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I UN 27 191R

TEXTS

%OGICALS«-^\!^

FROM

THE BUDDHIST CANON,

COMMONLY KNOWN AS

DHAMMAPADA,

WITH ACCOMPANYING NARRATIVES.

^TransIatEtJ from tj)e Cfjmcse

SAMUEL BEAL

(b.a. trin. coll. camb.)

PROFESSOR OF CHINKSE, UNIVERSITY COLLEGE, LONDON.

LONDON:
TRUBNER & CO., LUDGATE HILL.

1878.

DEDICA TED

HIS EXCELLENCY, IWAKURA TOMOMI,

IN RECOGNITION OF HIS LIBERALITY

IN PROCURING FOR THE LIBRARY OF THE INDIA OFFICE

A COMPLETE COPY OF THE BUDDHIST TRIPITAKA

IN THE CHINESE LANGUAGE, FROM ONE VOLUME OF WHICH

W^z fflUflirrmg Ctanslatfon

HAS BEEN PREPARED.

CONTENTS.

-*♦-

INTRODUCTORY REMARKS
PREFACE .
CHINESE PREFACE

I. IMPERMANENCY
II. INCITING TO WISDOM
III. THE DISCIPLE

IV. SIMPLE FAITH

V. CAREFUL OBSERVANCE OF
VI. REFLECTION

VII. LOVE
VIII. WORDS
IX. TWIN VERSES
X. CARELESSNESS
XI. THOUGHT .
XIL FLOWERS .

XIII. THE FOOL .

XIV. THE WISE MAN
XV. THE RAHAT

XVI. THE THOUSANDS .

XVII. EVIL CONDUCT

XVIII. PUNISHMENT
XIX. OLD AGE .

XX. LOVING THE BODY

MORAL

DUTIES

PAGE
I

29-30
31

44
50
53
55
57
60

69
72

79
82

99
103

VUl

CONTENTS.

PAGE

XXI. THE WORLD

. 107

XXII. BUDDHA . •

. 109

XXIII. REST AND REPOSE

. 114

XXIV. PLEASURE

. 118

XXV. ANGER .

. 121

XXVI. IMPURITY

. 124

XXVIL FIRMLY HOLDING THE LAW

. 126

XXVIII. THE WAY

130

XXIX. WIDE AND DIFFUSIVE .

134

XXX. HELL . . . .

139

XXXL THE ELEPHANT

142

XXXIL LUST •. . . ,

147

XXXIII. ADVANTAGEOUS SERVICE

158

XXXIV. THE SHAMAN

161

XXXV. THE BRAHMACHARIN .

163

XXXVI. NIRVANA

165

XXXVIL BIRTH AND DEATH

167

XXXVIII. PROFIT OF RELIGION .

170

XXXIX. GOOD FORTUNE

174

*^* [111 the section No. XXXI. will be found the sermon preached
by Buddha to his son Eahula on " Falsehood." This sermon or
exhortation is alluded to by Asoka in the Edict of Bhabra.]

INTEODUCTORY EEMAEKS.

Dhammapada (which, according to the Chinese Gloss,
may be rendered " Scriptural Texts " or " Verses ") is a
work of much importance in the study of Buddhism. It
contains, as its title signifies, authentic Texts gathered
from ancient canonical books — and these Texts are gener-
ally connected with some incident or other in the His-
tory of Buddha, helping to illustrate everyday life in
India at the time when they were written, as well as
the method of teaching adopted by the Founder of this
remarkable Eeligion. Not only does the general tone
pervading these verses illustrate the spirit of Buddha's
doctrine, 1 but by a critical examination of particular
passages, we are enabled to solve some of the difficul-
ties which always attend the interpretation of words and
phrases used in a religious sense. We already possess
two translations of this work from the Pali, — one by
y. FausboU (1855), the other by Max Miiller (1870)2 —
and in addition to these there are the criticisms of Mr.
James D'Alwis and the late Professor Childers on the latter
translation — so that for all necessary purposes we have

^ Mr. Spence Hardy has observed 2 ]^j._ Gogerly lias also translated

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

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

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

be equalled from any other heathen peared in i860.]
author. — "Eastern Monachism," 169

2 INTRODUCTORY REMARKS.

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

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

PEEFACE

TO THE

CHINESE VERSION OF DHAMMAPADA.

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

The title by which it is known is Fa-kluu-King)-
that is, " The Sutra of Law Verses." The symbol lilieu
(^) does not necessarily mean " a verse," but is applied
to any sentence or phrase : the rendering " Law texts " or
" Scripture texts " would therefore be more correct were
it not that in the Preface to this work the symbol is
explained by " Gatha," which is stated by Childers {suh
voce) to mean " a verse or stanza," or generally " a ^loka
or anushtubh stanza." ISTothing can be more precise
than the language of the Chinese Preface (to which I
have alluded in the " Eeport on the Catalogue of the
Chinese Tripitaka," p. 113), in wliich it is stated that
the work we are considering is the " Tan-po-kee," S;
^j^ \^, which can only be restored to Dharmaga-
thapadam, and as gathapadam is used for ''a stanza,"
we come back to the meaning of " Scripture, or Law-

^ In the Encyclopcedia "Chi-yuen- as "Fa,-tsah," i.e., "Scriptural Mis-
fa-pao-khan-tung-tsung-lu" (Kiouen Cillanies."
xi. fol. Y)} t^s work is also quoted

4 INTRODUCTION.

stanzas." Of course, the Chinese affords no assistance in
solving the question " whether ' pada/ in the singular, can
ever mean a collection of verses/' 1 and the other difficulties
attachini^ to the correct rendering? of this word from the
Pali ; but as an independent testimony to the sense of the
expression " Dhammapada," as it was understood by the old
translators in China, it may be of value 2 The Preface
further explains that these verses are "choice selections
from all the Sutras," which agrees with what we know from
actual comparison, as also from the testimony of indepen-
dent writers.^ The Chinese Sutras, e.g., contain many pas-
sages found in Dhammapada — compare the following, p. 49 :
" As the bee collects nectar and departs without injuring
the flower or its colour and scent, so let the sage dwell
upon earth," with Catena, p. 150, "As the butterfly alights
on the flower and destroys not its form or its sweetness, but
takes a sip and then departs, so the mendicant follower of
Buddha (sage) takes not nor hurts another's possessions."
And the stanza following this (No. 50) is but a part
of the same traditional record as coming from a former
Buddha ( Wessabha) : " Not the failure of others, nor their
sins of commission or omission, but his own misdeeds and
nes^lifrences should the sas^e take notice of." So in the
Chinese : " He observes not another man's actions or
omissions, looks only to his own behaviour and conduct."
(Op. cit., p. 159.) Again, let us compare v. 183 with the
Chinese record of Konagamana Buddha (Catena, 159),

1 But we must remember the re- deus. — " Jul. Methode," p, 71), -where
mark of the translator of " Sutta "pada" is equal to the Chinese
Nipata," that in old Pali works the "tsi," which means "a trace," or,
singular is frequently used for the "footstep." (For other examples, I'^t/g
plural. — "Sutta Nipata," by Sir N. the Chinese version of the "Lotus,"
Coomara Swami. Introd. xix. (TrLib- compared with that by Burnouf, p.
ner & Co.) 155. Also "Jul. Hiouen Thsang,"

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

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

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

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

for example, as in the word "Kari- elsewhere,
padadeva " {elephantis vestigia hahens

INTRODUCTION. 5

" Xot to commit any sin, to do good, and to purify one's
mind, this is the teacliing of the Awakened ; " the Chinese
is, " Practising no evil way, advancing in the exercise of
virtue, purifying both mind and will, this is the doctrine
of all the Buddhas." Again, stanza 2 14 in the Pali is this,
" From lust comes grief, from lust comes fear, he who is
free from lust knows neither grief nor fear." This is
evidently the same as the testimony of Kasyapa Buddha,
" A man from lust engenders sorrow, and from sorrow
guilty fear ; banish lust and there will be no sorrow, and
if no sorrow then no guilty fear." {Catena, p. 200.)
Without quoting further at length, we w411 simply note a
few other agreements, e.g., compare stanza 239 with Catena,
p. 201, § 34; stanza 281 with the record of Kasyapa
{Catena, 159); stanza 292 with p. 264 {op. cit.) ; stanza
372 with p. 247 {op. cit.) ; and in many other cases. But
perhaps the most curious agreement is to be found in
various stanzas which occur in the Chinese version of the
" Lankavatara Sutra," which was translated into Chinese
by a priest Gunabhadra, early in the Sung dynasty {Circ.
420 A.D.). Of these I shall only select one as throwing
some liglit on a difficult verse in the Pali ; I refer to w.
294, 295, which run thus : " A true Brahmana, though he
has killed father and mother and two valiant kings,
though he has destroyed a kingdom with all its subjects,
is free from guilt."

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

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

6 INTRODUCTION.

assertion of tlie Great Teacher, if a male or female disciple
should commit either of the unpardonable sins, he or she,
nevertheless, shall not be cast into hell. World-honoured
One ! how can this be, that such a disciple shall escape
though guilty of such sins ? ' To whom Buddha replied,
' Mahamati ! attend, and weigh my words well ! . . . .
What are these five unpardonable sins of which you speak ?
They are these, to slay father or mother, to w^ound a
Eahat, to offend [i.e., to place a stumbling-block in the
way of) the members of the sangha (church), to draw
the blood from the body of a Buddha. Mahamati ! say,
then, how a man committing these sins can be guilt-
less ? In this way; — is not Love {Tanlid) which covets
pleasure more and more, and so produces ' birth ' — is not
this the mother (mdtd) of all ? And is not ' ignorance '
{aviclyd) the father {pita) of all ? To destroy these two,
then, is to slay father and mother. And again, to cut off
and destroy those ten ' Meshas ' (Ch. sJii) which like the rat,
or the secret poison, work invisibly, and to get rid of all
the consequences of these faults (i.e., to destroy all material
associations), this is to wound a Eahat. And so to cause
offence and overthrow a church or assembly, what is this
but to separate entirely the connection of the five sJcan-
clhas .? (' five aggregates' which is the same word as that
used above for the ' Church.') And again, to draw the blood
of a Buddha, w^hat is this but to wound and get rid of the
seven-fold body by the three methods of escape. (The
seven-fold body, literally ' the body w4th seven kinds of
knowledge' — the number seven in this connection evi-
dently runs parallel with the seven Buddhas, whose blood
is supposed to be spilt; the three methods of escape
are the same as the three ' yanas,' or vehicles ; viz.,
Sravakas, Bodhisatwas, Buddhas). Thus it is, Mahamati,
the holy male or female disciple may slay father and
mother, wound a Eahat, overthrow the assembly, draw the
blood of Buddha, and yet escape the punishment of the
lowest hell (avichi). And in order to explain and enforce

INTRODUCTION. 7

this more fully, the World-honoured One added the
followincj stanzas : —

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

These comparisons will be sufficient to show the plan
of the work under consideration, and to confirm the
statement of the writer of the preface, " that these
stanzas are but choice selections from the various
Sutras." 1 We shall now understand the remark that
" there are various arrangements or editions of the Dham-
mapada " (Chinese Preface), for it seems plain that these
selections from the canonical books were not made at any
one time, or generally accepted in their present form,
until a much later period than the compilation of the
Sutras themselves. The lanc^uaere of the Preface is
equally distinct on this point, " It was from these works,
viz., the Canonical Scriptures, that the Shamans in after
ages copied out various Gathas, some of four lines, and
some of six lines,^ and attached to each set of verses
a title according to the subject therein explained." We
may thus account for the various editions of the work
which exist in China, compiled from original versions in
India, shewing that there existed in that country also not
one, but several copies of these "excerpta." AVe must
accept Dhammapada then in its present form, simply as a
redaction made at an early period from canonical books,
for the purpose of ready reference, or as a religious " vade-
mecum!'

^ Which Sdtras form the second of - These lines probably correspond
the three baskets of the Buddhist to those named by Spence Hardy, —
Canon. {Eastern Monach, p. 28).

8 INTRODUCTION.

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

70 B.C.

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

1 According to T^ran^tha, Dharma- hashikas. He distinguishes this Bha-

tr&ta was cotemporary with the Brah- danta Dh. from another Dh., who

man Rahula ; he, with Ghoshaka, collected the Ud^navarga. (Schief-

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

INTRODUCTION. 9

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

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

10 INTRODUCTION. .

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

1 In the present work we have the Sanscrit, " Gridhrakuta," "Eaja-
forms, "Gijjhakuto," "Eajagaha," griha," " Sravasti," &c.
"Sivatthi," &;c., to represent the

IN TROD UCTION. 1 1

they are faithful versions of works everywhere known in
India, not only during the early period of its history, but
also throughout its development — or, to put it into plain
figures, the books found in China afford us a consecutive
catena of writings dating from at least loo B.C. to 600 A.D.,
that is, during a period of 700 years. More than this can
scarcely be desired for a perfect study of any religious
system.

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

^ In tlie preface it is stated that summary of stanzas — there are Jlre

there are only 752 stanzas. The verses more in the text than in the

difference between this and the sum index in that version, and in the

of the headings of each chapter must Chinese eir/ht more {Vide Max Miil-

be accidental. It is curious that a ler's Dh. ix. n. )
similar discrepancy occurs in the Pali

INTRODUCTION.

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

CHINESE.

Title of Chapter.

1. Impermanence .

2. Inciting to Wisdom

3. The Sravaka

4. Simple Faith

5. Observance of Duty

6. Reflection .

7. Loving Kindness

8. Conversation

9. Twin Verses

10. Carelessness

11. Thought .

12. Flowers

13. The Fool .

14. The Wise Man

15. The Rahat

16. The Thousands

17. Evil Conduct

18. Punishment

19. Old Age .

20. Self Love .

21. The World

22. Buddha

23. Rest and Repose

24. Pleasure .

25. Anger

26. Impurity .

27. Holding to the Law

28. The Way .

29. Miscellaneous

30. Hell

31. The Elephant

32. Lust .

33. Advantageous Service

34. The Shaman

35. The Brahmacharin

36. Nirvana .

37. Birth and Death

38. Profit of Religion

39. Good Fortune .

No. of
Verses.

19
18
16
12

19
12

22
20
12

17
21

17
10
16
22

14
14
14

14
21

14
12
26

19
17
28

14
16
18

32
20

32
40

36
18

PALI.

Title of Chapter.

19
19

5-
6.

7-
8.

9.
10,

II.

12.

13-

14.

15.
16.

17.
18.

19.
20.
21.
22.

23-
24.

25.
26.

No. of

Verses.

Twin Verses

. 20

Reflection .

. 12

Thought .

. II

Flowers

. 16

The Fool .

. 16

The Wise Man .

. 14

The Venerable .

. 10

The Thousands .

. 16

Evil .

• 13

Punishment

. 17

Old Age .

. ir

Self . . . .

p 10

The World

. 12

The Awakened .

. 18

Happiness .

. 12

Pleasure .

. 12

Anger

. 14

Impurity .

. 21

The Just .

• 17

The Way .

• 17

Miscellaneous .

. 16

The Backward Cours

e . 14

The Elephant .

. 14

Thirst

. 26

[Absent]

The Bhikshu .

• 23

The Brahmana .

• 41

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

INTRODUCTION. 13

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

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

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

Dharmatrata in 11. Wassilief s work prising if we found that the edition

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

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

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

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

INTRODUCTION.

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INTRODUCTION.

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i8 INTRODUCTION,

TRANSLATION FROM THE PALL

BY PROFESSOR MAX MULLER.

THE BHIKSHU (mENDICANT).

;6o.

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

361.

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

362.

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

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

364.
He who dwells in the Law, delights in the Law,
meditates on the Law, follows the Law, that Bhikshu will
never fall away from the true Law.

INTRODUCTION, 19

365.
Let him not despise what he has received, nor ever
envy others : a mendicant who envies others does not
obtain peace of mind.

366.

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

367.

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

368.

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

3^9-
0 Bhikshu, empty this boat ! if emptied, it will go
quickly; having cut off passion and hatred, thou wilt
go to Mrva?ia. •

370-
Cut off the five (senses), leave the five, rise above the
five ? A Bhikshu, who has escaped from the five fetters,
he is called Oghati^wia, " Saved from the flood."

371-
Meditate, 0 Bhikshu, and be not heedless! Do not
direct thy thought to what gives pleasure ! that thou
mayest not for thy heedlessness have to swallow the iron
ball (in hell), and that thou mayest net cry out when
burning, " This is pain."

20 INTRODUCTION.

372.

Without knowledge there is no meditation, without
meditation there is no knowledge ; he who has knowledge
and meditation is near unto ]S^irva7^a.

373.
A Bhikshu who has entered his empty house, and
whose mind is tranquil, feels a more than human delight
w^hen he sees the law clearly.

374.
As soon as he has considered the origin and destruc-
tion of the elements (khandha) of the body, he finds
happiness and joy which belong to those who know the
immortal (NirvaTia).

375.
And this is the be^ninsj here for a wise Bhikshu :
watchfulness over the senses, contentedness, restraint
under the Law; keep noble friends whose life is pure,
and who are not slothful.

37^-
Let him live in charity, let him be perfect in his
duties; then in the fulness of delight he will make an
end of suffering.

377.
As the Vassika-plant sheds its withered flowers, men
should shed passion and hatred, 0 ye Bhikshus !

378.
The Bhikshu whose body and tongue and mind are
quieted, who is collected, and has rejected the baits of the
world, he is called Quiet.

INTRODUCTION. 21

379-
Eouse tliyself by thyself, examine thyself by thyself,
thus self-protected and attentive wilt thou live happily,
0 Bhikshu !

380.

Tor self is the lord of self, self is the refuc^e of self:
therefore curb thyself as the merchant curbs a good horse.

381.
The Bhikshu, full of delight, who is calm in the doc-
trine of Buddha, will reach the quiet place (Nirvana),
cessation of natural desires, and happiness.

382.
He who, even as a young Bhikshu, applies himself to
the doctrine of Buddha, brightens up this world, like the
moon when free from clouds.

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

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

The English version which follows is not made from
the Text we have just considered, but from another about
which I now proceed to speak. The " Fa-kheu-pi-ii," 1 —
i.e. parables connected with the book of scriptural texts —
was translated by two Shamans of the western Tsin
dynasty (a.d. 265 to a.d. 313). As its name denotes, it
contains certain parables, or tales, connected with the verses
which follow them, and which prompted their delivery.
How far these tales are genuine may be difficult to deter-
mine. Professor Max Miiller has already observed that

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

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

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

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

22 INTRODUCTION.

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

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

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

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

INTR OD UC TJON. 23

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

The third version of Dhammapada known in China is
entitled " Chuh-yau-king," which may signify the Sutra
of " the Dawn," or " birth of Light." ^ This work is very
much expanded, consisting, in fact, of seven volumes,
comprising twenty kiouen or books. It is still referred to

.A,

Arya Dharmatrata as its author ; its translator was Chu-
fo-nien (or, Fo-nien (Buddhasmriti ? ) the Indian {Chu)
who lived during the Yaou-Tsin period, about 410 A.D.
In the preface to this version we are told that Dharmatrata
was uncle of Yasumitra, and that he was the original com-
piler of the stanzas and stories known as Fa-kheu-King
(Dhammapada). It informs us, moreover, that the old
term " pi-u," i.e., Avadanas, was the same as " the
Dawn," and that these Avadanas composed the sixth of
the twelve sections (augas) that made uj) the whole

^ In the Encyclopgedia known as verses, I observe, are repeated iu

Clii-yuen-fa-pao-kha'n-tuDg-tsung-liu each alternate section, as in a "re-

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

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

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

tion. It would well repay translation, Miscellanies,'" perhaps the Khuddaka-

if the study of Chinese Buddhist nikdi/a f)f the South.
books ever commands notice. The

24 INTRODUCTION.

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

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

INTRODUCTION. 25

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

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

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

^ Vide Catalogue of the Chinese Sung dynasty (800 or 90x3 a.D.), a^d
Tripitaka, CaseLXXVII., p. 95. The is, therefore, very corrupt,
translation was made so late as the

26 INTRODUCTION.

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

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

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

The books now in England offer a large and open field

1 There are some excellent remarks remarks respecting incorrect transla-

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

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

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

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

pp. viii., xvi. Compare also some " The expression used by the Ro-

INTRODUCTION. 27

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

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

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

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

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

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

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

( 29 )

FA-KHEU-KOG TSU.

(Cod. I.)

PREFACE TO THE SUTRA CALLED FA-KILEU.
(Law-verses. Dhammapada.)

\From the, Chinese.]

-♦♦-

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

o PREFACE.

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

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

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

Finally, the work of translation was finished, and after-
wards 13 additional sections added, making up the whole
to 752 verses, 14,580 words, and headings of chapters,

39.

( 31 )

DHAMMAPADA,

VERSES FROM THE LAW,

WITH ACCOMPANYING PARABLES.
A SOtra (Cod. 2.)

