an offering of a T/an-
gan to a thousand Pafc/cekabuddhas, and that in the
time of the Para Kassapa ho had made an offering of
twenty thousand T/angans to twonty thousand Eahans.
Extending both his saerod hands, ho called to them,
" Come, Italians ! in ordor to terminate all suffering,
bo earnest in pnrfurmmg good deeds." becoming
TiuhuncbiK with the eight priewtly utinitfils, they flew
up into tho wky, und alighting at the sacred foot of
Para Taken, reinnmud in adoration.
The inorolmnt,s entering tho city of Jvukkxivati pro-
rented, thomwlvoN "before Quoou Ano^a, and said to
her, cc King Mabakappina and his thousand nobles
havo gono. away to Itocomo Ilaluum with Para Taken;
ho tliruutH your Majesty to remain in the enjoyment of
royal power, an<lhuHiiiHtructoduBto ak from your
esty a pr(^<^nl; of tliroo huudrod tli(mMiind, J? Queen
a said, " JJrothm, wby did King Mahakappina
give my brothorw throo hundred thousand?" The
inorchuntH replied, " IEp4ifing that l+iero was the jewel,
the Para, ho giiyc UH a lumdrod thousand ; hearing that
thoro WUB tho jewel, the law, ho gave us a hundred
thousand ; and hearing that tiioro was the jewel, the
priesthood, ho gavo us a hundred thousand," The
queen, saying, "Tho Para, tho law, and the priest-
hood arc indeed the throo jewels," mado tho merchants
a proHent of nine Iftmdrcd thousand (pieces of gold).
1 Tho manuscript Ima " will tlicso people become -wearers of
tho powerful and glorious TOabet and Tftingan P"
STOET OF MAHAEAPPINA-THERA. 85
The queen said to the wires of the thousand nobles,
"King Mahakappina has gone away to become a
Eahan with Para Taken, I shall therefore likewise go
and become a Eahan with Para Taken." The wives of
the nobles said, " We also will go with you and bo-
come Rahans with Para Taken."
Queen Anojm, with the thousand wives of the
nobles riding in carriages, started off on their journey.
When they came to tKe throe rivers, thinking steadily
upon, and fixing thoir faith in the virtues of the Para,
the law, and the priesthood successively, they went 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 wore wetted. Alter crossing the throe
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
mastor, the great King Mahakappina ani his thou-
sand nobles have gone away to become Kalians with
my lord the Para, where arc thoy now ? " Para
Taken replied, "You will see them directly^ stay hero
one moment." Then he preached the law to Quoon
Anoya and her companions. The queen and tho
nobles 7 wives "all became Sotapans. The quoon asked*
permission to become a Eahan. Para Taken proachod
the law which extends (the truth). The quo on and
the thousand nobles' wives became Eahans. Thou
Para Taken showed them the priest Mahakappina
and his companions ; and the queen and her attend-
ants when they saw them, did homage to them, saying,
"My lords, you have reached the state of Rahandas,
lot us also become Eahandanias." 1 Paying htonago
1 Female Bahauda. ,
8G JVUDDUAGIIOSHA'S PAUABLES.
to Pam Taken thoy Logged him to' confer on them the
condition of Rahandafl, Tara Taken gave them into
the charge of the Tlahandama Uppalavaraa, who em-
ployed them in tluir duties as Iiahans 3 and they all
Locarno llahtmdanias.
TUB STOUT oi 1 MAIIAKAPI>INA-THEEA.
87
CHAPTER IX.
STORY OP THE PBOBATIONEE PAJVZHTA.
ON one occasion Para Taken while residing in the
Gtetavana monastery preached the following discourse
on the subject of tho novice Pafl^ita :
In former times, when the Para Taken Kassapa
attended by twenty thousand Eahans camo 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 SD; 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 OTDDUAQIIOSHA'S PARABLES.
following day. ITaving first kid down his own money
lie iudtcd the others, saying, " O townsmen, to-morrow
I am going to provide Tara Taken with food. Lot each of
you sulmiit a written statement mentioning how many
of tho Jlalmn.s of Para Takon yon can supply with
food." Accordingly, tlio inhabitants submitted written
statements separately, ono engaging to supply with
food a hundred, another fifty, another ten, another
fi vo. Ann nig thorn was a very poor day-labourer named
JVlulimliita, who, wliouhe was urged to contribute, sub-
mitted law written engagement to supply ono priest.
On liiw return homo ho said to his wife, "Mother I 1 tho
iiihtihitmiiri of tho < 4 ity aro griing to make offerings of
fiiod 1o*morrow to the Parii Taken Kassapa and tho
twenty IhouNaud priosts, and huvu aunt in lists to the
Huhunti." II w wifo Hiiiil, "Very good, it is because
\Vi\ have, never niiide, luiy olfermgH that we are so
poor,"
Tho husband nnd wifo then wont out to work for
11 hire. Tho man went to ti T/mf/ju'H house and split
firewon<l, singing very pleasantly all the time ho was
tit work. Tho T/m//o, pleased at tho quantity of fire-
wood ho had split, wid to him, "31o ! you Mahaduta,
you luive- flplit a ^niat d( % al of firewood; what makes
you fling HO happily over your work?" Ho replied,
" My lord T/m/Ao, I tun happy bociauHO I have sent in
u writtctti ongtigoinont tr> supply food to ono Italian
to-morrow from my day's wagoB." The TAu^Ae, pleased
with him, guvo him eight KiuwFia 3 of NamatAalo 3 rioo,
minttt'H wiib U!HO wont to a T/m//*o'fl wifo to work
An iiitftrjvtfilioii f nBtoniHhtnoiit or distreaa.
8 A Kitmll iiitMiauro, nbout unough fur one meal.
11 t)ut> kind of rico.
STOEY OF THE PROBATIONER PAtfDITA. 89
for hire, and when the lady gave her rice to pound,
she exerted herself diligently, singing all the while
over her task. The T/nirfAe's wife said to her, cc Why
do you sing so pleasantly while you pound the rice ? "
She replied, "My lady TAirfAsma, I am rejoicing be-
cause to-morrow I am going to provide food for a holy
Kahan." The T^u^ema, pleased with her, gave her a
Kunsa of NamaUale rice, a ladle-full of butter, a cup
of curdled mill?, 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?" He replied, "I sing while I gather them,
because my heart is so full of love since I am going
to present food to a Rahan." The fisherman was so
pleased with him that he brought out four Ngagyings 1
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 Gandhakufl buili-
Mahaduta took the fish home and cooked them very
carefully.
The Sakka king, inspired by affection for Mahaduta,
and knowing that Para Taken was going to Mahaduta 3 s
house to receive an offering of food from .him, dis-
guised himself as a traveller, and, going to hisjiouse,
said to him, " Mahaduta ! let me join with you in
1 Name of a fish a species of carp.
9 The king of the Nata. ' ,
90 BTTDDHAGHOSHA'S PABABLES.
tlio offering, and share its reward." Mahaduta agreed
to share it, saying, "Join with, me." Then the
Sukka king laid out the rioo and all the other pro-
visions, and imparted to them the exquisite flavour -of
the Nuts; after this, he said, "Mahaduta, go and
invite the Eahan who has hccn appointed to you
according to your written agreement." Mahaduta
wont and said to the registrar, " Giro mo the
Italian appointed to mo according to my written agree-
ment." Tlio registrar said, "I forgot to put you
in tho list, and nil tlio Ilnluma arc now provided fyr."
MuUadiiia, in great distress, Inirflt into tears. Then the
regisiwr said to him, "Para Taken haw just gone in
ut the door of tho Gandhukufi building, follow him,
und give him tin invitation." Tho king, tho ministers,
chiefs, T/mMoH, and otlwm, tliinkingMaluiduta a beggar,
Haiti to him, " Oil, youMiiliartula, ho ha not yet taken
his ir]ast, how (sun any offering of alms ho made to
you now? fJo away." Mahaduta said, "I am going in
lo do homage to Tarsi Taken;" then laying his head
cm tlio sill of Urn door of tho GaiuUmkuA "building, and
doing homage to Para, Taken, ho wild, " Lord and
inuHtcr, in this eounti'y there is ho ono so miserable as
I; have piiy on mo and help m<s" Para, Taken,
opftniii^ the doer ef tlm (JaiidJiukufl Imilding, gavo
his sacred t/ml>ot to Mahaduta, who, carrying it on his
Khonlder, wotit out just UB if he had obtained all tho
wealth and power of tho TiTakravarti king. Tho king,
tlio hoir-apparent, tho nuniHtora, and all the others, said
to Muluiduto, " Mahadutu, take a thousand (piocos of
gold), and. give mo tho tMwt; you are a poor man,
take tlio money/ Bo saying, thtjy all earnestly on-
t routed him, ottering him five hundred each, and a
STDET OF THE PHOBATIONEE PAtfZOTA. 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, he would not give up the
t/aabet, but carried it off. Neither the king nor any
one else dared to take by force the sacred tAabet 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 t/aabet and give Para Taken an invitation. 3 ' With
this design he followed Para Taken to Mahaduta's
house, where the Sakka king, after arranging tho rico
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 5 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 roso up. Such is the power
of Paras. On taking their departure, the grouoid and
the house become as before. Para Taken, therefore,
entering Mahaluta's house erect, went to the places
prepared for him. The king also entered the house,
and, occupying a suitable plaqe, said to Mahaduta,
"MahSduta, when I asked you for the sacred t/aabet
you would not give it to me. Now, where are the riee
and other provisions to offer to Para Taken ? Show
them to me." Tho Sakka king uneoverod the vessels
containing the rice, cow's milk, and other provisions ;
and the fragrance they exhaled was so intense that it
02 BUDDHAGIIOSIIA'S PABABLES.
perfumed tho whole country. The king, soeing the
rico, milk, butter, and other provisions, exclaimed,
" Kovor boforo have I scon food so full of fragrance ! "
Thou, thinking that his presence would displease Ma-
liJuluttt, and be a constraint upon him, he made obeis-
ance to Tura Taken, and took his departure.
Tho Sakku king presented tho provisions to Para
Taken. Purii Taken, when ho had finished Ms repast,
proauhnd tho Anumodaua law and wont away; and
Mjiliiiilfita accompanied him with tho sacred tAabet on
bin shoulder. The Sukku king, aftor going part of
tlio wuy with thorn, returned to Mahfidfita's house, and
us ho stood outside nt tho door and looked up to the
sky, thoro fell a ruin of the sovon jewels; Mahuduta's
liotwe, WIH Hoflll wl with gold and Hilvur that there was not
won room for anyone tn #t) into it; till the water-pots,
IwwkotH, and utensils of e.viTy desiiription wore filled
with it, HuhruLiitH'H Avile, unable to get into the house
for the gold luul rtilv(^ had to romuin outside with her
little boy,
Maluuhlttt, uftev taking back tho Bacrwd t/mbet re-
turned home. On hw arrival, setung hin wifo and
little boy on tho outer platform l of the houno, said,
" Mother, why do you Htuy on the outer platform ;
tho HUH iw very hot." life wife replied, "Mahaduta,
tho wbolo hotiHo is HO filled with gold and silver
and jowolw Uuit we cannot stop tlu^ro witii uny comfort,
80 wo uvo nbtying outride." Malmdiita, sooing that this
WUB tho rtiHult of tho offering ho had made that day,
wont to tho king and waitl to him, " Your Majesty,
iny houHO in fill<^d with gold and silver and jewels ;
Tliia IB auuucuvoroJ platform, farming tlio oatrancetaaBur-
huuao.
STORY OF THE PROBATIONER PAtfJDITA. 93
deign to accept them." The king thought to himself,
" The offering made only to day to Para Taken has
already terminated in its result, I must see this gold
and silver and jewels." Then he despatched a thousand
carts for the treasure ; and had it all piled up before
him ; the heap was 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
TAufte.
Mahaduta, after attaining the rank of a TAuifAe, 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 T7m#Ae. 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 Eahans 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
3f the Nats. Leaving the Nat country on his death,
in the time of this most excellent Para Gotama, he
0-i BUDDTIAGEOSJIA'S PARABLES.
Lcoomo an embryo of the family of Sariputta in the
Savatthi country.
The T/ui/Ao'g daughter, from the day that she became
prcignaiit/hud a great longing to cat Ngagying fish
and rico. The reason of her having this longing was
that who was desirous of making an offering of some
Njjjiisyiiitf fish and rice to BSriputta and the Italians.
Nho also wishrd to wour u puteo dyed in phanyl, 2 and,
ivimiiuhig in tlir In wont position among all the Eahans,
Id cut of tlio Ngiiyyintf fiwh and rice. Her parents
aw'nrdintfly inudc* an offering of Ngagying fish to
ftariputta; and, drmsiiitf her in a putzo dyed with
phatiyi supplied lu\r with a ])ovtiun of the priests' rieo
mid Ngu^ying fish in a goldon cup. After having
catou in this way, slio tblt contiMilxstL The reason of
hot* thus desiring to wear tho 1/angaii and partake of
Iho priests' food was Hint her unborn child was des-
tined to become a Ituhuu of tho holy church.
After the lapse of ten months tho young girl gave
birth to a boy* Bho invited Sariputta to come and
immo the child; and, after regaling him with rice, she
Hiiid to him, " My lord finriputtaj deign to bestow a
name on your diwriplc." My lord Sariputta named
tho child Puwfita. When tho child Puwrfita was seven
years old, he became a Italian with Sariputta ; and his
ptmmtri, on tbc^ o(jcawi(ai of his entering on his proba-
tion, made offeriii#N of rico for seven whole days. On
the eighth day, when my lord Sariputta took the pro-
bationer Pwrfitu into the village with him, tho boy,
on tho road (seeing) a labourer digging a ditch, an
lurow-makor straightening his arrows ovor a flro, a car-
1 With the former Maliuduta.
1 Soruo kind of dye, probably of a yollow colour.
STORY OF THE PBOBATIDNER PAJVDITA. 95
penter cutting wood with, an adze, acquired the Kamma-
tfttana. 1 Then he asked Sariputta to let him go back
to the monastery ; when Sariputta told him he might
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 th& 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 pondition, employed himself in repeat-
ing the law of the Rahans. 9 The Sakka king made
the Jfatulokapala 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 himsolf
kept guard at the door of the building. The proba-
tioner Paflrfita, 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 tAabet, fillei 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 soe whether the probationer
1 This passage is obscure, both in the printed text and manu-
script, which differ from each other here.
8 This passage is also ob&Dure, text and manuscript differing
widely.
90 iruDDiLvanosiiA's PARABLES.
I'M Jita would become a Rahanda before taking food,
and seeing that ho would, conceived this projoct:
" Sariputta is hastening with food to tho probationer ;
before ho surives I will go and post myself at the
door, and will ask Siiriputta the questions ; the proba-
tioner Pa;/c/ita, hearing thorn from within, will become
a llahiiudu," Para Taken accordingly was stand-
ing at the door of the building when Siiriputta arrived.
He asked him, "What liuvo you brought?" "Lord
and master," replied Snriputta, " I have brought
fluid."* -" Tri what does food conduct?" he continued.
"To tho Heiisution of ImppiiiPKB," ho replied, "To
what, (I'M'stho Hoiisution of happiness ctmdxiot ?" "An
object. of souse," ho uiiHWorocL " To what docs the
object of Henso nonduct?" ho asked, "Tho act of
feeling" ho replied, 1
Tho moaning of these questions is this : when a
hungry man eutH 3 UH noon an ho is full, a feeling of
hajipmeHH is produced, and IIIH perscm is beautified- -
When ParFi. Tukeu liad linkcvl th(^se four questions,
and tho probationer frmn within tho building had
heurd llio law UH rtsvoalcd in tho replies given to them
by Bfiriputta, lie reached tho aluge of a Eahanfla pos-
H(wmid of intuit ivo knowledge. Then Para Taken
Huid, " Bariputttt, l(t tlio probationer cat," Sariputta
went xip to tho door <jf tho building and made a noise.
