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THE 


SACRED  BOOKS  OF  THE  EAST 


VOLUME    X 

PART  I.     THE  DHAMMAPADA 
PART  II.    THE   SUTTA-NIPATA 


[10] 


Honfron 

HENRY     FROWDE 


OXFOKD     UNIVERSITY     FBESS     WABEHOUSE 
7    PATERNOSTER    ROW 


THE 


SACRED  BOOKS  OF  THE  EAST 


TRANSLATED 


BY  VARIOUS  ORIENTAL  SCHOLARS 


AND     EDITED    BY 


F.   MAX    MtiLLER 


VOLUME    X 
PART   I 


AT     THE     CLARENDON      PRESS 
1881 

[All  rights  reserved] 


THE    DHAMMAPADA 

A  COLLECTION  OF  VERSES 

BEING  ONE   OF  THE   CANONICAL  BOOKS   OF  THE 
BUDDHISTS 

TRANSLATED       FROM      PALI 


BY 


F.    MAX    MULLER 


AT     THE     CLARENDON     PRESS 
1881 

[All  rights  reserved] 


/ 1— 
I  H-M 


CONTENTS 


INTRODUCTION  TO  THE  DHAMMAPADA 


DHAMMAPADA. 

C^U  A  'DTI?'!?        1 

3 

V^HAr  1  J1K     1  . 

„         2. 

On  Earnestness 

9 

?J 

3. 

12 

4 

16 

" 

TC« 

5. 

The  Fool      . 

20 

„ 

6. 

The  Wise  Man  (Parc^ita) 

23 

5) 

7. 

The  Venerable  (Arhat) 

.           27 

0 

nrn          TVirvllQQn  f\V. 

o  I 

" 

o. 
9. 

Evil      .... 

34 

1  0 

•       36 

J) 

A  \J  • 

11. 

O1H  Acre 

41 

1  9 

Self 

45 

J) 

L  £• 

13. 

The  Wrorld    . 

•       47 

J} 

14. 

The  Buddha  (the  Awakened) 

49 

JJ 

15. 

Happiness     . 

•       53 

16. 

Pleasure 

.       56 

JJ 

17. 

Anger 

•          •        58 

M 

18. 

Impurity 

60 

JJ 

19. 

The  Just 

•        64 

JJ 

20. 

The  Way      . 

.        67 

}> 

21. 

Miscellaneous 

.        70 

5J 

22. 

The  Downward  Course 

-        74 

w 

23. 

The  Elephant 

•      77 

J) 

24. 

Thirst 

.      80 

25. 

The  Bhikshu  (Mendicant) 

.      85 

?J 

26. 

The  Brahma^a  (Arhat)  . 

.      89 

Index 


97 


Transliteration  of  Oriental  Alphabets  adopted  for  the 
Translations  of  the  Sacred  Books  of  the  East  (see  the 
end  of  this  volume) 


INTRODUCTION 


TO 


THE    DHAMMAPADA. 


THE  DHAMMAPADA,  A  CANONICAL  BOOK. 

THE  Dhammapada  forms  part  of  the  Pali  Buddhist  canon, 
though  its  exact  place  varies  according  to  different  authori 
ties,  and  we  have  not  as  yet  a  sufficient  number  of  complete 
MSS.  of  the  Tipi/aka  to  help  us  to  decide  the  question1. 

Those  who  divide  that  canon  into  three  Pi/akas  or 
baskets,  the  Vinaya-piteka,  Sutta-pi/aka,  and  Abhidham- 
ma-pi/aka,  assign  the  Dhammapada  to  the  Sutta-pifoka. 
That  Pi/aka  consists  of  five  Nikayas  :  the  Digha-nikaya, 
the  Ma^ima-nikaya,  the  Sawyutta-nikaya,  the  Anguttara- 
nikaya,  and  the  Khuddaka-nikaya.  The  fifth,  or  Khuddaka- 
nikaya,  comprehends  the  following  works  :  i.  Khuddaka- 
pa//*a;  2.  DHAMMAPADA;  3.  Udana  ;  4.  Itivuttaka;  5.  Sutta- 
nipata  ;  6.  Vimanavatthu  ;  7.  Petavatthu  ;  8.  Theragatha  ; 
9.Therigatha;  10.  £ataka ;  n.Niddesa;  12.  Pa/isambhida ; 
13.  Apadana;  14.  Buddhavawsa  ;  15.  ATariya-piteka. 

According  to  another  division2,  however,  the  whole  Bud 
dhist  canon  consists  of  five  Nikayas:  the  Digha-nikaya,  the 
Ma^ima-nikaya,  the  Sa^yutta-nikaya,  the  Anguttara- 
nikaya,  and  the  fifth,  the  Khuddaka-nikaya,  which  Khud 
daka-nikaya  is  then  made  to  comprehend  the  whole  of 
the  Vinaya  (discipline)  and  Abhidhamma  (metaphysics), 
together  with  the  fifteen  books  beginning  with  the  Khud- 
daka-pa///a. 

The  order  of  these  fifteen  books  varies,  and  even,  as 
it  would  seem,  their  number.  The  Dighabhawaka  school 

1  See  Feer,  Journal  Asiatique,  1871,  p.  263.     There  is  now  at  least  one  com 
plete  MS.  of  the  Tipiz-aka,  the  Phayre  MS.,  at  the  India  Office,  and  Professor 
Forchhammer  has  just  published  a  most  useful  List  of  Pali  MSS.,  collected  in 
Burma,  the  largest  collection  hitherto  known. 

2  See  Childers,  s.  v.  Nikaya,  and  extracts  from  Buddhaghosa's  commentary 
on  the  Brahmag-ala-sutta. 


X  DHAMMAPADA. 


admits  twelve  books  only,  and  assigns  them  all  to  the  Abhi- 
dhamma,  while  the  Ma<^/^imabha;/akas  admit  fifteen  books, 
and  assign  them  to  the  Sutta-pi/aka.  The  order  of  the 
fifteen  books  is:  i.  £ataka  [10];  2.  Mahaniddesa  [n]; 
3.  ATullaniddesa  [n];  4.  Pa/isambhidamagga  [12]  ;  5.  Sutta- 
nipata  [5]  ;  6.  DHAMMAPADA  [2]  ;  7.  Udana  [3]  ;  8.  Iti- 
vuttaka  [4]  ;  9.  Vimanavatthu  [6]  ;  10.  Petavatthu  [7]  ; 
n.  Theragatha  [8];  12.  Therigatha  [9];  13.  ^ariya- 
pifeka  [15]  ;  14.  Apadana  [13]  ;  15.  Buddhava;;/sa  [14]  \ 

The  Khuddaka-pa/^a  is  left  out  in  the  second  list,  and 
the  number  is  brought  to  fifteen  by  dividing  Niddesa  into 
Maha-niddesa  and  ^Tulla-niddesa. 

There  is  a  commentary  on  the  Dhammapada  in  Pali, 
and  supposed  to  be  written  by  Buddhaghosa  2,  in  the  first 
half  of  the  fifth  century  A.D.  In  explaining  the  verses  of  the 
Dhammapada,  the  commentator  gives  for  every  or  nearly 
every  verse  a  parable  to  illustrate  its  meaning,  which  is 
likewise  believed  to  have  been  uttered  by  Buddha  in  his 
intercourse  with  his  disciples,  or  in  preaching  to  the  multi 
tudes  that  came  to  hear  him. 

DATE  OF  THE  DHAMMAPADA. 

The  only  means  of  fixing  the  date  of  the  Dhammapada 
is  trying  to  ascertain  the  date  of  the  Buddhist  canon 
of  which  it  forms  a  part,  or  the  date  of  Buddhaghosa, 
who  wrote  a  commentary  on  it.  This,  however,  is  by  no 
means  easy,  and  the  evidence  on  which  we  have  to  rely  is 
such  that  we  must  not  be  surprised  if  those  who  are 
accustomed  to  test  historical  and  chronological  evidence 

1  The  figures  within  brackets  refer  to  the  other  list  of  books  in  the  Khud- 
daka-nikaya.     See  also  p.  xxviii. 

2  M.LeonFeer  in  the  Journal  Asiatique,  1871,  p.  266,  mentions  another  com 
mentary  of  a  more  philosophical  character,  equally  ascribed  to  Buddhaghosa, 
and  having  the  title  Vivara  Bra  Dhammapada,  i.  e.  L'auguste  Dhammapada 
devoile.     Professor  Forchhammer  in  his  '  List  of  Manuscripts,'  1879-80,  men 
tions  the  following  works  in  connection  with  the  Dhammapada :  Dhammapada- 
Nissayo ;  Dh.  P.  Att&akatha  by  Buddhaghosa ;  Dh.  P.  AttAakatha  Nissayo, 
3  vols.,  containing  a  complete  translation  of  the  commentary ;  Dh.  P.  Va^u. 
Of  printed   books   he  quotes :   Kayanupassanakyam,    a   work  based   on   the 
Garavaggo,    Mandalay,    1876    (390   pages),    and   Dhammapada-desanakyam, 
printed  in  '  British  Burma  News.' 


INTRODUCTION.  XI 


in  Greece  and  Rome,  decline  to  be  convinced  by  it.  As 
a  general  rule,  I  quite  agree  that  we  cannot  be  too  sceptical 
in  assigning  a  date  to  ancient  books,  particularly  if  we 
intend  to  use  them  as  documents  for  tracing  the  history 
of  human  thought.  To  the  initiated,  I  mean  to  those  who 
have  themselves  worked  in  the  mines  of  ancient  Oriental 
literature,  such  extreme  scepticism  may  often  seem  un 
scientific  and  uncalled  for.  They  are  more  or  less  aware 
of  hundreds  of  arguments,  each  by  itself,  it  may  be,  of 
small  weight,  but  all  combined  proving  irresistible.  They 
are  conscious,  too,  of  having  been  constantly  on  the  look 
out  for  danger,  and,  as  all  has  gone  on  smoothly,  they  feel 
sure  that,  in  the  main,  they  are  on  the  right  road.  Still  it  is 
always  useful  to  be  as  incredulous  as  possible,  particularly 
against  oneself,  and  to  have  before  our  eyes  critics  who  will 
not  yield  one  inch  beyond  what  they  are  forced  to  yield  by 
the  strongest  pressure  of  facts. 

The  age  of  our  MSS.  of  the  canonical  books,  either  in 
Pali  or  Sanskrit,  is  of  no  help  to  us.  All  Indian  MSS.  are 
comparatively  modern,  and  one  who  has  probably  handled 
more  Indian  MSS.  than  anybody  else,  Mr.  A.  Burnell, 
has  lately  expressed  his  conviction  that  'no  MS.  written 
one  thousand  years  ago  is  now  existent  in  India,  and  that 
it  is  almost  impossible  to  find  one  written  five  hundred 
years  ago,  for  most  MSS.  which  claim  to  be  of  that  date 
are  merely  copies  of  old  MSS.  the  dates  of  which  are 
repeated  by  the  copyists  V 

Nor  is  the  language,  whether  Sanskrit  or  Pali,  a  safe 
guide  for  fixing  dates.  Both  languages  continue  to  be 
written  to  our  own  time,  and  though  there  are  some 
characteristic  marks  to  distinguish  more  modern  from  more 
ancient  Buddhist  Sanskrit  and  Pali,  this  branch  of  critical 
scholarship  requires  to  be  cultivated  far  more  extensively 
and  accurately  before  true  scholars  would  venture  to  fix  the 
date  of  a  Sanskrit  or  Pali  text  on  the  strength  of  linguistic 
evidence  alone2. 

1  Indian  Antiquary,  1880,  p.  233. 

2  See  some  important  remarks  on  this  subject  in  Fausboll's  Introduction  to 
Sutta-nipata,  p.  xi. 


Xll  DHAMMAPADA. 


The  Buddhists  themselves  have  no  difficulty  in  assigning 
a  date  to  their  sacred  canon.  They  are  told  in  that  canon 
itself  that  it  was  settled  at  the  First  Council,  or  immediately 
after  the  death  of  Buddha,  and  they  believe  that  it  was 
afterwards  handed  down  by  means  of  oral  tradition,  or 
actually  written  down  in  books  by  order  of  Klryapa,  the 
president  of  the  First  Council 1.  Buddhaghosa,  a  learned 
and  in  some  respects  a  critical  scholar,  living  in  the  be 
ginning  of  the  fifth  century  A.D.,  asserts  that  the  canon 
which  he  had  before  him,  was  the  same  as  that  fixed  by 
the  First  Council 2. 

Several  European  students  have  adopted  the  same 
opinion,  and,  so  far  as  I  know,  no  argument  has  yet  been 
advanced  showing  the  impossibility  of  the  native  view, 
that  some  collection  of  Buddha's  doctrines  was  made  im 
mediately  after  his  death  at  Ra^agaha,  and  that  it  was 
finally  settled  at  what  is  called  the  Second  Council,  or  the 
Council  of  Vesali.  But  what  is  not  impossible  is  not  there 
fore  true,  nor  can  anything  be  gained  by  appealing  to  later 
witnesses,  such  as,  for  instance,  Hiouen  Thsang,  who  tra 
velled  through  India  in  the  seventh  century,  and  wrote 
down  anything  that  he  could  learn,  little  concerned  whether 
one  statement  tallied  with  the  other  or  not 3.  He  says  that 
the  Tipi/aka  was  written  down  on  palm  leaves  by  Kajyapa 
at  the  end  of  the  First  Council.  But  what  can  be  the  weight 
of  such  a  witness,  living  more  than  a  thousand  years  after 
the  event,  compared  with  that,  for  instance,  of  the  Maha- 
vawsa,  which  dates  from  the  fifth  century  of  our  era,  and 

1  Bigandet,  Life  of  Gaudama  (Rangoon,  1866),  p.  350  ;  but  also  p.  120  note. 

2  See  Childers,  s.  v.  Tipiteka.     There  is  a  curious  passage  in  Buddhaghosa's 
account  of  the  First  Council.    '  Now  one  may  ask,'  he  says, '  Is  there  or  is  there 
not  in  this  first  Paragika  anything  to  be  taken  away  or  added  ?  '    I  reply,  There 
is  nothing  in  the  words  of  the  Blessed  Buddha  that  can  be  taken  away,  for  the 
Buddhas  speak  not  even  a  single  syllable  in  vain,  yet  in  the  words  of  disciples 
and  devatas  there  are  things  which  may  be  omitted,  and  these  the  elders  who 
made  the  recension,  did  omit.     On  the  other  hand,  additions  are  everywhere 
necessary,  and  accordingly,  whenever  it  was  necessary  to  add  anything,  they 
added  it.     If  it  be  asked,  What  are  the  additions  referred  to  ?     I  reply,  Only 
sentences  necessary  to  connect  the  text,  as  'at  that  time/  'again  at  that  time,' 
'  and  so  forth.' 

3  Pelerins  Bouddhistes,  vol.  i.  p.  158. 


INTRODUCTION.  Xlll 


tells  us  in  the  account  of  Mahinda's  missionary  journey 
to  Ceylon  (241/318),  that  the  son  of  Asoka  had  to  spend 
three  years  in  learning  the  Tipi^aka  by  heart  from  the 
mouth  of  a  teacher l  ?  No  mention  is  then  made  of  any 
books  or  MSS.,  when  it  would  have  been  most  natural  to 
do  so 2.  At  a  later  time,  during  the  reign  of  King  Vatfaga- 
mani3  (88-766.0.),  the  same  chronicle,  the  Mahava^sa,  tells 
us  that  '  the  profoundly  wise  priests  had  theretofore  orally 
(mukhapa///ena)  perpetuated  the  Pali  of  the  Pi/akattaya 
and  its  A/^akatha  (commentary),  but  that  at  this  period  the 
priests,  foreseeing  the  perdition  of  the  people  assembled, 
and  in  order  that  the  religion  might  endure  for  ages,  re 
corded  the  same  in  books  (potthakesu  likhapayu?;/)4.' 

No  one  has  yet  questioned  the  dates  of  the  Dipavawsa, 
about  400  A.D.,  or  of  the  first  part  of  the  Mahavamsa, 
between  459-477  A.  n.,  and  though  no  doubt  there  is  an 
interval  of  nearly  600  years  between  the  composition  of 
the  Mahavamsa  and  the  recorded  writing  down  of  the 
Buddhist  canon  under  Va^agamani,  yet  we  must  remember 
that  the  Ceylonese  chronicles  were  confessedly  founded  on 
an  older  A#//akatha  preserved  in  the  monasteries  of  the 
island,  and  representing  an  unbroken  line  of  local  tradition. 

My  own  argument  therefore,  so  long  as  the  question  was 
only  whether  we  could  assign  a  pre-Christian  date  to  the 
Pali  Buddhist  canon,  has  always  been  this.  We  have 
the  commentaries  on  the  Pali  canon  translated  from  Sin 
halese  into  Pali,  or  actually  composed,  it  may  be,  by 
Buddhaghosa.  Buddhaghosa  confessedly  consulted  various 

1  Mahavamsa,  p.  37 ;  DipavamsaVII,  28-31 ;  Buddhaghosha's Parables, p.xviii. 

2  Bigandet,  Life  of  Gaudama,  p.  351. 

8  Dr.  E.  Miiller  (Indian  Antiquary,  Nov.  1880,  p.  270)  has  discovered  inscrip 
tions  in  Ceylon,  belonging  to  Devanapiya  Maharaja  Gami«i  Tissa,  whom  he 
identifies  with  Va^agamani. 

4  The  same  account  is  given  in  the  Dipavamsa  XX,  20,  and  in  the  Sara- 
sangraha,  as  quoted  by  Spence  Hardy,  Legends,  p.  192.  As  throwing  light 
on  the  completeness  of  the  Buddhist  canon  at  the  time  of  King  Va^agamani, 
it  should  be  mentioned  that,  according  to  the  commentary  on  the  Mahavamsa 
(Tumour,  p.  liii),  the  sect  of  the  Dhammaru£ikas  established  itself  at  the 
Abhayavihara,  which  had  been  constructed  by  Va^agamani,  and  that  one  of 
the  grounds  of  their  secession  was  their  refusing  to  acknowledge  the  Parivara 
(thus  I  read  instead  of  Pariwana)  as  part  of  the  Vinaya-pi/aka.  According  to 
the  Dipavamsa  (VII,  42)  Mahinda  knew  the  Parivara. 


DHAMMAPADA. 


MSS.,  and  gives  various  readings,  just  as  any  modern 
scholar  might  do.  This  was  in  the  beginning  of  the  fifth 
century  A.D.,  and  there  is  nothing  improbable,  though  I 
would  say  no  more,  in  supposing  that  some  of  the  MSS., 
consulted  by  Buddhaghosa,  dated  from  the  first  century 
B.C.,  when  Va#agamani  ordered  the  sacred  canon  to  be 
reduced  to  writing. 

There  is  one  other  event  with  reference  to  the  existence 
of  the  sacred  canon  in  Ceylon,  recorded  in  the  Mahavawsa, 
between  the  time  of  Buddhaghosa  and  Va^agamani,  viz. 
the  translation  of  the  Suttas  from  Pali  into  the  language  of 
Ceylon,  during  the  reign  of  Buddhadasa,  339-368  A.  D. 
If  MSS.  of  that  ancient  translation  still  existed,  they  would, 
no  doubt,  be  very  useful  for  determining  the  exact  state 
of  the  Pali  originals  at  that  time l.  But  even  without  them 
there  seems  no  reason  to  doubt  that  Buddhaghosa  had 
before  him  old  MSS.  of  the  Pali  canon,  and  that  these 
were  in  the  main  the  same  as  those  written  down  at  the 
time  of  Va//agamani. 

BUDDHAGHOSA'S  AGE. 

The  whole  of  this  argument,  however,  rested  on  the 
supposition  that  Buddhaghosa's  date  in  the  beginning  of 
the  fifth  century  A.  D.  was  beyond  the  reach  of  reasonable 
doubt.  *  His  age,'  I  had  ventured  to  say  in  the  Preface 
to  Buddhaghosha's  Parables  (1870),  'can  be  fixed  with 
greater  accuracy  than  most  dates  in  the  literary  history 
of  India.'  But  soon  after,  one  of  our  most  celebrated  Pali 
scholars,  the  great  Russian  traveller,  Professor  Joh.  Minayeff, 
expressed  in  the  Melanges  Asiatiques  (13/25  April,  1871) 
the  gravest  doubts  as  to  Buddhaghosa's  age,  and  thus 
threw  the  whole  Buddhist  chronology,  so  far  as  it  had 
then  been  accepted  by  all,  or  nearly  all  scholars,  back  into 
chaos.  He  gave  as  his  chief  reason  that  Buddhaghosa  was 
not,  as  I  supposed,  the  contemporary  of  Mahanama,  the 

1  A  note  is  added,  stating  that  several  portions  of  the  other  two  divi 
sions  also  of  the  Pi/akattaya  were  translated  into  the  Sinhalese  language,  and 
that  these  alone  are  consulted  by  the  priests,  who  are  unacquainted  with  Pali. 
On  the  other  hand,  it  is  stated  that  the  Sinhalese  text  of  the  AttAakatha  exists 
no  longer.  See  Spence  Hardy,  Legends,  p.  xxv,  and  p.  69. 


INTRODUCTION.  XV 


author  of  the  Mahavawsa,  but  of  another  Mahanama,  the 
king  of  Ceylon. 

Professor  Minayefif  is  undoubtedly  right  in  this,  but  I  am 
not  aware  that  I,  or  anybody  else,  had  ever  questioned  so 
palpable  a  fact.  There  are  two  Mahanamas  ;  one,  the  king 
who  reigned  from  410-432  A.D. ;  the  other,  the  supposed 
author  of  the  Mahava^sa,  the  uncle  and  protector  of  King 
Dhatusena,  459-477.  '  Dhatusena,'  I  had  written,  '  was  the 
nephew  of  the  historian  Mahanama,  and  owed  the  throne 
to  the  protection  of  his  uncle.  Dhatusena  was  in  fact  the 
restorer  of  a  national  dynasty,  and  after  having  defeated 
the  foreign  usurpers  (the  Damilo  dynasty)  "  he  restored  the 
religion  which  had  been  set  aside  by  the  foreigners'"  (Mahav. 
p.  256).  Among  his  many  pious  acts  it  is  particularly 
mentioned  that  he  gave  a  thousand,  and  ordered  the  Dipa- 
va^sa  to  be  promulgated.  As  Mahanama  was  the  uncle 
of  Dhatusena,  who  reigned  from  459-477,  he  may  be  con 
sidered  as  a  trustworthy  witness  with  regard  to  events  that 
occurred  between  410  and  432.  Now  the  literary  activity  of 
Buddhaghosa  in  Ceylon  falls  in  that  period  V 

These  facts  being  admitted,  it  is  surely  not  too  great 
a  stretch  of  probability  to  suppose,  as  I  did,  that  a  man 
whose  nephew  was  king  in  459-477,  might  have  been 
alive  in  410-432,  that  is  to  say,  might  have  been  a  con 
temporary  of  Buddhaghosa.  I  did  not  commit  myself  to 
any  further  theories.  The  question  whether  Mahanama, 
the  uncle  of  Dhatusena,  was  really  the  author  of  the  Maha- 
vawsa,  the  question  whether  he  wrote  the  second  half  of 
the  37th  chapter  of  that  work,  or  broke  off  his  chronicle  in 
the  middle  of  that  chapter,  I  did  not  discuss,  having  no 
new  materials  to  bring  forward  beyond  those  on  which 
Tumour  and  those  who  followed  him  had  founded  their 
conclusions,  and  which  I  had  discussed  in  my  History  of 
Sanskrit  Literature  (1859),  p.  267.  All  I  said  was,  '  It  is 
difficult  to  determine  whether  the  38th  as  well  as  the  (whole 
of  the)  37th  chapter  came  from  the  pen  of  Mahanama,  for 

1  '  Ungefahr  50  Jahre  alter  als  Mahanama  1st  Buddhaghosha,'  see  Wester- 
gaard,  Uber  Buddha's  Todesjahr,  p.  99. 


XVI  DHAMMAPADA. 


the  Mahava^sa  was  afterwards  continued  by  different 
writers,  even  to  the  middle  of  the  last  century.  But, 
taking  into  account  all  the  circumstances  of  the  case,  it  is 
most  probable  that  Mahanama  carried  on  the  history  to 
his  own  time,  to  the  death  of  Dhatusena,  477  A.D.' 

What  I  meant  by  'all  the  circumstances  of  the  case' 
might  easily  be  understood  by  any  one  who  had  read  Tur- 
nour's  Preface  to  the  Mahava;;zsa.  Tumour  himself  thought 
at  first  that  Mahanama's  share  in  the  Mahava/^sa  ended 
with  the  year  301  A.D.,  and  that  the  rest  of  the  work,  called 
the  Sulu  Wanse,  was  composed  by  subsequent  writers1. 
Dharmakirti  is  mentioned  by  name  as  having  continued 
the  work  to  the  reign  of  Prakrama  Bahu  (A.D.  1266).  But 
Tumour  afterwards  changed  his  mind  2.  Considering  that 
the  account  of  Mahasena's  reign,  the  first  of  the  Seven 
Kings,  terminates  in  the  middle  of  a  chapter,  at  verse  48, 
while  the  whole  chapter  is  called  the  Sattara^iko,  '  the 
chapter  of  the  Seven  Kings,'  he  naturally  supposed  that 
the  whole  of  that  chapter,  extending  to  the  end  of  the  reign 
of  his  nephew  Dhatusena,  might  be  the  work  of  Mahanama, 
unless  there  were  any  strong  proofs  to  the  contrary.  Such 
proofs,  beyond  the  tradition  of  writers  of  the  MSS.,  have 
not,  as  yet,  been  adduced  3. 

But  even  if  it  could  be  proved  that  Mahanama's  own  pen 
did  not  go  beyond  the  48th  verse  of  the  37th  chapter,  the 
historical  trustworthiness  of  the  concluding  portion  of  that 
chapter,  containing  the  account  of  Buddhaghosa's  literary 
activity,  nay,  even  of  the  38th  chapter,  would  be  little 
affected  thereby.  We  know  that  both  the  Mahava;/zsa 
and  the  somewhat  earlier  Dipava;;zsa  were  founded  on  the 
Sinhalese  A/^akathas,  the  commentaries  and  chronicles 
preserved  in  the  Mahavihara  at  Anuradhapura.  We  also 
know  that  that  Vihara  was  demolished  by  Mahasena,  and 
deserted  by  nearly  all  its  inmates  for  the  space  of  nine 
years  (p.  235),  and  again  for  the  space  of  nine  months 

1  Introduction,  p.  ii.  The  .Kulavamsa  is  mentioned  with  the  Mahavamsa,  both 
as  the  works  of  Mahanama,  by  Professor  Forchhammer  in  his  List  of  Pali  MSS. 

2  Introduction,  p.  xci. 

3  See  Rhys  Davids,  Journal  of  the  Royal  Asiatic  Society,  1875,  P-iQ^. 


INTRODUCTION.  XV11 


(p.  237).  We  can  well  understand  therefore  why  the  older 
history,  the  Dipavawsa,  should  end  with  the  death  of  Maha- 
sena  (died  302  A.D.),  and  why  in  the  Mahava^sa  too  there 
should  have  been  a  break  at  that  date.  But  we  must  not 
forget  that,  during  Mahanama's  life,  the  Mahavihara  at 
Anuradhapura  was  restored,  that  some  kind  of  chronicle, 
called  the  Dipava;;?sa,  whether  it  be  a  general  name  of  any 
c,  '  chronicle  of  the  island,'  or  of  our  Dipava;;zsa,  or,  it  may  be, 
even  of  our  Mahiva;^sa,  was  ordered  to  be  published  or  pro 
mulgated  (dipetum)  under  Dhatusena,the  nephew  and  protege 
of  Mahanama.  Therefore,  even  if  we  do  not  insist  on  the 
personal  authorship  of  Mahanama,  we  may  certainly  main 
tain  that  historical  entries  had  been  made  in  the  chronicles 
of  Anuradhapura  during  Dhatusena's  reign,  and  probably 
under  the  personal  auspices  of  Mahanama,  so  that  if  we 
find  afterwards,  in  the  second  half  of  the  37th  chapter  of 
his  Mahava;^sa>  an  account  of  events  which  had  happened 
between  the  destruction  of  the  Mahavihara  and  the  reign 
of  Dhatusena,  and  among  them  an  account  of  so  important 
an  event  as  the  arrival  of  Buddhaghosa  from  Magadha  and 
his  translation  of  the  Sinhalese  A/^akatha  into  the  lan 
guage  of  Magadha,  we  may  well  suppose  that  they  rest 
on  the  authority  of  native  chronicles,  written  not  long  after 
the  events,  and  that  therefore,  *  under  all  the  circumstances 
of  the  case/  the  age  of  Buddhaghosa  can  be  fixed  with 
greater  accuracy  than  most  dates  in  the  literary  history 
of  India. 

There  is  one  difficulty  still  remaining  with  regard  to  the 
date  of  the  historian  Mahanama  which  might  have  per 
plexed  Tumour's  mind,  and  has  certainly  proved  a  stumbling- 
block  to  myself.  Tumour  thought  that  the  author  of  the 
commentary  on  the  Mahava^sa,  the  Va^satthappakasini, 
was  the  same  as  the  author  of  the  Mahavawsa,  viz.  Maha 
nama.  The  date  of  that  commentary,  however,  as  we  know 
now,  must  be  fixed  much  later,  for  it  speaks  of  a  schism 
which  took  place  in  the  year  60 1  A.  D.,  during  the  reign 
of  Agrabodhi  (also  called  Dhatapatisso).  Tumour1  looked 

1  Introduction,  p.  liii. 

[10]  b 


XVlii  DHAMMAPADA. 


upon  that  passage  as  a  later  interpolation,  because  he 
thought  the  evidence  for  the  identity  of  the  author  and 
the  commentator  of  the  Mahava?/zsa  too  strong  to  be  set 
aside.  He  trusted  chiefly  to  a  passage  in  the  commentary, 
and  if  that  passage  had  been  correctly  rendered,  the  con 
clusion  which  he  drew  from  it  could  hardly  be  resisted. 
We  read  in  the  Mahava;;/sa  (p.  254) : 

'  Certain  members  of  the  Moriyan  dynasty,  dreading  the 
power  of  the  (usurper)  Subho,  the  balattho,  had  settled  in 
various  parts  of  the  country,  concealing  themselves.  Among 
them  there  was  a  certain  landed  proprietor  Dhatusena,  who 
had  established  himself  at  Nandivapi.  His  son  named 
Dhita,  who  lived  at  the  village  Ambiliyago,  had  two  sons, 
Dhatusena  and  Silatissabodhi,  of  unexceptional  descent. 
Their  mother's  brother(Mahanama),  devoted  to  the 
cause  of  religion,  continued  to  reside  (at  Anura- 
dhapura)  in  his  sacerdotal  character,  at  the  edifice 
built  by  the  minister  Dighasandana.  The  youth 
Dhatusena  became  a  priest  in  his  fraternity,  and  on  a  certain 
day,  while  he  was  chaunting  at  the  foot  of  a  tree,  a  shower 
of  rain  fell,  and  a  Naga,  seeing  him  there,  encircled  him  in 
his  folds,  and  covered  him  and  his  book  with  his  hood.  .  .  . 
Causing  an  image  of  Maha  Mahinda  to  be  made,  and  con 
veying  it  to  the  edifice  (Ambamalaka)  in  which  the  thera's 
body  had  been  burnt,  in  order  that  he  might  celebrate 
a  great  festival  there,  and  that  he  might  also  promul 
gate  the  contents  of  the  Dipava^sa,  distributing 
a  thousand  pieces,  he  caused  it  to  be  read  aloud  V 

If  we  compare  with  this  extract  from  the  Mahava/^sa 
a  passage  from  the  commentary  as  translated  by  Tumour, 
we  can  well  understand  how  he  arrived  at  the  conclusion 
that  it  was  written  by  the  same  person  who  wrote  the 
Mahava;^sa. 

Tumour  translates  (p.  liv) : 

'  Upon  these  data  by  me,  the  thera,  who  had,  with  due 

1  Mr.  Tumour  added  a  note  in  which  he  states  that  Dipavamsa  is  here  meant 
for  Mahavarasa,  but  whether  brought  down  to  this  period,  or  only  to  the  end  of 
the  reign  of  Mahasena,  to  which  alone  the  Tika.  extends,  there  is  no  means  of 
ascertaining  (p.  257). 


INTRODUCTION.  XIX 


solemnity,  been  invested  with  the  dignified  title  of  Maha- 
nama,  resident  at  the  parive^a  founded  by  the 
minister  Dighasandana,  endowed  with  the  capacity 
requisite  to  record  the  narrative  comprised  in  the  Maha- 
va^sa,  in  due  order,  rejecting  only  the  dialect  in  which 
the  Singhalese  A#//akatha  are  written,  but  retaining  their 
import  and  following  their  arrangement,  the  history,  entitled 
the  Palapadoruvawsa  (Padyapadanuvawsa),  is  compiled. 
As  even  in  times  when  the  despotism  of  the  ruler  of  the 
land,  and  the  horrors  arising  from  the  inclemencies  of  the 
seasons,  and  when  panics  of  epidemics  and  other  visitations 
prevailed,  this  work  escaped  all  injury;  and  moreover,  as 
it  serves  to  perpetuate  the  fame  of  the  Buddhas,  their 
disciples,  and  the  Pache  Buddhas  of  old,  it  is  also  worthy 
of  bearing  the  title  of  Va;/zsatthappakasini.' 

As  the  evidence  of  these  two  passages  in  support  of  the 
identity  of  the  author  and  the  commentator  of  the  Maha- 
va^sa  seemed  to  me  very  startling,  I  requested  Mr.  Rhys 
Davids  to  copy  for  me  the  passage  of  the  commentary. 

The  passage  runs  as  follows  : 

Ya  ettavata  mahavawsatthanusarakusalena  Dighasanda- 
senapatina  karapita-mahaparive^avasina  Mahanamo  ti  ga- 
ruhi  gahitanamadheyyena  there^a  pubba-Sihala-bhasitaya 
Sihala////akathaya  bhasantara;^  eva  va^iya  atthasaram 
eva  gahetva  tantinayanurupena  katassa  imassa  Padyapada- 
nuva^zsassa  atthava/wana  mayd  tarn  eva  sannissitena 
araddha,  padesissariya-  dubbu^/zibhaya  -  rogabhayadi  -  vivi- 
dha-antaraya-yuttakale  pi  anantarayena  ni///^anam  upagata, 
sa  buddha-buddhasavaka-pa^/fcekabuddhadinaw  pora^anaw 
ki^a;^  pubbava;/zsatthappakasanato  aya^  Vawsatthappa- 
kasini  nama  ti  dharetabba.  .  .  .  Padyapadanuva;#sa- 
va^;/ana  Va;^satthappakasini  ni///^ita. 

Mr.  Rhys  Davids  translates  this  : 

4  The  commentary  on  this  Padyapadanuvawja,  which  (latter 
work)  was  made  (in  the  same  order  and  arrangement,  and  re 
taining  the  sense,  but  rejecting  the  dialect,  of  the  Sinhalese 
commentary  formerly  expressed  in  the  Sinhalese  tongue) 
by  the  elder  who  bore  the  name  of  Mahanama,  which  he  had 

b   2 


XX  DHAMMAPADA. 


received  from  the  venerable,  who  resided  at  the  Mahapari- 
ve/za  built  by  the  minister  Dighasanda,  and  who  was  well 
able  to  conform  to  the  sense  of  the  Mahava;/zsa — (this  com 
mentary)  which  was  undertaken  by  me  out  of  devotion  to 
that  (history),  and  which  (though  thus  undertaken)  at  a  time 
full  of  danger  of  various  kinds— such  as  the  danger  from 
disease,  and  the  danger  from  drought,  and  the  danger 
from  the  government  of  the  province — has  been  safely 
brought  to  a  conclusion — this  (commentary),  since  it  makes 
known  the  meaning  of  the  history  of  old,  the  mission  of 
the  ancients,  of  the  Buddhas,  of  their  disciples,  and  of  the 
Pa££eka  Buddhas,  should  bear  the  name  Vawsatthappa- 
kasini.  .  .  . 

'  End  of  the  Vawsatthappakasini,  the  commentary  on 
the  Padyapadanuvawsa.' 

This  shows  clearly  that  Tumour  made  a  mistake  in  trans 
lating  this  exceedingly  involved,  yet  perfectly  intelligible, 
passage,  and  that  so  far  from  proving  that  the  author  of 
the  commentary  was  the  same  person  as  the  author  of  the 
text1,  it  proves  the  very  contrary.  Nay,  I  feel  bound  to 
add,  that  we  might  now  argue  that  as  the  commentator 
must  have  lived  later  than  60 1  A.  D.,  the  fact  that  he  too 
breaks  oft"  at  verse  48  of  chapter  37,  seems  to  show  that  at 
his  time  also  the  Mahavawsa  did  not  extend  as  yet  beyond 
that  verse.  But  even  then,  the  fact  that  with  the  restoration 
of  the  Mahavihara  of  Anuradhapuraan  interest  in  historical 
studies  revived  in  Ceylon,  would  clearly  show  that  we  may 
trust  the  date  of  Buddhaghosa,  as  fixed  by  the  second  part 
of  the  37th  chapter  of  the  Mahavawsa,  at  all  events  till 
stronger  evidence  is  brought  forward  against  such  a  date. 

Now  I  am  not  aware  of  any  such  evidence2.  On  the 
contrary,  making  allowance  for  a  difference  of  some  ten  or 
twenty  years,  all  the  evidence  which  we  can  gain  from 
other  quarters  tends  to  confirm  the  date  of  Buddha- 

1  Dr.  Oldenberg  informs  me  that  the  commentator  quotes  various  readings 
in  the  text  of  the  Mahavamsa. 

s  The  passage,  quoted  by  Professor  Minayeff  from  the  Sasanavarasa,  would 
assign  to  Buddhaghosa  the  date  of  930-543  =  387  A.D.,  which  can  easily  be 
reconciled  with  his  accepted  date.  If  he  is  called  the  contemporary  of  Shipala, 
we  ought  to  know  who  that  Siripala  is. 


INTRODUCTION.  XXI 


ghosa1.  I  therefore  feel  no  hesitation  in  here  reprinting 
that  story,  as  we  find  it  in  the  Mahavawsa,  not  free  from 
legendary  ingredients,  it  is  true,  yet  resting,  I  believe,  on 
a  sound  foundation  of  historical  fact. 

'  A  Brahman  youth,  born  in  the  neighbourhood  of  the 
terrace  of  the  great  Bo-tree  (in  Magadha),  accomplished  in 
the  "vi^a"  (knowledge)  and  "sippa"  (art),  who  had  achieved 
the  knowledge  of  the  three  Vedas,  and  possessed  great 
aptitude  in  attaining  acquirements ;  indefatigable  as  a 
schismatic  disputant,  and  himself  a  schismatic  wanderer 
over  (^ambudipa,  established  himself,  in  the  character  of 
a  disputant,  in  a  certain  vihara 2,  and  was  in  the  habit  of 
rehearsing,  by  night  and  by  day  with  clasped  hands,  a 
discourse  which  he  had  learned,  perfect  in  all  its  com 
ponent  parts,  and  sustained  throughout  in  the  same  lofty 
strain.  A  certain  Mahathera,  Revata,  becoming  acquainted 
with  him  there,  and  (saying  to  himself),  "  This  individual  is 
a  person  of  profound  knowledge,  it  will  be  worthy  (of  me) 
to  convert  him  ; "  enquired,  "  Who  is  this  who  is  braying 
like  an  ass  ?  "  The  Brahman  replied  to  him,  "  Thou  canst 
define,  then,  the  meaning  conveyed  in  the  bray  of  asses." 
On  the  Thera  rejoining,  "  I  can  define  it ;  "  he  (the  Brah 
man)  exhibited  the  extent  of  the  knowledge  he  possessed. 
The  Thera  criticised  each  of  his  propositions,  and  pointed 
out  in  what  respect  they  were  fallacious.  He  who  had 
been  thus  refuted,  said,  "  Well,  then,  descend  to  thy  own 
creed  ; "  and  he  propounded  to  him  a  passage  from  the 
Abhidhamma  (of  the  Pi/akattaya).  He  (the  Brahman) 
could  not  divine  the  signification  of  that  passage,  and 
enquired/' Whose  manta  is  this?" — "It  is  Buddha's  manta." 
On  his  exclaiming,  "  Impart  it  to  me ; "  the  Thera  replied, 
"Enter  the  sacerdotal  order."  He  who  was  desirous  of 
acquiring  the  knowledge  of  the  Pi/akattaya,  subsequently 
coming  to  this  conviction,  "  This  is  the  sole  road  "  (to  sal 
vation),  became  a  convert  to  that  faith.  As  he  was  as 
profound  in  his  eloquence  (ghosa)  as  Buddha  himself,  they 
conferred  on  him  the  appellation  of  Buddhaghosa  (the 

1  See  Bigandet,  Life  of  Gaudama,  pp.  351,  381. 

2  On  this  vihara,  its  foundation  and  character,  see  Oldenberg,  Viaaya,  vol.  i. 
p.  liii ;  Hiouen-thsang,  III,  p.  487  seq. 


XX11  DHAMMAPADA. 


voice  of  Buddha) ;  and  throughout  the  world  he  became  as 
renowned  as  Buddha.  Having  there  (in  £ambudipa)  com 
posed  an  original  work  called  TVanodaya  (Rise  of  Know 
ledge),  he,  at  the  same  time,  wrote  the  chapter  called 
A/Masalini,  on  the  Dhammasangani  (one  of  the  commen 
taries  on  the  Abhidhamma). 

4  Revata  Thera  then  observing  that  he  was  desirous  of 
undertaking  the  compilation  of  a  general  commentary 
on  the  Pi/akattaya,  thus  addressed  him:  "The  text 
alone  of  the  Pi/akattaya  has  been  preserved  in  this  land, 
the  A^akatha  are  not  extant  here,  nor  is  there  any 
version  to  be  found  of  the  schisms  (vada)  complete.  The 
Sinhalese  A^akatha  are  genuine.  They  were  com 
posed  in  the  Sinhalese  language  by  the  inspired  and  pro 
foundly  wise  Mahinda,  who  had  previously  consulted  the 
discourses  (kathamagga)  of  Buddha,  authenticated  at  the 
three  convocations,  and  the  dissertations  and  arguments  of 
Sariputta  and  others,  and  they  are  extant  among  the  Sin 
halese.  Preparing  for  this,  and  studying  the  same,  translate 
them  according  to  the  rules  of  the  grammar  of  the  Maga- 
dhas.  It  will  be  an  act  conducive  to  the  welfare  of  the 
whole  world." 

'Having  been  thus  advised,  this  eminently  wise  personage 
rejoicing  therein,  departed  from  thence,  and  visited  this 
island  in  the  reign  of  this  monarch  (i.  e.  Mahanama,  410- 
432).  On  reaching  the  Mahavihara  (at  Anuradhapura),  he 
entered  the  Mahapadhana  hall,  the  most  splendid  of  the 
apartments  in  the  vihara,  and  listened  to  the  Sinhalese 
A/^akatha,  and  the  Theravada,  from  the  beginning  to  the 
end,  propounded  by  the  Thera  Sanghapala ;  and  became 
thoroughly  convinced  that  they  conveyed  the  true  meaning 
of  the  doctrines  of  the  Lord  of  Dhamma.  Thereupon 
paying  reverential  respect  to  the  priesthood,  he  thus  peti 
tioned  :  "  I  am  desirous  of  translating  the  A^akatha. ; 
give  me  access  to  all  your  books."  The  priesthood,  for  the 
purpose  of  testing  his  qualifications,  gave  only  two  gathas, 
saying,  "  Hence  prove  thy  qualification  ;  having  satisfied 
ourselves  on  this  point,  we  will  then  let  thee  have  all  our 
books/'  From  these  (taking  these  gatha  for  his  text),  and 


INTRODUCTION.  XX111 


consulting  the  Pi/akattaya,  together  with  the  A^/zakatha, 
and  condensing  them  into  an  abridged  form,  he  composed 
the  work  called  the  Visuddhimagga.  Thereupon,  having 
assembled  the  priesthood,  who  had  acquired  a  thorough 
knowledge  of  the  doctrines  of  Buddha,  at  the  Bo-tree,  he 
commenced  to  read  out  the  work  he  had  composed.  The 
devatas,  in  order  that  they  might  make  his  (Buddhaghosa's) 
gifts  of  wisdom  celebrated  among  men,  rendered  that  book 
invisible.  He,  however,  for  a  second  and  third  time  re- 
composed  it.  When  he  was  in  the  act  of  producing  his 
book  for  the  third  time,  for  the  purpose  of  propounding  it, 
the  devatas  restored  the  other  two  copies  also.  The  assem 
bled  priests  then  read  out  the  three  books  simultaneously. 
In  those  three  versions  there  was  no  variation  whatever 
from  the  orthodox  Theravadas  in  passages,  in  words,  or  in 
syllables.  Thereupon,  the  priesthood  rejoicing,  again  and 
again  fervently  shouted  forth,  saying,  "Most  assuredly 
this  is  Metteya  (Buddha)  himself,"  and  made  over  to  him 
the  books  in  which  the  Pi/akattaya  were  recorded,  together 
with  the  A^/zakatha.  Taking  up  his  residence  in  the 
secluded  Ganthakara-vihara  (at  Anuradhapura),  he  trans 
lated,  according  to  the  grammatical  rules  of  the  Maga- 
dhas,  which  is  the  root  of  all  languages,  the  whole  of  the 
Sinhalese  A^akatha  (into  Pali).  This  proved  an  achieve 
ment  of  the  utmost  consequence  to  all  beings,  whatever 
their  language. 

'All  the  Theras  and  AHriyas  held  this  compilation  in 
the  same  estimation  as  the  text  (of  the  Pi/akattaya).  There 
after,  the  objects  of  his  mission  having  been  fulfilled,  he 
returned  to  £ambudipa,  to  worship  at  the  Bo-tree  (at  Uru- 
velaya,  or  Uruvilva,  in  Magadha).' 

Here1  we  have  a  simple  account  of  Buddhaghosa 2  and 

1  Mahavarasa,  p.  250,  translated  by  Tumour. 

2  The  Burmese  entertain   the  highest   respect  for  Buddhaghosa.      Bishop 
Bigandet,  in  his  Life  or  Legend  of  Gaudama  (Rangoon,  1866),  writes:   'It  is 
perhaps  as  well  to  mention  here  an  epoch  which  has  been,  at  all  times,  famous 
in  the  history  of  Budhism  in  Burma.     I  allude  to  the  voyage  which  a  Religious 
of  Thaton,  named  Budhagosa,  made  to  Ceylon,  in  the  year  of  religion  943  =  400 
A.D.     The  object  of  this  voyage  was  to  procure  a  copy  of  the  scriptures.     He 
succeeded  in  his  undertaking.    He  made  use  of  the  Burmese,  or  rather  Taking 


XXIV  DHAMMAPADA. 


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

But  although  the  date  which  we  can  assign  to  Buddha- 
ghosa's  translation  of  the  commentaries  on  the  Pali  Tipi- 
/aka  proves  the  existence  of  that  canon,  not  only  for  the 
beginning  of  the  fifth  century  of  our  era,  but  likewise,  though 
it  may  be,  with  less  stringency,  for  the  first  century  before 
our  era,  the  time  of  Va//agamani,  the  question  whether  Bud 
dhaghosa  was  merely  a  compiler  and  translator  of  old  com 
mentaries,  and  more  particularly  of  the  commentaries  brought 
to  Ceylon  by  Mahinda  (241  B.C.),  or  whether  he  added  any 
thing  of  his  own1,  requires  to  be  more  carefully  examined. 
The  Buddhists  themselves  have  no  difficulty  on  that  point. 
They  consider  the  A////akathas  or  commentaries  as  old  as 
the  canon  itself.  To  us,  such  a  supposition  seems  impro 
bable,,  yet  it  has  never  been  proved  to  be  impossible.  The 
Mahava^sa  tells  us  that  Mahinda,  the  son  of  Asoka,  who 
had  become  a  priest,  learnt  the  whole  of  the  Buddhist 
canon,  as  it  then  was,  in  three  years  (p.  37) 2;  and  that 
at  the  end  of  the  Third  Council  he  was  despatched  to 
Ceylon,  in  order  to  establish  there  the  religion  of  Buddha 
(p.  71).  The  king  of  Ceylon,  Devanampiya  Tissa,  was 
converted,  and  Buddhism  soon  became  the  dominant 

characters,  in  transcribing  the  manuscripts,  which  were  written  with  the  cha 
racters  of  Magatha.  The  Burmans  lay  much  stress  upon  that  voyage,  and 
always  carefully  note  down  the  year  it  took  place.  In  fact,  it  is  to  Budhagosa 
that  the  people  living  on  the  shores  of  the  Gulf  of  Martaban  owe  the  pos 
session  of  the  Budhist  scriptures.  From  Thaton,  the  collection  made  by  Budha 
gosa  was  transferred  to  Pagan,  six  hundred  and  fifty  years  after  it  had  been 
imported  from  Ceylon.'  See  ibid.  p.  392. 

1  He  had  written  the  ^Vanodaya,  and  the  AaJia.sS.lini,  a  commentary  on  the 
Dhamma-sarigawi,  before  he  went  to  Ceylon.     Cf.  Mahavawsa,  p.  251. 

2  He  learnt  the  five  Nikayas,  and  the  seven  sections  (of  the  Abhidhamma)  ; 
the  two  Vibharigas  of  the  Vinaya,  the  Parivara  and  the  Khandhaka.      See 
Dipavamsa  VII,  42. 


INTRODUCTION.  XXV 


religion  of  the  island.  The  Tipi/aka  and  the  A////akatha, 
such  as  they  had  been  collected  or  settled  at  the  Third 
Council  in  242.  B.C.,  were  brought  to  Ceylon  by  Mahinda, 
who  promulgated  them  orally,  the  Tipi/aka  in  Pali,  the 
A^akatha  in  Sinhalese,  together  with  an  additional 
A////akatha  of  his  own.  It  does  not  follow  that  Mahinda 
knew  the  whole  of  that  enormous  literature  by  heart,  for,  as 
he  was  supported  by  a  number  of  priests,  they  may  well 
have  divided  the  different  sections  among  them,  following 
the  example  of  Ananda  and  Upali  at  the  First  Council. 
The  same  applies  to  their  disciples  also.  But  the  fact  of 
their  transmitting  the  sacred  literature  by  oral  tradition1  was 
evidently  quite  familiar  to  the  author  of  the  Mahava^sa. 
For  when  he  comes  to  describe  the  reign  of  Va^agamani 
(88-76  B.C.)  he  simply  says:  'The  profoundly  wise  priests 
had  heretofore  orally  perpetuated  the  Pali  Pi/akattaya  and 
its  A#//akatha  (commentaries).  At  this  period  these  priests, 
foreseeing  the  perdition  of  the  people  (from  the  perversions 
of  the  true  doctrines),  assembled ;  and  in  order  that  the  reli 
gion  might  endure  for  ages,  wrote  the  same  in  books.'  No 
valid  objection  has  yet  been  advanced  to  our  accepting 
Buddhaghosa's  A^/zakathas  as  a  translation  and  new  re 
daction  of  the  A////akathas  which  were  reduced  to  writing 
under  Va//agamani 2,  and  these  again  as  a  translation  of  the 
old  A//^akathas  brought  to  Ceylon  by  Mahinda3.  There 
is  prima  facie  evidence  in  favour  of  the  truth  of  historical 
events  vouched  for  by  such  works  as  the  Dipavawsa  and 
the  Mahava^sa  so  far  back  at  least  as  Mahinda,  because 
we  know  that  historical  events  were  recorded  in  the 
monasteries  of  Ceylon  long  before  Mahanama's  time. 
Beyond  Mahinda  we  move  in  legendary  history,  and  must 
be  ready  to  surrender  every  name  and  every  date  as  soon 
as  rebutting  evidence  has  been  produced,  but  not  till  then. 
I  cannot,  therefore,  see  any  reason  why  we  should  not 
treat  the  verses  of  the  Dhammapada,  if  not  as  the  utter 
ances  of  Buddha,  at  least  as  what  were  believed  by  the 

1  On  the  importance  of  oral  tradition  in  the  history  of  Sanskrit  literature  see 
the  writer's  Ancient  Sanskrit  Literature,  1859,  PP-  497~524- 

2  Mahavamsa,  p.  207;  Dipavamsa  XX,  20.  3  Mahavarasa,  p.  251. 


XXVI  DHAMMAPADA. 


members  of  the  Council  under  A^oka,  in  242  B.C.,  to  have 
been  the  utterances  of  the  founder  of  their  religion ;  nor  can 
I  see  that  Professor  Minayeff  has  shaken  the  date  of  Bud- 
dhaghosa  and  the  general  credibility  of  the  Ceylonese  tradi 
tion,  that  he  was  the  translator  and  editor  of  commentaries 
which  had  existed  in  the  island  for  many  centuries, 
whether  from  the  time  of  Va#agamani  or  from  the  time 
of  Mahinda. 

DATE  OF  THE  BUDDHIST  CANON. 
We  now  return  to  the  question  of  the  date  of  the  Bud 
dhist  canon,  which,  as  yet,  we  have  only  traced  back  to  the 
first  century  before  Christ,  when  it  was  reduced  to  writing  in 
Ceylon  under  King  Va/7agamani.  The  question  is,  how  far 
beyond  that  date  we  may  trace  its  existence  in  a  collected 
form,  or  in  the  form  of  the  three  Pi/akas  or  baskets.  There 
may  be,  and  we  shall  see  that  there  is,  some  doubt  as  to  the 
age  of  certain  works,  now  incorporated  in  the  Tipi/aka.  We 
are  told,  for  instance,  that  some  doubt  attached  to  the  canon- 
icity  of  the  A^ariya-pi/aka,  the  Apadana,  and  the  Buddha- 
va^sa1,  and  there  is  another  book  of  the  Abhidhamma- 
pi/aka,  the  Kathavatthu,  which  was  reported  to  be  the  work 
of  Tissa  Moggaliputta,  the  president  of  the  Third  Council. 
Childers,  s.  v.,  stated  that  it  was  composed  by  the  apostle 
Moggaliputtatissa,  and  delivered  by  him  at  the  Third 
Mahasangiti.  The  same  scholar,  however,  withdrew  this 
opinion  on  p.  507  of  his  valuable  Dictionary,  where  he  says: 
'It  is  a  source  of  great  regret  to  me  that  in  my  article 
on  Kathavatthuppakara;/a;;;  I  inadvertently  followed  James 
D'Alwis  in  the  stupendous  blunder  of  his  assertion  that  the 
Kathavatthu  was  added  by  Moggaliputtatissa'  at  the  Third 
Convocation.  The  Kathavatthu  is  one  of  the  Abhidhamma 
books,  mentioned  by  Buddhaghosa  as  having  been  rehearsed 
at  the  First  Convocation,  immediately  after  Gotama's  death  ; 
and  the  passage  in  Mahava?/zsa  upon  which  D'Alwis  rests 
his  assertion  is  as  follows,  Kathavatthuppakararawaw  para- 
vadappamaddanaw  abhasi  Tissatthero  /£a  tasmi;//  sarigiti- 
ma;^ale,  which  simply  means  '  in  that  Convocation-assem- 


See  Childers,  s.  v.  Nifc 


ay  a. 


INTRODUCTION,  XXV11 


bly  the  Thera  Tissa  also  recited  (Buddha's)  heresy-crushing 
Kathavatthuppakara/za.' 

This  mistake,  for  I  quite  agree  with  Childers  that  it  was 
a  mistake,  becomes  however  less  stupendous  than  at  first 
sight  it  would  appear,  when  we  read  the  account  given  in 
the  Dipavawsa.  Here  the  impression  is  easily  conveyed 
that  Moggaliputta  was  the  author  of  the  Kathavatthu,  and 
that  he  recited  it  for  the  first  time  at  the  Third  Council. 
'Wise  Moggaliputta,'  we  read1,  'the  destroyer  of  the 
schismatic  doctrines,  firmly  established  the  Theravada,  and 
held  the  Third  Council.  Having  destroyed  the  different 
(heretical)  doctrines,  and  subdued  many  shameless  people, 
and  restored  splendour  to  the  (true)  faith,  he  proclaimed 
(pakasayi)  (the  treatise  called)  Kathavatthu.'  And  again  : 
'They  all  were  sectarians2,  opposed  to  the  Theravada ;  and 
in  order  to  annihilate  them  and  to  make  his  own  doctrine 
resplendent,  the  Thera  set  forth  (desesi)  the  treatise  belong 
ing  to  the  Abhidhamma;  which  is  called  Kathavatthu3.' 

At  present,  however,  we  are  not  concerned  with  these 
smaller  questions.  We  treat  the  canon  as  a  whole,  divided 
into  three  parts,  and  containing  the  books  which  still  exist 
in  MSS.,  and  we  want  to  find  out  at  what  time  such  a 
collection  was  made.  The  following  is  a  short  abstract  of 
the  Tipi/aka,  chiefly  taken  from  Childers'  Pali  Dictionary : 

I.  Vinaya-pi/aka. 

1.  Vibhanga4. 

Vol.  I,    beginning   with  Para^ika,   or   sins    involving 

expulsion. 
Vol.  II,  beginning  with  Pa/£ittiya,  or  sins  involving 

penance. 

2.  Khandhaka. 

Vol.  I,  Mahavagga,  the  large  section. 
Vol.  II,  A^ullavagga,  the  small  section. 

3.  Parivarapa/7/a,  an  appendix  and  later  resume  (25  chap 

ters).     See  p.  xiii,  n.  4 ;  p.  xxiv,  n.  2. 

1  Dipavamsa  VII,  40.  2  Dipavawsa  VII,  55. 

3  Dr.  Oldenberg,  in  his  Introduction  to  the  Vinaya-pi/aka,  p.  xxxii. 

4  Oldenberg,  Vinaya-pifaka  I,  p.  xvi,  treats  it  as  an  extended  reading  of  the 
Patimokkha. 


XXV111  DHAMMAPADA. 


II.  Sutta-pi/aka. 

1.  Digha-nikaya,  collection  of  long  suttas  (34  suttas)1. 

2.  Ma^/nma-nikaya,   collection    of    middle   suttas   (152 

suttas). 

3.  Sa/^yutta-nikaya,  collection  of  joined  suttas. 

4.  Aiiguttara-nikaya 2,  miscellaneous   suttas,  in    divisions 

the  length  of  which  increases  by  one. 

5.  Khuddaka-nikaya3,  the  collection  of  short  suttas,  con 

sisting  of — • 

1.  Khuddakapa^//a,  the  small  texts4. 

2.  Dhammapada,  law  verses  (423) 5. 

3.  Udana,  praise  (82  suttas). 

4.  Itivuttaka,  stories  referring  to  sayings  of  Buddha. 
5-   Suttanipata,  70  suttas  6. 

6.  Vimanavatthu,  stories  of  Vimanas,  celestial  palaces. 

7.  Petavatthu,  stories  of  Pretas,  departed  spirits. 

8.  Theragatha,  stanzas  of  monks. 

9.  Therigatha,  stanzas  of  nuns. 

10.   £ataka,  former  births  (550  tales)7. 

n.  Niddesa,  explanations  of  certain  suttas  by  Sariputta. 


1  The  Mahaparinibbana-sutta,  ed.  by  Childers,  Journal  of  the  Royal  Asiatic 
Society,  translated  with  other  Suttas  by  Rhys  Davids  (S.  B.  E.  vol.  xi).    Sept 
Suttas  Palis,  par  Grimblot,  Paris,  1876. 

2  The  first  four  are  sometimes  called  the  Four  Nikayas,  the  five  together  the 
Five  Nikayas.    They  represent  the  Dharma,  as  settled  at  the  First  and  Second 
Councils,  described  in  the  -STullavagga  (Oldenberg,  I,  p.  xi). 

•  Sometimes  Khuddaka-nikaya  stands  for  the  whole  Vinaya  and  Abhidhamma- 
pL'aka,  with  the  fifteen  divisions  here  given  of  Khuddaka-nikaya.  In  the  com 
mentary  on  the  Brahmao-ala-sutta  it  is  said  that  the  Dighanikaya  professors 
rehearsed  the  text  of  the  Gataka,  Maha  and  Kulla.  Niddesa,  Parisambhidamagga, 
Suttanipata,  Dhammapada,  Udana,  Itivuttaka,  Vimana,  and  Petavatthu,  Thera 
and  Theri  Gatha,  and  called  it  Khuddakagantha,  and  made  it  a  canonical  text, 
forming  part  of  the  Abhidhamma ;  while  the  Mag-g7zimanikaya  professors  assert 
that,  with  the  addition  of  the  -STariyapifeka,  Apadana,  and  Buddhavamsa,  the 
whole  of  this  Khuddakagantha  was  included  in  the  Suttapiteka.  See  Childers, 
s.  v.  Nikaya.  See  also  p.  x. 

4  Published  by  Childers,  Journal  of  the  Royal  Asiatic  Society,  1869. 

5  Published  by  Fausboll,  1855. 

6  Thirty  translated  by  Sir  Coomara  Swamy;  the  whole  by  Fausboll,  in  Sacred 
Books  of  the  East,  vol.  x. 

7  Published  by  Fausboll,  translated  by  Rhys  Davids. 


INTRODUCTION.  XXIX 


12.  Pa/isambhidamagga,  the  road  of  discrimination,  and 

intuitive  insight. 

13.  Apadana  \  legends. 

14.  Buddhava/^sa l,  story  of  twenty-four  preceding  Bud- 

dhas  and  of  Gotama. 

15.  ^Tariyapi^aka1,  basket  of  conduct,  Buddha's  meri 

torious  actions 2. 

III.  Abhidhamma-piYaka. 

1.  Dhammasanga?^i,  numeration  of  conditions  of  life  3. 

2.  Vibhanga,  disquisitions  (18). 

3.  Kathavatthupakara;/a,  book  of  subjects  for  discussion 

(1000  suttas). 

4.  Puggalapaw/atti  or  pa^/zatti,  declaration  on  puggala, 

or  personality. 

5.  Dhatukatha,  account  of  dhatus  or  elements. 

6.  Yamaka,  pairs  (ten  divisions). 

7.  Pa^Mnapakara;za}  book  of  causes. 

Taking  this  collection  as  a  whole  we  may  lay  it  down  as 
self-evident  that  the  canon,  in  its  collected  form,  cannot  be 
older  than  any  of  the  events  related  therein. 

There  are  two  important  facts  for  determining  the  age  of 
the  Pali  canon,  which,  as  Dr.  Oldenberg4  has  been  the  first  to 
show,  should  take  precedence  of  all  other  arguments,  viz. 

1.  That  in  the  Tipi/aka,  as  we  now  have  it,  no  mention 
is  made  of  the  so-called  Third  Council,  which  took  place 
at  PaValiputta,  under  King  Asoka,  about  242  B.  C. 

2.  That  in  the  Tipi/aka,  as  we  now  have  it,  the  First 
Council  of  Ra^agaha  (477  B.C.)  and  the  Second  Council 
of  Vesali  (377  B.C.)  are  both  mentioned. 

From  these  two  facts  it  may  safely  be  concluded  that  the 
Buddhist  canon,  as  handed  down  to  us,  was  finally  closed 

1  Buddhaghosa  does  not  say  whether  these  were  recited  at  the  First  Council. 

2  Partly  translated  by  Gogerly,  Journal  of  the  Asiatic  Society  of  Ceylon,  1852. 

3  Cf.  Gogerly,  Journal  of  the  Asiatic  Society  of  Ceylon.  1848,  p.  7. 

4  See  Oldenberg's  Vinaya-piteka,  Introduction,  p.  xxv.    The  kings  Ag-atasatru 
(485-453  B.C.),  Udayin  (453-437  B.C.),  and  Munda.  (437-429  B.C.)   are   all 
mentioned  in  the  Tipiteka.     See  Oldenberg,  Zeitschrift  der  D.  M.  G.,  XXXIV, 
PP.  752,  753- 


XXX  DHAMMAPADA. 


after  the  Second  and  before,  or  possibly  at,  the  Third 
Council.  Nay,  the  fact  that  the  description  of  the  two 
Councils  stands  at  the  very  end  of  the  A^ullavagga  may  be 
taken,  as  Dr.  Oldenberg  remarks,  as  an  indication  that  it 
was  one  of  the  latest  literary  contributions  which  obtained 
canonical  authority,  while  the  great  bulk  of  the  canon  may 
probably  claim  a  date  anterior  to  the  Second  Council. 

This  fact,  namely,  that  the  collection  of  the  canon,  as 
a  whole,  must  have  preceded  the  Second  Council  rests  on 
an  argument  which  does  great  credit  to  the  ingenuity  of 
Dr.  Oldenberg.  The  Second  Council  was  convoked  to 
consider  the  ten  deviations1  from  the  strict  discipline  of  the 
earliest  times.  That  discipline  had  been  laid  down  first  in 
the  Patimokkha  rules,  then  in  the  commentary  now  included 
in  the  Vibhanga,  lastly  in  the  Mahavagga  and  ^Tullavagga. 
The  rules  as  to  what  was  allowed  or  forbidden  to  a  Bhikkhu 
were  most  minute 2,  and  they  were  so  firmly  established 
that  no  one  could  have  ventured  either  to  take  away  or 
to  add  anything  to  them  as  they  stood  in  the  sacred 
code.  In  that  code  itself  a  distinction  is  made  between 
the  offences  which  were  from  the  first  visited  with  punish 
ment  (para^-ika  and  pa/£ittiya)  and  those  misdemeanours 
and  crimes  which  were  put  down  as  punishable  at  a  later 
time  (dukka/a  and  thulla^aya).  With  these  classes  the 
code  was  considered  as  closed,  and  if  any  doubt  arose  as  to 
the  criminality  of  certain  acts,  it  could  be  settled  at  once 
by  an  appeal  to  the  Vinaya-pifeka.  Now  it  so  happens 
that,  with  one  exception,  the  ten  deviations  that  had  to  be 
considered  at  the  Second  Council,  are  not  provided  for  in 
the  Vinaya-pi/aka ;  and  I  quite  agree  with  Dr.  Oldenberg's 
argument  that,  if  they  had  been  mentioned  in  the  Vinaya- 
pi/aka,  the  Second  Council  would  have  been  objectless. 
A  mere  appeal  to  chapter  and  verse  in  the  existing  Pi/aka 
would  then  have  silenced  all  dissent.  On  the  other  side,  if  it 
had  been  possible  to  add  anything  to  the  canon,  as  it  then 
existed,  the  ten,  or  nine,  deviations  might  have  been  con- 


1  Oldenberg,  Introduction,  p.  xxix.  2  Oldenberg,  loc.  cit.  p.  xx. 


INTRODUCTION.  XXXI 


demned  by  a  few  additional  paragraphs  of  the  canon, 
without  convoking  a  new  Council. 

I  think  we  may  be  nearly  certain,  therefore,  that  we 
possess  the  principal  portion  of  the  Vinaya-pi/aka  as  it 
existed  before  the  Council  of  Vesali. 

So  far  I  quite  agree  with  Dr.  Oldenberg.  But  if  he 
proceeds  to  argue1  that  certain  portions  of  the  canon  must 
have  been  finally  settled  before  even  the  First  Council  took 
place,  or  was  believed  to  have  taken  place,  I  do  not  think 
his  arguments  conclusive.  He  contends  that  in  the  Parinib- 
bana-sutta,  which  tells  of  the  last  days  of  Buddha's  life, 
of  his  death,  the  cremation  of  his -body,  and  the  distribution 
of  his  relics,  and  of  Subhadda's  revolt,  it  would  have 
been  impossible  to  leave  out  all  mention  of  the  First 
Council,  if  that  Council  had  then  been  known.  It  is  true, 
no  doubt,  that  Subhadda's  disloyalty  was  the  chief  cause 
of  the  First  Council,  but  there  was  no  necessity  to  mention 
that  Council.  On  the  contrary,  it  seems  to  me  that  the 
unity  of  the  Parinibbana-sutta  would  have  been  broken  if, 
besides  telling  of  the  last  days  of  Buddha,  it  had  also  given 
a  full  description  of  the  Council.  The  very  title,  the  Sutta 
of  the  Great  Decease,  would  have  become  inappropriate,  if 
so  important  a  subject  as  the  first  Saiigiti  had  been  mixed 
up  with  it.  However,  how  little  we  may  trust  to  such 
general  arguments,  is  best  shown  by  the  fact  that  in  some 
very  early  Chinese  renderings  of  the  Hinayana  text  of  the 
Mahaparinibbana-sutta  the  story  is  actually  carried  on  to 
the  First  Council,  two  (Nos.  552  and  119)  mentioning  the 
rehearsal  under  Kajyapa,  while  the  third  (No.  118)  simply 
states  that  the  Tipi/aka  was  then  collected  2. 

1  Loc.  cit.  pp.  xxvi-xxviii. 

2  There  are  several  Chinese  translations  of  Sfitras  on  the  subject  of  the  Maha- 
parinirvawa.    Three  belong  to  the  Mahayana  school :  I.  Mahaparinirva«a-sutra, 
translated  by  Dharmaraksha,  about  414-423  A.  D.;  afterwards  revised,  424-453 
(Nos.  113,  114).    2.  Translation  by  Fa-hian  and  Buddhabhadra,  about  415  A.D.; 
less  complete  (No.  120).    3.  Translation  (vaipulya)  by  Dharmaraksha  I,  i.e.  Ku 
Fa-hu,  about  261-308  A.D.  (No.  116).    Three  belong  to  the  Hinayana  school : 

1.  Mahaparinirvawa-sutra,  translated  by  Po-fa-tsu,  about  290-306  A.D.  (No.  552). 

2.  Translation  under  the  Eastern  Tsin  dynasty,  31 7-420  A.D.  (No.  119).  3.  Trans 
lation  by  Fa-hian,  about  415  A.D.  (No.  118). 


XXxil  DHAMMAPADA. 


We  must  be  satisfied  therefore,  so  far  as  I  can  see 
at  present,  with  fixing  the  date,  and  the  latest  date,  of 
a  Buddhist  canon  at  the  time  of  the  Second  Council, 
377  B.C.  That  some  works  were  added  later,  we  know; 
that  many  of  the  treatises  included  in  the  canon  existed 
before  that  Council,  can  hardly  be  doubted.  The  second 
chapter  of  the  Dhammapada,  for  instance,  is  called  the 
Appamada-vagga,  and  if  the  Mahavawsa  (p.  25)  tells  us 
that  at  the  time  when  Asoka  was  converted  by  Nigrodha, 
that  Buddhist  priest  explained  to  him  the  Appamada- 
vagga,  we  can  hardly  doubt  that  there  existed  then  a 
collection  (vagga)  of  verses  on  Appamada,  such  as  we 
now  possess  in  the  Dhammapada  and  in  the  Sawyutta- 
nikaya  1. 

With  regard  to  the  Vinaya,  I  should  even  feel  inclined  to 
admit,  with  Dr.  Oldenberg,  that  it  must  have  existed  in 
a  more  or  less  settled  form  before  that  time.  What  I  doubt 
is  whether  such  terms  as  Pi/aka,  basket,  or  Tipi/aka,  the 
three  baskets,  i.e.  the  canon,  existed  at  that  early  time. 
They  have  not  been  met  with,  as  yet,  in  any  of  the  canon 
ical  books  ;  and  if  the  Dipava;;zsa  (IV,  32)  uses  the  word 
'  Tipi/aka,'  when  describing  the  First  Council,  this  is  due  to 
its  transferring  new  terms  to  older  times.  If  Dr.  Olden- 
berg  speaks  of  a  Dvi-pi/aka2  as  the  name  of  the  canon 
before  the  third  basket,  that  of  the  Abhidhamma,  was 
admitted,  this  seems  to  me  an  impossible  name,  because  at 
the  time  when  the  Abhidhamma  was  not  yet  recognised  as 
a  third  part  of  the  canon,  the  word  pi/aka  had  probably 
np-existence  as  a  technical  term 3. 

We  must  always,  I  think,  distinguish  between  the  three 
portions  of  the  canon,  called  the  basket  of  the  Suttas,  the 

1  Feer,  Revue  Critique,  1870,  No.  24,  p.  377.  2  Introduction,  pp.  x,  xii. 

3  Dr.  Oldenberg  informs  me  that  pi/aka  occurs  in  the  -STaiikisuttanta  in  the 
Mag'gvfcima  Nikaya  (Tumour's  MS.,  fol.  the),  but  applied  to  the  Veda.  He 
also  refers  to  the  tipi/aka&aryas  mentioned  in  the  Western  Cave  inscriptions  as 
compared  with  the  Paji&anekayaka  in  the  square  Asoka  character  inscriptions 
(Cunningham,  Bharhut,  pi.  Ivi,  No.  52).  In  the  Sutrakn'd-aiiga  of  the  Gainas, 
too,  the  term  pida.ga.rn  occurs  (MS.  Berol.  fol.  77  a).  He  admits,  however,  that 
pi/aka  or  tipi/aka,  as  the  technical  name  of  the  Buddhist  canon,  has  not  yet  been 
met  with  in  that  canon  itself,  and  defends  Dvipi'aka  only  as  a  convenient  term. 


INTRODUCTION.  XXX111 


basket  of  Vinaya,  and  the  basket  of  Abhidhamma,  and 
the  three  subjects  of  Dhamma  (sutta),  Vinaya,  and  Abhi 
dhamma,  treated  in  these  baskets.  \The  subjects  existed 
and  were  taught  long  before  the  three  baskets  were  de 
finitely  arranged.  Dhamma  had  originally  a  much  wider 
meaning  than  Sutta-pifeka.  It  often  means  the  whole 
teaching  of  Buddha ;  and  even  when  it  refers  more  par 
ticularly  to  the  Sutta-piteka,  we  know  that  the  Dhamma 
there  taught  deals  largely  with  Vinaya  and  Abhidhamma 
doctrines.  Even  the  fact  that  at  the  First  Council,  accord 
ing  to  the  description  given  in  the  TTullavagga,  the  Vinaya 
and  Dhamma  only  were  rehearsed,  though  proving  the 
absence  at  that  time  of  the  Abhidhamma,  as  a  separate 
Piteka,  by  no  means  excludes  the  subject  of  the  Abhi 
dhamma  having  been  taught  under  the  head  of  Dhamma. 
In  the  Mahakaru;/apu;^arika-sutra  the  doctrine  of  Buddha 
is  divided  into  Dharma  and  Vinaya;  the  Abhidharma  is 
not  mentioned.  But  the  same  text  knows  of  all  the  twelve 
Dharmaprava£anani  \  the  i.  Sutra;  2.  Geya ;  3.  Vyaka- 
ra?;a  ;  4.  Gatha  ;  5.  Udana  ;  6.  Nidana  ;  7-  Avadana  ;  8. 
IthWttaka  ;  9.  £ataka  ;  10.  Vaipulya  ;  1 1.  Adbhutadharma  ; 
12.  Upade^a  ;  some  of  these  being  decidedly  metaphysical. 
To  my  mind  nothing  shows  so  well  the  historical  character 
both  of  the  A^ullavagga  and  of  Buddhaghosa  in  the  Introduc 
tion  to  his  commentary  on  the  Digha-nikaya,  as  that  the 
former,  in  its  account  of  the  First  Council,  should  know 
only  of  the  Vinaya,  as  rehearsed  by  Upali,  and  the  Dhamma, 
as  rehearsed  by  Ananda,  while  the  much  later  Buddhaghosa, 
in  his  account  of  the  First  Council 2,  divides  the  Dhamma 
into  two  parts,  and  states  that  the  second  part,  the  Abhi 
dhamma,  was  rehearsed  after  the  first  part,  the  Dhamma. 
Between  the  time  of  the  ATullavagga  and  the  time  of 
Buddhaghosa  the  Abhidhamma  must  have  assumed  its 
recognised  position  by  the  side  of  Vinaya  and  Sutta.  It 
must  be  left  to  further  researches  to  determine,  if  possible, 

1  See  Academy,  August  28, 1880,  Division  of  Buddhist  Scriptures. 

2  Oldenberg,  Introduction,  p.  xii ;  Tumour,  Journal  of  the  Asiatic  Society  of 
Bengal,  vi,  p.  510  seq. 

[10]  C 


XXXIV  DHAMMAPADA. 


the  time  when  the  name  of  pi/aka  was  first  used,  and  when 
Tipi/aka  was  accepted  as  the  title  of  the  whole  canon. 

Whenever  we  see  such  traces  of  growth,  we  feel  that  we 
are  on  historical  ground,  and  in  that  sense  Dr.  Olden- 
berg's  researches  into  the  growth  of  the  Vinaya,  previous 
to  the  Second  Council,  deserve  the  highest  credit.  He 
shows,  in  opposition  to  other  scholars,  that  the  earliest 
elements  of  Vinaya  must  be  looked  for  in  the  short  Pati- 
mokkha  rules,  which  were  afterwards  supplemented  by 
explanations,  by  glosses  and  commentaries,  and  in  that 
form  answered  for  some  time  every  practical  purpose. 
Then  followed  a  new  generation  who,  not  being  satisfied, 
as  it  would  seem,  with  these  brief  rules  and  comments, 
wished  to  know  the  occasion  on  which  these  rules  had  been 
originally  promulgated.  What  we  now  call  the  Vibhariga, 
i.  e.  the  first  and  second  divisions  of  the  ^naya-pi^ka^is 
a  collection  of  the  stories,  illustrating  the  origin  of  each 
rule,  of  the  rules  themselves  (the  Patimokkha),  and  of  the 
glosses  and  comments  on  these  rules. 

The  third  and  fourth  books,  the  Mahavagga  and  ATulla- 
vagga,  are  looked  upon  as  possibly  of  a  slightly  later  date. 
They  treat,  in  a  similar  manner  as  the  Vibhariga,  on  the  rules 
not  included  in  that  collection,  and  give  a  general  picture 
of  the  outward  life  of  the  monks.  While  the  Vibhariga  deals 
chiefly  with  the  original  so-called  para^ika,  sarighadisesa,  and 
pa/Httiya  offences,  the  Khandhaka,  i.e.  the  Mahavagga 
and  ATullavagga,  treats  of  the  so-called  dukka/a  and  thul- 
la^aya  crimes.  The  arrangement  is  the  same,  story,  rule, 
and  comment  succeeding  each  other  in  regular  sequence 

If  we  follow  the  guidance  of  the  Vinaya-pi/aka,  we  should 
be  able  to  distinguish  the  following  steps  in  the  growth  of 
Buddhism  before  the  Second  Council  of  Vesali : 

i.  Teaching  of  Buddha  and  his  disciples  (543/477  A.D. 

Buddha's  death). 

3.  Collection  of  Patimokkha  rules  (first  code). 
3.  Comment  and  glosses  on  these  rules. 

4-  Stories  in  illustration  of  these  rules  (vibhariga). 

5-  Mahavagga  and  ^Tullavagga  (Khandhaka). 


INTRODUCTION.  XXXV 


6.  Council  of  Vesali  for  the  repression    of  ten   abuses 

(443/377  A. D.) 

7.  Description  of  First  and  Second  Councils  m  K ullavagga. 
The  ^ullavagga  ascribes  the   settlement  of  the  canon  to 
the  First  Council,  and  does  not  even  claim  a  revision  of 
that  canon  for  the  Second  Council.    The  Dipavawsa  claims 
a  revision  of  the  canon  by  the  700  Arhats  for  the  Second 

Council. 

CHRONOLOGY. 

In  order  to  bring  the  Council  of  Vesali  in  connection 
with  the  chronology  of  the  world,  we  must  follow  the 
Buddhist  historians  for  another  century.  One  hundred  and 
eighteen  years  after  the  Council  of  Vesali  they  place  the 
anointment  of  King  Asoka,  during  whose  reign  a  Third 
Council,  under  the  presidency  of  Tissa  Moggaliputta,  took 
place  at  Pa/aliputta,  the  new  capital  adopted  by  that  king, 
instead  of  Ra^agaha  and  Vesali.  This  Council  is  chiefly 
known  to  us  through  the  writings  of  the  southern  Buddhists 
(Dipavawsa,  Mahavawsa,  and  Buddhaghosa),  who  belong 
to  the  school  of  Moggaliputta  (Theravada  orVibha^avada), 
which  ruled  supreme  at  Pateliputta,  while  Upagupta,  the 
chief  authority  of  the  northern  Buddhists,  is  altogether 
ignored  in  the  Pali  chronicles. 

Now  it  is  well  known  that  Asoka  was  the  grandson 
of  ATandagutta,  and  ATandagutta  the  contemporary  of 
Alexander  the  Great.  Here  we  see  land,  and  I  may 
refer  to  my  History  of  Sanskrit  Literature,  published  in 
1859,  for  the  process  by  which  the  storm-tossed  ship  of 
Indian  chronology  has  been  landed  in  the  harbour  of  real 
historical  chronology.  We  are  told  by  the  monks  of  the 
Mahavihara  in  Ceylon  that  Asoka  was  crowned,  according 
to  their  computation,  146  +  18  years  before  the  accession 
of  Du^agamani,  161  B.C.,  i.e.  325  B.C. ;  that  between  his 
coronation  and  his  father's  death  four  years  had  elapsed 
(329  B.C.);  that  his  father  Bindusara  had  reigned  twenty- 
eight  years1  (357-329  B.C.),  and  Bindusara's  father, 


1  Mahavamsa,  p.  21. 
C  2 


XXXVI  DHAMMAPADA. 


dagutta,  twenty-four  years  (381-357).  As  we  know  that 
./Tandagutta,  whom  the  Ceylonese  place  381-357  B.C.,  was 
king  of  India  after  Alexander's  conquest,  it  follows  that 
Ceylonese  chronology  is  wrong  by  more  than  half  a 
century.  For  reasons  stated  in  my  History  of  Sanskrit 
Literature,  I  fix  the  exact  fault  in  Ceylonese  chronology 
as  sixty-six  years,  assigning  to  A"andagutta  the  dates 
315—291,  instead  of  381-357.  This  gives  us  291-263  for 
Bindusara,  259  for  Asoka's  abhisheka ;  259+118  =  377 
for  the  Council  of  Vesali,  and  377  +  100  =  477  f°r  Buddha's 
death,  instead  of  543  B.C.1 

These  dates  are,  of  course,  approximate  only,  and  they 
depend  on  one  or  two  points  on  which  people  may  differ. 
But,  with  that  reservation,  I  see  no  ground  whatever  for 
modifying  the  chronological  system  which  I  put  forward 
more  than  twenty  years  ago.  Professor  Westergaard  and 
Professor  Kern,  who  have  since  suggested  different  dates 
for  the  death  of  Buddha,  do  not  really  differ  from  me  in 
principle,  but  only  in  their  choice  of  one  or  the  other  alter 
native,  which  I  readily  admit  as  possible,  but  not  as  more 
certain  than  my  own.  Professor  Westergaard2,  for  instance, 
fixes  Buddha's  death  at  368  (370),  instead  of  47 7.  This 
seems  a  wide  difference,  but  it  is  so  in  appearance  only. 

Following  Justinus,  who  says  that  Sandrokyptos 3  had 
conquered  the  empire  of  India  at  the  time  when  Seleucus 
laid  the  foundations  of  his  own  greatness,  I  had  accepted 
315*,  half-way  between  the  murder  of  Porus  and  the 
taking  of  Babylon  by  Seleucus,  as  the  probable  beginning 

1  According  to  Bigandet,  Life  of  Gaudama,  p.  361,  the  era  of  Buddha's  death 
was  introduced  by  Ag-atasatru,  at  the  conclusion  of  the   First  Council,  and 
began  in  the  year  146  of  the  older  Eetzana  era  (p.  12).     See,  however,  Rhys 
Davids,  Num.  Orient,  vi,  p.  38.     In  the  Kara«</a-vyuha,  p.  96,  a  date  is  given 
as  300  after  the  Nirvarca, '  trztiye  varshasate  gate  mama  parinirvn'tasya.'   In  the 
Asoka-avadana  we  read,  mama   nirvn'tim  arabhya  satavarshagata  Upagupto 
nama  bhikshur  utpatsyati. 

2  Tiber  Buddha's  Todesjahr  (1860),  1862. 

3  The  Greek  name  Sandrokyptus  shows  that  the  Pali  corruption  A'andagutta 
was  not  yet  the  recognised  name  of  the  king. 

*  Mr.  Rhys  Davids  accepts  315  B.C.  as  the  date  when,  after  the  murder  of 
king  Nanda,  .STandragupta  stept  into  the  vacant  throne,  though  he  had  begun 
to  count  his  reign  seven  or  eight  years  before.  Buddhism,  p.  220. 


INTRODUCTION.  XXXV11 


of  Aandragupta's  reign.  Westergaard  prefers  320  as  a 
more  likely  date  for  ^andragupta,  and  therefore  places  the 
death  of  the  last  Nanda  and  the  beginning  of  A^oka's 
royal  pretensions  268.  Here  there  is  a  difference  between 
him  and  me  of  five  years,  which  depends  chiefly  on  the 
view  we  take  as  to  the  time  when  Seleucus  really  laid  what 
Justinus  calls  the  foundation  of  his  future  greatness. 
Secondly,  Westergaard  actually  adopts  the  idea,  at  which  I 
only  hinted  as  possible,  that  the  southern  Buddhists  made 
two  A^okas  out  of  one,  and  two  Councils  out  of  one. 
Trusting-  in  the  tradition  that  118  years  elapsed  between 
Buddha  s  death  and  the  Council  under  A^oka  (at  Pateliputra), 
and  that  the  Council  took  place  in  the  king's  ^tenth  year 
(as  was  the  case  with  the  imaginary  K^llyoka's  Council), 
he  gets  268-10  =  258  as  the  date  of  the  Council,  and  368 
or  370  as  the  date  of  Buddha's  death1. 

The  two  points  on  which  Westergaard  differs  from  me, 
seem  to  me  questions  which  should  be  kept  before  our 
mind  in  dealing  with  early  Buddhist  history,  but  which, 
for  the  present  at  least,  admit  of  no  definite  solution. 

The  same  remark  seems  to  me  to  apply  to  the  calcula 
tions  of  another  eminent  Sanskrit  scholar,  Professor  KernJ. 
He  lays  great  stress  on  the  general  untrustworthiness  of 
Indian  chronology,  and  I  am  the  last  to  differ  from  him 
on  that  point.  He  then  places  the  beginning  of  ATandra- 
gupta's  reign  in  322  B.C.  Allowing  twenty-four  years  to  him 
and  twenty-eight  to  his  son  Bindusara,  he  places  the  begin 
ning  of  A^oka's  reign  in  270.  A^oka's  inscriptions  would 
fall  about  258.  As  A^oka  reigned  thirty-six  or  thirty-seven 
years,  his  death  would  fall  in  234  or  233  B.C.  Like  Wester 
gaard,  Professor  Kern  too  eliminates  Kallroka,  as  a  kind  of 
chronological  A^oka,  and  the  Council  of  Vai^ali,  and  there 
fore  places  Buddha's  death,  according  to  the  northern  tradi 
tion,  100  or  no  years  before  Dharmlroka,  i.e.  270+100 
or  +  IIO  =  37o  or  380  3;  while,  according  to  the  southern 


1  Westergaard,  loc.  cit.  p.  128. 

2  Jaarteliing  der  Zuidelijke  Buddhisten,  1873. 

3  See  Professor  Kern's  remark  in  Indian  Antiquary,  1874,  p.  79, 


XXXV111  DHAMMAPADA. 


tradition,  that  118  years  elapsed  between  A^oka's  acces 
sion  and  Buddha's  death,  the  Ceylonese  monks  would  seem 
originally  to  have  retained  27o+ii81  =  388  B.C.  as  Buddha's 
Nirvana,  a  date  which,  as  Professor  Kern  holds,  happens 
to  coincide  with  the  date  assigned  to  the  death  of  Maha- 
vira,  the  founder  of  the  £aina  religion. 

Here  we  see  again  that  the  moot  point  is  the  beginning 
of  ATandragupta's  reign  in  accordance  with  the  information 
supplied  by  Greek  historians.  Professor  Kern  places  it  in 
322,  Westergaard  in  320,  I  myself  in  315.  That  difference 
once  granted,  Dr.  Kern's  reasoning  is  the  same  as  my  own. 
According  to  the  traditions  which  we  follow,  Buddha's 
death  took  place  100,  no,  118,  or  228  years  before  A^oka. 
Hence  Professor  Westergaard  arrives  at  368  or  370  B.C. 
Professor  Kern  at  370  (380)  or  388  B.C.,  I  myself  at  477  B.C. 
Every  one  of  these  dates  is  liable  to  certain  objections,  and 
if  I  prefer  my  own  date,  477  B.C.,  it  is  simply  because  it 
seems  to  me  liable  to  neither  more  nor  less  reservations 
than  those  of  Professor  Westergaard  and  Professor  Kern, 
and  because,  so  long  as  we  always  remember  the  grounds 
of  our  differences,  namely,  the  beginning  of  Afandragupta's 
reign,  and  the  additional  century,  every  one  of  these  dates 
furnishes  a  good  hypothesis  to  work  on,  until  we  can  arrive 
at  greater  certainty  in  the  ancient  chronology  of  India. 

To  my  mind  all  dates  beyond  Afandragupta  are  as  yet 
purely  tentative,  resting  far  more  on  a  chronological  theory 
than  on  actual  tradition  ;  and  though  I  do  not  doubt  the 
historical  character  of  the  Council  of  Vaijali,  I  look  upon 
the  date  assigned  to  it,  on  the  authority  of  the  Dipavawsa 
and  Mahavawsa,  as,  for  the  present,  hypothetical  only. 


1  When  Professor  Kern  states  that  the  Mahavamsa  (p.  22)  places  the  Third 
Council  218  years  after  Buddha's  death,  this  is  not  so.  Asoka's  abhisheka  takes 
place  in  that  year.  The  prophecy  that  a  calamity  would  befall  their  religion,  1 18 
years  after  the  Second  Council  (Mahavamsa,  p.  28),  does  not  refer  to  the  Council, 
but  to  TiTandasoka's  accession,  477  — 218=  259  B.C. 


INTRODUCTION.  XXXIX 


B.  C. 

557.    Buddha  born. 
552.    Bimbisara  born. 

537-485.    Bimbisara,  5  years  younger  than  Buddha,  was 
15  when  crowned,  30  or  31  when  he  met  Buddha  in  522. 
485-453.   A^ata.ratru  (4x8  years). 
477.    Buddha's  death  (485-8  =  477). 
477.   COUNCIL  AT  RAGAGK/HA  under  Klyyapa.  Ananda, 
and  Upali. 

453-437.    Udayibhadra  (2x8  years). 

/  Anuruddhaka  (8  years). 
437-4^9-  \  Muw</a  (at  Pateliputra). 
429-405.    Nagadasaka  (3  x  8  years). 
405-387.    Sijunaga  (at  VaLrali). 
387-359.    Kalajoka. 

377.   COUNCIL  AT  VAISALI,  under  Ya^-as   and  Revata, 
a  disciple  of  Ananda  (259  +  118  =  377). 

359-337.    Ten  sons  of  Kala^oka  (22  years). 
337-315.    Nine  Nandas  (22  years);  the  last,  Dhana- 
nanda,  killed  by  .ATa^akya. 

315-291.   ^andragupta  (477-162  =  315;  3  x  8  years)  . 
291-263.    Bindusara. 

263-259.    A^oka,  sub-king  at  U^ayini,  as  pretender- 
his  brothers  killed. 

259.    A^oka  anointed  at  Pafeliputra  (477  -  218  =  259). 
256.    A^-oka  converted  by  Nigrodha  (D.V.  VI,  18). 
256-253.    Building  of  Viharas,  Sthupas,  &c. 
255.    Conversion  of  Tishya  (M.  V.  p.  34)- 
253.    Ordination  of  Mahendra  (born  477-2O4=^73)- 
251.  Tishya  and  Sumitra  die  (D.V.  VII,  32). 
242.   COUNCIL  AT  PArALiPUTRA  (259-17  =  242 ;  477 - 
236  =  241),  under  Tishya  Maudgaliputra  (477-236  =  24i  ; 
D.V.  vn,  37). 

241.   Mahendra  to  Ceylon. 

222.    A^oka  died  (259-37  =  222). 

193.    Mahendra  died  (D.V.  xvil,  93). 

161.   Du//^agamani. 

88-76.  Vattagamani,  canon  reduced  to  writing. 

A.D. 

400.    Dipava;?2sa. 

420.    Buddhaghosha,  Pali  commentaries. 

459-477.    Mahavawsa. 


Westergaard,  320  -  296  ;  Kern,  32  2  -  298. 


xl  DIIAMMAPADA. 


Though  the  preceding  table,  embodying  in  the  main  the 
results  at  which  I  arrived  in  my  History  of  Ancient  San 
skrit  Literature,  still  represents  what  I  hold  to  be  true  or 
most  probable  with  respect  to  Indian  chronology,  previous 
to  the  beginning  of  our  era,  yet  I  suppose  I  may  be  expected 
to  say  here  a  few  words  on  the  two  latest  attempts  to  fix 
the  date  of  Buddha's  death  ;   the  one  by  Mr.  Rhys  Davids 
in  the  Numismata  Orientalia,  Part  VI,  1877,  the  other  by 
Dr.  Buhler  in  the  Indian  Antiquary,  1877  and  1878  l.     Mr. 
Rhys  Davids,  to  whom  we  owe  so  much  for  the  elucidation 
of  the  history  of  Buddha's  religion,  accepts  Westergaard's 
date  for  the  beginning  of  A^andragupta's  reign,  320  B.C., 
instead   of  322   (Kern),   315   (myself);  and  as   he  assigns 
(p.  41)  to  Bindusara  25  years  instead  of  28  (Mahavawsa, 
p.  21),  he  arrives  at  268  as  the  year  of  A^oka's  coronation2. 
He  admits  that  the  argument  derived  from  the  mention  of 
the  five  foreign  kings  in  one  of  Ajoka's  inscriptions,  dated 
the  twelfth  year  of  his  reign,  is  too  precarious  to  enable  us 
to  fix  the  date  of  A^oka's  reign  more  definitely,  and  though, 
in  a  general  way,  that  inscription  confirms  the  date  assigned 
by  nearly  all  scholars  to  A^oka  in  the  middle  of  the  third 
century  B.C.,  yet  there  is  nothing  in  it  that  A^oka  might 
not  have  written  in  247  quite  as  well  as  in  258-261.    What 
chiefly  distinguishes  Mr.  Rhys  Davids'  chronology  from  that 
of  his  predecessors  is  the  shortness  of  the  period  between 
Aj-oka's  coronation  and  Buddha's  death.     On  the  strength 
of  an  examination  of  the  list  of  kings  and  the  list  of  the 
so-called  patriarchs,  he  reduces  the  traditional  218  years 
to  140  or  150,  and  thus  arrives  at  412  B.C.  as  the  probable 
beginning  of  the  Buddhist  era. 

In  this,  however,  I  cannot  follow  him,  but  have  to 
follow  Dr.  Buhler.  As  soon  as  I  saw  Dr.  Buhler's  first 
essay  on  the  Three  New  Edicts  of  Asoka,  I  naturally  felt 
delighted  at  the  unexpected  confirmation  which  he  fur 
nished  of  the  date  which  I  had  assigned  to  Buddha's 
death,  477  B.C.  And  though  I  am  quite  aware  of  the 

*  Three  New  Edicts  of  Asoka,  Bombay,  1877  ;  Second  Notice,  Bombay,  1878. 
2  Mr.  Rhys  Davids  on  p.  50  assigns  the  25  years  of  Bindusara  rightly  to  the 
Purarcas,  the  28  years  to  the  Ceylon  Chronicles. 


INTRODUCTION.  xli 


danger  of  unexpected  confirmations  of  one's  own  views, 
yet,  after  carefully  weighing  the  objections  raised  by  Mr. 
Rhys  Davids  and  Professor  Pischel  against  Dr.  Biihler's 
arguments,  I  cannot  think  that  they  have  shaken  Dr. 
Biihler's  position.  I  fully  admit  the  difficulties  in  the 
phraseology  of  these  inscriptions :  but  I  ask,  Who  could 
have  written  these  inscriptions,  if  not  A^oka  ?  And  how, 
if  written  by  Ayoka,  can  the  date  which  they  contain  mean 
anything  but  256  years  after  Buddha's  Nirvana  ?  These 
points,  however,  have  been  argued  in  so  masterly  a  manner 
by  Dr.  Biihler  in  his  '  Second  Notice,'  that  I  should  be 
afraid  of  weakening  his  case  by  adding  anything  of  my 
own,  and  must  refer  my  readers  to  his  '  Second  Notice.' 
Allowing  that  latitude  which,  owing  to  the  doubtful  read 
ings  of  MSS.,  and  the  constant  neglect  of  odd  months,  we 
must  allow  in  the  interpretation  of  Buddhist  chronology, 
Asoka  is  the  only  king  we  know  of  who  could  have 
spoken  of  a  thirty-fourth  year  since  the  beginning  of  his 
reign  and  since  his  conversion  to  Buddhism.  And  if  he 
calls  that  year,  say  the  very  last  of  his  reign  (222  B.C.),  256 
after  the  departure  of  the  Master,  we  have  a  right  to  say 
that  as  early  as  A^oka's  time,  Buddha  was  believed  to  have 
died  about  477  B.C.  Whether  the  inscriptions  have  been 
accurately  copied  and  rightly  read  is,  however,  a  more 
serious  question,  and  the  doubts  raised  by  Dr.  Oldenberg 
(Mahavagga,  p.  xxxviii)  make  a  new  collation  of  the 
originals  absolutely  indispensable,  before  we  can  definitely 
accept  Dr.  Biihler's  interpretation. 

I  cannot  share  Dr.  Buhler's  opinion1  as  to  the  entire 
worthlessness  of  the  £aina  chronology  in  confirming  the 
date  of  Buddha's  death.  If  the  Svetambara  £ainas  place 
the  death  of  Mahavira  470  before  Vikramaditya,  i.  e.  56  B.C. 
-f  470  —  526B.C.,and  the  Digambaras 605, i.e.  7 8  A.D. deducted 
from  605  =  527  B.C.,  this  so  far  confirms  Dr.  Biihler's  and 
Dr.  Jacobi's  brilliant  discovery  that  Mahavira  was  the  same 
as  Niga/2/7/a  Nataputta,  who  died  at  Pava  during  Buddha's 
lifetime  2.  Most  likely  527  is  too  early  a  date,  while  another 

1  Three  Edicts,  p.  21 ;  Second  Notice,  pp.  9,  10. 

2  See  Jacobi,  Kalpa-sutra  of  Bhadrabahu,  and  Oldenberg,  Zeitschrift    der 
D.  M.  G.,  XXXIV,  p.  749. 


xlii  DHAMMAPADA. 


tradition  fixing  Mahavira's  death  155  years  before  ^Tandra- 
gupta1,  470  B.C.,  is  too  late.  Yet  they  both  show  that 
the  distance  between  A^oka  (259-222  B.C.),  the  grandson 
of  A"andragupta(3i5-29i  B.C.),  and  the  contemporaries  of 
Buddha  was  by  the  £ainas  also  believed  to  be  one  of  two 
rather  than  one  century. 