TRANSLATED BY THE SHAMANS FA-KHEU AND FA-LIH,
OF THE WES TER N TS IN D YNA STY.

-♦■♦-

SECTION I.

IMPERMANENCY (ANICCAtI).

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

1 This parable is the same in Cod. i. equipages of the youths of Yaisali,
and ii. It differs in Cod. iii. In the who drove to the Vihara where Bud-
last name, the scene of the story is at dha was (the Monkey-tank Vihara)
Vaisali. The sermon was designed to in their variousl3'--adorned chariots,
show the comparative worthlessness [But in Cod. iii. the verse occurs after
of all earthly grandeur. The argu- the third story.]
ment was derived from the gaudy

32 DHAMMAPADA,

offspring cut off. On whicli occasion Buddha repeated
these lines —

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

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

2. On a certain occasion Buddha was residing in the
country of Sravasti (Sewet). The Eaja Prasenajit had
been celebrating the funeral obsequies of the queen-mother,
aged more than ninety years. On his return, he came to
the place where Buddha was and saluted him. On this
the great teacher spake thus (after inquiring respecting
the occasion of the visit) : " There are four things, 0 Eaja !
which from the first till now have been the causes of con-
stant anxiety and fear to men — the fear of old age, of
disease, of death, and of grief consequent on death. Alas !
the life of man is but as the perishing things we see
around us ; to-day they flourish, to-morrow they are gone.
Just as the waters of the five rivers 3 are ever flowing on
without cessation day and night, such is the case with
man — his life is ever ebbing away." And then the Hon-
oured of the world spoke these words and said —

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

1 Ch. liing. tas often the meaDing I have given it

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

2 Of the Panjah i

IMPERMANENCY. 33

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

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

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

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

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

1 The "paths'' are the four stages 2 'j]jis verse seems to agree with
in the progress towards complete No. 135 of the Pali. {Catena, j).
emancipation. (Compare Max Miiller, 27.)
Dhammapadc, cix., n.)

34 DHAMMAPADA.

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

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

" There are four things in the world, 0 Brah-
naacharin! which cannot permanently last, and what
are the four ? Thinking we have obtained some-
thins: that will last, it must needs be we find that
it will not continue. Being rich, it must needs be
poverty will come. Being united and agreed,
there will be division and separation. Being
strong and hale, yet there will come deatL" And
then the Honoured of the world added these lines —
" That which appears permanent will perish ; that
which is high will be brought low ; where there is
agreement, there will come division; and where
there is birth, there will be death."

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

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

bought for Buddha a site near ^ The word " Brahmachirin" occur-

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

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

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

IMPERMANENCY,

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

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

36 DHAMMAPADA.

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

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

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

IMPERMANENCY. 37

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

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

'' Neither in space, nor in tbe depths of ocean,^

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

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

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

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

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

DHAMMAPADA.

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

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

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

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

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

SECTION 11.

INCITING TO WISDOM.^

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

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

1 Chinese " kian hioh." We ob- - That is in Cod. ii.

serve that in Cod. iii. the title of this ^ There is some similarity here with

second chapter is "Desire" or "Lust" § i68 and the Southern copy.

(Tanha), and its verses agree with 212, "* Literally "understands the char-

ss. of the Pali. acter (outline) of virtue."

40 DHAMMAPADA.

2:)0ssessed of right apprehension of Truth he in-
creases in wisdom daily, he becomes a light in the
world ; however born,^ his happiness is a thousand
fold greater, and in the end he shall escape every
evil mode of existence."

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

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

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

INCITING TO WISDOM. 41

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

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

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

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

iTheNidanas.

42 DHAMMAPADA.

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

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

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

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

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

INCITING TO WISDOM. 43

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

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

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

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

( 44 )

SECTION III.

THE DISCIPLE, OR " SRAVAKA."

I. Once on a time in Sravasti there was a certain housewife,
poor though she was, who had no religious principle, and
was without faith. Buddha seeing her condition was
moved with pity. He saw that, whenever his followers
went begging through the city, they met with nothing
but abuse at the door of this woman's house. On a Shaman
expostulating with her, on the ground that he only sought
alms as a religious duty, she said," If you were dying I would
give you nothing, much less now that you are hale and
well." On this the Shaman, standing before her, assumed
the condition of one who was really dead. The various
functions of his body ceased, and from his mouth and
nose crept in and out the hateful insects that accompany
death. On seeing this ghastly sight, the woman fell down
in a swoon, and so remained. Meanwhile the Shaman, by his
spiritual power, transported himself thence a few lis, and,
sitting beneath a tree, composed himself to contemplation.
Meantime the husband of the woman returning, and finding
his wife in the condition related, inquired the reason of
it, on which she replied that she had been frightened by a
rascally Shaman. On this the husband in a rage seized
his bow and his sword, and set out to pursue and avenge
himself on the mendicant. Coming to where he was, the
Shaman, by his spiritual power, surrounded himself with a
wall, through which there were gates of approach, but all
were closed. The incensed husband, being unable to get
^t the mendicant, asked him to open the gates ; on which
he replied, " Lay aside your bow and your sword and you

THE DISCIPLE, OR '' SRAvAKA:' 45

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

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

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

46 DHAMMAPADA.

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

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

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

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

1 This recalls the story of Diogenes and his lantern.

THE DISCIPLE, OR '' SRAvAKA:' 47

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

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

48 DHAMMAPADA.

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

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

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

On entering^ the defile loud neic^hed his steed. On
hearing the sound the 500 robbers started up, and spying
the traveller, exclaimed, " Never have we had such prospect
of booty ; let us up, and capture him 1 " So they proceeded
to surround the traveller, with a view to prevent his escape ;

THE DISCIPLE, OR "SRAVAKA." 49

but lie, with one sliot of liis bow, pierced the 500, and with
one stroke of his sword wounded them.

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

'* There is no painful wound so bad as sorrow —
no piercing arrow so sharp as folly. Nothing can
remedy these but an earnest attention to religious
instruction. From this the blind receive sight, the
deluded are enlightened. Men are guided and led
by this, as eyes given to him without eyes. This,
then, is able to dis23el unbelief, to remove sorrow,
to impart joy ; the highest wisdom is the lot of
those who 'hear.' This is the title of him who has
acquired the greatest merit (most to be revered)."

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

( 50 )

SECTION IV.

SIMPLE FAITH.

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

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

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

SIMPLE FAITH. 51

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

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

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

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

^ Wou-wei.

52 DHAMMAPADA. ' • '

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

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

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

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

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

( 53 )

SECTION V.

CAREFUL OBSERVANCE OF MORAL DUTIES.

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

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

54 DHAMMAPADA.

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

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

^ Chi-kwan.

( 55 )

SECTION YI.

ON REFLECTION.

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

" The man who takes refuge in Buddha, this is

1 (Vaksha?).

56 DHAMMAPADA.

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

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

^ Or, on himself.

( 57 )

SECTION VII.

ON LOVE OR MERCIFULNESS [3IeUd].

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

*' He who is humane does not kill (or, it is humane
not to kill) ; he is ever able to preserve (his own ?)
life. This principle (chu) is imperishable ; whoever
observes it, no calamity shall betide that man.
Politeness, indifference to worldly things, hurting
no one, without place for annoyance — this is the
character of the Brahma Heaven (or of Brahma
Deva). Ever exercising love towards the infirm ;
pure, according to the teaching of Buddha ; know-
ing when sufiicient has been had ; knowing when
to stop, — this is to escape (the recurrence of) Birth
and Death." 1

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

1 These Gathas are very obscure.

58 DHAMMAPADA.

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

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

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

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

ON LOVE OR MERCIFULNESS. 59

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

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

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

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

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

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

( 6o )

SECTION VIII.

ON AYORDS (conversation).

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

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

ON WORDS {CONVERSATION). 6i

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

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

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

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

( 62 )

SECTION IX.

TWIN VEKSES.l

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

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

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

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

TWIN VERSES. 6i,

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

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

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

^ This reference to a "sacred horse " seems to agree with the Pali " mano-

is curious. It seems to show some mayo," " sprmging from the mind "

connection of Buddhism with Sun- (Ch. sub. voc), whilst the Chinese

worship. "tsun" corresponds with "set^ho"

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

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

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

3 This translation differs from the version of the P41i "manasa." The
Pali. All the Chinese versions, how- question arises whether in these trans-
ever, are agreed, and no other render- lations the construction is not adapted
ing seems to be admissible — "The to the original, in opix>sition to strict
mind is supreme, the mind is the rules.

cause." The latter term " shi "

64 DHAMMAPADA.

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

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

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

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

1 This corresponds with V. ii of the Pali "saro"is in agreement (but it
Pali. The Chinese " chin " is always may also con'espond with " essentia.'"
used for ' ' Truth, " and, therefore, the F. )

TWIN VERSES. 65

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

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

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

1 Or "this is but an erroneous view "- In the Pali, v. 13, ss. The agi-ee-
of the case " {JaUl studii participes, ment is very close.

r.)

66 DHAMMAPADA.

throurfi all our 2food resolutions. But as when a
roof is well stopped then the water cannot leak
through, so by controlling one's thoughts, and act-
ing with reflection, no such desires can arise or
disturb us.'*

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

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

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

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

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

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

TWIN VERSES. 67

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

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

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

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

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

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

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

68 DHAMMAPADA.

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

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

( 69 )

SECTION X.

ON CARELESSNESS (tHOUGHTLESSNESS).I

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

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

^ As I have observed in the Pre- iii. is "Keflection," agreeing with the
face, the title of this chapter in Cod. Pali.

70 DHAMMAPADA.

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

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

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

ON CARELESSNESS. 71

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

( 72 )

SECTION XI.

THOUGHT (CITTAVAGGO).

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

1 otter?

THOUGHT. 73

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

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

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

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

2 Shin=spirit or "soul." versions.
2 These stanzas corresj^ond with 40

( 74 )

SECTION XII.

FLOWERS (PUPPHAVAGGO).

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

FLOWERS. 75

But there are two things in tlie world wliich are im-
mutably fixed — that good actions bring happiness, and
bad actions result in misery. But (it is not generally
known that) the joys of heaven as well as the sorrows
of earth are both to be avoided. Wlio, tlien, is able to
pluck and to hold the true joy of perfect rest (the rest of
non-action) ? Truly ye have understanding, 0 women ! "
and therefore he recited these crathas :

^•^

" Who is able to select (conquer ?) ^ the earth (i.e.,
the place of his abode), to escape Yama,^ and lay
hold of heaven ? Who (is able) to repeat the verses
of the Law as one who selects choice (excellent)
flowers ? The enlightened (one) selects the earth,
avoids Yama, seizes heaven, illustriously repeats
the verses of the Law, is able to cull the flowers of
virtue. Knowino^ that the world is like a hillock of
sand,^ that it is unsubstantial as a mirage, he sepa-
rates the flowery arrows of Mara,* and escapes from
the necessity of birth and death. ^ Eegarding the
body as a bubble, as a self-created mirage, he sepa-
rates the flowery garland of Mara, and escapes from
birth and death."

And so the 500 women were converted, and, in reply to
Ananda, Buddha explains how these women had formerly
lived in the time of Kasyapa Buddha, and because of their
devotion to him, were now privileged to live in the time
of Sakya Buddha, and to be converted by him. And so on
another occasion Buddha recited these gathas :

1 This is expressed by a difficult (as a proper name) except by the
passage. The Chinese tseh means Pali translation.

"to select" or "pick out," and the 3 Like "froth" (Pali), v. 46.

whole verse seems to allude to choos- ^ Instead oi foo I have been obliged

ing " a future abode " (bhumi). to substitute tsin, an arroto.

2 The expression "lam " in Chinese ^ Probably the word sing is a mis-
could hardly have been understood take for u-angr, " King of Death."

76 DHAMMAPADA:'

" As many kinds of flowers when waived to and
fro scatter tlieir scent far and wide/ so wide is the re-
nown of his accumulated merits, who once is born
and lives as he ought. The scent of the Vassikl flowers
does not travel against the wind, but the (odour) of
those who live religiously spreads far and wide —
the fame of the virtuous man pervades all places.
The scent of sandal-wood and the Tagara,^ of
the Lotus and Yassiki flower, although real and
sensible, is not as the fragrance of (him who walks
according to) the precepts. Mean and false in com-
parison is the scent of the rarest flowers with the
fame of him who holds by virtue, the excellency of
whose conduct rises to heaven. He who thus lives
in perfect agreement with the precepts, who walks
circumspectly, and who by fixed thought has ob-
tained release, he has far out-distanced the way of
Mara."

And on another occasion, when Buddha was residing
on the Gridlirakuta Mountain, near Eajagriha, he recited
the following sathas :

'^to o"^

" As a ditch ^ in the field, close beside the high-
way, will produce the lily in its midst, and spread
far and wide its delightful perfume, so in the
midst of life and death (that is, the phenomenal
world), beside the way of false speculation (universal
inquiry), the wise man difi'uses his glad sentiments
in becoming a disciple of Buddha."

^ Agreeing with v. 53 (the Southern - Notice should be taken of the

version). It is possible that the syni- symbols used for Vassiki and Tagara.

bol " to " in the text ought to be trau- ' Pali, v. 58, 59, vv.
slated " Tagara."

( 11 )

SECTION XIII.

THE FOOL (BALAVAGGO).

I. On a certain occasion, when Buddha was residing at
Sravasti, there was a certain rich Brahman, eighty years
old, who had built himself a large house, in ignorance of
the impermanency of earthly things, in prospect of a long
life. Buddha sent Ananda to this man, and knowmg that
his death was near, he inquired why he had built such
a house with so many apartments ; and on the man giving
his reasons, and explaining the several purposes of the
numerous chambers, then the World-honoured repeated
these gathas :

" ^ I have children and wealth,* such is the con-
stant thought of the fool. He is not even his own
master (or, himself) — what, then, are his children and
his money ? If it is hot, it will be so ; if it is cold,
it will be so. Many are the anxieties of the foolish
man, but yet he knows nothing of the changes of
the future. The fool who knows not his extreme
folly yet claims knowledge ; the fool who says he
is wise is foolish indeed."

On the old man returning to his dwelling, he suddenly
fell dead from a blow received as he walked, on which
Buddha repaired to the place, and for the sake of the other
Brahmans recited these verses :

" A fool, though he live in the company of the

yZ DHAMxMAPADA.

wise, understands nothing of the true doctrine, as a
spoon tastes not the flavour of the soup. The man
of discernment, frequenting the society of the wise,
in a moment perceives the secret of the true doc-
trine, as the tongue perceives the flavour of the
broth. Even the charity of the fool is a cause of
sorrow to him ; how much more his evil deeds !
That deed is ill done that causes repentance here-
after ; the reward of which is accompanied by tears
and a rueful face."

On hearing^ these lines the Brahmacharins were con-
verted, and worshipping Buddha, arose and departed.

On another occasion, when a Pratyeka Buddha, called
Kala, entered Nirvana, after enduring the insults of certain
women as he begged his food, the World-honoured uttered
these verses :

^^ The fool and his fellows^ doino* evil are unable
to deliver themselves. Misfortune follows them
with its certain burning. Their evil deeds must
result, when they are completed, in entire destruc-
tion. The fool, whilst in the flesh, recognises not
the misery he is entailing on himself; but when he
sinks into the place of perdition, then he knows his
own folly."

^ Yu cKhwang^ wliich may mean simply the "stupid."

( 79 )

SECTION XIY.

THE WISE MAN (PANDITAVAGGO).

I. There was in old time a Brahmacharin just twenty years
of age, who, being possessed of brilliant talent, foolishly
thou£jht that he could be instructed in no art or accom-
plishment common in the world. Taking his travels,
therefore, he came to a country where he saw a fietcher
making his arrows and shaping his bow ; on seeing which
he was convinced of his ignorance in this respect ; and so
also in another country, seeing a man building a ship, he
was equally convinced; and so again when in another
place he saw a man making a royal palace. Having
learnt all these arts, and passed successively through six-
teen countries, he came back to his own place, and boast-
fully asked, " Who is there in the world more acquainted
with the arts than myself ? "

Buddha perceiving his capacity for conversion, changed
himself into a Shaman, and coming where he resided, with
his robes orderly arranged, and his begging-dish in his
hands, stood before him. " And who are you ? " said the
Brahmacharin. " I am a man able to govern his body,"
replied the Shaman. " And what is that ? " inquired the
other, on which the Shaman uttered these verses :

" The fietcher carves and adjusts the horn of
which his bow is made ; the pilot manages his ship ;
the architect hews his beams ; the wise man governs
his body (himself). For as, by way of simile, the
solid rock is unshaken by the wind, so the wise
man, grave of thought, quails not whether praised or

8o DHAMMAPADA.

blamed : just as a deep lake (is not easily stirred but
remain) tranquil and still), so the wise man hearing
the Law (way), his heart is quiet and at rest.'

??i

The Shaman having recited these verses, hy his super-
natural power raised himself in the air, and exhibited the
thirty-two superior signs of Buddha's person, on which
the Brahmacharin was converted, and obtained the fruit of
Eahatship.

2. In old times, when Buddha was residing in Sravasti,
there was a village about 500 li off, in which dwelt some
fifty or sixty families (mountain people). Amongst these
there was a certain poor man and his wife, to whom had
been born two boys (twins), very lovely to behold, and of
incomparable grace. The one they called " Grace " (tih),
the other " Fortunate " (fuh). Now it so happened one day
the father had returned from his work, and lain down on
his bed to rest, whilst the mother was still in the fields.
The two children, who were then only seven or eight
weeks old, not seeing their father, began to speak reproach-
fully one with the other, because they were born in such
circumstances as they were, and had to fare so badly as
they did. The father, overwhelmed with astonishment at
hearing the children talking thus, and thinking that they
were demons in human shape, resolved to kill them and burn
their bodies. Accordingly, he went out into the fields to
gather wood for the purpose, and meeting his wife he told
her all about it. On this the mother, moved with pity,
and scarce believino- the truth of the matter, becr£jed a
respite for the children for a few days. On the morrow
she herself went outside the dwelling and listened, when
lo ! she heard the children reproaching one another as be-
fore. On this, being persuaded that they were demons in
children's form, she consented to the course usual in these
cases, that they should be burned (either ''burned alive,''
or " killed and burned "). At this time Buddha, knowing

1 Compare vv. 80, 81 of the Pali.

THE WISE MAN. 8i

the circumstances of the case, transported himself to the
village, and, resplendent with glory, lit up the place and
all the surrounding country with the brightness of his
presence. On this the villagers, and especially the parents
of the children, came near to worship him. On seeing the
parents, and hearing their account of the children, Buddha
smiled, and from his mouth proceeded the five-coloured
rays that shone through heaven and earth, and then he
related the history of the twins, how that they had been
disciples of Kasyapa Buddha, and were in a fair way to
arrive at perfect deliverance, when by mutual conversation
on heretical doctrines they had hindered their escape, and
liad continued to be born, at one time in high degree, at
another time in poverty, and at last as the twins of the
poor people before him; and then the World-honoured
recited these gathas :

**The great man is entirely free from covetous
desire — he dwells in a place of light himself enlight-
ened. Although perchance he meet with sorrow,
he rejoices;^ without ostentation, he exhibits his
wisdom. The wise man (bhadra) concerns himself
with no worldly business ; he desires neither wealth,
children, or possessions (land), always carefully
observing the precepts, and walking in the way of
supreme wisdom, he hankers not after strange doc-
trine (or wealth or honour). The wise man, knowing
the character of instability,^ as a tree in the midst
of sand (uses every eflfort) to change his friend
whose mind is unfixed, and to brino; him back from
impurity to virtue (purity)."

On hearing: these lines, the children were able to enter
as Samaneras into the assembly, and the parents and other
villagers entered the paths.

1 Or, although perchance he has sorrow or joy.

2 Or, knowing one of unstable character.

( 82 )

SECTION XY.

THE RAHAT (ARAHANTAVAGGO).

I. In old time there was a country called Na-lai (Nara),
near the Southern Sea, in which the people gained their live-
lihood by seeking for pearls and selling sandal- wood. It
happened that there were two brothers in this country,
whose parents being dead, they agreed to separate and
seek their several fortunes. One of them had a slave
called Fun-na (Purna) of very quick intellect, who went
out on his journey to seek for some profitable adventure
for his master. Having made considerable gain by the
sale of some ox-head sandal-wood, he came to Sravasti,
and meeting with Buddha, was converted and became a
Eahat. Eeturning then to his own people, and exhibiting
before them the wonderful powers he possessed — viz., of
ascending into the air, and causing water and fire to pro-
ceed from his person — he led many of them to become
disciples, and finally, at their entreaty, Buddha himself
came to convert the King, on which occasion the World-
honoured uttered these stanzas :

'^ His^ mind having been quieted, his words and
deeds are also at rest ; freed by the truth, in perfect
peace he returns to (or finds refuge in) Nirvana.
Free from desire, without entanglements, released
from the impediments of the world (three worlds),
all thousfhts of self-indul^^ence s^one, this man is

^ Compare vv. 96, 98, 99 of the Pali.