Tho probationer count to tlio door, and taking the
t/mbot, put it down, and began to fan Sariputta. Sari-
putta fluid, " Probationer, wit your rice ;" then he ate
tho rico and Ngagying fish.
In thiw way a probationer for tho priesthood, only
wvuzi yourft of ago, became a Ilahanda,
all this is omitted in the manuscript
STOET OP THE PROBATIONER PA^DITA. 97
The Sakka King dismissed again on their course the
Nat of the sun and the Nat of the moon, and relieved
from their wateh the four JTatulokapala Nats.
On the completion of this discourse the whole as-
sembly was established in the reward of Sotapatti.
END OP THE STORY OF THE PROBATIONER PAOTITA,
H
98
CITAPTETE X.
TUB STOItr OF KIKAfJOT.VML
PARA, TAKKN*, whilo hn ww staying in tlw Otuvanu
numofttory in the Suvullhi country, pmwrhod tho
following diMourwo on tho Kubjcrtt of KiHflgotumi : *-
In tho Havallhi country HMTO wan a T//U///O wlu*
\VUH worth four hundred luillioim. OIM* <ly all tho
in lim lioush tnni( k d into f k har<*oul. Tin* TAu///t,
tlllH, WUH HO ^H'ichiMl Uliit hi* rt'lUMMl fuO<l fUlfl
took to lim lioiL A friend of IIIH, ]>aying liim u vinit,
fKutia^ th uiisoniblo ixpr( k HHicni of hiH fuw, ankiul littn
why Jin waw HO wrotclunl, nial ho told him thui ho w*w
niiRi'rublo Ixu'uuHo all Jiin w*^!!}! hud hwn cihungi4 into
olmmial. HIH friend, who WUH alwo a TAuMo, ft<Mnnj;
that thin had happened to him hwuuHtt Ito WHH not
wortliy of hitt woalth, wiid to him, <c >ly friiwl
T/m/Ao, Imvouo tmxioty about tlii; 1 know a plan;
will you do oa I direct?" Tim TAuMo waid, "I
'will" "Thau," miri hin friond, "Hpul woruo tnatN
in the l)!^!^ find pile up upon thorn all your wwlth
that hu lurnod into charcioul, und protend to 1m
trafficking in it. Pooplo mifniiff tlio houp will ay to
you, ( you T/mMo, ovory ono <dnc* Hoil dofchon,
STOKY OF KLSAaOTAMI. 99
tobacco, 1 oil, honey, and treacle; why do you soil
charcoal?'' Thou you reply to thorn, C I am selling
my goods.' If any ono nay to you, c Why do you
soil BO much gold and Hilvor?' say to thorn, * Bring
it to me ; ' thun take what they bring in their hand,
and in your hand it will Locarno gold and silver. If
the porHou bo a woman, marry her to your son ; and
making over to lior the four hundred millions of yoxir
property make use of whatever who ahull givo you.
If it bo a man, marry yuur daughter to him, and
making ovor tho property to him, make use of what
ho Hhull give you."
ThoT/mMo, following hifi friend's iuHtrudions, spread
Boino mate in tin* bazaar, uud piling upon them a largo
houp 4 if his property whih was lurnud into r?liarr!nal,
protoiidod to l>o wiling it. Bonn* people, seeing it,
said, "Why does ho sell rfwnwal V " Just at thin
time u young girl named Kwagotuml, who was worthy
to bo the owner of tho property, and who having
lost both her parents wa in a wrutchod condition,
happened to coino to tho boxcar on acme buttinoBH,
Wh<iu who saw tho heap, ho said, " My lord TAu/Ao,
all tho pcoplo noil <sIothcH, tf>baoco, oil, honey, and
tnw4o ; how is it that, you pile* up ld and silver for
nato ? M The T/m/Ao ftaid, "Mudiun, giv<^ m<^ tlmt gold
and wilvc^r." KiHagolwm, tsikinjjf up u handful of it,
brought it to lam ; what tho young girl had in her
hand uo HOOUW touohwi tho T/m//M'H hand than it
btwamo gr>ld and Hilvor. Tlu T/m/A nuuriod tho girl
to hi on, and having dullvowl over to hur tho wholo
Tbo Bnrm<we wwl wvndowd hoto "tobwico" moans bo
14 drugs >f or " pigment** M of any fcfad*
H2
100 BUDDHAQIIOSHA'S PAKABLES.
of the four hundred millions of his property, made use
daily of the gold and silver which sho gave him.
Some time after this, Kifiagotaim became in the
family way, and whon the ten month** wore com-
pleted, gave birth to a son. When tho boy was oblo
to walk by hinusolf, he diod. The young girl, in her
love for it, curried the dead child clasped toherboworn,
and wont about from house to house asking if any ono
would give, her some medicine for it, When the neigh-
bour* saw this, they said, "In the young girl mart that
nho oarrioH about on hor breast the dead body of her
Hon ! " 'Hut a wiwe man thinking to himself, u Alan !
thin Kisiigotaml doow not undcwtund the law of death,
I munt comfort her," wtirt to her, " My good girl, I
cannot rnyaelf giv(^ mortir.ino. for it, but 'I know of a
doctor who, (SID attend to it." The young girl Haiti,
" If HO, tell me who it iw." The wise man continued,
" Parit Tak(*n run give? medicine, y<t uniHt go to
Mm."
Kiflilgotami went to Varii, Taken, and d(iiig Ijonmgo
to liitit, Haid, u Lord and mauler, do you know any
inedicino that will bo good For tny boy? 1 * Vnrit
r l\ikon npli<l, " T know of nomc**" She unkorl,
" What mculiciuo do yon rnquiro?" Hu ai<l t *' I
want a handful of muHturcl nwd*" Thw girl i>ro-
miHod to procure it for him, but Para Taken eon-
tinned, "I roquirti Hf>mc> mustard Rood tiiktsn front a
house whoro no non, huwband, part i nt, or 8luv<i han
died*" Tho girl wild, " Very good," and went to awk
for flomo at tho differcnt JumseH, (jairying th<^ dwul
Iwxly of hor son untrido on h< k r liip, 1 The peopln
1 Tho ordinary way of carrying chililrtu in Hurnmh wtd
India.
STOttY OF X1SAOOTAMI. 101
"Here is some muwtard seed, take it." Then sho
auked, " In my friend's house has thcro died a son, a
hubund, a parent, or a slave? " They replied, "Lady,
what is this that you say ! The living are few, hut the
dead arc many." Thou sho wont to other houses, but one
said, " I have lost a Hon ; " another, " I have lost my
parent* ; " another, " T havo lost my slave," At last,
not being able* to find a single house whoro no one had
died, from which to procure the mustard seed, sho bogan
to think, "This IK a heavy task that I am engaged in. I
am not tho only one whoso son is dead. In the whole of
thoHiiratthi country, overy whero dhildren arc dying,
parent** uro dying. 1 ' Thinking lluw, nho acquired the
Jaw of four, and putting uway her ufteofion for her
ehil(l ? wlie ftuminoiu k d tip resolution, and l<ft Ihn dead
ho<ly in a foresf ; then she went to Pura Taken and
paid him homage. 2Io mid to her, " Have you pro-
(Aircd the handful of mustard wood?" " 1 have not,"
nhe ropliml ; '* th(i people of the village) told me, ( the
living nre few, but the doatl aro many.' " Para Taken
wtid tr> her, " You thought that you iilono luid lost a
son ; tlie law of death IK that among all living
wutures there is no penmmenoo." When PurR
Tak<n had finished preaehing the law, Kinagotunii
wa eHtrtblinhed in tlus re.ward of Sotiipatti; and all
the UHweiubly who heard tho law were nlwi imtuUinhed
in the reward of Sotnpatti,
Home time afterward**, when ICiHugotaini WUH out.'
day ongngod in tho porfonnan^t^ of her religious
dnti% Bho ohHorvod tiu lightn (in the houuefl) now
flhining, now oxtinguirthHl, and bogun to rofloct,
^My state is liko these lamp*/ 1 Para Tukor^
was then in the* Oamlhaku/1 building, Mmt hi
102 BUDDirAGHOSIU'S PARABLES.
appearance lo her, which said to her, just aa if ho himaelf
wore preaching, "All living beings resemble the flame
of those lamps, one moment 1 lighted, th next ex-
tinguished ; those only who have arrived at Nibbana
axe at roflt." Kisa,gotainl, on hearing ihis, readied
the stage of a Ituhuudu poKHOHH^d of intuitive know-
ledge.
OF TIIK STORY OP KIRAQOTAMI.
103
CHAPTER XL
flTOHY OF Tim IRT, AND TftE ITEtf.
A, HHHKHMAN, an inhabitant of tho village of Paw-
r/ujmniy donn to the o,ity of SHvaithi, who watf gring
to the city, found on UIM road, on the bunk of tlio
Aiiravatl river, Homo turtle**' eggw. JIo took tlu-Ho
to the houueof u friend in ilu*. city of Savutfhi,cook(U
thoui and uto thorn all l>ut on<^ whioh ho gavo to hit;
ftiiittd'H daughter to cat, From that time* thc girl
would not oat any other kind of food, but Hvod on
lioiw 1 o.ggn which lutr mother uwd to cook for hor.
AflcrwardH, antuutcul by her gr(odinoBH, th(^ girl took
to itooking thorn with her own handn mid eating them
every day.
The lien, Hooing tho girl eating tho <?gg whidi H!HJ
laid daily, Iwrn a grudg<* ugairmt her, and jrayod that
in her oxiHtmuw hercuiflw, who might Ixwmuj a ghonl
arid eat up ttio gtrPn ofRspring.
Wlum tho hen died Hh(*- became a cat in the name
liouMOy and tlu^ girl on lu*r death bt^arnn a lira in her
motluttfc houHe* Wlumovcfr thu hc^n laid oggw, tho
cut, who boro a grudgo againnt her and waH hor wiomy,
ato thorn tip, After thin had happened fKtvoral timo^
tho hen prayed that in hor futnro oxintcmw ho might
04 BUDDHAGHOSHA'S
Lcvour the cat and all her progeny. The girl dying,
md leaving hor condition of a ton, became a leopard,
md the cat, when she died, became a deer. The
leer gave birth to a fawn, and the leopard, who
oore her a grudge, ate them both up. In this way,
luring the whole course of fivo hundred existence,
each of them devoured the other in turn.
In they lunt oxistonco of till, 0110 became aBiliima ; l
and thu other, a young girl in the Savatthi country.
Parfi Taluii, who waa raiding in that country in the
tfetuvanu moimHtcry, preached to them : u No oiw must
boar u grudge against another, Baying, ho han injured
m( fc , ho IIUH boatc^n mo, ho haw robbod mo, h(* has con*
qucrcsd mo ^for if ho dow thw, hatrod will b<* repmtcd
eu(jce$Hiv(^y in futuro exigences; but if no gruclgo bo
borno, enmity AubHidiw." At tho ond of tho rUHoouim,
tho JMluma, rop^ating tho Bara^/agumauu, fl and observ-
ing th<^ iivo 3 ormiinutHlmi'ntfl, was n'lrnfwtil trmn hor
Imtrwl, and tho girl WUH oHtttblinhcul in tho toward of
Sotaputti.
END OP TIIK 8'roity oj? THK OCKL AND TUK
1 A fenwta Hilu, a Aort of ghouL
9 The fDrmulu, " 1 worwhip Para, the law, and the
41 Againftt murder, theft, adultery, falsehood^ intoxication
105
OIIAPTEB XIL
HTOUY OF THE HEN AND THE LITTLE, SOW.
AT another time*, Para Tukon, when he was in tho tfota-
vana monuHtury, pruaehed a discourse* about a little BOW.
Para Takcm, ono day, an ho wa entering tho Bajra-
galut <*ity to cmllwt food, muting a littlo HOW ut tho
gate of tho city, Hinilod. My lord Ananda a&kcd
him why ho Htitiirtd, " Aimndu," Ito. n^pliod, " I am
mulling at thin little HOW." Ananda atriuMl him what
there wan about tho HOW to make him wnilo, and he* wild:
" Atiandu, thin littlo BOW, in tho time of tho Tara
Kakumindlia was a hen ; hearing a Ikhun in a forest-
inonuHtory rquniting tho VipasNann Kutnma/Maim, and
knowhij? that it wa tho Law, flho liHtenod to it; from
tho hdluMiuf of thiH f^ood dtusd, when sho <liod, slio
bmniw tlio prinrstm Upari. Tho prinoowH, going ono
day to a oortain plaoo, Haw thoro a heap of muggotH ;
rqKfating the ruluvakawifiu, rfio ohtnimMl the first
Htutu of Dhyana. After her death ftlui wan bom again
in th<i limhuui 1 country, Wow thiw priuecHH^ from au
inhalntttiit nf t-ho Hmhrna country, him, by t munition to
another exmtomw, been "hanged into u little HOW ; it
Wita fchiH that mado mo smile. Whon, upon her doath,
H!IC UtavtiN tho wmdition of a HOW, nhe will bocomo tho
wife of tho primn minutor/ Y
1 The highest order of bttlag*, tupcrior to
106
When tho Kahans hoard Para Tukon say this, they
acquired tho law af Samyoga. 1
After tho little BOW died, and had heroine tho \vifo
of tho prime minister residing in tho village of Maha-
punwa, llio Kiilwnflj cm their way to collect food, HPO-
ing her standing at the door of hor liotiso, naid, " My
muHtorfty the litllo HOW Imfl become tho prime ininiHtcr'H
wifo." Tho prime minislcjr'H wifti no HOOIHT hoard thin
than he tromlricd, and hi'c-oining impn'swul with tho
law of Smnvoga, and acquiring tho flntisfmi know-
lodgo, whii'hoiiubh'H (lu'.pctHHi'Hsor fo <Mihm
,stw ihat in tho t,\\w
WUH a !M*II ; dying from tho condition of a Inn,
in, the time of tho 'Para (loiuina llu* prinww
dying from the eomlitifm of the primfcw
Upari, wlu^ i'xiwl<Hl tigain in tho Hrulitim country ; tlying
out of the Jtrahma oounf ry, sh<. l>iM*.aim k a liitlis HOW ;
dying out of the nwnlition of tlw little HOW, B!U* Iw-
came tlu^ M'ifii cif the j>rinu minister,
Tlio momc-nl that nlio HJUV all tliiw, slm asked her
]KnniKi(tt, and becaitu 1 . a Jtuhuti uwdor the
Pan^uputhuka, amil directly Jift(T Iwiening t4i
the Batipu///mna law in the TitiHuttmhavihiim numaH-
tc^ry, H!U, WUH (sHtaMifthcul in tlu* rewitrd of Kotajttitti.