When  I  saw  that  the  date  of  Buddha's  death,  477  B.C., 
which  in  my  History  of  Ancient  Sanskrit  Literature  (1859) 
I  had  myself  tried  to  support  by  such  arguments  as  were 
then  accessible,  had  received  so  powerful  a  support  by  the 
discovery  of  the  inscriptions  of  Sahasram,  Rupnath,  and 
Bairat,  due  to  General  Cunningham,  who  had  himself 
always  been  an  advocate  of  the  date  477  B.C.,  and  through 
their  careful  decipherment  by  Dr.  Buhler,  I  lost  no  time 
in  testing  that  date  once  more  by  the  Dipava/;/sa,  that 
Ceylonese  chronicle  having  lately  become  accessible  through 
Dr.  Oldenberg's  edition  and  translation  2.  And  here  I  am 
able  to  say  that,  before  having  read  Dr.  Buhler's  Second 
Notice,  I  arrived,  though  by  a  somewhat  different  way,  at 
nearly  the  same  conclusions  as  those  so  well  worked  out  by 
Dr.  Buhler  in  his  restoration  of  the  Episcopal  Succession 
(theravali)  of  the  Buddhists,  and  therefore  feel  convinced 
that,  making  all  such  allowances  as  the  case  requires,  we 
know  now  as  much  of  early  Buddhist  chronology  as  could 
be  known  at  the  time  of  A^oka's  Council,  242  B.  c. 

Taking  the  date  of  Buddha's  death  477  B.C.  for  granted, 
I  found  that  Upali,  who  rehearsed  the  Vinaya  at  the  First 
Council,  477  B.C.,  had  been  in  orders  sixty  years  in  the 
twenty-fourth  year  of  A^-ataratru,  i.  e.  461  B.C.,  which  was 
the  sixteenth  year  A.B.  He  must  therefore 3  have  been  born 
in  541  B.C.,  and  he  died  447  B.C.,  i.  e.  thirty  years  A.B.,  at 
the  age  of  94.  This  is  said  to  have  been  the  sixth  year  of 
Udayi,  and  so  it  is,  453  —  6  =  447  B.C. 

In  the  year  461  B.C.  Dlyaka  received  orders  from  Upali, 
who  was  then  80  years  of  age ;  and  when  Dlraka  had  been 

1  Oldenberg,  loc.  cit.  p.  750. 

The  Dipavamsa,  an  ancient  Buddhist  historical  record.    London,  1879. 
3  Assuming  twenty  to  be  the  minimum  age  at  which  a  man  could  be  ordained. 


INTRODUCTION.  xliii 


in  orders  forty-five  years  (Dipavamsa  IV,  41),  he  ordained 
6aunaka.  This  would  give  us  46 1  —  45  =  41 6  B.C.,  while  the 
tenth  year  of  Nagadasa,  429  —  10,  would  give  us  419  A.D. 
Later  on  the  Dipavawsa  (V,  78)  allows  an  interval  of  forty 
years  between  the  ordinations  of  Da^aka  and  vSaunaka, 
which  would  bring  the  date  of  5aunaka's  ordination  to  421 
B.C.,  instead  of  419  or  416  B.C.  Here  there  is  a  fault  which 
must  be  noted.  Dlraka  died  461—64  =  397  A.D.,  which  is 
called  the  eighth  year  of  Sijunaga,  and  so  it  is,  405  —  8  = 
397  A.D. 

When  5aunaka  had  been  in  orders  forty  years,  i.  e. 
416—40  =  376,  Kallfoka  is  said  to  have  reigned  a  little 
over  ten  years,  i.e.  387  —  11  =  376  A.D.,  and  in  that  year 
5aunaka  ordained  Siggava.  He  died  416—66=350  A.D., 
which  is  called  the  sixth  year  of  the  Ten,  while  in  reality 
it  is  the  ninth,  359  —  6  =  353  A.D.  If,  however,  we  take  419 
as  the  year  of  5aunaka's  ordination,  his  death  would  fall 
419-66  =  353  B.C. 

Siggava,  when  he  had  been  in  orders  sixty-four  years, 
ordained  Tishya  Maudgaliputra.  This  date  376  —  64  =  312 
B.C.  is  called  more  than  two  years  after  Afandragupta's 
accession,  and  so  it  very  nearly  is,  315  —  2  =  313. 

Siggava  died  when  he  had  been  in  orders  seventy-six 
years,  i.  e.  376  —  76  =  300  A.D.  This  year  is  called  the 
fourteenth  year  of  /^andragupta,  which  it  very  nearly  is, 
315-14=301. 

When  Tishya  had  been  in  orders  sixty1  years,  he  or 
dained  Mahendra,  312  —  60  =  252  B.C.  This  is  called  six 
years  after  Aj-oka's  coronation,  259  —  6  =  253,  and  so  it  very 
nearly  is.  He  died  312  —  80  =  232  B.C.,  which  is  called  the 
twenty-sixth  year  of  A^oka,  and  so  it  very  nearly  is. 

1  I  take  60  (80),  as  given  in  Dipavamsa  V,  95,  107,  instead  of  66  (86),  as 
given  in  Dipavamsa  V,  94. 


xliv 


DHAMMAPADA. 


BUDDHIST  PATRIARCHS. 

Ordination  of 

Patri 

Birth.        Ordination,     successor. 

Death.      Age. 

archate. 

Upali        (Generally 

527 

461 

447          94 

30 

20  years 

(60) 

before 
Da.yaka    ordination.) 

461 

416) 

397          84 

50 

419  f 

45) 

421  J 

42^ 

4°; 

-Saunaka           „ 

4i6) 

376) 

350          86 

44  (47) 

419  V 

379  > 

353 

421  j 

381] 

(40) 

Siggava             „ 

376J 

3I22 

300^       96 

50  (52) 

(64) 

Tishya              ,, 

3I2i 

253 

233        100 

68 

(60) 

Mahendra       273 

253 

» 

193         80 

40 

282(284) 

If  we  test  the  dates  of  this  table  by  the  length  of  time 
assigned  to  each  patriarchate,  we  find  that  Upali  ruled 
thirty  years,  from  Buddha's  death,  477  to  447  ;  Dlyaka 
fifty  years.  To  .Saunaka  forty-four  years  are  assigned, 
instead  of  forty-seven,  owing  to  a  fault  pointed  out  before  ; 
and  to  Siggava  fifty-two  years,  or  fifty-five 1  instead  of  fifty. 
Tishya 's  patriarchate  is  said  to  have  lasted  sixty-eight 
years,  which  agrees  with  previous  statements. 

Lastly,  the  years  of  the  death  of  the  six  patriarchs,  as 
fixed  according  to  the  reigns  of  the  kings  of  Magadha, 
agree  extremely  well. 

Upali  died  in  the  sixth  year  of  Udayi,  i.  e. 453  —  6 =447  B.  c. 

Da^aka  died  in  the  eighth  year  of  vSLmnaga,  i.e.  405  —  8  = 
397  B.C. 

5aunaka  died  in  the  sixth  year  of  the  Ten,  i.  e.  359  —  6  = 
353  B.C.,  showing  again  the  difference  of  three  years. 


1  The  combined  patriarchates  of  tfaunaka  and  Siggava  are  given  as  99  by  the 
Dipavawsa. 


INTRODUCTION.  xlv 


Siggava  died  in  the  fourteenth  year  of  ^fandragupta,  i.  e. 

3i5-i4=301  B-c- 

Tishya  died  in  the  twenty-sixth  or  twenty-seventh  year 

of  A^oka,  i.e.  259-27  =  233  B.C. 

This  general  and  more  than  general  agreement  between 
dates  taken  from  the  history  of  the  kings  and  the  history 
of  the  patriarchs  leaves  on  my  mind  a  decided  impression 
of  a  tradition  which,  though  not  strictly  historical,  in  our 
sense  of  the  word,  represents  at  all  events  the  result  of  such 
enquiries  as  could  be  made  into  the  past  ages  of  Buddhism 
at  the  time  of  Asoka.  There  are  difficulties  in  that  tradition 
which  would  certainly  have  been  avoided,  if  the  whole 
chronology  had  been  simply  made  up  :  but  there  is  no 
doubt  a  certain  method  too  perceptible  throughout,  which 
warns  us  that  we  must  not  mistake  a  smooth  chronology 
for  solid  history. 

THE  TITLE  OF  DHAMMAPADA. 

The  title  of  D h a  m  m a p a  d  a  has  been  interpreted  in  various 
ways.  It  is  an  ambiguous  word,  and  has  been  accepted  as 
such  by  the  Buddhists  themselves.  D  ham  ma  has  many 
meanings.  Under  one  aspect  it  means  religion,  particu 
larly  the  religion  taught  by  Buddha,  the  law  which  every 
Buddhist  should  accept  and  observe.  Under  another  aspect 
d  ham  ma  is  virtue,  or  the  realisation  of  the  law. 

Pada  also  has  many  meanings.  In  the  Abhidhana- 
padipika  it  is  explained  by  place,  protection,  Nirvana,  cause, 
word,  thing,  portion,  foot,  footstep. 

Hence  dhammapada  may  mean  'footstep  of  religion,' 
and  thus  the  title  was  first  rendered  by  Gogerly,  only  that 
he  used  the  plural  instead  of  the  singular,  and  called  it  '  The 
Footsteps  of  Religion,'  while  Spence  Hardy  still  more  freely 
called  it  '  The  Paths  of  Religion.'  It  may  be  quite  true,  as 
pointed  out  by  Childers,  that  pa  da  by  itself  never  means 
path.  But  it  means  footstep,  and  the  footstep  towards 
a  thing  is  much  the  same  as  what  we  call  the  path  to  a 
thing.  Thus  we  read,  verse  21,  'appamado  amatapadam,' 
earnestness  is  the  step,  i.e.  the  path  that  leads  to  immor- 


xlvi  DHAMMAPADA. 


tality.  Again,  '  pamado  ma/££uno  padam  '  can  hardly  mean 
anything  but  that  thoughtlessness  is  the  path  of  death,  is 
the  path  that  leads  to  death.  The  commentator,  too, 
rightly  explains  it  here  by  amatasya  adhigamupaya,  the 
means  of  obtaining  immortality,  i.  e.  Nirvana,  or  simply  by 
up  ay  o,  and  even  by  maggo,  the  way.  If  we  compare  verses 
92  and  93  of  our  text,  and  verses  254  and  255,  we  see  that 
pada  is  used  synonymously  with  gati,  going.  In  the 
same  manner  dhammapada  would  mean  the  footstep  or 
the  footpath  of  virtue,  i.  e.  the  path  that  leads  to  virtue,  and 
supply  a  very  appropriate  title  for  a  collection  of  moral 
precepts.  In  verses  44  and  45  '  path  of  virtue '  seems  to  be 
the  most  appropriate  meaning  for  dhammapada  1,  and  it  is 
hardly  possible  to  assign  any  other  meaning  to  it  in  the 
following  verse  (,/Tundasutta,  v.  6) : 

Yo  dhammapade  sudesite 

Magge  ^ivati  sa;7#ato  satima, 

Anava^g-a-padani  sevamano 

Tatiyam  bhikkhum  arm  magga^ivim, 

*  He  who  lives  restrained  and  attentive  in  the  way  that  has 
been  well  pointed  out,  in  the  path  of  the  law,  cultivating 
blameless  words,  such  a  Bhikkhu  they  call  a  Magga^-ivi 
(living  in  the  way).' 

I  therefore  think  that  '  Path  of  Virtue/  or  '  Footstep  of 
the  Law,'  was  the  idea  most  prominent  in  the  mind  of  those 
who  originally  framed  the  title  of  this  collection  of  verses. 
It  seems  to  me  that  Buddhaghosa  also  took  the  same  view, 
for  the  verse  which  D'Alwis 2  quotes  from  the  introduction 
of  Buddhaghosa's  commentary, — 
Sampatta-saddhammapado  sattha  dhammapadaw  subhaw 

Desesi, 

and  which  he  translates,  '  The  Teacher  who  had  reached 
the  very  depths  (lit.  bottom)  of  Saddhamma,  preached  this 
holy  Dhammapada,' — lends  itself  far  better  to  another 
translation,  viz.  '  The  Teacher  who  had  gained  a  firm 

1  Cf.  Dhammapada,  v.  285,  nibbanam  sugatena  desitam. 
a  Buddhist  Nirvana,  p.  62. 


INTRODUCTION.  xlvii 


footing  in  the  Good  Law,  showed  (preached)  the  holy  Path 
of  the  Law.' 

Gogerly,  again,  who  may  generally  be  taken  as  a  faithful 
representative  of  the  tradition  of  the  Buddhists  still  pre 
served  in  Ceylon,  translates  the  title  by  the  '  Footsteps  of 
Religion,'  so  that  there  can  be  little  doubt  that  the  priests 
of  that  island  accept  Dhammapada  in  the  sense  of  '  Vestiges 
of  Religion,'  or,  from  a  different  point  of  view,  '  The  Path 
of  Virtue.' 

M.  L.  Feer1  takes  a  slightly  different  view;  and  assigning 
to  pada  the  meaning  of  foot  or  base,  he  translates  Dhamma 
pada  by  Loi  fondamentale,  or  Base  de  la  Religion. 

But  it  cannot  be  denied  that  the  title  of  Dhammapada 
was  very  soon  understood  in  a  different  sense  also,  namely, 
as  '  Sentences  of  Religion.'  Pada  means  certainly  a  foot  of 
a  verse,  a  verse,  or  a  line,  and  dhammapadam  actually 
occurs  in  the  sense  of  a  '  religious  sentence.'  Thus  we  read 
in  verse  102, '  Though  a  man  recite  a  hundred  Gathas  made 
up  of  senseless  words,  one  dhammapadam,  i.  e.  one  single 
word  or  line  of  the  law,  is  better,  which  if  a  man  hears,  he 
becomes  quiet/  But  here  we  see  at  once  the  difficulty  of 
translating  the  title  of  '  dhammapadam '  by  '  religious  sen 
tences.'  Dhammapadam  means  one  law  verse,  or  wise 
saw,  not  many.  Professor  Fausboll,  who  in  his  excellent 
edition  of  the  Dhammapada  translated  that  title  by  '  a  col 
lection  of  verses  on  religion,'  appeals  to  such  passages  as 
verses  44  and  102  in  support  of  his  interpretation.  But  in 
verse  42  dhammapadaM  sudesita;;/,  even  if  it  does  not 
mean  the  path  of  the  law,  could  never  mean  'versus  legis 
bene  enarratos,'  but  only  versum  legis  bene  enarra- 
tum,  as  Dr.  Fausboll  himself  renders  ek&m  dhammapadaw, 
in  verse  102,  by  unus  legis  versus.  Buddhaghosa,  too, 
when  he  speaks  of  many  law  verses  uses  the  plural,  for 
instance 2,  *  Be  it  known  that  the  Gatha  consists  of  the 
Dhammapadani,  Theragatha,  Therigatha,  and  those  un 
mixed  (detached)  Gatha  not  comprehended  in  any  of  the 
above-named  Suttanta.' 

1  Revue  Critique,  1870,  p.  378.  2  D'Alwis,  Pali  Grammar,  p.  61. 


xlviil  DHAMMAPADA. 


The  only  way  in  which  Dhammapada  could  be  defended 
in  the  sense  of  '  Collection  of  Verses  of  the  Law,'  would  be 
if  we  took  it  for  an  aggregate  compound.  But  such  aggre 
gate  compounds,  in  Sanskrit  at  least,  are  possible  with 
numerals  only;  for  instance,  tribhuvanam,  the  three 
worlds  ;  £aturyugam,  the  four  ages1.  It  might  therefore 
be  possible  in  Pali,  too,  to  form  such  compounds  as  da^a- 
padam,  a  collection  of  ten  padas,  a  work  consisting  often 
padas,  a  decamerone,  but  it  would  in  no  wise  follow  that 
we  could  in  that  language  attempt  such  a  compound  as 
Dhammapadam,  in  order  to  express  a  collection  of  law 
verses2.  Mr.  Beal3  informs  us  that  the  Chinese  seem  to 
have  taken  Dhammapada  in  the  sense  of  '  stanzas  of  law,' 
'  law  texts,'  or  '  scripture  texts.' 

It  should  be  remembered,  also,  that  the  idea  of  repre 
senting  life,  and  particularly  the  life  of  the  faithful,  as  a 
path  of  duty  or  virtue  leading  to  deliverance,  (in  Sanskrit 
dharmapatha,)  is  very  familiar  to  Buddhists.  The  four 
great  truths  of  their  religion  4  consist  in  the  recognition  of 
the  following  principles  :  i.  that  there  is  suffering  ;  2.  that 
there  is  a  cause  of  that  suffering ;  3.  that  such  cause  can  be 
removed  ;  4.  that  there  is  a  way  of  deliverance,  viz.  the 
doctrine  of  Buddha.  This  way  is  the  ash/anga-marga, 
the  eightfold  way5,  taught  by  Buddha,  and  leading  to  Nir- 
va/za°.  The  faithful  advances  on  that  road,  pad  at  padam, 


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

2  Mr.  D'Alwis'  arguments  (Buddhist  Nirvawa,  pp.  63-67)  in  support  of  this 
view,  viz.  the  dhammapada  may  be  a  collective  term,  do  not  seem  to  me  to 
strengthen  my  own  conjecture. 

3  Dhammapada  from  Chinese,  p.  4. 

4  Spence  Hardy,  Manual,  p.  496. 

5  Burnouf,  Lotus,  p.  520,  'Ajoutons,  pour  terminer  ce  que  nous  trouvons  a  dire 
sur  le  mot  magga,  quelque  commentaire  qu'on  en  donne  d'ailleurs,  que  suivant 
une  definition  rapportee  par  Tumour,  le  magga  renfermeune  sous-division  que 
1'on  nomme  paafipada,  en  Sanscrit  pratipad.    Le  magga,  dit  Tumour,  est  la 
voie  qui  conduit  au  Nibbana,  la  pad  pad  a,  litteralement  "la  marche  pas  a  pas, 
ou  le  degre,"  est  la  vie  de  rectitude  qu'on  doit  suivre,  quand  on  marche  dans  la 
voie  du  magga.' 

6  See  Spence  Hardy,  Manual,  p.  496.     Should  not  /fcaturvidha-dharmapada, 
mentioned  on  p.  497,  be  translated  by  '  the  fourfold  path  of  the  Law?'     It  can 
hardly  be  the  fourfold  word  of  the  Law. 


INTRODUCTION.  xlix 


step  by  step,  and  it  is  therefore  called  pa/ipada,  lit.  the  step 
by  step. 

If  we  make  allowance  for  these  ambiguities,  inherent  in 
the  name  ofDhammapada,  we  may  well  understand  how 
the  Buddhists  themselves  play  with  the  word  pada  (see 
v.  45).  Thus  we  read  in  Mr.  Beal's  translation  of  a  Chinese 
version  of  the  Pratimoksha l : 

1  Let  all  those  who  desire  such  birth, 
Who  now  are  living  in  the  world, 
Guard  and  preserve  these  Precepts,  as  feet.' 

TRANSLATION. 

In  translating  the  verses  of  the  Dhammapada,  I  have 
followed  the  edition  of  the  Pali  text,  published  in  1855  by 
Dr.  Fausboll,  and  I  have  derived  great  advantage  from  his 
Latin  translation,  his  notes,  and  his  copious  extracts  from 
Buddhaghosa's  commentary.  I  have  also  consulted  trans 
lations,  either  of  the  whole  of  the  Dhammapada,  or  of 
portions  of  it,  by  Burnouf,  Gogerly 2,  Upham,  Weber, 
and  others.  Though  it  will  be  seen  that  in  many  places 
my  translation  differs  from  those  of  my  predecessors, 
I  can  only  claim  for  myself  the  name  of  a  very  humble 
gleaner  in  this  field  of  Pali  literature.  The  greatest 
credit  is  due  to  Dr.  Fausboll,  whose  editio  princeps  of 
the  Dhammapada  will  mark  for  ever  an  important  epoch 
in  the  history  of  Pali  scholarship  ;  and  though  later  critics 
have  been  able  to  point  out  some  mistakes,  both  in  his 
text  and  in  his  translation,  the  value  of  their  labours  is  not 
to  be  compared  with  that  of  the  work  accomplished  single- 
handed  by  that  eminent  Danish  scholar. 

In  revising  my  translation,  first  published  in  1870  3,  for 

1  Catena,  p.  207. 

2  '  Several  of  the  chapters  have  been  translated  by  Mr.  Gogerly,  and  have 
appeared  in  The  Friend,  vol.  iv,  1840.'    (Spence  Hardy,  Eastern  Monachism, 
p.  169.) 

3  Buddhaghosha's  Parables,  translated  from  Burmese  by  Captain  T.  Rogers, 
R.  E.     With  an  Introduction,  containing  Buddha's  Dhammapada,  translated 
from  Pali  by  F.  Max  Muller.   London,  1870. 

[10]  d 


I  DHAMMAPADA. 


the  Sacred  Books  of  the  East,  I  have  been  able  to  avail 
myself  of  '  Notes  on  Dhammapada,'  published  by  Childers 
in  the  Journal  of  the  Royal  Asiatic  Society  (May,  1871), 
and  of  valuable  hints  as  to  the  meaning  of  certain  words 
and  verses  scattered  about  in  the  Pali  Dictionary  of  that 
much  regretted  scholar,  1875.  I  have  carefully  weighed  the 
remarks  of  Mr.  James  D'Alwis  in  his  '  Buddhist  Nirvana, 
a  review  of  Max  Miiller's  Dhammapada'  (Colombo,  1871), 
and  accepted  some  of  his  suggestions.  Some  very  suc 
cessful  renderings  of  a  number  of  verses  by  Mr.  Rhys 
Davids  in  his  c  Buddhism/  and  a  French  translation,  too,  of 
the  Dhammapada,  published  by  Fernand  Hu1,  have  been 
consulted  with  advantage. 

It  was  hoped  for  a  time  that  much  assistance  for  a  more 
accurate  understanding  of  this  work  might  be  derived  from 
a  Chinese  translation  of  the  Dhammapada 2,  of  which 
Mr.  S.  Beal  published  an  English  translation  in  1878. 
But  this  hope  has  not  been  entirely  fulfilled.  It  was, 
no  doubt,  a  discovery  of  great  interest,  when  Mr.  Beal 
announced  that  the  text  of  the  Dhammapada  was  not 
restricted  to  the  southern  Buddhists  only,  but  that  similar 
collections  existed  in  the  north,  and  had  been  translated 
into  Chinese.  It  was  equally  important  when  Schiefner 
proved  the  existence  of  the  same  work  in  the  sacred  canon 
of  the  Tibetans.  But  as  yet  neither  a  Chinese  nor  a  Tibetan 
translation  of  the  Pali  Dhammapada  has  been  rendered 
accessible  to  us  by  translations  of  these  translations  into 
English  or  German,  and  what  we  have  received  instead, 
cannot  make  up  for  what  we  had  hoped  for. 

The  state  of  the  case  is  this.  There  are,  as  Mr.  Beal 
informs  us,  four  principal  copies  of  what  may  be  called 
Dhammapada  in  Chinese,  the  first  dating  from  the  Wu 
dynasty,  about  the  beginning  of  the  third  century  A.D. 
This  translation,  called  Fa-kheu-king,  is  the  work  of  a 


1  Le  Dhammapada  avec  introduction  et  notes  par  Fernand  Hft,  suivi  du 
Sutra  en  42  articles,  traduit  du  Tibetain,  par  Leon  Feer.    Paris,  1878. 

2  Texts  from  the  Buddhist  Canon,  commonly  known  as  Dhammapada,  trans 
lated  from  the  Chinese  by  Samuel  Beal.   London,  1878. 


INTRODUCTION.  li 


Shaman  Wei-^i-lan  and  others.  Its  title  means  *  the  Sutra 
of  Law  verses,' kheu  being  explained  by  gat  ha,  a  verse, 
a  word  which  we  shall  meet  with  again  in  the  Tibetan 
title,  Gathasangraha.  In  the  preface  the  Chinese  translator 
states  that  the  Shamans  in  after  ages  copied  from  the 
canonical  scriptures  various  gathas,  some  of  four  lines  and 
some  of  six,  and  attached  to  each  set  of  verses  a  title, 
according  to  the  subject  therein  explained.  This  work  of 
'extracting  and  collecting  is  ascribed  to  Tsun-/£e-Fa-kieou, 
i.  e.  Arya-Dharmatrata,  the  author  of  the  Sa;;zyuktabhi- 
dharma-^astra  and  other  works,  and  the  uncle  of  Vasumitra. 
If  this  Vasumitra  was  the  patriarch  who  took  a  prominent 
part  in  the  Council  under  Kanishka,  Dharmatrata's  col 
lection  would  belong  to  the  first  century  B.C. ;  but  this  is,  as 
yet,  very  doubtful. 

In  the  preface  to  the  Fa-kheu-king  we  are  told  that  the 
original,  which  consisted  of  500  verses,  was  brought  from 
India  by  Wai-/£i-lan  in  223  A.D.,  and  that  it  was  translated 
into  Chinese  with  the  help  of  another  Indian  called  Tsiang- 
sin.  After  the  translation  was  finished,  thirteen  sections 
were  added,  making  up  the  whole  to  752  verses,  14,580 
words,  and  39  chapters 1. 

If  the  Chinese  translation  is  compared  with  the  Pali 
text,  it  appears  that  the  two  agree  from  the  9th  to  the 
35th  chapter  (with  the  exception  of  the  33rd),  so  far  as 
their  subjects  are  concerned,  though  the  Chinese  has  in 
these  chapters  79  verses  more  than  the  Pali.  But 
the  Chinese  translation  has  eight  additional  chapters  in 
the  beginning  (viz.  On  Intemperance,  Inciting  to  Wisdom, 
The  Sravaka,  Simple  Faith,  Observance  of  Duty,  Re 
flection,  Loving-kindness,  Conversation),  and  four  at  the 
end  (viz.  Nirvana,  Birth  and  Death,  Profit  of  Religion, 
and  Good  Fortune),  and  one  between  the  24th  and  25th 
chapter  of  the  Pali  text  (viz.  Advantageous  Service),  all  of 
which  are  absent  in  our  Pali  texts.  This,  the  most  ancient 

1  Beal,  Dhammapada,  p.  30.  The  real  number  of  verses,  however,  is  760.  In 
the  Pali  text,  too,  there  are  five  verses  more  than  stated  in  the  Index ;  see 
M.  M.,  Buddhaghosha's  Parables,  p.  ix,  note ;  Beal,  loc.  cit.  p.  n,  note. 

d  2 


Hi  DHAMMAPADA. 


Chinese  translation  of  Dharmatrata's  work,  has  not  been 
rendered  into  English  by  Mr.  Beal,  but  he  assures  us  that 
it  is  a  faithful  reproduction  of  the  original.  The  book  which 
he  has  chosen  for  translation  is  the  Fa-kheu-pi-ii,  i.  e. 
parables  connected  with  the  Dhammapada,  and  translated 
into  Chinese  by  two  Shamans  of  the  western  Tsin  dynasty 
(A.D.  265-313).  These  parables  are  meant  to  illustrate  the 
teaching  of  the  verses,  like  the  parables  of  Buddhaghosa, 
but  they  are  not  the  same  parables,  nor  do  they  illustrate 
all  the  verses. 

A  third  Chinese  version  is  called  A^uh-yan-king,  i.  e.  the 
Sutra  of  the  Dawn  (avadana?),  consisting  of  seven  volumes. 
Its  author  was  Dharmatrata,  its  translator  TTu-fo-nien  (Bud- 
dhasmn'ti),  about  410  A.D.  The  MS.  of  the  work  is  said 
to  have  been  brought  from  India  by  a  Shaman  Sarigha- 
bhadaiiga  of  Kipin  (Cabul),  about  345  A.D.  It  is  a  much 
more  extensive  work  in  33  chapters,  the  last  being,  as  in 
the  Pali  text,  on  the  Brahma;/a. 

A  fourth  translation  dates  from  the  Sung  dynasty  (800 
or  900  A.  D.),  and  in  it,  too,  the  authorship  of  the  text  is 
ascribed  to  Arya-Dharmatrata. 

A  Tibetan  translation  of  a  Dhammapada  was  dis 
covered  by  Schiefner  in  the  28th  volume  of  the  Sutras, 
in  the  collection  called  Udanavarga.  It  contains  33 
chapters,  and  more  than  1000  verses,  of  which  about  one- 
fourth  only  can  be  traced  in  the  Pali  text.  The  same 
collection  is  found  also  in  the  Tan^-ur,  vol.  71  of  the  Sutras, 
foil.  1-53,  followed  by  a  commentary,  the  Udanavarga- 
vivara;za  by  the  AMrya  Pra^wavarman.  Unfortunately 
Schiefner's  intention  of  publishing  a  translation  of  it  (Me 
langes  Asiatiques,  torn.  viii.  p.  560)  has  been  frustrated  by 
his  death.  All  that  he  gives  us  in  his  last  paper  is  the 
Tibetan  text  with  translation  of  another  shorter  collection, 
the  Gathasahgraha  by  Vasubandhu,  equally  published  in 
the  72nd  volume  of  the  Sutras  in  the  Tan^ur,  and  accom 
panied  by  a  commentary. 


INTRODUCTION.  liii 


SPELLING  OF  BUDDHIST  TERMS. 

I  had  on  a  former  occasion1  pleaded  so  strongly  in 
favour  of  retaining,  as  much  as  possible,  the  original  San 
skrit  forms  of  Pali  Buddhist  terms,  that  I  feel  bound  to 
confess  openly  that  I  hold  this  opinion  no  longer,  or,  at  all 
events,  that  I  see  it  is  hopeless  to  expect  that  Pali  scholars 
will  accept  my  proposal.  My  arguments  were  these  :  '  Most 
of  the  technical  terms  employed  by  Buddhist  writers  come 
from  Sanskrit ;  and  in  the  eyes  of  the  philologist  the  various 
forms  which  they  have  assumed  in  Pali,  in  Burmese,  in 
Tibetan,  in  Chinese,  in  Mongolian,  are  only  so  many  corrup 
tions  of  the  same  original  form.  Everything,  therefore, 
would  seem  to  be  in  favour  of  retaining  the  Sanskrit  forms 
throughout,  and  of  writing,  for  instance,  Nirvana  instead  of 
the  Pali  Nibbana,  the  Burmese  Niban  or  Nepbhan,  the 
Siamese  Niruphan,  the  Chinese  Nipan.  The  only  hope,  in 
fact,  that  writers  on  Buddhism  will  ever  arrive  at  a  uniform 
and  generally  intelligible  phraseology  seems  to  lie  in  their 
agreeing  to  use  throughout  the  Sanskrit  terms  in  their 
original  form,  instead  of  the  various  local  disguises  and 
disfigurements  which  they  present  in  Ceylon,  Burmah,  Siam, 
Tibet,  China,  and  Mongolia.' 

I  fully  admitted  that  many  Buddhist  words  have  assumed 
such  a  strongly  marked  local  or  national  character  in  the 
different  countries  and  in  the  different  languages  in  which 
the  religion  of  Buddha  has  found  a  new  home,  that  to  trans 
late  them  back  into  Sanskrit  might  seem  as  affected,  nay, 
prove  in  certain  cases  as  misleading,  as  if,  in  speaking  of 
priests  and  kings,  we  were  to  speak  of  presbyters  and 
cynings.  The  rule  by  which  I  meant  mainly  to  be  guided 
was  to  use  the  Sanskrit  forms  as  much  as  possible  ;  in  fact, 
everywhere  except  where  it  seemed  affected  to  do  so. 
I  therefore  wrote  Buddhaghosha  instead  of  the  Pali  Bud- 
dhaghosa,  because  the  name  of  that  famous  theologian,  'the 
Voice  of  Buddha,'  seemed  to  lose  its  significance  if  turned 

J  Introduction  to  Buddhaghosha's  Parables,  1870,  p.  1. 


llV  DHAMMAPADA. 


into  Buddhaghosa.  But  I  was  well  aware  what  may  be 
said  on  the  other  side.  The  name  of  Buddhaghosa,  '  Voice 
of  Buddha,'  was  given  him  after  he  had  been  converted 
from  Brahmanism  to  Buddhism,  and  it  was  given  to  him 
by  people  to  whom  the  Pali  word  ghosa  conveyed  the 
same  meaning  as  ghosha  does  to  us.  On  the  other  hand, 
I  retained  the  Pali  Dhammapada  instead  of  Dharmapada, 
simply  because,  as  the  title  of  a  Pali  book,  it  has  become  so 
familiar  that  to  speak  of  it  as  Dharmapada  seemed  like 
speaking  of  another  work.  We  are  accustomed  to  speak 
of  Samanas  instead  of  5rama;/as,  for  even  in  the  days  of 
Alexander's  conquest,  the  Sanskrit  word  ^rama;/a  had 
assumed  the  prakritized  or  vulgar  form  which  we  find  in 
Pali,  and  which  alone  could  have  been  rendered  by  the 
later  Greek  writers  (first  by  Alexander  Polyhistor,  80-60 
B.C.)  by  (ra^avaioi  l.  As  a  Buddhist  term,  the  Pali  form 
Samana  has  so  entirely  supplanted  that  of  5rama;;a  that, 
even  in  the  Dhammapada  (v.  388),  we  find  an  etymology 
of  Samana  as  derived  from  sam,  'to  be  quiet,'  and  not  from 
jram,  '  to  toil.'  But  if  we  speak  of  Samanas,  we  ought  also 
to  speak  of  Bahmawas  instead  of  Brahma^as,  for  this  word 
had  been  replaced  by  bahma;/a  at  so  early  a  time,  that  in 
the  Dhammapada  it  is  derived  from  a  root  vah,  'to  remove, 
to  separate,  to  cleanse  V 

I  still  believe  that  it  would  be  best  if  writers  on  Buddhist 
literature  and  religion  were  to  adopt  Sanskrit  throughout 
as  the  lingua  franca.  For  an  accurate  understanding  of 
the  original  meaning  of  most  of  the  technical  terms  of 
Buddhism  a  knowledge  of  their  Sanskrit  form  is  indispen 
sable  ;  and  nothing  is  lost,  while  much  would  be  gained,  if, 
even  in  the  treating  of  southern  Buddhism,  we  were  to 


1  See  Lassen,  Indische  Alterthumskunde,  vol.  ii.  p.  700,  note.     That  Lassen 
is  right  in  taking  the  ^ap^avai,  mentioned  by  Megasthenes,  for  Brahmanic,  not 
for  Buddhist  ascetics,  might  be  proved  also  by  their  dress.     Dresses  made  of 
the  bark  of  trees  are  not  strictly  Buddhistic. 

2  See  Dhammapada,  v.  388;  Bastian,  Volker  des  ostlichen  Asien,  vol.  iii. 
p.  412:  'Ein  buddhistischer  Monch  erklarte  mir,  dass  die  Brahmanen  ihren 
Namen  fiihrten,  als  Leute,  die  ihre  Sunden  abgespiilt  hatten.'     See  also  Lalita- 
vistara,  p.  551,  line  i  ;  p.  553,  line  7, 


INTRODUCTION.  lv 


speak  of  the  town  of  vSVavasti  instead  of  Savatthi  in  Pali, 
Sevet  in  Sinhalese  ;  of  Tripifeka,  'the  three  baskets,'  instead 
ofTipi/aka  in  Pali,  Tunpitaka  in  Sinhalese;  of  Arthakatha, 
'commentary,'  instead  of  A^akatha  in  Pali,  Atuwava  in 
Sinhalese  ;  and  therefore  also  of  Dharmapada, '  the  path  of 
virtue/  instead  of  Dhammapada. 

But    inclinations    are    stronger    than    arguments.     Pali 
scholars  prefer  their  Pali  terms,  and  I  cannot  blame  them 
for  it.     Mr.  D'Alwis  (Buddhist  Nirvana,  p.  68)  says  :  '  It 
will  be  seen  how  very  difficult  it  is  to  follow  the  rule  rigidly. 
We  are,  therefore,  inclined  to  believe  that  in  translating  Pali 
works,  at  least,  much  inconvenience  may  not  be  felt  by  the 
retention  of  the  forms  of  the  language  in  which  the  Buddhist 
doctrines  were  originally  delivered/     For  the  sake  of  uni 
formity,  therefore,  I  have  given  up  my  former  plan.     I  use 
the  Pali  forms  when  I  quote  from  Pali,  but  I  still  prefer  the 
Sanskrit  forms,  not  only  when  I  quote  from  Sanskrit  Bud 
dhist  books,  but  also  when  I  have  to  speak  of  Buddhism  in 
general.     I  speak  of  Nirvana,  dharma,  and  bhikshu,  rather 
than  of  Nibbana,  dhamma,  and  bhikkhu,  when  discussing  the 
meaning  of  these  words  without  special  reference  to  southern 
Buddhism  ;  but  when  treating  of  the  literature  and  religion 
of  the  Theravada  school  I  must  so  far  yield  to  the  argu 
ments  of  Pali  scholars  as  to  admit  that  it  is  but  fair  to 
use  their  language  when  speaking  of  their  opinions. 


DHAMMAPADA 


D  HAM  MA  PA  DA. 


CHAPTER  I. 

THE     TWIN-VERSES. 

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

i.  Dharma,  though  clear  in  its  meaning,  is  difficult  to  translate. 
It  has  different  meanings  in  different  systems  of  philosophy,  and  i 
peculiar  application  in  the  phraseology  of  Buddhism  has  been  fully 
elucidated  by  Burnouf,  Introduction  a  1'Histoire   du  Buddhisme, 
p.  41  seq.      He  writes:  '  Je  traduis  ordinairement  ce  terme  par 
condition,  d'autres  fois  par  lois,  mais  aucune  de  ces  traductions 
n'est  parfaitement  complete ;  il  faut  entendre  par  dharma  ce  qui 
fait  qu'une  chose   est   ce  qu'elle  est,  ce  qui  constitue  sa  nature 
propre,  comme  1'a  bien  montre  Lassen,  a  1'occasion  de  la  celebre 
formule,  "  Ye  dharma  hetuprabhava."  '      Etymologically  the  Latin 
for-ma  expresses  the  same  general  idea  which  was  expressed  by 
dhar-ma.    See  also  Burnouf,  Lotus  de  la  bonne  Loi,  p.  524-    Faus- 
boll    translates:    'Naturae    a   mente    principium    ducunt/    which 
shows  that  he  rightly  understood  dharma  in  the  Buddhist  sense. 
Gogerly  (see  Spence  Hardy,  Eastern  Monachism,  p.  28)  translates : 
'  Mind  precedes  action/  which,  if  not  wrong,  is  at  all  events  wrongly 
expressed;  while  Professor  Weber's  rendering,  '  Die  Pflichten  aus 
dem  Herz  folgern,'  is  quite  inadmissible.     D'Alwis  (Buddhist  Nir- 
wana,  p.  70  seq.),  following  the  commentary,  proposes  to  give  a 
more  technical  interpretation  of  this  verse,  viz.  '  Mind  is  the  leader 
of  all  its  faculties.    Mind  is  the  chief  (of  all  its  faculties).    The  very 
mind  is  made  up  of  those  (faculties).     If  one  speaks  or  acts  with  a 
polluted  mind,  then  affliction  follows  him  as  the  wheel  follows  the 
feet  of  the  bearer  (the  bullock)/     To  me  this  technical  acceptation 


DHAMMAPADA.       CHAP.  I. 


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

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

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

seems  not  applicable  here,  where  we  have  to  deal  with  the  simplest 
moral  precepts,  and  not  with  psychological  niceties  of  Buddhist 
philosophy.     It  should  be  stated,  however,  that  Childers,  who  first 
(s.v.  dhamma)  approved  of  my  translation,  seems  afterwards  to  have 
changed  his  opinion.     On  p.  120  of  his  excellent  Pali  Dictionary 
he^said:  '  Three  of  the  five  khandhas,  viz.  vedana,  sawwa,  and  san- 
krmra,  are  collectively  termed  dhamma  (plur.),  "  mental  faculties," 
and  in  the  first  verse  of  Dhammapada  the  commentator  takes  the 
word  dhamma  to  mean  those  three  faculties.  But  this  interpretation 
appears  forced  and  unnatural,  and  1  look  upon  Dr.  Max  Miiller's 
translation,  "  All  that  we  are  is  the  result  of  what  we  have  thought," 
as  the  best  possible  rendering  of  the  spirit  of  the  phrase  mano  pub- 
bahgama  dhamma.'     But  on  p.  577  the  same  scholar  writes:  'Of 
the  four  mental  khandhas  the  superiority  of  vinnbna.  is  strongly 
asserted  in  the  first  verse  of  Dhammapada, "  The  mental  faculties 
(vedana,  safma,  and  sarikhara)  are  dominated  by  Mind,  they  are 
governed  by  Mind,  they  are  made  up  of  Mind."     That  this  is  the 
true  meaning  of  the  passage  I  am  now  convinced  ;  see  D'Alwis,  Nir- 
wana,  pp.  70-75.'     I  do  not  deny  that  this  may  have  been  the  tra 
ditional  interpretation,  at  all  events  since  the  days  of  Buddhaghosa, 
but  the  very  legend  quoted  by  Buddhaghosa  in  illustration  of  this 
verse  shows  that  its  simpler  and  purely  moral  interpretation  was 
likewise  supported   by  tradition,   and  I   therefore    adhere  to  my 
original  translation. 

2.  See  Beal,  Dhammapada,  p.  169. 

3.  On  akko/M,  see  KaHayana  VI,  4, 1 7.  D'Alwis,  Pali  Grammar, 
p.  38  note.     '  When  akkoM^i  means  "  he  abused,"  it   is  derived 
from  kruj,  not  from  krudh.'     See  Senart,  Ka^ayana,  1.  c. 


TWIN-VERSES. 


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

6.  The  world   does   not  know  that  we  must  all    ,. , 
come  to  an  end  here  ; — but  those  who  know  it,  their 
quarrels  cease  at  once. 

7.  He  who  lives  looking  for  pleasures  only,  his 
senses  uncontrolled,  immoderate   in  his  food,  idle,  V- 
and  weak,   Mara  (the  tempter)  will  certainly  over 
throw  him,  as  the  wind  throws  down  a  weak  tree. 

8.  He  who  lives  without  looking  for  pleasures, 
his    senses   well   controlled,   moderate   in  his   food, 
faithful    and    strong,   him    Mara   will   certainly   not 
overthrow,   any  more   than   the  wind  throws  down 
a  rocky  mountain. 

9.  He   who   wishes  to   put  on   the  yellow   dress  '. 
without  having  cleansed  himself  from  sin,  who  dis-   ^ 
regards  also  temperance  and  truth,  is  unworthy  of 
the  yellow  dress. 

6.  Pare   is    explained  by  '  fools/  but  it  has   that   meaning  by 
implication  only.     It  is  of  vroXXot,  cf.  Vinaya,  ed.  Oldenberg,  vol.  i. 
p.  5,  1.  4.     Yamamase,  a  i  pers.  plur.  imp.  Atm.,  but  really  a  Le/ 
in  Pali.     See  Fausboll,  Five  £atakas,  p.  38. 

7.  Mara  must  be  taken  in  the  Buddhist  sense  of '  tempter/  or 
'evil  spirit/    See  Burnouf,  Introduction,  p.  76  :  '  Mara  est  le  demon 
de  1' amour,  du  peche'  et  de  la  mort ;   c'est  le  tentateur  et  1'ennemi 
de  Buddha.'     As  to  the  definite  meaning  of  virya,  see  Burnouf, 
Lotus,  p.  548. 

In  the  Buddhistical  Sanskrit,  kusida,  '  idle/  is  the  exact  counter 
part  of  the  Pali  kusita  ;  see  Burnouf,  Lotus,  p.  548.  On  the  change 
of  Sanskrit  d  into  Pali  t,  see  Kuhn,  Beitrage  zur  Pali  Grammatik, 
p.  40;  Weber,  Ind.  Studien,  XIII,  p.  135. 

9.  The  dark  yellow  dress,  the  Kasava  or  Kashaya,  is  the  dis 
tinctive  garment  of  the  Buddhist  priests.  See  Vishmi-sutra  LXIII, 
36.  The  play  on  the  words  anikkasavo  kasavam,  or  in  Sanskrit 
anishkashaya^  kashayam,  cannot  be  rendered  in  English.  Kashaya 
means  '  impurity/  nish-kashaya, '  free  from  impurity/  anish-kashaya, 
'  not  free  from  impurity/  while  kashaya  is  the  name  of  the  yellowish 


DHAMMAPADA.       CHAP.  I. 


10.  But  he  who  has  cleansed  himself  from  sin,  is 
well  grounded  in  all  virtues,  and  regards  also  tem 
perance  and  truth,  he  is  indeed  worthy  of  the  yellow 
dress. 

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

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

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

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

15.  The  evil-doer  mourns  in  this  world,  and  he 

Buddhist  garment.     The  pun  is  evidently  a  favourite  one,  for,  as 
Fausboll  shows,  it  occurs  also  in  the  Mahabharata,  XII,  568 : 
Anishkashaye  kashayam  ihartham  id  viddhi  tarn, 
Dharmadhva^anaw  mu^anaw  vrzttyartham  iti  me  mati^. 
'  Know  that  this  yellow-coloured  garment  on  a  man  who  is  not  free 
from  impurity,  serves  only  for  the  purpose  of  cupidity ;  my  opinion 
is,  that  it  is  meant  to  supply  the  means  of  living  to  those  shavelings, 
who  carry  their  virtue  or  the  dharma  like  a  flag/ 

(I  read  vrzttyartham,  according  to  the  Bombay  edition,  instead  of 
krztartham,  the  reading  of  the  Calcutta  edition.) 

On  the  exact  colour  of  the  dress,  see  Bishop  Bigandet,  The  Life 
or  Legend  of  Gaudama,  the  Budha  of  the  Burmese,  Rangoon,  1866, 
p.  504.  Cf.  Gataka,  vol.  ii.  p.  198. 

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

11,  12.  Sara,  which  I  have  translated  by  '  truth,'  has  many  mean 
ings  in  Sanskrit.     It  means  the  sap  of  a  thing,  then  essence  or 
reality ;   in  a  metaphysical  sense,  the  highest  reality ;   in  a  moral 
sense,  truth.    It  is  impossible  in  a  translation  to  do  more  than  indi 
cate  the  meaning  of  such  words,  and  in  order  to  understand  them 
fully,  we  must  know  not  only  their  definition,  but  their  history.    See 
Beal,  Dhammapada,  p.  64. 

13.  See  Beal,  Dhammapada,  p.  65. 

15.  Kili//$a  is  klish/a,  a  participle  of  klis.     It  means  literally, 


TWIN-VERSES. 


mourns  in  the  next ;  he  mourns  in  both.    He  mourns 
and  suffers  when  he  sees  the  evil  of  his  own  work. 

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

17.  The  evil-doer   suffers  in  this  world,  and  he 
suffers  in  the  next;  he  suffers  in  both.     He  suffers 
when  he  thinks  of  the  evil  he  has  done ;  he  suffers 
more  when  going  on  the  evil  path. 

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

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

what  is  spoilt.     The  abstract  noun  kleja, '  evil  or  sin/  is  constantly 
employed  in  Buddhist  works;  see  Burnouf,  Lotus,  p.  443. 

1 6.  Like  klish/a  in  the  preceding  verse,  vuuddhi  in  the  present 
has  a  technical  meaning.     One  of  Buddhaghosa's  most  famous 
works  is  called  Visuddhi-magga.      See  Burnouf,  Lotus,  p.  844; 
Beal,  Dhammapada,  p.  67. 

17,  18.  'The  evil  path  and  the  good  path'  are  technical  expres 
sions  for  the  descending  and  ascending  scale  of  worlds  through 
which  all  beings  have  to  travel  upward  or  downward,  according  to 
their  deeds;    see  Bigandet,  Life  of  Gaudama,  p.  5,  note  4,  and 
p.  449;  Burnouf,  Introduction,  p.  599  ;  Lotus,  p.  865,  1.  7  ;  1.  n. 
Fausboll  translates  '  heaven  and  hell/  which  comes  to  the  same ; 
cf.  vv.  126,  306. 

19.  In  taking  sahitam  in  the  sense  of  sa/rchitam  or  sawhita,  I  fol 
low  the  commentator  who  says,  Tepi/akassa  Buddhava&mass'  etafl? 
namaw,  but  I  cannot  find  another  passage  where  the  Tipi/aka,  or 
any  portion  of  it,  is  called  Sahita.  Sawhita  in  vv.  100-102. has 
a  different  meaning.  The  fact  that  some  followers  of  Buddha  were 


8  DHAMMAPADA.       CHAP.  I. 

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


allowed  to  learn  short  portions  only  of  the  sacred  writings  by  heart, 
and  to  repeat  them,  while  others  had  to  learn  a  larger  collection,  is 
shown  by  the  story  of  ^akkhupala,  p.  3,  of  Mahakala,  p.  26,  &c. 
See  Childers,  s.  v.  sahita. 

20.  Sama?ma,  which  I  have  rendered  by  '  priesthood/  expresses 
all  that  belongs  to,  or  constitutes  a  real  Samaraa  or  6rama«a,  this  being 
the  Buddhist  name  corresponding  to  the  Brahma«a,  or  priest,  of 
the  orthodox  Hindus.  Buddha  himself  is  frequently  called  the 
Good  Samawa.  Fausboll  takes  the  abstract  word  sama?ma  as 
corresponding  to  the  Sanskrit  samanya,  '  community/  but  Weber 
has  well  shown  that  it  ought  to  be  taken  as  representing  jramawya. 
He  might  have  quoted  the  Sama?ma-phala-sutta,  of  which  Burnouf 
has  given  such  interesting  details  in  his  Lotus,  p.  449  seq.  Faus 
boll  also,  in  his  notes  on  v.  332,  rightly  explains  samafmata  by 
jr3ma»yatl  See  Childers,  s.  v.  samafma. 

Anupadiyano,  which  I  have  translated  by  '  caring  for  nothing/ 
has  a  technical  meaning.  It  is  the  negative  of  the  fourth  Nidana, 
the  so-called  Upadana,  which  Koppen  has  well  explained  by 
Anhanglichkeit, '  taking  to  the  world,  loving  the  world/  Koppen, 
Die  Religion  des  Buddha,  p.  610.  Cf.  Suttanipata,  v.  470. 


EARNESTNESS. 


CHAPTER  II. 

ON     EARNESTNESS1. 

21.  Earnestness  is  the  path  of  immortality  (Nir- 


,  thoughtlessness  the  path  of  death.  Those 
who  are  in  earnest  do  not  die,  those  who  are 
thoughtless  are  as  if  dead  already. 

22.  Those    who    are    advanced    in    earnestness, 
having  understood  this  clearly,  delight  in  earnest 
ness,  and  rejoice   in  the  knowledge   of  the  Ariyas 
(the  elect). 

23.  These  wise  people,  meditative,  steady,  always 
possessed  of  strong  powers,  attain  to  Nirvana,  the 
highest  happiness. 

1  There  is  nothing  in  the  tenth  section  of  the  Dhammapada,  as 
translated  by  Beal,  corresponding  to  the  verses  of  this  chapter. 

21.  Apramada,  which  Fausboll  translates  by  'vigilantia/  Gogerly 
by  '  religion,'  Childers  by  '  diligence/  expresses  literally  the  absence 
of  that  giddiness  or  thoughtlessness  which  characterizes  the  state  of 
mind  of  worldly  people.  It  is  the  first  entering  into  oneself,  and 
hence  all  virtues  are  said  to  have  their  root  in  apramada.  (Ye  ke& 
kusala  dhamma  sabbe  te  appamadamulaka.)  I  have  translated  it 
by  c  earnestness/  sometimes  by  '  reflection.'  '  Immortality/  amrz'ta, 
is  explained  by  Buddhaghosa  as  Nirvana.  Amn'ta  is  used,  no 
doubt,  as  a  synonym  of  Nirvana,  but  this  very  fact  shows  how  many 
different  conceptions  entered  from  the  very  first  into  the  Nirvana 
of  the  Buddhists.  See  Childers,  s.  v.  nibbana,  p.  269. 

This  verse,  as  recited  to  A,roka,  occurs  in  the  Dipavawsa  VI, 
53,  and  in  the  Mahavawsa,  p.  25.  See  also  Sanatsu^atiya,  translated 
by  Telang,  Sacred  Books  of  the  East,  vol.  viii.  p.  138. 

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

23.  Childers,  s.v.  nibbana,  thinks   that   nibbana   here  and  in 
many  other  places  means  Arhatship. 

[10]  e 


IO  DHAMMAPADA.       CHAP.  II. 

24.  If  an  earnest  person   has   roused  himself,   if 
he    is    not   forgetful,   if  his   deeds  are   pure,   if  he 
acts  with  consideration,  if  he  restrains  himself,  and 
lives  according  to  law, — then  his  glory  will  increase. 

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

26.  Fools  follow  after  vanity,   men  of  evil  wis 
dom.     The  wise  man  keeps  earnestness  as  his  best 
jewel. 

27.  Follow  not  after  vanity,  nor  after  the  enjoy 
ment  of  love   and  lust !     He  who  is  earnest  and 
meditative,  obtains  ample  joy. 

28.  When   the  learned   man  drives  away  vanity 
by  earnestness,  he,  the  wise,  climbing  the  terraced 
heights    of  wisdom,    looks    down    upon    the   fools, 
serene   he  looks   upon   the   toiling  crowd,   as    one 
that  stands  on  a  mountain  looks  down  upon  them 
that  stand  upon  the  plain. 

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

30.  By  earnestness   did    Maghavan   (Indra)    rise 
to  the  lordship  of  the  gods.      People  praise  earnest 
ness ;    thoughtlessness  is  always  blamed. 

31.  A    Bhikshu     (mendicant)    who     delights    in 
earnestness,  who  looks   with    fear   on  thoughtless- 

25.  Childers  explains  this  island  again  as  the  state  of  an  Arhat 
(arahatta-phalam). 

28.  Cf.  Childers,  Dictionary,  Preface,  p.  xiv.  See  Vinaya,  ed. 
Oldenberg,  vol.  i.  p.  5,  s.  f. 

31.  Instead  of  sahaw,  which  Dr.  Fausboll  translates  by  '  vin- 
cens,'  Dr.  Weber  by  '  conquering,'  I  think  we  ought  to  read  </ahan, 
'burning/  which  was  evidently  the  reading  adopted  by  Buddha- 


EARNESTNESS.  I  I 


ness,  moves  about  like  fire,  burning  all  his  fetters, 
small  or  large. 

32.  A  Bhikshu  (mendicant)  who  delights  in 
reflection,  who  looks  with  fear  on  thoughtlessness, 
cannot  fall  away  (from  his  perfect  state) — he  is  close 
upon  Nirvana. 

ghosa.    Mr.  R.  C.  Chtlders,  whom  I  requested  to  see  whether  the 
MS.  at  the  India  Office  gives  sahaw  or  ^ahaw,  writes  that  the 
reading  d&ham  is  as  clear  as  possible  in  that  MS.     The  fetters  are 
meant  for  the  senses.     See  verse  370. 
32.  See  Childers,  Notes,  p.  5. 


e  2 


12  DHAMMAPADA.       CHAP.  III. 

CHAPTER  III. 

THOUGHT. 

33.  As   a   fletcher   makes  straight  his  arrow,   a 
wise   man    makes    straight   his    trembling   and    un 
steady  thought,  which  is  difficult  to  guard,  difficult 
to  hold  back, 

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

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

36.  Let  the  wise   man  guard    his   thoughts,   for 
they  are  difficult  to  perceive,  very  artful,  and  they 
rush    wherever   they   list:    thoughts    well   guarded 
bring  happiness. 

37.  Those  who  bridle  their   mind  which   travels 
far,  moves  about  alone,  is  without  a  body,  and  hides 
in   the   chamber  (of  the   heart),  will   be   free   from 
the  bonds  of  Mara  (the  tempter). 

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

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


33.  Cf.  Gataka,  vol.  i.  p.  400. 

34.  On  Mara,  see  verses  7  and  8. 
35~39-  Cf.  Gataka,  vol.  i.  pp.  312,  400. 

39.  Fausboll  traces  anavassuta,  'dissipated,' back  to  the  Sanskrit 


THOUGHT. 


his  mind  is  not  perplexed,  if  he  has  ceased  to  think 
of  good  or  evil,  then  there  is  no  fear  for  him  while 
he  is  watchful. 


root  jyai,  '  to  become  rigid ; '  but  the  participle  of  that  root  would 
be  .rita,  not  jyuta.  Professor  Weber  suggests  that  anavassuta  stands 
for  the  Sanskrit  anavasruta,  which  he  translates  unbefleckt,  '  un 
spotted/  If  avasruta  were  the  right  word,  it  might  be  taken  in  the 
sense  of '  not  fallen  off,  not  fallen  away/  but  it  could  not  mean 
'  unspotted ; '  cf.  dhairyaw  no  'susruvat,  '  our  firmness  ran  away.' 
I  have  little  doubt,  however,  that  avassuta  represents  the  Sanskrit 
avarruta,  and  is  derived  from  the  root  jru,  here  used  in  its  tech 
nical  sense,  peculiar  to  the  Buddhist  literature,  and  so  well  explained 
by  Burnouf  in  his  Appendix  XIV  (Lotus,  p.  820).  He  shows  that, 
according  to  Hema/£andra  and  the  (rina-alankdra,  a^ravakshaya, 
Pali  asavasawkhaya  is  counted  as  the  sixth  abhigM,  wherever  six 
of  these  intellectual  powers  are  mentioned,  instead  of  five.  The 
Chinese  translate  the  term  in  their  own  Chinese  fashion  by  '  stilla- 
tionis  finis/  but  Burnouf  claims  for  it  the  definite  sense  of  destruc 
tion  of  faults  or  vices.  He  quotes  from  the  Lalita-vistara  (Adhyaya 
XXII,  ed.  Rajendra  Lai  Mittra,  p.  448)  the  words  uttered  by 
Buddha  when  he  arrived  at  his  complete  Buddhahood  : — 

-Sushka  a\yrava  na  puna/$  jravanti, 
'The  vices  are  dried  up,  they  will  not  flow  again;' 
and  he  shows  that  the  Pali  Dictionary,  the  Abhidhanappadipika, 
explains  asava  simply  by  kama,  '  love,  pleasure  of  the  senses.'     In 
the  Mahaparinibbana-sutta,  three  classes  of  asava  are  distinguished, 
the  kamasava,  the  bhavasava,  and  the  avi^asava.     See  also  Bur 
nouf,  Lotus,  p.  665  ;  Childers,  s.  v.  asavo. 

That  STU  means  '  to  run/  and  is  in  fact  a  merely  dialectic  variety 
of  sru,  has  been  proved  by  Burnouf,  while  Boehtlingk  thinks  the 
substitution  of  s  for  s  is  a  mistake.  A^rava  therefore,  or  asrava, 
meant  originally  '  the  running  out  towards  objects  of  the  senses ' 
(cf.  sanga,  alaya,  &c.),  and  had  nothing  to  do  with  asrava, '  a  run 
ning,  a  sore/  Atharva-veda  I,  2,  4.  This  conception  of  the  ori 
ginal  purport  of  d  +  .rru  or  ava-mi  is  confirmed  by  a  statement  of 
Colebrooke's,  who,  when  treating  of  the  Gainas,  writes  (Miscella 
neous  Essays,  I,  382):  '  Asrava  is  that  which  directs  the  embodied 
spirit  (asravayati  purusham)  towards  external  objects.  It  is  the 
occupation  and  employment  (vrz'tti  or  pravn'tti)  of  the  senses  or 
organs  on  sensible  objects.  Through  the  means  of  the  senses  it 


14  DHAMMAPADA.       CHAP.  III. 

40.  Knowing   that   this  body  is   (fragile)   like   a 
jar,  and  making  this  thought  firm  like   a  fortress, 
one   should   attack    Mara   (the   tempter)   with    the 
weapon  of  knowledge,  one  should  watch  him  when 
conquered,  and  should  never  rest. 

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

42.  Whatever   a   hater   may   do    to  a  hater,   or 

affects  the  embodied  spirit  with  the  sentiment  of  taction,  colour, 
smell,  and  taste.  Or  it  is  the  association  or  connection  of  body 
with  right  and  wrong  deeds.  It  comprises  all  the  karmas,  for  they 
(dsravayanti)  pervade,  influence,  and  attend  the  doer,  following  him 
or  attaching  to  him.  It  is  a  misdirection  (mithya-pravn'tti)  of  the 
organs,  for  it  is  vain,  a  cause  of  disappointment,  rendering  the 
organs  of  sense  and  sensible  objects  subservient  to  fruition.  Saw- 
vara  is  that  which  stops  (sawvrzVzoti)  the  course  of  the  foregoing, 
or  closes  up  the  door  or  passage  to  it,  and  consists  in  self-com 
mand  or  restraint  of  organs  internal  and  external,  embracing  all 
means  of  self-control  and  subjection  of  the  senses,  calmino-  and 
subduing  them.' 

For  a  full  account  of  the  a^ravas,  see  Lalita-vistara,  ed.  Calc. 
pp.  445  and  552,  where  KshfArava  is  given  as  a  name  of  Buddha' 
A^rava  occurs  in  Apastamba's  Dharma-sutras  II,  5,  9,  where  the 
commentator  explains  it  by  objects  of  the  senses,  by  which  the 
soul  is  made  to  run  out.  It  is  better,  however,  to  take  ajrava 
here,  too,  as  the  act  of  running  out,  the  affections,  appetites 
passions. 

40.  Anivesana  has  no  doubt  a  technical  meaning,  and  may 
signify,  one  who  has  left  his  house,  his  family  and  friends  to 
become  a  monk.  A  monk  shall  not  return  to  his  home,  but  travel 
about;  he  shall  be  anivesana,  'homeless/  andgara,  < houseless' 
But  I  doubt  whether  this  can  be  the  meaning  of  anivesana  here 
as  the  sentence,  let  him  be  an  anchorite,  would  come  in  too 
abruptly.  I  translate  it  therefore  in  a  more  general  sense  let  him 
not  return  or  turn  away  from  the  battle,  let  him  watch  Mara  even 
jer  he  is  vanquished,  let  him  keep  up  a  constant  fight  against  the 
adversary,  without  being  attached  to  anything  or  anybody. 


THOUGHT.  15 


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

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

43.  See  Beal,  Dhammapada,  p.  73. 


DHAMMAPADA.       CHAP.   IV. 


CHAPTER  IV. 

FLOWERS  1. 

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

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

1  See  Beal,  Dhammapada,  p.  75. 

44,  45-  If  I  differ  from  the  translation  of  Fausboll  and  Weber, 
it  is  because  the  commentary  takes  the  two  verbs,  vi^essati  and 
paJessati,  to  mean  in  the  end  the  same  thing,  i.e.  sa^i-karissati, 
'he  will  perceive.'  I  have  not  ventured  to  take  vi^essate  for  vi^a- 
nissati,  though  it  should  be  remembered  that  the  overcoming  of  the 
earth  and  of  the  worlds  below  and  above,  as  here  alluded  to,  is 
meant  to  be  achieved  by  means  of  knowledge.  Pafesati,  <'he 
will  gather '  (cf.  vi-#,  Indische  Spriiche,  4560),  means  also,  like  '  to 
gather'  in  English,  'he  will  perceive  or  understand/  and  the  dham- 
mapada,  or  'path  of  virtue/  is  distinctly  explained  by  Buddha- 
ghosa  as  consisting  of  the  thirty-seven  states  or  stations  which  lead 
to  Bodhi.  (See  Burnouf,  Lotus,  p.  430  ;  Hardy,  Manual,  p.  497  ) 
Dhammapada  might,  no  doubt,  mean  also  <a  law-verse'  and 
sudesita, ' well  taught/  and  this  double  meaning  maybe  intentional 
here  as  elsewhere.  Buddha  himself  is  called  Marga-danraka  and 
Mdrga-de^ika  (cf.  Lai.  Vist.  p.  551).  There  is  a  curious  similarity 
between  these  verses  and  verses  6540-41,  and  9939  of  the  ^nti- 
parva : 

Pushpamva  vi&nvantam  anyatragatamanasam, 
Anavapteshu  kameshu  mmyur  abhyeti  manavam 
Death  approaches  man  like  one  who  is  gathering  flowers    and 


FLOWERS.  1 7 


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

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

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

49.  As  the  bee  collects  nectar  and  departs  without 
injuring  the  flower,  or  its  colour  or  scent,  so  let  a 
sage  dwell  in  his  village. 

50.  Not  the  perversities  of  others,  not  their  sins 

whose  mind  is  turned  elsewhere,  before   his  desires  have  been 

fulfilled/ 

Suptaw  vyaghraw  mahaugho  va  mrz'tyur  adaya  ga£££ati, 
Saf^invanakam  evainaw  kamanam  avitnptikam. 
'  As  a  stream  (carries  off)  a  sleeping  tiger,  death  carries  off  this 
man  who  is  gathering  flowers,  and  who  is  not  satiated  in  his 

pleasures/ 

This  last  verse,  particularly,  seems  to  me  clearly  a  transit 
from  Pali,  and  the  kam  of  sa?~^invanakam  looks  as  if  put  in  metri 

causa. 

46.  The  flower-arrows  of  Mara,  the  tempter,  are  borrowed  froi 
Kama,  the  Hindu   god   of  love.     For  a  similar  expression  see 
Lalita-vistara,  ed.  Calc.  p.  40,  1.  20,  mayamarMisadrisa  vidyutphe 
nopama*  /fcapala/i     It  is  on  account  of  this  parallel  passage  that 
I  prefer  to  translate  marUi  by  'mirage,'  and  not  by  <  sunbeam,'  as 
Fausboll,  or  by  '  solar  atom/  as  Weber  proposes.     The  expression, 
'  he  will  never  see  the  king  of  death/  is  supposed  to  mean  Arhatship 
by  Childers,  s.v.  nibbana,  p.  270. 

47.  See  Thiessen,  Die  Legende  von  Kisagotami,  p.  9. 

48.  Antaka,  '  death/  is  given  as  an  explanation  of  Mara  in  the 
Amarakosha  and  Abhidhanappadipika  (cf.  Fausboll,  p.  210). 

49.  See  Beal,  Catena,  p.  159,  where  w.  49  and  50  are  ascribed  to 
Wessabhu,  i.  e.  Vimbhft.    See  also  Der  Weise  und  der  Thor,  p.  1 34. 


1 8  DHAMMAPADA.       CHAP.  IV. 

of  commission  or  omission,  but  his  own   misdeeds 
and  negligences  should  a  sage  take  notice  of. 

51.  Like   a  beautiful   flower,   full   of  colour,   but 
without  scent,  are  the  fine  but  fruitless  words  of  him 
who  does  not  act  accordingly. 

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

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

54.  The  scent  of  flowers  does  not  travel  against 
the  wind,  nor  (that  of)  sandal-wood,  or  of  Tagara 
and  Mallika  flowers ;  but  the  odour  of  good  people 
travels   even  against  the  wind  ;    a  good   man   per 
vades  every  place. 

55.  Sandal- wood  or  Tagara,  a  lotus-flower,  or  a 
Vassiki,  among  these  sorts  of  perfumes,  the  perfume 
of  virtue  is  unsurpassed. 

56.  Mean  is  the  scent  that  comes   from  Tagara 
and  sandal-wood  ;— the  perfume  of  those  who  pos 
sess  virtue  rises  up  to  the  gods  as  the  highest. 

57.  Of  the  people  who  possess  these  virtues,  who 
live  without  thoughtlessness,  and  who  are  emanci- 

51.  St.  Matthew  xxiii.  3,  'For  they  say,  and  do  not/ 
54-  Tagara,  a  plant  from  which  a  scented  powder  is  made. 
Mallaka  or  mallika,  according  to  Benfey,  is  an  oil  vessel.  Hence 
tagaramallika-  was  supposed  to  mean  a  bottle  holding  aromatic 
powder,  or  oil  made  of  the  Tagara.  Mallika,  however,  is  given  by 
Dr.  Eitel  (Handbook  of  Chinese  Buddhism)  as  the  name  of  a 
flower  now  called  Casturi  (musk)  on  account  of  its  rich  odour,  and 
Dr.  Morris  informs  me  that  he  has  found  mallika  in  Pali  as  a  name 
of  jasmine.  See  also  Childers,  s.  v.;  Notes,  p.  6  ;  and  Beal,  Dhamma- 
pada,  p.  76. 


FLOWERS. 


pated  through  true  knowledge,  Mara,  the  tempter, 
never  finds  the  way. 

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

58,  59.  Cf.  Beal,  Dhammapada,  p,  76, 


2O  DHAMMAPADA.       CHAP.  V. 


CHAPTER  V. 

THE    FOOL. 

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

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

62.  '  These  sons  belong  to  me,  and  this  wealth 
belongs  to  me/  with   such   thoughts   a  fool  is  tor 
mented.     He  himself  does  not  belong  to  himself; 
how  much  less  sons  and  wealth  ? 

63.  The  fool  who  knows  his  foolishness,  is  wise  at 
least  so  far.     But  a  fool  who  thinks  himself  wise,  he 
is  called  a  fool  indeed. 

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

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

66.  Fools  of  little  understanding  have  themselves 

60.  '  Life/  sawsara,  is  the  constant  revolution  of  birth  and  death 
which  goes  on  for  ever  until  the  knowledge  of  the  true  law  or  the 
true  doctrine  of  Buddha  enables  a  man  to  free  himself  from  sawsara, 
and  to  enter  into  Nirvana.    See  Buddhaghosha's  Parables,  Parable 
XIX,  p.  134. 

6 1.  Cf.  Suttanipata,  v.  46. 

63.  Cf.  Beal,  Dhammapada,  p.  77. 
65.  Cf.  Beal,  Dhammapada,  p.  78. 


THE    FOOL.  21 


for  their  greatest  enemies,  for  they  do  evil   deeds 
which  must  bear  bitter  fruits. 

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

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

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

70.  Let  a  fool  month   after  month  eat  his  food 
(like  an  ascetic)  with  the  tip  of  a  blade  of  Kusa. 
grass,  yet  is  he  not  worth  the  sixteenth  particle  of 
those  who  have  well  weighed  the  law. 

71.  An  evil  deed,  like  newly-drawn  milk,  does  not 
turn  (suddenly) ;   smouldering,  like  fire  covered  by 
ashes,  it  follows  the  fool. 

67.  See  Beal,  I.e.  p.  78. 

69.  Taken  from  the  Sawyutta-nikaya,  where,  however,  we  read 
thananhi  instead  of  madhuva;   see  Feer,  Comptes  Rendus,  1871, 
p.  64. 

70.  The  commentator  clearly  takes  safikhata  in  the   sense  of 
sahkhyata,  'reckoned/  for  he  explains  it  by  fiatadhamma,  tulita- 
dhamma.     The  eating  with  the  tip  of  Kara  grass  has  reference 
to  the  fastings  performed  by  the  Brahmans,  but  disapproved  of, 
except  as  a  moderate  discipline,  by  the  followers  of  Buddha.    This 
verse  seems  to  interrupt  the  continuity  of  the  other  verses  which 
treat  of  the  reward  of  evil  deeds,  or  of  the  slow  but  sure  ripening 
of  every  sinful  act.     See  Childers,  s.  v.  sankhato. 

7 1.  I  am  not  at  all  certain  of  the  simile,  unless  mu/^ati,  as  applied 
to  milk,  can  be  used  in  the  sense  of  changing  or  turning  sour.     In 
Manu  IV,  172,  where  a  similar  sentence  occurs,  the  commentators 
are  equally  doubtful :  Nadharmaj  /forito  loke  sadya/6  phalati  gaur 
iva, '  for  an  evil  act  committed  in  the  world  does  not  bear  fruit  at 
once,  like  a  cow;'  or  'like  the  earth  (in  due  season);'  or  Mike 
milk.'     See  Childers,  Notes,  p.  6. 


DHAMMAPADA.       CHAP.  V. 

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

73.  Let  the  fool  wish  for  a  false  reputation,  for 
precedence  among  the  Bhikshus,  for  lordship  in  the 
convents,  for  worship  among  other  people ! 

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

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

72.  I  take  wattam  for  ^wapitam,  the  causative  of  ^watam,  for 
which  in  Sanskrit,  too,  we  have  the  form  without  i,  ^Taptam.  This 
^waptam,  'made  known,  revealed,'  stands  in  opposition  to  the 
^anna,  'covered,  hid/  of  the  preceding  verse.  Sukkawsa,  which 
Fausboll  explains  by  jukl&rasa,  has  probably  a  more  technical  and 
special  meaning.  Childers  traces  wattam  to  the  Vedic  ^atram, 
<  knowledge/  Fausboll  refers  to  £ataka,  vol.  i.  p.  445,  v.  1 18. 

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


THE    WISE    MAN.  23 


CHAPTER  VI. 

THE   WISE    MAN 


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

77.  Let   him    admonish,   let  him   teach,   let  him 
forbid  what  is  improper  !  —  he  will  be  beloved  of  the 
good,  by  the  bad  he  will  be  hated. 

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

79.  He  who  drinks  in  the  law  lives  happily  with 
a  serene  mind  :  the  sage  rejoices  always  in  the  law, 
as  preached  by  the  elect  (Ariyas). 

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


78.  It  is  hardly  possible  to  take  mitte  kalya^e  in  the  technical 
sense  of  kalya^a-mitra,  'ein   geistlicher  Rath,'  a  spiritual  guide. 
Burnouf  (Introd.  p.  284)  shows  that  in  the  technical  sense  kalyawa- 
mitra  was  widely  spread  in  the  Buddhist  world. 

79.  Ariya,  '  elect,  venerable/  is  explained  by  the  commentator 
as  referring  to  Buddha  and  other  teachers. 

80.  See  verses  33  and  145,  the  latter  being  a  mere  repetition  of 
our  verse.     The  nettikas,  to  judge  from  the  commentary  and  from 
the  general  purport  of  the  verse,  are  not  simply  water-carriers,  but 
builders  of  canals  and  aqueducts,  who  force  the  water  to  go  where 
it  would  not  go  by  itself.     The  Chinese  translator  says, '  the  pilot 
manages  his  ship.'     See  Beal,  1.  c.  p.  79. 


24  DHAMMAPADA.       CHAP.  VI. 

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

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

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

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

85.  Few  are  there  among  men  who  arrive  at  the 
other  shore  (become  Arhats);  the  other  people  here 
run  up  and  down  the  shore. 

83.  The  first  line  is  very  doubtful.  I  have  adopted,  in  my  trans 
lation,  a  suggestion  of  Mr.  Childers,  who  writes,  '  I  think  it  will  be 
necessary  to  take  sabbattha  in  the  sense  of"  everywhere,"  or  "  under 
every  condition;"  paf^'akhandadibhedesu,  sabbadhammesu,  says 
Buddhaghosha.  I  do  not  think  we  need  assume  that  B.  means 
the  word  vi^ahanti  to  be  a  synonym  of  va^anti.  I  would  rather 
take  the  whole  sentence  together  as  a  gloss  upon  the  word  va^anti : 
— va^-antiti  arahattawanena  apakasfa^anla  Mandara^aw  vi^ahanti; 
va^anti  means  that,  ridding  themselves  of  lust  by  the  wisdom  which 
Arhatship  confers,  they  cast  it  away.'  I  am  inclined  to  think  the 
line  means  '  the  righteous  walk  on  (unmoved)  in  all  the  conditions 
of  life.'  Ninda,  pasawsa,  sukha,  dukkha  are  four  of  the  eight 
lokadhammas,  or  earthly  conditions ;  the  remaining  lokadhammas 
are  labha,  alabha,  yasa,  ayasa. 

In  v.  245,  passata,  'by  a  man  who  sees/  means  '  by  a  man  who 
sees  clearly  or  truly.'  In  the  same  manner  vra^-  may  mean,  not 
simply  '  to  walk,'  but '  to  walk  properly/  or  may  be  used  synony 
mously  with  pravra^-. 

85.  '  The  other  shore '  is  meant  for  Nirvana,  '  this  shore '  for 
common  life.  On  reaching  Nirvawa,  the  dominion  of  death  is 


THE    WISE    MAN.  25 


86.  But  those  who,  when  the  law  has  been  well 
preached  to  them,  follow  the   law,  will  pass  across 
the   dominion  of  death,  however  difficult  to  over 
come. 

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

89.  Those  whose  mind  is  well  grounded   in  the 
(seven)  elements  of  knowledge,  who  without  cling- 


overcome.  The  commentator  supplies  taritva,  '  having  crossed/  in 
order  to  explain  the  accusative  ma^udheyyam.  Possibly  param 
essanti  should  here  be  taken  as  one  word,  in  the  sense  of  over 
coming. 

87,  88.  Dark  and  bright  are  meant  for  bad  and  good ;  cf.  Sutta- 
nipata,  v.  526,  and  Dhp.  v.  167.  Leaving  one's  home  is  the  same 
as  becoming  a  mendicant,  without  a  home  or  family,  an  anagara, 
or  anchorite.  A  man  in  that  state  of  viveka,  or  retirement  (see 
v.  75,  note),  sees,  that  where  before  there  seemed  to  be  no  pleasure 
there  real  pleasure  is  to  be  found,  or  vice  versa.  A  similar  idea  is 
expressed  in  verse  99.  See  Burnouf,  Lotus,  p.  474,  where  he  speaks 
of  '  Le  plaisir  de  la  satisfaction,  ne  de  la  distinction/ 

The  five  troubles  or  evils  of  the  mind  are  passion,  anger,  igno 
rance,  arrogance,  pride  ;  see  Burnouf,  Lotus,  pp.  360,  443.  As  to 
pariyodapeyya,  see  verse  183,  and  Lotus,  pp.  523,  528;  as  to 
aki?Uano,  see  Mahabh.  XII,  6568,  1240. 

89.  The  elements  of  knowledge  are  the  seven  Sambodhyangas, 
on  which  see  Burnouf,  Lotus,  p.  796.  D'Alwis  explains  them  as 
the  thirty-seven  Bodhipakkhiya-dhamma.  Khmasava,  which  I  have 
translated  by  '  they  whose  frailties  have  been  conquered/  may  also 
be  taken  in  a  more  metaphysical  sense,  as  explained  in  the  note  to 
v.  39.  The  same  applies  to  the  other  terms  occurring  in  this  verse, 
such  as  adana,  anupadaya,  &c.  Dr.  Fausboll  seems  inclined  to 
[10]  f 


26  DHAMMAPADA.       CHAP.  VI. 

ing  to  anything,  rejoice  in  freedom  from  attachment, 
whose  appetites  have  been  conquered,  and  who  are 
full  of  light,  are  free  (even)  in  this  world. 

take  asava  in  this  passage,  and  in  the  other  passages  where  it 
occurs,  as  the  Pali  representative  of  a\rraya.  But  ajraya,  in  Buddhist 
phraseology,  means  rather  the  five  organs  of  sense  with  manas, 
'  the  soul/  and  these  are  kept  distinct  from  the  asavas,  '  the  inclina 
tions,  the  appetites,  passions,  or  vices.'  The  commentary  on  the 
Abhidharma,  when  speaking  of  the  Yoga&iras,  says, '  En  reunissant 
ensemble  les  receptacles  (ajraya),  les  choses  re£ues  (a^rita)  et  les 
supports  (alambana),  qui  sont  chacun  composes  de  six  termes,  on  a 
dix-huit  termes  qu'on  appelle  "  Dhatus  "  ou  contenants.  La  col 
lection  des  six  receptacles,  ce  sont  les  organes  de  la  vue,  de  1'oui'e, 
de  1'odorat,  du  gout,  du  toucher,  et  le  "  manas "  (ou  1'organe  du 
cceur),  qui  est  le  dernier.  La  collection  des  six  choses  recues,  c'est 
la  connaissance  produite  par  la  vue  et  par  les  autres  sens  jusqu'au 
"manas"  inclusivement.  La  collection  des  six  supports,  ce  sont  la 
forme  et  les  autres  attributs  sensibles  jusqu'au  "Dharma"  (la  loi  ou 
Tetre)  inclusivement.'  See  Burnouf,  Introduction,  p.  449. 

Parinibbuta  is  again  a  technical  term,  the  Sanskrit  parinivnta  • 
meaning  '  freed  from  all  worldly  fetters/  like  vimukta.     See  Bur 
nouf,  Introduction,   p.  590.    See  Childers,  s.  v.  nibbana,   p.  270, 
and  Notes  on  Dhammapada,  p.  3 ;  and  D'Alwis,  Buddhist  Nirvawa 
P-  75- 


J 


THE    VENERABLE.  27 


CHAPTER  VII. 

THE    VENERABLE    (ARHAT). 

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

9 1 .  They  depart  with  their  thoughts  well-collected, 
they  are  not  happy  in  their  abode ;  like  swans  who 
have  left  their  lake,  they  leave    their   house    and 
home. 

92.  Men  who  have  no  riches,  who  live  on  recog 
nised  food,  who   have   perceived   void  and    uncon 
ditioned  freedom  (Nirva/za),  their  path  is  difficult  to 
understand,  like  that  of  birds  in  the  air. 

91.  Satimanto,  Sanskrit  smr/'timanta^,  'possessed  of  memory/ 
but  here  used  in  the  technical  sense  of  sati,  the  first  of  the  Bodhyari- 
gas.  See  Burnouf,  Introduction,  p.  797.  Clough  translates  it  by 
'  intense  thought,'  and  this  is  the  original  meaning  of  smar,  even 
in  Sanskrit.  See  Lectures  on  the  Science  of  Language,  vol.  ii. 

P-  332. 

Uyyu^anti,  which  Buddhaghosa  explains  by  '  they  exert  them 
selves/  seems  to  me  to  signify  in  this  place  '  they  depart/  i.  e. 
they  leave  their  family,  and  embrace  an  ascetic  life.  See  note  to 
verse  235.  See  also  Rhys  Davids,  Mahaparinibbana-sutta,  Sacred 
Books  of  the  East,  vol.  xi.  p.  22. 

92.  Suwiato  and  animitto  are  adjectives  belonging  to  vimokho, 
one  of  the  many  names  of  Nirvawa,  or,  according  to  Childers,  s.  v. 
nibbana,  p.  270,  Arhatship;  see  Burnouf,  Introduction,  pp.  442, 
462,  on  .mnya.  The  Sanskrit  expression  junyatanimittapramhitam 
occurs  in  L'enfant  egare',  5  a,  1.  4.  Nimitta  is  cause  in  the  most 
general  sense,  i.  e.  what  causes  existence.  The  commentator  ex 
plains  it  chiefly  in  a  moral  sense  :  Ragadinimittabhavena  animittaw, 
tehi  k&  vimuttan  ti  animitto  vimokho,  i.  e.  owing  to  the  absence  of 
passion  and  other  causes,  without  causation ;  because  freed  from 

f  2 


28  DHAMMAPADA.       CHAP.  VII. 

93.  He  whose  appetites  are  stilled,   who   is  not 
absorbed  in  enjoyment,  who  has  perceived  void  and 
unconditioned  freedom  (Nirvana),  his  path  is  diffi 
cult  to  understand,  like  that  of  birds  in  the  air. 

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

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

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


these  causes,  therefore  it  is  called  freedom  without  causation.     See 
Childers,  Pali  Dictionary,  p.  270,  col.  2,  line  i. 

The  simile  is  intended  to  compare  the  ways  of  those  who  have 
obtained  spiritual  freedom  to  the  flight  of  birds,  it  being  difficult 
to  understand  how  the  birds  move  on  without  putting  their  feet  on 
anything.  This,  at  least,  is  the  explanation  of  the  commentator. 
The  same  metaphor  occurs  Mahabh.  XII,  6763.  Childers  translates, 
'  leaving  no  more  trace  of  existence  than  a  bird  in  the  air.' 

95.  Without  the  hints  given  by  the    commentator,  we    should 
probably  take  the  three  similes  of  this  verse  in  their  natural  sense, 
as  illustrating  the  imperturbable  state  of  an  Arahanta,  or  venerable 
person.   The  earth  is  always  represented  as  an  emblem  of  patience; 
the  bolt  of  Indra,  if  taken  in  its  technical  sense,  as  the  bolt  of  a 
gate,  might  likewise  suggest  the  idea  of  firmness ;  while  the  lake  is 
a  constant  representative  of  serenity  and  purity.    The  commentator, 
however,  suggests  that  what  is  meant  is,  that  the  earth,  though 
flowers  are  cast  on  it,  does  not  feel  pleasure,  nor  the  bolt  of  Indra 
displeasure,  although  less  savoury  things  are  thrown  upon  it ;  and 
that  in  like  manner  a  wise  person  is  indifferent  to  honour  and  dis 
honour. 

96.  That  this  very  natural  threefold  division,  thought,  word,  and 
deed,  the  trividha-dvara  or  the  three  doors  of  the  Buddhists  (Hardy, 
Manual,  p.  494),  was  not  peculiar  to  the  Buddhists  or  unknown  to 


THE    VENERABLE.  2 9 


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


the  Brahmans,  has  been  proved  against  Dr.  Weber  by  Professor 
Koppen  in  his 'Religion  des  Buddha,'  I,  p.  445.  He  particularly  called 
attention  to  Manu  XII,  4-8  ;  and  he  might  have  added  Mahabh. 
XII,  4059,  6512,  6549,  6554;  XIII,  5677,  &c.  Dr.  Weber  has 
himself  afterwards  brought  forward  a  passage  from  the  Atharva- 
veda,  VI,  96,  3  (ya£  -^akshusha  manasa  ya/£  /£a  va/£a  uparima), 
which,  however,  has  a  different  meaning.  A  better  one  was  quoted 
by  him  from  the  Taitt.  Ar.  X,  i,  12  (yan  me  manasa,  va/i'a,  karmawa 
va  dushkrztaw  krz'tam).  Similar  expressions  have  been  shown  to 
exist  in  the  Zend-avesta,  and  among  the  Manichseans  (Lassen, 
Indische  Alterthumskunde,  III,  p.  414;  see  also  Boehtlingk's  Dic 
tionary,  s.  v.  kaya,  and  Childers,  s.  v.  kayo).  There  was  no  ground, 
therefore,  for  supposing  that  this  formula  had  found  its  way  into 
the  Christian  liturgy  from  Persia,  for,  as  Professor  Cowell  remarks 
(Journal  of  Philology,  vol.  vii.  p.  215),  Greek  writers,  such  as  Plato, 
employ  very  similar  expressions,  e.g.  Protag.  p.  348,  30,  Trpbs  dnav 
epyov  Koi  \6yov  KOI  diavorjua.  In  fact,  the  opposition  between  words 
and  deeds  occurs  in  almost  every  writer,  from  Homer  downwards  ; 
and  the  further  distinction  between  thoughts  and  words  is  clearly 
implied  even  in  such  expressions  as,  'they  say  in  their  heart.'  That 
the  idea  of  sin  committed  by  thought  was  not  a  new  idea,  even  to  the 
Jews,  may  be  seen  from  Prov.  xxiv.  9, '  the  thought  of  foolishness 
is  sin.'  In  the  Apastamba-sutras,  lately  edited  by  Professor  Biihler, 
we  find  the  expression,  atho  yatkw^a  manasa  va/£a  ^akshusha  va 
sahkalpayan  dhyayaty  ahabhivipasyati  va  tathaiva  tad  bhavatityu- 
padlyanti,  '  they  say  that  whatever  a  Brahman  intending  with  his 
mind,  voice,  or  eye,  thinks,  says,  or  looks,  that  will  be.'  This  is 
clearly  a  very  different  division,  and  it  is  the  same  which  is  intended 
in  the  passage  from  the  Atharva-veda,  quoted  above.  In  the  mis 
chief  done  by  the  eye,  we  have,  perhaps,  the  first  indication  of  the 
evil  eye.  (Mahabh.  XII,  3417.  See  Dhammapada,  vv.  231-234.) 
On  the  technical  meaning  of  tadi,  see  Childers,  s.v.  D'Alwis 
(p.  78)  has  evidently  received  the  right  interpretation,  but  has  not 
understood  it.  MadrzVa  also  is  used  very  much  like  tadma,  and 
from  it  mariso,  a  venerable  person,  in  Sanskrit  marsha. 


30  DHAMMAPADA.       CHAP.  VII. 

98.  In  a  hamlet  or  in  a  forest,  in  the  deep  water 
or   on    the  dry  land,  wherever   venerable    persons 
(Arahanta)  dwell,  that  place  is  delightful. 

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


THE    THOUSANDS.  31 


CHAPTER  VIII. 

THE    THOUSANDS. 

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

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

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

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

104.  105.   One's  own  self  conquered  is  better  than 
all  other  people  ;  not  even  a  god,  a  Gandharva,  not 
Mara  with  Brahman  could  change  into  defeat  the 

ioo.  This  Sahasravarga,  or  Chapter  of  the  Thousands,  is  quoted 
by  that  name  in  the  Mahavastu  (Minayeff,  Melanges  Asiatiques,  VI, 
p.  583):  Tesham  Bhagavan  gaAl&nam  Dharmapadeshu  sahasra- 
vargam  bhashati :  '  Sahasram  api  va£anam  anarthapadasawhitanam, 
ekarthavati  sreya  ya;;z  jrutva"  upajamyati.  Sahasram  api  gathanam 
anarthapadasawhitanam,  ekarthavati  jreya  yaw  jrutva  upa^amyati' 
(MS.  R.  A.  S.  Lond.)  Here  the  Pali  text  seems  decidedly  more 
original  and  perfect. 

104.  Gitaw,  according  to  the  commentator,  stands  for^ito  (liri- 
gavipallaso,  i.  e.  viparyasa) ;  see  also  Senart  in  Journal  Asiatique, 
1880,  p.  500. 

The  Devas  (gods),  Gandharvas  (fairies),  and  other  fanciful  beings 
of  the  Brahmanic  religion,  such  as  the  Nagas,  Sarpas,  Gammas,  &c., 


32  DHAMMAPADA.       CHAP.  VIII. 

victory  of  a  man  who  has  vanquished  himself,  and 
always  lives  under  restraint. 

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

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

1 08.  Whatever  a  man  sacrifice  in  this  world  as  an 
offering  or  as  an  oblation  for  a  whole  year  in  order  to 
gain  merit,  the  whole  of  it  is  not  worth  a  quarter  (a 
farthing) ;  reverence  shown  to  the  righteous  is  better. 

were  allowed  to  continue  in  the  traditional  language  of  the  people 
who  had  embraced  Buddhism.  See  the  pertinent  remarks  of  Burnouf, 
Introduction,  pp.  134  seq.,  184.  On  Mara,  the  tempter,  see  v.  7. 
Sastram  Aiyar,  On  the  Gaina  Religion,  p.  xx,  says :  '  Moreover  as 
it  is  declared  in  the  (^aina  Vedas  that  all  the  gods  worshipped  by 
the  various  Hindu  sects,  viz.  .Siva,  Brahma,  Vishwi,  Gawapati, 
Subramaniyan,  and  others,  were  devoted  adherents  of  the  above- 
mentioned  Tirthankaras,  the  Chinas  therefore  do  not  consider 
them  as  unworthy  of  their  worship ;  but  as  they  are  servants  of 
Arugan,  they  consider  them  to  be  deities  of  their  system,  and 
accordingly  perform  certain  pu^as  in  honour  of  them,  and  worship 
them  also/  The  case  is  more  doubtful  with  orthodox  Buddhists. 
'Orthodox  Buddhists/  as  Mr.  D'Alwis  writes  (Attanagalu-vansa, 
p.  55),  'do  not  consider  the  worship  of  the  Devas  as  being  sanc 
tioned  by  him  who  disclaimed  for  himself  and  all  the  Devas  any 
power  over  man's  soul.  Yet  the  Buddhists  are  everywhere  idol- 
worshippers.  Buddhism,  however,  acknowledges  the  existence  of 
some  of  the  Hindu  deities,  and  from  the  various  friendly  offices 
which  those  Devas  are  said  to  have  rendered  to  Gotama,  Buddhists 
evince  a  respect  for  their  idols/  See  also  Buddhaghosha's  Parables, 
p.  162. 


THE    THOUSANDS.  33 


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

no.  But  he  who  lives  a  hundred  years,  vicious 
and  unrestrained,  a  life  of  one  day  is  better  if  a  man 
is  virtuous  and  reflecting. 

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

1 1 2.  And  he  who  lives  a  hundred  years,  idle  and 
weak,  a  life  of  one  day  is  better  if  a  man  has  attained 
firm  strength. 

1 1 3.  And  he  who  lives  a  hundred  years,  not  seeing 
beginning  and  end,  a  life  of  one  day  is  better  if  a 
man  sees  beginning  and  end. 

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

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

109.  Dr.  Fausboll,  in  a  most  important  note,  called  attention  to 
the  fact  that  the  same  verse,  with  slight  variations,  occurs  in  Manu. 
We  there  read,  II,  1 2 1  : 

Abhivadana-rilasya  nityaw  vrz'ddhopasevina^, 
^atvari  sampravardhante  ayur  vidya  yajo  balam. 
Here  the  four  things  are,  life,  knowledge,  glory,  power. 

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

112.  On  kusito,  see  note  to  verse  7. 


34  DHAMMAPADA.       CHAP.  IX. 


CHAPTER  IX. 

EVIL. 

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

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

1 1 8.  If  a  man  does  what  is  good,  let  him  do  it 
again  ;  let  him  delight  in  it  :  happiness  is  the  out 
come  of  good. 

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

1 20.  Even  a  good  man  sees  evil  days,  as  long  as 
his  good  deed  has  not  ripened  ;  but  when  his  good 
deed  has  ripened,  then  does  the  good  man  see  happy 
days. 

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

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

123.  Let  a  man  avoid  evil  deeds,  as  a  merchant, 
if  he  has  few  companions  and  carries  much  wealth, 


EVIL.  35 

avoids  a  dangerous  road  ;  as  a  man  who  loves  life 
avoids  poison. 

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

125.  If  a  man  offend  a  harmless,  pure,  and  inno 
cent  person,  the  evil  falls  back  upon  that  fool,  like 
light  dust  thrown  up  against  the  wind. 

126.  Some  people  are  born  again;  evil-doers  go 
to  hell ;  righteous  people  go  to  heaven  ;  those  who 
are  free  from  all  worldly  desires  attain  Nirvana. 

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

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

125.  Cf.  Suttanipata,  v.  661;  Indische  Spriiche,  1582;  Katha- 
saritsagara,  49,  222. 

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

127.  Cf.  St.  Luke  xii.  2,  *  For  there  is  nothing  covered  that  shall 
not  be  revealed;'  and  Psalm  cxxxix.  8-12. 


3  6  DHAMMAPADA.       CHAP.  X. 


CHAPTER  X. 

PUNISHMENT. 

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

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

131.  He  who  seeking  his  own  happiness  punishes 
or  kills  beings  who  also  long  for  happiness,  will  not 
find  happiness  after  death. 

129.  One  feels  tempted,  no  doubt,  to  take  upama  in  the  sense 
of  <  the  nearest  (der  Nachste),  the  neighbour/  and  to  translate, 
'having  made  oneself  one's  neighbour/  i.e.  loving  one's  neighbour 
as  oneself.  But  as  upamam,  with  a  short  a,  is  the  correct  accusative 
of  upama,  we  must  translate, '  having  made  oneself  the  likeness, 
the  image  of  others,  having  placed  oneself  in  the  place  of  others.' 
This  is  an  expression  which  occurs  frequently  in  Sanskrit;  cf. 
Hitopade^a  I,  n: 

Pra/za  yathatmano  'bhish/a  bhutanam  api  te  tatha, 
Atmaupamyena  bhuteshu  dayaw  kurvanti  sadhava/5. 
'As  life  is  dear  to  oneself,  it  is  dear  also  to  other  living  beings: 
by  comparing  oneself  with  others,  good  people  bestow  pity  onfall 
beings/ 

See  also  Hit.  I,  12;  Ram.  V,  23,  5,  atmanam  upamaw  kmva 
sveshu  dareshu  ramyatam, '  making  oneself  a  likeness,  i.  e.  putting 
oneself  in  the  position  of  other  people,  it  is  right  to  love  none  but 
one's  own  wife.'  Dr.  Fausboll  has  called  attention  to  similar  pas 
sages  in  the  Mahabharata,  XIII,  5569  seq. 

130.  Cf.  St.  Luke  vi.  31. 

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


PUNISHMENT.  37 


132.  He  who  seeking  his  own  happiness  does  not 
punish  or  kill  beings  who  also  long  for  happiness, 
will  find  happiness  after  death. 

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

134.  If,  like  a  shattered  metal  plate  (gong),  thou 
utter  not,  then  thou  hast  reached  Nirvana ;  conten 
tion  is  not  known  to  thee. 

135.  As  a  cowherd  with  his  staff  drives  his  cows 
into  the  stable,  so  do  Age  and  Death  drive  the  life 
of  men. 

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

137.  He  who  inflicts  pain  on  innocent  and  harm 
less   persons,  will  soon  come  to  one   of  these  ten 
states  : 


Manu  V,  45 : 

Yo  'hiwsakani  bhutani  hinasty  atmasukheM/^aya, 
Sa  gfawis  k&  mn'tas  /£aiva  na  kva/£it  sukham  edhate. 
Mahabharata  XIII,  5568  : 

Ahiwsakani  bhutani  dawdena  vinihanti  ya//, 
Atmana/^  sukham  \kkhan.  sa  pretya  naiva  sukhi  bhavet. 
If  it  were  not  for  ahiwsakani,  in  which  Manu  and  the  Mahabharata 
agree,  I  should  say  that  the  verses  in  both  were  Sanskrit  modifica 
tions  of  the  Pali  original.    The  verse  in  the  Mahabharata  presup 
poses  the  verse  of  the  Dhammapada. 

133.  See  Mahabharata  XII,  4056. 

134.  See  Childers,  s.v.  nibbana,  p.  270,  and  s.  v.  kawzso ;  D'Alwis, 
Buddhist  Nirvana,  p.  35. 

136.  The  metaphor  of  'burning'  for  'suffering'  is  very 
common  in  Buddhist  literature.  Everything  burns,  i.e.  every 
thing  suffers,  was  one  of  the  first  experiences  of  Buddha  himself. 
See  v.  146. 


DHAMMAPADA.       CHAP.  X. 