THE RAH AT, 83

rightly called Superior. Whetlier in tlie liamlet or
in the wilderness, on the level land or the hioh
bank of the river, wherever such persons dwell
there cannot but be delight. They have found
their delight in the wilderness, where men find
none ; passionless they rejoice, having no ground
left for pleasure-seeking."

( H )

SECTION XVI.

THE THOUSANDS (SAHASSAVAGGO).

I. In old time, when Buddha was residing at Sravasti, there
was an old mendicant called Pan-teh-san (Patisena ?)
who being by nature cross and dull, could not learn so
much as one Gatha by heart. Buddha accordingly ordered
500 Eahats day by day to instruct him, but after three
years he still was unable to remember even the one Gatha.
Then all the people of the country (the four orders of
people) knowing his ignorance, began to ridicule him, on
which Buddha, pitying his case, called him to his side, and
gently repeated the following stanza : — " He who guards his
mouth, and restrains his thoughts, he who offends not with
his body, the man who acts thus shall obtain deliverance."
Then Patisena, moved bv a sense of the Master's ejoodness
to him, felt his heart opened, and at once he repeated the
stanza. Buddha then addressed him further — " You now,
an old man, can repeat a stanza only, and men know this,
and they will still ridicule you, therefore I will now
explain the meaning of the verse to you, and do you on
your part attentively listen."

Then Buddha declared the three causes connected with
the body, the four connected with the mouth, and the
three connected with the thoughts, by destroying which
men might obtain deliverance, on which the mendicant,
fully realising the truth thus explained, obtained the con-
dition of a Eahat.

Now, at this time there were 500 Bhikshunis (Nuns)
dwellincj in their Vihara, who sent one of their number to

THE THOUSANDS. 85

Buddha to request him to send them a priest to instruct
them in the Law, on which Buddha desired the old mendi-
cant Patisena to go to them for this purpose. On hearing
that this arrangement had been made, all the nuns began
to laugh together, and agreed on the morrow, wlien he
came, to say the Gatha wrong (backward), and so confuse
the old man and put him to shame. Then on the morrow
when he came, all the Bhikshunis, great and small, went
forth to salute him, and as they did so, they looked at one
another and smiled. Then sitting down, they offered him
food. Having eaten and washed his hands, they then
begged him to begin his sermon. On which the aged men-
dicant ascended the elevated seat, and sitting down, began :
" Sisters ! my talent is small, my learning is very little.
I know only one Gatha, but I will repeat that and explain
its meaning. Do you listen with attention and under-
stand." Then all the young nuns began to attempt to say
the Gatha backwards ; but lo ! they could not open their
mouths ; and filled with shame, they hung down their
heads in sorrow. Then Patisena having repeated the
Gatha, began to explain it, head by head, as Buddha had
instructed him. Then all the female mendicants hearing
his words, w^ere filled with surprise, and rejoicing to hear
such instruction, with one heart they received it, and
became Eahats.

On the day after this the King Prasenajit invited
Buddha and the whole congregation of priests to assemble
at his palace (and partake of hospitality). Buddha there-
fore recognising the superior and reverend appearance of
Patisena, desired him to bear his alms-dish and follow him
as he went. But when they came to the palace-gate, the
porter, knowing his character (antecedents), would not let
him go into the hall ; for " We have no hospitality," said
he, " for a priest who knows but one Gatha ; there is no
room for such common fellows as you — make place for
your betters and begone." Patisena accordingly sat down
outside the door.

86 DHAMMAPADA.

Buddha having now ascended the dais, after having
washed his hands, lo ! the arm of Patisena, with the alms-
dish in its hand, entered the room. Then the King, the
ministers, and all the assembly, seeing this sight, were
filled with astonishment, and said — "Ah! what arm is
this ? " On which Buddha replied, " It is the arm of
Patisena, the mendicant. He has but just obtained en-
lightenment, and I desired him to bear my alms-dish
behind me; but the porter has refused him admission,
and so his arm has appeared with my begging-dish in
the hand." On this he was admitted and entered the
assembly. Then Prasenajit, turning to Buddha, said —
" I hear that this Patisena is a man of small ability, and
knows only one Gatha, how, then, has he obtained the
supreme wisdom ? " To whom Buddha replied — " Learn-
ing need not be much, conduct is the first thing. This
Patisena has allowed the secret virtue of the words of this
one Gatha to penetrate his spirit ; his body, mouth, and
thoughts have obtained perfect quietude ; for though a man
know ever so much, if his knowledge reach not to his life,
to deliver him from the power which leads to destruction,
what benefit can all his learning be ? " and then Buddha
repeated the following stanzas :

'^ Although^ a man can repeat a thousand stanzas
(sections), but understand not the meaning of the
lines he repeats, this is not equal to the repetition of
one sentence well understood, which is able when
heard to control thought. To repeat a thousand
w^ords without understanding, what profit is there in
this ? But to understand one truth, and hearing it
to act accordingly, this is to find deliverance. A
man may be able to repeat many books, but if he
cannot explain them what jDrofit is there in this %

1 Compare these verses with 102 ss. of the PuK.

THE THOUSANDS. 87

But to explain one sentence of the Law, and to
walk accordingly, this is the way to find supreme
wisdom (to become a Eahat)."

On hearing these words, two hundred Bliikshus obtained
deliverance, and the King and his ministers were lilled
with joy.

2. In days of old, when Buddha was living in the Jeta-
vana Vihara, at Sravasti, preaching his doctrine, there was
a certain rich Brahman of that country called Yamata, who
was in the habit of asking^ all the Brahmans of the nei^h-
bourhood, upwards of 5000 men, to share in his hospi-
tality, and receive gifts of cattle, slaves, clothes, money,
&c., in the middle of every fifth year. On the present
occasion, having received these gifts, and joined in the
various sacrifices, they came to the place where Buddha
was, flushed with joy and elated with pride. On this,
Buddha, having reproved them for their folly, uttered the
following stanzas : —

'' If 1 a man each month repeat a thousand sacri-
fices, and go on making his bodily oflferings with-
out ceasing, this is not equal to that man's con-
duct who but for a moment, with undivided atten-
tion (2/^7^ sin, ekachittam), fixes his mind upon the
Law. The happiness consequent on one moment
of deep reflection exceeds that (which results from)
of the sacrifice of the bodies (of untold victims).
Although a man for a hundred years worship and
sacrifice to the spirit of Fire, his merit is not equal
to that of the man who for a moment pays reve-
rence to the Three Holy Ones ; the happiness con-
sequent on one such act of homage excels that
resulting from all those hundred years."

^ Compare this with vers. 106, 107 of the Pali.

88 DHAMMAPADA.

On this, tlie World-honoured proceeded to address
Yamata in the following words : ^ —

" There are four kinds of charitable offerinors.
"What are the four ? First, where the gifts are
large, and the merit small ; secondly, where the
gifts are small, and the merit large ; thirdly, where
the crifts are larcre, and the merit laro-e : fourthly,
where the gifts are small, and the merit also
small. And now, with respect to the first, w^hen
is the gift large, and the merit small ? In the
case of the foolish and deluded man who takes away
life for the purpose of offering up sacrifices to the
gods, accompanied by w^ine-drinking, singing,
dancing, and the bestowal of wealth. Here the
gifts are great, but the merit small indeed. With
reo'ard to the case w^hen the crifts are small and the
merit small, this is so when, from covet ousness and
an evil heart, the offerino^s criven to the learned
(or religious persons) are small and stint ; in such
case the reward also is stint. And w^hen is it that
the offerino's, thouijh small, entail a laro;e rew\ard ?
In the case when, from a principle of love, a man
offers to a virtuous person (or religious man) what
small oift he has, with a desire to learn from him
the principles of true wisdom, this man reaps great
reward. And lastly, the case of a great gift secur-
inof a o'reat reward, as in the case of one wdio,
realising the vanity of all earthly things, out of a
good heart gives his wealth to found monasteries,
or to purchase grounds for fruits, with which to
make offerings to the Three Holy Ones, or who gives

1 The sermon which follows is not a part of Dhammapada, but is in prose.

THE THOUSANDS. 89

clothing and other necessaries for this same pur-
pose, his merit, like the waters of the five rivers
which enter the ocean, is immeasurable, his reward
returns into his own bosom many fold, as the re-
turn of the seed sown by the husbandman in land
prepared for it/'

Yamata and the rest having heard these words, were
filled with joy, whilst the Devas and Spirits were enabled
to enter on the first path. Five thousand Brahmacharins
became disciples, whilst Yamata and the other house-
holders accepted the five rules, and the King, ministers,
and others, sousjht refuf]^e in the three defences, and be-
came lay disciples, and obtained the eyes of the Law
(religious insight).

3. There was in old time a certain disorderly person liv-
ing in Eajagriha, who neither reverenced his parents or paid
respect to his superiors, but always had resort to sacrifice
and worship of the sun and moon and fire when he went
wrong, hoping thereby to get merit, and feel happy in
himself; but notwithstanding all his bodily exercises, in
worship and offerings, he found no peace, even after three
years' incessant perseverance. He at length resolved to
go to Sravasti to inquire of Buddha. Arrived there, and
seeing the glory of his person, he fell down at his feet, and
said how he was placed. Then Buddha explained the
folly of animal sacrifice, and the uselessness of all such
exercises where the heart was untouched, and there was
no filial reverence or dutiful behaviour to those to whom
it belonged ; and in conclusion recited these Gathas : —

^'To sacrifice to Spirits in order to find peace
(merit), or, after this life expecting reward, his hap-
piness is not one quarter of that man's who pays
homage to the good. He who is ever intent on good
conduct and due reverence to others, who always

90 DHAMMAPADA.

venerates old age, four liappy consequences in-
creasingly attend that man — beauty and strength,
and life and peace." ^

On hearing these words the man was filled with joy,
and sought permission to become a disciple, and after a
while attained the condition of a Eahat.

1 Compare this "with 109 of the Pali, where dyn corresponds to Ch. shau,
vanno to sih, sukham to ngan, and baJam to lih.

( 91 )

SECTION XVII.

EVIL CONDUCT (rAPAVAGGO).

I. Ix old time, wlien Buddha was residing at Eajagrilia, lie
sent a Ealiat called Sumanta (Su-man-teh) to the country
of Ki-pin (Cophen, i.e., Gandhara) with some personal
relics (hair and nail) for a tower-temple {i.e., a temple
connected with which was a relic tower or stupa) in the
Southern Mountains, where 500 Kahats constantly dwelt,
and every morning and evening burnt incense and con-
ducted worship. At this time there were in the same
mountains 500 monkeys, who having seen these men at
their prayers, immediately agreed between themselves to
erect by the side of a neighbouring deep stream a relic
tower of stone and wood in honour of Buddha. This they
did, and above it placed the surmounting pole (Tee) "■• with
banners and flags. Here they came to worship every
morning and evening, even as the religious men of the
neighbouring monastery did. Now it happened about this
time, owing to the sudden rising of the river, that these
monkeys were caught by the torrent, and being unable to
escape were drowned. In consequence of their good deeds,
however, they w^ere born as Devas in the Trayastriiisas
Heaven, where they had palaces, and clothes, and food
according to their new condition. Eeflecting, then, on

^ The word Tee, as it is used to ring to the worlds supposed to exist

denote the surmounting ornament of above our own, and over which

the Buddhist Stupa, is the same as the Buddha rules. The Chinese "ts'ah,"

Burmese "Htee," which again is de- denoting the same thing, is derived

rived from the Pali "Khetta," signi- from the Sanskiit "Kshetra" (same

fying "earths" or "worlds," refer- sense).

92 DHAMMAPADA.

their former lives, they saw that they had been the mon-
keys who were lying drowned in the valley, and accord-
ingly they descended to earth, and collecting scented wood
and other necessaries, they made a funeral-pyre on which
to burn the 5C0 bodies. Being observed by some heretical
Brahmans who dwelt in the neighbourhood, practising
their austerities, and having been asked by them the
reason of their conduct, they explained the whole matter,
in consequence of which the Brahmans were induced to go
to Buddha to learn his system of religion — accompanied by
the Devas. Arrived there, Buddha explained that the 500
monkeys who were drowned and reborn in Heaven had in
a former birth been Brahman heretics, who had made ridi-
cule of, and laughed at the conduct of a Shaman, who
dwelt in those same mountains, and because of his activity
in ascendini? and descending the crags whilst engaged in
building a sacred tower, had called him " Monkey-foot."
For this they had been born as 500 monkeys ; but because
of their good deed in erecting the small tower beside the
stream, they had been now born as Devas. And then
Buddha added these stanzas :

" Lightly to laugh at and ridicule another is
Avrong ; he who has thus acted will certainly re-
ceive as his reward abundance of tears, according
to the guilt or aggravation of his conduct."

On this the 500 Devas prostrated themselves in adora-
tion, and the 500 Brahmans, being converted, became
Eahats.

2. In old time, when Buddha was residing in the Jetavana
at Sravasti, preaching for the benefit of gods and men, the
Prince Koli having imprisoned his father and killed his
elder brother, the heir to the throne, proclaimed himself
King, and inaugurated his reign by the slaughter of
thousands of the Sakyas, on which occasion the World-
honoured one, addressing Mugalin, said :

EVIL CONDUCT. 93

" Not ^ in the void of heaven, not in the depths
of the sea, not by entering the rocky clefts of the
mountains, in none of these places can a man by
any means escape his destiny, the consequence of
the evil he has done. All men are liable to sorrow
and pain ; none can escape old age and death. The
virtuous man alone possessed of wisdom ; the man
who gives not way to busy thoughts (about life),
for him alone there is no evil."

In consequence of this sermon, countless men who heard
it were able to enter the paths.

1 Compare ver. 127 of the P^li.

( 94 )

SECTION XVIII.

PUNISHMENT (dANDAVAGGO).

I. In days gone by there was a country called Kin-tai
(GandMra ?), in which was a very old mendicant afflicted
with a very loathsome disease, which caused him to pollute
every place he occupied. Being in a certain Vihara be-
longing to the placCj no one would come near him or help
him in his distress. On this Buddha came with his 500
followers, and obtaining all sorts of necessary utensils and
warm water, they together visited the place where the old
mendicant lay. The smell in the place was so offensive
that all the Bhikshus were filled with contempt for the
man : but the World-honoured causinsj Sakra-deva to bringr
the warm water, then with his own hand (diamond hand)
began to wash the body of the mendicant and attend to
his maladies. Then the earth shook, and the whole place
was filled with a supernatural light, so that the King and
his ministers, and all the heavenly host (Devas, Nagas,
&c.) flocked to the place, and paid adoration to Buddha.
Having done so, they all addressed the World-honoured,
and inquired how one so highly exalted could lower him-
self to such offices as these, on which Buddha explained
the matter thus :

" The ^ purpose of Tathagata in comiDg into the
world is to befriend these poor and helpless and
■unprotected — to nourish those in bodily affliction,

^ This and the following sections are introduced into the prose part of the
text.

PUNISHMENT. 95

whether tliey "be Shamans or men of any other
religion (Tao-sse) — to help the impoverished, the
orphan, and the aged — and by so doing, and per-
suading others so to do, the coDsequent merit is
so great that all his former vows are hereby accom-
plished, and he attains the great goal of all life, as
the five rivers when they are lost in the sea."

The King then asked as to the former condition of this
old mendicant, and why he was born to so sad a lot, to
whom Buddha replied :

" In days gone by there was a king called Evil-
conduct (Papakamma '?), who governed his subjects
with tyranny and oppression. He used to send out
his officers to afflict the people, and with cruel
lashes to extort from them all they could get.
There was a certain man of eminence about to be
whipped, when he begged for mercy as he was a
disciple of Buddha. On this the officer laid the
whip lightly on him ; but, nevertheless, because of
his evil deeds he was afterwards born in hell, and
repeatedly as a beast, and at last as a man, but
always miserably diseased. Now at that time the
King was Devadatta, the executioner was this dis-
eased monk, and the eminent man was myself;
but because I was the one who begged for mercy,
my lot is now to help this wretched man, as he
had mercy on me."

And then he repeated the following lines : —

"He^ who inflicts pain on the gentle and the
good, or falsely accuses the innocent, this man will

^ Compare ver. 137 ss. of the Pali.

96 DHAMMAPADA.

inherit one of these ten calamities — either a direct
visitation from Heaven (by fire, wind, or water) ;
or, if born, a deformed and diseased body ; or some
spontaneous fiery outbreak,^ or loss of reason, or
some false accusation, or some governmental diffi-
culty, or a gradual loss of worldly substance, or
alienation of relatives, or destruction of treasure
(crops or grain) by fire or lightning ; and when
dead, a birth in hell. These are the ten."

The diseased monk hearing these words, convinced of
sin, turned to Buddha and did him reverence, on which
he arrived at the condition of a Eahat; and the King
also and his followers, filled with joy, took on them the
live precepts, and entered the Paths.

2. In days of old, when Buddha was residing in the Jeta-
vana, at Sravasti, and preaching his doctrine for the benefit
of men and gods, there were in a country to the eastward,
called Uttaravati, a company of 500 Brahmans, who had
agreed to go together to the residence of a certain Nir-
grantha ascetic on the banks of the Ganges, who, by pol-
luting himself with dirt, &c., aspired to the condition of a
Eishi. On their way they were overtaken in the desert
with thirst. Seeing a tree, and hoping to find some human
habitation near, they hastened on to it, but when arrived
there they found no sign of life ; on this, they raised their
voices in lamentation. Suddenly from the tree they heard
the voice of the resident Spirit, who asked them why they
lamented so, and on hearing the reason, supplied them to
the full with drink and meat. The Brahmans, ready to
start onward, asked the Spirit what had been his previous
history, that he was thus born ; on which he explained
that having gone to the assembly of priests in Sravasti
when Sudatta had bestowed the garden on Buddha, he

1 I cannot translate this passage satisfactorily.

PUNISHMENT. 97

had remained all night listening to the Law, and having
filled his drinking-cup with water as he went, had be-
stowed it in charity among the priests. On his return
next morning, his wife in anger asked him what annoy-
ance he had received that he should stop away all night.
On which he replied that he was not annoyed, but he had
been to listen to Buddha preaching at the Jetavana. On
this his wife began roundly to abuse Buddha, and said,
"This Gotama is but a mad preacher, who deceives the
people," and so on. On this I resented not her state-
ments, but rather submitted to them, and so when I came
to die I was born as a spirit, but on account of my pusil-
lanimity I was confined to this tree ; and then he recited
these verses : —

*^ Saci?ifices and such services are sources of
misery — day and night a continual burthen and
anxiety ; to escape sorrow, and destroy the ele-
ments of the body, a man should attend to the
Law (of Buddha), and arrive at deliverance from
all worldly Kules of Eeligion (world Kishis)."

The Brahmans having heard these words, resolved
themselves to go to Sravasti, to the place where Buddha
was, and having explained the object of their visit, the
World-honoured recited these stanzas : —

*^ Although 1 a nian goes naked with tangled
hair, or though he clothe himself with a few leaves
or garment of bark, though he cover himself with
dirt and sleep on the stones, what use this in
getting rid of impure thoughts ? ^ But he who
neither contends or kills, or destroys by fire, who

^ Compare ver, 141 of the Pali. 2 Qr, folly.

98 DHAMMAPADA.

desires not to get the victory, who is moved by
efoodwill towards all the world. There is no
ground in such a case for ill-will or hate."

On hearing these ^Yords the Brahmans were converted,
and became Shamans.

( 99 )

SECTION XIX.

OLD AGE (JAEAVAGGO).

I. Buddha was residing in the Jetavana, at Sravasti.
After having eaten, he began to preach the Law of Eternal
Life^ for the benefit of gods and men, in the presence of
the King and his ministers. At this time there were seven
men, Brahmans, who had come from a distance, and
having bowed at the feet of the World-honoured one,
besought him to allow them to dwell near him, and hear
liis instructions. Having had the permission, they were
assigned an upper chamber as their dwelling-place.
Having retired there, they began to talk together and
laugh loudly. On hearing this, Buddha went to them,
and opened his mouth in these words : —

" What ^ (room for) mirth, what (room for) laugh-
ter, rememberiog the everlasting burning (or fire).
Surely this dark and dreary (world) is not fit for
one to seek security and rest in. Behold this body
in its fashioning ; what reliance can it afford as a
resting-place, filled witli crowded thoughts, liable
to every disease. Oh ! how is it men do not per-
ceive its false appearances ? When old, then its
beauty fades away ; in sickness, what paleness and
leanness — the skin wrinkled, the flesh withered,

^ " The Law of sweet dew " (ama- foL 9. under the heading of " Imper-
tam). manence." Compare ver. 146 and ss.