After hocomiug u BotHpan, and while Hho waa living
in tho village of Oandha, to vhinli H!U^ Imil gone un<i
where her roktivt^ reHiclecl, nho liHtimtid ti> th<^ law
of AniviHut in the ICainlakuinahuvihnra
and iniinodiately uftorwurdw beeamti u
END or TIIK STOUT OJB- Tiiia HKN AND TJIK LITTLK
107
CHAPTER XIIL
RTOTIT OP THK rilOIM/riOXKtt
PAKA TAKKX, wliilo lie was rwicling in the Puldtilrama
nioimtttcry, preached u diHcuurtfc cm tho miltjoct of
Anuvuddlm-thom, 1 *
Anuru<l<lhu-Ilu*ru, ut tlio limn a country lad, having
heard that tho 1'urii Takou Pacluimitturuluulaclvumsod
ono of tho laity to the condition of JDovo&ikkhu, made
offering!) of rioo for sovcn day to Parii Tak<m, and
them xnado tliiw iray<sr : " Lord and master, may I alo
in tho timo of tho futuro Lord IIHVO tho flujxjrior con-
dition of Dovaftakkhu I" Tho Para Token Padumul-
luni, looking ill rough a hundred thousand future
Haw that hiw prayor would ho fulflllod, and
, "From tho present oyolo a lnmdn i d thou-
cjyclcB hctnno, in tho ttrrio of tlio Para Taken
Gotama, yon will l>o AnumdJia-thera, having thw
faculty of Deva&tkklm. llio lad, on luiaring tho
prophecy, hold it in his mind jiurt an if itn fulfilment
woro to take plaoo tlio v<?ry tioxt day.
Tho Parft Takon Padumuttara having obtained
1 Tint affix ' them ' to a name fiigmfian priest or Kalian among tho
Bumiwe, but hero mcann OTIC of tho dteciplca of Ootaraa,
11)8 nui>i>HA<mcKSiu'K PAUANUIS.
Turanibbana, 1 tho Italian* to whom ho hud given the
Kaflina,* by which in acquired the, Dovuftukkhu win-
donij remained engaged in the practice of it ; tliti
laity having made, an offering of a golden pagoda nev<u
yo//anas in extant, provided with u thmiHund lamp-
pillars, prayed for tho reward** of their good workn.
When tho lad diwl, ho hod bin noxt exist <u-o in tho
country of tho Nats. Aft IT experiencing the vidHHi-
tudi'H of a humlnul thousand cyfleH in the land of
mew, and in the land of the Nats, he was born among
the. poor at Benares in tho present eyel, H<* bertaine
the nhvi 1 of the 1 TAn///o Humana, arid uned to have t<
cut gra^H evory day; ho wan named Annabhiirn.
(hi otto oectmion as tho PaMokabnddhu
aroso from tbc praetuic of tho Ninnlha-Hannlpatti/
and wan looking to nee whom lie shcnild deliver, this
Annabbfim witn e,ominK from the forest after cutting
gniHH there. Tho Pu/7rokaliutMhn, by rnoanw of IIIH
glory, tl< k -w through the wky and ulightod bcwido him.
'Wlien Annubliilm wiw the IWr/Svkalmddha, be wtul to
him, u Ijord and master, have you obtained uuy ricu?'*
"Hoi yet, 11 he ropluul "Wait here, ttinl and
uwtor/* Huid tho boy; and throwing down bin bundlo
of grtiflHj ho run bonw and n^nnuxl OH fiwt an iKmibbi
with tho ruto which b(* had provided for hw own fooil
Putting tUb into tholWX'ekubnddha'H t/mlwst, 1
" May I nover again exptri<nco nuoh poverty ;
ugjtin hear the wordw *thero IH none!' 1 ' The*
buddhu Httid, u It nhull bo fulflllt^l aiMwding tu yr
wiwh," and aftw pnmchmg tlut lu\v, wunt uwy-
1 Muma an Nibbann ; htoraily, tho I
s Ono kind of KammalMftna, in Sankrtt 1
91 A kind of lrnn<u or i
8TOBY OP THE PROHATIONEJl XULIA-8UMANA. 109
Just at tliis time the Nat's daughter, wlio was
guardian of tlio umbrella 1 of the TAu//.o Sumana,
called out throe times, "Siidliu. 9 " The T/m///o said,
u Daughter of the Nats, why do you cry ' Sadhu' ? "
She replied, "Aunabham, full of love for the PaMcka-
Imddhu, it* making an offering of rico to him ; that is
why I cry c Siidhu.' " The TAuMe awked Amiahhura
whether he had inado any offering tliat day, and he
told him that he had offered his allowance of rice to
the FiubEoktilnuldliu Upadirta. Then the TAutf u waid
to him, "Tukt* <hi*Hn tliouHaud (pieces of gold), and
divide with inn the valuo of your olfitring." Anna-
bhara mplidl, u My l<nl, hitmo first ask the Pu^eka-
iMuldtm." Appruaftlung tin* Pa/r/aikubuddhu, he aid
in liim, "ThnT//u//l Binnanu ha awkwl m<. to Hharo
witli him tlm oirnriu^ I madu to you of my allowance
of rico; in it ri^ht that I nhould divide* it with him?"
My lord tho PtU'/"(kttl>uddha answorod AnnahhSra with
thin parable; "Darukfi, in a village of a hundred
hrniKos a ninglo lamp IB light( k d; one corner from
another Jumna and lights hin wick from it 7 and so
front IIOUHO to IIOUMO tho light is communicated, till
it Hpnwin through tho villago, and tho l)rightnoe^ in-*
cr<^ining illuminutoK it ulL Daruka, BO also may this
offering 1m dilfuNod; divido it"
AtmaWiHra rutuniod to tho T/AJJ/JO'H IHIIIHO and said
to him, "My lord T/Su/Ao, I present yon with a cdutro
of ray oftoring ; deign to aw!(*i>t it" Thn T/mMe ac-
wj>tod it Aud ofRirad liim a thouwand (jnooeH of gold),
Imt Annalharu Raid, u If I rooeivo monoy it will wwm
1 Tlie umbrella in otio of tho ohicf inMigtiia of rank among the
A n Mpnwiiton answering to otl ! " M brav< I
Ill) BUDDUAOnOSIU'S I'AIUHLES.
as if I sold the offering; I cannot tuko it, rtwive
feimply your sharo of tho offering." Then tho T/mf/w
said, " Brother Annabhilra, from thin day forth, do no
more work, l>nt livo in comfort and rooeivo thin present
as a token of my respect." So Haying, ho presented
him with a grout numlwr of urtiwIcH of comfort and
luxury, dothing arid food. AniwWiSirii knew that
thin wiw the, result of tho offering hn hud made, that
wry day in the PaMekulnuldhu as ho amso from tho
Kin )dliu-sania])ai ti.
Tlui king, Homiing for AnnaWiSrn, ju'ocunid front
him a wharo of his offering, mid <ionf<OTing ti|m
liim iiim&onHo wealth, rainoil liiiu to llio runk of a
Tlio T/Mi/A(t Annuhhani liv<*d for tho rent of !U'H lifo
in gwit frit^ndrtliip with the T//u/Ai* Huniutta, and fn
hin doath ajpcan?d in tlu^ cwunlry nf
Aff( k r puHning many exiHlontN^H in (his way, unmr in
tho land of nic'H, and Homo iti flu* I;unl <>f tho iVuls; in
UiHiwoof tho Pura Taken Hoiaitm ho Inhume tli^non of
th(* Sfikiyu Ivinft in th Kupihivutthu country, younger
hrolhcT of ilu^ fid her of i'urii Ttikitn^lio WUH nailed
i'rirnm Anuniddlm, and wan p<mKeMWMl of grc^tt power
ami glory,
One day thin Prince Anuruddlm WHH gumhling with
HOUIC tihihlron for (juko; having IOM!, ho sent rtuinn
H!UYC& to hin mother to procure Homo, and hin uttlu k r
Bout him a goldnu hankot full of it. Coatiumng to
l<jwc ? ho went wventi times again to hin molhor for
more cake. At hwt hiti tuotlier srni word Ihuf
WUB no :uont. The sluvi^ told ium thut thero
no nurt'o, hut tho priitco not compn^hending tluX
tho H]UVCH hack to got HOIUK. Ilin :no(hor ? thinking thut
STOBY OF THE HIOBA.TIONEH ^UILA-SQirANA, 111
hor son did not understand that tlxoro was no more,
in order to make him aware of it, washed the golden
basket qnito clean, put the cover on, and Hcut it back
to him empty. In consequence of the groat glory of
Prince Aimruddha, the Huts filled the, golden. buHkot
with cake impregnated with the delicious flavour of
the Nutrt. When tho slaves brought the basket to the
priiico, it wan no sooner opened tlwn the whole country
was porfurned with the Nuts' cake. The Nats, know-
ing tliat PriiUT Anuruddha, when lie wa the slave
Armablmm, hud made an offering of ricio to the
IWvf'ekahnddhu Upu<li//m, and had at tho timo prayed
that ho might licit hear the words, " ftivw is nemo,"
hud not tho power to remain i<l!i b ,l>ut iill^'tl tliogoldon
iHiHkei for him with wkr. Tim dclittiouw flavour of
tlm (Mik<^ WUH such ilmt if tin* tip of tlu> tongun only
touched it, a thousand norvos tingled with tlclightful
(nwitiotiM. Priucui Ammtddlm nald t^> hiinw^If, *' My
mother, <Uirly UH B!U> IOVM me, <lid not ^ivo mo every
duy ilu> * thore-iH-norio ? ciiko ; it in is only to-day tluit
I huvo hud tho c tliiTO-tH-nuun ? Ciiko to eat"
Tlw^ ])rincuVH mothor fluid to tho Hlavon who took tlu^
golden hunket, u Did you find any cuko in tho golden
buwket iifiw yon had convoyed it V" They replied,
" Lady, tho buHkcst wjtfl quite full ; wo nover boforo
HJIW tin ompty iMiHkot bwume full of (iuk(^' 5 Wli<*u
nho hixml this, aho thotighi, " Owing to HUHIO former
giHKl iUvd and pniyor of my son, tlw KutM muHt huvo
put the cuke itx the buMkot."
Prititto Aauruddha waid to hin mother, u My hon-
oured mothor, you ncivor before^ KIIVO me any cako liko
tbU; henceforth only givo mo thu M^orcnVmrno*
ILSn motiior acoordiugly from that day, when-
"112
over hft asked for cake, used to cover up tho empty
basket and givo it him ; and tho guardian-Is ats of this
kingdom never failed to fill it with cakn. In HUH way
Prince Annrucldha, living at home and nevor under-
standing the words "thero is none,," used to cut
nothing hut Nut's <;ako.
Soon aftnr thin, Prince Anuruddhu, Prince !BIuid
diya, and Prince Kimhila ware talking together about
the place whore rice waa produced. Prince A,nu-
ruddhu, who hud never WMII the cultivation in the
fiil<lH, or the pounding of the* grain in ih<* mortar, wild
tlujt the ri(*e, was produced inthc* [H>t. Pritiro Kiinhilu,
who had wen the grain put into the #mnury, naid it
wan produced in tho granary, Prince Dliaflciiyu, who
hud noticed tluit th< ( . rir-jKrfH wer<* put on the fir^
placo, Hitid tliut it was produced in the firjiluw.
lVnuu Anuruddha'w cldcr hmtluw lnstni(;t<*<l hint
upon the duty of marring, hut the print 1 * 1 nanl, *'l
hav< J . no desire to nuirry j" and hi^ went to hi* mother
and, having unked he-r permission, iHrcmnu 1 a Ilalmu
under Para Tukon, lln WUH culled Anuruddlui-them,
and having minimi tho Dcjva/mkkhu wiwlt^m, ho
could H<^O and comprehend n thouRunil worlrln jut UH
tluatgh ho wont looking at u KluHliTi ihiit in hin liund.
Ho iwgun to <toiwi(Ufr what good work it cwmUl he*
through which ho hud acquired the Dovit&ikkhu win*
dom ; then, looking with tho eyon of a Nut, hn naw
Kin prayer to th Para Taken Pttdutnuttuni ; kMiking
again at his diff(tront oxintenceH, ho HUW hin fortru*r
offering to the IV^okulmtMha U]>adi//m at the tiiuo
when he WHB tho nlave called Arinubhfiru of the f !Vm///o
Suimuui, in tho Boimr< 4 country, and twod to mitgntfti,
to think, "When* in now iy
STORY OF THE PKOBATIONEIt JTULLA. SUMANA, 113
friend, the TAutf/e Sumana, with whom I shared the
offering I made to the PaMekabuddha ITpadiA?a when
I was Annabhara, and who made me such a handsome
acknowledgment ?" Taking a survey by means of
MH T)eva#ukkhu power, he saw that he was now JKxSlvr
Sumouu, tho son of Mahamunda, in tho tillage of
Munda; then looking to HOC whether his friend would
derive any advantage from his going to see him, and
finding that ho would become a Kalmuck, he flew tip
into tho sky, and alighted at Muhaimmda's door.
Malulmunda, us Hoon at* ho saw Anunuldha, in eon-
HocilicnftQ of having boon hi friend in a former exist-
oiico, ankwl him to oomo into hi* UOIIHO, and, after
wetting rieo Intforo him, mid, " Lord and martcr, nv
nmin hiro during tlu^ thrro months of Lont.'* Ami-
ruddhu ugrru^l to do so, Muhntmnidu inado ofToringw
to him during tho wbolo of Ltmt, of Imttor, tnuiclo, and
other food of ploiwant flavour. Anuruddha Ktiid tti
him, "DaTuka, I have no young diacjiplo to attend
upon mo." " Lord and mator," replied Mulinmtmda,
" make my HOU JTulla^umana a lliilian., and let him
attend ujwrn you," My lord Anuruddha nuid, " Very
good, IKtaikti. ;" and tho vory moment ho laid tho raxor
on A'ulla-Buinana'H head to imiko him a Ilahau, 1 the
boy twcanm a liahanda.