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

139.  Or  a   misfortune  coming  from  the  king,  or 
a  fearful  accusation,  or  loss  of  relations,  or  destruc 
tion  of  treasures, 

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

141.  Not  nakedness,  not  platted  hair,  not  dirt,  not 
fasting,  or  lying  on  the  earth,  not  rubbing  with  dust, 

138.  'Cruel  suffering'  is  explained  by  sisaroga,  'headache,'  &c. 
'  Loss'  is  taken  for  loss  of  money.     '  Injury  of  the  body  '  is  held  to 
be  the  cutting  off  of  the  arm,  and  other  limbs.    '  Heavy  afflictions  ' 
are,  again,  various  kinds  of  diseases. 

139.  Upasarga   means    'accident,    misfortune.'      Dr.   Fausboll 
translates  r%ato  va  upassaggam  by  '  fulgentis  (lunae)  defectionem  ;' 
Dr.  Weber  by  '  Bestrafung  vom  Konig;'  Beal  by  'some  govern 
mental  difficulty.'     Abbhakkhanam,  Sanskrit  abhyakhyanam,  is  a 
heavy  accusation  for  high  treason,  or  similar  offences.     Beal  trans 
lates,  '  some  false  accusation.'     The  '  destruction  of  pleasures  or 
treasures  'is  explained  by  gold  being  changed  to  coals  (seeBuddha- 
ghosha's  Parables,  p.  98  ;   Thiessen,  Kisagotami,  p.  6),  pearls  to 
cotton  seed,  corn  to  potsherds,  and  by  men  and  cattle  becoming 
blind,  lame,  &c. 

141.  Cf.  Hibbert  Lectures,  p.  355.  Dr.  Fausboll  has  pointed  out 
that  the  same  or  a  very  similar  verse  occurs  in  a  legend  taken  from 
the  Divyavadana,  and  translated  by  Burnouf  (Introduction,  p.  313 
seq.)  Burnouf  translates  the  verse  :  '  Ce  n'est  ni  la  coutume  de 
marcher  nu,  ni  les  cheveux  nattes,  ni  1'usage  d'argile,  ni  le  choix 
des  diverses  especes  d'aliments,  ni  1'habitude  de  coucher  sur  la 
terre  nue,  ni  la  poussiere,  ni  la  malproprete',  ni  i'attention  a  fuir 
1'abri  d'un  toit,  qui  sont  capables  de  dissiper  le  trouble  dans  lequel 
nous  jettent  les  de'sirs  non-satisfaits  ;  mais  qu'un  homme,  maitre 
de  ses  sens,  calme,  recueilli,  chaste,  extant  de  faire  du  mal  a  aucune 
creature,  accomplisse  la  Loi,  et  il  sera,  quoique  pare  d'ornements, 
un  Brahmane,  un  Cramana,  un  Religieux.'  See  also  Suttanipata 
v.  248. 

Walking  naked  and  the  other  things  mentioned  in  our  verse 
are  outward  signs  of  a  saintly  life,  and  these  Buddha  rejects  because 
they  do  not  calm  the  passions.  Nakedness  he  seems  to  have 


PUNISHMENT.  39 


not  sitting  motionless,  can  purify  a  mortal  who  has 
not  overcome  desires. 

142.  He   who,  though    dressed   in   fine   apparel, 
exercises  tranquillity,  is  quiet,  subdued,  restrained, 
chaste,  and  has  ceased  to  find  fault  with  all  other 
beings,  he  indeed  is  a   Brahma;/a,  an  ascetic  (sra- 
ma^a),  a  friar  (bhikshu). 

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

144.  Like  a  well- trained  horse  when  touched  by 


rejected  on  other  grounds  too,  if  we  may  judge  from  the  Suma- 
gadha-avadana :  '  A  number  of  naked  friars  were  assembled  in  the 
house  of  the  daughter  of  Anatha-pi/wTika.  She  called  her  daughter- 
in-law,  Sumagadha,  and  said,  "  Go  and  see  those  highly  respectable 
persons."  Sumagadha,  expecting  to  see  some  of  the  saints,  like 
Sariputra,  Maudgalyayana,  and  others,  ran  out  full  of  joy.  But 
when  she  saw  these  friars  with  their  hair  like  pigeon  wings,  covered 
by  nothing  but  dirt,  offensive,  and  looking  like  demons,  she  became 
sad.  "Why  are  you  sad?"  said  her  mother-in-law.  Sumagadha 
replied,  "O  mother,  if  these  are  saints,  what  must  sinners  belike?'" 

Burnouf  (Introduction,  p.  312)  supposed  that  the  Gainas  only, 
and  not  the  Buddhists,  allowed  nakedness.  But  the  Gainas,  too, 
do  not  allow  it  universally.  They  are  divided  into  two  parties,  the 
•Svetambaras  and  Digambaras.  The  -SVetambaras,  clad  in  white, 
are  the  followers  of  Pawvanatha,  and  wear  clothes.  The  Digam 
baras,  i.  e.  sky-clad,  disrobed,  are  followers  of  Mahavira,  resident 
chiefly  in  Southern  India.  At  present  they,  too,  wear  clothing, 
but  not  when  eating.  See  Sastram  Aiyar,  p.  xxi. 

The  £-a/a,  or  the  hair  platted  and  gathered  up  in  a  knot,  was  a 
sign  of  a  -Saiva  ascetic.  The  sitting  motionless  is  one  of  the  pos 
tures  assumed  by  ascetics.  Clough  explains  ukku/ika  as  '  the  act 
of  sitting  on  the  heels ;'  Wilson  gives  for  utka/ukasana, '  sitting  on 
the  hams/  See  Fausboll,  note  on  verse  140. 

142.  As  to  dawdanicMna,  see  Mahabh.  XII,  6559,  and  Sutta- 
nipata,  v.  34. 

143,  144.  I  am  very  doubtful  as  to  the  real  meaning  of  these 
verses.     If  their  object  is  to  show  how  reproof  or  punishment 


4°  DHAMMAPADA.       CHAP.  X. 

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

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

should  be  borne,  my  translation  would  be  right,  though  alpabodhati 
in  the  sense  of  parvi  facere  is  strange. 

145.  The  same  as  verse  80.  According  to  Fausboll  and  Subhuti 
we  ought  to  render  the  verses  by, '  What  man  is  there  found  on 
earth  so  restrained  by  shame  that  he  never  provokes  reproof,  as  a 
good  horse  the  whip  ? '  See  Childers,  s.  v.  appabodhati. 


OLD    AGE.  41 


CHAPTER  XL 

OLD    AGE. 

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

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

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

148.  Dr.  Fausboll  informs  me  that  Childers  proposed  the  emen 
dation  marawantaw  hi  givltam.  The  following  extract  from  a  letter, 
addressed  by  Childers  to  Dr.  Fausboll,  will  be  read  with  interest : — 
'As  regards  Dhp.  v.  148,  I  have  no  doubt  whatever.  I  quite  agree 
with  you  that  the  idea  (mors  est  vita  ejus)  is  a  profound  and  noble 
one,  but  the  question  is,  Is  the  idea  there  ?  I  think  not.  Mararaaw 
tamhi  givit&m  is  not  Pali,  I  mean  not  a  Pali  construction,  and 
years  ago  even  it  grated  on  my  ear  as  a  harsh  phrase.  The  reading 
of  your  MSS.  of  the  texts  is  nothing;  your  MSS.  of  Dhammapada 
are  very  bad  ones,  and  it  is  merely  the  vicious  Sinhalese  spelling  of 
bad  MSS.,  like  kammaMaw  for  kammantaw.  But  the  comment  sets 
the  question  at  rest  at  once,  for  it  explains  mara«anta#z  by  marawa- 
pariyosanaw,  which  is  exactly  the  same.  I  see  there  is  one  serious 
difficulty  left,  that  all  your  MSS.  seem  to  have  tamhi,  and  not 
ta/rc  hi ;  but  are  you  sure  it  is  so  ?  There  was  a  Dhammapada  in 
the  India  Office  Library,  and  I  had  a  great  hunt  for  it  a  few  days 
ago,  but  to  my  deep  disappointment  it  is  missing.  I  do  not  agree 
with  you  that  the  sentence  "  All  Life  is  bounded  by  Death,"  is 
trivial :  it  is  a  truism,  but  half  the  noblest  passages  in  poetry  are 
truisms,  and  unless  I  greatly  mistake,  this  very  passage  will  be  found 
in  many  other  literatures.' 

Dr.  Fausboll  adds  :— 

'I  have  still  the  same  doubt  as  before,  because  of  all  my 

[10]  g 


42  DHAMMAPADA.       CHAP.  XI. 

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

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

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

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

153.  154.  Looking  for  the  maker  of  this  taber 
nacle,  I  shall  have  to  run  through  a  course  of  many 
births,  so  long  as  I  do  not  find  (him) ;  and  painful  is 
birth  again  and  again.    But  now,  maker  of  the  taber 
nacle,  thou  hast  been  seen ;  thou  shalt  not  make  up 

]MSS.  reading  marawaw  tamhi.  I  do  not  know  the  readings 
of  the  London  MSS.  The  explanation  of  the  commentary  does 
not  settle  the  question,  as  it  may  as  well  be  considered  an 
explanation  of  my  reading  as  of  the  reading  which  Childers 
proposed. — V.  FAUSBOLL.' 

149.  In  the  Rudrayawavadana   of  the  Divyavadana  this  verse 
appears  as, 

Yanimany  apariddhani  vikshiptani  di.ro  disak, 
Kapctavarwany  asthini  tani  dr/sh/vaiha  ka  rati^. 
See  Schiefner,  Mel.  Asiat.  VIII,  p.  589 ;   Gataka,  vol.  i.  p.  322. 

150.  The  expression  ma^salohitalepanam  is  curiously  like  the 
expression   used  in  Manu  VI,   76,    ma/ftsa-romtalepanam,   and  in 
several  passages  of  the  Mahabharata,  XII,  12462,  12053,  as  pointed 
out  by  Dr.  Fausboll. 

I53>  I54-  These  two  verses  are  famous  among  Buddhists,  for 
they  are  the  words  which  the  founder  of  Buddhism  is  supposed 
to  have  uttered  at  the  moment  he  attained  to  Buddhahood.  (See 
Spence  Hardy,  Manual,  p.  180.)  According  to  the  Lalita-vistara, 
however,  the  words  uttered  on  that  solemn  occasion  were  those 


OLD    AGE.  43 


this  tabernacle  again.  All  thy  rafters  are  broken, 
thy  ridge-pole  is  sundered  ;  the  mind,  approaching 
the  Eternal  (visankhara,  nirvana),  has  attained  to 
the  extinction  of  all  desires. 

quoted  in  the  note  to  verse  39.  In  the  commentary  on  the 
Brahma^ala  this  verse  is  called  the  first  speech  of  Buddha,  his  last 
speech  being  the  words  in  the  Mahaparinibbana-sutta,  'Life  is 
subject  to  age;  strive  in  earnest.'  The  words  used  in  the  Maha 
parinibbana-sutta,  Chap.  IV,  2,  JTatunnaw  dhammanam  ananubodhd 
appa/ivedha  evam  idaw  digham  addhanaw  sandhavitaw  sawsaritaw 
mama™  K  eva  tumhaka?!  £a,  answer  to  the  anticipation  expressed 
in  our  verse. 

The  exact  rendering  of  this  verse  has  been  much  discussed,  chiefly 
by  Mr.  D'Alwis  in  the  Attanugaluvansa,  p.  cxxviii,  and  again  in  his 
Buddhist  Nirvana,  p.  78 ;  also  by  Childers,  Notes  on  Dlnmmapada, 
p.  4,  and  in  his  Dictionary.  Gogerly  translated  :  '  Through  various 
transmigrations  I  must  travel,  if  I  do  not  discover  the  builder  whom 
I  seek/  Spence  Hardy :  '  Through  many  different  births  I  have  run 
(to  me  not  having  found),  seeking  the  architect  of  the  desire-re 
sembling  house/  Fausboll :  *  Multiplices  generationis  revolutiones 
percurreram,non  inveniens,domus  (corporis)  fabricatorem  quaerens/ 
And  again  (p.  322) :  'Multarum  generationum  revolutio  mihi  sub- 
eunda  esset,  nisi  invenissem  domus  fabricatorem/  Childers:  '  I  have 
run  through  the  revolution  of  countless  births,  seeking  the  architect 
of  this  dwelling  and  finding  him  not/  D'Alwis :  '  Through  transmi 
grations  of  numerous  births  have  I  run,  not  discovering,  (though) 
seeking  the  house-builder/  All  depends  on  how  we  take  sandha- 
vissam,  which  Fausboll  takes  as  a  conditional,  Childers,  following 
Trenckner,  as  an  aorist,  because  the  sense  imperatively  requires 
an  aorist.  In  either  case,  the  dropping  of  the  augment  and  the 
doubling  of  the  s  are,  however,  irregular.  Sandhavissam  is  the 
regular  form  of  the  future,  and  as  such  I  translate  it,  qualifying, 
however,  the  future,  by  the  participle  present  anibbisan,  i.e.  not 
finding,  and  taking  it  in  the  sense  of,  if  or  so  long  as  I  do  not  find 
the  true  cause  of  existence.  I  had  formerly  translated  anibbisan, 
as  not  resting  (anirvuan),  but  the  commentator  seems  to  authorise 
the  meaning  of  not  finding  (avindanto,  alabhanto),  and  in  that  case 
all  the  material  difficulties  of  the  verse  seem  to  me  to  disappear. 

'  The  maker  of  the  tabernacle '  is  explained  as  a  poetical  expres 
sion  for  the  cause  of  new  births,  at  least  according  to  the  views  of 


44  DHAMMAPADA.      CHAP.  XI. 

155.  Men  who  have  not  observed  proper  disci 
pline,  and  have  not  gained  treasure  in  their  youth, 
perish  like  old  herons  in  a  lake  without  fish. 

156.  Men  who  have  not  observed  proper  disci 
pline,  and  have  not  gained  treasure  in  their  youth, 
lie,  like  broken  bows,  sighing  after  the  past. 

Buddha's  followers,  whatever  his  own  views  may  have  been.  Bud 
dha  had  conquered  Mara,  the  representative  of  worldly  temptations, 
the  father  of  worldly  desires,  and  as  desires  (tawha)  are,  by  means 
of upadana  and  bhava,  the  cause  of  g&ti,  or  'birth,'  the  destruction  of 
desires  and  the  conquest  of  Mara  are  nearly  the  same  thing,  though 
expressed  differently  in  the  philosophical  and  legendary  language 
of  the  Buddhists.  Tawha,  '  thirst'  or  '  desire,'  is  mentioned  as 
serving  in  the  army  of  Mara.  (Lotus,  p.  443.) 

155.  On  ^Myanti,  i.e.  kshayanti,  see  Dr.  Bollensen's  learned 
remarks,  Zeitschrift  der  Deutschen  Morgenl.  Gesellschaft,  XVIII, 
834,  and  Boehtlingk-Roth,  s.v.  ksha. 


SELF.  45 


CHAPTER  XII. 

SELF. 

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

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

159.  If  a  man  make  himself  as  he  teaches  others 
to  be,  then,  being  himself  well  subdued,  he  may  sub 
due  (others)  ;  one's  own  self  is   indeed  difficult  to 
subdue. 

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

161.  The  evil  done  by  oneself,  self-begotten,  self- 
bred,  crushes  the  foolish,  as   a  diamond  breaks   a 
precious  stone. 

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

163.  Bad  deeds,  and  deeds  hurtful  to  ourselves, 
are  easy  to  do ;  what  is  beneficial  and  good,  that  is 
very  difficult  to  do. 

157.  The  three  watches  of  the  night  are  meant  for  the  three 
stages  of  life.     Cf.  St.  Mark  xiii.  37,  'And  what  I  say  unto  you, 
I  say  unto  all,  Watch.' 

158.  Cf.  Gataka,  vol.  ii.  p.  441. 

1 6 1.  The  Chinese  translation  renders  va^iram  by  '  steel  drill. 


46  DHAMMAPADA.       CHAP.  XII. 

164.  The  foolish  man  who  scorns  the  rule  of  the 
venerable  (Arahat),  of  the  elect  (Ariya),  of  the  vir 
tuous,  and  follows  false  doctrine,  he  bears  fruit  to 
his  own  destruction,  like  the  fruits  of  the  Kanaka 
reed. 

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

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

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

Di//^i,  literally  'view,'  is  used  even  by  itself,  like  the  Greek 
'  hairesis/  in  the  sense  of  heresy  (see  Burnouf,  Lotus,  p.  444).  In 
other  places  a  distinction  is  made  between  mi££Aadi//Ai  (vv.  167, 
316)  and  sammadi/Mi  (v.  319).  If  arahataw  ariyanaw  are  used  in 
their  technical  sense,  we  should  translate  '  the  reverend  Arhats/ — 
Arhat  being  the  highest  degree  of  the  four  orders  of  Ariyas,  viz. 
Srotaapanna,  Sakadagamin,  Anagamin,  and  Arhat.  See  note  to 
verse  178. 

1 66.  Attha,  lit.  <  object,'  must  here  be  taken  in  a  moral  sense, 
as  '  duty '  rather  than  as  '  advantage.'  Childers  rendered  it  by 
'  spiritual  good/  The  story  which  Buddhaghosa  tells  of  the  Thera 
Attadattha  gives  a  clue  to  the  origin  of  some  of  his  parables,  which 
seem  to  have  been  invented  to  suit  the  text  of  the  Dhammapada 
rather  than  vice  versa.  A  similar  case  occurs  in  the  commentary 
to  verse  227. 


THE    WORLD.  47 


CHAPTER  XIII. 

THE    WORLD. 

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

1 68.  Rouse  thyself!  do  not  be  idle  !     Follow  the 
law  of  virtue!     The  virtuous  rests  in  bliss  in  this 
world  and  in  the  next. 

169.  Follow  the  law  of  virtue  ;  do  not  follow  that 
of  sin.     The  virtuous  rests  in  bliss  in  this  world  and 
in  the  next. 

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

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

172.  He  who  formerly  was    reckless   and   after 
wards  became  sober,  brightens  up  this  world,  like 
the  moon  when  freed  from  clouds. 

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

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

175.  The  swans  go  on  the  path  of  the  sun,  they 
go  through  the  ether  by  means  of  their  miraculous 

1 68,  169.   See  Rhys  Davids,  Buddhism,  p.  65. 
170.  See  Suttanipata,  v.  1118. 

175.  Hawsa  may  be  meant  for  the  bird,  whether  flamingo,  or 
swan,  or  ibis  (see  Hardy,  Manual,  p.  17),  but  it  may  also,  I  believe, 


DPIAMMAPADA.       CHAP.  XIII. 


power  ;  the   wise  are   led  out  of  this  world,  when 
they  have  conquered  Mara  and  his  train. 

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

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

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

be  taken  in  the   sense  of  saint.     As  to  iddhi,   'magical    power/ 
•hi,  see  Burnouf,  Lotus,  p.  310;  Spence  Hardy,  Manual, 
pp.  498,  504  ;  Legends,  pp.  55,  177  ;  and  note  to  verse  254. 

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

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

(2)  Sakr/dagamin,  lit.  he  who  comes  back  once,  so  called  be 
cause,  after  having  entered  this  stage,  a  man  is  born  only  once 
more  among  men  or  gods.    Childers  shows  that  this  involves  really 
two  more  births,  one  in  the  deva  world,  the  other  in  the  world  of 
men.     Burnouf  says  the  same,  Introduction,  p.  293. 

(3)  Anagamin,  lit.  he  who  does  not  come  back,  so  called  be- 
iuse,  after  this  stage,  a  man  cannot  be  born  again  in  a  lower 

world,  but  can  only  be  born  into  a  Brahman  world,  before  he 
reaches  Nirvana. 

(4)  Arhat,  the  venerable,  the  perfect,  who  has  reached  the  highest 
stage  that  can  be  reached,  and  from  which  Nirvana  is  perceived 
(sukkhavipassana,  Lotus,  p.  849).    See  Hardy,  Eastern  Monachism 
p.  280;  Burnouf,  Introduction,  p.  209;  Koppen,  p.  398;  D'Alwis 
Attanugaluvansa,  p.  cxxiv;  Feer,  Sutra  en  42  articles  p  6 


THE    BUDDHA.  49 


CHAPTER  XIV. 

THE    BUDDHA    (THE    AWAKENED). 

179.  He  whose  conquest  is  not  conquered  again, 
into  whose  conquest  no  one  in  this  world  enters,  by 
what  track  can  you  lead  him,  the  Awakened,  the 
Omniscient,  the  trackless  ? 

i So.  He  whom  no  desire  with  its  snares  and 
poisons  can  lead  astray,  by  what  track  can  you 
lead  him,  the  Awakened,  the  Omniscient,  the 
trackless  ? 

1 8 1 .  Even  the  gods  envy  those  who  are  awakened 
and  not  forgetful,  who  are  given  to  meditation,  who 
are  wise,  and  who  delight  in  the  repose  of  retire 
ment  (from  the  world). 

182.  Difficult  (to  obtain)  is  the  conception  of  men, 
difficult  is  the  life  of  mortals,  difficult  is  the  hearing 
of  the  True  Law,  difficult  is  the  birth  of  the  Awak 
ened  (the  attainment  of  Buddhahood). 

179,  1 80.  Buddha,  the  Awakened,  is  to  be  taken  as  an  appella 
tive  rather  than  as  the  proper  name  of  the  Buddha  (see  v.  183). 
It  means,  anybody  who  has  arrived  at  complete  knowledge.  Anan- 
tago/fcaram  I  take  in  the  sense  of,  possessed  of  unlimited  knowledge. 
Apadam,  which  Dr.  Fausboll  takes  as  an  epithet  of  Buddha  and 
translates  by  '  non  investigabilis,'  is  translated  '  trackless,'  in  order 
to  show  the  play  on  the  word  pada ;  see  Childers,  s.  v.  The  com 
mentator  says  :  '  The  man  who  is  possessed  of  even  a  single  one  of 
such  conditions  as  raga,  &c.,  him  ye  may  lead  forward ;  but  the 
Buddha  has  not  even  one  condition  or  basis  of  renewed  existence, 
and  therefore  by  what  track  will  you  lead  this  unconditioned 
Buddha?'  Cf.  Dhp.  vv.  92,  420;  and  Gataka,  vol.  i.  pp.  79>  3*3- 

182.  Mr.  Beal  (Dhammapada,  p.  1 10)  states  that  this  verse  occurs 
in  the  Sutra  of  the  Forty-two  Sections. 


5O  DHAMMAPADA.        CHAP.  XIV. 

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

184.  The    Awakened   call    patience    the  highest 
penance,  long-suffering  the  highest  Nirvana ;  for  he 
is  not  an  anchorite  (pravraf ita)  who  strikes  others, 
he  is  not  an  ascetic  (^rama^a)  who  insults  others. 

185.  Not  to  blame,  not  to  strike,  to  live  restrained 
under  the  law,  to  be  moderate  in  eating,  to  sleep  and 

sit  alone,  and  to  dwell  on  the  highest  thoughts, 

this  is  the  teaching  of  the  Awakened. 

183.  This  verse  is  again  one  of  the  most  solemn  verses  among 
the  Buddhists.     According  to  Csoma  Korosi,  it  ought  to  follow 
the  famous  Arya  stanza,  'Ye  dhamma'  (Lotus,  p.  522),  and  serve 
as  its  complement.     But  though  this  may  be  the  case  in  Tibet,  it 
was  not  so  originally.     The  same  verse  (ascribed  to  Kanakamuni) 
occurs  at  the  end  of  the  Chinese  translation  of  the  Pratimoksha 
(Beal,  J.  R.  A.  S.  XIX,  p.  473;   Catena,  p.  159);  in  the  Tibetan 
translation   of  the   Gathasahgraha,   v.   14    (Schiefner,  Mel  Asiat. 
VIII,  pp.  568,  586;    and   Csoma  Korosi,  As.  Res.  XX,  p.  79). 
Burnouf  has  fully  discussed  the  metre  and  meaning  of  our  verse  on 
PP-  527>  528  of  his  '  Lotus/    He  prefers  sa/£ittaparidamanam,  which 
Csoma  translated  by  '  the  mind  must  be  brought  under  entire  sub 
jection  '  (sva&ttaparidamanam),  and  the  late  Dr.  Mill  by  '  proprii 
intellects  subjugatio.'    But  his  own  MS.  of  the  Mahapadhana-sutta 
gave  likewise  sa&ttapariyodapanam,  and  this  is  no  doubt  the  cor 
rect   reading.      (See  D'Alwis,  Attanugaluvansa,    p.  cxxix.)      We 
found  pariyodappeya  in  verse  88,  in  the  sense  of  purging  oneself 
from  the  troubles  of  thought.    From  the  same  verb,  (pari)  ava  +  dai, 
we  may  derive  the  name  Avadana,  a  legend,  originally  a  pure  and 
virtuous  act,  an  optoma,  afterwards  a  sacred  story,  and  possibly  a 
story  the  hearing  of  which  purifies  the  mind.     See  Boehtlingk- 
Roth,  s.  v.  avadana. 

184.  Childers,  following  the  commentator,  translates,  'Patience, 
which  is  long-suffering,  is  the  best  devotion,  the  Buddhas  declare 
that  Nirvawa  is  the  best  (of  things).' 

185.  Cf.  Suttanipata,  v.  337.     Patimokkhe,  'under  the  law/  i.  e. 
according  to  the  law,  the  law  which  leads  to  Moksha,  or  'freedom.' 
Pratimoksha  is  the  title  of  the  oldest  collection  of  the  moral  laws 


THE    BUDDHA.  51 


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

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

188.  Men,  driven  by  fear,  go  to  many  a  refuge,  to 
mountains  and  forests,  to  groves  and  sacred  trees. 

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

190.  He  who  takes  refuge  with  Buddha,  the  Law, 

of  the  Buddhists  (Burnouf,  Introduction,  p.  300  ;  Bigandet,  The 
Life  of  Gaudama,  p.  439;  Rhys  Davids,  Buddhism,  p.  162),  and  as 
it  was  common  both  to  the  Southern  and  the  Northern  Buddhists, 
patimokkhe  in  our  passage  may  possibly  be  meant,  as  Professor 
Weber  suggests,  as  the  title  of  that  very  collection.  The  commen 
tator  explains  it  by  ^e/Makasila  and  patimokkhasila.  Sayanasam 
might  stand  for  jayanlranam,  see  Mahabh.  XII,  6684  ;  but  in  Bud 
dhist  literature  it  is  intended  for  jayanasanam;  see  also  Mahabh.  XII, 
9978,  jayyasane.  Fausboll  now  reads  panta  instead  of  patthaw. 

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

Ya/£  £a  kamasukhaw  loke,  ya/£  £a  divyam  mahat  sukham, 
Trzsrmakshayasukhasyaite  narhata/^  shodwiw  kalam. 
'  And  whatever  delight  of  love  there  is  on  earth,  and  whatever  is 
the  great  delight  in  heaven,  they  are  not  worth  the  sixteenth  part 
of  the  pleasure  which  springs  from  the  destruction  of  all  desires.' 
The  two  verses  186,  187  are  ascribed  to  king  Mandhatr/,  shortly 
before  his  death  (Mel  Asiat.VIII,  p.  471;  see  also  £ataka,  vol.  ii. 


188-192.  These  verses  occur  in  Sanskrit  in  the  Pratiharyasutra, 
translated  by  Burnouf,  Introduction,  pp.  162-189;  see  p.  186. 
Burnouf  translates  rukkha/fetyani  by  '  arbres  consacre's  ;  '  properly, 
sacred  shrines  under  or  near  a  tree.  See  also  £ataka,  vol.  i.  p.  97. 

190.  Buddha,  Dharma,  and  Sahgha  are  called  the  Tri.yara«a 
(cf.  Burnouf,  Introd.  p.  630).  The  four  holy  truths  are  the  four 
statements  that  there  is  pain  in  this  world,  that  the  source  of 


52  DHAMMAPADA.       CHAP.  XIV. 

and  the  Church  ;  he  who,  with  clear  understanding, 
sees  the  four  holy  truths  : — 

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

192.  That   is  the   safe   refuge,   that   is  the  best 
refuge ;  having  gone  to  that  refuge,  a  man  is  deli 
vered  from  all  pain. 

193.  A  supernatural  person  (a   Buddha)  is    not 
easily  found,  he  is  not  born  everywhere.    Wherever 
such  a  sage  is  born,  that  race  prospers. 

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

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

pain  is  desire,  that  desire  can  be  annihilated,  that  there  is  a  way 
(shown  by  Buddha)  by  which  the  annihilation  of  all  desires  can  be 
achieved,  and  freedom  be  obtained.  That  way  consists  of  eight 
parts.  (See  Burnouf,  Introduction,  p.  630.)  The  eightfold  way 
forms  the  subject  of  Chapter  XVIII.  (See  also  Feer,  Journal 
As.  1870,  p.  418,  and  Chips  from  a  German  Workshop,  2nd  ed. 
vol.  i.  p.  251  seq.) 


HAPPINESS.  53 


CHAPTER  XV. 

HAPPINESS. 

197.  Let  us  live  happily  then,  not  hating  those 
who  hate  us !  among  men  who  hate  us  let  us  dwell 
free  from  hatred  ! 

198.  Let  us  live  happily  then,  free  from  ailments 
among  the  ailing  !  among  men  who  are  ailing  let  us 
dwell  free  from  ailments ! 

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

200.  Let  us  live  happily  then,  though  we  call 
nothing  our  own !    We  shall  be  like  the  bright  gods, 
feeding  on  happiness ! 

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

198.  The  ailment  here  meant  is  moral  rather  than  physical, 
Cf.  Mahabh.  XII,  9924,  sawpra^anto  niramaya/^;  9925,  yo  'sau 
prawantiko  rogas  taw  trzshwaw  tya^ata^  sukham. 

200.  The  words  placed  in  the  mouth  of  the  king  of  Videha, 
while  his  residence  Mithila  was  in  flames,  are  curiously  like  our 
verse;  cf.  Mahabh.  XII,  9917, 

Susukhaw  vata  ^ivami  yasya  me  nasti  km/fona, 
Mithilayam  pradipta>aw  na  me  dahyati  km/fcana. 
<I  live  happily,  indeed,  for  I  have  nothing;  while  Mithila  is  in 
flames,  nothing  of  mine  is  burning.'     Cf.  Muir,  Religious  Senti 
ments,  p.  1 06. 

The  abhassara,  i.e.  abMsvara,  'the  bright  gods/  are  frequently 
mentioned.  Cf.  Burnouf,  Introd.  p.  611. 

201.  This  verse  is  ascribed  to  Buddha,  when  he  heard  of  the 
defeat  of  A^ata^atru  by  Prasena^it.     It  exists  in  the  Northern  or 


54  DHAMMAPADA.       CHAP.  XV. 

202.  There  is  no   fire   like  passion  ;  there  is  no 
losing  throw  like  hatred ;  there  is  no  pain  like  this 
body  ;  there  is  no  happiness  higher  than  rest. 

203.  Hunger  is   the  worst  of  diseases,  the  body 
the  greatest  of  pains  ;  if  one  knows  this  truly,  that 
is  Nirvana,  the  highest  happiness. 

Sanskrit  and  in  the  Southern  or  Pali  texts,  i.  e.  in  the  Avadana- 
jataka,  in  the  Sawyutta-nikaya.  See  Feer,  Comptes  Rendus,  1871, 
p.  44,  and  Journal  As.  1880,  p.  509.  In  the  Avadana-jataka,  the 
Sanskrit  version  is — 

£ayo  vairam  prasavati,  du/ikh&m  jete  para^ita/fc 
Upa^anta/^  sukha^z  jete  hitva  ^ayapara^ayam. 

202.  I  take  kali  in  the  sense  of  an  unlucky  die  which  makes  a 
player  lose  his  game.     A  real   simile  seems  wanted  here,  as  in 
verse  251,  where,  for  the  same  reason,  I  translate  graha  by 'shark,' 
not  by  '  captivitas,'  as  Dr.  Fausboll  proposes.     The  same  scholar 
translates  kali  in  our  verse  by  '  peccatum.'     If  there  is  any  ob 
jection  to  translating  kali  in  Pali  by  '  unlucky  die/  I  should  still 
prefer  to  take  it  in  the  sense  of  the  age  of  depravity,  or  the  demon 
of  depravity.     To  judge  from  Abhidhanappadipika,  1106,  kali  was 
used  for  para^aya,  i.  e.  loss  at  game,  a  losing  throw,  and  occurs  in 
that  sense  again  in  verse  252.    The  Chinese  translation  has,  'there 
is  no  distress  (poison)  worse  than  hate.'     A  similar  verse  occurs 
Mahabh.  -Santip.  175,  v.  35. 

'  Body '  for  khandha  is  a  free  translation,  but  it  is  difficult  to  find 
any  other  rendering.  The  Chinese  translation  also  has  'body.' 
According  to  the  Buddhists  each  sentient  being  consists  of  five 
khandhas  (skandha),  or  aggregates,  the  organized  body  (rupa- 
khandha)  with  its  four  internal  capacities  of  sensation  (vedana), 
perception  (sa%wa),  conception  (sawskara),  knowledge  (vi^nana). 
See  Burnouf,  Introd.  pp.  589,  634;  Lotus,  p.  335. 

203.  Sawskara  is  the  fourth  of  the  five  khandhas,  but  the  com 
mentator  takes  it  here,  as  well  as  in  verse  255,  for  the  five  khandhas 
together,  in  which  case  we  can  only  translate  it  by  '  body/     See 
also  verse  278.     Childers  proposes  'organic  life'  (Notes  on  Dham- 
mapada,  p.  i).     There  is,  however,  another  sawskara,  that  which 
follows  immediately  upon  avidya, '  ignorance/  as  the  second  of  the 
nidanas,  or  '  causes  of  existence/  and  this  too  might  be  called  the 
greatest  pain,  considering  that  it  is  the  cause  of  birth,  which  is  the 
cause  of  all  pain.     Sawskara  seems  sometimes  to  have  a  different 


HAPPINESS.  55 


204.  Health  is   the  greatest  of  gifts,  contented- 
ness  the  best  riches ;  trust  is  the  best  of  relation 
ships,  Nirvana  the  highest  happiness. 

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

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

207.  He  who  walks  in  the  company  of  fools  suf 
fers  a   long  way ;  company  with  fools,  as  with   an 
enemy,  is  always  painful ;  company  with  the  wise  is 
pleasure,  like  meeting  with  kinsfolk. 

208.  Therefore,  one  ought  to  follow  the  wise,  the 
intelligent,  the  learned,  the  much  enduring,  the  du 
tiful,  the  elect ;  one  ought  to  follow  a  good  and  wise 
man,  as  the  moon  follows  the  path  of  the  stars. 

and  less  technical  meaning,  being  used  in  the  sense  of  conceptions, 
plans,  desires,  as,  for  instance,  in  verse  368,  where  sarikharanaw 
khayam  is  used  much  like  tawhakhaya.  Again,  in  his  comment  on 
verse  75,  Buddhaghosa  says,  upadhiviveko  sarikharasangamkaw 
vinodeti;  and  again,  upadhiviveko  ka,  nirupadhina^z  puggalana»z 
visankharagatanam. 

For  a  similar  sentiment,  see  Stanislas  Julien,  Les  Avadanas,  vol.  i. 
p.  40,  'Le  corps  est  la  plus  grande  source  de  souffrance/  &c. 
I  should  say  that  the  khandhas  in  verse  202  and  the  sankharas  in 
verse  203  are  nearly,  if  not  quite,  synonymous.  I  should  prefer  to 
read  ^iga^M-paramd  as  a  compound.  £iga£/£M,  or  as  it  is  written 
in  one  MS.,  diga&SM  (Sk.  gighatsa),  means  not  only  '  hunger/  but 
*  appetite,  desire.' 

204.  Childers  translates,  'the  best  kinsman  is  a  man  you  can  trust.' 

205.  Cf.  Suttanipata,  v.  256. 

208.  I  should  like  to  read  sukho  £a  dhirasawvaso. 


56  DHAMMAPADA.       CHAP.  XVI. 


CHAPTER  XVI. 

PLEASURE. 

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

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

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

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

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

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

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

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

217.  He  who  possesses  virtue  and  intelligence, 

214.  See  Beal,  Catena,  p.  200. 


PLEASURE.  57 


who  is  just,  speaks  the  truth,  and  does  what  is  his 
own  business,  him  the  world  will  hold  dear. 

218.  He  in  whom  a  desire  for  the  Ineffable  (Nir 
vana)  has  sprung  up,  who  is  satisfied  in  his  mind, 
and  whose  thoughts  are  not  bewildered  by  love,  he 
is  called  urdhvawsrotas    (carried   upwards   by   the 
stream). 

219.  Kinsmen,  friends,  and  lovers  salute  a  man 
who   has  been   long   away,  and  returns  safe  from 
afar. 

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

218.  Urdhvawsrotas  or  uddha^soto  is  the  technical  name  for 
one  who  has  reached  the  world  of  the  Avn'has  (Aviha),  and  is  pro 
ceeding  to  that  of  the  Akanish/^as  (Akani/Ma).  This  is  the  last 
stage  before  he  reaches  the  formless  world,  the  Arupadhatu.  (See 
Buddhaghosha's  Parables,  p.  123;  Burnouf,  Introduction,  p.  599.) 
Originally  urdhvawsrotas  may  have  been  used  in  a  less  technical 
sense,  meaning  one  who  swims  against  the  stream,  and  is  not 
carried  away  by  the  vulgar  passions  of  the  world. 


[10] 


58  DHAMMAPADA.       CHAP.  XVII. 


CHAPTER  XVII. 

ANGER. 

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

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

223.  Let  a  man  overcome  anger  by  love,  let  him 
overcome  evil  by  good  ;  let  him  overcome  the  greedy 
by  liberality,  the  liar  by  truth  ! 

224.  Speak  the  truth,  do  not  yield  to  anger  ;  give, 
if  thou  art   asked    for   little ;  by  these  three   steps 
thou  wilt  go  near  the  gods. 

225.  The    sages   who    injure    nobody,    and    who 
always  control  their  body,  they  will  go  to  the  un 
changeable    place   (Nirvana),    where,    if  they    have 
gone,  they  will  suffer  no  more. 

226.  Those  who  are  ever  watchful,  who  study  day 
and  night,  and  who  strive  after  Nirvana,  their  pas 
sions  will  come  to  an  end. 

227.  This  is  an  old  saying,  O  A  tula,  this  is  not 
only  of  to-day :  '  They  blame  him  who  sits  silent, 

221.  'Name  and  form '  or  'mind  and  body'  is  the  translation 
of  nama-rupa,  the  ninth  of  the  Buddhist  Nidanas.  Cf.  Burnouf, 
Introduction,  p.  501;  see  also  Gogerly,  Lecture  on  Buddhism,  and 
Bigandet,  The  Life  of  Gaudama,  p.  454. 

223.  Mahabh.  XII,  3550,  asadhuw  sadhuna  ^ayet.  Cf.  Ten 
Gatakas,  ed.  Fausboll,  p.  5. 

227.  It  appears  from  the  commentary  that  porawam  and  a^ata- 
nam  are  neuters,  referring  to  what  happened  formerly  and  what 


ANGER.  59 


they  blame  him  who  speaks  much,  they  also  blame 
him  who  says  little  ;  there  is  no  one  on  earth  who 
is  not  blamed. 

228.  There  never  was,  there  never  will  be,  nor  is 
there  now,  a  man  who  is  always  blamed,  or  a  man 
who  is  always  praised. 

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

231.  Beware    of  bodily  anger,    and    control    thy 
body  !     Leave  the  sins  of  the  body,  and  with  thy 
body  practise  virtue ! 

232.  Beware  of  the  anger  of  the  tongue,  and  con 
trol  thy  tongue !     Leave  the  sins  of  the  tongue,  and 
practise  virtue  with  thy  tongue ! 

233.  Beware  of  the  anger  of  the  mind,  and  con 
trol  thy  mind  !     Leave   the  sins   of  the   mind,  and 
practise  virtue  with  thy  mind ! 

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

happens  to-day,  and  that  they  are  not  to  be  taken  as  adjectives 
referring  to  asinam,  &c.  The  commentator  must  have  read  atula 
instead  of  atulam,  and  he  explains  it  as  the  name  of  a  pupil  whom 
Gautama  addressed  by  that  name.  This  may  be  so  (see  note  to 
verse  166);  but  atula  may  also  be  taken  in  the  sense  of  incom 
parable  (Mahabh.  XIII,  1937),  and  in  that  case  we  ought  to  supply, 
with  Professor  Weber,  some  such  word  as  '  saw '  or  '  saying.' 

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


h  2 


6O  DHAMMAPADA.       CHAP.  XVIII. 


CHAPTER  XVIII. 

IMPURITY. 

235.  Thou  art  now  like  a  sear  leaf,  the  messen 
gers  of  death  (Yama)  have  come  near  to  thee  ;  thou 
standest  at  the  door  of  thy  departure,  and  thou  hast 
no  provision  for  thy  journey. 

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

237.  Thy  life  has  come  to  an  end,  thou  art  come 
near  to  death  (Yama),  there  is  no  resting-place  for 
thee  on  the  road,  and   thou  hast  no  provision  for 
thy  journey. 

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

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

240.  As  the  impurity  which  springs  from  the  iron, 

235.  Uyyoga  seems  to  mean   departure.      See  Buddhaghosa's 
commentary  on  verse  152,  p.  319,  1.  i;  Fausboll,  Five  tratakas, 

P.  35- 

236.  '  An  island,'  for  a  drowning  man  to  save  himself;  (see  verse 
25.)    Diparikara  is  the  name  of  one  of  the  former  Buddhas,  and  it 
is  also  used  as  an  appellative  of  the  Buddha,  but  is  always  derived 
from  dipo, '  a  lamp/ 

239.  This  verse  is  the  foundation  of  the  thirty-fourth  section  of 
the  Sutra  of  the  forty-two  sections;  see  Beal,  Catena,  p.  201;  Sutta- 
nipata,  v.  962. 


IMPURITY.  6 1 


when  it  springs  from  it,  destroys  it ;  thus  do  a  trans 
gressor's  own  works  lead  him  to  the  evil  path. 

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

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

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

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

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

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

247.  And  the  man  who  gives  himself  to  drinking 
intoxicating  liquors,  he,  even  in  this  world,  digs  up 
his  own  root. 

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

244.  Pakkhandin  is  identified  by  Dr.  Fausboll  with  praskandin, 
one  who  jumps  forward,  insults,  or,  as  Buddhaghosa  explains  it, 
one  who  meddles  with  other  people's  business,  an  interloper.  At 
all  events,  it  is  a  term  of  reproach,  and,  as  it  would  seem,  of  theo 
logical  reproach. 

246.  On  the  five  principal  commandments  which  are  recapitu 
lated  in  verses  246  and  247,  see  Buddhaghosha's  Parables,  p.  153. 

248.  Cf.  Mahabharata  XII,  4°55>  yesh&»  v;-/ttij  ^a  sawyata. 
See  also  verse  307. 


62  DHAMMAPADA.       CHAP.  XVIII. 

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

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

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

252.  The  fault  of  others  is  easily  perceived,  but 
that  of  oneself  is  difficult  to  perceive  ;  a  man  win 
nows  his  neighbour's  faults  like  chaff,  but  his  own 
fault  he  hides,  as  a  cheat  hides  the  bad  die  from  the 
gambler. 

253.  If  a  man  looks  after  the  faults  of  others,  and 
is  always  inclined  to  be  offended,  his  own  passions 
will  grow,   and   he   is  far  from   the   destruction   of 
passions. 

254.  There   is  no   path  through  the   air,   a  man 
is    not   a    Samara    by   outward   acts.      The    world 

249.  This  verse  has  evidently  regard  to  the  feelings  of  the  Bhik- 
shus  or  mendicants  who  receive  either  much  or  little,  and  who  are 
exhorted  not  to  be  envious  if  others  receive  more  than  they  them 
selves.  Several  of  the  Parables  illustrate  this  feeling. 

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

Greed  or  thirst  is  represented  as  a  river  in  Lalita-vistara,  ed. 
Calc.  p.  482,  trish#a-nadi  tivega  pra^oshita  me  ^nanasuryewa,  'the 
wild  river  of  thirst  is  dried  up  by  the  sun  of  my  knowledge.' 

252.  See  Childers,  Notes,  p.  7;  St.  Matthew  vii.  3. 

253.  As  to  asava,  'appetite,  passion/  see  note  to  verse  39. 

254.  I  have  translated  this  verse  very  freely,  and  not  in  accord- 


IMPURITY.  63 


delights    in   vanity,  the   Tathagatas  (the    Buddhas) 
are  free  from  vanity. 

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

ance  with  Buddhaghosa's  commentary.  Dr.  Fausboll  proposed  to 
translate,  'No  one  who  is  outside  the  Buddhist  community  can 
walk  through  the  air,  but  only  a  Samara ; '  and  the  same  view  is 
taken  by  Professor  Weber,  though  he  arrives  at  it  by  a  different 
construction.  Now  it  is  perfectly  true  that  the  idea  of  magical  powers 
(r/ddhi)  which  enable  saints  to  walk  through  the  air,  &c.,  occurs  in 
the  Dhammapada,  see  v.  175,  note.  But  the  Dhammapada  may 
contain  earlier  and  later  verses,  and  in  that  case  our  verse  might  be 
an  early  protest  on  the  part  of  Buddha  against  the  belief  in  such 
miraculous  powers.  We  know  how  Buddha  himself  protested 
against  his  disciples  being  called  upon  to  perform  vulgar  miracles. 
' 1  command  my  disciples  not  to  work  miracles/  he  said, '  but  to 
hide  their  good'  deeds,  and  to  show  their  sins'  (Burnouf,  Introd. 
p.  170).  It  would  be  in  harmony  with  this  sentiment  if  we  trans 
lated  our  verse  as  I  have  done.  As  to  bahira,  I  should  take  it  in 
the  sense  of  'external,'  as  opposed  to  adhyatmika,  or  'internal;' 
and  the  meaning  would  be,  '  a  Samara  is  not  a  Samawa  by  out 
ward  acts,  but  by  his  heart.'  D'Alwis  translates  (p.  85) :  '  There  is 
no  footprint  in  the  air ;  there  is  not  a  Samawa  out  of  the  pale  of 
the  Buddhist  community/ 

Prapafi£a,  which  I  have  here  translated  by  '  vanity/  seems  to 
include  the  whole  host  of  human  weaknesses ;  cf.  v.  196,  where  it  is 
explained  by  ta/Tzhadi/Mimanapapa^a ;  in  our  verse  by  tawhadisu 
papawtesu:  cf.  Lalita-vistara,  p.  5<M,  analayaw  nishprapafWam 
anutpadam  asambhavam  (dharma&ikram).  As  to  Tathagata,  a 
name  of  Buddha,  cf.  Burnouf,  Introd.  p.  75. 

255.  Sankhara  for  sawskara;  cf.  note  to  verse  203.  Creature 
does  not,  as  Mr.  D'Alwis  (p.  69)  supposes,  involve  the  Christian 
conception  of  creation. 


64  DHAMMAPADA.       CHAP.  XIX. 


CHAPTER  XIX. 

THE    JUST. 

256,  257.  A  man  is  not  just  if  he  carries  a  matter 
by  violence  ;  no,  he  who  distinguishes  both  right 
and  wrong,  who  is  learned  and  leads  others,  not  by 
violence,  but  by  law  and  equity,  and  who  is  guarded 
by  the  law  and  intelligent,  he  is  called  just. 

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

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

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

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

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

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

259.  Buddhaghosa  here  takes  law  (dhamma)  in  the  sense  of 
the  four  great  truths,  see  note  to  verse  190.  Could  dhammaw 
kayena  passati  mean,  'he  observes  the  law  in  his  acts?'  Hardly, 
if  we  compare  expressions  like  dhammaw  vipassato,  v.  373. 


THE   JUST.  65 


264.  Not  by  tonsure  does  an  undisciplined   man 
who   speaks   falsehood   become  a    Samara ;    can   a 
man  be  a  Samara  who  is  still  held  captive  by  desire 
and  greediness  ? 

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

266.  A  man  is  not  a  mendicant  (Bhikshu)  simply 
because  he   asks  others   for  alms  ;  he   who   adopts 
the  whole  law  is  a  Bhikshu,  not  he  who  only  begs. 

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

268.  269.  A  man   is  not  a  Muni  because  he  ob 
serves  silence  (mona,   i.  e.   mauna),  if  he  is  foolish 


265.  This  is  a  curious  etymology,  because  it  shows  that  at  the 
time  when  this  verse  was  written,  the  original  meaning  of  jrama»a 
had  been  forgotten.  Sramawa  meant  originally,  in  the  language 
of  the  Brahmans,  a  man  who  performed  hard  penances,  from  siam, 
'  to  work  hard,'  &c.  When  it  became  the  name  of  the  Buddhist 
ascetics,  the  language  had  changed,  and  jrama«a  was  pronounced 
samara.  Now  there  is  another  Sanskrit  root,  jam, '  to  quiet/  which 
in  Pali  becomes  likewise  sam,  and  from  this  root  sam,  'to  quiet,' 
and  not  from  jram, '  to  tire/  did  the  popular  etymology  of  the  day 
and  the  writer  of  our  verse  derive  the  title  of  the  Buddhist  priests. 
The  original  form  jrama«a  became  known  to  the  Greeks  as  2ap- 
/uaz/ai,  that  of  samara  as  ^a^avaim ;  the  former  through  Megasthenes, 
the  latter  through  Bardesanes,  80-60  B.C.  (See  Lassen,  Indische 
Alterthumskunde,  II,  700.)  The  Chinese  Shamen  and  the  Tun- 
gusian  Shamen  come  from  the  same  source,  though  the  latter  has 
sometimes  been  doubted.  See  Schott,  Uber  die  doppelte  Bedeutung 
des  Wortes  Schamane,  in  the  Philosophical  Transactions  of  the 
Berlin  Academy,  1842,  p.  463  seq. 

266-270.  The  etymologies  here  given  of  the  ordinary  titles  of 
the  followers  of  Buddha  are  entirely  fanciful,  and  are  curious  only 
as  showing  how  the  people  who  spoke  Pali  had  lost  the  etymo 
logical  consciousness  of  their  language.  A  Bhikshu  is  a  beggar, 


66  DHAMMAPADA.       CHAP.  XIX. 

and  ignorant ;  but  the  wise  who,  taking  the  balance, 
chooses  the  good  and  avoids  evil,  he  is  a  Muni, 
and  is  a  Muni  thereby;  he  who  in  this  world 
weighs  both  sides  is  called  a  Muni. 

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

271,  272.   Not   only  by  discipline  and  vows,  not 
only  by  much  learning,  not  by  entering  into  a  trance, 
not  by  sleeping  alone,  do  I  earn  the  happiness  of 
release  which  no  worldling  can  know.      Bhikshu,  be 
not  confident  as  long  as  thou  hast  not  attained  the 
extinction  of  desires. 

i.  e.  a  Buddhist  friar  who  has  left  his  family  and  lives  entirely  on 
alms.  Muni  is  a  sage,  hence  -Sakya-muni,  a  name  of  Gautama. 
Muni  comes  from  man,  '  to  think/  and  from  muni  comes  mauna, 
'  silence/  Ariya,  again,  is  the  general  name  of  those  who  embrace 
a  religious  life.  It  meant  originally 'respectable,  noble.'  Inverse 
270  it  seems  as  if  the  writer  wished  to  guard  against  deriving  ariya 
from  ari, '  enemy/  See  note  to  verse  22. 
272.  See  Childers,  Notes,  p,  7. 


THE    WAY.  67 


CHAPTER  XX. 

THE    WAY. 

273.  The  best  of  ways  is  the  eightfold  ;  the  best 
of    truths    the    four    words ;    the    best    of   virtues 
passionlessness  ;  the  best  of  men  he  who  has  eyes 
to  see. 

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

275.  If  you  go  on  this  way,  you  will  make  an  end 
of  pain !     The  way  was  preached  by  me,  when  I  had 
understood  the  removal  of  the  thorns  (in  the  flesh). 

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

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

273.  The  eightfold  or  eight-mem bered  way  is  the  technical  term 
for  the  way  by  which  Nirvana  is  attained.     (See  Burnouf,  Lotus, 
p.  519.)     This  very  way  constitutes  the  fourth  of  the  Four  Truths, 
or  the  four  words  of  truth,  viz.  Du/^kha, '  pain ;'  Samudaya,  *  origin  ;' 
Nirodha,  'destruction;'  Marga, ' road.'    (Lotus,  p.  517.)     See  note 
to  verse  1.78.    For  another  explanation  of  the  Marga,  or  '  way,'  see 
Hardy,  Eastern  Monachism,  p.  280. 

274.  The  last  line  may  mean, 'this  way  is  the  confusion  of  Mara,' 
i.  e.  the  discomfiture  of  Mara. 

275.  The  jalyas, '  arrows  or  thorns,'  are  the  .rokajalya, '  the  arrows 
of  grief.'     Buddha  himself  is  called   malmalya-harta,  '  the  great 
remover  of  thorns.'     (Lalita-vistara,  p.  550  ;  Mahabh.  XII,  5616.) 

277.  See  v.  255. 


68  DHAMMAPADA.       CHAP.  XX. 

278.  'All  created  things  are  grief  and  pain,'  he 
who  knows  and  sees  this  becomes  passive  in  pain  ; 
this  is  the  way  that  leads  to  purity. 

279.  'All  forms  are  unreal/  he  who  knows  and 
sees  this  becomes  passive  in  pain  ;  this  is  the  way 
that  leads  to  purity. 

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

281.  Watching  his  speech,  well  restrained  in  mind, 
let  a  man  never  commit  any  wrong  with  his  body! 
Let  a  man  but  keep  these  three  roads  of  action  clear, 
and  he  will  achieve  the  way  which  is  taught  by  the 
wise. 

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

283.  Cut  down   the  whole  forest  (of  lust),  not  a 
tree  only  !    Danger  comes  out  of  the  forest  (of  lust). 
When  you  have  cut  down  both  the  forest  (of  lust) 
and  its   undergrowth,   then,    Bhikshus,  you  will   be 
rid  of  the  forest  and  free  ! 

278.  See  v.  203. 

279.  Dhamma   is   here    explained,  like    sankhara,  as    the    five 
khandha,  i.  e.  as  what  constitutes  a  living  body. 

281.  Cf.  Beal,  Catena,  p.  159. 

282.  Bhuri  was  rightly  translated  '  intelligentia '  by  Dr.  Fausboll. 
Dr.  Weber  renders  it  by  'Gedeihen/  but  the  commentator  distinctly 
explains  it  as  'vast  knowledge,'  and  in  the  technical  sense  the 
word  occurs  after  vidya  and  before  medha,  in  the  Lalita-vistara, 
p.  541. 

283.  A  pun,  vana  meaning  both  'lust'  and  'forest.'     See  some 
mistaken  remarks  on  this  verse   in  D'Alwis,  Nirvana,  p.  86,  and 
some  good  remarks  in  Childers,  Notes,  p.  7. 


THE    WAY.  69 


284.  So  long  as  the  love  of  man  towards  women, 
even  the  smallest,  is  not  destroyed,  so  long  is  his 
mind  in  bondage,  as  the  calf  that  drinks  milk  is  to 
its  mother. 

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

286.  '  Here  I  shall  dwell  in  the  rain,  here  in  winter 
and  summer,'  thus  the  fool  meditates,  and  does  not 
think  of  his  death. 

287.  Death  comes  and  carries  off  that  man,  praised 
for  his  children  and  flocks,  his  mind  distracted,  as  a 
flood  carries  off  a  sleeping  village. 

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

289.  A  wise  and  good  man  who  knows  the  mean 
ing  of  this,  should  quickly  clear  the  way  that  leads 
to  Nirvana. 

285.  Cf.  Gataka,  vol.  i.  p.  183. 

286.  Antaraya,    according  to   the    commentator,  £ivitantaraya, 
i.  e.  interims,  death.     In  Sanskrit,  antarita  is  used  in  the  sense  of 
*  vanished'  or  '  perished.' 

287.  See  notes  to  verse  47,  Thiessen,  Kisagotami,  p.  n,  and 
Mahabh.  XII,  9944,  654°- 


7O  DHAMMAPADA.       CHAP.  XXI. 


CHAPTER    XXI. 

MISCELLANEOUS. 

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

291.  He  who,  by  causing  pain  to  others,  wishes 
to  obtain  pleasure  for  himself,  he,  entangled  in  the 
bonds  of  hatred,  will  never  be  free  from  hatred. 

292.  What  ought  to  be  done  is  neglected,  what 
ought  not  to  be  done  is  done  ;  the  desires  of  unruly, 
thoughtless  people  are  always  increasing. 

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

294.  A  true  Brahma;/a  goes  scatheless,  though  he 
have  killed  father  and  mother,  and  two  valiant  kings, 
though  he   has    destroyed  a  kingdom   with   all   its 
subjects. 

295.  A  true  Brahma;za  goes  scatheless,  though  he 
have  killed  father  and  mother,  and  two  holy  kings, 
and  an  eminent  man  besides. 

292.  Cf.  Beal,  Catena,  p.  264. 

294,  295.  These  two  verses  are  either  meant  to  show  that  a 
truly  holy  man  who,  by  accident,  commits  all  these  crimes  is  guilt 
less,  or  they  refer  to  some  particular  event  in  Buddha's  history. 
The  commentator  is  so  startled  that  he  explains  them  allegorically. 
Mr.  D'Alwis  is  very  indignant  that  I  should  have  supposed  Buddha 
capable  of  pardoning  patricide.  '  Can  it  be  believed/  he  writes, 
'  that  a  Teacher,  who  held  life,  even  the  life  of  the  minutest  insect, 


MISCELLANEOUS.  7 1 


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

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

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

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

nay,  even  a  living  tree,  in  such  high  estimation  as  to  prevent  its 
wanton  destruction,  has  declared  that  the  murder  of  a  Brahmarca,  to 
whom  he  accorded  reverence,  along  with  his  own  Sangha,  was  blame 
less?'  D'Alwis,  Nirvana,  p.  88.  Though  something  might  be  said  in 
reply,  considering  the  antecedents  of  king  A^tajatru,  the  patron  of 
Buddha,  and  stories  such  as  that  quoted  by  the  commentator  on  the 
Dhammapada  (Beal,  I.e.  p.  150), or  inDerWeise  und  derThor,  p. 306, 
still  these  two  verses  are  startling,  and  I  am  not  aware  that  Buddha 
has  himself  drawn  the  conclusion,  which  has  been  drawn  by  others, 
viz.  that  those  who  have  reached  the  highest  Sambodhi,  and  are  in 
fact  no  longer  themselves,  are  outside  the  domain  of  good  and  bad, 
and  beyond  the  reach  of  guilt.  Verses  like  39  and  412  admit  of  a 
different  explanation.  Still  our  verses  being  miscellaneous  extracts, 
might  possibly  have  been  taken  from  a  work  in  which  such  an 
opinion  was  advanced,  and  I  find  that  Mr.  Childers,  no  mean 
admirer  of  Buddha,  was  not  shocked  by  my  explanation.  '  In  my 
judgment/  he  says, '  this  verse  is  intended  to  express  in  a  forcible 
manner  the  Buddhist  doctrine  that  the  Arhat  cannot  commit  a 
serious  sin.'  However,  we  have  met  before  with  far-fetched  puns 
in  these  verses,  and  it  is  not  impossible  that  the  native  commen 
tators  were  right  after  all  in  seeing  some  puns  or  riddles  in  this 
verse.  D'Alwis,  following  the  commentary,  explains  mother  as 
lust,  father  as  pride,  the  two  valiant  kings  as  heretical  systems, 
and  the  realm  as  sensual  pleasure,  while  veyyaggha  is  taken  by 
him  for  a  place  infested  with  the  tigers  of  obstruction  against 
final  beatitude.  Some  confirmation  of  this  interpretation  is  sup- 


72  DHAMMAPADA.       CHAP.  XXI. 

300.  The   disciples  of  Gotama  are  always  well 
awake,  and  their  mind  day  and  night  always  de 
lights  in  compassion. 

301.  The   disciples  of  Gotama    are  always  well 
awake,   and  their  mind  day  and  night  always  de 
lights  in  meditation. 

302.  It  is  hard  to  leave  the  world  (to  become 
a  friar),  it  is  hard  to  enjoy  the  world;  hard  is  the 
monastery,  painful  are  the  houses ;  painful  it  is  to 
dwell  with  equals  (to  share  everything  in  common), 
and   the    itinerant   mendicant    is    beset   with    pain. 
Therefore    let   no    man  be  an  itinerant  mendicant, 
and  he  will  not  be  beset  with  pain. 

303.  Whatever  place    a  faithful,    virtuous,    cele 
brated,  and  wealthy  man  chooses,  there  he   is  re 
spected. 

304.  Good  people  shine  from  afar,  like  the  snowy 

plied  by  a  passage  in  the  third  book  of  the  Lankavatara-sutra,  as 
quoted  by  Mr.  Beal  in  his  translation  of  the  Dhammapada,  Intro 
duction,  p.  5.  Here  a  stanza  is  quoted  as  having  been  recited  by 
Buddha,  in  explanation  of  a  similar  startling  utterance  which  he 
had  made  to  Mahamati : 

'  Lust,  or  carnal  desire,  this  is  the  Mother, 

Ignorance,  this  is  the  Father, 

The  highest  point  of  knowledge,  this  is  Buddha, 

All  the  kle^as,  these  are  the  Rahats, 

The  five  skandhas,  these  are  the  Priests; 

To  commit  the  five  unpardonable  sins 

Is  to  destroy  these  five 

And  yet  not  suffer  the  pains  of  hell/ 

The  Lankavatara-sutra  was  translated  into  Chinese  by  Bodhiru£i 
(508-511);  when  it  was  written  is  doubtful.  See  also  Gataka, 
vol.  ii.  p.  263. 

302.  This  verse  is  difficult,  and  I  give  my  translation  as  tentative 
only.  Childers  (Notes,  p.  1 1)  does  not  remove  the  difficulties,  and 
I  have  been  chiefly  guided  by  the  interpretation  put  on  the  verse 
by  the  Chinese  translator;  Beal,  Dhammapada,  p.  137. 


MISCELLANEOUS.  73 


mountains ;  bad  people  are  not  seen,   like  arrows 
shot  by  night. 

305.  He  alone  who,  without  ceasing,  practises  the 
duty  of  sitting  alone  and  sleeping  alone,  he,  sub 
duing  himself,  will  rejoice  in  the  destruction  of  all 
desires  alone,  as  if  living  in  a  forest. 

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


[10] 


74  DHAMMAPADA.       CHAP.  XXII. 


CHAPTER  XXII. 

THE    DOWNWARD    COURSE. 

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

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

308.  Better  it  would  be  to  swallow  a  heated  iron 
ball,  like  flaring  fire,  than  that  a  bad  unrestrained 
fellow  should  live  on  the  charity  of  the  land. 

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


306.  I  translate  niraya, '  the  exit,  the  downward  course,  the  evil 
path,'  by  'hell,'   because   the   meaning  assigned  to  that  ancient 
mythological    name  by  Christian    writers    comes   so  near  to  the 
Buddhist  idea  of  niraya,  that  it  is  difficult  not  to  believe  in  some 
actual  contact  between  these  two  streams  of  thought.      See  also 
Mahabh.   XII,    7176.     Cf.    Gataka,  vol.  ii.   p.  416;    Suttanipata, 
v.  660. 

307,  308.  These  two  verses  are  said  to  be  taken  from  the  Vinaya- 
pi/aka  I,  4,  i;  D'Alwis,  Nirvana,  p.  29. 

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

309,  310.  The  four  things  mentioned  in  verse  309  seem  to  be 
repeated  in  verse  310.     Therefore,  apwinalabha, '  bad  fame/  is  the 
same  in  both :  gati  papika  must  be  niraya;  dawda  must  be  ninda, 
and   ratf   thokika   explains    the    amkamaseyyaw.      Buddhaghosa 


THE    DOWNWARD    COURSE.  75 

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

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

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

313.  If  anything  is  to  be  done,  let  a  man  do  it, 
let  him   attack   it  vigorously !     A  careless   pilgrim 
only  scatters  the  dust  of  his  passions  more  widely. 

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

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

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

3 1 7.  They  who  fear  when  they  ought  not  to  fear, 
and   fear   not  when  they  ought  to  fear,  such  men, 
embracing  false  doctrines,  enter  the  evil  path. 

takes  the  same  view  of  the  meaning  of  anikamaseyya,  i.  e.  yatha 
\kkhzti.  evam  seyyam  alabhitva,  ani££^ita/ft  parittakam  eva  kala#z 
seyyaw  labhati, '  not  obtaining  the  rest  as  he  wishes  it,  he  obtains 
it,  as  he  does  not  wish  it,  for  a  short  time  only/ 

313.  As  to  ra^-a  meaning  'dust'  and  'passion/  see  Buddha- 
ghosha's  Parables,  pp.  65,  66. 

i  2 


DHAMMAPADA.       CHAP.  XXII. 


318.  They  who  forbid  when  there  is  nothing  to 
be  forbidden,  and  forbid   not  when   there  is  some 
thing  to  be   forbidden,  such  men,  embracing  false 
doctrines,  enter  the  evil  path. 

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


THE    ELEPHANT.  77 


CHAPTER   XXIII. 

THE    ELEPHANT. 

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

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

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

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

324.  The  elephant  called  Dhanapalaka,  his  tem 
ples  running  with  sap,  and  difficult  to  hold,  does  not 
eat  a  morsel  when  bound ;    the  elephant  longs  for 
the  elephant  grove. 

320.  The  elephant  is  with  the  Buddhists  the  emblem  of  endurance 
and  self-restraint.  Thus  Buddha  himself  is  called  Naga, '  the  Ele 
phant'  (Lai. Vist.  p.  553),  or  Mahanaga,  'the  great  Elephant'  (Lai 
Vist.  p.  553),  and  in  one  passage  (Lai.  Vist.  p.  554)  the  reason  of 
this  name  is  given,  by  stating  that  Buddha  was  sudanta,  *  well- 
tamed,'  like  an  elephant.  He  descended  from  heaven  in  the  form 
of  an  elephant  to  be  born  on  earth. 

Cf.  Manu  VI,  47,  ativadazws  titiksheta. 

323.  I  read,  as  suggested  by  Dr.  Fausboll,  yath'  attana  sudan- 
tena  danto  dantena  ga^ati'  (cf.  verse  160).  The  India  Office  MS. 
reads  na  hi  etehi  /Mnehi  ga/£/^eya  agataw  disam,  yath'  attana?// 
sudantena  danto  dantena  ga^/^ati.  As  to  /Mnehi  instead  of  yanehi, 
see  verse  224. 


78  DHAMMAPADA.       CHAP.  XXIII. 


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

326.  This  mind  of  mine  went  formerly  wandering 
about   as  it  liked,  as   it    listed,   as  it  pleased  ;  but 
I  shall  now  hold  it  in  thoroughly,  as  the  rider  who 
holds  the  hook  holds  in  the  furious  elephant. 

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

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

329.  If  a  man   find  no  prudent  companion  who 
walks  with  him,  is  wise,  and  lives  soberly,  let  him 
walk  alone,  like  a  king  who  has  left  his  conquered 
country  behind, — like  an  elephant  in  the  forest. 

330.  It  is  better  to  live  alone,  there  is  no  com 
panionship  with  a  fool  ;  let  a  man  walk  alone,  let 
him  commit   no   sin,  with  few  wishes,  like  an  ele 
phant  in  the  forest. 

326.  Yoniso,  i.e.  yonua^,  is  rendered  by  Dr.  Fausboll '  sapientia/ 
and  this  is  the  meaning  ascribed  to  yoni  by  many  Buddhist  authori 
ties.  But  the  reference  to  Hema/fondra  (ed.  Boehtlingk  and  Rieu, 
p.  281)  shows  clearly  that  it  meant  'origin/  or  'cause.'  Yoniso  occurs 
frequently  as  a  mere  adverb,  meaning  '  thoroughly,  radically'  (Dham- 
mapada,  p.  359),  and  yoniso  manasikara  (Dhammapada,  p.  no) 
means  'taking  to  heart'  or  'minding  thoroughly,'  or,  what  is  nearly 
the  same,  'wisely/  In  the  Lalita-vistara,  p.  41,  the  commentator  has 
clearly  mistaken  yonwa^,  changing  it  to  ye  'nijo,  and  explaining  it 
by  yamanijam,  whereas  M.  Foucaux  has  rightly  translated  it  by 
'depuis  1'origine/  Professor  Weber  suspected  in  yonLra/&  a  double 
entendre,  but  even  grammar  would  show  that  our  author  is 
innocent  of  it.  In  Lalita-vistara,  p.  544,  1.  4,  ayonija  occurs  in 
the  sense  of  error. 

328,  329.  Cf.  Suttanipata,  vv.  44,  45. 


THE    ELEPHANT.  79 


331.  If  an  occasion  arises,  friends  are  pleasant; 
enjoyment  is   pleasant,  whatever  be  the  cause  ;  a 
good  work  is  pleasant  in  the  hour  of  death  ;  the 
giving  up  of  all  grief  is  pleasant. 

332.  Pleasant  in  the  world  is  the  state  of  a  mother, 
pleasant  the  state  of  a  father,  pleasant  the  state  of 
a  Samara,  pleasant  the  state  of  a  Brahma^a. 

333.  Pleasant  is  virtue  lasting  to  old  age,  pleasant 
is  a  faith  firmly  rooted  ;  pleasant  is  attainment  of 
intelligence,  pleasant  is  avoiding  of  sins. 

332.  The  commentator  throughout  takes  these  words,  like  mat- 
teyyata,  &c.,  to  signify,  not  the  status  of  a  mother,  or  maternity, 
but  reverence  shown  to  a  mother. 


8O  DHAMMAPADA.       CHAP.  XXIV. 


CHAPTER   XXIV. 

THIRST. 

334.  The  thirst  of  a  thoughtless  man  grows  like 
a  creeper  ;  he  runs  from  life  to  life,  like  a  monkey 
seeking  fruit  in  the  forest. 

335.  Whomsoever   this    fierce   thirst  overcomes, 
full  of  poison,  in  this  world,  his  sufferings  increase 
like  the  abounding  Bira/za  grass. 

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

337.  This  salutary  word  I  tell  you, '  Do  ye,  as  many 
as  are  here  assembled,  dig  up  the  root  of  thirst,  as 
he  who  wants  the  sweet-scented   U^ira  root  must 
dig  up  the  Bira^a  grass,  that  Mara  (the  tempter) 
may  not  crush  you  again  and  again,  as  the  stream 
crushes  the  reeds/ 

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

339.  He  whose  thirst  running  towards  pleasure 
is   exceeding  strong  in  the  thirty-six  channels,  the 


334.  This  is  explained  by  a  story  in  the  Chinese  translation. 
Beal,  Dhammapada,  p.  148. 

335.  Birawa   grass   is   the    Andropogon    muricatum,    and   the 
scented  root  of  it  is  called  lMra  (cf.  verse  337). 

338.  On  Anusaya,  i.  e.  Anujaya  (Anlage),  see  Wassiljew,  Der 
Buddhismus,  p.  240  seq. 

339.  The  thirty-six  channels,  or  passions,  which  are  divided  by 
the  commentator  into  eighteen  external  and  eighteen  internal,  are 


THIRST.  8 1 


waves  will  carry  away  that  misguided  man,  viz.  his 
desires  which  are  set  on  passion. 

340.  The  channels  run  everywhere,  the  creeper 
(of  passion)  stands  sprouting  ;  if  you  see  the  creeper 
springing  up,  cut  its  root  by  means  of  knowledge. 

341.  A  creature's  pleasures  are  extravagant  and 
luxurious ;  sunk  in  lust  and  looking  for  pleasure,  men 
undergo  (again  and  again)  birth  and  decay. 

342.  Men,   driven  on    by  thirst,   run    about  like 
a    snared   hare ;   held    in    fetters    and   bonds,    they 
undergo  pain  for  a  long  time,  again  and  again. 

343.  Men,  driven  on  by  thirst,  run  about  like  a 
snared  hare ;  let  therefore  the  mendicant  drive  out 
thirst,  by  striving  after  passionlessness  for  himself. 

344.  He  who  having  got  rid  of  the   forest   (of 
lust)  (i.e.  after  having  reached  Nirvana)  gives  him 
self  over  to  forest-life  (i.e.  to  lust),  and  who,  when 
removed  from  the  forest  (i.  e.  from  lust),  runs  to  the 
forest  (i.  e.  to  lust),  look  at  that  man  !  though  free, 
he  runs  into  bondage. 


explained  by  Burnouf  (Lotus,  p.  649),  from  a  gloss  of  the  £ina- 
alankara :  '  Vindication  precise  des  affections  dont  un  Buddha 
acte  ind^pendant,  affections  qui  sont  au  nombre  de  dix-huit,  nous 
est  fourni  par  la  glose  d'un  livre  appartenant  aux  Buddhistes  de 
Ceylan,'  &c.  Subhuti  gives  the  right  reading  as  manapassavana  ; 
cf.  Childers,  Notes,  p.  12. 

Vaha,  which  Dr.  Fausboll  translates  by  '  equi,'  may  be  vaha, 
'undae/  Cf.  Suttanipata,  v.  1034. 

344.  This  verse  seems  again  full  of  puns,  all  connected  with  the 
twofold  meaning  of  vana,  '  forest  and  lust.'  By  replacing  '  forest ' 
by  '  lust/  we  may  translate :  '  He  who,  when  free  from  lust,  gives 
himself  up  to  lust,  who,  when  removed  from  lust  runs  into  lust, 
look  at  that  man,'  &c.  Nibbana,  though  with  a  short  a,  may  be 
intended  to  remind  the  hearer  of  Nibbana.  The  right  reading  is 
nibbanatho ;  see  Childers,  Notes,  p.  8. 


82  DHAMMAPADA.       CHAP.  XXIV. 

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

346.  That  fetter  wise  people   call  strong  which 
drags  down,  yields,  but   is   difficult  to   undo;  after 
having  cut  this  at  last,  people  leave  the  world,  free 
from  cares,  and  leaving  desires  and  pleasures  behind. 

347.  Those  who  are  slaves  to  passions,  run  down 
with  the  stream  (of  desires),  as  a  spider  runs  down 
the  web  which   he   has  made  himself;  when  they 
have  cut  this,  at  last,  wise  people  leave  the  world, 
free  from  cares,  leaving  all  affection  behind. 

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

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

350-  If  a  man  delights   in  quieting  doubts,  and, 
always  reflecting,  dwells  on  what   is   not   delightful 

^345-  Apekha,  apeksha,  'care;'  see  ManuVI,  41,  49  ;    Suttani- 
pata,  v.  37;  and  Gataka,  vol.  ii.  p.  140. 

346.  Paribba^-,  i.e.  parivra^;  see  ManuVI,  41. 

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


THIRST.  83 


(the   impurity  of  the  body,  &c.),  he  certainly  will 
remove,  nay,  he  will  cut  the  fetter  of  Mara. 

351.  He  who  has  reached  the  consummation,  who 
does  not  tremble,  who  is  without  thirst  and  without 
sin,  he  has  broken  all  the  thorns  of  life  :  this  will  be 
his  last  body. 

352.  He  who  is  without  thirst  and  without  affec 
tion,  who  understands  the  words  and  their  interpre 
tation,  who  knows  the  order  of  letters  (those  which 
are  before  and  which  are  after),  he  has  received  his 
last  body,   he   is  called   the  great  sage,  the  great 
man. 

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

354.  The  gift  of  the  law  exceeds  all  gifts;  the 
sweetness  of  the    law   exceeds   all    sweetness  ;  the 
delight  in  the  law  exceeds  all  delights  ;  the  extinc 
tion  of  thirst  overcomes  all  pain. 

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

352.  As  to  nirutti,  and  its  technical  meaning  among  the  Bud 
dhists,   see  Burnouf,  Lotus,  p.  841.     Fausboll  translates  'nimttis 
vocabulorum  peritus/  which  may  be  right,  if  we  take  nirutti  in  the 
sense  of  the  language  of  the  Scriptures.     See  note  to  verse  363. 
Could  not  sannipata  mean  satfzhita  or  sannikarsha  ?     Sannipata 
occurs  in  the  -Sakala-pratuakhya,  but  with  a  different  meaning. 

353.  Cf.  Suttanipata,  v.  210. 

354.  The  dhammadana,  or  'gift  of  the  law,'  is  the  technical 
term  for  instruction  in  the  Buddhist  religion.     See  Buddhaghosha's 
Parables,  p.  160,  where  the  story  of  the  Sakkadevaragu  is  told, 
and  where  a  free  rendering  of  our  verse  is  given. 


84  DHAMMAPADA.       CHAP.  XXIV. 

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

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

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

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


THE    BHIKSHU.  85 


CHAPTER  XXV. 

THE    BHIKSHU    (MENDICANT). 

360.  Restraint  in  the  eye  is  good,  good  is  restraint 
in  the  ear,  in  the  nose  restraint  is  good,  good  is  re 
straint  in  the  tongue. 

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

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

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

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

365.  Let  him  not  despise  what  he  has  received, 


363.  On  artha  and  dharma,  see  Stanislas  Julien,  Les  Avadanas, 
I,  217,  note;  'Les  quatre  connaissances  sont;   i°  la  connaissance 
du  sens  (artha) ;  2°  la  connaissance  de  la  Loi  (dharma) ;  3°  la  con 
naissance  des  explications  (niroukti) ;  4°  la  connaissance  de  1'intel- 
ligence  (pratibhana).' 

364.  The  expression  dhammaramo,  '  having  his  garden  or  de 
light  (Lustgarten)  in  the  law,'  is  well  matched  by  the  Brahmanic 
expression  ekarama,  i.e.  nirdvandva  (Mahabh.  XIII,  1930).     Cf. 
Suttanipata,  v.  326  ;  Dhammapada,  v.  32. 


86  DHAMMAPADA.       CHAP.  XXV. 

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  name 
and  form,  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  (Nirvana),  cessation  of  natural   desires,  and 
happiness. 

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

370.  Cut  off  the  five  (senses),  leave  the  five,  rise 
above  the  five.     A  Bhikshu,  who  has  escaped  from 
the  five  fetters,  he  is  called  Oghatk/za,  '  saved  from 
the  flood.' 

371.  Meditate,  O  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 
not  cry  out  when  burning,  '  This  is  pain/ 


367.  Namarupa   is  here   used  again  in   its   technical   sense  of 
mind  and  body,  neither  of  which,  however,  is  with  the  Buddhists 
atman,  or  <  self.'    Asat,  '  what  is  not,'  may  therefore  mean  the  same 
as  namarupa,  or  we  may  take  it  in  the  sense  of  what  is  no  more, 
as,  for  instance,  the  beauty  or  youth  of  the  body,  the  vigour  of  the 
mind,  &c. 

368.  See  Childers,  Notes,  p.  it. 

371.  The  swallowing  of  hot  iron  bails  is  considered  as  a  punish 
ment  in  hell;  see  verse  308.     Professor  Weber  has  perceived  the 


THE    BHIKSHU.  87 


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

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

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

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

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

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

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

379.  Rouse  thyself  by  thyself,  examine  thyself  by 
thyself,  thus  self-protected  and  attentive  wilt  thou 
live  happily,  O  Bhikshu  ! 

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

right  meaning  of  bhavassu,  which  can  only  be  bhavayasva,  but 
I  doubt  whether  the  rest  of  his  rendering  is  right,  for  who  would 
swallow  an  iron  ball  by  accident  ? 

372.  Cf.  Beal,  Catena,  p.  247. 

375.  Cf.  Suttanipata,  v.  337. 


88  DHAMMAPADA.       CHAP.  XXV. 

381.  The  Bhikshu,  full  of  delight,  who  is  calm  in 
the  doctrine  of  Buddha  will  reach  the  quiet  place  (Nir 
vana),  cessation  of  natural  desires,  and  happiness. 

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


381.  See  verse  368.      D'Alwis  translates,   'dissolution   of  the 
sahkharas  (elements  of  existence).' 


THE    BRAHMAJVA.  89 


CHAPTER  XXVI. 

THE    BRAHMAtfA    (ARHAT). 

383.  Stop  the  stream  valiantly,  drive  away  the 
desires,  O  Brahma/za !     When  you  have  understood 
the  destruction  of  all  that  was  made,  you  will  under 
stand  that  which  was  not  made. 

384.  If  the  Brahma/za  has  reached  the  other  shore 
in  both  laws  (in  restraint  and  contemplation),  all 
bonds  vanish  from  him  who  has  obtained  knowledge. 

385.  He  for  whom  there  is  neither  this  nor  that 
shore,  nor  both,  him,  the  fearless  and  unshackled, 
I  call  indeed  a  Brahma^a. 

386.  He  who   is   thoughtful,  blameless,    settled, 
dutiful,  without  passions,  and  who  has  attained  the 
highest  end,  him  I  call  indeed  a  Brahma^a. 

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

388.  Because  a  man  is  rid  of  evil,  therefore  he  is 
called  Brahma^a  ;  because  he  walks  quietly,  there 
fore  he  is  called  Samara ;  because  he  has  sent  away 
his  own  impurities,  therefore  he  is  called  Pravra^ita 
(Pabba^ita,  a  pilgrim). 

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

388.  These  would-be  etymologies  are  again  interesting  as  show 
ing  the  decline  of  the  etymological  life  of  the  spoken  language  of 

[10]  k 


9O  DHAMMAPADA.       CHAP.  XXVI. 

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

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

391.  Him   I  call  indeed  a   Brahma^a  who   does 
not  offend  by  body,  word,  or  thought,  and  is  con 
trolled  on  these  three  points. 

392.  After  a  man  has  once  understood  the  law 
as  taught  by  the  Well-awakened  (Buddha),  let  him 
worship  it  carefully,  as  the  Brahma^a  worships  the 
sacrificial  fire. 

393.  A  man  does  not  become  a  Brahma^a  by  his 
platted  hair,  by  his  family,  or  by  birth  ;  in  whom 
there  is  truth  and  righteousness,  he  is  blessed,  he  is 
a  Brahma;/a. 

394.  What  is  the  use  of  platted  hair,  O  fool !  what 
of  the  raiment  of  goat-skins  ?    Within  thee  there  is 
ravening,  but  the  outside  thou  makest  clean. 

395.  The  man  who  wears  dirty  raiments,  who  is 

India  at  the  time  when  such  etymologies  became  possible.  In 
order  to  derive  Brahma^a  from  van,  it  must  have  been  pronounced 
bahma^o ;  vah,  '  to  remove/  occurs  frequently  in  the  Buddhistical 
Sanskrit.  Cf.  Lai.  Vist.  p.  551, 1. 1;  553,  1.  7.  See  note  to  verse  265. 
390.  I  am  afraid  I  have  taken  too  much  liberty  with  this  verse. 
Dr.  Fausboll  translates,  '  Non  Brahma«ae  hoc  paulo  melius,  quando 
retentio  fit  mentis  a  jucundis.' 

393.  Fausboll  proposes  to  read  gzkk&  (^atya).    'Both'  in  the  first 
edition  of  my  translation  was  a  misprint  for  '  birth/ 

394.  I  have  not  copied  the  language  of  the  Bible  more  than 
I  was  justified  in.  The  words  are  abbhantaran  te  gahanaw,  bahiraw 
parimagg-asi, '  interna  est  abyssus,  externum  mundas.'     Cf.  £ataka, 
vol.  i.  p.  481. 

395.  The  expression  Kisan  dhamanisanthatam  is  the  Sanskrit 


THE    BRAHMA^A.  91 


emaciated  and  covered  with  veins,  who  lives  alone 
in  the  forest,  and  meditates,  him  I  call  indeed  a 
Brahma^a. 

396.  I  do  not  call  a  man  a  Brahma^a  because  of 
his  origin  or  of  his  mother.     He  is  indeed  arrogant, 
and  he  is  wealthy  :  but  the  poor,  who  is  free  from 
all  attachments,  him  I  call  indeed  a  Brahma^a. 

397.  Him  I  call  indeed  a  Brahma^a  who  has  cut 
all  fetters,  who  never  trembles,  is  independent  and 
unshackled. 

398.  Him  I  call  indeed  a  Brahma/za  who  has  cut 
the  strap  and  the  thong,  the  chain  with  all  that  per 
tains  to  it,  who  has  burst  the  bar,  and  is  awakened. 

399.  Him  I  call  indeed  a  Brahma/za  who,  though 
he  has  committed  no  offence,  endures  reproach,  bonds, 
and  stripes,  who  has  endurance  for  his  force,  and 
strength  for  his  army. 

400.  Him  I  call  indeed  a  Brahma^a  who  is  free 
from  anger,  dutiful,  virtuous,  without  appetite,  who 
is  subdued,  and  has  received  his  last  body. 


dhamanisantatam,  the  frequent  occurrence  of  which  in  the 
Mahabharata  has  been  pointed  out  by  Boehtlingk,  s.  v.  dhamani. 
It  looks  more  like  a  Brahmanic  than  like  a  Buddhist  phrase. 

396.  From  verse  396  to  the  first  half  of  verse  423,  the  text  of 
the  Dhammapada  agrees  with  the  text  of  the  Vasish/^a-Bharadv%a- 
sutra.  These  verses  are  translated  by  D'Alwis  in  his  Nirvana, 
pp.  113-118,  and  again  by  Fausboll,  Suttanipata,  v.  620  seq. 

The  text  contains  puns  on  km/£ana,  which  means  '  wealth/  but 
also  'attachment;'  cf.  Childers,  s.  v. 

398.  D'Alwis  points  out  a  double  entendre  in  these  words. 
Nandhi  may  be  either  the  strap  that  goes  round  a  drum,  or  en 
mity;  varatta  may  be  either  a  thong  or  attachment;  sandana 
either  chain  or  scepticism;  sahanakkamam  either  due  order  or 
all  its  concomitants  ;  paligha  either  bar  or  ignorance. 

399.  The  exact  meaning  of  balamka  is  difficult  to  find.     Does 
it  mean,  possessed  of  a  strong  army,  or  facing  a  force,  or  leading 
a  force  ? 

k2 


92  DHAMMAPADA.       CHAP.  XXVI. 

401.  Him  I  call  indeed  a   Brahma^a  who  does 
not  cling  to  pleasures,  like  water  on  a  lotus  leaf,  like 
a  mustard  seed  on  the  point  of  a  needle. 

402.  Him  I  call  indeed  a   Brahma^a  who,  even 
here,  knows  the  end  of  his  suffering,  has  put  down 
his  burden,  and  is  unshackled. 

403.  Him  I  call  indeed  a  Brahma/za  whose  know 
ledge  is  deep,  who  possesses  wisdom,  who  knows 
the  right  way  and  the  wrong,  and  has  attained  the 
highest  end. 

404.  Him  I  call  indeed  a  Brahma^a  who  keeps 
aloof  both  from  laymen  and  from  mendicants,  who 
frequents  no  houses,  and  has  but  few  desires. 

405.  Him  I  call  indeed  a  Brahma/za  who  finds  no 
fault  with  other  beings,  whether  feeble  or  strong, 
and  does  not  kill  nor  cause  slaughter. 

406.  Him  I  call  indeed  a  Brahma^a  who  is  tole 
rant  with  the  intolerant,  mild  with  fault-finders,  and 
free  from  passion  among  the  passionate. 

407.  Him  I  call  indeed  a  Brahmawa  from  whom 
anger  and  hatred,  pride  and  envy  have  dropt  like 
a  mustard  seed  from  the  point  of  a  needle. 

408.  Him  I  call  indeed  a  Brahma^a  who  utters 
true  speech,  instructive  and  free  from  harshness,  so 
that  he  offend  no  one. 

409.  Him  I  call  indeed  a  Brahma/za  who  takes 
nothing  in  the  world  that   is  not  given  him,  be  it 
long  or  short,  small  or  large,  good  or  bad. 

410.  Him  I  call  indeed  a  Brahma^a  who  fosters 
no  desires  for  this  world  or  for  the  next,  has  no  incli 
nations,  and  is  unshackled. 

^  405-  On  tasa  and  thavara,  see  Childers,  s.  v.,  and  D'Alwis,  Nir 
vana,  p.  115.  On  datf</a,  'the  rod/  see  Hibbert  Lectures,  p.  355, 
note. 


THE    BRAHMA2VA.  Q3 


411.  Him  I  call  indeed  a  Brahma^a  who  has  no 
interests,  and  when  he  has  understood  (the  truth), 
does  not  say  How,  how  ?  and  who  has  reached  the 
depth  of  the  Immortal. 

412.  Him  I  call  indeed  a  Brahma^a  who  in  this 
world  is  above  good  and  evil,  above  the  bondage  of 
both,  free  from  grief,  from  sin,  and  from  impurity. 

413.  Him  I  call  indeed  a  Brahma^a  who  is  bright 
like   the    moon,   pure,  serene,    undisturbed,  and  in 
whom  all  gaiety  is  extinct. 

414.  Him  I  call  indeed  a  Brahma^a  who  has  tra 
versed  this  miry  road,  the  impassable  world  and  its 
vanity,  who  has  gone  through,  and  reached  the  other 
shore,  is  thoughtful,  guileless,  free  from  doubts,  free 
from  attachment,  and  content. 

415.  Him  I  call  indeed  a  Brahma/za  who  in  this 
world,  leaving  all  desires,  travels  about  without  a 
home,  and  in  whom  all  concupiscence  is  extinct. 

416.  Him  I  call  indeed  a  Brahma^a  who,  leaving 
all  longings,  travels  about  without  a  home,  and  in 
whom  all  covetousness  is  extinct. 

417.  Him  I  call  indeed  a  Brahma;/a  who,  after 
leaving   all  bondage   to  men,   has  risen  above  all 

411.  Akathahkathi  is  explained  by  Buddhaghosa  as  meaning, 
'  free  from  doubt  or  hesitation/     He  also  uses  kathankatha  in  the 
sense  of  '  doubt'  (verse  414).    In  the  Kavyadam,  III,  17,  the  com 
mentator    explains  akatham    by  katharahitam,  nirvivadam,   which 
would  mean,  '  without  a  katha,  a  speech,  a  story  without  contra 
diction,  unconditionally.'     From  our  passage,  however,  it  seems  as 
if  kathankatha  was  a  noun  derived  from  kathankathayati,  '  to  say 
How,  how?'  so  that  neither  the  first  nor  the  second  element  had 
anything  to  do  with  kath, 'to  relate;'  and  in  that  case  akatham, 
too,  ought  to  be  taken  in  the  sense  of  '  without  a  Why.' 

412.  See  verse  39.     The   distinction   between   good    and  evil 
vanishes  when  a  man  has  retired  from  the  world,  and  has  ceased 
to  act,  longing  only  for  deliverance. 


94  DHAMMAPADA.       CHAP.  XXVI. 

bondage  to  the  gods,  and  is  free  from  all  and  every 
bondage. 

418.  Him  I  call  indeed  a  Brahma^a  who  has  left 
what  gives  pleasure  and  what  gives  pain,    who   is 
cold,  and  free  from  all  germs  (of  renewed  life),  the 
hero  who  has  conquered  all  the  worlds. 

419.  Him  I  call  indeed  a  Brahma/za  who  knows 
the  destruction  and  the  return  of  beings  everywhere, 
who  is  free  from  bondage,  welfaring  (Sugata),  and 
awakened  (Buddha). 

418.  Upadhi,  if  not  used  in  a  technical  sense,  is  best  trans 
lated  by  '  passions  or  affections.'  Technically  there  are  four  upadhis 
or  substrata,   viz.  the  kandhas,  kama,  'desire,'  kilesa,  'sin,'   and 
kamma,  *  work.'    The  Brahma^a  may  be  called  nirupadhi,  as  being 
free  from  desire,  misery,  and  work  and  its  consequences,  but  not 
yet  of  the  kandhas,  which  end  through  death  only.     The  com 
mentator  explains  nirupadhi  by  nirupakkilesa, '  free  from  sin.'     See 
Childers,  s.  v.  nibbana,  p.  268  a. 

419.  Sugata  is  one  of  those  many  words  in  Buddhist  literature 
which  it  is  almost  impossible  to  translate,  because  they  have  been 
taken   in    so   many   acceptations   by   the    Buddhists   themselves. 
Sugata  etymologically  means  'one  who  has  fared  well/  sugati 
means  'happiness  and  blessedness/     It  is  wrong  to  translate  it 
literally  by  '  welcome/  for  that  in  Sanskrit  is  svagata;  and  we 
cannot   accept   Dr.   Eitel's    statement    (Handbook,   p.  138)   that 
sugata  stands  incorrectly  for  svagata.     Sugata  is  one  of  the 
not  very  numerous  technical  terms  in  Buddhism  for  which  hitherto 
we  know  of  no  antecedents  in  earlier  Brahmanism.     It  may  have 
been  used  in  the  sense  of '  happy  and  blessed/  but  it  never  became 
a  title,  while  in  Buddhism  it  has  become,  not  only  a  title,  but 
almost  a  proper  name  of  Buddha.     The  same  applies  to  tatha- 
gata,    lit.    'thus   come,'    but   used    in    Sanskrit   very   much   like 
tathavidha,  in  the  sense  of  talis,  while  in  Buddhism  it  means 
a  Buddha.     There  are  of  course  many  interpretations  of  the  word, 
and   many   reasons   are   given   why   Buddhas   should    be    called 
Tathagata  (Burnouf,  Introduction,   p.  75,  &c.)     Boehtlingk  s.  v. 
supposed  that,  because  Buddha  had  so  many  predicates,  he  was, 
for  the  sake  of  brevity,  called  '  such  a  one  as  he  really  is.'     I  think 
we   may  go   a  step  further.     Another   word,  tadrz'ja,  meaning 


THE    BRAHMA^A.  95 


420.  Him  I  call  indeed  a  Brahma^a  whose  path 
the  gods  do   not  know,   nor   spirits   (Gandharvas), 
nor  men,  whose  passions  are  extinct,  and  who   is 
an  Arhat  (venerable). 

421.  Him   I  call  indeed  a   Brahma^a  who  calls 
nothing  his  own,  whether  it  be  before,  behind,  or 
between,  who  is  poor,  and  free  from  the  love  of  the 
world. 

422.  Him  I  call  indeed  a  Brahma^a,  the  manly, 
the  noble,  the  hero,  the  great  sage,  the  conqueror, 
the  impassible,  the  accomplished,  the  awakened. 

423.  Him  I  call  indeed  a  Brahma^a  who  knows 
his  former  abodes,  who  sees  heaven  and  hell,  has 
reached  the  end  of  births,  is  perfect  in  knowledge, 
a  sage,  and  whose  perfections  are  all  perfect. 

tails,  becomes  in  Pali,  under  the  form  of  tadi,  a  name  of 
Buddha's  disciples,  and  afterwards  of  Buddha  himself.  If  applied 
to  Buddha's  disciples,  it  may  have  meant  originally  *  such  as  he,'  i.  e. 
his  fellows ;  but  when  applied  to  Buddha  himself,  it  can  only  mean 
'such  a  one/  i.e.  'so  great  a  man.'  The  Sanskrit  marsh  a  is 
probably  the  Pali  mariso,  which  stands  for  madiso,  Sk.  madrzVa, 
'  like  me/  used  in  Pali  when  a  superior  addresses  others  as  his 
equals,  and  afterwards  changed  into  a  mere  title  of  respect. 


INDEX. 


The  figures  of  this  Index  refer  to  the  numbers  of  the  verses. 


Abhasvara,  gods,  200. 
Agni,  worshipped,  107,  392. 
A^g-atajatru,  defeated  by  Prasenagit, 

201. 

Akanish/^as,  218. 
Akiw&ina,  87. 
Akko/W/M,  i. 
Amata  (amr/'ta),  the  immortal  (Nir- 

va/za),  21. 
Animitta,  92,  93. 
Anive^ana,  40. 

Anujaya,  foundation,  root,  338. 
Apastamba,  Dharma-sutra,   39,  96, 

109. 

Appamadavagga,  21. 
Arahantavagga,  90. 
Arahat,  and  Ariya,  164. 
Ariya,  the  elect,  22,  79. 
—  etymology  of,  270. 
Artha  and  dharma,  363. 
Arupadhatu,  218. 
Asava,  asrava,  253. 
Asava,  khiwasava,  89. 
Asrava,  39.     See  Asava. 
Ajoka,  21. 
A-rraya,  89. 
Atharva-veda,  96. 
Attavagga,  157. 
Atula,  227. 

Avadana,  legend,  etymology  of,  183. 
Avasa,  monastery,  72,  302. 
Avassuta,  39. 
Avr/ha,  218. 

Balavagga,  60. 

Bee,  emblem  of  a  sage,  49. 

Bhikkhuvagga,  360. 

Bhikshu,  a  mendicant,  31,  32,  72,  75, 
266,  267. 

Bhikshu,  different  from  5rama«a  and 
Brahmawa,  142. 

Bhovadi,  arrogant,  addressing  vener 
able  people  by  bho  !  396. 

[10] 


Bhuri,  knowledge,  282. 
Bodhiru^i  (508-511  A.D.),  294. 
Bodhyanga.    See  Sambodhyanga,  89. 
Brahmatg-alasutta,  153. 
Brahman,  above  the  gods,  230. 
Brahman,  with  Mara,  105. 
Brahma«a,  with  Sramarca  and  Bhik 
shu,  142. 

Brahma«a,  etymology  of,  388. 
Brahmawavagga,  383. 
Buddha's  last  words,  153,  154. 

—  commandments,  183,  185. 
Buddhavagga,  179. 

Convent  (avasa),  73,  302. 

Dah,  to  burn,  not  sah,  31. 
DaWanidhana,  142,  405. 
Da^avagga,  129. 
Death,  its  dominion,  86. 

—  king  of,  170. 

Dhamma,  plur.,  forms,  things,  279. 
Dhamma,  plur.,  three  of  the  five  khan- 

dhas,  vedana,  sa#;7a,  and  san- 

khara,  i. 

Dhammadana,  354. 
Dhammatthavagga,  256. 
Dhanapalaka,  324. 
Dharma,  explained,  i. 
Dhatu,  eighteen,  89. 
Digambaras   (Gainas,    followers    of 

Mahavira),  141. 

Dipa,  island  (arhatship),  25,  26. 
Dipa,  dvipa,  island,  236,  238. 
Dipankara,  236,  238. 
Dipavawsa,  21. 
Disciple  (sekha),  45. 
DittM,  drishti,  heresy,  164. 
Divyavadana,  141,  149. 
Drinking,  247. 

Eightfold,  the  way,  191,  273. 
Elephant,  Buddha,  320. 

1 


98 


DIIAMMAPADA. 


Fetters  of  life,  345,  346,  350. 