^ This verse occurs in Cod. iii. , K. I. of the Pali.

loo DHAMMAPADA.

death and life both conjoined. And when the body
dies, and the spirit flees, as when a royal personage
rejects a (broken) chariot, so do the flesh and bones
lie scattered and dispersed. What reliance, then,
can one place on the body ? "

On hearing these words, the Brahmans "became sobered
and thoughtful, and finally attained to the condition of
Eahats.

2. In days of old, when Buddha was residing in the
Jetavana, at Sravasti, preaching the Law for the good of
Devas and men, at this time there was a Brahman village,
consisting of some five hundred or more families, in which
were also five hundred young Brahman students training
themselves in the secret lore of their caste, and filled with
disdain for all others, without any reverence for old age
or superior rank. Now these five hundred youths, vaunt-
ing their own powers of investigating truth, spoke thus :
" As for this Shaman Gotama, he does but self-style him-
self Buddha; his talents reach but little way compared
with ours ; we ought to challenge him to come here and
dispute with us." Accordingly, they sent one to challenge
him ; and so Buddha, with all his disciples, came to the
place, and having sat down beside some running water,
they ate their food and washed their hands. At this time
an old Brahman and his wife passed along through the
village, begging their food. Buddha, knowing that for-
merly this old man had been very rich, and one of the
chief ministers of the kingdom, he immediately turned to
the young Brahmans, and asked them whether they knew
who this old man was ? They all answered at once, " We
know perfectly." And then Buddha inquired again, " And
who is he ? " They said, " He was formerly a great mini-
ster, and very rich." "Then how is it (Buddha asked)
he is now begging his food ? " To which they replied,
" Because he took no care of his money, and was foolish

OLD AGE. loi

in using it, he is now poor." Then Buddha said, " Brah-
mans ! there are four things in the world difficult to do ;
those who can do them shall certainly obtain much hap-
piness (merit), and escape poverty. And what are the
lour ? First, when in the heyday of youth not to be dis-
dainful; secondly, when advancing in years to give up
thoughts about pleasure (sensual indulgence) ; thirdly,
when rich, to be ever mindful of charity ; fourthly, to give
respectful attention to the words of a wise teacher. It is
for want of observing these four rules that this old Brah-
man (gentleman) has come to his present condition, and
is like an old stork sitting beside a dried- up pond. And
then the World-honoured added these stanzas, and said : —

*' To be constantly (morning and night) disdain-
ful and supercilious, when old still to be lustful,
Laving wealth to be niggardly, to reject the words
of Buddha — these four propensities, what miseries
do they bring ; and, alas ! when old age comes (how
do they add to), the withered form and the worn-out
appearance ! The man who, when young, pleases
himself, when old shall be trodden down. Not
walking continently (in mature years), riches shall
slip from him (when old) — even as the white stork
that sits alone by the dried-up pool, so he who has
disregarded the Eules of a Moral Life shall come
to poverty. Old and feeble, with exhausted
powers — what good can follow anxious thought.
When old, like autumn leaves, decayed and with-
out covering, life ebbed out and dissolution at
hand, little good repentance then ! "

And then Buddha added — " There are four opportunities
given to every one who is leading a religious life, to attain
deliverance and to avoid sorrow ; and what are the four ?

I02 DHAMMAPADA.

First, when young and capable of high moral resolves
secondly, when rich and possessed of means; thirdly,
when happy enough to gain the knowledge of the three
honourable ones, and so have the opportunity of widening
one's capabilities of merit ; fourthly, when by experience
a man has learned the vanity of earthly things, to act
accordingly. Those who avail themselves of these oppor-
tunities will in the end certainly attain wisdom ; " and
then the World-honoured one added these stanzas : —

"Day and night, striving to get rid of fleshly
desires, and at the right opportunity putting forth
earnest effort ; discovering the truth that all things
are impermanent — such a man shall never fall into
the pit of destruction. Aiming to learn how to
kindle the lamp of reflection, and seeking in the
light of experience supreme wisdom (prajna), re-
moving all defilements, and avoiding pollution, by
this light a man shall discover the ground of escape
(B6dhi)."

The World-honoured having uttered these words, caused
the glory of his person to manifest itself, and in conse-
quence the young Brahmans were convinced of his charac-
ter, and besought permission to enter the church, and at
length arrived at perfect deliverance (the condition of
Kahats).

( I03 )

SECTION XX.

LOVING THE BODY (sELF) (aTTAVAGGO).

I. In old time there was a country called To-mo-lio-lo
(Damakara ?), and about seven lis from the (chief) city
there was a Vihara, in which dwelt 500 Shamans. Amongst
these was an aged mendicant named Mo-ho-lu (Makhara ?),
who, being of a heavy and dull mind, was unable to learn
even one Gatha, though instructed by the 500 Shamans
through many years. On this he w^as treated contemptu-
ously by the rest, and not allowed to go in their company,
but left to sweep the monastery, and look after the cells of
the monks. On one occasion the King of the country had
asked all the Shamans to assemble at his palace, and
accept his hospitality. On this occasion, Makhara, having
been left behind as usual, he thought thus with himself —
" I have been born dull and stupid, and cannot even recol-
lect one verse of Scripture. What use is it to live any
longer, to be neglected and despised by my fellow-men ? "
On this he took a rope, and going to the back of the
garden, he placed himself under a great tree intending to
hang himself. At this time Buddha, by his power of
religious discernment (eyes of religion), seeing the case of
this man, transformed himself at once into the appearance
of the Tree-Spirit, and with half his bodyl projecting
from the tree, addressed the old monk in these words of

1 This is constantly the sign of a the Tree, is respectfully acknowledg-

supernatural appearance, as e.g., in ing the announcement of Buddha's

in PI. xci. fig. 4, "Tree and Serpent birth, and, in so doing, reveals " half

W^orship," where the Deva of the his body." [This scene is frequently

Bodhi Tree, or the Vajrasana under referred to in Buddhist books.]

104 DHAMMAPADA.

expostulation — " Pslia ! pslia ! thou (foolisli) mendicant,
what art thou going to do ? " On this Makhara opened
out the cause of his grief ; on which the Tree- Spirit con-
tinued and said — " Do no such thing as this, but listen to
my words : In the time of Kasyapa Buddha, long ago, you
were then a Shaman deeply acquainted with the three
books (baskets — i.e., Pitakas), and among your 500 brethren
you were pre-eminent, in consequence of Avhich you were
filled with pride and self-complacency, and despised all
others on account of their ignorance ; and because you
died then without repentance, it has been your lot ever
since to be born dull and stupid — what good, then, to
destroy yourself ? "

And then Buddha, appearing in all his glory, added
these verses : —

" If ^ a man love himself, let him carefully pro-
tect that which he is so anxious about (i.e..^ himself).
If he ho23e to be delivered from carnal desire, let
liim learn the right way without indolence (sleep).
Himself, this is the first consideration ; let him put
forth his own power and attain wisdom. Profiting
(himself in this way), he may then instruct others.
Unwearied in his efi'orts, he will then gain wisdom.
The enlightened man will first govern himself,
then in due time he will be able to govern others.
Eegulating his own conduct (himself), and entering
(on the domain of) true wisdom, he must necessarily
ascend to the highest 2)l^^ce (^.6., become eminent).
But if one cannot improve (profit) oneself, how can
such an one benefit others ; and, on the other hand,
what desire (vow) may not be accomplished when
oneself is able to lord it rightly over oneself ? That

1 Compare ver. 157 of the Pali.

LOVING THE BODY. 105

which I now do in my body, liereafter shall I my-
self receive ; if I do evil, myself will cause the more,
as the steel drill bores the gem." ^

Makhara, on hearing these words, and seeing the glory
of Buddha's appearance, immediately fell at his feet in
worship, and was able to attain to peace. Moreover
Buddha directed him to repair to the King's palace ; and
having preached there, he became a Eahat. [And the King
and his ministers, &c., entered on the Paths.]

2. In days of old, when Buddha was residing at Sravasti,
there were 500 Brahmans who continually sought to briug
some raihng accusation against him. Buddha, by his
divine sight, penetrating their intention, and being moved
by compassion towards them, desired to bring them to a
knowledge of the truth. They had arranged between
themselves to persuade a butcher to ask Buddha to receive
his hospitality, and then, whilst he was there, to cause the
slaughter of different creatures around him, so that in con-
demning slaughter, he must of necessity condemn his host,
or, in praising his host, he must condone the slaughter.
Then Buddha, having accepted his host's invitation, ad-
dressed him thus — " When the fruit is ripe it will fall of
itself, so when merit is ripe, it will of itself exhibit itself
(produce salvation)." Then the butcher, returning to his
house, made all necessary preparations for the entertain-
ment. At the appointed time Buddha arrived, and having
mounted the preaching throne, he was moved by a strong
desire to bring about the conversion of the Brahmans, and
those assembled with them ; and perfectly knowing their
hearts, he began by causing his tongue to cover his face,^
and his glory to appear through the whole city ; and then
he uttered the following stanzas : —

^ Compare ver. 161 of the Pali. assumed to be the proof of strict

- This extniordinary sign is referred truthfulness,
to in all Buddhist books, and is

io6 DHAMMAPADA.

" The teacliing of the wise "^ is this, that by wis-
dom we preserve ourselves. The foolish ridicule it
— they see, and yet do wickedly ; and so by their
wicked deeds they reap misfortune, as he who sows
the noxious plant (reaps the same) . The wicked man
in his own person accumulates (receives the fruit of
his) guilt ; the good man reaps good fruit (merit)
in his own person ; and so each one for himself
prepares the harvest for himself. The concerns of
another do not effect one's case — doing good, then
we reap good, just as one who sows that which is
sweet (enjoys the same).'

'^2

On hearing these words, the Brahmans were convinced
of their folly, and became disciples. The butcher also and
his associates were converted, and then the All- Wise re-
turned to the Vihara.

1 C/iin^tn, literally, a supernatural wisdom {taon), we may preserve life

Being. The whole passage, therefore, (or, our body), &c."

might be rendered " as the teaching ^ This agrees generally with vers,

of supernatural (religion), is that by 164, 165, of the Pa,li.

( I07 )

SECTION XXL

THE WORLD (lOKAVAGGO).

I. In days of old there was a certain Brahman King, whose
name was To-mi-seay (Dhamasa ?). It came into the heart
of this King one day to distribute, according to the fashion
of the Brahmans, an unlimited quantity of precious stones,
&c., among the followers of his faith, the rule being that
every Brahmacharin who came as a recipient (beggar)
might take a handful from the heap and go. And so for
many days the affair was conducted ; and yet the pile of
wealth did not appear to diminish. On this, Buddha,
knowing the condition of the King, and his aptitude
(capacity) for conversion, transformed himself into a
Brahmacharin, and went to the spot. The King going out
from his palace, when he beheld him approaching, paid
him due respect, and conducting him within, inquired
what he would desire to receive, and requested him to
have no reserve in asking. On this the Brahmacharin re-
plied, " I have come from far, and I desire to beg a few
jewels, that I may have enough to build me a house."
The King immediately answered, " Most virtuous sir, you
may take a handful, and welcome." On this the Brahma-
charin took so much from the heap, and then having gone
seven paces, he returned and replaced them on the heap.
On this the King inquired why he acted thus, in not
taking the jewels. Whereupon the Brahmacharin replied,
" This handful is indeed enough to enable me to build a
house ; but afterwards I shall want to take a wife, and
for that purpose this handful is not sufficient." On this

io8 DHAMMAPADA.

the King bade him take three handfiils, and welcome.
Having done so, and gone seven paces, again he returned
and replaced the jewels on the heap. Whereupon the
ELing once more inquired his reason for so doing, to which
he replied, " These might be enough to provide me with
house and wife, but then I shall have to buy slaves and
oxen and horses, and for this purpose the three handfuls
are not sufficient." On this the King said, " Take then
seven handfuls, and welcome." The Brahmacharin having
done so, and gone seven paces, again returned and did as
before, saying that these seven handfuls, though enough for
the purpose assigned, would yet not suffice for the main-
tenance and welfare of his children. On this the King
bade him take the whole heap of jewels, and use them for
the purposes named. Accordingly the Brahmacharin did
so, and departed. On this the King, astonished, cried
out to him in a loud voice what his reason for so acting
might be ? To which the man replied, that those who
hegged sought only things for the present life; whilst
those who thought, found out the instability and imperma-
nence of all worldly things, and the ever-accumulating
mass of sorrow and pain that resulted from a worldly life.
And on this, resuming his own glorious body as Buddha,
he added these stanzas : —

"Though a man possessed a heap of jewels as
high as heaven, enough to fill the world, not so
happy he as one who apprehends the first principles
of truth ; he who makes vice resemble virtue, and
love resemble hate (or, confuses the one with the
other), he who confounds the true source of joy
with sorrow — that man surely, bereft of reason,
causes his own destruction."

Hearing these words, the King was filled with joy, and
both he and his ministers received the precepts, and
entered the Paths.

( 109 )

SECTION XXIL

BUDDHA (bUDDHAVAGGO).

I. In days of old Buddha was residing in Magadha, under
the tree that overshadowed the Bodhimanda. Having by
the power of his presence (virtue) overpowered Mara, he
was considering with himself that the five men whom for-
merly his father had sent to look after him/ and provide
him with sufficient food, were in a condition to hear the
sound of the drum of the Law of eternal life ; and per-
ceiving that they were at Benares, he immediately rose
from underneath the tree, whilst the heaven and earth
were lit up with a supernatural light, and the ground
underneath him shook. Eejoiced at these indications, he
went forward, and in the mid-road he encountered a
Brahmacharin named Upaka (Yeon-fu), who had left his
relations and home in search of a teacher to guide him
in the way of truth. Beholding the World-honoured one,
how reverend his appearance and joyous his mien as he
went on the way, he cried to him with a loud voice, " 0
sir! full of religious thought and spiritual discernment,
What is your history, and who has been your teacher,
that you have arrived at such a condition as this ? " To
whom Buddha replied in the following stanzas : —

"Of myself, and by myself, have I attained to
the eiiilitfold Wisdom 2 — there is now nothinor to

^ This is a new idea, as far as I Kwo-hu-in-tsai-yin-kico, Kiouen 3,

know, with reference to the five f. ?,.]

men. [The incident is referred to in 2 The Ashtangamarga vic^e " Eitel's

a Chinese Life of Buddha called Handbook," sub Marga.

no DHAMMAPADA.

removej nothing tliat defiles. All love of earthly
things is at an end. I have destroyed the net of
lust. Of myself, without any master, have I at-
tained this position ; nor need I now any protector
or patron. Alone I stand, without any associate
in conduct ; having had this one aim, I have be-
come Buddha (enlightened), and by this, have
attained perfect holiness."

Upaka having heard these words, without any spiritual
understanding, asked further, " Well, Gotama,i which way
are you going ? " To which Buddha replied, " I am going
to Benares, to sound the drum of the insurpassable Law,
which never yet has been heard, by which both Devas and
men may attain Mrvana, even as I now have attained."
Then Upaka joyously replied, " Well said ! sadhu ! may
you, as you say, be able to declare the Law of Eternal
Life ! " And having said so, Upaka turned away on
another way, and so lost the chance of finding a teacher
to guide him into the right way.^ In the middle of that
night Upaka died ; on which occasion Buddha, perceiving
the fact by his spiritual sight, spoke as follows (after a "
similar sentiment in prose) : —

" Perceiving truth, pure and unalloyed, delivered
from the five paths of destruction (five modes of
birth), Buddha has come forth to enlighten the
world, to make a way of escape from all sources of
sorrow and pain. To be born as a man is difiicult ; 3
to attain to years {i.e., to live long) is also difiicult ;

1 We need scarcely remark that the ^ Compare ver. 182 of the Pali, in

epithet Gotama in the Northern Books which I think the expression, '"'"hard

is sometimes a mark of disrespect or is the life of man" (M. M.), may rea-

indifference. sonably be changed into the "d/^-

^ For this story of Upaka, vide cult,'" kc. This verse is found in the

"ivomantic Legend," p. 245. "SCitra of Forty-two Sections."

BUDDHA. Ill

to be born when Buddha is incarnate is difficult ;
and to hear the preaching of the Law of Buddha is
difficult also."

On hearing these words, five hundred heavenly visitors
were filled with joy, and entered the Paths.

2. In days of old there was a country about 4000 lis to
the south of Eajagriha wholly given up to Brahmanic rites,
with about a thousand Brahmans (or several thousands) as
inhabitants. At a certain period there was a drought in
that country, extending over a space of three years. In
vain the people had made sacrifices to all their gods — no
good resulted. At length the King asked the Brahma-
charins how this happened ; to which they replied, " We
must observe the very utmost of the Law, and dismiss
certain men to hold converse with Brahma Leva, and re-
quest an end of these calamities." On which the King
demanded their intentions, with a view to forward them,
to which they replied, " We require to have twenty
chariots, with wood, incense, unguents, flags, and money,
and sacrificing vessels." The King having provided these
things, they departed from the city about seven lis, and
there, on a level space of earth, they erected their wood
on hic^h, and then exhorted one another not to rei:^ard their
present bodily condition, but to aspire to be born in the
heaven of Brahma ; and so at length seven men were in-
duced to consent to ascend the pyre, and be burned upon
it. Then, after the usual prayers and ceremonies, they
mounted the wood, and awaited the end. But when the
light was applied to the lower part, hearing the crackHng
sound, and affrighted by the prospect of death, they arose
and ran here and there, and besought to be rescued — but
all in vain ; and then, in distraction, they prayed thus,
" Oh, is there no one in the three worlds to pity us ! Oh,
come thou and rescue us ! " Hearing these words, Buddha
appeared in mid-air above them, and as they were filled
with joy, he said : —

1 1 2 DHAMMAPADA.

*' Truly men seek (through fear) many a refuge ;
they resort to mountains and valleys, and spirits
residing in trees ; they erect images as gods, and
pay religious worship to them, seeking happiness
(merit). ^ But such refuge as this is neither fortu-
nate or best ; not one of them is able to save thee
from sorrow (or accumulated pain). But he who
takes refuge in Buddha, the Law, and the Church,
and with clear insight penetrates the meaning of
the four truths, he will certainly attain (see) supreme
wisdom.^ He who seeks personal refuge in these
three, finds the most fortunate and the best. In
these only, without other refuge, a man may find
deliverance from all sorrow. '^

On hearing these words, the sound of fire was no longer
heard, and the Brahmans and their attendants, as they
beheld Buddha (who now appeared) in his glory, were
filled with joy, and beholding his miraculous appearances,
were converted, and, descending from the pyre, they
uttered these words : —

" Oh, the happiness of seeing the Holy One !
Oh, the happiness of being able to rely on him as
present ! Oh, the joy of the man who is able to
avoid the company of the foolish, and act well and
virtuously by himself ! How happy he who scrupu-
lously guards the path of truth (true perception, or
true ways) ; happy he who can repeat the Law ;
happy he who avoids discussion (contention) in the

1 Compare ver. i88 of the Pali. treme misery of repeated birth, and
- I have accidentally omitted a death ; and to escape the eight calami-
verse. "By understanding the four ties of life is to get rid of the whole
truths, a man escapes from the ex- body of pain."

BUDDHA. 113

world ; liappy Le who always observes the precepts ;
happy he who consorts with the good, and treats
them as his own kith ; he who frequents the com-
pany of the virtuous is a wise man, and of high
renown." ^

Having said these words, the seven men became Rahats,
and the King and his ministers, with countless Devas, after
entering the Paths, were privileged to see much rain
descending on the land.2

1 This last verse is difficult totran- ^ The preceding verses correspond

slate. The phrase "to-%'an" means generally with 194 and 195 of the

either "celebrated" or " a disciple " Pali. '
(one who hears much).

( 114 )

SECTION XXIII.

EEST AND EEPOSE (SUKHAVAGGO).

I . In days of old about 300 lis to the south of Eajagrilia
there was a village of some 500 or so mountain peasants^
whose hearts were estranged from religion, and beyond
the usual means of conversion, and yet were not indif-
ferent to the hope of final salvation. On this the World-
honoured One, transforming himself into the appearance
of a Shaman, went to the village to beg his food, and
having gathered sufficient, he left the village and took
his seat beneath a neighbouring tree. Whilst thus sitting
he entered on a condition of Samadhi called that of Nir-
vana, and so continued for seven days, without moving,
and (apparently) without breathing. The men of the
village seeing him thus, and believing life to be extinct,
said among themselves, " This Shaman is evidently dead ;
we will collect wood for a funeral pyre, and burn his
body." Having done so, they set fire to the wood. After
it had gone out Buddha arose from its embers, and mani-
festing his glorious body in various miraculous ways, he
returned to the shade of the tree where he was before, and
again seated himself in perfect composure. The villagers,
seeing this wonderful occurrence, one and all came near
and paid him reverential homage, and said, "We indeed
are but poor mountain people, and did not know that you
were a god, and therefore prepared the pyre to burn your
body on. We confess our fault, and pray forgiveness, and
supplicate that no misfortune may befall us in conse-
quence, whether disease, or famine, or drought." On this

REST AND REPOSE. 1 1 5

the World-lionoured opened liis mouth, and uttered these
stanzas : —

" My life is now at rest, with no anger amongst
those who are angry (or those who hate). Men
indeed on all sides feel anger, but my life (conduct)
is free from anger. My life is now at rest, free
from disease amongst the diseased \ all men suffer
from disease, to me there is none. My life is now
at rest, sorrowless in the midst of sorrow ; all men
have sorrow, but I have none. My life is now at
rest, in perfect peace, without any personal aim
{ivou ivei), feeding on (unearthly) joys, like the
bright gods above (Abhasvaras). My life is now
at rest, calm, indifferent, with no thought about
* what I must do.' Pile up then the wood, and let
the fire encircle me ; but how can it touch such an
one as I ? " ^

On this the villacjers embraced the faith and became
Eahats, and Buddha and his followers returned through
the air to the bamboo grove, on which occasion the World-
honoured explained to Ananda that in former days, when
he had been a Pratyeka 2 Buddha, he had, underneath this
same tree, obtained JSTirvana, and because the villagers had
piously burnt his body, and collected his relics and placed
them in a casket, and done reverence to them, they were
now privileged to hear him preach, and so had obtained
the fruition of the Paths. After this explanation, count-
less Devas obtained knowledge of the Paths.