Whoa Lont waH ovor, AmmuldJia, willing to oon-
tt*mplat<i Tara Takou, took ATulla-Sumana with him
and fUw JWTOHH tho nky* Alighting at tho Kurt mon-
ftwtery in tho Ilimavanta forowt, ho wnlkinl up and
down during tho warning and midnight watohcH, wlum
ha wa Buddimly scistod with oolia Tho probati<mor,
Hewing from hiH faco that ho wan flufR^ring, ttuid to
1 All prioHttf in Burmah nhavo tho head aud fiwo completely,
I
114 BUBBirAOnOflllA'ft FAIUBLKS.
h|m, " Lord and master, you look ill. What aito
you?" "Probationer," replied my lord Auunuldlm,
"I am suffering from colic." "What medicine,"
asked the hoy, "will wiro it? M "Pwlmtiouor," ho
replied, "if I wm drink HOIIHS water from tho Ana-
vatuttalako, I shall bo euivd." "If tliut be HO," ho
Raid, " I will go and procure Howe fnr you." Then
Aiiuruddliu told him, u If you draw witter from thn
Aiiuvutattii lake, the. dnigon Pamwga their in very
haughty; tell him you emne from me. M The young
probationer, ufliT innkinj; ohcinancc to Anitruddha,
iltw uway inl< Iho sky, <md urriv(il a( (!<. Anuvulaita
luko, wliioli wttH iiv luindr^tl yopaiius UiHdnit, Th^
dnrgon Paniuiga was sport ing witli Uu* sh(*-dragous in
thttwutur; whoa thn rlruyun wnv UM* yniinx proli-
tumor, ho cxdunmtd, "Thin Ht^i of Muudu Jmn lift iall
on my head tho dirt fmm liin fw\ ;" thru in a ra#* hi*
HpiN k ud out IUH hood, junl crrv<*r'4l with i< III** whnlo
Aniivatutla Iitkr, whiflh W"U4 lifty yi^uitan in <*xttni in
onlor that lio nhwild not draw any wati^t from it. Tli*
prohationi^r naid to him, <c ()kin^ur thi 1 drngim**, my
toudwr Auuriidilhu in ill with colin, I wMi to *in:iw a
pot of water for m<*diuiti." Tlic*ii \w coiiltituiHl in
prxrtry, " My lonl dragon, POWMHUHH! of grnut fflory,
endowed witlt grout power, lint n to my words and
giv mo tnui pot of wut<ir; 1 eonw ft>r nwvlH'in**. 1 '
Tho dru#on*ku% whitn he hoard thin, replied in
pootry, " Prolmtioner, in the wiNttwi qimriitr tltere in a
river called tho Oarigoft, which flown into the **n;
toko Home of i)ut wutiT of that river/' On Hun, Itwi
probationer bogsm to roflent, "Thin drawn, ofhw own
will, will not givo mo uuy ;** then, thinking ho wouht
nay Hoiuotliing to overcome the (hugon, and Uiut hn
RTOUY OF THE PROBATIONER XULIA-SUMANA. 115
could then draw tho water, ho said, " My lord dragon,
my master Aimmddha sent mo to draw some of tho
Anavatatta water and no other, therefore*, I am hero
to draw it." Tho dragon-king ropliod, " Probationer,
you arc, more fiupahlo than othor young men; I like
your Hpooch. As for mo, I will not give you any ; if
you can draw it, do so." Tlio probationer said to him-
soil', " I will display the power of the church of Para
Tukon and draw tho wutor, and moreover, will
make the. Nuts mid Hrohmnti sou how a combat i
currioci on with mo." With this thought he ascended
to tho nix wtagoH of fhu Nut (Country, and tho sixteen
K of tho liruhmu country. The* Natn and Brah-
when they wiw tho young probationer, paid
to him, and nuid, <c "JIy lord jprnliutioncr, what
bringn you IICT** ? M -Hi* said tn tlx'iu, (< (V^nio
und H<HI my eonibat with tin* dragon Piuinuga in tho
Anavututta lako." So flaying, he doHOt*ndod with all
1hi> Natn and Bnihinan, and fluttering in the nky over
the Anuvututta lako, ho aaid throe tinum to tho dragon,
" My lord dragon, I am going to draw Homo water for
mc(iifino. w Tlicj dmgon rcpluul, " For my part, I will
not givu you uny ; if you can draw it, do HO," Say-
ing th<w% wordn, ho rcniulmul with liis liood expanded,
up tin* Anavatutta lake- Tho Nutw and Brah-
from UK* nix wtuge of tho Nut wmntry anci llio
Htagiw if thw Hrnhma country y completely oft-
tho whulo of the wlcy, were looking on* A
<ompari8on in thin : thoy wore like tuutttard HWC! in u
mortar, Tlioy oxtaiidwl ovw all the Anavatuttu
ami tho nky WUH entirely <lU(il up with thorn; thw
no Hjnjdft loft At tliin nioin^nt tho probationor, mumming
tho upponruitco of tho diiuf BnJunu, doscondod from
110 BUDDHAGHOSIU'S PAK.VHUCS,
a height of twelve yo^msis in the wky, and tmd right
upon tho head of the dragon; a column of water a*
thick as a Palmyra trco rowo up ; the probationer, re-
maining up in tho sky, tilled a water-pot from it, and
carried it away.
Tho Natn and Uruhiuas extolled thin exceedingly,
crying out "Kadhu!" and the dragon-king Pannaga,
thus put to shame IK*. fore all the Nuts and Bruhnms,
waa violently enraged and 8<rt off in pursuit of tho
probationer, crying out that h would tour opi*u hiK
brcuw(, and taking him ly Ilie legH, throw him to the
other fcido of the OuiigcH.
The proliatiotutr pn'fltnitt'd the Aimvututia witter to
my lord Auuruddhu. Tlie dnigon wiino, itud mud,
'* Lord and miwter, tho prohutieuer han tsik< water
whidi I never gave him ; <Io not use it. 11 Tin- pniha-
tioncsr said, " Lord and mutticr, I fli<l what svjw in my
power to takn it, iMieausif tin* dnignu-kiiig fold m<? to
take it if I eould; flirrdun* make uw of it/' My
lord Anurud(lhu T ivfh^ctin^ that Ihn |trnhation<'r, who
WUH a Uahunduy cmitd not frll a OtlM<*h(^ul, drunk tho
Aimvuttittu wutc k r ? and was iuumHlmtc'Iy cumd of hiH
wmplidul. Then the dragon Puitnaga wu'd to him,
u Lord and muntor, tint prolitioner Juis put MM to
rfmrne before all tho NatHund Jlruhmun; I Khali there-
fore tour open hm bnunf, and drugging him ly th<i
logH 7 hurl him to the other nido of the QungcH/' My
lord Anumddlm replied, " Drugon-king, tlte proha^
titmor in poHacwsetl of grcnit glory ; if ho fight with
you, yiJU, a dragon, can do nothing. Make uu apology
to him/' The dragon-king, Kocing 1he { W >wcr aud
glory uf Hie prolmtionnr, and having only Hpoken thm)
worcb frottn a fcoue of sliunjc, did an Atiuruddhu told
STORY OF TUB PROBATIOXKK iTLLA-SU3IANA. 117
him; making the obeisance of apology, lie said, "My
lord probationer, henceforth, whenever you want any
Anavatatta water, deign to say, c there is my disciple,
the dragon Patnmga.' I will convey the water to
yon." Wo saying, he paid homage and loft.
Annruddha and tho prohationor went together to
Para, Taken, Para Taken, scoing Aimruddha craning,
sent some Italians to relievo him of his t//ubot and other
When the probationer reached the Gfctavana monas-
tery , the J'afi^imguH 1 and tho, probationers who were
Pufhu/^inas 11 begun to stroke hit* head, e,a,rfl, none, and
HO forth, tmd pulling him about by tho anna, asked
him if IIP did not long for hi father and mother.
I'ara Taken eeiittf them behaving in thi way, in order
to let them know the* glory of A'ulla-Sumuna, (tailed to
Ammdfy and nuidto hinij a Ananda, 1 wish to wash my
feet with onto Anavatnttu water ; nend for all tho Pafi-
ArnTigfux and prohationc^rw, ami U*t nny one of thorn who i
ahl<i to drawtlut waUT go and procure Home." Anandtt
went for tho five hundred Puthu^ana-prohutionerH, and
telling them that Puril Taken wifthod to wash hit* fwt
with Auuvatatla water, ordered them to go and pro-
euro it. Out of tho whole five hundred
h<* could not indmj a ninglo on<^ to go. Some,
* c Wo cannot do it;" olherw Huid, ** Thin IH not our duty ;"
even tho prohationorw who w(iro KiihunduB mid, " W<s
do not know how to draw it ;" thn Puthn^na-Jlahanw
alo dwlarcul their inability f<r the tuHk, Thou my
lord Xnan<Ui tmid to ATullu-Huinana, c * Trobationor,
Para Tak<*n wihcw for omo Anavnbitta water
I Prtificic*nt in tho ilvo qualification*,
II Ont* who ImM not atUinftd the fttotu of n
118 lininHAOHOSiLV'K I'AUAWIX
IUB foel ; go and draw Amuc," The, probationer, making
obeteawio to rarii Taken, Bat id, "I>o you require
me to draw ttomo Anavatatta \vater fnr you ?"<> Pro-
bationer, dniw wo some/' replied Para Taken, My
lord Ananda tfuvo the prnbationer the golden ve*wl
which was the offering of Visilkha, und whirli held
sixty inoaHiuvH. 1 The pmluiiioiMT look it in IUK hand
and flow straight through tho ky to Hiimtvanfa. On
his rcacihin^ fho Anavahilla laki^ flu? dragon J*atma#u
cliroctly ho saw him, cam( forward lo nul him. u My
Irwl proliatioiM'i 1 , 1 ' wiid lu, "when you hv Hi?h a
diwfipIiMiH I am, why wliould you 'oiw IHTO yimwwirV" 1
With thfw wordHlu^ took tlu?pldc' vi'NM^from hint,
und af'tor filling it with Ansivatattu wa1i*r, he put it on
hi own rfumldcT, aud Haying "Promni, my lord ]n>-
hitioxuT," iollowtul him aw lu's attendant. A (Wallow-
ing Iwrwel ft o ln\ followtul thus fora Hlmrt time, tite
prohaliimer naid, u Dragon-king, remain hehind ;"
undiaking fro'm him the golden vessel, and carrying
it by the ornamental rim, he, flew through tho nky l<*
IUH do^tinatitm*
Parii Taki'n, whim ho aw the young i*rolwJtioner
approaching, naid to UMJ HHwrahly of Italian^ ' I'xK^k
at the beautiful uppeunuifln of tin, 1 youthful novirv."
A'lilla-Sumuna, putting down the goldon viwul in front
of Tara Taken, made <ibeiHanno to him* ParJi Taken
said to him, " Prolmtiont jr, what ago are you?"
" Lord and master," Iio replied, " I am mtveu yearn
old." Puril Taken miid, "Probationer, from thin day
forth ho a PufUftugo," and lie conferred upon him flu*
dogm* of a TafiArmga by inhwifttiwo. The
1 ( >no uf tht^c mraHun>8 of water would k< *{uito AH mn*?Ii
ortlinurv nmtt inntld lift.
STORY OF THE PROBATIONER A'ULLA-SUJIANA.. 119
PanMnga by inheritance is this : when Para Taken
says with his own month "Receive this inheritance
from mo," the stato of a Panfcilnga is obtained without
repeating the Kammavnkya. 1 In Parti Taken 5 H church,
the probationers JTulIa-Sumana and Subhuga, these
two, obtained the dogreo of a PafiAanga when they
wore only woven years of age.
Tho Italians in the assembly began to talk about the
young probationer Sumana becoming a PafiMnga at
the ago of only sewn years. Parii Taken, overhear-
ing llunn, fluid, " Bahanfl, my dear sons, whoever in
my church, young though lie bo, may havo performed
good works, shall boeomo colc k lmitcd." Tho.n ho con-
tituiod in poetry, u I^thtms, whatov<T young Itahan
rfuill ixsally and truly exert himself in my (thurcli, f ho
rhimsh of tlio Piorii, this Kuban, Hko ih( nuwi <miorg*
ing through a gap in the thick clouds, shall illumine
this world with his splendour."
At the- conclusion of thin discourse all the, assembly
who listened to it wore cstublitthod in tlui reward of
SofapuUL
KJW or TUB WTOHY utf THK PHOIJATJONJBU A'ULLA-SUMANA.
1 Ordination acrvict).
120
(JllAPTKK XIV.
STONY (IF TIIK NAT-KINO NAOAOATTA.
AT the time when Pra Taken wan ulaying nt Hue
/rVtnvuiui monuHtery, my lonl Sivuli, with five hun-
dred HuhunH, went on u journey to Himavanlu,
"When they arrival at thn (iuudhuiufMbnui tnouutuin,
Nut-King Xa^uluttu, w*-in^ my Ion! Sivali up*
was ^mtfly (ioiiKhti^l, kimwirtg that hin
jlil !> ftr JHH p>od iM'n'afii'r. Kr*in the
day of his arrival up to fh<* seventh day hi* supplied
them with ionU; on tint Hot <lay, net* ruok<u{ in milk;
on file neenixl day, nmlled milk; on tiin third day,
roots; on the foiirtlj d;iy, the Kye prepnrutionH ut*
milk; im tlie fifth duy^ A'attmmdhu ;' on the wixth riuy,
a variety of ciiif^nfiit kind* of ftin<l ; on the sitventh
duy he mippHed food to which hud tteen imparted the
diiliciouH ttuvour of Uui Nats* Thf* Itnhfins, o
the mdlejw amount of food offered hy th(
Midi " We #w\ no miWi eown heilonj<ing to tlic Nul-
King; wo ww no ntore of milk or curds, no rien
ing on thtt liro ; how in it that mu*h
of all kind** of pn^pnraticmH of milk are nmtta?"
1 Thin ward KICUDH tlu* foati uhich A prirxt umy rnt ufl^r
whiih (miiiprfaHMi oil, honoy^ trouble, mul
STORY OP THE SAT-XING XAGAUATTA. 121
Then thoy asked this question, in poetry, saying,
" King of the Nats, all kinds of milk-food are h&re in
abundance* ; how arc all those kinds of milk-food ob-
tained ? What kind of good work did the Nat-King
perform in a previous state of oxitonco? Tull us,
King of tho Nutfl ; we will listen," In reply to the
question thus put to him by the Kalians, the Nat-King
answered in poetry, " My lords, in the time of the
Parii KitHKupu I madn offerings of milk to the assem-
bly of liuhiuifl. The roward of the offerings I made in
thorn* days is now Imhig fulfilled-" Then the Nat-
King Nfi#adiilta proceeded to relate to the Italians his
offering in a former atuto of existence : " In the time
of tho Purii Ktuwopa I wn a fellow-man. When I
had miriit'd tho wpan of that exiHtenoe, I died, and
heeume Nitgutlattu, living cm tho Oundhamtidanu
mountain, in a golden puluco with u thousand
iluughicrn of the, Nate Hurrounding mo t and pofl-
HOfwed of great pr>wcr and glory. On account of
the otFerinftH of milk which I mode to tho adorably
of lUlwns, I huvo Ix^en in jMmHCBBion of endless wealth
and luxury from flu* time of tho Para Taken Kasapa
to the time of the PurJi Token Gtobiina." Tlien hn
eontiutied in poetry, " Tho wholo Murfurso of tins earth,
with its iinauituiiiH uud itri H<as, I can make overfluw
with milk. Whatever kind and whatever <iuantity
of milk-food I winh, I find to my hand. What-
wr I nuiy wish to give away, nnd in whatever
tiuitnttt.y, I am ITI tho wimo way atmncbintly Miippli<xi
with.**
My lord Hlvuli t after oaunmg tho Nat-King Niigu-
ilutto to j^rft^mi gofl work for tho whole of HOVOU
<luyn ? loft tho OaiKlliamudaim mcmutuiu and rctununl
22
to tho Crotavana monastery, After making oheisawre
to Parti Taken, ho gave Ixim an account of King Jsfippt-
datta. Parti Taken preached to tho aHOTtibly who
wore listening to tho Law tho Xfigaduttu-vtitthu, 1 an
foil own :
" At the, timo when tho Para Ku^a^a appeared in
tho cycle when men'H liven reaohod tho Hjian <*f twenty
thousand yours, and was pmwhing tho Law, King
Nagwluttu, Untuning to f ho Law, Hiimlo offering for the
whole of twenty tlioiuunid yours io tho assetnhly of
tho KuhsuiK, of milk, Imtter, unti HO fiirtlu On hi,s
he became tho Kitt-King of tfivul IUWIM: un<l
, living in a golden palaroon tho Uaudlmmndmia
iu llhnavantu, and Hurrmmded by a lluHi-
wuid dwitfhti'rH of tin*. XatH. King JNTtgudattn, wlnn
ho lutHOom<, k to tho end of hiHHjiuti of lifoon theOandha-
luaxliina rnotintaiu, will exH again in all fh<* stagen of
the 3N r at country from AaianiuhJirfiy f( rurunittniutn-
vaHavuti. ft In that Pawn Iiniiuiuvasa vat i he will de*
wlopothciirnf Htaftt of Dhynna/^and on hi death will
rcucli tho MtLha-Jh'aliiiiu abode, and have the hrillwwy
of glitt(TiiiK g<>l<i or tho ruby. After wimptating them
f.yd^, and d<velinng the Hi^oiui flttito of
ho will roue.h ULO Abhassjira abmU k . ( f <ni-
ploting thero night c^ycslos, and developing tho thini
ttluto of Dhyiina, ho will reucli the Huhhnkritifim utxxK
1 llach of ibetsc AtoHoM i called in Pnli A Vntthu, or in
Wutthu> Buppotttd to be tlm Ban*krit vrittn, u an t-vont
<f & story/' The 3ankrife vttxtu, tho uubji'ct uf n
however, in tlm only word that could iu i'ali jmttunut tint form
vatthu or va/Mu.
a Tlic-ro are ftlUTgnthiar nix wtti^H of ihu Nut
ttmntiantMl nbovti*
A A corUiu attainment or ttUtu of ntiud of wti Mi
five
8TORY OP THE NAT-KING NAGADATTA. 123
Completing there sixty-four cycles, and developing the
ftmrth state of Dhyana, ho will exist again in Brihat-
plmlu, and the other abodes of the fourth state of
Dhyana. Developing there Yipapsonii, 1 lie will attain
to tho reward of Ann garni, and will exist again in
the Avriha abode. Completing his span of life in the
Avriha abode, he will reach in succession, by meant* of
the state of Uddhamsotii, the five Sudasauna abodes.