Fire,  worshipped  by  Brahmans,  107, 

392. 
Flowers,  with  and  without  scent,  5 1 , 

52. 
Four  truths,  190,  273. 

Gandharva,  104. 

Gatha,  101. 

Gathasangraha,  183. 

Gods,  94,  200. 

Gold  pieces,  186,  230  (nekkha). 

Good  and  evil  bear  fruit,  119-122. 

Gotama,  296. 

Graha,  gaha,  251. 

Gainas,  104,  141. 

Gambu  river,  gold  of  it,  230. 

Garavagga,  146. 

Gataka,  9,  33,  35-39,  72,  149,  158, 

179,  187,  285,  294,  306,  345. 
Ga/a,  sign  of  Saiva  ascetic,  141. 

Hair,  platted,  of  Brahmans,  393,  394. 
Hatred,  how  it  ceases,  3,  4. 
—  ceases  by  love,  5. 
Hitopadeja,  129. 

Immortal  place,  114. 
Immortality  and  death,  21. 
Indra's  bolt,  95. 
Island  (dipa),  25,  26. 

Kakajura,  244. 

Kali,  unlucky  die,  202. 

Kalya«amitra,  78. 

Kanakamuni,  183. 

Kasava,  kashaya,  yellow  dress,  9. 

Kathasaritsagara,  125. 

Kavyadarja,  411. 

Kilitt^a,  klish/a,  15. 

Kisagotami,  45. 

Kodhavagga,  221. 

Kara,  grass,  311. 

Kuja  grass,  for  eating  with,  70. 

Alttavagga,  33. 

Lalita-vistara,  39,  44,  46,  153,  251, 

<  254,  275,  282,  320,  326,  388. 
Lankavatara-sutra,  294. 
Lily  (lotus),  its  purity,  58,  59. 
Lokavagga,  167. 
Lotus  leaf,  water  on  it,  401. 

Made  and  not  made,  383. 


Maggavagga,  273. 
Maghavan,  Indra,  30. 
Mahabharata,  9,  44,  87,  92,  96,  129, 

131,133,142,150,185,187,198, 

200,202,223,227,248,  275,287, 

306,364,395. 

Mahaparinibbana-sutta,  39,  153. 
Mahavawsa,  21. 
Mahavastu,  quotes  Dharmapada,  and 

Sahasravarga,  100. 
Mahavira,  141. 
Malavagga,  235. 
Mallika,  54. 
Mandhatr/,  185. 
Manu,  laws,  71,  96,  109,  131,  150, 

251,  320,  345,  346. 
Mara,  the  tempter,  7,  8,  34,  37,  4o, 

46,  57,  105,  175,  274,  276,  337, 

350. 

Milk,  turning  suddenly,  71. 
Miracles,  Buddha's  view  of,  254. 
Mithila,  200. 

Muni,  etymology  of,  268,  269. 
Mustard  seed,  on  a  needle,  401,  407. 

Nagavagga,  320. 

Nakedness,  141. 

Namarupa,  mind  and  body,  221,  367. 

Nibbuta,  nirvr/ta,  freed,  89. 

Niraya,  hell,  306. 

Nirayavagga,  306. 

Nirukti,  363. 

Nirvana,  23,  32,  75,  126,  134,  184, 
203,  204,  218,  225,  226,  285, 
289,^323,  368,  372,  374. 

Nishkashaya,  free  from  impurity, 
play  on  word,  9. 

Old-in-vain,  260. 
Overcome  evil  by  good,  223. 

Paki««akavagga,  290. 

Pakkhandin,  praskandin,  244. 

Parc^itavagga,  76. 

Papavagga,  116. 

Paragamin,  85. 

Pare,  ot  TroXXot,  6. 

Parjvanatha,  141. 

Path,  the  evil  and  the  good,  17,  18, 

316-319. 
Patricide,  294. 
Piyavagga,  209. 
Platted  hair,  141. 
Prapa«£a,  254. 
Prasena^it,  defeated  by  Aj-atajatru, 

201. 


INDEX. 


99 


Pnltibhana,  363. 

Pratimoksha,  183,  185. 

Pravra^,  83. 

Pravragita,  etymology  of,  388. 

Proverbs,  96. 

Puns,  283,  294,  295,  305. 

Pupphavagga,  44. 

Ra#a,  dust,  passion,  313. 
Ramaya?ja,  129. 

Sacrifice,  worthless,  106. 
Sahassavagga,  quoted  in  Mahavastu, 

100. 

Sahita— Tipi/aka,  19. 
St.  Luke,  130. 
St.  Matthew,  252. 
St.  Mark,  157. 
Sama»a,  etymology  of,  265. 
Sama««a,  priesthood,  20. 
Sambodhyaiiga,  89. 
Sawsara,  60. 
Sawskara,  conception,  202. 

—  the  five  skandhas,  202. 
Sawyutta-nikaya,  69. 
Sanatsug-atiya,  21. 
Sankhara,  creature,  255. 
Saiikhata,  70. 

Sa%»a,  perception,  202. 

Sara,  truth,  reality,  1 1 . 

Sati,  smr/'ti,  intense  thought,  91. 

Sayanasanam,  jayanasanam,  185. 

Self,  lord  of  self,  160,  165. 

Seven  elements  of  knowledge,  89. 

Shore,  the  other,  85,  384. 

—  the  two  shores,  385. 
Sindhu  horses,  322. 
Skandha,  body,  202. 
Snowy  mountains,  304. 
Spider,  347. 

Spoon,  perceives  no  taste,  64. 
Sugata,  Buddha,  285,419  (welfaring). 
Sukhavagga,  197. 

Suttanipata,  20,  61,  87, 125,  141,  142, 
170,  185,  205,   239,    306,   328, 

339,  345,   353,   364,  375,  396~ 
423. 

Sakala-pratijakhya,  352. 
Sunya,  92. 

Svetambaras    (Gainas,  followers    of 
Parjvanatha),  141. 


Tabernacle,  maker  of,  153. 

Tagara,  plant,  54. 

Taittiriya-arawyaka,  96. 

Tawhavagga,  334. 

Tathagata,  254. 

Tathagatas,  are  preachers,  276. 

Ten  evil  states,  137. 

Thirty-six  passions,  339. 

Thought,  word,  and  deed,  96. 

Thoughts,  their  influence,  i. 

Tirthankara,  104. 

Tonsure,  264. 

Tri.rara«a,  190. 

Trividhadvara,  thought,  word,  and 

deed,  96. 
Twin-verses,  i. 

Ukku/ika,  see  UtkaAikasana,  141. 
Uncreated  (akata),  97. 
Upadana,  20. 
Upadhi,  418. 
Upadhiviveka,  203. 
Upama,  aupamya,  129. 
Upasarga,  misfortune,  139. 
tjrdhvawsrotas,  218. 
Utkafukasana,  sitting  on  the  hams, 
141. 

Vaha,  horse,  or  vaha,  wave,  339. 
Vana,  forest  and  lust,  283. 
Vasish^a-Bharadvag-a-sutra,  396. 
Vassika  flower,  377. 
Vassiki,  flower,  55. 
Vedana,  sensation,  202. 
Videha,  king  of,  200. 
Vig-«ana,  knowledge,  202. 
Vimoksha,  freedom,  92,  93. 
Vinaya-pi/aka,  28,  307. 
Vishwu-sutra,  9. 
Vijvabhfi  Tathagata,  49. 
Viveka,separation,retirement,75,87. 

Works,  good,  220. 
World,  the  next,  176. 
—  of  the  gods,  177. 

Yama,  44,  45,  235. 

Yama's  messengers,  235. 

Yamakavagga,  i. 

Ye  dhamma,  &c.,  183. 

Yellow  dress,  9,  10,  307. 

Yoni^aA,  truly,  thoroughly,  326. 


THE 

SACRED  BOOKS  OF  THE  EAST 

SUTTA-NIPATA 


[10] 


Hontron 
HENRY     FROWDE 


OXFORD     UNIVERSITY     PRESS     WAREHOUSE 
7    PATERNOSTER    ROW 


THE 


SACRED  BOOKS  OF  THE  EAST 


TRANSLATED 


BY  VARIOUS  ORIENTAL  SCHOLARS 


AND    EDITED    BY 


F.   MAX    MULLER 


VOLUME    X 
PART   II 


AT     THE     CLARENDON     PRESS 
1881 

[All  rights  reserved] 


THE    SUTTA-NIPATA 

A   COLLECTION   OF   DISCOURSES 

BEING   ONE   OF  THE   CANONICAL   BOOKS   OF   THE 
BUDDHISTS 


TRANSLATED      FROM      PALI 


BY 


V.    FAUSBOLL 


AT      THE      CLARENDON      PRESS 
1881 

[All  rights  reserved] 


CONTENTS. 


FAGB 


INTRODUCTION  TO  SUTTA-NIPATA  .      xi 

I.  URAGAVAGGA    ....  .       i 

1.  Uragasutta       .         .  .       i 

2.  Dhaniyasutta    .  -3 

3.  Khaggavisa>/asutta   .  .                           .6 

4.  Kasibharadva^asutta          .  n 

5.  A"undasutta      ...  15 

6.  Parabhavasutta         .  .                        17 

7.  Vasalasutta      .  20 

8.  Mettasutta       .  24 

9.  Hemavatasutta  .     25 

10.  A/avakasutta    .  .29 

11.  Viguyasutta      .  32 

12.  Munisutta        .  33 

II.  JrtJLAVAGGA     .  •     37 

1.  Ratanasutta     .  -37 

2.  Amagandhasutta       .  .                           .40 

3.  Hirisutta  •     42 

4.  Mahamahgalasutta   .  43 

5.  Su/^ilomasutta  45 

6.  Dhamma/fcariyasutta  or  Kapilasutta   .  .46 

7.  Brahmawadhammikasutta  .     47 

8.  Navasutta         .  .                                    •     52 

9.  Ki^/silasutta    ...  -54 

10.  U//Mnasutta    .  -55 

11.  Rahulasutta      ...  -55 

12.  Vahgisasutta  ....  -57 

13.  Sammaparibba^aniyasutta  .                                    •     ^° 

14.  Dhammikasutta .62 


Vlll  CONTENTS. 


III.  MAHAVAGGA  .       67 

1.  Pabbag^asutta                           .  ...       67 

2.  Padhanasutta          .......       69 

3.  Subhasitasutta         ...  .                  -72 

4.  Sundarikabharadva^asutta  .       74 

5.  Maghasutta    .....  .         .       80 

6.  Sabhiyasutta           .  ...       85 

7.  Selasutta        .....  .         .       96 

8.  Sallasutta        .                           .  .                  .106 

9.  Vase///£asutta          .  .                  .108 

10.  Kokaliyasutta  .                  .118 

11.  Nalakasutta    .                           .  .         .     124 

12.  Dvayatanupassanasutta    .  .         .     131 

IV.  ATTtfAKAVAGGA  .     M6 

1.  Kamasutta      .                           ...  ,146 

2.  Guha///^akasutta      .  •     147 

3.  Du//^a/Makasutta   ...  .148 

4.  Suddha///zakasutta  .                  .  .                  .150 

5.  Parama/Makasutta  .  .                  .152 

6.  (jrarasutta       .                  ...  .         .     154 

7.  Tissametteyyasutta                            .  .156 

8.  Pasfirasutta     .                           .  .     i57 

9.  Magandiyasutta      .  •     159 

10.  Purabhedasutta       .         .         .  .         .         .162 

11.  Kalahavivadasutta  ....  .164 

12.  -ffulaviyuhasutta      .                   .  .                  .167 

13.  Mahaviyuhasutta     .  -171 

14.  Tuva/akasutta         .                  .  .174 

15.  Attada«</asutta       .                 .  •     177 
1  6.   Sariputtasutta                                      .  .180 

V.  PARAYANAVAGGA  .     l84 

i.  Vatthugatha  ....  .184 


2.  /  190 


CONTENTS.  IX 


PAGE 


3.  Tissametteyyama^avapu^/za  .                                    .191 

4.  Pu/makama;zavapu/£/£M   .  .                           .192 
5. 

6. 

7.  Upasivama^avapu^/^a    .  •     I97 

8.  Nandamawavapu^/za       .  J99 

9.  Hemakamawavapu^/m    .  .201 

10.  Todeyyamawavapu/^/^a  .  .         .                                202 

11.  Kappamawavapu^/za       ...  •     203 

12.  £atuka;zmma>2avapu/£/^a  .                                     •     204 

13.  Bhadravudhama;zavapu/fc/fcM  .         .                                 205 

14.  Udayama/zavapu^a       .  .                                           206 

15.  Posalamarcavapu/£/&M       .  •     207 

1 6.  Moghara£-amawavapii/^a  208 

17.  Pingiyamaflavapu/^M     .  •     209 

Index  •         .         •     2I5 


Transliteration    of    Oriental    Alphabets    adopted    for    the 

Translations  of  the  Sacred  Books  of  the  East  .         .221 


EXPLANATION   OF  WORDS 
the  meaning  of  which  is  not  always  given  in  the  translation. 


A^ivika,  one  belonging  to  a  sect 
of  naked  ascetics. 

Arahat,  a  holy  man,  a  saint. 

Ariya,  noble. 

Bhagavat,  worshipful,  blessed,  a 
name  of  a  Buddha. 

Bhikkhu,  a  mendicant. 

Brahman,  the  supreme  god  of  the 
Hindus. 

Brahma;/a,  a  sage. 

Buddha,  enlightened,  a  name  of 
certain  holy  men  who  have  freed 
themselves  from  existence,  parti 
cularly  of  Samara  Gotama. 

D  ham  ma,  tenet,  doctrine,  custom, 
law,  religion,  virtue,  thing. 

Gaha//^a,  Gihin,  a  householder. 

Gotama,  a  name  of  the  last  Bud 
dha. 

£a/ila,  an  ascetic  wearing  clotted 
hair. 

£ina,  a  conqueror,  a  name  of  a 
Buddha. 

I  s  i,  a  sage. 

Khattiya,  a  warrior,  a  prince. 

A'a;z^/ala,  an  outcast. 

M  a  r  a,  a  name  of  the  king  of  death, 
the  devil. 

Muni,  a  thinker,  a  sage. 

Naga,  an  eminent  man  ;  sinless  ? 

Namu/£i  =  Mara. 

Nibbana,  extinction,  the  state  of 
bliss  of  the  Buddhist. 

,  a  naked  ascetic. 


,  leaving  the  world,  em 
bracing  ascetic  life,  taking  the 
robe. 

Pabba^-ita,  an  ascetic,  having 
taken  the  robe. 

Paribba^a,  Paribba^aka,  a 
wandering  mendicant. 

Sakka  =  Sakya,  belonging  to  the 
Sakya  tribe. 

Sakyamuni,  the  Sakya  sage,  a 
name  of  Buddha. 

Samara,  an  ascetic. 

Sawkhara,  all  compound  things, 
the  material  world. 

Sawsara,  revolution,  transmigra 
tion. 

Savaka,  a  hearer,  a  follower,  a 
disciple  of  Buddha,  including 
both  laity  and  clergy. 

Sekha,  a  novice,  student. 

Sudda,  a  man  of  the  servile  caste. 

Sugata,  happy,  a  name  of  a  Bud 
dha. 

Thera,  an  elder,  a  senior  priest. 

Titthiya,  an  ascetic  adhering  to 
a  certain  system  of  philosophy. 

U  pad  hi,  the  elements  of  the  world. 

Upasaka,  a  follower,  a  lay  de 
votee. 

Upasampada,  priest's  orders. 

Vessa,  Vessika,  a  man  of  the 
third  caste. 

Yakkha,  a  giant,  a  malignant 
spirit. 


INTRODUCTION 


TO 


THE    SUTTA-NIPATA. 


THE  Collection  of  Discourses,  Sutta-Nipata,  which  I  have 
here  translated1,  is  very  remarkable,  as  there  can  be  no 
doubt  that  it  contains  some  remnants  of  Primitive  Bud 
dhism.  I  consider  the  greater  part  of  the  Mahavagga,  and 
nearly  the  whole  of  the  A^akavagga  as  very  old.  I  have 
arrived  at  this  conclusion  from  two  reasons,  first  from  the 
language,  and  secondly  from  the  contents. 

i.  We  not  only  find  here  what  we  meet  with  in  other 
Pali  poetry,  the  fuller  Vedic  forms  of  nouns  and  verbs  in 
the  plural,  as  avitatawhase,  pa^itase,  dhammase,  sitase, 
upa////dtase,  pavddiyase,  &c.,  and  £aramase,  asmase,  sik- 
khissamase  ;  the  shorter  Vedic  plurals  and  the  instrumental 
singular  of  nouns,  as  vini/£/^aya,  lakkha;za  for  vini/£/£/zayani, 
lakkha^ani,  manta,  pari/^a,  vinaya,  labhakamya  for  man- 
taya,  &c.  ;  Vedic  infinitives,  as  vippahatave,  sampayatave, 
u^ametave  ;  contracted  (or  sometimes  old)  forms,  as  santya, 
gzkkz,  dugga^a,  sammu^a,  titthya,  thiyo,  parihirati  for  san- 
tiya,  ^atiya,  sammutiya,  titthiya,  itthiyo,  parihariyati,  by  the 
side  of  protracted  forms,  such  as  atumana^ ;  but  also  some 
unusual  (sometimes  old)  forms  and  words,  as  apu/£/£/zasi, 
sagghasi2  =  sakkhissasi,  sussa;;z  =  su;zissami  (Sansk.  .srosh- 
yami),  pava  and  pava  =  vadati,  pave^^e  —  paveseyya, 
parikissati  —  parikilissati,  vineyya,  vi^eyya,  ni^Meyya,  pap- 
puyya,=  vinayitva,  &c.,  da^u  =  disva  (S.  dr/shA^a),  atisi- 
tva  =  atikkamitva,  anuvi^a  =  anuviditva,  paribbasana  = 
vasamana,  amhana  (S.  a^mana)  =  pasa/zena,  va/^ibhi,  /^atubbhi, 
rattamahabhi,  ise  (vocative),  suvami  =  sami,  maga  =  miga, 

1  Sir  M.  Coomara  Swamy's  translation  of  part  of  the  book  has  been  a  great 
help  to  me.     I  hope  shortly  to  publish  the  Pali  text. 

2  C  reads  pagghasi. 


Xll  SUTTA-NIPATA. 


tumo  =  so,  parovara  =  paravara,  bhunahu  =  bhutihanaka, 
upaya,  amagandha,  dhona,  vyappatha,  vyappathi,  vevi££/*a, 
visenibhuta,  visenikatva,  pa/iseniyanti.  Sometimes  we  meet 
also  with  difficult  and  irregular  constructions,  and  very  con 
densed  expressions.  All  this  proves,  I  think,  that  these 
parts  of  the  book  are  much  older  than  the  Suttas  in  which 
the  language  is  not  only  fluent,  but  of  which  some  verses 
are  even  singularly  melodious. 

2.  In  the  contents  of  the  Suttanipata  we  have,  I  think, 
an  important  contribution  to  the  right  understanding  of 
Primitive  Buddhism,  for  we  see  here  a  picture  not  of 
life  in  monasteries,  but  of  the  life  of  hermits  in  its  first 
stage.  We  have  before  us  not  the  systematizing  of  the 
later  Buddhist  church,  but  the  first  germs  of  a  system,  the 
fundamental  ideas  of  which  come  out  with  sufficient  clear 
ness.  From  the  A^akavagga  especially  it  is  evident 
where  Buddha  takes  his  stand  in  opposition  to  Philo 
sophy  (di////i  =  dan-ana). 

Indian  society  at  the  time  of  Buddha  had  two  large  and 
distinguished  religious  sects,  Sam  a;/ as  and  Brahma;*  as. 
This  is  apparent  from  several  passages  where  they  are 
mentioned  together  ;  for  instance,  Vinaya,  ed.  Oldenberg,  II, 
p.  295  ;  Grimblot,  Sept  Suttas  Palis,  p.  ix,  8  &c.,  118  &c., 
158  &c,  306  &c.,  309  ;  Dhammapada,  p.  392  ;  Suttanipata, 
vv.  99,  129,  189,  440,  529,  859,  1078  ;  Sabhiyasutta,  at  the 
beginning;  the  Inscriptions  of  Asoka  ;  Mahabhashya,  II,  4, 
9  (fol.  398a);  Lalita  Vistara,  pp.  309,  1.  10,  318,  1. 18,  320, 
1.  20  ;  and  lastly,  Megasthenes  (Schwanbeck,  p.  45),  firfo  y^ 

Famous  teachers  arose  and  gathered  around  them  flocks 
of  disciples.  As  such  are  mentioned  Pura^a-Kassapa, 
Makkhali-Gosala,  A^ita-Kesakambali,  Pakudha-Ka^a- 
yana,  Sa^aya-Bela/^iputta,  and  Niga;^//a-Nataputta l ; 
see  Suttanipata,  p.  86  ;  Mahaparinibbanasutta,  ed.  Childers! 
p.  58  ;  Vinaya  II,  p.  1 1 1 ;  Grimblot,  Sept  Suttas  Palis,  p.  1 14, 
&c.;  Milindapa;7ha,ed.Trenckner,p.4.  Besides  these  there 
is  Bavari  (Suttanipata,  p.  184),  and  his  disciples  A^ita,  Tissa- 
metteyya,  Pu;/;zaka,  Mettagu,  Dhotaka,  Upasiva,  Nanda, 

1  Cf.  Indian  Antiquary,  1880,  p.  158. 


INTRODUCTION.  Xlll 


Hemaka,  Todeyya,  Kappa,  Gatukwm'm,  Bhadravudha, 
Udaya,  Posala,  Moghara^an  (Pingiya,  vv.  1006—1008  ;  Sela, 
p.  98),  and  A'ahkin,  Tarukkha,  Pokkharasati,  Ganussoni, 
Vase///2a,  and  Bharadva^a,  p.  109. 

We  learn  that  there  were  four  kinds  of  Samaras,  viz. 
Magga^-inas,  Maggadesakas  (or  Maggadesins,  Magga£gv£a- 
yins),  Magga^ivins,  and  Maggadusins,  vv.  83-88.  Among 
these  Samaras  disputes  arose,  vv.  828,  883-884 ;  a  number 
of  philosophical  systems  were  formed,  and  at  the  time  of 
Buddha  there  were  as  many  as  sixty-three  of  them,  v.  538. 
These  systems  are  generally  designated  by  di///£i,  vv.  54, 
151,  786,  837,  851,  &c. ;  or  by  di^/dgata,  vv.  834,  836,  913 ; 
or  by  di/^asuta,  v.  778;  or  by  di/^a,  suta,  and  muta, 
vv.  793,  813,  914;  or  by  di/^a,  suta,  silavata1,  and  muta, 
vv.  790,  797—798,  836,  887,  1080.  The  doctrines  themselves 
are  called  di^inivesa,  v.  785  ;  or  nivesana,  vv.  209,  470, 
801,  846  ;  or  vini£Maya,  vv.  838,  866,  887,  894  ;  and  he  who 
entertains  any  of  them,  is  called  nivissavadin,  vv.  910,  913. 

What  is  said  of  the  Samaras  seems  mostly  to  hold  good 
about  the  Brahma/zas  also.  They  too  are  called  dispu 
tatious,  vadasila,  v.  381,  &c.,  p.  109  ;  and  three  kinds  of 
them  are  mentioned,  viz.  Titthiyas,  A^ivikas,  and  Ni- 
ga^^as,  vv.  380,  891-892.  In  contradistinction  to  the 
Samaras  the  Brahma?/as  are  designated  as  Tevig^as,  vv. 
594,  1019;  they  are  Padakas,  Veyyakara;/as,  and  perfect 
in  £appa,  Nigha;^u,  Ketubha,  Itihasa,  &c.,  v.  595,  p.  98. 
They  are  called  friends  of  the  hymns,  v.  139  ;  well  versed 
in  the  hymns,  v.  976 ;  and  their  principal  hymn  is  Savitti2, 
vv.  568,  456.  They  worship  and  make  offerings  to  the  fire, 
pp.  74,  20.  In  BrahmaTzadhammikasutta  the  ancient  and 
just  Brahma;zas  are  described  in  opposition  to  the  later 

1  I  am  not  sure  whether  silavata  is  to  be  understood  as  one  notion  or  two. 
It  is  generally  written  in  one  word,  but  at  p.  109  Vase^Aa  says,  when  one  is 
virtuous  and  endowed  with  works,  he  is  a  Brahmaraa,  yato  kho  bho  si  lava  £a 
hoti  vatasampanno  *a  ettavata  kho  brahmawo  hoti.    Silavata,  I  presume,  refers 
chiefly  to  the  Brahma«as. 

2  From  v.  456  we  see  that  Buddha  has  rightly  read  varemyam  as  the  metre 
requires,  but  I  must  not  omit  to  mention  that  the  Commentator  understands 
by  Savitti  the  Buddhistic  formula:  Buddham  sarawaw  g&kkh&cai,  Dhammam 
sarawam  ga/M-Mmi,  Sawghaw  sara«am  ga^Aami,  which,  like  Savitti,  contains 
twenty-four  syllables. 


SUTTA-NIPATA, 


Brahma;2as,  who  slay  innocent  cows  and  have  acquired  wealth 
through  the  favour  of  the  kings,  vv.  307,  308,  311,  302 l. 

All  these  disputants  hold  fast  to  their  own  prejudiced 
views,  v.  910.  They  say  that  purity  comes  from  philo 
sophical  views,  from  tradition,  and  from  virtuous  works, 
and  in  many  other  ways,  v.  1078,  and  that  there  is  no  bliss 
excepting  by  following  their  opinions,  vv.  889,  891,  892. 

Buddha  himself  has,  it  is  true,  sprung  from  the  Samaras  : 
he  is  called  Sama«a  Gotama,  p.  96 ;  he  shines  like  a  sun 
in  the  midst  of  the  Samaras,  v.  550  ;  and  intercourse  with 
Samaras  is  said  to  be  the  highest  blessing,  v.  265.  But 
Buddha  has  overcome  all  their  systems,  v.  538  ;  there  is 
nothing  which  has  not  been  seen,  heard,  or  thought  by  him, 
and  nothing  which  has  not  been  understood  by  him,  v.  1121. 
All  the  disputatious  Brahmawas  do  not  overcome  him  in 
understanding,  v.  380 ;  and  he  asserts  that  no  one  is  puri 
fied  and  saved  by  philosophy  or  by  virtuous  works,  w.  1079, 
839.  Sanctification,  in  fact,  does  not  come  from  another, 
w.  773,  790,  813  ;  it  can  be  attained  only  by  going  into 
the  yoke  with  Buddha,  v.  834 ;  by  believing  in  him  and  in 
the  Dhamma  of  the  Saints,  vv.  183,  185,  370,  1142  ;  on  the 
whole,  by  being  what  Buddha  is. 

What  then  is  Buddha  ? 

First  he  is  a  Visionary,  in  the  good  sense  of  the  word  ; 
his  knowledge  is  intuitive,  '  Seeing  misery,'  he  says,  '  in  the 
philosophical  views,  without  adopting  any  of  them,  searching 
for  truth,  I  saw  inward  peace,'  vv.  837,  207.  And  again, '  He, 
a  conqueror  unconquered,  saw  the  Dhamma  visibly,  with 
out  any  traditional  instruction,'  vv.  934,  1052,  1065.  He 
teaches  an  instantaneous,  an  immediate  religious  life,  vv. 
567,  1136.  He  is  called  £akkhumat,  endowed  with  an  eye, 
clearly-seeing,  vv.  160,  405,  540,  562,  596,  956,  992,  1028, 
1115,  1127  ;  samanta£akkhu,  the  all-seeing,  vv.  1062,  1068  ; 
and  as  such  he  has  become  an  eye  to  the  world,  v.  599. 
He  sees  the  subtle  meaning  of  things,  vv.  376,  175  ;  he  is, 
in  one  word,  Sambuddha,  the  perfectly-enlightened,  vv.  177, 
555>  5963  992  ;  and  by  knowledge  he  is  delivered,  vv.  1106, 


1  Besides  the  religious  Brahmawas  some  secular  Brahmawas  are  mentioned, 
p.  ii. 


INTRODUCTION.  XV 


727,  733.     Existence  is  avig^a,  ignorance,  v.  729 ; 
knowledge,  is  the  extinction  of  the  world,  v.  730. 

Secondly,  he  is  an  Ascetic,  a  Muni1,  one  that  forsakes 
the  world  and  wanders  from  the  house  to  the  houseless 
state,  vv.  273,  375,  1003  ;  because  from  house-life  arises 
defilement,  v.  206.  An  ascetic  has  no  prejudiced  ideas, 
v.  802  ;  he  has  shaken  off  every  philosophical  view,  v.  787; 
he  does  not  enter  into  disputes,  v.  887  ;  he  is  not  pleased 
nor  displeased  with  anything,  v.  813  ;  he  is  indifferent  to 
learning,  v.  911  ;  he  does  not  cling  to  good  and  evil, 
vv.  520,  547,  790  ;  he  has  cut  off  all  passion  and  all  desire, 
vv.  2,  795,  1130,  916;  he  is  free  from  marks,  v.  847;  and 
possessionless,  aki;l/^ana,  vv.  175?  454>  49°>  620,  1058,  1062, 
976,  1069,  1114.  He  is  equable,  v.  855  ;  under  all  circum 
stances  the  same,  v.  952  ;  still  as  the  deep  water,  v.  920 ; 
calm,  vv.  459,  861.  He  has  reached  peace,  vv.  837,  845, 
919 ;  he  knows  that  bliss  consists  in  peace,  v.  933  ;  he  has 
gone  to  immortal  peace,  the  unchangeable  state  of  Nib- 
bana,  v.  203.  And  how  is  this  state  brought  about  ?  By 
the  destruction  of  consciousness,  vv.  734-735.  And  how 
does  consciousness  cease?  By  the  cessation  of  sensa 
tion,  vv.  1109—1110;  by  being  without  breathing,  vv. 
1089-1090 2. 

i.  What  then  is  sin  according  to  Buddha? 

Subjectively  sin  is  desire,  in  all  its  various  forms, 
vv.  923,  1103;  viz.  desire  for  existence  generally,  vv.  776, 
1059,  1067,  and  especially  for  name  and  form,  i.  e.  indi 
vidual  existence,  vv.  354,  1099.  As  long  as  man  is  led  by 
desire  he  will  be  whirled  about  in  existence,  v.  740 ;  for  as 
long  as  there  is  birth,  there  will  be  death,  v.  742.  Exist 
ence  is  called  the  stream  of  death,  v.  354  ;  the  realm  of 
Mara,  vv.  164,  1145.  Those  who  continually  go  to  szm- 
sara  with  birth  and  death,  are  the  ignorant,  v.  729. 

1  Buddha  is  sometimes  styled  the  great  Isi,  vv.  1060, 1082  ;  sometimes  a  Muni, 
vv.  164,  700  ;  sometimes  a  Brahmaraa,  v.  1064  ;  sometimes  a  Bhikkhu,  vv.  411, 
415  ;  and  all  these  appellations  are  used  synonymously,  vv.  283,  284,  1064,  1066, 
843,  844,  911,  912,  946,  220.     Ascetic  life  is  praised  throughout  the  book, 
especially  in  the  Uraga-,  Muni-,  Rahula-,  Sammaparibb%aniya-,  Dhammika-, 
Nalaka-,  Purabheda-,  Tuvateka-,  Attadarcrfa-,  and  Sariputta-suttas. 

2  This  system  ends,  it  will  be  seen  from  this,  like  other  ascetic  systems,  in 
mysticism. 


xvj  SUTTA-NIPATA. 

But  desire  originates  in  the  body,  vv.  270,  1099  ;  sin  lies 
objectively  in  embodiment  or  matter,  and  conse 
quently  the  human  body  is  looked  upon  as  a  contemptible 
thing.  See  Vi^ayasutta,  p.  32. 

2.  And  what  is  bliss? 

Subjectively,  it  is  emancipation  from  desire  by 
means  of  the  peace  that  Buddha  preaches,  vv.  1065-1066, 
1069,  1084,  1108,  838-839. 

Objectively,  it  is  emancipation  from  body  and 
matter.  One  must  destroy  the  elements  of  existence,  upa- 
dhi,  vv.  37355465  i°5°5  I056  5  and  leave  the  body  behind, 
that  one  may  not  come  to  exist  again,  vv.  1120,  1122,  761. 
The  ignorant  only  create  upadhi,  v.  1050,  and  go  again 
and  again  to  sa^sara,  v.  729.  The  wise  do  not  enter  time, 
kappa,  vv.  521,  535,  860;  they  look  upon  the  world  as 
void,  v.  1118;  hold  that  there  is  nothing  really  existing, 
v.  1069 ;  and  those  whose  minds  are  disgusted  with  a  fu 
ture  existence,  the  wise  who  have  destroyed  their  seeds  (of 
existence),  go  out  like  a  lamp,  vv.  234,  353-354-  As  a  flame, 
blown  about  by  the  violence  of  the  wind,  goes  out,  and 
cannot  be  reckoned  (as  existing),  even  so  a  Muni,  delivered 
from  name  and  body,  disappears,  and  cannot  be  reckoned 
(as  existing),  v.  1073.  For  him  who  has  disappeared,  there 
is  no  form ;  that  by  which  they  say  he  is,  exists  for  him  no 
longer,  v.  1075. 

'  Exert  thyself,  then,— O  Dhotaka,'  so  said  Bhagavat,— 
'  being  wise  and  thoughtful  in  this  world,  let  one,  having 
listened  to  my  utterance,  learn  his  own  extinction,'  v.  1061. 
Tena  h'  atappaw  karohi,— Dhotaka  'ti  Bhagava,— - 
idh1  eva  nipako  sato 
ito  sutvana  nigghosaw 
sikkhe  nibbanam  attano. 

With  this  short  sketch  of  the  contents  of  the  Suttani- 
pata  for  a  guide,  I  trust  it  will  be  easy  to  understand  even 
the  more  obscure  parts  of  the  book. 

V.  FAUSBOLL. 

COPENHAGEN, 
Sept.  13, 1880. 


I.  URAGAVAGGA. 


1.  URAGASUTTA. 

The  Bhikkhu  who  discards  all  human  passions  is  compared  to  a 
snake  that  casts  his  skin. — Text  and  translation  in  Fr.  Spiegel's 
Anecdota  Palica. 

1.  He    who    restrains    his    anger    when    it    has 
arisen,  as  (they)  by  medicines  (restrain)  the  poison 
of  the  snake  spreading  (in  the  body),  that  Bhikkhu 
leaves  this  and  the  further  shore,  as  a  snake  (quits 
its)  old  worn  out  skin.  (i) 

2.  He  who  has  cut  off  passion  entirely,  as  (they  cut 
off)  the  lotus-flower  growing  in  a  lake,  after  diving 
(into  the  water),  that  Bhikkhu  leaves  this  and  the 
further  shore,  as  a  snake  (quits  its)  old  worn  out 
skin.  (2) 

3.  He  who  has  cut  off  desire  entirely,  the  flowing, 
the  quickly  running,  after  drying  it  up,  that  Bhik 
khu  leaves  this  and  the  further  shore,  as  a  snake 
(quits  its)  old  worn  out  skin.  (3) 

4.  He  who  has  destroyed  arrogance  entirely,  as  the 
flood  (destroys)  a  very  frail  bridge  of  reeds,  that 
Bhikkhu   leaves  this   and  the  further  shore,  as  a 
snake  (quits  its)  old  worn  out  skin.  (4) 

5.  He  who  has  not  found  any  essence  in  the  exist 
ences,  like  one  that  looks  for  flowers  on  fig-trees, 
that  Bhikkhu  leaves  this  and  the  further  shore,  as 
a  snake  (quits  its)  old  worn  out  skin.  (5) 

[10]  B 


URAGAVAGGA. 


6.  He  in  whose  breast  there  are  no  feelings  of 
anger,  who  has  thus  overcome  reiterated  existence, 
that  Bhikkhu  leaves  this  and  the  further  shore,  as 
a  snake  (quits  its)  old  worn  out  skin.  (6) 

7.  He  whose   doubts  are   scattered,  cut    off  en 
tirely  inwardly,  that   Bhikkhu   leaves   this  and  the 
further  shore,  as  a  snake  (quits  its)   old  worn  out 
skin.  (7) 

8.  He  who  did  not  go  too  fast  forward,  nor  was 
left  behind,  who    overcame    all  this  (world  of)  de 
lusion,   that   Bhikkhu    leaves   this    and  the    further 
shore,  as  a  snake  (quits  its)  old  worn  out  skin.     (8) 

9.  He  who  did  not  go  too  fast  forward,  nor  was 
left  behind,  having  seen  that  all  this  in  the  world 
is   false,  that  Bhikkhu  leaves  this  and  the  further 
shore,  as  a  snake  (quits  its)  old  worn  out  skin.  (9) 

10.  He  who  did  not  go  too  fast  forward,  nor  was 
left  behind,  being  free  from  covetousness,  (seeing) 
that  all  this  is  false,  that  Bhikkhu  leaves  this  and 
the  further  shore,  as  a  snake  (quits  its)  old  worn 
out  skin.  (10) 

11.  He   who   did    not   go   too   fast  forward,   nor 
was  left  behind,  being  free  from  passion,  (seeing) 
that  all  this  is  false,  that  Bhikkhu  leaves  this  and 
the  further  shore,  as  a   snake  (quits  its)  old  worn 
out  skin.  (i  i) 

12.  He  who  did  not  go  too  fast  forward,  nor  was 
left  behind,  being  free  from  hatred,  (seeing)  that  all 
this  is  false,  that  Bhikkhu  leaves  this  and  the  further 
shore,  as  a  snake  (quits  its)  old  worn  out  skin.     (12) 

13.  He  who  did  not  go  too  fast  forward,  nor  was 
left  behind,  being  free  from  folly,  (seeing)  that  all  this 
is  false,  that  Bhikkhu  leaves  this  and  the  further 
shore,  as  a  snake  (quits  its)  old  worn  out  skin.    (13) 


DHANIYASUTTA. 


14.  He  to  whom  there  are  no  affections  whatso 
ever,  whose  sins  are  extirpated  from  the  root,  that 
Bhikkhu  leaves  this  and  the  further  shore,  as  a  snake 
(quits  its)  old  worn  out  skin.  (14) 

15.  He  to  whom  there  are  no  (sins)  whatsoever 
originating  in  fear,  which  are  the  causes  of  coming 
back  to  this  shore,  that  Bhikkhu  leaves  this  and  the 
further  shore,  as  a  snake  (quits  its)  old  worn  out 
skin.  (15) 

1 6.  He  to  whom  there  are  no  (sins)  whatsoever 
originating  in  desire,  which  are  the  causes  of  binding 
(men)  to  existence,  that  Bhikkhu  leaves  this  and  the 
further  shore,  as  a  snake   (quits  its)   old  worn  out 
skin.  (16) 

17.  He  who,  having  left  the  five  obstacles,  is  free 
from  suffering,  has  overcome  doubt,  and  is  without 
pain,  that  Bhikkhu  leaves  this  and  the  further  shore, 
as  a  snake  (quits  its)  old  worn  out  skin.  ( 1 7) 

Uragasutta  is  ended. 


2.    DHANIYASUTTA. 

A  dialogue  between  the  rich  herdsman  Dhaniya  and  Buddha,  the 
one  rejoicing  in  his  worldly  security  and  the  other  in  his  religious 
belief. — This  beautiful  dialogue  calls  to  mind  the  parable  in  the 
Gospel  of  S.  Luke  xii.  16. 

1.  '  I  have  boiled  (my)  rice,   I  have  milked  (my 
cows),' — so  said  the   herdsman    Dhaniya, —  'I    am 
living  together  with  my  fellows  near  the  banks  of 
the  Mahi  (river),  (my)  house  is  covered,  the  fire  is 
kindled:  therefore,  if  thou  like,  rain,  O  sky!'       (18) 

2.  'I  am  free  from  anger,  free  from   stubborn 
ness,' — so  said  Bhagavat, — '  I  am  abiding  for  one 
night  near  the  banks  of  the  Mahl  (river),  my  house 

B  2 


URAGAVAGGA. 


is  uncovered,  the  fire  (of  passions)  is  extinguished  : 
therefore,  if  thou  like,  rain,  O  sky!'  (19) 

3.  '  Gad-flies  are  not  to  be  found  (with  me),' — so 
said  the  herdsman  Dhaniya, — '  in  meadows  abound 
ing  with  grass  the  cows  are  roaming,  and  they  can 
endure  rain  when  it  comes :  therefore,  if  thou  like, 
rain,  O  sky !'  (20) 

4.  '  (By  me)  is  made  a  well-constructed  raft,' — so 
said  Bhagavat, — *  I  have  passed  over  (to  Nibbana), 
I  have  reached  the  further  bank,  having  overcome 
the  torrent  (of  passions) ;  there  is  no  (further)  use 
for  a  raft :  therefore,  if  thou  like,  rain,  O  sky!'    (21) 

5.  '  My  wife  is  obedient,  not  wanton,' — so  said  the 
herdsman  Dhaniya, — '  for  a  long  time  she  has  been 
living  together  (with  me),  she  is  winning,  and  I  hear 
nothing  wicked  of  her :  therefore,  if  thou  like,  rain, 
Osky!'  (22) 

6.  '  My  mind  is  obedient,  delivered  (from  all  world- 
liness)/ — so  said  Bhagavat, — '  it  has  for  a  long  time 
been  highly  cultivated  and  well-subdued,  there  is  no 
longer  anything   wicked  in   me  :    therefore,  if  thou 
like,  rain,  O  sky!'  (23) 

7.  '  I  support  myself  by  my  own   earnings,' — so 
said  the  herdsman  Dhaniya, — '  and  my  children  are 
(all)  about  me,  healthy ;  I   hear  nothing  wicked  of 
them  :  therefore,  if  thou  like,  rain,  O  sky!'          (24) 

8.  '  I  am  no  one's  servant/ — so  said  Bhagavat,— 

'  with  what  I  have  gained  I  wander  about  in  all  the 
world,  there  is  no  need  (for  me)  to  serve :  therefore, 
if  thou  like,  rain,  O  sky ! '  (25) 

9.  '  I   have  cows,   I  have   calves/ —  so  said    the 
herdsman  Dhaniya, — *  I  have  cows  in  calf  and  heifers, 
and  I  have  also  a  bull  as  lord  over  the  cows  :  there 
fore,  if  thou  like,  rain,  O  sky  !'  (26) 


DHANIYASUTTA. 


10.  'I  have  no  cows,  I  have  no  calves/ — so  said 
Bhagavat, — '  I  have  no  cows  in  calf  and  no  heifers, 
and  I  have  no  bull  as  a  lord  over  the  cows  :  there 
fore,  if  thou  like,  rain,  O  sky!'  (27) 

11.  'The  stakes  are   driven  in,   and   cannot   be 
shaken/ — so    said    the    herdsman    Dhaniya, — '  the 
ropes  are  made  of  mu/^a  grass,  new  and  well-made, 
the  cows  will  not  be  able  to  break  them  :  therefore, 
if  thou  like,  rain,  O  sky !'  (28) 

12.  '  Having,  like  a  bull,  rent  the  bonds ;  having, 
like    an    elephant,   broken    through    the    galu/£/£/H 
creeper,  I  shall  not  again  enter  into  a  womb  :  there 
fore,  if  thou  like,  rain,  O  sky!'  (29) 

Then  at  once  a  shower  poured  down,  filling  both 
sea  and  land.  Hearing  the  sky  raining,  Dhaniya 
spoke  thus  : 

13.  *  No  small  gain    indeed  (has   accrued)  to  us 
since  we  have  seen   Bhagavat ;  we  take  refuge  in 
thee,  O  (thou  who  art)  endowed  with  the  eye  (of 
wisdom)  ;  be  thou  our  master,  O  great  Muni  F     (30) 

14.  *  Both  my  wife  and  myself  are  obedient;  (if) 
we  lead  a  holy  life  before  Sugata,  we  shall  conquer 
birth  and  death,  and  put  an  end  to  pain/  (31) 

15.  'He  who  has  sons   has  delight  in  sons/ — so 
said  the  wicked  Mara, — '  he  who  has  cows  has  de 
light  likewise  in  cows ;  for  upadhi  (substance)  is  the 
delight  of  man,  but  he  who  has  no  upadhi  has  no 
delight/  (32) 

1 6.  'He  who  has  sons  has  care  with  (his)  sons/ 
so  said  Bhagavat, — '  he  who  has  cows  has  likewise 
care  with  (his)  cows ;  for  upadhi   (is   the  cause  of) 
people's  cares,  but  he  who  has  no  upadhi   has  no 
care.'  (33) 

Dhaniyasutta  is  ended. 


URAGAVAGGA. 


3.  KHAGGAVISA^ASUTTA. 

Family  life  and  intercourse  with  others  should  be  avoided,  for 
society  has  all  vices  in  its  train ;  therefore  one  should  leave 
the  corrupted  state  of  society  and  lead  a  solitary  life. 

1.  Having  laid  aside  the  rod  against  all  beings, 
and  not  hurting  any  of  them,  let  no  one  wish  for  a 
son,  much  less  for  a  companion,    let   him   wander 
alone  like  a  rhinoceros  \  (34) 

2.  In  him  who  has  intercourse  (with  others)  af 
fections   arise,  (and  then)  the   pain  which    follows 
affection  ;   considering  the  misery  that  originates  in 
affection  let  one  wander  alone  like  a  rhinoceros.  (35) 

3.  He  who  has   compassion   on  his   friends   and 
confidential   (companions)    loses    (his    own)    advan 
tage,  having  a  fettered   mind  ;    seeing  this  danger 
in   friendship   let   one  wander   alone   like  a  rhino 
ceros.  (36) 

4.  Just  as  a  large  bamboo  tree  (with  its  branches) 
entangled  (in  each  other,  such  is)  the  care  one  has 
with  children  and  wife;    (but)  like   the   shoot  of  a 
bamboo  not  clinging  (to  anything)  let  one  wander 
alone  like  a  rhinoceros2.  (37) 

5.  As  a  beast  unbound  in  the  forest  goes  feeding 
at  pleasure,  so  let  the  wise  man,  considering  (only 
his)  own  will,  wander  alone  like  a  rhinoceros.       (38) 

6.  There  is  (a  constant)  calling  in  the  midst  of 
company,  both  when  sitting,  standing,  walking,  and 
going  away;  (but)  let  one,  looking  (only)  for  free 
dom  from   desire   and   for  following  his    own  will, 
wander  alone  like  a  rhinoceros.  (39) 

7.  There  is  sport  and  amusement  in  the  midst  of 

1  Comp.  Dhp.  v.  142,  2  Comp.  Dhp.  v.  345. 


KHAGGAVISAtfASUTTA. 


company,  and  for  children  there  is  great  affection  ; 
(although)  disliking  separation  from  his  dear  friends, 
let  one  wander  alone  like  a  rhinoceros.  (40) 

8.  He  who  is  at  home  in  (all)  the  four  regions 
and  is  not  hostile  (to  any  one),  being  content  with 
this  or  that,  overcoming  (all)  dangers  fearlessly,  let 
him  wander  alone  like  a  rhinoceros.  (41) 

9.  Discontented  are   some    pabba^itas   (ascetics), 
also    some    gaha^as    (householders)    dwelling    in 
houses ;  let  one,  caring  little  about  other  people's 
children,  wander  alone  like  a  rhinoceros.  (42) 

10.  Removing  the  marks   of  a  gihin   (a   house 
holder)  like  a  Kovilara  tree  whose  leaves  are  fallen, 
let  one,  after   cutting  off  heroically  the   ties  of  a 
gihin,  wander  alone  like  a  rhinoceros.  (43) 

11.  If  one  acquires  a  clever  companion,  an  asso 
ciate  righteous  and  wise,   let  him,   overcoming  all 
dangers,  wander  about  with  him  glad  and  thought 
ful1.  (44) 

12.  If  one  does  not  acquire  a  clever  companion, 
an   associate   righteous   and  wise,   then    as    a  king 
abandoning  (his)  conquered  kingdom,  let  him  wan 
der  alone  like  a  rhinoceros 2.  (45) 

13.  Surely  we  ought  to  praise  the  good  luck  of 
having  companions,  the  best  (and  such  as  are  our) 
equals    ought   to    be    sought   for;    not    having   ac 
quired  such  friends  let  one,  enjoying  (only)  allowable 
things,  wander  alone  like  a  rhinoceros3.  (46) 

14.  Seeing  bright  golden  (bracelets),  well-wrought 
by  the  goldsmith,  striking  (against  each  other  when 
there  are)  two  on  one  arm,  let  one  wander   alone 
like  a  rhinoceros.  (47) 

1  Comp.  Dhp.  v.  328.  2  Comp.  Dhp.  v.  329. 

"  Comp.  Dhp.  v.  6 1. 


URAGAVAGGA. 


15.  Thus  (if  I  join  myself)  with  another  I  shall 
swear  or  scold ;    considering  this  danger  in  future, 
let  one  wander  alone  like  a  rhinoceros.  (48) 

1 6.  The    sensual    pleasures    indeed,    which    are 
various,  sweet,  and  charming,  under  their  different 
shapes  agitate   the   mind ;    seeing   the   misery  (ori 
ginating)  in  sensual  pleasures,  let  one  wander  alone 
like  a  rhinoceros.  (49) 

1 7.  These  (pleasures  are)  to  me  calamities,  boils, 
misfortunes,    diseases,    sharp    pains,    and    dangers; 
seeing  this  danger  (originating)  in  sensual  pleasures, 
let  one  wander  alone  like  a  rhinoceros.  (50) 

1 8.  Both  cold  and  heat,  hunger  and  thirst,  wind 
and  a  burning  sun,  and  gad-flies  and  snakes— having 
overcome  all  these  things,  let  one  wander  alone  like 
a  rhinoceros1.  /rj\ 

19.  As  the  elephant,  the  strong,  the  spotted,  the 
large,  after  leaving  the  herd  walks  at  pleasure  in 
the   forest,   even    so  let  one  wander   alone    like  a 
rhinoceros.  /V2) 

20.  For  him  who   delights    in    intercourse   (with 
others,  even)  that  is   inconvenient  which  tends  to 
temporary  deliverance;    reflecting  on  the  words  of 
(Buddha)  the  kinsman  of  the  Adi/£/£a  family,  let  one 
wander  alone  like  a  rhinoceros.  (53) 

21.  The   harshness    of  the   (philosophical)  views 
I  have  overcome,  I  have  acquired  self-command,  I 
have   attained  to   the  way   (leading   to   perfection), 
I  am  in   possession  of  knowledge,    and  not  to    be 
led  by  others;   so  speaking,  let  one  wander  alone 
like  a  rhinoceros.  (^4.) 

22.  Without  covetousness,  without  deceit,  without 

1  Comp.  £ataka  I,  p.  93. 


KHAGGAVISA2VASUTTA. 


craving,  without  detraction,  having  got  rid  of  pas 
sions  and  folly,  being  free  from  desire  in  all  the 
world,  let  one  wander  alone  like  a  rhinoceros.  (55) 

23.  Let    one    avoid    a    wicked    companion    who 
teaches  what  is  useless  and  has  gone  into  what  is 
wrong,  let  him   not  cultivate  (the    society  of)  one 
who  is  devoted  (to  and)  lost  in  sensual  pleasures, 
let  one  wander  alone  like  a  rhinoceros.  (56) 

24.  Let   one  cultivate  (the  society  of)  a  friend 
who    is   learned   and   keeps   the  Dhamma,  who  is 
magnanimous  and  wise ;    knowing  the  meaning  (of 
things    and)   subduing   his    doubts,   let  one  wander 
alone  like  a  rhinoceros.  (57) 

25.  Not   adorning   himself,  not   looking  out   for 
sport,  amusement,  and  the  delight  of  pleasure  in  the 
world,   (on  the   contrary)  being  loath   of  a  life  of 
dressing,  speaking  the  truth,  let  one  wander  alone 
like  a  rhinoceros.  (58) 

26.  Having  left  son  and  wife,  father  and  mother, 
wealth,  and  corn,  and  relatives,  the  different  objects  of 
desire,  let  one  wander  alone  like  a  rhinoceros.      (59) 

27.  'This  is   a  tie,  in  this  there  is  little  happi 
ness,  little  enjoyment,  but  more  of  pain,  this  is  a 
fish-hook/   so  having  understood,  let  a  thoughtful 
man  wander  alone  like  a  rhinoceros.  (60) 

28.  Having  torn  the  ties,  having  broken  the  net 
as  a  fish  in  the  water,  being  like  a  fire  not  returning 
to  the  burnt  place,  let  one  wander  alone  like  a  rhi 
noceros.  (61) 

29.  With  downcast  eyes,  and  not  prying1,  with  his 
senses  guarded,  with  his  mind  protected  free  from 

1  Na  ^a  padalolo  ti  ekassa  dutiyo  dvinna/vz  tatiyo  ti  evam 
ga^ama^/^aw  pavisitukamataya  ka^uyamanapado  viya  abhavanto 
digha/£arika-anavatthay£arikavirato  va.  Commentator. 


IO  URAGAVAGGA. 


passion,  not  burning  (with  lust),  let  one  wander  alone 
like  a  rhinoceros.  (62) 

30.  Removing    the    characteristics   of    a    gihin 
(householder),  like   a  Parl£/£atta  tree  whose  leaves 
are  cut  off,  clothed  in  a  yellow  robe  after  wandering 
away  (from  his  house),  let  one  wander  alone  like  a 
rhinoceros.  (63) 

31.  Not  being  greedy  of  sweet  things,  not  being 
unsteady,  not  supporting  others,  going  begging  from 
house  to  house,  having  a  mind  which  is  not  fettered 
to  any  household,  let  one  wander  alone  like  a  rhi 
noceros.  (64) 

32.  Having  left  the  five  obstacles  of  the  mind, 
having  dispelled  all  sin,  being  independent,  having 
cut  off  the  sin  of  desire,  let  one  wander  alone  like  a 
rhinoceros.  (65) 

33.  Having  thrown  behind  (himself  bodily)  plea 
sure    and    pain,  and    previously    (mental)  joy    and 
distress,    having   acquired    equanimity,    tranquillity, 
purity,  let  one  wander  alone  like  a  rhinoceros.     (66) 

34.  Strenuous    for    obtaining  the    supreme  good 
(i.  e.  Nibbana),  with  a  mind  free  from  attachment,  not 
living  in  idleness,  being  firm,  endowed  with  bodily 
and  mental    strength,  let  one  wander  alone   like  a 
rhinoceros.  (67) 

35.  Not   abandoning   seclusion    and    meditation, 
always  wandering  in  (accordance  with)  the  Dhammas1, 
seeing  misery  in  the  existences,  let  one  wander  alone 
like  a  rhinoceros 2.  (68) 

36.  Wishing  for  the  destruction  of  desire  (i.e.  Nib 
bana),  being  careful,  no  fool,  learned,  strenuous,  con 
siderate,  restrained,  energetic,  let  one  wander  alone 
like  a  rhinoceros.  (69) 

1  Dhammesu  mkkwn  anudhamma/fcari.          2  Comp.  Dhp.  v.  20. 


KASIBHARADVAGASUTTA.  I  I 

37.  Like  a  lion  not  trembling  at  noises,  like  the 
wind  not  caught  in  a  net,  like  a  lotus  not  stained  by 
water,  let  one  wander  alone  like  a  rhinoceros.      (70) 

38.  As  a  lion  strong  by  his  teeth,  after  overcom 
ing  (all  animals),  wanders  victorious  as  the  king  of  the 
animals,  and  haunts  distant  dwelling-places1,  (even 
so)  let  one  wander  alone  like  a  rhinoceros.  (71) 

39.  Cultivating  in  (due)  time  kindness,  equanimity, 
compassion,  deliverance,  and  rejoicing  (with  others), 
unobstructed  by  the  whole  world,   let  one  wander 
alone  like  a  rhinoceros.  (72) 

40.  Having  abandoned  both  passion  and  hatred  and 
folly,  having  rent  the  ties,  not  trembling  in  the  loss 
of  life,  let  one  wander  alone  like  a  rhinoceros2.    (73) 

41.  They   cultivate  (the    society   of  others)   and 
serve  them  for  the  sake  of  advantage ;  friends  with 
out  a  motive  are    now  difficult  to  get,  men  know 
their  own  profit  and  are  impure ;  (therefore)  let  one 
wander  alone  like  a  rhinoceros.  (74) 

Khaggavisa^asutta  is  ended. 


4.  KASIBHARADVAGASUTTA. 

The  Brahmarca  Kasibharadva^a  reproaches  Gotama  with  idleness, 
but  the  latter  convinces  him  that  he  (Buddha)  also  works,  and 
so  the  Brahma^a  is  converted,  and  finally  becomes  a  saint. 
Compare  Sp.  Hardy,  A  Manual  of  Buddhism,  p.  214;  Gospel 
of  S.  John  v.  17. 

So  it  was  heard  by  me  : 

At  one  time  Bhagavat  dwelt  in  Magadha  at  Dak- 
khmagiri  in  the  Brahma^a  village  Ekana/a.  And  at 
that  time  the  Brahma/za  Kasibharadva^a's  five  hun- 


Pantaniti  durani  senasananiti  vasati//Mnani.  Commentator. 
Comp.  Dhp.  v.  20, 


1 2  URAGAVAGGA. 


clred  ploughs  were  tied  (to  the  yokes)  in  the  sowing 
season.  Then  Bhagavat,  in  the  morning,  having  put 
on  his  raiment  and  taken  his  bowl  and  robes,  went 
to  the  place  where  the  Brahma^a  Kasibharadva^a's 
work  (was  going  on).  At  that  time  the  Brahma^a 
Kasibharadva^a's  distribution  of  food  took  place. 
Then  Bhagavat  went  to  the  place  where  the  distri 
bution  of  food  took  place,  and  having  gone  there,  he 
stood  apart.  The  Brahma;za  Kasibharadva^a  saw 
Bhagavat  standing  there  to  get  alms,  and  having 
seen  him,  he  said  this  to  Bhagavat : 

'  I,  O  Samara,  both  plough  and  sow,  and  having 
ploughed  and  sown,  I  eat;  thou  also,  O  Samara, 
shouldst  plough  and  sow,  and  having  ploughed  and 
sown,  thou  shouldst  eat.' 

1 1  also,  O  Brahma^a,  both  plough  and  sow,  and 
having  ploughed  and  sown,  I  eat,'  so  said  Bhagavat. 

'  Yet  we  do  not  see  the  yoke,  or  the  plough,  or 
the  ploughshare,  or  the  goad,  or  the  oxen  of  the 
venerable  Gotama.' 

And  then  the  venerable  Gotama  spoke  in  this  way : 

'  I  also,  O  Brahma^a,  both  plough  and  sow,  and 
having  ploughed  and  sown,  I  eat,'  so  said  Bhagavat. 

Then  the  Brahma^a  Kasibharadva^a  addressed 
Bhagavat  in  a  stanza : 

1.  'Thou  professest  to  be  a  ploughman,  and  yet 
we  do   not   see  thy  ploughing;    asked  about  (thy) 
ploughing,  tell  us  (of  it),  that   we   may  know   thy 
ploughing.'  (75) 

2.  Bhagavat  answered  :  '  Faith  is  the  seed,  penance 
the  rain,  understanding  my  yoke  and  plough,  mo 
desty  the  pole  of  the  plough,  mind  the  tie,  thought- 
fulness  my  ploughshare  and  goad.  (76) 

3.  *  I  am  guarded  in  respect  of  the  body,  I  am 


KASIBHARADVAGASUTTA.  1 3 

guarded  in  respect  of  speech,  temperate  in  food  ; 
I  make  truth  to  cut  away  (weeds),  tenderness  is  my 
deliverance.  (77) 

4.  '  Exertion  is  my  beast  of  burden;  carrying  (me) 
to  Nibbana   he  goes  without  turning  back  to  the 
place  where  having  gone  one  does  not  grieve.      (78) 

5.  'So  this  ploughing  is  ploughed,  it  bears  the 
fruit  of  immortality ;  having  ploughed  this  ploughing 
one  is  freed  from  all  pain.'  (79) 

Then  the  Brahma^a  Kasibharadva^a,  having 
poured  rice-milk  into  a  golden  bowl,  offered  it  to 
Bhagavat,  saying,  '  Let  the  venerable  Bhagavat  eat 
of  the  rice-milk ;  the  venerable  is  a  ploughman,  for 
the  venerable  Gotama  ploughs  a  ploughing  that 
bears  the  fruit  of  immortality/ 

6.  Bhagavat  said  :  '  What  is  acquired  by  reciting 
stanzas  is  not  to  be  eaten  by  me ;  this  is,  O   Brah- 
ma/za,  not  the  Dhamma  of  those  that  see  rightly  ; 
Buddha  rejects  what  is  acquired  by  reciting  stanzas, 
this  is   the    conduct    (of   Buddhas)  as  long  as  the 
Dhamma  exists.  (80) 

7.  '  One  who  is  an  accomplished  great  Isi,  whose 
passions  are  destroyed  and  whose  misbehaviour  has 
ceased,  thou    shouldst   serve  with   other  food  and 
drink,  for  this  is  the  field  for  one  who  looks  for 
good  works1/  (81) 

1  To  whom  then,  O  Gotama,  shall  I  give  this  rice- 
milk?'  so  said  Kasibharadva^a. 

*  I  do  not  see,  O  Brahma^a,  in  the  world  (of  men) 

1  Afmena  /£a  kevalinaw  mahesi/ra 
Khiwasavaw  kukku/£/£avupasanta;;z 
Annena  panena  upa///£ahassu, 
Khettaw  hi  taw  pimwapekhassa  hoti. 
Cf.  Sundarikabharadvag-a  v.  28. 


14  URAGAVAGGA. 


and  gods  and  Maras  and  Brahmans,  amongst  beings 
comprising  gods  and  men,  and  Samawas  and  Brah- 
ma^as,  any  by  whom  this  rice-milk  when  eaten  can 
be  properly  digested  with  the  exception  of  Tathagata, 
or  a  disciple  of  Tathagata.  Therefore,  O  Brahma;za, 
thou  shalt  throw  this  rice-milk  in  (a  place  where 
there  is)  little  grass,  or  cast  it  into  water  with  no 
worms/  so  said  Bhagavat. 

Then  the  Brahma^a  Kasibharadva^a  threw  the 
rice-milk  into  some  water  with  no  worms.  Then 
the  rice-milk  thrown  into  the  water  splashed,  hissed, 
smoked  in  volumes ;  for  as  a  ploughshare  that  has 
got  hot  during  the  day  when  thrown  into  the  water 
splashes,  hisses,  and  smokes  in  volumes,  even  so  the 
rice-milk  (when)  thrown  into  the  water  splashed, 
hissed,  and  smoked  in  volumes. 

Then  the  Brahma^a  Kasibharadva^a  alarmed  and 
terrified  went  up  to  Bhagavat,  and  after  having 
approached  and  fallen  with  his  head  at  Bhagavat's 
feet,  he  said  this  to  Bhagavat : 

'  It  is  excellent,  O  venerable  Gotama !  It  is  ex 
cellent,  O  venerable  Gotama !  As  one  raises  what 
has  been  overthrown,  or  reveals  what  has  been 
hidden,  or  tells  the  way  to  him  who  has  gone 
astray,  or  holds  out  an  oil  lamp  in  the  dark  that 
those  who  have  eyes  may  see  the  objects,  even  so 
by  the  venerable  Gotama  in  manifold  ways  the 
Dhamma  (has  been)  illustrated.  I  take  refuge  in 
the  venerable  Gotama  and  in  the  Dhamma  and  in 
the  Assembly  of  Bhikkhus;  I  wish  to  receive  the 
pabba^a,  I  wish  to  receive  the  upasampada  (the 
robe  and  the  orders)  from  the  venerable  Gotama/ 
so  said  Kasibharadva^a. 

Then  the  Brahma^a  Kasibharadva^a  received  the 


JsTUNDASUTTA.  .  15 


pabbagfa  from  Bhagavat,  and  he  received  also  the 
upasampada;  and  the  venerable  Bharadva^a  having 
lately  received  the  upasampada,  leading  a  solitary, 
retired,  strenuous,  ardent,  energetic  life,  lived  after 
having  in  a  short  time  in  this  existence  by  his  own 
understanding  ascertained  and  possessed  himself  of 
that  highest  perfection  of  a  religious  life  for  the 
sake  of  which  men  of  good  family  rightly  wander 
away  from  their  houses  to  a  houseless  state.  *  Birth 
had  been  destroyed,  a  religious  life  had  been  led, 
what  was  to  be  done  had  been  done,  there  was 
nothing  else  (to  be  done)  for  this  existence/  so  he 
perceived,  and  the  venerable  Bharadva^a  became 
one  of  the  arahats  (saints). 

Kasibharadva^asutta  is  ended. 


5.   ATUNDASUTTA. 

Buddha  describes  the  four  different  kinds  of  Samaras  to 

the  smith. 

1.  'I  ask  the  Muni  of  great  understanding/ — so 
said  A^unda,  the  smith, — '  Buddha,  the  lord  of  the 
Dhamma,  who  is  free  from  desire,  the  best  of  bipeds, 
the  most  excellent  of  charioteers,  how  many  (kinds 
of)  Samaras  are  there  in  the  world ;  pray  tell  me 
that?'  (82) 

2.  (  There  are  four  (kinds  of)  Samaras,  (there  is) 
not  a  fifth/  O  ATunda, — so  said  Bhagavat, — '  these  I 
will  reveal  to  thee,  being  asked  in  person ;  (they  are) 
Magga^inas  and   Maggadesakas,  Maggafivins  and 
Maggadusins/  (83) 

3.  *  Whom  do  the  Buddhas  call  a  Magga^ina  ? ' — so 
said  A"unda,  the  smith, — '  How  is  a  Maggag^/zayin 


I 6  URAGAVAGGA. 


unequalled  ?     Being  asked,  describe  to  me  a  Mag- 
ga^ivin,  and  reveal  to  me  a  Maggadusin.'         (84) 

4.  Bhagavat  said  :  *  He  who  has  overcome  doubt, 
is  without  pain,  delights   in  Nibbana,  is  free  from 
greed,  a  leader  of  the  world  of  men  and  gods,  such 
a  one  the  Buddhas  call  a  magga^ina  (that  is,  vic 
torious  by  the  way).  (85) 

5.  '  He  who  in  this  world  having  known  the  best 
(i.e.  Nibbana)  as  the  best,  expounds  and  explains  here 
the  Dhamma,  him,  the  doubt-cutting  Muni,  without 
desire,  the  second  of  the  Bhikkhus  they  call  a  mag- 
gadesin  (that  is,  teaching  the  way).  (86) 

6.  '  He  who  lives  in  the  way  that  has  so  well  been 
taught  in  the  Dhammapada,  and  is  restrained,  atten 
tive,  cultivating  blameless  words,  him  the  third  of 
the    Bhikkhus    they   call    a   magga^ivin    (that  is, 
living  in  the  way1).  (87) 

7.  'He  who  although  counterfeiting  the  virtuous  is 
forward,  disgraces  families,  is  impudent,  deceitful,  un 
restrained,  a  babbler,  walking  in  disguise,  such  a  one 
is  a  maggadusin  (that  is,  defiling  the  way) 2.      (88) 

8.  '  He  who  has  penetrated  these  (four  Samaras), 
who  is  a  householder,  possessed  of  knowledge,  a  pupil 
of  the  venerable  ones,  wise,  having  known  that  they 
all  are  such, — having  seen  so,  his  faith  is  not  lost ; 
for  how  could  he  make  the  undepraved  equal  to  the 
depraved  and  the  pure  equal  to  the  impure? '      (89) 

A^undasutta  is  ended. 


Yo  Dhammapade  sudesite 
Magge  £-ivati  sawiato  satfma 
Anava^apadani  sevamano 
Tatiyaw  bhikkhunam  ahu  magga^iviw. 
2   Comp.  Gatakall,  p.  281. 


PARABHAVASUTTA.  1 7 


6.  PARABHAVASUTTA. 

A  dialogue  between  a  deity  and  Buddha  on  the  things  by  which 
a  man  loses  and  those  by  which  he  gains  in  this  world. — Text 
by  Grimblot,  in  Journal  Asiatique,  t.  xviii  (1871),  p.  237  ;  transla 
tion  by  L.  Feer,  in  Journal  Asiatique,  t.  xviii  (1871),  p.  309,  and 
by  Gogerly,  reprinted  in  Journal  Asiatique,  t.  xx  (1872),  p.  226. 

So  it  was  heard  by  me : 

At  one  time  Bhagavat  dwelt  at  Savatthi,  in  ^eta- 
vana,  in  the  park  of  Anathapi?&/ika.  Then  when 
the  night  had  gone,  a  certain  deity  of  a  beautiful 
appearance,  having  illuminated  the  whole  £etavana, 
went  up  to  Bhagavat,  and  having  approached  and 
saluted  him,  he  stood  apart,  and  standing  apart  that 
deity  addressed  Bhagavat  in  stanzas  : 

1.  'We   ask  (thee),   Gotama,   about  a  man  that 
suffers  loss ;  having  come  to  ask,  Bhagavat,  (tell  us) 
what  is  the  cause  (of  loss)  to  the  losing  (man)/    (90) 

2.  Bhagavat :  *  The  winner  is  easily  known,  easily 
known  (is  also)  the  loser  :  he  who  loves  Dhamma  is 
the  winner,  he  who  hates  Dhamma  is  the  loser.'  (91) 

3.  Deity  :  *  We  know  this  to  be  so,  this   is  the 
first  loser  ;  tell  (us)  the  second,  O  Bhagavat,  what 
is  the  cause  (of  loss)  to  the  losing  (man)/  (92) 

4.  Bhagavat :  *  Wicked  men  are  dear  to  him,  he 
does  not  do  anything  that  is  dear  to  the  good,  he 
approves  of  the  Dhamma  of  the  wicked, — that  is 
the  cause  (of  loss)  to  the  losing  (man)/  (93) 

5.  Deity :  '  We  know  this  to  be  so,  this  is  the 
second  loser ;  tell  us  the  third,  O  Bhagavat,  what  is 
the  cause  (of  loss)  to  the  losing  (man)/  (94) 

6.  Bhagavat :  *  The  man  who  is  drowsy,  fond  of 
society  and  without  energy,  lazy,  given  to  anger, — 
that  is  the  cause  (of  loss)  to  the  losing  (man)/     (95) 

[10]  C 


I 8  URAGAVAGGA. 


7.  Deity :  '  We  know  this  to  be  so,  this  is  the 
third  loser ;  tell  us  the  fourth,  O  Bhagavat,  what  is 
the  cause  (of  loss)  to  the  losing  (man).'  (96) 

8.  Bhagavat :  '  He  who  being  rich  does  not  support 
mother  or  father  who  are  old  or  past  their  youth,— 
that  is  the  cause  (of  loss)  to  the  losing  (man).'     (97) 

9.  Deity  :  '  We  know  this  to  be  so,  this   is  the 
fourth  loser ;  tell  us  the  fifth,  O  Bhagavat,  what  is 
the  cause  (of  loss)  to  the  losing  (man).'  (98) 

10.  Bhagavat:   'He  who  by  falsehood  deceives 
either  a  Brahma^a  or  a  Samara  or  any  other  men 
dicant, — that  is  the  cause   (of  loss)  to  the  losing 
(man).5  (99) 

11.  Deity  :  'We  know  this  to  be  so,  this  is  the 
fifth  loser  ;  tell  us  the  sixth,  O   Bhagavat,  what  is 
the  cause  (of  loss)  to  the  losing  (man)/  (IO°) 

12.  Bhagavat:    'The  man  who  is  possessed  of 
much  property,  who  has  gold  and  food,  (and  still) 
enjoys  alone  his   sweet  things, — that  is  the  cause 
(of  loss)  to  the  losing  (man).'  (IO1) 

13.  Deity:  'We  know  this  to  be  so,  this  is  the 
sixth  loser  ;  tell  us  the  seventh,  O  Bhagavat,  what 
is  the  cause  (of  loss)  to  the  losing  (man).'  (To2) 

14.  Bhagavat :  '  The  man  who  proud  of  his  birth, 
of  his  wealth,  and  of  his  family,  despises  his  rela 
tives, — that  is  the    cause    (of  loss)  to    the   losing 
(man).'  (103) 

15.  Deity:  'We  know  this  to  be  so,  this  is  the 
seventh  loser ;  tell  us  the  eighth,  O  Bhagavat,  what 
is  the  cause  (of  loss)  to  the  losing  (man)/  (IO4) 

1 6.  Bhagavat:  'The  man  who  given  to  women, 
to  strong  drink,  and  to  dice,  wastes  whatever  he  has 
gained, — that  is  the  cause  (of  loss)  to  the   losing 
(man)/  (105) 


PARABHAVASUTTA.  1 9 


1 7.  Deity :  '  We  know  this  to  be  so,  this  is  the 
eighth  loser  ;  tell  us  the  ninth,  O  Bhagavat,  what  is 
the  cause  (of  loss)  to  the  losing  (man)/  (IQ6) 

1 8.  Bhagavat:  'He  who,  not  satisfied  with  his 
own  wife,  is    seen  with   harlots   and  the  wives  of 
others, — that  is  the  cause  (of  loss)  to   the   losing 
(man).'  (107) 

19.  Deity:  'We  know  this  to  be  so,  this  is  the 
ninth  loser ;   tell  us  the  tenth,  O  Bhagavat,  what 
(is)  the  cause  (of  loss)  to  the  losing  (man).'        (108) 

20.  Bhagavat :  '  The  man  who,   past  his   youth, 
brings  home  a  woman  with  breasts  like  the  timbaru 
fruit,  and  for  jealousy  of  her  cannot  sleep, — that  is 
the  cause  (of  loss)  to  the  losing  (man).'  (IO9) 

21.  Deity:  'We  know  this  to  be  so,  this  is  the 
tenth  loser  ;  tell  us  the  eleventh,  O  Bhagavat,  what 
is  the  cause  (of  loss)  to  the  losing  (man)/  (i  10) 

22.  Bhagavat:  'He  who  places  in  supremacy  a 
woman  given  to  drink  and  squandering,  or  a  man  of 
the  same  kind, — that  is  the  cause  (of  loss)  to  the 
losing  (man)/  (i  n) 

23.  Deity:  'We  know  this  to  be  so,  this  is  the 
eleventh  loser;  tell  us  the  twelfth,  O  Bhagavat,  what 
is  the  cause  (of  loss)  to  the  losing  (man)/  (112) 

24.  Bhagavat :  '  He  who  has  little  property,  (but) 
great  desire,  is  born  in  a  Khattiya  family  and  wishes 
for  the  kingdom  in  this  world, — that  is  the  cause  (of 
loss)  to  the  losing  (man)/  (i  13) 

25.  Having  taken  into  consideration  these  losses 
in  the  world,  the  wise,  venerable  man,  who  is  en 
dowed  with  insight,  cultivates  the  happy  world  (of 
the  gods)/  (114) 

Parabhavasutta  is  ended. 


C  2 


2Q  URAGAVAGGA. 


7.  VASALASUTTA. 

The  Brahmawa  Aggikabharadva^a  is  converted  by  Buddha,  after 
hearing  his  definition  of  an  outcast,  illustrated  by  the  story  of 
Matanga,  told  in  the  Matahga^ataka.  Comp.  Sp.  Hardy,  The 
Legends  and  Theories  of  the  Buddhists,  p.  49.— Text  and  trans 
lation  in  Alwis's  Buddhist  Nirvawa,  p.  119. 

So  it  was  heard  by  me  : 

At  one  time  Bhagavat  dwelt  at  Savatthl,  in  6*eta- 
vana,  in  the  park  of  Anathapi^ika.  Then  Bhagavat 
having  put  on  his  raiment  in  the  morning,  and  having 
taken  his  bowl  and  his  robes,  entered  Savatthi  for  alms. 

Now  at  that  time  in  the  house  of  the  Brahma^a 
Aggikabharadva/a  the  fire  was  blazing,  the  offering 
brought  forth.  Then  Bhagavat  going  for  alms  from 
house  to  house  in  Savatthl  went  to  the  house  of  the 
Brahma^a  Aggikabharadva^a.  The  Brahmawa  Ag- 
gikabharadva^a  saw  Bhagavat  coming  at  a  distance, 
and  seeing  him  he  said  this  :  '  Stay  there,  O  Shave 
ling;  (stay)  there,  OSamamka  (i.e.  wretched  Samara); 
(stay)  there,  O  Vasalaka  (i.e.  outcast)!' 

This  having  been  said,  Bhagavat  replied  to  the 
Brahma^a  Aggikabharadva^a  :  '  Dost  thou  know, 
O  Brahma^a,  an  outcast,  or  the  things  that  make 
an  outcast  ?' 

'  No,  O  venerable  Gotama,  I  do  not  know  an 
outcast,  or  the  things  that  make  an  outcast;  let 
the  venerable  Gotama  teach  me  this  so  well  that  I 
may  know  an  outcast,  or  the  things  that  make 
an  outcast.' 

'  Listen  then,  O  Brahma^a,  attend  carefully,  I  will 

tell  (thee).' 

4  Even  so,  O  venerable  one/  so  the  Brahma^a 
Aggikabharadva^-a  replied  to  Bhagavat. 


VASALASUTTA.  2 1 


Then  Bhagavat  said  this  : 

1.  '  The  man  who  is  angry  and  bears  hatred,  who 
is  wicked  and  hypocritical,  who  has  embraced  wrong 
views,  who  is  deceitful,  let   one  know  him  as  an 
outcast.  (Ir5) 

2.  *  Whosoever  in  this  world  harms  living  beings, 
whether  once  or  twice  born,  and  in  whom  there  is 
no  compassion  for  living  beings,  let  one  know  him 
as  an  outcast.  (Il6) 

3.  '  Whosoever  destroys  or  lays  siege  to  villages 
and  towns,  and  is  known  as  an  enemy,  let  one  know 
him  as  an  outcast.  (l  1 7) 

4.  '  Be  it  in  the  village  or  in  the  wood,  whosoever 
appropriates  by  theft  what  is  the  property  of  others 
and  what  has  not  been  given,  let  one  know  him  as 
an  outcast.  (Il8) 

5.  'Whosoever,  having  really  contracted  a  debt, 
runs  away  when  called  upon  (to  pay),  saying,  "  There 
is  no  debt  (that  I  owe)  thee,"  let  one  know  him  as 
an  outcast.  (IJ9) 

6.  '  WThosoever  for  love  of  a  trifle  having  killed  a 
man  going  along  the  road,  takes  the  trifle,  let  one 
know  him  as  an  outcast.  (120) 

7.  '  The  man  who  for  his  own  sake  or  for  that 
of  others  or  for  the  sake  of  wealth  speaks  falsely 
when  asked  as  a  witness,  let  one  know  him  as  an 
outcast.  (*21) 

8.  *  Whosoever  is  seen  with  the  wives  of  relatives 
or  of  friends  either  by  force  or  with  their  consent,  let 
one  know  him  as  an  outcast. 

9.  '  Whosoever  being  rich  does  not  support  mother 
or  father  when  old  and  past  their  youth,  let  one  know 
him  as  an  outcast.  (T23) 

10.  'Whosoever  strikes  or  by  words  annoys  mother 


22  URAGAVAGGA. 


or  father,  brother,  sister,  or  mother-in-law,  let  one 
know  him  as  an  outcast.  (I24) 

ii.'  Whosoever,  being  asked  about  what  is  good, 
teaches  what  is  bad  and  advises  (another,  while)  con 
cealing  (something  from  him),  let  one  know  him  as 
an  outcast.  (I25) 

12.  *  Whosoever,  having  committed  a  bad  deed, 
hopes  (saying),  "  Let  no  one  know  me  "  (as  having 
done  it,  who  is)  a  dissembler,  let  one  know  him  as 
an  outcast.  (I26) 

13.  (  Whosoever,  having  gone  to  another's  house 
and  partaken  of  his  good  food,  does  not  in  return 
honour  him  when  he  comes,  let  one  know  him  as  an 
outcast.  (I27) 

14.  'Whosoever  by  falsehood  deceives  either  a 
Brahma^a  or  a  Samara  or  any  other  mendicant,  let 
one  know  him  as  an  outcast.  (I28) 

15.  'Whosoever  bywords  annoys  either  a  Brah- 
ma;za  or  a  Samara  when  meal-time  has  come  and 
does  not  give  (him  anything),  let  one  know  him  as 
an  outcast.  (129) 

1 6.  'Whosoever  enveloped  in   ignorance   in  this 
world  predicts  what  is  not  (to  take  place),  coveting 
a  trifle,  let  one  know  him  as  an  outcast.  (J3o) 

17.  'Whosoever  exalts  himself  and  despises  others, 
being  mean  by  his  pride,  let  one  know  him  as  an 
outcast.  (1^1) 

1 8.  '  Whosoever  is  a  provoker  and  is  avaricious,  has 
sinful  desires,  is  envious,  wicked,  shameless,  and  fear 
less  of  sinning,  let  one  know  him  as  an  outcast.     (132) 

19.  'Whosoever  reviles   Buddha  or  his  disciple, 
be    he    a   wandering    mendicant    (paribba^a)    or   a 
householder   (gaha^a),   let  one  know  him  as   an 
outcast. 


VASALASUTTA.  23 


20.  'Whosoever   without  being  a  saint  (arahat) 
pretends  to  be  a  saint,  (and  is)  a  thief  in  all  the 
worlds  including  that  of  Brahman,  he  is  indeed  the 
lowest  outcast ;  (all)  these  who  have  been  described 
by  me  to  you  are  indeed  called  outcasts.  (*34) 

21.  'Not  by  birth  does  one  become  an  outcast, 
not   by  birth    does   one  become  a   Brahma/za ;   by 
deeds  one  becomes  an  outcast,  by  deeds  one  be 
comes  a  Brahma^a.  (X35) 

22.  '  Know  ye  this  in  the  way  that  this  example 
of  mine    (shows)  :    There  was   a   K*nd£a.   of  the 
Sopaka  caste,  well  known  as  Matanga.  (136) 

23.  'This  Matanga  reached  the  highest  fame,  such 
as  was  very  difficult  to  obtain,  and  many  Khattiyas 
and  Brahma/zas  went  to  serve  him.  (137) 

24.  '  He  having  mounted  the  vehicle  of  the  gods, 
(and  entered)    the   high    road    (that   is)    free   from 
dust,  having  abandoned   sensual    desires,  went   to 
the  Brahma  world.  (X38) 

25.  'His  birth  did  not  prevent  him  from  being 
re-born  in  the  Brahma  world ;  (on  the  other  hand) 
there   are  Brahma^as,  born    in  the  family  of  pre 
ceptors,  friends  of  the  hymns  (of  the  Vedas),      (139) 

26.  '  But  they  are  continually  caught  in  sinful  deeds, 
and  are  to  be  blamed   in  this  world,  while  in  the 
coming  (world)  hell  (awaits  them) ;   birth  does  not 
save  them  from  hell  nor  from  blame.  (140) 

27.  '(Therefore)  not  by  birth  does  one  become  an 
outcast,  not  by  birth  does  one  become  a  Brahma^a, 
by  deeds  one  becomes  an  outcast,  by  deeds  one 
becomes  a  Brahma^a.'  (I4I) 

This  having  been  said,  the  Brahma/za  Aggikabha- 
radva/a  answered  Bhagavat  as  follows  : 

<  Excellent,  O  venerable  Gotama  !     Excellent,  O 


24  URAGAVAGGA. 


venerable  Gotama !     As  one,  O  venerable  Gotama, 

raises  what  has  been  overthrown,  or  reveals  what 

has  been  hidden,  or  tells  the  way  to  him  who  has 

gone  astray,  or  holds  out  an  oil  lamp  in  the  dark 

that  those  who  have  eyes  may  see  the  objects,  even 

so  by  the  venerable  Gotama  in  manifold  ways  the 

Dhamma  has  been  illustrated ;  I  take  refuge  in  the 

venerable  Gotama  and  in  the  Dhamma  and  in  the 

Assembly  of  Bhikkhus.     Let  the  venerable  Gotama 

accept    me    as    an    upasaka    (a    follower,    me)    who 

henceforth   for  all    my  life    have    taken    refuse  (in 

him)/ 

Vasalasutta  is  ended. 


8.  METTASUTTA. 

A  peaceful  mind  and  goodwill  towards  all  beings  are  praised.— Text 
by  Grimblot  in  Journal  Asiatique,  t.  xviii  (1871),  p.  250,  and  by 
Childers  m  Khuddaka  Pa/^a,  p.  15 ;  translation  (?)  by  Gogerly 
m  the  Ceylon  Friend,  1839,  p.  211,  by  Childers  in  Kh.  Pa/^a 
and  by  L.  Feer  in  Journal  Asiatique,  t.  xviii  (1871),  p.  328. 

1.  Whatever  is  to  be  done  by  one  who  is  skilful 
in  seeking  (what  is)  good,  having  attained  that  tran 
quil  state  (of  Nibbana):— Let  him  be  able  and  upright 
and  conscientious  and   of  soft   speech,  gentle,  not 

pr°ud'  (142) 

2.  And  contented  and  easily  supported  and  having 
few  cares,  unburdened  and  with  his  senses  calmed 
and  wise,  not  arrogant,  without  (showing)  greediness 
(when  going  his  round)  in  families.  (143) 

3-    And  let  him  not  do  anything  mean  for  which 

)thers  who  are  wise  might  reprove  (him)/may  all 

beings  be  happy  and  secure,  may  they  be  happv- 

minded. 


HEMAVATASUTTA.  25 


4.  Whatever  living  beings  there  are,  either  feeble 
or   strong,    all   either   long   or  great,  middle-sized, 
short,  small  or  large,  (I45) 

5.  Either  seen  or  which  are  not  seen,  and  which 
live  far  (or)  near,  either  born  or  seeking  birth,  may 
all  creatures  be  happy-minded.  (I4^) 

6.  Let  no  one  deceive  another,  let  him  not  despise 
(another)  in  any  place,  let  him  not  out  of  anger  or 
resentment  wish  harm  to  another.  (I47) 

7.  As  a  mother  at  the  risk  of  her  life  watches 
over  her  own  child,  her  only  child,  so  also  let  every 
one  cultivate  a  boundless  (friendly)  mind  towards  all 
beings.  (I4^) 

8.  And  let  him  cultivate  goodwill  towards  all  the 
world,  a  boundless  (friendly)  mind,  above  and  below 
and   across,  unobstructed,  without  hatred,  without 
enmity.  (J49) 

9.  Standing,  walking  or  sitting  or  lying,  as  long 
as   he  be  awake,  let  him  devote    himself  to   this 
mind;   this  (way  of)  living  they  say  is  the  best  in 
this  world.  (150) 

10.  He  who,  not  having  embraced  (philosophical) 
views,    is  virtuous,  endowed   with    (perfect)  vision, 
after  subduing  greediness  for  sensual  pleasures,  will 
never  again  go  to  a  mother's  womb.  (I5I) 

Mettasutta  is  ended. 


9.  HEMAVATASUTTA. 

A  dialogue  between  two  Yakkhas  on  the  qualities  of  Buddha. 
They  go  to  Buddha,  and  after  having  their  questions  answered 
they,  together  with  ten  hundred  Yakkhas,  become  the  followers 
of  Buddha. 

i.  '  To-day  is  the  fifteenth,  a  fast  day;  a  lovely 


26  URAGAVAGGA. 


night  has  come/ — so  said  the  Yakkha  Satagira,— 'let 
us  (go  and)  see  the  renowned  Master  Gotama.'  (152) 

2.  'Is  the  mind  of  such  a  one  well  disposed  towards 
all  beings?' — so  said  the  Yakkha  Hemavata, — 'are 
his  thoughts  restrained  as  to  things  wished  for  or 
not  wished  for  ?'  (I'P) 

3.  '  His  mind  is  well  disposed  towards  all  beings, 
(the   mind)   of  such    a   one/—  so   said  the   Yakkha 
Satagira, — 'and   his  thoughts  are   restrained  as   to 
things  wished  for  or  not  wished  for.'  (154) 

4.  '  Does  he  not  take  what  has  not  been  given  (to 
him)  ?' — so  said  the  Yakkha  Hemavata, — '  is  he  self- 
controlled  (in    his    behaviour)   to  living  beings  ?  is 
he  far  from  (a  state  of)  carelessness  ?   does  he  not 
abandon  meditation?'  (155) 

5.  'He  does  not  take  what  has  not  been  given 
(to  him)/— so  said  the  Yakkha  Satagira,—'  and  he  is 
self-controlled   (in   his   behaviour)  to   living  beings, 
and  he  is  far  from  (a  state  of)  carelessness ;  Buddha 
does  not  abandon  meditation.'  (156) 

6.  'Does    he   not   speak    falsely?' — so    said    the 
Yakkha    Hemavata, — '  is    he    not    harsh  -  spoken  ? 
does  he  not  utter  slander  ?  does  he  not  talk  non 
sense  ?'  (j  rj\ 

7.  'He  does  not  speak  falsely/— so  said  the  Yak 
kha   Satagira, — 'he    is    not   harsh-spoken,   he    does 
not  utter  slander,   with  judgment    he  utters  what 
is  good  sense.'  (I5g) 

8.  'Is  he  not  given  to  sensual    pleasures?' — so 
said  the  Yakkha  Hemavata,— '  is  his  mind  undis 
turbed  ?     has    he    overcome    folly  ?     does  he    see 
clearly  in  (all)  things  (dhammas)?'  (159) 

9.  '  He  is  not  given   to  sensual    pleasures/ — so 
said  the  Yakkha  Satagira,— '  and  his  mind  is  undis- 


HEMAVATASUTTA.  2  7 


turbed ;  he  has  overcome  all  folly ;  Buddha  sees 
clearly  in  (all)  things/  (l6°) 

10.  '  Is  he  endowed  with  knowledge  ?' — so  said 
the  Yakkha  Hemavata, —  'is  his  conduct  pure? 
have  his  passions  been  destroyed  ?  is  there  no 
new  birth  (for  him)?'  (161) 

IT.  'He  is  endowed  with  knowledge/ — so  said 
the  Yakkha  Satagira, — '  and  his  conduct  is  pure  ;  all 
his  passions  have  been  destroyed ;  there  is  no  new 
birth  for  him.  (162) 

12.  'The  mind  of  the  Muni  is   accomplished   in 
deed    and   word;     Gotama,    who    is    accomplished 
by  his   knowledge    and    conduct,    let   us    (go    and) 
see.  (163) 

13.  '  Come,  let  us  (go  and)  see  Gotama,  who  has 
legs  like  an  antelope,  who  is  thin,  who  is  wise,  living 
on  little  food,  not  covetous,  the  Muni  who  is  medi 
tating  in  the  forest.  (l64) 

14.  '  Having  gone  to  him  who  is  a  lion  amongst 
those  that  wander  alone  and  does  not  look  for  sen 
sual  pleasures,  let  us  ask  about  the  (means  of)  deli 
verance  from  the  snares  of  death.  (l65) 

15.  'Let  us  ask  Gotama,   the  preacher,  the  ex 
pounder,  who    has   penetrated   all    things,    Buddha 
who  has  overcome  hatred  and  fear/  (l66) 

16.  '  In  what  has  the  world  originated?' — so  said 
the  Yakkha   Hemavata,— '  with  what  is  the  world 
intimate  ?    by   what    is    the   world    afflicted,  after 
having  grasped  at  what?'  (I^7) 

17.  'In  six  the  world  has  originated,  O  Hema 
vata/ — so  said  Bhagavat, — 'with  six  it  is  intimate, 
by  six  the  world  is  afflicted,  after  having  grasped 
at  six/  (168) 

18.  Hemavata  said:    'What  is  the  grasping   by 


28  URAGAVAGGA. 


which  the  world  is  afflicted  ?     Asked  about  salva 
tion,  tell  (me)  how  one  is  released  from  pain  ?'  (169) 

19.  Bhagavat  said:  '  Five  pleasures  of  sense  are 
said  to  be  in  the  world,  with  (the  pleasure  of)  the 
mind  as  the  sixth  ;  having  divested  oneself  of  desire 
for  these,  one  is  thus  released  from  pain.  (170) 

20.  '  This  salvation  of  the  world  has  been  told  to 
you  truly,  this  I  tell  you  :  thus  one  is  released  from 
pain.'  (I7I) 

21.  Hemavata  said:  '  Who  in  this  world  crosses 
the  stream  (of  existence)  ?  who  in  this  world  crosses 
the  sea  ?  who  does  not  sink  into  the  deep,  where 
there  is  no  footing  and  no  support  ? '  (I72) 

22.  Bhagavat  said :  'He  who  is  always  endowed 
with  virtue,  possessed  of  understanding,  well  com 
posed,    reflecting   within    himself,    and    thoughtful, 
crosses  the  stream  that  is  difficult  to  cross.    (173) 

23.  '  He  who  is  disgusted  with  sensual  pleasures, 
who  has  overcome  all  bonds  and  destroyed  joy,  such 
a  one  does  not  sink  into  the  deep/  (J74) 

24.  Hemavata  said  :  '  He  who  is  endowed  with  a 
profound  understanding,  seeing  what  is  subtile,  pos 
sessing  nothing,  not  clinging  to   sensual   pleasures, 
behold  him  who  is  in  every  respect  liberated,  the 
great  Isi,  walking  in  the  divine  path.  (J75) 

25.  *  He  who  has  got  a  great  name,  sees  what  is 
subtile,  imparts  understanding,  and  does  not  cling  to 
the  abode  of  sensual  pleasures,  behold  him,  the  all- 
knowing,  the  wise,  the  great  Isi,  walking  in  the  noble 
path.  (i;6) 

26.  '  A  good  sight  indeed  (has  met)  us  to-day,  a 
good  daybreak,  a  beautiful  rising,  (for)  we  have  seen 
the    perfectly  enlightened  (sambuddham),  who    has 
crossed  the  stream,  and  is  free  from  passion.       (177) 


ALAVAKASUTTA.  29 


27.  'These  ten  hundred  Yakkhas,  possessed  of 
supernatural  power  and  of  fame,  they  all  take  refuge 
in  thee,  thou  art  our  incomparable  Master.        (i?8) 

28.  '  We  will  wander  about  from  village  to  vil 
lage,  from  mountain  to  mountain,  worshipping  the 
perfectly   enlightened    and    the    perfection   of  the 

DhammaV  079) 

Hemavatasutta  is  ended. 


10.  AZAVAKASUTTA. 

The  Yakkha  A/avaka  first  threatens  Buddha,  then  puts  some 
questions  to  him  which  Buddha  answers,  whereupon  A/avaka 
is  converted. 

So  it  was  heard  by  me  : 

At  one  time  Bhagavat  dwelt  at  A/av!,  in  the 
realm  of  the  Yakkha  A/avaka.  Then  the  Yakkha 
A/avaka  went  to  the  place  where  Bhagavat  dwelt, 
and  having  gone  there  he  said  this  to  Bhagavat : 

'  Come  out,  O  Samara  ! ' 

'  Yes,  O  friend  ! '  so  saying  Bhagavat  came  out. 

'  Enter,  O  Samara ! ' 

*  Yes,  O  friend  ! '  so  saying  Bhagavat  entered. 

A  second  time  the  Yakkha  A/avaka  said  this  to 
Bhagavat :  '  Come  out,  O  Samara  ! ' 

1  Yes,  O  friend ! '  so  saying  Bhagavat  came  out. 

'  Enter,  O  Samara  ! ' 

'  Yes,  O  friend ! '  so  saying  Bhagavat  entered. 

A  third  time  the  Yakkha  A/avaka  said  this  to 
Bhagavat :  '  Come  out,  O  Samara  ! ' 

'  Yes,  O  friend ! '  so  saying  Bhagavat  came  out. 

1  Enter,  O  Samara  ! ' 

1  Dhammassa  £a  sudhammatam. 


30  URAGAVAGGA. 


'  Yes,  O  friend ! '  so  saying  Bhagavat  entered. 

A  fourth  time  the  Yakkha  A/avaka  said  this  to 
Bhagavat :  '  Come  out,  O  Samara  ! ' 

' 1  shall  not  come  out  to  thee,  O  friend,  do  what 
thou  pleasest/ 

'  I  shall  ask  thee  a  question,  O  Samara,  if  thou 
canst  not  answer  it,  I  will  either  scatter  thy  thoughts 
or  cleave  thy  heart,  or  take  thee  by  thy  feet  and 
throw  thee  over  to  the  other  shore  of  the  Gahga.' 

'  I  do  not  see,  O  friend,  any  one  in  this  world  nor 
in  the  world  of  gods,  Maras,  Brahmans,  amongst  the 
beings  comprising  gods,  men,  Samaras,  and  Brah- 
ma^as,  who  can  either  scatter  my  thoughts  or 
cleave  my  heart,  or  take  me  by  the  feet  and  throw 
me  over  to  the  other  shore  of  the  Gariga ;  however, 
O  friend,  ask  what  thou  pleasest.' 

Then  the  Yakkha  A/avaka  addressed  Bhagavat 
in  stanzas : 

1.  *  What  in  this  world  is  the  best  property  for  a 
man  ?   what,  being  well  done,   conveys  happiness  ? 
what  is  indeed  the  sweetest  of  sweet  things  ?  how 
lived  do  they  call  life  the  best  ?'  (l%°) 

2.  Bhagavat  said  :    '  Faith   is  in   this  world  the 
best  property  for  a  man  ;  Dhamma,  well  observed, 
conveys  happiness  ;  truth  indeed  is  the  sweetest  of 
things  ;  and  that  life  they  call  the  best  which  is  lived 
with  understanding.'  (I^T) 

3.  A/avaka   said :    'How   does    one    cross    the 
stream    (of  existence)  ?    how    does   one   cross   the 
sea  ?    how   does   one   conquer   pain  ?    how   is   one 
purified?'  (182) 

4.  Bhagavat    said :    '  By   faith    one    crosses   the 
stream,  by  zeal  the  sea,  by  exertion  one  conquers 
pain,  by  understanding  one  is  purified.' 