2. In days of old, when Buddha was residing in the Jeta-
vana, at Sravasti, there were four Bhikshus seated under

1 Compare Max Miiller's note (200) for Pratyeka is "pi-chi," evidently
about the words of the King of Mi- the translation of the Pali or Miigadhi
thila. "Pacce(ko)."

^ Observe that the Chinese phrase

1 1 6 DHAMMAPADA.

a tree, who conversed together thus : " What think you is
the greatest misery to bear in all the world ? " One said
the greatest misery in the world is lust ; another said the
greatest misery is hunger and thirst ; another said it was
anger ; another said it was fear. Whilst they were thus
disputing, without any hope of agreement, Buddha, know-
ing the case, transported himself to the spot, and inquired
what their disputation was about. On this the Bhikshus,
having arisen and paid him homage, explained how the
case stood. On this the World-honoured explained that
they had not got to the bottom of the matter, but that
the body itself was the greatest misery, for from the body
comes the misery of hunger and thirst, cold and heat,
anger, and pride, and lust ; and therefore our aim should
be to get rid of the body, and thus attain the perfect rest
of Nirvana. And then he added these stanzas : —

" There ^ is no burning greater than lust ; there
is no distress (poison) worse than hate ; there is
no misery greater than this body ; there is no joy
like (its) destruction. AYithout accordance there
can be little joy ; small power of distinguishing
truth argues little wisdom ; by perceiving and
seeking for that which is truly great, by this means
alone one obtains perfect rest. Now I, the Hon-
oured of the World, fully explain the character of
the sorrowless ; I fully (am able) to deliver the
three worlds ; I alone (or by myself alone) have
overthrown the whole army of Mara (the devil)."

Having uttered these words, Buddha explained how
that in ages gone by there was a certain Bhikshu pos-
sessed of the five supernatural powers {icldhi), who dwelt
in the mountains under a tree, practising austerities with

^ Compare ver. 202 of the Pali.

REST AND REPOSE. 117

a view to final release. Whilst dwelling thus, four ani-
mals also came and took up their abode near liim, namely,
a small bird (sparrow?), a large bird (quail?), a poisonous
snake, and a deer. On one occasion the Bhikshu heard
these creatures also contending between themselves wliich
was the greatest misery in the world, and they also, from
their various dispositions, assigned the same causes of
suffering as you have, namely, lust, hunger, anger, and
fear. Whereupon the Bhikshu explained to them also, as
I have done to you, that the body, the source of all sor-
row, is the greatest misery, and therefore the greatest
happiness is to get rid of tlie body and obtain Xirvana.
And on this they were able to understand the truth. Xow
at that time I was the Bhikshu, and ye were the four
creatures. On hearing this the mendicants were filled
with holy fear and self-upbraidings, after wliich they were
able to come to the condition of Eahats.

( ii8 )

SECTION XXIY.

PLEASURE (PIYAVAGGO).

I. In days of old, Avlien Buddlia was residing in the Jetavana,
Yihara, at Sravasti, there were four newly-admitted mendi-
cants who went together and sat under a plum-tree, in-
tending to engage themselves in religious contemplation
(dhyana). At this time the tree was in full bloom, and
struck by the beautiful colours and the fragrant perfume
of the blossoms, the conversation of the mendicants took
the following turn — viz., as to what in all the world was
most worthy of love as a source of pleasure. Then one of
them said, " I think the greatest happiness in the world
is during some moonlight night in spring, when all the
trees are in bloom, to wander forth in the country, and
take one's pleasure without constraint," Another said,
" I think the highest pleasure is in joining in some family
social gathering, and enjoying the feast and the wine, the
music and the dancing." Another said, "I think the
highest happiness is to possess such funds of wealth as to
enable one to procure whatever the heart desires, whether
it be chariots or horses, clothing or ornaments, such as
would make one, on going into the world, the admiration
and envy of all beholders." The fourth said, "And I
think the highest happiness to be to possess a wife as
beautiful as possible, and to see her clad in all the choicest
robes, anointed with the rarest unguents, and always
ready for the indulgence of love." JSTow Buddha, per-
ceiving that these men were capable of conversion, but
had not yet arrived at a knowledge of the impermanency of

PLEASURE. 119

tlie six objects of desire, immediately, with a sigli, addressed
the four men, and asked them, "What is the subject of
your discourse, as you sit here together beneath this tree ? "
On this they told him truthfully what each one's idea of
happiness was. And then Buddha rejoined, " Let there
be an end of such discourse, for all these things (which
you desire) are the causes of (way of) sorrow, misfortune,
fear, and calamity. This is not the way of eternal peace,
the system of the highest joy. The flowers of spring shall
fade in autumn, and fall in utter decay before the winter
cold. All those friends in whose society you place such
reliance for happiness, ere long shall be scattered and
separated far and wide. That wealth you prize, and that
beauty of wife, and those pleasures, alas ! are the causes of
every misfortune — hatred in families, wreck of body, future
misery ! Wherefore, 0 Bhikshus ! be sure that the highest
bliss is to leave the world, to search after supreme wisdom,
to covet a condition of entire indifference, to desire nought
for one's self, to aim at Nirvana." And then the World-
honoured uttered these stanzas : —

*' From Move (or lust) comes sorrow, from lust
comes fear ; where there is no lust (or, no ground
for lust), what sorrow, what fear can there be ?
From pleasure comes sorrow, from pleasure comes
fear ; where there is no ground for pleasure, what
grief or fear can there be ? From covetousness
(greed) comes sorrow, from greed comes fear ; where
one is free from covetousness, there can be no sorrow
or fear. But to be greedy to fulfil perfectly the re-
c[uirements (moral rules) of the Law — to be truthful
in everything (or, to be perfectly truthful), to be
modest in everything, to conduct his own business
(to order himself) according to what is right — this

^ Comi^are vers. 212, 213, ss. of the Pali.

I20 DHAMMAPADA.

is to lay a foundation of love from all. The idea
of pleasure not yet produced, liis thoughts and
Avords composed, his mind unaffected by any be-
wilderment of love, he indeed shall mount above
(or cut off) the Stream." ^

[Having uttered these words, Buddha explained that in
days gone by there was a King who, having entertained foiu'
other neighbouring Kings, and indulged them in every
pleasure, similar questions to the above arose amongst
them, and at last the King w^ho was the host explained
the matter as Buddha had done, on which occasion the
four Kings were the four Bhikshus, and the chief King
was Buddha himselfj

1 He is called " uddhamsotas " (qui sublime fertur) F.

( i^i ;

SECTION^ XXV.

ANGER (kODHAVAGGO).

I . In days of old, when Buddlia was residing in tlie Gridhra-
kuta Mount, near Eajagriha, then Devadatta, in concert
with Ajatasatru Eaja, contrived a plan for the destruction
of the Teacher and his followers. The plan was this : —
That the King should prohibit the people of the town
from giving anything in charity to the community, and so,
when they had found their begging excursion through the
streets ineffective, that then the King should ask them all
to an entertainment at the palace. Meantime Devadatta,
having intoxicated 500 elephants, was to let them loose
on the Teacher and his followers, and so destroy them all.
Accordingly, the invitation was given and accepted by
Buddha, and so on the morrow they entered the city as
agreed upon. On this the elephants, having been let
loose, with upraised trunks, came bellowing down on the
crowd, on which the 500 Eahats who followed Buddha
rose into the air (and flew away), but Buddha, with
Ananda by his side, checked the fury of the beasts, who
now came and bowed down, and went before the Teacher
perfectly subdued. On this Buddha, raising the five
fingers of his hand, caused the appearance of five lions,
who uttered their roar, whilst the earth shook, and the
elephants lay down affrighted on the ground. Hereupon
Buddha and his followers proceeded to the King's palace,
and after listening to the confession of the King, Buddha
uttered these stanzas : —

1 2 2 DHAMMAPADA.

" Amonorst men there is no one who is not
blamed, from old time till now.-^ Since they blame
the man of many words, they blame the patient and
quiet man ; they also blame the man who seeks the
happy medium ; there is always blame in the world.
Those who desire to find fault with the ric^hteous
(holy) man are never able to discriminate with
impartiality (take a middle course) ; they blame him
entirely or they praise him entirely, but it is all
done from some false idea of profit or fame. 2 But
he whom the enlightened and wise praise, and whom
they consider and call upright and good, a man of
true wisdom and innocent life, without any ground
for censure in himself, as a Eahat for purity, there
is no blame for him — such an one the gods them-
selves must admire, even Brahma and Sakra must
praise such an one."

Having concluded these stanzas, the World-honoured
One related this anecdote : — " There was in days gone by
a certain King, who loved above all things the flesh of the
wild goose for his daily food. Consequently he used to
keep a hunter (or fowler) for the express purpose of
snaring these birds, and providing flesh for the royal
table. One day the fowler having gone out for this pur-
pose, there came a flock of geese, 500 in number, with
their king at their head, and alighted in search of food
just where the snares were set. In consequence the king
of the birds was trapped, and remained entangled in the
toils. Then the rest, in consternation, flew round and
round the place, but would not leave it. One of the geese
in particular kept flying close by the net, and, undaunted
by the arrows of the fowler, kept uttering piteous cries,

^ Compare ver. 227 of the Pali. ^ These verses are very obscure.

ANGER. 123

whilst the drops of blood (from her wounds) kept falling
on the ground, and so from morn till eve she continued to
act. Then the fowler, moved with compassion, liberated
the king of the birds, and joyfully he flew away to rejoin
the flock. On relating this to the King, he highly approved
of what he had done in liberating the bird. Now at that
time, Buddha said, I was the king of the wdld geese,
Ananda was the faithful bird that would not leave me,
you, O King ! were the King of the country, and the
huntsman was Devadatta, who has ever sought to do me
harm (but on this occasion I do not withhold from him
some portion of praise for his humane conduct) [such at
least appears to be the moral of the story]."

( 1^4 )

SECTION XXVI.

IMPUEITY (MALAVAGGO). ,

I. There was once a man who had no brothers, but only one
little son, who was much beloved by both his parents.
They procured for him means of instruction, and fondly
hoped that he would be an honour to their house. But,
alas ! he was careless and negligent, and learned nothing.
In consequence of this his parents took him to their home,
and hoped he would be useful in the management of the
house. But he was idle and dirty in his ways, and alto-
gether a grief to them. In consequence of this he was
slighted by all the neighbours, and became an object of
contempt amongst his friends, and almost hateful to his
parents. Deeply touched by this, he sought some comfort
in religious exercises, but found no help in all his penances
and prayers to the gods. At last, hearing that Buddha was
the all- wise Teacher who could meet the necessities of his
case, he came to him and begged his help. To whom
Buddha replied, " If you would find comfort in my society,
the first thing for you to learn is purity of conduct. Go
back, therefore, to your home, and learn to obey your
parents, recite your prayers, be diligent in your daily
occupations, let no love of ease tempt you to neglect
cleanliness of person or decency of dress ; and then, having
learned this, come back to me, and you may perhaps be
allowed to enter into the companionship of my followers."
And then the World-honoured added these stanzas : —

'^ Absence^ of (daily) prayer is the disease of

^ Compare ver. 241 of the Pali.

IMPURITY. 125

(daily) conversation (words). Want of diligence is
the disease of a liouseliold. Want of bccomitior
dignity is tlie disease of manner (outward appear-
ance). Carelessness is the disease of business.
Stiuginess is the disease of charity. Vice is the
disease of daily conduct. Both now and hereafter
an evil Eule of life (Law) is an everlasting disease
(taint). But the disease of all diseases, than wdiich
none is worse, is ignorance.^ He who is wise
(enlightened) should free himself from this. Then,
0 Bhikshus ! there is no disease."

The man having heard these words, and perceiving that
ignorance (in the sense of " folly," or " infatuation ") was
at the bottom of all his misfortunes, returned to his father's
house, and gave himself up to obey and to work ; he paid
respect to his teacher, and was constant in the recitation
of the Scriptures, and in all respects ordered his life dili-
gently and circumspectly, and after three years returned
to Buddha, and having paid homage to him, related how
he had changed his life, and now besought admission into
his society. On this the World-honoured One addressed
him in these words, " Welcome, 0 youth ! " and at once,
his hair falling off, he became a Shaman, and by an inward
effort of mind arrived at a knowledge of the four truths,
and became after a day's perseverance a complete Eahat.

1 Moha, i.e., delusion ; not avidyd. The Pali text gives avijjd, however.

( 126 )

SECTION XXYII.

FIRMLY HOLDING BY THE LAW (dHAMMATTHVAGGO).

I . There was once a very old Braliman, called Sa-che (Sacha
or Satya) Nirgrantha, celebrated for his aciiteness in dis-
cussion. He had 500 disciples, and all of them were so
self-opinionated with regard to their superior learning that
they used to clothe themselves with iron plates, lest their
wisdom should overflow and run to waste (sic). Now
when Sacha heard that Buddha had come into the world,
and was converting men by his superior wisdom, he was
filled with jealousy, and could not rest at night from very
envy, and therefore, addressing his disciples, he said,
" I hear that the Shaman Gotama professes to be a Buddha.
I will go and ask him a few questions, and make him blush
for shame when he finds he cannot answer them." Accord-
ingly, he with his followers went to the Jetavana (Vihara),
and as they stood without seeing the glory of Buddha's
person, like the sun when he first comes forth in his
strength, they were overpowered and confused by their
feehngs, and so passing through the door they came before
Buddha, and did him reverence. On this Buddha requested
them to be seated. Beins^ so seated, the Mrsfrantha asked
Buddha as follows : — " Who is the just man ? Who is the
learned man ? Wlio is the reverend man ? What is true
beauty and grace ? ^ What is a Shaman ? Who is a true
Bhikshu ? and who is the truly enlightened ? and who the
obedient man (who respectfully observes the rules of moral

Or, Who is the upright man? {twan ching).

FIRMLY HOLDING BY THE LAW. 127

conduct) ? If you are able, be pleased to answer these
questions for the sake of my followers."

On this the World-honoured, perceiving exactly how
the case lay, answered in these stanzas : —

*^ The man who is always anxious and desirous
to learn, who walks uprightly, who ponders on and
considers the character of precious wisdom, this
man is called Just (^.e., Eighteous ; one who has
attained the way, or Bodhi). And who is the man
of Knowledge ? He who depends not on any fine
distinction of words — who is free from fear and from
apprehension, who stands by what is right — he is
the man of Knowledge. And who is the Reverend
man (aged) ? Not he who has come to old age
(sexegenarian) — his form bent, his hair white — for
with all that he may be but a fool. But he who
jDonders on and inquires into the Law (the Dharma),
who regulates and restrains his conduct, (is full of)
love and virtue, who is able to penetrate into
hidden secrets, and is pure — this man is rightly
called 'Reverend.' And who is the graceful and
jDerfect man ? Not he who possesses beauty of
form like the flowers (that charm us) ; not he who
covets and longs for the empty vanities of personal
adornment ; not he whose words and conduct are
opposed to one another ; but he who is able to
give up every vicious way, who has got rid of it
from the very root, who is enlightened without a
remnant of hatred — this man is truly graceful and
upright (or respectable, i.e., admirable in conduct).-^

1 The phrase tiGan ching properly means "upright in conduct."

I2S DHAMMAPADDA.

And who is the Shaman ? Not he who is shaven
perforce, who speaks untruth, and covets pos-
session, or who is a slave of desire like the rest
of men ; but he who is able to put an end to (to
compose) every wicked (desire), to silence every per-
sonal preference, to quiet his mind, and put an end
to thought — this man is called a Shaman. And
who is called a Bhikshu ? Not he who at stated
times begs his food ; not he who walks unright-
eously (heretically), but hopes to be considered a
disciple, desiring to establish a character (as a reli-
gious person), and that is all ; but he who gives up
every cause (karma) of guilt, and who lives conti-
nently and purely, wdio by wisdom is able to crush
every evil (inclination) — this man is a true Bhik-
shu. And who is the truly enlightened (or the
wise man) ? Not he who is simply mute, whilst
the busy work of his mind is impure — merely
accommodating himself to the outer rule and
that is all; but he whose heart is without pre-
ference (indifferent), whose inward life is pure
and spiritual (empty), perfectly unmoved and
dead to this or that (person or thing) — this man
is called an inwardly enlightened man (Muni ?)
And who is a man of B6dhi (an Ariya or ' elected
one ') ? Not he who saves the life of all things, but
he who is filled with universal benevolence, who
has no malice in his heart — he is a man of Bodhi.
And the man who observes the Law is not he who
talks much, but one who keeps his body (himself)
in subjection to the Law (Religion), although he
be a plain, untaught man, always guarding the way

FIRMLY HOLDING BY THE LAW. 129

(of truth) without any forgetfulness — this man is
an observer of the Law^ (i.e., Dhammattho)."

On hearing these words, Sacha Mrgrantha and his 500
followers were all filled with joy, and became followers of
Buddha (Shamans). The Nirgrantha arrived at the con-
dition (lieart) of a Bodhisatwa, the others became Kahats.

^ ^ These verses vigree generally with the Pali.

( 130 )

SECTION XXVIII.

THE WAY (mAGGAVAGGO).

I. In days of old there was a Brahman, who when young
had left his home for the purpose of religious seclusion, and
who remained a solitary student till he was sixty years of
age, but even after this long period he was unable to
arrive at supreme wisdom (Bodhi). Xow, according to
the law of the Brahmans, if a man at sixty years of age
has not reached wisdom, it is his duty to return to his
home and marry a wife. Accordingly, the man having so
done, there was born to him a very graceful boy, who
when seven years of age, being already deeply read in the
books of his religion, and possessed of wonderful dialectic
skill, was suddenly struck by a fatal disease and died.
The father, overwhelmed by sorrow, gave himself up to
immoderate grief, and was quite unable to control himself.
He threw himself on the corpse of his child, and lay there
as one dead. On recovering himself, the child's body was
enshrouded and coffined — the father having been remon-
strated with by his relatives and those of his caste — and
finally taken without the city for interment. On this
occasion the Brahman began to reflect with himself thus —
" What use is it thus giving way to tears ? It is not of
any service ; but I will go at once to the abode of Chen-
lo-wang (Yamaraja), and beg him humbly to give me back
my child alive." On this the Brahman, having gone
through certain religious rites and offered flowers and
incense, departed from his home, and wherever he came
he asked of all he met whether they knew where Yamaraja

THE WAY. 131

held his court and ruled. After wandering onwards thus
for several thousand lis, he came to a deep mountain pass,
where he met with a party of Brahmans who had acquired
supreme wisdom. He inquired again of these if they
could tell him where Yamaraja ruled and held his court.
To this they replied, " And why do you, honourable sir,
desire to know ? " On this he told them his sad grief, and
explained his intention to beg back his child from the God
of the lower world. Then all the Brahmans, pitying his
self-delusion, rephed — " No mortal man can reach the place
where Yama reigns ; but about 400 lis to the westward of
this place there is a great valley, in the midst of which
there is a city. In this city the gods and heavenly spirits,
who sometimes dwell among men, take up their abode,
and Yama, on the eighth day of the month, constantly visits
the spot. By going there, and practising a strictly religious
mode of life, you may, honourable sir, see the King of the
Dead." Then the Brahman, rejoiced to hear this news,
departed, and arriving at this valley, lo ! in the midst of
it he saw a beautiful city with palaces, and towers, and
residences, like those in the Trayastrihshas Heaven. Then
coming before the gate, he began to burn incense, and
recite his religious formularies (Mantras), with a view to
gain admission and obtain sight of Yamaraja. At length
he was admitted into the dread presence of the King, and,
on being asked his wish, he related his case as before. To
him the King thus rej^lied — " What you ask, honourable
sir, is pious and good of you. Your son is now in the
Eastern garden disporting himself there; take him and
go." On this the Brahman forthwith hastened to the place,
and there he saw his loved child playing with other
children. He immediately ran to him, and embracing
him, with the tears coursing down his cheeks, exclaimed —
" How can I forget you, my child, over whom I have
watched so long and lovingly ! Piemember you not me,
my child, your father ? Do you not recall our grief as
we tended you in your sickness, my child ? " But the boy

132 DHAMMAPADA.

repelled tlie embrace of tlie Brahman, and upbraided him
for using such foolish terms as father and child, who perish
as the grass. "In my present state," he added, " I know no
such words, and I am free from such delusive thoughts."
On this the Brahman, with many tears, departed ; and as
he went he bethought himself of the Shaman Gotama, and
he resolved to go to him and lay bare his grief, and seek
for some consolation. Accordingly he arrived at the Jeta-
vana, and having paid the usual homage, he explained his
circumstances, and how his child had refused to come back
with him. To him replied the World-honoured — " Truly
you are self-deluded and foolish, for when the spirit of a
dead man departs, know you not that it forthwith receives
another bodily form, and then all the relative terms of
father, son, wife, mother, are at an end, just as a guest who
leaves his lodmnsf has done with it as thouoh it were a
thing of the past ? Sad is your case, and much to be
pitied, not to know that such changes will ever go on till
you reach a condition of true wisdom, and give up, once
for all, every thought about such worldly things as these.
In this way alone can you make an end of future birth
and death, and become for ever free." And then he added
these stanzas : —

" Men concern themselves about the matters of
wife and child ; they perceive not the inevitable
law of disease (and death), and the end of life which
quickly comes, as a bursting torrent (sweepiDg all
before it) in a moment/ Then neither father or
mother can save one ; what hope, then, can be
placed in all one's relatives (kinsfolk) ? At the end
of life parent and kinsman are as a blind man set to
look after (keep) a burning lamp. A wise man un-
derstanding tills should carefully practise himself in

^ Compare ver. 287 of the Pali.