After this, ho will bo established in the Akani/'Au abode.
When his life there is ended, he will become u Rahanda,
and roach ParnmlMiuu There will be six other per-
sons who will exist in the same way us tho Nat-King
Niigndatltt, vis*. : Muhara/Aa, A'ullara^Aa, Anogavzuiflu,
SakkUjViHaklw, undSudatta; thcno, with tho Nat-King
Nitgurlutia, imiko in, all wevmi IMWOIW. Those seven
pom>ns till lake delight in good works- They taku
delight in them in all states of pxiKtunou. ('om-
mmusing from thtur pr( ( ^scnt oxiHtenee, in tho order
of tli4ir future extafcrnftufl, reaching in HueoeBHion
tho couiifricH of tlu v Nut and tho Brahma^ they
will tinnily ttttuiti Purunibbana in tho Akaui/Aa
iT hull do nothing but good workw will
ti<thing but <^x<u*.llent ftittirts rewurdH.'*
m Taktn ] f (iuihed UH follow^ in poetry, to
thorn* iMTKonrt who, liko the Nat-King Naga<latta, hud
in foririor cxintcnrcH inudo cxcclhmt offcringn to tin 1 -
Itiihaim: -
u Wl*fttivt*r layman nhull rmlly and truly repoatxsdly
jwrform nturiy good workn, tho niont (txeellout happi-
nos nhall bo hin ; you shotild therefore umko offeringK
1 A kind of *mttom, ennbliug thu pOHawianr to mako (*xtm-
124 BVm>HA6HOKHA*S PAftABLVN.
because it IB moRt excellent. Thowo who muko offer-
ings with gentle hearts to the priefltw, who nro tl flfld
where are to ho sown the floedH of good workw full of
long Buffering, shall have all thoir dwrcH ftilfilkuh
Even like Iho Nat-King NSgaclatta thoir donirtw
bo ftilfillod."
OP TIIB STOKY OF THK
125
CHAPTER XV.
STORY OF THE FOUB THVTEE?8 SONS.
IT waft wild tliat the Nat-King Niigadatta, after per-
forming many good works, enjoyed a lift) which ox-
tended from the timn of Kaswipa Para to the time of
(Jotanrn Para; thoy who did evil ducdf), when they
fmffcrcd for thorn, did their livcw aim extend from the
limw of the mont excellent Para Kawapa to that of tho
moHt oxwlh'tit 1'ara Ootuma? Tt WUH in rcfoTOnce
to this that Para Tukon, wJiou he was in the (/etuvana
inoiuiHtary, rulatod tho ntory of King Pusonodlkoflttla
UH follown:
" King Pttncimdikoflala one day, superbly adorned
and mounted on hin elephant Purika, attended hy
hm rtitiniu 1 , nmdo a tour round his city, keeping it
on hiM right hand- Whilo he was making his circuit,
a mau*H wifi 1 , who WUH in a PyatAat with Hovon roofs,
a window and looked out Whon the king
hu wwm<^l like tho moon cnt(?ring an opening
iu at thu'k bunk of clouds, and he wan HO inflamed with
<kwiw that ho V(*ry ntirly fell off the hack* of bin ele-
phant,
" Ou returning to hiw palace, aftc^r computing the
circuit of liia <rity, the king tusked one of the nobles,
who WUH hU iutimat<* Mend, whothor in Huoh-and-suoh
120 BrDDIIAGUOHlu'ft PAKAIIUIH.
a pltM'o ho had soon a Pyat/tat, and ho rophVd that lie
bad won it. * Whom did you HOC there ? ' flu* king
tiHlcnd. C I HIIW a woman in the* PyafAut,' lit 1 ri*pli<ul.
Thou the king wont him In in<{uin whether the woman
hud a husband or not. Tin* imhlemun went and made*
inquiriert, and returning told the king {bat there was
n husband. Hearing thin the king fold him to go and
bring the, husband. Tho nobleimm accordingly went
to th(t man and Kind, *Thn king has wnt for yon/
Tho young man 1 hough i if* hiinsc*lf v ' I shall br ih.
stroywl (jn a(^:otinl of my wife ; * but not during in
oppoM tho king's conntiands, he went to tho pahur,
Whuii thi> king wiw him, h<? aid, 4 Ucniain ulwyw in
clowo atl4ndnnc,o upon me*,' The man suid, 'IH mo
mako an olloring of tribute only. 7 Tin* king mid,
M do not want your tribute; from thin duy ibrfli
remain constantly in olosc atlcndanc** UJM*H tm\' Ho
Haying lu^ gavo him a da 1 for a woajHtn. Tho king'n
dcHign wart to kill flu* young wan as won as lit* should
ho guilty of any oflVnoc, ami fhon take bin wifnj but
Ibo youtig man, in fuar for bin lifi f WUH luiutt uianmiit*
ting in Iimattondunni.
* v Whoa thin king found that tlw young timn wan
from nil fuult T ho nailed him und KUU!, ;
youtig man ! at u dintuuc^ of u yc^ttnu from tiw?
inarivor; prvxniru from lhnn< a Kamuttam
lily and Homo AruwivutI tsarth, unit bring tboin
in tlu> cool of tho ovoning ; if you fail to do HO, T
hall puninh you." Tho young man >H>ing u
among many, and thi$rirfi>n) unaUo to nf
1 Tim national and eimmcteriHtic
* ktiife varying in ttiso aud weight aocH^rdiiiK tu thw |>urp<*i for
which it
STOttY OF THE FOrii T//TT//E*S &OXH. 127
to do it. Tho Kujunftarii wafer-lily and the Aru/m-
vati earth wore only to be obtained in th< riouiitry of
tho dragons. Tho youiiff man thought, * What shall
I do to procure tho lily and the earth*" Fn [our of
his lifo ho, run homo as fust as ho euuld, and asked hw
wifo if tin* 1 rioo wore cooked; II!H wifi said that it waw
ihon l(ing luiilud; not able* to wait till it w rrady t
he t(nfk {ho ilrippiitf; rice out vifli a ladle and put it
into u cup together with Hoinemeat ; then he started off
in all hasto on his journey of u yi jgfunii. As he flow
along, the riee wan steamed,
"When the young man arrived uf the hunk of tint
rivor, ho first laid aside the top part of the riee and
thttn began eating* Just at this time he saw a IUMU
who wanted somofh ing t<> eat, and he gave him the
top part of the riee whirh he had laid awile, and timde
him oat it The young man, utter iiuixtiing \\\* repast,
threw thct remaitiw of thi rlw into the river tu fred
the fiwlt, au<t then cried out with u load voice, * May
the* Niigu-Gulou 1 !Nut-Kmg, who wutohes thin river,
help mo ; the king wanting tu iix u fault npmt me
Ht i nt inn to pr(K i uri; a Kaniuttanl wider- lily and
Anuruvuti earth. 1 have made an offering of riiiM to
him who wauled if ; thi thounand rewards of this
oififring, aw well an (ho hundred Huooi'HJHtvn reward* nf
tho oifering 1 made to tho flHli and all I he other ei'ini-
tuw hi tho river, I divido with tho Nat- King. !Pr-
curo for me u Ivamutiara lily and Hume Aritmivatii
eurtU,* Tho dmgon who guttrd<rd tho rivnr Inuring
thiM, aw4umcul tho guiHO of iut old mnn, and
ing tbo young man, iH^ginl n nhuro of Ilio
fn>m hint ; tho young man naid, ( ] *ilmn% it with you. 1
1 A tying Jragou,
128 BUDDHA.GHOSHA ? S PARABLES.
Then he gave him one of the Kamuttara water-lilies,
and some of the Aiuwavati earth, which were in the
dragons' country.
"At this time the king was thinking to himself,
6 Some people possess a charm ; they have some kind
of wisdom and ability so that I cannot fix a fault
upon them. 3 Reflecting thus, he closed the door,
although it was only morning. The young man
arrived at the king's Lathing-time ; * Opon. tho door,'
ho cried, c I come by tho king's order.' But the door,
by the king's command, remained closed- The young
man finding they wotild not open the door, thought to
himself, c It is a difficult thing for mo to save my life, 7
Then he placod tho Aruwavati earth upon tho door-
post, and hung tho Kamuttara lily upon it, and shouted
with a loud voice, ' Take notice all, that I have re-
turned Jfrom executing tho king's commission. Tho
king wanting to kill mo, though guilty of no fault,
sent mo on this errand.' After this, ho thought,
Where ahull I go now ? The Kahuna have gottflo
hearts ; I will go and sloop in the monastery. People
whon they arc happy feel no lore for tho Kalians; but
when their hearts ore heavy, they like to take rofugo
in a monastery; I too can find no other aaylum.'
With those reflections he went to tho monastery and
flkpt there.
i{ King Pasonadikosala could not sleep; tho whole
night he was thinking of tho woman, and devising
how ho could kill the young man and get possession of
hor.
"The people in holl who have boon immersed in the
copper pot of sixty yoyanaa in extent, boiling and bub-
bling like- tho rice grains la a cooking-pot, after thirty
HTOKY OF TUP- FOO T//Pr//KV* HOXS. 120
thousand years reach the hotfom of the pot; and, un-
cording to what one of the smi>tureH Kys, after an-
other thirty thousand years they rise n^'iin to the
edge; these people in hell then jmt up their heads
and cndcavnur to rcj^eat S<HIIM wwri-il \*Th< i s; luit llh'y
artMmly ulrft 1 fo utlc*r a wyllahlo at u tiiiu 1 , and sink
down u^aitx into tho Iwll-put.
At thin limo the kift uimlilc to Hhtcj), ov(*rhi i rd
during ilw daybreak wiloh tln sounds of fhi* In-ll*
jmoplo; lt< trcinliled and Hturtnl uj*. 'Is ray lifi* in
danger, or tny ({utwnV, or dors MoTiH*f'ditiui(.y thn*ul<*it
myoutryl" Thus oxirluiiuik% hit j^ol up at HIIII-
riw*, aftor a shu^h'HH nighl, and n<iulins for Uii 1 rhirf
pri(^{, hit stmi to him, f Hrahtnin, my fciH'lirr, in tin*
day hn nik walcli I hcunl a {fh'jit noLxt* lik** that of si
huge drum ; in it my country, my ijuirn, or iiiy
m in dungiT of Hom< (Calamity V 1 Tin* Ilruhmiu
* My lord, your Mnjuftly, what Hounds wt*r<* tlwy that
you hoard * ( Tiwshor Itruhtnin/ n^pli^d tlw* ku% * I
licurd tho word u du t " tho word "iw*, 1 ' tin* word u iia/"
and thn wwd "HO;" thiwt four wonln I heard. 1 Tho
Brahmin, like a man going into the durk t wcing nothing
ut all t wild, ' I (nmnot tell what it TUMIUH;' (hen r< ( -
iloi-ting that he* would go \vithout any j>rrHcnlM und
ho Maid, * Your MajnHf y, I will I re-
e; have no nnxiely ; I know tlui three V
Tho king wid, <W!mt ougltt to he done?' Tin*
mfn rnplitHl, l It will In? well if you make u Ha
of every kind of living creiit arts' -M low Hlmll this lu b
aHked the king, lie nuid 1 ( IVoiture u hundred
u hundred homH 5 n tiuudred hulls, n hun-
dred goat*, a hundred <mmc*l^ u hundml fowl, n
hundred pig*, & hundrtwl lxy^ u Uumimt gM^ n
it
130 BTTDDHAOHOSHA'S PARABLES.
hundred of every living creature.' In order that it
shauld not bo found out that ho 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 bo procured.
The royal slaves, saying, ' The king is going to sacri-
fice,' took GOO bulls, and as many of every other living
creature. The inhabitants, with sorrowfiil counte-
nances, weeping for their children and grandchildren,
raised loud cries of lamentation. Quoou Mallikii,
hearing the noise of their weeping, wont to the king
and waid to him, c Why have you taken thorn ? ' Ho (
ropliod, (iuoon, do you not know that a pntaououB
cobra IIUB gono iutu my oar? ? The quren said, < What
cobra?' The king replied, c Whon I heard thin noin
in the night, I aakod the Brahmin about it; ho told
mo that a calamity wan impending over mo, and that
iu order to avert it I must Hacriiico a hundred of ovury
living crouturo. It is because tliiw fluerifioo will avert
the calamity, that I huvu iakon thorn, 3 TIw qttoon wud
to him, * TIow stupid you arc ! Did your Majonty over
know of n man being killed, and then by mean of IUH
death another man's lifo being saved ? You are nuik-
ing numbers of pot)ple minorablo all through liwtenmpf
to Btupid Brahmin- Thoro is Para Taken, who I'M
Bupftrior to the three orders of beings, 1 and can sots
through tho past and the future. Go and inquire of
this Para Taken, and take his aclvioo,"
The king, riding in his carriage and accompanied
by Uueen Mallika, wont to Para Taken, Overcome
1 Men, Nata, BralmiaH.
STOJtV OF TICK FOrH T//Vr//K*S M)NS, l.'iL
with terror tor his lift*, the kin^ p was unable to speak a
word) but nmuned motionless before Pitrfi Taken in an
attitude' of adoration, Purli Taken sad, "< treat kiiij,
\vlmt brings you law? 1 ' Thi kin^ kept, Hili-aee,
Then (lueen !Msdlikii addressed Parfi Taken. ^ Lord
and nuiHler, the kintf, during tin- flaybn*uk wafelu
heard the, words * du,\* sa, 1 *im," HIM! fc so," repeated.
Iloarinft tlntwo words lie was miulile to sl*ij>, and
went and asked the liralnnin. The Itrahmiu tohi
him that a oahtmity wan iinj^endip^ and that in order
to avert it, he must Hiicrifiw? i hundred ul' every living
crentun^; that their life-blood \votihl free him frini
(he, threatened danger. In eonsei|Uni!i* *t' Jiis haviny;
a Iars<* nuiuher of ere.afures taken lor the ^*crilift*, I
have brought him into jour i-aerrd |n,M'U'r'." I*;u f ;i
Tukon Haiti, il (Jrent kinx i* ^ ] J it 'hi* iju'i i n ^iv 1
true?' 1 " It in true*, my lord," r^pli^d the kinji*
<* What HftundH did you )tear' /? linked I/urii Taki-iu
Tlui king wild, u I Imard the word l du. M ' Din-r-tly
ho said this, Para Taken understood it, and inKlrwIni
Ikim an follows: "Have no anxiety; uo eahnuily
awaitw your Majesty. The hell-people,, tumble lobetir
their Bufferings, madi* this souiul/ 7 TJi 4 kin# said io
rurii Taken, " What did tin* hell-people do r Then
Tara Taken related the evil deeds of (how people :M
follow**;
a Great kin^, ulon^tim k a^o, at a limit when peoph*
UHc-d to live tor twenty thousand years, the Pard
Takt^n KasMiipu appeared. On the i*(?rasiou of I'uru
Tak<m KaHHixt journeying ti> UcMiares, wurrotmittM] by
twenty IhoUHjiud ItuharulnH, the people of the eify pr<-
e oftm-ing* of huspitnlity. At thin time tlieru
in the city of Betww* four
132 BTJDDHAGKHOSHA'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 ParS! Taken who had
journeyed thither, and attend to their religious duties ;
this proposition met with no fovour from the others.