ALAVAK  ASUTTA.  3 1 


5.  A/avaka  said  :  '  How  does  one  obtain  under 
standing  ?  how  does  one  acquire  wealth  ?  how  does 
one   obtain  fame  ?    how  does  one  bind  friends  (to 
himself)  ?   how  does  one   not  grieve  passing  away 
from  this  world  to  the  other?'  (^4) 

6.  Bhagavat    said :    'He   who    believes    in    the 
Dhamma  of  the  venerable  ones  as  to  the  acquisi 
tion  of  Nibbana,  will  obtain  understanding  from  his 
desire  to  hear,  being  zealous  and  discerning.       (185) 

7.  *  He  who  does  what  is  proper,  who  takes  the 
yoke  (upon  him   and)   exerts   himself,  will   acquire 
wealth,  by  truth   he  will    obtain    fame,   and    being 
charitable  he  will  bind   friends  (to  himself).    (186) 

8.  *  He  who  is  faithful  and  leads  the  life   of  a 
householder,    and     possesses    the    following    four 
Dhammas  (virtues),    truth,  justice   (dhamma),  firm 
ness,   and  liberality, — such   a  one  indeed  does   not 
grieve  when  passing  away.  (^87) 

9.  '  Pray,  ask  also  other  Samaras  and  Brahma^as 
far  and  wide,  whether  there  is  found  in  this  world 
anything  greater  than  truth,  self-restraint,  liberality, 
and  forbearance.'  (Z88) 

10.  A/avaka    said  :    *  Why    should    I    now   ask 
Samaras  and   Brahma^as  far  and  wide  ?      I   now 
know  what  is  my  future  good.  A(I^9) 

11.  'For  my  good  Buddha  came  to  live  at  A/avi ; 
now  I  know  where  (i.  e.  on  whom  bestowed)  a  gift 
will  bear  great  fruit.  (I9°) 

12.  *  I  will  wander  about  from  village  to  village, 
from  town   to  town,  worshipping  the  perfectly   en 
lightened    (sambuddha)   and   the  perfection  of  the 
Dhamma.'  (191) 

A/avakasutta  is  ended. 


32  URAGAVAGGA. 


11.   VI£AYASUTTA. 

A  reflection  on  the  worthlessness  of  the  human  body ;  a  fol 
lower  of  Buddha  only  sees  the  body  as  it  really  is,  and  conse 
quently  goes  to  Nibb&na. — Comp.  G&taka  I,  p.  146. 

1.  If  either  walking  or  standing,  sitting  or  lying, 
any  one  contracts  (or)  stretches  (his  body,  then)  this 
is  the  motion  of  the  body.  (T92) 

2.  The  body  which  is  put  together  with   bones 
and  sinews,  plastered  with  membrane  and  flesh,  and 
covered  with  skin,  is  not  seen  as  it  really  is.      (193) 

3.  It  is  filled  with  the  intestines,  the  stomach,  the 
lump  of  the  liver,  the  abdomen,  the  heart,  the  lungs, 
the  kidneys,  the  spleen.  (T94) 

4.  With  mucus,  saliva,  perspiration,  lymph,  blood, 
the  fluid  that  lubricates  the  joints,  bile,  and  fat.     (195) 

5.  Then  in  nine   streams   impurity  flows  always 
from  it ;  from  the  eye  the  eye-excrement,  from  the 
ear  the  ear-excrement,  (T96) 

6.  Mucus  from  the  nose,   through  the  mouth   it 
ejects  at  one  time  bile  and  (at  other  times)  it  ejects 
phlegm,  and  from  (all)  the  body  come  sweat  and 
dirt.  (197) 

7.  Then    its    hollow    head    is     filled    with     the 
brain.     A  fool   led   by  ignorance  thinks  it   a  fine 
thing.  (I9^) 

8.  And   when    it    lies    dead,    swollen    and    livid, 
discarded   in   the   cemetery,   relatives    do  not  care 
(for  it).  (199) 

9.  Dogs  eat  it  and  jackals,  wolves  and  worms  ; 
crows   and  vultures    eat   it,  and  what   other  living 
creatures  there  are.  (200) 

10.  The  Bhikkhu  possessed  of  understanding  in 
this  world,  having  listened  to  Buddha's  words,  he 


MUNISUTTA.  33 


certainly  knows  it  (i.  e.  the  body)  thoroughly,  for  he 
sees  it  as  it  really  is.  (2O1) 

11.  As  this  (living  body  is)  so  is  that  (dead  one), 
as  this  is  so  that  (will  be1) ;  let  one  put  away  desire 
for  the  body,  both  as  to  its  interior  and  as   to  its 
exterior.  (2O2) 

1 2.  Such  a  Bhikkhu  who  has  turned  away  from  de 
sire  and  attachment,  and  is  possessed  of  understand 
ing  in  this  world,  has  (already)  gone  to  the  immortal 
peace,  the  unchangeable  state  of  Nibbana.         (203) 

13.  This   (body)   with    two  feet  is  cherished  (al 
though)  impure,  ill-smelling,  filled  with  various  kinds 
of  stench,  and  trickling  here  and  there.  (204) 

14.  He  who   with    such  a  body  thinks   to   exalt 
himself  or  despises  others — what  else  (is  this)  but 
blindness  ?  (2O5) 

Vi^ayasutta  is  ended. 


12.    MUNISUTTA. 

Definition  of  a  Muni. 

1.  From  acquaintanceship  arises  fear,  from  house- 
life  arises  defilement ;  the  houseless  state,  freedom 
from  acquaintanceship — this  is  indeed  the   view  of 
a  Muni.  (2°6) 

2.  Whosoever,  after  cutting  down  the  (sin  that  has) 
arisen,  does  not  let  (it  again)  take  root  and  does  not 
give  way  to  it  while  springing  up  towards  him,  him 

1  Yatha  idaw  tatha  etam 
Yatha  etaw  tatha  idam. 

[10]  D 


34  URAGAVAGGA. 


the  solitarily  wandering  they  call  a  Muni ;   such  a 
great  Isi  has  seen  the  state  of  peace *.  (2O7) 

3.  Having   considered    the    causes   (of  sin,  and) 
killed  the  seed,  let  him  not  give  way  to  desire  for 
it ;    such    a   Muni  who  sees  the  end  of  birth  and 
destruction  (i.  e.   Nibbana),  after  leaving  reasoning 
behind,    does    not    enter    the    number    (of    living 
beings) 2.  (208) 

4.  He  who  has  penetrated  all  the  resting-places3 
(of  the  mind,  and)  does  not  wish  for  any  of  them, — 
such  a  Muni  indeed,  free  from  covetousness  and  free 
from  greediness,  does  not  gather  up  (resting-places), 
for  he  has  reached  the  other  shore.  (209) 

5.  The  man  who  has  overcome  everything,  who 
knows   everything,  who    is    possessed    of    a    good 
understanding,  undefiled    in    all    things    (dhamma), 
abandoning    everything,    liberated   in   the    destruc 
tion  of  desire  (i.  e.  Nibbana),  him  the  wise  style  a 
Muni4.  (2I°) 

6.  The  man  who  has  the  strength  of  understand 
ing,  is   endowed  with  virtue   and   (holy)  works,  is 
composed,  delights  in  meditation,  is  thoughtful,  free 
from  ties,  free  from  harshness  (akhila),  and  free  from 
passion,  him  the  wise  style  a  Muni.  (21 1) 

7.  The  Muni  that  wanders  solitarily,  the  zealous, 

1  Yo  £-atam  u&AMgga.  na  ropayeyya 
(rayantaw  assa  nanuppave/$/£/$e 
Tarn  ahu  ekaw  muninaw  ^aranta/w, 
Addakkhi  so  santipadaw  mahesi. 

2  Sawkhaya  vatthuni  pamaya  bi^a/ft 
Sineham  assa  nanuppa,ve/fc/£/fc, 

Sa  ve  muni  ^atikhayantadassi 
Takkaw  pahaya  na  upeti  sawkha/w. 

3  Nivesanani.    Comp.  Du///$aka,  v.  6. 

4  Comp.  Dhp.  v.  353. 


MUNISUTTA.  35 


that  is  not  shaken  by  blame  and  praise,  like  a  lion 
not  trembling  at  noises,  like  the  wind  not  caught  in  a 
net,  like  a  lotus  not  soiled  by  water,  leading  others, 
not  led  by  others,  him  the  wise  style  a  Muni.  (212) 

8.  Whosoever   becomes    firm   as   the  post   in   a 
bathing-place,    in   whom   others   acknowledge    pro 
priety  of  speech,  who    is   free   from   passion,    and 
(endowed)  with  well-composed    senses,    such  a  one 
the  wise  style  a  Muni.  (2I3) 

9.  Whosoever  is  firm,  like  a  straight  shuttle,  and 
is  disgusted  with  evil  actions,  reflecting  on  what  is 
just  and  unjust,  him  the  wise  style  a  Muni.         (2I4) 

10.  Whosoever  is  self-restrained  and  does  not  do 
evil,  is  a  young  or  middle-aged  Muni,  self-subdued, 
one  that  should  not  be  provoked  (as)  he  does  not 
provoke  any,  him  the  wise  style  a  Muni.  (2I5) 

11.  Whosoever,  living   upon   what   is   given   by 
others,  receives  a  lump  of  rice  from  the  top,  from 
the  middle  or  from  the  rest  (of  the  vessel,  and)  does 
not  praise  (the  giver)  nor  speak  harsh  words,  him 
the  wise  style  a  Muni.  (2I6) 

12.  The  Muni  that  wanders  about  abstaining  from 
sexual  intercourse,  who  in  his  youth  is  not  fettered 
in  any  case,  is  abstaining  from  the  insanity  of  pride, 
liberated,  him  the  wise  style  a  Muni.  (2I7) 

13.  The  man  who,  having  penetrated  the  world, 
sees  the  highest  truth,  such  a  one,  after  crossing  the 
stream  and  sea  (of  existence),  who  has  cut  off  all 
ties,  is  independent,  free  from  passion,  him  indeed 
the  wise  style  a  Muni.  (2I8) 

14.  Two  whose  mode  of  life  and  occupation  are 
quite  different,  are  not  equal  :  a  householder  main 
taining  a  wife,  and  an  unselfish  virtuous  man.     A 
householder    (is    intent)   upon    the    destruction    of 

D  2 


36  URAGAVAGGA. 


other  living  creatures,  being  unrestrained ;  but  a 
Muni  always  protects  living  creatures,  being  re 
strained.  (2I9) 
15.  As  the  crested  bird  with  the  blue  neck  (the 
peacock)  never  attains  the  swiftness  of  the  swan, 
even  so  a  householder  does  not  equal  a  Bhikkhu, 
a  secluded  Muni  meditating  in  the  wood.  (220) 

Munisutta  is  ended. 
Uragavagga  is  ended. 


II.  A-ULAVAGGA. 


1.  RATANASUTTA. 

For  all  beings  salvation  is  only  to  be  found  in  Buddha,  Dhamma, 
and  Safigha.  —  Text  and  translation  in  Childers'  Khuddaka 
Pa/^a,  p.  6. 

1.  Whatever  spirits  have  come  together  here,  either 
belonging  to  the  earth  or  living  in  the  air,  let  all 
spirits  be  happy,  and  then  listen  attentively  to  what 
is  said.  (221) 

2.  Therefore,  O  spirits,  do  ye  all  pay  attention, 
show  kindness  to  the  human  race  who  both  day  and 
night  bring  their  offerings ;  therefore  protect  them 
strenuously.  (222) 

3.  Whatever  wealth  there  be  here  or  in  the  other 
world,  or  whatever  excellent  jewel  in  the  heavens,  it 
is  certainly  not  equal  to  Tathagata.     This  excellent 
jewel  (is  found)  in  Buddha,  by  this  truth  may  there 
be  salvation.  (223) 

4.  The  destruction  (of  passion),  the  freedom  from 
passion,  the  excellent  immortality  which  Sakyamuni 
attained  (being)  composed, — there  is  nothing  equal 
to  that  Dhamma.     This  excellent  jewel  (is  found)  in 
the  Dhamma,  by  this  truth   may  there  be  salva 
tion.  (224) 

5.  The  purity  which  the  best  of  Buddhas  praised, 
the  meditation  which  they  call  uninterrupted,  there 
is  no  meditation  like  this.     This  excellent  jewel  (is 


3  8  JK-^LAVAGGA. 


found)  in  the  Dhamma,  by  this  truth  may  there  be 
salvation.  (225) 

6.  The   eight   persons   that   are  praised  by  the 
righteous1,  and   make    these    four   pairs,   they   are 
worthy  of  offerings,  (being)  Sugata's  disciples ;  what 
is  given  to  these  will  bear  great  fruit.      This  ex 
cellent  jewel  (is  found)  in  the  Assembly  (sarigha), 
by  this  truth  may  there  be  salvation.  (226) 

7.  Those  who  have  applied  themselves  studiously 
with  a  firm  mind  and  free  from  desire  to  the  com 
mandments  of  Gotama,  have  obtained  the  highest 
gain,  having  merged  into  immortality,  and  enjoying 
happiness  after  getting  it  for  nothing.     This  excel 
lent  jewel  (is  found)  in  the  Assembly,  by  this  truth 
may  there  be  salvation.  (227) 

8.  As  a  post  in  the  front  of  a  city  gate  is  firm  in 
the  earth  and  cannot  be  shaken  by  the  four  winds,  like 
that  I  declare  the  righteous  man  to  be  who,  having 
penetrated   the    noble    truths,   sees   (them   clearly). 
This  excellent  jewel  (is  found)  in  the  Assembly,  by 
this  truth  may  there  be  salvation.  (228) 

9.  Those  who  understand  the  noble  truths  well 
taught  by  the  profoundly  wise  (i.e.  Buddha),  though 
they  be  greatly  distracted,  will  not  (have  to)  take  the 
eighth  birth.     This  excellent  jewel  (is  found)  in  the 
Assembly,  by  this  truth  may  there  be  salvation.  (229) 

10.  On  his  (attaining  the)  bliss  of  (the  right)  view 
three  things  (dhammas)  are  left  behind  (by  him) : 
conceit  and  doubt  and  whatever  he  has  got  of  virtue 
and  (holy)  works.     He  is  released  also  from  the  four 
hells,  and   he  is  incapable  of  committing  the  six 

The  Commentator :  sat  am  pasattha  ti  sappurisehi  buddha- 
pa^ekabuddhasavakehi  a?mehi  k*  devamanussehi  pasattha. 


RATANASUTTA.  39 


deadly  sins.     This  excellent  jewel  (is  found)  in  the 
Assembly,  by  this  truth  may  there  be  salvation.  (230) 

1 1.  Even  if  he  commit  a  sinful  deed  by  his  body, 
or  in  word  or  in  thought,  he  is  incapable  of  conceal 
ing  it,  (for)  to  conceal  is  said  to  be  impossible  for 
one  that  has  seen  the   state  (of   Nibbana).     This 
excellent  jewel  (is  found)  in  the  Assembly,  by  this 
truth  may  there  be  salvation.  (23J) 

12.  As  in   a  clump  of  trees  with   their  tops  in 
bloom  in  the  first  heat  of  the  hot  month,  so  (Buddha) 
taught  the  excellent  Dhamma  leading  to  Nibbana  to 
the  greatest  benefit  (for  all).    This  excellent  jewel  (is 
found)  in  Buddha,  by  this  truth  may  there  be  salva 
tion.  (232) 

13.  The  excellent  one  who  knows  what  is  excel 
lent,  who  gives  what  is  excellent,  and  who  brings 
what  is  excellent,  the  incomparable  one  taught  the 
excellent  Dhamma.  This  excellent  jewel  (is  found)  in 
Buddha,  by  this  truth  may  there  be  salvation.      (233) 

14.  The  old  is  destroyed,  the  new  has  not  arisen, 
those  whose  minds  are  disgusted  with  a  future  exist 
ence,  the  wise  who  have  destroyed  their  seeds  (of 
existence,  and)  whose  desires  do  not  increase,  go  out 
like  this  lamp.    This  excellent  jewel  (is  found)  in  the 
Assembly,  by  this  truth  may  there  be  salvation.   (234) 

15.  Whatever  spirits  have  come  together  here, 
either  belonging  to  the  earth  or  living  in  the  air,  let 
us  worship  the  perfect  (tathagata)  Buddha,  revered  by 
gods  and  men  ;  may  there  be  salvation.  (235) 

1 6.  Whatever    spirits  have  come   together  here, 
either  belonging  to  the  earth  or  living  in  the  air,  let 
us  worship  the  perfect  (tathagata)  Dhamma,  revered 
by  gods  and  men  ;  may  there  be  salvation.         (236) 

1 7.  Whatever   spirits   have   come   together  here, 


4O  jdjLAVAGGA. 


either  belonging  to  the  earth  or  living  in  the  air,  let 
us  worship  the  perfect  (tathagata)  Sarigha,  revered 
by  gods  and  men  ;  may  there  be  salvation.  (237) 

Ratanasutta  is  ended. 


2.  AMAGANDHASUTTA. 

A  bad  mind  and  wicked  deeds  are  what  defiles  a  man  ;  no  outward 
observances    can   purify  him.      Comp.   Gospel  of  S.  Matthew 


XV.    IO. 


1.  Amagandhabrahma;/a  :     'Those    who    eat    sa- 
maka,  /£ingulaka,  and  /£inaka,  pattaphala,  mulaphala, 
and  gaviphala  (different  sorts  of  grass,  leaves,  roots, 
&c.),  justly  obtained  of  the  just,  do  not  speak  false- 
hood,(nor  are  they)  desirous  of  sensual  pleasures.  (238) 

2.  '  He  who  eats  what  has  been  well  prepared,  well 
dressed,  what  is  pure  and  excellent,  given  by  others, 
he  who  enjoys  food  made  of  rice,  eats,  O  Kassapa, 
Amagandha  (what  denies  one).  (239) 

3.  '  (The  charge  of)  Amagandha  does  not  apply  to 
me,'  so  thou  sayest,  'O   Brahman  (brahmabandhu, 
although)    enjoying    food    (made)    of  rice    together 
with  the  well-prepared  flesh  of  birds.      I  ask  thee, 
O  Kassapa,  the  meaning  of  this,  of  what  description 
(is  then)  thy  Amagandha  ?'  (240) 

4.  Kassapabuddha  :     '  Destroying   living    beings, 
killing,  cutting,  binding,  stealing,  speaking  falsehood, 
fraud  and  deception,  worthless  reading  *,  intercourse 
with  another's  wife  ;—  this  is  Amagandha,  but   not 
the  eating  of  flesh.  (241) 


n  ti  niratthakanattha^anakaganthapariyapu- 
;/ana?//.     Commentator. 


AMAGANDHASUTTA.  4! 

5.  'Those  persons  who   in  this  world  are  unre 
strained  in  (enjoying)  sensual  pleasures,  greedy  of 
sweet  things,  associated  with  what  is  impure,  sceptics 
(natthikadi^i),  unjust,  difficult  to  follow; — this  is 
Amagandha,  but  not  the  eating  of  flesh.  (242) 

6.  '  Those  who  are  rough,  harsh,  backbiting,  trea 
cherous,  merciless,  arrogant,  and  (who  being)  illiberal 
do  not  give  anything  to  any  one ; — this   is  Ama 
gandha,  but  not  the  eating  of  flesh.  (243) 

7.  '  Anger,  intoxication,  obstinacy,  bigotry,  deceit, 
envy,  grandiloquence,   pride    and    conceit,  intimacy 
with  the  unjust ; — this  is  Amagandha,  but  not  the 
eating  of  flesh.  (244) 

8.  'Those  who  in  this  world  are  wicked,  and  such  as 
do  not  pay  their  debts,  are  slanderers,  false  in  their 
dealings,    counterfeiters,    those   who    in   this   world 
being  the  lowest  of  men  commit  sin  ; — this  is  Ama 
gandha,  but  not  the  eating  of  flesh.  (245) 

9.  *  Those  persons  who  in  this  world  are  unre 
strained  (in  their  behaviour)  towards  living  creatures, 
who   are   bent   upon    injuring  after  taking  others' 
(goods),  wicked,  cruel,  harsh,  disrespectful ; — this  is 
Amagandha,  but  not  the  eating  of  flesh.  (246) 

10.  'Those  creatures  who    are  greedy  of  these 
(living  beings,  who  are)  hostile,  offending;  always 
bent  upon  (evil)  and  therefore,  when  dead,  go  to 
darkness  and  fall  with  their  heads  downwards  into 
hell ; — this    is   Amagandha,   but  not   the   eating  of 
flesh.  (247) 

11.  'Neither  the   flesh   of   fish,  nor  fasting,  nor 
nakedness,  nor  tonsure,  nor  matted  hair,  nor  dirt, 
nor  rough  skins,  nor  the  worshipping  of  the  fire,  nor 
the  many  immortal  penances  in  the  world,  nor  hymns, 
nor  oblations,  nor  sacrifice,  nor  observance  of  the 


seasons,  purify  a  mortal  who  has  not  conquered  his 


doubt 


(248) 


12.  '  The  wise  man  wanders  about  with  his  organs 
of  sense  guarded,  and  his  senses  conquered,  standing 
firm  in  the  Dhamma,  delighting  in  what  is  right  and 
mild;  having  overcome  all  ties  and  left  behind  all  pain, 
he  does  not  cling  to  what  is  seen  and  heard.'      (249) 

13.  Thus  Bhagavat  preached  this  subject  again 
and  again,  (and  the  Brahma^a)  who  was  accomplished 
in  the  hymns  (of  the  Vedas)  understood  it ;  the  Muni 
who  is  free  from  defilement,  independent,  and  difficult 
to  follow,  made  it  clear  in  various  stanzas.          (250) 

14.  Having  heard   Buddha's  well-spoken   words, 
which  are  free  from  defilement  and  send  away  all 
pain,  he  worshipped  Tathagata's  (feet)  in  humility, 
and  took  orders  at  once.  (251) 

Amagandhasutta  is  ended. 


3.  HIRISUTTA. 

On  true  friendship. 

1.  He  who  transgresses    and  despises   modesty, 
who  says,  '  I  am  a  friend/  but  does  not  undertake 
any  work  that  can  be  done,  know  (about)  him  :  '  he 
is  not  my  (friend).'  (252) 

2.  Whosoever  uses  pleasing  words  to  friends  with 
out  effect2,  him  the  wise  know  as  one  that  (only)  talks, 
but  does  not  do  anything.  (253) 

3.  He  is  not  a  friend  who  always  eagerly  suspects 
a  breach  and  looks  out  for  faults  ;  but  he  with  whom 
he  dwells  as  a  son  at  the  breast  (of  his  mother), 

1  Comp.  Dhp.  v.  141. 

3  Ananvayan  ti  yaw  atthaw  dassami  karissamiti  bhasati  tena 
ananugata^.   Commentator. 


MAHAMANGALASUTTA.  43 

he  is  indeed  a  friend  that  cannot  be  severed  (from 
him)  by  others.  (254) 

4.  He  who  hopes  for  fruit,  cultivates  the  energy 
that  produces  joy  and  the  pleasure  that  brings  praise, 
(while)  carrying  the  human  yoke  \  (255) 

5.  Having  tasted  the  sweetness  of  seclusion  and 
tranquillity  one  becomes  free  from  fear  and  free  from 
sin,  drinking  in  the  sweetness  of  the  Dhamma2.  (256) 

Hirisutta  is  ended. 


4.    MAHAMANGALASUTTA. 

Buddha  defines  the  highest  "blessing  to  a  deity.  —  Text  byGrimblot 
in  Journal  Asiatique,  t.  xviii  (1871),  p.  229,  and  by  Childers  in 
Kh.  Pa//$a,  p.  4  ;  translation  by  Gogerly  in  the  Ceylon  Friend, 
1839,  P-  2°8;  by  Childers  in  Kh.  PaMa,  p.  4;  and  by  L.  Feer 
in  Journal  Asiatique,  t.  xviii  (1871),  p.  296. 

So  it  was  heard  by  me  : 

At  one  time  Bhagavat  dwelt  at  Savatthi,  in  £eta- 
vana,  in  the  park  of  Anathapi/z^ika.  Then,  when 
the  night  had  gone,  a  deity  of  beautiful  appearance, 
having  illuminated  the  whole  £etavana,  approached 
Bhagavat,  and  having  approached  and  saluted  him, 
he  stood  apart,  and  standing  apart  that  deity  ad 
dressed  Bhagavat  in  a  stanza  : 

1.  'Many  gods  and  men  have  devised  blessings, 
longing  for  happiness,  tell  thou  (me)  the  highest 
blessing/  (257) 

2.  Buddha  said  :  '  Not  cultivating  (the  society  of) 


1  Pamu^akarawaw 
Pasawsavahana7#  sukhaw 
Phalanisaffzso  *  bh&veti 
Vahanto  porisaw  dhuraw. 

2  Comp.  Dhp.  v.  205. 

*  Phalam  pa/ikankhamano  phalanisamso.    Commentator. 


44  KULAVAGGA. 


fools,  but  cultivating  (the  society  of)  wise  men,  wor 
shipping  those  that  are  to  be  worshipped,  this  is  the 
highest  blessing.  (258) 

3.  '  To  live  in  a  suitable  country,  to  have  done 
good  deeds  in  a  former  (existence),  and  a  thorough 
study  of  one's  self,  this  is  the  highest  blessing.   (259) 

4.  *  Great  learning  and  skill,  well-learnt  discipline,  and 
well-spoken  words,  this  is  the  highest  blessing.    (260) 

5.  'Waiting  on  mother  and  father,  protecting  child 
and  wife,   and    a  quiet  calling,  this  is  the  highest 
blessing.  (261) 

6.  '  Giving    alms,    living    religiously,    protecting 
relatives,  blameless  deeds,  this  is  the  highest  bless 
ing.  (262) 

7.  '  Ceasing  and  abstaining  from  sin,   refraining 
from  intoxicating  drink,  perseverance  in  the  Dham- 
mas,  this  is  the  highest  blessing.  (263) 

8.  '  Reverence  and  humility,  contentment  and  gra 
titude,  the  hearing  of  the  Dhamma  at  due  seasons, 
this  is  the  highest  blessing.  (264) 

9.  '  Patience  and  pleasant  speech,  intercourse  with 
Samaras,  religious  conversation  at  due  seasons,  this 
is  the  highest  blessing.  (265) 

10.  '  Penance    and    chastity,   discernment   of  the 
noble  truths,  and  the  realisation  of  Nibbana,  this  is 
the  highest  blessing.  (266) 

11.  'He  whose  mind  is  not  shaken  (when  he  is) 
touched  by  the  things  of  the  world  (lokadhamma), 
(but  remains)  free  from  sorrow,  free  from  defilement, 
and  secure,  this  is  the  highest  blessing.  (267) 

12.  'Those  who,  having  done  such  (things),  are 
undefeated  in  every  respect,  walk  in  safety  every 
where,  theirs  is  the  highest  blessing/  (268) 

Mahamangala  is  ended. 


SUZILOMASUTTA.  45 


5.    StiATILOMASUTTA. 

The  Yakkha  Su/£iloma  threatens  to  harm  Buddha,  if  he  cannot 
answer  his  questions.  Buddha  answers  that  all  passions  pro 
ceed  from  the  body. 

So  it  was  heard  by  me  : 

At  one  time  Bhagavat  dwelt  at  Gaya  (seated)  on 
a  stone  seat  in  the  realm  of  the  Yakkha  Su/£iloma. 
And  at  that  time  the  Yakkha  Khara  and  the  Yakkha 
Su/£iloma  passed  by,  not  far  from  Bhagavat.  And 
then  the  Yakkha  Khara  said  this  to  the  Yakkha 
Su/£iloma  :  *  Is  this  man  a  Samara  ?' 

Su/£iloma  answered :  '  He  is  no  Samara,  he  is  a 
Sama^aka  (a  wretched  Samara)  ;  however  I  will 
ascertain  whether  he  is  a  Samara  or  a  Samamka.' 

Then  the  Yakkha  Su/£iloma  went  up  to  Bhagavat, 
and  having  gone  up  to  him,  he  brushed  against 
Bhagavat's  body.  Then  Bhagavat  took  away  his 
body.  Then  the  Yakkha  SMiloma  said  this  to 
Bhagavat :  *  O  Samara,  art  thou  afraid  of  me  ?' 

Bhagavat  answered  :  'No,  friend,  I  am  not  afraid 
of  thee,  but  thy  touching  me  is  sinful.' 

Su/£iloma  said :  *  I  will  ask  thee  a  question,  O 
Samara  ;  if  thou  canst  not  answer  it  I  will  either 
scatter  thy  thoughts  or  cleave  thy  heart,  or  take  thee 
by  the  feet  and  throw  thee  over  to  the  other  shore 
of  the  Ganga.' 

Bhagavat  answered  :  '  I  do  not  see,  O  friend, 
neither  in  this  world  together  with  the  world  of  the 
Devas,  Maras,  Brahmans,  nor  amongst  the  genera 
tion  of  Samara  and  Brahma^as,  gods  and  men,  the 
one  who  can  either  scatter  my  thoughts  or  cleave 
my  heart,  or  take  me  by  the  feet  and  throw  me  over 


46  tfULAVAGGA. 


to  the  other  shore  of  the  Ganga.  However  ask,  O 
friend,  what  thou  pleasest.'  Then  the  Yakkha 
Su/£iloma  addressed  Bhagavat  in  a  stanza  : 

1.  'What   origin   have   passion  and  hatred,    dis 
gust,  delight,  and  horror  ?  wherefrom  do  they  arise  ? 
whence  arising  do  doubts  vex  the  mind,  as  boys  vex 
a  crow  ?'  (269) 

2.  Buddha  said  :   '  Passion  and  hatred  have  their 
origin  from  this  (body),  disgust,  delight,  and  horror 
arise  from  this  body ;  arising  from  this  (body)  doubts 
vex  the  mind,  as  boys  vex  a  crow.  (270) 

3.  *  They  originate  in  desire,  they  arise  in  self, 
like  the  shoots  of  the  banyan  tree ;  far  and  wide 
they  are  connected  with  sensual  pleasures,  like  the 
maluva  creeper  spread  in  the  wood.  (27l) 

4.  *  Those  who  know  whence  it  (sin)  arises,  drive 
it  away.      Listen,   O   Yakkha !      They  cross   over 
this  stream  that  is  difficult  to  cross,  and  has  not 
been  crossed  before,  with  a  view  to  not  being  born 
again.'  (272) 

SiX£ilomasutta  is  elided. 


6.  DHAMMAA'ARIYASUTTA  OR  KAPILA- 
SUTTA. 

The  Bhikkhus  are  admonished  to  rid  themselves  of  sinful  persons, 
and  advised  to  lead  a  pure  life. 

1.  A  just  life,  a  religious  life,  this  they  call  the 
best  gem,  if  any  one  has  gone  forth  from  house-life 
to  a  houseless  life.  (273) 

2.  But  if  he  be  harsh-spoken,  and  like  a  beast 
delighting  in  injuring  (others),  then  the  life  of  such 
a  one  is  very  wicked,   and  he    increases  his  own 
pollution.  (274) 


BRAHMA^ADHAMMIKASUTTA.  47 

3.  A  Bhikkhu  who  delights  in  quarrelling  and  is 
shrouded  in  folly,  does  not  understand  the  Dhamma 
that  is  preached  and  taught  by  Buddha.  (275) 

4.  Injuring  his  own  cultivated  mind,  and  led  by 
ignorance,  he  does  not  understand  that  sin  is  the 
way  leading  to  hell.  (2?6) 

5.  Having  gone  to  calamity,  from  womb  to  womb, 
from  darkness  to  darkness,  such  a  Bhikkhu  verily, 
after  passing  away,  goes  to  pain.  (277) 

6.  As  when  there  is  a  pit  of  excrement  (that  has  be 
come)  full  during  a  number  of  years, — he  who  should 
be  such  a  one  full  of  sin  is  difficult  to  purify.     (278) 

7.  Whom  you  know  to  be  such  a  one,  O  Bhikkhus, 
(a  man)  dependent  on  a  house,  having  sinful  desires, 
sinful   thoughts,  and   being  with  sinful  deeds  and 
objects,  (279) 

8.  Him  do  avoid,  being  all  in  concord ;   blow  him 
away  as  sweepings,  put  him  away  as  rubbish.     (280) 

9.  Then  remove  as  chaff  those  that  are  no  Sama 
ras,  (but  only)  think  themselves,  blowing  away  those 
that  have  sinful  desires  and  those  with  sinful  deeds 
and  objects.  (2%l) 

10.  Be  pure   and   live   together   with   the  pure, 
being  thoughtful ;  then  agreeing  (and)  wise  you  will 
put  an  end  to  pain. 

Dhamma^ariyasutta  is  ended. 


7.  BRAHMA^VADHAMMIKASUTTA. 

Wealthy  Brahmawas  come  to  Buddha,  asking  about  the  customs  of 
the  ancient  Brahma«as.  Buddha  describes  their  mode  of  life 
and  the  change  wrought  in  them  by  seeing  the  king's  riches,  and 
furthermore,  how  they  induced  the  king  to  commit  the  sin  of 


48  J^JLAVAGGA. 


having  living  creatures  slain  at  sacrifices.  On  hearing  Buddha's 
enlightened  discourse  the  wealthy  Brahmawas  are  converted. 
Compare  Sp.  Hardy's  Legends,  p.  46. 

So  it  was  heard  by  me  : 

At  one  time  Bhagavat  dwelt  at  Savatthi,  in  <9eta- 
vana,  in  the  park  of  Anathapi^ika.  Then  many 
wealthy  Brahma^as  of  Kosala,  decrepit,  elderly,  old, 
advanced  in  age,  or  arrived  at  extreme  old  age,  went 
to  Bhagavat,  and  having  gone  to  him  they  talked 
pleasantly  with  him,  and  after  having  had  some 
pleasant  and  remarkable  talk  with  him,  they  sat 
down  apart.  Sitting  down  apart  these  wealthy 
Brahma;/as  said  this  to  Bhagavat :  '  O  venerable 
Gotama,  are  the  Brahma^as  now-a-days  seen  (en 
gaged)  in  the  Brahmanical  customs  (dhamma)  of 
the  ancient  Brahma/zas  ?' 

Bhagavat  answered  :  *  The  Brahma^as  now-a-days, 
O  Brahmawas,  are  not  seen  (engaged)  in  the  Brah 
manical  customs  of  the  ancient  Brahma;zas.' 

The  Brahma;zas  said  :  '  Let  the  venerable  Gotama 
tell  us  the  Brahmanical  customs  of  the  ancient  Brah- 
ma^as,  if  it  is  not  inconvenient  to  the  venerable 
Gotama.' 

Bhagavat  answered  :  '  Then  listen,  O  Brahma^as, 
pay  great  attention,  I  will  speak/ 

'  Yes,'  so  saying  the  wealthy  Brahmawas  listened 
to  Bhagavat.  Bhagavat  said  this  : 

1 .  The  old  sages  (isayo)  were  self-restrained,  peni 
tent  ;    having   abandoned   the    objects    of  the    five 
senses,  they  studied  their  own  welfare.  (2^3) 

2.  There  were  no  cattle  for  the  Brahma^as,  nor 
gold,  nor  corn,  (but)  the  riches  and  corn  of  medita 
tion  were  for  them,  and  they  kept  watch  over  the 
best  treasure.  (284) 


BRAHMAtfADHAMMIKASUTTA.  49 

3.  What  was  prepared  for  them  and  placed  as  food 
at  the  door,  they  thought  was  to  be  given  to  those  that 
seek  for  what  has  been  prepared  by  faith.          (285) 

4.  With  garments  variously  coloured,  with  beds 
and  abodes,  prosperous  people  from  the  provinces 
and    the   whole    country  worshipped   those    Brah- 
ma^as.  (286) 

5.  Inviolable  were  the  Brahma^as,  invincible,  pro 
tected  by  the  Dhamma,  no  one  opposed  them  (while 
standing)  at  the  doors  of  the  houses  anywhere.  (287) 

6.  For  forty-eight  years  they  practised  juvenile 
chastity,  the  Brahma^as  formerly  went  in  search  of 
science  and  exemplary  conduct.  (288) 

7.  The  Brahma^as  did  not  marry  (a  woman  be 
longing  to)  another  (caste),  nor  did  they  buy  a  wife  ; 
they   chose   living   together    in    mutual    love  after 
having  come  together.  (289) 

8.  Excepting  from  the  time  about  the  cessation  of 
the  menstruation  else  the  Brahma^as  did  not  indulge 
in  sexual  intercourse 1.  (29°) 

9.  They   praised    chastity  and  virtue,   rectitude, 
mildness,  penance,  tenderness,  compassion,  and  pa 
tience.  (29J) 

10.  He  who  was  the  best  of  them,  a  strong  Brah- 
ma^a,  did   not    (even)   in    sleep   indulge   in  sexual 
intercourse.  (292) 

11.  Imitating  his  practices  some  wise  men  in  this 
world  praised  chastity  and  patience.  (293) 

12.  Having  asked  for  rice,  beds,  garments,  butter, 
and  oil,  and  gathered  them  justly,  they  made  sacri- 

1   Amlatra  tamha  samaya 
Utuveramamm  pati 
Antara  methuna^  dhammaw 
Nasu  ga/£^anti  brahmawa. 
[10]  E 


50  tftjLAVAGGA. 


fices  out  of  them,  and  when  the  sacrifice  came  on, 
they  did  not  kill  cows.  (294) 

13.  Like  unto  a  mother,  a  father,  a  brother,  and 
other  relatives  the  cows   are   our   best  friends,  in 
which  medicines  are  produced.  (295) 

14.  They  give  food,  and  they  give  strength,  they 
likewise  give  (a  good)  complexion  and  happiness  ; 
knowing  the  real  state   of  this,   they  did  not  kill 
cows.  (296) 

15.  They    were    graceful,    large,    handsome,    re 
nowned,  Brahma^as   by   nature,    zealous   for   their 
several  works ;   as  long  as  they  lived  in  the  world, 
this  race  prospered.  (297) 

1 6.  But  there  was  a  change  in  them:  after  gra 
dually  seeing   the    king's    prosperity  and    adorned 
women,  (298) 

17.  Well-made  chariots  drawn  by  noble  horses, 
carpets  in  variegated  colours,  palaces  and  houses, 
divided  into  compartments  and  measured  out,    (299) 

1 8.  The   great   human  wealth,  attended   with    a 
number  of  cows,  and  combined  with  a  flock  of  beau 
tiful  women,  the  Brdhma^as  became  covetous.  (300) 

19.  They  then,  in  this  matter,  having  composed 
hymns,  went  to  Okkaka,  and  said  :  '  Thou  hast  much 
wealth  and  corn,  sacrifice  thy  great  property,  sacrifice 
thy  great  wealth.'  (301) 

20.  And  then  the  king,  the  lord  of  chariots,  in 
structed    by  the    Brahma/zas,   brought   about   assa- 
medha,   purisamedha,    sammapasa,    and    va/£apeyya 
without  any  hinderance,  and  having  offered   these 
sacrifices  he  gave  the  Brahma^as  wealth  :        (302) 

21.  Cows,  beds,  garments,  and  adorned  women, 
and  well-made    chariots,   drawn    by   noble    horses, 
carpets  in  variegated  colours,  (303) 


BRAHMAtf ADHAMMIKASUTTA.  5  I 

22.  Beautiful  palaces,  well  divided  into  compart 
ments  ;  and  having  filled  these  with  different  (sorts  of) 
corn,  he  gave  this  wealth  to  the  Brahma^as.      (304) 

23.  And  they  having  thus  received  wealth  wished 
for  a  store,  and  the  desire  of  those  who  had  given 
way  to  (their)  wishes  increased  still  more  ;  they  then, 
in  this  matter,  having  composed  hymns,  went  again 
to  Okkaka,  and  said  :  (3°5) 

24.  *  As  water,  earth,  gold,  wealth,  and  corn,  even 
so  are  there  cows  for  men,  for  this  is  a  requisite  for 
living  beings ;  sacrifice  thy  great  property,  sacrifice 
thy  wealth/  (306) 

25.  And  then  the  king,  the  lord  of  chariots,  in 
structed  by  the  Brahma^as,  caused  many  hundred 
thousand  cows  to  be  slain  in  offerings.  (30 7) 

26.  The  cows,  that  are  like  goats,  do  not  hurt 
any  one  with  their  feet  or  with  either  of  their  horns, 
they  are  tender,  and  yield  vessels  (of  milk), — seizing 
them  by  the  horns  the  king  caused  them  to  be  slain 
with  a  weapon.  (3°8) 

27.  Then   the    gods,    the   forefathers,    Inda,    the 
Asuras,  and   the    Rakkhasas    cried    out :    '  This  is 
injustice/    because    of  the   weapon    falling   on   the 
cows.  (309) 

28.  There  were  formerly  three  diseases:   desire, 
hunger,  and  decay,  but  from  the  slaying  cf  cattle 
there  came  ninety-eight  (3IQ) 

29.  This  injustice  of  (using)   violence    that   has 
come   down  (to  us),   was   old ;   innocent  (cows)  are 
slain,  the  sacrificing  (priests)   have  fallen  off  from 
the  Dhamma.  (311) 

30.  So  this  old  and  mean  Dhamma  is  blamed  by 
the  wise ;  where  people  see  such  a  one,  they  blame 
the  sacrificing  priest.  (312) 

E  2 


52  tf^LAVAGGA. 


31.  So  Dhamma  being  lost,  the  Suddas  and  the 
Vessikas  disagreed,  the  Khattiyas  disagreed  in  mani 
fold  ways,  the  wife  despised  her  husband.  (3 1 3) 

32.  The  Khattiyas  and  the  Brahma/zas  and  those 
others  who  had  been  protected  by  their  castes,  after 
doing  away  with  their  disputes  on  descent,  fell  into 
the  power  of  sensual  pleasures.  (3H) 

This  having  been  said,  those  wealthy  Brahma^as 
said  to  Bhagavat  as  follows  : 

'  It  is  excellent,  O  venerable  Gotama!  It  is  excel 
lent,  O  venerable  Gotama !  As  one  raises  what  has 
been  overthrown,  or  reveals  what  has  been  hidden, 
or  tells  the  way  to  him  who  has  gone  astray,  or 
holds  out  an  oil  lamp  in  the  dark  that  those  who 
have  eyes  may  see  the  objects,  even  so  by  the 
venerable  Gotama  in  manifold  ways  the  Dhamma 
has  been  illustrated  ;  we  take  refuge  in  the  vener 
able  Gotama,  in  the  Dhamma,  and  in  the  Assembly 
of  Bhikkhus ;  may  the  venerable  Gotama  receive  us 
as  followers  (upasaka),  who  from  this  day  for  life 
have  taken  refuge  (in  him)/ 

Brahma^adhammikasutta  is  ended. 


8.    NAVASUTTA. 

On  choosing  a  good  and  learned  teacher. 

1.  A   man   should  worship  him  from  whom   he 
learns  the   Dhamma,  as  the  gods  (worship)   Inda; 
the  learned  man  being  worshipped  and  pleased  with 
him,  makes  the  (highest)  Dhamma  manifest.      (315) 

2.  Having  heard  and  considered  that  (Dhamma), 
the  wise   man   practising  the   Dhamma  that  is   in 


NAVASUTTA.  53 


accordance  with  the  (highest)  Dhamma,  becomes 
learned,  expert,  and  skilful,  strenuously  associating 
with  such  a  (learned  teacher).  (3l6) 

3.  He  who  serves  a  low  (teacher),  a  fool  who  has 
not  understood  the  meaning,  and  who  is  envious, 
goes  to  death,  not  having  overcome  doubt,  and  not 
having  understood  the  Dhamma.  (31?) 

4.  As  a  man,   after   descending  into    a  river,   a 
turgid  water  with  a  rapid  current,  is  borne  along 
following  the  current, — how  will  he  be  able  to  put 
others  across  ?  (S1^) 

5.  Even  so  how  will  a  man,  not  having  under 
stood  the   Dhamma,  and  not  attending  to  the  ex 
planation  of  the  learned  and  not  knowing  it  himself, 
not  having  overcome  doubt,  be  able  to  make  others 
understand  it  ?  (3J9) 

6.  As  one,  having  gone  on  board  a  strong  ship, 
provided  with  oars  and  rudder,  carries  across  in  it 
many  others,  knowing  the  way  to  do  it,  and  being 
expert  and  thoughtful,  (320) 

7.  So  also  he  who  is  accomplished,  of  a  cultivated 
mind,  learned,  intrepid,  makes  others  endowed  with 
attention   and  assiduity  understand    it,   knowing  (it 
himself).  (321) 

8.  Therefore    indeed   one    should   cultivate   (the 
society   of)   a   good    man,    who   is    intelligent    and 
learned ;  he  who  leads  a  regular  life,  having  under 
stood  what  is  good  and   penetrated  the  Dhamma, 
will  obtain  happiness.  (322) 

Navasutta  is  ended. 


54 


9.    KU/SILASUTTA. 

How  to  obtain  the  highest  good. 

1.  By  what  virtue,  by  what  conduct,  and  perform 
ing  what  works,  will  a  man  be  perfectly  established 
(in    the    commandments)    and    obtain    the    highest 
good?  (323) 

2.  Let  him  honour  old  people,  not  be  envious, 
let  him  know  the  (right)  time  for  seeing  his  teachers, 
let  him  know  the  (right)  moment  for  listening  to  their 
religious  discourses,  let  him  assiduously  hearken  to 
their  well-spoken  (words).  (324) 

3.  Let  him  in  due  time  go  to  the  presence  of  his 
teachers,  let  him  be  humble  after  casting  away  ob 
stinacy,  let  him  remember  and  practise  what  is  good, 
the  Dhamma,  self-restraint,  and  chastity.  (325) 

4.  Let  his  pleasure  be  the  Dhamma,  let  him  de 
light   in   the   Dhamma,  let  him    stand  fast  in   the 
Dhamma,  let  him   know  how  to   enquire   into   the 
Dhamma,   let  him  not  raise   any  dispute  that  pol 
lutes  the    Dhamma,    and    let   him  spend   his  time 
in  (speaking)  well-spoken  truths  1.  (326) 

5.  Having  abandoned  ridiculous  talk,  lamentation, 
corruption,  deceit,  hypocrisy,  greediness  and  haughti 
ness,  clamour  and  harshness,  depravity  and  foolish 
ness,  let  him  live  free  from  infatuation,  with  a  steady 
mind.  (327) 

6.  The  words,  the  essence   of  which    is   under 
stood,  are  well  spoken,  and  what  is  heard,  if  under 
stood,  contains  the  essence  of  meditation ;  but  the 
understanding  and  learning  of  the  man  who  is  hasty 
and  careless,  does  not  increase.  (o2^) 

1  Comp.  Dhp.  v.  364. 


RAHULASUTTA.  55 


7.  Those  who  delight  in  the  Dhamma,  proclaimed 
by  the  venerable  ones,  are  unsurpassed  in  speech, 
mind  and  work,  they  are  established  in  peace,  ten 
derness  and  meditation,  and  have  gone  to  the  essence 
of  learning  and  understanding.  (329) 

Kiwsllasutta  is  ended. 


10.    UTV^ANASUTTA. 

Advice  not  to  be  lukewarm  and  slothful. 

1.  Rise,  sit  up,  what  is  the  use  of  your  sleeping ;  to 
those  who  are  sick,  pierced  by  the  arrow  (of  pain), 
and  suffering,  what  sleep  is  there  ?  (330) 

2.  Rise,  sit  up,  learn  steadfastly  for  the  sake  of 
peace,  let  not  the  king  of  death,  knowing  you  to 
be  indolent  (pamatta),  befool  you  and  lead  you  into 
his  power.  (33  0 

3.  Conquer  this  desire  which  gods  and  men  stand 
wishing  for   and   are   dependent  upon,   let  not  the 
(right)  moment  pass  by  you ;  for  those  who  have 
let  the  (right)  moment  pass,  will  grieve  when  they 
have  been  consigned  to  hell.  (332) 

4.  Indolence  (pamada)    is    defilement,  continued 
indolence  is  defilement ;  by  earnestness  (appamada) 
and  knowledge  let  one  pull  out  his  arrow.  (333) 

U^Mnasutta  is  ended. 


11.    RAHULASUTTA. 

Buddha  recommends  the  life  of  a  recluse  to  Rahula,  and  admonishes 
him  to  turn  his  mind  away  from  the  world  and  to  be  moderate. 

i.   Bhagavat  said:    'Dost  thou   not  despise    the 
wise  man,  from  living  with  him  constantly  ?     Is  he 


56  irflLAVAGGA. 


who   holds    up    a  torch   to  mankind  honoured   by 
thee?'  (334) 

2.  Rahula :  '  I  do  not  despise  the  wise  man,  from 
living  with  him  constantly ;  he  who  holds  up  a  torch 
to  mankind  is  always  honoured  by  me/  (335) 

Vatthugatha. 

3.  Bhagavat :  '  Having  abandoned  the  objects  of 
the  five  senses,   the   beautiful,  the   charming,  and 
gone  out  from  thy  house  with  faith,  do  thou   put 
an  end  to  pain.  (336) 

4.  '  Cultivate  (the  society  of)  virtuous  friends  and 
a   distant  dwelling-place,   secluded  and    quiet;    be 
moderate  in  food1.  (33?) 

5.  '  Robes,    alms   (in   bowl),    requisites    (for    the 
sick),   a  dwelling-place, — do   not  thirst  after  these 
(things),  that  thou  mayest  not  go  back  to  the  world 
again.  (338) 

6.  *  Be  subdued  according  to  the  precepts,  and  as 
to  the  five  senses,  be  attentive  as  regards  thy  body, 
and  be  full  of  disgust  (with  the  world).  (339) 

7.  '  Avoid  signs,  what  is  pleasant  and  is  accom 
panied  with  passion,  turn  thy  mind  undisturbed  and 
well  composed  to  what  is  not  pleasant.  (340) 

8.  ' Cherish  what    is    signless,  leave   the  inclina 
tions   for   pride  ;    then    by   destroying    pride   thou 
shalt  wander  calm/  (34 1) 

So  Bhagavat  repeatedly  admonished  the  venera 
ble  Rahula  with  these  stanzas. 

Rahulasutta  is  ended. 

1    Mitte  bha^assu  kalyawe 
Pantaw  k&  sayanasanaw 
Vivittaw  appanigghosa#z, 
Mattawwfi  hohi  bho^ane. 
Comp.  Dhp.  v.  185  and  v.  375. 


VANGf  SASUTTA.  5  7 


12.   VANGlSASUTTA. 

Vangisa  desires  to  know  the  fate  of  Nigrodhakappa,  whether  he 
has  been  completely  extinguished,  or  whether  he  is  still  with 
some  elements  of  existence  left  behind.  He  is  answered  by 
Buddha. 

So  it  was  heard  by  me  : 

At  one  time  Bhagavat  dwelt  at  A/avi,  in  the 
temple  of  Agga/ava.  At  that  time  the  teacher  of 
the  venerable  Vangisa,  the  Thera,  by  name  Nigro 
dhakappa,  had  attained  bliss  not  long  before  (a/£ira- 
parinibbuta).  Then  this  reflection  occurred  to  the 
venerable  Vangisa,  while  retired  and  meditating : 

Whether  my  teacher  be  blessed  (parinibbuta)  or 
whether  he  be  not  blessed.  Then  the  venerable 
Vangisa,  at  the  evening  time,  coming  forth  from  his 
retirement  went  to  Bhagavat,  and  having  gone  to 
him  he  sat  down  apart  after  saluting  him,  and  sit 
ting  down  apart  the  venerable  Vangisa  said  this 
to  Bhagavat  : 

*  Lord,  while  retired  and  meditating,  this  reflec 
tion  occurred  to  me  here  :  Whether  my  teacher  be 
blessed  or  whether  he  be  not  blessed.' 

Then  the  venerable  Vangisa,  rising  from  his  seat, 
throwing  his  robe  over  one  shoulder  and  bending 
his  joined  hands  towards  Bhagavat,  addressed  him 
in  stanzas : 

1.  'We  ask  the  Master  of  excellent  understand 
ing  :  he  who  in  this  world  had  cut  off  doubt,  died 
at  Aggd/ava,  a  Bhikkhu,  well  known,  famous,  and 
of  a  calm  mind.  (342) 

2.  'The  name   "  Nigrodhakappa"  was  given   to 
that  Brahma^a  by  thee,  O  Bhagavat ;  he  wandered 


58  jrflLAVAGGA. 


about  worshipping  thee,  having  liberation  in  view, 
strong,  and  seeing  Nibbana.  (343) 

3.  '  O  Sakka,  thou  all-seeing,  we  all  wish  to  learn 
(something  about)  this  disciple  ;  our  ears  are  ready 
to    hear,    thou    art    our    Master,    thou    art   incom 
parable.  (344) 

4.  *  Cut  off  our  doubt,  tell  me  of  him,  inform  us 
of  the  blessed,  O  thou  of  great  understanding  ;  speak 
in  the  midst  of  us,  O  thou  all-seeing,  as  the  thousand- 
eyed  Sakka  (speaks  in  the  midst)  of  the  gods.    (345) 

5.  'Whatever  ties  there  are  in  this  world  (con 
stituting)  the  way  to  folly,  combined  with  ignorance, 
forming  the  seat  of  doubt,  they  do  not  exist  before 
Tathagata,  for  he  is  the  best  eye  of  men.  (346) 

6.  '  If  a  man  does  not  for  ever  dispel  the  sin  as 
the  wind  (dispels)  a  mass  of  clouds,  all  the  world 
will  be  enveloped  in  darkness,  not  even  illustrious 
men  will  shine.  (34?) 

7.  '  Wise  men  are  light-bringers,  therefore,  O  wise 
man,  I  consider  thee  as  such  a  one  ;  we  have  come 
to  him  who  beholds  meditation,  reveal  Kappa  to  us 
in  the  assembly.  (348) 

8.  '  Uplift    quickly,    O    thou    beautiful    one,    thy 
beautiful  voice,  like   the  swans    drawing  up   (their 
necks),   sing  softly  with  a  rich  and  well-modulated 
voice;  we  will  all  listen  to  thee  attentively.    (349) 

9.  '  Having  earnestly  called  upon  him  who  has 
completely  left  birth  and  death  behind  and  shaken 
off  (sin),  I  will  make  him  proclaim  the  Dhamma,  for 
ordinary  people  cannot  do  what  they  want,  but  the 
Tathagatas  act  with  a  purpose1.  (35°) 


asesaw 

Niggayha  dhonaw  vadessami  dhammaw, 
Na  kamakaro  hi  puthu^ananaw 
Sawkheyyakaro  £a  tathagatanaw. 


VANGISASUTTA.  59 


10.  '  This  full  explanation  by  thee,  the  perfectly 
wise,  is  accepted,  this  last  clasping  of  the  hands  is 
well  bent,  O  thou  of  high  wisdom,  knowing  (Kappa's 
transmigration),  do  not  delude  us1.  (35 0 

11.  'Having  perfectly2  comprehended  the  Dham- 
ma  of  the  venerable  ones,  do  not  delude  (us),  O  thou 
of  unsurpassed  strength,  knowing  (everything) ;   as 
one  in  the  hot  season  pained  by  the  heat  (longs  for) 
water,  so  I  long  for  thy  words ;  send  a  shower  of 
learning.  (352) 

12.  '  The  rich  religious  life  which  Kappayana  led, 
has   not  that  been  in   vain   (to  him),  has   he  been 
(completely)  extinguished,  or  is  he  still  with  some 
elements  of  existence  (left  behind)  ?     How  he  was 
liberated,  that  we  want  to  hear.'  (353) 

1 3.  Bhagavat :  '  He  cut  off  the  desire  for  name  and 
form  in  this  world,'  —  so  said  Bhagavat,-  '  Kasha's 
(i.e.  Mara's)   stream,  adhered  to   for   a    long  time, 
he    crossed    completely   birth    and    death,'    so    said 
Bhagavat,  the  best  of  the  five  (Brahma;zas,  pa;z/£a- 
vaggiya).  (354) 

14.  Vangisa  :   '  Having  heard  thy  word,  O  thou 
the  best  of  the  Isis,  I  am  pleased ;  not  in  vain  have 
I  asked,  the  Brahma/za  did  not  deceive  me.         (355) 

15.  'As  he  talked  so  he  acted,  he  was   a   (true) 
disciple  of  Buddha,  he  cut  asunder  the  outspread 
strong  net  of  deceitful  death.  (356) 

1 6.  '  Kappiya  (Kappayana)  saw,  O  Bhagavat,  the  be- 

1  Sampannaveyyakarana/w  tava-y-idaw 
Samug^upaTMiassa  samuggahita/w, 
Ayam  af^ali  pa/^imo  suppanamito, 
Ma  mohayi  ^anam  anomapa?~ma. 

2  Parovaran  ti  lokuttaralokiyavasena    sundarasundaraw    dure 
santikaw  va.  Commentator. 


6O  tfULAVAGGA. 


ginning  of  attachment,  Kappayana  verily  crossed  the 

realm  of  death,  which  is  very  difficult  to  cross.'    (357) 

Vaiigisasutta  is  ended. 


13.    SAMMAPARIBBA^ANIYASUTTA. 

The  right  path  for  a  Bhikkhu. 

1.  '  We  will  ask  the  Muni  of  great  understanding, 
who  has  crossed,  gone  to  the  other  shore,  is  blessed 
(parinibbuta),    and   of  a    firm    mind  :  How  does  a 
Bhikkhu  wander  rightly  in  the  world,  after  having 
gone    out    from    his    house    and    driven    away    de 
sire  ? '  (358) 

2.  '  He  whose  (ideas  of)  omens,  meteors,  dreams 
and  signs  are  destroyed,' — so  said  Bhagavat, — '  such 
a  Bhikkhu  who   has   abandoned   the   sinful   omens, 
wanders  rightly  in  the  world.  (359) 

3.  '  Let  the  Bhikkhu  subdue  his  passion  for  human 
and  divine   pleasures,  then  after  conquering  exist 
ence  and  understanding  the  Dhamma,   such  a  one 
will  wander  rightly  in  the  world.  (360) 

4.  *  Let   the   Bhikkhu,  after  casting  behind  him 
slander  and  anger,   abandon    avarice    and    be    free 
from  compliance  and  opposition,  then  such  a  one 
will  wander  rightly  in  the  world.  (361) 

5.  *  He    who    having    left   behind    both    what    is 
agreeable    and   what    is    disagreeable,    not   seizing 
upon  anything,  is  independent  in  every  respect  and 
liberated  from  bonds,  such  a  one  will  wander  rightly 
in  the  world.  (362) 

6.  '  He  does  not  see  any  essence  in  the  Upadhis, 
having  subdued  his  wish  and  passion  for  attachments, 


SAMMAPARIBBAGANIYASUTTA.  6 1 

he  is  independent  and  not  to  be  led  by  others,  such 
a  one  will  wander  rightly  in  the  world l.  (363) 

7.  '  He  who  is  not  opposed  (to  any  one)  in  word, 
thought  or  deed,  who,  after  having  understood  the 
Dhamma  perfectly,  longs  for  the  state  of  Nibbana, 
such  a  one  will  wander  rightly  in  the  world.      (364) 

8.  'He   who  thinking    "  he  salutes   me"   is   not 
elated,  the  Bhikkhu  who,  although  abused,  does  not 
reflect  (upon  it,  and)  having   received   food    from 
others  does  not  get  intoxicated  (with   pride),   such 
a  one  will  wander  rightly  in  the  world.  (365) 

9.  '  The  Bhikkhu  who,  after  leaving  behind  covet- 
ousness  and  existence,  is  disgusted  with  cutting  and 
binding  (others),  he  who  has  overcome  doubt,  and 
is  without  pain,  such  a  one  will  wander  rightly  in 
the  world.  (366) 

10.  'And  knowing  what  becomes  him,  the  Bhik 
khu  will  not  harm  any  one  in  the  world,   under 
standing  the  Dhamma  thoroughly,  such  a  one  will 
wander  rightly  in  the  world.  (36?) 

11.  '  He  to  whom  there  are  no  affections  what 
soever,  whose  sins  are  extirpated  from  the  root,  he 
free  from  desire  and  not  longing  (for  anything),  such 
a  one  will  wander  rightly  in  the  world.  (368) 

12.  *  He  whose  passions  have  been  destroyed,  who 
is  free  from  pride,  who  has  overcome  all  the  path  of 
passion,  is  subdued,  perfectly  happy  (parinibbuta), 
and  of  a  firm  mind,  such  a  one  will  wander  rightly 
in  the  world.  (369) 

13.  'The  believer,  possessed  of  knowledge,  see- 

1  Na  so  upadhisu  saram  eti 
Adanesu  vineyya 
So  anissito  anawlaneyyo 
Samma  so. 


62 


ing  the  way  (leading  to  Nibbana),  who  is  no  partisan 
amongst  the  partisans  (of  the  sixty-two  philosophical 
views),  wise  after  subduing  covetousness,  anger,  such 
a  one  will  wander  rightly  in  the  world.  (37°) 

14.  'He  who  is  pure  and  victorious,  who  has  re 
moved  the  veil  (of  the  world),  who  is  subdued  in  the 
Dhammas,  has  gone  to  the  other  shore,  is  without 
desire,  and  skilled  in  the  knowledge  of  the  cessation 
of  the  Sa;;zkharas,  such  a  one  will  wander  rightly  in 
the  world.  (371) 

15.  'He  who  has  overcome  time   (kappatita)  in 
the  past  and  in  the  future,  is  of  an  exceedingly  pure 
understanding,  liberated  from  all  the  dwelling-places 
(of  the  mind),  such  a  one  will  wander  rightly  in  the 
world.  (372) 

1 6.  *  Knowing  the  step  (of  the  four  truths),  under 
standing  the  Dhamma,  seeing  clearly  the  abandon 
ment  of  the  passions,  destroying  all  the  elements  of 
existence  (upadhi),  such  a  one  will  wander  rightly  in 
the  world.'  (373) 

1 7.  '  Certainly,  O   Bhagavat,  it  is  so  :  whichever 
Bhikkhu   lives    in    this    way,   subdued    and    having 
overcome  all  bonds,  such  a  one  will  wander  rightly 
in  the  world.'  (374) 

Sammaparibba^aniyasutta  is  ended. 


14.    DHAMMIKASUTTA. 

Buddha  shows  Dhammika  what  the  life  of  a  Bhikkhu  and  what 
the  life  of  a  householder  ought  to  be. 

So  it  was  heard  by  me  : 

At  one  time  Bhagavat  dwelt  at  Savatthi,  in  <9eta- 
vana,  in  the  park  of  Anathapi^ika.  Then  the 
follower  (upasaka)  Dhammika,  together  with  five 


DHAMMIKASUTTA.  63 


hundred  followers,  went  to  Bhagavat,  and  having 
gone  to  Bhagavat  and  saluted  him,  he  sat  down 
apart;  sitting  down  apart  the  follower  Dhammika 
addressed  Bhagavat  in  stanzas  : 

1.  '  I  ask  thee,  O  Gotama  of  great  understanding, 
How  is  a  Savaka  (disciple)  to  act  to  be  a  good  one  ? 
is  it  the  one  who  goes  from  his  house  to  the  wilder 
ness,  or  the  followers  with  a  house  ?  (375) 

2.  '  For  thou  knowest  the  doings  of  this  world 
and  that  of  the  gods,  and  the  final  end ;  there  is 
nobody   like   thee    seeing   the   subtle    meaning  (of 
things) ;  they  call  thee  the  excellent  Buddha.     (376) 

3.  '  Knowing  all  knowledge  thou  hast  revealed 
the  Dhamma,  having  compassion  on  creatures;  thou 
hast  removed  the  veil  (of  the  world),  thou  art  all- 
seeing,  thou  shinest  spotless  in  all  the  world.      (377) 

4.  'The  king  of  elephants,   Erava/za   by  name, 
hearing  that  thou  wert  G'ma  (the  Conqueror),  came 
to  thy  presence,  and  having  conversed  with   thee 
he  went  away  delighted,   after   listening  (to    thee, 
and  saying),  "Very  good!"  (37$) 

5.  '  Also   king  Vessava^a   Kuvera  came  to  ask 
thee  about  the  Dhamma ;  him,   too,   thou,  O  wise 
man,    answeredst  when   asked,   and  he   also    after 
listening  was  delighted.  (379) 

6.  'All   these    disputatious   Titthiyas    and   A^i- 
vikas  and  Niga^^as  do  not  any  of  them  overcome 
thee  in  understanding,  as  a  man  standing  (does  not 
overcome)  the  one  that  is  walking  quickly.          (380) 

7.  '  All  these  disputatious  Brahma^as,  and  there 
are  even  some  old  Brahma^as,  all  are  bound  by  thy 
opinion,  and  others  also  that  are   considered   dis 
putants.  (381) 

8.  '  This  subtle  and  pleasant  Dhamma  that  has 


64  tfULAVAGGA. 


been  well  proclaimed  by  thee,  O  Bhagavat,  and 
which  we  all  long  to  hear,  do  thou,  O  thou  best 
of  Buddhas,  speak  to  us  when  asked.  (382) 

9.  '  Let   all    these   Bhikkhus  and  also  Upasakas 
that  have    sat    down   to   listen,  hear  the    Dhamma 
learnt  (anubuddha)  by  the  stainless  (Buddha),  as  the 
gods  (hear)  the  well-spoken  (words)  of  Vasava.'  (383) 

10.  Bhagavat:    'Listen   to   me,   O   Bhikkhus,    I 
will  teach  you  the  Dhamma  that  destroys  sin,  do 
ye  keep  it,  all  of  ,you ;   let  him  who  looks  for  what 
is  salutary,  the  thoughtful,  cultivate  the   mode   of 
life  suitable  for  Pabba^itas.  (384) 

11.  'Let    not    the    Bhikkhu  walk   about    at    a 
wrong  time,  let  him  go  to  the  village  for  alms  at 
the  right  time ;  for  ties  ensnare  the  one  that  goes 
at  a  wrong  time,  therefore  Buddhas  do  not  go  at 
a  wrong  time.  (385) 

12.  '  Form,  sound,  taste,  smell,  and  touch  which 
intoxicate  creatures,  having  subdued  the  desire  for 
(all)  these  things  (dhammas),  let  him  in  due  time  go 
in  for  his  breakfast.  (386) 

1 3.  '  And  let  the  Bhikkhu,  after  having  obtained 
his  food  at  the  right  time  and  returned,  sit  down 
alone   and    privately;    reflecting  within  himself  let 
him  not  turn  his  mind  to  outward  things,  (but  be) 
self-collected.  (387) 

14.  '  If  he  speak  with  a  Savaka  or  with  anybody 
else,  or  with  a  Bhikkhu,  let  him  talk  about  the  ex 
cellent  Dhamma,  (but  let  him)  not  (utter)  slander, 
nor  blaming  words  against  others.  (388) 

15.  'For  some  utter  language  contradicting  others1; 
those  narrow-minded  ones  we  do  not  praise.     Ties 

1  Vadaw  hi  eke  pa/iseniyanti=viruggv£anti  yug§^itukama  hutva 
senaya  pa/imukhazrc  ga/££/$anta  viya  honti.  Commentator. 


DHAMMIKASUTTA.  65 


from  here  and  there  ensnare  them,  and  they  send 
their  mind  far  away  in  that  (dispute).  (389) 

1 6.  '  Let  a  Savaka  of  him  with  the  excellent  under 
standing  (Buddha),  after  hearing  the  Dhamma  taught 
by  Sugata,  discriminately  seek  for  food,  a  monastery, 
a  bed  and  a  chair,  and  water  for  taking  away  the 
dirt  of  his  clothes.  (39°) 

17.  '  But  without  clinging  to  these  things,  to  food, 
to  bed  and  chair,  to  water  for  taking  away  the  dirt 
of  his  clothes,  let  a  Bhikkhu  be  like  a  waterdrop  on 
a  lotus.  (391) 

1 8.  '  A  householder's  work  I  will  also  tell  you,  how 
a  Savaka  is  to  act  to  be  a  good  one ;  for  that  com 
plete  Bhikkhu-dhamma  cannot  be  carried  out  by  one 
who  is  taken  up  by  (worldly)  occupations.  (392) 

19.  '  Let  him  not  kill,  nor  cause  to  be  killed  any 
living  being,  nor  let  him  approve  of  others  killing, 
after    having  refrained  from  hurting  all   creatures, 
both  those  that  are  strong  and  those  that  tremble 
in  the  world.  (393) 

20.  '  Then  let  the  Savaka  abstain  from  (taking) 
anything  in  any  place  that  has  not  been  given  (to 
him),  knowing  (it  to  belong  to  another),  let  him  not 
cause  any  one  to  take,  nor  approve  of  those  that 
take,  let  him  avoid  all  (sort  of)  theft.  (394) 

21.  '  Let  the  wise  man  avoid  an  unchaste  life  as  a 
burning  heap  of  coals ;  not  being  able  to  live  a  life 
of  chastity,  let   him    not    transgress    with   another 
man's  wife.  (395) 

22.  'Let  no  one  speak  falsely  to  another  in  the 
hall  of  justice  or  in  the  hall  of  the  assembly,  let  him 
not  cause  (any  one)  to  speak  (falsely),  nor  approve 
of  those  that  speak  (falsely),  let  him  avoid  all  (sort 
of)  untruth.  (396) 

[10]  F 


66 


23.  'Let   the  householder  who  approves  of  this 
Dhamma,  not  give  himself  to  intoxicating  drinks;  let 
him  not  cause  others  to  drink,  nor  approve  of  those 
that  drink,  knowing  it  to  end  in  madness.  (397) 

24.  '  For  through  intoxication  the  stupid  commit 
sins   and  make   other  people  intoxicated ;    let  him 
avoid  this  seat  of  sin,  this  madness,  this  folly,  de 
lightful  to  the  stupid.  (39$) 

25.  '  Let  him  not  kill  any  living  being,  let  him  not 
take  what  has  not  been  given  (to  him),  let  him  not 
speak  falsely,  and  let  him  not  drink  intoxicating  drinks, 
let  him  refrain  from  unchaste  sexual  intercourse,  and 
let  him  not  at  night  eat  untimely  food.  (399) 

26.  '  Let  him  not  wear  wreaths  nor  use  perfumes, 
let  him  lie  on  a  couch  spread  on  the  earth : — this  they 
call  the  eightfold  abstinence  (uposatha),  proclaimed 
by  Buddha,  who  has  overcome  pain.  (400) 

27.  'Then  having  with   a   believing   mind   kept 
abstinence  (uposatha)   on   the  fourteenth,  fifteenth, 
and  the  eighth  days  of  the  half-month,  and  (having 
kept)  the  complete  Pa/iharakapakkha 1  consisting  of 
eight  parts,  (401) 

28.  'And  then  in  the  morning,  after  having  kept 
abstinence,  let  a  wise  man  with  a  believing  mind,  glad 
dening  the  assembly  of  Bhikkhus  with  food  and  drink, 
make  distributions  according  to  his  ability.          (402) 

29.  '  Let  him  dutifully  maintain  his  parents,  and 
practise  an  honourable  trade ;  the  householder  who 
observes  this  strenuously  goes  to  the  gods  by  name 
Sayampabhas.'  (403) 

Dhammikasutta  is  ended. 
A"u/avagga  is  ended. 

1  Compare  T.W.  Rhys  Davids,  Buddhism,  p.  141. 


III.    MAHAVAGGA. 


1.  PABBA££ASUTTA. 

King  Bimbisara  feeling  interested  in  Buddha  tries  to  tempt  him 
with  wealth,  but  is  mildly  rebuked  by  Buddha. 

1.  I  will  praise  an  ascetic  life  such  as  the  clearly- 
seeing  (Buddha)  led,  such  as  he  thinking  (over  it) 
approved  of  as  an  ascetic  life.  (4°4) 

2.  '  This  house-life  is  pain,  the  seat  of  impurity,' 
and  '  an  ascetic  life  is  an  open-air  life/  so  considering 
he  embraced  an  ascetic  life.  (405) 

3.  Leading  an  ascetic  life,  he  avoided  with  his 
body  sinful  deeds,  and  having  (also)  abandoned  sin 
in  words,  he  cleansed  his  life.  (4°6) 

4.  Buddha   went   to    Ra^agaha,   he    entered   the 
Giribba^a  in   Magadha  for  alms  with  a  profusion 
of  excellent  signs.  (407) 

5.  Bimbisara  standing  in  his  palace  saw  him,  and 
seeing  him  endowed  with  these  signs,  he  spoke  these 
words :  (408) 

6.  '  Attend  ye  to  this  man,  he  is  handsome,  great, 
clean,  he  is  both  endowed  with  good  conduct,  and  he 
does  not  look  before  him  further  than  a  yuga  (the 
distance  of  a  plough).  (4°9) 

7.  '  With  downcast  eyes,  thoughtful,  this  one  is  not 
like  those  of  low  caste;  let  the  kings  messengers  run 
off,  (and  ask):  "Where  is  the  Bhikkhu going?"     (410) 

8.  The  king's  messengers  followed  after  (him,  and 

F  2 


68  MAHAVAGGA. 


said) :  '  Where  is  the  Bhikkhu  going,  where  will  he 
reside?  (4n) 

9.  '  Going  begging  from  house  to  house,  watching 
the  door  (of  the  senses),  well  restrained,  he  quickly 
filled  his  bowl,  conscious,  thoughtful.  (412) 

10.  'Wandering  about  in  search  of  alms,  having 
gone  out  of  town,  the  Muni  repaired  to  (the  moun 
tain)  Pa^ava;  it  must  be  there  he  lives/  (413) 

11.  Seeing  that  he  had  entered  his  dwelling,  the 
messengers  then  sat  down,  and  one  messenger  having 
returned  announced  it  to  the  king.  (4T4) 

12.  '  This  Bhikkhu,  O  great  king,  is  sitting  on  the 
east  side  of  Pa;^ava,  like  a  tiger,  like  a  bull,  like  a 
lion  in  a  mountain  cave.'  (41S) 

13.  Having    heard    the    messenger's    words,    the 
Khattiya  in  a  fine  chariot  hastening  went  out  to  the 
Pa^ava  mountain.  (416) 

14.  Having  gone  as  far  as  the  ground  was  prac 
ticable  for  a  chariot,  the   Khattiya,  after  alighting 
from  the  chariot,  and  approaching  on  foot,  having 
come  up  (to  him),  seated  himself.  (417) 

1 5.  Having  sat  down  the  king  then  exchanged  the 
usual  ceremonious  greetings  with  him,  and  after  the 
complimentary  talk  he  spoke  these  words  :         (418) 

^  1 6.  'Thou  art  both  young  and  delicate,  a  lad  in 
his  first  youth,  possessed  of  a  fine  complexion,  like  a 
high-born  Khattiya.  (4I9) 

17.  '  I  will  ornament  the  army-house,  and  at  the 
head  of  the  assembly  of  chiefs   (naga)  give   (thee) 
wealth;     enjoy    it    and    tell    me    thy   birth,  when 
asked/  (420) 

18.  Buddha:    'Just   beside   Himavanta,  O  king, 
there   lives   a  people  endowed  with   the  power  of 
wealth,  the  inhabitants  of  Kosala.  (421) 


PADHANASUTTA.  69 


19.  '  They  are  Adidas  by  family,  Sakiyas  by  birth ; 
from  that  family  I  have  wandered  out,  not  longing 
for  sensual  pleasures.  (422) 

20.  '  Seeing  misery  in  sensual  pleasures,  and  con 
sidering  the  forsaking  of  the  world  as   happiness, 
I  will  go   and  exert  myself;    in  this  my  mind   de 
lights/  (423) 

Pabba^iasutta  is  ended. 


2.  PADHANASUTTA. 

Mara  tries  to  tempt  Buddha,  but  disappointed  is  obliged  to  withdraw. 
Comp.  Gospel  of  S.  Matthew  iv. 

1.  To  me,  whose  mind  was  intent  upon  exertion 
near  the  river  Nera^ara,  having  exerted  myself,  and 
given  myself  to  meditation  for  the  sake  of  acquiring 
Nibbana  (yogakkhema),  (424) 

2.  Came  Namu/£i  speaking  words  full  of  compas 
sion  :    '  Thou  art  lean,  ill-favoured,  death  is  in  thy 
neighbourhood.  (42  5) 

3.  *  A  thousandth  part  of  thee  (is  the  property)  of 
death,  (only)  one  part  (belongs  to)  life ;  living  life,  O 
thou  venerable  one,  is  better;  living  thou  wilt  be 
able  to  do  good  works1.  (42^) 

4.  '  When  thou  livest  a  religious  life,  and  feedest 
the  sacrificial  fire,  manifold  good  works  are  woven  to 
thee  ;  what  dost  thou  want  with  exertion  ?         (427) 

5.  '  Difficult    is  the  way  of  exertion,  difficult  to 
pass,  difficult  to  enter  upon;'    saying  these  verses 
Mara  stood  near  Buddha.  (428) 

1    Sahassabhago  marawassa, 
Eka/flso  tava  givitam, 
Givaw  bho  ^ivitaw  seyyo, 
Givam  pumiani  kahasi. 


7O  MAHAVAGGA. 


6.  To  Mara  thus  speaking  Bhagavat  said  this  : 
'  O  thou  friend  of  the  indolent,  thou  wicked  one,  for 
what  purpose  hast  thou  come  here  ?  (429) 

7.  '  Even  the  least  good  work  is  of  no  use  to  me; 
and  what  good  works  are  required,  Mara  ought  to 
tell.  (430) 

8.  '  I  have  faith  and  power,  and  understanding  is 
found  in  me  ;  while  thus  exerting  myself,  why  do  you 
ask  me  to  live1?  (431) 

9.  '  This  (burning)  wind  will  dry  up  even  the  cur 
rents  of  the  rivers  ;  should  it  not  by  degrees  dry  up 
my  blood,  while  I  am  exerting  myself?  (432) 

10.  'While  the  blood  is  drying  up,  the  bile  and 
the  phlegm  are  dried  up  ;  while  the  flesh  is  wasting 
away,  the  mind  gets  more  tranquil,  and  my  atten 
tion,  understanding,  and  meditation  get  more  stead- 

fast2  (433) 

11.  'While  I  am  living  thus,  after  having  felt  the 
extreme    sensations,   my    mind    does    not    look    for 
sensual  pleasures  ;  behold  a  being's  purity.      (434) 

12.  '  Lust  thy  first  army  is  called,  discontent  thy 
second,   thy  third   is   called  hunger  and  thirst,  thy 
fourth  desire.  (435) 

13.  'Thy  fifth  is  called  sloth  and  drowsiness,  thy 
sixth    cowardice,    thy    seventh    doubt,    thy    eighth 
hypocrisy  and  stupor,  (436) 

14.  'Gain,  fame,  honour,  and  what  celebrity  has 

1  Evaw  mam  pahitattam  pi 


2  Lohite  sussamanamhi 
Pittaw  semhaTl  kd,  sussati, 
Mawsesu  khiyamanesu 
Bhiyyo  bittern  pasidati 
Bhiyyo  sati  fa  pawna  £a 
Samadhi  mama  ti/#ati. 


PADHANASUTTA.  71 


been  falsely  obtained;  and  he  who  exalts  himself  and 
despises  others  l.  (437) 

15.  'This,  O  Nairobi,  is  thine,  the  black  one's, 
fighting  army;  none  but  a  hero  conquers  it,  and  after 
conquering  it  obtains  joy.  (43$) 

1 6.  '  Woe  upon  life  in  this  world!  death  in  battle  is 
better  for  me  than  that  I  should  live  defeated.   (439) 

1 7.  '  Plunged  into  this  world  some  Samaras  and 
Brahma^as  are  not  seen,  and  they  do  not  know  the 
way  in  which  the  virtuous  walk.  (44°) 

1 8.  '  Seeing  on  all  sides  an  army  arrayed,  and 
Mara  on  his  elephant,  I  am  going  out  to  do  battle, 
that  he  may  not  drive  me  away  from  my  place.   (441) 

19.  '  This  army  of  thine,  which  the  world  of  men 
and  gods  cannot  conquer,  I  will  crush  with  under 
standing  as  (one  crushes)  an  unbaked  earthen  pot 
with  a  stone2.  (442) 

20.  *  Having  made  my  thought  subject  to  me  and 
my  attention  firm,  I  shall  wander  about  from  kingdom 
to  kingdom,  training  disciples  extensively.          (443) 

21.  '  They  (will  be)  zealous  and  energetic,  execut 
ing  my  orders,  (the  orders)  of  one  free  from  lust,  and 
they  will  go  (to  the  place)  where,  having  gone,  they 
will  not  mourn.'  (444) 

22.  Mara  :  '  For  seven  years  I  followed  Bhagavat 
step  by  step ;  I  found  no  fault  in  the  perfectly  en 
lightened,  thoughtful  (Buddha).  (445) 


1  Yo  K  attanaw  samukkawse 
Pare  £a  ava^anati. 

2  Yaw  te  taw  na-ppasahati 
Senaw  loko  sadevako 
Taw  te  pa?maya  ga^/^ami* 
Amaw  pattaw  va  amhana. 

*  Instead  of  gaMAami  I  read  bhaw^mi.    B*  has  vM^i,  BI  ve^Aami. 


7  2  MAHAVAGGA. 


23.  '  The  crow  hovered  round  the  rock  that  looked 
like  (a  lump  of)  fat :  "  Do  we  here  find  something 
soft,  is  it  something  sweet?"  (446) 

24.  '  Having  obtained  nothing  sweet  there,  the 
crow  went  away  from  that  spot.    Thus  like  the  crow 
approaching  the  rock,  being  disgusted,  we  shall  go 
away  from  GotamaV  (447) 

25.  While  overcome  with  sorrow  the  string  of  his 
lute  slipped  down ;    then  that  evil-minded  Yakkha 
disappeared  there.  (448) 

Padhanasutta  is  ended. 


3.  SUBHASITASUTTA. 

On  well-spoken  language. 

So  it  was  heard  by  me  : 

At  one  time  Bhagavat  dwelt  at  Savatthl  in  £eta- 
vana.  Bhagavat  said  this  :  '  O  Bhikkhus,  the  speech 
that  is  provided  with  four  requisites  is  well-spoken, 
not  ill-spoken,  both  faultless  and  blameless  to  the 
wise.' 

'  Which  four  ?  ' 

'O  Bhikkhus,  the  Bhikkhu  speaks  well-spoken 
(language),  not  ill-spoken  ;  he  speaks  what  is  right 
(dhamma),  not  what  is  unrighteous  (adhamma)  ;  he 
speaks  what  is  pleasing,  not  what  is  unpleasing  ;  he 
speaks  what  is  true,  not  what  is  false.  O  Bhikkhus, 
the  speech  that  is  provided  with  these  four  requi 
sites,  is  well-spoken,  not  ill-spoken,  both  faultless 


1  Kako  va  selam 

Nibbi^apema  Gotamaw  f. 
*  Cb  C*  ava^a,  B*  assa&g-a,  B'  assa^a.     f  Instead  of  Gotamam  I  read  Gotam3. 


SUBHASITASUTTA.  %  73 


and  blameless  to  the  wise/  This  said  Bhagavat. 
When  Sugata  had  said  this,  then  the  Master  spoke 
the  following : 

T.  'Well-spoken  language  the  just  call  the  prin 
cipal  (thing) ;  let  one  speak  what  is  right  (dhamma), 
not  what  is  unrighteous  (adhamma),  that  is  the 
second ;  let  one  speak  what  is  pleasing,  not  what  is 
unpleasing,  that  is  the  third ;  let  one  speak  what  is 
true,  not  what  is  false,  that  is  the  fourth/  (449) 

Then  the  venerable  Vangisa,  rising  from  his  seat, 
throwing  his  robe  over  one  shoulder  and  bending 
his  joined  hands  towards  Bhagavat,  said  this  :  '  It 
occurs  to  me,  O  Sugata!' 

'  Let  it  occur  to  thee,  O  Vangisa ! '  said  Bhagavat. 

Then  the  venerable  Vangisa,  standing  before  Bha 
gavat,  praised  him  with  appropriate  stanzas  : 

2.  '  Let  one  say  such  words  by  which  he  does  not 
pain  himself,  nor  hurt  others ;:  such  words  are  truly 
well-spoken.  (45°) 

3.  'Let  one  speak  pleasing  words  which  are  re 
ceived  joyfully  (by  all),  and  which  (saying)  he,  with 
out    committing    sins,   speaks   what    is    pleasing    to 
others.  (45 1) 

4.  '  Truth  verily  is  immortal  speech,  this  is  a  true 
saying ;  in  what  is  true,  in  what  is  good,  and  in  what 
is  right,  the  just  stand  firm,  so  they  say.  (452) 

5.  '  The  words  which  Buddha  speaks,  which  are 
sure  to  bring  about  extinction  and  put  an  end  to 
pain,  such  (words)  are  truly  the  best/  (453) 

Subhasitasutta  is  ended. 


74  MAHAVAGGA. 


4.  SUNDARIKABHARADVA^ASUTTA. 

Buddha  shows  to  Sundarikabharadva^a  on  whom  to  bestow  obla 
tions,  and  the  Brahmawa  is  finally  converted. 

So  it  was  heard  by  me  : 

At  one  time  Bhagavat  dwelt  in  Kosala  on  the  bank 
of  the  river  Sundarika.  And  during  that  time  the 
Brahma^a  Sundarikabharadva^a  made  offerings  to 
the  fire  and  worshipped  the  fire.  Then  the  Brahma^a 
Sundarikabharadva^a,  having  made  offerings  to  the 
fire  and  worshipped  the  fire,  and  having  risen  from 
his  seat,  looked  about  him  on  all  sides  towards  the 
four  quarters  of  the  globe,  saying  :  '  Who  is  to  enjoy 
the  rest  of  this  oblation  ?'  The  Brahma^a  Sunda- 
rikabharadva^a  saw  Bhagavat  sitting  not  far  off  at 
the  root  of  a  tree,  wrapped  up  head  and  body ;  and 
seeing  him  he,  after  taking  the  rest  of  the  oblation 
with  his  left  hand  and  the  waterpot  with  his  right 
hand,  went  up  to  Bhagavat.  Then  Bhagavat,  on 
hearing  the  footsteps  of  Sundarikabhdradva^a,  the 
BrahmaTza,  uncovered  his  head.  Then  the  Brah- 
ma;za  Sundarikabharadva^a  thought :  '  This  man  is 
shaved,  this  man  is  a  shaveling/  and  he  wished  to 
return  again  from  there.  Then  this  came  to  the 
mind  of  Sundarikabharadva^a,  the  Brahma^a:  'Some 
Brahma^as  also  here  are  shaved,  I  think  I  shall  go 
up  and  ask  him  about  his  descent.'  Then  the  Brah- 
ma^a  Sundarikabharadva^a  went  up  to  Bhagavat, 
and  having  gone  up  he  said  this  :  '  Of  what  family 
art  thou  ?' 

Then  Bhagavat  answered  Sundarikabharadva^a, 
the  Brdhma^a,  in  stanzas  : 

i.  'No  Brahma^a  am  I,  nor  a  king's  son,  nor  any 


SUNDARIKABHARADVAGASUTTA.  75 

Vessa;  having  thoroughly  observed  the  class  of 
common  people,  I  wander  about  the  world  re- 
flectingly,  possessing  nothing.  (454) 

2.  '  Dressed  in  a  sangha/i1  and  houseless  I  wander 
about,  with  my  hair  cut  off,  calm,  not  intermixing 
with   people    in    this  world.     Thou   askest   me  an 
unseasonable  question  about  (my)  family,  O  Brah- 
ma^a!'  (455) 

3.  Sundarikabharadva^a :   '  Sir,  Brahma^as  toge 
ther  with  Brahma^as  ask  truly,  Art  thou    a  Brah- 
ma/za  ?' 

Bhagavat:  'If  thou  sayest,  I  am  a  Brahma#a, 
and  callest  me  no  Brahma^a,  then  I  ask  thee  about 
the  Savitti  that  consists  of  three  padas  and  twenty- 
four  syllables  V  (45^) 

4.  Sundarikabharadva^a  :  '  For  what  (reason)  did 
the  I  sis,  men,  Khattiyas,  Brahmawas  make  offerings 
to  the  gods  abundantly  in  this  world  ?' 

Bhagavat:  '  He  who,  perfect  and  accomplished  at 
the  time  of  offering,  obtains  the  ear  of  one  or  the 
other  (god),  he  will  succeed,  so  I  say.'  (457) 

5.  '  Surely  his   offering  will  bear  fruit/ — so  said 
the  Brahma/za, — 'because  we    saw  such   an  accom 
plished  man ;  for  by  not  seeing  such  as  you,  some 
body  else  will  enjoy  the  oblation/  (458) 

6.  Bhagavat:   'Therefore,  O  Brahma^a,  as  you 
have  come  here  to  ask  for  something,  ask ;  perhaps 
thou  mightest  here  find  one  that  is   calm,  without 
anger,    free  from  pain,  free  from   desire,  one  with 
a  good  understanding/  (459) 

1  See  Rhys  Davids,  Buddhism,  p.  166. 
2  Taw  Savittiw  pu££Mmi 
Tipadaw  /fcatuvisatakkharaw. 

(Rig-veda  III,  62,  10.) 


76  MAHAVAGGA. 


7.  Sundarikabharadva^a :    '  I   delight  in  offering, 
O  Gotama,  I  desire  to  make  an  offering,  but  I  do 
not  understand  it ;   do  thou  instruct  me,  tell  me  in 
what  case  the  offering  succeeds/  (460) 

8.  Bhagavat :  '  Therefore,  O  Brahma^a,  lend  me 
thy  ear,  I  will  teach  thee  the  Dhamma.  (461) 

9.  *  Do  not  ask  about  descent,  but  ask  about  con 
duct  ;  from  wood,  it  is  true,  fire  is  born ;  (likewise)  a 
firm  Muni,  although  belonging  to  a  low  family,  may 
become   noble,  when   restrained  (from   sinning)   by 
humility.  (462) 

10.  'He  who  is  subdued  by  truth,  endowed  with 
temperance,  accomplished,  leading   a  religious  life, 
on    such  a  one  in  due  time  people  should  bestow 
oblations ;  let  the  Brahma^a  who  has    good  works 
in  view,  offer.  (463) 

11.  'Those  who,  after  leaving  sensual  pleasures, 
wander  about  houseless,  well  restrained,  being  like 
a  straight  shuttle,  on  such  in  due  time  people  should 
bestow  oblations ;  let  the  Brahma^a  who  has  good 
works  in  view,  offer.  (464) 

12.  'Those  whose  passions  are  gone,  whose  senses 
are  well  composed,  who  are  liberated  like  the  moon 
out    of  the  grasp  of  Rahu,  on    such   in   due  time 
people  should  bestow  oblations  ;  let  the  Brahma^a 
who  has  good  works  in  view,  offer.  (465) 

1 3.  '  Those  who  wander  about  in  the  world  without 
clinging  (to  anything),  always  thoughtful,  having  left 
selfishness,  on  such  in  due  time  people  should  be 
stow  oblations;    let  the   Brahma/za  who    has   good 
works  in  view,  offer.  (466) 

14.  'He  who,  after  leaving  sensual  pleasures,  wan 
ders  about  victorious,  he  who   knows   the    end    of 
birth  and  death,   who  is  perfectly  happy   (parinib- 


SUNDARIKABHARADVAGASUTTA.  77 

buta),  calm  like  a  deep  water,  Tathagata  deserves 
the  oblation.  (46?) 

15.  'Just  with  the  just  and  far  from  the  unjust1, 
Tathagata  is    possessed    of  infinite  understanding  ; 
undefiled  both  in  this  world  and  in  the  other,  Tath£- 
gata  deserves  the  oblation.  (468) 

1 6.  *  He  in  whom  there  lives  no  deceit,  no  arro 
gance,  he  who  is  free  from  cupidity,  free  from  selfish 
ness,  free  from  desire,  who  has  banished  anger,  who 
is  calm,  the  Brahma^a  who  has  removed  the  taint 
of  grief,  Tathagata  deserves  the  oblation.        (469) 

17.  '  He  who  has  banished  (every)  resting-place 
of  the  mind,  he  for  whom  there  is  no  grasping,  he 
who  covets  nothing  either  in  this  world  or  in  the 
other,  Tathagata  deserves  the  oblation2.         (470) 

1 8.  'He  who  is  composed,  who  has  crossed  over 
the  stream  (of  existence)  and  knows  the  Dhamma 
by  (taking)  the  highest  view  (of  it),  he  whose  pas 
sions  are  destroyed,  who  is  wearing  the  last  body, 
Tathagata  deserves  the  oblation.  (47 1) 

19.  'He  whose  passion  for  existence  and  whose 
harsh  talk  are  destroyed,  are  perished,  (and  therefore) 
exist  not,  he  the  accomplished  and  in  every  respect 
liberated  Tathagata  deserves  the  oblation.          (472) 

20.  'He  who  has  shaken  off  all  ties,  for  whom 
there  are  no  ties,  who  amongst  arrogant  beings  is 
free   from    arrogance,    having   penetrated   pain   to 
gether   with    its    domain    and   subject,    Tathagata 
deserves  the  oblation.  (473) 

21.  'He  who,  without  giving  himself  up  to  desire, 
sees  seclusion  (i.  e.  Nibbana),  who  has  overcome  the 
view  that  is  to  be  taught  by  others,  to  whom  there 

1  Samo  samehi  visamehi  dure.  2  Comp.  Dhp.  v.  20. 


78  MAHAVAGGA. 


are   no  objects  of  sense  whatever,   Tathagata   de 
serves  the  oblation  *.  (474) 

22.  'He  to  whom  all  Dhammas  of  every  descrip 
tion,  after  he  has  penetrated  them,  are  destroyed, 
are   perished,  (and  therefore)  exist   not,  he  who   is 
calm,  liberated  in  the  destruction  of  attachment  (i.  e. 
Nibbana),  Tathagata  deserves  the  oblation.       (475) 

23.  '  He  who  sees  the  destruction  of  bond  and 
birth,  who  has  totally  evaded  the  path  of  passion, 
(who  is)  pure,  faultless,  spotless,  undepraved,  Tatha 
gata  deserves  the  oblation.  (476) 

24.  '  He  who  does  not  measure  himself  by  him 
self,  who  is  composed,  upright,  firm,  without  desire, 
free  from  harshness  (akhila),  free  from  doubt,  Tatha 
gata  deserves  the  oblation.  (477) 

25.  'He  to  whom  there  is  no  cause  of  folly,  who 
has    a   supernatural   insight  in   all    Dhammas,   who 
wears  the  last  body,  and  who  has  acquired  perfect 
enlightenment,  the   highest,  the   blessed,  (for  him) 
thus  a  Yakkha's  purification  (takes  place)2.'        (478) 

26.  Sundarikabharadva^a  :  '  May  my  offering  be 
a  true  offering,  because  I  met  with  such  a  one  out 
of  the  accomplished ;   Brahman  is  my  witness,  may 
Bhagavat  accept  me,  may  Bhagavat  enjoy  my  obla 
tion/  (479) 

2  7.  Bhagavat :  '  What  is  obtained  by  stanzas  is 
not  to  be  enjoyed  by  me,  this  is  not  the  custom  of 
the  clearly-seeing,  O  Brahma^a ;  Buddhas  reject 
what  is  obtained  by  stanzas.  While  the  Dhamma 

1  Asaw  anissaya  vivekadassi 
Paravediyaw  *  di/Mim  upativatto 
Arammawa  yassa  na  santi  ke&,  &c. 

2  Comp.  Kalahavivadasutta,  v.  14. 

*  Paravediyan  ti  parehi  ?7apetabbaw.    Commentator. 


SUNDARIKABHARADVAGASUTTA.  79 

exists,   O   Brahma^a,   this   is   the    practice  (of  the 
Buddhas).  (480) 

28.  '  With  other  food  and  drink  must  thou  serve 
one  that  is  perfect,  a  great  Isi,  whose  passions  are  de 
stroyed,  and  whose  misbehaviour  has  ceased,  for  this 
is  a  field  for  one  who  looks  for  good  works  V     (481) 

29.  Sundarikabharadvafa :    '  Good,  O   Bhagavat, 
then  I  should  like  to  know,  who  will  enjoy  a  gift 
from  one  like  me,  and  whom  I  shall  seek  at  the  time 
of  sacrifice  (as  one  worthy  of  offerings)  after  having 
accepted  thy  doctrine.'  (482) 

30.  Bhagavat :  *  Whosoever  has  no  quarrels,  whose 
mind  is  untroubled,  and  who  has  freed  himself  from 
lusts,  whose  sloth  is  driven  away,  (483) 

31.  'Whosoever  conquers  his   sins,   knows  birth 
and  death,  the  Muni  who  is  endowed  with  wisdom  2, 
such  a  one  who  has  resorted  to  offering,  (484) 

32.  'Him  you  should  worship  and  honour  with 
food  and  drink;    so  the  gifts  will  prosper/      (485) 

33.  Sundarikabharadva^-a  :     (  Thou    Buddha    de- 
servest   the  oblation,  (thou  art)  the  best   field  for 
good  works,  the  object  of  offering  to  all  the  world ; 
what  is  given  to  thee  will  bear  great  fruit/         (486) 

Then  the  Brahma^a  Sundarikabharadva^a  said 
this  to  Bhagavat :  'It  is  excellent,  O  venerable 
Gotama !  It  is  excellent,  O  venerable  Gotama ! 
As  one  raises  what  has  been  overthrown,  or  reveals 
what  has  been  hidden,  or  tells  the  way  to  him  who 
has  gone  astray,  or  holds  out  an  oil  lamp  in  the  dark 
that  those  who  have  eyes  may  see  the  objects,  even 
so  by  the  venerable  Gotama  in  manifold  ways  the 
Dhamma  has  been  illustrated;  I  take  refuge  in 

1  Comp.  Kasibharadva^-asutta,  v.  7. 

2  Moneyyasampannaw=pa#Masampanna#2.   Commentator. 


80  MAHAVAGGA. 


the  venerable  Gotama,  in  the  Dhamma,  and  in  the 
Assembly  of  Bhikkhus ;  I  wish  to  receive  the  robe 
and  the  orders  from  the  venerable  Gotama.' 

The  Brahma^a  Sundarikabharadva^a  received  the 
pabba^a  from  Bhagavat,  and  he  received  also  the 
upasampada ;  and  the  venerable  Bharadva^a,  having 
lately  received  the  upasampada,  leading  a  solitary, 
retired,  strenuous,  ardent,  energetic  life,  lived  after 
having  in  a  short  time  in  this  existence  by  his  own 
understanding  ascertained  and  possessed  himself  of 
that  highest  perfection  of  a  religious  life  for  the 
sake  of  which  men  of  good  family  rightly  wander 
away  from  their  houses  to  a  houseless  state.  '  Birth 
had  been  destroyed,  a  religious  life  had  been  led, 
what  was  to  be  done  had  been  done,  there  was 
nothing  else  (to  be  done)  for  this  existence/  so  he 
perceived,  and  the  venerable  Bharadva^ra  became 
one  of  the  arahats. 

Sundarikabharadva^asutta  is  ended. 


5.  MAGHASUTTA. 

Buddha  on  being  asked  tells  Magha  of  those  worthy  of  offerings 
and  the  blessing  of  offering. 

So  it  was  heard  by  me  : 

At  one  time  Bhagavat  dwelt  at  Ra/agaha,  in  the 
mountain  (called)  the  Vulture's  Peak  (Gi^/^aku/a). 