THE WAY. 133

the Eiiles of Eeligion (moral life) ; lie slioiild walk
diligently so as to help (save) the world, with a
view to destroy completely (the sources of) sorrow,
to get away from the seething whirlpool (of life and
death) ; as the wind drives away the clouds, so
should he strive to destroy all remnant of thought
(consciousness, ' samjna) ;' this is the office of know-
ledge. Wisdom is superior to all worldly (devices)
— it makes a man indifferent to its joys, and ren-
ders him unconcerned about its business ; whoever
receives this true instruction shall get rid for ever of
renewed birth and death."

On hearing these verses the Brahman at once obtained
enlightenment and perceived the inconstancy of life ; that
wife and child are but as the guest who leaves the house ;
and so having paid reverence to Buddha, he besought per-
mission to enter the community, on which Buddha having
welcomed him, he at once became a Shaman, and eventu-
ally arrived at the condition of a Kahat.

( 134 }

SECTION XXIX.

AYIDE AND DIFFUSIVE (SENTENCES). 1

I . In days of old when Buddha was residing in the country
of Sravasti, preaching his doctrine for the conversion of
the various orders of creatures (gods, nagas, men, &c.), it
happened that the king of the country, who was called
Prasenajita, had gone on three occasions with his mini-
sters to hear Buddha's discourses. Now at this time the
king had given way to much self-indulgence in the way
of luxurious living and other gratifications of the senses,
in consequence of which he had become sleek and fat, and
being so, he suffered from various ailments, such as flatu-
lency and excessive drowsiness and heaviness, so that he
could scarcely rise up without inconvenience, and was
always more or less a sufferer from discomfort.

In this condition he once came to the place where
Buddha was, and leaning on the arms of his attendants,
he took his seat, and with clasped hands addressed the
teacher thus : — " World-honoured ! pardon, I pray, my
want of due respect in not saluting you as I ought,
but I know not what ailment possesses me that I am
become so fat ! and it is this that pains me so that I
can pay none of the usual respects to your person."
To which the Lord replied — " Maharaja ! there are five
things which always produce the condition of which you
complain: 1st, constantly eating; 2d, love of sleep; 3d,
love of pleasure; 4th, absence of thought; 5th, want of
occupation. These are the things that cause corpulency

1 Translated "Miscellaneous" ivom the Tali paJchinako.

WIDE AND DIFFUSIVE. 135

and grossness of habit ; if you would escape from tins con-
dition, then you must give up your luxurious living, and
afterwards you will become thin again. And then the
Lord added these stanzas : —

^^ A man ought to recollect and consider at every
meal to exercise self-control, and thus avoid those
aches and pains to which we are constantly liable ;
by allowing time for taking food, he causes his life
to be prolonged."

On hearing these verses, the king was so gratified that
he ordered his chief cook to remember them, and to recite
them in his presence before and after every meal. By
doing thus the king was able to restrain himself, and
gradually recovered his lightness of body and animal
spirits, at which he was so rejoiced, that one day he went
afoot to the place where Buddha was, and coming into his
presence he paid him homage. On the Lord requesting
him to be seated, he inquired, "Where, 0 king, are your
horses and chariot, how is it that you have come here
afoot ? " On which the king answered with joy — '' By
attending to what Buddha on a former occasion taught
me, I have become light of body again, so that I find no
dif&culty whatever in walking as I have to the place
w^here we are now assembled." Then Buddha addressed
the king as follows : — " Maharaja ! it is because men do not
consider the impermanence of things in the world that
matters are as they are. They nourish and cherish their
bodies and their appetites, not remembering even their
own comfort (happiness) in so doing, and thus the man
dies and his spirit departs, whilst his body decays in
the tomb. The wise man nourishes his soul (spirit), the
foolish man nourishes his body. If you can understand
this, then you may prepare yourself to receive the sacred
teaching (of my doctrine)," and then the Lord added these
verses : —

136 DHAMMAPADA.

'^ How impermanent is man ! lie grows old as
the stalled ox, fat, and fleshy, and strong, but lie
lias no saving wisdom ; without thought of life and
death, and the perpetual troubles involved in them,
thinking only of the body and its wants, and thus
adding to his sorrows without prospect of escape.
But the wise man understanding (the cause of)
sorrow, on this account lets his body go ; he destroys
all thought (about it), he cuts off desire, and thus
making an end of all lustful appetites, he also puts
an end to renewed birth."

The kinsj havincr heard these words and understood
them, at once received enlightenment, and others who
heard them in great numbers, arrived at the " eyes of the
law" (religious illumination).

2. In days of old there were seven mendicants, who to-
gether resorted to the mountain wilds for the purpose of
acquiring supreme wisdom. After twelve years' fruitless
effort, they began to reason amongst themselves and say :
" To acquire supreme wisdom is very hard ; to mortify
one's body and cramp one's limbs, and to endure coM and
pain without interval, and to beg one's food and receive
such scant suppHes, all this is hard. To persevere in the
path (of duty) so as to avoid any fault (sin) is hard. Why
then do we any longer consume away our life in the moun-
tain wilds ? Surely this course is not so agreeable as to
return home and establish our families, and marrv wives
and have children, and enjoy ourselves to the end of our
days." On this the seven men agreed to leave the moun-
tains, and so went on their way homeward.

Now Buddha, knowing their case, and perceiving there
was a possibility of their salvation, out of pity to them,
knowing that their impatience in religious exercises would,
if allowed to go on, end in their ruin, transformed himself

WIDE AND DIFFUSIVE. 137

into the appearance of a Shanmn, and transporting him-
self to the midst of a narrow defile, met them as they
came along. And then he asked them, " After so long a
trial in searching for supreme wisdom, why are ye leaving
(the mountains, and giving up the quest) ? " To wliich
they replied, " To gain wisdom {i.e., complete illumination,
or Bodhi) is difficult. To attend diligently (in extirpating)
the root of sorrow and sin is difficult. To go a-begging
through the town, and receive scant charity, is hard. And
to live here in the mountains, with no one to nourish us,
in constant discomfort to the end of one's days, this is un-
bearable ; and we are therefore going home to engage in
our worldly occupations and get wealth, and then when
we are old we will give ourselves up to seek for supreme
wisdom."

The Shaman replied, " Stand still awhile, and listen to
me. Man's life is inconstant ; a morning and an evening,
and it may be gone. Although the way of religion is
hard, yet it is but the sorrow first which leads to the joy
which follows. To live in the world ^ is also hard ; through
endless as^es to have the cares of wife and child, without
interval of rest. To live in community, and to take the
vows of equality in all earthly goods, looking forward to
and anticipating future happiness without interval of
sorrow, this is difficult. The present life is but a scene of
constant struggle against disease and hurts; wherever
there is bodily existence, there is pain and sorrow. He
only who has faith, and lives religiously (observing the
moral rules), his heart intent on gaining supreme wisdom,
with no interval of carelessness or remission of duty, to
him alone there is an end, an eternal end, of misery."
On this the Shaman resumed the glorious appearance of
Buddha, and spake these stanzas : —

'' To aim at supreme wisdom and to give up
sin is hard ; but to live in the world as a worldly

^ That is, a secular life.

1 3 8 DHAMMAPADA.

man is also hard, i To dwell in a religious com-
munity on terms of perfect equality as to worldly
goods is difficult ; but difficult beyond comparison
is the possession of worldly goods (or, ' it is diffi-
cult not to transgress in having such goods'). To
beg one's food as a mendicant is hard, but what
can a man do who does not restrain himself ? By
perseverance the duty becomes natural, and in the
end there is no desire to have it otherwise. Hav-
ing faith, then duty is easily accomplished ; from
following in the path of duty {i.e., moral duty) a
man greatly enriches himself, and from this, more-
over, it results that wherever he is, by whomsoever
seen, he is respected (cherished). Sitting alone,
occupying one place for sleep, ceaselessly pursuing
one line of conduct (walk, or action), jealously
guarding one upright (or correct) state of mind,
there will be of necessity joy to such a man (though)
livinor in the forest."

On hearing these words the seven mendicants, filled
with shame on account of their behaviour, bowed them-
selves down at tlie Lord's feet, and returning to the
mountain wilds, and continuing to guard " one perfect
heart," they attained supreme wisdom, and became
Eahats.

1 There is a general agreement here with ver. 302 of the Pali.

( 139 )

SECTION XXX.

HELL (NIRAYAVAGGO).

I . In olden time there was in tlie country of Sravasti a cer-
tain Brahman teacher called Purana Kasyapa (Pou-lan-
ka-ye), who had five hundred followers, who went about
the country with their master, and were greatly respected
by the King and people. Now it came to pass that
after Buddha had attained supreme wisdom, and when
with his disciples he had come to Sravasti, that, on
account of his personal dignity, and the character of his
teaching, the Kiog and people paid him great respect.
On this Kasyapa was full of jealousy, and he determined
to destroy (overthrow) the World-honoured in argument,
and cause his death. Accordingly he went, accompanied
by his followers, to meet the King, and having found him,
he spake thus : " In former days, Maharaja, you and the
people used to attend to me as a teacher, and supply my
wants ; but since this Sramana Gotama has arrived here,
who falsely says he has become enlightened (Buddha), you
have left me, to attend on him. I desire, therefore, that
you would allow a discussion between us, and whoever is
defeated in argument let him be put to death." The
King being pleased with the proposition, submitted it to
the World-honoured One, who consented to meet Kasyapa,
as he wished, at the expiration of seven days. Accord-
ingly the King prepared a place standing eastward of the
city, smooth and wide, on which he erected two lofty
thrones, and adorned them with all sorts of flags and
decorations. On these the two disputants were to sit,

I40 DHAMMAPADA.

with their adherents beneath, and the King and his court
between the two. The day having come, Kasyapa and his
followers arrived first, and having ascended his throne, lo !
an evil spirit, knowing the envy that burned in the heart
of the Brahman, caused a sudden storm to arise, w^hich
blew down the seat which he occupied, and filled the
whole arena with dust and flying sand. But now Buddha
arrived, and having taken his place, the King came for-
ward and entreated him by his power to convert the
people to his doctrine, and confute the heretical views of
his opponent. On this the Lord ascended into the air,
and exhibited his glory in causing fire and water to pro-
ceed from his body ; and after various miraculous changes
in his appearance, he returned once more to his seat. Then
the Nagas and spirits of the air caused flowers and plea-
sant perfumes to fall, whilst melodious chants were heard
in the sky, and the earth and heavens were shaken. Then
Purana Kasyapa, knowing that he had no real claim to the
character of a supreme teacher, hung down his head in
shame, and dared not lift up his eyes. On this a diamond-
Litchavi (hero of Vaisali), raising his mace, from the head
of which proceeded sparks of fire, over Kasyapa, asked
him why he did not also display such wonderl'ul changes
as those just witnessed ? "WTiereupon Kasyapa and his
followers fled in every direction, and Buddha and his dis-
ciples returned to the Jetavana Vihara, in Sravasti. After
this Kasyapa, having met an old female disciple, who ridi-
culed him for attempting to dispute with Buddha, he came
to the banks of the river, and told his disciples that he
was now going to ascend to the heaven of Brahma, and if
after casting himself into the river he did not return, that
they might know he had ascended to that heaven. Ac-
cordingly he threw himself in, and not returning, his dis-
ciples concluded he had gone to heaven ; and they also,
desiring to join him there, threw themselves one by one
into the river, and were lost — going to hell. Then Buddha
explained that the two great crimes of Kasyapa wliich led

HELL, 141

to his destruction were these — ist, pretending falsely to
have arrived at supreme wisdom; 2d, having wickedly
slandered Buddha. And for these two sins he and his
followers have gone to perdition ; and then he repeated
these stanzas : —

*' He who, by false assumptions, seeks reward ;
he who, having done a thing, has not in so doing
acted uprightly ; he who has maliciously slandered
an innocent man, and w^ould control the world by
(such) false pretences — that man, dragged down by
his guilt, must fall into hell ; as a man confined in
a stronghold outside a city, guarded wdthout and
within, cannot escape, such is his lot. Carefully
guarding one's heart, no unholy thought can arise ;
but failing in this, misery accrues, and in the end
that man goes to j)erdition."

On this Buddha relates an anecdote of live hundred
monkeys with their king, who had quarrelled with another
king and his followers, and who, being unable to sustain
the conflict, ended their lives as Kasyapa and his followers
had done {i.e., by jumping into the sea in search of a beau-
tiful mountain full of delicious fruits, &c., and on the king
not returning, his attendants all followed his example, and
perished). These five hundred monkeys, Buddha ex-
plained, were Kasyapa and his followers.

The King having heard these words, was filled with joy,
and departed.

( H2 )

SECTION" XXXI.

THE ELEPHANT (NAGAYAGGO).

I . In days of old, before Eahula had attained to supreme
wisdom, his natural disposition being somewhat low and
disorderly, his words were not always marked by love of
truth. On one occasion Buddha had ordered him to go to
the Elen-tai (Ghanda or Ghanta ?) Vihara, and there re-
main guarding his mouth (tongue), and governing his
thoughts, at the same time diligently studying (or ob-
serving) the rules of conduct laid down in the Scriptures.
Eahula, having heard the command, made his obeisance
and went. For ninety days he remained in deep shame
and penitence. At length Buddha repaired to the place,
and showed himself; on seeing him, Eahula was filled
with joy, and reverently bowed down and worshipped him.
After this, Buddha having taken the seat provided for
him, he desired Eahula to fill a water-basin with water
and bring it to him, and wash his feet. Having done so,
and the washing being over, Buddha asked Eahula if the
water so used was now fit for any purpose of domestic use
(drinking, &c.) ; and on Eahula replying in the negative,
because the water was defiled with dust and dirt, Buddha
added : " And such is your case, for although you are my
son, and the grandchild of the King, although you have
voluntarily given up everything to become a Shaman,
nevertheless you are unable to guard your tongue from
untruth and the defilement of loose conversation, and so
you are like this defiled water — useful for no further pur-

THE ELEPHANT. 143

pose." And again he asked him, after the water had been
thrown away, whether the vessel was now fit for holding
w^ater for drink ; to which Eahula replied, " N'o," for the
vessel is still defiled, and is known as an unclean thincr,
and therefore not used for any purpose such as that indi-
cated ; to wdiich Buddha again replied, " And such is your
case, by not guarding your tongue, &c., you are known
and recognised as unfit for any high purpose, although
you profess to be a Shaman." And then once more lift-
ing the empty basin on to his foot, and whirling it round
and round, he asked Eahula if he were not afraid lest it
should fall and be broken ; to which Eahula replied that
he had no such fear, for the vessel was but a cheap and
common one, and therefore its loss would be a matter of
small moment. "And such is your case," again said
Buddha, " for though you are a Shaman, yet being unable
to guard your mouth or your tongue, you are destined, as
a small and insignificant thing, to be w^hirled in the end-
less eddies of transmigration — an object of contempt
to all the Wise." Eahula being filled with shame,
Buddha addressed him once more : " Listen, and I will
speak to you in a parable. There was in old time the
king of a certain country who had a large and very power-
ful elephant, able to overpower by its own strength five
hundred smaller elephants. This king, being about to go
to war with some rebellious dependency, brought forth the
iron armour belonging to the elephant, and directed the
master of the animal to put it on him, to wit, tw^o sharp-
pointed swords on his tusks, two iron hooks (scythes) on
his ears, a crooked spear on each foot, an iron club (or
ball) attached to his tail; and to accompany him w^ere
appointed nine soldiers as escort. Then the elephant-
master was rejoiced to see the creature thus equipped, and
trained him above all things to keep his trunk w^ell coiled
up, knowing that an arrow piercing tlmt in the midst must
be fatal. But lo ! in the middle of the battle the ele-
phant, uncoiling his trunk, sought to seize a sword with it.

144 DHAMMAPADA.

On wliicli tlie master was affriglited, and, in consultation
with tlie king and his ministers, it was agreed that he
should no more be brought into the battle-field." In con-
tinuation, Buddha said : " Eahula 1 if men committing the
nine faults only guard their tongue as this elephant was
trained to guard his trunk, all would be well. Let them
guard against the arrow that strikes in the middle ! let
them keep their mouth, lest they die, and fall into the
misery of future births in the three evil paths I " And
then he added these stanzas : —

" I am like the fighting elephant, without any
fear of the middle arrow (the arrow wounding the
middle part). By sincerity and truth I escape the
unprincipled man (lawless man). Like the ele-
phant, well subdued and quiet, permits the king
to mount on his trunk (offers his trunk for the
king to ascend), thus tamed is the reverend man,
lie also endures truthfully and in faith."

Eahula, hearing these words, was filled with sorrow for
his careless disregard of his words, and gave himself up to
renewed exertion, and so became a Eahat.

2. In days of old, when Buddha was residing in the Jeta-
vana of Sravasti, preaching his doctrine for the sake of
angels and men, at this time there was a certain noble-
man, a householder (grihapati), named Atidharma (ho-ti-
wan), who, having come to the place where Buddha was,
after the customary homage, stood on one side and said :
" World-honoured ! whenever I undertake any religious
duty, such as making an offering or other service, I feel
harassed and oppressed by some selfish feeling or other,
that destroys my peace of mind. Would that of your
great love you would explain this." Then the Lord bade
him sit down, and forthwith asked him his name, and
whence he came. On this, again prostrating himself, he

THE ELEPHANT. 145

told liis name, and said that in the time of the former lvin<T
he had been an elephant-tamer. Buddha then asked him
what were the rules for elephant-taming, and what the
instruments employed ? On this he replied, " There are
three things we use in this work — ist, an iron-hooked in-
strument, for holding the mouth and subduing it ; 2d, one
lor depriving the creature of food, and keeping it low ; 3d, a
large staff, for the purpose of beating it. By these means
we gain the mastery over it, and subdue it." Again
Buddha asked, " And of these three things, which is the
most useful (or important) ? " to which he replied, " The
hooked-iron that holds the mouth ; this is the most effec-
tive, for by means of this discipline the creature is tamed
so as to permit the King to mount on its back, and is
guided and directed without difficulty in battle." Again
Buddha asked, " if this was the generally accepted method
of taming elephants, and if there was any other ? " and on
the elephant-tamer replying in the negative, Buddha
added, "As you tame the elephant, so you may tame
yourself;" and on his inquiring further as to the mean-
ing of this, Buddha continued : " 0 elephant-tamer ! I
have also three things by which I subdue all men, and by
which each man may subdue himself, and so arrive at the
highest condition of unselfishness (luoit-wei). And what
are these three? ist, by self-control over the tongue,
leading one always to observe the truth ; 2d, by love,
to persuade the hard and obstinate; 3d, by wisdom, to
destroy the influence of ignorance and doubt. By these
three I subdue all men, and enable them to escape the
path of ruin, and to arrive at a condition free from sorrow
and any entanglement of renewed birth and death — per-
fectly unselfish and indifferent (wou-wei)." And then the
World-honoured added these lines : —

Like tlie elej)bant which is called ''U-ts'ai"
(Dhammapalaka ?)! is difficult to hold and to tame,

1 Compare A'er, •^24 of tlie Pali.

146 DHAMMAPADA,

and when bound does not eat a morsel, and only
longs to be free ; so this mind of mine, in its
natural state, went wandering at large, and ever
seeking a resting-place, but now I have subdued it,
and I can hold it, as the master with the hook
holds the elephant. To be glad in the possession
of Eeason (Bodhi), and not to let it escape, to be
able at any time to hold in and control the mind,
this is to be saved from bodily suffering, as the
elephant escapes from the ditch into which he has
fallen."