Another suggested that they should procure the very
host kinds of meat and intoxicating liquors, and enjoy
themselves in eating and drinking, A third said,
" Wo will eat tho most delicate and delicious dainties."
The last of the TAu/Ao's SOILS proposed that they should
spend thoir money in procuring other people's wives,
ThiH proposal met the unanimous 'approval of all the
T/mMo'sBonB, and they ppont thoir money in procuring
handsome women. In this way for twenty thousand
years the four TAuMu'B sons used to commit adultery
with other men's wives. When they died they found
thomselvcH in tho lowest hell, where they wore boiled
during tho vrhnlo interval botwoon the appearing of
two consecutive Parus. On leaving the lowest hell
they appoiirtid nguin in tho Lohakumbha hell-pot
sixty yoyanas in extent ; they reached the bottom of
this in thirty tliotiwind years. In another thirty thou-
sand years they came up to tho brim again ; then these
four holl-peoplo endeavoured to repeat one or other of
tho sacred verses, but they could not say one whole
vorso ; all they could do was to utter one syllable or
another at intervals ; thon they 'sank down again into
tho holl-pot."
Para Taken recited as follows in full tho vorso which
those holl-pooplo wore endeavouring to say, < Fellow-
men, wo have led a bad life ; conspicuous in wealth
STOET OF THE POUR TJ7U^J7E J S SONS. 133
and power, yet we made no offerings. Tho good works
that would have tended to our own profit, that would
have taken us to the land of tho Nats, wo neglected
to perform."
Para Taken, having thus explained the first, and
desiring to show the meaning of the second VUTHP, naked
the king what next he heard. The king replied, " I
heard the word 'sa.' " Then Para Tukon rtoiled tho
complete verse as follows :
" All of us boiling in tho hell-pot, have completed
sixty thousand years, When will thoro bo un end to
this heU ?
Having thus explained tho moaning of the nocoud
verse in full, and desirous of conveying tho cxjriuim-
tion of the third verso, Para Taken fluid to tin- kin#,
" What next did you hour ?" " Tho word ' iw/ " re-
plied the king. Then tho mont excellent 1'urii thus
recited the third verso "na."
"Fellow-men, hell has no ond. When will bo tho
end of hell ? In the same way, in tho country of men
we, and you also, performed evil dooda; wo did not wee
the end of evil.deods."
Para Taken, having thus explained tho imwuiing of
the third verse, and wishing to explain tho fourth,
said to the king, "What next did you hear ?" The
king replied so.' ' Tho most uxodlout Para t&on wv
cited the fourth vorso as follows :
"If we ever return from this hell-rjouiitiy to tho
coiuitry of men, wo will perform iiunioruun good
works and reverence tho throo jewels."
Paxa Taken thus explained in succession the moan*
ing of the four verses to King Posonadlkosala, Ho
then continued, Tho four TAu^o'a saaa in holl m~
134 BTJDDHAGHIOSHA'S PABABLES.
abb to recite the whole of the four verses, but uttering
only one syllable of each, sank down 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
ParS and another, then leaving that holl to be boiled
again for the whob of sixty thousand years in the
Lohakumbha hell-pot of sixty yo^anas, with no time of
deliverance appearing ! Tot I havo passed a sleepless
night in planning adultery. From this day forth, never
will I transgress regarding the wife of another." Then
ho said to Para Taken, " This day I know how long a
night is." The woman's husband also said, " 1 too
know tliis day how long a yo^ana is." Para Taken,
iu reference to the words of both, recitud this poetry,
" Groat king, to him who cannot sleep, the night is
long ; to him who is woary, a yo^ana's journey is long ;
to the foolish who know not tho law of the righteous,
tho life to coiuo is long." 1
After Para Taken had proachod as related, tho
young man was established in tho reward of Sotapatti,
and the assembly who had heard the law wore also
established in tho reword of Sotapatti. King Pasona-
dlkoaala paid homage to Para Taken and wont away.
All tho creatures who woro about to dio wore robasod
front their bonds. Tho husband and wife, knowing
that thoy owed thoir lives to Queon Mallika, expressed
tho gratitude thoy owed hor.
1 Soe * Dharamapada,* verse 60*
STORY OT 1 THE POTTO TJ2"OT.ffE's SONS. 135
The four TAu^e's sons who have suffered in hell
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," "sa," "na," "so,"
were up on the surface ; sincB 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/mAe ? s sons, who, after
committing adultery with the wives of others, had to
suffer in hell.
END OF THE STORY OF THE FOUR T^u^raei's SONS.
136
CHAPTER XVI.
STORY OP 1 THE MODEST GIRL.
Para Taken was in the Yosall country, among
the Devadhanuna versos 1 he recited the Ifiri 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 ho also related how
in a former time she had given birth to a jewel-son,
the embryo jfokravorti king.
At one time in the Yosall country, whon Para
Taken was residing there, there was a king named
Li##/mvi> who was excessively handsome. One day
ho made offerings of food to Para. Taken and his
assembly of Italians, and, in company with his queen,
listened to the law. "When Para Taken had finished
his exposition, he went away. The Bahans observed
to each other that King LiAHavi'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 :
" Rahans, my belovod sons, this is not so only now,
but it was just the same in former times, when King
LiMftavi was King Brahmadatta, ruling over the
1 Divine law, * Modesty.
STOftY OF THE MODEST GUEL. 137
Benares country; at that 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 see 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 cjueen, 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 .Kakravarti 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).
" EahanSj my dear children, they who at that time
were the king and queen of Benares are now King
LiMAavi and his queen; and the. nobleman is now I,
the Para." , r
END OF THE STORY OF THE MODEST QIBI/.
1 The dress of the Burmese women is simply a square cloth,
worn round the body, and tucked in at the waist and above lite
breast ; in walking, if not cartful, the women expose the leg.
138
CHAPTER XYIL
THE STORY ABOUT QIUTITTIDE.
IN the Dovadhainma verses, tho person who was called
Sabburisa was Katrinukatavedi. Para Taken, while
lit) was in the Cotavana monastery 3 related the circum-
stances connected with his receiving the -name of
Subburisa.
In former times, I 3 then tho Paralaui, 1 was the guar-
dian Nat of a cantor-oil* treo in the country of Benares.
The people of the country used to make offerings to
mo of ddicatoly flavoured dainties and flowers. At
this time a poor man came and made an offering of a
piece of broad and a cup of water. Tho Paralami,
tho Nat of thi> castor-oil treo, appeared to him and
Raid, "Ho! you poor man. Why do you make an
offering to mo ? " Ho replied, " My lord Nat-King,
I make an offering to you because I wish to be de-
livorod from poverty." Tho Paralaun reflecting, " It
is right that I should pay him tho debt of gratitude I
1 One who is to become a Paru,
9 The caator-oil is only a plant; acme other tree is probably
meant, as Nats are always described as residing in large trees, not
yhruba and plants. The Burmese text and manuscript, however,
both distinctly say " castor-oil."
THE STORY ABOUT GBATITUDE. ' 139
owe for his offering/ 3 said to him, "You poor man, at
the 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 Paralaun-Nat's
instruction, addressed the king, and took the pots of
gold. The king, moreover, on that very day made
him a TAutfte, and presented him with all the appen-
dages of that rank.
Hence, all whD make offerings to the guardian- Nats
of trees will be rewarded.
END OF THE STORY ABOUT GRATITUDE.
140
CHAPTEE XVIII.
THE STOftY ABOUT COVETOUSNESS, GREEDINESS., AND
AN3ER.
PARA TAKEN preached a discourse regarding those W!ID
from thoir covotousnoss became animals upon the spot
whore thuy had stored thoir treasures ; and regarding
death occasioned by not repressing anger under the
influence of greediness.
At one time there lived a TAutfAo in the country of
Kasikat%, who was excessively covetous. "When he
died he became a rat in tho place where ho had buried
his treasures. At this time tho Paralaun was en-
gaged in excavating a stono tomplo. "When the rat
saw the ParJilauii, 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
mo moat and curry-stuff, and keep the other your-
self." Tho ParSlaun iu this way used every day to
buy one kahapawa's worth of meat and curry-stuff for
the rat, and keop one kahapana for himself.
One day a cat caught tho rat. The rat said to her,
"Friend cat, I will give you moat and curry-stuff
every day ; do not kill mo." The oat 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 OOVETOTTSNESS. 141
and gave one to the cat. Three otter eats afterwards
caught the rat, and he made them all the same promise
as he had made to the first cat, so now he 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 knaw 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 he, " live inside the hollow of the rock, and do
not give any food to iihe four cats ; when they come,
speak roughly to them." After a little while ons of
the cats came and said, "I am very hungry, give
me some food." "0 you cat," said the rat, "why
do you 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 mot
their death.
Wise men should reflect upon a man ; through his
covetousness, thus becoming an animal watching over
his former wealth j upon excessive greediness, and
upon death resulting from anger.
END OF THE STORY OF COVETOTTSNESS, GREEDINESS, AND
ANGER.
142
CHAPTER XIX.
THE STORY OF TTIE SENSE OF TOUGH.
PARA TAKEN, when ho was in tho <?otavana monas-
tery, related a story regarding the sense of touch,
ono of tho five senses :
Whoever is possessed of an attribute of excellence,
although ho may he in poverty, will attain a lofty
position. Hero is a comparison : ho is like a common
piece of split bamboo, which, when wreathed with
flowers, is set upon SOTPO noble head.
Kalians, my belovoa lildren, in former times there
lived in tho city of Benares a very poor girl named
Paft7wp5pl. She was possessed of no beauty, but she
was marvellously soft and delicate to the touch. In
conflotiucuco of tho extreme poverty of her parents
no ono over noticed tho girl.
About this time there was a groat festival at
Benares, which was kept up all through the night.
The Paralaun, tho King of Benares, who, in con-
sequence of being versed in tho eighteen sciences,
trusted to himself, wandered out alone to look at
tho festival Tho young girl PafiAapapl also hap-
pened to bo amusing herself there, and tho king
accidentally touched her with his hand. She felt as
THE STOKY OF THE SENSE OF TOUCH. 143
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 haye
not one yet, my lord," she replied. " If that be so, 3 '
said the king, " come to your parents 3 house." They
went there together, and he said to PafiAapapi's parents,
"I want to marry her." The girPs 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 girPs
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 Lad filled with dif-
ferent kinds of dainties, prasented it to the girl ; after
which he returned to his palaeo.
When it was daybreak, i'-Jfch wa^ 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 mo, and
then went away." The king, wishing to display to
his nobles her qtiality of excessive delicacy, emplby-
ing a king's stratagem, said to the girl, "0 yottug
144 BTJDDHAGHOSHA'S PABABLES.
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 tho king, when ho 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 tho young man who brought
you the golden basket, would you know him ?" She
replied, "The young man when he came to my house
made mo notice a scai* on his hand ; therefore, if I felt
his hand I should know him,"
When thfc girl said this, tho 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 loavo open only one small aperture. Then she
was made to feel tho hancln of all the nobles as they
came up to hor one after tho other, und inserted their
arms in tho aperture; but tho 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 ; lot mo pay tho fine for tho theft of tho golden
basket." Tho king would not agree to this, but went
up to tho girl in tho coverlet and put his hand through
tho aperture that she might fool it, and so recognize
him. Pafi/fcapapi, directly sho folttho scar, said, "This
is my husband's hand ; it was ho who brought me the
gold basket full of dainties." Those words of tho girl
enlightened tho noblemen on tho state of aSkirs.
Then the king said to his nobles, " Fearing, lest not
knowing tho high quality of excessive purity and deli-
STORY OF THR SENSE OP TOUCH. 145
cacy which this young girl possesses, you would im-
- pute "blame to me, I have tested thus your sentiments.
This ypung 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 or THE STOET OF THE SENSE OP TOUCH.
146
OHAPTEE XX,
TITE STORY ABOUT THE SENSE OF IIEAKINGk
ON one occasion Para Taken, while residing in the
(7etavana monastery, preached a discourse regarding
the Hcnso of hearing, one of the five senses :
Kalians, my beloved sons, when tho King of Benares
was enjoying himself one day in his garden, he heard
tho voice of a woman who was singing very sweetly
while die was engaged in collecting fuel ; on hearing
tho voico, desire for tho woman seized the king,
and he immediately gratified it, and tho Paralaun
ho came an embryo in the woman. On account of the
groat glory of tho child that was to be bom of her,
tho woman was immediately aware of it, and said
to tho king, "Tour Majesty, I have conceived." The
king took from Ids finger a ring worth a hundred
thousand, and presented it to hor, 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 eaying this, he returned to his palace, surrounded
by all his nobles.
Tho woman, who gained hor living by collecting
fuel, whon ten months had passed, gave birth to the
Paralaun. When the child was somewhat grown, he
STORY ABOUT THE SENSE OF HEABIN&. 147
asked his mother who his father was. She replied,
" The great King of Benares." On hearing this, the
Paralaun said, "If this be so, take me to my father."
His mother accordingly took him, and presenting Para-
laun, 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
Paralaun' a 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 Paralaun, 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. : The 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 maxvel, ex-
claimed, " This is truly my son ! beloved son, deign to
descend." The Paralaun 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 Benaies is
it 2
148 BTJDDHAGHOSHA'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 Grat. 1
Hence the possession of a pleasing voice conducts to
a lofty position.
END OP THE STOKY ABOUT THE SENSE OF HEABING.
V
( An account of B&ine one or other of ths different existences
of Ootamu ; there aro supposed to bo 550 of thorn written.
149
OHAPTEE XXI.
THE STORY ABOUT BRIBES.
PABA 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 ho
approved of them, they were placed in the king's
armoury. Erom 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 araioury, but
all thosp 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 so in
future." Accordingly he filled the scabbard of a dag-
150 BTTDDHAGHDSHA'S PAEABLES.
gcr with very fine red pepper, and smeared the blade
over with the samB 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,
ho sneezed violently and slit his nose completely against
the cdgo of the dagger. The king and all his court,
when they saw this, could not contain themselves, but
roared with laughtor.
Thus wo see the evil consequences of an inclination
to take briboB, without having any regard to goo 4
qualities.
END OF TUB STOIIY ABOUT BRIBES.
151
CHAPTEE XXII.
THE KEWAJRD OF SARAJVAGAMAJSIA. 1
ON one occasioiij Para Taken, when he was in the
6retavana monastery, preached a discourse upon the
greatness of the reward of Sarawagamana.
One day the Brahmin Velama 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 offerings
of eighty-four thousand golden cups, eighty-four thou-
sand silver cups, eighty-four thousand copper oups ;
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; a
greater still to a Sakadagami, 8 greater still to an
Anagami,* greater still to a Eahanda, greater still to a
1 The formula, " I worship Buddha, the law, and the priest*
hnod."
9 First state of an Ariya.
8 Second state of an Ariya.
4 Third state of an Ariya,
152 BTODHAGHOSHA'S PABABLES.
PaMeka-buddha, greater still to a Para Taken with
his sacred assembly of Kahaas, but greater than all
these is the reward of a steadfast observance of the
Sararcasramana.
OF THE KEWABD OF
153
CHAPTEE XXIII.
THE ITVE COMMANDMENTS.
HE preached as follows the consequences entailed
by the five commandments :
If a man have no teachers or priests, he should be
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. Arih'nnadana. This law is broken by taking as
much as a single thread of cotton which has not been
given by another.
3. KamesumiMAa/fcara. This law is broken by even
looking at the wife of another with a lustful mind.