Then  the  young  man  Magha  went  to  Bhagavat, 
and  having  gone  to  him  he  talked  pleasantly  with 
him,  and  after  having  had  some  pleasant,  remarkable 
conversation  with  him  he  sat  down  apart ;  sitting 
down  apart  the  young  man  Magha  spoke  this  to 
Bhagavat : 


MAGHASUTTA.  8 1 


'  O  venerable  Gotama,  I  am  a  liberal  giver,  boun 
tiful,  suitable  to  beg  of;  justly  I  seek  for  riches,  and 
having  sought  for  riches  justly,  I  give  out  of  the 
justly  obtained  and  justly  acquired  riches  to  one,  to 
two,  to  three,  to  four,  to  five,  to  six,  to  seven,  to 
eight,  to  nine,  to  ten,  to  twenty,  to  thirty,  to  forty, 
to  fifty,  to  a  hundred,  I  give  still  more.  (I  should 
like  to  know),  O  venerable  Gotama,  whether  I,  while 
so  giving,  so  offering,  produce  much  good.' 

(  Certainly,  O  young  man,  dost  thou  in  so  offering 
produce  much  good ;  he,  O  young  man,  who  is  a 
liberal  giver,  bountiful,  suitable  to  beg  of,  and  who 
justly  seeks  for  riches,  and  having  sought  for  riches 
justly,  gives  out  of  his  justly  obtained  and  justly 
acquired  riches  to  one,  to  two,  to  three,  to  four,  to 
five,  to  six,  to  seven,  to  eight,  to  nine,  to  ten,  to 
twenty,  to  thirty,  to  forty,  to  fifty,  to  a  hundred,  and 
gives  still  more,  produces  much  good.' 

Then  the  young  man  Magha  addressed  Bhagavat 
in  stanzas  : 

1.  *  I  ask  the  venerable  Gotama;,  the  bountiful, '- 
so  said  the  young  man  Magha, — '  wearing  the  yel 
low  robe,  wandering  about  houseless:'  '  He  who  is 
a  householder,  suitable  to  beg  of,  a  donor,  who,  de 
sirous  of  good,  offers  having ryvhat  is  good  in  view, 
and  giving  to  others  in  this  world  food  and  drink, — 
where  (i.  e.  on  whom  bestowed)  will  the  oblation  of 
such  an  offerer  prosper?'  (48?) 

2.  'He  who  is  a  householder,  suitable  to  beg  of, 
a  donor/  O  Magha, — so  said  Bhagavat, — 'who,  de 
sirous  of  good,  offers  having  what  is  good  in  view, 
and  giving  to  others  in  this  world  food  and  drink, 
such    a    one   will    prosper   with    those   worthy   of 
offerings.'  (488) 

[10]  G 


82?  MAHAVAGGA. 


3.  'He  who  is  a  householder,  suitable  to  beg  of, 
a  donor,' — so  said  the  young  man, — '  who,  desirous 
of  good,  offers  having  what  is  good  in  view,  and 
giving  to  others  in  this  world  food  and  drink, — tell 
me  (I  being  such  a  one),  O  Bhagavat,  of  those  worthy 
of  offerings/  (489) 

4.  Bhagavat :  *  Those  indeed  who  wander  about  in 
the  world  without  clinging  to  anything  and  without 
possessing  anything,  perfect,  self-restrained,  on  such 
in  due  time  people  should  bestow  oblations ;  let  the 
Brahma^a  who  has  good  (works)  in  view,  offer.  (490) 

5.  'Those  who  have  cut  through  all  bonds  and 
fetters,  who  are  subdued,  liberated,  free  from  pain, 
and  free  from  desire,  on  such  in  due  time  people 
should  bestow  oblations ;  let  the  Brahma^a  who  has 
good  (works)  in  view,  offer.  (49 1) 

6.  *  Those  who  are  released  from  all  bonds,  who 
are    subdued,    liberated,    free    from    pain,  and    free 
from  desire,  on   such    in   due  time  people  should 
bestow  oblations ;  let  the  Brahma^a  who  has  good 
(works)  in  view,  offer.  (492) 

7.  *  Those  who,  having  forsaken  both  passion  and 
hatred  and  folly,  have  destroyed  their  desires  and 
lead    a  religious  life,   on  such  in  due  time  people 
should  bestow  oblations ;  let  the  Brahma^a  who  has 
good  (works)  in  view,  offer1.  (493) 

8.  '  Those  in  whom  there  lives  no  deceit,  no  arro 
gance,  who  are  free  from  cupidity,  free  from  selfish 
ness,  free  from  desire,  on  such  in  due  time  people 
should  bestow  oblations ;  let  the  Brdhma^a  who  has 
good  (works)  in  view,  offer.  (494) 

9.  'Those  indeed  who  without  being  lost  in  desire, 

1  Comp.  Dhp.  v.  20. 


MAGHASUTTA.  83 


after  crossing  the  stream  (of  existence),  wander 
about  free  from  selfishness,  on  such  in  due  time 
people  should  bestow  oblations ;  let  the  Brahma/za 
who  has  good  (works)  in  view,  offer.  (495) 

TO.  '  Those  in  whom  there  is  no  desire  for  any 
thing  in  the  world,  nor  for  existence  after  existence 
here  or  in  the  other  world,  on  such  in  due  time 
people  should  bestow  oblations  ;  let  the  Brahma/za 
who  has  good  (works)  in  view,  offer.  (496) 

11.  'Those  who,  after  leaving  sensual  pleasures, 
wander  about  houseless,  well  restrained,  being  like 
a  straight  shuttle,  on  such  in  due  time  people  should 
bestow  oblations ;  let  the  Brahma;za  who  has  good 
(works)  in  view,  offer.  (497) 

12.  '  Those  whose  passions  are  gone,  whose  senses 
are  well  composed,  who  are  liberated  like  the  moon 
out  of  the  grasp  of  Ra.hu,  on  such  in  due  time  people 
should  bestow  oblations  ;  let  the  Brahma^a  who  has 
good  (works)  in  view,  offer.  (49 8) 

13.  'Those  who  are  calm,  whose  passions  are  gone, 
who  are  without  anger,  and  for  whom  there  is  no 
transmigration  after  having  left  here,  on  such  in  due 
time  people  should  bestow  oblations ;  let  the  Brah- 
ma^a  who  has  good  (works)  in  view,  offer.     (499) 

14.  *  Those  who,  after  leaving  birth  and  death  alto 
gether,  have  conquered  all  doubt,  on  such  in  due  time 
people  should  bestow  oblations ;  let  the  Brahma^a 
who  has  good  (works)  in  view,  offer.  (5°°) 

15.  '  Those  who  wander  about  in  the  world  with 
themselves  for  a  light,  not  possessed  of  anything,  in 
every  respect  liberated,  on  such  in  due  time  people 
should  bestow  oblations  ;  let  the  Brahma^a  who  has 
good  (works)  in  view,  offer.  (5O1) 

1 6.  '  Those  who  in  this  world  rightly  understand 

G  2 


84  MAHAVAGGA. 


this:  " This  is  the  last  (birth),  there  is  no  re-birth,"  on 
such  in  due  time  people  should  bestow  oblations; 
let  the  Brahma^a  who  has  good  (works)  in  view, 
offer.  (502j 

17.  'He  who  is  accomplished,  and  delights  in  me 
ditation,  thoughtful,  possessed  of  thorough  enlight 
enment,  a  refuge  for  many,  on  such  a  one  in   due 
time  people  should  bestow  oblations ;  let  the  Brah- 
ma^a  who  has  good  (works)  in  view,  offer/         (503) 

18.  '  Certainly  my  question  was  not  in  vain,  Bha- 
gavat  has  told  me  of  those  worthy  of  offerings ;  for 
thou  truly  knowest  this  in  this  world,  as  surely  to 
thee  this  Dhamma  is  known.  (504) 

19.  'He  who  is  a  householder,  suitable  to  beg  of, 
a  donor,' — so  said  the  young  man  Magha, — 'who, 
desirous    of  good,   offers    having  what    is  good  in 
view,  and  giving  to  others  in  this  world  food  and 
drink,— tell  me  (I  being  such  a  one),  O  Bhagavat, 
of  the  blessing  of  offering/  (505) 

20.  '  Offer,  O  Magha/— so  said  Bhagavat,—'  and 
while   offering  make   calm  thy  mind  in  all  things; 
the  object  of  the  one  that   offers  is  the  oblation, 
standing  fast  in  this  he  leaves  hatred  behind.     (506) 

21.  'Such  a  one  whose   passion  is  gone  will  re 
press    hatred,    cultivating    an    unbounded    friendly 
mind ;    continually  strenuous  night  and  day  he  will 
spread  infinite  goodness  through  all  regions/      (507) 

22.  Magha  :  '  Who  prospers  ?  who  is  liberated  and 
who  is  bound  ?    In  which  way  can  one  by  himself  go 
to  Brahmaloka  ?    Tell  this  to  me  who  does  not  know, 
O  Muni,  when  asked.      Bhagavat  is  indeed  my  wit 
ness  that  Brahman  is  seen  by  me  to-day,  for  thou  art 
to  us  equal  to  Brahman,  this  is  the  truth  ;  how  can  one 
attain  Brahmaloka,  O  thou  glorious  one?'          (508) 


SABHIYASUTTA.  85 


23.  'He  who  offers  the  threefold  blessing  of  obla 
tion/  O  Magha, — so  said  Bhagavat,' — '  such  a  one 
will  prosper  with  those  worthy  of  offerings ;  so, 
having  offered  properly,  he  who  is  suitable  to  beg 
of  attains  Brahmaloka,  so  I  say/  (509) 

This  having  been  said,  Magha  the  young  man 
spoke  as  follows  to  Bhagavat :  *  Excellent,  O  vener 
able  Gotama !  Excellent,  O  venerable  Gotama !  As 
one  raises  what  has  been  overthrown,  or  reveals  what 
has  been  hidden,  or  tells  the  way  to  him  who  has 
gone  astray,  or  holds  out  an  oil  lamp  in  the  dark  that 
those  who  have  eyes  may  see  the  objects,  even  so  by 
the  venerable  Gotama  in  manifold  ways  the  Dhamma 
has  been  illustrated;  I  take  refuge  in  the  venerable 
Gotama  and  in  the  Dhamma  and  in  the  Assembly  of 
Bhikkhus.  Let  the  venerable  Gotama  accept  me  as 
an  upasaka  (a  follower,  me),  who  henceforth  for  all 
my  life  have  taken  refuge  (in  him).' 
Maghasutta  is  ended. 


6.    SABHIYASUTTA. 

Sabhiya,  the  Paribba^aka,  goes  to  the  six  famous  teachers  of  his 
time  to  have  his  questions  answered,  but  not  having  his  doubts 
solved,  he  repairs  to  Gotama  and  asks  him  how  one  is  to  behave 
to  become  a  Brahmawa,  a  Samawa,  a  Nahataka,  a  Khetta^ina,  a 
Kusala,  a  Pamfita,  a  Muni,  a  Vedagu,  an  Anuvidita,  a  Dhira,  an 
A^-aniya,  a  Sottiya,  an  Ariya,  a  ./Tara/iavat,  a  Paribba^aka. 
Bhagavat  answers  his  questions,  and  Sabhiya  finally  receives  the 
robe  and  the  orders  from  Buddha. 

So  it  was  heard  by  me  : 

At  one  time  Bhagavat  dwelt  at  Ra^agaha,  in 
Ve/uvana,  in  Kalandakanivapa.  And  at  that  time 
questions  were  recited  to  Sabhiya,  the  Paribba^aka 


86  MAHAVAGGA. 


(wandering  mendicant),  by  an  old  benevolent  deity: 
'  He  who,  O  Sabhiya,  be  it  a  Samara  or  a  Brah- 
ma/za,  explains  these  questions  to  thee  when  asked, 
near  him  thou  shouldst  live  a  religious  life.' 

Then  Sabhiya,  the  Paribba^aka,  having  learnt  the 
questions  from  that  deity,  went  to  whatever  Samaras 
and  Brahma/zas  there  were  that  had  an  assembly  (of 
Bhikkhus),  a  crowd  (of  followers),  and  were  well- 
known  teachers,  famous  leaders,  considered  excel 
lent  by  the  multitude,  as  Pura^a-Kassapa,  Makkhali- 
Gosala,  Afita-Kesakambali,  Pakudha-Ka/£/£ayana, 
Sa/^aya-Bela///ziputta,  and  Niga;z//za-  Nataputta. 
Those  he  went  to,  and  after  going  to  them,  he 
asked  the  questions.  They,  being  asked  the  ques 
tions  by  Sabhiya,  the  Paribba^aka,  did  not  succeed 
(in  answering  them),  and  not  succeeding  they  showed 
wrath  and  hatred  and  discontent,  and  they  also  in 
return  put  questions  to  Sabhiya,  the  Paribba^aka. 

Then  this  came  to  the  mind  of  Sabhiya,  the  Parib- 
ba^aka:  'Whatever  Samaras  and  Brahma/zas  there 
are  that  have  an  assembly  (of  Bhikkhus),  a  crowd 
(of  followers),  and  are  well-known  teachers,  famous 
leaders,  considered  excellent  by  the  multitude,  as 
Ptira/za-Kassapa,  Makkhali-Gosala,  Afita-Kesakam- 
bali,  Pakudha-Ka^ayana,  Sa;1^aya- Bela/Miputta, 
and  Niga^^a-Nataputta,  they,  being  asked  ques 
tions  by  me,  did  not  succeed  (in  answering  them), 
and  not  succeeding  they  showed  wrath  and  hatred 
and  discontent,  and  they  also  in  return  put  ques 
tions  to  me  in  this  matter ;  surely  I  think  I  shall  go 
back  to  what  I  have  left,  and  enjoy  sensual  plea 
sures/ 

Then  this  came  to  the  mind  of  Sabhiya,  the 
Paribba^aka  :  '  This  Samara  Gotama  has  both  an 


SABHIYASUTtA.  87 


assembly  (of  Bhikkhus)  and  a  crowd  (of  followers), 
and  is  a  well-known  teacher,  a  famous  leader,  con 
sidered  excellent  by  the  multitude,  surely  I  think  I 
shall  go  to  Samara  Gotama  and  ask  these  ques 
tions/  Then  this  came  to  the  mind  of  Sabhiya, 
the  Paribba^aka  :  '  Whatever  Samaras  and  Brah- 
ma^as  there  are  that  are  decayed,  old,  aged,  ad 
vanced  in  years,  having  reached  old  age,  expe 
rienced  elders,  long  ordained,  having  assemblies  (of 
Bhikkhus),  crowds  (of  followers),  being  teachers  well 
known,  famous  leaders,  considered  excellent  by  the 
multitude,  as  Pura/za-Kassapa,  Makkhali  -  Gosala, 
A^ita-Kesakambali,  Pakudha-KaMayana,  Sa/^aya- 
Bela^iputta,  and  Niga^^a-Nataputta,  they,  being 
asked  questions  by  me,  did  not  succeed  (in  answering 
them),  and  not  succeeding  they  showed  wrath  and 
hatred  and  discontent,  and  they  also  in  return  put 
questions  to  me  in  this  matter ;  (I  should  like  to 
know)  whether  Samara  Gotama  being  asked  these 
questions  will  be  able  to  explain  them  to  me,  for 
Samara  Gotama  is  both  young  by  birth  and  new  in 
ascetic  life.' 

Then  this  came  to  the  mind  of  Sabhiya,  the 
Paribba^aka :  'Samara  Gotama  is  not  to  be  slighted 
because  he  is  young ;  even  if  the  Samara  is  young, 
yet  he  is  mighty  and  powerful ;  surely  I  think  I 
shall  go  to  Samara  Gotama  and  ask  these  ques 
tions/  Then  Sabhiya,  the  Paribbd^aka,  went  on  a 
journey  to  Ra^agaha,  and  wandering  on  his  journey 
in  regular  order  he  came  to  Ra^agaha,  Ve/uvana, 
Kalandakanivapa,  to  Bhagavat,  and  having  come  to 
Bhagavat  he  talked  pleasantly  with  him,  and  after 
having  had  some  pleasant  and  remarkable  conversa 
tion  with  him  he  sat  down  apart ;  sitting  down  apart 


88 


MAHAVAGGA. 


Sabhiya,    the   Paribba^aka,  spoke  to   Bhagavat    in 
stanzas : 

1.  'Anxious  and  doubtful  I  have  come/— so  said 
Sabhiya,—'  longing  to  ask  questions.      Do  thou  put 
an  end  to  these  (doubts  when)  asked  these  questions 
by  me,  in  regular  order,  and  rightly  explain  them 

t0  me/  (5io) 

2.  'Thou  hast  come  from  afar,  O  Sabhiya/— so 
said  Bhagavat,— '  longing  to  ask  questions;   l' shall 
put   an    end    to   those  (doubts  when)  asked    those 
questions   by  thee,  in  regular  order,  and  rightly  I 
shall  explain  them  to  thee.  *  (511) 

3.  '  Ask  me,  O  Sabhiya,  a  question ;  whatsoever 
thou  ^wishest    in    thy    mind    that    question    I    (will 
explain,  and)  put  an  end  to  (thy  doubt)/         (512) 

^Then  this  came  to  the  mind  of  Sabhiya,  the  Parib- 
ba^-aka:  'It  is  marvellous,  it  is  wonderful  indeed,  the 
reception  which  I  did  not  get  from  other  Samaras 
and  Brahma^as  has  been  given  me  by  Gotama/ 
so  saying  he  glad,  rejoicing,  delighted,  and  highly 
elated  asked  Bhagavat  a  question  : 

4-  '  What  should  a  man  (necessarily)  have  obtained 
that   people    may  call    him    a  Bhikkhu?'— so    said 
Sabhiya,—'  how  may  they  call   him  compassionate, 
and  how  subdued?  how  can  he  be  called  enlightened 
(buddha)?    Asked  (about  this)  do  thou,  Bhagavat 
explain  it  to  me/  /       x 

5-  '  He  who  by  the  path  he  has  himself  made 
)  Sabhiya;— so.  said  Bhagavat,— '  has  attained  to 

perfect  happiness,  who  has  conquered  doubt   who 

lives  after  having  left  behind  both  gain  and  goods 

who  has  destroyed  re-birth,  he  is  a  Bhikkhu.   (514) 

6.  'Always  resigned   and  attentive,  he  will   not 

hurt  any  one  in  all  the  world,  the  Samara  who  has 


SABHIYASUTTA.^  89 


crossed  the  stream  (of  existence,  and  is)  untroubled  ; 
for  whom  there  are  no  desires  (ussada),  he  is  com 
passionate.  (5I5) 

7.  '  He  whose  senses  are  trained  internally  and 
externally  in  all  the  world,  he  who  after  penetrating 
this    and    the    other  world    longs    for  death,  being 
trained,  he  is  subdued.  (5J6) 

8.  *  Whosoever,  after  having  considered  all  times 
(kappa),  the  revolution  (sa^sara),  both  the  vanishing 
and  re-appearance  (of  beings),  is  free  from  defilement, 
free  from  sin,  is  pure,  and  has  obtained  destruction  of 
birth,  him  they  call  enlightened  (buddha)/      (517) 

Then  Sabhiya,  the  Paribba^aka,  having  approved 
of  and  rejoiced  at  the  words  of  Bhagavat,  glad,  re 
joicing,  delighted,  highly  elated,  asked  Bhagavat 
another  question  : 

9.  '  What  should  a  man  (necessarily)  have  obtained 
that  people  may  call  him  a   Brahma/za  ? ' — so  said 
Sabhiya, — 'and  how  (may  they  call  him)  a  Samara? 
and    how  a  Nahataka  ?    how  can    he    be    called  a 
Naga?    Asked  (about  this)  do  thou  Bhagavat  explain 
it  to  me/  (5l8) 

10.  'He  who,  after  removing  all  sins,  O  Sabhiya/ 
— so  said  Bhagavat, — '  is  immaculate,  well  composed, 
firm-minded,  perfect  after  crossing  the  Sa^sara,  such 
an  independent  one  is  called  a  Brahma^a.        (S19) 

11.  'He  who  is  calm,  having  left  behind  good  and 
evil,  free  from  defilement,  having  understood  this 
and  the  other  world,  and  conquered  birth  and  death, 
such  a  one  is  called  a  Samara  by  being  so1/    (520) 

12.  'Whosoever,    after  having  washed  away  all 
sins  internally  and  externally  in  all  the  world,  does 

1  Santiago  tadi  pavu/£/fcate  tathatta. 


9O  MAHAVAGGA. 


not  enter  time  (kappa)  amongst  gods  and  men  who 
are  subject  to  time,  him  they  call  a  Nahataka 
(cleansed)1.  (52I) 

13.  '  He  who  does  not  commit  any  crime  in  the 
world,  who,  after  abandoning  all  bonds  and  fetters, 
clings  to  nothing,  being  liberated,  such  a  one  is  called 
a  Naga  (sinless)  by  being  so2.'  (522) 

Then  Sabhiya,  the  Paribba^aka,  having  approved 
of  and  rejoiced  at  the  words  of  Bhagavat,  glad, 
rejoicing,  delighted,  highly  elated,  further  asked 
Bhagavat  a  question  : 

14.  'Whom  do  the  Buddhas  call  a  Khetta^ina?' — 
so  said  Sabhiya, — 'how  (can   they  call  any  one)  a 
Kusala?  and  how  a  Pawafita  ?  how  can  he  be  called 
a  Muni  ?    Asked  (about  this)  do  thou  Bhagavat  ex 
plain  it  to  me.'  (523) 

15.  'He  who,  after  examining  all  regions,  O  Sa 
bhiya/ —  so   said    Bhagavat,  —  'the   divine    and   the 
human,  and  Brahman's  region,  is  delivered  from  the 
radical   bond  of  all  regions,  such  a  one  is  called  a 
Khetta^ina  (he  who  has  conquered  the  regions)  by 
being  so.  (524) 

1 6.  'He  who,  after  examining  all  treasures,  the 
divine  and  the  human,  and  Brahman's  treasure,  is 
delivered  from  the  radical  bond  of  all  treasures,  such 
a  one  is  called  a  Kusala  (happy)  by  being  so.  (525) 

17.  'He    who,    after    examining   both   kinds    of 
senses,  internally  and  externally,  is  endowed  with  a 

1  Devamanussesu  kappiyesu 
Kappan  n' eti  tarn  ahu  nahitako. 

2  Agum  na  karoti  kinfa  loke 
Sabbasawyoge  visa^a  bandhanani 
Sabbattha  na  sago-ati  vimutto 
Nago  tadi  pavu^ate  tathatta. 

But  compare  Pabba^asutta  17,  Magandiyasutta  u,  &c. 


SABHIYASUTTA.  9 1 


clear  understanding  and  has  conquered  evil  and  good 
(ka^hasukka),  such  a  one  is  called  a  Pa?^ita  (wise) 
by  being  so.  (S26) 

1 8.  'He  who,  having  understood  the  Dhamma  of 
the  just  and  the  unjust,  internally  and  externally,  in 
all  the  world,  is  to  be  worshipped  by  gods  and  men, 
he,  after  breaking  through  the  net  of  ties,  is  called 
a  Muni  (sage).'  (S27) 

Then  Sabhiya,  the  Paribba^aka,  having  approved 
of  and  rejoiced  at  the  words  of  Bhagavat,  glad, 
rejoicing,  delighted,  highly  elated,  further  asked 
Bhagavat  a  question  : 

19.  'What  should  one  (necessarily)  have  obtained 
that  people  may  call  himVedagu?' — so  said  Sabhiya, 
— *  and  how  (may  they  call  him)  Anuvidita  ?   and 
how  Viriyavat  ?     How  does  one  become  A^aniya  ? 
Asked  (about  this)  do  thou,  O  Bhagavat,  explain  it 
to  me.'  (528) 

20.  '  He  who,  having  conquered  all  sensations,  O 
Sabhiya,' — so  said  Bhagavat, — 'which  are  (known)  to 
Samaras  and  to  Brahma^as,  is  free  from  passion  for 
all  sensations,  he  is  Vedagu  (having  passed  sensa 
tion)  after  conquering  all  sensation.  (529) 

21.  'He who,  having  seen  the  delusion  of  name 
and   form1,  internally  and   externally,   the  root   of 
sickness,  and  is  delivered  from  the  radical  bond  of 
all  sickness,  such  a  one  is  called  Anuvidita  (well- 
informed)  by  being  so.  (53°) 

22.  '  He  who  is  disgusted  in  this  world  with  all 
sins,  is  strong  after  conquering  the  pain  of  hell,  is 
strong  and  powerful,  such  a  one  is  called  Dhira  (  = 
viriyavat,  firm)  by  being  so.  (53 l) 

1  AnuviMa  papa?Uanamarupaw. 


92  MAHAVAGGA. 


23.  'He  whose  bonds   are  cut  off  internally  and 
externally,  the  root  of  ties1,  who  is  delivered  from 
the   radical   bond   of  all   ties,   such  a   one  is  called 
A^aniya  (high-bred)  by  being  so/  (532) 

Then  Sabhiya,  the  Paribbafaka,  having  approved 
of  and  rejoiced  at  the  words  of  Bhagavat,  glad, 
rejoicing,  delighted,  highly  elated,  further  asked 
Bhagavat  a  question  : 

24.  'What  should  a   man  (necessarily)  have   ob 
tained  that   people  may  call  him  a  Sottiya?' —  so 
said  Sabhiya, — 'how  (may  they  call  him)  an  Ariya  ? 
and  how  a  A'ara^avat  ?    how   may  he    become    a 
Paribba^-aka  ?     Asked  (about  this)  do  thou,  O  Bha 
gavat,  explain  it  to  me.'  (533) 

25.  'Whosoever,  after  having  heard  and  under 
stood  every  Dhamma  in  the  world,  O  Sabhiya/ so 

said  Bhagavat,  -    '  whatsoever  is  wrong  and  what 
soever  is  blameless,  is  victorious,  free  from  doubt, 
liberated,  free  from  pain  in  every  respect,  him  they 
call  a  Sottiya  (learned  in  the  revelation).         (534) 

26.  '  Whosoever,  after  having  cut  off  passions  and 
desires,  is  wise  and  does  not  (again)  enter  the  womb, 
having  driven  away  the  threefold  sign,  the  mud  (of 
lust),  and  who  does  not  (again)  enter  time  (kappa), 
him  they  call  an  Ariya  (noble).  (535) 

27.  'He   who    in    this    world,    after    having    at 
tained  the  (highest)  gain  in  the  A'ara/zas,  is  skilful, 
has  always  understood  the  Dhamma,  clings  to  nothing, 
is  liberated,  and  for  whom  there  are  no  passions,  he  is 
a  A^ara^avat  (endowed  with  the  observances).  (536) 

28.  '  Whosoever  abstains  from  the  action  that  has 
a  painful  result,  above  and  below  and  across  and  in 

1  Yass'  assu  lutani  bandhanani 

bahiddha  /£a  sahgamula/ra. 


SABHIYASUTTA.  93 


the  middle,  who  wanders  with  understanding,  who 
has  put  an  end  to  deceit,  arrogance,  cupidity  and 
anger,  name  and  form,  him  they  call  a  Paribba- 
^aka  (a  wandering  mendicant)  who  has  attained  the 
(highest)  gain.'  (537) 

Then  Sabhiya,  the  Paribba^aka,  having  approved 
of  and  rejoiced  at  the  words  of  Bhagavat,  glad,  re 
joicing,  delighted,  highly  elated,  having  risen  from 
his  seat,  and  having  put  his  upper  robe  upon  one 
shoulder,  bending  his  joined  hands  towards  Bha 
gavat,  praised  Bhagavat  face  to  face  in  appropriate 
stanzas  : 

29.  '  Having  conquered  the  three  and  sixty  (philo 
sophical)  views  referring  to  the  disputations  of  the 
Samaras,  thou  hast  crossed  over  the  darkness  of 
the  stream1.  (?)  (53$) 

30.  '  Thou  hast  passed  to  the  end  of  and  beyond 
pain,  thou  art  a  saint,  perfectly  enlightened,  I  consider 
thee  one  that  has  destroyed  his  passions,  thou  art  glo 
rious,  thoughtful,  of  great  understanding,  O  thou  who 
puts  an  end  to  pain,  thou  hast  carried  me  across.  (539) 

31.  'Because  thou  sawest  my  longing,  and  car- 
riedst  me  across  my  doubt,  adoration  be  to  thee,  O 
Muni,  who  hast  attained  the  (highest)  gain  in  the 
ways  of  wisdom  ;  O  thou  who  art  a  true  kinsman  of 
the  Adidas,  thou  art  compassionate.  (54°) 

32.  '  The  doubt  I  had  before  thou  hast  cleared 
away  for  me,  O  thou  clearly-seeing  ;  surely  thou  art 
a  Muni,  perfectly  enlightened,  there  is  no  obstacle 
for  thee.  (541) 


Yani  £a  tini  yani  £ 
Samawappavadasitani  bhfiriparma 
Samlakkhara  sa?manissitani  (?) 
Osarawani  vineyya  oghatam'  aga. 


94  MAHAVAGGA. 


33.  '  And  all  thy  troubles  are  scattered  and  cut 
off,  thou  art  calm,  subdued,  firm,  truthful.  (542) 

34. ' '  All  gods  and  both  Narada  and  Pabbata  re 
joice  at  thee,  the  chief  of  the  sinless  (naganaga),  the 
great  hero,  when  thou  art  speaking.  (543) 

35.  '  Adoration  be  to  thee,  O  noble  man,  adora 
tion  be  to  thee,  O  thou  best  of  men ;   in  the  world  of 
men  and  gods  there  is  no  man  equal  to  thee.     (544) 

36.  '  Thou  art  Buddha,  thou  art  the  Master,  thou 
art  the  Muni  that  conquers  Mara ;  after  having  cut 
off  desire  thou  hast  crossed   over  and  hast  carried 
across  this  generation.  (545) 

37.  '  The  elements  of  existence  (upadhi)  are  over 
come  by  thee,  the  passions  are  destroyed  by  thee, 
thou  art  a  lion,  free  from  desire,  thou  hast  left  behind 
fear  and  terror.  (546) 

38.  'As  a  beautiful  lotus  does  not  adhere  to  the 
water,  so  thou  dost  not  cling  to  good  and  evil,  to 
either ;  stretch  forth  thy  feet,  O  hero,  Sabhiya  wor 
ships  the  Master's  (feet)/  (547) 

Then  Sabhiya,  the  Paribba^aka,  stooping  with  his 
head  to  Bhagavat's  feet,  said  this  to  Bhagavat : 

'  It  is  excellent,  O  venerable !  It  is  excellent, 
O  venerable !  As  one  raises  what  has  been  over 
thrown,  or  reveals  what  has  been  hidden,  or  tells  the 
way  to  him  who  has  gone  astray,  or  holds  out  an 
oil  lamp  in  the  dark  that  those  who  have  eyes  may 
see  the  objects,  even  so  by  the  venerable  Gotama 
in  manifold  ways  the  Dhamma  has  been  illus 
trated  ;  I  take  refuge  in  the  venerable  Gotama,  in 
the  Dhamma,  and  in  the  Assembly  of  Bhikkhus ;  I 
wish  to  receive  the  robe  and  the  orders  from  the 
venerable  Bhagavat. 

'  He   who,    O    Sabhiya,   formerly    belonging    to 


SABHIYASUTTA.  95 


another  creed  (a'/watitthiyapubba),  wishes  to  be 
adopted  into  this  religion  (dhammavinaya),  and 
wishes  to  receive  the  robe  and  the  orders,  he  serves 
for  four  months;  after  the  lapse  of  four  months 
Bhikkhus  who  have  appeased  their  thoughts  will 
give  him  the  robe  and  the  orders  to  become  a 
Bhikkhu,  (for)  I  also  in  this  matter  acknowledge  a 
difference  of  persons/ 

'If,  O  venerable,  those  that  formerly  belonged 
to  another  creed  and  wish  to  be  adopted  into  this 
religion  and  to  receive  the  robe  and  the  orders, 
serve  for  four  months,  and  after  the  lapse  of 
four  months  Bhikkhus  who  have  appeased  their 
thoughts  give  them  the  robe  and  the  orders  that 
they  may  become  Bhikkhus,  I  will  (also)  serve  for 
four  months,  and  after  the  lapse  of  four  months 
Bhikkhus  who  have  appeased  their  thoughts  shall 
give  (me)  the  robe  and  the  orders  that  I  may 
become  a  Bhikkhu/ 

Sabhiya,the  Paribba^aka,  received  the  robe  and  the 
orders  from  Bhagavat,  and  the  venerable  Sabhiya, 
having  lately  received  the  upasampada,  leading  a 
solitary,  retired,  strenuous,  ardent,  energetic  life,  lived 
after  having  in  a  short  time  in  this  existence  by  his 
own  understanding  ascertained  and  possessed  himself 
of  that  highest  perfection  of  a  religious  life  for  the 
sake  of  which  men  of  good  family  rightly  wander 
away  from  their  houses  to  a  houseless  state.  *  Birth 
had  been  destroyed,  a  religious  life  had  been  led, 
what  was  to  be  done  had  been  done,  there  was 
nothing  else  (to  be  done)  for  this  existence/  so  he 
perceived,  and  the  venerable  Sabhiya  became  one 
of  the  saints. 

Sabhiyasutta  is  ended. 


96  MAHAVAGGA. 


7.  SELASUTTA. 

Kemya,  the  £a/ila,  invites  Buddha  with  his  assembly  to  take  his 
meals  with  him  on  the  morrow.  Sela,  the  Brahma«a,  arrived  at 
that  place  with  his  three  hundred  young  men ;  seeing  the  pre 
parations  he  asks  what  is  going  on,  and  is  answered  that  Buddha 
is  expected  the  next  day.  On  hearing  the  word  '  Buddha/  Sela 
asks  where  Buddha  lives,  goes  to  him,  converses  with  him,  and 
is  converted ;  so  are  his  followers. 

So  it  was  heard  by  me : 

At  one  time  Bhagavat  wandering  about  in  Angut 
tarapa,  with  a  large  assembly  of  Bhikkhus,  with  1250 
Bhikkhus,  went  to  Apa^a,  a  town  in  Anguttarapa. 

And  Kemya,  the  ascetic,  with  matted  hair  (fa/ila) 
heard  the  following :  '  The  Samara,  the  venerable 
Gotama,  the  Sakya  son,  gone  out  from  the  family  of 
the  Sakyas/  wandering  about  in  Anguttarapa  with  a 
large  assembly  of  Bhikkhus,  with   1250  Bhikkhus, 
has  reached  Apa^a,  and  the  following  good  praising 
words  met  the  venerable  Gotama :  "  And  so  he  is 
Bhagavat,  the  venerable,  the  perfectly  enlightened, 
endowed  with  science  and  works  (vi^a^ara^a),  the 
happy,   knowing  the  world,   the   incomparable,   the 
charioteer   of  men    that    are    to    be    subdued,    the 
master,  the  enlightened  of  gods  and  men,  the  glo 
rious;  he  teaches  this  world  and  the  world  of  gods, 
of  Maras,  of  Brahmans,  and  beings  comprising  Sa 
maras  and  Brahma/zas,  gods  and  men,  having  him 
self  known  and  seen  them  face  to  face ;  he  teaches 
the   Dhamma  (which  is)  good  in  the  beginning,  in 
the  middle,  and  in  the  end,  is  full  of  meaning  and 
rich  in  words,  quite  complete ;  he  teaches  a  religious 
life,  and  good  is  the  sight  of  such  saints."  ' 

Then  Ke»iya,  the  6Wila,  went  (to  the  place)  where 


SELASUTTA.  97 


Bhagavat  was,  and  having  gone  there  he  talked 
pleasantly  with  him,  and  after  having  had  some 
pleasant  and  remarkable  conversation  (with  him)  he 
sat  down  apart ;  and  while  Kemya,  the  6Wila,  was 
sitting  down  apart,  Bhagavat,  by  religious  talk, 
taught,  advised,  roused,  and  delighted  him.  Then 
Kemya,  the  6Wila,  having  been  taught,  advised, 
roused,  and  delighted  by  Bhagavat  through  religious 
talk,  said  this  to  Bhagavat  : 

'  Let  the  venerable  Gotama  accept  my  food  to 
morrow,  together  with  the  assembly  of  Bhikkhus.' 

This  having  been  said,  Bhagavat  answered 
Kemya,  the  (9a/ila  :  '  Large,  O  Kemya,  is  the 
assembly  of  Bhikkhus,  one  thousand  two  hundred 
and  fifty  Bhikkhus,  and  thou  art  intimate  with  the 
Brahma;zas.' 

A  second  time  Kemya,  the  6Wila,  said  this  to 
Bhagavat :  *  Although,  O  venerable  Gotama,  the 
assembly  of  Bhikkhus  is  large,  one  thousand  two 
hundred  and  fifty  Bhikkhus,  and  I  am  intimate  with 
the  Brahma^as,  let  the  venerable  Gotama  accept 
my  food  to-morrow,  together  with  the  assembly  of 
Bhikkhus.' 

A  second  time  Bhagavat  said  this  to  Ke;ziya,  the 
6a/ila  :  *  Large,  O  Kemya,  is  the  assembly  of  Bhik 
khus,  one  thousand  two  hundred  and  fifty  Bhikkhus, 
and  thou  art  intimate  with  the  Brahma^as.' 

A  third  time  Kemya,  the  <7a/ila,  said  this  to  Bha 
gavat:  'Although,  O  venerable  Gotama,  the  assembly 
of  Bhikkhus  is  large,  one  thousand  two  hundred  and 
fifty  Bhikkhus,  and  I  am  intimate  with  the  Brah- 
ma;zas,  yet  let  the  venerable  Gotama  accept  my  food 
to-morrow,  together  with  the  assembly  of  Bhikkhus.' 
Bhagavat  assented  by  being  silent. 
[10]  H 


98  MAHAVAGGA. 


Then  Kemya,  the  Ca/ila,  having  learnt  the  assent 
of  Bhagavat,  after  rising  from  his  seat  went  to  his 
hermitage,  and  having  gone  there  he  addressed  his 
friends  and  servants,  his  relatives  and  kinsmen  (as 
follows)  :  '  Let  my  venerable  friends  and  servants, 
relatives  and  kinsmen  hear  me ; — the  Samawa  Go- 
tama  has  been  invited  by  me  to  (take  his)  food  (with 
me)  to-morrow,  together  with  the  assembly  of  Bhik- 
khus;  wherefore  you  must  render  me  bodily  service/ 

'  Surely,  O  venerable  one/  so  saying  the  friends 
and  servants,  relatives  and  kinsmen  of  Kemya,  the 
Ga/ila,  complying  with  his  request,  some  of  them  dug 
fireplaces,  some  chopped  firewood,  some  washed  the 
vessels,  some  placed  waterpots,  some  prepared  seats. 
Ke«iya,  the  Gat'ila,  on  the  other  hand,  himself  pro 
vided  a  circular  pavilion. 

At  that  time  the  Brahmawa  Sela  lived  at  Apa;;a, 
perfect  in  the  three  Vedas,  vocabulary,  Ke/ubha, 
etymology,  Itihasa  as  the  fifth  (Veda),  versed  in 
metre,  a  grammarian,  one  not  deficient  in  popular 
controversy  and  the  signs  of  a  great  man,  he  taught 
three  hundred  young  men  the  hymns1.  At  that 
time  Kewiya,  the  Garfla,  was  intimate  with  the 
Brahmawa  Sela.  Then  the  Brahmawa  Sela  sur 
rounded  by  three  hundred  young  men,  walking  on 
foot,  arrived  at  the  place  where  the  hermitage  of 
Kemya,  the  £a/ila,  was.  And  the  Brahmarca  Sela 
saw  the  Ga/ilas  in  Kenya's  hermitage,  some  of  them 
digging  fireplaces,  some  chopping  firewood,  some 
washing  the  vessels,  some  placing  waterpots,  some 

[  Tena  kho  pan  a  samayena  Selo  brahmawo  Aparce  pa/ivasati 
tiwwaw  vedanaw  paTagft  sanigha»<?uke/ubhdna0*  sakkharappabhe- 
danaw  itihasapa^amana;;2  padako  veyyakara«o  lokayatamahapuri- 
salakkha^esu  anavayo  ti«i  ma^avakasatani  mante  vfi/feti. 


('SELA^UTTA.  99 


preparing  seats,  and  Kewiya,  the  6a/ila,  on  the  other 
hand,  himself  providing  a  circular  pavilion ;  seeing 
Kewiya,  the  GWila,  he  said  this  :  '  Is  the  venerable 
Ke^iya  to  celebrate  the  marriage  of  a  son  or  the 
marriage  of  a  daughter,  or  is  there  a  great  sacrifice 
at  hand,  or  has  Bimbisara,  the  king  of  Magadha, 
who  has  a  large  body  of  troops,  been  invited  for 
to-morrow,  together  with  his  army?' 

'  I  am  not  to  celebrate  the  marriage  of  a  son  or 
the  marriage  of  a  daughter,  nor  has  Bimbisara,  the 
king  of  Magadha,  who  has  a  large  body  of  troops, 
been  invited  for  to-morrow,  together  with  his  army, 
yet  a  great  sacrifice  of  mine  is  at  hand.  The  Sa- 
ma;za  Gotama,  the  Sakya  son,  gone  out  from  the 
Sakya  family,  wandering  about  in  Anguttarapa  with 
a  large  assembly  of  Bhikkhus,  one  thousand  two 
hundred  and  fifty  Bhikkhus,  has  reached  Apa»a,  and 
the  following  good  praising  words  met  the  venerable 
Gotama :  "  And  so  he  is  Bhagavat,  the  venerable, 
the  perfectly  enlightened,  endowed  with  science  and 
works  (viggMttzna),  the  happy,  knowing  the  world, 
the  incomparable,  the  charioteer  of  men  that  are  to 
be  subdued,  the  master,  the  enlightened  of  gods 
and  men,  the  glorious,  he  has  been  invited  by 
me  for  to-morrow,  together  with  the  assembly  of 
Bhikkhus." ' 

'  Didst  thou  say  that  he  is  a  Buddha,  O  venerable 

Kemya  ? ' 

'  Yes,  I  say,  O  venerable  Sela,  that  he  is  a  Buddha/ 
1  Didst  thou  say  that  he  is  a  Buddha,  O  venerable 

Kemya  ? ' 

4  Yes,  I  say,  O  venerable  Sela,  that  he  is  a  Buddha/ 
Then  this  occurred  to  the  Brahma^a  Sela  :  '  This 

sound  "  Buddha"  is  (indeed)  rare,  but  in  our  hymns 


H    2 


IOO  MAHAVAGGA. 


are  to  be  found  the  thirty-two  signs  of  a  great  man, 
and  for  a  great  man  endowed  with  these  there  are 
two  conditions  and  no  more  :  if  he  lives  in  a  house 
he  is  a  king,  a  universal  (king),  a  just  religious  king, 
a  lord  of  the  four-cornered  (earth),  a  conqueror,  one 
who  has  obtained  the  security  of  his  people  (and)  is 
possessed  of  the  seven  gems.  These  are  his  seven 
gems,  namely,  the  wheel  gem,  the  elephant  gem, 
the  horse  gem,  the  pearl  gem,  the  woman  gem,  the 
householder  gem,  and  the  chief  gem  as  the  seventh. 
He  has  more  than  a  thousand  sons,  heroes,  possessing 
great  bodily  strength  and  crushing  foreign  armies  ; 
he  having  conquered  this  ocean-girt  earth  without  a 
rod  and  without  a  weapon,  but  by  justice,  lives  (in  a 
house).  But  if,  on  the  other  hand,  he  goes  out  from 
(his)  house  to  the  houseless  state,  he  becomes  a 
saint,  a  perfectly  enlightened,  one  who  has  removed 
the  veil  in  the  world.  And  where,  O  venerable 
Ke#iya,  dwells  now  that  venerable  Gotama,  the 
saint  and  the  perfectly  enlightened?' 

This  having  been  said,  Ke^iya,  the  Garila, 
stretching  out  his  right  arm,  spoke  as  follows  to  the 
Brahmawa  Sela  :  '  There,  where  yon  blue  forest  line 
is,  O  venerable  Sela.' 

Then  the  Brahmawa  Sela  together  with  (his)  three 
hundred  young  men  went  to  the  place  where  Bhaga- 
vat  was.  Then  the  Brahmarca  Sela  addressed  those 
young  men  :  '  Come  ye,  venerable  ones,  with  but 
little  noise,  walking  step  by  step,  for  Bhagavats  are 
difficult  of  access,  walking  alone  like  lions,  and  when 
I  speak  to  the  venerable  Samara  Gotama,  do  ye  not 
utter  interrupting  words,  but  wait  ye  venerable  ones, 
for  the  end  of  my  speech/ 

Then  the  Brahmawa  Sela  went  to  the  place  where 


SELASUTTA.  IOI- 


Bhagavat  was,  and  having  gone  there  he  talked 
pleasantly  with  Bhagavat,  and  after  having  had  some 
pleasant  and  remarkable  conversation  with  him  he 
sat  down  apart,  and  while  sitting  down  apart  Sela, 
the  Brahma#a,  looked  for  the  thirty-two  signs  of 
a  great  man  on  the  body  of  Bhagavat.  And  the 
Brahma/za  Sela  saw  the  thirty-two  signs  of  a  great 
man  on  the  body  of  Bhagavat  with  the  exception  of 
two ;  in  respect  to  two  of  the  signs  of  a  great  man 
he  had  doubts,  he  hesitated,  he  was  not  satisfied,  he 
was  not  assured  as  to  the  member  being  enclosed  in 
a  membrane  and  as  to  his  having  a  large  tongue. 

Then  this  occurred  to  Bhagavat:  'This  Brahma^a 
Sela  sees  in  me  the  thirty-two  signs  of  a  great  man 
with  the  exception  of  two,  in  respect  to  two  of  the 
signs  of  a  great  man  he  has  doubts,  he  hesitates,  he 
is  not  satisfied,  he  is  not  assured  as  to  the  member 
being  enclosed  in  a  membrane,  and  as  to  my  having 
a  large  tongue.'  Then  Bhagavat  created  such  a 
miraculous  creature  that  the  Brahmarca  Sela  might 
see  Bhagavat's  member  enclosed  in  a  membrane. 
Then  Bhagavat  having  put  out  his  tongue  touched 
and  stroked  both  his  ears,  touched  and  stroked  both 
nostrils,  and  the  whole  circumference  of  his  forehead 
he  covered  with  his  tongue. 

Then  this  occurred  to  the  Brahma^a  Sela  :  '  The 
Samara  Gotama  is  endowed  with  the  thirty-two  signs 
of  a  great  man,  with  them  all,  not  with  (only)  some 
of  them,  and  yet  I  do  not  know  whether  he  is  a 
Buddha  or  not ;  I  have  heard  old  and  aged  Brah- 
ma^as,  teachers  and  their  previous  teachers,  say 
that  those  who  are  saints  and  perfectly  enlightened 
manifest  themselves  when  their  praise  is  uttered. 
I  think  I  shall  praise  the  Samara  Gotama  face  to 


IO2  MAHAVAGGA. 


face  in  suitable  stanzas.'     Then  the  Brahma^a  Sela 
praised  Bhagavat  face  to  face  in  suitable  stanzas  : 

1.  '  Thou  hast  a  perfect  body,  thou  art  resplen 
dent,  well-born,  of  beautiful  aspect,  thou  hast  a  golden 
colour,   O    Bhagavat,   thou   hast  very  white    teeth, 
thou  art  strong.  (54-8) 

2.  'All  the  signs  that  are  for  a  well-born  man,  they 
are  on  thy  body,  the  signs  of  a  great  man.          (549) 

3.  '  Thou  hast  a   bright  eye,  a  handsome  coun 
tenance,    thou    art    great,    straight,    majestic,    thou 
shinest  like  a  sun  in  the  midst  of  the  assembly  of 
the  Samaras.  (55°) 

4.  '  Thou  art  a  Bhikkhu  of  a  lovely  appearance, 
thou  hast  a  skin  like  gold ;  what  is  the  use  of  being 
a  Samara  to  thee  who  art  possessed  of  the  highest 
beauty?  (551) 

5.  '  Thou  deservest  to  be  a  king,  a  king  of  uni 
versal  kings,   a  ruler  of  the    four-cornered  (earth), 
a    conqueror,    a    lord    of   the   jambu    grove    (i.  e. 
India).  (552) 

6.  '  Khattiyas  and  wealthy  kings  are  devoted  to 
thee ;  rule,  O  Gotama,  as  a  king  of  kings,  a  leader 
of  men/  (553) 

7.  *  I  am  a  king,  O  Sela/ — so  said  Bhagavat, — 
4  an  incomparable,  religious  king  (dhammaraf an),  with 
justice  (dhammena)  I  turn  the  wheel,  a  wheel  that  is 
irresistible1/  (554) 

8.  *  Thou  acknowledgest  thyself  (to  be)  perfectly 
enlightened  (sambuddha)/ — so  said  Sela,  the  Brah- 
ma/za,  — '  an    incomparable,    religious    king  ;    "  with 
justice     I     turn    the    wheel,"    so    thou    sayest,    O 
Gotama.  (555) 

1  Compare  Gospel  of  S.John  xviii.  37. 


SELASUTTA.  1 03 


9.  'Who   is    thy   general,   (who   is    thy)    disciple, 
(who    is)  the   successor   of  the   master,   who   is    to 
turn  after   thee    the  wheel    of  religion  turned  (by 
thee)?'_  (556) 

10.  'The  wheel  turned  by  me,  O  Sela,' — so  said 
Bhagavat, — '  the    incomparable    wheel    of  religion, 
Sariputta   is    to    turn    after  (me),    he    taking   after 
Tathagata.  (557) 

11.  'What  is    to    be   known  is  known   (by  me), 
what  is  to  be  cultivated  is  cultivated  (by  me),  what 
is  to  be  left  is  left  by  me,  therefore  I  am  a  Buddha, 
O  Brahmam.  (558) 

12.  'Subdue  thy  doubt  about  me,  have  faith  (in 
me),  O  Brahma;za,  difficult  (to  obtain)  is  the  sight  of 
Buddhas  repeatedly.  (559) 

1 3.  '  Of  those  whose  manifestation  is  difficult  for 
you   (to   obtain)  in  the  world  repeatedly,   I   am,  O 
Brihma^a,  a  perfectly  enlightened,  an  incomparable 
physician,  (560) 

14.  'Most  eminent,  matchless,  a  crusher  of  Mara's 
army ;  having  subjected  all  enemies  I  rejoice  secure 
on  every  side.'  (S^1) 

15.  Sela:    'O  venerable    ones,  pay  attention    to 
this  :  as  the  clearly-seeing  (Buddha)  says,  (so  it  is) : 
he  is  a  physician,  a  great  hero,    and  roars  like  a 
lion  in  the  forest.  (562) 

1 6.  'Who,  having  seen  him,   the  most  eminent, 
the  matchless,  the  crusher  of  Mara's  army,  is  not 
appeased,  even  if  he  be  of  black  origin  (ka^habhi- 
^-atika).  (563) 

17.  '  He  who  likes  me,  let  him  follow  after  (me), 
he  who  does  not  like  me,  let  him  go  away ;    I  shall 
at  once  take  the  orders  in  the  presence  of  him  of 
excellent  understanding  (i.  e.  Buddha)/  (564) 


I04  MAHAVAGGA. 


18.  The  followers  of  Sela:  'If  this  doctrine  of  the 
perfectly  enlightened  pleases  thee,  we  also  shall  take 
the  orders  in  the  presence  of  him  of  excellent  under 
standing/  (565) 

19.  These  three  hundred  Brdhma^as  asked  with 
clasped  hands  (to  be  admitted  into  the  order):  'We 
want  to  cultivate  a  religious  life,  O  Bhagavat,  in  thy 
presence/  (<;66) 

20.  'A  religious  life  is  well  taught  (by  me),— O 
Sela,'  so  said  Bhagavat,—'  an  instantaneous,  an  im 
mediate  ^  (life),  in  which  it  is  not  in  vain  to  become 
an  ascetic  to  one  who  learns  in  earnest1/  (567) 

Then  the  Brahma;za  Sela  together  with  his  as 
sembly  took  the  robe  and  the  orders  in  the  presence 
of  Bhagavat. 

Then  Ke;*iya,  the  £a/ila,  by  the  expiration  of  that 
night,  having  provided  in  his  hermitage  nice  hard 
food  and  soft  food,  let  Bhagavat  know  the  time  (of 
the   meal):    '  It   is  time,   O  venerable   Gotama    the 
meal  is  prepared/    Then  Bhagavat  in  the  morning 
having  put  on  his  raiment  and  taken  his  bowl  and 
robes,  went  to  the  Ga/ila  Kenya's  hermitage,  and 
having  gone  there  he  sat  down   on   the   prepared 
seat,  together  with  the  assembly  of  Bhikkhus.    Then 
Kemya,  the  Ga/ila,  satisfied  and  served  with  his  own 
hands  the  assembly  of  Bhikkhus,  with   Buddha  at 
their  head,  with  nice  hard  food  and  soft  food.    Then 
Kemya,  the  £a/ila,  having  gone  up  to  Bhagavat  who 

,1^  ^lisihed  eatin£  and  had  taken  his  hand  out  of 
"!,  took  a  low  seat  and  sat  down  apart,  and 

. 

1  Svakkhataw  brahma/foriyaw 

Sandi///£ika/72  akalika;^ 

Yattha  amogha  pabba^a 

Appamattassa  sikkhato. 


;     SELAS 


SELASUTTA.  I 05 


while  Ke^iya,  the   Gafila,  was   sitting  down   apart, 
Bhagavat  delighted  him  with  these  stanzas : 

21.  '  The  principal  thing  in  sacrifice  is  the  sacred 
fire,  the  principal  thing  amongst  the  hymns  is  the  Sa- 
vitti1,  the  king  is  the  principal  amongst  men,  and  the 
sea  the  principal  amongst  waters  (nadina^z 2).     (568) 

22.  'Amongst  the    stars   the   moon    is   the   prin 
cipal  thing,  the  sun  is  the  principal  thing  amongst 
the  burning3  (objects),  amongst  those  that  wish  for 
good  works  and  make  offerings  the  assembly  (sam- 
gha)  indeed  is  the  principal.'  (5^9) 

Then  Bhagavat,  having  delighted  Ke;dya,  the 
6Wila,  with  these  stanzas,  rose  from  (his)  seat  and 
went  away. 

Then  the  venerable  Sela  together  with  his  as 
sembly  leading  a  solitary,  retired,  strenuous,  ardent, 
energetic  life,  lived  after  having  in  a  short  time  in 
this  existence  by  his  own  understanding  ascertained 
and  possessed  himself  of  that  highest  perfection  of  a 
religious  life  for  the  sake  of  which  men  of  good 
family  rightly  wander  away  from  their  houses  to  a 
houseless  state  ;  '  birth  (had  been)  destroyed,  a  reli 
gious  life  (had  been)  led,  what  was  to  be  done  (had 
been)  done,  there  was  nothing  else  (to  be  done)  for 
this  existence/  so  he  perceived,  and  the  venerable 
Sela  together  with  his  assembly  became  one  of  the 
saints. 

Then  the  venerable  Sela  together  with  his  as 
sembly  went  to  Bhagavat,  and  having  gone  (to  him) 
he  put  his  upper  robe  on  one  shoulder,  and  bending 
his  joined  hands  towards  Bhagavat  he  addressed 
him  in  stanzas : 

1  Savitti  Mandaso  mukhaw.          2  Comp.  Nalakasutta  v.  42. 
3  Adi&fo  tapataw  mukhaw. 


106  MAHAVAGGA. 


23.  'Because  we  took  refuge  in  thee  on  the  eighth 
day  previous  to  this,  O  thou  clearly-seeing,  in  seven 
nights,  O   Bhagavat,  we  have  been  trained  in  thy 
doctrine.  (5?o) 

24.  '  Thou  art  Buddha,  thou  art  the  Master,  thou 
art  the  Muni  that  conquered  Mara,  thou  hast,  after 
cutting  off  the  affections,  crossed  over  (the  stream 
of  existence)  and  taken  over  these  beings.          (571) 

25.  '  The  elements  of  existence  (upadhi)  have  been 
overcome  by  thee,  the  passions  have  been  destroyed 
by  thee,  thou  art  a  lion  not  seizing  on  anything,  thou 
hast  left  behind  fear  and  danger.  (572) 

26.  '  These  three  hundred  Bhikkhus   stand   here 
with  clasped  hands;  stretch  out  thy  feet,  O  hero,  let 
the  Nagas  worship  the  Master's  feet/  (573) 

Selasutta  is  ended. 


8.  SALLASUTTA. 

Life  is  short,  all  mortals  are  subject  to  death,  but  knowing  the 
terms  of  the  world  the  wise  do  not  grieve,  and  those  who  have 
left  sorrow  will  be  blessed. — Text  in  the  Dasaratha-  £ataka, 
P-  34- 

1.  Without  a  cause   and  unknown  is   the  life  of 
mortals  in  this  world,  troubled  and  brief,  and  com 
bined  with  pain.  (574) 

2.  For  there   is   not  any  means  by  which  those 
that  have  been  born  can  avoid  dying ;  after  reaching 
old  age  there  is  death,  of  such  a  nature  are  living 
beings.  (575) 

3.  As  ripe  fruits  are  early  in   danger  of  falling, 
so    mortals   when    born    are    always    in    danger    of 
death.  (576) 

4.  As  all  earthen  vessels  made  by  the  potter  end 
in  being  broken,  so  is  the  life  of  mortals.  (577) 


SALLASUTTA,  1 07 


5.  Both  young  and  grown-up  men,  both  those  who 
are  fools  and  those  who  are  wise  men,  all  fall  into 
the  power  of  death,  all  are  subject  to  death.       (57^0 

6.  Of  those  who,  overcome  by  death,  go  to  the 
other  world,  a  father  does  not  save  his  son,  nor  rela 
tives  their  relations.  (579) 

7.  Mark!  while  relatives  are  looking  on  and  lament 
ing  greatly,  one  by  one  of  the  mortals  is  carried  off, 
like  an  ox  that  is  going  to  be  killed.  (5^°) 

8.  So  the  world  is  afflicted  with  death  and  decay, 
therefore  the  wise  do  not  grieve,  knowing  the  terms 
of  the  world.  (581) 

9.  For  him,  whose  way  thou  dost  not  know,  either 
when  he  is  coming  or  when  he  is  going,  not  seeing 
both  ends,  thou  grievest  in  vain.  (5&2) 

10.  If  he  who  grieves  gains  anything,  (although 
he  is  only)  a  fool  hurting  himself,  let  the  wise  man 
do  the  same.  (5^3) 

11.  Not   from   weeping   nor   from   grieving   will 
any  one  obtain  peace  of  mind;  (on   the  contrary), 
the  greater   his    pain    will   be,    and   his    body   will 
suffer.  (584) 

12.  He  will  be  lean  and  pale,  hurting  himself  by 
himself,  (and  yet)  the  dead  are  not  saved,  lamenta 
tion  (therefore)  is  of  no  avail.  (5^5) 

13.  He  who  does   not  leave    grief  behind,  goes 
(only)    deeper    into    pain ;    bewailing    the    dead   he 
falls  into  the  power  of  grief.  (5^6) 

14.  Look  at  others  passing  away,  men  that  go  (to 
what  they  deserve)  according  to  their  deeds,  beings 
trembling  already  here,  after  falling  into  the  power 
of  death.  (587) 

15.  In  whatever  manner  people  think  (it  will  come 
to  pass),  different  from  that  it  becomes,  so  great  is 


io8 


MAHAVAGGA. 


the  disappointment1  (in  this  world) ;  see,  (such  are) 
the  terms  of  the  world.  (588) 

1 6.  Even  if  a  man  lives  a  hundred  years  or  even 
more,  he  is  at  last  separated  from  the  company  of 
his  relatives,  and  leaves  life  in  this  world.  (589) 

i  7.  Therefore  let  one,  hearing  (the  words  of)  the 
saint,  subdue  his  lamentation ;  seeing  the  one  that 
has  passed  away  and  is  dead,  (let  him  say) :  '  He  will 
not  be  found  by  me  (any  more).'  (590) 

1 8.  As  a  house  on  fire  is  extinguished  by  water, 
so  also  the  wise,  sensible,  learned,  clever  man  rapidly 
drives  away  sorrow  that  has  arisen,  as  the  wind  a 
tuft  of  cotton.  (SQi) 

19.  He  who  seeks  his  own  happiness  should  draw 
out  his  arrow  (which  is)  his  lamentation,  and  com 
plaint,  and  grief.  ^92) 

20.  He  who  has  drawn  out  the  arrow  and  is  not 
dependent  (on  anything)  will  obtain  peace  of  mind  ; 
he  who  has  overcome  all  sorrow  will  become  free 
from  sorrow,  and  blessed  (nibbuta).  (593) 

Sallasutta  is  ended. 


9.  VASETYT/ASUTTA. 

A  dispute  arose  between  two  young  men,  Bharadva^a  and  Vase///fo, 
the  former  contending  man  to  be  a  Brahma^a  by  birth,  the  latter 
by  deeds.  They  agreed  to  go  and  ask  Samawa  Gotama,  and  he 
answered  that  man  is  a  Brahma«a  by  his  work  only.  The  two 
young  men  are  converted.— Text  (from  Ma^imanikaya)  and 
translation  in  Alwis's  Buddhist  Nirvana,  p.  103. 

So  it  was  heard  by  me  : 

At  one  time  Bhagavat  dwelt  at  I/£/£Mnawkala,  in 
the  I/^ana^kala  forest.     At  that  time  many  dis- 

1  Etadiso  vinabhavo. 


VASETT/fASUTTA.  IOQ 


tinguished,  wealthy  Brahma/zas  lived  at 
kala,  as  the  Brahma^a  A'awkin,  the  Brahma^a 
Tarukkha,  the  Brahma^a  Pokkharasati,  the  Brah- 
ma^a  6anussom,  the  Brahma^a  Todeyya,  and  other 
distinguished,  wealthy  Brahma^as. 

Then  this  dialogue  arose  between  the  young  men 
Vase//^a  and  Bharadva^a  while  walking  about : 

(  How  does  one  become  a  Brahma^a  ?' 

The  young  man  Bharadva^a  said :  '  When  one 
is  noble  by  birth  on  both  sides,  on  the  mother's  and 
on  the  father's  side,  of  pure  conception  up  to  the 
seventh  generation  of  ancestors,  not  discarded  and 
not  reproached  in  point  of  birth,  in  this  way  one  is 
a  Brahma^a.' 

The  young  man  Vase///2a  said :  '  When  one  is 
virtuous  and  endowed  with  (holy)  works,  in  this  way 
he  is  a  Brahma^a.' 

Neither  could  the  young  man  Bharadva^a  con 
vince  the  young  man  Vase/^a,  nor  could  the  young 
manVase/^a  convince  the  young  man  Bharadva^a. 
Then  the  young  man  Vase/Ma  addressed  the  young 
man  Bharadva^a :  '  O  Bharadva^a,  this  Samara 
Gotama,  the  Sakya  son,  gone  out  from  the  Sakya 
family,  dwells  at  I^Mana^kala,  in  the  forest  of 
I/^anawkala,  and  the  following  good  praising  words 
met  the  venerable  Gotama  :  "  And  so  he  is  Bha- 
gavat,  the  venerable,  the  enlightened,  the  glorious, 
let  us  go,  O  venerable  Bharadva^a,  let  us  go  (to 
the  place)  where  the  Samara  Gotama  is,  and  having 
gone  there  let  us  ask  the  Samara  Gotama  about 
this  matter,  and  as  the  Samara  Gotama  replies  so 
will  we  understand  it." 

*  Very  well,  O  venerable  one  ;'  so  the  young  man 
Bharadva^a  answered  the  young  man  Vase///£a. 


IIO  MAHAVAGGA. 


Then  the  young  men  Vase///£a  and  Bharadva^a 
went  (to  the  place)  where  Bhagavat  was,  and  having 
gone,  they  talked  pleasantly  with  Bhagavat,  and 
after  having  had  some  pleasant  and  remarkable  con 
versation  (with  him)  they  sat  down  apart.  Sitting 
down  apart  the  young  man  Vase///£a  addressed  Bha 
gavat  in  stanzas : 

1.  '  We  are  accepted  and  acknowledged  masters 
of  the  three  Vedas  x,  I  am  (a  pupil)  of  Pokkharasati, 
and  this  young  man  is  (the  pupil)  of  Tarukkha.    (594) 

2.  '  We   are  accomplished   in    all   the  knowledge 
propounded  by  those  who  are  acquainted  with  the 
three  Vedas,  we  are  padakas  (versed  in  the  metre), 
veyyakara?/as    (grammarians  ?),   and    equal    to    our 
teachers  in  recitation  (^appa)2.  (595) 

3.  '  We  have  a  controversy  regarding  (the  distinc 
tions  of)  birth,  O  Gotama !     Bharadva^a  says,  one 
is  a  Brahma;/a  by  birth,  and  I  say,  by  deeds ;  kno\v 
this,  O  thou  clearly-seeing  !  (596) 

4.  '  We  are  both  unable  to  convince  each  other, 
(therefore)  we  have  come  to  ask  thee  (who  art)  cele 
brated  as  perfectly  enlightened.  (59?) 

5.  '  As  people  adoring  the  full  moon  worship  (her) 
with  uplifted  clasped  hands,  so  (they  worship)  Gotama 
in  the  world.  (598) 

6.  '  We  ask  Gotama  who  has  come  as  an  eye  to 
the  world  :  Is  a  man  a  Brahma^a  by  birth,  or  is  he  so 

1  Anuf*?7atapatifmata 
Tevi^a  mayam  asm'  ubho. 

2  Tevigg&nzm*  yad  akkhata?^ 
Tatra  kevalino  'smase, 
Padak'  asm  a  veyyakarawa 
£rappe  t  a/'ariyasadisa. 

*  Tevigga.n3.rn  =  tivedanam.  Commentator;  but  compare  v.  63. 
f  Gappe  -  vede.  Commentator. 


VASElTtf  ASUTTA.  I  1 1 


by  deeds  ?     Tell  us  who  do  not  know,  that  we  may 
know  a  Brahma;za.'  (599) 

7.  '  I  will  explain   to   you, — O  Vase//Aa,'  so  said 
Bhagavat, — '  in  due  order  the  exact  distinction   of 
living  beings  according  to  species,  for  their  species 
are  manifold.  (600) 

8.  '  Know  ye  the  grass  and  the  trees,  although  they 
do  not  exhibit  (it),  the  marks  that  constitute  species 
are  for  them,  and  (their)  species  are  manifold.    (601) 

9.  '  Then  (know  ye)  the  worms,   and  the  moths, 
and  the  different  sorts  of  ants,  the  marks  that  con 
stitute  species  are  for  them,  and  (their)  species  are 
manifold.  (602) 

10.  '  Know  ye  also  the  four-footed  (animals),  small 
and  great,  the  marks  that  constitute  species  are  for 
them,  and  (their)  species  are  manifold.  (603) 

u.  '  Know  ye  also  the  serpents,  the  long-backed 
snakes,  the  marks  that  constitute  species  are  for 
them,  and  (their)  species  are  manifold.  (604) 

12.  '  Then  know  ye  also  the  fish  which  range  in 
the  water,  the  marks  that  constitute  species  are  for 
them,  and  (their)  species  are  manifold.  (605) 

13.  '  Then  know  ye  also  the  birds  that  are  borne 
along  on  wings  and  move  through  the  air,  the  marks 
that  constitute  species  are  for  them,  and  (their)  spe 
cies  are  manifold.  (606) 

14.  'As  in  these  species  the  marks  that  constitute 
species  are  abundant,  so  in  men  the  marks  that  con 
stitute  species  are  not  abundant.  (607) 

15.  '  Not  as  regards  their  hair,  head,  ears,  eyes, 
mouth,  nose,  lips,  or  brows,  (608) 

1 6.  *  Nor     as     regards    their     neck,     shoulders, 
belly,  back,  hip,  breast,  female  organ,  sexual  inter 
course,  (609) 


I  I  2  MAHAVAGGA. 


1 7.  '  Nor    as    regards    their  hands,   feet,   palms, 
nails,  calves,  thighs,  colour,  or  voice  are  there  marks 
that  constitute  species  as  in  other  species.  (610) 

1 8.  'Difference  there  is  in  beings  endowed  with 
bodies,  but  amongst  men   this  is  not  the  case,  the 
difference  amongst  men  is  nominal  (only)1.          (61 1) 

19.  'For  whoever    amongst    men   lives  by  cow- 
keeping,— know  this,  O  Vase///fo,— he  is  a  husband 
man,  not  a  Brahma;/a.  (612) 

20.  'And    whoever   amongst    men   lives    by   dif 
ferent  mechanical  arts, — know  this,  O  Vase///*a, — 
he  is  an  artisan,  not  a  Brahmawa.  (613) 

21.  And  whoever  amongst  men  lives  by  trade, 

know  this,  O  Vase#/*a,— he  is  a  merchant,  not  a 
Brahmaraa.  (614) 

22.  And  whoever  amongst  men  lives  by  serving 
others, — know  this,  O  Vase///za, — he   is   a  servant, 
not  a  Brahma^a.  (615) 

23.  '  And  whoever  amongst  men  lives  by  theft,— 
know  this,  O  Vase/^a,— he  is  a  thief,  not  a  Brah- 
ma«a.  (6l6) 

24.  'And  whoever  amongst  men  lives  by  archery, 
-know  this,    O  Vase/Ma,— he  is  a  soldier,   not  a 

Brahma^a.  (617) 

25.  'And  whoever   amongst   men    lives  by  per 
forming  household  ceremonials, — know  this,  O  Va- 
se^a, — he  is  a  sacrificer,  not  a  Brahma^a.        (618) 

26.  'And  whoever  amongst  men  possesses  villages 
and  countries,  —know  this,  O  Vase/^a, — he  is  a  king, 
not  a  Brahma^a.  (619) 


sasariresu, 
Manussesv-etaw  na  vi^ati, 
Vokaran  £a  manussesu 
Samafmaya  pavu^ati. 


VASE?:r#ASUTTA.  1 1  3 


27.  'And  I  do  not  call  one  a  Brihma^a  on  account 
of  his    birth   or   of  his    origin   from   (a    particular) 
mother ;  he  may  be  called  bhovadi,  and  he  may  be 
wealthy,  (but)  the  one  who  is  possessed  of  nothing 
and    seizes    upon    nothing,    him    I    call    a    Brah- 
ma^a1.  (620) 

28.  '  Whosoever,  after  cutting  all  bonds,  does  not 
tremble,  has  shaken  off  (all)  ties  and  is  liberated,  him 
I  call  a  Brahma^a.  (621) 

29.  *  The  man  who,  after  cutting  the  strap  (i.  e. 
enmity),  the  thong  (i.e.  attachment),  and  the  rope 
(i.e.  scepticism)   with    all    that   pertains    to    it,   has 
destroyed  (all)  obstacles  (i.  e.  ignorance),  the  enlight 
ened  (buddha),  him  I  call  a  Brahma^a.  (622) 

30.  'Whosoever,  being  innocent,  endures  reproach, 
blows,  and  bonds,  the   man  who  is  strong  in  (his) 
endurance  and  has  for  his  army  this  strength,  him 
I  call  a  Brahma/za.  (623) 

31.  'The  man  who  is  free  from  anger,  endowed 
with    (holy)  works,    virtuous,    without    desire,    sub 
dued,  and  wearing  the  last  body,  him  I  call  a  Brah- 
mawa.  (624) 

32.  'The  man  who,  like  water  on  a  lotus  leaf,  or  a 
mustard  seed  on  the  point  of  a  needle,  does  not  cling 
to  sensual  pleasures,  him  I  call  a  Brahma^a.      (625) 

33.  'The  man  who  knows  in  this  world  the  de 
struction  of  his  pain,  who  has  laid  aside  (his)  burden, 
and  is  liberated,  him  I  call  a  Brahma^a.  (626) 

34.  '  The  man  who  has  a  profound  understanding, 
who  is  wise,  who  knows  the  true  way  and  the  wrong 
way,  who  has  attained  the  highest  good,  him  I  call 
a  Brahma^a.  (627) 

1  Comp.  Dhp.  v.  396,  &c. 
[10]  i 


114  MAHAVAGGA. 


35.  '  The  man  who  does  not  mix  with  householders 
nor  with  the  houseless,  who  wanders  about  without 
a  house,  and  who  has  few  wants,  him  I  call  a  Brah- 
ma^a.  (628) 

36.  *  Whosoever,   after   refraining    from    hurting 
(living)    creatures,   (both)    those    that   tremble    and 
those  that  are  strong,  does  not  kill  or  cause  to  be 
killed,  him  I  call  a  Brahma^a.  (629) 

37.  '  The   man  who   is   not  hostile   amongst  the 
hostile,  who   is  peaceful  amongst  the  violent,   not 
seizing  (upon    anything)   amongst  those  that    seize 
(upon  everything),  him  I  call  a  Brahma^a.          (630) 

38.  'The  man  whose  passion  and  hatred, arrogance 
and  hypocrisy  have  dropt  like  a  mustard  seed  from 
the  point  of  a  needle,  him  I  call  a  Brahma/za.    (631) 

39.  'The  man  that  utters  true  speech,  instructive 
and   free    from    harshness,   by   which    he    does    not 
offend  any  one,  him  I  call  a  Brihma^a.  (632) 

40.  *  Whosoever  in  the  world  does  not  take  what 
has  not  been  given  (to   him),  be  it  long  or  short, 
small    or  large,   good    or   bad,  him    I   call  a  Brah- 
ma^a.  (633) 

41.  'The  man  who  has  no  desire  for  this  world 
or  the  next,  who  is  desireless  and  liberated,  him 
I  call  a  Brahma^a.  (6 34) 

42.  'The  man  who  has    no    desire,  who  know 
ingly  is  free  from  doubt,  and  has  attained  the  depth 
of  immortality,  him  I  call  a  Brahma^a.  (^35) 

43.  '  Whosoever  in  this  world  has  overcome  good 
and  evil,  both  ties,  who  is  free  from  grief  and  defile 
ment,  and  is  pure,  him  I  call  a  Brdhma^a.          (636) 

44.  '  The  man  that  is  stainless  like  the   moon, 
pure,  serene,  and  undisturbed,  who  has   destroyed 
joy,  him  I  call  a  Brahma^a.  (637) 


VASETT77ASUTTA.  1 1 5 


45.  'Whosoever  has  passed  over  this  quagmire 
difficult  to  pass,  (who  has  passed  over)  revolution 
(sa^sara)  and  folly,  who  has  crossed  over,  who  has 
reached   the   other  shore,  who    is    meditative,  free 
from  desire  and  doubt,  calm  without  seizing  (upon 
anything),  him  I  call  a  Brahma^a.  (638) 

46.  '  Whosoever  in  this  world,  after  abandoning 
sensual    pleasures,   wanders    about    houseless,    and 
has  destroyed   the  existence   of  sensual   pleasures 
(kamabhava),  him  I  call  a  Brahma^a.  (639) 

47.  '  Whosoever  in  this  world,  after  abandoning 
desire,  wanders  about  houseless,  and  has  destroyed 
the  existence  of  desire  (ta^habhava),  him  I  call  a 
Brahma^a.  (640) 

48.  '  Whosoever,  after  leaving  human  attachment 
(yoga),    has    overcome    divine    attachment,    and    is 
liberated  from  all  attachment,  him   I  call  a   Brah- 
ma^a.  (^4I) 

49.  '  The  man  that,  after  leaving  pleasure   and 
disgust,  is  calm  and  free  from  the  elements  of  exist 
ence  (nirupadhi),  who  is  a  hero,  and  has  conquered 
all  the  world,  him  I  call  a  Brahma^a.  (642) 

50.  '  Whosoever  knows  wholly  the  vanishing  and 
reappearance  of  beings,  does  not  cling  to  (anything), 
is  happy   (sugata),   and   enlightened,  him   I   call  a 
Brahma^a.  (643) 

51.  '  The  man  whose  way  neither  gods  nor  Gan- 
dhabbas  nor  men  know,  and  whose  passions  are  de 
stroyed,  who  is  a  saint,  him  I  call  a  Brahma^a.    (644) 

52.  '  The  man  for  whom  there  is  nothing,  neither 
before  nor  after  nor  in  the  middle,  who  possesses 
nothing,  and  does  not  seize  (upon  anything),   him 
I  call  a  Brahma^a.  (645) 

53.  '  The  (man  that  is  undaunted  like  a)  bull,  who 

I  2 


Il6  MAHAVAGGA. 


is  eminent,  a  hero,  a  great  sage  (mahesi),  victorious, 
free  from  desire,  purified,  enlightened,  him  I  call  a 
Brahma/za.  (646) 

54.  '  The  man  who  knows  his  former  dwellings, 
who  sees  both  heaven  and  hell,  and  has  reached  the 
destruction  of  births,  him  I  call  a  Brahma^a.     (647) 

55.  'For  what  has  been  designated  as  "name" 
and  "  family  "  in  the  world  is  only  a  term,  what  has 
been  designated  here  and  there  is  understood  by 
common  consent l.  (648) 

56.  *  Adhered  to  for  a  long  time  are  the  views  of 
the  ignorant,  the  ignorant  tell  us,  one  is  a  Brahma^a 
by  birth.  (649) 

57.  '  Not  by  birth  is  one  a  Brahma^a,  nor  is  one 
by  birth  no  Brahma^a ;  by  work  (kammana)  one  is 
a  Brahma^a,  by  work  one  is  no  Brahma/za.        (650) 

58.  '  By  work  one  is  a  husbandman,  by  work  one 
is  an  artisan,  by  work  one  is  a  merchant,  by  work 
one  is  a  servant.  (651) 

59.  '  By  work  one  is  a  thief,  by  work  one  is  a 
soldier,  by  work  one  is  a  sacrificer,  by  work  one  is 
a  king.  (6j2) 

60.  '  So  the  wise,  who  see  the  cause  of  things  and 
understand  the  result  of  work,  know  this  work  as 
it  really  is  *.  (653) 

6 1.  'By  work  the  world  exists,  by  work  mankind 


1  Samawla  h'  esa  lokasmizra 
Namagottaw  pakappitaw 
Sammu^a  samudagataw 
Tattha  tattha  pakappitaw. 

2  Evam  etaw  yathabhuta/ra 
Kammaw  passanti  pawdltd 
Pa/i^asamuppadadasa 
Kammavipakakovida. 


VASETTHASUTTA.  117 


exists,  beings  are  bound  by  work  as  the  linch-pin 
of  the  rolling  cart  (keeps  the  wheel  on)  \  (654) 

62.  'By  penance,  by  a  religious  life,  by  self-restraint, 
and  by  temperance,  by  this  one  is  a  Brahma/za,  such 
a  one  (they  call)  the  best  Brahma^a.  (655) 

63.  'He    who    is    endowed    with    the    threefold 
knowledge  2,  is  calm,  and  has  destroyed  regenera 
tion, — know  this,  O  Vase////a, — he  is  to   the  wise 
Brahman  and  Sakka/  (656) 

This  having  been  said,  the  young  men  Vase//^a 
and  Bharadva^a  spoke  to  Bhagavat  as  follows : 

'  It  is  excellent,  O  venerable  Gotama!  It  is  excellent, 
O  venerable  Gotama !  As  one  raises  what  has  been 
overthrown,  or  reveals  what  has  been  hidden,  or 
tells  the  way  to  him  who  has  gone  astray,  or  holds 
out  an  oil  lamp  in  the  dark  that  those  who  have  eyes 
may  see  the  objects,  even  so  by  the  venerable  Go 
tama  in  manifold  ways  the  Dhamma  has  been  illus 
trated  ;  we  take  refuge  in  the  venerable  Gotama,  in 
the  Dhamma,  and  in  the  Assembly  of  Bhikkhus ; 
may  the  venerable  Gotama  receive  us  as  followers 
(upasaka),  who  from  this  day  for  life  have  taken 
refuge  (in  him).' 

Vase/^asutta  is  ended. 


1  Kammana  vattati  loko, 
Kammana  vattati  pa^a, 
Kammanibandhana  satt£ 
Rathassamva  yayato. 

2  Tihi  vig^ahi  sampanno. 


1 1 8  MAHAVAGGA. 


10.  KOKALIYASUTTA. 

Kokaliya  abuses  Sdriputta  and  Moggallana  to  Buddha ;  therefore 
as  soon  as  he  has  left  Buddha,  he  is  struck  with  boils,  dies  and 
goes  to  the  Paduma  hell,  whereupon  Buddha  describes  to  the 
Bhikkhus  the  punishment  of  backbiters  in  hell. 

So  it  was  heard  by  me  : 

At  one  time  Bhagavat  dwelt  at  Savatthi,  in 
£etavana,  in  the  park  of  Anathapm^ika.  Then 
the  Bhikkhu  Kokaliya  approached  Bhagavat,  and 
after  having  approached  and  saluted  Bhagavat  he 
sat  down  apart;  sitting  down  apart  the  Bhikkhu 
Kokaliya  said  this  to  Bhagavat :  'O  thou  venerable 
one,  Sariputta  and  Moggallana  have  evil  desires, 
they  have  fallen  into  the  power  of  evil  desires/ 

When  this  had  been  said,  Bhagavat  spoke  to  the 
Bhikkhu  Kokaliya  as  follows  :  '  (Do)  not  (say)  so, 
Kokdliya ;  (do)  not  (say)  so,  Kokdliya ;  appease,  O 
Kokaliya,  (thy)  mind  in  regard  to  Sariputta  and 
Moggallana:  Sariputta  and  Moggallana  are  amiable1/ 

A  second  time  the  Bhikkhu  Kokaliya  said  this  to 
Bhagavat :  '  Although  thou,  O  venerable  Bhagavat, 
(appearest)  to  me  (to  be)  faithful  and  trustworthy' 
yet  Sariputta  and  Moggallana  have  evil  desires,  they 
have  fallen  into  the  power  of  evil  desires/ 

A  second  time  Bhagavat  said  this  to  the  Bhikkhu 
Kokaliya:  '(Do)  not  (say)  so,  Kokdliya ;  (do)  not 
(say)  so,  Kokaliya;  appease,  O  KoMliya,  (thy)  mind 
in  regard  to  Sariputta  and  Moggallana  :  Sariputta  and 
Moggallana  are  amiable/ 

A  third  time  the  Bhikkhu  Kokaliya  said  this  to 
Bhagavat :  '  Although  thou,  O  venerable  Bhagavat, 
(appearest)  to  me  (to  be)  faithful  and  trustworthy' 

1  Pesala  ti  piyasila.    Commentator. 


KOKALIYASUTTA. 


yet  Sariputta  and  Moggallana  have  evil  desires, 
Sariputta  and  Moggallana  have  fallen  into  the  power 
of  evil  desires.' 

A  third  time  Bhagavat  said  this  to  the  Bhikkhu 
Kokaliya:  '(Do)  not  (say)  so,  Kokaliya ;  (do)  not 
(say)  so,  Kokaliya;  appease,  O  Kokaliya,  (thy)  mind 
in  regard  to  Sariputta  and  Moggallana :  Sariputta 
and  Moggallana  are  amiable/ 

Then  the  Bhikkhu  Kokaliya,  after  having  risen 
from  his  seat  and  saluted  Bhagavat  and  walked 
round  him  towards  the  right,  went  away ;  and  when 
he  had  been  gone  a  short  time,  all  his  body  was 
struck  with  boils  as  large  as  mustard  seeds ;  after 
being  only  as  large  as  mustard  seeds,  they  became 
as  large  as  kidney  beans ;  after  being  only  as  large 
as  kidney  beans,  they  became  as  large  as  chick  peas; 
after  being  only  as  large  as  chick  peas,  they  became 
as  large  as  a  Kola^i  egg  (?) ;  after  being  only  as 
large  as  a  Kolatt&i  egg,  they  became  as  large  as  the 
jujube  fruit;  after  being  only  as  large  as  the  jujube 
fruit,  they  became  as  large  as  the  fruit  of  the  emblic 
myrobalan ;  after  being  only  as  large  as  the  fruit  of 
the  emblic  myrobalan,  they  became  as  large  as  the 
unripe  beluva  fruit ;  after  being  only  as  large  as  the 
unripe  beluva  fruit,  they  became  as  large  as  a  billi 
fruit  (?);  after  being  as  large  as  a  billi  fruit,  they 
broke,  and  matter  and  blood  flowed  out.  Then 
the  Bhikkhu  Kokaliya  died  of  that  disease,  and  when 
he  had  died  the  Bhikkhu  Kokaliya  went  to  the 
Paduma  hell,  having  shown  a  hostile  mind  against 
Sariputta  and  Moggallana.  Then  when  the  night 
had  passed  Brahman  Sahampati  of  a  beautiful  ap 
pearance,  having  lit  up  all  £etavana,  approached 
Bhagavat,  and  having  approached  and  saluted  Bha- 


1 2°  MAHAVAGGA. 


gavat,  he  stood  apart,  and  standing  apart  Brahman 
Sahampati  said  this  to  Bhagavat :  '  O  thou  venera 
ble  one,  Kokaliya,  the  Bhikkhu,  is  dead ;  and  after 
death,  O  thou  venerable  one,  the  Bhikkhu  Kokaliya 
is  gone  to  the  Paduma  hell,  having  shown  a  hostile 
mind  against  Sariputta  and  Moggallana.' 

This  said  Brahman  Sahampati,  and  after  saying 
this  and  saluting  Bhagavat,  and  walking  round  him 
towards  the  right,  he  disappeared  there. 

Then    Bhagavat,    after   the    expiration    of   that 

night,  addressed  the   Bhikkhus  thus :  '  Last  night 

O  Bhikkhus,  when  the  night  had  (nearly)  passed' 

Brahman  Sahampati  of  a  beautiful  appearance,  having 

lit  up  all  Getavana,  approached  Bhagavat,  and  having 

approached  and  saluted  Bhagavat,  he  stood  apart 

and  standing  apart  Brahman  Sahampati  said  this  to 

Bhagavat:   "O  thou  venerable  one,  Kokaliya,  the 

Bhikkhu,  is  dead;  and  after  death,  O  thou  venerable 

one,  the  Bhikkhu  Kokdliya  is  gone  to  the  Paduma 

hell,  having  shown  a  hostile  mind  against  Sariputta 

and  Moggallana."    This  said  Brahman  Sahampati  O 

Bhikkhus,  and  having  said  this  and  saluted  me  and 

walked  round  me  towards  the  right,  he  disappeared 

there. 

When  this  had  been  said,  a  Bhikkhu  asked  Bha 
gavat  :  'How  long  is  the  rate  of  life,  O  venerable 
one,  in  the  Paduma  hell  ?' 

'  Long,  O  Bhikkhu,  is  the  rate  of  life  in  the  Pa 
duma  hell,  it  is  not  easy  to  calculate  either  (by 
saying)  so  many  years  or  so  many  hundreds  of  years 
or  so  many  thousands  of  years  or  so  many  hundred 
thousands  of  years.' 

'But  it  is  possible,  I  suppose,  to  make  a  com 
parison,  O  thou  venerable  one  ?' 


KOKALIYASUTTA.  121 


'  It  is  possible,  O  Bhikkhu;'  so  saying,  Bhagavat 
spoke  (as  follows)  :  '  Even  as,  O  Bhikkhu,  (if  there 
were)  a  Kosala  load  of  sesamum  seed  containing 
twenty  kharis,  and  a  man  after  the  lapse  of  every  hun 
dred  years  were  to  take  from  it  one  sesamum  seed  at 
a  time,  then  that  Kosala  load  of  sesamum  seed,  con 
taining  twenty  kharis,  would,  O  Bhikkhu,  sooner  by 
this  means  dwindle  away  and  be  used  up  than  one 
Abbuda  hell ;  and  even  as  are  twenty  Abbuda  hells, 
O  Bhikkhu,  so  is  one  Nirabbuda  hell ;  and  even  as 
are  twenty  Nirabbuda  hells,  O  Bhikkhu,  so  is  one 
Ababa  hell ;  and  even  as  are  twenty  Ababa  hells, 
O  Bhikkhu,  so  is  one  Ahaha  hell ;  and  even  as  are 
twenty  Ahaha  hells,  O  Bhikkhu,  so  is  one  A/a/a 
hell ;  and  even  as  are  twenty  A/a/a  hells,  O 
Bhikkhu,  so  is  one  Kumuda  hell;  and  even  as 
are  twenty  Kumuda  hells,  O  Bhikkhu,  so  is  one 
Sogandhika  hell ;  and  even  as  are  twenty  Sogan- 
dhika  hells,  O  Bhikkhu,  so  is  one  Uppalaka  hell; 
and  even  as  are  twenty  Uppalaka  hells,  O  Bhikkhu, 
so  is  one  Pimdarlka  hell;  and  even  as  are  twenty 
PuWarika  hells,  O  Bhikkhu,  so  is  one  Paduma  hell ; 
and  to  the  Paduma  hell,  O  Bhikkhu,  the  Bhikkhu 
Kokaliya  is  gone,  having  shown  a  hostile  mind 
against  Sariputta  and  Moggallana.'  This  said  Bha 
gavat,  and  having  said  this  Sugata,  the  Master, 
furthermore  spoke  as  follows  : 

1.  'To  (every)  man  that  is  born,  an  axe  is  born  in 
his  mouth,  by  which  the  fool   cuts  himself,  when 
speaking  bad  language.  (65?) 

2.  '  He  who  praises  him  who  is  to  be  blamed,  or 
blames  him  who   is   to  be   praised,  gathers  up  sin 
in  his  mouth,  and  through  that  (sin)  he  will  not  find 
any  joy.  (658) 


122  MAHAVAGGA. 


3.  'Trifling   is    the  sin  that  (consists    in)   losing 
riches  by  dice ;    this  is  a  greater  sin  that  corrupts 
the  mind  against  Sugatas.  (659) 

4.  '  Out  of  the  one  hundred  thousand  Nirabbudas 
(he  goes)  to  thirty-six,  and  to  five  Abbudas ;  because 
he  blames  an  Ariya  he  goes  to  hell,  having  employed 
his  speech  and  mind  badly.  (660) 

5.  '  He  who  speaks  falsely  goes  to  hell,   or  he 
who    having    done    something   says,    "  I    have    not 
done  it;"  both  these  after  death  become  equal,   in 
another   world    (they   are    both)    men    guilty    of  a 
mean  deed1.  (66 1) 

6.  '  He  who  offends  an  offenceless  man,  a  pure 
man,    free    from    sin,   such    a    fool    the    evil    (deed) 
reverts   against,  like   fine  dust  thrown  against  the 
wind2.  (662) 

7.  '  He  who  is  given  to  the  quality  of  covetous- 
ness,    such    a    one    censures    others  in    his    speech, 
(being  himself)  unbelieving,  stingy,  wanting  in  affa 
bility,  niggardly,  given  to  backbiting.  (663) 

8.  '  O  thou  foul-mouthed,  false,  ignoble,  blasting, 
wicked,  evil-doing,   low,   sinful,   base-born   man,   do 
not  be  garrulous  in  this  world,  (else)  thou  wilt  be 
an  inhabitant  of  hell 3.  (664) 

9.  '  Thou  spreadest  pollution   to   the   misfortune 
(of  others),  thou   revilest  the  just,   committing  sin 
(yourself),  and  having  done  many  evil  deeds  thou 
wilt  go  to  the  pool  (of  hell)  for  a  long  time.        (665) 

1  Comp.  Dhp.  v.  306.  2  Comp  Dhp>  y>  I25 

3  Mukhadugga  vibhuta-m-anariya 
Bhunahu*  papaka  dukkatakari 
Purisanta  kali  ava^ata 
Ma  bahubham  dha  nerayiko  si. 
*  Bhunahu  bhutihanaka  vuddhinasaka.    Commentator. 


KOKALIYASUTTA.  123 


10.  '  For   one's    deeds    are    not    lost,    they    will 
surely  come  (back  to  you),  (their)  master  will  meet 
with  them,  the  fool  who  commits  sin  will  feel  the 
pain  in  himself  in  the  other  world1.  (666) 

11.  'To  the  place  where  one  is  struck  with  iron 
rods,  to  the  iron  stake  with  sharp  edges  he  goes; 
then  there  is  (for  him)  food  as  appropriate,  resem 
bling  a  .red-hot  ball  of  iron.  (667) 

12.  '  For  those  who  have  anything  to  say  (there) 
do  not  say  fine  things,  they  do  not  approach  (with 
pleasing  faces);  they  do  not  find  refuge  (from  their 
sufferings),  they  lie   on   spread  embers,  they  enter 
a  blazing  pyre.  (668) 

13.  'Covering  (them)  with  a  net  they  kill  (them) 
there  with  iron  hammers;   they  go  to  dense  dark 
ness  2,  for  that  is  spread  out  like  the  body  of  the 
earth.  (669) 

14.  'Then  (they  enter)  an  iron  pot,   they  enter 
a  blazing  pyre,  for  they  are  boiled  in  those  (iron 
pots)  for   a   long   time,  jumping   up  and  down  in 
the  pyre.  (67°) 

15.  'Then  he  who  commits  sin  is  surely  boiled 
in  a  mixture  of  matter  and  blood ;  whatever  quarter 
he  inhabits,  he  becomes  rotten  there  from  coming 
in  contact  (with  matter  and  blood).  (67  0 

1 6.  'He  who  commits  sin  will  surely  be  boiled 
in  the   water,  the  dwelling-place  of  worms;  there 
it  is  not  (possible)  to  get  to  the  shore,  for  the  jars 
(are)  exactly  alike3.   (?)  (672) 

1  Comp.  Revelation  xiv.  13. 

2  Andhaw  va  Timisaw  ayanti. 

3  Pu/avavasathe  salilasmiw 
Tattha  kirn  pa/^ati  kibbisakari, 
Gantuw  na  hi  tiram  p'  atthi 
Sabbasama  hi  samantakapalla, 


1 24  MAHAVAGGA. 


17.  'Again   they    enter    the    sharp   Asipattavana 
with    mangled   limbs;     having    seized    the    tongue 
with   a  hook,  the   different  watchmen  (of  hell)  kill 
(them).  (673) 

1 8.  'Then   they  enter  Vetarawi,   that  is   difficult 
to  cross  and  has  got  streams  of  razors  with  sharp 
edges ;    there  the  fools  fall  in,  the  evil-doers  after 
having  done  evil.  (674) 

1 9.  '  There  black,   mottled  flocks  of  ravens   eat 
them  who  are   weeping,    and    dogs,   jackals,    great 
vultures,  falcons,  crows  tear  (them).  (6 75) 

20.  '  Miserable   indeed  is   the  life  here  (in  hell) 
which  the  man  sees  that  commits  sin.     Therefore 
should  a  man  in  this  world  for  the  rest  of  his  life 
be  strenuous,  and  not  indolent.  (676) 

21.  'Those   loads   of  sesamum    seed   which    are 
carried  in  Paduma  hell  have  been  counted  by  the 
wise,    they    are    (several)    nahutas    and    five    ko/is, 
and  twelve  hundred  ko/is  besides1.  (677) 

22.  'As  long  as  hells  are  called  painful  in  this 
world,   so   long  people  will   have  to  live  there  for 
a   long  time ;    therefore   amongst    those   who   have 
pure,  amiable,  and  good  qualities  one  should  always 
guard  speech  and  mind/  (678) 

Kokaliyasutta  is  ended. 


11.    NALAKASUTTA. 

The  Isi  Asita,  also  called  Kawhasiri,  on  seeing  the  gods  rejoicing, 
asks  the  cause  of  it,  and  having  heard  that  Buddha  has  been 
born,  he  descends  from  Tusita  heaven.  When  the  Sakyas 
showed  the  child  to  him,  he  received  it  joyfully  and  prophesied 

1  Nahutani  hi  ko/iyo  paf^a  bhavanti 
Dvadasa  ko/isatani  pun'  afma. 


NALAKASUTTA.  125 


about  it.  Buddha  explains  to  Ndlaka,  the  sister's  son  of  Asita, 
the  highest  state  of  wisdom. — Compare  Lalita-vistara,  Adhyaya 
VII ;  Asita  and  Buddha,  or  the  Indian  Simeon,  by  J.  Muir,  in 
the  Indian  Antiquary,  Sept.  1878. 

Vatthugatha. 