The Grihapati, on hearing these words, was led to seri-
ous reflection, and eventually attained to a condition of
enlightenment, whilst countless others were converted to
the truth.

( 147 )

SECTIOI^ XXXII.

LUST (tANHAYAGGO).

I. Ix days of old when Buddha was residing in the Gri-
dhrakiita mountain, near Eajagriha, preaching the inesti-
mable doctrine for the sake of angels and men, there was
a certain man who, liaving made up his mind to leave his
family and become a recluse, came to the place where
Buddha was, and desired permission to enter the com-
munity (church). On this Buddha required him (after
he had permitted him to become a disciple) to go sit
beneath a tree in the solitude, and give himself up to
meditation. On this the Shaman departed into the moun-
tain wild, more than a hundred lis from the Vihara, and
there gave himself up to a solitary life. After three years
of self-denial, his heart being still unsubdued, he desned
to give up his profession and to return to his home again,
saying thus to himself, " Tliis life of asceticism is trouble-
some and painful, and not to be compared with the happi-
ness derived from domestic society. I will, therefore,
return to my wife and family and enjoy myself." On this
he made as though he would leave the mountain and return
home. Then Buddha, by his omniscience, seeing the con-
dition of this disciple, and knowing that he had a capa-
city for salvation, transformed himself into the form of a
Shaman, and went to meet him on the way. On encoun-
tering one another, the transformed Shaman addressed the
other and asked Avhence he came and whether he was
going. On this they agreed mutually to rest awhile and
sit down together on a convenient spot (level ground)

I4S DHAMMAPADA.

Seated thus, the disappointed Shaman explained to the
other his condition, and confessed that he was going back
home from a feeling of failure in his religious exercises.
!N'ow it happened while he was speaking, that an old
monkey leaving the tree in which he lived, came down
into the open and disported himself; then the assumed
Shaman asked the other, why was this ; to which the
last replied : " I have often observed this same monkey
come down and behave himself thus, and the reasons for
his so doing are two, — ist, he is rejoiced to be free from
the care of providing for his wife and his belongings ; and
2dly, he is worn and hurt by constantly climbing the tree
in which his family live, and so is glad to escape the
labour of so doim^ : for these two reasons he leaves the
tree and enjoys himself in the open ground. But mean-
while, as the two were conversing, the monkey retreated
from the open space, and re-climbed the tree, on which
the strange Shaman addressed the other, and asked if he
perceived this, and how he explained it. On which the
latter said that it was in consequence of fear and uncer-
tainty that the monkey had gone back to his home ; on
which the other rejoined : " Such is the case with your-
self; it was the anxieties caused by your wife and family
that first induced you to find release in these mountain
wilds, but now owing to doubt and uncertainty, you are
going back to the world, and by so doing you expose
yourself to all the evil consequences of renewed birth
and consequent death. Whereupon he added these
verses :

^^ As ^ a tree, as long as its root is firm aud safe,
although cut dowu, still survives and produces
fruit ; so, unless the remnants of lust are destroyed
and uprooted, (a man) must return again and agaiil
to receive sorrow. The monkey, away from the

^ compare ver. 338 of tlie Pali.

LUST. 149

tree, first of all enjoys release, and then returns
again (to its bondage), such is the case with men,
they escape from hell and then return to it. Long-
inoj thouo^hts are like the ever-flowinof waters of a
river ; giving way to the free enjoyment of indol-
ence and luxury, the mind like a savage dog seeks
for continual indulgence, and the man himself
becomes clouded and unable to see the truth.
Every thought flowing in the same channel, then
lusts bind a man as with stronjr rattan bonds.
The wise man alone is aljle rightly to distinguish
the truth, he is able to cut off the very root and
source of his (lustful) thoughts. A man by self-
indul2:ence becomes sleek and shinino:, his thoughts
increase like the sprouting tendril, the depth of
lust cannot be fathomed ; from this ]oroceeds the
ever-increasing succession of old age and continual
death."

The Bhikshu beholding the giorious appearance of
Buddha, and hearing^ the words of the verses he had
uttered, prostrated himself on the earth in lowest rever-
ence before hhn, and repenting of his sloth, he assiduously
practised the rules of Samatha and Vipassina,^ arrived at
the condition of a Eahat. And all the Devas who had
heard the words, with joyful thoughts scattered flowers
before the person of Buddha, as a religious offering, and
with countless ^ " Sadhus " departed.

2. In days of old when Buddha was residing at Sravasti,
and there preaching his doctrine for the good of Devas
and men, there was residing in the city a certain rich Brah-
man of a very covetous and niggard disposition, who, from

1 For the meaning of these terms Buddhists in China), vide Childer's
(tranquillity and contemplation, the Diet., sub. voc.

chi kwan of the Tien-tai school of '^ "Sadhu" — an expression of ap-
proval, as our "Amen."

ISO DHAMMAPADA.

a desire to save alms, used to order Lis servant to shut
his door and fasten his windows whenever he took his
meals, so that no beo'Sfar should molest him with his im-
portunities. And so no religious person (Shaman) could
ever gain admittance, or stand in the presence of this
Brahman. One day having desired his wife to kill a fowl
and make a highly savoury dish of the same, they both
sat down toq-ether to eat it, the doors and the windows
having first been closed — and between them their little

child, into whose mouth they both occasionally put scraps
of the savoury dish. Now Buddha, knowing that there w^as
a capacity for conversion in this man's case, transformed
himself into the appearance of a Shaman, and waiting till
the master of the house had finished his meal he placed him-
self before his chair, or seat, and recited the usual formula.
" He who gives little or much (or he who gives a little of his
abundance) in charity, lays up for himself a great reward."
The Brahman, raising his head and seeing the Shaman (as
it seemed), began to abuse him and said, "You call your-
self a religious mendicant, do you ? and yet have no
better manners than this, to force yourself into my pre-
sence when at my meals with my family ? " To which he
replied, " It is you, my lord, who ought to be ashamed —
I need not feel shame for begging as a mendicant." The
Brahman then replied — " And what shame should I feel
for eating thus with my wife in comfort ? " " You, my
lord, who have killed your father, and married your
mother, and thus involved yourself in family disgrace, and
feel no shame, nevertheless upbraid me and would put me
to shame for begging a little food," and then he recited
the followinc^ verses : —

"" As the sprouting creeper which is not cut off
(at the root), such is the case of the man who, with
covetous desire, partakes of food ; ever cherishing
evil thoughts and multiplying family discords
(tombs), such is the constant employment of the

LUST. ' 151

ingorant man. Hell, iucleed, has its gyves and
fetters, but the wise man regards not these as cap-
tivity; the foolish man who is immersed in cares
about wife and child and their personal adornment,
he it is who is in real captivity. The wise man re-
gards lust as the imprisonment of hell, as the hard
bound fetter from which it is difficult to escape, and
therefore he desires to separate this and cut it off
for ever, that being free from any such cares (or,
desires), he may find rest and peace." -^

The Brahman on hearing these words inquired as to
their meaning, on which the Shaman explained, that in
former years the bird (cock) which he had just eaten was
his father, that the little hoy his son had been a Eaksha,
and had eaten the father, and that his wife had been in
former days his mother — and thus it was he was involved
in the utmost diss^race. On hearinsr these words the
Brahman, filled with fear, besought Buddha, who had now
assumed his glorious appearance, to instruct him in the
rules of his society, and finally obtained release and
entered the first path.

3. In days of old when Buddha was residing at the Jeta-
vana Yihara near Sravasti, there was a young Bhikshu,
who, in going through the streets of the city on a begging
excursion, cast eyes on a girl of exceeding beauty, and
was filled with passion for her. Being unable to conquer
his desire, he fell sick, and was unable to eat or sleep, and
pined away daily. On this a fellow disciple went to him,
and asked him how it was he suffered thus, on which the
first revealed the whole matter to the other, and in the
end they both went to the place where Buddha was, and
explained the thing to him. On this Buddha promised to
find a remedy for the Bhikshu's malady, and forthwith

^ Compare vers. 345, 346 of the Puli.

152 DHAMMAPADA.

desired liim to accompany liim with his followers to the
city. On going to the house where the maiden had dwelt,
they found she had now been dead three days, and the
house was filled with mourners, who wailed and wept
incessantly. Then pointing to the offensive corpse, Bud-
dha asked the Bhikshu, if it was that which had inflamed
him with passion ? And he then explained how all
things that exist are equally perishable and inconstant,
and that only through ignorance of this do men set
their hearts upon them, and afterwards he added these
verses : —

^^ At the sight of beauty the heart is at once
ensnared, because it considers not the imperman-
ency of all such appearances. The fool regarding
the outward form as an excellency, how can he
know the falseness of the tliino^, for like a silk-
worm ^ enveloped in its own net (cocoon), so is he
entangled in his own love of sensual pleasure.
But the wise man, able to separate himself and
cast off all this, is no longer entangled, but casts
away all sorrows. The careless and idle man con-
siders that such indulgence of sense is not contrary
to purity, and so going on still indulging such
thoughts, he is bound as a captive in hell ; but the
wise man, destroying all thoughts about such
things, and ever remembering the impurity of such
indulgence, by this means comes out of captivity,
and so is able to escape from the grief of repeated
old a2je and death."

The youthful Bhikshu, seeing the dreadful sight before
him, and having heard the verses just recited, turned with

^ This seems to correspond to the "spider " simile in ver. 347 of the Pali.

LUST. 153

repentance and prostrated himself before Buddha, after
which, persevering in the way of purity, he soon became
a Eahat.

4. In days of old when Buddha was residing at the Jeta-
vana Yihara, near Sravasti, preaching his law for the
sake of Devas and men (Nagas and demons), there was at
this time a certain rich householder who had but one son,
a youth of about twelve or thirteen years of age. This
boy's father and mother having died, and he not being
acquainted with the rules of economising his expenses,
began to lavish his money on himself and others, till he
soon came to beggary and want. ISTow the lad's father
had a certain relative wlio also was very rich ; this man
one day seeing the sad condition of the youth, had com-
passion on him, and took him to his own house, and
finally provided him with an establishment of his own,
with a wife, slaves, horses, and chariots. But notwith-
standing his former experience, the young man again gave
way to extravagance, and was again reduced to poverty,
and notwithstanding the repeated help of his kinsman
and patron he was ever thus. At length his relative, tired
out, sent for the wife of the man, and told her that she
had better seek another home, and find some one who
could protect and provide for her in a respectable way.
On hearing this she returned to her master and said, " My
lord, you seem unable to provide for our wants, let me ask
you what you intend to do, for it behoves me to seek
another home, if there is no provision here for me." On
hearing this the man was filled with shame and disap-
pointment, and thought thus with himself — " I am indeed
a miserable and unhappy man, not knowing how to manage
my affairs ; and now I am going to lose my wife, and to
be left to beg again." Thinking thus, and excited by
recollection of past pleasures and passion, he resolved
Vv^ckedly to put an end to his wife, and afterwards to kill
himself. Taking the woman, therefore, into the inner
apartments, he at once told her his intention to die with

154 DHAMMAPADA.

her there, and then he stabbed her, and afterwards killed
himself. The servants, finding how the case stood, hastily
went to the man's rich relation and told him all the cir-
cumstances ; on this he came with all the people round
about, and seeing the sad sight he was filled with grief,
and finally buried them according to the fixed rules of
the country. Afterwards hearing of Buddha, and the
comfort which he was able to give by the preaching of
his word, he came with all his attendants to the place
where the Master was, and told him of all the thins^s that
had befallen him. On this Buddha bes^an the followinfr
discourse : — " Lust and passion (angry passion) are the
constant miseries of the world. These are the causes of
all the unhappiness which befalls the foolish man. These
are the means by which the constant repetition of birth in
the different conditions of existence (the five ways) is
continued throughout the three worlds. If the sufferings
of ages cannot bring men to repentance and amendment,
how much less can we expect the fool now to become
wise, and shake off the poison of this lust and covetous
longing, which destroys his body and ruins his family
(clan), nay, which destroys and ruins the whole world —
and if this be so, how can we wonder at what has be-
fallen this man and his wife. Then the master added
these lines :

" The fool self-bound by his covetousness, seeks
not to escape to that shore. Coveting wealth and
lustful indulgence, he destroys others and he is
self-destroyed. The lustful mind is the field, uxo-
riousness, anger, delusion, are the fruits. There-
fore he who bestows charity on the non-w^orldly
man, obtains by so doing boundless happiness
(merit). Companions few and goods many,"^ the
merchant, timorous and anxious, given to covetous

1 This is a literal translation— I cannot render it otherwise.

LUST. 155

tliouglits, the robber takes liis life (or, ' these, like
a robber, take his life'). The wise man, therefore,
puts away all covetous desire/'

The lionseliolder hearing these words was filled with
joy; he forgot his grief, and rising from liis seat, he and
his associates at once obtained the fruition of the first
path.

5. In days of old when Buddha was residing in the Jeta-
vana Vihara, near Sravasti, preaching his word for the
sake of Devas and men, &c., there happened to be two
wandering fellows who were sworn friends, and as it were
one in heart, who being^ in the neic^hbourhood thouf^ht
they would become Shamans. They came accordingly to
the place where the master was, and after doing homage
they explained their wish. Having admitted them to his
community, he sent them to one place to give themselves
up to meditation. Notwithstanding all their efforts, how-
ever, they were unable to forget the pleasures of their
former life, and were enslaved by longing for sensual in-
dulgence. Buddha by his divine sight understanding
their condition, and desiring to save them, caused a
Shaman to go to their place of abode, and addressing
them said, " What think you if we three go to the neigh-
bouring harlot- quarter, and without further ado, have a
look at the form of one of the beauties about whom you
think so much ? " Accordingly they all went to the har-
lots' quarter, and meeting with one (who was indeed only
Buddha himself so transformed), they asked her to let
them behold her charms, without actually committing any
overt-act of transgression. Accordingly the woman began
to take off her wreaths and her jewels, and gradually
stripping off her clothes, lo ! such a ghastly sight of defor-
mity met their eyes, and such a fetid odour assailed their
sense, that they could not come nigh the place where she
was. Then the Shaman turned and addressed the two :
'•' What the world calls beauty is but the combination of

156 DHAMMAPADA.

flowers and ornaments, unguents and dress ; remove these,
and what is there but unsightlmess and disgusting appear-
ance ? Is it with such a form as this, the skin wrinkled
like leather, the body exuding foul smells, that you are so
madly enamoured, and then he added these verses :

" 0 lust ! I have discovered thy source and
origin. Born of the busy recollections that haunt
the mind. Now will I no more think of thee or
these ; then thou shalt not longer exist for me. Of
the mind alone is lustful desire ; from oneself arise
the ^NQ. longings of sense. Haste, then, to bind
these five desires, and prove thyself a hero indeed !
Where there is no lust there is no anxious fear ;
at rest, and quiet, there are no more harrowing
cares for such an one — desire expelled, its tram-
mels for ever cast away. This is indeed to find
true deliverance (lit, " for long to come out of the
gulf (of misery)) " [probably the same as " Ogha-
tin?ia," vide M.M. 370].

Then Buddha, having assumed his glorious appearance,
the two Shamans were filled with shame, and with deep
repentance fell down at his feet and did obeisance. And
after listening further to his instruction they ^ became
Eahats. Now as they were returning to their place of
abode, the one seeing the happy, contented face of the
other, asked his companion the reason of it, on which he
repeated over and over the following lines : —

" Day and night was I a slave of lustful desires,
incessantly did my mind dwell on these thoughts ;
but now I have seen the woman I lono;ed for so

^ Or, as the following lines would indicate, only one was able to arrive at
this condition.

LUST. 157

miicli ill all her naked deformity, my tlioughts
Lave perislied, I have no more sorrow.

On hearing these words, his companion was able to
shake off the trammels of lust, and immediately received
Divine illumination (eyes of the Law).

( 158 )

SECTION XXXIII.

ADVANTAGEOUS SERVICE. ^

Formerly Buddha with his followers, havinf^ rrone to the
kingdom of Kausambi (Ku-tan-mi), he took up his resi-
dence in the Yihara called Mi-yin (lovely sound), and
there preached the word for the sake of Devas and men.
At this time the king of the country was called Yau-tien
(Udayana), whose queen was of a remarkably pure cha-
racter. Having heard that Buddha had come to his king-
dom, the King and the Queen, with her attendants, went
forth to visit liim, and having paid him the usual saluta-
tions, they sat down. Then Buddha, for their sakes, be-
gan to preach and to show the impermanency, sorrow, and
vanity of things around us, from which all our miseries
come. And then he proved that heaven was the reward
of religious merit (virtue), and hell the result of sin (crime).
In consequence of this sermon both the King and Queen
were induced to accept the five rules of a lay- disciple, and
so returned to tlie palace. Now at this time there was a
certain Brahman called Kih-sing (lucky star), who had . a
daughter incomparable for loveliness, just sixteen years
old. On her account the Brahman, for ninety days, ex-
posed a heap of a thousand gold masurans, and challenged
any one to find a single fault in her, and whoever could
do so should have the gold. No one being able to do so,
and desiring to find some one fit for her to marry, he again
challenged any one to bring a man equal to his daughter
in grace, and to him he would give her as a wife. Now,

^ This section, as I have already observed, does not occur in the Pali.

ADVANTAGEOUS SERVICE. 159

having heard that the family of the Shaman Gotama,
known as the Sakyas, were remarkable for their beauty,
and that therefore he was fit to possess his daughter, he
came to the place where Buddha was, and taking his
daughter with him, after the usual salutations, he spake
thus : — " My daughter is extremely beautiful, and un-
equalled for womanly grace ; and you also, Gotama, are
remarkable for your beauty. You may, therefore, have
my daughter, and make her your companion (wife)." To
whom Buddha replied, " Your daughter's beauty, sir, is
according to your own estimation ; my beauty is accord-
ing to that of the Buddhas ; my beauty and a woman's
beauty are wholly different. Your daughter's loveliness,
0 sir, is like that of the picture on the jar (or vessel), in
the middle of which there is only filth and excrement.
How can that be considered as beauty which belongs only
to the eyes, the ears, the nose, the mouth, the body ? It
is this beauty of outside form that causes sorrow, over-
turns families, destroys kinship, sacrifices relationships,
kills children ; all these come from this (love of) womanly
beauty. But I am a Shaman — I stand by myself — and
would rather endure any calamity than comply with your
request. Sir, you may go ; I decline your offer."

On this the Brahman departed highly irate ; and then,
coming into the presence of the King, he dilated on his
daughter's beauty, and offered her to him. The King,
highly pleased at her appearance, accepted her, and made
her his second Queen. Having laden her with presents
and jewelry, she soon began to fill his mind with jealous
thoughts and dislike for the first Queen, and at last per-
suaded him to send for her on a certain occasion to in-
dulge her fancy (knowing that she would not come). Con-
sequently the King sent for her, on which the first Queen
declined to appear, on the ground that she was engaged
in some religious exercise (fast), and so for several occa-
sions. The King, enraged thereat, sent a man with a rope
to drag her into his presence ; and when she was brought

i6o DHAMMAPADA.

in, lie took his bow and purposed to slioot her through
the body. But lo ! the arrow he discharged returned
again towards the King, and did her no harm ; and so
a2:ain and ac^ain. On this the Kin^?, filled with astonish-
nient (fear), said to her, " By what power of magic have
you been able to bring this about ? " To which she re-
plied, " I have but taken refuge in the three gems, and
the whole day have been engaged in religious observances
(fasts), and on this account the Lord (World-honoured)
has protected me." On this the King exclaimed, " Won-
derful ! " and, dismissing the second Queen, he sent her
back to her parents, and re-established the first in undis-
puted authority. Then, with the Queen's attendants, he
went to the place where Buddha was, and after due salu-
tations, he explained to him what had happened, on which
Buddha (after a short discourse) repeated these lines : —

'' If Heaven were to rain down the seven pre-
cious substances, yet would not the covetous man
be satisfied ; his pleasure would be little, his sorrow
much. The wise man, possessed of virtue, although
he possessed the pleasures of Heaven, would wisely
let them go, and covet them not. He who finds his
happiness in removing thoughts of lustful enjoy-
ment, this man is the disciple of Buddha/'

Then Buddha further explained to the King the inevi-
table result of a wicked life, that it would redound ten
thousand times more miserably on the guilty man, whilst
the reward of religion and self-denial would be certainly
the enjoyment of heaven. Having so spoken, the King
and the Queen's attendants, and the rest, received perfect
release, and became partakers in the Paths.