4. Musavada. 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.
BUDDHAGHOSHA'S PABABIES,
He preached as follows regarding the great crime of
Pawatipata :
Zing 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 ILDUSB. 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, hor neck was trodden on,
and she was killed in her turn.
Again, Putigatta-Mahathora, one of Para Taken's
holy disciples, suffered in hell for having been in one
state of existence a fowlor, and, until the time of his
becoming a Rahanda, suffered the torture of having
his bones broken into little pieces, after which he ac-
quired Poranibbiina.
Again, the BisM Pawcftikabra, as a consequence of
the siu of his having at tho timo when ho was a car-
pontor pierood a fly with a splinter of wood, had, while
ongagod as a Eishi in tho performance of good works,
to suffer the torture of being impaled.
Again, in tho time of Para Taken, Ms sacred dis-
ciples, on account of having formerly beon huntsmen,
notwithstanding they had reached tho 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 tho Sansaraga tank by poison-
ing thorn, wore ovory one killed by tho Yidadupa war-
riors, without Para Taken having any power to pre-
vent it.
1 The abodes of Men, Nate, aud Brahmas.
THE FIVE COMMANDMENTS. 155
Para Taken continued, "Bahans, my dear sons,
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 Pawatipata.
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
Bahan 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 puteo, she had no clothes whatever, and
was always quite naked. After she had been in this con-
t 1 Waist-cloth of a man.
156 BUDDKAGHORHA'S PABABLES.
dition for a very long time, in tho time of the most
excellent Para Gotama, there arrived at tho 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 mo, make
an offering to some one, and sharo the reward with
mo, saying, ' May tho Nat's daughter obtain clothes !' "
The sailors accordingly made an offering of a putzo to
one of their companions who steadfastly observed tho
Sarawagamana, and at tho same time prayed, " May the
Nat'n daughter obtain clothes!" Oil tho very day
that the offering was made, the Nat's daughter, who
had had to livo naked in her paluce, roceivod for her ap-
parol the garments of the Nats. Thon the sailors said
to tho Nat's daughter, " Tn consequence of our having
made an offering on your behalf, you are abundantly
provided with olothow ; make now an offering among
us of ulothfts for an offering to Para Taken ; then, if
you constantly reflect upon tho virtues of Paia Taken,
you will again become a Nat's daughter." Tho Nat's
daughter did as tho Builow directed, and made on offer-
ing of two puteoH of tho Nats. Whan Para Taken
received thoputzoti, ho preached the Law, illustrating
it by an account of tho Nat's daughter ; and she, whon
sho died, became a -Nat's daughter in tho Tavatinsa
Nat-country, living in a golden palace, and surrounded
by a thousand attendants
Fixing your attention upon this sacrod exposition
of tho Law, you must always shun tho property which
has not boon given you by another*
Again Para Token preached, " Rahans, my beloved
sons, whoever shall take what has not been given to^
THE FIVE COMMANDMENTS. 157
him shall suffer the condition of a Hell-Preta, and
even when delivered from this state of suffering he
shall obtain again the condition of man, nothing that
he possesses shall he permanent ; it shall all be de-
stroyed.
Such were the words of Para Taken on the subject
of theft.
Kamesumi^aHra ; transgression against a woman
whom another possesses. Those who commit this
crime 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 Asankhyas 1 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
of a woman and became a man, he suffered mutilation
during seven existences.
Again, the four TAu^e's sons in the Benares coun-
try, for committing adultery with the wives of others,
had to suffer in the hell-pot j once every sixty thou-
sand years they came to the surface, and, enduring
dreadftd torture, uttered the syllables, " du," "sa,"
" 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 Judaon, a number expressed by a anil/, followed
by 140 cyphers,
158 BTJDDHAGHOSHA'S PARABLES.
Such were the words of Para Taken on the subject
of KamesumiMAaHra.
. In consequence of King JTetlya 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 Ms mouth, which was
like that of a water-lily bud, became fetid, and the
earth swallowed him up.
JilfU'amawa also was swallowed up by the earth for
tolling a falsehood*
The huntsman who told a lie when he was under
examination by tho monkey-king, was swallowed up
by the earth* They all had to suffer in the lowest
holl.
Therefore, of all sins against the five command-
ments, tho uttering of a falsehood is tho greatest,
Paril Taken also said, "My beloved sons, whoever
tells a falsehood, will after death suffer the condition
of a Holl-Prota; when they are released from those
states of suffering, and have become men, they will
have to hoar false accusations."
Such wore tho words of Para Taken on tho subject
of MusJivada.
Surfimoraya. Whoever shall drink intoxicating
liquor, whon he dies out of his present existence,
will suffer tho condition of a Eell-Preta. Even
whoa on release from that state of suffering he be-
comes a man, he will bo insane.
Such wore tho words of Para Takon on the subject
of Surameraya.
The great rewards that thoso receive who shun
those five actions ore, an excellent condition of ex-
THE FIVE COMMANDMENTS. 159
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 axe
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 TJttarakuru 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 theih to the fulfilment of
all their wishes, and give them peace and happiness
in the church of Para Taken.
END Of THE DlSCOTTBSE UPON THE FlVB COMMANDMENTS*
160
CHAPTER XXIV.
ON DHAM1VIA-DANA.
PABA TAKEN, moreover, preached as follows, upon
the measureless results and advantages derived from
listening to the Law :
u 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 jfifatulokapala Nat-Kings. These also
Baid, ' We cannot solve them; our master, the Sakka-
King, can answer at once the questions of a thousand
people. Lot UB ask ttfo Sakka-King.' So saying the
four JSitulokapala Nut-Kings went with all the Nats
to the Sakka-King, and asked him the questions.
The Sakka-King in like manner aaid, ' I cannot solve
them ; it is only the omniscient Para who is -an Agga-
puggalam who can solve them. 3 Accordingly, the
Sakka-King and the four JSTatulokapala Nat-Kings
with all the Natw from the six stages of the Nat
country wont to Para Taken and said to him, c Para,
omniscient lord of the law, among offerings, which is
tho most excellent offering? Among the different
kinds of food, which is the most excellent food?
Among enjoyments, which is the most excellent
ON BHA.MMA-DAJSTA. -161
enjoyment? Among all rests from the punishment
of misery, which is the most excellent ? * Para
Taken, in reply, preached as follows : " Sakka-Zing,
he 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. Nibbana, which is the
rest from the misery of lust and passion, is the head of
all. The reason why Dhamma-dana 1 is so excellent is
this : Sakka-King 1 if any one should completely fill the
whole of the ITakravala kingdom, which is one million
two hundred and three thousand four hundred and
fifty yo^anas in extent, with Paras, PaA^ekabuddhas,
Kahandas, and disciples, and should make offerings to
them of tAingans, 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
listaned 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 offering 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 so excellent. Putting aside Paras
and Pa^^ekabuddhas, my lord Sariputta, who could
count the rain-drops that fall in the whole of the
JSTakravala 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 Assa^i, he was able to obtain the way of
Sotapatti. Therefore, excellent is Dhamma-dana.
offering of the Law, 3 Priests 1 garments.
162 BTTDDHAGHOSHA'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 Mbbana. 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 throe abodes, and conducts to
Nibbancu 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 aharo with me tho offering of the Law
which is most excellent among offerings? " Thus he
addressed tho sacred ear. Para Taken said, "Kahans,
my dear sons, from tliia day forth do not say that the
sacred Law which I preach, I preach only for the as-
sembly of Rahaim; but whenever I preach and dis-
oourao upon tho Law in tho assembly, say, 'May
tlio Sakka-King roccivo a share V and divide it with
him."
Thus, because it can givo rewards and advantages
inestimable, thoso who recite or listen to tho Law re-
ceive exceedingly groat and most excellent rewards.
When Para Taken thus, as it wore, distributing the
food of the sacred Law, preached the sacred Dhamma-
1 1. a, of nion, Nats, and Brahmas.
* /.*, bad their salvation secured,
ON DHAMMA-DANA, 163
fcakra Law in the Isipatana forest ; Anyakowrfafiua and
eighty millions of Brahmas obtained the law of libera-
nion. When he preached to the thirty Bhaddavaggis,
the thousand Rishis, the hundred and ten thousand
nobles of King Bimbisara in the LaAfti garden, and
ten thousand congregations were liberated, and ten
thousand congregations were firmly established in the
observance of Sarawagamana. 1
END OF THE DISCOURSE UPON DHAMKA-DAKA.
1 In this last paragraph, the MS. differs considerably from the
printed text ; the latter haa been followed.
164
CHAPTER XXY.
HTOttY OF TTIE PRIEST LOKATJSSA.
PARA TAKEN, whilo ho resided in tlio <?ctavana monas-
tery, preached as follows tlio Yatthu 1 of Akusala*
Upapifttakam.
Lokatissa-Mahathora, on account of an evil deei
which ho had committed in a previous state of ex-
istence, "became an ombryo in a village of a thousand
fishermen, in tlio country of King Kosala. From the
very day on which he was conceived, the thousand
fishermen, who wore finking 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 timow had a fine imposed upon it by the
lung. Tlio firthormen, who had boon in misery ever
since the child was conceived, began to reflect, "It
was never like this with us before; it is only now
that wo have become poor and miserable, therefore,
this state of thingn must have arisen from there being
among us some degenerate being whose former deeds
wore bad,' 1 Accordingly, the thousand fishermen di-
vided themHolvos into two parties of five hundred
1 Sacred etory, * Guilt, evil deeds.
STORY OP THE PBJEST IiOKATISSA. 1C 5
each, which went out fishing separately. The fisher-
men who came from the quarter where the parents of
the embryo Lokatissa resided, obtained nothing ; but
the other party of five hundred obtained abundance.
The unsuccessful party of fishermen again divided
themselves into two 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, hai 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 Eahanda, 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 Uft
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 aga.
About this time, my lord Sariputta came to receive
alms in the Savattbi ootmtry. When he saw the
child-beggar, he took compassion upon him, and
106 BTODHA&HOSHA'S PAEABLES.
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 In' a pro-
bationer for the priesthood. After some time had
passed, and he was twenty years of age, he made him
a Fafi/KInga. 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 ; ho procured just
sufficient to sustain life. WTion any one put a single
ludloful of yfigu 1 or rice into his Uabot and was
about to put more, the Uabct always appeared to be
full, so they poured it into the other Wabcts, and put
no moro in his, When the people, making offerings to
all the priosts in succession, came to this Lokatissa' a
tAabnt, all the food which they had in the yagu-cup
ready to offer to him, would disappear,
Ono day, Lokatiflsa having developed Vipassana, 3
bocarrus a Italuinda. Notwithstanding that he had
thus become a lluhanda, ho could never obtain offer-
ings, On the day when ho was going to obtaia Para-
nibbn-na 3 my lord Sariputta, who was awaxo of it, said
to himself, "This Lokatissa-thora will obtain Para-
nibbana to-day, therefore, I will give him as much
food as will satisfy him." With this thought, ho sent
for Lokatissa-thera, and invited him to come and
1 A particular propaiation of rico made with a variety of
ingredients,
* A kind of miraculous knowledge,
STORY OF THE PEIEST LOKATISSA. 167
receive rice with him ; hut my lord Sariputta, because
Lokatissa was with him when he went to collect rice,
did not obtain a single ladleful; the people did not
eyen 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, u Go and stay in my monastery." As
soon as he had gone away, all the people cried, "Here
comes my lard Sariputta/ 3 and hastened to make him
offerings of food. My lord Sariputta sent a tjuantity
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. "WTien
my lord Sariputta returned to the monastery, Lokatissa
made obeisance to him. Sariputta said, " Lokatissa,
have you eaten the food I sent you ? JS He 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, " Kemain
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
JTatumadhu. 1 When Sariputta arrived with the food
at the monastery^ he did not give him the t/fcabet, but
holding it against his breast said to him, "My lord
LokatiBSa, take the food out of the t/mbet which I am
holding, and eat it; " but Lokatiasa, out of respect to
my lord Sariputta, would not presume to eat it.
Then my lord Sariputta said, "I will stand upland
hold the tAabet, you also stand up and eat from it; if
I let go the ttabet, all the food will disappear, and you
1 Food which a priest may eat after 12 o'clock; flee page 120.
108 BUDDHAGEOSHA'S PAEABLES.
will havo nothing to eat." Accordingly, Lokatiesa
stood up and ato the food out of the t^abet, 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
bonos and other relics.
At this time the Eahans in the assembly of the law
were saying to each other, "How was it that this
Lolaitissa-tlienij who was so wanting in the attribute
of attracting offerings, obtained tho way, the reward,
and Nibbana ? " Para Taken, wishing to discourse
upon tlio events of tho past, prcachod as follows :
" RnhaiiH, my dear son*, it was because in a former
state of existence this Lokatiswa-thera destroyed the
offerings of a Kalmuck, that ho himself received none.
It is beouuKo ho had fonnorly steadily practised the
VipaHSJina, ' instability, misory, unfiubstontiality, 3 that
ho acquired tho law of the way and tho reward."
Then ho proooedcd to rolalo tho events of times long
past, tin follower
" This LokatiwHa-thora, in tho time of the Para Takon
JftiANipu, was a- Italian. A T/mgyuii built a monastery
for him, and Ruppliod all hifl wants. In this monastery
of tho T/mgyuc lus stronouRly oxortod himself to acquire
tho VipnsBanSi, Ono day a Kahanda who had come from
tho Himavanla forest, arrived at this T^ugyue's village,
Tho T/mgyu<\ inspired with affootion for him as soon
as he saw him, invitod him into his house and set food
boforo him, c Deign to rowido,' said ho ' in my toacher'?
monastery, do not go anywhere elso ; as long as you
remain horo I will supply you with food.' So saying^
ho had him conducted to his teacher's monastery. The
STOET OP THE PEIEST LOKATISSA. 109
Eahan who resided in the monastery entered into con-
versation with his guest the Eahanda, < My lord,' said
he, 'Have you eaten food? 3 The guest, the Rahanda,
replied, 'I have eaten. 3 'Where did you eat/ tho
Eahan asked. c In the T/mgyue's house, 3 he replied.
The Rahan who lived in the monastery was jealous at
hearing that the Rahanda had he en eating in the
T/mgyue's house, and maintained silence.
" In the cool of the evening the T/4ugyue 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 TAugyue 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 aui put
on his tAingan ; then, fearful of waking the Rahanda
guest, in order to fulfil bis 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, c Lord and master, did you not invite your
Eahan guest to come? 3 The Eahan replied, 'Taga,
in order to arouse the Eahan guest, I beat tho 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 whioh he ate tp safety, that
170 BUDDHAGHOSHA'S PARABLES.
not being yet digested, mates him sleep so. Has the
Tagfi great affection for such, a Eahan ? 5
"Tho Eahanda guest, when the time for collecting
rice had arrived, put on his t/ringan, and carrying his
tAabot at his breast, flow up into the sky and went
away to another place to receive offerings.
( < The T/mgyuo, after supplying his teacher with food,
put a quantity into his t/mbet, telling him to offer it to
the Eahan guest. The Eahan, who was the occupier
of the monastery, said to himself, c lf this Eahan
giiost wore to uat this nice food, lib 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 ho suid, ' The Eahan guest
must have boon a Eohanda, who knowing my feelings
to him, has gone elsewhere; and I in my jealousy have
destroyed his offerings.' With those words he died of
hin own accord. Ho then wont into hell, whoro he
Buffered for an immense length of time. When TB-
loawod from hell ho was a Biiii 1 during the whole of five
hundrml existence, and never for a single day pro-
cured flufflciont food to satisfy him. Aftor completing
ftvo hundred oxistonoos as a Bilu, ho was five hundred
times a dog, Wlion ho died, after completing his five
hundred existences as a dog, ho became aa embryo in
the womb of a pctor 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 tho ton months, they called the
child Mittapindaka.* As soon as this Mittapindaka
could walk aiono, his parents, unable to bear hiwger
l A BpocieB of Ghoul. * The MS, ho* JTumittapindaka.