1.  The    I  si    Asita   saw   in   (their)   resting-places 
during  the  day  the  joyful,  delighted  flocks  of  the 
Tidasa  gods,  and  the  gods  in  bright  clothes,  always 
highly  praising  Inda,  after  taking  their  clothes  and 
waving  them.  (679) 

2.  Seeing  the  gods  with  pleased  minds,  delighted, 
and  showing  his  respect,  he  said  this  on  that  occa 
sion  :  '  Why  is  the  assembly  of  the  gods  so  exceed 
ingly  pleased,  why  do  they  take  their  clothes  and 
wave  them?  (680) 

3.  'When  there  was  an  encounter  with  the  Asuras, 
a  victory  for  the  gods,  and  the  Asuras  were  defeated, 
then  there  was  not  such  a  rejoicing.    What  wonder 
ful  (thing)  have  the  gods  seen  that  they  are  so  de 
lighted  ?  (68 1 ) 

4.  '  They  shout  and  sing  and  make  music,  they 
throw  (about  their)  arms  and  dance ;  I  ask  you,  the 
inhabitants  of  the  tops  of  (mount)   Meru,  remove 
my  doubt  quickly,  O  venerable  ones!'  (682) 

5.  'The  Bodhisatta,  the  excellent  pearl,  the  incom 
parable,  is  born  for  the  good  and  for  a  blessing  in 
the  world  of  men,  in  the  town  of  the  Sakyas,  in 
the  country  of  Lumbinl.      Therefore  we  are  glad 
and  exceedingly  pleased.  (683) 

6.  'He,  the  most  excellent  of  all  beings,  the  pre 
eminent  man,  the  bull  of  men,  the  most  excellent  of 
all  creatures  will  turn  the  wheel  (of  the  Dhamma)  in 
the  forest  called  after  the  I  sis,  (he  who  is)  like  the 
roaring  lion,  the  strong  lord  of  beasts.'  (684) 


126  MAHAVAGGA. 


7.  Having  heard  that  noise   he  descended  from 
(the  heaven  of)  Tusita.     Then  he  went  to  Suddho- 
dana's  palace,  and  having  sat  down  there  he  said 
this  to  the  Sakyas:  'Where  is  the  prince?    I  wish  to 
see  (him)/  (685) 

8.  Then  the  Sakyas   showed  to  (the  I  si),  called 
Asita,  the   child,  the  prince   who  was   like   shining 
gold,  manufactured  by  a  very  skilful  (smith)  in  the 
mouth  of  a  forge,  and  beaming  in  glory  and  having 
a  beautiful  appearance.  (686) 

9.  Seeing  the  prince  shining  like  fire,  bright  like 
the   bull    of  stars   wandering   in   the   sky,  like   the 
burning  sun  in  autumn,  free  from  clouds,  he  joyfully 
obtained  great  delight.  (687) 

10.  The  gods  held  in  the  sky  a  parasol  with  a 
thousand  circles  and  numerous  branches,  yaks'  tails 
with  golden  sticks  were  fanned,  but  those  who  held 
the  yaks'  tails  and  the  parasol  were  not  seen.     (688) 

1 1.  The  Isi  with  the  matted  hair,  by  name  Ka;^ha- 
siri,  on   seeing  the    yellow  blankets    (shining)    like 
a  golden  coin,  and  the  white  parasol  held  over  his 
head,  received  him  delighted  and  happy.  (689) 

12.  And  having  received  the  bull  of  the  Sakyas, 
he  who  was  wishing  to  receive  him  and  knew  the 
signs  and  the  hymns,  with  pleased  thoughts  raised 
his  voice,  saying :    '  Without   superior  is  this,  the 
most  excellent  of  men.'  (690) 

13.  Then  remembering  his  own  migration  he  was 
displeased  and  shed  tears ;   seeing  this  the  Sakyas 
asked  the  weeping  Isi,  whether  there  would  be  any 
obstacle  in  the  prince's  path.  (691) 

14.  Seeing  the  Sakyas   displeased   the    Isi   said  : 
*  I    do    not   remember  anything  (that   will   be)   un 
lucky  for  the  prince,  there  will  be  no  obstacles  at 


NALAKASUTTA.  127 


all  for  him,  for  this  is  no  inferior  (person).  Be 
without  anxiety.  (692) 

15.  'This  prince  will  reach  the  summit  of  per 
fect  enlightenment,  he  will  turn  the  wheel  of  the 
Dhamma,  he  who  sees  what  is  exceedingly  pure 
(i.  e.  Nibbana),  this  (prince)  feels  for  the  welfare 
of  the  multitude,  and  his  religion1  will  be  widely 
spread.  (693) 

1  6.  'My  life  here  will  shortly  be  at  an  end,  in 
the  middle  (of  his  life)  there  will  be  death  for  me  ; 
I  shall  not  hear  the  Dhamma  of  the  incomparable 
one  ;  therefore  I  arn  afflicted,  unfortunate,  and  suf 
fering.'  (694) 

17.  Having  afforded  the  Sakyas  great  joy  he 
went  out  from  the  interior  of  the  town  to  lead  a 
religious  life;  but  taking  pity  on  his  sister's  son, 
he  induced  him  to  embrace  the  Dhamma  of  the 
incomparable  one.  (695) 

1  8.  'When  thou  hearest  from  others  the  sound 
"Buddha,"  (or)  "he  who  has  acquired  perfect  en 
lightenment  walks  the  way  of  the  Dhamma,"  then 
going  there  and  enquiring  about  the  particulars, 
lead  a  religious  life  with  that  Bhagavat/  (696) 

19.  Instructed   by  him,  the   friendly-minded,   by 
one  who    saw    in    the    future    what   is  exceedingly 
pure   (i.  e.  Nibbana),   he,   Nalaka,  with  a   heap   of 
gathered-up  good  works,  and  with  guarded  senses 
dwelt   (with   him),    looking   forward   to    G'ma   (i.  e. 
Buddha).  (697) 

20.  Hearing  the  noise,  while  the   excellent  Gina. 
turned  the  wheel  (of  the  Dhamma),  and  going  and 
seeing  the  bull  of  the  Isis,  he,  after  being  converted, 


.    Commentator. 


128  MAHAVAGGA. 


asked  the    eminent    Muni  about  the   best  wisdom, 
when  the  time  of  Asita's  order  had  come.  (698) 

The  Vatthugathas  are  ended. 

21.  'These   words   of  Asita    are    acknowledged 
true  (by  me),  therefore  we  ask  thee,   O  Gotama, 
who  art  perfect  in  all  things  (dhamma).  (699) 

22.  *  O    Muni,    to   me   who    am    houseless,    and 
who    wish    to    embrace    a    Bhikkhu's    life,    explain 
when  asked  the  highest  state,  the  state  of  wisdom 
(moneyya).'  (700) 

23.  'I  will  declare  to  thee  the  state  of  wisdom,' 
— so    said    Bhagavat, — 'difficult    to   carry  out,   and 
difficult  to  obtain  ;  come,  I  will  explain  it  to  thee, 
stand  fast,  be  firm.  (7O1) 

24.  '  Let  a  man  cultivate  equanimity :  which  is 
(both)  reviled  and  praised  in  the  village,  let  him  take 
care   not   to  corrupt  his  mind,   let  him  live  calm, 
and  without  pride.  (702) 

25.  'Various   (objects)    disappear,    like    a    flame 
of  fire  in  the  wood  l ;  women  tempt  the  Muni,  let 
them  not  tempt  him.  (7°3) 

26.  '  Let   him   be   disgusted   with    sexual    inter 
course,  having  left  behind  sensual  pleasures  of  all 
kinds,   being  inoffensive  and  dispassionate  towards 
living   creatures,   towards   anything   that   is   feeble 
or  strong.  (704) 

27.  '  As  I  am  so  are  these,  as  these  are  so  am 
I,  identifying  himself  with  others,  let  him  not  kill 
nor  cause  (any  one)  to  kill 2.  (7°o) 

1  U>£/£ava/£a  ni^/^aranti 
Daye  aggisikhupama. 

2  Yatha  ahaw  tatha  ete 
Yatha  ete  tatha  ahaw 


NALAKASUTTA.  I2Q 


28.  'Having  abandoned  desire  and  covetousness 
let  him  act  as  one  that  sees  clearly  where  a  common 
man  sticks,  let  him  cross  over  this  hell.  (7°6) 

29.  *  Let  him  be  with  an  empty  stomach,  taking 
little    food,   let   him    have    few   wants    and    not  be 
covetous ;    not  being  consumed   by   desire  he  will 
without  desire  be  happy.  (7°7) 

30.  '  Let  the   Muni,  after  going  about  for  alms, 
repair    to    the    outskirts   of  the    wood,   let  him  go 
and  sit  down  near  the  root  of  a  tree.  (7°8) 

31.  'Applying  himself  to   meditation,  and  being 
wise,  let  him  find  his  pleasure  in   the   outskirts  of 
the   wood,  let  him   meditate   at  the  root  of  a  tree 
enjoying  himself.  (7°9) 

32.  'Then  when   night  is   passing  away  let  him 
repair   to   the  outskirts  of  the  village,  let  him  not 
delight    in   being    invited   nor    in    what  is  brought 
away  from  the  village.  (7l°) 

33.  *  Let  not  the  Muni,  after  going  to  the  village, 
walk  about  to  the  houses  in  haste ;  cutting  off  (all) 
talk    while    seeking    food,    let   him    not    utter    any 
coherent  speech1.  (711) 

34.  '  "  What  I  have  obtained  that  is  good,"  "  I  did 
not  get  (anything  that  is)  good,"  so  thinking  in  both 
cases  he  returns  to  the  tree  unchanged2.  (712) 

35.  '  Wandering  about  with  his  alms-bowl  in  his 

Attana/w  upama/ra  katva 
Na  haneyya  na  ghataye. 

Comp.  Dhp.  v.  129. 

1  Na  va^am  payutam  bha#e. 

2  Alatthaw  yad  idaw  sadhu 
Nalatthaw  kusalam  iti, 
Ubhayen'  eva  so  tadi  * 
Rukkhaw  va  upanivattati. 

*  Tadi  =  nibbikaro.   Commentator. 
[10]  K 


1 30  MAHAVAGGA. 


hand,  considered  dumb  without  being  dumb,  let 
him  not  blush  at  a  little  gift,  let  him  not  despise 
the  giver.  (713) 

36.  *  Various  are  the  practices  illustrated  by  the 
Samara,  they  do  not  go  twice  to  the  other  shore, 
this  (is)  not  once  thought1.  (?)  (7J4) 

37.  *  For  whom  there  is  no  desire,  for  the  Bhikkhu 
who  has  cut  off  the  stream  (of  existence)  and  aban 
doned  all  kinds  of  work,  there  is  no  pain.  (71S) 

38.  '  I  will  declare  to  thee  the  state  of  wisdom/ — 
so  said  Bhagavat, — '  let  one  be  like  the  edge  of  a 
razor,  having  struck  his  palate  with  his  tongue,  let 
him  be  restrained  in  (regard  to  his)  stomach.     (716) 

39.  '  Let  his   mind  be  free  from  attachment,  let 
him  not  think  much  2  (about  worldly  affairs),  let  him 
be   without    defilement,  independent,   and   devoted 
to  a  religious  life.  (71?) 

40.  '  For  the  sake  of  a  solitary  life  and  for  the 
sake  of  the    service  that  is  to   be  carried   out   by 
Samaras,  let  him  learn,  solitariness   is   called  wis 
dom  3 ;  alone  indeed  he  will  find  pleasure.  (718) 

41.  'Then  he  will  shine  through  the  ten  regions, 
having  heard  the  voice  of  the  wise,  of  the  medi 
tating,  of  those  that  have  abandoned  sensual  plea 
sures,  let  my  adherent  then  still  more  devote  himself 
to  modesty  and  belief.  (7r9) 

42.  '  Understand  this  from  the  waters  in  chasms 


hi  pa/ipada 
Sama#ena  pakasita, 
Na  para;;*  diguwaw  yanti, 
Na  ida/7z  ekaguwaw  muta/a. 

2  Na  £api  bahu  &ntaye. 

3  Ekattaw  monam  akkhataw. 


DVAYATANUPASSANASUTTA.  13! 

and  cracks :  noisy  go  the  small  waters,  silent  goes 
the  vast  ocean1.  (720) 

43.  'What  is  deficient  that  makes  a  noise,  what  is 
full  that  is  calm ;  the  fool  is  like  a  half-(filled)  water- 
pot,  the  wise  is  like  a  full  pool.  (721) 

44.  'When  the  Samara  speaks  much  that  is  pos 
sessed  of  good  sense,  he  teaches  the  Dhamma  while 
knowing  it,  while  knowing  it  he  speaks  much2.  (722) 

45.  '  But  he  who  while  knowing  it  is  self-restrained, 
and  while  knowing  it  does  not  speak  much,  such  a 
Muni  deserves  wisdom  (mona),  such  a   Muni  has 
attained  to  wisdom  (mona)3.'  (?23) 

Nalakasutta  is  ended. 


12.  DVAYATANUPASSANASUTTA. 

All  pain  in  the  world  arises  from  upadhi,  avi^a,  sawkhara,  vifmawa, 
phassa,  vedana,  tawha,  upadana,  arambha,  ahara,  mgita,  nissaya, 
rupa,  mosadhamma,  sukha. 

So  it  was  heard  by  me : 

At  one  time  Bhagavat  dwelt  at  Savatthi  in  Pub- 
barama,  Migaramatar's  mansion.  At  that  time 
Bhagavat  on  the  Uposatha  day4,  on  the  fifteenth, 

1  Tan  nadihi  vi^anatha 
Sobbhesu  padaresu  k& : 
Sananta  yanti  kussobbha 
Tuwhi  yati  mahodadhi. 

2  Ya;^  samawo  bahu  bhasati 
Upetaw  atthasawhitaw 
Gana»z  so  dhammaw  deseti 
^ana/w  so  bahu  bhasati. 

3  Yo  ^a  g&n&m  sawyatatto 
Gana/w  na  bahu  bhasati 
Sa  muni  monam  arahati 
Sa  muni  monam  a^^aga. 

4  See  Rhys  Davids,  Buddhism,  p.  140. 

K  2 


132  MAHAVAGGA. 


it  being  full  moon,  in  the  evening  was  sitting  in  the 
open  air,  surrounded  by  the  assembly  of  Bhikkhus. 
Then  Bhagavat  surveying  the  silent  assembly  of 
Bhikkhus  addressed  them  (as  follows) : 

'Whichever  Dhammas  there  are,  O  Bhikkhus, 
good,  noble,  liberating,  leading  to  perfect  enlighten 
ment, — what  is  the  use  to  you  of  listening  to  these 
good,  noble,  liberating  Dhammas,  leading  to  perfect 
enlightenment  ?  If,  O  Bhikkhus,  there  should  be 
people  that  ask  so,  they  shall  be  answered  thus  : 
Yes,  for  the  right  understanding  of  the  two  Dham 
mas/  'Which  two  do  you  mean  ?'  '(I  mean),  "this 
is  pain,  this  is  the  origin  of  pain,"  this  is  one  con 
sideration,  "  this  is  the  destruction  of  pain,  this  is 
the  way  leading  to  the  destruction  of  pain,"  this  is 
the  second  consideration  ;  thus,  O  Bhikkhus,  by  the 
Bhikkhu  that  considers  the  Dyad  duly1,  is  stre 
nuous,  ardent,  resolute,  of  two  fruits  one  fruit  is  to 
be  expected  :  in  this  world  perfect  knowledge,  or, 
if  any  of  the  (five)  attributes  still  remain,  the  state 
of  an  Anagamin  (one  that  does  not  return)/  This 
said  Bhagavat,  (and)  when  Sugata  had  said  this,  the 
Master  further  spoke  : 

1.  'Those  who  do  not  understand  pain  and  the 
origin  of  pain,  and  where  pain  wholly  and  totally  is 
stopped,  and  do  not  know  the  way  that  leads  to  the 
cessation  of  pain,  (724) 

2.  'They,  deprived  of  the  emancipation  of  thought 

1  .  .  .  ka  upanisa  savanayd  'ti  iti  £e  bhikkhave  pu^//itaro  assu  te 
evam  assu  va/fcaniya :  yavad  eva  dvayatanaw  dhammana/ra  yatha- 
bhutaw  #a«aya  'ti,  kiwfo  dvayata/w  vadetha  ?  '  idam  dukkha;^,  ayaw 
dukkhasamudayo '  ti  ayam  ekanupassana,  'ayawz  dukkhanirodho, 
ayaw  dukkhanirodhagamin?  pa/ipada '  ti  aya/w  dutiyanupassana ; 
evaw  sammadvayatanupassino  .  .  . 


DVAYATANUPASSANASUTTA.  133 

and  the  emancipation  of  knowledge,  are  unable  to 
put  an  end  (to  sa^sara),  they  will  verily  continue  to 
undergo  birth  and  decay.  (725) 

3.  *  And    those    who    understand    pain    and    the 
origin  of  pain,  and  where  pain  wholly  and  totally  is 
stopped,  and  who  know  the  way  that  leads  to  the 
cessation  of  pain,  (?26) 

4.  '  They,    endowed    with    the    emancipation    of 
thought  and    the    emancipation  of  knowledge,   are 
able    to    put   an    end    (to    sawsara),    they   will    not 
undergo  birth  and  decay.  (727) 

' "  Should  there  be  a  perfect  consideration  of  the 
Dyad  in  another  way,"  if,  O  Bhikkhus,  there  are 
people  that  ask  so,  they  shall  be  told,  there  is,  and 
how  there  is:  " Whatever  pain  arises  is  all  in  con 
sequence  of  the  upadhis  (elements  of  existence)," 
this  is  one  consideration,  "  but  from  the  complete 
destruction  of  the  upadhis,  through  absence  of  pas 
sion,  there  is  no  origin  of  pain,"  this  is  the  second 
consideration ;  thus,  O  Bhikkhus,  by  the  Bhikkhu 
that  considers  the  Dyad  duly,  that  is  strenuous, 
ardent,  resolute,  of  two  fruits  one  fruit  is  to  be 
expected :  in  this  world  perfect  knowledge,  or,  if  any 
of  the  (five)  attributes  still  remain,  the  state  of  an 
Anagamin  (one  that  does  not  return).'  This  said 
Bhagavat,  (and)  when  Sugata  had  said  this,  the 
Master  further  spoke  : 

5.  *  Whatever   pains  there   are  in  the  world,  of 
many  kinds,  they  arise  having  their    cause    in   the 
upadhis  ;  he  who  being  ignorant  creates  upadhi,  that 
fool  again  undergoes  pain ;  therefore  being  wise  do 
not  create  upadhi,  considering  what  is  the  birth  and 
origin  of  pain.  (72&) 

1 "  Should  there  be  a  perfect  consideration  of  the 


1 34  MAHAVAGGA. 


Dyad  in  another  way/'  if,  O  Bhikkhus,  there  are 
people  that  ask  so,  they  shall  be  told,  there  is,  and 
how  there  is  :  "Whatever  pain  arises  is  all  in  conse 
quence  of  avi^a  (ignorance),"  this  is  one  consider 
ation,  "  but  from  the  complete  destruction  of  avi^a, 
through  absence  of  passion,  there  is  no  origin  of  pain," 
this  is  the  second  consideration  ;  thus,  O  Bhikkhus, 
by  the  Bhikkhu  that  considers  the  Dyad  duly,  that  is 
strenuous,  ardent,  resolute,  of  two  fruits  one  fruit  is 
to  be  expected  :  in  this  world  perfect  knowledge,  or, 
if  any  of  the  (five)  attributes  still  remain,  the  state 
of  an  Anagamin  (one  that  does  not  return)/  This 
said  Bhagavat,  (and)  when  Sugata  had  said  this,  the 
Master  further  spoke  : 

6.  'Those  who  again  and  again  go  to   sawsara 
with  birth   and  death,  to  existence   in  this  way  or 
in  that  way,  —  that  is  the  state  of  avi^a.  (729) 

7.  '  For  this  avi^a  is  the  great  folly  by  which 
this  (existence)  has  been  traversed  long,  but  those 
beings  who  resort  to  knowledge  do  not  go  to  re 
birth. 


"  Should  there  be  a  perfect  consideration  of  the 
Dyad  in  another  way,"  if,  O  Bhikkhus,  there  are 
people  that  ask  so,  they  shall  be  told,  there  is, 
and  how  there  is  :  "  Whatever  pain  arises  is  all  in 
consequence  of  the  sawkhdras  (matter),"  this  is 
one  consideration,  "  but  from  the  complete  destruc 
tion  of  the  sawkhdras,  through  absence  of  passion, 
there  is  no  origin  of  pain,"  this  is  the  second 
consideration  ;  thus,  O  Bhikkhus,  by  the  Bhikkhu 
that  considers  the  Dyad  duly,  that  is  strenuous, 
ardent,  resolute,  of  two  fruits  one  fruit  is  to'  be 
expected:  in  this  world  perfect  knowledge,  or,  if 
any  of  the  (five)  attributes  still  remain,  the  state 


DVAYATANUPASSANASUTTA.  135 

of  an  Anagamin  (one  that  does  not  return).'  This 
said  Bhagavat,  (and)  when  Sugata  had  said  this,  the 
Master  further  spoke  : 

8.  *  Whatever  pain   arises   is  all   in   consequence 
of  the   sawkharas,  by  the  destruction  of  the  saw- 
kharas  there  will  be  no  origin  of  pain.  (731) 

9.  '  Looking  upon  this  pain  that  springs  from  the 
sa^kharas  as  misery,  from  the  cessation  of  all  the 
sawkharas,  and  from   the  destruction  of  conscious 
ness    will    arise    the    destruction    of    pain,    having 
understood  this  exactly,  (732) 

10.  'The   wise    who    have    true   views    and    are 
accomplished,  having  understood  (all  things)   com 
pletely,  and  having  conquered  all   association  with 
Mara,  do  not  go  to  re-birth.  (733) 

' "  Should  there  be  a  perfect  consideration  of  the 
Dyad  in  another  way,"  if,  O  Bhikkhus,  there  are 
people  that  ask  so,  they  shall  be  told,  there  is, 
and  how  there  is  :  "  Whatever  pain  arises  is  all  in 
consequence  of  vinnana  (consciousness),"  this  is 
one  consideration,  "  but  from  the  complete  destruc 
tion  of  vmMrca,  through  absence  of  passion,  there 
is  no  origin  of  pain,"  this  is  the  second  consider 
ation  ;  thus,  O  Bhikkhus,  by  the  Bhikkhu  that 
considers  the  Dyad  duly,  that  is  strenuous,  ardent, 
resolute,  of  two  fruits  one  fruit  is  to  be  expected : 
in  this  world  perfect  knowledge,  or,  if  any  of  the 
(five)  attributes  still  remain,  the  state  of  an  Ana- 
gamin  (one  that  does  not  return).'  This  said 
Bhagavat,  (and)  when  Sugata  had  said  this,  the 
Master  further  spoke  : 

11.  'Whatever  pain  arises  is  all  in  consequence 
of  vinnbna.,  by  the  destruction  of  vi/Ha;za  there  is 
no  origin  of  pain.  (734) 


136  MAHAVAGGA. 


12.  'Looking  upon  this  pain  that  springs  from 
vmn&na.  as  misery,  from  the  cessation  of  vi;Ha/za 
a  Bhikkhu  free  from  desire  (will  be)  perfectly  happy 
(parinibbuta).  (735) 

"  Should  there  be  a  perfect  consideration  of  the 
Dyad  in  another  way,"  if,  O  Bhikkhus,  there  are 
people  that  ask  so,  they  shall  be  told,  there  is, 
and  how  there  is  :  "  Whatever  pain  arises  is  all  in 
consequence  of  phassa  (touch),"  this  is  one  con 
sideration,  "but  from  the  complete  destruction  of 
phassa,  through  absence  of  passion,  there  is  no 
origin  of  pain,"  this  is  the  second  consideration; 
thus,  O  Bhikkhus,  by  the  Bhikkhu  that  considers 
the  Dyad  duly,  that  is  strenuous,  ardent,  resolute, 
of  two  fruits  one  fruit  is  to  be  expected  :  in  this 
world  perfect  knowledge,  or,  if  any  of  the  (five) 
attributes  still  remain,  the  state  of  an  Anagamin 
(one  that  does  not  return).'  This  said  Bhagavat, 
(and)  when  Sugata  had  said  this,  the  Master  further 
spoke : 

13.  'For  those  who  are   ruined  by  phassa,  who 
follow   the  stream   of  existence,  who  have  entered 
a  bad  way,  the  destruction  of  bonds  is  far  off.     (736) 

14.  'But    those    who,    having    fully    understood 
phassa,  knowingly  have  taken  delight  in  cessation, 
they  verily  from  the  comprehension  of  phassa,  and 
being  free  from  desire,  are  perfectly  happy.        (737) 

'  Should  there  be  a  perfect  consideration  of  the 
Dyad  in  another  way,"  if,  O  Bhikkhus,  there  are 
people  that  ask  so,  they  shall  be  told,  there  is,  and 
how  there  is:  "  Whatever  pain  arises  is  all  in 'con 
sequence  of  the  vedanas  (sensations)/'  this  is  one 
consideration,  "  but  from  the  complete  destruction 
of  the  vedanas,  through  absence  of  passion,  there  is 


DVAYATANUPASSANASUTTA.  137 

no  origin  of  pain,"  this  is  the  second  consideration; 
thus,  O  Bhikkhus,  by  the  Bhikkhu  that  considers 
the  Dyad  duly,  that  is  strenuous,  ardent,  resolute, 
of  two  fruits  one  fruit  is  to  be  expected  :  in  this 
world  perfect  knowledge,  or,  if  any  of  the  (five) 
attributes  still  remain,  the  state  of  an  Anagamin 
(one  that  does  not  return).'  This  said  Bhagavat, 
(and)  when  Sugata  had  said  this,  the  Master  further 
spoke : 

15.  'Pleasure    or    pain,    together   with    want    of 
pleasure   and  want  of  pain,  whatever  is  perceived 
internally  and  externally,  (73^0 

1 6.  'Looking  upon  this  as  pain,  having  touched 
what    is    perishable    and    fragile,   seeing    the   decay 
(of  everything),   the   Bhikkhu   is   disgusted,   having 
from  the  perishing  of  the  vedanas  become  free  from 
desire,  and  perfectly  happy.  (739) 

* "  Should  there  be  a  perfect  consideration  of  the 
Dyad  in  another  way,"  if,  O  Bhikkhus,  there  are 
people  that  ask  so,  they  shall  be  told,  there  is, 
and  how  there  is  :  "  Whatever  pain  arises  is  all  in 
consequence  of  ta/zha  (desire)/'  this  is  one  con 
sideration,  "  but  from  the  complete  destruction  of 
ta;dia,  through  absence  of  passion,  there  is  no  origin 
of  pain,"  this  is  the  second  consideration ;  thus, 
O  Bhikkhus,  by  the  Bhikkhu  that  considers  the 
Dyad  duly,  that  is  strenuous,  ardent,  resolute,  of 
two  fruits  one  fruit  is  to  be  expected  :  in  this  world 
perfect  knowledge,  or,  if  any  of  the  (five)  attributes 
still  remain,  the  state  of  an  Anagamin  (one  that 
does  not  return).'  This  said  Bhagavat,  (and)  when 
Sugata  had  said  this,  the  Master  further  spoke  : 

17.  '  A   man   accompanied    by  ta/zha,  for  a  long 
time  transmigrating  into  existence  in   this  way  or 


138  MAHAVAGGA. 


that  way,  does   not  overcome   transmigration  (sam- 
sara).  (74o) 

1 8.  'Looking  upon  this  as  misery,  this  origin  of 
the  pain  of  ta;zha,  let  the  Bhikkhu  free  from  ta;zha, 
not  seizing  (upon  anything),  thoughtful,  wander 
about.  (74l) 

'  Should  there  be  a  perfect  consideration  of  the 
Dyad  in  another  way,"  if,  O  Bhikkhus,  there  are 
people  that  ask  so,  they  shall  be  told,  there  is, 
and  how  there  is  :  "  Whatever  pain  arises  is  all  in 
consequence  of  the  upadanas  (the  seizures),"  this 
is  one  consideration,  "  but  from  the  complete  destruc 
tion  of  the  upaclanas,  through  absence  of  passion, 
there  is  no  origin  of  pain,"  this  is  the  second  con 
sideration  ;  thus,  O  Bhikkhus,  by  the  Bhikkhu  that 
considers  the  Dyad  duly,  that  is  strenuous,  ardent, 
resolute,  of  two  fruits  one  fruit  is  to  be  expected  : 
in  this  world  perfect  knowledge,  or,  if  any  of  the 
(five)  attributes  still  remain,  the  state  of  an  Ana- 
gamin  (one  that  does  not  return)/  This  said 
Bhagavat,  (and)  when  Sugata  had  said  this,  the 
Master  further  spoke  : 

19.  'The    existence    is    in    consequence    of    the 
upadanas ;  he  who  has  come  into  existence  goes  to 
pain,  he   who  has   been  born  is  to  die,  this  is  the 
origin  of  pain.  (742) 

20.  'Therefore    from     the     destruction    of    the 
upadanas  the   wise  with  perfect  knowledge,  having 
seen  (what  causes)  the  destruction  of  birth,  do  not 
go  to  re-birth.  (743) 

"  Should  there  be  a  perfect  consideration  of  the 
Dyad  in  another  way,"  if,  O  Bhikkhus,  there  are 
people  that  ask  so,  they  shall  be  told,  there  is, 
and  how  there  is  :  "  Whatever  pain  arises  is  all  in 


DVAYATANUPASSANASUTTA.  139 

consequence  of  the  arambhas  (exertions),"  this  is 
one  consideration,  "  but  from  the  complete  destruc 
tion  of  the  arambhas,  through  absence  of  passion, 
there  is  no  origin  of  pain,"  this  is  the  second  con 
sideration  ;  thus,  O  Bhikkhus,  by  the  Bhikkhu  that 
considers  the  Dyad  duly,  that  is  strenuous,  ardent, 
resolute,  of  two  fruits  one  fruit  is  to  be  expected  : 
in  this  world  perfect  knowledge,  or,  if  any  of  the 
(five)  attributes  still  remain,  the  state  of  an  Ana- 
gamin  (one  that  does  not  return)/  This  said 
Bhagavat,  (and)  when  Sugata  had  said  this,  the 
Master  further  spoke  : 

21.  'Whatever  pain  arises  is  all  in  consequence 
of  the  arambhas,  by  the  destruction  of  the  arambhas 
there  is  no  origin  of  pain.  (744) 

22,23.  'Looking  upon  this  pain  that  springs 
from  the  arambhas  as  misery,  having  abandoned 
all  the  arambhas,  birth  and  transmigration  have 
been  crossed  over  by  the  Bhikkhu  who  is  liberated 
in  non-exertion,  who  has  cut  off  the  desire  for 
existence,  and  whose  mind  is  calm ;  there  is  for 
him  no  re-birth.  (745'  74^) 

'  "  Should  there  be  a  perfect  consideration  of  the 
Dyad  in  another  way,"  if,  O  Bhikkhus,  there  are 
people  that  ask  so,  they  shall  be  told,  there  is,  and 
how  there  is  :  "  Whatever  pain  arises  is  all  in  con 
sequence  of  the  aharas  (food?),"  this  is  one  consi 
deration,  "  but  from  the  complete  destruction  of  the 
aharas,  through  absence  of  passion,  there  is  no  origin 
of  pain,"  this  is  the  second  consideration ;  thus,  O 
Bhikkhus,  by  the  Bhikkhu  that  considers  the  Dyad 
duly,  that  is  strenuous,  ardent,  resolute,  of  two  fruits 
one  fruit  is  to  be  expected  :  in  this  world  perfect 
knowledge,  or,  if  any  of  the  (five)  attributes  still 


T4°  MAHAVAGGA. 


remain,  the  state  of  an  Anagamin  (one  that  does 
not  return).'  This  said  Bhagavat,  (and)  when  Sugata 
had  said  this,  the  Master  further  spoke: 

24.  '  Whatever  pain  arises  is  all  in  consequence 
of  the  aharas,  by  the  destruction  of  the  aharas  there 
is  no  origin  of  pain.  (74?) 

25.  *  Looking  upon  this  pain  that  springs  from  the 
aharas  as  misery,  having  seen  the  result  of  all  aharas, 
not  resorting  to  all  aharas,  (748) 

26.  '  Having  seen  that  health  is  from  the  destruc 
tion   of  desire,  he  that  serves  discriminatingly  and 
stands  fast  in  the  Dhamma  cannot  be  reckoned  as 
existing,  being  accomplished1.  (749) 

"  Should  there  be  a  perfect  consideration  of  the 
Dyad  in  another  way,"  if,  O  Bhikkhus,  there  are 
people  that  ask  so,  they  shall  be  told,  there  is,  and 
how  there  is  :  "  Whatever  pain  arises  is  all  in  con 
sequence  of  the  i;7^itas  (commotions),"  this  is  one 
consideration,  "  but  from  the  complete  destruction  of 
the  mgites,  through  absence  of  passion,  there  is  no 
origin  of  pain,"  this  is  the  second  consideration ;  thus, 
O  Bhikkhus,  by  the  Bhikkhu  that  considers  the  Dyad 
duly,  that  is  strenuous,  ardent,  resolute,  of  two  fruits 
one  fruit  is  to  be  expected  :  in  this  world  perfect 
knowledge,  or,  if  any  of  the  (five)  attributes  still 
remain,  the  state  of  an  Anagamin  (one  that  does 
not  return).'  This  said  Bhagavat,  (and)  when  Su 
gata  had  said  this,  the  Master  further  spoke  : 

27.  '  Whatever  pain  arises  is  all  in  consequence  of 
the  i#£itas,  by  the  destruction  of  the  i%itas  there  is 
no  origin  of  pain.  (750) 

28.  'Looking  upon  this  pain  that   springs   from 

1  Sawkhaw  nopeti  vedagu. 


DVAYATANUPASSANASUTTA.  14! 

the  i/z^itas  as  misery,  and  therefore  having  aban 
doned  the  ingltes  and  having  stopped  the  sawkharas, 
let  the  Bhikkhu  free  from  desire  and  not  seizing 
(upon  anything),  thoughtful,  wander  about.  (75 1) 
*  "  Should  there  be  a  perfect  consideration  of  the 
Dyad  in  another  way,"  if,  O  Bhikkhus,  there  are 
people  that  ask  so,  they  shall  be  told,  there  is,  and 
how  there  is:  "  For  the  nissita  (dependent)  there 
is  vacillation,"  this  is  one  consideration,  "  the  inde 
pendent  (man)  does  not  vacillate,"  this  is  the  second 
consideration  ;  thus,  O  Bhikkhus,  by  the  Bhikkhu 
that  considers  the  Dyad  duly,  that  is  strenuous, 
ardent,  resolute,  of  two  fruits  one  fruit  is  to  be 
expected  :  in  this  world  perfect  knowledge,  or,  if  any 
of  the  (five)  attributes  still  remain,  the  state  of  an 
Anagamin  (one  that  does  not  return).'  This  said 
Bhagavat,  (and)  when  Sugata  had  said  this,  the 
Master  further  spoke  : 

29.  *  The  independent  (man)  does   not  vacillate, 
and    the  dependent   (man)   seizing   upon    existence 
in  one  way  or  in  another,  does  not  overcome  sa.m- 
sara.  (752) 

30.  '  Looking  upon  this  as   misery  (and   seeing) 
great    danger    in    things    you    depend    upon,    let   a 
Bhikkhu    wander    about    independent,    not    seizing 
(upon  anything),  thoughtful.  (753) 

'  "  Should  there  be  a  perfect  consideration  of  the 
Dyad  in  another  way,"  if,  O  Bhikkhus,  there  are 
people  that  ask  so,  they  shall  be  told,  there  is,  and 
how  there  is  :  "  The  formless  (beings),  O  Bhikkhus, 
are  calmer  than  the  rupas  (for  ruppa,  i.e.  form-pos 
sessing),"  this  is  one  consideration,  "  cessation  is 
calmer  than  the  formless,"  this  is  another  considera 
tion  ;  thus,  O  Bhikkhus,  by  the  Bhikkhu  that  con- 


I42  MAHAVAGGA. 


siders  the  Dyad  duly,  that  is  strenuous,  ardent, 
resolute,  of  two  fruits  one  fruit  is  to  be  expected  : 
in  this  world  perfect  knowledge,  or,  if  any  of  the 
(five)  attributes  still  remain,  the  state  of  an  Ana- 
gamin  (one  that  does  not  return)/  This  said 
Bhagavat,  (and)  when  Sugata  had  said  this,  the 
Master  further  spoke  : 

31.  'Those   beings  who  are   possessed  of  form, 
and   those  who  dwell   in  the  formless  (world),  not 
knowing  cessation,  have  to  go  to  re-birth.  (754) 

32.  'But  those  who,  having  fully  comprehended 
the  forms,  stand  fast  in  the  formless  (worlds),  those 
who  are  liberated  in  the  cessation,  such  beings  leave 
death  behind.  (755) 

"  Should  there  be  a  perfect  consideration  of  the 
Dyad  in  another  way,"  if,  O  Bhikkhus,  there  are 
people  that  ask  so,  they  shall  be  told,  there  is, 
and  how  there  is  :  "  What  has  been  considered  true 
by  the  world  of  men,  together  with  the  gods,  Mara, 
Brahman,  and  amongst  the  Samawas,  Brahma;/as, 
gods,  and  men,  that  has  by  the  noble  through  their 
perfect  knowledge  been  well  seen  to  be  really  false," 
this  is  one  consideration  ;  "  what,  O  Bhikkhus,  has 
been  considered  false  by  the  world  of  men,  together 
with  the  gods,  Mara,  Brahman,  and  amongst  the 
Samaras,  Brahma^as,  gods,  and  men,  that  has  by 
the  noble  through  their  perfect  knowledge  been  well 
seen  to  be  really  true,"  this  is  another  consideration. 
Thus,  O  Bhikkhus,  by  the  Bhikkhu  that  considers 
the  Dyad  duly,  that  is  strenuous,  ardent,  resolute, 
of  two  fruits  one  fruit  is  to  be  expected  :  in  this 
world  perfect  knowledge,  or,  if  any  of  the  (five) 
attributes  still  remain,  the  state  of  an  Anagamin 
(one  that  does  not  return)/  This  said  Bhagavat, 


DVAYATANUPASSANASUTTA.  143 

(and)  when  Sugata  had  said  this,  the  Master  further 
spoke  : 

33.  '  Seeing  the  real  in  the  unreal,  the  world  of 
men  and   gods    dwelling    in    name    and  form  *,    he 
thinks  :  "  This  is  true."  (756) 

34.  '  Whichever  way  they  think  (it),  it  becomes 
otherwise,  for  it  is  false  to  him,  and  what  is  false  is 
perishable2.  (?)  (75?) 

35.  'What  is  not  false,  the  Nibbana,  that  the  noble 
conceive  as  true,  they  verily  from  the   comprehen 
sion  of  truth  are  free  from  desire  (and)  perfectly 
happy3.  (758) 

"  Should  there  be  a  perfect  consideration  of  the 
Dyad  in  another  way,"  if,  O  Bhikkhus,  there  are 
people  that  ask  so,  they  shall  be  told,  there  is,  and 
how  there  is  :  "  What,  O  Bhikkhus,  has  been  con 
sidered  pleasure  by  the  world  of  men,  gods,  Mara, 
Brahman,  and  amongst  the  Samaras,  Brahma;/as, 
gods,  and  men,  that  has  by  the  noble  by  (their) 
perfect  knowledge  been  well  seen  to  be  really  pain," 
this  is  one  consideration ;  "  what,  O  Bhikkhus,  has 
been  considered  pain  by  the  world  of  men,  gods, 
Mara,  Brahman,  and  amongst  the  Samaras,  Brah- 
ma/zas,  gods,  and  men,  that  has  by  the  noble  by 
their  perfect  knowledge  been  well  seen  to  be  really 
pleasure,"  this  is  the  second  consideration.  Thus,  O 

1  Namariipasmiw,  '  individuality/ 

2  Yena  yena  hi  mawwanti 
Tato  taw  hoti  awiatha, 
Taw  hi  tassa  musa  hoti, 
Mosadhammaw  hi  ittaraw. 

3  Amosadhammaw  nibbanaw 
Tad  ariya  sa^ato  vidu, 
Te  ve  sa^abhisamaya 

parinibbuta. 


144  MAHAVAGGA. 


Bhikkhus,  by  the  Bhikkhu  who  considers  the  Dyad 
duly,  who  is  strenuous,  ardent,  resolute,  of  two 
fruits  one  fruit  is  to  be  expected  :  in  this  world 
perfect  knowledge,  or,  if  any  of  the  (five)  attributes 
still  remain,  the  state  of  an  Anagamin  (one  who 
does  not  return).'  This  said  Bhagavat,  (and)  when 
Sugata  had  said  so,  the  Master  further  spoke  : 

36.  *  Form,  sound,  taste,  smell,  and  touch  are  all 
wished  for,  pleasing  and  charming  (things)  as  long 
as  they  last,  so  it  is  said.  (759) 

37.  'By  you,  by  the  world  of  men  and  gods  these 
(things)  are  deemed  a  pleasure,  but  when  they  cease 
it  is  deemed  pain  by  them.  (?6o) 

38.  '  By  the  noble  the  cessation  of  the  existing 
body  is  regarded  as  pleasure ;  this  is  the  opposite 
of  (what)  the  wise  in  all  the  world  (hold)1.          (/6i) 

39.  '  What  fools  say  is  pleasure  that  the  noble 
say  is  pain,  what  fools  say  is  pain  that  the  noble 
know  as  pleasure  : — see  here  is  a  thing  difficult  to 
understand,  here  the  ignorant  are  confounded.    (762) 

40.  '  For  those  that  are  enveloped  there  is  gloom, 
for  those  that  do  not  see  there  is  darkness,  and  for 
the  good  it  is   manifest,   for  those  that   see   there 
is  light;  (even  being)  near,  those  that  are  ignorant 
of  the  way  and  the  Dhamma,  do  not  discern  (any 
thing)^  (763) 

1  Sukhan  ti  di//£am  ariyehi 
Sakkayass'  uparodhanaw, 
Pa/£X'anikam  ida/tt  hoti 
Sabbalokena  passata/rc. 

2  Nivutanaw  tamo  hoti 
Andhakaro  apassataw, 
Sata?1  £a  viva/aw  hoti 
Aloko  passatam  iva, 
Santike  na  vig-ananti 
Maggadhammass'  akovida. 


(      DVAYATANUPASSANA^UTTA.  145 

41.  'By  those  that  are  overcome  by  the  passions 
of  existence,  by  those  that  follow  the  stream  of 
existence,  by  those  that  have  entered  the  realm  of 
Mara,  this  Dhamma  is  not  perfectly  understood.  (764) 

42.  '  Who    except   the   noble    deserve   the    well 
understood  state  (of  Nibbdna)  ?     Having  perfectly 
conceived  this  state,  those   free   from    passion    are 
completely  extinguished  V  (7^5) 

This  spoke  Bhagavat.  Glad  those  Bhikkhus 
rejoiced  at  the  words  of  Bhagavat.  While  this 
explanation  was  being  given,  the  minds  of  sixty 
Bhikkhus,  not  seizing  (upon  anything),  were  libe 
rated. 

Dvayatanupassanasutta  is  ended, 

Mahavagga,  the  third. 


1  Ko  nu  amlatra-m-ariyehi 
Padaw  sambuddham  arahati 
Ya/ft  pada/ra  samma-d-armaya 
Parinibbanti  anasava. 


[10] 


IV.    A7V7/AKAVAGGA. 


1.  KAMASUTTA. 

Sensual  pleasures  are  to  be  avoided. 

1.  If  he  who  desires  sensual  pleasures  is  success 
ful,  he  certainly  becomes  glad-minded,  having  ob 
tained  what  a  mortal  wishes  for.  (?66) 

2.  But  if  those  sensual  pleasures  fail  the  person 
who  desires  and  wishes  (for  them),  he  will  suffer, 
pierced  by  the  arrow  (of  pain).  (767) 

3.  He  who  avoids  sensual  pleasures  as  (he  would 
avoid  treading  upon)  the  head  of  a  snake  with  his 
foot,  such  a  one,  being  thoughtful  (sato),  will  conquer 
this  desire.  (768) 

4.  He  who  covets  extensively  (such)  pleasures  (as 
these),  fields,  goods,  or  gold,  cows  and  horses,  ser 
vants,  women,  relations,  (769) 

5.  Sins  will  overpower  him,  dangers  will  crush 
him,  and  pain  will  follow  him  as  water  (pours  into) 
a  broken  ship.  (770) 

6.  Therefore  let  one  always  be  thoughtful,  and 
avoid  pleasures;  having  abandoned  them,  let  him 
cross  the  stream,  after  baling  out  the  ship,  and  go  to 
the  other  shore.  (77 J) 

Kamasutta  is  ended. 


GUHATTffAKASUTTA.  147 

2.  GUHATYTfAKASUTTA. 

Let  no  one  cling  to  existence  and  sensual  pleasures. 

1.  A  man  that  lives  adhering  to  the  cave  (i.e.  the 
body),  who   is  covered  with  much  (sin),  and  sunk 
into  delusion,  such  a  one  is  far  from  seclusion,  for 
the  sensual  pleasures  in  the  world  are  not  easy  to 
abandon.  (772) 

2.  Those  whose  wishes  are  their  motives,  those 
who  are  linked  to  the  pleasures  of  the  world,  they 
are  difficult  to  liberate,  for  they  cannot  be  liberated 
by   others,   looking    for   what    is  after    or  what   is 
before,   coveting   these    and   former   sensual    plea 
sures.  (773) 

3.  Those  who  are  greedy  of,  given  to,  and  infa 
tuated  by  sensual  pleasures,  those  who  are  niggardly, 
they,  having  entered  upon  what  is  wicked,  wail  when 
they  are  subjected  to  pain,  saying:  'What  will  become 
of  us,  when  we  die  away  from  here  ?'  (774) 

4.  Therefore  let  a  man  here  1  learn,  whatever  he 
knows  as  wicked  in  the  world,  let  him  not  for  the 
sake  of  that  (?)  practise  (what  is)  wicked2;  for  short 
is  this  life,  say  the  wise.  (775) 

5.  I  see  in  the  world  this  trembling  race  given 
to  desire  for  existences;  they  are  wretched  men  who 
lament  in  the  mouth  of  death,  not  being  free  from 
the  desire  for  reiterated  existences.  (77^) 

6.  Look  upon  those  men  trembling  in  selfishness, 
like    fish  in  a  stream  nearly  dried  up,  with  little 
water;  seeing  this,  let  one  wander  about  unselfish, 
without  forming  any  attachment  to  existences.  (777) 

1  Idheva=imasmi/>ra  yeva  sasane.    Commentator. 

2  Na  tassa  hetu  visamaw  /fcareyya. 

L    2 


148  A7TOAKAVAGGA. 


7.  Having  subdued  his  wish  for  both  ends1,  having 
fully  understood  touch   without  being  greedy,   not 
doing  what  he  has  himself  blamed,  the  wise  (man) 
does  not  cling  to  what  is  seen  and  heard 2.          (77&) 

8.  Having  understood  name3,  let  the  Muni  cross 
over  the  stream,  not  denied  by  any  grasping;  having 
pulled  out  the  arrow  (of  passion),  wandering  about 
strenuous,  he  does  not  wish  for  this  world  or  the 

other.  (779) 

Guha#/zakasutta  is  ended. 


3.  DU7T#A7T#AKASUTTA. 

The  Muni  undergoes  no  censure,  for  he  has  shaken  off  all  systems 
of  philosophy,  and  is  therefore  independent. 

1.  Verily,  some  wicked-minded    people   censure, 
and  also  just-minded  people  censure,  but  the  Muni 
does  not  undergo  the  censure  that  has  arisen ;  there 
fore  there  is  not  a  discontented  (khila)  Muni  any 
where.  (780) 

2.  How   can   he   who  is  led  by  his  wishes  and 
possessed   by   his    inclinations    overcome    his   own 
(false)  view  ?     Doing  his  own  doings  let   him  talk 
according  to  his  understanding4.  (781) 

3.  The  person  who,  without  being  asked,  praises 

1  Comp.  Sallasutta,  v.  9. 

2  Ubhosu  antesu  vineyya  ftfandam 
Phassaw  pari?maya  ananugiddho 
Yad  atta  garahi  tad  akubbamano 
Na  lippati  di/Masutesu  dhiro. 

3  Sa?1wa/#==namarupaw.   Commentator. 

4  Sakaw  hi  &\tth\m  kathaw  aHayeyya 
-Oandanunito  ru/£iya  nivi//$o, 

Say  aw  samattani  pakubbamano 
Yatha  hi  ^aneyya  tatha  vadeyya. 


DU7THA7THAKASUTTA.  1 49 

his  own  virtue  and  (holy)  works  to  others,  him  the 
good  call  ignoble,  one  who  praises  himself1.       (782) 

4.  But  the  Bhikkhu  who  is  calm  and  of  a  happy 
mind,  thus  not  praising  himself  for  his  virtues,  him 
the  good   call   noble,  one  for  whom   there  are  no 
desires  anywhere  in  the  world2.  (783) 

5.  He  whose  Dhammas  are  (arbitrarily)   formed 
and   fabricated,  placed   in   front,  and  confused,  be 
cause  he  sees  in  himself  a  good  result,  is  therefore 
given  to  (the  view  which  is  called)  kuppa-pa/i^a- 
santi3.  (?)  (784) 

6.  For  the  dogmas  of  philosophy  are   not  easy 
to  overcome,  amongst  the  Dhammas  (now  this  and 
now   that)    is    adopted   after   consideration;    there 
fore  a  man  rejects  and  adopts  (now  this  and  now 
that)  Dhamma  amongst  the  dogmas4.  (785) 

7.  For   him   who   has   shaken   off  (sin)   there   is 
nowhere  in  the  world  any  prejudiced   view  of  the 
different  existences ;    he  who  has    shaken  off  (sin), 
after   leaving   deceit   and  arrogance   behind,  which 
(way)  should  he  go,  he  (is)  independent5.  (786) 

1  Yo  atumanaw  sayam  eva  pava=yo  evaw  attanaw  sayam  eva 
vadati.    Commentator. 

2  Yass'  ussada  n'  atthi  kuhifi/fci  loke. 

3  Pakappita  sawkhata  yassa  dhamma 
Purakkhata  santi  avivadata 

Yad  attani  passati  anisawsaw 
Taw  nissito  kuppapa/i/^asantiw. 

4  Di/Mmivesa  na  hi  svativatta, 
Dhammesu  ni&Weyya  samuggahita^, 
Tasma  naro  tesu  nivesanesu 
Nirassatf  adiyati-^a  dhamma#z. 

Comp.  Parama//^akasutta,  v.  6. 

5  Dhonassa  hi  n'  atthi  kuhiwfl  loke 
Pakappita  di//$i  bhavabhavesu, 
Maya^  kz.  ma*naw-  £a  pahaya  dhono 
Sa  kena  gaH/kyya,  antipayo  so. 


5°  A7777AKAVAGGA. 


8.  But  he  who  is  dependent  undergoes  censure 
amongst  the  Dhammas  ;  with  what  (name)  and  how 
should  one  name  him  who  is  independent  ?  For  by 
him  there  is  nothing  grasped  or  rejected,  he  has 
in  this  world  shaken  off  every  (philosophical) 

Du/Ma#//akasutta  is  ended. 


4.    SUDDHATT^AKASUTTA. 

No  one  is  purified  by  philosophy,  those  devoted  to  philosophy  run 
from  one  teacher  to  another,  but  the  wise  are  not  led  by  passion, 
and  do  not  embrace  anything  in  the  world  as  the  highest. 

i.  I  see  a  pure,  most  excellent,  sound  man,  by 
his  views  a  man's  purification  takes  place,  holding 
this  opinion,  and  having  seen  this  view  to  be  the 
highest,  he  goes  back  to  knowledge,  thinking  to 
see  what  is  pure2.  (788) 

2.  If  a  man's  purification  takes  place  by  (his 
philosophical)  views,  or  he  by  knowledge  leaves 
pain  behind,  then  he  is  purified  by  another  (way 
than  the  ariyamagga,  i.  e.  the  noble  way),  together 
with  his  upadhis,  on  account  of  his  views  he  tells 
him  to  say  so3. 

1  Upayo*  hi  dhammesu  upeti  vadaw 
Anupayaw  kena  kathaw  vadeyya 
Attaflz  nirattaw  na  hi  tassa  atthi 
Adhosi  so  diUMm  idh'  eva  sabbaw. 

2  Passami  suddhaw  paramaw  arogaw, 
Di///5ena  sazrcsuddhi  narassa  hoti, 
Et'  abhi^ana^  paraman  ti  ?latva 
Suddhanupassiti  pa^eti  n&nam. 

3  Di//^ihi  nzm  pava  tatha  vadanaw. 
Comp.  G'arasutta,  v.  10;  Pasurasutta,  v.  7. 

*  Upayo  ti  tarchadi^inissito.    Commentator. 


SUDDHA7T#AKASUTTA. 


3.  But   the    Brahma^a   who    does    not   cling   to 
what  has  been  seen,  or  heard,  to  virtue  and  (holy) 
works,  or   to   what   has  been   thought,  to  what  is 
good  and  to  what  is  evil,  and  who  leaves  behind 
what  has  been  grasped,  without  doing  anything  in 
this  world,  he  does  not  acknowledge  that  purifica 
tion  comes  from  another1.  (79°) 

4.  Having  left  (their)  former  (teacher)  they   go 
to    another,    following   their   desires   they   do    not 
break  asunder  their  ties  ;   they  grasp,  they  let  go 
like   a   monkey   letting  go   the  branch  (just)  after 
having  caught  (hold  of  it).  (791) 

5.  Having  himself  undertaken  some  (holy)  works 
he  goes  to  various  (things)  led  by  his  senses,  but 
a  man  of  great  understanding,  a  wise  man  who  by 
his  wisdom  has  understood  the  Dhamma,  does  not 
go  to  various  (occupations).  (792) 

6.  He  being  secluded  amongst  all  the  Dhammas, 
whatever  has   been  seen,  heard,  or  thought  —  how 
should  any  one  in  this  world  be  able  to  alter  him, 
the  seeing  one,  who  wanders  openly2?  (793) 

7.  They  do   not   form   (any   view),  they  do  not 
prefer  (anything),  they  do  not  say,  '  I  am  infinitely 
pure;'    having   cut   the   tied    knot   of  attachment, 
they  do  not  long  for  (anything)   anywhere  in  the 
world.  _  (794) 

1  Na  brahmarao  afmato  suddhim  aha 
Di/Me  sute  silavate  mute  va 
Ptmne  £a  pape  /£a  aniipalitto 
Attaf^aho  na  idha  pakubbamano. 

2  Sa  sabbadhammesu  visenibhuto  * 

.  Yaw  km&  di///fow  va  suta?w  mutaw  va 
Tarn  eva  dassiw  viva/aw  ^arantaw 
Ken'  idha  lokasmiw  vikappayeyya  ? 
*  Marasenam  vinasetva  ^itabhavena  visenibhuto.   Commentator. 


152  ATTtfAKAVAGGA. 


8.  He  is  a  Brahma^a  that  has  conquered  (sin)1; 
by  him  there  is  nothing  embraced  after  knowing 
and  seeing  it;  he  is  not  affected  by  any  kind  of 
passion ;  there  is  nothing  grasped  by  him  as  the 
highest  in  this  world.  (795) 

Suddha^akasutta  is  ended. 


5.    PARAMA7TATAKASUTTA. 

One  should  not  give  oneself  to  philosophical  disputations ;  a  Brah- 
ma;*a  who  does  not  adopt  any  system  of  philosophy,  is  unchange 
able,  has  reached  Nibbana. 

1.  What   one    person,    abiding   by   the    (philoso 
phical)  views,  saying,  '  This  is  the  most  excellent,' 
considers    the    highest    in    the    world,    everything 
different  from  that  he   says  is  wretched,  therefore 
he  has  not  overcome  dispute  2.  (796) 

2.  Because  he  sees  in  himself  a  good  result,  with 
regard   to  what   has   been  seen  (or)  heard,  virtue 
and  (holy)  works,  or  what  has  been  thought,  there 
fore,  having  embraced  that,  he   looks  upon   every 
thing  else  as  bad3.  (797) 

3.  The    expert   call    just    that   a   tie   dependent 

1  Aatunnaw  kilesasimanaw  atitatta 
Simatigo  bahitapapatta  ka.  brahma«o. 

2  Paraman  ti  di//^isu  paribbasano 
Yad  uttariw  kurute  ^antu  loke 
Hina  ti  awwe  tato  sabbam  aha, 
Tasma  vivadani  avitivatto. 

Properly,  '  others  (are)  wretched.' 

3  Yad  attani  passati  anisawsaw 
Di///$e  sute  silavate  mute  va 
Tad  eva  so  tattha  samuggahaya 
Nihinato  passati  sabbam  afma;/*. 


PARAMAmTAKASUTTA.  I  5  3 

upon  which  one  looks  upon  anything  else  as  bad. 
Therefore  let  a  Bhikkhu  not  depend  upon  what  is 
seen,  heard,  or  thought,  or  upon  virtue  and  (holy) 
works1.  (798) 

4.  Let  him  not  form  any  (philosophical)  view  in 
this  world,  either  by  knowledge  or  by  virtue  and 
(holy)  works,  let  him  not  represent  himself  equal 
(to   others),   nor  think   himself  either   low   or  dis 
tinguished.  (799) 

5.  Having  left  what  has  been  grasped,  not  seizing 
upon  anything  he  does  not  depend  even  on  know 
ledge.     He  does  not  associate  with  those  that  are 
taken  up  by  different  things,  he  does  not  return  to 
any  (philosophical)  view 2.  (800) 

6.  For  whom  there  is  here   no   desire  for  both 
ends,  for  reiterated  existence  either  here  or  in  an 
other  world,  for  him  there  are  no  resting-places  (of 
the  mind)  embraced  after  investigation  amongst  the 
doctrines  (dhammesu) 3.  (80 1) 

7.  In  him  there  is  not  the  least  prejudiced  idea 
with  regard  to  what  has  been  seen,  heard,  or  thought ; 
how  could  any  one  in  this  world  alter  such  a  Brah- 
ma^a  who  does  not  adopt  any  view  ?  (802) 


1  Tarn  vapi  ganthaw  kusala  vadanti 
Ya;«  nissito  passati  hinam  annam, 
Tasma  hi  di/Maw  va  sutam  mutaw  va 
Silabbataw  bhikkhu  na  nissayeyya. 

2  Attam  pahaya  anupadiyano 
NanQ  pi  so  nissayaw  no  karoti, 
Sa  ve  viyattesu  na  vaggasari, 
Di//>$im  pi  so  na  pa/£/£eti  km£i. 

3  Yass'  ubhayante  pamdhidha  n'  atthi 
Bhavabhavaya  idha  va  huraw  va 
Nivesana  tassa  na  santi  ke& 
Dhammesu  ni^^eyya  samuggahita. 


154  ATTtfAKAVAGGA. 


8.  They  do  not  form  (any  view),  they  do  not 
prefer  (anything),  the  Dhammas  are  not  chosen  by 
them,  a  Brahma^a  is  not  dependent  upon  virtue 
and  (holy)  works ;  having  gone  to  the  other  shore, 
such  a  one  does  not  return.  (803) 

Parama^akasutta  is  ended. 


6.    £ARASUTTA. 

From  selfishness  come  grief  and  avarice.  The  Bhikkhu  who  has 
turned  away  from  the  world  arid  wanders  about  houseless,  is  inde 
pendent,  and  does  not  wish  for  purification  through  another. 

1.  Short    indeed    is   this    life,   within   a   hundred 
years  one  dies,  and  if  any  one  lives  longer,  then  he 
dies  of  old  age.  (804) 

2.  People  grieve  from  selfishness,  perpetual  cares 
kill    them,   this  (world)   is    full    of  disappointment; 
seeing  this,  let  one  not  live  in  a  house.  (805) 

3.  That  even  of  which  a  man  thinks  'this  is  mine' 
is  left  behind  by  death  :   knowing  this,  let  not  the 
wise  (man)  turn  himself  to  worldliness  (while  being 
my)  follower  \  (806) 

4.  As  a  man  awakened  does  not  see  what  he 
has  met  with  in  his  sleep,  so  also  he  does  not  see 
the  beloved  person  that  has  passed  away  and   is 
dead.  (807) 

5.  Both  seen  and  heard  are  the  persons  whose 
particular  name   is  mentioned,  but  only  the   name 

1  Mara^ena  pi  taw  pahiyati 
Yaw  puriso  mama-y-idan  ti  mafmati, 
Evam  pi  viditva  pa^ito 
Na  pamattaya  nametha  mamako. 


GARASUTTA.  155 


remains  undecayed  of  the  person  that  has  passed 
away  \  (808) 

6.  The  greedy  in  their  selfishness  do  not  leave 
sorrow,    lamentation,    and    avarice;     therefore    the 
Munis   leaving   greediness  wandered   about   seeing 
security  (i.  e.   Nibbana).  (809) 

7.  For  a  Bhikkhu,  who  wanders  about  unattached 
and  cultivates  the  mind  of  a  recluse,  they  say  it 
is  proper  that  he  does  not  show  himself  (again)  in 
existence2.  (810) 

8.  Under  all  circumstances  the  independent  Muni 
does  not  please  nor  displease  (any  one);  sorrow  and 
avarice  do  not  stick  to  him  (as  little)  as  water  to 
a  leaf.  (811) 

9.  As  a  drop  of  water  does  not  stick  to  a  lotus, 
as  water  does  not  stick  to  a  lotus,  so  a  Muni  does 
not  cling  to  anything,  namely,  to  what  is  seen  or 
heard  or  thought 3.  (8 1 2) 

10.  He  who  has  shaken  off  (sin)  does  not  there 
fore  think  (much  of  anything)  because  it  has  been 
seen  or  heard   or  thought;   he  does   not  wish  for 


sutapi  te 

Yesaw  namaw  idaw  pavu^ati 
Namam  evavasissati 
Akkheyyaw  petassa  ^antuno. 

2  Patilina/C'arassa  bhikkhuno 
Bha^amanassa  vittamanasaw  * 
Samaggiyam  ahu  tassa  tarn 

Yo  attanaw  bhavane  na  dassaye. 

3  Udabindu  yathapi  pokkhare 
Padume  vari  yatha  na  lippati 
Eva;??  muni  nopalippati 

Yad  idaw  di/Masutaw  mutesu  va, 

*  B1  has  vivitta-. 


156  ATTtfAKAVAGGA. 


purification  through  another,  for  he  is  not  pleased 
nor  displeased  (with  anything)  l.  (8 1 3) 

£arasutta  is  ended. 


7.  TISSAMETTEYYASUTTA. 

Sexual  intercourse  should  be  avoided. 

1.  ( Tell    me,    O   venerable    one/ — so    said    the 
venerable  Tissa  Metteyya,— '  the  defeat  of  him  who 
is  given  to  sexual  intercourse ;  hearing  thy  precepts 
we  will  learn  in  seclusion/  (814) 

2.  *  The  precepts  of  him  who  is  given  to  sexual 
intercourse,  O  Metteyya,'— so  said  Bhagavat,— '  are 
lost,  and  he  employs  himself  wrongly,  this  is  what  is 
ignoble  in  him.  (815) 

3.  '  He   who,  having   formerly   wandered   alone, 
gives  himself  up  to   sexual    intercourse,   him   they 
call  in  the  world  a  low,  common  fellow,  like  a  roll 
ing  chariot.  (8 1 6) 

4.  *  What  honour  and  renown  he  had  before,  that 
is  lost  for  him;   having  seen  this  let  him  learn  to 
give  up  sexual  intercourse.  (Si 7) 

5.  '  He  who  overcome  by  his  thoughts  meditates 
like  a  miser,  such  a  one,  having  heard  the  (blaming) 
voice  of  others,  becomes  discontented.  (SJ8) 

6.  '  Then  he  makes  weapons  (i.  e.  commits  evil 


1  Dhono  na  hi  tena  mamlati 
Yad  idaw  di//^asutaw  mutesu  va, 
Na?mena  visuddhim  i/£/£/$ati, 
Na  hi  so  ra^ati  no  vira^ati. 
Comp.  Suddha//^akasutta,  v.  2. 


PASORASUTTA.  157 


deeds)  urged  by  the  doctrines  of  others,  he  is  very 
greedy,  and  sinks  into  falsehood1.  (8J9) 

7.  '  Designated  "wise  "  he  has  entered  upon  a  soli 
tary  life,  then  having  given  himself  up  to  sexual 
intercourse,  he  (being)  a  fool  suffers  pain.  (820) 

8.  '  Looking  upon  this  as  misery  let  the  Muni  from 
first  to  last  in  the  world  firmly  keep  to  his  solitary 
life,  let  him  not  give  himself  up  to  sexual   inter 
course.  (^21) 

9.  '  Let  him  learn  seclusion, -this  is  the  highest  for 
noble  men,  but  let  him  not  therefore  think  himself 
the  best,  although  he  is  verily  near  Nibbana.     (822) 

10.  '  The  Muni  who  wanders  void  (of  desire),  not 
coveting  sensual  pleasures,  and  who  has  crossed  the 
stream,  him  the  creatures  that  are  tied  in  sensual 
pleasures  envy.'  (823) 

Tissametteyyasutta  is  ended. 


8.  PASCRASUTTA. 

Disputants  brand  each  other  as  fools,  they  wish  for  praise,  but 
being  repulsed  they  become  discontented ;  one  is  not  purified  by 
dispute,  but  by  keeping  to  Buddha,  who  has  shaken  off  all  sin. 

i.  Here  they  maintain  '  purity/  in  other  doctrines 
(dhamma)  they  do  not  allow  purity;  what  they  have 
devoted  themselves  to,  that  they  call  good,  and  they 
enter  extensively  upon  the  single  truths  2.  (824) 

1  Atha  satthani  kurute 
Paravadehi  /fodito, 

Esa  khv-assa  mahagedho, 
Mosava^aw  pagahati. 

2  Idh'  eva  suddhi;#  iti  vadiyanti 
Nan?iesu  dhammesu  visuddhim  ahu 
Yaw  nissita  tattha  subha/ra  vadana 
PaMekasa^esu  puthu  nivi/Ma. 


158  ATTHAKAVAGGA. 


2.  Those  wishing  for  dispute,  having  plunged  into 
the  assembly,  brand  each  other  as  fools  mutually, 
they  go  to  others  and  pick  a  quarrel,  wishing  for 
praise  and  calling  themselves  (the  only)  expert.  (825) 

3.  Engaged   in    dispute    in   the    middle    of    the 
assembly,  wishing  for  praise  he  lays  about  on  all 
sides ;  but  when  his  dispute  has  been  repulsed  he 
becomes  discontented,  at  the  blame  he  gets  angry 
he  who  sought  for  the  faults  (of  others).  (826) 

4.  Because  those  who  have  tested  his  questions 
say  that  his  dispute  is  lost  and  repulsed,  he  laments 
and  grieves  having  lost  his  disputes ;  '  he  has  con 
quered  me,'  so  saying  he  wails.  (827) 

5.  These  disputes  have  arisen  amongst  the   Sa 
maras,  in  these  (disputes)  there  is  (dealt)  blow  (and) 
stroke  ;  having  seen  this,  let  him  leave  off  disput 
ing,  for  there  is  no  other  advantage  in  trying  to  get 
praise.  (828) 

6.  Or  he  is  praised  there,  having  cleared  up  the 
dispute  in  the  middle  of  the  assembly ;  therefore  he 
will  laugh  and  be  elated,  having  won  that  case  as 
he  had  a  mind  to.  (829) 

7.  That  which  is  his  exaltation  will  also  be  the 
field  of  his  defeat,  still  he  talks  proudly  and  arro 
gantly  ;  seeing  this,  let  no  one  dispute,  for  the  ex 
pert  do  not   say  that  purification  (takes   place)  by 
that1.  (830) 

8.  As  a  hero  nourished  by  kingly  food  goes  about 
roaring,  wishing  for  an  adversary — where  he  (i.e. 
the  philosopher,  Di^igatika)  is,  go  thou  there,  O 

1  Ya  unnati  sassa  vighatabhumi, 
Manatimanaw  vadate  pan'  eso, 
Etam  pi  disva  na  vivadayetha 
Na  hi  tena  suddhwz  kusala  vadanti. 
Comp.  Suddha//^akasutta,  v.  2. 


MAGANDIYASUTTA.  159 


hero ;  formerly  there  was  nothing  like  this  to  fight 
against1.  (831) 

9.  Those  who,  having  embraced  a  (certain  philo 
sophical)  view,  dispute  and  maintain  *  this  only  (is) 
true,'  to  them  say  thou  when  a  dispute  has  arisen, 
*  Here  is  no  opponent2  for  thee.'  (832) 

10.  Those  who  wander  about  after  having  secluded 
themselves,  without  opposing  view  to  view — what 
(opposition)  wilt  thou  meet  with  amongst  those,  O 
Pasura,  by  whom  nothing  in  this  world  is  grasped 
as  the  best  ?  (833) 

11.  Then  thou  wentest  to  reflection  thinking  in 
thy  mind  over  the  (different  philosophical)  views  ; 
thou   hast  gone   into  the  yoke  with  him  who  has 
shaken  off  (all  sin),  but  thou  wilt  not  be  able  to 
proceed  together  (with  him)3.  (834) 

Pasurasutta  is  ended. 


9.  MAGANDIYASUTTA. 

A  dialogue  between  Magandiya  and  Buddha.  The  former  offers 
Buddha  his  daughter  for  a  wife,  but  Buddha  refuses  her.  Magan 
diya  says  that  purity  comes  from  philosophy,  Buddha  from  '  in 
ward  peace.'  The  Muni  is  a  confessor  of  peace,  he  does  not 
dispute,  he  is  free  from  marks. 

i.  Buddha  :  '  Even  seeing  Ta^ha,  Arati,  and  Raga 
(the  daughters  of  Mara),  there  was  not  the  least  wish 

1  Suro  yatha  ra^akhadaya  pu//Ao 
Abhiga^g-am  eti  pa/isuram  ikkh&m — 
Yen'  eva  so  tena  palehi  sura, 
Pubbe  va  n'  atthi  yad  idaw  yudhaya. 

2  Pa/isenikatta  ti  pa/ilomakarako.   Commentator. 

3  Atha  tvam.  pavitakkam  agama 
Manasa  di///%atani  &ntayanto, 
Dhonena  yugaw  samagama, 

Na  hi  tvam  pagghasi  sampayatave. 


I6O  Arr#AKAVAGGA. 


(in  me)  for  sexual  intercourse.  What  is  this  (thy 
daughter's  body  but  a  thing)  full  of  water  and 
excrement?  I  do  not  even  want  to  touch  it  with 
my  foot/  (835) 

2.  Magandiya  :  '  If  thou    dost   not  want    such  a 
pearl,  a  woman  desired  by  many  kings,  what  view, 
virtue,  and  (holy)  works,  (mode  of)  life,  re-birth  dost 
thou  profess  ?'  (836) 

3.  *  "  This  I  say,"  so  (I  do  now  declare),  after  in 
vestigation  there  is  nothing  amongst  the  doctrines 
which  such  a  one  (as  I  would)  embrace/  —  O  Magan 
diya,  so  said  Bhagavat,  —  '  and  seeing  (misery)  in  the 
(philosophical)  views,  without  adopting  (any  of  them), 
searching  (for  truth)  I  saw  "  inward  peace1/'  '     (837) 

4.  '  All  the  (philosophical)  resolutions2  that  have 
been  formed/  —  so  said  Magandiya,  —  'those  indeed 
thou  explainest  without  adopting  (any  of  them)  ;  the 
notion  "inward  peace"  which  (thou  mentionest),  how 
is  this  explained  by  the  wise?'  (838) 

5.  *  Not   by  (any    philosophical)  opinion,   not  by 
tradition,  not  by  knowledge/  —  O  Magandiya,  so  said 
Bhagavat,  —  '  not  by  virtue  and  (holy)  works  can  any 
one  say  that  purity  exists  ;  nor  by  absence  of  (philo 
sophical)  opinion,  by  absence  of  tradition,  by  absence 
of  knowledge,  by  absence  of  virtue  and  (holy)  works 
either;   having  abandoned  these  without   adopting 
(anything  else),  let  him,  calm  and  independent,  not 
desire  existence  3.  (839) 


vadamiti  na  tassa  hoti  —  Magandiya  ti  Bhagava  — 
Dhammesu  ni£/^eyya  samuggahitaw 
Passan  £a  di/Misu  anuggahaya 
Ag£v$attasantiffz  pa/£ina;#  adassaw. 

2  Vini/^^aya,  placita? 

3  Na  di///$iya  na  sutiya  na  w^wena  —  Migandiyl  ti  Bhagava  — 
Silabbatenapi  na  suddhim  aha 


MAGANDI  YASU  TTA.  1  6  1 

6.  'If  one  cannot  say  by  (any  philosophical)  opinion, 
or  by  tradition,  or  by  knowledge/  —  so  said  Magan- 
diya,  —  'or  by  virtue  and  (holy)  works  that  purity 
exists,  nor  by  absence  of  (philosophical)  opinion,  by 
absence  of  tradition,  by  absence  of  knowledge,  by 
absence  of  virtue  and  (holy)  works,  then  I  consider 
the  doctrine  foolish,  for  by  (philosophical)  opinions 
some  return  to  purity/  (840) 

7.  '  And  asking  on  account  of  (thy  philosophical) 
opinion,'  O  Magandiya,  —  so  said   Bhagavat,  —  'thou 
hast  gone  to  infatuation  in  what  thou  hast  embraced, 
and  of  this  (inward  peace)  thou  hast  not  the  least 
idea,  therefore  thou  holdest  it  foolish  1.  (841) 

8.  '  He   who    thinks    himself    equal    (to    others), 
or   distinguished,  or  low,   he  for  that  very  reason 
disputes  ;  but  he  who  is  unmoved  under  those  three 
conditions,  for  him  (the  notions)  "  equal  "  and  "  dis 
tinguished"  do  not  exist.  (842) 

9.  '  The    Brahma^a     for    whom     (the     notions) 
"  equal  "    and    "  unequal  "    do    not  exist,   would    he 
say,  "This  is  true?"  Or  with  whom  should  he  dis 
pute,  saying,  "  This  is  false  ?"    With  whom  should 
he  enter  into  dispute  2  ?  (843) 

10.  '  Having    left    his    house,    wandering   about 


Adi/Miya  assutiya 
Asilatd  abbata  no  pi  tena, 
Ete  /£a  nissaggu  anuggahaya 
Santo  anissaya  bhavaw  na  ^appe. 

1  Di/Mm  £a  nissaya  anupu/^/zamano 
Samuggahitesu  pamoham  aga 

Ito  /£a  naddakkhi  a^um  pi  sawlaw 
Tasmd  tuvaw  momuhato  dahasi. 

2  Sa^^an  ti  so  brahmawo  ki/»  vadeyya 
Mus^  ti  vd  so  vivadetha  kena    . 
Yasmiw  sama/w  visama?l  ^api  n'  atthi 
Sa  kena  vadaw  pa/isawyu^-eyya, 

[10]  M 


1 6  2  ATTHAK AVAGGA. 


houseless,  not  making  acquaintances  in  the  village, 
free  from  lust,  not  desiring  (any  future  existence), 
let  the  Muni  not  get  into  quarrelsome  talk  with 
people.  (844) 

11.  'Let   not    an    eminent   man   (naga)   dispute 
after  having  embraced  those  (views)  separated  from 
which    he    (formerly)   wandered    in    the   world;    as 
the    thorny  lotus  elambu^a  is  undefiled  by  water 
and  mud,  so  the  Muni,  the  confessor  of  peace,  free 
from  greed,  does  not  cling  to  sensual  pleasures  and 
the  world.  (845) 

12.  'An  accomplished  man  does  not  by  (a  phi 
losophical)  view,  or  by  thinking  become   arrogant, 
for  he  is  not  of  that  sort ;  not  by  (holy)  works,  nor 
by    tradition    is    he    to   be  led,   he   is  not  led  into 
any  of  the  resting-places  (of  the  mind).  (846) 

13.  'For  him  who  is  free  from  marks  there  are 
no  ties,  to  him  who  is  delivered  by  understanding 
there  are  no  follies ;  (but  those)  who  grasped  after 
marks  and  (philosophical)  views,  they  wander  about 
in  the  world  annoying  (people)1.'  (£>47) 

Magandiyasutta  is  ended. 


10.    PURABHEDASUTTA. 

Definition  of  a  calm  Muni. 

1.  'With   what   view   and   with    what    virtue    is 
one   called  calm,   tell  me  that,  O  Gotama,  (when) 
asked  about  the  best  man?'  (848) 

2.  'He    whose    desire    is    departed    before    the 
dissolution  (of  his  body),' — so  said  Bhagavat, — '  who 

1  Sa?mavirattassa  na  santi  gantha, 
Pamlavimuttassa  na  santi  moha, 
Sannan  k&  &\lth\n  /£a  ye  aggahesuw 
Te  gha//ayant&  vi^aranti  loke. 


PURABHEDASUTTA.  163 


does  not  depend  upon  beginning  and  end,  nor 
reckons  upon  the  middle,  by  him  there  is  nothing 
preferred  *.  (849) 

3.  *  He  who  is  free  from  anger,  free  from  trem 
bling,  free  from  boasting,  free  from  misbehaviour, 
he  who  speaks  wisely,  he  who  is  not  elated,  he  is 
indeed  a  Muni  who  has  restrained  his  speech.    (850) 

4.  *  Without   desire  for  the  future  he  does  not 
grieve  for  the  past,  he  sees  seclusion  in  the  phas- 
sas  (touch),  and  he  is  not  led  by  (any  philosophical) 
views.  (851) 

5.  *  He  is  unattached,  not  deceitful,  not  covetous, 
not  envious,  not  impudent,  not  contemptuous,  and 
not  given  to  slander.  (852) 

6.  'Without  desire  for  pleasant  things  and  not 
given    to    conceit,    and    being    gentle,    intelligent, 
not    credulous,    he    is    not    displeased   (with    any 
thing).  (853) 

7.  '  Not  from  love  of  gain   does  he  learn,  and 
he    does    not   get   angry    on    account    of  loss,   and 
untroubled  by  desire   he   has    no  greed  for  sweet 
things2.  (854) 

8.  '  Equable    (upekhaka),    always   thoughtful,    he 
does   not   think  himself  equal  (to    others)3  in  the 
world,  nor  distinguished,   nor   low :   for   him  there 
are  no  desires  (ussada).  (8 5 5) 


1  Vitata^ho  pura  bheda 
Pubbam  antam  anissito 
Vema^g^e  n'  upasawkheyyo 
Tassa  n'  atthi  purekkhataw. 

2  Rasesu  na'nugigg^ati 

3  Na  loke  mawwate  samaw 
Na  visesi  na  ni/£eyyo. 

Compare  Tuva/akasutta,  v.  4 ;  Attada^i/asutta,  v.  20. 

M   2 


I 64  ArrtfAKAVAGGA. 


9.  '  The  man  for  whom  there  is  nothing  upon  which 
he  depends,  who  is  independent,  having  understood 
the  Dhamma,  for  whom  there  is  no  desire  for  coming 
into  existence  or  leaving  existence,  (856) 

10.  'Him   I   call   calm,  not   looking   for  sensual 
pleasures  ;  for  him  there  are  no  ties,  he  has  over 
come  desire.  (857) 

11.  'For   him    there   are  no   sons,  cattle,  fields, 
wealth,  nothing  grasped  or  rejected  is  to  be  found 
in  him.  (858) 

1 2.  '  That   fault   of  which    common    people  and 
Samaras  and  Brahma^as  say  that  he  is  possessed, 
is  not  possessed  by  him,  therefore  he  is  not  moved 
by  their  talk.  (859) 

13.  '  Free  from  covetousness,  without  avarice,  the 
Muni  does  not  reckon  himself  amongst  the  distin 
guished,  nor   amongst    the   plain,  nor  amongst  the 
low,  he  does  not  enter  time,  being  delivered  from 
time '.  (860) 

14.  'He  for  whom  there  is  nothing  in  the  world 
(which  he  may  call)  his  own,  who  does  not  grieve  over 
what  is  no   more,  and  does  not  walk  amongst  the 
Dhammas  (after  his  wish),  he  is  called  calm  V      (86 1 ) 

Purabhedasutta  is  ended. 


11.  KALAHAVIVADASUTTA. 

The  origin  of  contentions,  disputes,  &c.  &c. 
i.  'Whence  (do  spring  up)  contentions  and  dis 
putes,  lamentation  and  sorrow  together  with  envy  ; 


1  Vitagedho 

Na  ussesu  vadate  muni 
Na  samesu  na  omesu, 
Kappas  n'  eti  akappiyo. 
Comp.  infra,  Attada«i/asutta,  v.  16,  and  Dhp.  v.  367. 


KALAHAVIVADASUTTA.  165 

and  arrogance  and   conceit  together  with   slander, 
whence  do  these  spring  up  ?  pray,  tell  me  this.'  (862) 

2.  *  From   dear   (objects)  spring   up   contentions 
and  disputes,  lamentation  and  sorrow  together  with 
envy ;  arrogance  and  conceit  together  with  slander ; 
contentions  and  disputes  are  joined  with  envy,  and 
there  is  slander  in  the  disputes  arisen/  (863) 

3.  '  The  dear  (objects)  in  the  world  whence  do 
they  originate,  and  (whence)  the  covetousness  that 
prevails   in   the   world,    and   desire   and   fulfilment 
whence  do  they  originate,  which  are  (of  consequence) 
for  the  future  state  of  a  man 1  ?'  (864) 

4.  *  From  wish 2  originate  the  dear  (objects)  in  the 
world,  and  the   covetousness   that    prevails  in  the 
world,  and  desire  and  fulfilment  originate  from  it, 
which  are  (of  consequence)  for  the  future  state  of 
a  man.'  (865) 

5.  *  From  what  has  wish  in  the  world  its  origin, 
and  resolutions  3  whence  do  they  spring,  anger  and 
falsehood  and  doubt,  and  the  Dhammas  which  are 
made  known  by  the  Samara  (Gotama)  ?'  (866) 

6.  *  What  they  call  pleasure  and  displeasure  in 
the  world,  by  that  wish  springs  up ;   having  seen 
decay  and  origin  in  (all)  bodies4,  a  person  forms 
(his)  resolutions  in  the  world.  (867) 

7.  *  Anger  and  falsehood  and  doubt,  these  Dham 
mas  are  a  couple 5 ;  let  the  doubtful  learn  in  the  way 
of  knowledge,  knowingly  the  Dhammas  have  been 
proclaimed  by  the  Samara/  (868) 

8.  '  Pleasure  and  displeasure,  whence  have  they 

1  Ye  samparayaya  narassa  honti.  2  Amanda. 

3  Vini^aya.  4  Rupesu  disva  vibhavaw  bhavan  £a. 

5  Te  pi  kodhadayo  dhamma  satasatadvaye  sante  eva  pahonti 
uppa^anti.   Commentator. 


1 66  ATTffAKAVAGGA. 


their  origin,  for  want  of  what  do  these  not  arise  ? 
This  notion  which  (thou  mentionest),  viz.  "decay  and 
origin,"  tell  me  from  what  does  this  arise.'  (869) 

9.  'Pleasure   and    displeasure   have   their   origin 
from  phassa  (touch),  when  there  is  no  touch  they  do 
not  arise.     This  notion  which  (thou  mentionest),  viz. 
"decay  and  origin,"  this  I  tell  thee  has  its  origin 
from  this.'  (87O) 

10.  *  From  what  has  phassa  its  origin  in  the  world, 
and  from  what  does  grasping  spring  up  ?     For  want 
of  what  is  there  no  egotism,  by  the  cessation  of  what 
do  the  touches  not  touch  ?'  (871) 

11.  'On  account  of  name  and  form  the  touches 
(exist),  grasping  has  its  origin  in  wish  ;  by  the  cessa 
tion  of  wishes  there  is  no  egotism,  by  the  cessation 
of  form  the  touches  do  not  touch/  (872) 

12.  '  How  is  one  to  be  constituted  that  (his)  form 
may  cease  to  exist,  and  how  do  joy  and  pain  cease 
to  exist?    Tell  me  this,  how  it  ceases,  that  we  should 
like  to  know,  such  was  my  mind 1  ?'  (873) 

13.  Let  one  not  be  with  a  natural  consciousness, 
nor   with   a   mad   consciousness,   nor   without   con 
sciousness,  nor  with  (his)  consciousness   gone;   for 
him  who  is  thus  constituted  form  ceases  to  exist,  for 
what  is  called  delusion  has  its  origin  in  conscious 
ness  V  (?)  (8;4) 

14.  'What  we  have  asked  thee  thou  hast  explained 

1  Kathaw  sametassa  vibhoti  itipam, 

Sukhaw  dukhaw  vapi  kathaw  vibhoti, 

Eta#z  me  pabriihi,  yatha  vibhoti 

Tarn  ^-aniyama,  iti  me  mano  ah& 
*  Na  sannasawwf  na  visannasawni 

No  pi  asawwi  na  vibhfttasawwi 

Evaw  sametassa  vibhoti  rtipaw 

Sa?Mianidana:  hi 


rULAVIY^HASUTTA.  167 

unto  us ;  we  will  ask  thee  another  question,  answer 
us  that :  Do  not  some  (who  are  considered)  wise  in 
this  world  tell  us  that  the  principal  (thing)  is  the 
purification  of  the  yakkha,  or  do  they  say  something 
different  from  this 1  ?'  (875) 

15.  '  Thus  some  (who  are  considered)  wise  in  this 
world  say  that  the  principal  (thing)  is  the  purification 
of  the  yakkha  ;  but  some  of  them  say  samaya  (anni 
hilation),   the   expert  say   (that   the   highest  purity 
lies)    in    anupadisesa   (none   of  the   five   attributes 
remaining) 2.  (8?6) 

16.  'And  having  known  these  to  be  dependent, 
the  investigating  Muni,  having  known  the  things  we 
depend  upon,  and  after  knowing  them  being  libe 
rated,  does  not  enter  into  dispute,  the  wise  (man) 
does  not  go  to  reiterated  existence3.'  (877) 

Kalahavivadasutta  is  ended. 


12.   ^LJLAVIYtlHASUTTA. 

A  description  of  disputing  philosophers.  The  different  schools  of 
philosophy  contradict  each  other,  they  proclaim  different  truths, 
but  the  truth  is  only  one.  As  long  as  the  disputations  are  going 
on,  so  long  will  there  be  strife  in  the  world. 

i.  Abiding  by  their  own  views,   some   (people), 
having   got  into  contest,  assert   themselves   to  be 

1  Comp.  Sundarikabharadva^asutta,  v.  25. 

2  Etlivat'  aggam  pi  vadanti  h'  eke 
Yakkhassa  suddhiw  idha  paw^itase, 
Tesa#z  pun'  eke  samaya/w*  vadanti 
Anupadisese  kusala  vadana. 

3  Ete  £a  watva  upanissita  ti 
TVatva  muni  nissaye  so  vimawst 
TVatva  vimutto  na  vivadam  eti 
Bhavabhavaya  na  sameti  dhiro. 

Commentator. 


1 68  ATTtfAKAVAGGA. 


the  (only)  expert  (saying),  '(He)  who  understands 
this,  he  knows  the  Dhamma ;  he  who  reviles  this,  he 
is  not  perfect1/  (g;8) 

2.  So  having  got  into  contest  they  dispute  :  '  The 
opponent  (is)  a  fool,  an  ignorant  (person)/  so  they 
say.  Which  one  of  these,  pray,  is  the  true  doctrine 
(vada)?  for  all  these  assert  themselves  (to  be  the 
only)  expert.  (8;9 

3-  He  who  does  not  acknowledge  an  opponent's 
doctrine  (dhamma),  he  is  a  fool,  a  beast,  one  of  poor 
understanding,  all  are  fools  with  a  very  poor  under 
standing  ;  all  these  abide  by  their  (own)  views.  (880) 
4.  They  are  surely  purified  by  their  own  view, 
they  are  of  a  pure  understanding,  expert,  thoughtful,' 
amongst  them  there  is  no  one  of  poor  understanding' 
their  view  is  quite  perfect !  (881) 

5-  I  do  not  say,  '  This  is  the  reality/  which  fools 
say  mutually  to  each  other ;  they  made  their  own 
views  .the  truth,  therefore  they  hold  others  to  be 
fools.  (8g2) 

6.  What  some  say  is  the  truth,  the  reality,  that 
others  say  is  void,  false,  so  having  disagreed  they 
dispute.  Why  do  not  the  Samaras  say  one  (and 
the  same  thing)  ?  (88^) 

7-  For  the  truth  is  one,  there  is  not  a  second, 
about  which  one  intelligent  man  might  dispute  with 
another  intelligent  man;  (but)  they  themselves  praise 
different  truths,  therefore  the  Samaras  do  not  say 
one  (and  the  same  thing)2.  (884) 

1  Sakaz/s  sakaw  ditthi  paribbasana 
Viggayha  nana  kusala  vadanti 

Yo  evaw  ^anati  sa  vedi  dhammaw 
Idaw  pa/ikkosa/rc  akevali  so, 

2  Ekaw  hi  sa^aw  na  dutiyam  atthi 
Yasmiw  pa^-ano  vivade 


1  69 


8.  Why  do  the  disputants  that  assert  themselves 
(to  be  the  only)  expert,  proclaim  different  truths  ? 
Have  many  different  truths  been  heard  of,  or  do  they 
(only)  follow  (their  own)  reasoning?  (885) 

9.  There  are  not  many  different  truths  in  the  world, 
no  eternal  ones  except  consciousness  ;  but  having 
reasoned  on  the  (philosophical)  views  they  proclaim 
a  double  Dhamma,  truth  and  falsehood1.  (886) 

10.  In  regard  to  what  has  been  seen,  or  heard, 
virtue  and  (holy)  works,  or  what  has  been  thought, 
and   on    account    of    these    (views)    looking   (upon 
others)  with  contempt,  standing  in  (their)  resolutions 
joyful,  they  say  that  the  opponent  is  a  fool  and  an 
ignorant  person2.  (?)  (887) 

11.  Because  he  holds  another  (to  be)  a  fool,  there 
fore  he  calls  himself  expert,  in  his  own  opinion  he  is 
one  that  tells  what  is  propitious,  others  he  blames, 
so  he  said  3.  (?)  (888) 

12.  He  is  full  of  his  overbearing  (philosophical) 
view,  mad  with  pride,  thinking  himself  perfect,  he  is 
in  his  own  opinion  anointed  with  the  spirit  (of  genius), 
for  his  (philosophical)  view  is  quite  complete.    (889) 

Nana  te  sa/£/£ani  sayaw  thimanti, 
Tasma  na  ekaw  samawa  vadanti. 

1  Na  h'  eva  sa/£/£ani  bahuni  nana 
Amiatra  samlaya  ni^ani  loke, 
Takkafi  /£a  di//^isu  pakappayitva 
Sa/&£a/#  musa  ti  dvayadhammam  ahu. 

2  Di///$e  sute  silavate  mute  va 
Etc  /£a  nissaya  vimanadassi 
Vini/£/£/£aye  Matva  pahassamana 
Balo  paro  akusalo  ti  £ahu. 

3  Yen'  eva  balo  ti  paraw  dahati 
Tenatumanazra  kusalo  ti  /£aha, 
Sayam  attana  so  kusala  vadano 

vimaneti,  tath'  eva  pava. 


1 7O  A7T#AKAVAGGA. 


13.  If  he  according  to  another's  report  is  low,  then 
(he  says)  the  other  is  also  of  a  low  understanding, 
and    if  he  himself  is  accomplished  and  wise,  there 
is  not  any  fool  amongst  the  Samaras1.  (890) 

14.  'Those    who    preach    a    doctrine    (dhamma) 
different    from    this,    fall    short   of   purity   and    are 
imperfect,'  so  the  Titthiyas  say  repeatedly,  for  they 
are  inflamed  by  passion  for  their  own  (philosophical) 
views.  (891) 

15.  Here  they  maintain  purity,  in  other  doctrines 
(dhamma)  they  do  not  allow  purity ;  so  the  Titthi 
yas,  entering  extensively  (upon  details),  say  that  in 
their  own  way  there  is  something  firm.  (892) 

1 6.  And  saying  that  there  is  something  firm  in  his 
own  way  he  holds  his  opponent  to  be  a  fool ;  thus 
he  himself  brings  on  strife,  calling  his  opponent  a 
fool  and  impure  (asuddhadhamma).  (893) 

17.  Standing  in  (his)   resolution,  having  himself 
measured  (teachers,  &c.),  he  still  more  enters  into 
dispute  in  the  world  ;   but  having  left  all  resolutions 
nobody  will  excite  strife  in  the  world 2.  (894) 

./Tulaviyuhasutta  is  ended. 


1  Parassa  fa  hi  va/£asa  nihino 
Tumo  *  saha  hoti  nihinapa?mo, 
Atha  kQ  saya#z  vedagu  hoti  dhiro 
Na  ko/£i  balo  samarcesft  atthi. 

2  Vini/£/^aye  //Satva  sayaw  pamaya 
Uddhaw  so  lokasmiw  vivadam  eti, 
Hitvana  sabbani  vini/£/^ayani 

Na  medhakaw  kurute  ^antu  loke. 

*  So  pi  ten'  eva.    Commentator.    Ved.  tva  (?). 


MAHAVIYljHASUTTA.  171 


13.  MAHAVIYljHASUTTA. 

Philosophers  cannot  lead  to  purity,  they  only  praise  themselves  and 
stigmatise  others.  But  a  Brahman  has  overcome  all  dispute, 
he  is  indifferent  to  learning,  he  is  appeased. 

1.  Those  who  abiding  in  the  (philosophical)  views 
dispute,  saying/ This  is  the  truth/ they  all  incur  blame, 
and  they  also  obtain  praise  in  this  matter.          (895) 

2.  This   is   little,    not   enough    to    (bring   about) 
tranquillity,   I   say  there  are  two  fruits  of  dispute ; 
having  seen  this  let  no  one  dispute,  understanding 
Khema  (i.  e.  Nibbana)  to  be  the  place  where  there 
is  no  dispute.  (896) 

3.  The     opinions    that    have     arisen    amongst 
people,  all  these  the  wise  man  does  not  embrace ; 
he  is  independent.     Should  he  who  is  not  pleased 
with   what    has   been    seen   and    heard    resort    to 
dependency1?  (?)  (897) 

4.  Those  who  consider  virtue  the  highest  of  all, 
say  that  purity  is  associated  with  restraint ;  having 
taken  upon  themselves  a  (holy)  work  they   serve. 
Let  us  learn  in  this  (view),  then,  his  (the  Master  s) 
purity ;  wishing  for  existence  they  assert  themselves 
to  be  the  only  expert2.  (898) 

5.  If  he  falls  off  from  virtue  and  (holy)  works,  he 
trembles,  having  missed  (his)  work  ;  he  laments,  he 

1  Ya  ka/£'  ima  sammutiyo  puihuggS, 
Sabba  va  eta  na  upeti  vidva, 
Anupayo  so,  upayaw  kim  eyya 
Di//£e  sute  khantiw*  akubbamano? 

2  Siluttama  sa?mamenahu  suddhim, 
Va.ia.rn  samadaya  upa/Mitase, 

Idh'  eva  sikkhema  ath'  assa  suddhim, 
Bhavupanita  kusala  vadanl 
*  So  all  the  MSS, 


ATTtfAKAVAGGA. 


prays  for  purity  in  this  world,  as  one  who  has  lost 
his  caravan  or  wandered  away  from  his  house.     (899) 

6.  Having  left  virtue  and  (holy)  works  altogether, 
and  both   wrong  and  blameless  work,  not  praying 
for  purity  or  impurity,  he  wanders  abstaining  (from 
both  purity  and  impurity),  without  having  embraced 
peace.  (9Oo) 

7.  By  means  of  penance,  or  anything  disliked,  or 
what  has  been  seen,  or  heard,  or  thought,  going 
upwards  they  wail  for  what  is  pure,  without  being 
free  from  desire  for  reiterated  existence.  (901) 

8.  For   him    who   wishes    (for    something    there 
always  are)   desires1,  and  trembling  in  (the  midst 
of  his)  plans ;    he  for  whom  there  is  no  death  and 
no    re-birth,    how   can    he    tremble   or   desire   any- 
thin£?  (902) 

9.  What   some  call  the   highest    Dhamma,  that 
others    again    call   wretched;    which   one   of  these, 
pray,    is    the   true   doctrine   (vada)?    for   all    these 
assert  themselves  (to  be  the  only)  expert.       (903) 

10.  Their    own    Dhamma    they   say   is   perfect, 
another's    Dhamma    again    they   say   is   wretched ; 
so  ^  having  disagreed   they   dispute,   they  each   say 
their  own  opinions  (are)  the  truth.  (904) 

11.  If  one  (becomes)  low  by  another's  censure, 
then    there  will   be  no  one  distinguished  amongst 
the  Dhammas  ;  for  they  all  say  another's  Dhamma 
(is)  low,  in  their  own  they  say  there  is  something 
firm ».  (905) 

1  ^appitani. 

2  Parassa  kz  vamhayitena  hino 
Na  ko^i  dhammesu  visesi  assa, 
Puthu  hi  a/wassa  vadanti  dhammaw 
Nihinato  samhi  da/haw  vadana. 


MAHAVIYUHASUTTA.  173 

12.  The  worshipping  of  their  own   Dhamma  is 
as    great  as   their   praise   of  their   own  ways ;   all 
schools  would  be  in  the  same  case,  for  their  purity 
is  individual1.  (906) 

13.  There    is    nothing    about   a    Brahma^a   de 
pendent  upon  others,  nothing  amongst  the  Dhammas 
which  he  would  embrace  after  investigation ;  there 
fore  he  has  overcome  the  disputes,  for  he  does  not 
regard  any  other  Dhamma  as  the  best.  (907) 

14.  *  I  understand,  I  see  likewise  this,'  so  saying, 
some  by  (their  philosophical)  views  return  to  purity, 
If  he  saw  purity,  what  then  (has  been  effected)  by 
another's  view  ?    Having  conquered  they  say  that 
purity  exists  by  another2.  (?)  (908) 

15.  A  seeing  man  will  see  name  and  form,  and 
having  seen  he  will  understand  those  (things) ;    let 
him  at  pleasure  see  much  or  little,  for  the  expert 
do  not  say  that  purity  exists  by  that.  (909) 

1 6.  A   dogmatist   is    no    leader  to   purity,   being 
guided  by  prejudiced  views,  saying  that  good  con 
sists  in  what  he  is  given  to,  and  saying  that  purity 
is  there,  he  saw  the  thing  so 3.  (910) 

17.  A  Brahma/za  does   not  enter  time,   (or)   the 

1  Sadhammapu^a  £a  pand  tath'  eva 
YatM  pasa/rcsanti  sakayanani, 
Sabbe  pavada  tath'  iva  bhaveyyuw 
Suddhi  hi  nesaw  paHattam  eva. 

2  £anami  passami  tath'  eva  etaw 
di/Miya  eke  parent!  suddhiw 
Addakkhi  ko.  kim  hi  tumassa  tena 
Atisitva  a?mena  vadanti  suddhiw. 

3  Nivissavadi  na  hi  suddhinayo 
Pakappita  di/Mi  purekkharano 
Yaw  nissito  tattha  subhaw  vadano 

vado  tattha,  tath'  addasa  so. 


1 74  ATTtfAKAVAGGA. 


number  (of  living  beings),  (he  is)  no  follower  of 
(philosophical)  views,  nor  a  friend  of  knowledge  ; 
and  having  penetrated  the  opinions  that  have  arisen 
amongst  people,  he  is  indifferent  to  learning,  while 
others  acquire  it.  (911) 

1 8.  The  Muni,  having  done  away  with  ties  here 
in   the  world,  is  no  partisan  in  the   disputes   that 
have   arisen ;    appeased   amongst    the    unappeased 
he    is    indifferent,    not   embracing    learning,    while 
others  acquire  it.  (912) 

19.  Having  abandoned  his  former  passions,  not 
contracting  new  ones,  not  wandering  according  to 
his   wishes,    being   no    dogmatist,    he    is    delivered 
from  the  (philosophical)  views,  being  wise,  and  he 
does  not  cling  to  the  world,  neither  does  he  blame 
himself.  (9 1 3) 

20.  Being   secluded    amongst    all    the    doctrines 
(dhamma),    whatever    has    been    seen,    heard,    or 
thought,    he    is    a    Muni    who    has    laid    down    his 
burden  and  is  liberated,  not  belonging  to  time  (na 
kappiyo),  not  dead,  not  wishing  for  anything.     So 
said  Bhagavat.  (9J4) 

Mahaviyuhasutta  is  ended. 