( i6i )

SECTION XXXIV.

THE SHAMAN (bHIKKHUVAGGO).

In days of old, when Buddha was residing in the Jeta-
vana Vihara, near Sravasti, preaching his doctrine for the
sake of Devas and men, there was a certain Bhikshu,
young in years, who used every morning to assume his
robe, and take his mendicant's staff and begging-dish, and
go through the streets of the town begging his food. On
the way there was a certain nobleman's garden, on the
outside part of which were sown certain esculant plants,
and the ground guarded by a contrivance for discharging
arrows at whatever beast, or thief, came there to trespass
or steal. Moreover, as guardian of the ground, there was
a girl of tender age left, who used to warn travellers away
from the place if they had missed their way, or were likely
to trespass on the field without knowing the danger, lest
they should be shot.

Now it came to pass that on one occasion the Bhikshu,
having gone his round through the city, was returning
homewards, when, on passing the spot, he heard the plain-
tive alarm of the girl as she sang out to him to beware ;
and his passions being roused thereby, he thought to go
in and hold some conversation with her, and amuse him-
self. While assaying to do this he was filled with sudden
fear, he let his staff fall, and his robes were disordered, and
his alms-dish disarranged ; when Buddha, by his divine
sight, seeing how the case stood, and that in a moment or
two the Bhikshu would be pierced by the arrows, and so

perish in his sin, transformed himself into a white-robed

i62 DHAMMAPADA,

layman, and standing by the side of the Bhikshu, repeated
these expostulatory stanzas : —

" 0 Shaman ! whither o^oest thou ? unsfuarded
in the workings of thought. Step by step becom-
ing more immersed in the slough, as you follow
your evil purpose. Disgrace not your robes by
such evil conduct as you purpose ! Death stares
you in the face as you go forward ! Stem the
stream (of inclination), pause and reflect, trample
down the lustful desire. A man who does not
destroy desire is led on by one thought alone (to
do this and that, till he destroys and ruins him-
self). Be up then, and dare to do 1 Bind thyself
fast. The man who has left home (to become a
Shaman), and yet gives way to idleness and sloth —
whose mind still hankers after impure indulgence
— is like the rotten tree against which the wind
blows, which can hardly resist its force, but is soon
blown down."

Then Buddha, having assumed his glorious appearance,
the Bhikshu, ashamed of his weakness, fell down at the
master's feet, and, deeply repenting, soon became a Rahat ;
and countless others who heard the circumstances, belong-
ing to the Yihara, received divine illumination.

( i63 )

SECTION XXXV.

THE BEAHMACHAPJN.

In days of old, in a certain mountain (called Sse-yau-
clm-to) in the country of Saketa (Sse-ho-teli), there were
resident some 500 Brahmans who pretended to have
arrived at final release (Mrvana), in consideration of their
miraculous powers (irrdhi). Now at this time Buddha,
having just arrived at complete enlightenment, and begin-
ning to sound the drum of the law, and open the doors of
immortality, was induced, on account of these Brahma-
charins, to come into their neighbourhood, and sitting
beneath a tree, to reveal the splendour of his person.
After some conversation with them, he repeated these
verses :

*' Stem the stream and pass over, without desire
as a Brahman ! Understanding the end of all that
is made (or, of all modes of conduct), this is truly
named (the life of a) Brahmacharin.^ In (or, by
means of) the two laws of nothingness,^ pure and
spotless passing over the gulf, casting off all the
bonds of desire, this is to be a Brahmacharin (in-
deed). It is not by his clan, or his platted hair,
that a man is called a Brahman, but he who walks
truthfully and righteously, he is indeed rightly
called a good man (Bhadra). What avails the

^ The reader will observe the similarity of the P^li version, vers. 383, kc.
2 The sense appears to be " regarding both this world and the other as
nothing." Compare the Pali o?'ajjdra.

i64 DHAMMAPADA.

platted liair, 0 fool ! the garment of grass, wliat
good ? Within there is no quittance of desire,
then what advantage the outward denial of self ?
Put away lust, hatred, delusion, sloth and all its
evil consequences, as the snake puts off its skin,
this is to be a Brahmacharin indeed. Separate
yourself from all worldly associations — let the
mouth speak no foul words — thoroughly investi-
gate the eight paths (Ashtanga marga), this is to
be a Brahmacharin indeed. To have cast off all
thoughts of family affection, to have given up all
desire after home, and all the bonds of personal
preference loosed, this is to be a Brahmacharin in-
deed. He who has given up all thoughts about
this world or the next, and places no reliance on
either — this man is a Brahmacharin indeed. He
who understands his own previous history, and has
come to an end of all future chance of birth or
death, him I call a Brahmacharin. He who is per-
fect in knowledge, is a Brahmacharin."

Having thus spoken, Buddha addressed the Brahma-
charins in these words :

'' You who profess to have arrived at Nirvana,
are but as fishes in a pool of shallow water ! What
pleasure or satisfaction can you expect ? "

The Brahmacharins havinej heard these words and con-
sidered them, bowed down before Buddha, and having
been admitted into his community, soon became Eahats.
The other hearers, also filled with joy, were enabled to
enter the Paths.

( i65 )

SECTION XXXVI.

NIRVANA.l

In days of old when Buddha was residing in the Gridhra-
kuta Mountain, near Kajagriha, with the whole assembly
of the Bhikshus, 1250 in number, the King of Magadha,
whose name was Ajatasatru, being then ruler of 100 king-
doms, was in perplexity as to one of them called Yuechi
(Getse ?), which refused to pay him tribute, although the
country abounded in wealth, and was highly prosperous.
On this the King sent his prime minister called Yu-she, to
ask Buddha what he should do, and whether he would be
successful in using force against the rebellious kingdom.
Having come into the presence of Buddha and put the
question, the World-honoured replied : " So long as the
King of the Yue-chi observes the seven rules, he will
not be easily overcome." On this the minister inquired as
to the character of these seven rules, to which the master
answered: (i.) "So long as the people of the Yue-chi
observe right rules in self-government, in their several
villages and communities, so long they will be able to
protect themselves. (2.) So long as the ministers and
rulers hold together, and agree, and govern justly, so
long, &c. (3.) So long as they in a national view, obey
the laws, and submit to their direction without partiality
or favour, so long they will be unconquerable. (4.) So
loner as the Yue-chi observe the rules of decorum between
man and woman, and depart not from these rules of pro-
priety, so long, &c. (5.) So long as the Yue-chi observe

1 The chapters which follow are not found in the Pali.

i65 DHAMMAPADA.

the rules of reverence due to father and mother and other
relations, and dutifully provide for their wants, so long,
&c. (6.) So long as the Yue-chi religiously observe the
ceremonies of the four seasons, in doinc^ homaf:re to heaven
and earth, so long, &c. (7.) So long as the Yue-chi pay
respect to all their religious teachers (Shamans), and espe-
cially those who have come to them from far (travellerv<5
or religious guests), and provide them with the usual neces-
saries, such as food, bedding, medicine, &c., so long, &c. '
These are the seven rules, if the Yue-chi observe onlv
one of them, it would be difficult to overpower them, how
much more if they regard the seven, and then the World-
honoured added these words : —

'^ Eely not too entirely on the advantage of
victory (conquest), for though you may prevail in
battle, yet there is still sorrow in store ; rather
should a man seek the rules of self-conquest,
having conquered himself, then there will be no
further ground for birth (or, continued life)."

The minister having heard these words, was imme-
diately convinced (obtained the rudiments of truth
(wisdom or Bodhi)), and those in the assembly who had
not yet entered the Paths, were enabled to do so. The
minister then rising from his seat, begged permission to
depart, and on being so permitted by Buddha, he went
back to the King and told him what the master had said.
On this the King gave up all his intentions to go to war,
and in consequence the Yue-chi returned to their obedi-
ence and submitted to the King.

( i67 )

SECTION XXXVIL

BIllTH AND DEATH.

In days of old when Buddha was residing in the Jetavana
Yihara, near Sravasti, preaching his law^ for the sake of
Devas and men, there was a certain rich householder, a
Brahman, who had a son just twenty years old, who had
recently married a wife. And now seven days had passed
after the marriage, when the young pair agreed to go
together to the after-garden to look at the beautiful trees
and flowers. It was just the third month of spring-time
when they sallied forth. Amongst the other trees there
was one beautiful plum-tree in blossom, the flowers of
which were beyond their reach, but yet the bride longed
to have one. On this the young man assayed to climb
the tree to get his love a flower. Having reached a top-
most branch, lo ! it gave way beneath his weight, and he
fell to the OTound and was killed. Then there was sreat
lamentation among the members of his family. The wails
and cries of his friends resounded on every side — and
after returning from his funeral obsequies — which were
conducted according to the rules of religion — the house
was again filled with the sounds of grief and lamentation.
On this the World-honoured, perceiving the circumstances
of the case, came at once to the dwelling. On seeing him,
the father and mother and all the rest went forth and did
him reverence ; and on explaining the cause of their grief
the master addressed the householder and said, " Cease

1 The expression used liere for "law," implies "the expanded law," or
" saddharraa."

1 68 DHAMMAPADA,

your lamentations, and listen to me ! All things around
you are inconstant and destined to change ! Once born,
then there is death. Sin and its consequences are neces-
sarily bound up together. And who is this youth, and
who his relations for whom ye weep so pitifully and
without intermission?" And then the Master repeated
these verses : —

*' What is life but the flower or the fruit which
falls, when ripe, but yet which ever fears the un-
timely frost ? Once born there is nought but
sorrow ; for who is there can escape death ? From
the first moment of conception in the womb, the
result of passionate love and desire, there is nought
but the bodily form, transitory as the lightning
flash. It is difficult to dam up the daily flow of
the waters of life. The body is but a thing des-
tined to perish. There is no certain form given
to the spirit conceived with the body. Once dead
it is again born — the connections of sin and of
merit cannot be overreached. It is not a matter
of one life, or one death, but from the act of
renewed conception proceeds all the consequences
of former deeds, resulting in joy or misery; the
body dies but the spirit is not entombed ! "

After these verses were said, Buddha explained that the
cause of the untimely death of the young bridegroom
was, that in former days he had ruthlessly shot a young
sparrow through the body, as he wandered through the
garden of his house with three companions; and then after
explaining the consequences of this proceeding in each
case the World-honoured added these verses :

It is the mind alone (spirit) that determines

BIR TH AND DEA TH. 1 69

the character of (life in) the three worlds. Just as
the life has been virtuous or the contrary, is the
subsequent career of the individual. Living in the
dark, darkness will follow ; the consequent birth is
as the echo from the cavern, immersed in carnal
desires, there cannot be any thing but carnal appe-
tite ; all things result from previous conduct, as
the traces follow the elephant-step, or the shadow
the substance."

After hearing these words, the householder and those
who accompanied him were filled with joy, and accepted
the terms of discipleship, and finally entered the Paths.

( I70 )

SECTION XXXVIIL

THE PEOFIT OF EELIGION.

I . There was in former days a certain King wlio ruled his
people justly, and with an earnest desire for their good ;
but he had no son to succeed him. Buddha, having come
to his kingdom, he went to hear him preach, and being
convinced of the truth he became a disciple. After this
he ceased not to pray earnestly for a son. Now he had a
little servant boy (keih-shi ?) about eleven years old, who
also devoted himself to religious exercises and the repeti-
tion of Scripture. This boy having died, w^as re-incar-
nated as a child of the King his master, and when he had
arrived at the age of fifteen years he was publicly acknow-
ledged as the Prince Eoyal (Kumara). After a while, the
King having died, the Prince ascended the throne, and
he soon gave way to evil habits of self-indulgence, and
the people and the kingdom suffered in consequence. On
this Buddha, knowing all the circumstances of the case,
once more visited the kingdom, and the Piaja having gone
to meet him, paid the usual obeisance. Buddha then be-
gan to explain to the King how it was he had come to his
present royal dignity — viz., by his attention in former
births to the five religious duties of a Shaman, which are
these — 1st, charity; 2d, founding rehgious buildings; 3d,
reverence in w^orship ; 4th, patience and self-restraint ;
5 th, diligent search after truth. By observing these he
had attained his present rank; and then the World-
honoured added these words, and said : —

THE PROFIT OF RELIGION. 171

" A man wlio knows how to reverence the hiofher
powers, his parents, and religious teachers — who is
full of faith, and obedience, and charity, and wis-
dom— shall certainly in the end attain a fortunate
condition of birth. His destiny being thus a feli-
citous one, if born in the world he will be a ruler
of men^ (" prince," or " honourable," among men),
and by his wisdom will be able to control the
empire. Keverencing the law, it cannot be but
that he will become lord of men. And so continu-
ing in the path of virtue, and not receding there-
from, he will ever be so born, and without any
intermission enjoy increasing happiness."

Buddha having thus spoken, explained how the King
had come to his present dignity, and urged him not to give
way, now he had attained such a position, to the tempta-
tions of sense, and then added these lines : —

'^ The man who possesses authority in the world,
practising himself in right dealing, and not using
violence, regulating his thoughts, and overcoming
all wicked desires, thus becomes a king of the law
(or a righteous king). Seeing that which is right,
he is able to do good ; loving virtue, he is able to
profit men ; and thus, by an impartiality of con-
duct, he treats all and makes all, as it were, his
own equals and fellows."

The King having heard these words, was filled with
penitence, and bowing down at Buddha's feet, he received
the five rules of a lay disciple, and entered the first Path.

2. In days of old, when Buddha was residing at the Jeta-
vana Vihara, near Sravasti, preaching his law for the good

1 Compare the Greek &.va.^ a.v^p<j}v [Juventus Mundi, cap. vi.).

172 DHAMMAPADA.

of Devas and men, at this time there was in a country
some way to the south a very large elephant of a three-
fold colour, white, blue, and black, which the King very
much desired to capture and to tame, so as to make it one
of his fighting elephants. Accordingly having despatched
his chief hunter for the purpose, he waited in expectation
of his command being obeyed. Now there was at this
time in the mountains a certain divine elephant, his body
white as snow, his tail red as vermilion, and his tusks
yellow as gold. Having seen this creature, the hunter re-
turned to the King, and asked him whether the elephant
he had been sent to capture was of this kind. The King
immediately ordered the beast to be taken and brought to
him. On this the hunter, with thirty men, went in pur-
suit of him. Having come to the spot, and surrounded
the place, the elephant, knowing their purpose, allowed
the men to approach him, and then, filled with fury, he
rushed at them and trampled the nearest to death, and
put the others to flight. Now at this time in the side of
the mountain there was a young and lusty hermit, who
had long practised his religious austerities without arriving
at any degree of fixedness. Seeing from a distance the
sad case of these hunters, and pitying their condition,
relying on his strength, he hurried to the spot, hoping to
save them. Meantime Buddha, seeing the danger of this
Bhikshu, and fearing lest the divine elephant should kill
him, quickly transported himself to the place, and stand-
ing beside the elephant, caused the glory of his person to
exhibit itself. The elephant, seeing the brilliancy of the
body of Buddha, appeased his rage, and gave up the pur-
suit of. the men. The Bhikshu also seeing the wonderful
light that shone forth, bowed down at Buddha's feet, who
forthwith repeated these verses : —

'^ Be not so foolishly angry with the divine
elephant as thus to entangle yourself in the certain
calamity that will follow your conduct ; the evil

THE PROFIT OF RELIGION. 173

thought produces self-destruction, and in the end
accomplishes no good."

The Bhikslm, having heard these words, was convinced
that he was wrong in giving loose to the thoughts he had,
and in deep penitence bowing at Buddha's feet, obtained
wisdom.

[The next story is that of Buddha, in a similar way to
the last, converting a Eaksha, who had attacked a city to
the south of Eajagriha, and devoured many of its inhabi-
tants ; on which occasion the Master recited these lines : —

*' One who is able to rely upon the saving power
of virtue (virtuous, or moral conduct), a happy
destiny ever follows that man, and by perception
of religious truth (the law) he becomes conspicuous
among his fellow-men. And thus he finally escapes
the three evil modes of birth ; getting rid of anger
by strict moral government, he also drives away
sorrow and fear ; he rises to be chief of the three
worlds (Buddha) ; then neither N4gas or demons, or
noxious, poisonous snakes, can hurt Mm, the man
who disobeys not the laws of virtuous conduct."]

[The next story relates to Buddha when he was in a
former birth a chakravarttin (universal monarch), and
made a rule that he and his descendants shoukl give up
their empire and become Shamans on the appearance of
the first white hair on their heads (a similar story is found
in the "previous history" of Buddha, in the " Eomantic
Legend," pp. 18, 19)].

( 174 )

SECTION XXXIX.

GOOD FORTUNE (MAHAMANGALA).i

When Buddha was residing in the G-ridhrakuta Mountain,
near Eajagriha, preaching for the benefit of Devas and
men, there was residing on the banks of the Ganges a
certain Brahmacharin, belonging to the Nirgrantha sect, of
considerable age and vast wisdom. This man, with his
500 followers, devoted himself to the study of the stars
and heavenly bodies, with a view to predict lucky and
unlucky events. On one occasion, just before Buddha had
commenced his public ministry, this man, with his dis-
ciples, were discussing the question of " good fortune," as
they sat by the river's side ; and after explaining in what
good fortune consisted, so far as it concerned the happi-
ness of a prince in his worldly empire, the question arose
as to what ''good fortune" was when considered in refer-
ence to the future. After much discussion, they resolved
to go to the Bodhi Tree, where the World-honoured had
just overcome Mara, and put this question to him. What
is the secret of real " good fortune " ? On which the
Master opened his mouth and repeated these lines : —

" Buddha, the Honoured above all gods, Tatha-
gata, the ever- wise and intelligent, is asked by the
learned sages of the Brahmacharin sect in what
consists the enjoyment of good fortune. On this
Buddha, the compassionate, for their sake enun-
ciates true wisdom. He who has faith, and de-

^ This section agrees with the " Muhamangala Sutta" of the Sutta Nipata.

GOOD FORTUNE. 175

lights in tlie true Law, tliis man is fortunate above
all others. He who looks for good luck neither
from gods or sacrifices to spirits (but from himself)
is truly fortunate. A friend of the virtuous, and
holding with the righteous, always making the
consideration of virtue his first aim, keeping his
body in strict obedience to the rules of propriety,
this man is fortunate indeed! Avoidiner bad
people and following the good, giving up wine,
and using strict moderation in all personal gratifi-
cation, not lusting after female beauty, this man is
indeed a fortunate one. Ever anxious to listen to
the rules of right conduct, persevering in the study
of the Law and Eules of Discipline (Dharma and
Vinaya), self-restrained and without offence, this
man is fortunate above all. If a householder, then
cariuo; for his father and mother, and lookino^ after
the welfare of his house, and properly fostering his
wife and child, not occupying himself in vain and
useless avocations, this man is indeed fortunate.
Not giving way to idleness or self-honour, knowing
the character of moderation (as to himself), and
thoughtful of his friends, at proper times reading
the Scriptures and practising (himself in them),
this man is truly fortunate. Patiently continuing
in the way of duty (of what he hears he ought to
do), rejoicing to see a religious person (Shaman),
and ever invitins^ such an one to instruct him in
religion, this man is happy. Observing the reli-
gious seasons (fasts), and during such seasons using
strict self- abstinence, always desiring to see the
virtuous and holy man, placing his confidence in

176 DHAMAfAPADA.

tlie instruction of tlie enlightened, tins man is for-
tunate. Once convinced of the happiness of reli-
gion (Bodhi), then with upright heart never swerv-
ing from his faith, desiring above all things to
escape the three evil ways (of birth), this man is
truly happy. With equal mind, devoting himself
to charity, honouring all the wise alike, and pay-
ing respect to the Divine Spirits, this man is in-
deed happy. Always anxious to get rid of sensual
desires and covetousness, to escape from delusive
thoughts, ignorance, and anger, ever constant in
the pursuit of true wisdom, this man is indeed for-
tunate. Even in discarding the evil using no ex-
traordinary appearance of effort, but steadily per-
severing in the practice of what is right, always
acting as he ought to act, this man is fortunate
indeed. Full of love for all things in the world,
practising virtue in order to benefit others, this
man alone is happy. The wise man dwelling in
the world, pursuing this line of fortunate behaviour
with constancy, ever pressing onwards to complete
what knowledge he has gained, this is a happy man
indeed."

The Brahmacharin, having heard the instruction of
Buddha, felt his heart full of joy ; immediately he arose
and worshipped, and took refuge in Buddha, the Law, and
the Churcli.

The Nirgrantha and his followers, having heard these
words, were very glad, and after due worship they ob-
tained permission to become Shamans, and soon obtained
inward illumination (the eyes of the Law).

PRINTED BY BALLANTYNE, HANSON AND CO.
EDINBURGH AND LONDON

DATE DUE

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HIGHSMITH # 45220

BL1411.D5A131878

Texts from the Buddhist canon, commonly

Princeton Theological Seminary-Speer Library

1 1012 00033 9343

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