STOEY OF THE PBTEST LOKAT1SSA. 171
any longer, drove him away. The child, with no one
to depend upon, went and found his way to Benares.
At this time the Paralaun was the teacher Dlsapa-
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 very day that Mittapindaka came to receive
instruction, the teacher Disapamokkha 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 rico
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 Gambhira; there he addressed himself to
the captain of a ship, and asked to be allowed to work
under him for hire ; *the sailors gave TIJIP employment
and agreed to pay Mm wages.
"On the seventh day after setting .sai'l, tho vessel
172 EUDDHAGUIOSHA'S PARABLES.
remained stationary in the midst of the sea, just as if
it were a fixture there. Tho sailors said, f There must
bo 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 tho sea. No sooner was
he thrown overboard than the vessel started off like a
flying horse,
"lYom tho cffoct of his having in a previous state
of existence, in tho time of the Purii Taken Kassapa,
practised the YipasKana, ' instability, misery, unsub-
stantiiility,' Mittapindaka, after floating about tho sea
cm tho bundle of bamboos, arrived at an island where
tli ore waft a pulaco in which lived four Nats' daughters
with whom ho enjoyed himself lor seven days. These,
in consequence of thiur being the daughters of the
Nut Vimanopeta, after enjoying seven days' happiness
had to undergo sovott days of misery. These 'Nats'
daughters accordingly, after tolling Mittapindafca to
atuy in tho palace till they came back, wont away to
undergo their sufferings Mittapindaka, as soon as
tho Nat's daughters wero gone, mounted his bundle of
bamboos, and flouting away on the sea, arrived at an
inland where thore was a silver palaco in which wore
eight Nate' daughters with whom he enjoyed himself,
floating off again from the silver palaco, he reached
an island whoro there was a ruby palace in which were
sixteen. Nats' daughters with whom ho enjoyed him-
solf. Leaving this again, ho arrived at a go] don palace
whore there wore thirty-two Nats' daughters with
whom ho onjoyod.himsol All those Nats' daughters,
STORY OF THE PBIEST LOKATISSA. 173
being the daughters of the Nat Vimanopeta 3 after en-
joying seven days' happiness had to suffer seven days'
misery. Although all the Nats' daughters asked him
to stay in their palace, he would not remain, but seating
himself on the bundle of bamboos, floated off again.
At last he arrived at an island in the midst of the sea
where Bilumas 1 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 he 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 Benaxes. 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 In'm and gave TnVi a
beating, and then bound him and carried him off to
take him before the king. At this juncture the Para-
laun, the teacher Dlsapamokkha, 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 shepherds set him free and went
away, and Mittapindaka remained with the Paralaun.
The Paralaun asked him where he had been all this
time, and he related all his adventures. The Para-
laun recited this poetry : ' He who will not listen ,to
the words of his welt-wisher will come to
1 A female Bilu.
174 BUDDHAGHOSHA'S PARABLES.
" He who was then Mittapindaka is now the
Bahanda Lokatissa. The teacher Dlsapamokkha is
now I, the Para. Thus the Eahanda Lokatissa, be-
cause in a former state of existence he was jealous of
tho offerings and prosperity of another, had to suffer
in hell; after this, even when ho became a man, he
could never obtain sufficient food for a full meal. Up
to the very time when ho became a Kahanda, owing to
the effects of his evil deeds in a former existence, he
novor for ono single day had sufficient food to satisfy
him. It was only on the day of his obtaining Nibbana
tliut, through tho power of my lord Sariputta, he en-
joyed a full meal just before entering Nibbana.
" Therefore, neither men nor Rohans should ever be
voxod with, or cnviuua of, tho offerings and prosperity
of others."
OJ? THE SXOEY TAKEN FROM THE KAMMAPABHEDA-
D1TA
ITS
OHAPTEE XXVI.
AN ACCOUNT OF GOTAMA'S FAMILY.
THE Sakiya 1 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
Kosala 2 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 oyer the Kapi-
lavatthu country was King "Okkakaraya. 3 This King
Ukkakara^a had five daughters and four sons; the
eldest son was King TJkkamukklia. 4 ' When his queen
died, he raised a princess to the rank of Ms queen.
This queen gave birth to a prince named ffaiitu.
When the queen gave birth to Prince <?antu, King
Utkakaraya made her vary handsome presents. As
soon as Prince <?antu came of age, the queen asked
the king to make him king. TJkkakara^a said to her,
V While there are my four elder sons, I cannot make
him king." However, as the queen constantly repeated
her request, King TJkkabara$ra at last called his four
1 The royal race from which Gotama descended.
3 Manuscript hag Kosiya. 3 Okkaka, in the Suttanipata.
4 His five wives were called Hsttha, Zitta, ffantu, <?aliu), ViUa-
kha ; his four eons, Okkamukha, Kavaka^u, Hatthiniko, Hipuro ;
his four daughters, Pija, Suppiya, Ananda, Viyita, Viyitasena.
176 LODDHAGHOSIIA'S PARABLES.
eons, and said to them, " From the time the queen
gave "birth to my son ffantu, I have conferred con-
tinual benefits upon her ; now she has asked me to
givo the royal place to antu. Since I cannot tell
whether the queen has good or evil intentions towards
my sons, take elephants, horses, and soldiers, as many
an you wish, and settling in some suitable place, take
up your residence there. "When I am dead, assume
tho royal power by turns." l
Tho four princes made obeisance* to their royal
father, anil not out on their journey; tho five prin-
OOHHOS ulao accompanied their brothers. Tho cavalcade
of country people, elephants, horses, and soldiers that
attended thorn, extended to the length of four yo^anas.
Tho oldest on of King Ukkakariiya, with his younger
brothers, made search for a proper site for a city. At
this tinio, my lord tho Itiwhi Kapila, who was skilled in
tlio characteristic Bigus of ground, in searching far a
si to for a monuwtoiy, had observed on a particular
upot a door pursuing a tigor. "This," said he,
" in an auspicious spot," and he built a monastery
fhoro aucl took up Uifc* residence in it, Tho princes,
wlrilo looking for a site for their city, fell in with the
RishL My lord tlio Kishi asked tho princes what
II wy were doing, and they told him they were in
Boarch of a Bites for a city. " If this bo so," said my
lord tho llirthi, " build a palace in tlio neighbourhood
of my mouuHtoxy, and oroct your city in the vicinity ;
you have my permission." Tho princes, having re-
ceived tho permission of my lord the Kiehi, erected a
city and resided there. In consequence of the city
having boon built near the monastery of tho Bishi
Kajnla, it was called the city of Kapilavafrthu*
1 Manuscript omits "by turns,"
AN ACCOUNT OF GOTAMA J 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 "CTkkakara^a, heard of this, he
said, " Most excellent are my sons and daughters,"
and highly applauded them,
In consequence of Prince TJkkamukkha's eldest
sister being afflicted with leprosy throughout all her
hody, 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 Eama, 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, oating wild fruits
and loots as he went, and arrived at the place where
Prince TIkkamukkha's sister had been shut up in the
cave. Climbing into a tree, he went to sloop. A
tiger, scratching at the cavo with his claws, frightened
the princess, and she began to scream, and the tiger
ran away. King Eama, hearing her crios, 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 Eama said, "I also am a king," " If so," said
the princess, " repeat the king's spell." l * King Eama
recited the king's spell ; when he had done so, the
1 The word both in the text and manuscript is "
artifice," but the correct wwt is pipobably "mantra," a "chatm"
or -spell." II \ ,
178 KODDHAGIinSHA'jS PABABLEH.
princess said, "I am afflicted with leprosy." "Do
not bo 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 modieinos as he had himself used, she quite
recovered frrnn the lepnmy, and her appearance became
like gold. Komainiug in that place, they married one
another, and the princess gavo birth to twin sons six-
teen timuH, nml all the thirty-two sous were like
blocks of solid gold. These thirty-two royal sons
married the daughters of their maternal uncles, in the
ouuntry of Kupilavutthu. King llama, continuing to
rtifiido in the name place, erected a city there, which,
iu (iousuquenoo of hiw having cleaved away a Kali 1
troe, ho callocl the city of Koliya.
The two cities of Kapiluvatthu and Koliya having
so much inorotiHud by constant intermarriage among
tho inhabitants of oao.li, the name [of the latter] was
changed to Dovaduha.
Over this Dtwadaha country Prince Afi^ana was
king. TlniH, after there had boon u succession of more
than eighty-two thousand kinga in tho Kapilavatthu
country, beginning from King TJkkiunukkha, King
tfayawma, tho tfmit-gvandfuthor of Para Taken, reigned
over thn Kabila vittthu cotmtry in an unbroken line of
BucciOMion, Thin King (7ayasena had a son Sihanu, 2
and a daughter YuHodhara. Tho quoon of this King
Slhanu waw Qucon KufUanH, tho sister of King AfMana,
who reigned over tho Doviulalm country. This King
Slhutm'iH HiHita* YaBodharfi, innrruMl King Afi^aua, aad
1 The jujubo-trco.
ft In Pali Sihahatm, iu Satiekrit Siwlmhanu, BO called bocauso
IUH choek-bonos woro liko tht)SP of a lion.
AN ACCOUNT OF GOTAMA 3 S FAMILY. 179
became queen; each, married the other's sister, and
both the princesses became queens. KaiiAana, the
queen of KingSihanu, gave birth to King Sudihodana
the royal father of Para Taken, King Dhotodana, King
Sukkodana, King Amitodana, and King TTkyodana, 1
these five sons. 3 She had also two daughters. Princess
Amita and Princess Palita. King Afi^ana's wife,
Queen Tasodhara, gave birth to two sons. Prince
Suppabuddha and Prince Dawdapani ; and two daugh-
ters, Sirimahamaya and Pa^apatigotami. "When the
Brahmins interpreted the characteristics of these two
princesses, Sirimahamaya and Pa^apatigotami, thoy
declared that they would give birth to a jEakravairti
king. Accordingly the two sisters Siritnahamaya, and
Pa^apatigotami were raised to the rank of queens of
King Suddhodana. Sirimahamaya gave birth to Para
Taken, 3 and Pa^apatigotami gave birth to Prince
Nanda and Cranapadakalyam. 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 Tasodhara, the name of the grandmother
of Para Taken ; marrying the Paralaun my lord Sid-
dhattha, she gave birth to Eahula, and received the
name of "the sacred mother of Eahula.' 3
At that time there were in the Kapilavatthu coun-
try eighty thousand, all of the saered family of Para
Taken, and eighty thousand also in the country of
Devadaha.
END OF THE GENEALOGY OF PARA TAKEN.
1 Sukkhodana, in the com. to the Suttauipata.
2 Manuscript says "four sons," and omits Ukyodana,
8 Manuscript has the " Paralaun Taken."
N2
180
CHAPTEE XXVII.
UPON TITT? TAKING OP OONBEOIATED rROPERTY, AND
TfTR TWENTY-ONE KINDS OF EVIL-DOERS.
No one nniHt oat the food which, belongs to Para, the
law, and the priests. Whoever cats of it shall suffer
heavy pmuHhiuont hereafter. In the time of the Para
KiiHHiipu, a crow, because ho had eaten some rice from
a Uuhan'H t/tubot, bccurao a Prota-crow 1 on the Ki/cAa-
kut mountain. Whatever has been set aside for Para,
tho law, and tho priests, such as monasteries, fields,
corn, wutor for cultivation, etc., no one from a king
downwards muBt take ; whoever takes or uses such,
dial I hoiwflor buffer for a long period in the lowest
lioll. Whatever has been offered and sot aside as
oonw(ffutcd property for Para, the law, and the priests,
us horses, gardens, fields, gold, silver, copper,
otc -j whoever whall take for his use shall be-
come a Prcta, and bear sufferings in hunger and thirst.
The reward* of offering and setting aside property as
consecrated, are grout 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 "boiug in a state of punishraBnt 5 of a lower kinA than aa
animal.
TAKING CONSECRATED PROPERTY. 181
Any Rahan who knows that property is consecrated,
and shall not say so, shall suffer the punishment of
the four 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 .STakra 3 shall destroy
any of the consecrated property belonging to the three
jewels, his JTakra-jewel shall disappear. Kings
who repeatedly destroy consecrated property, shall
not die in their own country, but in somo 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 (retavana monastery
of Para 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 Zayat in a strange land. King
Pasenadlkosala, one of Para Taken's 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 Para will appear. About one-half of
this period has now elapsed.
3 A fabulous weapon.
182 BITDDHACKKDSHA'S PARABLES.
repeatedly destroy (the title of) consecrated land shall
lose all their authority."
Slaves who have boon offered to pagodas, can only
bo, employed in cleaning pagodas. They must not
wait upon kings or any one else. If those who have
groat power and authority employ pagoda-slaves, they
will lose their power and die a frightful death ; they
will (umio to misery and destruction : so it is written
hi the book Sutta, No one in nut take as a bribe
pro[inrty \v1iir*,h lias been ofthred for the UNO of the
priesthood; if they commit this offouco, they will come
to nihu Slavic in tho employ of Kalians, on the
death of those Italians become consecrated property.
Those who offend by employing tho slaves which bo-
long to RaluuiH shall lose all they possess: so it ie
written in tho book Bntta. Whoever shall take for
himself or for another, any consecrated land, shall bo-
cunno a mite f)r u white ant upon that consecrated land
for tho whole, of a hundred thousand cycles.
Tho suorod law, thus preached (by Para Taken), is
written in the book Ayn of the holy uliurdh.
After parsing' through tho eight stages of tho great
hells, they sluill liav^ Iho condition of ProtaR, from
wlndi twoniy rnriiH cannot few them ; after which
tlwy shall become insuota and white ants in tho conso-
(jrtitod monasteries and lands, Therefore kings, nobles,
officers, poor people, ovory one, must take caro not to
tako or injuro laiuln for wot or dry cultivation, elo-
pliantH, Iieiww, Hlav<w, btdlockw, goM, silver, paddy,
rico, olotlios, utensils, or any description whatever of
consecrated propoity- Those who take, or those who
injure Bucli property will have to suffer, as already
stated, in holl and as
TAKING CONSECRATED PROPERTY. 183
Any one who kills a man. 1
Any one who destroys citioa and villages.
Any one who, possessed by a Nat, 3 steals the pro-
perty of another.
Any one who works as a blacksmith. 3
Any one who drinks 4 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, 6
A hunter.
A fisherman.
A judge who takes bribes.
A Eahan 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 poisDns or drugs fish.
Any one who offends against his parents.
Any one who nuns a female Eahan.
Any one who performs the process of castration.
Any one who injures the church of the Paxa
These twenty-one kinds of people, on account of
their evil deeds, will fall into the lowest holl. In
this way, Pa*a Taken preached the law, knowing all
the people without exception who would fall into hull.
Among the people who commit thoso twenty-one kinds
of evil actions, there areninoteon who, if they see their
1 Printed text says " a Bahan or a man."
3 Thus in both text and manuscript.
8 La. who mokes weapons.
4 Text says, " who sells intoxicating liquors."
5 The toxt and manuscript differ here, the former says " 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 watoh over their bodies, shall he
released from their sins; but the hunter and the fisher-
man, let them attend pagodas, listen to the Law, and
kcop tho 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.
185
CHAPTEE XXVIII.
THE STORY OF KINO
A EAHANBA once preached the Law to King Kakavarma,
his queen, and concubines, in the island of Ceylon.
King Kakavanwa, filled with love for the Law, resolved
to make an 