14.    TUVATAKASUTTA. 

How  a  Bhikkhu  attains  bliss,  what  his  duties  are,  and  what  he  is 

to  avoid. 

i.  *  I  ask  thee,  who  art  a  kinsman  of  the  Adidas 
and  a  great  I  si,  about  seclusion  (viveka)  and  the 
state  of  peace.  How  is  a  Bhikkhu,  after  having 
seen  it,  extinguished,  not  grasping  at  anything  in 
the  world  ?.'  (915) 


TUVAFAKASUTTA.  175 


2.  '  Let  him  completely  cut  off  the  root  of  what  is 
called  papaya1  (delusion),  thinking  "I  am  wisdom;"' 
—  so  said  Bhagavat,  —  (  all  the  desires  that  arise  in 
wardly,  let  him  learn  to  subdue  them,  always  being 
thoughtful.  916) 

3.  '  Let  him  learn  every  Dhamma  inwardly  or  out 
wardly  ;  let  him  not  therefore  be  proud,  for  that  is 
not  called  bliss  by  the  good.  (9  1  7) 

4.  *  Let   him  not  therefore  think  himself  better 
(than  others  or)  low  or  equal  (to  others)  ;  questioned 
by  different  people,  let  him  not  adorn  himself2.   (918) 

5.  'Let  the  Bhikkhu  be  appeased  inwardly,   let 
him  not  seek  peace  from  any  other  (quarter)  ;   for 
him   who   is   inwardly   appeased   there    is   nothing 
grasped  or  rejected.  (919) 

6.  '  As  in  the  middle  (i.  e.  depth)  of  the  sea  no 
wave  is  born,  (but  as  it)   remains  still3,  so  let  the 
Bhikkhu  be  still  3,  without  desire,  let  him  not  desire 
anything  whatever.'  (920) 

7.  He   with    open    eyes   expounded   clearly   the 
Dhamma  that   removes   (all)    dangers;    tell    (now) 
the   religious    practices;    the   precepts   or   contem 
plation4.  (921) 

8.  Bhagavat  :    *  Let  him  not  be  greedy  with  his 
eyes,  let  him  keep  his  ears  from  the  talk  of  the  town, 
let  him  not  be  greedy  after  sweet  things,  and  let 
him  not  desire  anything  in  the  world.  (922) 

9.  '  When  he  is  touched  by  the  touch  (of  illness), 


kilesa.    Commentator. 
2  Natumanaw  vikappayan  tit/Ae.  s  TAito. 

*  Akittayi  viva/a^akkhu  sakkhi 
Dhammaw  parissayavinayaw, 
Pa/ipadaw  vadehi,  bhaddan  te, 
Patimokkhaas  athavapi  samadhiw. 


1 76  ATTtfAKAVAGGA. 


let  the  Bhikkhu  not  lament,  and  let  him  not  wish 
for  existence  anywhere,  and  let  him  not  tremble  at 
dangers.  (923) 

10.  *  Having  obtained  boiled  rice  and  drink,  solid 
food  and  clothes,  let  him  not  store  up  (these  things), 
and  let  him  not   be   anxious,  if  he   does   not   get 
them.  (924) 

11.  'Let  him  be  meditative,  not  prying,  let  him 
abstain  from  misbehaviour  *,  let  him  not  be  indolent, 
let  the  Bhikkhu  live  in  his  quiet  dwelling.  (925) 

12.  'Let  him  not  sleep  too  much,  let  him  apply 
himself  ardently  to  watching,  let  him  abandon  sloth, 
deceit,  laughter,  sport,  sexual  intercourse,  and  adorn 
ment.  (926) 

13.  '  Let  him  not  apply  himself  to  practising  (the 
hymns  of)  the  Athabba^a(-veda),  to  (the  interpreta 
tion  of)  sleep  and  signs,  nor  to  astrology ;   let  not 
(my)   follower   (mamaka)   devote  himself  to   (inter 
preting)  the  cry  of  birds,  to  causing  impregnation, 
nor  to  (the  art  of)  medicine.  (927) 

14.  '  Let  the  Bhikkhu  not  tremble  at  blame,  nor 
puff  himself  up  when   praised ;  let   him   drive   off 
covetousness    together    with    avarice,    anger,    and 
slander.  (928) 

15.  'Let  the  Bhikkhu  not  be  engaged  in  purchase 
and  sale,  let  him  not  blame  others  in  anything,  let 
him  not  scold  in  the  village,  let  him  not  from  love  of 
gain  speak  to  people.  (929) 

1 6.  '  Let  not  the  Bhikkhu  be  a  boaster,  and  let 
him  not  speak  coherent 2  language  ;  let  him  not  learn 
pride,  let  him  not  speak  quarrelsome  language.  (930) 


1  Virame 

2  Payuta;  comp.  Nalakasutta,  v.  33. 


ATTADAJVDASUTTA.  177 

1 7.  *  Let  him  not  be  led  into  falsehood,  let  him 
not  consciously  do  wicked  things ;   and  with  respect 
to  livelihood,  understanding,  virtue,  and  (holy)  works 
let  him  not  despise  others.  (93 1) 

1 8.  'Having  heard  much  talk  from  much-talking 
Samaras  let  him  not  irritated  answer  them  with  harsh 
language;  for  the  good  do  not  thwart1  others.   (932) 

19.  'Having   understood    this   Dhamma,   let  the 
investigating  and  always  thoughtful  Bhikkhu  learn ; 
having  conceived  bliss  to  consist  in  peace,  let  him 
not  be  indolent  in  Gotama's  commandments.      (933) 

20.  '  For  he  a  conqueror  unconquered  saw  the 
Dhamma  visibly,  without  any  traditional  instruction2; 
therefore  let  him  learn,  heedful  in  his,  Bhagavat's, 
commandments,  and  always  worshipping/  (934) 

Tuva/akasutta  is  ended. 


15.    ATTADAJV77ASUTTA. 

Description  of  an  accomplished  Muni. 

1.  From  him  who  has  seized  a  stick  fear  arises. 
Look  at  people  killing  (each  other);   I  will  tell  of 
grief  as  it  is  known  to  me.  (935) 

2.  Seeing  people  struggling  like  fish  in  (a  pond 
with)  little  water,  seeing  them  obstructed  by  each 
other,  a  fear  came  over  me.  (936) 

3.  The    world    is    completely   unsubstantial,   all 
quarters  are  shaken ;  wishing  for  a  house  for  myself 
I  did  not  see  (one)  uninhabited.  (93?) 

4.  But  having  seen  (all  beings)   in  the   end  ob 
structed,  discontent   arose    in   me ;  then   I   saw   in 

1  Pa/isenikaronti. 

2  Sakkhi  dhammaw  anitiham  adassi. 

[10]  N 


178  ATTH  AK  AV  AGGA . 


this  world  an   arrow,  difficult   to  see,  stuck  in  the 
heart.  (938) 

5.  He  who  has  been  pierced  by  this  arrow  runs 
through  all  quarters ;  but  having  drawn  out  that  ar 
row,  he  will  not  run,  he  will  sit  down  (quietly).    (939) 

6.  There  (many)  studies  are  gone  through ;  what 
is   tied  in   the  world  let  him  not  apply  himself  to 
(untie)  it ;   having  wholly  transfixed  desire,  let  him 
learn  his  own  extinction  (nibbana).  (940) 

7.  Let  the  Muni  be  truthful,  without  arrogance, 
undeceitful,   free   from  slander,  not  angry,  let  him 
overcome  avarice.  (94 1) 

8.  Let  the  man  who  has  turned  his  mind  to  Nib 
bana  conquer  sleepiness,  drowsiness,  and  sloth  ;  let 
him  not  live  together  with  indolence,  let  him  not  in 
dulge  in  conceit.  (942) 

9.  Let   him    not   be  led  into  falsehood,  let   him 
not  turn  his  affection  to  form ;    let  him  penetrate 
arrogance,    let   him    wander    abstaining    from    vio 
lence.  (943) 

10.  Let  him  not  delight  in  what  is  old,  let  him 
not  bear  with  what  is  new,  let  him  not  grieve  for 
what   is    lost,    let    him    not    give    himself    up    to 
desire  \  (944) 

n.  (This  desire)  I  call  greed,  the  great  stream, 
I  call  (it)  precipitation,  craving,  a  trouble,  a  bog  of 
lust  difficult  to  cross  2.  (945) 

12.  The  Muni  who  without  deviating  from  truth 

1  Akasa/w    na    sito    siya    ti   ta^haw   nissito    na    bhaveyya. 
Commentator. 

2  Gedhaw  brumi  mahogho  ti 
Aga.va.rn  brumi  ^appanaw 
Arammawaw  pakappana/rc 
Kamapa/tfko  dura^ayo. 


ATTADA.ZVDASUTTA.  1 79 


stands  fast  on  the  firm  ground  (of  Nibbana,  being)  a 
Brahma^a,  he,  having  forsaken  everything,  is  indeed 
called  calm.  (946) 

13.  He  indeed  is  wise,  he  is  accomplished,  having 
understood    the    Dhamma    independent    (of  every 
thing);  wandering  rightly  in  the  world  he  does  not 
envy  any  one  here.  (94?) 

14.  Whosoever   has    here    overcome   lust,   a   tie 
difficult  to  do  away  with  in  the  world,  he  does  not 
grieve,    he    does    not    covet1,   having    cut    off   the 
stream,  and  being  without  bonds.  (948) 

15.  What  is  before  (thee),  lay  that  aside;  let  there 
be  nothing  behind  thee  ;  if  thou  wilt  not  grasp  after 
what  is  in  the  middle,  thou  wilt  wander  calm2.   (949) 

1  6.  The  man  who  has  no  desire  at  all  for  name 
and  form  (individuality)  and  who  does  not  grieve 
over  what  is  no  more,  he  indeed  does  not  decay  in 
the  world  3.  (95°) 

17.  He  who  does  not  think,  *  this  is  mine  '  and  '  for 
others  there  is  also  something/  he,  not  having  ego 
tism,  does  not  grieve  at  having  nothing4.  (95  1) 

1  8.  Not  being  harsh,  not  greedy,  being  without 
desire,  and  being  the  same  under  all  circumstances 
(samo5),  —  that  I  call  a  good  result,  when  asked  about 
an  undaunted  man.  (95  2) 

19.   For   him  who    is    free   from  desire,    for   the 


i  =  nabhi^/zati  (read  nabhi^^ayati).  Commentator. 

2  Comp.  infra,  Cratukawmn's  question,  v.  4,  and  Dhammapada? 
p.  308. 

3  Comp.  infra,  Gatuka««in's  question,  v.  5. 

4  Yassa  n'  atthi  'idam  me'  ti 
'  Paresaw  vapi  km/£anaw  ' 
Mamatta/ra  so  asawvindaw 

'  N'  atthi  me'  ti  na  so£ati. 

5  =upekhako.    Commentator. 

N    2 


180  ATTtfAKAVAGGA. 


discerning  (man)  there  is  no  Sa^khara ;  abstaining 
from  every  sort  of  effort  he  sees  happiness  every 
where1.  (953) 
20.  The  Muni  does  not  reckon  himself  amongst 
the  plain,  nor  amongst  the  low,  nor  amongst  the 
distinguished ;  being  calm  and  free  from  avarice,  he 
does  not  grasp  after  nor  reject  anything2,           (954) 
Attada^asutta  is  ended. 


16.    SARIPUTTASUTTA. 

On  Sariputta  asking  what  a  Bhikkhu  is  to  devote  himself  to, 
Buddha  shows  what  life  he  is  to  lead. 

1.  *  Neither  has  before  been  seen  by  me,'  —  so  said 
the  venerable  Sariputta,  —  -'  nor  has  any  one  heard  of 
such  a  beautifully-speaking  master,  a  teacher  arrived 
from  the  Tusita  heaven.  (955) 

2.  'As  he,  the  clearly-seeing,  appears  to  the  world 
of  men  and  gods,  after  having  dispelled  all  darkness, 
so  he  wanders  alone  in  the  midst  (of  people).    (956) 

3.  '  To    this    Buddha,  who    is    independent,    un 
changed,  a  guileless    teacher,  who  has  arrived  (in 
the  world),  I  have  come  supplicatingly  with  a  ques 
tion3  from  many  who  are  bound  in  this  world.   (957) 

4.  '  To  a   Bhikkhu  who  is  loath  (of  the  world) 
and  affects  an  isolated  seat,  the  root  of  a  tree  or 
a   cemetery,    or   (who    lives)    in    the    caves    of  the 
mountains,  (958) 


1  Ane^-assa 
N'  atthi  ka&  nisawkhiti, 
Virato  so  viyarambha 
Khemaw  passati  sabbadhi. 

2  Comp.  supra,  Purabhedasutta,  vv.  15,  20. 

3  Atthi  pafzhena  agamic  =  atthiko  parchena  agato  'mhiti  atthi- 
kanaw  va  pafthena  atthi  agamana?!  k&  ti.    Commentator. 


SARIPUTTASUTTA.  l8l 


5.  'How  many  dangers  (are  there  not)  in  these 
various  dwelling-places  at  which  the  Bhikkhu  does 
not  tremble  in  his  quiet  dwelling  !  (959) 

6.  'How   many   dangers   (are  there  not)  in  the 
world  for  him  who  goes  to  the  immortal  region  !, 
(dangers)   which    the     Bhikkhu    overcomes    in    his 
distant  dwelling!  (960) 

7.  *  Which  are  his  words,  which  are  his   objects 
in  this  world,  which  are  the  virtue  and  (holy)  works 
of  the  energetic  Bhikkhu?  (961) 

8.  '  What  study  having  devoted  himself  to,   in 
tent  on  one  object2,  wise  and  thoughtful,   can  he 
blow  off  his  own  filth  as  the  smith  (blows  off)  that 
of  the  silver3?'  (962) 

9.  'What  is  pleasant  for   him   who  is  disgusted 
(with  birth,  &c.),  —  O  Sariputta,'  so  said  Bhagavat, 

—  '  if  he  cultivates  a  lonely  dwelling-place,  and 
loves  perfect  enlightenment  in  accordance  with 
the  Dhamma,  that  I  will  tell  thee  as  I  under 
stand  it.  (963) 

10.  '  Let  not  the  wise  and  thoughtful   Bhikkhu 
wandering  on    the   borders  4  be  afraid   of  the   five 
dangers  :    gad-flies    and    (all    other)    flies  5,    snakes, 
contact  with  (evil)  men  G,  and  quadrupeds.  (964) 

n.  '  Let  him  not  be  afraid  of  adversaries7,  even 
having  seen  many  dangers  from  them  ;  further  he 


amataw  disaw. 

2  Ekodi=ekagga&tto.    Commentator. 

3  Comp.  Dhp.  v.  239.  4  Pariyanta/£ari. 

5  Z>azttsadhipatanan  ti   pihgalamakkhikdnaw  £a  sesamakkhi- 
kanaw  /fca,  sesamakkhika  hi  tato  adhipatitva  khadanti,  tasma  adhi- 
pata  ti  vu/^anti.    Commentator. 

6  Manussaphassanan  ti  /£oradiphassana;#.    Commentator. 

7  Paradhammikana/ft. 


1 8  2  ATTff  AKAVAGGA. 


will  overcome  other  dangers  while  seeking  what  is 
good.  (965) 

12.  'Touched  by  sickness  and    hunger   let   him 
endure    cold  and  excessive   heat,   let  him,   touched 
by  them  in  many  ways,  and  being  houseless,  make 
strong  exertions.  (966) 

1 3.  '  Let  him  not  commit  theft,  let  him  not  speak 
falsely,   let   him    touch    friendly  what    is    feeble   or 
strong,  what  he   acknowledges   to  be  the  agitation 
of  the   mind,   let  him   drive  that  off  as  a  partisan 
of  Ka;zha  (i.  e.   Mara).  (967) 

14.  '  Let  him   not  fall   into   the   power  of  anger 
and  arrogance  ;    having  dug  up   the  root  of  these, 
let  him   live,   and   let  him   overcome   both  what  is 
pleasant  and  what  is  unpleasant.  (968) 

15.  'Guided  by  wisdom,   taking  delight  in  what 
is   good,    let   him    scatter    those    dangers,    let   him 
overcome  discontent  in  his  distant  dwelling,  let  him 
overcome  the  four  causes  of  lamentation.  (969) 

1 6.  'What  shall  I  eat,  or  where  shall  I  eat? — he 
lay  indeed  uncomfortably  (last  night)— where  shall 
I   lie  this  night  ?    let  the  Sekha  who  wanders  about 
houseless  subdue  these  lamentable  doubts.          (970) 

17.  'Having   had    in  (due)  time    both    food  and 
clothes,  let  him  know  moderation  in  this  world  for 
the   sake  of  happiness ;    guarded    in  these   (things) 
and  wandering  restrained  in  the  village  let  him,  even 
(if  he  be)  irritated,  not  speak  harsh  words.          (971) 

1 8.  'Let   him    be  with    down-cast  eyes,  and  not 
prying,  devoted  to  meditation,  very  watchful ;  having 
acquired  equanimity  let  him  with  a  composed  mind 
cut  off  the  seat  of  doubt,  and  misbehaviour.        (972) 

19.  'Urged    on    by   words    (of  his    teachers)    let 
him  be  thoughtful  and  rejoice  (at  this  urging),  let 


SARIPUTTASUTTA.  1 8 


him  break  stubbornness  in  his  fellow-students,  let 
him  utter  propitious  words  and  not  unseasonable, 
let  him  not  think  detractingly  of  others.  (973) 

20.  '  And  then  the  five  impurities  in  the  world, 
the  subjection  of  which  he  must  learn  thoughtfully, 

—let  him  overcome  passion   for   form,    sound   and 
taste,  smell  and  touch.  (974) 

21.  'Let  the  Bhikkhu  subdue  his  wish  for  these 
Dhammas    and   be    thoughtful,  and  with  his  mind 
well  liberated,  then  in  time  he  will,  reflecting  upon 
Dhamma,  and  having  become  intent  upon  one  object, 
destroy  darkness.'    So  said  Bhagavat.  (975) 

Sariputtasutta  is  ended. 
A/^akavagga,  the  fourth. 


V.    PARAYANAVAGGA. 


To  the  Brahma^a  Bavari,  living  on  the  banks  of  the  Godhavan,  in 
Assaka's  territory,  comes  another  Brahma^a  and  asks  for  five 
hundred  pieces  of  money,  but  not  getting  them  he  curses  Bavari, 
saying,  '  May  thy  head  on  the  seventh  day  hence  cleave  into 
seven.'  A  deity  comforts  Bavar?  by  referring  him  to  Buddha. 
Then  Bavari  sends  his  sixteen  disciples  to  Buddha,  and  each  of 
them  asks  Buddha  a  question. 

1.    VATTHUGATHA. 

1.  From  the  beautiful  city  of  the   Kosalas  (Sa- 
vatthl)  a  Brahma^a,  well  versed  in  the  hymns,  went 
to  the  South  (Dakkhkapatha)  wishing  for  nothing- 

(976) 

2.  In  Assakas    territory,  in    the    neighbourhood 
of  A/aka,  he  dwelt  on  the  banks  of  the  Godhavarl, 
(living)  on  gleanings  and  fruit.  (977) 

3.  And    close    by   the    bank    there   was    a   large 
village,  with    the   income  of  which  he  prepared  a 
great  sacrifice.  (9;8) 

4-  Having  offered  the  great  sacrifice,  he  again 
entered  the  hermitage.  Upon  his  re-entering, 
another  Brahma^a  arrived,  (979) 

5.  With  swollen  feet2,  trembling,  covered  with 
mud,  with  dust  on  his  head.  And  he  going  up 


2  Uggha//apado  ti  maggakkamanena  gha//apadatalo  pa«hi 
kaya  va  pa^hikaw  gopphakena  va1  gopphaka^  ^a^ukena  ^a^u 
kaw  agantvapi  gha//apado.  Commentator. 


VATTIIUGATHA.  185 


to    him    (i.  e.   the   first    Brahma^a)   demanded   five 
hundred  (pieces  of  money).  (980) 

6.  Bavari,  seeing  him,  bade  him  be  seated,  asked 
him  whether  he  was  happy  and  well,  and  spoke  as 
follows:  (981) 

7.  *  What  gifts    I    had    are    all   given   away   by 
me ;    pardon    me,    O    Brahma^a,    I    have    no   five 
hundred.'  (982) 

8.  '  If  thou  wilt  not  give  to  me  who  asks,  may  thy 
head  on  the  seventh  day  cleave  into  seven.'        (983) 

9.  So  after  the  usual    ceremonies  this    impostor 
made  known  his  fearful  (curse).     On  hearing  these 
his  words  Bavari  became  sorrowful.  (984) 

10.  He  wasted  away  taking  no  food,   transfixed 
by  the  arrow  of  grief,  but  yet  his  mind  delighted  in 
meditation.  (985) 

11.  Seeing  Bavari  struck  with  horror  and  sorrow 
ful,  the  benevolent  deity  (of  that  place)  approached 
him  and  said  as  follows  :  (986) 

12.  'He  does  not  know  (anything  about)  the  head; 
he  is  a  hypocrite  coveting  riches ;  knowledge  of  the 
head  and  head-splitting  is  not  found  in  him1/     (987) 

13.  'If  the  venerable  (deity)  knows  it,  then  tell 
me,    when   asked,   all   about   the    head   and   head- 
splitting  ;  let  us  hear  thy  words/  (988) 

14.  '  I  do  not  know  this ;  knowledge  of  it  is  not 
found  in  me ;  as  to  the  head  and  head-splitting,  this 
is  to  be  seen  by  Buddhas  (only)/  (989) 

15.  'Who  then,  say,  in  the  circumference  of  the 

1  Na  so  muddhaw  pa^anati, 
Kuhako  so  dhanatthiko, 
Muddhani  muddhapate  £a 
tassa  na 


1 8  6  PA  R  A  Y  AN  AVAGG  A. 


earth   knows  the   head   and  head-splitting,   tell   me 
that,   O  deity?'  (99o) 

1 6.  '  Formerly  went  out  from  Kapilavatthu  a  ruler 
of  the  world,  an  offspring  of  the  Okkaka  king,  the 
Sakya  son,  the  light-giving;  (99 1) 

17.  'He  is,  O  Brahman,  the  perfectly  Enlightened 
(Sambuddha) ;  perfect  in  all  things,  he  has  attained 
the  power  of  all  knowledge,  sees  clearly  in  everything; 
he  has  arrived  at  the  destruction  of  all  things,  and  is 
liberated  in  the  destruction  of  the  upadhis1.        (992) 

1 8.  '  He  is  Buddha,  he  is  Bhagavat  in  the  world, 
he,  the  clearly-seeing,  teaches  the  Dhamma;  go  thou 
to  him  and  ask,  he  will  explain  it  to  thee.'          (993) 

19.  Having  heard  the  word  '  Sambuddha,'  Bavari 
rejoiced,  his  grief  became  little,  and  he   was  filled 
with  great  delight.  (994) 

20.  Bavari  glad,  rejoicing,  and  eager  asked  the 
deity :  '  In  what  village  or  in  what  town  or  in  what 
province  dwells   the  chief  of  the  world,  that  going 
there  we  may  adore  the  perfectly  Enlightened,  the 
first  of  men  ?'  (995) 

21.  'In  Savatthi,  the  town  of  the  Kosalas,  dwells 
£ina  (the  Victorious),   of  great  understanding  and 
excellent  wide    knowledge,  he  the  Sakya  son,  un 
yoked,  free  from  passion,  skilled  in  head-splitting, 
the  bull  of  men.'  (996) 

22.  Then  (Bavari)  addressed  his  disciples,  Brah- 
ma^as,  perfect  in  the  hymns  :  *  Come,  youths,  I  will 
tell  (you  something),  listen  to  my  words  :  (997) 

23.  *  He  whose  appearance  in  the  world  is  diffi 
cult  to  be  met  with  often,  he  is  at  the  present  time  2 

1  Sabbadhammakkhayaffz  patto  (i.  e.  nibbana) 
Vimutto  upadhisawkhaye. 

2  Sv-ag^a. 


VATTHUGATHA.  187 


born  in  the  world  and  widely  renowned  as  Sam- 
buddha  (the  perfectly  Enlightened) ;  go  quickly  to 
Savatthl  and  behold  the  best  of  men.'  (998) 

24.  '  How  then  can  we  know,  on  seeing  him,  that 
he  is  Buddha,  O  Brahma^a  ?    Tell  us  who  do  not 
know  him,  by  what  may  we  recognise  him  ?        (999) 

25.  '  For  in  the  hymns  are  to  be  found  the  marks 
of  a  great  man,  and  thirty-two  are  disclosed  alto 
gether,  one  by  one.'  (1000) 

26.  '  For   him    on   whose   limbs   these  marks  of 
a  great  man  are  to   be  found,  there  are  two  ways 
left,  a  third  does  not  exist.  (1001) 

27.  *  If  he  abides  in  a  dwelling,  he  will  subdue 
this  earth  without  rod  (or)  sword,  he  will  rule  with 
justice.  (1002) 

28.  '  And  if  he  departs  from  his  dwelling  for  the 
wilderness,    he    becomes    the    saint,    incomparable 
Sambuddha,  who  has  removed  the  veil  (from  the 
world)1.  (1003) 

29.  *  Ask  in  your  mind  about  my  birth  and  family, 
my  marks,  hymns,  and  my  other  disciples,  the  head 
and  head-splitting.  (1004) 

30.  'If  he  is  Buddha,  the  clear-sighted,  then  he 
will  answer  by  word   of  mouth  the   questions  you 
have  asked  in  your  mind.'  (1005) 

31.  32,  33.   Having  heard  Bavari's  words  his  dis 
ciples,    sixteen    Brahma^as,   A^ita,    Tissametteyya, 
Pu^^aka,  further  Mettagu,   Dhotaka  and   Upasiva, 
and  Nanda,  further  Hemaka,  the  two  Todeyya  and 
Kappa,  and  the  wise  Gatukanni,  Bhadravudha  and 
Udaya,  and  also  the  Brahma^a  Posala,  and  the  wise 
Moghara/an,  and  the  great  Isi  Piiigiya,  (1006-1008) 

34.  All  of  them,  having  each  their  host  (of  pupils), 

1  Comp.  Lalita-vistara  (ed.  Calc.),  pp.  116,  118. 


1 88  PARAYANAVAGGA. 


and  being  themselves  widely  renowned  throughout  the 
world,  thinkers  delighting  in  meditation,  wise,  scented 
with  the  perfume  of  former  (good  deeds)1,  (1009) 

35.  Having  saluted  Bavari  and  gone  round  him 
towards  the  right,  all  with   matted  hair  and  bear 
ing  hides,  departed  with  their  faces  turned  to  the 
north.  (1010) 

36.  To  Pati//Mna  of  A/aka  first,  then  to  Mahis- 
satl,  and  also  to   Ug^enl,  Gonaddha,  Vedisa,  Vana- 
savhaya,  (IO11) 

37.  And  also  to  Kosambi,  Saketa,  and  Savatthi, 
the    most   excellent   of  cities,   to   Setavya,    Kapila- 
vatthu,  and  the  city  of  Kusinara,  (1012) 

38.  And  to  Pava,  the  city  of  wealth,  to  Vesall,  the 
city  of  Magadha,   to   Pasa^aka  A^etiya  (the   Rock 
Temple),  the  lovely,  the  charming.  (Joi3) 

39.  As  he  who  is  athirst  (longs  for)  the  cold  water, 
as  the  merchant  (longs  for)  gain,  as  he  who  is  plagued 
by  heat  (longs  for)  shade,  so  in  haste  they  ascended 
the  mountain.  (JOH) 

40.  And  Bhagavat  at  that  time  attended  by  the 
assembly  of  the  Bhikkhus  taught  the  Dhamma  to  the 
Bhikkhus,  and  roared  like  a  lion  in  the  forest.  (1015) 

41.  A^ita  beheld  Sambuddha  as  the  shining  (sun) 
without  (burning)  rays,  as  the  moon  on  the  fifteenth, 
having  reached  her  plenitude.  (1016) 

42.  Then  observing  his  limbs  and  all  the  marks 
in  their  fulness,  standing  apart,  rejoiced,  he  asked  the 
questions  of  his  mind : —  (IOI7) 

43.  'Tell  me  about  (my  master's)  birth,  tell  me 
about  his  family  together  with  the  marks,  tell  me 
about  his  perfection  in  the  hymns,  how  many  (hymns) 
does  the  Brahma^a  recite  ?'  (1018) 

1  Pubbavasanavasita. 


VATTHUGATHA.  189 


44.  Bhagavat   said :    *  One   hundred  and  twenty 
years   (is   his)  age,  and   by  family  he  is  a  Bavari  ; 
three  are  his  marks  on  the  limbs,  and  in  the  three 
Vedas  he  is  perfect.  (IOIQ) 

45.  'In  the  marks  and  in  the  Itihasa  together  with 
Nigha;^u  and  Ke^ubha — he  recites  five  hundred— 
and  in  his  own   Dhamma  he  has  reached  perfec 
tion/  (1020) 

46.  A^ita  thought :  '  Explain  fully  the  marks  of 
Bavari,  O  thou  best  of  men,  who  cuts  off  desire  ; 
let  there  be  no  doubt  left  for  us.'  (1021) 

47.  Bhagavat  said:  'He  covers  his  face  with  his 
tongue,  he  has   a   circle   of  hair  between  the  eye 
brows,  (his)  privy  member  (is)  hidden  in  a  sheath, 
know  this,  O  young  man1.'  (1022) 

48.  Not  hearing  him  ask  anything,  but  hearing 
the  questions  answered,  the  multitude  reflected  over 
joyed  and  with  joined  hands: —  (JO23) 

49.  '  Who,  be  he  a  god,  or  Brahman,  or  Inda,  the 
husband  of  Su^a,  asked  in  his  mind  those  questions, 
and  to  whom  did  that  (speech)  reply  ?'  (JO24) 

50.  A^ita   said  :    '  The   head   and   head-splitting 
Bavari   asked   about ;    explain    that,    O    Bhagavat, 
remove   our   doubt,   O  Isi.'  (IO25) 

51.  Bhagavat  said:  'Ignorance  is  the  head,  know 
this ;   knowledge   cleaves   the   head,    together  with 
belief,  thoughtfulness,  meditation,  determination,  and 
strength/  (1026) 

52.  Then  with  great  joy  having  composed  him 
self  the  young  man  put  his  hide  on  one  shoulder, 

1  Mukhaw  ^-ivhaya  £Mdeti, 
Unn'  assa  bhamukantare,' 
Kosohitaw  vatthaguyhaw, 
Evaw  anahi  mawava. 


PARAYANAVAGGA. 


fell  at  (Bhagavat's)  feet  (and  saluted  him)  with  his 
head,  (saying):  (1027) 

53.  *  Bavari,    the    Brahma^a,    together   with    his 
disciples,    O    thou    venerable    man,    delighted    and 
glad,  does   homage    to    thy   feet,    O    thou    clearly- 
seeing.'  (1028) 

54.  Bhagavat  said  :  '  Let  Bavari,  the  Brahma^a, 
be  glad  together  with  his  disciples  !     Be  thou  also 
glad,  live  long,  O  young  man!  (1029) 

55.  '  For  Bavari  and  for  thee,  for  all  there  are  all 
(kinds  of)  doubt ;  having  got  an  opportunity,  ask  ye 
whatever  you  wish.'  (IO3°) 

56.  After  getting   permission    from   Sambuddha, 
A^ita  sitting  there  with  folded  hands  asked  Tatha- 
gata  the  first  question.  (1O30 

The  Vatthugathas  are  ended. 


2.  AGITAMANAVAPUKKIfA. 

1.  '  By   what    is    the    world    shrouded,' — so    said 
the  venerable  A^ita, — *  by  what  does  it  not  shine  ? 
What  callest  thou   its   pollution,   what  is  its  great 
danger?'  (1032) 

2.  *  With    ignorance    is    the   world   shrouded,   O 
A^ita,' — so  said  Bhagavat, — '  by  reason  of  avarice 
it  does  not  shine ;  desire  I  call  its  pollution,  pain  is 
its  great  danger.'  (IO33) 

3.  (  The  streams  of  desire  flow  in  every  direction,' 
— so  said  the  venerable   A^ita ; — '  what  dams  the 
streams,  say  what  restrains  the  streams,  by  what 
may  the  streams  be  shut  off l  ?'  (1034) 

1  Comp.  Dhp.  v.  340. 


TISSAMETTEYYAMltf  AVAPUJreffA.  1 9 1 

4.  *  Whatever  streams  there  are  in  the  world, — O 
/  so  said  Bhagavat, — '  though tfulness  is  their 

dam,  though  tfulness  I  call  the  restraint  of  the  streams, 
by  understanding  they  are  shut  off.'  (IO35) 

5.  '  Both  understanding  and  thoughtfulness,' — so 
said  the  venerable  A^ita, — *  and  name  and  shape1, 
O  venerable  man, — asked  about  this  by  me,  declare 
by  what  is  this  stopped?'  (!O36) 

6.  Buddha:  'This  question  which  thou  hast  asked, 
O  A^ita,  that  I  will  explain  to  thee ;  (I  will  explain 
to    thee)    by   what   name    and    shape2    are    totally 
stopped ;  by  the  cessation  of  consciousness  this  is 
stopped  here/  (IO37) 

7.  A^ita :     '  Those    who    have    examined    (all) 
Dhammas    (i.  e.    the    saints),    and    those   who    are 
disciples,  (and  those  who  are)   common  men  here, 
— when    thou  art   asked  about  their  mode  of  life, 
declare  it  unto  me,  thou  who  art  wise,  O  venerable 
man.'  (1038) 

8.  Buddha :  ' Let  the  Bhikkhu  not  crave  for  sensual 
pleasures,  let  him  be  calm  in  mind,  let  him  wander 
about  skilful  in  all  Dhammas,  and  thoughtful.'   (1039) 

is  ended. 


3. 

i.  'Who  is  contented  in  the  world,' — so  said  the 
venerable  Tissametteyya, — 'who  is  without  com 
motions  ?  Who  after  knowing  both  ends  does  not 
stick  in  the  middle,  as  far  as  his  understanding  is 

1  Namarupaw  /£a.  2  Nama?1  ka,  rupa?1  ^a. 


IQ2  PARAYANAVAGGA. 

concerned  ?  Whom  dost  thou  call  a  great  man  ? 
Who  has  overcome  desire  in  this  world  ?'  (1040) 
2.  '  The  Bhikkhu  who  abstains  from  sensual 
pleasures, — O  Metteyya,'  so  said  Bhagavat, — 'who 
is  free  from  desire,  always  thoughtful,  happy  by 
reflection,  he  is  without  commotions,  he  after  know 
ing  both  ends  does  not  stick  in  the  middle,  as  far 
as  his  understanding  is  concerned  ;  him  I  call  a  great 
man;  he  has  overcame  desire  in  this  world.'  (1041) 

Tissametteyyama;zavapu^/£M  is  ended. 


4.    PUNNAKAMANAVAPUKKtfA. 

1.  '  To  him  who  is  without  desire,  who  has  seen 
the  root  (of  sin)/ — so  said  the  venerable  Pim^aka, 
— '  I  have  come  supplicatingly  with  a  question  :    on 
account  of  what  did  the   I  sis  and    men,   Khattiyas 
and  Brahma^as,  offer  sacrifices  to  the  gods  abun 
dantly  in  this  world  ?    (about  this)   I   ask  thee,  O 
Bhagavat,  tell  me  this.'  (1042) 

2.  '  All  these  I  sis  and  men,  Khattiyas  and  Brah- 
ma^as,  —  O    Pu^^aka,'    so    said    Bhagavat, —  'who 
offered    sacrifices    to    the   gods    abundantly  in   this 
world,  offered  sacrifices,  O  Pu^aka,  after  reaching 
old  age,  wishing  for  their  present  condition.'     (1043) 

3.  '  All  these  I  sis  and  men,  Khattiyas  and  Brah- 
ma/zas,' — so    said   the   venerable    Pu;^aka, — 'who 
offered   sacrifices    to    the   gods    abundantly  in    this 
world,  did  they,  O  Bhagavat,  indefatigable  in  the 
way  of  offering,  cross  over  both  birth  and  old  age, 
O  venerable  man  ?    I  ask   thee,  O   Bhagavat,  tell 
me  this.'  (1044) 


METTAGftM  ANAVAPUKKHA.  193 

4.  '  They  wished  for,  praised,  desired,  abandoned 
(sensual  pleasures),— O  Pu/z/zaka,'  so  said  Bhagavat, 

— -'  they  desired  sensual  pleasures  on  account  of  what 
they  reached  by  them;  they,  devoted  to  offering,  dyed 
with  the  passions  of  existence,  did  not  cross  over 
birth  and  old  age,  so  I  say/  (IO45) 

5.  'If  they,    devoted   to    offering,' — so    said   the 
venerable    Pu^^aka,  — '  did   not    by   offering   cross 
over   birth   and   old   age,  O    venerable    man,   who 
then  in  the  world    of  gods  and  men  crossed  over 
birth  and  old  age,  O  venerable   man,   I  ask  thee, 
O  Bhagavat,  tell  me  this  ?'  (JO46) 

6.  *  Having  considered  everything1  in  the  world, — 
O  Punnaka'  so   said   Bhagavat, — 'he  who   is   not 
defeated  anywhere  in  the  world,  who  is  calm  with 
out   the   smoke   of  passions,    free   from   woe,    free 
from   desire,  he   crossed    over   birth    and   old  age, 
so  I  say.'  (IO47) 

Pu;makamd;zavapu/£/£M  is  ended. 


5. 

1.  'I    ask   thee,   O  Bhagavat,  tell  me    this,' — so 
said    the   venerable    Mettagu, —  'I    consider   thee 
accomplished  and   of  a    cultivated   mind,   why   are 
these  (creatures),  whatsoever  they  are  of  many  kinds 
in  the  world,  always  subject  to  pain  ?  '  (1048) 

2.  '  Thou    mayest   well   ask   me   concerning    the 
origin  of  pain, — O  Mettagu,'  so   said  Bhagavat,— 

1  Parovaraniti  parani   £a  orani  /£a  parattabhavasakattabhava- 
dini  parani  /fca  orani  k&  ti  vuttaw  hoti.   Commentator. 
[10]  O 


I 94  PARA VAN AVAGGA. 


1 1  will  explain  that  to  thee  in  the  way  I  myself 
know  it :  originating  in  the  upadhis  pains  arise, 
whatsoever  they  are,  of  many  kinds  in  the 
world.  (JO49) 

3.  'He  who  being  ignorant  creates  upadhi,  that 
fool  again   undergoes    pain ;    therefore  let  not  the 
wise  man  create  upadhi,  considering  (that   this   is) 
the  birth  and  origin  of  pain.'  (IO5°) 

4.  Mettagu :    '  What   we   have   asked  thee  thou 
hast  explained  to  us ;  another  (question)  I  ask  thee, 
answer   that,    pray :     How   do    the   wise   cross   the 
stream,  birth  and  old  age,  and  sorrow  and  lamenta 
tion  ?    Explain  that  thoroughly  to  me,  O  Muni,  for 
this  thing  (dhamma)  is  well  known  to  thee.'       (1051) 

5.  '  I  will  explain  the  Dhamma  to  thee, — O  Met 
tagu/  so  said  Bhagavat ; — '  if  a  man  in  the  visible 
world,  without  any  traditional  instruction,  has  under 
stood  it,  and  wanders  about  thoughtful,  he  may  over 
come  desire  in  the  world  V  (IO52) 

6.  Mettagu :  '  And  I  take  a  delight  in  that,  in  the 
most  excellent  Dhamma,   O   great    I  si,   which   if  a 
man  has  understood,  and  he  wanders  about  thought 
ful,  he  may  overcome  desire  in  the  world.'         (JO53) 

7.  'Whatsoever  thou  knowest, — O  Mettagu,'  so 
said  Bhagavat, — '  (of  what  is)  above,  below,  across, 
and  in  the  middle,  taking  no  delight  and  no  rest 
in     these     things,     let    thy    mind    not    dwell     on 
existence.  (rO54) 

8.  '  Living  so,  thoughtful,  strenuous,  let  the  Bhikkhu 
wandering  about,  after  abandoning  selfishness,  birth, 

1  Kittayissami  te  dhammaw — Mettagft  ti  Bhagava — 
Di///£e  dhamme  anitihaw 
Yaw  viditva  sato 
Tare  loke  visattikaw. 


METTAG-UMANAVAPUKKHA.  1 95 

and  old  age,  and  sorrow,  and  lamentation,  being  a 
wise  man,  leave  pain  in  this  world/  (IO55) 

9.  Mettagu :    '  I    delight   in   these  words  of  the 
great  I  si ;  well  expounded,  O  Gotama,  is  (by  thee) 
freedom   from    upadhi    (i.  e.    Nibbana).       Bhagavat 
in   truth  has   left  pain,  for  this  Dhamma   is  well 
known  to  thee1.  (1056) 

10.  '  And   those   also   will    certainly   leave    pain 
whom  thou,  O  Muni,  constantly  mayest  admonish  ; 
therefore  I  bow  down  to  thee,  having  come  hither, 
O  chief  (naga),   may   Bhagavat  also  admonish  me 
constantly/  (IO57) 

11.  Buddha:    'The  Brahma^a  whom  I  may  ac 
knowledge    as    accomplished,    possessing    nothing, 
not  cleaving  to   the   world  of  lust,   he  surely  has 
crossed  this  stream,  and  he   has    crossed  over   to 
the  other  shore,  free  from  harshness  (akhila),  (and) 
free  from  doubt.  (IO5^) 

12.  'And   he   is   a  wise    and   accomplished    man 
in  this  world ;    having  abandoned   this  cleaving  to 
reiterated  existence  he  is  without  desire,  free  from 
woe,  free  from  longing,  he  has  crossed  over  birth 
and  old  age,  so  I  say/  (IO59) 

Mettaguma;zavapu/£/£M  is  ended. 


1  Et'  abhinandami  va/£o  mahesino 
Sukittitaw  Gotama  nupadhikaw, 
Addha  hi  Bhagava  pahasi  dukkhaw, 
Tatha  hi  te  vidito  esa  dhammo. 

Sukittitaw  Gotama  nupadhikan  ti  ettha  anupadhikan  ti 
nibbana/^,  taw  sandhaya  va  Bhagavantaw  alapanto  aha  sukitti- 
taw.  &c.  Commentator. 


O    2 


PARAYANAVAGGA. 


6.    DHOTAKAMA^AVAPUATA'/fA. 

1.  'I   ask  thee,   O   Bhagavat,  tell  me  this/—  so 
said  the  venerable  Dhotaka,  —  *  I  long  for  thy  word, 
O  great  I  si;   let  one,  having  listened  to  thy  utter 
ance,  learn  his  own  extinction.'  (1060) 

2.  '  Exert   thyself  then,  —  O    Dhotaka,'    so    said 
Bhagavat,  —  'being  wise  and  thoughtful  in  this  world, 
let  one,  having  listened  to  my  utterance,  learn  his 
own  extinction.'  (1061) 

3.  Dhotaka  :    *  I   see   in   the  world   of  gods  and 
men  a  Brahma;za  wandering  about,  possessing  no 
thing;    therefore  I  bow  down  to  thee,  O  thou  all- 
seeing  one,  free  me,  O  Sakka,  from  doubts.'     (1062) 

4.  Buddha  :    '  I  shall  not  go  to  free  any  one  in 
the  world  who  is  doubtful,  O  Dhotaka  ;  when  thou 
hast  learned  the  best  Dhamma,  then  thou  shalt  cross 
this  stream1.'  (1063) 

5.  Dhotaka  :  '  Teach  (me),  O  Brahma^a,  having 
compassion  (on  me),  the  Dhamma  of  seclusion  (i.e. 
Nibbana),  that  I   may   understand  (it  and)  that  I, 
without    falling    into    many   shapes    like    the    air, 
may     wander     calm     and     independent      in     this 

(?)  (I064) 

1  Nahaw  gamissami  pamo/fonaya 
Kathawkathiw  Dhotaka  ka«/£i  loke, 
Dhammarc  k&  se//£a/K  a^anamano 
Evaw  tuvaw  ogham  imazrc  taresi. 

2  Anusasa  brahme  karuwayamano 
Vivekadhammazrc  yam  ahaw  vigannam 
Yathahaw  akaso  va  avyapago-amano  * 
Idh'  eva  santo  asito 


Nanappakaratam  anapag-^amano.    Commentator. 


UVASIVAMANAVAPUKKHA.  197 

6.  *  I  will  explain  to  thee  peace l, — O  Dhotaka,' 
so  said  Bhagavat ; — '  if  a  man  in  the  visible  world, 
without  any  traditional  instruction,  has  understood 
it,  and  wanders  about  thoughtful,  he  may  overcome 
desire  in  the  world/  (lo6$) 

7.  Dhotaka:    'And   I  take  delight  in   that,  the 
highest  peace 2,  O  great  I  si,  which   if  a  man  has 
understood,  and  he  wanders  about  thoughtful,  he 
may  overcome  desire  in  the  world.'  (1066) 

8.  '  Whatsoever  thou  knowest, — O  Dhotaka,'  so 
said  Bhagavat, — *  (of  what  is)  above,  below,  across, 
and  in  the  middle,  knowing  this  to  be  a  tie  in  the 
world,    thou    must    not    thirst    for    reiterated    ex 
istence.'  (IO6?) 

Dhotakama^avapu^^a  is  ended. 


7.  UPASlVAMAAAVAPUAT.Ar.ffA. 

1.  'Alone,   O    Sakka,   and   without   assistance   I 
shall  not  be  able  to  cross  the   great  stream,'  —  so 
said  the   venerable   Upasiva  ;  —  '  tell  me  an  object, 
O  thou  all-seeing  one,  by  means  of  which  one  may 
cross  this  stream.'  (1068) 

2.  '  Having  in  view  nothingness,  being  thought 
ful,  —  O    Upasiva,'    so    said    Bhagavat,  —  'by   the 
reflection  of  nothing  existing  shalt  thou   cross  the 
stream  ;  having  abandoned  sensual  pleasures,  being 
loath  of  doubts,  thou  shalt  regard  the  extinction  of 
desire  (i.  e.  Nibbana),  both  day  and  night3.'       (1069) 


2  Santim  uttamaw. 
Lkinkynn&m  pekkhamano  satima—  Upasiva  ti  Bhagava"— 
N'  atthiti  nissaya  tarassu  ogham, 
Kame  pahaya  virato  kathahi 
Tawhakkhayaw  rattamahabhi  passa. 


I 98  PARAYANAVAGGA. 


3.  Upasiva  :   '  He  whose  passion  for  all  sensual 
pleasures  has  departed,  having  resorted  to  nothing 
ness,  after  leaving  everything  else,  and  being  deli 
vered  in  the  highest  deliverance  by  knowledge,  will  he 
remain  there  without  proceeding  further1?'       (1070) 

4.  'He  whose  passion  for  all  sensual  pleasures 
has  departed, — O    Upasiva/   so    said    Bhagavat, — 
*  having  resorted  to  nothingness  after  leaving  every 
thing   else,    and    being    delivered    in    the   highest 
deliverance   by   knowledge,   he   will    remain   there 
without  proceeding  further.'  (IO7I) 

5.  Upasiva :    '  If  he  remains  there  without  pro 
ceeding  further  for  a  multitude  of  years,  O  thou 
all-seeing  one,  (and  if)   he  becomes  there  tranquil 
and  delivered,  will  there  be  consciousness  for  such 
a  one  2  ?  '  (IO72) 

6.  '  As  a  flame  blown  about  by  the  violence  of 
the  wind, — O   Upasiva,'  so   said   Bhagavat, — '  goes 
out,  cannot  be   reckoned  (as   existing),   even  so  a 
Muni,   delivered  from   name  and  body,  disappears, 
and  cannot  be  reckoned  (as  existing)3.'  (IO73) 

7.  Upasiva  :  *  Has  he  (only)  disappeared,  or  does 
he   not  exist  (any  longer),  or  is  he  for  ever  free 

1  Sabbesu  kamesu  yo  vitarago 
Akm/£a?maw  nissito  hitva-m-awlaw 
Safmavimokhe  parame  vimutto 
Ti/Me  nu  so  tattha  ananuyayi. 

2  Titthe  fa  so  tattha  ananuyay? 
Pugam  pi  vassanaw  samanta/fokkhu 
Tatth'  eva  so  siti  siya  vimutto 
Bhavetha  vinn&nzm  tathavidhassa  ? 

3  Kkk\  yatha  vatavegena  khitto 
Atthazra  paleti  na  upeti  sa^khaw 
Evaw  muni  namakaya  vimutto 
Atthaw  paleti  na  upeti 


199 


from  sickness  ?  Explain  that  thoroughly  to  me, 
O  Muni,  for  this  Dhamma  is  well  known  to 
theeV  (I074) 

8.  *  For  him  who  has  disappeared  there  is  no 
form,  O  Upasiva,'  —  so  said  Bhagavat,  —  'that  by 
which  they  say  he  is,  exists  for  him  no  longer,  when 
all  things  (dhamma)  have  been  cut  off,  all  (kinds 
of)  dispute  are  also  cut  off2.'  (IO75) 

Upaslvama^avapu/£/£/£a  is  ended. 


8. 

1.  'There  are  Munis  in  the  world/ — so  said  the 
venerable  Nanda,  —  'so  people  say.     How  is  this 
(understood)  by  thee  ?     Do  they  call  him  a  Muni 
who  is  possessed  of  knowledge  or  him  who  is  pos 
sessed  of  life3?'  (1076) 

2.  Buddha :  *  Not  because  of  (any  philosophical) 
view,  nor  of  tradition,  nor  of  knowledge,  O  Nanda, 
do  the  expert  call  (any  one)  a  Muni ;  (but)  such  as 
wander  free  from  woe,  free  from  desire,  after  having 
secluded  themselves,  those  I  call  Munis4.'        (JO77) 

1  Atthahgato  so  uda  va  so  n'  atthi 
Udahu  ve  sassatiy£  arogo, 

Tarn  me  muni  sadhu  viyakarohi, 
Tatha  hi  te  vidito  esa  dhammo. 

2  Atthangatassa  na  pamawam  atthi, 
Yena  nam  vaggu  taw  tassa  n'  atthi, 
Sabbesu  dhammesu  samuhatesu 
Samuhata  vadapathapi  sabbe. 

3  JVawupapannaw  no  munim  vadanti 
Udahu  ve  ^iviten'  upapannaw  ? 

4  Na  ditthiya  na  sutiya  na  Mwena 
Munm  /fca  Nanda  kusala  vadanti, 


2OO  PARAYANAVAGGA. 


3.  'All  these  Samaras  and  Brahma^as/ — so  said 
the  venerable  Nanda, — *  say  that  purity  comes  from 
(philosophical)  views,  and  from  tradition,  and  from 
virtue  and  (holy)  works,  and  in  many  (other)  ways. 
Did  they,  in   the  way  in  which   they  lived  in   the 
world,  cross  over  birth  and  old  age,  O  venerable 
man  ?  I  ask  thee,  O  Bhagavat,  tell  me  this/    (1078) 

4.  '  All  these  Samaras  and  Brahma^as,  O  Nanda/ 
— so  said  Bhagavat, — '  say  that  purity  comes  from 
(philosophical)  views,  and  from  tradition,  and  from 
virtue  and  (holy)  works,  and  in  many  (other)  ways  ; 
still  they  did  not,  in  the  way  in  which  they  lived 
in  the   world,    cross    over   birth    and    old    age,  so 
1   say/  (I079) 

5.  '  All  these  Samaras  and  Brahma;zas,' — so  said 
the  venerable  Nanda, — '  say  that  purity  comes  from 
(philosophical)  views,  and  from  tradition,  and  from 
virtue  and  (holy)  works,  and  in  many  (other)  ways ; 
if  thou,  O  Muni,  sayest  that  such  have  not  crossed 
the  stream,  who  then  in  the  world  of  gods  and  men 
crossed  over  birth  and  old  age,  O  venerable  man  ? 
I  ask  thee,  O  Bhagavat,  tell  me  this/  (1080) 

6.  '  I   do  not  say  that  all  Samaras  and  Brahma- 
;zas, — O  Nanda,'  so  said  Bhagavat, — 'are  shrouded 
by  birth  and  old  age ;  those  who,  after  leaving  in 
this  world  what  has  been  seen  or  heard  or  thought, 
and  all  virtue  and  (holy)  works,  after  leaving  every 
thing  of  various  kinds,  after  penetrating  desire,  are 
free  from  passion,  such  indeed  I  call  men  that  have 
crossed  the  stream1/  (1081) 

Visenikatva  anigha  nirasa 
Aaranti  ye  te  munayo  ti  brfimi. 
1  Nahaw  'sabbe  sama^abrahmawase 
nivutd '  ti  brumi, 


HEMAKAMAJVAVAPUOTffA.  2OI 

7.  Nanda :  '  I  delight  in  these  words  of  the  great 
Isi ;  well  expounded  (by  thee),  O  Gotama,  is  freedom 
from  upadhi  (i.e.  Nibbana);  those  who,  after  leaving 
in  this  world  what  has  been  seen  or  heard  or  thought, 
and  all  virtue  and  (holy)  works,  after  leaving  every 
thing  of  various  kinds,  after  penetrating  desire,  are 
free  from  passion,  such  I  call  men  that  have  crossed 
the  stream.'  (1082) 

Nandama;zavapu/£/£//a  is  ended. 


9.  HEMAKAMAA^AVAPU^AT/A. 

1.  '  Those  who  before  in  another  world,' — so  said 
the  venerable  Hemaka, — '  explained  to  me  the  doc 
trine  of  Gotama,  saying,  "  So  it  was,  so  it  will  be," 
all  that  (was  only)  oral  tradition,  all  that  (was  only) 
something  that  increased  (my)  doubts1.  (To83) 

2.  'I  took  no  pleasure  in  that,  but  tell  thou  me  the 
Dhamma  that  destroys  desire,  O  Muni,  which  if  a 
man  has  understood,  and  he  wanders  about  thought 
ful,  he  may  cross  desire  in  the  world.'  (1084) 

3.  Buddha  :  '  In  this  world  (much)  has  been  seen, 

Ye  s'  idha  fatthani  va  sutaw  mutaw  va 
Silabbataw  vapi  pahaya  sabbaw 
Anekarupam  pi  pahaya  sabbaw 
Tawhaw  parmwaya  anasavase 
Te  ve  nara  oghati/wa  ti  brumi. 
1  Ye  me  pubbe  viyaka;#su 
Huraw  Gotamasasanaw 
I^-asi  iti  bhavissati 
Sabban  taw  itihitihaw 
Sabban  taw  takkava^anaflz. 


2O2  PARAYANAVAGGA. 


heard,  and  thought  ;  the  destruction  of  passion  and 
of  wish  for  the  dear  objects  that  have  been  per 
ceived,  O  Hemaka,  is  the  imperishable  state  of 
Nibbana. 


4.  *  Those  who,  having  understood  this,  are 
thoughtful,  calm,  because  they  have  seen  the 
Dhamma,  tranquil  and  divine,  such  have  crossed 
desire  in  this  world1.'  (1086) 

Hemakama#avapu/£/£/£a  is  ended. 


10.  TODEYYAMA^AVAPUA-AT/A. 

1.  '  He  in  whom  there  live  no  lusts,'-— so  said  the 
venerable  Todeyya,— '  to  whom  there  is  no  desire, 
and  who  has  overcome  doubt,  what  sort  of  deliver 
ance  is  there  for  him  ?'  (1087) 

2.  '  He  in  whom  there  live  no  lusts, — O  Todeyya,' 
so  said  Bhagavat,— '  to  whom  there  is  no  desire,  and 
who  has  overcome  doubt,  for  him  there  is  no  other 
deliverance/  (Io88) 

3-  Todeyya  :  '  Is  he  without  breathing  or  is  he 
breathing,  is  he  possessed  of  understanding  or  is  he 
forming  himself  an  understanding2?  Explain  this  to 
me,  O  thou  all-seeing  one,  that  I  may  know  a  Muni, 
O  Sakka.'  (log9) 

1  Etad  a?~maya  ye  sata 
Di//^adhammabhinibbuta 
Upasanta  ka,  tedasa(?)* 
Tinna.  loke  visattikaw. 

2  Nirasaso  so  uda  asasano 
Pannanavsi  so  uda  pafmakappi. 

*  B  reads  ye  sata  instead  of  tedasa. 


KAPPAMA^AVAPUtftfffA.  2O3 

4.  Buddha  :  'He  is  without  breathing,  he  is  not 
breathing,  he  is  possessed  of  understanding,  and  he 
is  not  forming  himself  an  understanding ;  know,  O 
Todeyya,  that  such  is  the  Muni,  not  possessing  any 
thing,  not  cleaving  to  lust  and  existence.'  (1090) 
Todeyyama^avapu/£/£/£a  is  ended. 


11.  K 

1.  '  For  those  who   stand  in  the  middle  of  the 
water/  —  so  said  the  venerable  Kappa,  —  '  in  the  for 
midable  stream  that  has  set  in,  for  those  who  are 
overcome  by  decay  and  death,  tell  me  of  an  island, 
O  venerable  man,  and  tell  thou  me  of  an  island  that 
this  (pain)  may  not  again  come  on1.'  (jOQi) 

2.  *  For  those  who  stand  in  the   middle  of  the 
water,  —  O  Kappa/  so  said  Bhagavat,  —  '  in  the  for 
midable  stream  that  has  set  in,  for  those  overcome 
by  decay  and  death,  I  will  tell  thee   of  an  island, 
O  Kappa.  (1092) 

3.  'This  matchless  island,  possessing  nothing  (and) 
grasping  after  nothing,  I  call  Nibbana,  the  destruc 
tion  of  decay  and  death2.  (1093) 

1  Tva™  /£a  me  dipam*  akkhahi 
Yatha  yidaw  naparaw  siya. 

2  Akm/$ana0z  anadanaw 
Eta/rc  dipaw  anaparaw 
Nibbanaw  iti  naw  brumi 


Akm/fcanan  ti  km/^anapa/ipakkha^,  anadanan  ti  adanapa/i 
pakkhaw,  km/fcanadanavupasaman  ti  vuttaw  hoti.    Commentator. 
*  B  reads  disam. 


2O4  PARAYANAVAGGA. 


4.  *  Those    who,    having    understood    this,    are 

thoughtful  (and)  calm,  because  they  have  seen  the 

Dhamma,  do  not  fall  into  the  power  of  Mara,  and 

are  not  the  companions  of  Mara.'  (1094) 

Kappama;zavapu/£/£//a  is  ended. 


12. 

1.  '  Having  heard  of  a  hero  free  from  lust,'— so 
said  the  venerable  6atuka;win, — *  who  has  crossed 
the  stream,  I  have  come  to  ask  him  who  is  free 
from  lust ;  tell  me  the  seat  of  peace,   O  thou  with 
the  born  eye  (of  wisdom),   tell    me    this   truly,  O 
Bhagavat.  (1095) 

2.  *  For  Bhagavat   wanders    about   after   having 
conquered  lust  as  the  hot  sun  (conquers)  the  earth 
by  its  heat;  tell  the  Dhamma  to  me  who  has  (only) 
little  understanding,  O  thou  of  great  understanding, 
that   I    may  ascertain   how   to   leave  in  this   world 
birth  and  decay.'  (1096) 

3.  'Subdue  thy  greediness  for  sensual  pleasures,— 
O   Gatuka/win/  so  said  Bhagavat, — 'having  consi 
dered  the  forsaking  of  the  world  as  happiness,  let 
there  not  be  anything  either  grasped  after  or  re 
jected  by  thee1.  (1097) 

4.  'What  is  before  thee,  lay  that  aside;  let  there  be 
nothing  behind  thee;  if  thou  wilt  not  grasp  after  what 
is  in  the  middle,  thou  wilt  wander  calm2.  (1098) 

1  Kamesu  vinaya  gedhaw, 
Nekkhammaw  da/Mu  khemato 
Uggahitazft  niratta;;z  va 

Ma  te  viggittha,  kiw^ana/w. 

2  Comp.  supra,  Attadawdasutta,  ¥.15. 


BHADRAVUDHAMAJVAVAPUiT^Tfl'A.  205 

5.  '  For  him  whose  greediness  for  name  and  form 

is  wholly  gone,  O  Brahma^a,  for  him  there  are  no 

passions  by  which  he  might  fall  into  the  power  of 

death.'  (1099) 

£atuka;mima^avapu/£/£/£a  is  ended. 


13.  BHADRAVUDHAMAA^AVAPU^^/^A. 

1.  (l  entreat  the  wise  (Buddha),  the  houseless,  who 
cuts  off  desire/  —  so  (said)  the  venerable  Bhadravu- 
dha,  —  'who  is  free  from  commotion,  forsakes  joy,  has 
crossed  the  stream,  is  liberated,  and  who  leaves  time 
behind  ;  having  heard  the  chiefs  (word),  they  will 
go  away  from  here  \  (i  100) 

2.  *  Different   people   have  come  together   from 
the  provinces,  longing  (to  hear)  thy  speech,  O  hero  ; 
do  thou   expound   it  thoroughly  to  them,  for   this 
Dhamma  is  well  known  to  thee.'  (II01) 

3.  '  Let  one  wholly  subdue  the  desire  of  grasping 
(after  everything),  —  O  Bhadravudha/  so  said  Bha- 
gavat,  —  '  above,  below,  across,  and  in   the  middle  ; 
for  whatever  they  grasp  after  in  the  world,  just  by 
that  Mara  follows  the  man.  (i  102) 

4.  'Therefore,  knowing  this,  let  not  the  thoughtful 
Bhikkhu  grasp  after  anything  in  all  the  world,  con 
sidering  as  creatures  of  desire  this  generation,  stick 
ing  fast  in  the  realm  of  death.'  (i  103) 

Bhadravudhama72avapu/£/£M  is  ended. 


ta#ha/£/£/£idaw 
oghatinnam  vimuttaw 
abhiya/£e  sumedham, 
Sutvana  nagassa  apanamissanti  ito. 


2O6  PARAYANAVAGGA. 


14.  UDAYAMA^AVAPU/^/fA. 

1.  '  To   Buddha  who    is   sitting  meditating,   free 
from   pollution/ — so   said   the  venerable    Udaya, — 
'  having  performed  his  duty,  who  is  without  passion, 
accomplished  in  all  things  (dhamma),  I  have  come 
with  a  question ;   tell  me  the  deliverance  by  know 
ledge,  the  splitting  up  of  ignorance.'  (i  104) 

2.  '  (It  consists   in)  leaving   lust  and  desire, — O 
Udaya,'  so   said   Bhagavat, — 'and  both   (kinds  of) 
grief,  and  driving  away  sloth,  and  warding  off  mis 
behaviour.  (1105) 

3.  *  The  deliverance  by  knowledge  which  is  puri 
fied  by  equanimity  and  thoughtfulness  and  preceded 
by  reasoning  on  Dhamma  I  will  tell  thee,  the  splitting 
up  of  ignorance  V  (i  106) 

4.  Udaya  :  '  What  is  the  bond  of  the  world,  what 
is  its  practice  ?     By  the  leaving  of  what  is  Nibbana 
said  to  be  2  ?'  (i  107) 

5.  Buddha  :    '  The  world  is  bound  by  pleasure, 
reasoning  is  its  practice ;    by  the  leaving  of  desire 
Nibbana  is  said  to  be.'  (1.108) 

6.  Udaya :    'How   does   consciousness   cease    in 
him  that  wanders  thoughtful  ?    Having  come  to  ask 
thee,  let  us  hear  thy  words.'  (i  109) 

1  Upekhasatisawsuddhaffz 
Dhammatakkapureg-avaw 
An?lavimokha#2  pabrumi 
Avigg&ya  pabhedanaw. 

2  Kim  su  samyoga.no  loko, 
Kiw  su  tassa  vi/£ara;za 
Kiss*  assa  vippahanena 
Nibbanaw  iti  vu^ati? 


POSALAMANAVAPUKKHA.  2O/ 

7.  Buddha:  'For  him  who  both  inwardly  and  out 
wardly  does  not  delight  in  sensation,  for  him  who  thus 
wanders  thoughtful,  consciousness  ceases/  (i  1 10) 

Udayama^avapu/£/£M  is  ended. 


15. 

1.  'He  who  shows  the  past  (births,  &c.)/ — so  said 
the  venerable  Posala, — 'who  is  without  desire  and 
has  cut  off  doubt,  to  him  who  is  accomplished  in 
all    things   (dhamma),    I   have    come    supplicatingly 
with  a  question.  (i  1 1 1) 

2.  '  O  Sakka,  I  ask  about  his  knowledge  who  is 
aware  of  past  shapes,  who  casts  off  every  corporeal 
form,  and  who  sees  that  there  exists  nothing  either 
internally  or  externally ;  how  can  such  a  one  be  led 
(by  anybody) 1  ? '  (II12) 

3.  '  Tathagata,   knowing    all   the    faces    of   con 
sciousness, — O  Posala,'  so  said  Bhagavat, — '  knows 
(also)   him  who   stands   delivered,  devoted  to   that 
(object)2.  (1113) 

4.  'Having  understood  that  the  bonds  of  pleasure 
do  not  originate  in  nothingness  (?),  he  sees  clearly  in 

1  Vibhutarupasa?missa 
Sabbakayapahayino 
Aggfattan  k&  bahiddha  /£a 
Natthi  ki?U'iti  passato 
TVa/za/rc  Sakkanupu^^ami, 
Katha/w  neyyo  tathavidho. 

2  Vifmaraatthitiyo  sabba — Posala  ti  Bhagava — 
Abhi^anaw  Tathagato 

Ti//$antam  ena/Tz  ^anati 
Vimuttaw  tapparayanaw. 


2O8  PARAYANAVAGGA. 


this  (matter),  this  (is)  the  knowledge  of  a  perfect, 
accomplished  Brahma^a  V  ( 1 1 1 4) 

Posalama;zavapu/£/£/£a  is  ended. 


16. 

1.  *  Twice   have    I    asked   Sakka,'  —  so   said   the 
venerable  Moghara^an,  —  *  but  the  clearly-seeing  has 
not  explained  it  to  me  ;   if  the  divine  Isi  is  asked 
for   the   third  time,  he  will   explain  it,  so  I  have 
heard.  (IIT5) 

2.  '  There   is  this  world,  the  other  world,   Brah 
man's  world  together  with  the  world  of  the  gods  ; 
I    do   not   know   thy   view,   the   famous    Gotama's 
(view).  (IIJ6) 

3.  '  To  this  man  who  sees  what  is  good  I  have 
come  supplicatingly  with   a  question  :    How  is  any 
one  to  look  upon  the  world  that  the  king  of  death 
may  not  see  him  ?'  (XII7) 

4.  '  Look  upon  the  world  as  void,  O  Moghara^an, 
being  always  thoughtful  ;  having  destroyed  the  view 
of  oneself  (as  really  existing),  so  one  may  overcome 
death  ;  the  king  of  death  will  not  see  him  who  thus 
regards  the  world  2.'  (  1  1  1  8) 

Moghara^ama^avapu/£/£/£a  is  ended. 


1  Akm/£afmasambhavaw 
Nandisatfzyqgana/w  iti 
Evam  evaw  abhifmaya 
Tato  tattha  vipassati, 
Eta#z  n&n&m  tathawtassa 
Brahmawassa  vusimato. 

2  Comp.  Dhp.  v.  170. 


PINGIYAMANAVAPUKKHA.  2OQ 

17.  PINGIYAMA^AVAPUAT^A. 

1.  '  I  am  old,  feeble,  colourless,7 — so  said  the  vene 
rable  Pingiya, — '  my  eyes  are  not  clear,  my  hearing 
is  not  good ;  lest  I  should  perish  a  fool  on  the  way, 
tell  me  the  Dhamma,  that  I  may  know  how  to  leave 
birth  and  decay  in  this  world/  (III9) 

2.  '  Seeing  others  afflicted  by  the  body, — O  Pin 
giya/  so  said  Bhagavat, — *  (seeing)  heedless  people 
surfer  in  their  bodies ; — therefore,  O  Pingiya,  shalt 
thou  be  heedful,  and  leave  the  body  behind,  that  thou 
mayest  never  come  to  exist  again/  (1120) 

3.  Pingiya :  '  Four  regions,  four  intermediate  re 
gions,  above  and  below,  these  are  the  ten  regions  ; 
there  is  nothing  which  has  not  been  seen,  heard,  or 
thought  by  thee,  and  (is  there)  anything  in  the  world 
not  understood  (by  thee)  ?    Tell  (me)  the  Dhamma, 
that  I  may  know  how  to  leave  birth  and  decay  in 
this  world/  (II21) 

4.  '  Seeing  men  seized  with  desire, — O  Pingiya/  so 
said  Bhagavat, — '  tormented  and  overcome  by  decay, 
— therefore  thou,  O  Pingiya,  shalt  be  heedful,  and 
leave  desire  behind,  that  thou  mayest  never  come 
to  exist  again/  (1122) 

Pihgiyama?zavapu/£/£M  is  ended. 


This  said  Bhagavat,  living  in  Magadha  at  Pasa- 
?zaka  A"etiya  (the  Rock  Temple).  Sought  by  sixteen 
Brahma^as,  the  followers  (of  Bavari,  and)  questioned 
by  each  of  them  in  turn,  he  responded  to  the  ques 
tions.  If  a  man,  having  understood  the  meaning 
and  tenor  of  each  question,  lives  according  to  the 
Dhamma,  then  he  will  go  to  the  further  shore  of 
decay  and  death,  for  these  Dhammas  lead  to  the 
[10]  P 


2IO  PARAYANAVAGGA. 


further  shore,  and  therefore  this  order  of  Dhamma 
was  called  '  the  way  to  the  other  shore/ 

i,  2.  A^ita,  Tissametteyya,  Pu^aka  and  Met- 
tagu,  Dhotaka  and  Upasiva,  Nanda  and  Hemaka, 
the  two  Todeyya  and  Kappa,  and  the  wise  £atu- 
kann'm,  Bhadravudha  and  Udaya,  and  also  the  Brah- 
ma;za  Posala,  and  the  wise  Moghara^an,  and  Piiigiya 
the  great  Isi,  (1123,  1124) 

3.  These  went  up  to  Buddha,  the  Isi  of  exemplary 
conduct;   asking  subtle  questions  they  went  up  to 
the  supreme   Buddha.  (II25) 

4.  Buddha,  being  asked,  responded  to  their  ques 
tions  truly,  and  in  responding  to  the  questions  the 
Muni  delighted  the  Brahma^as.  (1126) 

5.  They,  having  been   delighted  by  the   clearly- 
seeing  Buddha,  the  kinsman  of  the  Adidas,  devoted 
themselves  to  a  religious  life  near  the  man  of  excel 
lent  understanding.  (1127) 

6.  He  who    lived    according  to   what   had    been 
taught  by  Buddha  (in  answer)  to  each  single  ques 
tion,  went  from  this  shore  to  the  other  shore.     (1128) 

7.  From  this  shore  he  went  to  the  other  shore 
entering  upon   the   most  excellent  way;    this   way 
is  to  lead  to  the  other  shore,  therefore  it  is  called 
'the  way  to  the  other  shore/  (1129) 

8.  '  I  will  proclaim   accordingly   the  way  to    the 
further  shore/— so  said  the  venerable  Pingiya  ;— .'  as 
he  saw  it,  so  he  told  it ;  the  spotless,  the  very  wise, 
the  passionless,  the  desireless  lord,  for  what  reason 
should  he  speak  falsely  ?  (1130) 

9-  'Well!  I  will  praise  the  beautiful  voice  of 
(Buddha),  who  is  without  stain  and  folly,  and  who 
has  left  behind  arrogance  and  hypocrisy.  (1131) 

10.   'The    darkness-dispelling    Buddha,    the    all- 


PARAYANASUTTA.  211 


seeing,  who  thoroughly  understands  the  world 1, 
has  overcome  all  existences,  is  free  from  passion, 
has  left  behind  all  pain,  is  rightly  called  (Buddha), 
he,  O  Brahma^a,  has  come  to  me.  (II32) 

11.  'As    the   bird,    having   left   the    bush,   takes 
up  his  abode  in  the  fruitful  forest,  even  so  I,  having 
left  men  of  narrow  views,  have  reached  the  great 
sea,   like  the  hawsa2.  (JI33) 

12.  'Those  who  before  in  another  world  explained 
the   doctrine  of  Gotama,  saying,  "  So  it  was,  so  it 
will  be,"  all  that  was  only  oral  tradition,  all  that  was 
only  something  that  increased  my  doubts  3.       (i  134) 

1 3.  '  There  is  only  one  abiding  dispelling  darkness, 
that  is  the  high-born,  the  luminous,  Gotama  of  great 
understanding,  Gotama  of  great  wisdom,  (i  135) 

14.  'Who  taught  me  the  Dhamma,  the  instanta 
neous,  the  immediate,  the  destruction  of  desire,  free 
dom  from  distress,  whose  likeness  is  nowhere4/  (i  136) 

1 5.  Bavari :  '  Canst  thou  stay  away  from  him  even 
for  a  moment,  O  Pingiya,  from  Gotama  of  great  under 
standing,  from  Gotama  of  great  wisdom,  (IT37) 


1  Lokantagft. 

2  Dig-o  yatha  kubbanakaw  pahaya 
Bahupphalaw  kananaw  dvaseyya 
Evam  p'  ahaw  appadasse  pahaya 
Mahodadhiw  hawso-r-iv'  ag^apatto. 

8  Ye  'me  pubbe  viyakawsu 

huraw  Gotamasasanaw 

i^-asi  iti  bhavissati 

sabban  taw  itihitihaw 

sabban  taw  takkava^rf^anaw. 
4  Yo  me  dhammam  adesesi 

Sandi///$ikam  akalikaw 

Tawhakkhayam  anitikaw 

Yassa  n'  atthi  upama  kva/£i. 
P    2 


212  PARA VAN AVAGGA. 


1 6.  'Who  taught  thee  the  Dhamma,  the  instan 
taneous,  the  immediate,  the  destruction  of  desire, 
freedom    from    distress,    whose     likeness     is    no 
where  ?'  (I][38) 

1 7.  Pihgiya :  '  I  do  not  stay  away  from  him  even 
for  a  moment,  O  Brahma;za,  from  Gotama  of  great 
understanding,  from  Gotama  of  great  wisdom,  ( 1 1 39) 

1 8.  'Who   taught  me  the   Dhamma,  the  instan 
taneous,  the  immediate,  the  destruction  of  desire, 
freedom     from     distress,    whose    likeness    is    no 
where.  (1140) 

19.  'I   see   him   in  my  mind  and  with  my  eye, 
vigilant,  O  Brdhma^a,  night  and  day;   worshipping 
I  spend  the  night,  therefore  I  think  I  do  not  stay 
away  from  him.  (II4I) 

20.  '  Belief  and  joy,  mind   and  thought    incline 
me   towards   the   doctrine   of  Gotama ;    whichever 
way  the  very  wise  man  goes,  the  very  same  I  am 
inclined  to1.   (?)  (JI42) 

21.  'Therefore,  as   I   am  worn  out   and   feeble, 
my  body  does  not  go  there,  but  in  my  thoughts 
I   always  go  there,  for  my  mind,  O  Brahma^a,  is 
joined  to  him.  (TI43) 

22.  '  Lying    in    the    mud    (of  lusts)   wriggling,    I 
jumped  from  island  to  island ;  then  I  saw  the  per 
fectly  Enlightened,  who  has  crossed  the  stream,  and 
is  free  from  passion/  ( 1 1 44) 

23.  Bhagavat2:    'As  Vakkali  was   delivered   by 

1  Saddha  £a  piti  ^a  mano  sati  ka. 
Namenti  me  Gotamasasanamha  (?), 
Yaw  yaw  disaw  va^-ati  bhuripa?mo 
Sa  tena  ten'  eva  nato  'ham  asmi. 

2  At  the  conclusion  of  this  (i.  e.  the  preceding)  gatha,  Bhagavat, 
who  stayed  at  Savatthi,  when  seeing  the  maturity  of  the  minds  of 


PARAYANASUTTA.  2  I  3 


faith,  (as  well  as)  Bhadravudha  and  A/avi-Gotama, 
so  thou  shalt  let  faith  deliver  thee,  and  thou  shalt 
go,  O  Pingiya,  to  the  further  shore  of  the  realm 
of  death1.'  ("4S) 

24.  Pingiya :    '  I    am   highly  pleased  at  hearing 
the   Muni's   words  ;    Sambuddha  has  removed  the 
veil,  he  is  free  from  harshness,  and  wise.      (1146) 

25.  'Having  penetrated   (all   things)   concerning 
the  gods,  he  knows  everything  of  every  descrip 
tion  ;  the  Master  will  put  an  end  to  all  questions 
of  the  doubtful  that  (will)  admit  (him).  (i  147) 

26.  '  To  the  insuperable,  the  unchangeable  (Nib- 
bana),  whose  likeness  is  nowhere,  I  shall  certainly 
go  ;  in  this  (Nibbina)  there  will  be  no  doubt  (left) 
for   me,    so   know    (me   to   be)   of   a   dispossessed 
mind2.'  ("48) 

Parayanavagga  is  ended. 

Suttanipata  is  ended. 


Pingiya  and  Bavari,  shed  a  golden  light.  Pingiya,  who  sat  pic 
turing  Buddha's  virtues  to  Bavari,  having  seen  the  light,  looked 
round,  saying,  'What  is  this?'  And  when  he  saw  Bhagavat 
standing,  as  it  were,  before  him,  he  said  to  the  Brahma^a  Bavari : 
'Buddha  has  come/  The  Brahmawa  rose  from  his  seat  and  stood 
with  folded  hands.  Bhagavat,  shedding  a  light,  showed  himself  to 
the  Brahmawa,  and  knowing  what  was  beneficial  for  both,  he  said 
this  stanza  while  addressing  Pingiya.  Commentator. 

1  Yatha  ahu  Vakkali  muttasaddho 
Bhadravudho  A/avi-Gotamo  ka. 

Evam  eva  tvam  pi  pamurl^ayassu  saddhaw, 
Gamissasi  tvaw  Pingiya  ma^udheyyaparaw. 

2  Asa/flhiraw  asawkuppaw 
Yassa  n'  atthi  upama  kva& 

Addha  gamissami,  na  me  'ttha  kawkha, 
Eva/ra  padharehi  avitta^ittaw. 


INDEX. 


The  figures  of  this  Index  refer  to  the  pages  of  the  Translation,  and 
the  numerals  to  the  Introduction. 


Ababu  hell,  121. 

Abbuda  hell,  121,  122. 

Adi^a  family,  8,  69,  93,  174,  210. 

Agga/ava  temple,  57. 

Aggika-Bharadvag-a  brahmawa,  20. 

A^-aniya,  high-bred,  92. 

Ag-ita-Kesakambali    titthakara,  xii, 

86. 

A^ita  mawava,  xii,  188,  190. 
A^-ivika  brahmawa,  xiii,  63. 
Ahaha  hell,  121. 
Ahara,  food?  139. 
Akhila,  free  from  harshness,  78. 
Aki«^ana,  possessionless,  xii. 
Ahvis,  20,  108. 
A/aka  city,  184, 188. 
A/avaka  yakkha,  29. 
A/avi  city,  29,  31,  57. 
A/avi-Gotama,  213. 
Amagandha  brahmawa,  40. 
Anagamin,who  does  not  return,  132, 

133- 
AnathapWika,  17,  20,  43,   48,   62, 

118. 

Anguttarapa  country,  96,  99. 
Anupadisesa,  not  having  the  upadis 

remaining,  167. 
Anuvidita,  well-informed,  91. 
A^watitthiyapubba,  95. 
Apa«a  city,  96,  99. 
Appamada,  55. 
Arahat,  saint,  15,  80. 
Arambha,  exertion,  139. 
Arati,  daughter  of  Mara,  159. 
Ariya,  noble,  92,  122. 
Ariyamagga,  the  noble  way,  150. 
Ascetic,  xv. 
Ascetic  life,  xv,  67. 
Asipattavana  hell,  124. 
Asita  isi,  125. 
Asoka,  inscriptions  of,  xii. 
Assaka  kingdom,  184. 


Assamedha,  horse-sacrifice,  50. 
Assembly  of  Bhikkhus,  52,  66,  80, 

85,  94,  117,  132. 
Asuddhadhamma,  impure,  170. 
Asura  demon,  51,  125. 
Athabba«a-veda,  176. 
AttadaWasutta,  177. 
Atata.  hell,  121. 

ignorance,  xv,  134. 


Bamboo  tree,  6. 

Bavari  brahmawa,  xii,  184. 

Belief,  religious,  3. 

Bhadravudha  ma«ava,  xiii,  205,  213. 

Bharadva§-a  ma«ava,  xiii,  108. 

Bhovadi,  113. 

Bimbisara,  king,  67,  99. 

Bodhisatta,  125. 

Body,  xvi. 

Bracelets,  7. 

Brahmabandhu,  40. 

Brahman,  14,  23,  30,   45,   78,   117, 

142,  189. 

Brahma/zadhammikasutta,  47. 
Brahman  Sahampati,  119. 
Brahma  world,  23,  84,  90,  96,  208. 
Buddha,  his  relation  to  philosophy, 

xii  ;  sprung  from  the  Sama«as, 

xiv  ;  his  titles,  xv. 
Buddhistic  formula,  xiii. 

Cows  are  slain,  xiii. 

Dakkhi/zagiri,  n. 

Dakkhiwapatha,  184. 

Dasaratha-Gataka,  106. 

Davids,  T.W.  Rhys,  66,  75,  131. 

Deity,  17,  43,  86,  186. 

Desire,  xv. 

Deva,  god,  45,  51,  52,  75,  94,  125, 

126,  142,  189. 
Dhamma^ariyasutta,  46. 


216 


SUTTA-NIPATA. 


Dhammapada,  xii,  6,  7,  10,  n,  16, 
34,  42,  54,  56,  77,  82,  113,  122, 
129,  164,  179,  181,  190,  208. 

Dhammarag-an,  a  religious  king,  102. 

Dhammika  upasaka,  62. 

Dhammavinaya,  95. 

Dhaniya  herdsman,  3. 

Dhira,  firm,  91. 

Dhotaka  mawava,  xii,  196. 

Disputants,  xiii,  157,  167,  169. 

Ditt^asutamuta,  xiii. 

DittM,  philosophy,  xii,  xiii. 

Di//£igata,  philosopher,  xiii. 

Ditt^igatika,  philosopher,  158. 

Di//£inivesa,  xiii. 

Dutt£atf£akasutta,  148. 

Dvayatanupassanasutta,  131. 

Ekana/a,  a  brahma«a  village,  n. 
Ekodi,  intent  on  one  object,  181. 
Elambu^-a  lotus,  162. 
Erava«a,  king  of  elephants,  63. 
Etymology,  98. 
Extinction,  xvi. 

Feer,  Leon,  17,  24,  43. 
Fire,  offerings  to,  xiii,  74. 
Forefathers,  51. 

Gaha//£a,  householder,  7,  22. 

Ga\\\kkh\  creeper,  5. 

Ganga,  30,  45. 

Gaviphala,  40. 

Gay  a,  45^ 

Gigghakuta  mountain,  80. 

Gihin,  householder,  7,  10. 

Giribbag-a  city,  67. 

Godhavari  river,  184. 

Gogerly,  17,  24,  43. 

Gonaddha  city,  188. 

Gospel  of  S.  John,  i  r,  102  ;  S.  Luke, 
3  ;  S.  Matthew,  40,  69. 

Gotama,  n,  12,  13,  14,  20,  23,  24, 
26,27,38,  48,52,  63,72,  76,79, 
80,  81,  85,  88,  94,  97,  100,  102, 
109,110,  117,128,162,177,201, 
208,  211 ;  cf.  Samawa  Gotama. 

Grammarian,  98. 

Grimblot,  xii,  17,  24,  43. 

Guhatt^akasutta,  147. 

Ganussowi  brahmawa,  xiii,  109. 
Gappa,  recitation,  xiii,  no. 
Garasutta,  154. 
Gataka,  8, 16,  32. 
Gatuka««in  ma«ava,  xiii,  204, 


Getavana,  17,  20,  43,  48,  62,  72,  118. 
Gina,  conqueror,  63,  127,  186. 

Hawsa,  211. 

Hardy,  Spence,  n,  20,  48. 
Hell,  23,  41,  55,  121,  122,  123,  124. 
Hemaka  ma»ava,  xiii,  201. 
Hemavata  yakkha,  26. 
Himavanta  mountain,  68. 
Hirisutta,  42. 
Householder,  62,  81. 
Hymns,  xiii,  23,  42,  50,  98,  126,  176, 
184,  186,  188. 


,  108. 

Inda  god,  51,  52,  125,  189. 
Ingiia,  commotion,  140. 
Isi,  sage,  28,  34,  48,  59,  75,  116,  125, 

174,192,196,197,  201,  208,  210. 

Itihasa,  xiii,  98,  189. 

Kalahavivadasutta,  164. 
Kalandakanivapa,  85,  87. 
Kamabhava,  116. 
Kamasutta,  146. 
Ka«ha  =  Mara,  59,  71,  182. 
Kawhabhi^atika,  of  black  origin,  103. 
Ka«hasiri  isi,  124,  126. 
Kapilasutta,  46. 
Kapilavatthu  city,  186,  188. 
Kappa,  time,  xvi,  89,  90,  92. 
Kappa  ma«ava,  xiii,  203. 
Kappa  =  Nigrodhakappa,  58. 
Kappatita,  who  has  overcome  time, 

62. 
Kappayana  or  Kappiya  brahma«a  = 

Nigrodhakappa,  59. 
Kasibharadvag-a  brahmawa,  n. 
Kassapa  buddha,  40. 
Kewiya^a/ila,  96. 
Kembha,  xiii,  98,  189. 
Khaggavisa«a,  rhinoceros,  6. 
Khara  yakkha^  45. 
Khari  measure,  121. 
Khattiya,  19,  23,  52,  68,  75,  102,  192. 
Khema  =  Nibbana,  171. 
Khetta^ina,  who  has  conquered  the 

regions,  90. 
Kiwsilasutta,  54. 
Kokaliya  bhikkhu,  118. 
Kola/^i,  119. 
Kosala  country,  48,  68,  74,  121,  184, 

186. 

Kosambi  city,  188. 
Ko/i  number,  124. 
Kovilara  tree,  7. 


INDEX. 


217 


Kumuda  hell,  121. 
Kuppapa/i^asanti,  149. 
Kusala,  happy,  90. 
Kusinara  city,  188. 
Kuvera  king,  63, 

ATaiikin  brahma«a,  xiii,  109, 
ATaWala,  23. 

£ara«avat,  endowed  with  the  observ 
ances,  92. 
£inaka,  40. 
A'ingfilaka,  40. 
ATtilaviyuhasutta,  167, 
jRTunda  smith,  15. 

Lalita  Vistara,  xii. 
Lamp,  go  out  like  a,  xvi, 
Lokadhamma,    the    things    of   the 

world,  44. 
Lumbini  country,  125. 

Magadha  country,  n,  67,  209. 

Magandiyasutta,  159. 

Maggadesaka  or  Maggadesin,  teach 
ing  the  way,  xiii,  15,  16. 

Maggadusin,  defiling  the  way,  xiii, 
15,  16. 

Magga^ayin  =  Maggadesaka,  xiii, 

15- 

Magga^ina,  victorious  by  the  way, 
xiii,  15,  1 6. 

Magga^ivin,  living  in  the  way,  xiii, 
15,  16. 

Magha  ma«ava,  80. 

Ma&^/Mmanikaya,  108. 

Mahamaiigalasutta,  43. 

Mahaparinibbanasutta,  xii. 

Mahaviyuhasutta,  171. 

Mahi  river,  3. 

Mahissati  city,  188. 

Makkhali-Gosala  titthakara,  xii,  86. 

Mamaka,  follower,  176. 

Mara  yakkha,  the  king  of  death,  the 
evil  spirit,  xv,  5,  14,  30,  45,  69, 
70,71,94,  96, 103,  i°6,  135)142, 
143,  145,  159,  182,  204,  205. 

Matanga  £aWala,  20,  23. 

Matter,  xvi. 

Megasthenes,  xii. 

Meru  mountain,  125. 

Metre,  versed  in,  xiii,  98,  1 10. 

Metta,  friendliness,  24. 

Mettagu  mawava,  xii,  193. 

Migaramatar,  131. 

Milindapawha,  xii. 

Moggallana  thera,  118. 


Moghara^-an  mawava,  xiii,  208. 

Mona,  wisdom,  131. 

Moneyya,  state  of  wisdom,  128. 

Muir,  125. 

Mulaphala,  40. 

Muni,  ascetic,  xv,  xvi,  5,  15,  16,  27, 
33,  42,  60,  68,  76,  79,  84,  90, 
93,  94,  106,  128,  129,  131,  148, 
155,  157,  162,  163,  164,  167, 
174,  177,  178,  180,  194,  198, 

199,  200,  201,  203,  210,  213. 

Mu^g-a  grass,  5, 
Muta,  xiii. 

Naga,  chief ;  sinless  (na  +  agas?),  68, 
90,  94,  106,  162,  195. 

Nahataka,  cleansed,  90, 

Nahuta  number,  124. 

Nalaka,  sister's  son  of  Asita,  1 25, 1 27. 

Namu£i  =  Mara,  69,  71. 

Nanda  mawava,  xii,  199, 

Narada  isi,  94. 

Natthikaditt^i,  sceptic,  41. 

Navasutta,  52. 

Neraw^-ara  river,  69. 

Nibbana,  xv,  xvi,  4,  to,  13,  16,  24, 
31,  32,  33,  34,  39,  44,  58,  61, 
62,  69,  77,  78,  127,  143,  145, 
155,  157,  171,  178,  179,  T95, 
196,  197,  202,  203,  206,  213. 

Nibbuta,  happy,  108. 

Nigaw/£a  brahmawa,  xiii,  63. 

Niga»/£a-Nataputta  titthakara,  xii, 
86. 

Nighaw^u,  vocabulary,  xiii,  189. 

Nigrodhakappa  brahmawa,  57,  58. 

Nirabbuda  hell,  121,  122. 

Nirupadhi,  free  from  the  elements  of 
existence,  115. 

Nissita,  dependent,  141. 

Nivesana,  resting-place,  dogma,  xiii. 

Nivissavadin,  dogmatist,  xiii,  173, 174. 

Obstacles,  five,  3. 
Okkaka  king,  50,  51,  186. 
Oldenberg,  xii. 

Pabba^a,  leaving  the  world,  14,  67, 

80. 

Pabba§-ita,  ascetic,  64. 
Pabbata  isi,  94. 

Padaka,  versed  in  metre,  xiii,  98, 1 10. 
Padhanasutta,  69. 
Paduma  hell,  120,  121,  124. 
Pakudha-Ka/Wayana  titthakara,  xii, 

86. 


218 


SUTTA-NIPATA. 


Pamada,  indolence,  55. 

Pamatta,  indolent,  55. 

PaWava  mountain,  68. 

PaWita,  wise,  91. 

Paw/fcavaggiya,  59. 

Papaya,  delusion,  175. 

Parabhavasutta,  17. 

Parama^akasutta,  152. 

Parayana,  the  way  to  the    further 

shore,  184. 
Paribbajra,  Paribba^aka,  wandering 

mendicant,  22,  92. 
Pari^atta  tree,  10. 
Parinibbuta,  happy,  blessed,  60,  61, 

.76,  136. 
PariyantaHrin,   wandering    on   the 

borders,  181. 
Pasa«aka  /tetiya,  rock  temple,  188, 

209. 

Pasurasutta,  157. 
Pati//£ana  city,  188. 
Pattaphala,  40. 
Pa/iharakapakkha,  66. 
Pava  city,  188. 
Phassa,  touch,  136. 
Philosophers,  two  sorts  of,  xii,  159. 
Philosophy,  no  one  saved  by,  xiv. 
Pingiya  ma/zava,  xiii,  209. 
Pleasures  of  sense,  28. 
Pokkharasati  brahma«a,  xiii,  109. 
Posala  ma/zava,  xiii,  207. 
Pubbarama,  131. 
PuWarika  hell,  121. 
Puwzaka  mawava,  xii,  192. 
Purabhedasutta,  162. 
Pura«a-Kassapa  titthakara,  xii,  86. 
Purisamedha,  sacrifice  of  a  man,  50. 

Raga,  daughter  of  Mara,  159. 

Ra§-agaha  city,  67,  80,  85,  87. 

Rahu,  demon,  76,  83. 

Rahula,  Buddha's  son,  55. 

Rakkhasa,  demon,  51. 

Ratanasutta,  37. 

Revelation,  123. 

Rhinoceros,  6. 

Rupa,  Ruppa,  form-possessing,  141. 

Sabhiya  paribba^aka,  85. 

Saketa  city,  188. 

Sakiya  =  Sakya,  Sakka,  tribe,  69. 

Sakka=Inda,  58,  117. 

Sakka  =  Buddha,  58,  196,  197,  202, 

207,  208. 

Sakya  muni  =  Buddha,  37. 
Sakya  son  =  Buddha,  96,  109. 


Sakya  tribe,  96,  109,  125,  126,  186. 

Sallasutta,  106. 

Sama,  equable,  same,  179. 

Samaka  grass,  40. 

Samawa,  ascetic,  xii,  xiii,  xiv,  12,  14, 
15,  16,  18,  22,  29,  30,  31,  44,45, 
47,  7i,  88,  89,  93,  96,  102,  130, 
131,142,164,  168,  170,  177,  200. 

Sama«a  Gotama,  xiv,  86,  98,  100, 
101,  109,  165. 

Sama«aka,  wretched  Samawa,  20,45. 

Sambuddha,  perfectly  enlightened, 
28,  31,  102,  186,  187,  188,  190, 
213. 

Sammaparibba^aniyasutta,  60. 

Sammapasa  sacrifice,  50. 

Sawkhara,  matter,  62,  134,  180. 

Sawsara,  revolution,  transmigration, 
existence,  xv,  xvi,  89,  115,  133, 
141. 

Sanctification,  xiv. 

Sangha,  assembly,  37,  38,  105. 

Saiighan,  under-garment,  75. 

Sa%aya-Bela«/6iputta  titthakara,  xii, 
86. 

Sariputta  thera,  103,  118,  180. 

Satagira  yakkha,  26. 

Savaka,  disciple,  63,  65. 

Savatthi  city,  17,  20,  43,  48,  62,  72, 
118,  131,  184,  186,  188. 

Savitti  hymn,  xiii,  75. 

Sayampabha  gods,  66. 

Schwanbeck,  xii. 

Security,  worldly,  3. 

Seeds  of  existence,  xvi. 

Sekha,  pupil,  182. 

Sela  brahmawa,  xiii,  96. 

Setavya  city,  188. 

Shaveling,  20,  74. 

Signs  of  a  great  man,  98, 101, 102, 126. 

Silavata,  xiii. 

Sin  according  to  Buddha,  xv. 

Snake,  i. 

Sogandhika  hell,  121. 

Sopaka  caste,  23. 

Sottiya,  learned  in  the  revelation,  92. 

Spiegel,  i. 

Subhasitasutta,  72. 

Sudda,  man  of  the  servile  caste,  52. 

Suddha//£akasutta,  150. 

Suddhodana  king,  126. 

Sugata  =  Buddha,  5,  38,  65,  73,  115, 

121,   122,   132. 

Su&loma  yakkha,  45. 
Sundarika  river,  74. 
Sundarikabharadva^a  brahma«a,  74. 


INDEX. 


219 


Suta,  xiii. 

Systems,  philosophical,  sixty-three, 
xiii. 

Tawha,  desire,  137,  i59« 
Tawhabhava,  116. 
Tarukkha  brahmawa,  xiii,  109. 
Tathagata,  perfect,  Buddha,  14,  37, 

39,    42,    58,   77,    78,    103,   190, 

207. 

Teachers,  famous,  xii,  86, 
Tevi&g-a,  perfect  in  the  three  Vedas, 

xiii,  98,  no,  189. 
Tidasa  gods,  125. 
Timbaru  fruit,  19. 

Tissametteyya  mawava,  xii,  156, 191. 
Titthiya  brahmawa,  xiii,  63,  170. 
Todeyya  brahmawa,  xiii,  109,  202. 
Trenckner,  xii. 
Tusita  heaven,  126,  180. 
Tuvatekasutta,  174. 

Udaya  mawava,  xiii,  206. 

U&g-eni  city,  188. 

Upadana,  seizure,  138. 

Upadhi,  substance,  elements  of  exist 
ence,  xvi,  5,  60,  62,  1 06,  133, 
150, 186,  194,  195,  201. 

Upasaka,  follower,  adherent,  24,  52, 
62,64,85. 

Upasampada,  priest's  orders,  14,  80, 

95- 

Upasiva  ma«ava,  xii,  197. 
Upekhaka,  equable,  163. 
Uposatha,   fasting,    abstinence,    66, 

131. 

Uppalaka  hell,  121. 
Uraga,  snake,  i. 
Ussada,  desire,  89,  163. 
U//£ana,  exertion,  55. 

Vada,  doctrine,  168,  172. 


Vadasila,  disputatious,  xiii,  63,  109. 

Vakkali,  212. 

Va^apeyya  sacrifice,  50. 

Vanasavhaya  city,  188. 

Vangisa  thera,  57,  73. 

Vasala,  Vasalaka,  outcast,  20. 

Vasava  =  Inda,  64. 

Vasettha.  ma«ava,  xiii,  108. 

Vatthugatha,  56,  128. 

Veda,  23,  98,  no,  189. 

Vedagu,  having  passed  sensation,  9 1 . 

Vedana,  sensation,  136. 

Vedisa  city,  188. 

Ve/uvana,  85,  87. 

Vesali  city,  188. 

Vessavawa  Kuvera  king,  63. 

Vessika,  man  of  the  third  caste,  52. 

Vetaram  river  in  hell,  124. 

Veyyakarawa,  grammarian,  xiii,  no. 

Views,  philosophical,  8,  25, 150, 152, 
i53>  i59>  160,162,  163,169,  170, 
171,  173,  174,  199,  200. 

Vi^ayasutta,  32. 

Vigg-a,  knowledge,  xv. 

Vigga/fcara/za,  science  and  works,  96, 
99. 

Vini/£/££aya,  resolutions,  placita,  xiii. 

Vi«wana,  consciousness,  135. 

Viriyavat,  firm,  91. 

Visionary,  xiv. 

Viveka,  seclusion,  174. 

Vocabulary,  98. 

Wheel  of  the  Dhamma,  127. 
Work,  1 1 6. 
Works,  virtuous,  xiv. 
World  is  void,  xvi. 

Yakkha,  25,  29,  45,  72,  78,  167. 
Yoga,  attachment,  115. 
Yogakkhema  =  Nibbana,  69. 
Yuga,  distance  of  a  plough,  67. 


TRANSLITERATION    OF    ORIENTAL    ALPHABETS. 


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